الكافي

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AL-KAFI

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ج 4

Volume 4

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL KAFI VOLUME 4

THE BOOK OF ZAKAAT

أَبْوَابُ الصَّدَقَةِ

CHAPTERS ON CHARITIES

بَابُ فَضْلِ الصَّدَقَةِ

Chapter 48 – The merits of charity

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّدَقَةُ تَدْفَعُ مِيتَةَ لسَّوْءِ .

Ali Bin Ibrahim Bin Hashim, from his father, from Al Husayn Bin Yazeed Al Nowfaly,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The charity repels the evil death’.[1]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْبِرُّ وَ الصَّدَقَةُ يَنْفِيَانِ الْفَقْرَ وَ يَزِيدَانِ فِي الْعُمُرِ وَ يَدْفَعَانِ تِسْعِينَ مِيتَةَ السَّوْءِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Is’haq Bin Ghalib, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘The righteous deed and the charity, they both negate the poverty and they both increase in the life span, and they both repel ninety-nine evil (types of) death’.

وَ فِي خَبَرٍ آخَرَ وَ يَدْفَعَانِ عَنْ شِيعَتِي مِيتَةَ السَّوْءِ .

And in another Hadeeth, ‘(Heasws said): ‘And they both repel the evil death from myasws Shias’.[2]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ إِسْمَاعِيلَ الْجَوْهَرِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَأَنْ أَحُجَّ حَجَّةً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً وَ رَقَبَةً حَتَّى انْتَهَى إِلَى عَشَرَةٍ وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى انْتَهَى إِلَى سَبْعِينَ وَ لَأَنْ أَعُولَ أَهْلَ بَيْتٍ مِنَ الْمُسْلِمِينَ أُشْبِعَ جَوْعَتَهُمْ وَ أَكْسُوَ عَوْرَتَهُمْ وَ أَكُفَّ وُجُوهَهُمْ عَنِ النَّاسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَحُجَّ حَجَّةً وَ حَجَّةً وَ حَجَّةً حَتَّى انْتَهَى إِلَى عَشْرٍ وَ عَشْرٍ وَ عَشْرٍ وَ مِثْلَهَا وَ مِثْلَهَا حَتَّى انْتَهَى إِلَى سَبْعِينَ .

A number of our companions, from Ahmad Bin Muhammad Bin Abu Abdullah, from his father, from Khalaf Bin Hammad, from Ismail Al Jowhary, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘If Iasws were to perform a Hajj, it would be more beloved to measws than if Iasws were to free a neck, and a neck’ – until heasws ended up to ten, ‘and similar to it, and similar to it until it ends up to seventy; and if Iasws were to support a family from the Muslims, satiate their hunger, and clothe their nakedness, and restrain their faces from the people, it would be more beloved to measws than if Iasws were to perform a Hajj, and a Hajj, and a Hajj, until it ends up to ten, and ten, and ten, and similar to it, and similar to it, until it ends up to seventy’.[3]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَدَّقَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is certain of the Replacement would be generous with the giving’.[4]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دَاوُوا مَرْضَاكُمْ بِالصَّدَقَةِ وَ ادْفَعُوا الْبَلَاءَ بِالدُّعَاءِ وَ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ فَإِنَّهَا تُفَكُّ مِنْ بَيْنِ لُحِيِّ سَبْعِمِائَةِ شَيْطَانٍ وَ لَيْسَ شَيْ‏ءٌ أَثْقَلَ عَلَى الشَّيْطَانِ مِنَ الصَّدَقَةِ عَلَى الْمُؤْمِنِ وَ هِيَ تَقَعُ فِي يَدِ الرَّبِّ تَبَارَكَ وَ تَعَالَى قَبْلَ أَنْ تَقَعَ فِي يَدِ الْعَبْدِ .

Ali Bin Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Treat your sick ones with the charity and repel the afflictions with the supplication, and cause the sustenance to descend with the charity.  Charity finds its way through the beards of seven hundred devils, and there is nothing heavier upon the Satanla than the charity upon the Believer, and it falls into the Hand of the Lordazwj Blessed and High before it falls into the hand of the servant’.[5]

أَحْمَدُ بْنُ عَبْدِ اللَّهِ عَنْ جَدِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْضُ الْقِيَامَةِ نَارٌ مَا خَلَا ظِلَّ الْمُؤْمِنِ فَإِنَّ صَدَقَتَهُ تُظِلُّهُ .

Ahmad Bin Abdullah, from his grandfather, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abdul Rahman Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The land of the Day of Judgement is Fire except what shades the Believer, for his charity would shade him’.[6]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الصَّدَقَةُ بِالْيَدِ تَقِي مِيتَةَ السَّوْءِ وَ تَدْفَعُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ وَ تُفَكُّ عَنْ لُحِيِّ سَبْعِينَ شَيْطَاناً كُلُّهُمْ يَأْمُرُهُ أَنْ لَا يَفْعَلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘The charity with the hand negates the evil death and repels seventy types from the types of the afflictions, and it (charity) finds its way through the beards of seventy devils, all of them instructing him that he should not do so’.[7]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ فِي وَصِيَّةِ النَّبِيِّ ( صلى الله عليه وآله ) لِأَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ وَ أَمَّا الصَّدَقَةُ فَجُهْدَكَ جُهْدَكَ حَتَّى يُقَالَ قَدْ أَسْرَفْتَ وَ لَمْ تُسْرِفْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al No’man, form Muawiya Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘It was in the bequest of the Prophetsaww to Amir Al-Momineenasws and hissaww greetings upon himasws: ‘And as for the charity, so youasws should strive with such a striving until it is said, ‘Heasws has been extravagant’, and youasws would not be extravagant’.[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ  أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ يُسْتَحَبُّ لِلْمَرِيضِ أَنْ يُعْطِيَ السَّائِلَ بِيَدِهِ وَ يَأْمُرَ السَّائِلَ أَنْ يَدْعُوَ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘It is recommended for the sick one that he should give the beggar with his own hands, and he should instruct the beggar that he supplicates for him’.[9]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ أَخْبَرْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) أَنِّي أُصِبْتُ بِابْنَيْنِ وَ بَقِيَ لِي بُنَيٌّ صَغِيرٌ فَقَالَ تَصَدَّقْ عَنْهُ ثُمَّ قَالَ حِينَ حَضَرَ قِيَامِي مُرِ الصَّبِيَّ فَلْيَتَصَدَّقْ بِيَدِهِ بِالْكِسْرَةِ وَ الْقَبْضَةِ وَ الشَّيْ‏ءِ وَ إِنْ قَلَّ فَإِنَّ كُلَّ شَيْ‏ءٍ يُرَادُ بِهِ اللَّهُ وَ إِنْ قَلَّ بَعْدَ أَنْ تَصْدُقَ النِّيَّةُ فِيهِ عَظِيمٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Umar Bin Yazeed who said,

‘I informed Abu Al-Hassan Al-Rezaasws that I have been hit by (the death of) two sons, and there remains for me one young son. So heasws said: ‘Give charity on his behalf’. Then heasws said when I was about to arise, ‘Instruct the child so let him give the charity with his own hands, with the bread, and the handful (of foodstuff), and the thing, be it little, for everything by which Allahazwj is intended even though it may be little after the sincerity of the intention in it, is great. Allahazwj Mighty and Majestic is Saying [99:7] So, he who has done a little of good shall see it [9:8] And he who has done a little of evil shall see it’.

وَ قَالَ فَلَا اقْتَحَمَ الْعَقَبَةَ وَ ما أَدْراكَ مَا الْعَقَبَةُ فَكُّ رَقَبَةٍ أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيماً ذا مَقْرَبَةٍ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّ كُلَّ أَحَدٍ لَا يَقْدِرُ عَلَى فَكِّ رَقَبَةٍ فَجَعَلَ إِطْعَامَ الْيَتِيمِ وَ الْمِسْكِينِ مِثْلَ ذَلِكَ تَصَدَّقْ عَنْهُ.

And Heazwj Said [90:11] But he would not attempt the uphill road, [90:12] And what will make you comprehend what the uphill road is? [90:13] (It is) the setting free of a slave, [90:14] Or the giving of food in a day of hunger [90:15] To an orphan, having relationship, [90:16] Or to the poor man lying in the dust. Allahazwj Mighty and Majestic Knows that everyone is not able upon freeing a neck, so Heazwj Made feeding the orphan and the poor as being similar to that. Give charity on his behalf’.[10]

غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَصَدَّقُوا وَ لَوْ بِصَاعٍ مِنْ تَمْرٍ وَ لَوْ بِبَعْضِ صَاعٍ وَ لَوْ بِقَبْضَةٍ وَ لَوْ بِبَعْضِ قَبْضَةٍ وَ لَوْ بِتَمْرَةٍ وَ لَوْ بِشِقِّ تَمْرَةٍ فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ لَيِّنَةٍ

Someone else from our companions, from Ahmad Bin Abu Abdullah, from someone else, from Abu Jameela,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Give charity and even if it is with a Sa’a (a unit of measurement) of dates, and even if it is with part of a Sa’a, and even if it is with a handful, and even if it is part of a handful, and even if it is with one date, and even if it is with a part of a date. So the one who cannot find (even that), so with soft words.

فَإِنَّ أَحَدَكُمْ لَاقٍ اللَّهَ فَقَائِلٌ لَهُ أَ لَمْ أَفْعَلْ بِكَ أَ لَمْ أَجْعَلْكَ سَمِيعاً بَصِيراً أَ لَمْ أَجْعَلْ لَكَ مَالًا وَ وَلَداً فَيَقُولُ بَلَى فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى فَانْظُرْ مَا قَدَّمْتَ لِنَفْسِكَ قَالَ فَيَنْظُرُ قُدَّامَهُ وَ خَلْفَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ فَلَا يَجِدُ شَيْئاً يَقِي بِهِ وَجْهَهُ مِنَ النَّارِ .

So when one of you meet Allahazwj, it would be Said to him: “Did Iazwj not Do (such and such) with you? Did Iazwj not Make for you hearing, sight? Did Iazwj not Make wealth and children to be for you?” So he would be saying, ‘Yes’. So Allahazwj Blessed and High would be Saying: “So look what you have sent for yourself”. Heasws said: ‘So he would look in front of him, and behind him, and on his right, and on his left, so he would not find anything with which he could save his face from the Fire’.[11]

بَابُ أَنَّ الصَّدَقَةَ تَدْفَعُ الْبَلَاءَ

Chapter 49 – The charity repels the affliction

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ بَكِّرُوا بِالصَّدَقَةِ وَ ارْغَبُوا فِيهَا فَمَا مِنْ مُؤْمِنٍ يَتَصَدَّقُ بِصَدَقَةٍ يُرِيدُ بِهَا مَا عِنْدَ اللَّهِ لِيَدْفَعَ اللَّهُ بِهَا عَنْهُ شَرَّ مَا يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فِي ذَلِكَ الْيَوْمِ إِلَّا وَقَاهُ اللَّهُ شَرَّ مَا يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فِي ذَلِكَ الْيَوْمِ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Abu Wallad who said,

‘I heard Abu Abdullahasws saying: ‘Arise early with the charity and be desirous (eager) in it. There is no Believer who gives charity intending by it what is in the Presence of Allahazwj, Allahazwj would Repel by it from him the evil of whatever descends from the skies to the earth during that day, except that Allahazwj would Protect him from the evil of whatever descends from the sky to the earth during that day’.[12]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ لَا إِلَهَ إِلَّا هُوَ لَيَدْفَعُ بِالصَّدَقَةِ الدَّاءَ وَ الدُّبَيْلَةَ وَ الْحَرَقَ وَ الْغَرَقَ وَ الْهَدْمَ وَ الْجُنُونَ وَ عَدَّ ( صلى الله عليه وآله ) سَبْعِينَ بَاباً مِنَ السُّوءِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws from hisasws forefathersasws who said: ‘Rasool-Allahsaww said: ‘Allahazwj, there is no god except for Himazwj, Repels with the charity, the disease and the boils, and the burning and the drowning, and the destruction and the insanity’, and heasws counted seventy doors (aspects) from the evil’.[13]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ يَهُودِيٌّ بِالنَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ السَّامُ عَلَيْكَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَيْكَ فَقَالَ أَصْحَابُهُ إِنَّمَا سَلَّمَ عَلَيْكَ بِالْمَوْتِ قَالَ الْمَوْتُ عَلَيْكَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) وَ كَذَلِكَ رَدَدْتُ

Ali Bin Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Al Asady, from Salim Bin Mukram,

(It has been narrated) from Abu Abdullahasws having said: ‘A Jew passed by the Prophetsaww, so he said, ‘The poison (Al-Saam) be upon yousaww’. So Rasool-Allahsaww said: ‘Upon you’. So hissaww companions said, ‘But rather, he greeted upon you with the death. He said, ‘The poison be upon yousaww’’. The Prophetsaww said: ‘And such is how Isaww responded’.

ثُمَّ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ هَذَا الْيَهُودِيَّ يَعَضُّهُ أَسْوَدُ فِي قَفَاهُ فَيَقْتُلُهُ قَالَ فَذَهَبَ الْيَهُودِيُّ فَاحْتَطَبَ حَطَباً كَثِيراً فَاحْتَمَلَهُ ثُمَّ لَمْ يَلْبَثْ أَنِ انْصَرَفَ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ضَعْهُ فَوَضَعَ الْحَطَبَ فَإِذَا أَسْوَدُ فِي جَوْفِ الْحَطَبِ عَاضٌّ عَلَى عُودٍ فَقَالَ يَا يَهُودِيُّ مَا عَمِلْتَ الْيَوْمَ قَالَ مَا عَمِلْتُ عَمَلًا إِلَّا حَطَبِي هَذَا احْتَمَلْتُهُ فَجِئْتُ بِهِ وَ كَانَ مَعِي كَعْكَتَانِ فَأَكَلْتُ وَاحِدَةً وَ تَصَدَّقْتُ بِوَاحِدَةٍ عَلَى مِسْكِينٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِهَا دَفَعَ اللَّهُ عَنْهُ وَ قَالَ إِنَّ الصَّدَقَةَ تَدْفَعُ مِيتَةَ السَّوْءِ عَنِ الْإِنْسَانِ .

Then the Prophetsaww said: ‘This Jew will be stung by the black snake in the scruff of his neck, so he would be killed’. So the Jew went away and gathered a lot of firewood and carried it. Then it was not long before he passed by. So Rasool-Allahsaww said to him: ‘Place it down’. So he placed the firewood down, and there was a black snake in the middle of the firewood biting upon a stick. So hesaww said: ‘O Jew! What did you do today?’ He said, ‘I have not done any deed except for this firewood of mine which I was carrying. So I went over with it and there were two cakes with me, so I ate one of them and gave one in charity to a poor one’. So Rasool-Allahsaww said: ‘By it Allahazwj has Repelled from it’. And hesaww said: ‘The charity repels the evil death from the human being’.[14] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عَلِيٌّ ( عليه السلام ) كَانُوا يَرَوْنَ أَنَّ الصَّدَقَةَ تُدْفَعُ بِهَا عَنْ الرَّجُلِ الظَّلُومِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws said: ‘They were reporting that the charity, by it the injustices are repelled from the man’.[15]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَكِّرُوا بِالصَّدَقَةِ فَإِنَّ الْبَلَاءَ لَا يَتَخَطَّاهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Suleyman Bin Amro Al Nakhaie who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Arise early with the charity, for the affliction would not bypass it’.[16]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الصَّدَقَةَ لَتَدْفَعُ سَبْعِينَ بَلِيَّةً مِنْ بَلَايَا الدُّنْيَا مَعَ مِيتَةِ السَّوْءِ إِنَّ صَاحِبَهَا لَا يَمُوتُ مِيتَةَ السَّوْءِ أَبَداً مَعَ مَا يُدَّخَرُ لِصَاحِبِهَا فِي الْآخِرَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abdul Rahman Bin Hammad, from Hanan Bin Sudeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The charity tends to repel seventy afflictions from the afflictions of the world, along with the evil death. Its performer would not be dying an evil death, ever, along with whatever has been Hoarded for its performer in the Hereafter’.[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بِشْرِ بْنِ سَلَمَةَ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَصَدَّقَ بِصَدَقَةٍ حِينَ يُصْبِحُ أَذْهَبَ اللَّهُ عَنْهُ نَحْسَ ذَلِكَ الْيَوْمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Bishr Bin Salma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who gives charity when he wakes up in the morning, Allahazwj would Remove from the inauspiciousness (troubles) of that day’.[18]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) لِإِسْمَاعِيلَ بْنِ مُحَمَّدٍ وَ ذَكَرَ لَهُ أَنَّ ابْنَهُ صَدَّقَ عَنْهُ قَالَ إِنَّهُ رَجُلٌ قَالَ فَمُرْهُ أَنْ يَتَصَدَّقَ وَ لَوْ بِالْكِسْرَةِ مِنَ الْخُبْزِ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad, from someone else, from Ali Bin Asbaa, from Al Hassan Bin Jahm who said,

‘Abu Al-Hassanasws said to Ismail Bin Muhammad, and mentioned to him that his son, he should give charity on his behalf. He said, ‘He is a man’. Heasws said: ‘So instruct him that he should give charity, and even though it be with a piece of bread’.

ثُمَّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ كَانَ لَهُ ابْنٌ وَ كَانَ لَهُ مُحِبّاً فَأُتِيَ فِي مَنَامِهِ فَقِيلَ لَهُ إِنَّ ابْنَكَ لَيْلَةَ يَدْخُلُ بِأَهْلِهِ يَمُوتُ قَالَ فَلَمَّا كَانَ تِلْكَ اللَّيْلَةُ وَ بَنَى عَلَيْهِ أَبُوهُ تَوَقَّعَ أَبُوهُ ذَلِكَ فَأَصْبَحَ ابْنُهُ سَلِيماً فَأَتَاهُ أَبُوهُ فَقَالَ لَهُ يَا بُنَيَّ هَلْ عَمِلْتَ الْبَارِحَةَ شَيْئاً مِنَ الْخَيْرِ قَالَ لَا إِلَّا أَنَّ سَائِلًا أَتَى الْبَابَ وَ قَدْ كَانُوا ادَّخَرُوا لِي طَعَاماً فَأَعْطَيْتُهُ السَّائِلَ فَقَالَ بِهَذَا دَفَعَ اللَّهُ عَنْكَ .

Then he (the narrator) said, ‘Abu Ja’farasws said: ‘There was a man from the Children of Israel who had a son for him, and was beloved to him. So, someone came in his dream and said to him, ‘Your son, on the night he sleeps with his wife, he would die’. So when it was that night in particular, and his father had built upon it, so that prediction occurred to his father. But, in the morning, his son was safe. So his father went over to him and said to him, ‘O my son! Did you do anything from the goodness yesterday?’ He said, ‘No, except that a beggar came to the door, and I had hoarded some food for me, so I gave it to the beggar’. So he said, ‘By this, Allahazwj has Repelled it from you’.[19]

وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ بَيْنِي وَ بَيْنَ رَجُلٍ قِسْمَةُ أَرْضٍ وَ كَانَ الرَّجُلُ صَاحِبَ نُجُومٍ وَ كَانَ يَتَوَخَّى سَاعَةَ السُّعُودِ فَيَخْرُجُ فِيهَا وَ أَخْرُجُ أَنَا فِي سَاعَةِ النُّحُوسِ فَاقْتَسَمْنَا فَخَرَجَ لِي خَيْرُ الْقِسْمَيْنِ فَضَرَبَ الرَّجُلُ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى ثُمَّ قَالَ مَا رَأَيْتُ كَالْيَوْمِ قَطُّ قُلْتُ وَيْلَ الْآخَرِ وَ مَا ذَاكَ قَالَ إِنِّي صَاحِبُ نُجُومٍ أَخْرَجْتُكَ فِي سَاعَةِ النُّحُوسِ وَ خَرَجْتُ أَنَا فِي سَاعَةِ السُّعُودِ ثُمَّ قَسَمْنَا فَخَرَجَ لَكَ خَيْرُ الْقِسْمَيْنِ

And by this chain, from Ali Bin Asbaat, from the one who reported it,

(It has been narrated) from Abu Abdullahasws, having said, ‘There was a piece of land between measws and a man, and the man was an astrologer, and he used to determine the lucky time so he would go out in it, and he determined for measws an inauspicious time to go out in. So we divided (our profits), and the better half came out for measws. So the man struck his right hand upon the left, then said, ‘I have not seen a day like today at all!’ I said, ‘Woe be unto others, and what is that?’ He said, ‘I am an astrologer. I made youasws come out in the inauspicious time, and I went out during a lucky time. Then we divided (our profits), so the better of the two divisions came out for youasws!’.

فَقُلْتُ أَ لَا أُحَدِّثُكَ بِحَدِيثٍ حَدَّثَنِي بِهِ أَبِي قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَرَّهُ أَنْ يَدْفَعَ اللَّهُ عَنْهُ نَحْسَ يَوْمِهِ فَلْيَفْتَتِحْ يَوْمَهُ بِصَدَقَةٍ يُذْهِبُ اللَّهُ بِهَا عَنْهُ نَحْسَ يَوْمِهِ وَ مَنْ أَحَبَّ أَنْ يُذْهِبَ اللَّهُ عَنْهُ نَحْسَ لَيْلَتِهِ فَلْيَفْتَتِحْ لَيْلَتَهُ بِصَدَقَةٍ يَدْفَعُ اللَّهُ عَنْهُ نَحْسَ لَيْلَتِهِ فَقُلْتُ وَ إِنِّي افْتَتَحْتُ خُرُوجِي بِصَدَقَةٍ فَهَذَا خَيْرٌ لَكَ مِنْ عِلْمِ النُّجُومِ .

So Iasws said: ‘Shall Iasws narrate to you with a Hadeeth myasws fatherasws narrated with? Heasws said: ‘Rasool-Allahsaww said: ‘The one who is cheerful that Allahazwj should Repel from him the inauspiciousness of his day, so let him open his day with a charity. Allahazwj would Remove by it, from him, the inauspciousness of his day. And the one who loved that Allahazwj should Remove from him the inauspiciousness of his night, so let him open his night with charity. Allahazwj would Repel from him the inauscpiciousness of his night’. ‘And Iasws said: ‘And Iasws opened my going out with a charity. So this would have been better for you than your knowledge of the stars’.[20]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ وَ لَمْ يَكُنْ لَهُ وَلَدٌ فَوُلِدَ لَهُ غُلَامٌ وَ قِيلَ لَهُ إِنَّهُ يَمُوتُ لَيْلَةَ عُرْسِهِ فَمَكَثَ الْغُلَامُ فَلَمَّا كَانَ لَيْلَةُ عُرْسِهِ نَظَرَ إِلَى شَيْخٍ كَبِيرٍ ضَعِيفٍ فَرَحِمَهُ الْغُلَامُ فَدَعَاهُ فَأَطْعَمَهُ فَقَالَ لَهُ السَّائِلُ أَحْيَيْتَنِي أَحْيَاكَ اللَّهُ

Al Husayn Bin Muhmmad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I heard himasws saying: ‘There was a man from the Children of Israel, and there did not happen to be a child for him. So, a son was born for him, and it was said to him, ‘He would be dying on the night of his wedding’. So the boy remained. So when it was the night of his wedding, he looked at an old (and a) weak man. So the boy felt pity on him, and he called for his meal. So the beggar said to him, ‘You have revived me, may Allahazwj Revive you’.

قَالَ فَأَتَاهُ آتٍ فِي النَّوْمِ فَقَالَ لَهُ سَلِ ابْنَكَ مَا صَنَعَ فَسَأَلَهُ فَخَبَّرَهُ بِصَنِيعِهِ قَالَ فَأَتَاهُ الْآتِي مَرَّةً أُخْرَى فِي النَّوْمِ فَقَالَ لَهُ إِنَّ اللَّهَ أَحْيَا لَكَ ابْنَكَ بِمَا صَنَعَ بِالشَّيْخِ .

Heasws said, ‘So a comer came to him in the sleep, and said to him, ‘Ask your son what he did’. So he asked him, and he informed him with what he had done. Heasws said to him: ‘Allahazwj has Revived for you, your son, due to what he did with the old man’.[21]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ كُنْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) فَسَقَطَ شُرْفَةٌ مِنْ شُرَفِ الْمَسْجِدِ فَوَقَعَتْ عَلَى رَجُلٍ فَلَمْ تَضُرَّهُ وَ أَصَابَتْ رِجْلَهُ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) سَلُوهُ أَيَّ شَيْ‏ءٍ عَمِلَ الْيَوْمَ فَسَأَلُوهُ فَقَالَ خَرَجْتُ وَ فِي كُمِّي تَمْرٌ فَمَرَرْتُ بِسَائِلٍ فَتَصَدَّقْتُ عَلَيْهِ بِتَمْرَةٍ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) بِهَا دَفَعَ اللَّهُ عَنْكَ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from the one who mentioned it, from Muhammad Bin Muslim who said,

‘I was with Abu Ja’farasws in the Masjid of Rasool-Allahsaww, so an overhang from the overhangs of the Masjid fell off. So it fell upon a man, but it did not harm him, and injured his leg. So, Abu Ja’farasws said: ‘Ask him which thing he has done today’. So they asked him, and he said, ‘I went out, and in my sleeve was one date. So I passed by a beggar, and I gave in charity to him with a date’. So Abu Ja’farasws said: ‘By it, Allahazwj has Repelled from you’.[22]

بَابُ فَضْلِ صَدَقَةِ السِّرِّ

Chapter 50 – Merit of the secretive charity

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَدَقَةُ السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The secretive charity extinguishes the Anger of the Lordazwj’.[23]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَمَّارُ الصَّدَقَةُ وَ اللَّهِ فِي السِّرِّ أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلَانِيَةِ وَ كَذَلِكَ وَ اللَّهِ الْعِبَادَةُ فِي السِّرِّ أَفْضَلُ مِنْهَا فِي الْعَلَانِيَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Mirdas, from Safwan Bin Yahya, and Al Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty who said,

‘Abu Abdullahasws said to me: ‘O Ammar! By Allahazwj! The charity (given) in secret is superior than the charity in the open, and similar to that, by Allahazwj, is the worship in the secrecy being superior than it is in the open’.[24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَدَقَةُ السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ تَبَارَكَ وَ تَعَالَى .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Safwan Bin Yahya, from Abdullah Bin Al Waleed Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The secretive charity extinguishes the Anger of the Lordazwj, Blessed and High’.[25]

بَابُ صَدَقَةِ اللَّيْلِ

Chapter 51 – Charity during the night

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَعْتَمَ وَ ذَهَبَ مِنَ اللَّيْلِ شَطْرُهُ أَخَذَ جِرَاباً فِيهِ خُبْزٌ وَ لَحْمٌ وَ الدَّرَاهِمُ فَحَمَلَهُ عَلَى عُنُقِهِ ثُمَّ ذَهَبَ بِهِ إِلَى أَهْلِ الْحَاجَةِ مِنْ أَهْلِ الْمَدِينَةِ فَقَسَمَهُ فِيهِمْ وَ لَا يَعْرِفُونَهُ فَلَمَّا مَضَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَقَدُوا ذَلِكَ فَعَلِمُوا أَنَّهُ كَانَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘When darkness used to fall and half the night passed, Abu Abdullahasws would take a basket wherein would be bread, and meat, and the Dirhams. So heasws would carry it upon hisasws neck, then go with it to the needy people from the inhabitants of Al-Medina, and distribute it among them, and they would not recognise himasws. So when Abu Abdullahasws passed away, they missed that, then they came to know it was Abu Abdullahasws (doing that)’.[26]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا طَرَقَكُمْ سَائِلٌ ذَكَرٌ بِلَيْلٍ فَلَا تَرُدُّوهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘When a beggar comes your way mentioning (seeking help) at night, so do not return him (empty handed)’.[27]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ خَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي لَيْلَةٍ قَدْ رُشَّتْ وَ هُوَ يُرِيدُ ظُلَّةَ بَنِي سَاعِدَةَ فَاتَّبَعْتُهُ فَإِذَا هُوَ قَدْ سَقَطَ مِنْهُ شَيْ‏ءٌ فَقَالَ بِسْمِ اللَّهِ اللَّهُمَّ رُدَّ عَلَيْنَا

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’dan Bin Muslim, from Moalla Bin Khunays who said,

‘Abu Abdullahasws went out during a night and it had drizzled, and heasws was intending (to go to) a canopy of the Clan of Saeeda, so I followed himasws, and there was something which had dropped off from himasws. So heasws said: ‘O Allahazwj, Return it to usasws’.

قَالَ فَأَتَيْتُهُ فَسَلَّمْتُ عَلَيْهِ قَالَ فَقَالَ مُعَلًّى قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ فَقَالَ لِي الْتَمِسْ بِيَدِكَ فَمَا وَجَدْتَ مِنْ شَيْ‏ءٍ فَادْفَعْهُ إِلَيَّ فَإِذَا أَنَا بِخُبْزٍ مُنْتَشِرٍ كَثِيرٍ فَجَعَلْتُ أَدْفَعُ إِلَيْهِ مَا وَجَدْتُ فَإِذَا أَنَا بِجِرَابٍ أَعْجِزُ عَنْ حَمْلِهِ مِنْ خُبْزٍ فَقُلْتُ جُعِلْتُ فِدَاكَ أَحْمِلُهُ عَلَى رَأْسِي فَقَالَ لَا أَنَا أَوْلَى بِهِ مِنْكَ وَ لَكِنِ امْضِ مَعِي

He (the narrator) said, ‘So I followed himasws and greeted himasws. So heasws said: ‘Moalla?’ I said, ‘Yes, may I be sacrificed for youasws’. So heasws said to me: ‘Seek with your hands, so whatever you find from anything, hand it over to measws’. I found a lot of pieces of bread, and I went on handing these over to himasws, whatever I found. So then I was with a basket of bread which I was frustrated from carrying it, so I said, ‘May I be sacrificed for youasws! Carry it upon my head’. So heasws said: ‘No, Iasws am first with it than you are, but come with measws’.

قَالَ فَأَتَيْنَا ظُلَّةَ بَنِي سَاعِدَةَ فَإِذَا نَحْنُ بِقَوْمٍ نِيَامٍ فَجَعَلَ يَدُسُّ الرَّغِيفَ وَ الرَّغِيفَيْنِ حَتَّى أَتَى عَلَى آخِرِهِمْ ثُمَّ انْصَرَفْنَا فَقُلْتُ جُعِلْتُ فِدَاكَ يَعْرِفُ هَؤُلَاءِ الْحَقَّ فَقَالَ لَوْ عَرَفُوهُ لَوَاسَيْنَاهُمْ بِالدُّقَّةِ وَ الدُّقَّةُ هِيَ الْمِلْحُ

He (the narrator) said, ‘So we came over to a canopy of the Clan of Saeeda, and we were with a group of people sleeping. So heasws went on to tuck the bread, and two breads until heasws came to the last of them. Then we left, so I said, ‘May I be sacrificed for youasws! Do they recognise the Truth?’ So heasws said, ‘If they had recognised it, Iasws would have consoled them with the delicacy, and the delicacy, it is the salt.

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَخْلُقْ شَيْئاً إِلَّا وَ لَهُ خَازِنٌ يَخْزُنُهُ إِلَّا الصَّدَقَةَ فَإِنَّ الرَّبَّ يَلِيهَا بِنَفْسِهِ وَ كَانَ أَبِي إِذَا تَصَدَّقَ بِشَيْ‏ءٍ وَضَعَهُ فِي يَدِ السَّائِلِ ثُمَّ ارْتَدَّهُ مِنْهُ فَقَبَّلَهُ وَ شَمَّهُ ثُمَّ رَدَّهُ فِي يَدِ السَّائِلِ إِنَّ صَدَقَةَ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ وَ تَمْحُو الذَّنْبَ الْعَظِيمَ وَ تُهَوِّنُ الْحِسَابَ وَ صَدَقَةَ النَّهَارِ تُثْمِرُ الْمَالَ وَ تَزِيدُ فِي الْعُمُرِ

Allahazwj Blessed and High did not Create anything except there is a treasurer for it treasuring it, except for the charity, for the Lordazwj Pursues it by Himselfsaww, and myasws fatherasws, when heasws gave something in charity, would place it in the hand of the beggar, then retract from it, so heasws would kiss it, and smell it, then return it in the hand of the beggar. A charity at night extinguishes the Anger of the Lordazwj, and obliterates the major sins, and makes the Reckoning easier; and the charity by the day yields the wealth and increases in the life span.

إِنَّ عِيسَى ابْنَ مَرْيَمَ ( عليها السلام ) لَمَّا أَنْ مَرَّ عَلَى شَاطِئِ الْبَحْرِ رَمَى بِقُرْصٍ مِنْ قُوتِهِ فِي الْمَاءِ فَقَالَ لَهُ بَعْضُ الْحَوَارِيِّينَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ لِمَ فَعَلْتَ هَذَا وَ إِنَّمَا هُوَ مِنْ قُوتِكَ قَالَ فَقَالَ فَعَلْتُ هَذَا لِدَابَّةٍ تَأْكُلُهُ مِنْ دَوَابِّ الْمَاءِ وَ ثَوَابُهُ عِنْدَ اللَّهِ عَظِيمٌ.

Isa Bin Maryamas, when heas passed upon the coast of the sea, threw a bite from hisas provision into the water. So one of the disciples said to himas, ‘O Spirit of Allahazwj and Hisazwj Speech! Why did youas do this, and rather it is youras provision?’ So heas said: ‘Ias did this for an animal from animals of the water to eat from it, and its Reward in the Presence of Allahazwj, is great’.[28]

بَابٌ فِي أَنَّ الصَّدَقَةَ تَزِيدُ فِي الْمَالِ

Chapter 52 – Regarding that the charity increased in the wealth

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الصَّدَقَةَ تَقْضِي الدَّيْنَ وَ تَخْلُفُ بِالْبَرَكَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘The charity pays-off the debts and replaces them with the Blessings’.[29]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ حَدَّثَنِي الْجَهْمُ بْنُ الْحَكَمِ الْمَدَائِنِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَصَدَّقُوا فَإِنَّ الصَّدَقَةَ تَزِيدُ فِي الْمَالِ كَثْرَةً وَ تَصَدَّقُوا رَحِمَكُمُ اللَّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah who said, ‘Al Jahm Bin Al Hakam Al Madainy narrated to me from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Give charity for the charity increases in the wealth a lot, and give charity, Allahazwj would be Merciful upon you’.[30]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ وَهْبَانَ عَنْ عَمِّهِ هَارُونَ بْنِ عِيسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِمُحَمَّدٍ ابْنِهِ يَا بُنَيَّ كَمْ فَضَلَ مَعَكَ مِنْ تِلْكَ النَّفَقَةِ قَالَ أَرْبَعُونَ دِينَاراً قَالَ اخْرُجْ فَتَصَدَّقْ بِهَا قَالَ إِنَّهُ لَمْ يَبْقَ مَعِي غَيْرُهَا قَالَ تَصَدَّقْ بِهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُخْلِفُهَا أَ مَا عَلِمْتَ أَنَّ لِكُلِّ شَيْ‏ءٍ مِفْتَاحاً وَ مِفْتَاحُ الرِّزْقِ الصَّدَقَةُ فَتَصَدَّقْ بِهَا

Ahmad Bin Muhammad, from his father, from Ali Bin Wahbaan, from his uncle Haroun Bin Isa who said,

‘Abu Abdullahasws said to Muhammad, hisasws son: ‘O myasws son! How much excess is there with you from those expenses?’ He said, ‘Forty Dinars’. Heasws said: ‘Bring it out and give charity with it’. He said, ‘There does not remain with me anything apart from it’. Heasws said: ‘Give in charity with it, for Allahazwj Mighty and Majestic would Replace it. But, do you not know that for everything there is a key, and a key for the sustenance is the charity, therefore give charity with it’.

فَفَعَلَ فَمَا لَبِثَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَشَرَةَ أَيَّامٍ حَتَّى جَاءَهُ مِنْ مَوْضِعٍ أَرْبَعَةُ آلَافِ دِينَارٍ فَقَالَ يَا بُنَيَّ أَعْطَيْنَا لِلَّهِ أَرْبَعِينَ دِينَاراً فَأَعْطَانَا اللَّهُ أَرْبَعَةَ آلَافِ دِينَارٍ .

So he did it and Abu Abdullahazwj did not remain for more than ten days before there came to him from a place, four thousand Dinars. So heasws said: ‘O myasws son! We gave Allahazwj forty Dinars, and Heazwj Gave us four thousand Dinars’.[31]

قَالَ وَ حَدَّثَنِي عَلِيُّ بْنُ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ .

He said, ‘And it has been narrated to me by Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Cause the sustenance to descend by the charity’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَحْسَنَ عَبْدٌ الصَّدَقَةَ فِي الدُّنْيَا إِلَّا أَحْسَنَ اللَّهُ الْخِلَافَةَ عَلَى وُلْدِهِ مِنْ بَعْدِهِ وَ قَالَ حُسْنُ الصَّدَقَةِ يَقْضِي الدَّيْنَ وَ يَخْلُفُ عَلَى الْبَرَكَةِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘A servant does not give good charity in the world except that Allahazwj betters the succession upon his children from after him’. And heasws said: ‘Good charity pays off the debts, and leaves behind the Blessings’.[33]

بَابُ الصَّدَقَةِ عَلَى الْقَرَابَةِ

Chapter 53 – The charity upon the relatives

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ وَصَلَ قَرِيباً بِحَجَّةٍ أَوْ عُمْرَةٍ كَتَبَ اللَّهُ لَهُ حَجَّتَيْنِ وَ عُمْرَتَيْنِ وَ كَذَلِكَ مَنْ حَمَلَ عَنْ حَمِيمٍ يُضَاعِفُ اللَّهُ لَهُ الْأَجْرَ ضِعْفَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who maintains good relationship with relatives by a Hajj or an Umrah, Allahazwj would Write for him two Hajj and to Umrahs, and similar to that is the one who carries (a burden) from a friend, Allahazwj would Increase the Recompense for him by double’.[34]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّ الصَّدَقَةِ أَفْضَلُ قَالَ عَلَى ذِي الرَّحِمِ الْكَاشِحِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was asked, ‘Which charity is the most superior?’ Heas said: ‘Upon the ones with the womb relationships who is hostile (charity to a hostile relative)’.[35]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّدَقَةُ بِعَشَرَةٍ وَ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَ صِلَةُ الْإِخْوَانِ بِعِشْرِينَ وَ صِلَةُ الرَّحِمِ بِأَرْبَعَةٍ وَ عِشْرِينَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The charity is with ten (Rewards), and the loan is with eighteen, and maintaining good relations with the brethren is with twenty, and maintaining good relationships with the relatives is with twenty four’.[36]

بَابُ كِفَايَةِ الْعِيَالِ وَ التَّوَسُّعِ عَلَيْهِمْ

Chapter 54 – Adequacy for the dependants and extending upon them

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ أَرْضَاكُمْ عِنْدَ اللَّهِ أَسْبَغُكُمْ عَلَى عِيَالِهِ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, altogether, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza Al Sumaly,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘The ones of you most Pleased with in the Presence of Allahazwj, is the one most liberal bestower upon his dependants’.[37]

وَ عَنْهُمَا عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ رَجُلٌ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ لِي ضَيْعَةً بِالْجَبَلِ أَسْتَغِلُّهَا فِي كُلِّ سَنَةٍ ثَلَاثَ آلَافِ دِرْهَمٍ فَأُنْفِقُ عَلَى عِيَالِي مِنْهَا أَلْفَيْ دِرْهَمٍ وَ أَتَصَدَّقُ مِنْهَا بِأَلْفِ دِرْهَمٍ فِي كُلِّ سَنَةٍ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنْ كَانَتِ الْأَلْفَانِ تَكْفِيهِمْ فِي جَمِيعِ مَا يَحْتَاجُونَ إِلَيْهِ لِسَنَتِهِمْ فَقَدْ نَظَرْتَ لِنَفْسِكَ وَ وُفِّقْتَ لِرُشْدِكَ وَ أَجْرَيْتَ نَفْسَكَ فِي حَيَاتِكَ بِمَنْزِلَةِ مَا يُوصِي بِهِ الْحَيُّ عِنْدَ مَوْتِهِ .

And from the two of them, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘A man said to Abu Ja’farasws, ‘For me there is a place in the mountain which I profit from during every year by three thousand Dirhams. So I spend two thousand Dirhams from it upon my dependants, and I give in charity with a thousand Dirhams during every year’. So Abu Ja’farasws said: ‘If it was such that the two thousand suffices for them with regards to the entirety of what they need to for their year, so you have been considerate for yourself, and excelled in your rightful way, and you have flowed yourself during your lifetime to be at the status of what the living one bequeaths with during his death’.[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يَنْبَغِي لِلرَّجُلِ أَنْ يُوَسِّعَ عَلَى عِيَالِهِ كَيْلَا يَتَمَنَّوْا مَوْتَهُ وَ تَلَا هَذِهِ الْآيَةَ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً قَالَ الْأَسِيرُ عِيَالُ الرَّجُلِ يَنْبَغِي لِلرَّجُلِ إِذَا زِيدَ فِي النِّعْمَةِ أَنْ يَزِيدَ أُسَرَاءَهُ فِي السَّعَةِ عَلَيْهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassanasws having said: ‘It is befitting for the man that he extends upon his dependents lest they wish for his death’, and heasws recited this Verse [76:8] And they give food out of love for Him to the poor and the orphan and the captive. Heasws said: ‘The ‘captives’ are the dependants of the man. It is befitting for the man, when there is an increase in the bounties, that he increases upon his ‘captives’ regarding the capacity upon them’.

ثُمَّ قَالَ إِنَّ فُلَاناً أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَمَنَعَهَا أُسَرَاءَهُ وَ جَعَلَهَا عِنْدَ فُلَانٍ فَذَهَبَ اللَّهُ بِهَا قَالَ مُعَمَّرٌ وَ كَانَ فُلَانٌ حَاضِراً .

Then heasws said: ‘So and so, Allahazwj Favoured upon him with Bounties, but he prevented these from his captives and made it to be with so and so, therefore Allahazwj Took it away’. Moammar (the narrator) said, ‘And that so and so was present’.[39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الرَّبِيعِ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَ ابْدَأْ بِمَنْ تَعُولُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Rabie who said,

‘I heard Abu Abdullahasws saying, ‘The higher (providing) hand is better than a lower (receiving) hand, and begin with the dependants’.[40]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ صَاحِبُ النِّعْمَةِ يَجِبُ عَلَيْهِ التَّوْسِعَةُ عَنْ عِيَالِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr,

(It has been narrated) from Al-Rezaasws having said: ‘The owner of the bounties, it is Obligated upon him that he extends upon his dependants’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمُؤْمِنُ يَأْكُلُ بِشَهْوَةِ أَهْلِهِ وَ الْمُنَافِقُ يَأْكُلُ أَهْلُهُ بِشَهْوَتِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The Believer eats by the desire of his family, but the hypocrite, his family eat by his desire’.[42]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) سُئِلَ أَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُوتُ عِيَالَهُ قُوتاً مَعْرُوفاً قَالَ نَعَمْ إِنَّ النَّفْسَ إِذَا عَرَفَتْ قُوتَهَا قَنِعَتْ بِهِ وَ نَبَتَ عَلَيْهِ اللَّحْمُ .

Sahl Bin Ziyad, from Ali Bin Asbaat, from his father that,

‘Abu Abdullahasws was asked, ‘Did Rasool-Allahsaww used to provide hissaww dependants with a goodly provision?’ Heasws said: ‘Yes. The soul, when it recognises its provision, so it is content with it and the flesh grows upon it’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ يَعُولُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘It suffices as a sin with a person that he wastes the ones whom he provides for’.[44]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ الْأَنْصَارِيِّ عَنْ عَلِيِّ بْنِ غُرَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَلْعُونٌ مَنْ أَلْقَى كَلَّهُ عَلَى النَّاسِ مَلْعُونٌ مَلْعُونٌ مَنْ ضَيَّعَ مَنْ يَعُولُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Al Khazraj Al Ansary, from Ali Bin Gurab,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Accursed, an accursed is the one who threw all of it (his provisions) upon the people! Accursed, an accursed is the one who wastes the one whom he provides for’.[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) لَأَنْ أَدْخُلَ السُّوقَ وَ مَعِي دَرَاهِمُ أَبْتَاعُ بِهِ لِعِيَالِي لَحْماً وَ قَدْ قَرِمُوا أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ نَسَمَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from sayf Bin Ameyra, from Abu Hama who said,

‘Aliasws Bin Al-Husaynasws said: ‘If Iasws were to enter the market and with measws was one Dirham to buy meat with it for myasws dependants and they had desired it, it would be more beloved to measws than if Iasws were to emancipate (liberate) a person’.[46]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا أَصْبَحَ خَرَجَ غَادِياً فِي طَلَبِ الرِّزْقِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَيْنَ تَذْهَبُ فَقَالَ أَتَصَدَّقُ لِعِيَالِي قِيلَ لَهُ أَ تَتَصَدَّقُ قَالَ مَنْ طَلَبَ الْحَلَالَ فَهُوَ مِنَ اللَّهِ عَزَّ وَ جَلَّ صَدَقَةٌ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever it was the morning, Aliasws Bin Al-Husaynasws would go out early in seeking the livelihood. So it was said to himasws, ‘O sonasws of Rasool-Allahsaww! Where are youasws going?’ So heasws said: ‘To give charity to myasws dependents’. It was said to himasws, ‘Is it charity?’ Heasws said: ‘The one who seeks the Permissible, so it is a charity from Allahazwj Mighty and Majestic upon him’.[47]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْمُؤْمِنَ يَأْخُذُ بِأَدَبِ اللَّهِ عَزَّ وَ جَلَّ إِذَا وَسَّعَ عَلَيْهِ اتَّسَعَ وَ إِذَا أَمْسَكَ عَلَيْهِ أَمْسَكَ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Abu Muhammad Al Ansary, fro Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Believer takes by the disciplining of Allahazwj Mighty and Majestic. Whenever Heazwj Expands upon him, he expands, and when Heazwj Withholds upon him, he withholds’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ الْقَيِّمَ عَلَى عِيَالِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Murazim, from Moaz Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said, ‘It is from the good fortune of the man that he happens to be the overseer upon his dependants’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَنْقُصَ مِنْ قُوتِ عِيَالِهِ فِي الشِّتَاءِ وَ يَزِيدَ فِي وَقُودِهِمْ .

Ali Bin Ibrahim, from his father, from Yasser Al Khadim who said,

‘I heard Al-Rezaasws saying: ‘It is befitting for the Believer that he reduces from the provision of his dependants during the winter and increases in their fuel (for heating expenses)’.[50]

بَابُ مَنْ يَلْزَمُ نَفَقَتُهُ

Chapter 55 – The ones whose expenses are necessitated

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَنِ الَّذِي أَحْتَنُّ عَلَيْهِ وَ تَلْزَمُنِي نَفَقَتُهُ قَالَ الْوَالِدَانِ وَ الْوَلَدُ وَ الزَّوْجَةُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Hareyz,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Who are the ones whom I should incline towards and his expenses are necessitated upon me?’ Heasws said: ‘The two parents, and the children, and the wife’.[51]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بِيَتِيمٍ فَقَالَ خُذُوا بِنَفَقَتِهِ أَقْرَبَ النَّاسِ مِنْهُ مِنَ الْعَشِيرَةِ كَمَا يَأْكُلُ مِيرَاثَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘They came to Amir Al-Momineenasws with an orphan, so heasws said: ‘Get his expenses, the closest of the people to him from the clan, just as they would eat his inheritance’.[52]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَنْ يَلْزَمُ الرَّجُلَ مِنْ قَرَابَتِهِ مِمَّنْ يُنْفِقُ عَلَيْهِ قَالَ الْوَالِدَانِ وَ الْوَلَدُ وَ الزَّوْجَةُ .

Sahl Bin Ziyad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Who from his relatives are necessitated upon the man, from the ones he has to spend upon?’ Heasws said: ‘The two parents, and the children, and the wife’.[53]

بَابُ الصَّدَقَةِ عَلَى مَنْ لَا تَعْرِفُهُ

Chapter 56 – The charity upon the one whom one does not recognise

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُطْعِمُ سَائِلًا لَا أَعْرِفُهُ مُسْلِماً فَقَالَ نَعَمْ أَعْطِ مَنْ لَا تَعْرِفُهُ بِوَلَايَةٍ وَ لَا عَدَاوَةٍ لِلْحَقِّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ قُولُوا لِلنَّاسِ حُسْناً وَ لَا تُطْعِمْ مَنْ نَصَبَ لِشَيْ‏ءٍ مِنَ الْحَقِّ أَوْ دَعَا إِلَى شَيْ‏ءٍ مِنَ الْبَاطِلِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Sadeyr Al Sayrafi who said,

‘I said to Abu Abdullahasws, ‘Shall I feed a beggar whom I do not recognise as being a Muslim?’ So heasws said: ‘Yes, you can give to the one who is neither recognised with the Wilayah nor enmity towards the Truth. Allahazwj Mighty and Majestic is Saying [2:83] and you shall speak to the people good words, and do not give to the one who establishes hostility to something from the Truth, or calls towards something from the falsehood’.[54]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ السَّائِلِ يَسْأَلُ وَ لَا يُدْرَى مَا هُوَ قَالَ أَعْطِ مَنْ وَقَعَتْ لَهُ الرَّحْمَةُ فِي قَلْبِكَ وَ قَالَ أَعْطِ دُونَ الدِّرْهَمِ قُلْتُ أَكْثَرُ مَا يُعْطَى قَالَ أَرْبَعَةُ دَوَانِيقَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from his father,

(It has been narrated) from Abu Abdullahasws having been asked about the beggar who asks and it is not known what he is?’ Heasws said: ‘Give to the one for whom the mercy occurs in your heart’. And heasws said: ‘Give less than one Dirham’. I said, ‘What is the most one can give?’ Heasws said: ‘Four Dawaneeqs (a unit of measurement)’.[55]

بَابُ الصَّدَقَةِ عَلَى أَهْلِ الْبَوَادِي وَ أَهْلِ السَّوَادِ

Chapter 57 – The charity upon the people of the valleys and the people of the wilderness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّدَقَةِ عَلَى أَهْلِ الْبَوَادِي وَ السَّوَادِ فَقَالَ تَصَدَّقْ عَلَى الصِّبْيَانِ وَ النِّسَاءِ وَ الزَّمْنَى وَ الضُّعَفَاءِ وَ الشُّيُوخِ وَ كَانَ يَنْهَى عَنْ أُولَئِكَ الْجُمَّانِينَ يَعْنِي أَصْحَابَ الشُّعُورِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, or someone else, from Muhammad Bin Uzafar, from Umar Bin Yazeed who said,

‘I asked Abu Abdullahasws about the charity upon the people of the valleys and the wilderness, so heasws said: ‘Give charity upon the children, and the women, and the sick, and the weak, and the old’; and heasws had forbidden from those who are able, meaning the ones with the (earning) capacity’.[56]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنْ زُرْعَةَ عَنْ مِنْهَالٍ الْقَصَّابِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَعْطِ الْكَبِيرَ وَ الْكَبِيرَةَ وَ الصَّغِيرَ وَ الصَّغِيرَةَ وَ مَنْ وَقَعَتْ لَهُ فِي قَلْبِكَ رَحْمَةٌ وَ إِيَّاكَ وَ كُلَّ وَ قَالَ بِيَدِهِ وَ هَزَّهَا .

Ahmad Bin Muhammad, from Ali Bin Al Salt, from Zur’at, from Minhal Al Qassab who said,

‘Abu Abdullahasws said: ‘Give to the old man and the old women, and the young boy and the young girl, and to the ones for whom mercy occurs in your heart; and beware of (giving to) everyone . . . .’; and gestured by shaking hisasws hand’.[57]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَهْلَ السَّوَادِ يَقْتَحِمُونَ عَلَيْنَا وَ فِيهِمُ الْيَهُودُ وَ النَّصَارَى وَ الْمَجُوسُ فَنَتَصَدَّقُ عَلَيْهِمْ فَقَالَ نَعَمْ .

Ahmad Bin Muhammad Bin Ali Bin Al Hakam Bin Miskeen, from Amro Bin Abu Nasr who said,

‘I said to Abu Abdullahasws, ‘The people of the wilderness are swooping upon us, and among them are the Jews, and the Christians, and the Magians, so can we give charity to them?’. So heasws said: ‘Yes’.[58]

بَابُ كَرَاهِيَةِ رَدِّ السَّائِلِ

Chapter 58 – Abhorrence of repelling the beggar

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَقْطَعُوا عَلَى السَّائِلِ مَسْأَلَتَهُ فَلَوْلَا أَنَّ الْمَسَاكِينَ يَكْذِبُونَ مَا أَفْلَحَ مَنْ رَدَّهُمْ .

Ali Bin Ibrahim, from his father, from Al Husayn Bin Yazeed Al Nowfaly, from Ismail Bin Abu Ziyad Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not cut-off upon the beggar who asks. So, even if the poor are lying, the one who repels them would not prosper’.[59]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَعْطِ السَّائِلَ وَ لَوْ كَانَ عَلَى ظَهْرِ فَرَسٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘Give to the beggar, and even though he may be upon a horse (looks financially in sound position)’.[60]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ( عليه السلام ) قَالَ يَا مُوسَى أَكْرِمِ السَّائِلَ بِبَذْلٍ يَسِيرٍ أَوْ بِرَدٍّ جَمِيلٍ لِأَنَّهُ يَأْتِيكَ مَنْ لَيْسَ بِإِنْسٍ وَ لَا جَانٍّ مَلَائِكَةٌ مِنْ مَلَائِكَةِ الرَّحْمَنِ يَبْلُونَك فِيمَا خَوَّلْتُكَ وَ يَسْأَلُونَكَ عَمَّا نَوَّلْتُكَ فَانْظُرْ كَيْفَ أَنْتَ صَانِعٌ يَا ابْنَ عِمْرَانَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Sinan, from Is’haq Bin Ammar, from Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘It was among what Allahazwj Mighty and Majestic Whispered with to Musaas, Heazwj Said: “O Musaas! Honour the beggar with a little grace or with a beautiful return, because there would be coming to you one who is neither a human being nor a Jinn, an Angel from the Angels of the Beneficent to Test youas regarding what Iazwj have Bestowed on youas and he would be asking youas about what Weazwj have Given youas. Therefore consider how youas are dealing, O sonas of Imranas’.[61]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ حَضَرْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَوْماً حِينَ صَلَّى الْغَدَاةَ فَإِذَا سَائِلٌ بِالْبَابِ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَعْطُوا السَّائِلَ وَ لَا تَرُدُّوا سَائِلًا .

A number of our companions, from Sahl Bin Ziyar, from Al Hassan Bin Mahboub, from Abdullah Bin Ghalib Al Asady, from his father, from Saeed Bin Al Musayyab who said,

‘I was present with Aliasws Bin Al-Husaynasws one day when heasws Prayed the morning Prayer, and there came a beggar at the door. So Aliasws Bin Al-Husaynasws said: ‘Give to the beggar and do not repel a beggar’.[62]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَا مَنَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَائِلًا قَطُّ إِنْ كَانَ عِنْدَهُ أَعْطَى وَ إِلَّا قَالَ يَأْتِي اللَّهُ بِهِ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Ismail Bin Mihran, from Ayman Bin Muhraz, from Abu Asama Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww did not forbid a beggar at all! If there was (something) with himsaww, hesaww would give it, or else hesaww said: ‘Allahazwj would Come with it’.[63]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَرُدُّوا السَّائِلَ وَ لَوْ بِظِلْفٍ مُحْتَرِقٍ .

Ahmad Bin Muhammad, from his father, form Haroun Bin Al Jahm, from Hafs Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not repel the beggar, (give something) even though it be a burnt hoof’.[64]

بَابُ قَدْرِ مَا يُعْطَى السَّائِلَ

Chapter 59 – A measurement of what one should give to the beggar

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَهُ سَائِلٌ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَقَالَ يَسَعُ اللَّهُ عَلَيْكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan, from Al Waleed Bin sabeeh who said,

‘I was in the presence of Abu Abdullahasws, so a beggar came over. So heasws gave him. Then another one came over, so heasws gave him. Then another one came over, so heasws gave him. Then another one came over, so heasws said: ‘May Allahazwj Extend upon you’.

ثُمَّ قَالَ إِنَّ رَجُلًا لَوْ كَانَ لَهُ مَالٌ يَبْلُغُ ثَلَاثِينَ أَوْ أَرْبَعِينَ أَلْفَ دِرْهَمٍ ثُمَّ شَاءَ أَنْ لَا يَبْقَى مِنْهَا إِلَّا وَضَعَهَا فِي حَقٍّ لَفَعَلَ فَيَبْقَى لَا مَالَ لَهُ فَيَكُونُ مِنَ الثَّلَاثَةِ الَّذِينَ يُرَدُّ دُعَاؤُهُمْ قُلْتُ مَنْ هُمْ قَالَ أَحَدُهُمْ رَجُلٌ كَانَ لَهُ مَالٌ فَأَنْفَقَهُ فِي غَيْرِ وَجْهِهِ ثُمَّ قَالَ يَا رَبِّ ارْزُقْنِي فَقَالَ لَهُ أَ لَمْ أَجْعَلْ لَكَ سَبِيلًا إِلَى طَلَبِ الرِّزْقِ .

Then heasws said: ‘If a man, even if he had wealth reaching up to thirty or forty thousand Dirhams, then he so desires that there should not remain anything from it except that he should place it in a rightful way. So he does it, and there does not remain any wealth for himself, so he would happen to be from the three (kinds of people) whose supplications would be returned (unanswered)’. I said, ‘Who are they?’ Heasws said: ‘One of them is a man who had wealth for him, so he spent it in other than its (rightful) way, then said, ‘O Lordazwj! Grace me’. So Heazwj Would Say to him: “Did I not Make a way for you to seeking the livelihood?’[65]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي السُّؤَّالِ أَطْعِمُوا ثَلَاثَةً إِنْ شِئْتُمْ أَنْ تَزْدَادُوا فَازْدَادُوا وَ إِلَّا فَقَدْ أَدَّيْتُمْ حَقَّ يَوْمِكُمْ .

From him, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ali Bin Abu Hamza who said,

‘I heard Abu Abdullahasws saying regarding the question: ‘Feed three (people). If you so desire to increase, so increase, or else you would have fulfilled a right of your day’.[66]

بَابُ دُعَاءِ السَّائِلِ

Chapter 60 – Supplication of the beggar

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَ غَيْرِهِ عَنْ زِيَادٍ الْقَنْدِيِّ عَمَّنْ ذَكَرَهُ قَالَ إِذَا أَعْطَيْتُمُوهُمْ فَلَقِّنُوهُمُ الدُّعَاءَ فَإِنَّهُ يُسْتَجَابُ الدُّعَاءُ لَهُمْ فِيكُمْ وَ لَا يُسْتَجَابُ لَهُمْ فِي أَنْفُسِهِمْ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, and someone else, from Ziyad Al Qindy, from the one who mentioned it,

‘Heasws said: ‘When you give them, so ask them for the supplication, for the supplication is Answered for them regarding you, and it does not get Answered regarding their own selves’ (as they are professional/habitual beggars).[67]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا تُحَقِّرُوا دَعْوَةَ أَحَدٍ فَإِنَّهُ يُسْتَجَابُ لِلْيَهُودِيِّ وَ النَّصْرَانِيِّ فِيكُمْ وَ لَا يُسْتَجَابُ لَهُمْ فِي أَنْفُسِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Al Hassan Bin Al Jaham,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Do not belittle the supplication of anyone (from the beggars), for it gets Answered for the Jews and the Christians regarding you all, but it does not get Answered for them regarding their own selves’.[68]

بَابُ أَنَّ الَّذِي يَقْسِمُ الصَّدَقَةَ شَرِيكُ صَاحِبِهِا فِي الْأَجْرِ

Chapter 61 – Those who distribute the charity are participants with its (original) donor in the Recompense

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ قَالَ دَفَعَ إِلَيَّ شِهَابُ بْنُ عَبْدِ رَبِّهِ دَرَاهِمَ مِنَ الزَّكَاةِ أَقْسِمُهَا فَأَتَيْتُهُ يَوْماً فَسَأَلَنِي هَلْ قَسَمْتَهَا فَقُلْتُ لَا فَأَسْمَعَنِي كَلَاماً فِيهِ بَعْضُ الْغِلْظَةِ فَطَرَحْتُ مَا كَانَ بَقِيَ مَعِي مِنَ الدَّرَاهِمِ وَ قُمْتُ مُغْضَباً فَقَالَ لِيَ ارْجِعْ حَتَّى أُحَدِّثَكَ بِشَيْ‏ءٍ سَمِعْتُهُ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) فَرَجَعْتُ فَقَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي إِذَا وَجَدْتُ زَكَاتِي أَخْرَجْتُهَا فَأَدْفَعُ مِنْهَا إِلَى مَنْ أَثِقُ بِهِ يَقْسِمُهَا قَالَ نَعَمْ لَا بَأْسَ بِذَلِكَ أَمَا إِنَّهُ أَحَدُ الْمُعْطِينَ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Salih Bin Razeyn who said,

‘Shahab Bin Abd Rabbih handed over some Dirhams from the Zakat to me to distribute them. So I came over to him one day, and he asked me, ‘Did you distribute them?’ So I said, ‘No’. So he made me listen to words wherein was harshness. So I dropped what had remained with me from the Dirhams, and I arose in anger. So he said to me, ‘Return, until I narrate to you with something which I heard from Ja’farasws Bin Muhammadasws’. So I returned. So he said, ‘I said to Abu Abdullahasws, ‘When I find my Zakat, so can I take it out and hand it over to one who is reliable with it to distribute it?’. Heasws said: ‘Yes, there is no problem with that. But, he would be one of the givers’.

قَالَ صَالِحٌ فَأَخَذْتُ الدَّرَاهِمَ حَيْثُ سَمِعْتُ الْحَدِيثَ فَقَسَمْتُهَا .

Salih said, ‘So I took the Dirhams when I heard the Hadeeth, and I distribute them’.[69]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ جَرَى الْمَعْرُوفُ عَلَى ثَمَانِينَ كَفّاً لَأُجِرُوا كُلُّهُمْ فِيهِ مِنْ غَيْرِ أَنْ يُنْقَصَ صَاحِبُهُ مِنْ أَجْرِهِ شَيْئاً .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Nahash, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘If the goodness were to flow upon eighty palms (via 80 people), all of them would be Recompensed with regards to it, from without there being any deficiency being in the Recompense of its (original) donor’.[70]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُعْطَى الدَّرَاهِمَ يَقْسِمُهَا قَالَ يَجْرِي لَهُ مَا يَجْرِي لِلْمُعْطِي وَ لَا يُنْقَصُ الْمُعْطِي مِنْ أَجْرِهِ شَيْئاً .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws regarding the man who gives the Dirhams himself. Heasws said: ‘There would flow for him whatever would flow for the (original) giver, and the (original) given would not been reduced by anything from his Recompense’.[71]

بَابُ الْإِيثَارِ

Chapter 62 – The Preferring (of others over oneself)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ لَيْسَ عِنْدَهُ إِلَّا قُوتُ يَوْمِهِ أَ يَعْطِفُ مَنْ عِنْدَهُ قُوتُ يَوْمِهِ عَلَى مَنْ لَيْسَ عِنْدَهُ شَيْ‏ءٌ وَ يَعْطِفُ مَنْ عِنْدَهُ قُوتُ شَهْرٍ عَلَى مَنْ دُونَهُ وَ السَّنَةُ عَلَى نَحْوِ ذَلِكَ أَمْ ذَلِكَ كُلُّهُ الْكَفَافُ الَّذِي لَا يُلَامُ عَلَيْهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the man who does not have with him except for his provision for his day. Can the one who has his provision for his day with him be sympathetic towards the one who does not have anything, and can the one who has provisions for a month be sympathetic upon the one who has less than it, and the year is upon approximate to that, or is all of that the subsistence which he cannot be blamed over it?’

فَقَالَ هُوَ أَمْرٌ إِنَّ أَفْضَلَكُمْ فِيهِ أَحْرَصُكُمْ عَلَى الرَّغْبَةِ وَ الْأَثَرَةِ عَلَى نَفْسِهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ الْأَمْرُ الْآخَرُ لَا يُلَامُ عَلَى الْكَفَافِ وَ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَ ابْدَأْ بِمَنْ تَعُولُ .

So heasws said: ‘It is such a matter that the most superior of you in it is the one most desirous upon the preferring (others) upon himself, for Allahazwj Mighty and Majestic is Saying [59:9] and prefer (them) before themselves though poverty may afflict them. And the other matter is that he cannot be blamed upon the subsistence, and the higher (providing) hand is better than the lower (receiving) hand, and begin with the ones dependant (upon you)’.[72]

قَالَ وَ حَدَّثَنَا بَكْرُ بْنُ صَالِحٍ عَنْ بُنْدَارَ بْنِ مُحَمَّدٍ الطَّبَرِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ السَّائِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَوْصِنِي فَقَالَ آمُرُكَ بِتَقْوَى اللَّهِ ثُمَّ سَكَتَ فَشَكَوْتُ إِلَيْهِ قِلَّةَ ذَاتِ يَدِي وَ قُلْتُ وَ اللَّهِ لَقَدْ عَرِيتُ حَتَّى بَلَغَ مِنْ عُرْيَتِي أَنَّ أَبَا فُلَانٍ نَزَعَ ثَوْبَيْنِ كَانَا عَلَيْهِ وَ كَسَانِيهِمَا فَقَالَ صُمْ وَ تَصَدَّقْ قُلْتُ أَتَصَدَّقُ مِمَّا وَصَلَنِي بِهِ إِخْوَانِي وَ إِنْ كَانَ قَلِيلًا قَالَ تَصَدَّقْ بِمَا رَزَقَكَ اللَّهُ وَ لَوْ آثَرْتَ عَلَى نَفْسِكَ .

He said, ‘And Bakr Bin Salih narrated to us, from Bundar Bin Muhammad Al Tabary, from Ali Bin Suweyd Al Sa’aiy,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘Advise me’. So heasws said: ‘Iasws order you with the fear of Allahazwj’. Then heasws was silent, so I complained to himasws of the scarcity of what was in my hands, and I said, ‘By Allahazwj! I have become naked, and my nakedness reached to such an extent that Abu so and so removed two clothes which were upon him, and clothed me with these two’. So heasws said: ‘Fast and give charity’. I said, ‘Can I give in charity from what has arrived to me from my brethren, and even if it was little?’ Heasws said: ‘Give charity from what Allahazwj has Graced you with, even though you have to prefer (others) over yourself’.[73]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ أَيُّ الصَّدَقَةِ أَفْضَلُ قَالَ جُهْدُ الْمُقِلِّ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ تَرَى هَاهُنَا فَضْلًا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I said to himasws, ‘Which is the most superior charity?’ Heasws said: ‘The smallest amount (for which one had to) struggled with. But, have you not heard the Words of Allahazwj Mighty and Majestic [59:9] and prefer (them) before themselves though poverty may afflict them? Over here is the superiority’.[74]

بَابُ مَنْ سَأَلَ مِنْ غَيْرِ حَاجَةٍ

Chapter 63 – One who asks without having a need

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) ضَمِنْتُ عَلَى رَبِّي أَنَّهُ لَا يَسْأَلُ أَحَدٌ مِنْ غَيْرِ حَاجَةٍ إِلَّا اضْطَرَّتْهُ الْمَسْأَلَةُ يَوْماً إِلَى أَنْ يَسْأَلَ مِنْ حَاجَةٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Malik Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘Iasws hereby guarantee upon myasws Lordazwj that no one would beg for, without having a (real) need, except for one day, he would be desperate for it, (in a real) need’.[75]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ اتَّبِعُوا قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّهُ قَالَ مَنْ فَتَحَ عَلَى نَفْسِهِ بَابَ مَسْأَلَةٍ فَتَحَ اللَّهُ عَلَيْهِ بَابَ فَقْرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘Follow the words of Rasool-Allahsaww, for hesaww said: ‘The one who opens a door of begging upon himself, Allahazwj would Open a door of poverty upon him’.[76]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَالِكِ بْنِ حُصَيْنٍ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ عَبْدٍ يَسْأَلُ مِنْ غَيْرِ حَاجَةٍ فَيَمُوتُ حَتَّى يُحْوِجَهُ اللَّهُ إِلَيْهَا وَ يُثَبِّتَ اللَّهُ لَهُ بِهَا النَّارَ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed, from Muhammad Bin Sinan, from Malik Bin Husayn Al Sakuny who said,

‘Abu Abdullahasws said: ‘There is none from a servant who begs for without having a (real) need, and he dies, until Allahazwj Makes him to be needy to it, and Allahazwj Affirms for him the Fire due to it’.[77]

بَابُ كَرَاهِيَةِ الْمَسْأَلَةِ

Chapter 64 – Abhorrence of the begging

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِيَّاكُمْ وَ سُؤَالَ النَّاسِ فَإِنَّهُ ذُلٌّ فِي الدُّنْيَا وَ فَقْرٌ تُعَجِّلُونَهُ وَ حِسَابٌ طَوِيلٌ يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Hammad,

(It has been narrated) from the one who heard Abu Abdullahasws saying: ‘Beware of begging the people, for it is a humiliation in the world and poverty which you are hastening, and a lengthy Reckoning on the Day of Judgement’.[78]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا مُحَمَّدُ لَوْ يَعْلَمُ السَّائِلُ مَا فِي الْمَسْأَلَةِ مَا سَأَلَ أَحَدٌ أَحَداً وَ لَوْ يَعْلَمُ الْمُعْطِي مَا فِي الْعَطِيَّةِ مَا رَدَّ أَحَدٌ أَحَداً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘O Muhamad! Had the beggar known what is in the begging, no one would beg from anyone; and had the giver known what is in the giving, no one would have repelled anyone’.[79]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْأَيْدِي ثَلَاثٌ يَدُ اللَّهِ الْعُلْيَا وَ يَدُ الْمُعْطِي الَّتِي تَلِيهَا وَ يَدُ الْمُعْطَى أَسْفَلُ الْأَيْدِي فَاسْتَعِفُّوا عَنِ السُّؤَالِ مَا اسْتَطَعْتُمْ إِنَّ الْأَرْزَاقَ دُونَهَا حُجُبٌ فَمَنْ شَاءَ قَنَى حَيَاءَهُ وَ أَخَذَ رِزْقَهُ وَ مَنْ شَاءَ هَتَكَ الْحِجَابَ وَ أَخَذَ رِزْقَهُ وَ الَّذِي نَفْسِي بِيَدِهِ لَأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلًا ثُمَّ يَدْخُلَ عَرْضَ هَذَا الْوَادِي فَيَحْتَطِبَ حَتَّى لَا يَلْتَقِيَ طَرَفَاهُ ثُمَّ يَدْخُلَ بِهِ السُّوقَ فَيَبِيعَهُ بِمُدٍّ مِنْ تَمْرٍ وَ يَأْخُذَ ثُلُثَهُ وَ يَتَصَدَّقَ بِثُلُثَيْهِ خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ حَرَمُوهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ahmad Bin Al Nazar, raising it, said,

‘Rasool-Allahsaww said: ‘The hands are three – The Hand of Allahazwj being the upper one, and the hand of the giver is what follows it, and the hand of the recipient being the lowest of the hands. Therefore, refrain from the begging to the extent of your ability. The sustenance are behind a veil, so the one who so desires to would veil his shame and take his sustenance, and the one who so desires to would tear down the veil and take his sustenance.

By the One in Whose Hand is mysaww soul, if one of you were to take a rope, then enters a land of this valley, so he would collect firewood until its (rope’s) ends do not meet, then he enters the market with it, so he sells it for a handful of dates, and he takes a third of it, and gives in charity with two thirds of it, it would be better for him, than if he were to ask the people who would either give him or prevent him’.[80]  

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ إِبْرَاهِيمَ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَبَّ شَيْئاً لِنَفْسِهِ وَ أَبْغَضَهُ لِخَلْقِهِ أَبْغَضَ لِخَلْقِهِ الْمَسْأَلَةَ وَ أَحَبَّ لِنَفْسِهِ أَنْ يُسْأَلَ وَ لَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ أَنْ يُسْأَلَ فَلَا يَسْتَحْيِي أَحَدُكُمْ أَنْ يَسْأَلَ اللَّهَ مِنْ فَضْلِهِ وَ لَوْ بِشِسْعِ نَعْلٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al hakam, from Dawood Bin Al Noman, from Ibrahim Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Loves something for Himselfazwj, and Hates it for Hisazwj creatures. Heazwj Hates it for Hisazwj creatures, the begging, and Loves for Himselfazwj that one should ask Himazwj; and there is nothing more Beloved to Allahazwj Mighty and Majestic than for one to ask. So not one of you should be embarrassed that he asks Allahazwj from Hisazwj Grace, and even though it may be a strap of a slipper’.[81]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَتْ فَخِذٌ مِنَ الْأَنْصَارِ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَسَلَّمُوا عَلَيْهِ فَرَدَّ عَلَيْهِمُ السَّلَامَ فَقَالُوا يَا رَسُولَ اللَّهِ لَنَا إِلَيْكَ حَاجَةٌ فَقَالَ هَاتُوا حَاجَتَكُمْ قَالُوا إِنَّهَا حَاجَةٌ عَظِيمَةٌ فَقَالَ هَاتُوهَا مَا هِيَ قَالُوا تَضْمَنُ لَنَا عَلَى رَبِّكَ الْجَنَّةَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘A branch of a tribe of the Helpers came over to Rasool-Allahsaww and they greeted himsaww. So hesaww returned (greeting) to them. So they said, ‘O Rasool-Allahazwj! For us there is a need to yousaww’. So heasws said: ‘Come with your need’. So they said, ‘It is a great need’. So hesaww said: ‘Say it, what is it?’ They said, ‘Guarantee for us the Paradise upon yoursaww Lordazwj’.

قَالَ فَنَكَسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَأْسَهُ ثُمَّ نَكَتَ فِي الْأَرْضِ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ أَفْعَلُ ذَلِكَ بِكُمْ عَلَى أَنْ لَا تَسْأَلُوا أَحَداً شَيْئاً

Heasws said: ‘So Rasool-Allahsaww lowered hissaww head, then made marks in the ground, then raised hissaww head, so hesaww said: ‘Isaww will do that with you upon a stipulation that not one of you would ask anyone for anything’.

قَالَ فَكَانَ الرَّجُلُ مِنْهُمْ يَكُونُ فِي السَّفَرِ فَيَسْقُطُ سَوْطُهُ فَيَكْرَهُ أَنْ يَقُولَ لِإِنْسَانٍ نَاوِلْنِيهِ فِرَاراً مِنَ الْمَسْأَلَةِ فَيَنْزِلُ فَيَأْخُذُهُ وَ يَكُونُ عَلَى الْمَائِدَةِ فَيَكُونُ بَعْضُ الْجُلَسَاءِ أَقْرَبَ إِلَى الْمَاءِ مِنْهُ فَلَا يَقُولُ نَاوِلْنِي حَتَّى يَقُومُ فَيَشْرَبُ .

Heasws said: ‘So it was such that the man from them happened to be in the journey, and his whip would fall down, so he would dislike to ask a person, ‘Can you give it to me’, (so they were) fleeing from the asking. So he would (rather) descend and take it himself; and he would happen to be upon the table, and one of the seated ones would be closer to the water than himself, but he would not say, ‘Can you give me (the water)’, until he would arise himself, so he would drink’.[82]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَحِمَ اللَّهُ عَبْداً عَفَّ وَ تَعَفَّفَ وَ كَفَّ عَنِ الْمَسْأَلَةِ فَإِنَّهُ يَتَعَجَّلُ الدَّنِيَّةَ فِي الدُّنْيَا وَ لَا يُغْنِي النَّاسُ عَنْهُ شَيْئاً

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from the one who mentioned it, from Al Husayn Bin Abu Al A’ala who said,

‘Abu Abdullahasws said: ‘Allahazwj Shows Mercy on a self-restraining chaste person who restrains from the begging, for it hastens the disgrace in the world and the people do not make him self-sufficient in anything from him.

قَالَ ثُمَّ تَمَثَّلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِبَيْتِ حَاتِمٍ : إِذَا مَا عَرَفْتُ الْيَأْسَ أَلْفَيْتُهُ الْغِنَى * إِذَا عَرَفَتْهُ النَّفْسُ وَ الطَّمَعُ الْفَقْرُ

He (the narrator) said, ‘Then Abu Abdullahasws gave an example of a poem of Hatim: ‘When I recognised the despair I realised the riches; when the soul recognised it, the greed was the poverty’.[83]

عَلِيُّ بْنُ مُحَمَّدٍ وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الصَّيْرَفِيِّ عَنْ مُفَضَّلِ بْنِ قَيْسِ بْنِ رُمَّانَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَذَكَرْتُ لَهُ بَعْضَ حَالِي فَقَالَ يَا جَارِيَةُ هَاتِ ذَلِكَ الْكِيسَ هَذِهِ أَرْبَعُمِائَةِ دِينَارٍ وَصَلَنِي بِهَا أَبُو جَعْفَرٍ فَخُذْهَا وَ تَفَرَّجْ بِهَا

Ali Bin Muhammad, and Ahmad Bin Muhammad, from Ali Bin Al Hassan, from Al Abbas Bin Aamir, from Muhammad Bin Ibrahim Al Sayrafi, from Mufazzal Bin Qays Bin Rummana who said,

‘I came over to Abu Abdullahasws, and I mentioned to him some of my state. So heasws said: ‘O maid! Bring measws that bag!’ These are the four hundred Dinars which were sent to me by Abu Ja’far (Al-Mansour the Caliph), so take these and ease (your financial problems) with these’.

قَالَ فَقُلْتُ لَا وَ اللَّهِ جُعِلْتُ فِدَاكَ مَا هَذَا دَهْرِي وَ لَكِنْ أَحْبَبْتُ أَنْ تَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ لِي قَالَ فَقَالَ إِنِّي سَأَفْعَلُ وَ لَكِنْ إِيَّاكَ أَنْ تُخْبِرَ النَّاسَ بِكُلِّ حَالِكَ فَتَهُونَ عَلَيْهِمْ .

He (the narrator) said, ‘So I said, ‘No, by Allahazwj! May I be sacrificed for youasws! This is not my purpose, but I would love it if youasws could supplicate to Allahazwj Mighty and Majestic for me’. So heasws said: ‘Iasws shall be doing it, but beware of informing the people with all of your state, for you would be belittled by them’.[84]

وَ رُوِيَ عَنْ لُقْمَانَ أَنَّهُ قَالَ لِابْنِهِ يَا بُنَيَّ ذُقْتُ الصَّبْرَ وَ أَكَلْتُ لِحَاءَ الشَّجَرِ فَلَمْ أَجِدْ شَيْئاً هُوَ أَمَرُّ مِنَ الْفَقْرِ فَإِنْ بُلِيتَ بِهِ يَوْماً وَ لَا تُظْهِرِ النَّاسَ عَلَيْهِ فَيَسْتَهِينُوكَ وَ لَا يَنْفَعُوكَ بِشَيْ‏ءٍ ارْجِعْ إِلَى الَّذِي ابْتَلَاكَ بِهِ فَهُوَ أَقْدَرُ عَلَى فَرَجِكَ وَ سَلْهُ مَنْ ذَا الَّذِي سَأَلَهُ فَلَمْ يُعْطِهِ أَوْ وَثِقَ بِهِ فَلَمْ يُنْجِهِ .

And it is reported from Luqmanas whoas said to hisas son: ‘O myas son! Ias tasted the patience and ate the bark of the tree, but Ias did not find anything which more bitter than the poverty. So if you are tried by it one day, do not manifest it to the people, for they would be belittling you, and they will not be benefitting you with anything. Place your hope to the Oneazwj Who Tried you with it, for Heazwj is more Able upon your relief, and ask Himazwj. The one who asked Himazwj and was not Given it, or relied upon Himazwj but was not rescued (How come)?’[85]

بَابُ الْمَنِّ

Chapter 65 – The Reproach

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ غِيَاثٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَرِهَ لِي سِتَّ خِصَالٍ وَ كَرِهْتُهَا لِلْأَوْصِيَاءِ مِنْ وُلْدِي وَ أَتْبَاعِهِمْ مِنْ بَعْدِي مِنْهَا الْمَنُّ بَعْدَ الصَّدَقَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Musa, from Giyas, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Blessed and High Dislikes six characteristics for mesaww, and Isaww dislike these for the successorsasws from mysaww children, and theirasws followers from after mesaww – from these is the reproach (embarrassing the recipient) after the charity’.[86]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَنُّ يَهْدِمُ الصَّنِيعَةَ .

A number of our companions, from Ahmad Bin Abu Abdullah, raising it, said,

‘Abu Abdullahasws said: ‘The reproach (embarrassing the recipient) demolishes the favour’.[87]

بَابُ مَنْ أَعْطَى بَعْدَ الْمَسْأَلَةِ

Chapter 66 – The one who gives after the asking

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بَعَثَ إِلَى رَجُلٍ بِخَمْسَةِ أَوْسَاقٍ مِنْ تَمْرِ الْبُغَيْبِغَةِ وَ كَانَ الرَّجُلُ مِمَّنْ يَرْجُو نَوَافِلَهُ وَ يُؤَمِّلُ نَائِلَهُ وَ رِفْدَهُ وَ كَانَ لَا يَسْأَلُ عَلِيّاً ( عليه السلام ) وَ لَا غَيْرَهُ شَيْئاً فَقَالَ رَجُلٌ  لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ اللَّهِ مَا سَأَلَكَ فُلَانٌ وَ لَقَدْ كَانَ يُجْزِئُهُ مِنَ الْخَمْسَةِ الْأَوْسَاقِ وَسْقٌ وَاحِدٌ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin sadaqa,

(It has been narrated) from Abu Abdullahasws that Amir Al-Momineenasws sent five baskets of Al-Bagheyba dates to a man, and the man was from the ones who hoped for hissaww voluntary gifts and hoped for attaining these, and hisasws support, and he did not used to ask Aliasws for something nor anyone else. A man said to Amir Al-Momineenasws, ‘By Allahazwj! So and so has not (even) asked youasws, and it would have sufficed him had it been one basket rather than the five (youasws have given to him)’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا كَثَّرَ اللَّهُ فِي الْمُؤْمِنِينَ ضَرْبَكَ أُعْطِي أَنَا وَ تَبْخَلُ أَنْتَ لِلَّهِ أَنْتَ إِذَا أَنَا لَمْ أُعْطِ الَّذِي يَرْجُونِي إِلَّا مِنْ بَعْدِ الْمَسْأَلَةِ ثُمَّ أُعْطِيهِ بَعْدَ الْمَسْأَلَةِ فَلَمْ أُعْطِهِ ثَمَنَ مَا أَخَذْتُ مِنْهُ وَ ذَلِكَ لِأَنِّي عَرَّضْتُهُ أَنْ يَبْذُلَ لِي وَجْهَهُ الَّذِي يُعَفِّرُهُ فِي التُّرَابِ لِرَبِّي وَ رَبِّهِ عِنْدَ تَعَبُّدِهِ لَهُ وَ طَلَبِ حَوَائِجِهِ إِلَيْهِ

So Amir Al-Momineenasws said: ‘May Allahazwj not Make the likes of you to be among the Believers! Why are you exercising the stinginess while Iasws am the (oneasws who is) giving it?

For the Sake of Allahazwj! You, (listen)!  If I give charity to a person who expects to receive charity from me only after his request, I, in fact, have not given him the cost of what I have already taken from him.  Such cost is my compelling him to risk the dignity of his face, which he places on the ground before my Lordazwj and his Lordazwj during his worship and his appeal before Himazwj for his needs.

فَمَنْ فَعَلَ هَذَا بِأَخِيهِ الْمُسْلِمِ وَ قَدْ عَرَفَ أَنَّهُ مَوْضِعٌ لِصِلَتِهِ وَ مَعْرُوفِهِ فَلَمْ يُصَدِّقِ اللَّهَ عَزَّ وَ جَلَّ فِي دُعَائِهِ لَهُ حَيْثُ يَتَمَنَّى لَهُ الْجَنَّةَ بِلِسَانِهِ وَ يَبْخَلُ عَلَيْهِ بِالْحُطَامِ مِنْ مَالِهِ وَ ذَلِكَ أَنَّ الْعَبْدَ قَدْ يَقُولُ فِي دُعَائِهِ اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ فَإِذَا دَعَا لَهُمْ بِالْمَغْفِرَةِ فَقَدْ طَلَبَ لَهُمُ الْجَنَّةَ فَمَا أَنْصَفَ مَنْ فَعَلَ هَذَا بِالْقَوْلِ وَ لَمْ يُحَقِّقْهُ بِالْفِعْلِ .

With this kind of dealing with a Muslim whom one knows as deserving of one’s charity and gifs, one has not proved oneself as truthful before Allahazwj, in one’s prayer when one appeals verbally before Allah to admit one’s Muslim brother into Paradise.  On the other hand, one exercises stinginess in matters of worthless belongings.  This happens when a servant of Allah says in his prayer: O Allah, Grant forgiveness to male and female believers.  Appealing for forgiveness is asking Paradise for male and female believers.  It is unjust not to support one’s words with one’s deeds.[88]

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ نُوحِ بْنِ عَبْدِ اللَّهِ عَنِ الذُّهْلِيِّ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَعْرُوفُ ابْتِدَاءٌ وَ أَمَّا مَنْ أَعْطَيْتَهُ بَعْدَ الْمَسْأَلَةِ فَإِنَّمَا كَافَيْتَهُ بِمَا بَذَلَ لَكَ مِنْ وَجْهِهِ يَبِيتُ لَيْلَتَهُ أَرِقاً مُتَمَلْمِلًا يَمْثُلُ بَيْنَ الرَّجَاءِ وَ الْيَأْسِ لَا يَدْرِي أَيْنَ يَتَوَجَّهُ لِحَاجَتِهِ ثُمَّ يَعْزِمُ بِالْقَصْدِ لَهَا فَيَأْتِيكَ وَ قَلْبُهُ يَرْجُفُ وَ فَرَائِصُهُ تَرْعُدُ قَدْ تَرَى دَمَهُ فِي وَجْهِهِ لَا يَدْرِي أَ يَرْجِعُ بِكَأْبَةٍ أَمْ بِفَرَحٍ .

Ahmad Bin Idrees, and someone else, from Muhammad Bin Ahmad, from Ahmad Bin Nuh Bin Abdullah, from Al Zahly, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘The goodness, initiate it, and as for the one who gives it after the asking, so rather he has sufficed him after him having sacrificed his face for you, having spent his night swearing, restless, staying between the hope and the despair, not knowing where to face for his needs. Then he determined to go for it, so he came to you and his heart was quivering and his body was shaking, and you would have seen his blood in his face, not knowing whether he would be returning with gloom or with happiness’.[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ صَنْدَلٍ عَنْ يَاسِرٍ عَنِ الْيَسَعِ بْنِ حَمْزَةَ قَالَ كُنْتُ فِي مَجْلِسِ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أُحَدِّثُهُ وَ قَدِ اجْتَمَعَ إِلَيْهِ خَلْقٌ كَثِيرٌ يَسْأَلُونَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ طُوَالٌ آدَمُ فَقَالَ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ رَجُلٌ مِنْ مُحِبِّيكَ وَ مُحِبِّي آبَائِكَ وَ أَجْدَادِكَ ( عليهم السلام ) مَصْدَرِي مِنَ الْحَجِّ وَ قَدِ افْتَقَدْتُ نَفَقَتِي وَ مَا مَعِي مَا أَبْلُغُ مَرْحَلَةً فَإِنْ رَأَيْتَ أَنْ تُنْهِضَنِي إِلَى بَلَدِي وَ لِلَّهِ عَلَيَّ نِعْمَةٌ فَإِذَا بَلَغْتُ بَلَدِي تَصَدَّقْتُ بِالَّذِي تُوَلِّينِي عَنْكَ فَلَسْتُ مَوْضِعَ صَدَقَةٍ

Muhammad Bin Yahya, from Muhammad Bin Sandal, from Yasser, from Al Yas’a Bin Hamza who said,

‘I was in a gathering of Abu Al-Hassan Al-Rezaasws, discussing with himasws, and there had gathered a lot of people to himasws, asking himasws about the Permissible and the Prohibitions, when a tall, fair man entered and said, ‘Greetings be unto youasws, O sonasws of Rasool-Allahsaww! I am a man from those that love youasws, and love yourasws forefathersasws, coming back from the Hajj, and my expenses are lost and there is nothing with me to be able to reach my destination.

So if youasws see fit, advance me to my city. By Allahazwj, it would be a favour upon me. So when I reach my city, I would give in charity with that which youasws ask me for, on yourasws behalf, for I am not a (deserving) recipient of charity’.

فَقَالَ لَهُ اجْلِسْ رَحِمَكَ اللَّهُ وَ أَقْبَلَ عَلَى النَّاسِ يُحَدِّثُهُمْ حَتَّى تَفَرَّقُوا وَ بَقِيَ هُوَ وَ سُلَيْمَانُ الْجَعْفَرِيُّ وَ خَيْثَمَةُ وَ أَنَا فَقَالَ أَ تَأْذَنُونَ لِي فِي الدُّخُولِ فَقَالَ لَهُ سُلَيْمَانُ قَدَّمَ اللَّهُ أَمْرَكَ فَقَامَ فَدَخَلَ الْحُجْرَةَ وَ بَقِيَ سَاعَةً ثُمَّ خَرَجَ وَ رَدَّ الْبَابَ وَ أَخْرَجَ يَدَهُ مِنْ أَعْلَى الْبَابِ وَ قَالَ أَيْنَ الْخُرَاسَانِيُّ فَقَالَ هَا أَنَا ذَا فَقَالَ خُذْ هَذِهِ الْمِائَتَيْ دِينَارٍ وَ اسْتَعِنْ بِهَا فِي مَئُونَتِكَ وَ نَفَقَتِكَ وَ تَبَرَّكْ بِهَا وَ لَا تَصَدَّقْ بِهَا عَنِّي وَ اخْرُجْ فَلَا أَرَاكَ وَ لَا تَرَانِي

So heasws said to him: ‘Be seated, may Allahazwj have Mercy on you!’, and heasws turned towards the people, narrating to them, until they dispersed, and there remained him, and Suleman Al-Ja’fary, and Khaysama, and myself. So heasws said: ‘Are you all allowing measws to go inside?’ So Suleyman said to himasws, ‘Allahazwj has given priority to yourasws matters’. So heasws arose and entered the chamber and remained there for a while. Then heasws came out and kept the door closed, and brought out hisasws hand from the top of the door and said: ‘Where is the Khurasany man?’ So he said, ‘Here I am that one’. So heasws said: ‘Take these two hundred Dinars and be assisted by it in your provisions and your expenses and be Blessed by it, and do not give charity with it on myasws behalf, and go, so that Iasws do not see you and nor do you look at measws’.

ثُمَّ خَرَجَ فَقَالَ لَهُ سُلَيْمَانُ جُعِلْتُ فِدَاكَ لَقَدْ أَجْزَلْتَ وَ رَحِمْتَ فَلِمَا ذَا سَتَرْتَ وَجْهَكَ عَنْهُ فَقَالَ مَخَافَةَ أَنْ أَرَى ذُلَّ السُّؤَالِ فِي وَجْهِهِ لِقَضَائِي حَاجَتَهُ أَ مَا سَمِعْتَ حَدِيثَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَجَّةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِهَا مَغْفُورٌ لَهُ أَ مَا سَمِعْتَ قَوْلَ الْأُوَلِ : مَتَى آتِهِ يَوْماً لِأَطْلُبَ حَاجَةً * رَجَعْتُ إِلَى أَهْلِي وَ وَجْهِي بِمَائِهِ

Then heasws came out. So Suleyman said to himasws, ‘May I be sacrificed for youasws! Youasws have been generous and merciful, so what was that youasws veiling yourasws face from him?’ So heasws said: ‘Out of fear that Iasws might see the disgrace of asking in his face to fulfil his need. Have you not heard a Hadeeth of Rasool-Allahsaww: ‘The veiled one with the good deeds would be equated with seventy Hajj, and the broadcaster with the sins would be forsaken, and the veiler with it is Forgiven for it? Have you not heard the former words, ‘Whenever I go to Himazwj to seek a need, I return home without any damage to the dignity of my face’.[90]

عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادٍ ذَكَرَهُ عَنِ الْحَارِثِ الْهَمْدَانِيِّ قَالَ سَامَرْتُ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ عَرَضَتْ لِي حَاجَةٌ قَالَ فَرَأَيْتَنِي لَهَا أَهْلًا قُلْتُ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ جَزَاكَ اللَّهُ عَنِّي خَيْراً ثُمَّ قَامَ إِلَى السِّرَاجِ فَأَغْشَاهَا وَ جَلَسَ ثُمَّ قَالَ إِنَّمَا أَغْشَيْتُ السِّرَاجَ لِئَلَّا أَرَى ذُلَّ حَاجَتِكَ فِي وَجْهِكِ فَتَكَلَّمْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ الْحَوَائِجُ أَمَانَةٌ مِنَ اللَّهِ فِي صُدُورِ الْعِبَادِ فَمَنْ كَتَمَهَا كُتِبَتْ لَهُ عِبَادَةٌ وَ مَنْ أَفْشَاهَا كَانَ حَقّاً عَلَى مَنْ سَمِعَهَا أَنْ يَعْنِيَهُ .

Ali Bin Ibrahim, by a chain mentioning from Al Haaris Al Hamadany who said,

‘I was talking to Amir Al-Momineenasws, so I said, ‘O Amir Al-Momineenasws! A need has presented itself to me’. Heasws said: ‘So you view measws as a rightful one for it?’ I said, ‘Yes, O Amir Al-Momineenasws!’. Heasws said: ‘May Allahazwj Recompense you goodly from measws’. Then heasws arose to the lantern, so heasws extinguished it and sat down, then said: ‘But rather, Iasws extinguished the lantern perhaps Iasws would see the humiliation of your need in your face, so speak, for Iasws heard Rasool-Allahsaww saying: ‘The needs are an entrustment from Allahazwj in the chests of the servants, so the one who conceals it, a worship would be Written for him, and the one who exposes it, it would be a right upon the one who hears it that he assists him’.[91]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَبِي الْأَصْبَغِ عَنْ بُنْدَارَ بْنِ عَاصِمٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَا تَوَسَّلَ إِلَيَّ أَحَدٌ بِوَسِيلَةٍ وَ لَا تَذَرَّعَ بِذَرِيعَةٍ أَقْرَبَ لَهُ إِلَى مَا يُرِيدُهُ مِنِّي مِنْ رَجُلٍ سَلَفَ إِلَيْهِ مِنِّي يَدٌ أَتْبَعْتُهَا أُخْتَهَا وَ أَحْسَنْتُ رَبَّهَا فَإِنِّي رَأَيْتُ مَنْعَ الْأَوَاخِرِ يَقْطَعُ لِسَانَ شُكْرِ الْأَوَائِلِ وَ لَا سَخَتْ نَفْسِي بِرَدِّ بِكْرِ الْحَوَائِجِ وَ قَدْ قَالَ الشَّاعِرُ :

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abu Al Asbagh, from Bundar Bin Aasim, raising it,

(It has been narrated) from Abu Abdullahasws has said: ‘the best means and recourse of approaching me for help is the appeal of a man who has received help from me once, then asks for help again. My hands have done a good deed for him before the Lordazwj.  I have found denying a later appeal for help cuts off the appreciation for the favour already received.  I dislike for my soul to deny help for the second time, which may cause to discontinue the appreciation for the earlier help and favour. It is just like a poet has said:  If you face to risk the dignity of your face, you should face such risk before a king and generous person.  If a generous person promises to do a favour to you and he does it in time without any delays; and if he favour come as soon as an appeal is made, the appeal become more preferable than the favour.‘

وَ إِذَا بُلِيتَ بِبَذْلِ وَجْهِكَ سَائِلًا * فَابْذُلْهُ لِلْمُتَكَرِّمِ الْمِفْضَالِ‏ -إِنَّ الْجَوَادَ إِذَا حَبَاكَ بِمَوْعِدٍ * أَعْطَاكَهُ سَلِساً بِغَيْرِ مِطَالٍ‏ - وَ إِذَا السُّؤَالُ مَعَ النَّوَالِ قَرَنْتَهُ * رَجَحَ السُّؤَالُ وَ خَفَّ كُلُّ نَوَالٍ

And when your face is afflicted with the humiliation of asking, so humiliate it for the generous one, the graceful – the benevolent one, when he gifts to you with a promise, he would give it to you smoothly, without delay – and when asking is with the attaining, paired up, the asking overweighs and everything attained becomes lighter’’.[92]

بَابُ الْمَعْرُوفِ

Chapter 67 – The act of kindness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مِنْ بَقَاءِ الْمُسْلِمِينَ وَ بَقَاءِ الْإِسْلَامِ أَنْ تَصِيرَ الْأَمْوَالُ عِنْدَ مَنْ يَعْرِفُ فِيهَا الْحَقَّ وَ يَصْنَعُ فِيهَا الْمَعْرُوفَ فَإِنَّ مِنْ فَنَاءِ الْإِسْلَامِ وَ فَنَاءِ الْمُسْلِمِينَ أَنْ تَصِيرَ الْأَمْوَالُ فِي أَيْدِي مَنْ لَا يَعْرِفُ فِيهَا الْحَقَّ وَ لَا يَصْنَعُ فِيهَا الْمَعْرُوفَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Ismail Bin Abdul Khaliq Al Ju’fy who said,

‘Abu Abdullahasws said: ‘From the survival of the Muslims and survival of Al-Islam is that the wealth should come to be with the one who recognises the Truth regarding it and does the acts of kindness in it; and from the annihilation (destruction) of Al-Islam and annihilation of the Muslims is that the wealth should come to be in the hands of the one who does not recognise the Truth in it, nor does he do any act of kindness in it’.[93]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلْمَعْرُوفِ أَهْلًا مِنْ خَلْقِهِ حَبَّبَ إِلَيْهِمْ فَعَالَهُ وَ وَجَّهَ لِطُلَّابِ الْمَعْرُوفِ الطَّلَبَ إِلَيْهِمْ وَ يَسَّرَ لَهُمْ قَضَاءَهُ كَمَا يَسَّرَ الْغَيْثَ لِلْأَرْضِ الْمُجْدِبَةِ لِيُحْيِيَهَا وَ يُحْيِيَ بِهِ أَهْلَهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Dawood Al Raqqy, from Abu Hamza Al Sumaly who said,

‘Abu Ja’farasws said: ‘Allahazwj Mighty and Majestic Made for the acts of kindness for the rightful ones from Hisazwj creatures, Causing it to be beloved to them, so they do it; and Heazwj Directed the seekers of the acts of kindness to seek from them, and Caused its fulfilment to be easy for them, just like the ease of the rain for the arid land and its inhabitants get revived by it.

وَ إِنَّ اللَّهَ جَعَلَ لِلْمَعْرُوفِ أَعْدَاءً مِنْ خَلْقِهِ بَغَّضَ إِلَيْهِمُ الْمَعْرُوفَ وَ بَغَّضَ إِلَيْهِمْ فَعَالَهُ وَ حَظَرَ عَلَى طُلَّابِ الْمَعْرُوفِ الطَّلَبَ إِلَيْهِمْ وَ حَظَرَ عَلَيْهِمْ قَضَاءَهُ كَمَا يُحَرِّمُ الْغَيْثَ عَلَى الْأَرْضِ الْمُجْدِبَةِ لِيُهْلِكَهَا وَ يُهْلِكَ أَهْلَهَا وَ مَا يَعْفُو اللَّهُ أَكْثَرُ .

And Allahazwj Made for the acts of kindness enemies from Hisazwj creatures, the acts of kindness being hateful to them, and doing it being hateful to them, and cautioned the seekers of the acts of kindness from seeking from them, and cautioned its fulfilment upon them, just as Heazwj Prohibits abundant rain to fall on barren land to destroy it and its inhabitants; however, Allah’s Forgiveness is in Abundance’.[94]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ مِنْ أَحَبِّ عِبَادِ اللَّهِ إِلَى اللَّهِ لَمَنْ حَبَّبَ إِلَيْهِ الْمَعْرُوفَ وَ حَبَّبَ إِلَيْهِ فَعَالَهُ

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Sinan, from Dawood Al Raqqy, from Abu Hamza Al Sumaly who said,

‘I heard Abu Ja’farasws saying: ‘To Allahazwj, the most Beloved of servants of Allahazwj is the one who loves the acts of kindness and carrying out is beloved to him’. 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Dawood Al Raqqy, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws – similar to it’.[95]

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بَابُ فَضْلِ الْمَعْرُوفِ

Chapter 68 – The merits of the acts of kindness

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَعْرُوفٍ صَدَقَةٌ وَ أَفْضَلُ الصَّدَقَةِ صَدَقَةٌ عَنْ ظَهْرِ غِنًى وَ ابْدَأْ بِمَنْ تَعُولُ وَ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَ لَا يَلُومُ اللَّهُ عَلَى الْكَفَافِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every act of kindness is a charity, and the most superior of the charities is a charity from the back of affluence; and begin by favouring the dependants; and the upper (providing) hand is better than the lower (receiving) hand; and Allahazwj would not Blame you upon the subsistence’.[96]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَعْرُوفٍ صَدَقَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Every act of kindness is a charity’.[97]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي يَقْظَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأَيْتُ الْمَعْرُوفَ كَاسْمِهِ وَ لَيْسَ شَيْ‏ءٌ أَفْضَلَ مِنَ الْمَعْرُوفِ إِلَّا ثَوَابُهُ وَ ذَلِكَ يُرَادُ مِنْهُ وَ لَيْسَ كُلُّ مَنْ يُحِبُّ أَنْ يَصْنَعَ الْمَعْرُوفَ إِلَى النَّاسِ يَصْنَعُهُ وَ لَيْسَ كُلُّ مَنْ يَرْغَبُ فِيهِ يَقْدِرُ عَلَيْهِ وَ لَا كُلُّ مَنْ يَقْدِرُ عَلَيْهِ يُؤْذَنُ لَهُ فِيهِ فَإِذَا اجْتَمَعَتِ الرَّغْبَةُ وَ الْقُدْرَةُ وَ الْإِذْنُ فَهُنَالِكَ تَمَّتِ السَّعَادَةُ لِلطَّالِبِ وَ الْمَطْلُوبِ إِلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa and Ahmad Bin Abu Abdullah, altogether from Muhammad Bin Khalid, from Sa’dan Bin Muslim, from Abu Yaqtaan,

(It has been narrated) from Abu Abdullahasws having said: ‘The most Beloved servant of Allahazwj in His sight is a servant to whom providing benevolent assistance is most beloved and who loves to perform such an act’.

وَ رَوَاهُ أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

And Ahmad Bin Abu Abdullah reported, from Ibn Fazzal, from Abu Jameela, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws – similar to it.[98]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ مَعْرُوفٍ صَدَقَةٌ وَ الدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ وَ اللَّهُ عَزَّ وَ جَلَّ يُحِبُّ إِغَاثَةَ اللَّهْفَانِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Every act of kindness is a charity, and the one who points to the goodness is similar to its doer, and Allahazwj Mighty and Majestic Loves the rescuers of the grief-stricken’.[99]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَعْرُوفُ شَيْ‏ءٌ سِوَى الزَّكَاةِ فَتَقَرَّبُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ بِالْبِرِّ وَ صِلَةِ الرَّحِمِ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, altogether from Al Hassan Bin Mahboub, from Umar Bin Yazeed who said,

‘Abu Abdullahasws said: ‘The act of kindness is somethings besides the Zakat, therefore get closer to Allahazwj Mighty and Majestic by the righteousness and maintaining of good relationships with relatives’.[100]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اصْنَعِ الْمَعْرُوفَ إِلَى مَنْ هُوَ أَهْلُهُ وَ إِلَى مَنْ لَيْسَ مِنْ أَهْلِهِ فَإِنْ لَمْ يَكُنْ هُوَ مِنْ أَهْلِهِ فَكُنْ أَنْتَ مِنْ أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘Do the act of kindness to the one who is deserving of it, rather than to the one who is not deserving of it, for if he does not happen to be deserving of it, so you would become the one who is deserving of it’.[101]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ رَجُلٍ مِنْ أَهْلِ سَابَاطَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِعَمَّارٍ يَا عَمَّارُ أَنْتَ رَبُّ مَالٍ كَثِيرٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ فَتُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْكَ مِنَ الزَّكَاةِ قَالَ نَعَمْ قَالَ فَتُخْرِجُ الْمَعْلُومَ مِنْ مَالِكَ قَالَ نَعَمْ قَالَ فَتَصِلُ قَرَابَتَكَ قَالَ نَعَمْ قَالَ فَتَصِلُ إِخْوَانَكَ قَالَ نَعَمْ فَقَالَ يَا عَمَّارُ إِنَّ الْمَالَ يَفْنَى وَ الْبَدَنَ يَبْلَى وَ الْعَمَلَ يَبْقَى وَ الدَّيَّانُ حَيٌّ لَا يَمُوتُ يَا عَمَّارُ إِنَّهُ مَا قَدَّمْتَ فَلَنْ يَسْبِقَكَ وَ مَا أَخَّرْتَ فَلَنْ يَلْحَقَكَ .

Ali Bin Muhammad Bin Bundar and someone else, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Qasim, from a man from the people of Saabat who said,

‘Abu Abdullahasws said to Ammar: ‘O Ammar! You are a lord of a lot of wealth?’ He said: ‘Yes, may I be sacrificed for youasws!’ Heasws said: ‘So do you pay what Allahazwj has Obligated upon you from the Zakat?’ He said, ‘Yes’. Heasws said: ‘So do you take out the known (amount) from your wealth?’ He said, ‘Yes’. Heasws said: ‘So you give it to your relatives’ He said, ‘Yes’. Heasws said: ‘So you give it to your brethren?’ He said, ‘Yes’. So heasws said: ‘O Ammar! The wealth perishes, and the body decays, but the deeds remain, and the Judgeazwj is Alive and does not die. O Ammar! Whatever you send forward, does not leave you behind; whatever you delay does not catch up with you.[102]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ أَوْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا مُؤْمِنٍ أَوْصَلَ إِلَى أَخِيهِ الْمُؤْمِنِ مَعْرُوفاً فَقَدْ أَوْصَلَ ذَلِكَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Jameel Bin Darraj, from Hadeed Bin Hakeym or Murazam who said,

‘Abu Abdullahasws said: ‘Whichever Believer brings an act of kindness to his brother, so he has brought it to Rasool-Allahsaww’.[103]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اصْنَعُوا الْمَعْرُوفَ إِلَى كُلِّ أَحَدٍ فَإِنْ كَانَ أَهْلَهُ وَ إِلَّا فَأَنْتَ أَهْلُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said; ‘Perform the acts of kindness to everyone. So if he was deserving of it (fine), or else so you are its deserving one’.[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ أَعْرَابِيّاً مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ أَوْصِنِي فَكَانَ فِيمَا أَوْصَاهُ بِهِ أَنْ قَالَ يَا فُلَانُ لَا تَزْهَدَنَّ فِي الْمَعْرُوفِ عِنْدَ أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘A Bedouin from the Clan of Tameem came over to the Prophetsaww, so he said, ‘Advise me’. So, among what hesaww advised him with was that hesaww said: ‘O so and so! Do not abstain regarding the act of kindness with its deserving ones’.[105]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ الْمَعْرُوفُ وَ أَهْلُهُ وَ أَوَّلُ مَنْ يَرِدُ عَلَيَّ الْحَوْضَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Al Waleed,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The first one to enter the Paradise would be the (performers) of the act of kindness and its deserving ones, and they would be first ones to return to me at the Fountain’.[106]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَجِيزُوا لِأَهْلِ الْمَعْرُوفِ عَثَرَاتِهِمْ وَ اغْفِرُوهَا لَهُمْ فَإِنَّ كَفَّ اللَّهِ تَعَالَى عَلَيْهِمْ هَكَذَا وَ أَوْمَأَ بِيَدِهِ كَأَنَّهُ يُظِلُّ بِهَا شَيْئاً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra,

(It has been narrated) from Abu Abdullahasws having said: ‘Overlook the slips of the performers of the acts of kindness and forgive them for those, for Allahazwj the Exalted has Protected them like this’, and heasws gestured by hisasws hand, as if something was shaded by it’.[107]

بَابٌ مِنْهُ

Chapter 69 – A chapter from it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ مَنْ صَنَعَ بِمِثْلِ مَا صُنِعَ إِلَيْهِ فَإِنَّمَا كَافَأَهُ وَ مَنْ أَضْعَفَهُ كَانَ شَكُوراً وَ مَنْ شَكَرَ كَانَ كَرِيماً

A number of our companions, from Sahl Bin Ziyad, from Abdullah Bin Al Dahqaan, from Dorost Bin Abu Mansour, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was saying: ‘The one who does (a favour) similar to what is done to him, so rather he has sufficed it; and the one who increases it would be grateful, and the one who is grateful would be benevolent.

وَ مَنْ عَلِمَ أَنَّ مَا صَنَعَ إِنَّمَا صَنَعَ إِلَى نَفْسِهِ لَمْ يَسْتَبْطِ النَّاسَ فِي شُكْرِهِمْ وَ لَمْ يَسْتَزِدْهُمْ فِي مَوَدَّتِهِمْ فَلَا تَلْتَمِسْ مِنْ غَيْرِكَ شُكْرَ مَا أَتَيْتَ إِلَى نَفْسِكَ وَ وَقَيْتَ بِهِ عِرْضَكَ وَ اعْلَمْ أَنَّ الطَّالِبَ إِلَيْكَ الْحَاجَةَ لَمْ يُكْرِمْ وَجْهَهُ عَنْ وَجْهِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّهِ .

And the one who knows that the favour the has does is for his own sake will have people than him immediately, but it does not increase their love for him.  One should not expect thanks from others for what one has does for his own sake to protect one’s dignity.  You should note that one seeking help from you has not spared the dignity of his face, thus you should spare the dignity of your face by not turning him away empty handed.[108]

بَابُ أَنَّ صَنَائِعَ الْمَعْرُوفِ تَدْفَعُ مَصَارِعَ السُّوءِ

Chapter 70 – Doing the act of kindness repels the evil encounters

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ صَنَائِعُ الْمَعْرُوفِ تَقِي مَصَارِعَ السُّوءِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathers having said: ‘Doing the act of kindness protects (against) the evil encounters’.[109]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الْبَرَكَةَ أَسْرَعُ إِلَى الْبَيْتِ الَّذِي يُمْتَارُ مِنْهُ الْمَعْرُوفُ مِنَ الشَّفْرَةِ فِي سَنَامِ الْبَعِيرِ أَوْ مِنَ السَّيْلِ إِلَى مُنْتَهَاهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Blessings come quicker to the house from which the acts of kindness emanate from than the blade in the hump of the camel, or a flood’s moving towards its destination’.[110]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ صَنَائِعَ الْمَعْرُوفِ تَدْفَعُ مَصَارِعَ السُّوءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abdullah Bin Suleyman who said,

‘I heard Abu Ja’farasws saying: ‘The doing of an act of kindness repels the evil encounters’.[111]

بَابُ أَنَّ أَهْلَ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ

Chapter 71 – The people (performers) of the acts of kindness in the world, they would be the people to be recognise by it in the Hereafter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ أَوْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَصْحَابُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَا رَسُولَ اللَّهِ فِدَاكَ آبَاؤُنَا وَ أُمَّهَاتُنَا إِنَّ أَصْحَابَ الْمَعْرُوفِ فِي الدُّنْيَا عُرِفُوا بِمَعْرُوفِهِمْ فَبِمَ يُعْرَفُونَ فِي الْآخِرَةِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَدْخَلَ أَهْلَ الْجَنَّةِ الْجَنَّةَ أَمَرَ رِيحاً عَبِقَةً طَيِّبَةً فَلَزِقَتْ بِأَهْلِ الْمَعْرُوفِ فَلَا يَمُرُّ أَحَدٌ مِنْهُمْ بِمَلَإٍ مِنْ أَهْلِ الْجَنَّةِ إِلَّا وَجَدُوا رِيحَهُ فَقَالُوا هَذَا مِنْ أَهْلِ الْمَعْرُوفِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from zakariyya Al Momin, from Dawood Bin Farqad, or Quteyba Al A’asha,

(It has been narrated) from Abu Abdullahasws having said: ‘The companions of Rasool-Allahsaww said: ‘O Rasool-Allahsaww! May our fathers and our mothers be sacrificed for yousaww! The performers of the acts of kindness in the world are known for their acts of kindness, so how will they be known in the Hereafter?’ So hesaww said: ‘When Allahazwj Blessed and High Enters the people of the Paradise into the Paradise, would Command a misty aromatic wind, so it would affix itself to the people (performers) of the acts of kindness. Thus, not one of them would pass by a group from the inhabitants of the Paradise except that they would find its aroma, so they would say, ‘This one is from the people (performer) of the acts of kindness’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ يُقَالُ لَهُمْ إِنَّ ذُنُوبَكُمْ قَدْ غُفِرَتْ لَكُمْ فَهِبُوا حَسَنَاتِكُمْ لِمَنْ شِئْتُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Abdullah Al Barqy, from one of our companions, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘The people (performers) of the acts of kindness, they are the people of the acts of kindness in the Hereafter. It would be said to them: ‘Your sins have been Forgiven for you, so you can gift your good deeds to whomsoever you so desire to’.[113]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ وَ أَهْلُ الْمُنْكَرِ فِي الدُّنْيَا هُمْ أَهْلُ الْمُنْكَرِ فِي الْآخِرَةِ .

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Al Waleed Al Wassafy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The people (performers) of the acts of kindness, they are the people (performers) of the acts of kindness in the Hereafter, and the people (performers) of the evil deeds in the world, they would be the people of the evil deeds in the Hereafter’.[114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلْجَنَّةِ بَاباً يُقَالُ لَهُ الْمَعْرُوفُ لَا يَدْخُلُهُ إِلَّا أَهْلُ الْمَعْرُوفِ وَ أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘For the Paradise is a gate called ‘(The Gate of) Kindness’. None shall enter it except for the people (performers) of the acts of kindness in the world. They would be the people (performers) of the acts of kindness in the Hereafter (too by giving their good deeds to others)’.[115]

بَابُ تَمَامِ الْمَعْرُوفِ

Chapter 72 – Completion of the act of kindness

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدَانَ عَنْ حَاتِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأَيْتُ الْمَعْرُوفَ لَا يَصْلُحُ إِلَّا بِثَلَاثِ خِصَالٍ تَصْغِيرِهِ وَ تَسْتِيرِهِ وَ تَعْجِيلِهِ فَإِنَّكَ إِذَا صَغَّرْتَهُ عَظَّمْتَهُ عِنْدَ مَنْ تَصْنَعُهُ إِلَيْهِ وَ إِذَا سَتَّرْتَهُ تَمَّمْتَهُ وَ إِذَا عَجَّلْتَهُ هَنَّأْتَهُ وَ إِنْ كَانَ غَيْرُ ذَلِكَ سَخَّفْتَهُ وَ نَكَّدْتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Sa’dan, from Hatim,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws view that the act of kindness is not correct except with three characteristics – (considering it as) insignificant, and concealing it, and hastening towards it.

So you, when you consider it as insignificant, it is magnified in the presence of the one who is the recipient of it, and when you conceal it, you complete it, and when you hasten to it, you make it welcoming; and if it was other than that, you would trivialise it and cause annoyance’.[116]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لِكُلِّ شَيْ‏ءٍ ثَمَرَةٌ وَ ثَمَرَةُ الْمَعْرُوفِ تَعْجِيلُ السَّرَاحِ .

Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Khalaf Bin Hammad, from Musa Bin Bakr, from Zurara, from Humran,

(It has been narrated) from Abu Ja’farasws, said, ‘I heard himasws saying: ‘For everything is an outcome, and the outcome of the act of kindness is a quick relief’.[117]

بَابُ وَضْعِ الْمَعْرُوفِ مَوْضِعَهُ

Chapter 73 – Placing the act of kindness it its (appropriate) place

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِمُفَضَّلِ بْنِ عُمَرَ يَا مُفَضَّلُ إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَ شَقِيٌّ الرَّجُلُ أَمْ سَعِيدٌ فَانْظُرْ سَيْبَهُ وَ مَعْرُوفَهُ إِلَى مَنْ يَصْنَعُهُ فَإِنْ كَانَ يَصْنَعُهُ إِلَى مَنْ هُوَ أَهْلُهُ فَاعْلَمْ أَنَّهُ إِلَى خَيْرٍ وَ إِنْ كَانَ يَصْنَعُهُ إِلَى غَيْرِ أَهْلِهِ فَاعْلَمْ أَنَّهُ لَيْسَ لَهُ عِنْدَ اللَّهِ خَيْرٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra who said,

‘Abu Abdullahasws said to Mufazal Bin Umar: ‘O Mufazzal! Whenever you want to know whether the man is a wretch or a fortunate one, so look at his abandoning and his kindness, to whom he is doing it to. So if he was offering it to the one who was deserving it, so know that he is upon goodness; but if he was extending it to other than its deserving one, so know that there is no goodness for him in the Presence of Allahazwj’.[118]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُفَضَّلُ إِذَا أَرَدْتَ أَنْ تَعْلَمَ إِلَى خَيْرٍ يَصِيرُ الرَّجُلُ أَمْ إِلَى شَرٍّ انْظُرْ أَيْنَ يَضَعُ مَعْرُوفَهُ فَإِنْ كَانَ يَضَعُ مَعْرُوفَهُ عِنْدَ أَهْلِهِ فَاعْلَمْ أَنَّهُ يَصِيرُ إِلَى خَيْرٍ وَ إِنْ كَانَ يَضَعُ مَعْرُوفَهُ عِنْدَ غَيْرِ أَهْلِهِ فَاعْلَمْ أَنَّهُ لَيْسَ لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘O Mufazzal! Whenever you want to know whether the man is going towards the goodness or towards the evil, look at where he places his act of kindness. So if he was doing his act of kindness with the one who was deserving of it, so know that he is going towards the goodness, but if he were to extend his act of kindness with other than its deserving one, so know that there is nothing for him in the Hereafter from the Creator’.[119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَمْرِو بْنِ سُلَيْمَانَ الْبَجَلِيِّ عَنْ إِسْمَاعِيلَ بْنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ بْنِ شُعَيْبِ بْنِ مِيثَمٍ التَّمَّارِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْمَدَائِنِيِّ عَنْ رَجُلٍ عَنْ أَبِي مِخْنَفٍ الْأَزْدِيِّ قَالَ أَتَى أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ رَهْطٌ مِنَ الشِّيعَةِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَخْرَجْتَ هَذِهِ الْأَمْوَالَ فَفَرَّقْتَهَا فِي هَؤُلَاءِ الرُّؤَسَاءِ وَ الْأَشْرَافِ وَ فَضَّلْتَهُمْ عَلَيْنَا حَتَّى إِذَا اسْتَوْسَقَتِ الْأُمُورُ عُدْتَ إِلَى أَفْضَلِ مَا عَوَّدَكَ اللَّهُ مِنَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْعَدْلِ فِي الرَّعِيَّةِ

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ahmad Bin Amro Bin Suleyman Al bajaly, from Ismail Bin Al Hassan Bin Ismail Bin Shuayb Bin Maysam Al Tammar, from Ibrahim Bin Is’haq Al Madainy, form a man, from Abu Mikhnaf Al Azdy who said,

‘A group of Shias came to Amir Al-Momineenasws, so they said, ‘O Amir Al-Momineenasws! We request you to distribute the wealth at your disposal (public treasury) among the chiefs and elite people. In so doing, they will receive preference, which will strengthen your affairs (government).  Thereafter, you can reassume your rule of equal distribution of the treasury among people as Allahazwj has Commanded you to do’. 

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَ تَأْمُرُونِّي وَيْحَكُمْ أَنْ أَطْلُبَ النَّصْرَ بِالظُّلْمِ وَ الْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ مِنْ أَهْلِ الْإِسْلَامِ لَا وَ اللَّهِ لَا يَكُونُ ذَلِكَ مَا سَمَرَ السَّمِيرُ وَ مَا رَأَيْتُ فِي السَّمَاءِ نَجْماً وَ اللَّهِ لَوْ كَانَتْ أَمْوَالُهُمْ مَالِي لَسَاوَيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا هِيَ أَمْوَالُهُمْ

So Amir Al-Momineenasws said: ‘Are you instructing measws, woe be unto you all, that Iasws should seek the victory by the injustices and the tyranny among the ones whom Iasws rule upon, from the people of Al-Islam? No, by Allahazwj! That will not happen for as long as the night-talker converses and a star is not seen in the sky. By Alahazwj! If their wealth was myasws wealth, Iasws would have equalised between them, so how can Iasws (do what you are asking me to do) and rather it is their wealth?

قَالَ ثُمَّ أَزَمَ سَاكِتاً طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ مَنْ كَانَ فِيكُمْ لَهُ مَالٌ فَإِيَّاهُ وَ الْفَسَادَ فَإِنَّ إِعْطَاءَهُ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ ذِكْرَ صَاحِبِهِ فِي النَّاسِ وَ يَضَعُهُ عِنْدَ اللَّهِ وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ فَإِنْ بَقِيَ مَعَهُ مِنْهُمْ بَقِيَّةٌ مِمَّنْ يُظْهِرُ الشُّكْرَ لَهُ وَ يُرِيهِ النُّصْحَ فَإِنَّمَا ذَلِكَ مَلَقٌ مِنْهُ وَ كَذِبٌ فَإِنْ زَلَّتْ بِصَاحِبِهِمُ النَّعْلُ ثُمَّ احْتَاجَ إِلَى مَعُونَتِهِمْ وَ مُكَافَأَتِهِمْ فَأَلْأَمُ خَلِيلٍ وَ شَرُّ خَدِينٍ

He (the narrator) said, ‘Then heasws was silent for a long while, then raised hisasws head, so heasws said: ‘The one among you for whom there is wealth, so he should beware of the corruption. So if he were to give it in other than its rightful management, and extravagance, and its doer would raise his mention among the people and he would waste it in the Presence of Allahazwj, and he would not place the matter of his wealth in other than its rightful place and with other than its deserving one except that Allahazwj would Prohibit their gratefulness, and their cordiality would be for other than him. So, even if there were to remain with him from the ones who manifest the gratefulness for him and show him good advice, so rather that would be flattery from him and a lie. So if his slipper breaks, then he is needy to their assistance and their return of favour, so he would be an accused friend and a evil companion.

وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا لَمْ يَكُنْ لَهُ مِنَ الْحَظِّ فِيمَا أُتِيَ إِلَّا مَحْمَدَةُ اللِّئَامِ وَ ثَنَاءُ الْأَشْرَارِ مَا دَامَ عَلَيْهِ مُنْعِماً مُفْضِلًا وَ مَقَالَةُ الْجَاهِلِ مَا أَجْوَدَهُ وَ هُوَ عِنْدَ اللَّهِ بَخِيلٌ

And he would not place the matter of his wealth in other than its rightful place and with other than its deserving ones except that there would not happen to be a share for him regarding what comes except for the praise of the villains and praise of the evil ones for as long as he is bountiful upon them with grace, and the speech of the ignorant makes him to be a benevolent one and in the Presence of Allahazwj he is a stingy one.

فَأَيُّ حَظٍّ أَبْوَرُ وَ أَخْسَرُ مِنْ هَذَا الْحَظِّ وَ أَيُّ فَائِدَةِ مَعْرُوفٍ أَقَلُّ مِنْ هَذَا الْمَعْرُوفِ فَمَنْ كَانَ مِنْكُمْ لَهُ مَالٌ فَلْيَصِلْ بِهِ الْقَرَابَةَ وَ لْيُحْسِنْ مِنْهُ الضِّيَافَةَ وَ لْيَفُكَّ بِهِ الْعَانِيَ وَ الْأَسِيرَ وَ ابْنَ السَّبِيلِ فَإِنَّ الْفَوْزَ بِهَذِهِ الْخِصَالِ مَكَارِمُ الدُّنْيَا وَ شَرَفُ الْآخِرَةِ .

So which share is more wicked and loss-making than this share, and which benefit is less in goodness than this goodness. So the one among you who has wealth for him, so let him give it to his relatives, and let him do good from it with the guests, and let him relieve the suffering with it and the captives, and the traveller. Thus, the success with these characteristics is benevolence in the world and nobility in the Hereafter’.[120]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ أَنَّ النَّاسَ أَخَذُوا مَا أَمَرَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَأَنْفَقُوهُ فِيمَا نَهَاهُمُ اللَّهُ عَنْهُ مَا قَبِلَهُ مِنْهُمْ وَ لَوْ أَخَذُوا مَا نَهَاهُمُ اللَّهُ عَنْهُ فَأَنْفَقُوهُ فِيمَا أَمَرَهُمُ اللَّهُ بِهِ مَا قَبِلَهُ مِنْهُمْ حَتَّى يَأْخُذُوهُ مِنْ حَقٍّ وَ يُنْفِقُوهُ فِي حَقٍّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir who said,

‘I heard Abu Abdullahasws saying: ‘If the people were to take (earn by) what Allahazwj Mighty and Majestic has Commanded them with, and they spend in what Allahazwj has Forbidden them from, it would not be Accepted from them; and if they were to take (earn by) what Allahazwj has Forbidden them from, and they spend in what Allahazwj has Commanded them with, it would not be Accepted from them until they take it from its rightful way and spend it in a rightful manner’.[121]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ أَبِي جَمِيلَةَ عَنْ ضُرَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا أَعْطَاكُمُ اللَّهُ هَذِهِ الْفُضُولَ مِنَ الْأَمْوَالِ لِتُوَجِّهُوهَا حَيْثُ وَجَّهَهَا اللَّهُ وَ لَمْ يُعْطِكُمُوهَا لِتَكْنِزُوهَا .

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from Musa Bin Al Qasim, from Abu Jameela, from Zureys who said,

‘Abu Abdullahasws said: ‘But rather, Allahazwj has Given you this extra from the wealth in order for you to divert it where Allahazwj Wants it to be diverted to, and Heazwj did not Give these to you in order for you to be hoarding it’.[122]

بَابٌ فِي آدَابِ الْمَعْرُوفِ

Chapter 74 – Ettiquettes of the acts of kindness

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَدْخُلْ لِأَخِيكَ فِي أَمْرٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not enter in a matter of your brother whose harm is greater upon you than its benefit for him (of your help)’.

قَالَ ابْنُ سِنَانٍ يَكُونُ عَلَى الرَّجُلِ دَيْنٌ كَثِيرٌ وَ لَكَ مَالٌ فَتُؤَدِّي عَنْهُ فَيَذْهَبُ مَالُكَ وَ لَا تَكُونُ قَضَيْتَ عَنْهُ .

Ibn Sinan (the narrator) said, ‘ (It is like) if there happens to be a lot of debt upon the man and for you is (some) wealth, and if you (try to) pay it off on his behalf, so your wealth goes away, but even then his debt is not cleared’.[123]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَمَّنْ سَمِعَ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ لَا تَبْذُلْ لِإِخْوَانِكَ مِنْ نَفْسِكَ مَا ضَرُّهُ عَلَيْكَ أَكْثَرُ مِنْ مَنْفَعَتِهِ لَهُمْ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Ibrahim Bin Muhammad Al Ashary,

(It has been narrated) from the one who heard Abu Al-Hassan Musaasws saying: ‘Do not exert for your brethren from yourself what is harmful upon you more than its benefit for them’.[124]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْجُرْجَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا تُوجِبْ عَلَى نَفْسِكَ الْحُقُوقَ وَ اصْبِرْ عَلَى النَّوَائِبِ وَ لَا تَدْخُلْ فِي شَيْ‏ءٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لِأَخِيكَ .

A number of our companions, from sahl Bin Ziyad, from Ali Bin Asbaat, from Al Hassan Bin Ali Al Jurjany, from the one who narrated it,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘You must not obligate upon yourself the right, and observe patience upon the calamities, and do not enter into something the harm of which upon you is greater than its benefit is for your brother’.[125]

بَابُ مَنْ كَفَرَ الْمَعْرُوفَ

Chapter 75 – The one who rejects the acts of kindness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي جَعْفَرٍ الْبَغْدَادِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَعَنَ اللَّهُ قَاطِعِي سُبُلِ الْمَعْرُوفِ قِيلَ وَ مَا قَاطِعُو سُبُلِ الْمَعْرُوفِ قَالَ الرَّجُلُ يُصْنَعُ إِلَيْهِ الْمَعْرُوفُ فَيَكْفُرُهُ فَيَمْتَنِعُ صَاحِبُهُ مِنْ أَنْ يَصْنَعَ ذَلِكَ إِلَى غَيْرِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Abu Ja’far Al Baghdady, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘May Allahazwj Curse the ones who blocks the path the path of kindness’. It was said, ‘And what is blocking the way of the act of kindness?’ Heasws said: ‘They are those who receive kindness but refuse to appreciate it and thus stop (discourage) the provider of kindness to others’.[126]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَقَلَّ مَنْ شَكَرَ الْمَعْرُوفَ .

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Mahboub, from Sayf Bin Ameyra who said,

‘Abu Abdullahasws said: ‘How few are the ones who are grateful for the act of kindness’.[127]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أُتِيَ إِلَيْهِ مَعْرُوفٌ فَلْيُكَافِئْ بِهِ فَإِنْ عَجَزَ فَلْيُثْنِ عَلَيْهِ فَإِنْ لَمْ يَفْعَلْ فَقَدْ كَفَرَ النِّعْمَةَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘A recipient of kindness should compensate (the provider) for it.  If he cannot do so, he should praise him at least, otherwise, he has refused to appreciate a bounty (كَفَرَ النِّعْمَةَ)’.[128]

بَابُ الْقَرْضِ

Chapter 76 – The loan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَكْتُوبٌ عَلَى بَابِ الْجَنَّةِ الصَّدَقَةُ بِعَشَرَةٍ وَ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَ فِي رِوَايَةٍ أُخْرَى بِخَمْسَةَ عَشَرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It is inscribed upon a door of the Paradise: “The charity is with ten (Rewards), and the loan is with eighteen”’. And in another report, ‘Fifteen’.[129]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ مُؤْمِنٍ أَقْرَضَ مُؤْمِناً يَلْتَمِسُ بِهِ وَجْهَ اللَّهِ إِلَّا حَسَبَ اللَّهُ لَهُ أَجْرَهُ بِحِسَابِ الصَّدَقَةِ حَتَّى يَرْجِعَ إِلَيْهِ مَالُهُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hammad, from Rabie Bin Abdullah, from Fuzayl Bin Yasaar who said,

‘Abu Abdullahasws said: ‘There is none from a Believer who lends to a Believer, seeking by it the Face of Allahazwj, except that Allahazwj would Reckon for him his Recompense by accounting it as a charity (on his behalf) until his wealth returns to him’.[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ قَالَ يَعْنِي بِالْمَعْرُوفِ الْقَرْضَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Abdullahasws regarding the Words of the Exalted [4:114] There is no good in most of their secret counsels except (in his) who enjoins charity or goodness. Heasws said: ‘(Allahazwj) Means by the ‘goodness’, the loan’.[131]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ دَخَلْتُ أَنَا وَ الْمُعَلَّى وَ عُثْمَانُ بْنُ عِمْرَانَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا رَآنَا قَالَ مَرْحَباً مَرْحَباً بِكُمْ وُجُوهٌ تُحِبُّنَا وَ نُحِبُّهَا جَعَلَكُمُ اللَّهُ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ فَقَالَ لَهُ عُثْمَانُ جُعِلْتُ فِدَاكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَعَمْ مَهْ قَالَ إِنِّي رَجُلٌ مُوسِرٌ فَقَالَ لَهُ بَارَكَ اللَّهُ لَكَ فِي يَسَارِكَ قَالَ وَ يَجِي‏ءُ الرَّجُلُ فَيَسْأَلُنِي الشَّيْ‏ءَ وَ لَيْسَ هُوَ إِبَّانُ زَكَاتِي

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Al Hassan Bin Ali, from his father, from Uqba Bin Khalid who said,

‘I and Al-Moalla, and Usman Bin Imran went over to Abu Abdullahasws. So when heasws saw us, said: ‘Welcome! Welcome with you all; faces that love usasws and weasws love them. May Allahazwj Cause you all to be with usasws in the world and the Hereafter’. So Usman said to himasws, ‘May I be sacrificed for youasws’. So Abu Abdullahasws said to him: ‘Yes, what is it (that you have come for)?’ I am an affluent man’. So heasws said: ‘May Allahazwj Bless you in your affluence’. He said, ‘The man comes to me, so he asks me for something, and it is not the time for my Zakat?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْقَرْضُ عِنْدَنَا بِثَمَانِيَةَ عَشَرَ وَ الصَّدَقَةُ بِعَشَرَةٍ وَ مَا ذَا عَلَيْكَ إِذَا كُنْتَ كَمَا تَقُولُ مُوسِراً أَعْطَيْتَهُ فَإِذَا كَانَ إِبَّانُ زَكَاتِكَ احْتَسَبْتَ بِهَا مِنَ الزَّكَاةِ يَا عُثْمَانُ لَا تَرُدَّهُ فَإِنَّ رَدَّهُ عِنْدَ اللَّهِ عَظِيمٌ يَا عُثْمَانُ إِنَّكَ لَوْ عَلِمْتَ مَا مَنْزِلَةُ الْمُؤْمِنِ مِنْ رَبِّهِ مَا تَوَانَيْتَ فِي حَاجَتِهِ وَ مَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً فَقَدْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ يَدْفَعُ الْجُنُونَ وَ الْجُذَامَ وَ الْبَرَصَ .

So Abu Abdullahasws said to him: ‘The loan, with usasws is with eighteen (Rewards) and the charity is with ten, and what is that upon you when you are as you are saying, ‘affluent’? Give it to him. So when it would be the time of your Zakat, count it to be from the Zakat. O Usman! Do not repel him, for the repelling is grievous in the Presence of Allahazwj. O Usman! You, if you were to know what is the status of the Believer from his Lordazwj, you will not slacken with regards to his need; and the one who enters the joy upon a Believer, so he has entered it upon Rasool-Allahsaww; and the fulfillment of a need of the Believer repels the insanity, and the leprosy, and the vitiligo’.[132]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَرْضُ الْمُؤْمِنِ غَنِيمَةٌ وَ تَعْجِيلُ خَيْرٍ إِنْ أَيْسَرَ أَدَّاهُ وَ إِنْ مَاتَ احْتُسِبَ مِنَ الزَّكَاةِ .

Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Ibrahim Bin Al Sandy,

(It has been narrated) from Abu Abdullahasws having said: ‘A loan to the Believer is a booty, and haste is better. If he is affluent, he would pay it back, but if he were to die, you can count it as being from the Zakat’.[133]

بَابُ إِنْظَارِ الْمُعْسِرِ

Chapter 77 – Respiting the insolvent

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ أَنْ يُظِلَّهُ اللَّهُ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ قَالَهَا ثَلَاثاً فَهَابَهُ النَّاسُ أَنْ يَسْأَلُوهُ فَقَالَ فَلْيُنْظِرْ مُعْسِراً أَوْ لِيَدَعْ لَهُ مِنْ حَقِّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who wants that Allahazwj should Shade him on the Day when there will be no shade except for Hisazwj Shade’ – saying it three times and the people did not have the courage to ask himasws, so heasws said: ‘So let him respite the insolvent (give relaxation to that who owes you), or waive (something) for him from your rights’.[134]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ فِي يَوْمٍ حَارٍّ وَ حَنَّى كَفَّهُ مَنْ أَحَبَّ أَنْ يَسْتَظِلَّ مِنْ فَوْرِ جَهَنَّمَ قَالَهَا ثَلَاثَ مَرَّاتٍ فَقَالَ النَّاسُ فِي كُلِّ مَرَّةٍ نَحْنُ يَا رَسُولَ اللَّهِ فَقَالَ مَنْ أَنْظَرَ غَرِيماً أَوْ تَرَكَ الْمُعْسِرَ

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws having said that Rasool-Allahsaww said during a hot day, and hesaww bent hissaww palm: ‘Who would like to be shaded from the outburst of the flames of Hell?’ – saying it three times, and the people said during each time, ‘Us, O Rasool-Allahsaww!’ So hesaww said: ‘The one who respites a debtor or leaves the insolvent’.

ثُمَّ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِي عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ مَالِكٍ إِنَّ أَبِي أَخْبَرَنِي أَنَّهُ لَزِمَ غَرِيماً لَهُ فِي الْمَسْجِدِ فَأَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَدَخَلَ بَيْتَهُ وَ نَحْنُ جَالِسَانِ ثُمَّ خَرَجَ فِي الْهَاجِرَةِ فَكَشَفَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِتْرَهُ وَ قَالَ يَا كَعْبُ مَا زِلْتُمَا جَالِسَيْنِ قَالَ نَعَمْ بِأَبِي وَ أُمِّي قَالَ فَأَشَارَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِكَفِّهِ خُذِ النِّصْفَ قَالَ فَقُلْتُ بِأَبِي وَ أُمِّي ثُمَّ قَالَ أَتْبِعْهُ بِبَقِيَّةِ حَقِّكَ قَالَ فَأَخَذْتُ النِّصْفَ وَ وَضَعْتُ لَهُ النِّصْفَ .

Then Abu Abdullahasws said to me: ‘Abdullah Bin Ka’ab Bin Malik said to measws, ‘My father informed me that he necessitated a debtor of his in the Masjid (to pay him back). So Rasool-Allahsaww went back and entered hissaww house, and we were seated. Then hesaww came out in the midday heat. So Rasool-Allahsaww uncovered hissaww veil and said: ‘O Ka’ab! You two have not ceased to be seated?’ He said, ‘Yes, may my father and my mother be sacrificed for yousaww’. So Rasool-Allahsaww gestured by hissaww palm: ‘Take the half’. He said, ‘So I said, ‘May my father and my mother be sacrificed for yousaww’. Then hesaww said: ‘Pursue him for the remainder of your right’. He said, ‘So I took the half and dropped for him the (other) half’.[135]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَلُّوا سَبِيلَ الْمُعْسِرِ كَمَا خَلَّاهُ اللَّهُ عَزَّ وَ جَلَّ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Yaqoub Bin Salim,

(It has been narrated) from Abu Abdullahasws: ‘Free the way of the insolvent just as Allahazwj Mighty and Majestic Frees it’.[136]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَعِدَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمِنْبَرَ ذَاتَ يَوْمٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى أَنْبِيَائِهِ صَلَّى اللَّهُ عَلَيْهِمْ ثُمَّ قَالَ أَيُّهَا النَّاسُ لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ أَلَا وَ مَنْ أَنْظَرَ مُعْسِراً كَانَ لَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ صَدَقَةٌ بِمِثْلِ مَالِهِ حَتَّى يَسْتَوْفِيَهُ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Yahya Bin Abdullah Bin Al Hassan Bin Al Hassan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww ascended the Pulpit one day, so hesaww Praised Allahazwj and Extolled upon Himazwj and sent Blessings upon Hisazwj Prophetsas, then said: ‘O you people! Let the ones present make it to reach the ones who are absent. Indeed! And the one who respites an insolvent one would have a charity for him upon Allahazwj Mighty and Majestic with similar to his wealth until he pays it back’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ إِنْ كانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلى مَيْسَرَةٍ وَ أَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ أَنَّهُ مُعْسِرٌ فَتَصَدَّقُوا عَلَيْهِ بِمَالِكُمْ فَهُوَ خَيْرٌ لَكُمْ .

Then, Abu Abdullahasws said: ‘And if he was with insolvency, so respite to his solvency, and if you were to give it as charity, it would be better for you if you are knowing that he is insolvent. So your giving in charity upon him with your wealth is better for you’.[137]

بَابُ تَحْلِيلِ الْمَيِّتِ

Chapter 78 – Freeing the deceased (from paying back)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَسَنِ بْنِ خُنَيْسٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِعَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ دَيْناً عَلَى رَجُلٍ قَدْ مَاتَ وَ قَدْ كَلَّمْنَاهُ أَنْ يُحَلِّلَهُ فَأَبَى فَقَالَ وَيْحَهُ أَ مَا يَعْلَمُ أَنَّ لَهُ بِكُلِّ دِرْهَمٍ عَشَرَةً إِذَا حَلَّلَهُ فَإِذَا لَمْ يُحَلِّلْهُ فَإِنَّمَا لَهُ دِرْهَمٌ بَدَلَ دِرْهَمٍ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Hassan Bin Khunays who said,

‘I said to Abu Abdullahasws, ‘There is a debt due for Abdul Rahman Bin Sayaba upon a man who has died, and he had spoken to him that he should free him, but he refused’. So heasws said: ‘Woe be unto him! Does he not know that for him would be ten for each Dirham when he frees him. So when he does not free him, rather there would be one Dirham for him in exchange for one Dirham’.[138]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَمَّنْ ذَكَرَهُ عَنِ الْوَلِيدِ بْنِ أَبِي الْعَلَاءِ عَنْ مُعَتِّبٍ قَالَ دَخَلَ مُحَمَّدُ بْنُ بِشْرٍ الْوَشَّاءُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَسْأَلُهُ أَنْ يُكَلِّمَ شِهَاباً أَنْ يُخَفِّفَ عَنْهُ حَتَّى يَنْقَضِيَ الْمَوْسِمُ وَ كَانَ لَهُ عَلَيْهِ أَلْفُ دِينَارٍ فَأَرْسَلَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ قَدْ عَرَفْتَ حَالَ مُحَمَّدٍ وَ انْقِطَاعَهُ إِلَيْنَا وَ قَدْ ذَكَرَ أَنَّ لَكَ عَلَيْهِ أَلْفَ دِينَارٍ لَمْ تَذْهَبْ فِي بَطْنٍ وَ لَا فَرْجٍ وَ إِنَّمَا ذَهَبَتْ دَيْناً عَلَى الرِّجَالِ وَ وَضَائِعَ وَضَعَهَا وَ أَنَا أُحِبُّ أَنْ تَجْعَلَهُ فِي حِلٍّ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from the one who mentioned it, from Al Waleed Bin Abu Al A’ala, from Mo’tab who said,

‘Muhammad Bin Bishr Al-Washa’a went over to Abu Abdullahasws asking himasws if heasws could speak to Shihaab that he lightens from him (the debt) until the season (of Hajj) expires, and there used to be for him, upon him, a thousand Dinars (as debt owing). So heasws sent a message to him, so he came over to himasws, and heasws said to him: ‘You know the state of Muhammad, and his cutting off (from the people) to be with usasws, and he has mentioned that for you, upon him, are a thousand Dinars (owing), which have neither gone into a belly nor a private part (marriage). But it has gone upon the man as a debt, and is placed in its (appropriate) place, and Iasws would love it if you could make him to be free from it’.

فَقَالَ لَعَلَّكَ مِمَّنْ يَزْعُمُ أَنَّهُ يُقْبَضُ مِنْ حَسَنَاتِهِ فَتُعْطَاهَا فَقَالَ كَذَلِكَ فِي أَيْدِينَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اللَّهُ أَكْرَمُ وَ أَعْدَلُ مِنْ أَنْ يَتَقَرَّبَ إِلَيْهِ عَبْدُهُ فَيَقُومَ فِي اللَّيْلَةِ الْقَرَّةِ أَوْ يَصُومَ فِي الْيَوْمِ الْحَارِّ أَوْ يَطُوفَ بِهَذَا الْبَيْتِ ثُمَّ يَسْلُبُهُ ذَلِكَ فَيُعْطَاهُ وَ لَكِنْ لِلَّهِ فَضْلٌ كَثِيرٌ يُكَافِي الْمُؤْمِنَ فَقَالَ فَهُوَ فِي حِلٍّ .

Then heasws said: ‘Perhaps you are from the ones who think that Heazwj would Capture from his Rewards, so you would be Given it’. So he said, ‘It is like that in our hands (Ahadeeth reported)’. So Abu Abdullahasws said: ‘Allahazwj is more Benevolent and more Just that if Hisazwj servant comes closer to Himsaww, so he stands during the cold night (in Prayer), or Fasts during the hot day, or circumambulates with this House (Kabah), then Heazwj would Confiscate that, so Heazwj would Give it (to others), but Allahazwj has a lot of extras which would suffice the Believer’. So he said, ‘So he is in freedom (from my debt)’.[139]

بَابُ مَئُونَةِ النِّعَمِ

Chapter 79 – Provision for the Bounties

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ الْفَرَّاءِ مَوْلَى طِرْبَالٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَظُمَتْ نِعْمَةُ اللَّهِ عَلَيْهِ اشْتَدَّتْ مَئُونَةُ النَّاسِ عَلَيْهِ فَاسْتَدِيمُوا النِّعْمَةَ بِاحْتِمَالِ الْمَئُونَةِ وَ لَا تُعَرِّضُوهَا لِلزَّوَالِ فَقَلَّ مَنْ زَالَتْ عَنْهُ النِّعْمَةُ فَكَادَتْ أَنْ تَعُودَ إِلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al hakam, from Suleyman Al Fara’a, a slave of Tirbaal, from Hadeed Bin hakeym,

(It has been narrated) from Abu Abdullahasws having said: ‘The one upon whom the Bounties of Allahazwj are magnified, he should intensify his provision upon the people. Therefore manage the Bounties with the maintenance of the provisions, but do not present it for the decline, as the one from whom the Bounties decline, rarely do they return to him’.[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدَنِيِّ مَوْلَى بَنِي هَاشِمٍ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ عَبْدٍ تَظَاهَرَتْ عَلَيْهِ مِنَ اللَّهِ نِعْمَةٌ إِلَّا اشْتَدَّتْ مَئُونَةُ النَّاسِ عَلَيْهِ فَمَنْ لَمْ يَقُمْ لِلنَّاسِ بِحَوَائِجِهِمْ فَقَدْ عَرَّضَ النِّعْمَةَ لِلزَّوَالِ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَنْ يَقْدِرُ أَنْ يَقُومَ لِهَذَا الْخَلْقِ بِحَوَائِجِهِمْ فَقَالَ إِنَّمَا النَّاسُ فِي هَذَا الْمَوْضِعِ وَ اللَّهِ الْمُؤْمِنُونَ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Abu Ayoub Al Madany, a slave of the Clan of Hashimas, from Dawood Bin Abdullah Bin Muhammad Al Ja’fary, from Ibrahim Bin Muhammad who said,

‘Abu Abdullahasws There is none from a Believer upon whom the Bounties of Allahazwj are Manifested except that he should intensify the provision of the people upon it. So the one who does not stand for the people with their needs, so he has declined the Bounties (which were on its way to him)’. So I said, ‘May I be sacrificed for youasws! And who has the ability that he would stand for these people with their needs?’ So heasws said: ‘But rather, the people in this subject matter, by Allahazwj, are the Believers’.[141]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِحُسَيْنٍ الصَّحَّافِ يَا حُسَيْنُ مَا ظَاهَرَ اللَّهُ عَلَى عَبْدٍ النِّعَمَ حَتَّى ظَاهَرَ عَلَيْهِ مَئُونَةَ النَّاسِ فَمَنْ صَبَرَ لَهُمْ وَ قَامَ بِشَأْنِهِمْ زَادَهُ اللَّهُ فِي نِعَمِهِ عَلَيْهِ عِنْدَهُمْ وَ مَنْ لَمْ يَصْبِرْ لَهُمْ وَ لَمْ يَقُمْ بِشَأْنِهِمْ أَزَالَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُ تِلْكَ النِّعْمَةَ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Sa’dan Bin Muslim, from Aban Bin Taghlub who said,

‘Abu Abdullahasws to Husayn Al-Sahhaf: ‘O Husayn! Allahazwj does not Extend the Bounties upon a servant until he passes on the provisions upon the people. So the one who is patient to them and stands with their concerns, Allahazwj would Increase in Hisazwj Bounties upon him with them, and the one who is not patient to them and does not stand with their concerns, Allahazwj Mighty and Majestic Stops from him that Bounty’.[142]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَظُمَتْ عَلَيْهِ النِّعْمَةُ اشْتَدَّتْ مَئُونَةُ النَّاسِ عَلَيْهِ فَإِنْ هُوَ قَامَ بِمَئُونَتِهِمْ اجْتَلَبَ زِيَادَةَ النِّعْمَةِ عَلَيْهِ مِنَ اللَّهِ وَ إِنْ لَمْ يَفْعَلْ فَقَدْ عَرَّضَ النِّعْمَةَ لِزَوَالِهَا .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘The one upon whom the Bounties are magnified, should be more inclined to offer those to people. So if he were to stand with their provision, it would bring about an increase of the Bounties upon him from Allahazwj, and if he does not do so, so he has turned away those Bounties’.[143]

بَابُ حُسْنِ جِوَارِ النِّعَمِ

Chapter 80 – Goodness in the vicinity of the Bounties

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَا ابْنَ عَرَفَةَ إِنَّ النِّعَمَ كَالْإِبِلِ الْمُعْتَقَلَةِ فِي عَطَنِهَا عَلَى الْقَوْمِ مَا أَحْسَنُوا جِوَارَهَا فَإِذَا أَسَاءُوا مُعَامَلَتَهَا وَ إِنَالَتَهَا نَفَرَتْ عَنْهُمْ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafat who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘O Ibn Arafat! The Bounty is like the camel detained in its enclosure. It is upon the group of people how good they are in its vicinity. So if they are bad in its affairs and its treatment, it would flee from them’.[144]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَحْسِنُوا جِوَارَ النِّعَمِ قُلْتُ وَ مَا حُسْنُ جِوَارِ النِّعَمِ قَالَ الشُّكْرُ لِمَنْ أَنْعَمَ بِهَا وَ أَدَاءُ حُقُوقِهَا .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Muhammad Bin Ijlan who said,

‘I heard Abu Abdullahasws saying: ‘Be good in the vicinity of the Bounty’. I said, ‘And what is being good in the vicinity of the Bounty?’ Heasws said: ‘The gratefulness to the one who has favoured (you) with it, and fulfilments of its rights’.[145]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَحْسِنُوا جِوَارَ نِعَمِ اللَّهِ وَ احْذَرُوا أَنْ تَنْتَقِلَ عَنْكُمْ إِلَى غَيْرِكُمْ أَمَا إِنَّهَا لَمْ تَنْتَقِلْ عَنْ أَحَدٍ قَطُّ فَكَادَتْ أَنْ تَرْجِعَ إِلَيْهِ قَالَ وَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ قَلَّ مَا أَدْبَرَ شَيْ‏ءٌ فَأَقْبَلَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Zayd Al Shahaam who said,

‘I heard Abu Abdullahasws saying: ‘Do good in the vicinity of the Bounty of Allahazwj, and be cautious of it being transferred away from you to others. But, it does not get transferred away from anyone at all so it almost never returns to him’. Heasws said: ‘And Aliasws was saying: ‘Rare it is for something which turns away, so it faces you (again)’.[146]

بَابُ مَعْرِفَةِ الْجُودِ وَ السَّخَاءِ

Chapter 81 – Understanding the ‘الْجَوَادِ’ benevolence and ‘السَّخَاءِ’ the generousity

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي الْجَهْمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ قَالَ سَأَلَ رَجُلٌ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) وَ هُوَ فِي الطَّوَافِ فَقَالَ لَهُ أَخْبِرْنِي عَنِ الْجَوَادِ فَقَالَ إِنَّ لِكَلَامِكَ وَجْهَيْنِ فَإِنْ كُنْتَ تَسْأَلُ عَنِ الْمَخْلُوقِ فَإِنَّ الْجَوَادَ الَّذِي يُؤَدِّي مَا افْتَرَضَ اللَّهُ عَلَيْهِ وَ إِنْ كُنْتَ تَسْأَلُ عَنِ الْخَالِقِ فَهُوَ الْجَوَادُ إِنْ أَعْطَى وَ هُوَ الْجَوَادُ إِنْ مَنَعَ لِأَنَّهُ إِنْ أَعْطَاكَ أَعْطَاكَ مَا لَيْسَ لَكَ وَ إِنْ مَنَعَكَ مَنَعَكَ مَا لَيْسَ لَكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Al Jaham, from Musa Bin Bakr, from Ahmad Bin Suleyman who said,

‘A man asked Abu Al-Hassanasws the 1st and heasws was in the circumambulation, so he said to himasws, ‘Inform me about ‘الْجَوَادِ’ the benevolence’. So heasws said: ‘For your speech there are two aspects. So, if you are asking about the people, so the benevolence is that which one fulfils what Allahazwj has Obligated upon him, and if you are asking about the Creator, so Heazwj is the ‘الْجَوَادِ’ Benevolent if Heazwj were to ‘السَّخَاءِ’ Give, and Heazwj is the Benevolent if Heasws was to prevent, because if Heazwj were to Give you, Heazwj Gives you what is not yours, and if Heazwj Prevents you, Heazwj Prevents you from what is not for you’.[147]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا حَدُّ السَّخَاءِ فَقَالَ تُخْرِجُ مِنْ مَالِكَ الْحَقَّ الَّذِي أَوْجَبَهُ اللَّهُ عَلَيْكَ فَتَضَعُهُ فِي مَوْضِعِهِ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is a limit of the generosity?’ So heasws said: ‘It is what comes out from the owner of the right which Allahazwj has Obligated upon you, so you place it in its (appropriate) place’.[148]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ السَّخِيُّ مُحَبَّبٌ فِي السَّمَاوَاتِ مُحَبَّبٌ فِي الْأَرْضِ خُلِقَ مِنْ طِينَةٍ عَذْبَةٍ وَ خُلِقَ مَاءُ عَيْنَيْهِ مِنْ مَاءِ الْكَوْثَرِ وَ الْبَخِيلُ مُبَغَّضٌ فِي السَّمَاوَاتِ مُبَغَّضٌ فِي الْأَرْضِ خُلِقَ مِنْ طِينَةٍ سَبِخَةٍ وَ خُلِقَ مَاءُ عَيْنَيْهِ مِنْ مَاءِ الْعَوْسَجِ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’farasws, from hisasws fatherasws that Rasool-Allahsaww said: ‘The generous one is loved in the skies and loved in the earth, having been Created from the essence of fresh water, and the water of his eyes having been Created from the water of Al-Kawser; and the stingy is hated in the skies and hated in the earth, having been Created from the marshy water, and the water of his eyes been Created from the water of ‘الْعَوْسَجِ’ boxthorn’.[149]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مَهْدِيٍّ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ السَّخِيُّ الْحَسَنُ الْخُلُقِ فِي كَنَفِ اللَّهِ لَا يَسْتَخْلِي اللَّهُ مِنْهُ حَتَّى يُدْخِلَهُ الْجَنَّةَ وَ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً وَ لَا وَصِيّاً إِلَّا سَخِيّاً وَ مَا كَانَ أَحَدٌ مِنَ الصَّالِحِينَ إِلَّا سَخِيّاً وَ مَا زَالَ أَبِي يُوصِينِي بِالسَّخَاءِ حَتَّى مَضَى وَ قَالَ مَنْ أَخْرَجَ مِنْ مَالِهِ الزَّكَاةَ تَامَّةً فَوَضَعَهَا فِي مَوْضِعِهَا لَمْ يُسْأَلْ مِنْ أَيْنَ اكْتَسَبْتَ مَالَكَ .

Ali Bin Ibrahim, from his father, from Ibn fazzal, from Ali Bin Uqba, from Mahdy,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘The generous one of good mannerisms is in the Care of Allahazwj. Allahazwj does not Leave him alone until Heazwj enters him into the Paradise; and Allahazwj Mighty and Majestic neither Sent a Prophetas, nor a successoras, except as a generous one, and there was never anyone from the righteous ones except as a generous one, and myasws fatherasws never ceased to advise measws with the generosity until heasws passed away, and heasws said: ‘The one who takes out the complete Zakat from his wealth, so he places it in its (appropriate) place, would not be Questioned: ‘From where did you earn your wealth?’’[150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي سَعِيدٍ الْمُكَارِي عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَفْدٌ مِنَ الْيَمَنِ وَ فِيهِمْ رَجُلٌ كَانَ أَعْظَمَهُمْ كَلَاماً وَ أَشَدَّهُمْ اسْتِقْصَاءً فِي مُحَاجَّةِ النَّبِيِّ ( صلى الله عليه وآله ) فَغَضِبَ النَّبِيُّ ( صلى الله عليه وآله ) حَتَّى الْتَوَى عِرْقُ الْغَضَبِ بَيْنَ عَيْنَيْهِ وَ تَرَبَّدَ وَجْهُهُ وَ أَطْرَقَ إِلَى الْأَرْضِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Saeed Al Mukary, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘There came to Rasool-Allahsaww a delegation from Al-Yemen, and among them was a man who was their greatest speaker, and the most intense of interrogation in argumentation with the Prophetsaww. So the Prophetsaww got angered until a ‘vein of the tension’ strained between hissaww eyes, and hissaww face glowered, and looked down to the ground.

فَأَتَاهُ  جَبْرَئِيلُ ( عليه السلام ) فَقَالَ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ هَذَا رَجُلٌ سَخِيٌّ يُطْعِمُ الطَّعَامَ فَسَكَنَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) الْغَضَبُ وَ رَفَعَ رَأْسَهُ وَ قَالَ لَهُ لَوْ لَا أَنَّ جَبْرَئِيلَ أَخْبَرَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّكَ سَخِيٌّ تُطْعِمُ الطَّعَامَ لَشَرَدْتُ بِكَ وَ جَعَلْتُكَ حَدِيثاً لِمَنْ خَلْفَكَ

So Jibraeelas came unto himsaww and said: ‘Yoursaww Lordazwj Conveys Hisazwj Greeting and is Saying to yousaww: “This is a generous man. He feeds the food”’. So the ‘الْغَضَبُ’ subsided from the Prophetsaww, and hesaww raised hissaww head and said to him: ‘Had Jibraeelas not informed mesaww from Allahazwj Mighty and Majestic that you are a generous one, feeding the food, Isaww would have expelled you and made you as a discussion for the ones behind you’.

فَقَالَ لَهُ الرَّجُلُ وَ إِنَّ رَبَّكَ لَيُحِبُّ السَّخَاءَ فَقَالَ نَعَمْ فَقَالَ إِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا رَدَدْتُ مِنْ مَالِي أَحَداً .

So the man said to himsaww, ‘And yoursaww Lordazwj Loves ‘السَّخَاءَ’ the generosity?’ So hesaww said: ‘Yes’. So he said, ‘I hereby testify that there is no god except for Allahazwj and yousaww are Rasool-Allahsaww; and by the Oneazwj Who Sent yousaww with the Truth, I shall not be repelling anyone from my wealth’.[151]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) كَانَ أَبَا أَضْيَافٍ فَكَانَ إِذَا لَمْ يَكُونُوا عِنْدَهُ خَرَجَ يَطْلُبُهُمْ وَ أَغْلَقَ بَابَهُ وَ أَخَذَ الْمَفَاتِيحَ يَطْلُبُ الْأَضْيَافَ وَ إِنَّهُ رَجَعَ إِلَى دَارِهِ فَإِذَا هُوَ بِرَجُلٍ أَوْ شِبْهِ رَجُلٍ فِي الدَّارِ فَقَالَ يَا عَبْدَ اللَّهِ بِإِذْنِ مَنْ دَخَلْتَ هَذِهِ الدَّارَ قَالَ دَخَلْتُهَا بِإِذْنِ رَبِّهَا يُرَدِّدُ ذَلِكَ ثَلَاثَ مَرَّاتٍ فَعَرَفَ إِبْرَاهِيمُ ( عليه السلام ) أَنَّهُ جَبْرَئِيلُ

Ali Bin Muhammad Bin Abdullah, from Ahmad bin Muhammad, from one of our companions, from Aban, from Muawiya Bin Ammar, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘Ibrahimas was the father of the guest-entertainers. So when it was such that there were no guests with himas, heas would go out seeking them, and lock hisas door, and take the keys seeking the guests, and heas was returning to hisas house, so there was a man, or someone resembling a man at the house. So heas said: ‘O servant of Allahazwj! By whose permission have you entered this house?’ He said: ‘I entered it by the permission of its Lordazwj’. He responded that three times. So Ibrahimas understood that it was Jibraeelas.

فَحَمِدَ اللَّهَ ثُمَّ قَالَ أَرْسَلَنِي رَبُّكَ إِلَى عَبْدٍ مِنْ عَبِيدِهِ يَتَّخِذُهُ خَلِيلًا قَالَ إِبْرَاهِيمُ ( عليه السلام ) فَأَعْلِمْنِي مَنْ هُوَ أَخْدُمْهُ حَتَّى أَمُوتَ قَالَ فَأَنْتَ هُوَ قَالَ وَ مِمَّ ذَلِكَ قَالَ لِأَنَّكَ لَمْ تَسْأَلْ أَحَداً شَيْئاً قَطُّ وَ لَمْ تُسْأَلْ شَيْئاً قَطُّ فَقُلْتَ لَا .

So he (Jibraeelas) Praised Allahazwj, then said: ‘Youras Lordazwj has Sent meas to a servant from Hisazwj servants to take him as a friend’. Ibrahimas said: ‘So let meas know who he is, so Ias can serve him until Ias die’. Heas said: ‘Youas are him’. Heas said: ‘And why is that so?’ Heas said: ‘Because youas do not ask anyone for anything at all, and youas have not been asked for anything at all’. So heas said: ‘No’.[152]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَيُّ النَّاسِ أَفْضَلُهُمْ إِيمَاناً قَالَ أَبْسَطُهُمْ كَفّاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinana, from Abu Abdul Rahman,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww so he said, ‘O Rasool-Allahsaww! Which ones of the people are their most superior ones in belief?’ Hesaww said: ‘The most extending of them of their palms (the most generous ones)’.[153]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ أَعْيَنَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُؤْتَى يَوْمَ الْقِيَامَةِ بِرَجُلٍ فَيُقَالُ احْتَجَّ فَيَقُولُ يَا رَبِّ خَلَقْتَنِي وَ هَدَيْتَنِي فَأَوْسَعْتَ عَلَيَّ فَلَمْ أَزَلْ أُوسِعُ عَلَى خَلْقِكَ وَ أُيَسِّرُ عَلَيْهِمْ لِكَيْ تَنْشُرَ عَلَيَّ هَذَا الْيَوْمَ رَحْمَتَكَ وَ تُيَسِّرَهُ فَيَقُولُ الرَّبُّ جَلَّ ثَنَاؤُهُ وَ تَعَالَى ذِكْرُهُ صَدَقَ عَبْدِي أَدْخِلُوهُ الْجَنَّةَ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Abu Al Hassan Ali Bin Yahya, from Ayoub Bin Ayn, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘They would come with a man on the Day of Judgement, so it would be said to him: ‘Present your argument’. So he would be saying: ‘O Lordazwj! Youazwj Created me and Guided me, so You Expanded (the sustenance) upon me, so I did not cease to extend upon Yourazwj creatures and being lenient upon them so that Youazwj would Extend Yourazwj Mercy upon me on this Day and be Lenient with me’. So the Lordazwj, Majestic is Hisazwj Extollation, and Exalted is Hisazwj Mention, would be Saying: “Myazwj servant speaks truthfully. Enter him into the Paradise”’.[154] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ السَّخِيُّ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ الْجَنَّةِ قَرِيبٌ مِنَ النَّاسِ وَ سَمِعْتُهُ يَقُولُ السَّخَاءُ شَجَرَةٌ فِي الْجَنَّةِ مَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا دَخَلَ الْجَنَّةَ.

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa who said,

‘I heard Abu Al-Hassanasws saying: ‘The generous one is close to Allahazwj, close to the Paradise, and close to the people’. And I heard himasws saying: ‘The generosity is a tree in the Paradise. The one who attaches himself in one of its branches would enter the Paradise’.[155]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ السَّخِيُّ يَأْكُلُ طَعَامَ النَّاسِ لِيَأْكُلُوا مِنْ طَعَامِهِ وَ الْبَخِيلُ لَا يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِئَلَّا يَأْكُلُوا مِنْ طَعَامِهِ .

Ali Bin Ibrahim, from Yasser Al Khadim,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The generous one eats the food of the people so that they would be eating from his food; and the stingy one does not eat from the food of the people so that perhaps they might eat from his food’.[156]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِابْنِهِ الْحَسَنِ ( عليه السلام ) يَا بُنَيَّ مَا السَّمَاحَةُ قَالَ الْبَذْلُ فِي الْيُسْرِ وَ الْعُسْرِ .

A number of our companions, from Ahmad Bin Abu Abdullah, raising it, said,

‘Amir Al-Momineenasws said to hisasws sonasws Al-Hassanasws: ‘O myasws sonasws! What is the generosity?’ Heasws said: ‘The giving during the ease as well as the hardship’.[157]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِبَعْضِ جُلَسَائِهِ أَ لَا أُخْبِرُكَ بِشَيْ‏ءٍ يُقَرِّبُ مِنَ اللَّهِ وَ يُقَرِّبُ مِنَ الْجَنَّةَ وَ يُبَاعِدُ مِنَ النَّارِ فَقَالَ بَلَى فَقَالَ عَلَيْكَ بِالسَّخَاءِ فَإِنَّ اللَّهَ خَلَقَ خَلْقاً بِرَحْمَتِهِ لِرَحْمَتِهِ فَجَعَلَهُمْ لِلْمَعْرُوفِ أَهْلًا وَ لِلْخَيْرِ مَوْضِعاً وَ لِلنَّاسِ وَجْهاً يُسْعَى إِلَيْهِمْ لِكَيْ يُحْيُوهُمْ كَمَا يُحْيِي الْمَطَرُ الْأَرْضَ الْمُجْدِبَةَ أُولَئِكَ هُمُ الْمُؤْمِنُونَ الْآمِنُونَ يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘Abu Abdullahasws said to one of hisasws gathered ones: ‘Shall Iasws inform you with some which would take you closer to Allahazwj, and closer to the Paradise, and remote from the Fire?’ So he said, ‘Yes’. So heasws said: ‘It is upon you with the generosity, for Allahazwj Created creatures by Hisazwj Mercy for Hisazwj Mercy, so Heazwj Made them deserving ones for the acts of kindness and a place for goodness, and for the people a direction for them to strive towards them, in order to revive them just as the rain revives the arid land. They (the revivers) are the Believers, the Secured ones on the Day of Judgement’.[158]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) أَنْ لَا تَقْتُلِ السَّامِرِيَّ فَإِنَّهُ سَخِيٌّ .

Ali Bin Ibrahim, raising it,

‘Heasws said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas: “Do not kill Samiryla for hela is a generous one’.[159]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي جَعْفَرٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَابٌّ سَخِيٌّ مُرَهَّقٌ فِي الذُّنُوبِ أَحَبُّ إِلَى اللَّهِ مِنْ شَيْخٍ عَابِدٍ بَخِيلٍ .

A number of our companions, from Sahl Bin Ziiyad, from Amro Bin Usman, from Muhammad Bin Shuayb, from Abu Ja’far Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘A youth drenched in the sins is more Beloved to Allahazwj than a worshipping stingy old man’.[160]

سَهْلُ بْنُ زِيَادٍ عَمَّنْ حَدَّثَهُ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ خِيَارُكُمْ سُمَحَاؤُكُمْ وَ شِرَارُكُمْ بُخَلَاؤُكُمْ وَ مِنْ خَالِصِ الْإِيمَانِ الْبِرُّ بِالْإِخْوَانِ وَ السَّعْيُ فِي حَوَائِجِهِمْ وَ إِنَّ الْبَارَّ بِالْإِخْوَانِ لَيُحِبُّهُ الرَّحْمَنُ وَ فِي ذَلِكَ مَرْغَمَةٌ لِلشَّيْطَانِ وَ تَزَحْزُحٌ عَنِ النِّيرَانِ وَ دُخُولُ الْجِنَانِ يَا جَمِيلُ أَخْبِرْ بِهَذَا غُرَرَ أَصْحَابِكَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ غُرَرُ أَصْحَابِي قَالَ هُمُ الْبَارُّونَ بِالْإِخْوَانِ فِي الْعُسْرِ وَ الْيُسْرِ

Sahl Bin Ziyad, from the one who narrated it, from Jameel Bin Darraj who said,

‘I heard Abu Abdullahasws saying: ‘The best ones of you are your most generous ones, and your worst ones are the stingy ones; and from the sincerity of the faith is the righteousness with the brethren, and the striving regarding their needs; and the do-gooder with the brethren is Beloved to the Beneficent, and in that is the aversion for the Satanla and a removal from the Fires, and entering into the Paradise. O Jameel! Inform this to the distinguished ones of your companions’. I said, ‘May I be sacrificed for youasws! Who are the distinguished ones of my companions?’ Heasws said: ‘They are the do-gooders with the brethren during the hardships as well as the ease’.

ثُمَّ قَالَ يَا جَمِيلُ أَمَا إِنَّ صَاحِبَ الْكَثِيرِ يَهُونُ عَلَيْهِ ذَلِكَ وَ قَدْ مَدَحَ اللَّهُ عَزَّ وَ جَلَّ فِي ذَلِكَ صَاحِبَ الْقَلِيلِ فَقَالَ فِي كِتَابِهِ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ .

Then heasws said: ‘O Jameel! As for the owner of the plenty, that would be easy upon him, and Allahazwj Mighty and Majestic has Praised the owner of the little with regards to that, so Heazwj Said in Hisazwj Book [59:9] and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones’.[161]

بَابُ الْإِنْفَاقِ

Chapter 82 – The Expenditure

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الشَّمْسَ لَتَطْلُعُ وَ مَعَهَا أَرْبَعَةُ أَمْلَاكٍ مَلَكٌ يُنَادِي يَا صَاحِبَ الْخَيْرِ أَتِمَّ وَ أَبْشِرْ وَ مَلَكٌ يُنَادِي يَا صَاحِبَ الشَّرِّ انْزِعْ وَ أَقْصِرْ وَ مَلَكٌ يُنَادِي أَعْطِ مُنْفِقاً خَلَفاً وَ آتِ مُمْسِكاً تَلَفاً وَ مَلَكٌ يَنْضَحُهَا بِالْمَاءِ وَ لَوْ لَا ذَلِكَ اشْتَعَلَتِ الْأَرْضُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa and Ahmad Bin Muhammad Bin Khalid, altogether from Al Hassan Bin Mahboub, from Ibrahim Bin Mihzam, from a man, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The sun emerges and with it are four Angels. One Angel calls out: ‘O performer of the goodness, complete (it) and receive glad tidings!’ And an Angel calls out: ‘O performer of the evil, remove (it) and shorten (it)!’ And an Angel calls out: ‘Giving the expenses remains behind and withholding is damaging!’ And an Angel sprinkles it (the earth) with the water, and had it not been for that, the ground would burst’.[162]

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ قَالَ هُوَ الرَّجُلُ يَدَعُ مَالَهُ لَا يُنْفِقُهُ فِي طَاعَةِ اللَّهِ بُخْلًا ثُمَّ يَمُوتُ فَيَدَعُهُ لِمَنْ يَعْمَلُ فِيهِ بِطَاعَةِ اللَّهِ أَوْ فِي مَعْصِيَةِ اللَّهِ فَإِنْ عَمِلَ بِهِ فِي طَاعَةِ اللَّهِ رَآهُ فِي مِيزَانِ غَيْرِهِ فَرَآهُ حَسْرَةً وَ قَدْ كَانَ الْمَالُ لَهُ وَ إِنْ كَانَ عَمِلَ بِهِ فِي مَعْصِيَةِ اللَّهِ قَوَّاهُ بِذَلِكَ الْمَالِ حَتَّى عَمِلَ بِهِ فِي مَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ .

Ahmad Bin Abu Abdullah, from Usman Bin Isa, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:167] Thus will Allah Show them their deeds to be intense regret to them. Heasws said: ‘He is the man who keeps his wealth and does not spend it in obedience to Allahazwj out of stinginess, then he dies leaving it for the one who works with it either in obedience to Allahazwj or in disobedience to Allahazwj. So if he were to work with it in obedience to Allahazwj, he would see it to be in the Scale of someone else, so he would experience regret, and the wealth was once his; but if he (the inheritor) If it is spent in disobedience of Allah, he is the one who enabled the spender through that property to disobey Allah, the Most Majestic, the Most Glorious.’.[163] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ رَاشِدٍ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَيْقَنَ بِالْخَلَفِ سَخَتْ نَفْسُهُ بِالنَّفَقَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al hakam, from Musa Bin Rashid, from Sama’at,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww said: ‘The one is certain of the Replacement (by Allahazwj), would be strict with himself (and monitor) where he spends’.[164]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ مَنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي كَلَامٍ لَهُ وَ مَنْ يَبْسُطْ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ يُخْلِفِ اللَّهُ لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ وَ يُضَاعِفْ لَهُ فِي آخِرَتِهِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from someone who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said in a speech of hisasws: ‘The one who extends his (helping) hand with the act of kindness and when he bears it (the expenditure), Allahazwj would Replace for him what he had spent in his world, and would Double it, for him, in his Hereafter’.[165]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَهْمِ بْنِ الْحَكَمِ الْمَدَائِنِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْأَيْدِي ثَلَاثَةٌ سَائِلَةٌ وَ مُنْفِقَةٌ وَ مُمْسِكَةٌ وَ خَيْرُ الْأَيْدِي الْمُنْفِقَةُ .

Ahmad Bin Muhammad Bin Khalid, from Jahm Bin Al hakam Al Madainy, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The hands are three – an asking (hand), and a spending (hand), and a withholding (hand); and the best of the hands is the spending (hand)’.[166]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنِ الْحُسَيْنِ بْنِ أَيْمَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يَا حُسَيْنُ أَنْفِقْ وَ أَيْقِنْ بِالْخَلَفِ مِنَ اللَّهِ فَإِنَّهُ لَمْ يَبْخَلْ عَبْدٌ وَ لَا أَمَةٌ بِنَفَقَةٍ فِيمَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ إِلَّا أَنْفَقَ أَضْعَافَهَا فِيمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ .

Ahmad Bin Muhammad, from his father, from Sa’dan, from Al Husayn Bin Ayman,

(It has been narrated) from Abu Ja’farasws having said: ‘O Husayn! Spend and have certainty in the Replacement from Allahazwj, for neither will a slave nor a maid be stingy with expenditure regarding what Pleases Allahazwj Mighty and Majestic, except that they would end up spending in what Angers Allahazwj Mighty and Majestic’.[167]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَوْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُنْزِلُ اللَّهُ الْمَعُونَةَ مِنَ السَّمَاءِ إِلَى الْعَبْدِ بِقَدْرِ الْمَئُونَةِ فَمَنْ أَيْقَنَ بِالْخَلَفِ سَخَتْ نَفْسُهُ بِالنَّفَقَةِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Umar Bin Azina,

(It has been narrated) raising it to Abu Abdullahasws, or Abu Ja’farasws having said: ‘Allahazwj Sends down Aid from the sky to the servant by a measurement of the expenditure. So the one who is certain of the Replacement would overcome his soul and (continue to) spend for the essentials (for his family)’.[168]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ دَخَلَ عَلَيْهِ مَوْلًى لَهُ فَقَالَ لَهُ هَلْ أَنْفَقْتَ الْيَوْمَ شَيْئاً قَالَ لَا وَ اللَّهِ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) فَمِنْ أَيْنَ يُخْلِفُ اللَّهُ عَلَيْنَا أَنْفِقْ وَ لَوْ دِرْهَماً وَاحِداً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘A slave of hisasws came over to himasws, so heasws said to him: ‘Have you spent anything today?’ He said, ‘No, by Allahazwj’. So Abu Al-Hassanasws said: ‘So from where will Allahazwj Replace upon us? Spend, and even though it is one Dirham’.[169]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ يَضْمَنُ أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَ لَا تَخَفْ فَقْراً وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ أَفْشِ السَّلَامَ فِي الْعَالَمِ وَ اتْرُكِ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who guarantees four, would be with four houses in the Paradise – Spend (on the acts of kindness) and do not fear poverty, and do justice to the people from yourself (even if it is against you), and offer the greetings in the world (initiate loudly), and leave the (unnecessary) arguments even if you are rightful’.[170]

بَابُ الْبُخْلِ وَ الشُّحِّ

Chapter 83 – ‘بُخْلٌ’The stinginess  and ‘الشُّحِّ’ the greed

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ سَمِعَ رَجُلًا يَقُولُ إِنَّ الشَّحِيحَ أَغْدَرُ مِنَ الظَّالِمِ فَقَالَ لَهُ كَذَبْتَ إِنَّ الظَّالِمَ قَدْ يَتُوبُ وَ يَسْتَغْفِرُ وَ يَرُدُّ الظُّلَامَةَ عَلَى أَهْلِهَا وَ الشَّحِيحُ إِذَا شَحَّ مَنَعَ الزَّكَاةَ وَ الصَّدَقَةَ وَ صِلَةَ الرَّحِمِ وَ قِرَى الضَّيْفِ وَ النَّفَقَةَ فِي سَبِيلِ اللَّهِ وَ أَبْوَابَ الْبِرِّ وَ حَرَامٌ عَلَى الْجَنَّةِ أَنْ يَدْخُلَهَا شَحِيحٌ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws that Amir Al-Momineenasws heard a man saying: A greedy person has more excuses than an unjust person has.’ He (the Imam) said, ‘What you said is false. An unjust person may repent, ask for forgiveness and return usurped property. A greedy person, upon exercising his greed, may withhold payment of Zakaat, charity, keeping proper relations with relatives, serving guests, spending (for deserving cause) for the sake of Allah and virtuous instances. (On the other hand), it is forbidden to admit a greedy person in the Garden (paradise).[171]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا لَمْ يَكُنْ لِلَّهِ فِي عَبْدٍ حَاجَةٌ ابْتَلَاهُ بِالْبُخْلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘When Allahazwj is not interested in a person, Heazwj Allows greediness to dominate him’.[172]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِبَنِي سَلِمَةَ يَا بَنِي سَلِمَةَ مَنْ سَيِّدُكُمْ قَالُوا يَا رَسُولَ اللَّهِ سَيِّدُنَا رَجُلٌ فِيهِ بُخْلٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَيُّ دَاءٍ أَدْوَى مِنَ الْبُخْلِ ثُمَّ قَالَ بَلْ سَيِّدُكُمْ الْأَبْيَضُ الْجَسَدِ الْبَرَاءُ بْنُ مَعْرُورٍ .

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to the Clan of Salima: ‘O banu Salmah, who is your master and leader?’ They replied, ‘O Messenger of Allahsaww, our chief is a stingy man.’ The Messenger of Allahsaww then said, ‘No illness is more serious than stinginess.’ He then said, ‘In fact, your chief is al-Bara’ ibn Ma‘rur, whose body is white..[173]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْجَهْمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ الْبَخِيلُ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Al Jaham, from Musa Bin Bakr, from Ahmad Bin Suleyman,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘The miser is the one who is miserly with what Allahazwj has Obligated upon him’.[174]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مَحَقَ الْإِسْلَامَ مَحْقَ الشُّحِّ شَيْ‏ءٌ ثُمَّ قَالَ إِنَّ لِهَذَا الشُّحِّ دَبِيباً كَدَبِيبِ النَّمْلِ وَ شُعَباً كَشُعَبِ الشِّرَكِ وَ فِي نُسْخَةٍ أُخْرَى الشَّوْكِ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘There is nothing which obliterates (destroys) Al-Islam (more) than its destruction by the greedy one’. Then hesaww said: ‘For this greed is a crawl like the crawling of an ant, and a branch like the branch of Polytheism’. And in another copy, ‘Thorn’.[175]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ بِالْبَخِيلِ الَّذِي يُؤَدِّي الزَّكَاةَ الْمَفْرُوضَةَ فِي مَالِهِ وَ يُعْطِي الْبَائِنَةَ فِي قَوْمِهِ .

Ahmad Bin Muhammad, from Muhammad Bin Ali, from Abu jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘He is not with the stinginess, the one who pays the Obligatory Zakat in his wealth, and gives the dower among his people’.[176]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَدْرِي مَا الشَّحِيحُ قُلْتُ هُوَ الْبَخِيلُ قَالَ الشُّحُّ أَشَدُّ مِنَ الْبُخْلِ إِنَّ الْبَخِيلَ يَبْخَلُ بِمَا فِي يَدِهِ وَ الشَّحِيحُ يَشُحُّ عَلَى مَا فِي أَيْدِي النَّاسِ وَ عَلَى مَا فِي يَدَيْهِ حَتَّى لَا يَرَى مِمَّا فِي أَيْدِي النَّاسِ شَيْئاً إِلَّا تَمَنَّى أَنْ يَكُونَ لَهُ بِالْحِلِّ وَ الْحَرَامِ وَ لَا يَقْنَعُ بِمَا رَزَقَهُ اللَّهُ .

Ahmad Bin Muhammad, from Shareef Bin sabiq, from Al Fazl Bin Abu Qurra who said,

‘Abu Abdullahasws said: ‘Do you know who the greedy one is?’ I said, ‘He is the miser’. Heasws said: ‘The greedy one is worse than the miser. The miser is miserly with what is in his hands, and the greedy one is greedy upon what is in the hands of the people, and upon what is in his own hands until he does not see anything in the hands of the people except that he would crave it that it should happen to be for him, be it Permissible and Prohibited (means), and he is not content with what Allahazwj has Graced him with’.[177]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ الْبَخِيلُ مَنْ أَدَّى الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَ أَعْطَى الْبَائِنَةَ فِي قَوْمِهِ إِنَّمَا الْبَخِيلُ حَقُّ الْبَخِيلِ مَنْ لَمْ يُؤَدِّ الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَ لَمْ يُعْطِ الْبَائِنَةَ فِي قَوْمِهِ وَ هُوَ يُبَذِّرُ فِيمَا سِوَى ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Al Mugheira, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘He is not the miser, the one who pays the Obligatory Zakat from his wealth, and gives the gifts among his people. But rather, the miser, the real miser is the one who does not pay the Obligatory Zakat from his wealth, and does not give the gifts among his people, and he squanders (misuses) in what is besides that’.[178]

بَابُ النَّوَادِرِ

Chapter 84 – The Miscellaneous

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ سُفْيَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ مَنْ سَأَلَ النَّاسَ عَاشَ وَ مَنْ سَكَتَ مَاتَ قُلْتُ فَمَا أَصْنَعُ إِنْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ قَالَ تُعِينُهُمْ بِمَا عِنْدَكَ فَإِنْ لَمْ تَجِدْ فَتُجَاهِدُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Suleyman Bin Sufyan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘There would come a time period upon the people, the one who asks the people would live and the one who remains silent would die’. I said, ‘So what should I do if I were to see that time period?’ Heasws said: ‘Assist them (the poor) with what is with you. But if you do not find (them), then strive (for it)’.[179]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ الصَّدَقَةِ صَدَقَةٌ عَنْ ظَهْرِ غِنًى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Muawiya Bin Wahab, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most virtuous charity is that which is given without any interest in receiving anything in return.[180]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ الصَّدَقَةِ صَدَقَةٌ تَكُونُ عَنْ فَضْلِ الْكَفِّ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most superior of the charities is a charity which occurs from the excess of the palm’ (by stretching one’s means - when an extra effort is made).[181]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَطْعِمُوا الْبائِسَ الْفَقِيرَ قَالَ هُوَ الزَّمِنُ الَّذِي لَا يَسْتَطِيعُ أَنْ يَخْرُجَ لِزَمَانَتِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [22:28] and feed the desperate one, the poor. Heasws said: ‘He is the one who is seriously ill, not being able that he could go out due to his chronic illness’.[182]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَأَمَّا مَنْ أَعْطى وَ اتَّقى وَ صَدَّقَ بِالْحُسْنى بِأَنَّ اللَّهَ تَعَالَى يُعْطِي بِالْوَاحِدَةِ عَشَرَةً إِلَى مِائَةِ أَلْفٍ فَمَا زَادَ فَسَنُيَسِّرُهُ لِلْيُسْرى قَالَ لَا يُرِيدُ شَيْئاً مِنَ الْخَيْرِ إِلَّا يَسَّرَهُ اللَّهُ لَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mihran Bin Muhammad, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [92:5] Then as for him who gives away and guards (against evil), [92:6] And accepts the best are the ones to whom Allahazwj the Exalted would Give for one (good deed), ten times or up to a hundred thousand times. So what is more [92:7] We will facilitate for him the easy end’. Heasws said: ‘He would not want anything from the goodness, except that Allahazwj would Make it easier for him.

وَ أَمَّا مَنْ بَخِلَ وَ اسْتَغْنى قَالَ بَخِلَ بِمَا آتَاهُ اللَّهُ عَزَّ وَ جَلَّ وَ كَذَّبَ بِالْحُسْنى بِأَنَّ اللَّهَ يُعْطِي بِالْوَاحِدَةِ عَشَرَةً إِلَى مِائَةِ أَلْفٍ فَمَا زَادَ فَسَنُيَسِّرُهُ لِلْعُسْرى قَالَ لَا يُرِيدُ شَيْئاً مِنَ الشَّرِّ إِلَّا يَسَّرَهُ لَهُ وَ ما يُغْنِي عَنْهُ مالُهُ إِذا تَرَدَّى قَالَ أَمَا وَ اللَّهِ مَا هُوَ تَرَدَّى فِي بِئْرٍ وَ لَا مِنْ جَبَلٍ وَ لَا مِنْ حَائِطٍ وَ لَكِنْ تَرَدَّى فِي نَارِ جَهَنَّمَ .

[92:8] And rejects the good words (receiving Rewards from Allah), heasws said: ‘It is Allah’s Promise of tenfold reward for giving charity up to one hundred thousand or even more. We will soon make it difficult for him . . .’ The Imamasws said, ‘Whatever evil things he wants is made easy for him.’ ‘[92:11] His wealth does not help him when he falls, the Imam said, ‘This is not a fall into a well, from the top of a mountain, or from a wall, but it is a fall into Hell.[183]

وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ سَالِمِ بْنِ أَبِي حَفْصَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ قَدْ وَكَّلْتُ بِهِ مَنْ يَقْبِضَهُ غَيْرِي إِلَّا الصَّدَقَةَ فَإِنِّي أَتَلَقَّفُهَا بِيَدِي تَلَقُّفاً حَتَّى إِنَّ الرَّجُلَ لَيَتَصَدَّقُ بِالتَّمْرَةِ أَوْ بِشِقِّ تَمْرَةٍ فَأُرَبِّيهَا لَهُ كَمَا يُرَبِّي الرَّجُلُ فَلُوَّهُ وَ فَصِيلَهُ فَيَأْتِي يَوْمَ الْقِيَامَةِ وَ هُوَ مِثْلُ أُحُدٍ وَ أَعْظَمُ مِنْ أُحُدٍ .

And from him, from his father, from Ibn Abu Umeyr, from hisham Bin Salim, from Zurara, from Salim Bin Abu Hafs,

(It has been narrated) from Abu Abdullahasws having said that: ‘Allahazwj Blessed and High is Saying: “There is none from the things except that Iazwj have Allocated with it the one who takes possession of it apart from Meazwj, except for the charity, for Iazwj Receive it in Myazwj Hands with a Reception, to the extent that the man gives charity with the date, or with part of a date, so Iazwj Nourish it for him just as the man nourishes his foal and his family. So he would come on the Day of Judgement and it would be like (the mount) Ohad, but rather greater than (the mount) Ohad’.[184]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى الْحَسَنِ وَ الْحُسَيْنِ ( عليه السلام ) وَ هُمَا جَالِسَانِ عَلَى الصَّفَا فَسَأَلَهُمَا فَقَالَا إِنَّ الصَّدَقَةَ لَا تَحِلُّ إِلَّا فِي دَيْنٍ مُوجِعٍ أَوْ غُرْمٍ مُفْظِعٍ أَوْ فَقْرٍ مُدْقِعٍ فَفِيكَ شَيْ‏ءٌ مِنْ هَذَا قَالَ نَعَمْ فَأَعْطَيَاهُ وَ قَدْ كَانَ الرَّجُلُ سَأَلَ عَبْدَ اللَّهِ بْنَ عُمَرَ وَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ فَأَعْطَيَاهُ وَ لَمْ يَسْأَلَاهُ عَنْ شَيْ‏ءٍ فَرَجَعَ إِلَيْهِمَا فَقَالَ لَهُمَا مَا لَكُمَا لَمْ تَسْأَلَانِي عَمَّا سَأَلَنِي عَنْهُ الْحَسَنُ وَ الْحُسَيْنُ ( عليه السلام ) وَ أَخْبَرَهُمَا بِمَا قَالَا فَقَالَا إِنَّهُمَا غُذِّيَا بِالْعِلْمِ غِذَاءً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who narrated it, from Abdul Rahman Al Azramy,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Al-Hassanasws and Al-Husaynasws, and theyasws were both seated upon Al-Safa (a mat made with dried leafs or jute). So he begged from themasws both, so theyasws said: ‘The charity is not Permissible except regarding a painful debt, or a repulsive loss, or abject poverty. So, is there anything from this in you?’ He said, ‘Yes’. So theyasws gave him, and the man had begged from Abdullah Bin Umar, and Abdul Rahman Bin Abu Bakr, but they had given him and had not asked him about anything. So he returned to both of them, so he said to them, ‘What is the matter with the two of you? You two did not ask me about what Al-Hassanasws and Al-Husaynasws asked me?’ And he informed them with what theyasws had said. So they said, ‘Those twoasws have been fed with the food of knowledge’.[185]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَمَّنْ حَدَّثَهُ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَسْأَلُوا أُمَّتِي فِي مَجَالِسِهَا فَتُبَخِّلُوهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from the one who narrated it, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Do not beg from mysaww community in their gatherings, so you would make them to be miserly’.[186]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ وَ مِمَّا أَخْرَجْنا لَكُمْ مِنَ الْأَرْضِ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَمَرَ بِالنَّخْلِ أَنْ يُزَكَّى يَجِي‏ءُ قَوْمٌ بِأَلْوَانٍ مِنْ تَمْرٍ وَ هُوَ مِنْ أَرْدَى التَّمْرِ يُؤَدُّونَهُ مِنْ زَكَاتِهِمْ تَمْراً يُقَالُ لَهُ الْجُعْرُورُ وَ الْمِعَى‏ فَأْرَةُ قَلِيلَةَ اللِّحَاءِ عَظِيمَةَ النَّوَى وَ كَانَ بَعْضُهُمْ يَجِي‏ءُ بِهَا عَنِ التَّمْرِ الْجَيِّدِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:267] O you who believe! Spend (benevolently) from the good things that you earn and from what We have Extracted for you out from the earth, but do not aim at what is bad that you may spend from of it. Heasws said: ‘When Rasool-Allahsaww wanted people to pay Zakaat of dates (Zakaat to be given from fruits), a group of people came with types of dates, and these were from the ruined dates, paying is as their Zakaat, dates called Al Ju’rour, and Al Mi’ay, with little fruit and large cores; and some of them came over with it instead of the good quality dates.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَخْرُصُوا هَاتَيْنِ التَّمْرَتَيْنِ وَ لَا تَجِيئُوا مِنْهَا بِشَيْ‏ءٍ وَ فِي ذَلِكَ نَزَلَ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَ لَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ وَ الْإِغْمَاضُ أَنْ تَأْخُذَ هَاتَيْنِ التَّمْرَتَيْنِ .

So Rasool-Allahsaww said: ‘Do not bring these two dates, and do not come with anything from these’. And it was regarding that, it was Revealed [2:267] and do not aim at what is bad that you may spend from of it, while you would not take it yourselves unless you close your eyes (with disdain), and the closing of the eyes is that you take these two dates (and give it as Zakaat)’.[187]

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ فَقَالَ كَانَ الْقَوْمُ قَدْ كَسَبُوا مَكَاسِبَ سَوْءٍ فِي الْجَاهِلِيَّةِ فَلَمَّا أَسْلَمُوا أَرَادُوا أَنْ يُخْرِجُوهَا مِنْ أَمْوَالِهِمْ لِيَتَصَدَّقُوا بِهَا فَأَبَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَّا أَنْ يُخْرِجُوا مِنْ أَطْيَبِ مَا كَسَبُوا .

And in another report, from Abu Baseer, from Abu Abdullahasws regarding the Word of Allahazwj Mighty and Majestic [2:267] Spend (benevolently) from the good things that you earn, so heasws said: ‘The people had earned evil earning during the Pre-Islamic period. So when they became Muslims, they wanted that they take these (evil earnings) from their wealth in order to give charity with it. So, Allahazwj Blessed and High Refused except that they should take out from the good of what they had been earning’.[188]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ إِنِّي شَيْخٌ كَثِيرُ الْعِيَالِ ضَعِيفُ الرُّكْنِ قَلِيلُ الشَّيْ‏ءِ فَهَلْ مِنْ مَعُونَةٍ عَلَى زَمَانِي فَنَظَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى أَصْحَابِهِ وَ نَظَرَ إِلَيْهِ أَصْحَابُهُ وَ قَالَ قَدْ أَسْمَعَنَا الْقَوْلَ وَ أَسْمَعَكُمْ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ كُنْتُ مِثْلَكَ بِالْأَمْسِ فَذَهَبَ بِهِ إِلَى مَنْزِلِهِ فَأَعْطَاهُ مِرْوَداً مِنْ تِبْرٍ وَ كَانُوا يَتَبَايَعُونَ بِالتِّبْرِ وَ هُوَ الذَّهَبُ وَ الْفِضَّةُ فَقَالَ الشَّيْخُ هَذَا كُلُّهُ قَالَ نَعَمْ فَقَالَ الشَّيْخُ أَقْبَلُ تِبْرَكَ فَإِنِّي لَسْتُ بِجِنِّيٍّ وَ لَا إِنْسِيٍّ وَ لَكِنِّي رَسُولٌ مِنَ اللَّهِ لِأَبْلُوَكَ فَوَجَدْتُكَ شَاكِراً فَجَزَاكَ اللَّهُ خَيْراً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww, so he said: ‘I am an old man with a lot of dependants, weak of health, with few things. So, is there an assistance upon my time?’ So Rasool-Allahsaww looked at hissaww companions, and hissaww companions looked at himsaww and hesaww said, ‘He made ussaww to hear the speech, and made you all to hear it’. So a man stood up and he said, ‘I was like you yesterday’. So he went away with him to his house and gave him an ingot, and they used to be trading with the ingot, and it was the gold and the silver. So the old man said, ‘This is all of it (for me)?’ He said, ‘Yes’. So the old man said, ‘I accept your ingot, and I am neither a jinn nor a human, but I am a Messenger from Allahazwj to test you, so you have been found to be grateful. May Allahazwj Recompense you goodly’.[189]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمِنًى وَ بَيْنَ أَيْدِينَا عِنَبٌ نَأْكُلُهُ فَجَاءَ سَائِلٌ فَسَأَلَهُ فَأَمَرَ بِعُنْقُودٍ فَأَعْطَاهُ فَقَالَ السَّائِلُ لَا حَاجَةَ لِي فِي هَذَا إِنْ كَانَ دِرْهَمٌ قَالَ يَسَعُ اللَّهُ عَلَيْكَ فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ رُدُّوا الْعُنْقُودَ فَقَالَ يَسَعُ اللَّهُ لَكَ وَ لَمْ يُعْطِهِ شَيْئاً

Ahmad Bin Muhammad, from Usman Bin Isa, from Misma’a Bin Abdul Malik who said,

‘We were in the presence of Abu Abdullahasws at Mina, and in front of us were grapes we were eating from. So a beggar came over and begged from himasws. So heasws ordered from some grapes to be given to him. So the beggar said, ‘There is no need for me regarding this, if it was Dirham?’ Heasws said: ‘May Allahazwj Extend upon you’. So he went away, then returned, so he said, ‘Give me back the grapes’. So heasws said: ‘May Allahazwj Extend upon you’, and did not give him anything.

ثُمَّ جَاءَ سَائِلٌ آخَرُ فَأَخَذَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثَ حَبَّاتِ عِنَبٍ فَنَاوَلَهَا إِيَّاهُ فَأَخَذَ السَّائِلُ مِنْ يَدِهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الَّذِي رَزَقَنِي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَكَانَكَ فَحَشَا مِلْ‏ءَ كَفَّيْهِ عِنَباً فَنَاوَلَهَا إِيَّاهُ فَأَخَذَهَا السَّائِلُ مِنْ يَدِهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Then another beggar came over, so Abu Abdullahasws grabbed three seeds of grapes and gave it to him. So the beggar took it from hisasws hand, then said, ‘The Praise is for Allahazwj, Lordazwj of the worlds Who Graced me’. So Abu Abdullahasws said: ‘Stay in your place’. So heasws scooped and filled hisasws palms with grapes and gave these to him. So the beggar took them from hisasws hand, then said, ‘The Praise is for Allahazwj, Lordazwj of the worlds’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَكَانَكَ يَا غُلَامُ أَيُّ شَيْ‏ءٍ مَعَكَ مِنَ الدَّرَاهِمِ فَإِذَا مَعَهُ نَحْوٌ مِنْ عِشْرِينَ دِرْهَماً فِيمَا حَزَرْنَاهُ أَوْ نَحْوِهَا فَنَاوَلَهَا إِيَّاهُ فَأَخَذَهَا ثُمَّ قَالَ الْحَمْدُ لِلَّهِ هَذَا مِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ

So Abu Abdullahasws said: ‘Stay in your place! O slave, which thing is with you from the Dirhams?’ So there were approximately twenty Dirhams with him regarding what he witnessed, or approximate to it. So heasws gave these to him. So he took them, then said, ‘The Praise is for Allahazwj. This is from Youazwj, there being no associates for Youazwj’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَكَانَكَ فَخَلَعَ قَمِيصاً كَانَ عَلَيْهِ فَقَالَ الْبَسْ هَذَا فَلَبِسَهُ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي وَ سَتَرَنِي يَا أَبَا عَبْدِ اللَّهِ أَوْ قَالَ جَزَاكَ اللَّهُ خَيْراً لَمْ يَدْعُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِلَّا بِذَا ثُمَّ انْصَرَفَ فَذَهَبَ

So Abu Abdullahasws said: ‘Stay in your place’. So heasws took off hisasws shirt which was upon himasws and heasws said; ‘Wear this’. So he wore it, then said, ‘The Praise is for Allahazwj Who Clothed me and veiled me, O Abu Abdullahasws!’ Or he said, ‘May Allahazwj Recompense youasws goodly’, not supplicating for Abu Abdullahasws except with that. Then he left and went away.

قَالَ فَظَنَنَّا أَنَّهُ لَوْ لَمْ يَدْعُ لَهُ لَمْ يَزَلْ يُعْطِيهِ لِأَنَّهُ كُلَّمَا كَانَ يُعْطِيهِ حَمِدَ اللَّهَ أَعْطَاهُ .

He (the narrator) said, ‘We thought that he, if he had not supplicated for himasws, heasws would not have ceased to keep giving him, because every time heasws gave him, he kept on Praising Allahazwj, (and) heasws kept on giving him’.[190]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا ضَاقَ أَحَدُكُمْ فَلْيُعْلِمْ أَخَاهُ وَ لَا يُعِينُ عَلَى نَفْسِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘When one of you is (financially) constrained, so let him inform him brother, when he cannot support himself’.[191]

مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مَعْمَرٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي بَعْضِ خُطَبِهِ إِنَّ أَفْضَلَ الْفِعَالِ صِيَانَةُ الْعِرْضِ بِالْمَالِ .

Muhammad Bin Ali, from Moama, raising it, said,

‘Amir Al-Momineenasws said in one of hisasws sermons: ‘The most superior deed is maintaining the dignity with the wealth’.[192]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثَةٌ إِنْ يَعْلَمْهُنَّ الْمُؤْمِنُ كَانَتْ زِيَادَةً فِي عُمُرِهِ وَ بَقَاءَ النِّعْمَةِ عَلَيْهِ فَقُلْتُ وَ مَا هُنَّ قَالَ تَطْوِيلُهُ فِي رُكُوعِهِ وَ سُجُودِهِ فِي صَلَاتِهِ وَ تَطْوِيلُهُ لِجُلُوسِهِ عَلَى طَعَامِهِ إِذَا أَطْعَمَ عَلَى مَائِدَتِهِ وَ اصْطِنَاعُهُ الْمَعْرُوفَ إِلَى أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara who said,

‘I heard Abu Abdullahasws saying: ‘There are three things, if the Believer were to know these, it would result in an increase in his life span, and a lasting for the Bounties upon him’. So I said, ‘And what are these?’ Heasws said: ‘His prolongation in his Bowings and his Prostrations in his Prayer, and his prolongation in his sitting upon his meal when he is feeding (others) upon his table spread, and his performing of the act of kindness upon his family’.[193]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قُلْتُ قَوْمٌ عِنْدَهُمْ فُضُولٌ وَ بِإِخْوَانِهِمْ حَاجَةٌ شَدِيدَةٌ وَ لَيْسَ تَسَعُهُمُ الزَّكَاةُ أَ يَسَعُهُمْ أَنْ يَشْبَعُوا وَ يَجُوعَ إِخْوَانُهُمْ فَإِنَّ الزَّمَانَ شَدِيدٌ فَقَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَحْرِمُهُ فَيَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِيهِ وَ التَّوَاصُلُ وَ التَّعَاوُنُ عَلَيْهِ وَ الْمُوَاسَاةُ لِأَهْلِ الْحَاجَةِ وَ الْعَطْفُ مِنْكُمْ يَكُونُونَ عَلَى مَا أَمَرَ اللَّهُ فِيهِمْ رُحَماءُ بَيْنَهُمْ مُتَرَاحِمِينَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws, ‘I said, ‘A group of people have excess with them, and with their brethren there is an intense need, and the Zakat is not sufficient for them. Do they have the leeway that they should be satiated and their brethren are hungry, during the difficult times?’ So heasws said: ‘The Muslim is a brother of the Muslim, not being unjust to him, not abandoning him, nor depriving him. So there is an entitlement upon the Muslim of the striving regarding him, and the maintenance of goodly relations, and the assistance upon him, and the sympathy for the needy ones, and the kindness from them happens to be upon what Allahazwj has Commanded regarding them [48:29] compassionate among themselves, being merciful to each other’.[194]

بَابُ فَضْلِ إِطْعَامِ الطَّعَامِ

Chapter 85 – Merits of feeding the food

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ غَيْرِهِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مِنْ مُوجِبَاتِ مَغْفِرَةِ اللَّهِ تَبَارَكَ وَ تَعَالَى إِطْعَامُ الطَّعَامِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Ali Bin Al Hakam, and someone else from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘From the Obligatory Forgiveness of Allahazwj Blessed and High is feeding of the food’.[195]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْإِيمَانِ حُسْنُ الْخُلُقِ وَ إِطْعَامُ الطَّعَامِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,

‘Abu Abdullahasws said: ‘From the Eman (faith) is the beautiful manners and feeding of the food’.[196]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُكُمْ مَنْ أَطْعَمَ الطَّعَامَ وَ أَفْشَى السَّلَامَ وَ صَلَّى وَ النَّاسُ نِيَامٌ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from the one who narrated it, from Abdullah Bin Al Qasim Al ja’fary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best of you is the one who feeds the food, and initiates the greetings, and Prays, whilst the people sleep’.[197]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عُمَرَ بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ إِنَّا أَهْلُ بَيْتٍ أُمِرْنَا أَنْ نُطْعِمَ الطَّعَامَ وَ نُؤَدِّيَ فِي النَّاسِ الْبَائِنَةَ وَ نُصَلِّيَ إِذَا نَامَ النَّاسُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Al Hassan Bin Ali, from Sayf Bin Ameyra, from Umar Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws was saying: ‘Weasws the Peopleasws of the Household have been Commanded that weasws feed the food, and gift among the people with the gifts, and weasws Pray when the people sleep’.[198]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ فَيْضِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُنْجِيَاتُ إِطْعَامُ الطَّعَامِ وَ إِفْشَاءُ السَّلَامِ وَ الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ .

Ahmad Bin Muhammad, from Muhammad Bin Ali, from Al Hassan Bin Ali Bin Yusuf, from Sayf Bin Ameyra, from Fayz Bin Al Mukhtar,

(It has been narrated) from Abu Abdullahasws having said: ‘The redeemers are – the feeding of the food, and the initiators of the greetings, and the Prayer at night whilst the people are sleeping’.[199]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُحِبُّ إِهْرَاقَ الدِّمَاءِ وَ إِطْعَامَ الطَّعَامِ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and high Loves spilling of the blood (of the sacrificial animal), and feeding of the food’.[200]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ أَحَبِّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِشْبَاعُ جَوْعَةِ الْمُؤْمِنِ أَوْ تَنْفِيسُ كُرْبَتِهِ أَوْ قَضَاءُ دَيْنِهِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘From the most beloved of the deeds to Allahazwj Mighty and Majestic is satiating the hunger of the believer, or relieving his worries, or paying-off his debts’.[201]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ إِطْعَامَ الطَّعَامِ وَ إِرَاقَةَ الدِّمَاءِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Ahmad Bin Muhammad and Ibn Fazzal, from Sa’alba Bin Maymoun, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Loves feeding of the food and spilling of the blood (of the sacrificial animal)’.[202]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِأُسَارَى فَقُدِّمَ رَجُلٌ مِنْهُمْ لِيُضْرَبَ عُنُقُهُ فَقَالَ لَهُ جَبْرَئِيلُ أَخِّرْ هَذَا الْيَوْمَ يَا مُحَمَّدُ فَرَدَّهُ وَ أَخْرَجَ غَيْرَهُ حَتَّى كَانَ هُوَ آخِرَهُمْ فَدَعَا بِهِ لِيُضْرَبَ عُنُقُهُ فَقَالَ لَهُ جَبْرَئِيلُ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ إِنَّ أَسِيرَكَ هَذَا يُطْعِمُ الطَّعَامَ وَ يُقْرِي الضَّيْفَ وَ يَصْبِرُ عَلَى النَّائِبَةِ وَ يَحْمِلُ الْحَمَالَاتِ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Saeed, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘They came to Rasool-Allahsaww with captives, so a man was brought forward for his neck to be struck off. So Jibraeelas said to himsaww: ‘Delay this for the day, O Muhammadsaww!’. So hesaww returned him and brought out another one, until he was the last of them. So hesaww called for him for his neck to be struck off, but Jibraeelas said to himsaww: ‘O Muhammadsaww! Yoursaww Lordazwj Conveys the Greetings to yousaww and is Saying to yousaww: “This captive of yourssaww tends to feed the food, and entertains the guests, and is patient upon the difficulties, and he carries the burdens (of others)’.

فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ جَبْرَئِيلَ أَخْبَرَنِي فِيكَ مِنَ اللَّهِ عَزَّ وَ جَلَّ بِكَذَا وَ كَذَا وَ قَدْ أَعْتَقْتُكَ فَقَالَ لَهُ إِنَّ رَبَّكَ لَيُحِبُّ هَذَا فَقَالَ نَعَمْ فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً لَا رَدَدْتُ عَنْ مَالِي أَحَداً أَبَداً .

So the Prophetsaww said to him: ‘Jibraeelas informs me from Allahazwj Mighty and Majestic, with regards to you with such and such, and Isaww have hereby emancipated (liberated) you’. So he said to himsaww, ‘Yoursaww Lordazwj Love this?’ So hesaww said: ‘Yes’. So he said, ‘I hereby testify that there is no god except for Allahazwj, and yousaww are Rasool-Allahsaww; and by the Oneazwj Who Sent you with the Truth, I shall not repel anyone from my wealth, ever!’’[203]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ الرِّزْقُ أَسْرَعُ إِلَى مَنْ يُطْعِمُ الطَّعَامَ مِنَ السِّكِّينِ فِي السَّنَامِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ibn Fazzal, from Abdullah Bin Maymoun,

(It has been narrated) from Ja’farasws, from hisasws fatherasws that the Prophetsaww said: ‘The sustenance is quicker to the one who feeds the food than the knife in the hump (of a camel)’.[204]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ مِنْ مُوجِبَاتِ مَغْفِرَةِ الرَّبِّ تَبَارَكَ وَ تَعَالَى إِطْعَامُ الطَّعَامِ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Abdullah Bin Al Mugheira, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww was saying: ‘From the Obligatory Forgiveness of the Lordazwj Blessed and High, is feeding of the food’.[205]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ كَانَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) إِذَا أَكَلَ أُتِيَ بِصَحْفَةٍ فَتُوضَعُ بِقُرْبِ مَائِدَتِهِ فَيَعْمِدُ إِلَى أَطْيَبِ الطَّعَامِ مِمَّا يُؤْتَى بِهِ فَيَأْخُذُ مِنْ كُلِّ شَيْ‏ءٍ شَيْئاً فَيَضَعُ فِي تِلْكَ الصَّحْفَةِ ثُمَّ يَأْمُرُ بِهَا لِلْمَسَاكِينِ ثُمَّ يَتْلُو هَذِهِ الْآيَةَ فَلَا اقْتَحَمَ الْعَقَبَةَ ثُمَّ يَقُولُ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُ لَيْسَ كُلُّ إِنْسَانٍ يَقْدِرُ عَلَى عِتْقِ رَقَبَةٍ فَجَعَلَ لَهُمُ السَّبِيلَ إِلَى الْجَنَّةِ .

Ahmad Bin Muhammad, from his father, from Moammar Bin Khallad who said,

‘Abu Al-Hassan Al-Rezaasws, whenever heasws ate, would come with a platter and place it near the table. Then heasws would deliberate to the best of the foods from what had been brought, so heasws would take something from everything and heasws would place in that platter. Then heasws would order with it to be for the poor. Then heasws would recite this Verse [90:11] But he would not attempt the uphill road. Then heasws would be saying: ‘Allahazwj Mighty and Majestic Knows that there is not the ability for every human being upon the emancipation of a neck, therefore Heazwj Made for them the way to the Paradise’.[206]

بَابُ فَضْلِ الْقَصْدِ

Chapter 86 – Merits of the moderation

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا لِيُنْفِقِ الرَّجُلُ بِالْقَصْدِ وَ بُلْغَةِ الْكَفَافِ وَ يُقَدِّمُ مِنْهُ فَضْلًا لآِخِرَتِهِ فَإِنَّ ذَلِكَ أَبْقَى لِلنِّعْمَةِ وَ أَقْرَبُ إِلَى الْمَزِيدِ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ أَنْفَعُ فِي الْعَافِيَةِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Jameel Bin Salih, from Bureyd Bin Muawiya,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘Let the man spend with the moderation, and (upon) acquiring the subsistence, and he should forward the extra from it for his Hereafter, for that is more lasting for the Bounties, and closer to the increase from Allahazwj Mighty and Majestic, and more beneficial regarding the good health’.[207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَصْدَ أَمْرٌ يُحِبُّهُ اللَّهُ عَزَّ وَ جَلَّ وَ إِنَّ السَّرَفَ أَمْرٌ يُبْغِضُهُ اللَّهُ حَتَّى طَرْحَكَ النَّوَاةَ فَإِنَّهَا تَصْلُحُ لِلشَّيْ‏ءِ وَ حَتَّى صَبَّكَ فَضْلَ شَرَابِكَ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from ja’far Bin Bashir, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullahasws having said: ‘The moderation is a matter which is Beloved to Allahazwj Mighty and Majestic, and the extravagance is a matter Hated by Allahazwj to the extent of the date-stone, It applies even to one’s throwing the stone inside the piece of a date; it can be useful for something, and to throwing the leftover of what you drink.[208]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ يَسْئَلُونَكَ ما ذا يُنْفِقُونَ قُلِ الْعَفْوَ قَالَ الْعَفْوُ الْوَسَطُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:219] And they ask you as to what they should spend. Say: Whatever you can spare. Heasws said: ‘The ‘spare’, is the middle (neither too little nor too much)’.[209]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْقَصْدُ مَثْرَاةٌ وَ السَّرَفُ مَتْوَاةٌ .

Ali Bin Muhammad, raising it, said,

‘Amir Al-Momineenasws said: ‘The moderation (leads to) prosperity, and the extravagance (leads to) ruination’.[210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مُنْجِيَاتٌ فَذَكَرَ الثَّالِثُ الْقَصْدُ فِي الْغِنَى وَ الْفَقْرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘Three are redeemers’. So hesaww mentioned the third as being – the moderation during the prosperity as well as (during) the poverty’.[211]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ مُدْرِكِ بْنِ أَبِي الْهَزْهَازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ ضَمِنْتُ لِمَنِ اقْتَصَدَ أَنْ لَا يَفْتَقِرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Umar Bin Aban, from Mudrak Bin Abu Al Hazhaaz,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Iasws guarantee for the one who is moderate that he would not be impoverished (run into financial difficulties)’.[212]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا أَنْفَقَ مَا فِي يَدَيْهِ فِي سَبِيلٍ مِنْ سَبِيلِ اللَّهِ مَا كَانَ أَحْسَنَ وَ لَا وُفِّقَ أَ لَيْسَ يَقُولُ اللَّهُ تَعَالَى وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَ أَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ يَعْنِي الْمُقْتَصِدِينَ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Yunus Bin Yaqoub, from Hammad Bin Waqid Al Lahaam,

(It has been narrated) from Abu Abdullahasws having said: ‘If only a man spends whatever is in his hands in a Way from the Ways of Allahazwj, there would be neither any good nor of any value. Is not Allahazwj the Exalted Saying [2:195] and cast not yourselves to destruction with your own hands, and do good (to others); surely Allah loves the doers of good – Meaning the economizers (moderate in their spending)’.[213]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ أَبِيهِ عُبَيْدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عُبَيْدُ إِنَّ السَّرَفَ يُورِثُ الْفَقْرَ وَ إِنَّ الْقَصْدَ يُورِثُ الْغِنَى .

A number of our companions, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from his father, from Ubeyd who said,

‘Abu Abdullahasws said: ‘O Ubeyd! The extravagance inherits the poverty, and the moderation inherits the prosperity’.[214]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) مَا عَالَ امْرُؤٌ فِي اقْتِصَادٍ .

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Musa Bin Bakr who said,

‘Abu Al-Hassanasws said: ‘A person will not be in poverty (while observing) moderation’.[215]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَهُ إِنَّا نَكُونُ فِي طَرِيقِ مَكَّةَ فَنُرِيدُ الْإِحْرَامَ فَنَطَّلِي وَ لَا تَكُونُ مَعَنَا نُخَالَةٌ نَتَدَلَّكُ بِهَا مِنَ النُّورَةِ فَنَتَدَلَّكُ بِالدَّقِيقِ وَ قَدْ دَخَلَنِي مِنْ ذَلِكَ مَا اللَّهُ أَعْلَمُ بِهِ فَقَالَ أَ مَخَافَةَ الْإِسْرَافِ قُلْتُ نَعَمْ فَقَالَ لَيْسَ فِيمَا أَصْلَحَ الْبَدَنَ إِسْرَافٌ إِنِّي رُبَّمَا أَمَرْتُ بِالنَّقِيِّ فَيُلَتُّ بِالزَّيْتِ فَأَتَدَلَّكُ بِهِ إِنَّمَا الْإِسْرَافُ فِيمَا أَفْسَدَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ

Ali Bin Ibrahim, from his father and a number of our companions, from Ahmad Bin Muhammad, altogether, from Usman Bin Isa, from Is’haq Bin Abdul Aziz, from one of his companions,

(It has been narrated) from Abu Abdullahasws he having said to himasws, ‘We happened to be in a road of Makkah so we required the Ihraam, and there did not happen to be with us any lime which we could perform the waxing with, so we do it with the flour, and there had entered (a thought) into me from that, what Allahazwj Knows of’. So heasws said: ‘Are fearing the extravagance?’ I said, ‘Yes’. So heasws said: ‘There is no extravagance regarding what is the correction of the body. Sometimes Iasws order to the marrow with the oil, so I massage with it. But rather, the extravagance is in what spoils the wealth, and is harmful for the body’.

قُلْتُ فَمَا الْإِقْتَارُ قَالَ أَكْلُ الْخُبْزِ وَ الْمِلْحِ وَ أَنْتَ تَقْدِرُ عَلَى غَيْرِهِ قُلْتُ فَمَا الْقَصْدُ قَالَ الْخُبْزُ وَ اللَّحْمُ وَ اللَّبَنُ وَ الْخَلُّ وَ السَّمْنُ مَرَّةً هَذَا وَ مَرَّةً هَذَا .

I said, ‘So what is the austerity?’ Heasws said: ‘Eating the bread and the salt, while you are able upon something else’. I said, ‘So what is the moderation?’ Heasws said: ‘The bread, and the meat, and the milk, and the vinegar, and the butter, once this, and once this’.[216]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا جَادَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْكُمْ فَجُودُوا وَ إِذَا أَمْسَكَ عَنْكُمْ فَأَمْسِكُوا وَ لَا تُجَاوِدُوا اللَّهَ فَهُوَ الْأَجْوَدُ .

A number of our companions, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from Rafa’at,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Blessed and High is benevolent upon you, so you be benevolent, and when Heazwj Withholds from you, so you withhold, and do not try to be more benevolent than Allahazwj, for Heazwj is the most Belevolent’.[217]

أَحْمَدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ .

Ahmad Bin Abdullah, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali Al Sayrafi, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who is moderate in his living, Allahazwj would Grace him, and the one who squanders (wastes), Allahazwj would Deprive him’.[218]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يَقُولُ الرِّفْقُ نِصْفُ الْعَيْشِ وَ مَا عَالَ امْرُؤٌ فِي اقْتِصَادِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr who said,

‘I heard Abu Al-Hassan Musaasws saying: ‘Easing-off is half of one’s sustenance, and a person would not be impoverished in his moderation’.[219]

بَابُ كَرَاهِيَةِ السَّرَفِ وَ التَّقْتِيرِ

Chapter 87 Abhorrence of the extravagance and the miserliness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو الْأَحْوَلِ قَالَ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذِهِ الْآيَةَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً قَالَ فَأَخَذَ قَبْضَةً مِنْ حَصًى وَ قَبَضَهَا بِيَدِهِ فَقَالَ هَذَا الْإِقْتَارُ الَّذِي ذَكَرَهُ اللَّهُ فِي كِتَابِهِ ثُمَّ قَبَضَ قَبْضَةً أُخْرَى فَأَرْخَى كَفَّهُ كُلَّهَا ثُمَّ قَالَ هَذَا الْإِسْرَافُ ثُمَّ أَخَذَ قَبْضَةً أُخْرَى فَأَرْخَى بَعْضَهَا وَ أَمْسَكَ بَعْضَهَا وَ قَالَ هَذَا الْقَوَامُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Muhammad Al Jowhary, from jameel Bin Salih, fom Abdul Malik Bin Amro Al Ahowl who said,

‘Abu Abdullahasws recited this verse [25:67] And they who when they spend, are neither extravagant nor stingy, but with moderation. So heasws grabbed a handful of pebbles and captured these in hisasws hand, and heasws said: ‘This is the miserliness which Allahazwj Mentions in Hisazwj book’. Then heasws grabbed another handful, so heasws opened hisasws palm, all of it, then said: ‘This is the extravagance’. Then heasws grabbed another handful, so heasws opened part of it and withheld part of it and said, ‘This is the moderation’.[220]

وَ عَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ أَبَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) عَنِ النَّفَقَةِ عَلَى الْعِيَالِ فَقَالَ مَا بَيْنَ الْمَكْرُوهَيْنِ الْإِسْرَافِ وَ الْإِقْتَارِ .

And from him, from his father, from Muhammad Bin Amro, from Abdullah Bin Aban who said,

‘I asked Abu Al-Hassanasws the 1st, about the spending upon the dependants. So heasws said: ‘What is between the two (limits of) abhorrence – the extravagance and the miserliness’.[221]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ وَ يُوسُفَ بْنِ عُمَارَةَ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَعَ الْإِسْرَافِ قِلَّةَ الْبَرَكَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Ibn Abu Yafour and Yusuf Bin Umara who both said,

‘Abu Abdullahasws said: ‘Along with the extravagance is the scarcity of the Blessings’.[222]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رُبَّ فَقِيرٍ هُوَ أَسْرَفُ مِنَ الْغَنِيِّ إِنَّ الْغَنِيَّ يُنْفِقُ مِمَّا أُوتِيَ وَ الْفَقِيرَ يُنْفِقُ مِنْ غَيْرِ مَا أُوتِيَ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Sama’at Bin Mihran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Sometimes the poor one is more extravagant than the rich one. The rich one spends from what he has been given, and the poor one spends from that which does not belong to him’.[223]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ فَقَالَ كَانَ فُلَانُ بْنُ فُلَانٍ الْأَنْصَارِيُّ سَمَّاهُ وَ كَانَ لَهُ حَرْثٌ وَ كَانَ إِذَا أَخَذَ يَتَصَدَّقُ بِهِ وَ يَبْقَى هُوَ وَ عِيَالُهُ بِغَيْرِ شَيْ‏ءٍ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ سَرَفاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musna who said,

‘A man asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [6:141] and give the due of it on the day of its reaping, and do not act extravagantly; surely He does not Love the extravagant. So heasws said: ‘So and so, son of so and so the Helper (heasws mentioned his name), had a farm for him, and when he took (the harvest), he gave in charity (all of) it, and there remained himself and his dependants without anything. So Allahazwj Mighty and Majestic Made that to be an extravagance’.[224]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً قَالَ الْإِحْسَارُ الْفَاقَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [17:29] And do not make your hand to be shackled to your neck nor extend it to its limit, lest you should become blameworthy, tied up. Heasws said: ‘The ‘tied up’ is the destitution’.[225]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَجْلَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَاءَ سَائِلٌ فَقَامَ إِلَى مِكْتَلٍ فِيهِ تَمْرٌ فَمَلَأَ يَدَهُ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَسَأَلَهُ فَقَامَ فَأَخَذَ بِيَدِهِ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَسَأَلَهُ فَقَامَ فَأَخَذَ بِيَدِهِ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَسَأَلَهُ فَقَامَ فَأَخَذَ بِيَدِهِ فَنَاوَلَهُ

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from his father, from Al Nazar Bin Suweyd, from Musa Bakr, from Ajlan who said,

‘I was in the presence of Abu Abdullahasws, when a beggar came over. So heasws reached to a basket in which were some dates, filled hisasws hand and gave it to him. Then another came over and begged himasws. So heasws stood, grabbed a handful and gave it to him. Then another came over and begged himasws, so heasws stood, grabbed a handful and gave it to him. Then another came over and begged himasws. So heasws stood, grabbed a handful and gave it to him.

ثُمَّ جَاءَ آخَرُ فَقَالَ اللَّهُ رَازِقُنَا وَ إِيَّاكَ ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ لَا يَسْأَلُهُ أَحَدٌ مِنَ الدُّنْيَا شَيْئاً إِلَّا أَعْطَاهُ فَأَرْسَلَتْ إِلَيْهِ امْرَأَةٌ ابْناً لَهَا فَقَالَتِ انْطَلِقْ إِلَيْهِ فَاسْأَلْهُ فَإِنْ قَالَ لَكَ لَيْسَ عِنْدَنَا شَيْ‏ءٌ فَقُلْ أَعْطِنِي قَمِيصَكَ قَالَ فَأَخَذَ قَمِيصَهُ فَرَمَى بِهِ إِلَيْهِ

Then another one came over, so heasws said: ‘May Allahazwj Grace usasws and you’. Then heasws said: ‘Rasool-Allahsaww was such that no one asked himsaww from something of the world except that hesaww gave it to him. So a woman sent her son over to himasws saying, ‘Go to himsaww and ask him. So if hesaww says: ‘There is nothing with ussaww’, so he said, ‘Give me yoursaww shirt’. Heasws said: ‘So hesaww took off his shirt and threw it at him’.

وَ فِي نُسْخَةٍ أُخْرَى فَأَعْطَاهُ فَأَدَّبَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى الْقَصْدِ فَقَالَ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً .

And in another copy, ‘So hesaww gave him (hissaww shirt) and Allahazwj Blessed and High Educated himsaww upon the moderation, so Heazwj Said [17:29] And do not make your hand to be shackled to your neck nor extend it to its limit, lest you should become blameworthy, tied up’.[226]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ كانَ بَيْنَ ذلِكَ قَواماً قَالَ الْقَوَامُ هُوَ الْمَعْرُوفُ عَلَى الْمُوسِعِ قَدَرُهُ وَ عَلَى الْمُقْتِرِ قَدَرُهُ مَتاعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ عَلَى قَدْرِ عِيَالِهِ وَ مَئُونَتِهِمُ الَّتِي هِيَ صَلَاحٌ لَهُ وَ لَهُمْ وَ لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا ما آتاها .

Ahmad Bin Muhammad, from Muhammad Bin Ali, from Muhammad Bin Sinan,

(It has been narrated) from Abu Al-Hassanasws regarding the Words of Allahazwj Mighty and Majestic [25:67] but with moderation. Heasws said: ‘The moderation, it is the act of kindness; upon the affluent being his measurement, and upon the poor being his measurement, chattels with the kindness, being a right upon the do-gooders, upon a measurement of his dependants and their expenditure which is correct for him and for them; and Allahazwj does not Encumber (Burden) a soul except what Heazwj Gave it’.[227]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ فِي قَوْلِهِ تَعَالَى وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً فَبَسَطَ كَفَّهُ وَ فَرَّقَ أَصَابِعَهُ وَ حَنَاهَا شَيْئاً وَ عَنْ قَوْلِهِ تَعَالَى وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَبَسَطَ رَاحَتَهُ وَ قَالَ هَكَذَا وَ قَالَ الْقَوَامُ مَا يَخْرُجُ مِنْ بَيْنِ الْأَصَابِعِ وَ يَبْقَى فِي الرَّاحَةِ مِنْهُ شَيْ‏ءٌ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

‘Regarding the Words of the Exalted [25:67] And they who when they spend, are neither extravagant nor stingy, but with moderation, so heasws extended hisasws palm and separated hisasws fingers and tilted it a bit. And about the Words of the Exalted [17:29] nor extend it to its limit, so heasws extended hisasws palm and said: ‘Like this’. And heasws said: ‘The moderation is what comes out from between the fingers, and something from it remains in the palm’.[228]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَدْنَى مَا يَجِي‏ءُ مِنْ حَدِّ الْإِسْرَافِ فَقَالَ ابْتِذَالُكَ ثَوْبَ صَوْنِكَ وَ إِهْرَاقُكَ فَضْلَ إِنَائِكَ وَ أَكْلُكَ التَّمْرَ وَ رَمْيَكَ النَّوَى هَاهُنَا وَ هَاهُنَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Suleyman Bin Salih who said,

‘I said to Abu Abdullahasws, ‘The lowest of what comes from a limit of the extravagance?’ So heasws said: ‘Your abuse of your worn out clothes, and your burning of the excess in your utensils, and your eating the dates and throwing the cores over here and over here’.[229]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَمَّارٍ أَبِي عَاصِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَرْبَعَةٌ لَا يُسْتَجَابُ لَهُمْ أَحَدُهُمْ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ آمُرْكَ بِالِاقْتِصَادِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Ammar Abu Aasim who said,

‘Abu Abdullahasws said: ‘There are four for whom (supplications) would not be Answered – One of them is the one for whom is wealth, so he spoils it, then he is saying, ‘O Lordazwj, Grace me!’ So Allahazwj Mighty and Majestic is Saying: “Did Iazwj not Command you with the moderation?’[230]

بَابُ سَقْيِ الْمَاءِ

Chapter 88 – Quenching with the water

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَوَّلُ مَا يُبْدَأُ بِهِ فِي الْآخِرَةِ صَدَقَةُ الْمَاءِ يَعْنِي فِي الْأَجْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The first of what would be begun with in the Hereafter is a charity of the water, meaning regarding the Recompense’.[231]

مُحَمَّدٌ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْضَلُ الصَّدَقَةِ إِبْرَادُ كَبِدٍ حَرَّى .

Muhammad, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘The most superior of the charities is cooling the hot liver (quenching ones thirst)’.[232]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَقَى الْمَاءَ فِي مَوْضِعٍ يُوجَدُ فِيهِ الْمَاءُ كَانَ كَمَنْ أَعْتَقَ رَقَبَةً وَ مَنْ سَقَى الْمَاءَ فِي مَوْضِعٍ لَا يُوجَدُ فِيهِ الْمَاءُ كَانَ كَمَنْ أَحْيَا نَفْساً وَ مَنْ أَحْيَا نَفْساً فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who quenches with the water in a place wherein the water is to be found would be like the one who emancipates (liberates) a neck; and the one who quenches with the water in a place wherein the water is not to be found would be like the one who revives a soul, and the one who revives a soul, so rather it is as if he has revived (all) people altogether’.[233]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ مُصَادِفٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَمَرَرْنَا عَلَى رَجُلٍ فِي أَصْلِ شَجَرَةٍ وَ قَدْ أَلْقَى بِنَفْسِهِ فَقَالَ مِلْ بِنَا إِلَى هَذَا الرَّجُلِ فَإِنِّي أَخَافُ أَنْ يَكُونَ قَدْ أَصَابَهُ عَطَشٌ فَمِلْنَا فَإِذَا رَجُلٌ مِنَ الْفَرَاسِينَ طَوِيلُ الشَّعْرِ فَسَأَلَهُ أَ عَطْشَانُ أَنْتَ فَقَالَ نَعَمْ فَقَالَ لِي انْزِلْ يَا مُصَادِفُ فَاسْقِهِ فَنَزَلْتُ وَ سَقَيْتُهُ ثُمَّ رَكِبْتُ وَ سِرْنَا فَقُلْتُ هَذَا نَصْرَانِيٌّ فَتَتَصَدَّقُ عَلَى نَصْرَانِيٍّ فَقَالَ نَعَمْ إِذَا كَانُوا فِي مِثْلِ هَذَا الْحَالِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazim, from Mosadif who said,

‘I was with Abu Abdullah between Makkah and Al-Medina, so we passed by a man at the base of a tree and he had thrown himself (fainted). So heasws said: ‘Let us go to this man, for Iasws fear that he happens to have been hit by thirst. So we went and there was a man from Al-Faraseen with long hair. So heasws asked him: ‘Are you thirsty?’ So he said, ‘Yes’. So heasws said to me: ‘Descend, O Musadif, and quench him’. So I descended and quenched him, then rode, and we went. So I said, ‘This is a Christian man. So youasws give charity to a Christian?’ So heasws said: ‘Yes, when they are upon a state like this’.[234]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ عَلِّمْنِي عَمَلًا أَدْخُلُ بِهِ الْجَنَّةَ فَقَالَ أَطْعِمِ الطَّعَامَ وَ أَفْشِ السَّلَامَ قَالَ فَقَالَ لَا أُطِيقُ ذَلِكَ قَالَ فَهَلْ لَكَ إِبِلٌ قَالَ نَعَمْ قَالَ فَانْظُرْ بَعِيراً وَ اسْقِ عَلَيْهِ أَهْلَ بَيْتٍ لَا يَشْرَبُونَ الْمَاءَ إِلَّا غِبّاً فَلَعَلَّهُ لَا يَنْفُقُ بَعِيرُكَ وَ لَا يَنْخَرِقُ سِقَاؤُكَ حَتَّى تَجِبَ لَكَ الْجَنَّةُ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from his grandfather,

(It has been narrated) from Abu Ja’farasws having said: ‘A Bedouin came over to the Prophetsaww, so he said, ‘Teach me a deed by which I can enter the Paradise’. So hesaww said: ‘Feed the food, and initiate the greeting’. So he said, ‘I cannot endure that’. Hesaww said: ‘So is there a camel for you?’ He said, ‘Yes’. Hesaww said: ‘So prepare a camel and usher to it a family who are not drinking the water except for intermittently. Thus, they would neither exhaust your camel nor would they damage your water container, until the Paradise is Obligated for you’.[235]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُحِبُّ إِبْرَادَ الْكَبِدِ الْحَرَّى وَ مَنْ سَقَى كَبِداً حَرَّى مِنْ بَهِيمَةٍ أَوْ غَيْرِهَا أَظَلَّهُ اللَّهُ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zureys Bin Abdul Malik,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High Loves cooling the hot liver (a thirsty one), and the one who quenches a hot liver from an animal, or something else, Allahazwj would Shade him on a Day in which there would be no shade except for Hisazwj Shade’.[236]

بَابُ الصَّدَقَةِ لِبَنِي هَاشِمٍ وَ مَوَالِيهِمْ وَ صِلَتِهِمْ

Chapter 89 – The charity to the Clan of Hashim and their slaves and their connected ones

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أُنَاساً مِنْ بَنِي هَاشِمٍ أَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَسَأَلُوهُ أَنْ يَسْتَعْمِلَهُمْ عَلَى صَدَقَاتِ الْمَوَاشِي وَ قَالُوا يَكُونُ لَنَا هَذَا السَّهْمُ الَّذِي جَعَلَهُ اللَّهُ لِلْعَامِلِينَ عَلَيْهَا فَنَحْنُ أَوْلَى بِهِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِي وَ لَا لَكُمْ وَ لَكِنِّي قَدْ وُعِدْتُ الشَّفَاعَةَ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘A group of people from the Clan of Hashim came over to Rasool-Allahsaww. So they asked himsaww that hesaww should utilise them upon the (collection of the) charities of the livestock, and they said, ‘Can there happen to be for us this portion which Allahazwj has Made it to be for the workers over it, so we are the closes with it’. So Rasool-Allahsaww said: ‘O sons of Abdul Muttalibas! The charity is neither Permissible for me, nor for you all, but Isaww have been Promised the intercession’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ لَقَدْ وُعِدَهَا ( صلى الله عليه وآله ) فَمَا ظَنُّكُمْ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِذَا أَخَذْتُ بِحَلْقَةِ بَابِ الْجَنَّةِ أَ تَرَوْنِي مُؤْثِراً عَلَيْكُمْ غَيْرَكُمْ .

Then Abu Abdullahasws said: ‘By Allahazwj has been Promised it. So what is your thinking, O sons of Abdul Muttalibasws! When Iasws grab the ring of the door of the Paradise, do you see measws giving preference to others over you all?’[237]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ الصَّدَقَةَ أَوْسَاخُ أَيْدِي النَّاسِ وَ إِنَّ اللَّهَ قَدْ حَرَّمَ عَلَيَّ مِنْهَا وَ مِنْ غَيْرِهَا مَا قَدْ حَرَّمَهُ وَ إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِبَنِي عَبْدِ الْمُطَّلِبِ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim and Abu Baseer and Zurara,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘Rasool-Allahsaww said: ‘The charity is the dirt of the hands of the people, and Allahazwj has Prohibited upon mesaww from it, and from other that which what has been Prohibited; and the charity is not Permissible for the Clan of Abdul Muttalib’.

ثُمَّ قَالَ أَمَا وَ اللَّهِ لَوْ قَدْ قُمْتُ عَلَى بَابِ الْجَنَّةِ ثُمَّ أَخَذْتُ بِحَلْقَتِهِ لَقَدْ عَلِمْتُمْ أَنِّي لَا أُوثِرُ عَلَيْكُمْ فَارْضَوْا لِأَنْفُسِكُمْ بِمَا رَضِيَ اللَّهُ وَ رَسُولُهُ لَكُمْ قَالُوا قَدْ رَضِينَا .

Then hesaww said: ‘By Allahazwj! If Isaww were to stand at the Door of the Paradise, then grab its ring, you would come to know that Isaww would not prefer (anyone else) over you. Therefore, be pleased with what Allahazwj and Hisazwj Rasoolsaww are pleased with’. They said, ‘We are pleased’.[238]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ تَحِلُّ الصَّدَقَةُ لِبَنِي هَاشِمٍ فَقَالَ إِنَّمَا تِلْكَ الصَّدَقَةُ الْوَاجِبَةُ عَلَى النَّاسِ لَا تَحِلُّ لَنَا فَأَمَّا غَيْرُ ذَلِكَ فَلَيْسَ بِهِ بَأْسٌ وَ لَوْ كَانَ كَذَلِكَ مَا اسْتَطَاعُوا أَنْ يَخْرُجُوا إِلَى مَكَّةَ هَذِهِ الْمِيَاهُ عَامَّتُهَا صَدَقَةٌ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj, from Ja’far Bin Ibrahim Al Hashimy,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Is the charity Permissible for the Clan of Hashimas?’ So heasws said: ‘But rather, that is the charity Obligated upon the people, it is not Permissible for usasws. So as for the other than that, so there is no problem with it. And had it been like that, they would not have the leeway that they go out to Makkah. These waters, the generality of it is charity’.[239]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ سَعِيدِ بْنِ عَبْدِ اللَّهِ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ تَحِلُّ الصَّدَقَةُ لِمَوَالِي بَنِي هَاشِمٍ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ali Bin Al Noman, from Saeed Bin Abdullah Al A’araj who said,

‘I said to Abu Abdullahasws, ‘Is the charity Permissible for the slave of the Clan of Hashimas?’ Heasws said: ‘Yes’.[240]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّدَقَةِ الَّتِي حُرِّمَتْ عَلَى بَنِي هَاشِمٍ مَا هِيَ قَالَ هِيَ الزَّكَاةُ قُلْتُ فَتَحِلُّ صَدَقَةُ بَعْضِهِمْ عَلَى بَعْضٍ قَالَ نَعَمْ.

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Usman, from Ismail Bin Al Fazl Al Hashimy who said,

‘I asked Abu Abdullahasws about the charity which is prohibited unto the Clan of Hashimas, what is it?’ Heasws said: ‘It is the Zakat’. I said, ‘So is the charity Permissible upon each other?’ Heasws said: ‘Yes’.[241]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَعْطُوا الزَّكَاةَ مَنْ أَرَادَهَا مِنْ بَنِي هَاشِمٍ فَإِنَّهَا تَحِلُّ لَهُمْ وَ إِنَّمَا تَحْرُمُ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ الْإِمَامِ الَّذِي مِنْ بَعْدِهِ وَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Ali Al Washa, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Give the Zakaat to the ones you need it from the Clan of Hashimas, for it is Permissible for them (from each other as per the above Hadith), and rather it is Prohibited upon the Prophetsaww, and the Imamasws from after himsaww, and the Imamsasws, all of them’.[242]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنْ لَمْ يَسْتَطِعْ أَنْ يَصِلَنَا فَلْيَصِلْ فُقَرَاءَ شِيعَتِنَا وَ مَنْ لَمْ يَسْتَطِعْ أَنْ يَزُورَ قُبُورَنَا فَلْيَزُرْ قُبُورَ صُلَحَاءِ إِخْوَانِنَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of our companions, from Muhammad Bin Abdullah, from Muhammad Bin Yazeed,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘The one who is not able that he maintains good relations with usasws, so let him maintain good relations with the poor ones of ourasws Shias; and the one who is not able to visit ourasws graves, so let him visit the graves of righteous ones of ourasws brethren’.[243]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ النَّوْفَلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَنَعَ إِلَى أَحَدٍ مِنْ أَهْلِ بَيْتِي يَداً كَافَيْتُهُ يَوْمَ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Nowfaly, from Isa Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who extends a hand to one of myasws family members, Iasws shall suffice him on the Day of Judgement’.[244]

وَ عَنْهُ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنِّي شَافِعٌ يَوْمَ الْقِيَامَةِ لِأَرْبَعَةِ أَصْنَافٍ وَ لَوْ جَاءُوا بِذُنُوبِ أَهْلِ الدُّنْيَا رَجُلٌ نَصَرَ ذُرِّيَّتِي وَ رَجُلٌ بَذَلَ مَالَهُ لِذُرِّيَّتِي عِنْدَ الْمَضِيقِ وَ رَجُلٌ أَحَبَّ ذُرِّيَّتِي بِاللِّسَانِ وَ بِالْقَلْبِ وَ رَجُلٌ يَسْعَى فِي حَوَائِجِ ذُرِّيَّتِي إِذَا طُرِدُوا أَوْ شُرِّدُوا .

And from him, from his father, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Isaww would be an intercessor on the Day of Judgement for four types (of people) and even though they may have come with the sins of the people of the world – a man who helped mysaww children; and a man who spent his wealth for mysaww descendants during constraints; and a man who loved mysaww children by the tongue, and by the heart; and a man who strived regarding the needs of mysaww children when they were either expelled or displaced’.[245]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَسْأَلُ شِهَاباً مِنْ زَكَاتِهِ لِمَوَالِيهِ وَ إِنَّمَا حُرِّمَتِ الزَّكَاةُ عَلَيْهِمْ دُونَ مَوَالِيهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Sa’alba Bin Maymoun who said,

‘Abu Abdullahasws used to ask Shihaab (to give) hisasws Zakat to hisasws slaves, and rather the Zakat is Probibited unto themasws but (it is permissible for ourasws) slaves’.[246]

بَابُ النَّوَادِرِ

Chapter 90 – The Miscellaneous

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ إِنْ تُبْدُوا الصَّدَقاتِ فَنِعِمَّا هِيَ قَالَ يَعْنِي الزَّكَاةَ الْمَفْرُوضَةَ قَالَ قُلْتُ وَ إِنْ تُخْفُوها وَ تُؤْتُوهَا الْفُقَراءَ قَالَ يَعْنِي النَّافِلَةَ إِنَّهُمْ كَانُوا يَسْتَحِبُّونَ إِظْهَارَ الْفَرَائِضِ وَ كِتْمَانَ النَّوَافِلِ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from a man, from Abu Ja’farasws regarding the Words of the Mighty and Majestic [2:271] If you give alms openly, it is good. Heasws said: ‘It Means the Obligatory Zakat’. I said, ‘[2:271] and if you hide it and give it to the poor?’ Heasws said: ‘It Means the voluntary (charity). They used to love the manifestation of the Obligatory and concealing the voluntary’.[247]

عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ حَدَّثَهُ عَنْ مُعَلَّى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الزَّكَاةِ تَجِبُ عَلَيَّ فِي مَوْضِعٍ لَا يُمْكِنُنِي أَنْ أُؤَدِّيَهَا قَالَ اعْزِلْهَا فَإِنِ اتَّجَرْتَ بِهَا فَأَنْتَ ضَامِنٌ لَهَا وَ لَهَا الرِّبْحُ وَ إِنْ تَوِيَتْ فِي حَالِ مَا عَزَلْتَهَا مِنْ غَيْرِ أَنْ تَشْغَلَهَا فِي تِجَارَةٍ فَلَيْسَ عَلَيْكَ وَ إِنْ لَمْ تَعْزِلْهَا وَ اتَّجَرْتَ بِهَا فِي جُمْلَةِ مَالِكَ فَلَهَا بِقِسْطِهَا مِنَ الرِّبْحِ وَ لَا وَضِيعَةَ عَلَيْهَا .

Ali Bin Muhammad, from the one who narrated it, from Moalla Bin Ubeyd, from Ali Bin Abu Hamza, from his father,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the Zakat Obligated upon me in a place it is not possible for me that I pay it. Heasws said: ‘Isolate it, for if you were to trade with it, so you would be responsible for it, and for it is the profit, and if you were to die in a state after having isolated it from that which was involved in business, so there is nothing upon you, but if you isolate it and trade with it in the entirety of your wealth, so for it is its equitable distribution from the profits, and there is no expenses (deductible) upon it’.[248]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ عَاصِمٍ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَتَصَدَّقُ بِالسُّكَّرِ فَقِيلَ لَهُ أَ تَتَصَدَّقُ بِالسُّكَّرِ فَقَالَ نَعَمْ إِنَّهُ لَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنْهُ فَأَنَا أُحِبُّ أَنْ أَتَصَدَّقَ بِأَحَبِّ الْأَشْيَاءِ إِلَيَّ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Shuayb, from Al Husayn Bin Al Hassan, from Aasim, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws that heasws used to give charity with the sugar, so it was said to himasws, ‘Youasws are giving charity with the sugar?’ So heasws said: ‘Yes, there is nothing more beloved to measws than it, therefore Iasws loved it that Iasws should give charity with the thing most beloved to measws’.[249]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مُوَسَّعٌ عَلَى شِيعَتِنَا أَنْ يُنْفِقُوا مِمَّا فِي أَيْدِيهِمْ بِالْمَعْرُوفِ فَإِذَا قَامَ قَائِمُنَا حَرَّمَ عَلَى كُلِّ ذِي كَنْزٍ كَنْزَهُ حَتَّى يَأْتِيَهُ بِهِ فَيَسْتَعِينَ بِهِ عَلَى عَدُوِّهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Muaz Bin Kaseer who said,

‘I heard Abu Abdullahasws saying: ‘There is leeway upon ourasws Shias that they can spend from what is in their hands with the acts of kindness. So when ourasws Qaimasws rises, it would be Prohibited unto every one with a treasure to hoard it until he comes with it, so he assists with it against hisasws enemies, and these are the Words of Allahazwj Mighty and Majestic [9:34] and (as for) those who hoard up the gold and the silver and do not spend it in Allah's Way, announce to them a painful Punishment’.[250]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ حَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Fortify you wealth with the Zakat’.[251]

هَذَا آخِرُ كِتَابِ الزَّكَاةِ وَ الصَّدَقَةِ مِنْ كِتَابِ الْكَافِي لِلشَّيْخِ الْأَجَلِّ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ رَحِمَهُ اللَّهُ وَ يَتْلُوهُ كِتَابُ الصِّيَامِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى سَيِّدِنَا مُحَمَّدٍ النَّبِيِّ وَ آلِهِ الْأَئِمَّةِ الطَّاهِرِينَ الْمَعْصُومِينَ .

This is the end of the Book of Zakat and the Charity from the Book Al Kafi of the majestic Sheykh Abu Ja’far Muhammad Bin Yaqoub Al Kulayni, may Allahazwj have Mercy on him, and it would be followed by the Book of the Fasts; and the Praise is for Allahazwj, Lordazwj of the worlds, and Blessings be upon our Master Muhammadsaww, the Prophetsaww, and hissaww Purified Progenyasws, the Infallibles.

كِتَابُ الصِّيَامِ

THE BOOK OF FASTS (1)

بَابُ مَا جَاءَ فِي فَضْلِ الصَّوْمِ وَ الصَّائِمِ

Chapter 1 – What (reports) have come regarding the merits of the Fast and the Fasting one

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بُنِيَ الْإِسْلَامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الْحَجِّ وَ الصَّوْمِ وَ الْوَلَايَةِ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّوْمُ جُنَّةٌ مِنَ النَّارِ .

Ali Bin Ibrahim Bin Hashim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Islam is based upon five things – upon the Salaat (Prayer), and the Zakaat, and the Hajj, and al-Soam (the Fast), and Al-Wilayah; and Rasool-Allahsaww said: ‘The ‘الصَّوْمُ’ (the Fast) is a shield from the Fire’.[252]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِشَيْ‏ءٍ إِنْ أَنْتُمْ فَعَلْتُمُوهُ تَبَاعَدَ الشَّيْطَانُ مِنْكُمْ كَمَا تَبَاعَدَ الْمَشْرِقُ مِنَ الْمَغْرِبِ قَالُوا بَلَى

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws that the Prophetsaww said to hissaww companions: ‘Shall Isaww inform you all with something that if you were to do it, it would distance the Satanla from you just as the East is distanced from the West?’ They said, ‘Yes’ (please).

قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ وَ الْمُوَازَرَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعُ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ وَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَ زَكَاةُ الْأَبْدَانِ الصِّيَامُ .

Hesaww said : ‘The Fast blackens hisla face, and the charity breaks hisla back, and the love for the Sake of Allahazwj and the assistance upon the righteous deeds cuts-off hisla tail (followers), and seeking the Forgiveness cuts-off hisla vein (aorta); and for everything is a Zakaat, and a Zakaat of the bodies are the Fasts’.[253]

مُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا أُخْبِرُكَ بِأَصْلِ الْإِسْلَامِ وَ فَرْعِهِ وَ ذِرْوَتِهِ وَ سَنَامِهِ قُلْتُ بَلَى قَالَ أَصْلُهُ الصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَتُهُ وَ سَنَامُهُ الْجِهَادُ فِي سَبِيلِ اللَّهِ أَ لَا أُخْبِرُكَ بِأَبْوَابِ الْخَيْرِ إِنَّ الصَّوْمَ جُنَّةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazaal, from Sa’alba, from Ali Bin Abdul Aziz who said,

‘Abu Abdullahasws said to me: ‘Shall Iasws inform you with the root of Al-Islam and its branch, and its peak and its high point?’ I said, ‘Yes’. Heasws said: ‘Its root is the Salaat (Prayer), and its branch is the Zakaat, and its peak and its high point is the Jihad in the Way of Allahazwj. Shall Iasws inform you of the doors of the goodness? The Fast is a shield’.[254]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَ زَكَاةُ الْأَجْسَادِ الصَّوْمُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr who said,

‘For everything is Zakaat, and a Zakaat of the bodies is the Fast’.[255]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبِي إِنَّ الرَّجُلَ لَيَصُومُ يَوْماً تَطَوُّعاً يُرِيدُ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَيُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Usman, from Ismail Bin Yasaar who said,

‘Abu Abdullahasws said: ‘Myasws fatherasws said: ‘The man who Fasts for one day voluntarily, intending what is in the Presence of Allahazwj Mighty and Majestic, so Allahazwj would Enter him into the Paradise due to it’.[256]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ الصَّوْمُ لِي وَ أَنَا أَجْزِي عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Salma Sahib Al Sabiry, from Abu Al Sabbah,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High is Saying: “The Fast is for Meazwj, and Iazwj shall Recompense upon it’.[257]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اسْتَعِينُوا بِالصَّبْرِ قَالَ الصَّبْرُ الصِّيَامُ وَ قَالَ إِذَا نَزَلَتْ بِالرَّجُلِ النَّازِلَةُ وَ الشَّدِيدَةُ فَلْيَصُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ اسْتَعِينُوا بِالصَّبْرِ يَعْنِي الصِّيَامَ .

Ali, from his father, from Ibn Abu Umeyr, from Suleyman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:45] And seek Assistance with the patience, heasws said: ‘The patience (is a reference to) the Fasts’. And heasws said: ‘When there descends upon the man the descending (afflictions) and the difficulties, so let him Fast, for Allahazwj Mighty and Majestic is Saying [2:45] And seek Assistance with the patience, Meaning the Fasts’.[258]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ صَامَ لِلَّهِ عَزَّ وَ جَلَّ يَوْماً فِي شِدَّةِ الْحَرِّ فَأَصَابَهُ ظَمَأٌ وَكَّلَ اللَّهُ بِهِ أَلْفَ مَلَكٍ يَمْسَحُونَ وَجْهَهُ وَ يُبَشِّرُونَهُ حَتَّى إِذَا أَفْطَرَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مَا أَطْيَبَ رِيحَكَ وَ رَوْحَكَ مَلَائِكَتِي اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Munzar Bin Yazeed, from Yunus Bin Zibyan who said,

‘Abu Abdullahasws said: ‘The one who Fasts for the Sake of Allahazwj Mighty and Majestic for a day during intense heat, so thirst hits him, Allahazwj Allocates a thousand Angels with him, wiping his face, and giving him glad tidings until when he breaks the Fast, Allahazwj Mighty and Majestic Says to him: “How aromatic is your fragrance and your spirit. My Angels! Bear witness that Iazwj have Forgiven him’.[259]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّائِمُ فِي عِبَادَةٍ وَ إِنْ كَانَ عَلَى فِرَاشِهِ مَا لَمْ يَغْتَبْ مُسْلِماً .

Ahmad Bin Idrees, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Ali Bin Al Noman, from Abdullah Bin Talha,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Fasting one, is in worship, and even if he was upon his bed, for as long as he does not backbite a Muslim’.[260]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَتَمَ صَوْمَهُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمَلَائِكَتِهِ عَبْدِي اسْتَجَارَ مِنْ عَذَابِي فَأَجِيرُوهُ وَ وَكَّلَ اللَّهُ تَعَالَى مَلَائِكَتَهُ بِالدُّعَاءِ لِلصَّائِمِينَ وَ لَمْ يَأْمُرْهُمْ بِالدُّعَاءِ لِأَحَدٍ إِلَّا اسْتَجَابَ لَهُمْ فِيهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who conceals his Fast, Allahazwj Mighty and Majestic Says to Hisazwj Angels: “Myazwj servant seeks Refuge from Myazwj Punishment, so Iazwj hereby Grant him Refuge”, and Allahazwj the Exalted Allocates Hisazwj Angel with supplicating for the Fasting ones, and Heazwj does not Command them with the supplication for anyone except that Heazwj Answers for them with regards to it’.[261]

عَلِيٌّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ مَلَائِكَتَهُ بِالدُّعَاءِ لِلصَّائِمِينَ وَ قَالَ أَخْبَرَنِي  جَبْرَئِيلُ ( عليه السلام ) عَنْ رَبِّهِ أَنَّهُ قَالَ مَا أَمَرْتُ مَلَائِكَتِي بِالدُّعَاءِ لِأَحَدٍ مِنْ خَلْقِي إِلَّا اسْتَجَبْتُ لَهُمْ فِيهِ .

Ali, from Haroun Bin Muslim, from Mas’ada,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws that the Prophetsaww said: ‘Allahazwj Might and Majestic Allocates Hisazwj Angels with the supplication for the Fasting ones’. And hesaww said: ‘Jibraeelas informs mesaww about hisas Lordazwj that Heazwj Said: ‘Iazwj do not Command Myazwj Angels with the supplication for anyone from Myazwj creatures except that Isaww Answer to them with regards to it’’’.[262]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَوْمُ الصَّائِمِ عِبَادَةٌ وَ نَفَسُهُ تَسْبِيحٌ .

And by this chain,

(It has been narrated) from Abu Abdullahasws having said: ‘Sleep of the Fasting-one is worship, and his breathing is Glorification’.[263]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) مَا يَمْنَعُكَ مِنْ مُنَاجَاتِي فَقَالَ يَا رَبِّ أُجِلُّكَ عَنِ الْمُنَاجَاةِ لِخُلُوفِ فَمِ الصَّائِمِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدِي مِنْ رِيحِ الْمِسْكِ .

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Might and Majestic Revealed unto Musaas: “What prevents youas from whispering to Meazwj?’ So heas said: ‘O Lordazwj! Ias delayed from the whispering due to the smell of the mouth of a Fasting-one’. So Allahazwj Mighty and Majestic Revealed unto himas: “O Musaas! The smell of a mouth of a Fasting one is more aromatic in Myazwj Presence than the smell of musk’.[264]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) قِيلُوا فَإِنَّ اللَّهَ يُطْعِمُ الصَّائِمَ وَ يَسْقِيهِ فِي مَنَامِهِ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Amro Bin Saeed, from Al Hassan Bin Sadaqa who said,

‘Abu Al Hassanasws said: ‘Have a midday nap, for Allahazwj Feeds the Fasting-one and Quenches him in his sleep’.[265]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ عِنْدَ إِفْطَارِهِ وَ فَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Salma Sahib Al Sabiry, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘For the Fasting-one there are two joys – a joy during his breaking Fast, and a joy during meeting his Lordazwj’.[266]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ السَّمَّانِ الْأَرْمَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَأَى الصَّائِمُ قَوْماً يَأْكُلُونَ أَوْ رَجُلًا يَأْكُلُ سَجَّتْ كُلُّ شَعْرَةٍ مِنْهُ .

Ali Bin Ibrahim, from his father, from Al samman Al Armany,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Fasting-one sees a group of people eating, or a man eating, every hair of his supplicates for him’.[267]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ صَامَ لِلَّهِ يَوْماً فِي شِدَّةِ الْحَرِّ فَأَصَابَهُ ظَمَأٌ وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَلْفَ مَلَكٍ يَمْسَحُونَ وَجْهَهُ وَ يُبَشِّرُونَهُ حَتَّى إِذَا أَفْطَرَ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا أَطْيَبَ رِيحَكَ وَ رَوْحَكَ مَلَائِكَتِي اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ .

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from Muhammad Bin Sinan, from Munzir Bin Yazeed, from Yunus Bin Zibyan who said,

‘Abu Abdullahasws said: ‘The one who Fasts for the Sake of Allahazwj for a day in intense heat, so thirst hits him, Allahazwj Mighty and Majestic Allocates a thousand Angels with him, wiping his face and giving him glad tidings until when he breaks fast, Allahazwj Mighty and Majestic Says: ‘How aromatic is your fragrance and your spirit. My Angels! Bear witness that Iazwj have Forgiven him’.[268]

بَابُ فَضْلِ شَهْرِ رَمَضَانَ

Chapter 2 – Merits of the Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرٍو الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ فَغُرَّةُ الشُّهُورِ شَهْرُ اللَّهِ عَزَّ ذِكْرُهُ وَ هُوَ شَهْرُ رَمَضَانَ وَ قَلْبُ شَهْرِ رَمَضَانَ لَيْلَةُ الْقَدْرِ وَ نُزِّلَ الْقُرْآنُ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَاسْتَقْبِلِ الشَّهْرَ بِالْقُرْآنِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Amro Al Shamy,

(It has been narrated) from Abu Abdullahasws having said: ‘The number of months in the Presence of Allahazwj are twelve months in the Book of Allahazwj, from the day Heazwj Created the skies and the earth. So the commencement of the months is the Month of Allahazwj, Mighty is Hisazwj Mention, and it is the Month of Ramazan; and the heart of the Month of Ramazan is the Night of Pre-destination; and the Quran was Revealed in the first night of the Month of Ramazan. Therefore, welcome the Month with the Quran’.[269]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْمِسْمَعِيِّ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يُوصِي وُلْدَهُ إِذَا دَخَلَ شَهْرُ رَمَضَانَ فَاجْهَدُوا أَنْفُسَكُمْ فَإِنَّ فِيهِ تُقَسَّمُ الْأَرْزَاقُ وَ تُكْتَبُ الْآجَالُ وَ فِيهِ يُكْتَبُ وَفْدُ اللَّهِ الَّذِينَ يَفِدُونَ إِلَيْهِ وَ فِيهِ لَيْلَةٌ الْعَمَلُ فِيهَا خَيْرٌ مِنَ الْعَمَلِ فِي أَلْفِ شَهْرٍ .

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Al Misma’a having heard,

‘Abu Abdullahasws advised hisasws children: ‘When the Month of Ramazan enters (begins), so struggle yourselves, for therein is the distribution of the livelihoods, and the terms (life spans) are written (Ordained), and therein is written (Ordained) the delegations of Allahazwj (Pilgrims of Hajj) who are going to Himazwj, and in it is a night, the good deed therein it is better than the deed in a thousand months’.[270]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يُغْفَرْ لَهُ فِي شَهْرِ رَمَضَانَ لَمْ يُغْفَرْ لَهُ إِلَى قَابِلٍ إِلَّا أَنْ يَشْهَدَ عَرَفَةَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is not Forgiven in the Month of Ramazan, would not have Forgiveness for him up to the next (Month of Ramazan), except if he were to be present at Arafaat (during Zilhajj)’.[271]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي الْوَرْدِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّاسَ فِي آخِرِ جُمُعَةٍ مِنْ شَعْبَانَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّهُ قَدْ أَظَلَّكُمْ شَهْرٌ فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ وَ هُوَ شَهْرُ رَمَضَانَ فَرَضَ اللَّهُ صِيَامَهُ وَ جَعَلَ قِيَامَ لَيْلَةٍ فِيهِ بِتَطَوُّعِ صَلَاةٍ كَتَطَوُّعِ صَلَاةِ سَبْعِينَ لَيْلَةً فِيمَا سِوَاهُ مِنَ الشُّهُورِ

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Ayoub from Abu Al Ward,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww preached the people during the last Friday of Sha’ban. So hesaww Praised Allahazwj and Extolled upon Himazwj, then said: ‘O you people! There has come upon you a Month wherein is a night better than a thousand months, and it is the Month of Ramazan. Allahazwj has Obligated its Fasts and Made the standing at night (for Praying) in it with voluntary Prayers like the voluntary Prayers of seventy nights in what is besides from the months.

وَ جَعَلَ لِمَنْ تَطَوَّعَ فِيهِ بِخَصْلَةٍ مِنْ خِصَالِ الْخَيْرِ وَ الْبِرِّ كَأَجْرِ مَنْ أَدَّى فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ أَدَّى فِيهِ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ كَانَ كَمَنْ أَدَّى سَبْعِينَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ فِيمَا سِوَاهُ مِنَ الشُّهُورِ

And Made for the one who voluntarily does in it, a quality from the qualities of the goodness and the righteousness, would have a Recompense like the one who fulfilled an Obligation from the Obligations of Allahazwj Mighty and Majestic; and the one who fulfils therein an Obligation from the Obligations of Allahazwj would be like the one who fulfilled seventy Obligation from the Obligations of Allahazwj in what is besides from the months.

وَ هُوَ شَهْرُ الصَّبْرِ وَ إِنَّ الصَّبْرَ ثَوَابُهُ الْجَنَّةُ وَ شَهْرُ الْمُوَاسَاةِ وَ هُوَ شَهْرٌ يَزِيدُ اللَّهُ فِي رِزْقِ الْمُؤْمِنِ فِيهِ وَ مَنْ فَطَّرَ فِيهِ مُؤْمِناً صَائِماً كَانَ لَهُ بِذَلِكَ عِنْدَ اللَّهِ عِتْقُ رَقَبَةٍ وَ مَغْفِرَةٌ لِذُنُوبِهِ فِيمَا مَضَى

And it is the Month of patience, and the patience, its Reward is the Paradise; and it is a Month of sympathy, and it is a Month in which Allahazwj Increases the sustenance of the Believers. And the one who provides for breaking the Fast of a Believer therein, would have for him, due to that, in the Presence of Allahazwj, (Rewards of the) emancipation of a neck and Forgiveness regarding what is past’.

قِيلَ يَا رَسُولَ اللَّهِ لَيْسَ كُلُّنَا يَقْدِرُ عَلَى أَنْ يُفَطِّرَ صَائِماً فَقَالَ إِنَّ اللَّهَ كَرِيمٌ يُعْطِي هَذَا الثَّوَابَ لِمَنْ لَمْ يَقْدِرْ إِلَّا عَلَى مَذْقَةٍ مِنْ لَبَنٍ يُفَطِّرُ بِهَا صَائِماً أَوْ شَرْبَةٍ مِنْ مَاءٍ عَذْبٍ أَوْ تَمَرَاتٍ لَا يَقْدِرُ عَلَى أَكْثَرَ مِنْ ذَلِكَ وَ مَنْ خَفَّفَ فِيهِ عَنْ مَمْلُوكِهِ خَفَّفَ اللَّهُ عَنْهُ حِسَابَهُ

It was said, ‘O Rasool-Allahsaww! All of us are not able upon providing the breaking of the Fast of a Fasting-one’. So hesaww said: ‘Allahazwj is Benevolent. Heazwj would Give this Reward for the one who is not able, upon the diluted milk to break the Fast of a Believer with it, or a drink of fresh water, or dates, if he is not able upon more than that. And the one who lightens therein (the tasks) of his owned slaves, Allahazwj would Lighten Hisazwj Reckoning from him.

وَ هُوَ شَهْرٌ أَوَّلُهُ رَحْمَةٌ وَ أَوْسَطُهُ مَغْفِرَةٌ وَ آخِرُهُ الْإِجَابَةُ وَ الْعِتْقُ مِنَ النَّارِ وَ لَا غِنَى بِكُمْ عَنْ أَرْبَعِ خِصَالٍ خَصْلَتَيْنِ تُرْضُونَ اللَّهَ بِهِمَا وَ خَصْلَتَيْنِ لَا غِنَى بِكُمْ عَنْهُمَا فَأَمَّا اللَّتَانِ تُرْضُونَ اللَّهَ عَزَّ وَ جَلَّ بِهِمَا فَشَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَمَّا اللَّتَانِ لَا غِنَى بِكُمْ عَنْهُمَا فَتَسْأَلُونَ اللَّهَ فِيهِ حَوَائِجَكُمْ وَ الْجَنَّةَ وَ تَسْأَلُونَ الْعَافِيَةَ وَ تَعُوذُونَ بِهِ مِنَ النَّارِ.

And it is such a Month, the beginning of it is Mercy, and its middle is Forgiveness, and its end is the Answering (of supplication), and the liberation (emancipation) from the Fire. And four characteristics should not be needless with you. Two characteristics you would be Pleasing Allahazwj with them, and two characteristics you should not be needless from them. So as for those two which you would be Pleasing Allahazwj Mighty and Majestic with them, so it is the testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww; and as for those two which you should not be needless from, so it is your asking Allahazwj for your needs therein, and the Paradise, and you should be asking for ‘الْعَافِيَةَ’ the good health (and peace of mind), and seeking Refuge by it from the Fire’.[272]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَمَّا حَضَرَ شَهْرُ رَمَضَانَ وَ ذَلِكَ فِي ثَلَاثٍ بَقِينَ مِنْ شَعْبَانَ قَالَ لِبِلَالٍ نَادِ فِي النَّاسِ فَجَمَعَ النَّاسَ ثُمَّ صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ هَذَا الشَّهْرَ قَدْ خَصَّكُمُ اللَّهُ بِهِ وَ حَضَرَكُمْ وَ هُوَ سَيِّدُ الشُّهُورِ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abdullah Bin Abdullah, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said, when the Month of Ramazan presented itself, and that was when there remained three days from Sha’ban, said to Bilal: ‘Call out among the people’. So the people gathered. Then hesaww ascended the Pulpit, so hesaww Praised Allahazwj and Extolled upon Himazwj, then said: ‘O you people! This is the Month which Allahazwj has Chosen you all with, and it is presenting itself, and it is the chief of the months.

لَيْلَةٌ فِيهِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ تُغْلَقُ فِيهِ أَبْوَابُ النَّارِ وَ تُفَتَّحُ فِيهِ أَبْوَابُ الْجِنَانِ فَمَنْ أَدْرَكَهُ وَ لَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ أَدْرَكَ وَالِدَيْهِ وَ لَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ فَلَمْ يَغْفِرِ اللَّهُ لَهُ فَأَبْعَدَهُ اللَّهُ .

There is a night therein better than a thousand months, in which the doors of the Fire are locked, and in which the doors of the Gardens are opened up. So the one who realises it, and there is no Forgiveness for him, so Allahazwj has Made him to be remote; and the one has his parents, and there is no Forgiveness for him, so Allahazwj has Made him to be remote; and the one in whose presence Isaww am mentioned and he does not send Blessing upon mesaww, so Allahazwj will not Forgive him, and Allahazwj Makes him to be remote’.[273]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُقْبِلُ بِوَجْهِهِ إِلَى النَّاسِ فَيَقُولُ يَا مَعْشَرَ النَّاسِ إِذَا طَلَعَ هِلَالُ شَهْرِ رَمَضَانَ غُلَّتْ مَرَدَةُ الشَّيَاطِينِ وَ فُتِحَتْ أَبْوَابُ السَّمَاءِ وَ أَبْوَابُ الْجِنَانِ وَ أَبْوَابُ الرَّحْمَةِ وَ غُلِّقَتْ أَبْوَابُ النَّارِ وَ اسْتُجِيبَ الدُّعَاءُ

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Husayn Bin Ulwam, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww used to turn by hissaww face towards the people and hesaww was saying: ‘O group of people! When the crescent of the Month of Ramazan emerges, the apostate devils are chained up, and the Doors of the sky are opened, and the Doors of the Gardens, and the Doors of the Mercy, and the Doors of the Fire are closed, and the supplication is Answered.

وَ كَانَ لِلَّهِ فِيهِ عِنْدَ كُلِّ فِطْرٍ عُتَقَاءُ يُعْتِقُهُمُ اللَّهُ مِنَ النَّارِ وَ يُنَادِي مُنَادٍ كُلَّ لَيْلَةٍ هَلْ مِنْ سَائِلٍ هَلْ مِنْ مُسْتَغْفِرٍ اللَّهُمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفاً وَ أَعْطِ كُلَّ مُمْسِكٍ تَلَفاً حَتَّى إِذَا طَلَعَ هِلَالُ شَوَّالٍ نُودِيَ الْمُؤْمِنُونَ أَنِ اغْدُوا إِلَى جَوَائِزِكُمْ فَهُوَ يَوْمُ الْجَائِزَةِ

And in it, there is emancipation (libration) during each Fast. Allahazwj Emancipates (liberates) them from the Fire, and a Caller Calls out during each night: ‘Is there one who would ask? Is there one who seeks Forgiveness? O Allahazwj! Give Replacement to every spender, and Give Ruination to every hoarder’, until the crescent of Shawwal emerges, he Calls out to the Believers: ‘Come to your Recompenses, for it is the day of Recompense!’

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَمَا وَ الَّذِي نَفْسِي بِيَدِهِ مَا هِيَ بِجَائِزَةِ الدَّنَانِيرِ وَ لَا الدَّرَاهِمِ .

Then Abu Ja’farasws said: ‘But, by the Oneazwj in Whose Hand is myasws soul, it is not a Recompensing with the Dinars, nor with Dirhams’.[274]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عُتَقَاءَ وَ طُلَقَاءَ مِنَ النَّارِ إِلَّا مَنْ أَفْطَرَ عَلَى مُسْكِرٍ فَإِذَا كَانَ فِي آخِرِ لَيْلَةٍ مِنْهُ أَعْتَقَ فِيهَا مِثْلَ مَا أَعْتَقَ فِي جَمِيعِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Liberates during every night of the Month of Ramazan with a Freeing, except for the one who breaks Fast upon an intoxicant. So when it is during the last night from it, Heazwj Liberates in it the like of what Heazwj had Liberated during the whole of it’.[275]

بَابُ مَنْ فَطَّرَ صَائِماً

Chapter 3 – The one who provides for the breaking the Fast of a Fasting-one

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ فَطَّرَ صَائِماً فَلَهُ مِثْلُ أَجْرِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Salmat Sahib Al Sabiry, from Abu Al Sabah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who provides for the breaking of the Fast of a Fasting one, so for him would be similar to his Recompense’.[276]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ فِطْرُكَ أَخَاكَ الصَّائِمَ أَفْضَلُ مِنْ صِيَامِكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Sa’dan Bin Muslim, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘Your providing for the breaking of a Fast of your Fasting brother is superior than your own Fast’.[277]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيَابَةَ عَنْ ضُرَيْسٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا كَانَ الْيَوْمُ الَّذِي يَصُومُ فِيهِ أَمَرَ بِشَاةٍ فَتُذْبَحُ وَ تُقْطَعُ أَعْضَاءً وَ تُطْبَخُ فَإِذَا كَانَ عِنْدَ الْمَسَاءِ أَكَبَّ عَلَى الْقُدُورِ حَتَّى يَجِدَ رِيحَ الْمَرَقِ وَ هُوَ صَائِمٌ ثُمَّ يَقُولُ هَاتُوا الْقِصَاعَ اغْرِفُوا لآِلِ فُلَانٍ وَ اغْرِفُوا لآِلِ فُلَانٍ ثُمَّ يُؤْتَى بِخُبْزٍ وَ تَمْرٍ فَيَكُونُ ذَلِكَ عَشَاءَهُ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى آبَائِهِ .

Ahmad Bin Muhammad Bin Ali, from Ali Bin Asbaat, from Sayabat, from Zureys, from Hamza Bin Humran,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws, whenever it was a day in which heasws used to Fast in, would order with a sheep, so it would be slaughtered, and its parts would be cut and cooked. So when it would be the evening, heasws would devote himselfasws upon the cooking pots until heasws would find the aroma of the broth, and heasws would be Fasting, then heasws would be saying: ‘Bring a bowl, fill it for the family of so and so, and fill it for the family of so and so’. Then heasws would bring bread and dates, so that would happen to be hisasws dinner. May Allahazwj Bless upon himasws and upon hisasws forefathers’.[278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ دَخَلَ سَدِيرٌ عَلَى أَبِي ( عليه السلام ) فِي شَهْرِ رَمَضَانَ فَقَالَ يَا سَدِيرُ هَلْ تَدْرِي أَيُّ اللَّيَالِي هَذِهِ فَقَالَ نَعَمْ فِدَاكَ أَبِي هَذِهِ لَيَالِي شَهْرِ رَمَضَانَ فَمَا ذَاكَ فَقَالَ لَهُ أَ تَقْدِرُ عَلَى أَنْ تُعْتِقَ فِي كُلِّ لَيْلَةٍ مِنْ هَذِهِ اللَّيَالِي عَشْرَ رَقَبَاتٍ مِنْ وُلْدِ إِسْمَاعِيلَ فَقَالَ لَهُ سَدِيرٌ بِأَبِي أَنْتَ وَ أُمِّي لَا يَبْلُغُ مَالِي ذَاكَ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Sudeyr came over to myasws fatherasws during the Month of Ramazan, so heasws said: ‘O Sudeyr! Do you know which of the nights this one is?’ So he said, ‘Yes, may my father be sacrificed for youasws! These are the nights of the Month of Ramazan. So what is that?’ So heasws said to him: ‘Are you able upon freeing, during each night from these nights, ten necks from the children of Ismailas?’ So Sudeyr said to him: ‘May my father be sacrificed for youasws, and my mother (as well), my wealth would not reach that’.

فَمَا زَالَ يَنْقُصُ حَتَّى بَلَغَ بِهِ رَقَبَةً وَاحِدَةً فِي كُلِّ ذَلِكَ يَقُولُ لَا أَقْدِرُ عَلَيْهِ فَقَالَ لَهُ فَمَا تَقْدِرُ أَنْ تُفَطِّرَ فِي كُلِّ لَيْلَةٍ رَجُلًا مُسْلِماً فَقَالَ لَهُ بَلَى وَ عَشَرَةً فَقَالَ لَهُ أَبِي ( عليه السلام ) فَذَاكَ الَّذِي أَرَدْتُ يَا سَدِيرُ إِنَّ إِفْطَارَكَ أَخَاكَ الْمُسْلِمَ يَعْدِلُ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ ( عليه السلام ) .

So heasws did not cease to reduce (from ten) until it reached one neck. During each of that, he was saying, ‘I am not able over it’. So heasws said: ‘So what is your ability if you were to provide breaking of a Fast, during each night, to a Muslim man?’ So he said to himasws, ‘Yes, and (even) ten’. So myasws fatherasws said to him: ‘So that is what Iasws intended, O Sudeyr! Your providing for the breaking of a Fast for your Muslim brother equates to (liberating) one neck from the children of Ismailas’.[279]

بَابٌ فِي النَّهْيِ عَنْ قَوْلِ رَمَضَانَ بِلَا شَهْرٍ

Chapter 4 – Forbiddance from saying ‘Ramazan’ without (saying) ‘Month’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا تَقُولُوا رَمَضَانَ وَ لَكِنْ قُولُوا شَهْرُ رَمَضَانَ فَإِنَّكُمْ لَا تَدْرُونَ مَا رَمَضَانُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn, from Muhammad Bin Yahya Al Khash’amy, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Amir Al-Momineenasws said: ‘Do not be saying, ‘Ramazan’, but you should be saying, ‘Month of Ramazan’, for you all are not knowing what Ramazan is’.[280]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنَّا عِنْدَهُ ثَمَانِيَةَ رِجَالٍ فَذَكَرْنَا رَمَضَانَ فَقَالَ لَا تَقُولُوا هَذَا رَمَضَانُ وَ لَا ذَهَبَ رَمَضَانُ وَ لَا جَاءَ رَمَضَانُ فَإِنَّ رَمَضَانَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ لَا يَجِي‏ءُ وَ لَا يَذْهَبُ وَ إِنَّمَا يَجِي‏ءُ وَ يَذْهَبُ الزَّائِلُ وَ لَكِنْ قُولُوا شَهْرُ رَمَضَانَ فَإِنَّ الشَّهْرَ مُضَافٌ إِلَى الِاسْمِ وَ الِاسْمُ اسْمُ اللَّهِ عَزَّ ذِكْرُهُ وَ هُوَ الشَّهْرُ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ جَعَلَهُ مَثَلًا وَ عِيداً .

A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hisham Bin Salim, from Sa’d,

(It has been narrated) from Abu Ja’farasws, said, ‘We were eighty men in hisasws presence, so we mentioned ‘Ramazan’’. So heasws said: ‘Do not be saying, ‘This is Ramazan’, nor ‘Ramazan is gone’, nor ‘Ramazan has come’, for ‘Ramazan’ is a Name from the Names of Allahazwj Mighty and Majestic. ‘It’ neither comes nor does ‘It’ go. But rather it is the transient (thing) which comes and goes. But, you should be saying, ‘Month of Ramazan’, for the ‘Month’ is an adverb to the Name, and the Name is a Name of Allahazwj, Mighty is Hisazwj Mention, and it is the Month in which the Quran was Revealed, Made to be an example and a Festival’.[281]

بَابُ مَا يُقَالُ فِي مُسْتَقْبَلِ شَهْرِ رَمَضَانَ

Chapter 5 – What is to be said regarding welcoming of the Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَهَلَّ هِلَالَ شَهْرِ رَمَضَانَ اسْتَقْبَلَ الْقِبْلَةَ وَ رَفَعَ يَدَيْهِ فَقَالَ اللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِالْأَمْنِ وَ الْإِيمَانِ وَ السَّلَامَةِ وَ الْإِسْلَامِ وَ الْعَافِيَةِ الْمُجَلِّلَةِ وَ الرِّزْقِ الْوَاسِعِ وَ دَفْعِ الْأَسْقَامِ اللَّهُمَّ ارْزُقْنَا صِيَامَهُ وَ قِيَامَهُ وَ تِلَاوَةَ الْقُرْآنِ فِيهِ اللَّهُمَّ سَلِّمْهُ لَنَا وَ تَسَلَّمْهُ مِنَّا وَ سَلِّمْنَا فِيهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamany, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahazwj, whenever it was a crescent of a Month of Ramazan, would face the Qiblah and raise hissaww hands, so hesaww would say: ‘O Allahazwj! Welcome it upon us with the security, and the faith, and the peace, and the Islam, and the good spirited health, and the extensive sustenance, and Repel the illnesses. O Allahazwj! Grace us its Fasts, and its standing (for the Prayer), and recitation of the Quran therein. O Allahazwj! Give it as a safety for us, and Receive it back in safety from us, and Keep us safe therein’.[282]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ أَوَّلُ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَقُلِ اللَّهُمَّ رَبَّ شَهْرِ رَمَضَانَ وَ مُنْزِلَ الْقُرْآنِ هَذَا شَهْرُ رَمَضَانَ الَّذِي أَنْزَلْتَ فِيهِ الْقُرْآنَ وَ أَنْزَلْتَ فِيهِ آيَاتٍ بَيِّنَاتٍ مِنَ الْهُدَى وَ الْفُرْقَانِ اللَّهُمَّ ارْزُقْنَا صِيَامَهُ وَ أَعِنَّا عَلَى قِيَامِهِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa Al Sabaty who said,

‘Abu Abdullahasws said: ‘Whenever it is the first night a Month of Ramazan, so say, ‘O Allahazwj! Lordazwj of the Month of Ramazan, and the Revealer of the Quran! This is the Month of Ramazan in which the Quran was Revealed, and there descended in it clear Verses of the Guidance and the Criterion. O Allahazwj! Grace us its Fasts and Aid us upon its establishing. O Allahazwj!

اللَّهُمَّ سَلِّمْهُ لَنَا وَ سَلِّمْنَا فِيهِ وَ تَسَلَّمْهُ مِنَّا فِي يُسْرٍ مِنْكَ وَ مُعَافَاةٍ وَ اجْعَلْ فِيمَا تَقْضِي وَ تُقَدِّرُ مِنَ الْأَمْرِ الْمَحْتُومِ فِيمَا يُفْرَقُ مِنَ الْأَمْرِ الْحَكِيمِ فِي لَيْلَةِ الْقَدْرِ مِنَ الْقَضَاءِ الَّذِي لَا يُرَدُّ وَ لَا يُبَدَّلُ أَنْ تَكْتُبَنِي مِنْ حُجَّاجِ بَيْتِكَ الْحَرَامِ الْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمْ الْمَغْفُورِ ذَنْبُهُمْ الْمُكَفَّرِ عَنْهُمْ سَيِّئَاتُهُمْ وَ اجْعَلْ فِيمَا تَقْضِي وَ تُقَدِّرُ أَنْ تُطِيلَ لِي فِي عُمُرِي وَ تُوَسِّعَ عَلَيَّ مِنَ الرِّزْقِ الْحَلَالِ .

O Allahazwj! Give it as a safety for us, Keep us safe therein and Receive it back in safety from us in Ease from Youazwj, and Forgiveness, and Cause it what Youazwj have Judged and Ordained from the inevitable Commands, in what the Wise Commands are Made distinct during the Night of Pre-determination, from the Judgement which can neither be returned nor changed, if Youazwj could Write for me to be from the pilgrims of yourazwj Sacred House (Kabah), the ones whose Hajj is Accepted, whose Sa’ee (a ritual of Hajj) is Appreciated, ones whose sins are Forgiven, the ones who sins are Remedied, and Make to be in Yourazwj Judgement and Ordainment that Youazwj would Lengthen my life-span for me, and would Expand for me from the Permissible sustenance’.[283]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ ادْعُ بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ مُسْتَقْبِلَ دُخُولِ السَّنَةِ وَ ذَكَرَ أَنَّهُ مَنْ دَعَا بِهِ مُحْتَسِباً مُخْلِصاً لَمْ تُصِبْهُ فِي تِلْكَ السَّنَةِ فِتْنَةٌ وَ لَا آفَةٌ يُضَرُّ بِهَا دِينُهُ وَ بَدَنُهُ وَ وَقَاهُ اللَّهُ عَزَّ ذِكْرُهُ شَرَّ مَا يَأْتِي بِهِ تِلْكَ السَّنَةَ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib,

(It has been narrated) from Al-Abd Al-Salihasws (7th Imamasws) having said: ‘Supplicate with this supplication during the Month of Ramazan, welcoming the entry of the (new) year’, and heasws mentioned that the one who supplicates with it, in expectation, sincerely, would neither be hit during that year with ‘فِتْنَةٌ وَ لَا آفَةٌ’ strife nor an affliction by which his Religion and his body would be harmed, and Allahazwj, Mighty is Hisazwj Mention, would Save him from the evil of what that year would be coming with.

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي دَانَ لَهُ كُلُّ شَيْ‏ءٍ وَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْ‏ءٍ وَ بِعِزَّتِكَ الَّتِي قَهَرْتَ بِهَا كُلَّ شَيْ‏ءٍ وَ بِعَظَمَتِكَ الَّتِي تَوَاضَعَ لَهَا كُلُّ شَيْ‏ءٍ وَ بِقُوَّتِكَ الَّتِي خَضَعَ لَهَا كُلُّ شَيْ‏ءٍ وَ بِجَبَرُوتِكَ الَّتِي غَلَبَتْ كُلَّ شَيْ‏ءٍ وَ بِعِلْمِكَ الَّذِي أَحَاطَ بِكُلِّ شَيْ‏ءٍ

O Allahazwj! I hereby Plead Youazwj by Yourazwj Name which every comes closer to it, and by Yourazwj Mercy which Extends over everything, and by Yourazwj Mighty by which everything is compelled, and by Yourazwj Magnificence to which everything is humbled, and by Yourazwj Strength to which everything is subdued, by Yourazwj Might which overcomes everything, and by Yourazwj Knowledge which everything is engulfed by.

يَا نُورُ يَا قُدُّوسُ يَا أَوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَ يَا بَاقِي بَعْدَ كُلِّ شَيْ‏ءٍ يَا اللَّهُ يَا رَحْمَانُ يَا اللَّهُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُغَيِّرُ النِّعَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُنْزِلُ النِّقَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَقْطَعُ الرَّجَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُدِيلُ الْأَعْدَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَرُدُّ الدُّعَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي يُسْتَحَقُّ بِهَا نُزُولُ الْبَلَاءِ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَحْبِسُ غَيْثَ السَّمَاءِ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَكْشِفُ الْغِطَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُورِثُ النَّدَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَهْتِكُ الْعِصَمَ وَ أَلْبِسْنِي دِرْعَكَ الْحَصِينَةَ الَّتِي لَا تُرَامُ وَ عَافِنِي مِنْ شَرِّ مَا أُحَاذِرُ بِاللَّيْلِ وَ النَّهَارِ فِي مُسْتَقْبِلِ سَنَتِي هَذِهِ

O Light! O Holy! O Foremost before everything, and O Existing One after everything! O Allahazwj! O beneficent! O Allahazwj, Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Forgive my those sins which change the Bounties, and Forgive for me the sins which bring down the Curses, and Forgive for me the sins which cut-off the hope, and Forgive for me the sins which cause the domination of the enemies, and Forgive for me the sins which repel the supplication, and Forgive for me the sins by which the descent of the afflictions is deserved, and Forgive for me the sins which withhold the rain of the sky, and Forgive for me the sins which uncover the privacy, and Forgive for me the sins which hasten the annihilation, and Forgive for me the sins which inherit the remorse, and Forgive for me the sins which rupture the innocence, and Clothe me with Yourazwj Fortified Shield which cannot be shot at (by the arrows), and Obliterate for me the evil of what I am cautious of at night and the day during this coming year of mine.

اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ رَبَّ الْعَرْشِ الْعَظِيمِ وَ رَبَّ السَّبْعِ الْمَثَانِي وَ الْقُرْآنِ الْعَظِيمِ وَ رَبَّ إِسْرَافِيلَ وَ مِيكَائِيلَ وَ جَبْرَئِيلَ وَ رَبَّ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ سَيِّدِ الْمُرْسَلِينَ وَ خَاتَمِ النَّبِيِّينَ

O Allahazwj! Lordazwj of the seven skies and the seven firmaments, and whatever is in these, and whatever is between these; and Lordazwj of the Magnificent Throne, and Lordazwj of the seven doubles and the Magnificent Quran, and Lordazwj of Israfeelas, and Mikaeelas, and Jibraeelas, and Lordazwj of Muhammadsaww, and hissaww familyasws, chief of the Mursil Prophetsas, and the seal of the Prophetsas.

أَسْأَلُكَ بِكَ وَ بِمَا سَمَّيْتَ يَا عَظِيمُ أَنْتَ الَّذِي تَمُنُّ بِالْعَظِيمِ وَ تَدْفَعُ كُلَّ مَحْذُورٍ وَ تُعْطِي كُلَّ جَزِيلٍ وَ تُضَاعِفُ مِنَ الْحَسَنَاتِ بِالْقَلِيلِ وَ الْكَثِيرِ وَ تَفْعَلُ مَا تَشَاءُ يَا قَدِيرُ يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَلْبِسْنِي فِي مُسْتَقْبِلِ هَذِهِ السَّنَةِ سِتْرَكَ وَ نَضِّرْ وَجْهِي بِنُورِكَ وَ أَحِبَّنِي بِمَحَبَّتِكَ وَ بَلِّغْنِي رِضْوَانَكَ وَ شَرِيفَ كَرَامَتِكَ وَ جَزِيلَ عَطَائِكَ مِنْ خَيْرِ مَا عِنْدَكَ وَ مِنْ خَيْرِ مَا أَنْتَ مُعْطٍ أَحَداً مِنْ خَلْقِكَ وَ أَلْبِسْنِي مَعَ ذَلِكَ عَافِيَتَكَ

I hereby plead Youazwj by Yourselfazwj, and by what Youazwj have been Named with, O Magnificent! Youazwj are the One Who Favours with the Magnificence, and Repels every hazard and Gives everyone a lot, and doubles from the Rewards with the little and the more, and Youazwj do whatever Youazwj so Desire to. O Powerful! O Allahazwj! O Beneficent! O Merciful! Send Blessings upon Muhammadsaww and hissaww familyasws, and Clothe me during this coming year with Yourazwj veil, and Freshen my face with Yourazwj Light, and Make me to be loveable with Yourazwj Love, and Make Yourazwj Pleasure to reach me, and the Nobility of Yourazwj Benevolence, and abundance of Yourazwj Grants from goodness of what is in Yourazwj Presence, and from goodness of what Youazwj have not Conferred upon anyone from Yourazwj creatures, and Clothe me along with that, with good health from Youazwj.

يَا مَوْضِعَ كُلِّ شَكْوَى وَ يَا شَاهِدَ كُلِّ نَجْوَى وَ يَا عَالِمَ كُلِّ خَفِيَّةٍ وَ يَا دَافِعَ كُلِّ مَا تَشَاءُ مِنْ بَلِيَّةٍ يَا كَرِيمَ الْعَفْوِ يَا حَسَنَ التَّجَاوُزِ تَوَفَّنِي عَلَى مِلَّةِ إِبْرَاهِيمَ وَ فِطْرَتِهِ وَ عَلَى دِينِ مُحَمَّدٍ وَ سُنَّتِهِ وَ عَلَى خَيْرِ وَفَاةٍ فَتَوَفَّنِي مُوَالِياً لِأَوْلِيَائِكَ مُعَادِياً لِأَعْدَائِكَ

O Place of every complaint, and O Witness of every whispering, and O Knowledgeable of every concealment, and O Repeller of everything what Youazwj so Desire to from the afflictions! O Benevolent, the Forgiver! O best of the Overlookers, Make me to die upon the nation of Ibrahimas and hisas nature, and upon the Religion of Muhammadsaww and hissaww Sunnah, and upon a good death. So Make me to die as a friend of Yourazwj Friends, an enemy of Yourazwj enemies.

اللَّهُمَّ وَ جَنِّبْنِي فِي هَذِهِ السَّنَةِ كُلَّ عَمَلٍ أَوْ قَوْلٍ أَوْ فِعْلٍ يُبَاعِدُنِي مِنْكَ وَ اجْلِبْنِي إِلَى كُلِّ عَمَلٍ أَوْ قَوْلٍ أَوْ فِعْلٍ يُقَرِّبُنِي مِنْكَ فِي هَذِهِ السَّنَةِ يَا أَرْحَمَ الرَّاحِمِينَ وَ امْنَعْنِي مِنْ كُلِّ عَمَلٍ أَوْ فِعْلٍ أَوْ قَوْلٍ يَكُونُ مِنِّي أَخَافُ ضَرَرَ عَاقِبَتِهِ وَ أَخَافُ مَقْتَكَ إِيَّايَ عَلَيْهِ حَذَراً أَنْ تَصْرِفَ وَجْهَكَ الْكَرِيمَ عَنِّي فَأَسْتَوْجِبَ بِهِ نَقْصاً مِنْ حَظٍّ لِي عِنْدَكَ يَا رَءُوفُ يَا رَحِيمُ

O Allahazwj, and Keep me aside during this year, from every work, or word, or deed which distances me from Youazwj, and Bring me to every work, or word, or deed which nears me to Youazwj during this year. O most Merciful of the merciful ones, and Prevent me from every work, or deed, or word which occurs from me which I fear its end result, and I fear cut-off from Youazwj, which is hazardous for me that Youazwj would Turn Yourazwj Benevolent Face away from me, so it would be Obligated by it a reduction from a share of mine in Yourazwj Presence, O Kind, O Merciful!

اللَّهُمَّ اجْعَلْنِي فِي مُسْتَقْبِلِ هَذِهِ السَّنَةِ فِي حِفْظِكَ وَ جِوَارِكَ وَ كَنَفِكَ وَ جَلِّلْنِي سِتْرَ عَافِيَتِكَ وَ هَبْ لِي كَرَامَتَكَ عَزَّ جَارُكَ وَ جَلَّ ثَنَاءُ وَجْهِكَ وَ لَا إِلَهَ غَيْرُكَ اللَّهُمَّ اجْعَلْنِي تَابِعاً لِصَالِحِ مَنْ مَضَى مِنْ أَوْلِيَائِكَ وَ أَلْحِقْنِي بِهِمْ وَ اجْعَلْنِي مُسْلِماً لِمَنْ قَالَ بِالصِّدْقِ عَلَيْكَ مِنْهُمْ

O Allahazwj! Make me to be, in this coming year, to be in Yourazwj Protection, and Yourazwj Proximity, and Yourazwj Shelter, and Cover me with a Veil of ‘عَافِيَتِكَ’ good health (and peace of mind) from Youazwj, and Endow to me Yourazwj Prestige. Honourable is Yourazwj Proximity and Majestic is the Praise of Yourazwj Grace, and there is no god apart from Youazwj. O Allahazwj! Make me a follower of the righteous ones from the past ones from Yourazwj Guardiansas, and Attach me with them, and Make me a submitter to the one who speaks with the Truthfulness upon Youazwj from them.

وَ أَعُوذُ بِكَ يَا إِلَهِي أَنْ تُحِيطَ بِهِ خَطِيئَتِي وَ ظُلْمِي وَ إِسْرَافِي عَلَى نَفْسِي وَ اتِّبَاعِي لِهَوَايَ وَ اشْتِغَالِي بِشَهَوَاتِي فَيَحُولَ ذَلِكَ بَيْنِي وَ بَيْنَ رَحْمَتِكَ وَ رِضْوَانِكَ فَأَكُونَ مَنْسِيّاً عِنْدَكَ مُتَعَرِّضاً لِسَخَطِكَ وَ نَقِمَتِكَ

And I seek Refuge with Youazwj, O my Godazwj, that my sins should surround me, and my injustices, and my extravagance upon myself, and my following of my own desires, and my pre-occupation with my lustful desires, so they would end up as a barrier between my and Yourazwj Mercy, and Yourazwj Pleasure. Thus, I would end upon being Forsaken in Yourazwj Presence, presented for Yourazwj Wrath and Yourazwj Curse.

اللَّهُمَّ وَفِّقْنِي لِكُلِّ عَمَلٍ صَالِحٍ تَرْضَى بِهِ عَنِّي وَ قَرِّبْنِي بِهِ إِلَيْكَ زُلْفَى

O Allahazwj! Incline me towards every righteous deed Youazwj are Pleased with and I can get closer to Youazwj by it in position.

اللَّهُمَّ كَمَا كَفَيْتَ نَبِيَّكَ مُحَمَّداً ( صلى الله عليه وآله ) هَوْلَ عَدُوِّهِ وَ فَرَّجْتَ هَمَّهُ وَ كَشَفْتَ غَمَّهُ وَ صَدَقْتَهُ وَعْدَكَ وَ أَنْجَزْتَ لَهُ مَوْعِدَكَ بِعَهْدِكَ اللَّهُمَّ بِذَلِكَ فَاكْفِنِي هَوْلَ هَذِهِ السَّنَةِ وَ آفَاتِهَا وَ أَسْقَامَهَا وَ فِتْنَتَهَا وَ شُرُورَهَا وَ أَحْزَانَهَا وَ ضِيقَ الْمَعَاشِ فِيهَا وَ بَلِّغْنِي بِرَحْمَتِكَ كَمَالَ الْعَافِيَةِ بِتَمَامِ دَوَامِ الْعَافِيَةِ وَ النِّعْمَةِ عِنْدِي إِلَى مُنْتَهَى أَجَلِي

O Allahazwj! Just as Youazwj Sufficed Yourazwj Prophetas Muhammadsaww from the horrors of hissaww enemies, and Relieved hissaww worries, and Removed hissaww grief, and Ratified to himsaww Yourazwj Promise, and Completed for himsaww Yourazwj Appointment by the Covenant, so, O Allahazwj! Suffice me by that, from the horrors of this year, and its afflictions, and its illnesses, and its evils, and its grief, and the constriction of the livelihood therein; and Make it reach me with Yourazwj Mercy, perfectly good health with completeness and continued good health, and the Bounties with me up to the end of my term (life-span).

أَسْأَلُكَ سُؤَالَ مَنْ أَسَاءَ وَ ظَلَمَ وَ اعْتَرَفَ وَ أَسْأَلُكَ أَنْ تَغْفِرَ لِي مَا مَضَى مِنَ الذُّنُوبِ الَّتِي حَصَرَتْهَا حَفَظَتُكَ وَ أَحْصَتْهَا كِرَامُ مَلَائِكَتِكَ عَلَيَّ وَ أَنْ تَعْصِمَنِي إِلَهِي مِنَ الذُّنُوبِ فِيمَا بَقِيَ مِنْ عُمُرِي إِلَى مُنْتَهَى أَجَلِي

I hereby ask Youazwj by a begging of the one who has sinned and been unjust, and acknowledged. And I hereby ask Youazwj if Youazwj could Forgive for me what is past from the sins which Yourazwj Preservers (Recording Angels) have listed and Yourazwj Honourable Angels have numbered upon me, and if Youazwj could Exempt me, my Allahazwj, from the sins in what is remaining from my life up to the end of my term.

يَا اللَّهُ يَا رَحْمَانُ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِ مُحَمَّدٍ وَ آتِنِي كُلَّ مَا سَأَلْتُكَ وَ رَغِبْتُ إِلَيْكَ فِيهِ فَإِنَّكَ أَمَرْتَنِي بِالدُّعَاءِ وَ تَكَفَّلْتَ لِي بِالْإِجَابَةِ .

O Allahazwj! O Beneficent! Send Blessings upon Muhammadsaww, and upon the Peopleasws of the Household of Muhammadsaww, and Give me everything what I have asked for, and hoped to you with regards to it, for Youazwj have Commanded me with the supplication and Guaranteed me with its Answering’.[284]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ قَالَ حَدَّثَنَا عَمْرُو بْنُ شِمْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِذَا أَهَلَّ هِلَالَ شَهْرِ رَمَضَانَ أَقْبَلَ إِلَى الْقِبْلَةِ ثُمَّ قَالَ اللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِالْأَمْنِ وَ الْإِيمَانِ وَ السَّلَامَةِ وَ الْإِسْلَامِ وَ الْعَافِيَةِ الْمُجَلِّلَةِ اللَّهُمَّ ارْزُقْنَا صِيَامَهُ وَ قِيَامَهُ وَ تِلَاوَةَ الْقُرْآنِ فِيهِ اللَّهُمَّ سَلِّمْهُ لَنَا وَ تَسَلَّمْهُ مِنَّا وَ سَلِّمْنَا فِيهِ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Ali Bin Asbaat, from Al Hakam Bin Miskeen who said, ‘Amro Bin Shimr narrated to me saying,

‘I heard Abu Abdullahasws saying: ‘Amir Al-Momineenasws, whenever the crescent of the Month of Ramazan commenced, used to face towards the Qiblah, then would say; ‘O Allahazwj! Commence upon us with the Favours, and the faith, and the safety, and Al-Islam, and the good spirited health. O Allahazwj! Grace us its Fasts, and its establishment, and recitation of the Quran therein. O Allahazwj! O Allahazwj! Give it as a safety for us, and Receive it back in safety from us, and Keep us safe therein’.[285]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ إِذَا أَهَلَّ هِلَالَ شَهْرِ رَمَضَانَ قَالَ اللَّهُمَّ أَدْخِلْهُ عَلَيْنَا بِالسَّلَامَةِ وَ الْإِسْلَامِ وَ الْيَقِينِ وَ الْإِيمَانِ وَ الْبِرِّ وَ التَّوْفِيقِ لِمَا تُحِبُّ وَ تَرْضَى .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws that heasws used to say whenever the crescent of the Month of Ramazan commenced: ‘O Allahazwj! Enter it upon us with the safety, and the conviction, and the faith, and the righteousness, and the inclination to whatever Youazwj Love and whatever Youazwj are Pleased with’.[286]

يُونُسُ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَضَرَ شَهْرُ رَمَضَانَ فَقُلِ اللَّهُمَّ قَدْ حَضَرَ شَهْرُ رَمَضَانَ وَ قَدِ افْتَرَضْتَ عَلَيْنَا صِيَامَهُ وَ أَنْزَلْتَ فِيهِ الْقُرْآنَ هُدًى لِلنَّاسِ وَ بَيِّنَاتٍ مِنَ الْهُدَى وَ الْفُرْقَانِ اللَّهُمَّ أَعِنَّا عَلَى صِيَامِهِ اللَّهُمَّ تَقَبَّلْهُ مِنَّا وَ سَلِّمْنَا فِيهِ وَ تَسَلَّمْهُ مِنَّا فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ يَا أَرْحَمَ الرَّاحِمِينَ .

Yunus, from Ali Bin Abu Hamza, from Abu Baseer, from Abu Abdullahasws having said:

‘Whenever a Month of Ramazan presents itself, so say, ‘O Allahazwj! A Month of Ramazan has presented itself, and its Fasts are Obligated upon us, and the Quran was Revealed therein, a Guidance for the people, and Clarifications of the Guidance and the Criterion. O Allahazwj! Aid us upon its Fasts. O Allahazwj! Accept it from us, and Secure us therein, and Receive it back from us in Ease from Youazwj, and good health, for Youazwj are Able upon everything, O most Merciful of the merciful ones!’[287]

عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدْعُو بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ اللَّهُمَّ إِنِّي بِكَ أَتَوَسَّلُ وَ مِنْكَ أَطْلُبُ حَاجَتِي مَنْ طَلَبَ حَاجَةً إِلَى النَّاسِ فَإِنِّي لَا أَطْلُبُ حَاجَتِي إِلَّا مِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ وَ أَسْأَلُكَ بِفَضْلِكَ وَ رِضْوَانِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ

Ali, from his father, from Ismail Bin Marrar, from Yunus, from Ibrahim, from Muhammad Bin Muslim and Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer who said,

‘Abu Abdullahasws used to supplicate with this supplication during the Month of Ramazan: ‘O Allahazwj! It is to Youazwj I beseech, and from Youazwj I seek my needs. (There are) ones who seek needs to the people, but Iasws do not seek myasws needs except from Youazwj and Youazwj Alone, there being no associates for Youazwj; and Iasws ask Youazwj with Yourazwj Grace and Yourazwj Pleasure, that Youazwj Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household.

وَ أَنْ تَجْعَلَ لِي فِي عَامِي هَذَا إِلَى بَيْتِكَ الْحَرَامِ سَبِيلًا حَجَّةً مَبْرُورَةً مُتَقَبَّلَةً زَاكِيَةً خَالِصَةً لَكَ تُقِرُّ بِهَا عَيْنِي وَ تَرْفَعُ بِهَا دَرَجَتِي وَ تَرْزُقُنِي أَنْ أَغُضَّ بَصَرِي وَ أَنْ أَحْفَظَ فَرْجِي وَ أَنْ أَكُفَّ بِهَا عَنْ جَمِيعِ مَحَارِمِكَ حَتَّى لَا يَكُونَ شَيْ‏ءٌ آثَرَ عِنْدِي مِنْ طَاعَتِكَ وَ خَشْيَتِكَ وَ الْعَمَلِ بِمَا أَحْبَبْتَ وَ التَّرْكِ لِمَا كَرِهْتَ وَ نَهَيْتَ عَنْهُ

And if Youazwj were to Make for measws, in this year of mineasws, a way to Yourazwj Sacred House for Hajj which is correct, Accepted, pure, sincerely for Youazwj, myasws eyes would be delighted by it, and myasws Level would be raised by it. Grace measws that Iasws should lower myasws gaze, and that Iasws should preserve myasws private parts, and that Iasws should refrain by it from the entirety of Yourazwj Prohibitions until there does not happen to be anything more preferable in myasws presence that obedience to Youazwj, and fearing Youazwj, and acting with what Youazwj Love, and leaving what Youazwj Abhor and Forbid from.

وَ اجْعَلْ ذَلِكَ فِي يُسْرٍ وَ يَسَارٍ وَ عَافِيَةٍ وَ أَوْزِعْنِي شُكْرَ مَا أَنْعَمْتَ بِهِ عَلَيَّ وَ أَسْأَلُكَ أَنْ تَجْعَلَ وَفَاتِي قَتْلًا فِي سَبِيلِكَ تَحْتَ رَايَةِ نَبِيِّكَ مَعَ أَوْلِيَائِكَ وَ أَسْأَلُكَ أَنْ تَقْتُلَ بِي أَعْدَاءَكَ وَ أَعْدَاءَ رَسُولِكَ وَ أَسْأَلُكَ أَنْ تُكْرِمَنِي بِهَوَانِ مَنْ شِئْتَ مِنْ خَلْقِكَ وَ لَا تُهِنِّي بِكَرَامَةِ أَحَدٍ مِنْ أَوْلِيَائِكَ

And Make that to be in difficulty and ease, and good health, and Apportion gratefulness to measws for whatever Youazwj have Favoured with upon measws. And, Iasws ask Youazwj that Youazwj Make myasws passing away as one killed in Yourazwj Way, under the flag of Yourazwj Prophetsaww, along with Yourazwj friends. And, Iasws ask Youazwj that Yousaww Kill by measws, Yourazwj enemies and the enemies of Yourazwj Rasoolsaww. And, Iasws ask Youazwj that Youazwj Honour measws by Humiliating whoever Youazwj so Desire to from Yourazwj creatures, and do not by Honouring anyone from Yourazwj friends.

اللَّهُمَّ اجْعَلْ لِي مَعَ الرَّسُولِ سَبِيلًا حَسْبِيَ اللَّهُ مَا شَاءَ اللَّهُ .

O Allahazwj! Make a way to be for measws with the Rasoolssaww. Sufficient for measws is Allahazwj, whatever Heazwj so Desires to’.[288]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ بَشِيرٍ عَنْ بَعْضِ رِجَالِهِ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَدْعُو بِهَذَا الدُّعَاءِ فِي كُلِّ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ اللَّهُمَّ إِنَّ هَذَا شَهْرُ رَمَضَانَ وَ هَذَا شَهْرُ الصِّيَامِ وَ هَذَا شَهْرُ الْإِنَابَةِ وَ هَذَا شَهْرُ التَّوْبَةِ وَ هَذَا شَهْرُ الْمَغْفِرَةِ وَ الرَّحْمَةِ وَ هَذَا شَهْرُ الْعِتْقِ مِنَ النَّارِ وَ الْفَوْزِ بِالْجَنَّةِ

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Ja’far Bin Muhammad, from Ali Bin Asbaat, from Abdul Rahman Bin Bashir, from one of his men that,

‘Aliasws Bin Al-Husaynasws used to supplicate with this supplication during every day from the Month of Ramazan: ‘O Allahazwj! This is the Month of Ramazan, and this is the month of the Fasts, and this is the month of the representation, and this is the month of the repentance, and this is the month of the Forgiveness and the Mercy, and this is the month of emancipation from the Fire and the success with the Paradise.

اللَّهُمَّ فَسَلِّمْهُ لِي وَ تَسَلَّمْهُ مِنِّي وَ أَعِنِّي عَلَيْهِ بِأَفْضَلِ عَوْنِكَ وَ وَفِّقْنِي فِيهِ لِطَاعَتِكَ وَ فَرِّغْنِي فِيهِ لِعِبَادَتِكَ وَ دُعَائِكَ وَ تِلَاوَةِ كِتَابِكَ وَ أَعْظِمْ لِي فِيهِ الْبَرَكَةَ وَ أَحْسِنْ لِي فِيهِ الْعَاقِبَةَ وَ أَصِحَّ لِي فِيهِ بَدَنِي وَ أَوْسِعْ فِيهِ رِزْقِي وَ اكْفِنِي فِيهِ مَا أَهَمَّنِي وَ اسْتَجِبْ لِي فِيهِ دُعَائِي وَ بَلِّغْنِي فِيهِ رَجَائِي

O Allahazwj! Therefore, submit it to measws and receive it from measws, and aid me over it with the Grace, and Incline measws in it for being obedient to Youazwj, and Free measws for Yourazwj worship, and Yourazwj supplication, and recitation of Yourazwj book; and Magnify for measws the Blessings in it, and better the end-results for measws in it, and correct myasws body for measws in it, and Expand myasws sustenance in it, and Suffice for measws for what concerns measws, and Answer myasws supplication for measws in it, and Make myasws hopes reach fruition in it.

اللَّهُمَّ أَذْهِبْ عَنِّي فِيهِ النُّعَاسَ وَ الْكَسَلَ وَ السَّأْمَةَ وَ الْفَتْرَةَ وَ الْقَسْوَةَ وَ الْغَفْلَةَ وَ الْغِرَّةَ اللَّهُمَّ جَنِّبْنِي فِيهِ الْعِلَلَ وَ الْأَسْقَامَ وَ الْهُمُومَ وَ الْأَحْزَانَ وَ الْأَعْرَاضَ وَ الْأَمْرَاضَ وَ الْخَطَايَا وَ الذُّنُوبَ وَ اصْرِفْ عَنِّي فِيهِ السُّوءَ وَ الْفَحْشَاءَ وَ الْجَهْدَ وَ الْبَلَاءَ وَ التَّعَبَ وَ الْعَنَاءَ إِنَّكَ سَمِيعُ الدُّعَاءِ

O Allahazwj! Remove from measws therein, the laziness, and the indolence, and the tiredness, and the indifference, and the cruelty, and the negligence, and the deception. O Allahazwj! Keep aside from measws therein, the aches, and the illnesses, and the worries, and the griefs, and the symptoms, and the diseases, and the errors, and the sins. And, Repel from measws, the evil, and the immoralities, and denials, and the afflictions, and the exhaustion, and the tiredness, Youazwj are the Hearer of the supplications.

اللَّهُمَّ أَعِذْنِي فِيهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ هَمْزِهِ وَ لَمْزِهِ وَ نَفْثِهِ وَ نَفْخِهِ وَ وَسْوَاسِهِ وَ كَيْدِهِ وَ مَكْرِهِ وَ حِيَلِهِ وَ أَمَانِيِّهِ وَ خُدَعِهِ وَ غُرُورِهِ وَ فِتْنَتِهِ وَ رَجْلِهِ وَ شَرَكِهِ وَ أَعْوَانِهِ وَ أَتْبَاعِهِ وَ أَخْدَانِهِ وَ أَشْيَاعِهِ وَ أَوْلِيَائِهِ وَ شُرَكَائِهِ وَ جَمِيعِ كَيْدِهِمْ

O Allahazwj! Shelter measws therein from the Pelted Satanla, and hisla slandering, and hisla defaming, and hisla whispering, and hisla blowings, and hisla indecisiveness, and hisla traps, and hisla plans, and hisla tricks, and hisla betrayals, and hisla deceptions, and hisla vanities, and hisla ‘فِتْنَتِهِ’ strife, and hisla infantry, and hisla associates, and hisla helpers, and hisla followers, and hisla deceivers, and hisla adherents, and hisla friends, and hisla partners, and the entirety of hisla plots.

اللَّهُمَّ ارْزُقْنِي فِيهِ تَمَامَ صِيَامِهِ وَ بُلُوغَ الْأَمَلِ فِي قِيَامِهِ وَ اسْتِكْمَالَ مَا يُرْضِيكَ فِيهِ صَبْراً وَ إِيمَاناً وَ يَقِيناً وَ احْتِسَاباً ثُمَّ تَقَبَّلْ ذَلِكَ مِنَّا بِالْأَضْعَافِ الْكَثِيرَةِ وَ الْأَجْرِ الْعَظِيمِ

O Allahazwj! Grace measws in it, the completion of its Fasts, and the fulfilment of the deeds during its establishment, and the perfection of what Pleases Youazwj therein of patience, and faith, and conviction, and anticipation, then Accept that from usasws with the abundant increase, and the magnificent Recompense.

اللَّهُمَّ ارْزُقْنِي فِيهِ الْجِدَّ وَ الِاجْتِهَادَ وَ الْقُوَّةَ وَ النَّشَاطَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ الرَّغْبَةَ وَ الرَّهْبَةَ وَ الْجَزَعَ وَ الرِّقَّةَ وَ صِدْقَ اللِّسَانِ وَ الْوَجَلَ مِنْكَ وَ الرَّجَاءَ لَكَ وَ التَّوَكُّلَ عَلَيْكَ وَ الثِّقَةَ بِكَ وَ الْوَرَعَ عَنْ مَحَارِمِكَ بِصَالِحِ الْقَوْلِ وَ مَقْبُولِ السَّعْيِ وَ مَرْفُوعِ الْعَمَلِ وَ مُسْتَجَابِ الدُّعَاءِ وَ لَا تَحُلْ بَيْنِي وَ بَيْنَ شَيْ‏ءٍ مِنْ ذَلِكَ بِعَرَضٍ وَ لَا مَرَضٍ وَ لَا هَمٍّ وَ لَا غَمٍّ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ .

O Allahazwj! Grace measws in it, the struggling, and the striving, and the strength, and the activity, and the representation, and the repentance, and the desire, and the dread, and the dismay, and the tenderness, and the truthfulness of the tongue, and the scruples from Youazwj, and the wishing to Youazwj, and the reliance upon Youazwj, and the steadfastness with Youazwj, and the abstinence from Yourazwj Prohibition by the correct speech, and the Accepted works, and the raising of the deeds, and the Answering of the supplications. And, do not Permit between measws and anything from that, by an accident, nor an illness, nor a worry, nor a grief, by Yourazwj Mercy, O Most Merciful of the merciful ones’.[289]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا رَأَيْتَ الْهِلَالَ فَلَا تَبْرَحْ وَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذَا الشَّهْرِ وَ فَتْحَهُ وَ نُورَهُ وَ نَصْرَهُ وَ بَرَكَتَهُ وَ طَهُورَهُ وَ رِزْقَهُ وَ أَسْأَلُكَ خَيْرَ مَا فِيهِ وَ خَيْرَ مَا بَعْدَهُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهِ وَ شَرِّ مَا بَعْدَهُ اللَّهُمَّ أَدْخِلْهُ عَلَيْنَا بِالْأَمْنِ وَ الْإِيمَانِ وَ السَّلَامَةِ وَ الْإِسْلَامِ وَ الْبَرَكَةِ وَ التَّوْفِيقِ لِمَا تُحِبُّ وَ تَرْضَى .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Muhammad Bin Ibrahim Al Nowfaly, from Al Husayn Bin Al Mukhtar, raising it, said,

‘Amir Al-Momineenasws said: ‘Whenever you see the crescent, so do not depart, (until you) say, ‘O Allahazwj! I ask Youazwj for goodness of this month, and its commencement, and its light, and its help, and its Blessings, and its purity, and its sustenance. And, I ask Youazwj of the goodness of whatever is in it, and goodness of whatever is after it, and I seek Refuge from the evil of whatever is in it, and the evil of whatever is after it. O Allahazwj! Let it come upon us with the security, and the faith, and the peace, and Al-Islam, and the Blessings, and the inclinations to what Youazwj Love and are Pleased with’.[290]

بَابُ الْأَهِلَّةِ وَ الشَّهَادَةِ عَلَيْهَا

Chapter 6 – The Cresent and the witnessing upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ سُئِلَ عَنِ الْأَهِلَّةِ فَقَالَ هِيَ أَهِلَّةُ الشُّهُورِ فَإِذَا رَأَيْتَ الْهِلَالِ فَصُمْ وَ إِذَا رَأَيْتَهُ فَأَفْطِرْ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the crescent, so heasws said: ‘It is the crescent of the month. So whenever you see the new moon, so Fast, and when you see it (again), so break the Fasting’.[291]

حَمَّادٌ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَقُولُ لَا أُجِيزُ فِي الْهِلَالِ إِلَّا شَهَادَةَ رَجُلَيْنِ عَدْلَيْنِ .

Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said; ‘Aliasws was saying: ‘It is not allowed with regarding to the new moon, except for the testimony of two just men’.[292]

مُحَمَّدُ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْهِلَالِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,

‘Heasws said: ‘The testimony of the women is not allowed regarding the new moon’.[293]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْهِلَالِ وَ لَا تَجُوزُ إِلَّا شَهَادَةُ رَجُلَيْنِ عَدْلَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said; ‘Amir Al-Momineenasws said: ‘The testimony of the women is not allowed regarding the new moon, and it is not allowed except for the testimony of two just men’.[294]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْفَضْلِ بْنِ عُثْمَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ عَلَى أَهْلِ الْقِبْلَةِ إِلَّا الرُّؤْيَةُ لَيْسَ عَلَى الْمُسْلِمِينَ إِلَّا الرُّؤْيَةُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Al Fazl Bin Usman who said,

‘Abu Abdullahasws said; ‘It is not upon the people of the Qiblah except for the sighting (to follow the general Muslims who bow to the Qiblah), but it is not upon the Muslims (individually to confirm) the sighting’.[295]

أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا رَأَيْتُمُ الْهِلَالَ فَصُومُوا وَ إِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا وَ لَيْسَ بِالرَّأْيِ وَ لَا بِالتَّظَنِّي وَ لَيْسَ الرُّؤْيَةَ أَنْ يَقُومَ عَشَرَةُ نَفَرٍ فَيَقُولَ وَاحِدٌ هُوَ ذَا وَ يَنْظُرُ تِسْعَةٌ فَلَا يَرَوْنَهُ لَكِنْ إِذَا رَآهُ وَاحِدٌ رَآهُ أَلْفٌ .

Ahmad, from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you see the new moon, so (begin) Fasting, and when you see it (again) so break the Fasting, and it is not by opinions, nor by the guessing, and the sighting is not that ten persons are standing so one of them is saying, ‘It is that’, and ten are waiting but cannot see it. Rather, if one can see, so a thousand can see it (too)’.[296]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ عَنِ الصَّلْتِ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَابَ الْهِلَالُ قَبْلَ الشَّفَقِ فَهُوَ لِلَيْلَتِهِ وَ إِذَا غَابَ بَعْدَ الشَّفَقِ فَهُوَ لِلَيْلَتَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Khalid, form Sa’ad Bin Sa’ad, from Abdullah Bin Al Husayn, from Al Salt Al Khazzaz,

(It has been narrated) from Abu Abdullahasws having said: ‘When the new moon disappears before the twilight (afterglow), so it is for its night (the first moon of the month), but if it disappears after the twilight (afterglow has gone), so it is for the second night’ (the moon of the 2nd of that month).[297]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمْزَةَ أَبِي يَعْلَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صَحَّ هِلَالُ شَهْرِ رَجَبٍ فَعُدَّ تِسْعَةً وَ خَمْسِينَ يَوْماً وَ صُمْ يَوْمَ السِّتِّينَ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Hamza Abu Ya’la, from Muhammad Bin Al Hassan Bin Abu Khalid, raising it,

(It has been narrated) from Abu Abdullahasws: ‘When the new moon of the month of Rajab holds good, so count fifty nine days and Fast on the sixtieth (day)’.[298]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَكْرٍ وَ مُحَمَّدُ بْنُ أَبِي صُهْبَانَ عَنْ حَفْصٍ عَنْ عَمْرِو بْنِ سَالِمٍ وَ مُحَمَّدِ بْنِ زِيَادِ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عُدَّ شَعْبَانَ تِسْعَةً وَ عِشْرِينَ يَوْماً فَإِنْ كَانَتْ مُتَغَيِّمَةً فَأَصْبِحْ صَائِماً فَإِنْ كَانَتْ صَاحِيَةً وَ تَبَصَّرْتَهُ وَ لَمْ تَرَ شَيْئاً فَأَصْبِحْ مُفْطِراً .

Ahmad Bin Muhammad, from Bakr and Muhammad Bin Abu Sohban, from Hafs, fromm Amro Bin Salim and Muhammad Bin Ziyad Bin Isa, from Haroun Bin Kharjat who said,

‘Abu Abdullahasws said: ‘Count Shaban as twenty-nine days. So if it was cloudy, so wake up in the morning Fasting, and if it was clear and you can look, but you cannot see anything (new moon), so wake up in the morning not Fasting’ (so 30 days of the Month of Shaban).[299]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَأَوُا الْهِلَالَ قَبْلَ الزَّوَالِ فَهُوَ لِلَيْلَتِهِ الْمَاضِيَةِ وَ إِذَا رَأَوْهُ بَعْدَ الزَّوَالِ فَهُوَ لِلَيْلَتِهِ الْمُسْتَقْبَلَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad,

(It has been narrated) from Abu Abdullahasws having said: ‘When you see the crescent before the decline (of the sun), so it is its past night, and when you see it after the decline (of the sun), so it is its coming night’.[300]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَطَوَّقَ الْهِلَالُ فَهُوَ لِلَيْلَتَيْنِ وَ إِذَا رَأَيْتَ ظِلَّ رَأْسِكَ فِيهِ فَهُوَ لِثَلَاثِ لَيَالٍ .

Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Muhammad Bin Murazim, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘When the crescent forms (a visible) encirclement, so it is for the second night, and when you see the shadow of your head in it, so it is for the third night (of that month)’.[301]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَابَ الْهِلَالُ قَبْلَ الشَّفَقِ فَهُوَ لِلَيْلَتِهِ وَ إِذَا غَابَ بَعْدَ الشَّفَقِ فَهُوَ لِلَيْلَتَيْنِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ismail Bin Al Hurr,

(It has been narrated) from Abu Abdullahasws having said: ‘When the crescent disappears before the twilight (afterglow), so it is for its night, and when it disappears after the twilight (afterglow), so it is for its second night’.[302]

بَابٌ نَادِرٌ

Chapter 7 – Miscellaneous

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَهْرُ رَمَضَانَ ثَلَاثُونَ يَوْماً لَا يَنْقُصُ أَبَداً .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ibn Sinan, from Huzeyfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘The Month of Ramazan is of thirty days, not being deficient, ever!’

وَ عَنْهُ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ مِثْلَهُ .

And from, from Al Hassan Bin Al Husayn, from Ibn Sinan, from Huzeyfa – similar to it.[303]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الدُّنْيَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اخْتَزَلَهَا عَنْ أَيَّامِ السَّنَةِ وَ السَّنَةُ ثَلَاثُمِائَةٍ وَ أَرْبَعٌ وَ خَمْسُونَ يَوْماً شَعْبَانُ لَا يَتِمُّ أَبَداً رَمَضَانُ لَا يَنْقُصُ وَ اللَّهِ أَبَداً وَ لَا تَكُونُ فَرِيضَةٌ نَاقِصَةً

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ismail, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High Created the world in six days, then Reduced these from the days of the year; and the year is of three hundred and fifty four (354) days. Shaban will never be complete[304], ever; Ramazan will never be deficient, by Allahazwj, ever! And the Obligation would never happen to be deficient.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لِتُكْمِلُوا الْعِدَّةَ وَ شَوَّالٌ تِسْعَةٌ وَ عِشْرُونَ يَوْماً وَ ذُو الْقَعْدَةِ ثَلَاثُونَ يَوْماً لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ واعَدْنا مُوسى ثَلاثِينَ لَيْلَةً وَ أَتْمَمْناها بِعَشْرٍ فَتَمَّ مِيقاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَ ذُو الْحِجَّةِ تِسْعَةٌ وَ عِشْرُونَ يَوْماً وَ الْمُحَرَّمُ ثَلَاثُونَ يَوْماً ثُمَّ الشُّهُورُ بَعْدَ ذَلِكَ شَهْرٌ تَامٌّ وَ شَهْرٌ نَاقِصٌ .

Allah Mighty and Majestic is Saying [2:185] and (He Desires) that you should complete the number; and Shawwal is of twenty nine days; and Zilqaada is of thirty days due to the Words of Allahazwj Mighty and Majestic [7:142] And We Appointed with Musa a time of thirty nights and Completed them with ten (more), so the Appointed time of his Lord was complete forty nights; and Zilhijja is of twenty nine days; and Al Muharran is of thirty days. Then, the months after that would be either a complete month or an incomplete month’.[305]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَهْرُ رَمَضَانَ ثَلَاثُونَ يَوْماً لَا يَنْقُصُ وَ اللَّهِ أَبَداً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Sinan, from Huzeyfa Bin Mansour, from Moaz Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Month of Ramazan is of thirty days, not being deficient, by Allahazwj, ever!’[306]

بَابٌ

Chapter 8 – A Chapter

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْمَدَنِيِّ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ السَّمَاءَ تُطْبِقُ عَلَيْنَا بِالْعِرَاقِ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ فَأَيَّ يَوْمٍ نَصُومُ قَالَ انْظُرِ الْيَوْمَ الَّذِي صُمْتَ مِنَ السَّنَةِ الْمَاضِيَةِ وَ صُمْ يَوْمَ الْخَامِسِ .

Ali Bin Ibrahim, from one of our companions, from Muhammad Bin Isa Bin Ubeyd, from Ibrahim Bin Muhammad Al Madany, from Imran Al Za’afrany who said,

‘I said to Abu Abdullahasws said: ‘They remains cloudy upon us in Al-Iraq for the day, and the two days, and the three. So which day should we be Fasting?’ Heasws said: ‘Look at which day you Fasted the past year, and Fast on the fifth day’.[307]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْخُدْرِيِّ عَنْ بَعْضِ مَشَايِخِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صُمْ فِي الْعَامِ الْمُسْتَقْبَلِ يَوْمَ الْخَامِسِ مِنْ يَوْمِ صُمْتَ فِيهِ عَامَ أَوَّلَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Abbas Bin Marouf, from Safwan Bin Yahya, from Muhammad Bin Usman Al Khudry, from one of his elders,

(It has been narrated) from Abu Abdullahasws having said: ‘Fast in the coming year on the fifth day from the day you Fasted in during the former year’.[308]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ قَالَ كَتَبَ مُحَمَّدُ بْنُ الْفَرَجِ إِلَى الْعَسْكَرِيِّ ( عليه السلام ) يَسْأَلُهُ عَمَّا رُوِيَ مِنَ الْحِسَابِ فِي الصَّوْمِ عَنْ آبَائِكَ فِي عَدِّ خَمْسَةِ أَيَّامٍ بَيْنَ أَوَّلِ السَّنَةِ الْمَاضِيَةِ وَ السَّنَةِ الثَّانِيَةِ الَّتِي تَأْتِي فَكَتَبَ صَحِيحٌ وَ لَكِنْ عُدَّ فِي كُلِّ أَرْبَعِ سِنِينَ خَمْساً وَ فِي السَّنَةِ الْخَامِسَةِ سِتّاً فِيمَا بَيْنَ الْأُولَى وَ الْحَادِثِ وَ مَا سِوَى ذَلِكَ فَإِنَّمَا هُوَ خَمْسَةٌ خَمْسَةٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Sayyari who said,

‘Muhammad Bin Al-Faraj wrote to (Imam) Al-Askariasws asking himasws about what is reported from the accounting regarding the Fasting, from yourasws forefathersasws regarding the counting of five days between the first year which is past, and the second year which is coming. So heasws wrote: ‘Correct, but count during every four years, five, and in the fifth year, six, regarding what is between the former and the new (year), and what is besides that, so it is five, five’.

قَالَ السَّيَّارِيُّ وَ هَذِهِ مِنْ جِهَةِ الْكَبِيسَةِ قَالَ وَ قَدْ حَسَبَهُ أَصْحَابُنَا فَوَجَدُوهُ صَحِيحاً

Al-Sayyari said, ‘And this is from the direction of the leap year’ He (the narrator) said, ‘And our companions have calculated it, so they found it to be correct’.

قَالَ وَ كَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ الْفَرَجِ فِي سَنَةِ ثَمَانٍ وَ ثَلَاثِينَ وَ مِائَتَيْنِ هَذَا الْحِسَابُ لَا يَتَهَيَّأُ لِكُلِّ إِنْسَانٍ أَنْ يَعْمَلَ عَلَيْهِ إِنَّمَا هَذَا لِمَنْ يَعْرِفُ السِّنِينَ وَ مَنْ يَعْلَمُ مَتَى كَانَتِ السَّنَةُ الْكَبِيسَةُ ثُمَّ يَصِحُّ لَهُ هِلَالُ شَهْرِ رَمَضَانَ أَوَّلَ لَيْلَةٍ فَإِذَا صَحَّ الْهِلَالُ لِلَيْلَتِهِ وَ عَرَفَ السِّنِينَ صَحَّ لَهُ ذَلِكَ إِنْ شَاءَ اللَّهُ .

He (the narrator) said, ‘And Muhammad Bin Al-Faraj wrote to him in the year two hundred and thirty eight, ‘This calculation is not possible for every human being that he acts upon it. But rather, this is for the one who understands the years, and the one who know when the leap year was, then it would be correct for him, the crescent of the Month of Ramazan of the first night. So when the crescent is correct for its night, and he understands the years, so that would be correct for him, if Allahazwj so Desires it’.[309]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِبْرَاهِيمَ الْأَحْوَلِ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نَمْكُثُ فِي الشِّتَاءِ الْيَوْمَ وَ الْيَوْمَيْنِ لَا تُرَى شَمْسٌ وَ لَا نَجْمٌ فَأَيَّ يَوْمٍ نَصُومُ قَالَ انْظُرِ الْيَوْمَ الَّذِي صُمْتَ مِنَ السَّنَةِ الْمَاضِيَةِ وَ عُدَّ خَمْسَةَ أَيَّامٍ وَ صُمِ الْيَوْمَ الْخَامِسَ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ibrahim Al Ahowl, from Imran Al Za’afrany who said,

‘I said to Abu Abdullahasws, ‘We remain in the winter for the day, and the two days, not seeing the sun, nor stars. So which day should we be Fasting?’ Heasws said; ‘Look at the day in which you had Fasted from the past year, and count five days, and Fast on the fifth day’.[310]

بَابُ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ هُوَ أَوْ مِنْ شَعْبَانَ

Chapter 9 – The day in which there is doubt whether it is from the Month of Ramazan or from Shaban

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ مِنْ شَعْبَانَ قَالَ لَأَنْ أَصُومَ يَوْماً مِنْ شَعْبَانَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُفْطِرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ .

A number of our companions, from Ahmad Bin Muhammad, from Hamza Bin Ya’la, from Zakariyya Bin Adam, from Al Kahily who said,

‘I asked Abu Abdullahasws about the day in which there is a doubt, it is from Shaban. Heasws said: ‘If Iasws were to Fast a day from Shaban, it would be more beloved to measws than if Iasws were to break the Fast of the Month of Ramazan’.[311]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ لَا يَدْرِي أَ هُوَ مِنْ شَعْبَانَ أَوْ مِنْ رَمَضَانَ فَصَامَهُ فَكَانَ مِنْ شَهْرِ رَمَضَانَ قَالَ هُوَ يَوْمٌ وُفِّقَ لَهُ وَ لَا قَضَاءَ عَلَيْهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Sama’at who said,

‘I asked himasws about the day in which there is a doubt, whether it is from the Month of Ramazan, one does not know whether it is from Shaban or from Ramazaan, so one Fasts it as if it was from the Month of Ramazan. Heasws said: ‘It is a ‘يَوْمٌ وُفِّقَ’ day commensurate for him, and there is no fulfilment (making up for it) upon it’.[312]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَصُومُ الْيَوْمَ الَّذِي يَشُكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ فَيَكُونُ كَذَلِكَ فَقَالَ هُوَ شَيْ‏ءٌ وُفِّقَ لَهُ .

Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullahasws, ‘The man Fasts the day in which there is doubt from the Month of Ramazan, so it happens to be that’. So heasws said: ‘It is a thing ‘وُفِّقَ’ commensurate for him’.[313]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ رِبَاطٍ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي صُمْتُ الْيَوْمَ الَّذِي يُشَكُّ فِيهِ فَكَانَ مِنْ شَهْرِ رَمَضَانَ أَ فَأَقْضِيهِ قَالَ لَا هُوَ يَوْمٌ وُفِّقْتَ لَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Abu Al Suhban, from Ali Bin Al Husayn Bin Rabaat, from Saeed Al a’araj who said,

‘I said to Abu Abdullahasws, ‘I Fast the day wherein is a doubt, so it turns out to be from the Month of Ramaan. Shall I fulfil (make up for it)?’ Heasws said: ‘No, it is a day commensurate for it’.[314]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي الصُّهْبَانِ عَنْ مُحَمَّدِ بْنِ بَكْرِ بْنِ جَنَاحٍ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ بَشِيرٍ النَّبَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَوْمِ يَوْمِ الشَّكِّ فَقَالَ صُمْهُ فَإِنْ يَكُ مِنْ شَعْبَانَ كَانَ تَطَوُّعاً وَ إِنْ يَكُ مِنْ شَهْرِ رَمَضَانَ فَيَوْمٌ وُفِّقْتَ لَهُ .

Ahmad Bin Muhammad, from Ibn Abu Al Suhban, from Muhammad Bin Bakr Bin Janah, from Ali Bin Shajara, from Bashir Al Nabbal,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a Fast of the day of doubt. So heasws said: ‘Fast it. So, if it was from Shaban, it was a voluntary (Fast), and if it was from the Month of Ramazan, so it would be a commensurate day for it’.[315]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ صَامَ يَوْماً وَ لَا يَدْرِي أَ مِنْ شَهْرِ رَمَضَانَ هُوَ أَوْ مِنْ غَيْرِهِ فَجَاءَ قَوْمٌ فَشَهِدُوا أَنَّهُ كَانَ مِنْ شَهْرِ رَمَضَانَ فَقَالَ بَعْضُ النَّاسِ عِنْدَنَا لَا يُعْتَدُّ بِهِ فَقَالَ بَلَى فَقُلْتُ إِنَّهُمْ قَالُوا صُمْتَ وَ أَنْتَ لَا تَدْرِي أَ مِنْ شَهْرِ رَمَضَانَ هَذَا أَمْ مِنْ غَيْرِهِ فَقَالَ بَلَى فَاعْتَدَّ بِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I said to Abu Abdullahasws, ‘A man Fasts for a day, and he does not know whether it is from the Month of Ramazan or from other. So a group of people come over and they testify that it was from the Month of Ramazan’. So he said, ‘Some people are not reliable with us’. So heasws said: ‘Yes’. So I said, ‘They are saying, ‘Fast, and you don’t know whether this is from the Month of Ramazan or from some other’. So heasws said: ‘Yes, so hold with it.

فَإِنَّمَا هُوَ شَيْ‏ءٌ وَفَّقَكَ اللَّهُ لَهُ إِنَّمَا يُصَامُ يَوْمُ الشَّكِّ مِنْ شَعْبَانَ وَ لَا يَصُومُهُ مِنْ شَهْرِ رَمَضَانَ لِأَنَّهُ قَدْ نُهِيَ أَنْ يَنْفَرِدَ الْإِنْسَانُ بِالصِّيَامِ فِي يَوْمِ الشَّكِّ وَ إِنَّمَا يَنْوِي مِنَ اللَّيْلَةِ أَنَّهُ يَصُومُ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ بِتَفَضُّلِ اللَّهِ تَعَالَى وَ بِمَا قَدْ وَسَّعَ عَلَى عِبَادِهِ وَ لَوْ لَا ذَلِكَ لَهَلَكَ النَّاسُ .

But rather, it is something Allahazwj has Made it to be commensurate for him. But rather, he should be Fasting the day of doubt as being from Shaban, and he should not be Fasting it as being from the Month of Ramazan, because it is Forbidden that the human being should be solitary with the Fasts during the day of doubt, and rather he should make the intention that he is Fasting from Shaban. So, if it was from the Month of Ramazan, he would be sufficed from it by the Grace of Allahazwj the Exalted and with what Heazwj has Extended upon Hisazwj servants, and had it not been for that, the human being would be destroyed’.[316]

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رِفَاعَةَ عَنْ رَجُلٍ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلْتُ عَلَى أَبِي الْعَبَّاسِ بِالْحِيرَةِ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِي الصِّيَامِ الْيَوْمَ فَقُلْتُ ذَاكَ إِلَى الْإِمَامِ إِنْ صُمْتَ صُمْنَا وَ إِنْ أَفْطَرْتَ أَفْطَرْنَا فَقَالَ يَا غُلَامُ عَلَيَّ بِالْمَائِدَةِ فَأَكَلْتُ مَعَهُ وَ أَنَا أَعْلَمُ وَ اللَّهِ أَنَّهُ يَوْمٌ مِنْ شَهْرِ رَمَضَانَ فَكَانَ إِفْطَارِي يَوْماً وَ قَضَاؤُهُ أَيْسَرَ عَلَيَّ مِنْ أَنْ يُضْرَبَ عُنُقِي وَ لَا يُعْبَدَ اللَّهُ .

Sahl Bin Ziyad, from Ali Bin Al-Hakam, from Rafa’at, from a man, from Abu Abdullahasws having said: ‘Iasws went over to Abu Al-Abbas (the governor) at Al-Hira, so he said, ‘O Abu Abdullahasws! What are youasws saying regarding the Fasts of today?’ So Iasws said, ‘That is up to the leader, if he Fasts, we will Fast, and if he breaks, we will break’. So he said, ‘O slave! (Come) to me with the meal!’ So Iasws ate with him, and Iasws knew, by Allahazwj, that it was a day from the Month of Ramazan. So myasws breaking a Fast for a day and fulfilling it (later) is easier upon measws than if he were to strike off myasws neck, and Allahazwj is not worshipped’ (observing Taqeeya).[317]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْخَضِرِ بْنِ عَبْدِ الْمَلِكِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّ مَنْ صَامَهُ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً فِي شَهْرِ رَمَضَانَ فَقَالَ كَذَبُوا إِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ فَهُوَ يَوْمٌ وُفِّقَ لَهُ وَ إِنْ كَانَ مِنْ غَيْرِهِ فَهُوَ بِمَنْزِلَةِ مَا مَضَى مِنَ الْأَيَّامِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ubeys Bin Hisham, from Al Khizr Bin Abdul Malik, from Muhammad Bin Hakeym who said,

‘I asked Abu Al-Hassanasws about the day in which there is a doubt, so the people are alleging that the one who Fasts it would be at the status of the one who breaks a Fast during the Month of Ramazan’. So heasws said: ‘They are lying! If it was from the Month of Ramazan, so it would be a fortunate day for him, and if it was from others, so it is with a status of what has past from the days’.[318]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ وَ هُوَ بِالْحِيرَةِ فِي زَمَانِ أَبِي الْعَبَّاسِ إِنِّي دَخَلْتُ عَلَيْهِ وَ قَدْ شَكَّ النَّاسُ فِي الصَّوْمِ وَ هُوَ وَ اللَّهِ مِنْ شَهْرِ رَمَضَانَ فَسَلَّمْتُ عَلَيْهِ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَ صُمْتَ الْيَوْمَ فَقُلْتُ لَا وَ الْمَائِدَةُ بَيْنَ يَدَيْهِ قَالَ فَادْنُ فَكُلْ قَالَ فَدَنَوْتُ فَأَكَلْتُ قَالَ وَ قُلْتُ الصَّوْمُ مَعَكَ وَ الْفِطْرُ مَعَكَ

Muhammad Bin yahya, from Muhammad Bin Ahmad, from Ayoub Bin Nuh, from Al Abbas Bin Aamir, from Dawood Bin Al Husayn, from a man from our companions,

(It has been narrated) from Abu Abdullahasws having said, and heasws was at Al-Hira during the era of Abu Al-Abbas (the governor): ‘And Iasws went over to him, and the people had doubted regarding the Fast, and by Allahazwj, it was from the Day of Ramazan. So Iasws greeted to him. So he said, ‘O Abu Abdullahasws! Youasws have Fasted today?’ So Iasws said: ‘No’, and the meal was in front of him. He said, ‘So approach, and eat’. So Iasws approached, and ate’. Heasws said: ‘And I said, ‘The Fasting is with you, and the breaking is with you’.

فَقَالَ الرَّجُلُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) تُفْطِرُ يَوْماً مِنْ شَهْرِ رَمَضَانَ فَقَالَ إِي وَ اللَّهِ أَنْ أُفْطِرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ أَحَبُّ إِلَيَّ مِنْ أَنْ يُضْرَبَ عُنُقِي .

So the man said to Abu Abdullahasws, ‘Youasws broke Fast in a day from the Month of Ramazan?’ So heasws said, ‘Yes, by Allahazwj! Breaking a Fast of a day from the Month of Ramazan is more beloved to measws than if he were to strike off myasws neck’.[319]

بَابُ وُجُوهِ الصَّوْمِ

Chapter 10 – Aspects of the Fast

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ لِي يَوْماً يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ فَقُلْتُ مِنَ الْمَسْجِدِ قَالَ فِيمَ كُنْتُمْ قُلْتُ تَذَاكَرْنَا أَمْرَ الصَّوْمِ فَاجْتَمَعَ رَأْيِي وَ رَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ الصَّوْمِ شَيْ‏ءٌ وَاجِبٌ إِلَّا صَوْمُ شَهْرِ رَمَضَانَ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Suleyman Bin Dawood, from Sufyan Bin Uyayna, from Al Zuhry,

(It has been narrated) from Aliasws Bin Al-Husaynasws, said, ‘Heasws said to me one day: ‘O Zuhry! From where have you come?’ So I said, ‘From the Masjid’. Heasws said: ‘In what (discussion) were you?’ I said, ‘We were mentioning the matter of the Fasting, so there was a consensus of my view, and the views of my companions upon that, there is no Fast which is Obligatory except for a Fast of the Month of Ramazan’.

فَقَالَ يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمْ الصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَ عَشَرَةُ أَوْجُهٍ مِنْهَا صِيَامُهُنَّ حَرَامٌ وَ أَرْبَعَةَ عَشَرَ مِنْهَا صَاحِبُهَا بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ صَوْمُ الْإِذْنِ عَلَى ثَلَاثَةِ أَوْجُهٍ وَ صَوْمُ التَّأْدِيبِ وَ صَوْمُ الْإِبَاحَةِ وَ صَوْمُ السَّفَرِ وَ الْمَرَضِ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْهُنَّ لِي

So heasws said: ‘O Zuhry! It is not as you are saying it. The Fast is upon forty aspects. So ten aspects from these are Obligatory like the Obligation of the Month of Ramazan; and ten aspects from these, its Fasting is Prohibited; and fourteen from these, it’s doer is with the choice, if he so desires to, he may Fast, and if he so desires to, he breaks; and the Fast requiring permission is upon three aspects; and the Fast of disciplining, and the Permissible Fast, and the Fast of the journey and the sickness’. I said, ‘So, interpret these for me’.

قَالَ أَمَّا الْوَاجِبَةُ فَصِيَامُ شَهْرِ رَمَضَانَ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي كَفَّارَةِ الظِّهَارِ لِقَوْلِ اللَّهِ تَعَالَى الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا إِلَى قَوْلِهِ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ

Heasws said: ‘As for the Obligations, so these are the Fasts of the Month of Ramazan, and Fast of the two consecutive months regarding a expiation for the Zihaar due to the Words of Allahazwj the Exalted  [58:3] And (as for) those who put away their wives by likening their backs to the backs of their mothers then withdraw what they said, should free a captive before they touch them – up to Hisazwj Words [58:4] But whoever has not the means, let him fast for two months successively;

وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِيمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي قَتْلِ الْخَطَإِ لِمَنْ لَمْ يَجِدِ الْعِتْقَ وَاجِبٌ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ قَتَلَ مُؤْمِناً خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَ دِيَةٌ مُسَلَّمَةٌ إِلى أَهْلِهِ إِلَى قَوْلِهِ عَزَّ وَ جَلَّ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ تَوْبَةً مِنَ اللَّهِ وَ كانَ اللَّهُ عَلِيماً حَكِيماً

And the Fasting of the two consecutive months for the one who breaks a day’s Fast from the Month of Ramazan; and the Fasting of two consecutive months regarding the killing in error for the one who cannot find the emancipation (of a slave), and Obligation due to the Words of Allahazwj Mighty and Majestic [4:92] And it does not befit a Believer to kill a Believer except by mistake, and whoever kills a Believer by mistake, he should free a believing slave, and blood-money should be paid to his people – up to the Words of the Mighty and Majestic - but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise;

وَ صَوْمُ ثَلَاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ وَاجِبٌ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ هَذَا لِمَنْ لَا يَجِدُ الْإِطْعَامَ كُلُّ ذَلِكَ مُتَتَابِعٌ وَ لَيْسَ بِمُتَفَرِّقٍ

And the Fast of the three days regarding the expiation of the oath is Obligatory. Allahazwj Mighty and Majestic Says [5:89] then fasting for three days; this is the expiation of your oaths when you swear. This is for the one who cannot find the feeding. All of that is consecutive and are not with separation;

وَ صِيَامُ أَذَى حَلْقِ الرَّأْسِ وَاجِبٌ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَصَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنْ صَامَ صَامَ ثَلَاثَةَ أَيَّامٍ

And the Fast of (abstaining from) from shaving of the head (during Hajj) due to harm, is Obligatory. Allahazwj Mighty and Majestic Says [2:196] but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by Fasting or alms or sacrificing. So it’s doer therein is with the choice. So if he wants to Fast, he Fasts for three days;

وَ صَوْمُ الْمُتْعَةِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ الْهَدْيَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كامِلَةٌ

And the Fast for the Mut’a (of Hajj) is Obligatory for the one who cannot find the sacrifice. Allahazwj Mighty and Majestic Says [2:196] then when you are secure, whoever benefits by combining the Umrah with the Hajj (should take) what offering is easy to obtain; but he who cannot find (any offering) should Fast for three days during the Hajj and for seven days when he returns; these (make) ten (days) complete;

وَ صَوْمُ جَزَاءِ الصَّيْدِ وَاجِبٌ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزاءٌ مِثْلُ ما قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ هَدْياً بالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعامُ مَساكِينَ أَوْ عَدْلُ ذلِكَ صِياماً أَ

And the Fast being a penalty for the hunting. Allahazwj Mighty and Majestic Says [5:95] and whoever among you shall kill it intentionally, the compensation (of it) is the like of what he killed, from the cattle, as two just persons among you shall judge, as an offering to be brought to the Kabah or the expiation (of it) is the feeding of the poor or the equivalent of it in Fasting.

وَ تَدْرِي كَيْفَ يَكُونُ عَدْلُ ذَلِكَ صِيَاماً يَا زُهْرِيُّ قَالَ قُلْتُ لَا أَدْرِي قَالَ يُقَوَّمُ الصَّيْدُ قِيمَةً قِيمَةَ عَدْلٍ ثُمَّ تُفَضُّ تِلْكَ الْقِيمَةُ عَلَى الْبُرِّ ثُمَّ يُكَالُ ذَلِكَ الْبُرُّ أَصْوَاعاً فَيَصُومُ لِكُلِّ نِصْفِ صَاعٍ يَوْماً

Or, do you know what the equivalent of it in Fasting comes to be, O Zuhry?’ I said, ‘No, I don’t know’. Heasws said: ‘The hunted animal is evaluated with a fair price, then that price is converted into wheat. Then, that wheat would be divided in weight by Sa’as (units of measurement approximately 3 kg.), so he would Fast one day for each half Sa’a’.

وَ صَوْمُ النَّذْرِ وَاجِبٌ وَ صَوْمُ الِاعْتِكَافِ وَاجِبٌ

And the Fast for the vow is Obligatory; and the Fast for the seclusion in the Mosque (I’tikaaf) is Obligatory.

وَ أَمَّا الصَّوْمُ الْحَرَامُ فَصَوْمُ يَوْمِ الْفِطْرِ وَ يَوْمِ الْأَضْحَى وَ ثَلَاثَةِ أَيَّامٍ مِنْ أَيَّامِ التَّشْرِيقِ

And as for the Prohibited Fasts – So the day of (Eid) Al-Fitr; and the Day of the Sacrifice (during Hajj); and three days from the days of Tashreek (11th, 12th, and 13th of Zilhajj);

وَ صَوْمُ يَوْمِ الشَّكِّ أُمِرْنَا بِهِ وَ نُهِينَا عَنْهُ أُمِرْنَا بِهِ أَنْ نَصُومَهُ مَعَ صِيَامِ شَعْبَانَ وَ نُهِينَا عَنْهُ أَنْ يَنْفَرِدَ الرَّجُلُ بِصِيَامِهِ فِي الْيَوْمِ الَّذِي يَشُكُّ فِيهِ النَّاسُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ صَامَ مِنْ شَعْبَانَ شَيْئاً كَيْفَ يَصْنَعُ قَالَ يَنْوِي لَيْلَةَ الشَّكِّ أَنَّهُ صَائِمٌ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ وَ إِنْ كَانَ مِنْ شَعْبَانَ لَمْ يَضُرَّهُ

And the Fast of the day of doubt. We have been Commanded with it and we have been Prohibited from it. We have been Commanded with it that we should Fast it along with the Fasts of Shaban, and we are Forbidden from it that the man should be solitary with its Fasting during the day in which the people have doubts therein’. So I said to himasws, ‘May I be sacrificed for youasws! Supposing it does not happen to be a Fast from Shaban, anything, how would one deal with it?’ Heasws said: ‘He should intend on the night of the doubt that he is Fasting from Shaban. So if it was from the Month of Ramazaan, it would suffice from it, and if it was from Shaban, it would not harm him’.

فَقُلْتُ وَ كَيْفَ يُجْزِئُ صَوْمُ تَطَوُّعٍ عَنْ فَرِيضَةٍ فَقَالَ لَوْ أَنَّ رَجُلًا صَامَ يَوْماً مِنْ شَهْرِ رَمَضَانَ تَطَوُّعاً وَ هُوَ لَا يَعْلَمُ أَنَّهُ مِنْ شَهْرِ رَمَضَانَ ثُمَّ عَلِمَ بَعْدُ بِذَلِكَ لَأَجْزَأَ عَنْهُ لِأَنَّ الْفَرْضَ إِنَّمَا وَقَعَ عَلَى الْيَوْمِ بِعَيْنِهِ

So I said, ‘And how can a voluntary Fast suffice from an Obligatory one?’ So heasws said: ‘If a man were to Fast a day from the Month of Ramazan voluntarily, and he does not know that it is from the Month of Ramazan, then he comes to know afterwards with that, it would suffice from it, because the Obligation, rather, occurred upon the day exactly’.

وَ صَوْمُ الْوِصَالِ حَرَامٌ وَ صَوْمُ الصَّمْتِ حَرَامٌ وَ صَوْمُ نَذْرِ الْمَعْصِيَةِ حَرَامٌ وَ صَوْمُ الدَّهْرِ حَرَامٌ

And the continuous Fast (for more than a day) is Prohibited; and the Fast of silence is Prohibited; and the Fast of a vow of disobedience is Prohibited; and the Fast of (all) the time is Prohibited.

وَ أَمَّا الصَّوْمُ الَّذِي صَاحِبُهُ فِيهِ بِالْخِيَارِ فَصَوْمُ يَوْمِ الْجُمُعَةِ وَ الْخَمِيسِ وَ صَوْمُ الْبِيضِ وَ صَوْمُ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ بَعْدَ شَهْرِ رَمَضَانَ وَ صَوْمُ يَوْمِ عَرَفَةَ وَ صَوْمُ يَوْمِ عَاشُورَاءَ فَكُلُّ ذَلِكَ صَاحِبُهُ فِيهِ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ

And as for the Fast in which it’s does is with the choice – so it is the Fast on the day of Friday and the Thursday; and the Fast of the whiteness (four days of brightness in the middle of the month); and the Fasts during the six days of Shawwal after the Month of Ramazan; and the Fast during the day of Arafaat; and the Fast during the day of Ashura. So, during all that, it’s doer is with the choice. If he so desires to, he Fasts, and if he so desires to, he breaks.

وَ أَمَّا صَوْمُ الْإِذْنِ فَالْمَرْأَةُ لَا تَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا وَ الْعَبْدُ لَا يَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِ مَوْلَاهُ وَ الضَّيْفُ لَا يَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِ صَاحِبِهِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ نَزَلَ عَلَى قَوْمٍ فَلَا يَصُومُ تَطَوُّعاً إِلَّا بِإِذْنِهِمْ

And as for the Fasts requiring permission – so the wife cannot Fast voluntarily except with the permission of her husband; and the slave cannot Fast voluntarily except with the permission of his master; and the guest cannot Fast voluntarily except with the permission of his host. Rasool-Allahsaww said: ‘The one who lodges upon a people, so he should not Fast voluntarily except with their permission’.

وَ أَمَّا صَوْمُ التَّأْدِيبِ فَأَنْ يُؤْخَذَ الصَّبِيُّ إِذَا رَاهَقَ بِالصَّوْمِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ الْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ النَّهَارِ ثُمَّ قَدِمَ أَهْلَهُ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ وَ لَيْسَ بِفَرْضٍ

And as for the Fasts as a discipline – so the child can be seized with the Fasting as a discipline when he is an adolescent, and it is not with an Obligation; and similar to that is the traveller, when he eats at the beginning of the day, then he proceeds (back) to his family, so he refrains from the remainder of his day, and it is not with an Obligation.

وَ أَمَّا صَوْمُ الْإِبَاحَةِ لِمَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً أَوْ قَاءَ مِنْ غَيْرِ تَعَمُّدٍ فَقَدْ أَبَاحَ اللَّهُ لَهُ ذَلِكَ وَ أَجْزَأَ عَنْهُ صَوْمُهُ

And as for the Permissible Fast, it is for the one who eats or drinks out of forgetfulness, or vomits from other than deliberately, so Allahazwj has Permitted that for him, and his Fast would suffice for him.

وَ أَمَّا صَوْمُ السَّفَرِ وَ الْمَرَضِ فَإِنَّ الْعَامَّةَ قَدِ اخْتَلَفَتْ فِي ذَلِكَ فَقَالَ قَوْمٌ يَصُومُ وَ قَالَ آخَرُونَ لَا يَصُومُ وَ قَالَ قَوْمٌ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ أَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي الْحَالَيْنِ جَمِيعاً فَإِنْ صَامَ فِي السَّفَرِ أَوْ فِي حَالِ الْمَرَضِ فَعَلَيْهِ الْقَضَاءُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ عَلى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ

And as for the Fast of the journey and the illness, so the general Muslims have differed with regards to that. So a group said, ‘He should Fast’, and the others said, ‘He should not Fast’, and a group said, ‘He can Fast if he so desires to, and breaks if he so desires to’. And as for usasws, so weasws are saying that he should break during both the states together. So if he were to Fast during the journey, or during a state of illness, so upon him would be its fulfilment (making up), for Allahazwj Mighty and Majestic is Saying [2:184] but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days’.

فَهَذَا تَفْسِيرُ الصِّيَامِ .

Thus, this is the interpretation of the Fasts’.[320]

بَابُ أَدَبِ الصَّائِمِ

Chapter 11 – Ettiquettes of the Fasting one

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَ بَصَرُكَ وَ شَعْرُكَ وَ جِلْدُكَ وَ عَدَّدَ أَشْيَاءَ غَيْرَ هَذَا وَ قَالَ لَا يَكُونُ يَوْمُ صَوْمِكَ كَيَوْمِ فِطْرِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umey, from Hammad Bin usman, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘Whenever you Fast, so let your hearing, and your vision, and your hair, and your skin, and a number of this other than these, Fast (as well)’. And heasws said: ‘The day of your Fast should not happen to be like the day of your breaking (not Fasting)’.[321]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِجَابِرِ بْنِ عَبْدِ اللَّهِ يَا جَابِرُ هَذَا شَهْرُ رَمَضَانَ مَنْ صَامَ نَهَارَهُ وَ قَامَ وِرْداً مِنْ لَيْلِهِ وَ عَفَّ بَطْنُهُ وَ فَرْجُهُ وَ كَفَّ لِسَانَهُ خَرَجَ مِنْ ذُنُوبِهِ كَخُرُوجِهِ مِنَ الشَّهْرِ فَقَالَ جَابِرٌ يَا رَسُولَ اللَّهِ مَا أَحْسَنَ هَذَا الْحَدِيثَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا جَابِرُ وَ مَا أَشَدَّ هَذِهِ الشُّرُوطَ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said to Jabir Bin Abdullah; ‘O Jabir! This is the Month of Ramazan. The one who Fasts during its days, and stands in response (for Prayers) during its nights, and excuses his belly and his private parts, and restrains his tongue, would come out from his sins just as he comes out from the month’. So Jabir said, ‘O Rasool-Allahsaww! How beautiful is this Hadeeth!’ So Rasool-Allahsaww said: ‘O Jabir! And how difficult are these stipulations (conditions)’.[322]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ وَحْدَهُ ثُمَّ قَالَ قَالَتْ مَرْيَمُ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَوْماً صَمْتاً وَ فِي نُسْخَةٍ أُخْرَى أَيْ صَمْتاً فَإِذَا صُمْتُمْ فَاحْفَظُوا أَلْسِنَتَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ لَا تَنَازَعُوا وَ لَا تَحَاسَدُوا

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘The Fasting is not from the food and the drink alone’. Then said: ‘Maryamas said: [19:26] Surely I have vowed a fast to the Beneficent, i.e., a Fast of silence’. (And in another copy: ‘i.e., silence). Therefore, whenever you Fast, preserve your tongues, and lower your gaze, and neither dispute not envy’. 

قَالَ وَ سَمِعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) امْرَأَةً تَسُبُّ جَارِيَةً لَهَا وَ هِيَ صَائِمَةٌ فَدَعَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِطَعَامٍ فَقَالَ لَهَا كُلِي فَقَالَتْ إِنِّي صَائِمَةٌ فَقَالَ كَيْفَ تَكُونِينَ صَائِمَةً وَ قَدْ سَبَبْتِ جَارِيَتَكِ إِنَّ الصَّوْمَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ

Heasws said: ‘And Rasool-Allahsaww heard a woman insulting a maid of her and she was Fasting. So Rasool-Allahsaww called for the food and said to her: ‘Eat’. So she said, ‘I am Fasting’. So hesaww said: ‘How can you happen to be Fasting and you have insulted your slave girl. The Fast is not from the food and the drink (only)’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَ بَصَرُكَ مِنَ الْحَرَامِ وَ الْقَبِيحِ وَ دَعِ الْمِرَاءَ وَ أَذَى الْخَادِمِ وَ لْيَكُنْ عَلَيْكَ وَقَارُ الصِّيَامِ وَ لَا تَجْعَلْ يَوْمَ صَوْمِكَ كَيَوْمِ فِطْرِكَ .

He (the narrator) said, ‘And Abu Abdullahasws said: ‘Whenever you Fast, so let your hearing, and your vision Fast from the Prohibition and the ugliness, and leave the disputing and hurting the servant, and let the dignity of the Fast be upon you, and do not make the day of your Fasting to be like a day of your breaking (not Fasting)’.[323]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَامَ أَحَدُكُمُ الثَّلَاثَةَ الْأَيَّامِ مِنَ الشَّهْرِ فَلَا يُجَادِلَنَّ أَحَداً وَ لَا يَجْهَلْ وَ لَا يُسْرِعْ إِلَى الْحَلْفِ وَ الْأَيْمَانِ بِاللَّهِ فَإِنْ جَهِلَ عَلَيْهِ أَحَدٌ فَلْيَتَحَمَّلْ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever one of you Fasts for three days from the month, so he should neither dispute, nor act ignorantly, nor be hasty to the oath, and the oath by Allahazwj. So if anyone acts ignorantly upon him, so let him bear it (patiently)’.[324]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ عَبْدٍ صَالِحٍ يُشْتَمُ فَيَقُولُ إِنِّي صَائِمٌ سَلَامٌ عَلَيْكَ لَا أَشْتِمُكَ كَمَا شَتَمْتَنِي إِلَّا قَالَ الرَّبُّ تَبَارَكَ وَ تَعَالَى اسْتَجَارَ عَبْدِي بِالصَّوْمِ مِنْ شَرِّ عَبْدِي فَقَدْ أَجَرْتُهُ مِنَ النَّارِ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘There is none from a righteous servant who is insulted, so he is saying, ‘I am Fasting. Peace be upon you. I shall not insult you just as you have insulted me’, except that The Lordazwj, Blessed and High Says: “Myazwj servant sought Protection with the Fast from the evil of Myazwj servant, so Iazwj have Protected from the Fire”’.[325]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَ لَا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لَا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَ إِنْ كَانَ فِينَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither should you recite ‘الشِّعْرُ’ fictitious stories at night nor should you (narrate) fiction during the Month of Ramazan at night, neither by the night or by the day’. So Ismail said to himasws, ‘O fatherasws! Supposing it (fiction) is regarding usasws?’ Heasws said: ‘And even though it was regarding usasws’.[326]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ عُبَيْدِ بْنِ هَارُونَ قَالَ حَدَّثَنَا أَبُو يَزِيدَ عَنْ حُصَيْنٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) عَلَيْكُمْ فِي شَهْرِ رَمَضَانَ بِكَثْرَةِ الِاسْتِغْفَارِ وَ الدُّعَاءِ فَأَمَّا الدُّعَاءُ فَيُدْفَعُ بِهِ عَنْكُمُ الْبَلَاءُ وَ أَمَّا الِاسْتِغْفَارُ فَيَمْحَى ذُنُوبَكُمْ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Muhammad Bin Ubeyd, from Ubeyd Bin Haroun who said,

‘Abu Yazeed narrated to us, from Husayn, from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘It is upon you, during the Month of Ramazaan, with abundantly seeking of the Forgiveness, and the supplication. So, as for the supplication, the afflictions would be repelled from you, and as for the seeking of the Forgiveness, they would delete your sins’.[327]

وَ بِهَذَا الْإِسْنَادِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا كَانَ شَهْرُ رَمَضَانَ لَمْ يَتَكَلَّمْ إِلَّا بِالدُّعَاءِ وَ التَّسْبِيحِ وَ الِاسْتِغْفَارِ وَ التَّكْبِيرِ فَإِذَا أَفْطَرَ قَالَ اللَّهُمَّ إِنْ شِئْتَ أَنْ تَفْعَلَ فَعَلْتَ .

And by this chain,

‘Heasws said, ‘Aliasws Bin Al-Husaynasws, whenever it was the Month of Ramazaan, would not speak except by the supplication, and the Glorification, and the seeking of the Forgiveness, and the Exclamations of the Greatness (Takbeer). So when heasws would break Fast, heasws said: ‘O Allahazwj! If Youazwj so Desire to Do (something), so Do it’.[328]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَ الشَّرَابِ وَحْدَهُ إِنَّ مَرْيَمَ ( عليها السلام ) قَالَتْ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَمْتاً فَاحْفَظُوا أَلْسِنَتَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ لَا تَحَاسَدُوا وَ لَا تَنَازَعُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.

Ali Bin Muhammad, from Ahmad Bin Muhammad Bin Khalid, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The Fasts are not from the food and the drink alone. Maryamas said [19:26] Surely I have vowed a fast to the Beneficent, i.e., silence. Therefore, preserve your tongues, and lower your gaze, and neither envy nor dispute, for the envy consumes the faith just as the fire consumes the firewood’.[329] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْكَذِبَةُ تَنْقُضُ الْوُضُوءَ وَ تُفَطِّرُ الصَّائِمَ قَالَ قُلْتُ هَلَكْنَا قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ الْكَذِبُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى رَسُولِهِ وَ عَلَى الْأَئِمَّةِ ( عليهم السلام ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The lie breaks the ablution, and breaks the Fast’. I said, ‘We are destroyed’. Heasws said: ‘It is not where you are going with it. But rather, that is the lie upon Allahazwj Mighty and Majestic and upon Hisazwj Rasoolsaww, and upon the Imamsasws’.[330]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ غِيَاثٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ كَرِهَ لِي سِتَّ خِصَالٍ ثُمَّ كَرِهْتُهُنَّ لِلْأَوْصِيَاءِ مِنْ وُلْدِي وَ أَتْبَاعِهِمْ مِنْ بَعْدِي الرَّفَثَ فِي الصَّوْمِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Musa, from Giyas, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said; ‘Allahazwj Disliked six characteristics for mesaww, then Isaww disliked these for the successorsasws from mysaww sonsasws, and theirasws followers from after mesaww, (one of these being) obscenities during the Fasting’.[331]

بَابُ صَوْمِ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

Chapter 12 – The Fast of Rasool-Allahsaww

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ صَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَتَّى قِيلَ مَا يُفْطِرُ ثُمَّ أَفْطَرَ حَتَّى قِيلَ مَا يَصُومُ ثُمَّ صَامَ صَوْمَ دَاوُدَ ( عليه السلام ) يَوْماً وَ يَوْماً لَا ثُمَّ قُبِضَ عَلَى صِيَامِ ثَلَاثَةِ أَيَّامٍ فِي الشَّهْرِ قَالَ إِنَّهُنَّ يَعْدِلْنَ صَوْمَ الشَّهْرِ وَ يَذْهَبْنَ بِوَحَرِ الصَّدْرِ وَ الْوَحَرُ الْوَسْوَسَةُ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww Fasted until it was said, ‘Hesaww would not break’. Then hesaww broke (did not Fast) until it was said, ‘Hesaww will never Fast’. Then hesaww Fasted the Fasts of Dawoodas, one day, and one day not. Then hesaww passed away upon Fasting three days during the month. These (three Fasts) equate to Fasting the (whole) month, and they remove Al-Wahr of the chest, and Al-Wahr is the anxiety’.

قَالَ حَمَّادٌ فَقُلْتُ وَ أَيُّ الْأَيَّامِ هِيَ قَالَ أَوَّلُ خَمِيسٍ فِي الشَّهْرِ وَ أَوَّلُ أَرْبِعَاءَ بَعْدَ الْعَشْرِ مِنْهُ وَ آخِرُ خَمِيسٍ فِيهِ فَقُلْتُ كَيْفَ صَارَتْ هَذِهِ الْأَيَّامُ الَّتِي تُصَامُ فَقَالَ إِنَّ مَنْ قَبْلَنَا مِنَ الْأُمَمِ كَانَ إِذَا نَزَلَ عَلَى أَحَدِهِمُ الْعَذَابُ نَزَلَ فِي هَذِهِ الْأَيَّامِ فَصَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَذِهِ الْأَيَّامَ الْمَخُوفَةَ .

Hammad (the narrator) said, ‘So I said, ‘And which days are these?’ Heasws said: ‘The first Thursday in the month, and the first Wednesday after the ten (days) from it, and the last Thursday in it’. So I said, ‘How did these days come to be the one in which is to be Fasting’. So heasws said: ‘The ones before us from the communities, whenever the Punishment descended upon any one of these, descended during these days. Thus, Rasool-Allahsaww Fasted during these days, out of fear (upon the Punishment on hissaww community’).[332]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوَّلَ مَا بُعِثَ يَصُومُ حَتَّى يُقَالَ مَا يُفْطِرُ وَ يُفْطِرُ حَتَّى يُقَالَ مَا يَصُومُ ثُمَّ تَرَكَ ذَلِكَ وَ صَامَ يَوْماً وَ أَفْطَرَ يَوْماً وَ هُوَ صَوْمُ دَاوُدَ ( عليه السلام ) ثُمَّ تَرَكَ ذَلِكَ وَ صَامَ الثَّلَاثَةَ الْأَيَّامِ الْغُرِّ ثُمَّ تَرَكَ ذَلِكَ وَ فَرَّقَهَا فِي كُلِّ عَشَرَةِ أَيَّامٍ يَوْمَا خَمِيسَيْنِ بَيْنَهُمَا أَرْبِعَاءُ فَقُبِضَ عَلَيْهِ وَ آلِهِ السَّلَامُ وَ هُوَ يَعْمَلُ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, at the beginning of hissaww Sending, was Fasting such until it was said, ‘Hesaww will not be breaking (stop Fasting)’, and hesaww was breaking (not Fasting) until it was said, ‘Hesaww will not be Fasting’. Then hesaww left that and Fasted for one day, and broke (not Fasted) for one day, and it is the Fasting of Dawoodas. Then hesaww left that and Fasted the three days of brightness (13th, 14th & 15th of the month). Then hesaww left that and separated these during every ten days, there being two Thursdays and one Wednesday in between. So hesaww passed away, and hesaww was acting upon that’.[333]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَصُومُ حَتَّى يُقَالَ لَا يُفْطِرُ ثُمَّ صَامَ يَوْماً وَ أَفْطَرَ يَوْماً ثُمَّ صَامَ الْإِثْنَيْنَ وَ الْخَمِيسَ ثُمَّ آلَ مِنْ ذَلِكَ إِلَى صِيَامِ ثَلَاثَةِ أَيَّامٍ فِي الشَّهْرِ الْخَمِيسِ فِي أَوَّلِ الشَّهْرِ وَ أَرْبِعَاءَ فِي وَسَطِ الشَّهْرِ وَ خَمِيسٍ فِي آخِرِ الشَّهْرِ وَ كَانَ يَقُولُ ذَلِكَ صَوْمُ الدَّهْرِ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Jameel Bin Slih, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww was Fasting such, until it was said, ‘Hesaww would not be breaking (not Fasting)’. Then hesaww Fasted one day, and broke one day. Then hesaww Fasted Mondays and Thursdays. Then hesaww transferred from that to the Fasting of three days during the month, the first Thursday at the beginning of the month, and Wednesday in the middle of the month, and Thursday at the end of the month; and hesaww was saying: ‘That is the Fasting of the whole time (whole month)’.

وَ قَدْ كَانَ أَبِي ( عليه السلام ) يَقُولُ مَا مِنْ أَحَدٍ أَبْغَضَ إِلَيَّ مِنْ رَجُلٍ يُقَالُ لَهُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَفْعَلُ كَذَا وَ كَذَا فَيَقُولُ لَا يُعَذِّبُنِي اللَّهُ عَلَى أَنْ أَجْتَهِدَ فِي الصَّلَاةِ كَأَنَّهُ يَرَى أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) تَرَكَ شَيْئاً مِنَ الْفَضْلِ عَجْزاً عَنْهُ .

And myasws fatherasws was saying: ‘There is no one more hateful to measws than a man to whom it is said, ‘Rasool-Allahsaww used to do such and such’, so he is saying, ‘Allahazwj will not Punish me if I strive hard regarding the Prayer’. It is as if he sees that Rasool-Allahsaww neglected something from the preferential acts being frustrated from it’.[334]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنَّ نِسَاءُ النَّبِيِّ ( صلى الله عليه وآله ) إِذَا كَانَ عَلَيْهِنَّ صِيَامٌ أَخَّرْنَ ذَلِكَ إِلَى شَعْبَانَ كَرَاهَةَ أَنْ يَمْنَعْنَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَإِذَا كَانَ شَعْبَانُ صُمْنَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ شَعْبَانُ شَهْرِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The wives of the Prophetsaww, whenever they had compensatory Fasts upon them, would delay that to Shaban in anticipation that Rasool-Allahsaww would forbid them. So whenever it was Shaban, they would Fast these, and Rasool-Allahsaww was saying: ‘Shaban is mysaww month’.[335]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي  عَبْدِ اللَّهِ ( عليه السلام ) هَلْ صَامَ أَحَدٌ مِنْ آبَائِكَ شَعْبَانَ قَالَ خَيْرُ آبَائِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَامَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I said to Abu Abdullahasws, ‘Did any of yourasws forefathersasws Fast during Shaban?’ Heasws said: ‘The best of myasws forefathersasws, Rasool-Allahsaww, Fasted it’.[336]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ صَامَ أَحَدٌ مِنْ آبَائِكَ شَعْبَانَ قَطُّ قَالَ صَامَهُ خَيْرُ آبَائِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws said: ‘Did anyone from yourasws forefathersasws Fast during Shaban at all?’ Heasws said: ‘The best of myasws forefathersasws, Rasool-Allahsaww Fasted it’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Ibn Muskan, from Al Halby, from Abu Abdullahasws – similar to it.

فَأَمَّا الَّذِي جَاءَ فِي صَوْمِ شَعْبَانَ أَنَّهُ سُئِلَ ( عليه السلام ) عَنْهُ فَقَالَ مَا صَامَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَا أَحَدٌ مِنْ آبَائِي قَالَ ذَلِكَ لِأَنَّ قَوْماً قَالُوا إِنَّ صِيَامَهُ فَرْضٌ مِثْلُ صِيَامِ شَهْرِ رَمَضَانَ وَ وُجُوبَهُ مِثْلُ وُجُوبِ شَهْرِ رَمَضَانَ وَ إِنَّ مَنْ أَفْطَرَ يَوْماً مِنْهُ فَعَلَيْهِ مِنَ الْكَفَّارَةِ مِثْلُ مَا عَلَى مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ

So, as for what has come regarding the Fasts of Shaban, heasws was asked about it, so heasws said: ‘Rasool-Allahsaww did not Fast it, nor did anyone from myasws forefathersasws’. Heasws said: ‘That is because a group was saying that Fasting in it is Obligatory like the Fasts of the Month of Ramazan, and its Obligation is like the Obligation of the Month of Ramazan, and that the one who breaks a day from it, so upon him would be the expiation similar to what it would be upon the one who breaks one day from the Month of Ramazan’.

وَ إِنَّمَا قَوْلُ الْعَالِمِ ( عليه السلام ) مَا صَامَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَا أَحَدٌ مِنْ آبَائِي ( عليهم السلام ) أَيْ مَا صَامُوهُ فَرْضاً وَاجِباً تَكْذِيباً لِقَوْلِ مَنْ زَعَمَ أَنَّهُ فَرْضٌ وَ إِنَّمَا كَانُوا يَصُومُونَهُ سُنَّةً فِيهَا فَضْلٌ وَ لَيْسَ عَلَى مَنْ لَمْ يَصُمْهُ شَيْ‏ءٌ

And rather, the words of the Scholarasws: ‘Rasool-Allahsaww did not Fast it, nor did anyone from myasws forefathersasws’, yes, hesaww did not Fast it as an Obligated Obligation, in belying the words of the one who alleged that it is an Obligation. And rather, Fasting it is a Sunnah wherein is virtue, and there is not upon the one who does not Fast it, anything’.[337]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ صَبِيحٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قُبِضَ النَّبِيُّ ( صلى الله عليه وآله ) عَلَى صَوْمِ شَعْبَانَ وَ رَمَضَانَ وَ ثَلَاثَةِ أَيَّامٍ فِي كُلِّ شَهْرٍ أَوَّلِ خَمِيسٍ وَ أَوْسَطِ أَرْبِعَاءَ وَ آخِرِ خَمِيسٍ وَ كَانَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَصُومَانِ ذَلِكَ .

Ahmad Bin Muhammad, from Ali Bin Al Hassan, from Ahmad in Sabeeh, from Anbasa Al Aabid who said,

‘The Prophetsaww passed away upon Fasting Shaban and Ramazaan, and three days during every month – the first Thursday, and the middle Wednesday, and the last Thursday; and Abu Ja’farasws and Abu Abdullahasws, both were Fasting that’.[338]

بَابُ فَضْلِ صَوْمِ شَعْبَانَ وَ صِلَتِهِ بِرَمَضَانَ وَ صِيَامِ ثَلَاثَةِ أَيَّامٍ فِي كُلِّ شَهْرٍ

Chapter 13 – Merits of the Fasts of Shaban and its relating with Ramazan, and the three Fasts during every month

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَمِعْتُ أَبَا  عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ صَوْمُ شَعْبَانَ وَ شَهْرِ رَمَضَانَ مُتَتَابِعَيْنِ تَوْبَةٌ مِنَ اللَّهِ وَ اللَّهِ

A number of our companions, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Salma Sahib Al Sabiry, from Abu Al Sabbah Al Kinany who said,

‘I heard Abu Abdullahasws saying: ‘Fasting Shaban and Month of Ramazaan consecutively, is a (self) punishment from Allahazwj, by Allahazwj!’[339]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ صَوْمُ شَعْبَانَ وَ شَهْرِ رَمَضَانَ مُتَتَابِعَيْنِ تَوْبَةٌ مِنَ اللَّهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Umar Bin Aban, from Al Mufazzal Bin Umar who said,

‘I heard Abu Abdullahasws saying: ‘Fasting Shaban and Month of Ramazan consecutively is a (self) punishment from Allahazwj’.[340]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ وَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَصِلُ مَا بَيْنَ شَعْبَانَ وَ رَمَضَانَ وَ يَقُولُ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةٌ مِنَ اللَّهِ .

A number of our companins, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ali Bin Al Salt, from Zur’at Bin Muhammad, from Sama’at and from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws used to link what is between Shaban and Ramazan, and heasws was saying: ‘Fasting two months consecutively is a (self) punishment from Allahazwj’.[341]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَصُومُ شَعْبَانَ وَ رَمَضَانَ يَصِلُهُمَا وَ يَنْهَى النَّاسَ أَنْ يَصِلُوهُمَا وَ كَانَ يَقُولُ هُمَا شَهْرَا اللَّهِ وَ هُمَا كَفَّارَةٌ لِمَا قَبْلَهُمَا وَ لِمَا بَعْدَهُمَا مِنَ الذُّنُوبِ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Husayn Bin Ulwan, from Amro Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww used to Fast Shaban and Ramazan and was linking the two, and hesaww forbade the people that they link these two, and hesaww was saying; ‘These two are the months of Allahazwj, and they are both an expiation from the sins for what was before them and for what is after them’.[342]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الرَّجُلِ يَصُومُ شَعْبَانَ وَ شَهْرَ رَمَضَانَ فَقَالَ هُمَا الشَّهْرَانِ اللَّذَانِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى شَهْرَيْنِ مُتَتابِعَيْنِ تَوْبَةً مِنَ اللَّهِ قُلْتُ فَلَا يَفْصِلُ بَيْنَهُمَا قَالَ إِذَا أَفْطَرَ مِنَ اللَّيْلِ فَهُوَ فَصْلٌ وَ إِنَّمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا وِصَالَ فِي صِيَامٍ يَعْنِي لَا يَصُومُ الرَّجُلُ يَوْمَيْنِ مُتَوَالِيَيْنِ مِنْ غَيْرِ إِفْطَارٍ وَ قَدْ يُسْتَحَبُّ لِلْعَبْدِ أَنْ لَا يَدَعَ السَّحُورَ .

Ali Bin Muhammad, from one of his companions, from Muhammad Bin Suleyman, from his father who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the man who is Fasting Shaban and Month of Ramazan?’ So heasws said: ‘Both are month for which Allahazwj Blessed and High Said [4:92] two months successively: a penance from Allah’. I said, ‘So he should not keep a gap between the two?’ Heasws said: ‘When he breaks at night, so it is a gap, and rather, Rasool-Allahsaww said: ‘Do not link regarding the Fasts’, meaning, the man should not Fast for two days continuously without breaking, and it is recommended for the servant that he should not leave the pre-dawn meal’.[343]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الصَّوْمِ فِي الْحَضَرِ فَقَالَ ثَلَاثَةُ أَيَّامٍ فِي كُلِّ شَهْرٍ الْخَمِيسُ مِنْ جُمْعَةٍ وَ الْأَرْبِعَاءُ مِنْ جُمْعَةٍ وَ الْخَمِيسُ مِنْ جُمْعَةٍ أُخْرَى وَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) صِيَامُ شَهْرِ الصَّبْرِ وَ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ يَذْهَبْنَ بِبَلَابِلِ الصُّدُورِ وَ صِيَامُ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ صِيَامُ الدَّهْرِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about the Fast during the presence at home, so heasws said: ‘Three days during every month – the Thursday from a week, and the Wednesday from a week, and the Thursday from another week’. And heasws said: ‘Amir Al-Momineenasws said: ‘Fasting a month is the patience, and three days from every month removes temptation from the chests, and Fasting three days from every month is Fasting for the whole time. Allahazwj Mighty and Majestic is Saying [6:160] Whoever comes with a good deed, he shall have ten like it’.[344]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الصِّيَامِ فِي الشَّهْرِ كَيْفَ هُوَ قَالَ ثَلَاثٌ فِي الشَّهْرِ فِي كُلِّ عَشْرٍ يَوْمٌ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها ثَلَاثَةُ أَيَّامٍ فِي الشَّهْرِ صَوْمُ الدَّهْرِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassanasws about the Fasts during the month, how are these (to be done)?’ Heasws said: ‘Three during the month, in every ten days. Allahazwj Blessed and High is Saying [6:160] Whoever comes with a good deed, he shall have ten like it – three days during the month is Fasting for the whole time’.[345]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ مُخَارِقٍ أَبِي جُنَادَةَ السَّلُولِيِّ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَامَ شَعْبَانَ كَانَ لَهُ طُهْراً مِنْ كُلِّ زَلَّةٍ وَ وَصْمَةٍ وَ بَادِرَةٍ قَالَ أَبُو حَمْزَةَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا الْوَصْمَةُ قَالَ الْيَمِينُ فِي الْمَعْصِيَةِ وَ النَّذْرُ فِي الْمَعْصِيَةِ قُلْتُ فَمَا الْبَادِرَةُ قَالَ الْيَمِينُ عِنْدَ الْغَضَبِ وَ التَّوْبَةُ مِنْهَا النَّدَمُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Al Husayn Bin Mukharaq Abu Junada Al Salouly, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww said: ‘The one who Fasts Shaban, for him would be purification from every slip, and Wasima and Badira’. Abu Hamza said, ‘I sid to Abu Ja’farasws, ‘What is Al-Wasima?’ Heasws said: ‘The oath regarding the disobedience and the vow regarding the disobedience’. I said, ‘So what is the Badira?’ Heasws said: ‘The oath during the anger, and the repenting from it, the regret’.[346]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَفْضَلِ مَا جَرَتْ بِهِ السُّنَّةُ فِي التَّطَوُّعِ مِنَ الصَّوْمِ فَقَالَ ثَلَاثَةُ أَيَّامٍ فِي كُلِّ شَهْرٍ الْخَمِيسُ فِي أَوَّلِ الشَّهْرِ وَ الْأَرْبِعَاءُ فِي وَسَطِ الشَّهْرِ وَ الْخَمِيسُ فِي آخِرِ الشَّهْرِ قَالَ قُلْتُ لَهُ هَذَا جَمِيعُ مَا جَرَتْ بِهِ السُّنَّةُ فِي الصَّوْمِ فَقَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I asked Abu Abdullahasws about the most meritorious of what the Sunnah flowed with regarding the voluntary from the Fasts’. So heasws said: ‘Three days during the month – the Thursday in the beginning of the month, and the Wednesday in the middle of the month, and the Thursday in the end of the month’. I said to himasws, ‘This is the entirety of what the Sunnah has flowed with regarding the Fast?’ So heasws said: ‘Yes’.[347]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا جَاءَ فِي الصَّوْمِ فِي يَوْمِ الْأَرْبِعَاءِ فَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّارَ يَوْمَ الْأَرْبِعَاءِ فَأَوْجَبَ صَوْمَهُ لِيُتَعَوَّذَ بِهِ مِنَ النَّارِ .

Ali Bin Ibrahim, from his father, form Hammad, from Hareyz who said,

‘It was said to Abu Abdullahasws, ‘What has come regarding the Fasting during the Wednesday?’ So heasws said: ‘Amir Al-Momineenasws said: ‘Allahazwj Mighty and Majestic Created the Fire on the day of Wednesday, thus its Fasting is Obligated in order to seek Refuge by it, from the Fire’.[348]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْأَحْوَلِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سُئِلَ عَنْ صَوْمِ خَمِيسَيْنِ بَيْنَهُمَا أَرْبِعَاءُ فَقَالَ أَمَّا الْخَمِيسُ فَيَوْمٌ تُعْرَضُ فِيهِ الْأَعْمَالُ وَ أَمَّا الْأَرْبِعَاءُ فَيَوْمٌ خُلِقَتْ فِيهِ النَّارُ وَ أَمَّا الصَّوْمُ فَجُنَّةٌ مِنَ النَّارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Hisham Bin Salim, from Al Ahowl, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww was asked about the Fasting of the two Thursdays, between the two being a Wednesday, so hesaww said: ‘As for the Thursday, so it is a day wherein the deeds are presented, and as for the Wednesday, so it is a day in which the Fire was Created, and as for the Fast, so it is a shield from the Fire’.[349]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّمَا يُصَامُ يَوْمُ الْأَرْبِعَاءِ لِأَنَّهُ لَمْ تُعَذَّبْ أُمَّةٌ فِيمَا مَضَى إِلَّا فِي يَوْمِ الْأَرْبِعَاءِ وَسَطِ الشَّهْرِ فَيُسْتَحَبُّ أَنْ يُصَامَ ذَلِكَ الْيَوْمُ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, one should Fast the day of Wednesday, because no past community has been Punished except during the day of Wednesday in the middle of the month. Thus, it is recommended that one Fasts that day’.[350]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَ فِي أَوَّلِ الشَّهْرِ خَمِيسَانِ فَصُمْ أَوَّلَهُمَا فَإِنَّهُ أَفْضَلُ وَ إِذَا كَانَ فِي آخِرِ الشَّهْرِ خَمِيسَانِ فَصُمْ آخِرَهُمَا فَإِنَّهُ أَفْضَلُ .

Al Husayn Bin Muhammad, from Muhammad Bin Imran, from Ziyad Al Qandy, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said to me: ‘Whenever there are two Thursdays during the beginning of the month, so Fast the first of the two, for it is preferable; and whenever there was two Thursdays during the end of the month, so Fast the last of the two, for it is preferable’.[351]

بَابُ أَنَّهُ يُسْتَحَبُّ السَّحُورُ

Chapter 14 – The pre-dawn meal is recommended

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ السَّحُورِ لِمَنْ أَرَادَ الصَّوْمَ أَ وَاجِبٌ هُوَ عَلَيْهِ فَقَالَ لَا بَأْسَ بِأَنْ لَا يَتَسَحَّرَ إِنْ شَاءَ وَ أَمَّا فِي شَهْرِ رَمَضَانَ فَإِنَّهُ أَفْضَلُ أَنْ يَتَسَحَّرَ نُحِبُّ أَنْ لَا يُتْرَكَ فِي شَهْرِ رَمَضَانَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the pre-dawn meal for the one who intends to Fast, is it Obligatory upon him?’ So heasws said: ‘There is no problem if he does not partake the pre-dawn meal if he so desires to; and as for during the Month of Ramazan, so it is preferable that he partakes the pre-dawn meal. Weasws love it that he does not neglect it during the Month of Ramazan’.[352]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ السَّحُورِ لِمَنْ أَرَادَ الصَّوْمَ فَقَالَ أَمَّا فِي شَهْرِ رَمَضَانَ فَإِنَّ الْفَضْلَ فِي السَّحُورِ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَمَّا فِي التَّطَوُّعِ فَمَنْ أَحَبَّ أَنْ يَتَسَحَّرَ فَلْيَفْعَلْ وَ مَنْ لَمْ يَفْعَلْ فَلَا بَأْسَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at who said,

‘I asked himasws about the pre-dawn meal for the one who intends to Fasting, so heasws said; ‘As for during the Month of Ramazan, so it is preferred with regards to the pre-dawn meal, and even though it may be by drinking from the water; and as for during the voluntary Fasts, so the one who loves that he partakes the pre-dawn meal, so let him do so, and the one who does not do it, so there is no problem’.[353]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) السَّحُورُ بَرَكَةٌ قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَدَعُ أُمَّتِيَ السَّحُورَ وَ لَوْ عَلَى حَشَفَةٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The pre-dawn meal is a Blessing’. Heasws said: ‘And Rasool-Allahsaww said: ‘Mysaww community should not leave the pre-dawn meal, and even if it was upon stems (remaining after harvest)’.[354]

بَابُ مَا يَقُولُ الصَّائِمُ إِذَا أَفْطَرَ

Chapter 15 – What the Fasting one should be saying when he breaks Fast

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا أَفْطَرَ قَالَ اللَّهُمَّ لَكَ صُمْنَا وَ عَلَى رِزْقِكَ أَفْطَرْنَا فَتَقَبَّلْهُ مِنَّا ذَهَبَ الظَّمَأُ وَ ابْتَلَّتِ الْعُرُوقُ وَ بَقِيَ الْأَجْرُ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Ja’farasws, from hisasws forefathersasws that Rasool-Allahsaww, whenever hesaww used to break Fast, said: ‘O Allahazwj! For Youazwj, we Fast, and upon Yourazwj sustenance we break, therefore Accept it from us. The thirst is gone, and the veins are wet, and the Recompense remains (outstanding)’.[355]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ فِي كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عِنْدَ الْإِفْطَارِ إِلَى آخِرِهِ الْحَمْدُ لِلَّهِ الَّذِي أَعَانَنَا فَصُمْنَا وَ رَزَقَنَا فَأَفْطَرْنَا اللَّهُمَّ تَقَبَّلْ مِنَّا وَ أَعِنَّا عَلَيْهِ وَ سَلِّمْنَا فِيهِ وَ تَسَلَّمْهُ مِنَّا فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ الْحَمْدُ لِلَّهِ الَّذِي قَضَى عَنَّا يَوْماً مِنْ شَهْرِ رَمَضَانَ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘One should be saying during every night from the Month of Ramazan, during the breaking of the Fast up to its end, ‘The Praise is for Allahazwj, Who Aided us, so we Fasted, and Graced us, so we broke. O Allahazwj! Accept from us, and Aid us upon it, and Secure us in it, and Receive is from us in ease from Youazwj and good health. The Praise is for Allahazwj, Who Accomplished for us one day from the Month of Ramazan’.[356]

بَابُ صَوْمِ الْوِصَالِ وَ صَوْمِ الدَّهْرِ

Chapter 16 – The continuous Fasting, and Fasting the whole time

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ حَسَّانَ بْنِ مُخْتَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا الْوِصَالُ فِي الصِّيَامِ قَالَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَا وِصَالَ فِي صِيَامٍ وَ لَا صَمْتَ يَوْمٍ إِلَى اللَّيْلِ وَ لَا عِتْقَ قَبْلَ مِلْكٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Hassan Bin Mukhtar who said,

‘I said to Abu Abdullahasws, ‘What is the continuation regarding the Fasting?’ So heasws said: ‘Rasool-Allahsaww said: ‘There is neither a continuation (without breaking Fast) regarding the Fasting, nor a silence for the day up to the night, nor an emancipation before ownership’.[357]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْوِصَالُ فِي الصِّيَامِ أَنْ يَجْعَلَ عَشَاءَهُ سَحُورَهُ .

Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said; ‘The continuation regarding the Fasting is that he makes his dinner as his pre-dawn meal’.[358]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُوَاصِلُ فِي الصِّيَامِ يَصُومُ يَوْماً وَ لَيْلَةً وَ يُفْطِرُ فِي السَّحَرِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fal Bin Shazan, altogether from Ibn Abu Umery, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The continuous regarding the Fasting is that one Fasts a day and a night, and breaks Fast in the pre-dawn meal’.[359]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَوْمِ الدَّهْرِ فَقَالَ لَمْ نَزَلْ نَكْرَهُهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Zurara who said,

‘I asked Abu Abdullahasws about Fasting the whole time, so heasws said: ‘It is not Revealed. Weasws dislike it’.[360]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ صَوْمِ الدَّهْرِ فَكَرِهَهُ وَ قَالَ لَا بَأْسَ أَنْ يَصُومَ يَوْماً وَ يُفْطِرَ يَوْماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about Fasting the whole time, so heasws disliked it and said: ‘There is no problem if one were to Fast for one day, and break (not Fast) for one day’.[361]

بَابُ مَنْ أَكَلَ أَوْ شَرِبَ وَ هُوَ شَاكٌّ فِي الْفَجْرِ أَوْ بَعْدَ طُلُوعِهِ

Chapter 17 – The one who eats or drinks and he doubts regarding the dawn, or after its emergence

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَسَحَّرَ ثُمَّ خَرَجَ مِنْ بَيْتِهِ وَ قَدْ طَلَعَ الْفَجْرُ وَ تَبَيَّنَ قَالَ يُتِمُّ صَوْمَهُ ذَلِكَ ثُمَّ لْيَقْضِهِ فَإِنْ تَسَحَّرَ فِي غَيْرِ شَهْرِ رَمَضَانَ بَعْدَ الْفَجْرِ أَفْطَرَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a man who partook a pre-dawn meal, then went out from his house, and the dawn had emerged and it was clear. Heasws said: ‘He should complete that Fast of his, then let him make up for it. So, if he had taken the pre-dawn meal during other than a Month of Ramazan after the dawn, so he should break’.

ثُمَّ قَالَ إِنَّ أَبِي كَانَ لَيْلَةً يُصَلِّي وَ أَنَا آكُلُ فَانْصَرَفَ فَقَالَ أَمَّا جَعْفَرٌ فَقَدْ أَكَلَ وَ شَرِبَ بَعْدَ الْفَجْرِ فَأَمَرَنِي فَأَفْطَرْتُ ذَلِكَ الْيَوْمَ فِي غَيْرِ شَهْرِ رَمَضَانَ .

Then heasws said: ‘Myasws fatherasws was Praying one night, and Iasws ate. So heasws completed and said: ‘As for Ja’farasws, so heasws has eaten and drunk after the dawn’. So heasws instructed measws, so Iasws broke the Fast of that day (which was) other than the Month of Ramazan’.[362]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَكَلَ وَ شَرِبَ بَعْدَ مَا طَلَعَ الْفَجْرُ فِي شَهْرِ رَمَضَانَ فَقَالَ إِنْ كَانَ قَامَ فَنَظَرَ فَلَمْ يَرَ الْفَجْرَ فَأَكَلَ ثُمَّ عَادَ فَرَأَى الْفَجْرَ فَلْيُتِمَّ صَوْمَهُ وَ لَا إِعَادَةَ عَلَيْهِ وَ إِنْ كَانَ قَامَ فَأَكَلَ وَ شَرِبَ ثُمَّ نَظَرَ إِلَى الْفَجْرِ فَرَأَى أَنَّهُ قَدْ طَلَعَ الْفَجْرُ فَلْيُتِمَّ صَوْمَهُ وَ يَقْضِي يَوْماً آخَرَ لِأَنَّهُ بَدَأَ بِالْأَكْلِ قَبْلَ النَّظَرِ فَعَلَيْهِ الْإِعَادَةُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked himasws about a man who eats and drinks after the emergence of the dawn during a Month of Ramazan. So heasws said: ‘If it was such that he stood and looked (outside for the dawn), but did not see the dawn, so he ate, then returned, so he saw the dawn, so let him complete his Fast, and there is no repeating upon him; but if it was such that he stood up and ate and drank, then looked to the dawn, so he saw that the dawn had emerged, so let him complete his Fast, and he should compensate for it another day, because he began with the eating before looking, so upon him is the repeating’.[363]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) آمُرُ الْجَارِيَةَ أَنْ تَنْظُرَ طَلَعَ الْفَجْرُ أَمْ لَا فَتَقُولُ لَمْ يَطْلُعْ فَآكُلُ ثُمَّ أَنْظُرُهُ فَأَجِدُهُ قَدْ طَلَعَ حِينَ نَظَرَتْ قَالَ تُتِمُّ يَوْمَكَ ثُمَّ تَقْضِيهِ أَمَا إِنَّكَ لَوْ كُنْتَ أَنْتَ الَّذِي نَظَرْتَ مَا كَانَ عَلَيْكَ قَضَاؤُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘I instructed the maid that she looks whether the dawn has emerged or not, So she was saying, ‘It has not emerged’. So I ate, then looked, so I found that it had emerged when she had looked’. Heasws said: ‘You should complete (the Fast of) your day, then compensate for it. But, had it been you who had looked, there would have been nothing upon you’.[364]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ خَرَجَ فِي شَهْرِ رَمَضَانَ وَ أَصْحَابُهُ يَتَسَحَّرُونَ فِي بَيْتٍ فَنَظَرَ إِلَى الْفَجْرِ وَ نَادَاهُمْ فَكَفَّ بَعْضُهُمْ وَ ظَنَّ بَعْضُهُمْ أَنَّهُ يَسْخَرُ فَأَكَلَ فَقَالَ يُتِمُّ صَوْمَهُ وَ يَقْضِي .

Muhammad Bin Ismail, from Al Fazl Bin ShAzan, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about a man who goes out during the Month of Ramazan, and his companions are partaking their pre-dawn meal in the house. So he looks to the dawn and calls out to them, so some of them refrain and some of them think that he is joking. So he eats. So heasws said: ‘He should complete his Fast, and he should make up for it’.[365]

صَفْوَانُ بْنُ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) يَكُونُ عَلَيَّ الْيَوْمُ وَ الْيَوْمَانِ مِنْ شَهْرِ رَمَضَانَ فَأَتَسَحَّرُ مُصْبِحاً أُفْطِرُ ذَلِكَ الْيَوْمَ وَ أَقْضِي مَكَانَ ذَلِكَ الْيَوْمِ يَوْماً آخَرَ أَوْ أُتِمُّ عَلَى صَوْمِ ذَلِكَ الْيَوْمِ وَ أَقْضِي يَوْماً آخَرَ فَقَالَ لَا بَلْ تُفْطِرُ ذَلِكَ الْيَوْمَ لِأَنَّكَ أَكَلْتَ مُصْبِحاً وَ تَقْضِي يَوْماً آخَرَ .

Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I said to Abu Ibrahimasws (7th Imamasws), ‘There happens to be upon me (Fasting for) the day, and the two days from the Month of Ramazan (to make up for). So I take the pre-dawn meal in the morning. Should I break (not Fast) that day, and make up for it in place of that with another day, or should I complete upon the Fast of that day and make up for it with another day?’ So heasws said: ‘No, but you break that day, because you ate in the morning, and you should make up for it another day’.[366]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ شَرِبَ بَعْدَ مَا طَلَعَ الْفَجْرُ وَ هُوَ لَا يَعْلَمُ فِي شَهْرِ رَمَضَانَ قَالَ يَصُومُ يَوْمَهُ ذَلِكَ وَ يَقْضِي يَوْماً آخَرَ وَ إِنْ كَانَ قَضَاءً لِرَمَضَانَ فِي شَوَّالٍ أَوْ فِي غَيْرِهِ فَشَرِبَ بَعْدَ الْفَجْرِ فَلْيُفْطِرْ يَوْمَهُ ذَلِكَ وَ يَقْضِي .

A number of our companions, from Ahmad Bin Muhammad Bin Al Husayn Bin saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about a man who drinks during the Month of Ramazan after the emergence of the dawn and he does not know’. Heasws said; ‘He should Fast that day of his, and he should make up for it another day; and if he was making up for it for Ramazan during Shawwal, or in another (month), so he drinks after the dawn, so let him break that day of his, and he should make up for it’.[367]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ قَامَا فَنَظَرَا إِلَى الْفَجْرِ فَقَالَ أَحَدُهُمَا هُوَ ذَا وَ قَالَ الْآخَرُ مَا أَرَى شَيْئاً قَالَ فَلْيَأْكُلِ الَّذِي لَمْ يَسْتَبِنْ لَهُ الْفَجْرُ وَ قَدْ حَرُمَ عَلَى الَّذِي زَعَمَ أَنَّهُ رَأَى الْفَجْرَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ كُلُوا وَ اشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked himasws about two men who stand to look at the dawn. So, one of the two says, ‘It is that’, and the other one says, ‘I do not see a thing’. Heasws said: ‘So, let him eat, the one for whom the dawn had not been evident, and it is forbidden (to eat) upon the one who claimed that he had seen the dawn. Allahazwj Mighty and Majestic is Saying [2:187] and eat and drink until the white thread becomes distinct from the black thread at Dawn’.[368]

بَابُ الْفَجْرِ مَا هُوَ وَ مَتَى يَحِلُّ وَ مَتَى يَحْرُمُ الْأَكْلُ

Chapter 18 – The dawn – what it is, and when is the eating Permissible and when is it Prohibited

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَذَّنَ ابْنُ أُمِّ مَكْتُومٍ لِصَلَاةِ الْغَدَاةِ وَ مَرَّ رَجُلٌ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ يَتَسَحَّرُ فَدَعَاهُ أَنْ يَأْكُلَ مَعَهُ فَقَالَ يَا رَسُولَ اللَّهِ قَدْ أَذَّنَ الْمُؤَذِّنُ لِلْفَجْرِ فَقَالَ إِنَّ هَذَا ابْنُ أُمِّ مَكْتُومٍ وَ هُوَ يُؤَذِّنُ بِلَيْلٍ فَإِذَا أَذَّنَ بِلَالٌ فَعِنْدَ ذَلِكَ فَأَمْسِكْ .

Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Al A’ala Bin Razeyn, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Ibn Am Maktoum recited the Azan for the morning Prayer, and a man passed by Rasool-Allahsaww, and hesaww was partaking a pre-dawn meal. So hesaww invited him that he eats with him, but he said, ‘O Rasool-Allahsaww! The Muezzin has called the Azan for the dawn’. So hesaww said: ‘This is Ibn Am Maktoum, and he is reciting Azan at night. However, when Bilal recites Azan, so during that, you refrain’.[369]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَجْرُ هُوَ الَّذِي إِذَا رَأَيْتَهُ مُعْتَرِضاً كَأَنَّهُ بَيَاضُ سُورَى .

Ali Bin Ibrahim, from his father, from Ali Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘The dawn, it is which, when you see it unobstructed, it is as if it is a white edge’.[370]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَيْطِ الْأَبْيَضِ مِنَ الْخَيْطِ الْأَسْوَدِ فَقَالَ بَيَاضُ النَّهَارِ مِنْ سَوَادِ اللَّيْلِ قَالَ وَ كَانَ بِلَالٌ يُؤَذِّنُ لِلنَّبِيِّ ( صلى الله عليه وآله ) وَ ابْنُ أُمِّ مَكْتُومٍ وَ كَانَ أَعْمَى يُؤَذِّنُ بِلَيْلٍ وَ يُؤَذِّنُ بِلَالٌ حِينَ يَطْلُعُ الْفَجْرُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا سَمِعْتُمْ صَوْتَ بِلَالٍ فَدَعُوا الطَّعَامَ وَ الشَّرَابَ فَقَدْ أَصْبَحْتُمْ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the (distinction of the) white thread from the black thread. So heasws said: (It is) the whiteness of the day from the blackness of the night’. Heasws said: ‘Bilal used to call the Azan for the Prophetsaww, and Ibn Am Maktoum, and he was blind, would call the Azan at night, and Bilal would call the Azan when the dawn emerged. So the Prophetsaww said: ‘When you hear Bilal, so leave the food and the drink, for it would have become a morning’.[371]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ تَعَالَى أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسائِكُمْ الْآيَةَ فَقَالَ نَزَلَتْ فِي خَوَّاتِ بْنِ جُبَيْرٍ الْأَنْصَارِيِّ وَ كَانَ مَعَ النَّبِيِّ ( صلى الله عليه وآله ) فِي الْخَنْدَقِ وَ هُوَ صَائِمٌ

Muhammad Bin Ismail, from Al Fazl Bin ShAzan, and Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin yahya, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the Words of Allahazwj the Exalted [2:187] It is made lawful to you to go to your wives on the night of the Fast – the Verse. Heasws said: ‘It was Revealed regarding Khawwat Bin Jubeyr Al-Ansary, and he was with the Prophetsaww during the (battle of) Khandaq, and he was Fasting.

فَأَمْسَى وَ هُوَ عَلَى تِلْكَ الْحَالِ وَ كَانُوا قَبْلَ أَنْ تَنْزِلَ هَذِهِ الْآيَةُ إِذَا نَامَ أَحَدُهُمْ حُرِّمَ عَلَيْهِ الطَّعَامُ وَ الشَّرَابُ فَجَاءَ خَوَّاتٌ إِلَى أَهْلِهِ حِينَ أَمْسَى فَقَالَ هَلْ عِنْدَكُمْ طَعَامٌ فَقَالُوا لَا لَا تَنَمْ حَتَّى نُصْلِحَ لَكَ طَعَاماً فَاتَّكَأَ فَنَامَ فَقَالُوا لَهُ قَدْ فَعَلْتَ قَالَ نَعَمْ فَبَاتَ عَلَى تِلْكَ الْحَالِ

So evening came and he was upon that state, and it was such that before the Revelation of this Verse, whenever one of them fell asleep, the food and drink was Prohibited upon him. So Khawwat went over to his family when it was evening, so he said, ‘Is there anything (to eat) with you?’ So they said, ‘No, do not sleep until we prepare the food for you’. So he reclined and fell asleep. So they said to him, you have done it (fell asleep)?’ He said, ‘Yes’. So he spent the night upon that state (hungry and thirsty).

فَأَصْبَحَ ثُمَّ غَدَا إِلَى الْخَنْدَقِ فَجَعَلَ يُغْشَى عَلَيْهِ فَمَرَّ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا رَأَى الَّذِي بِهِ أَخْبَرَهُ كَيْفَ كَانَ أَمْرُهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ الْآيَةَ وَ كُلُوا وَ اشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

So, in the morning, he went over to the ditch, and fainting overcame him. So, Rasool-Allahsaww passed by him. So when hesaww saw that which was with him, he informed him of how his matter was. So Allahazwj Mighty and Majestic Sent down the Verse regarding him [2:187] and eat and drink until the white thread becomes distinct from the black thread at Dawn’.[372]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ مَتَى يَحْرُمُ الطَّعَامُ وَ الشَّرَابُ عَلَى الصَّائِمِ وَ تَحِلُّ الصَّلَاةُ صَلَاةُ الْفَجْرِ فَقَالَ إِذَا اعْتَرَضَ الْفَجْرُ وَ كَانَ كَالْقُبْطِيَّةِ الْبَيْضَاءِ فَثَمَّ يَحْرُمُ الطَّعَامُ وَ يَحِلُّ الصِّيَامُ وَ تَحِلُّ الصَّلَاةُ صَلَاةُ الْفَجْرِ قُلْتُ فَلَسْنَا فِي وَقْتٍ إِلَى أَنْ يَطْلُعَ شُعَاعُ الشَّمْسِ فَقَالَ هَيْهَاتَ أَيْنَ تَذْهَبُ تِلْكَ صَلَاةُ الصِّبْيَانِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I asked Abu Abdullahasws, so I said, ‘When does the food and drink become Prohibited upon the Fasting one and the Prayer becomes Permissible, the Dawn Prayer?’ So heasws said: ‘When the dawn presents itself, it would be like the white Coptic fabric, so from then the food becomes Prohibited, and the Fast opens, and the Prayer becomes Permissible, the Dawn Prayer’. I said, ‘So we are not with time until the emergence of the rays of the sun?’ So heasws said: ‘Far be it! Where are you going? That is the Prayer of the children’.[373]

بَابُ مَنْ ظَنَّ أَنَّهُ لَيْلٌ فَأَفْطَرَ قَبْلَ اللَّيْلِ

Chapter 19 – The one who thinks it is night, so he breaks Fast before the night

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ قَوْمٍ صَامُوا شَهْرَ رَمَضَانَ فَغَشِيَهُمْ سَحَابٌ أَسْوَدُ عِنْدَ غُرُوبِ الشَّمْسِ فَظَنُّوا أَنَّهُ لَيْلٌ فَأَفْطَرُوا ثُمَّ إِنَّ السَّحَابَ انْجَلَى فَإِذَا الشَّمْسُ فَقَالَ عَلَى الَّذِي أَفْطَرَ صِيَامُ ذَلِكَ الْيَوْمِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَتِمُّوا الصِّيامَ إِلَى اللَّيْلِ فَمَنْ أَكَلَ قَبْلَ أَنْ يَدْخُلَ اللَّيْلُ فَعَلَيْهِ قَضَاؤُهُ لِأَنَّهُ أَكَلَ مُتَعَمِّداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the people who are Fasting the Month of Ramazan, so the black cloud overcomes them during the setting of the sun. So they think that it is night, so they break Fast. Then the clouds move away, so the sun is (still) there’. So heasws said: ‘It is upon those that break the Fast, the (making up for) the Fast of that day. Allahazwj Mighty and Majestic is Saying [2:187] complete the Fast till night. So the one who eats before the entry of the night, so upon him is its making up, because he ate deliberately’.[374]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ وَ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْمٍ صَامُوا شَهْرَ رَمَضَانَ فَغَشِيَهُمْ سَحَابٌ أَسْوَدُ عِنْدَ غُرُوبِ الشَّمْسِ فَرَأَوْا أَنَّهُ اللَّيْلُ فَأَفْطَرَ بَعْضُهُمْ ثُمَّ إِنَّ السَّحَابَ انْجَلَى فَإِذَا الشَّمْسُ قَالَ عَلَى الَّذِي أَفْطَرَ صِيَامُ ذَلِكَ الْيَوْمِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَتِمُّوا الصِّيامَ إِلَى اللَّيْلِ فَمَنْ أَكَلَ قَبْلَ أَنْ يَدْخُلَ اللَّيْلُ فَعَلَيْهِ قَضَاؤُهُ لِأَنَّهُ أَكَلَ مُتَعَمِّداً .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Abu Baseer and Sama’at,

(It has been narrated) from Abu Abdullahasws regarding a group of people who are Fasting the Month of Ramazan, so the black cloud overcomes them during the setting of the sun. So they see it as being night, and some of them break the Fast. Then the clouds move away, so the sun is (still) there. Heasws said: ‘It is upon those who break (to make up for) the Fast of that day. Allahazwj Mighty and Majestic is Saying [2:187] complete the Fast till night. So the one who eats before the entry of the night, so upon him is its making up, because he ate deliberately’.[375]

بَابُ وَقْتِ الْإِفْطَارِ

Chapter 20 – The time for breaking the Fast

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَقْتُ سُقُوطِ الْقُرْصِ وَ وُجُوبِ الْإِفْطَارِ مِنَ الصِّيَامِ أَنْ يَقُومَ بِحِذَاءِ الْقِبْلَةِ وَ يَتَفَقَّدَ الْحُمْرَةَ الَّتِي تَرْتَفِعُ مِنَ الْمَشْرِقِ فَإِذَا جَازَتْ قِمَّةَ الرَّأْسِ إِلَى نَاحِيَةِ الْمَغْرِبِ فَقَدْ وَجَبَ الْإِفْطَارُ وَ سَقَطَ الْقُرْصُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa Bin Ubeyd, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The time of the fall of the disc (sun) and the Obligation of breaking from the Fasts is that, one stands facing the Qiblah and inspects the redness which rises from the east. So when it passes overhead towards the direction of the west, so the breaking of the Fast is Obligated, and the disc falls (sun sets)’.[376]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ ابْنِ عُرْوَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا غَابَتِ الْحُمْرَةُ مِنْ هَذَا الْجَانِبِ يَعْنِي نَاحِيَةَ الْمَشْرِقِ فَقَدْ غَابَتِ الشَّمْسُ فِي شَرْقِ الْأَرْضِ وَ غَرْبِهَا .

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bi Muhammad, altogether from Ibn Abu Umeyr, from Al Qasim Ibn Urwat, from Bureyd Bin MUawiya who said,

‘I heard Abu Ja’farasws saying: ‘When the redness disappears from this side, meaning the direction of the east, so the sun has disappeared in the east of the earth and its west’.[377]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْإِفْطَارِ قَبْلَ الصَّلَاةِ أَوْ بَعْدَهَا قَالَ إِنْ كَانَ مَعَهُ قَوْمٌ يَخْشَى أَنْ يَحْبِسَهُمْ عَنْ عَشَائِهِمْ فَلْيُفْطِرْ مَعَهُمْ وَ إِنْ كَانَ غَيْرُ ذَلِكَ فَلْيُصَلِّ وَ لْيُفْطِرْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the breaking of the Fast before the Prayer or after it. Heasws said: ‘If it was such that with him are a group of people, he is fearing withholding them from their dinner, so let him break Fast along with them, but if it was other than that, so let him Pray, and let him break the Fast (after offering Salaat)’.[378]

بَابُ مَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً فِي شَهْرِ رَمَضَانَ

Chapter 21 – The one who eats or drinks out of forgetfulness during the Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ نَسِيَ فَأَكَلَ وَ شَرِبَ ثُمَّ ذَكَرَ قَالَ لَا يُفْطِرْ إِنَّمَا هُوَ شَيْ‏ءٌ رَزَقَهُ اللَّهُ عَزَّ وَ جَلَّ فَلْيُتِمَّ صَوْمَهُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a man who forgot, so he ate and drank, then remembered. Heasws said: ‘He should not break the Fast. But rather, it is something Allahazwj Mighty and Majestic Graced him, so let him complete his Fast’.[379]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ صَامَ فِي شَهْرِ رَمَضَانَ فَأَكَلَ وَ شَرِبَ نَاسِياً قَالَ يُتِمُّ صَوْمَهُ وَ لَيْسَ عَلَيْهِ قَضَاؤُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about a man who Fasts in the Month of Ramazan, so he eats and drinks out of forgetfulness. Heasws said: ‘Let him complete his Fast, and there is not making up for it upon him’.[380]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَنْسَى فَيَأْكُلُ فِي شَهْرِ رَمَضَانَ قَالَ يُتِمُّ صَوْمَهُ فَإِنَّمَا هُوَ شَيْ‏ءٌ أَطْعَمَهُ اللَّهُ إِيَّاهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullahasws regarding the man who forgets, so he eats during the Month of Ramazan. Heasws said: ‘He should complete his Fast. So, rather, it is something which Allahazwj has Fed it to him’.[381]

بَابُ مَنْ أَفْطَرَ مُتَعَمِّداً مِنْ غَيْرِ عُذْرٍ أَوْ جَامَعَ مُتَعَمِّداً فِي شَهْرِ رَمَضَانَ

Chapter 22 – The one breaks Fast deliberately from without an excuse, or copulates deliberately during the Month of Ramazan

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً يَوْماً وَاحِداً مِنْ غَيْرِ عُذْرٍ قَالَ يُعْتِقُ نَسَمَةً أَوْ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ يُطْعِمُ سِتِّينَ مِسْكِيناً فَإِنْ لَمْ يَقْدِرْ تَصَدَّقَ بِمَا يُطِيقُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding a man who breaks a Fast from the Month of Ramazan deliberately for one day, without an excuse. Heasws said: ‘He should either emancipate a person, or Fasts two months consecutively, or feed sixty poor ones. So if he is not able, he should give in charity with whatever he can afford to’.[382]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً فَقَالَ إِنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ هَلَكْتُ يَا رَسُولَ اللَّهِ فَقَالَ مَا لَكَ فَقَالَ النَّارَ يَا رَسُولَ اللَّهِ قَالَ وَ مَا لَكَ قَالَ وَقَعْتُ عَلَى أَهْلِي قَالَ تَصَدَّقْ وَ اسْتَغْفِرْ فَقَالَ الرَّجُلُ فَوَ الَّذِي عَظَّمَ حَقَّكَ مَا تَرَكْتُ فِي الْبَيْتِ شَيْئاً لَا قَلِيلًا وَ لَا كَثِيراً

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin ShAzan, altogether from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having been asked about a man who breaks a Fast for a day from the Month of Ramazan, deliberately. So heasws said: ‘A man came over to the Prophetsaww, so he said, ‘I am destroyed, O Rasool-Allahsaww!’ So hesaww said: ‘What is the matter?’ So he said, ‘The Fire, O Rasool-Allahsaww!’ Hesaww said: ‘And what is the matter?’ He said, ‘I fell upon my wife’. Hesaww said: ‘Give in charity and seek Forgiveness’. So the man said, ‘By the Oneazwj Who Magnified yoursaww rights, nothing is left in the house, neither less nor more’.

قَالَ فَدَخَلَ رَجُلٌ مِنَ النَّاسِ بِمِكْتَلٍ مِنْ تَمْرٍ فِيهِ عِشْرُونَ صَاعاً يَكُونُ عَشَرَةَ أَصْوُعٍ بِصَاعِنَا فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خُذْ هَذَا التَّمْرَ فَتَصَدَّقْ بِهِ فَقَالَ يَا رَسُولَ اللَّهِ عَلَى مَنْ أَتَصَدَّقُ بِهِ وَ قَدْ أَخْبَرْتُكَ أَنَّهُ لَيْسَ فِي بَيْتِي قَلِيلٌ وَ لَا كَثِيرٌ قَالَ فَخُذْهُ وَ أَطْعِمْهُ عِيَالَكَ وَ اسْتَغْفِرِ اللَّهَ

Heasws said: ‘A man from the people came over with a sack of dates in which were twenty Sa’as (a unit of measurement), which happens to be ten Sa’as by (the measurement) of our Sa’as’. So Rasool-Allahsaww said to him: ‘Take these dates and give in charity with it’. So he said, ‘O Rasool-Allahsaww! Whom shall I give it in charity with it, and I have informed yousaww that there is neither in my house anything less nor more?’ Hesaww said: ‘So take it and feed it to your dependents and seek Forgiveness of Allahazwj’.

قَالَ فَلَمَّا خَرَجْنَا قَالَ أَصْحَابُنَا إِنَّهُ بَدَأَ بِالْعِتْقِ فَقَالَ أَعْتِقْ أَوْ صُمْ أَوْ تَصَدَّقْ .

He (the narrator) said, ‘So when we came out, our companions said, ‘It has to be begun with the emancipation’. So heasws said: ‘Emancipate, or Fast, or charity’.[383]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ وَقَعَ عَلَى أَهْلِهِ فِي شَهْرِ رَمَضَانَ فَلَمْ يَجِدْ مَا يَتَصَدَّقُ بِهِ عَلَى سِتِّينَ مِسْكِيناً قَالَ يَتَصَدَّقُ بِقَدْرِ مَا يُطِيقُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding a man who falls upon his wife during the Month of Ramazan, so he cannot find what he can give in charity with, to sixty poor ones. Heasws said: ‘He should give in charity with whatever he can afford to’.[384]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَعْبَثُ بِأَهْلِهِ فِي شَهْرِ رَمَضَانَ حَتَّى يُمْنِيَ قَالَ عَلَيْهِ مِنَ الْكَفَّارَةِ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Abdullahasws about the man who played with his wife during the Month of Ramazan until he discharged. Heasws said: ‘Upon him is the expiation similar to what is upon the one who copulates’.[385]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ شَهِدَ عَلَيْهِ شُهُودٌ أَنَّهُ أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ ثَلَاثَةَ أَيَّامٍ قَالَ يُسْأَلُ هَلْ عَلَيْكَ فِي إِفْطَارِكَ فِي شَهْرِ رَمَضَانَ إِثْمٌ فَإِنْ قَالَ لَا فَإِنَّ عَلَى الْإِمَامِ أَنْ يَقْتُلَهُ وَ إِنْ قَالَ نَعَمْ فَإِنَّ عَلَى الْإِمَامِ أَنْ يَنْهَكَهُ ضَرْباً .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Bureyd Al Ijaly who said,

‘Abu Ja’farasws was asked about a man against whom witnesses testified that he had broken a Fast during the Month of Ramazan for three days. Heasws said: ‘He would be asked, ‘Is there a sin upon you regarding your breaking the Fast during the Month of Ramazan?’ So if he says, ‘No’, then it would be upon the Imamasws that heasws kills him; and if he says, ‘Yes’, so it would be upon the Imamasws that heasws reprimands him by lashes’.[386]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ وُجِدَ فِي شَهْرِ رَمَضَانَ وَ قَدْ أَفْطَرَ ثَلَاثَ مَرَّاتٍ وَ قَدْ رُفِعَ إِلَى الْإِمَامِ ثَلَاثَ مَرَّاتٍ قَالَ يُقْتَلُ فِي الثَّالِثَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about a man who was found breaking the Fast, three times during the Month of Ramazan, and it had been raised to the Imamasws three times. Heasws said: ‘Heasws would kill him during the third (offense)’.[387]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ سُوقَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُلَاعِبُ أَهْلَهُ أَوْ جَارِيَتَهُ وَ هُوَ فِي قَضَاءِ شَهْرِ رَمَضَانَ فَيَسْبِقُهُ الْمَاءُ فَيُنْزِلُ قَالَ عَلَيْهِ مِنَ الْكَفَّارَةِ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ فِي شَهْرِ رَمَضَانَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Sowqat, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the man who played with his wife, or his slave girl, and it was during the making up of a Fast of the Month of Ramazan, so his water descended. Heasws said: ‘Upon him would be the expiation similar to what is upon the one who copulates during the Month of Ramazan’.[388]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً قَالَ يَتَصَدَّقُ بِعِشْرِينَ صَاعاً وَ يَقْضِي مَكَانَهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked himasws about a man who breaks a Fast of a day from the Month of Ramazan, deliberately. Heasws: ‘He should give in charity with twenty Sa’a, and he should fulfil (another Fast) in its place’.[389]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَتَى امْرَأَتَهُ وَ هُوَ صَائِمٌ وَ هِيَ صَائِمَةٌ فَقَالَ إِنْ كَانَ اسْتَكْرَهَهَا فَعَلَيْهِ كَفَّارَتَانِ وَ إِنْ كَانَتْ طَاوَعَتْهُ فَعَلَيْهِ كَفَّارَةٌ وَ عَلَيْهَا كَفَّارَةٌ وَ إِنْ كَانَ أَكْرَهَهَا فَعَلَيْهِ ضَرْبُ خَمْسِينَ سَوْطاً نِصْفِ الْحَدِّ وَ إِنْ كَانَتْ طَاوَعَتْهُ ضُرِبَ خَمْسَةً وَ عِشْرِينَ سَوْطاً وَ ضُرِبَتْ خَمْسَةً وَ عِشْرِينَ سَوْطاً .

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws regarding a man who went to his wife and he was Fasting and she was Fasting. So heasws said: ‘If it was such that she had disliked it, so upon him would be two expiations; and if it was such that she was willing, so upon him would be an expiation and upon her would be an expiation; and if it was such that he had coerced her, so upon him would be the whipping of fifty lashes, being half the Legal Penaly (Hadd); and if it was that she was willing, he would be whipped twenty five lashes, and she would be whipped twenty five lashes’.[390]

بَابُ الصَّائِمِ يُقَبِّلُ أَوْ يُبَاشِرُ

Chapter 23 – The Fasting one either kisses, or foreplays

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَمَسُّ مِنَ الْمَرْأَةِ شَيْئاً أَ يُفْسِدُ ذَلِكَ صَوْمَهُ أَوْ يَنْقُضُهُ فَقَالَ إِنَّ ذَلِكَ يُكْرَهُ لِلرَّجُلِ الشَّابِّ مَخَافَةَ أَنْ يَسْبِقَهُ الْمَنِيُّ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a man who touches something from the woman, would it spoil his Fast or break it?’ So heasws said: ‘That is disliked for the young man for fear that the may discharge’.[391]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَنْقُضُ الْقُبْلَةُ الصَّوْمَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail from Al Fazl Bin ShAzan, altogether, rom Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The kissing does not break the Fast’.[392]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الصَّائِمِ يُقَبِّلُ الْجَارِيَةَ وَ الْمَرْأَةَ فَقَالَ أَمَّا الشَّيْخُ الْكَبِيرُ مِثْلِي وَ مِثْلُكَ فَلَا بَأْسَ وَ أَمَّا الشَّابُّ الشَّبِقُ فَلَا لِأَنَّهُ لَا يُؤْمَنُ وَ الْقُبْلَةُ إِحْدَى الشَّهْوَتَيْنِ قُلْتُ فَمَا تَرَى فِي مِثْلِي تَكُونُ لَهُ الْجَارِيَةُ فَيُلَاعِبُهَا فَقَالَ لِي إِنَّكَ لَشَبِقٌ يَا أَبَا حَازِمٍ كَيْفَ طُعْمُكَ قُلْتُ إِنْ شَبِعْتُ أَضَرَّنِي وَ إِنْ جُعْتُ أَضْعَفَنِي قَالَ كَذَلِكَ أَنَا فَكَيْفَ أَنْتَ وَ النِّسَاءَ قُلْتُ وَ لَا شَيْ‏ءَ قَالَ وَ لَكِنِّي يَا أَبَا حَازِمٍ مَا أَشَاءُ شَيْئاً أَنْ يَكُونَ ذَلِكَ مِنِّي إِلَّا فَعَلْتُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Bin Al No’man, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the Fasting one who kisses the slave girl and the wife?’ So heasws said: ‘As for the old man like measws and like you, so there is no problem, and as for the young man, so no, because he would not be safe, and the kissing is one of the two lustful desires’. I said, ‘So what is yourasws view regarding the likes of me who happens to have the slave girl for him, so he plays with her?’ So heasws said to me: ‘Do you need it, O Abu Hazim? How is your food intake?’ I said, ‘If I am satiated, it harms me, and if I am hungry, it weakens me’. Heasws said: ‘Iasws am like that. So, how are you and the women?’ I said, ‘And there is nothing’. Heasws said: ‘But Iasws, O Abu Hazim, whatever Iasws so desire to, that happens from measws, until Iasws do it’.[393]

بَابٌ فِيمَنْ أَجْنَبَ بِاللَّيْلِ فِي شَهْرِ رَمَضَانَ وَ غَيْرِهِ فَتَرَكَ الْغُسْلَ إِلَى أَنْ يُصْبِحَ أَوِ احْتَلَمَ بِاللَّيْلِ أَوِ النَّهَارِ

Chapter 24 – Regarding one who comes to be with sexual impurity at night during the Month of Ramazan and others, so he neglects the washing up to the morning, or bed-wets at night or during the day

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ احْتَلَمَ أَوَّلَ اللَّيْلِ أَوْ أَصَابَ مِنْ أَهْلِهِ ثُمَّ نَامَ مُتَعَمِّداً فِي شَهْرِ رَمَضَانَ حَتَّى أَصْبَحَ قَالَ يُتِمُّ صَوْمَهُ ذَلِكَ ثُمَّ يَقْضِيهِ إِذَا أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ وَ يَسْتَغْفِرُ رَبَّهُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdllahasws having said regarding a man who bed-wets at the beginning of the night, or attains from his wife, then he sleeps deliberately during the Month of Ramazan, until the morning. Heasws said: ‘He should complete that Fast of his, then he should make up for it, when he broke a Fast from the Month of Ramazan, and he should seek Forgiveness of his Lordazwj’.[394]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ الْجَارِيَةَ فِي شَهْرِ رَمَضَانَ ثُمَّ يَنَامُ قَبْلَ أَنْ يَغْتَسِلَ قَالَ يُتِمُّ صَوْمَهُ وَ يَقْضِي ذَلِكَ الْيَوْمَ إِلَّا أَنْ يَسْتَيْقِظَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَإِنِ انْتَظَرَ مَاءً يُسَخَّنُ أَوْ يَسْتَقِي فَطَلَعَ الْفَجْرُ فَلَا يَقْضِي يَوْمَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the man who touches the slave girl during the Month of Ramazan, then he sleeps before he washes. Heasws said: ‘He should complete his Fast and he should make up for the Fast of that day, except if he wakes up before the emergence of the dawn. So if he waits for the water to warm up, or to be drawn, so the dawn emerges, then there is no making up for (the Fast of) his day’.[395]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُجْنِبُ ثُمَّ يَنَامُ حَتَّى يُصْبِحَ أَ يَصُومُ ذَلِكَ الْيَوْمَ تَطَوُّعاً فَقَالَ أَ لَيْسَ هُوَ بِالْخِيَارِ مَا بَيْنَهُ وَ بَيْنَ نِصْفِ النَّهَارِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws about the man comes to be with sexual impurity, then he sleeps until the morning. Can he Fast that day voluntarily?’ So heasws said: ‘Is he not with the choice what is between him and what is between half the day?’

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحْتَلِمُ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ يُتِمُّ صَوْمَهُ كَمَا هُوَ فَقَالَ لَا بَأْسَ .

He (the narrator) said, ‘And I asked himasws about the man who bed wets during the day in the Month of Ramazan, he complete his Fast just as he is.’ So heasws said: ‘There is no problem’.[396]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنِ ابْنِ سِنَانٍ قَالَ كَتَبَ أَبِي إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ يَقْضِي شَهْرَ رَمَضَانَ وَ قَالَ إِنِّي أَصْبَحْتُ بِالْغُسْلِ وَ أَصَابَتْنِي جَنَابَةٌ فَلَمْ أَغْتَسِلْ حَتَّى طَلَعَ الْفَجْرُ فَأَجَابَهُ ( عليه السلام ) لَا تَصُمْ هَذَا الْيَوْمَ وَ صُمْ غَداً .

Ahmad Bin Muhammad, from Al Hajjal, from Ibn Sinan who said,

‘My father wrote to Abu Abdullahasws, and he was making up for the (Fast of the) Month of Ramazan, and said, ‘I woke up in the morning with the washing, the sexual impurity hit me, so I did not wash until the emergence of the dawn’. So heasws answered him: ‘Do not Fast this day, and Fast the next day’.[397]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُجْنِبُ بِاللَّيْلِ فِي شَهْرِ رَمَضَانَ فَنَسِيَ أَنْ يَغْتَسِلَ حَتَّى يَمْضِيَ بِذَلِكَ جُمْعَةٌ أَوْ يَخْرُجَ شَهْرُ رَمَضَانَ قَالَ عَلَيْهِ قَضَاءُ الصَّلَاةِ وَ الصَّوْمِ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Ibrahim, Bin Maymoun who said,

‘I asked Abu Abdullahasws about the man who came to be with sexual impurity at night during the Month of Ramazan, so he forgot that he should be washing until that week was past, or he came out from the Month of Ramazan. Heasws said: ‘Upon him is the making up for the Prayer and the Fast’.[398]

بَابُ كَرَاهِيَةِ الِارْتِمَاسِ فِي الْمَاءِ لِلصَّائِمِ

Chapter 25 – Abhorrence for the immersion into the water for the Fasting one

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّائِمُ يَسْتَنْقِعُ فِي الْمَاءِ وَ لَا يَرْتَمِسُ رَأْسُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The Fasting-one can stay still in the water, and (but) he cannot immerse his head into the water’.[399]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ لَا يَرْتَمِسُ الصَّائِمُ وَ لَا الْمُحْرِمُ رَأْسُهُ فِي الْمَاءِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither can the Fasting one nor one in Ihraam can immerse his head into the water’.[400]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الصَّائِمُ يَسْتَنْقِعُ فِي الْمَاءِ وَ يَصُبُّ عَلَى رَأْسِهِ وَ يَتَبَرَّدُ بِالثَّوْبِ وَ يَنْضَحُ بِالْمِرْوَحَةِ وَ يَنْضَحُ الْبُورِيَاءَ تَحْتَهُ وَ لَا يَغْمِسُ رَأْسَهُ فِي الْمَاءِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The Fasting one can stay still in the water and he can pour water upon his head, and he can cool himself with the (wet) clothes, and he can sprinkle (cool himself) with the ventilator, and he can sprinkle (cool himself) with the blower beneath him, but he cannot immerse his head into the water (to cool himself)’.[401]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْهَيْثَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا تُلْزِقْ ثَوْبَكَ إِلَى جَسَدِكَ وَ هُوَ رَطْبٌ وَ أَنْتَ صَائِمٌ حَتَّى تَعْصِرَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Haysam, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘Do not attach clothes upon your body while they are wet, and you are Fasting, until your wring them (first)’.[402]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّائِمِ يَسْتَنْقِعُ فِي الْمَاءِ قَالَ لَا بَأْسَ وَ لَكِنْ لَا يَنْغَمِسُ فِيهِ وَ الْمَرْأَةُ لَا تَسْتَنْقِعُ فِي الْمَاءِ لِأَنَّهَا تَحْمِلُ الْمَاءَ بِفَرْجِهَا .

Muhammad Bin Yahya, and someone else from Muhammad Bin Ahmad, from Al Sayyari, from Muhammad Bin Ali Al Hamdany, from Hanan Bin Sadeyr who said,

‘I asked Abu Abdullahasws about the Fasting one staying still in the water. Heasws said: ‘There is no problem, but he should not immerse himself into it; and the woman should neither stay still in the water because she would carry the water with her private part’.[403]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُثَنًّى الْحَنَّاطِ وَ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّائِمِ يَرْتَمِسُ فِي الْمَاءِ قَالَ لَا وَ لَا الْمُحْرِمُ

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Musna Al Hannat and Al Hassan Al Sayqal who said,

‘I asked Abu Abdullahasws about the Fasting one immersing himself into the water. Heasws said: ‘No, and neither can the one in Ihraam’.

قَالَ وَ سَأَلْتُهُ عَنِ الصَّائِمِ يَلْبَسُ الثَّوْبَ الْمَبْلُولَ قَالَ لَا .

He (the narrator) said, ‘And I asked himasws about the Fasting one wearing the dripping wet clothes. Heasws said: ‘No’.[404]

بَابُ الْمَضْمَضَةِ وَ الِاسْتِنْشَاقِ لِلصَّائِمِ

Chapter 26 – The rinsing of the mouth and the inhalation, for the Fasting one

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّائِمِ يَتَوَضَّأُ لِلصَّلَاةِ فَيَدْخُلُ الْمَاءُ حَلْقَهُ فَقَالَ إِنْ كَانَ وُضُوؤُهُ لِصَلَاةِ فَرِيضَةٍ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ كَانَ وُضُوؤُهُ لِصَلَاةِ نَافِلَةٍ فَعَلَيْهِ الْقَضَاءُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad,

(It has been narrated) from Abu Abdullahasws regarding the Fasting one performing ablution for the Prayer, so the water enters into his throat. So heasws said: ‘If his ablution was for the Obligatory Prayer, so there is nothing upon him, but if his ablution was for an optional Prayer, so upon him is the making up for it’.[405]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّائِمِ يَتَمَضْمَضُ قَالَ لَا يَبْلَعْ رِيقَهُ حَتَّى يَبْزُقَ ثَلَاثَ مَرَّاتٍ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abu Jameela, from Zayd,

(It has been narrated) from Abdullahasws regarding the Fasting one rinsing his mouth. Heasws said: ‘He should not swallow his saliva until he spits it out three times’.[406]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي الصَّائِمِ يَتَمَضْمَضُ وَ يَسْتَنْشِقُ قَالَ نَعَمْ وَ لَكِنْ لَا يُبَالِغْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding the Fasting one rinsing his mouth and inhaling. Heasws said: ‘Yes, but he should not swallow’.[407]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ عَنْ يُونُسَ قَالَ الصَّائِمُ فِي شَهْرِ رَمَضَانَ يَسْتَاكُ مَتَى شَاءَ وَ إِنْ تَمَضْمَضَ فِي وَقْتِ فَرِيضَتِهِ فَدَخَلَ الْمَاءُ حَلْقَهُ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ قَدْ تَمَّ صَوْمُهُ وَ إِنْ تَمَضْمَضَ فِي غَيْرِ وَقْتِ فَرِيضَةٍ فَدَخَلَ الْمَاءُ حَلْقَهُ فَعَلَيْهِ الْإِعَادَةُ وَ الْأَفْضَلُ لِلصَّائِمِ أَنْ لَا يَتَمَضْمَضَ .

A number of our companions, from Sahl Bin Ziyad, from Al Rayyan Bin Al Salt, from Yunus who said,

‘The Fasting one can brush his teeth whenever he so desires to, and if he rinses his mouth during a time of Obligatory Prayers, and the water enters into his throat, so there is nothing upon him, and he can complete his Fast; and if he were to rinse his mouth during a time other than that of an Obligatory Prayer, and the water enters into his throat, so upon him would be the repeating, and it is better for the Fasting one if he does not rinse his mouth’.[408]

بَابُ الصَّائِمِ يَتَقَيَّأُ أَوْ يَذْرَعُهُ الْقَيْ‏ءُ أَوْ يَقْلِسُ

Chapter 27 – The Fasting one vomits or nauseates the vomit, or regurgitates

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَقَيَّأَ الصَّائِمُ فَعَلَيْهِ قَضَاءُ ذَلِكَ الْيَوْمِ وَ إِنْ ذَرَعَهُ مِنْ غَيْرِ أَنْ يَتَقَيَّأَ فَلْيُتِمَّ صَوْمَهُ .

Muhammad Bin Ismail, from Al Fazl Bin ShAzan and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Ibn Muskam, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Fasting one vomits, so upon him would be the making up for that day, and if he nauseates from without vomiting, so let him complete his Fast’.[409]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَقَيَّأَ الصَّائِمُ فَقَدْ أَفْطَرَ وَ إِنْ ذَرَعَهُ مِنْ غَيْرِ أَنْ يَتَقَيَّأَ فَلْيُتِمَّ صَوْمَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Fasting-one vomits, so he has broken his Fast, and if he nauseates from without vomiting, so let him complete his Fast’.[410]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الَّذِي يَذْرَعُهُ الْقَيْ‏ءُ وَ هُوَ صَائِمٌ قَالَ يُتِمُّ صَوْمَهُ وَ لَا يَقْضِي .

Muhammad Bin Ismail, from Al Fazl Bin ShAzan, from Ibn Abu Umeyr, from Muawiya,

(It has been narrated) from Abu Abdullahasws regarding the one who nauseates to vomit (but does not), and he is Fasting. Heasws said: ‘Let him complete his Fast and the does not have to make up for it’.[411]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةً عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَخْرُجُ مِنْ جَوْفِهِ الْقَلْسُ حَتَّى يَبْلُغَ الْحَلْقَ ثُمَّ يَرْجِعُ إِلَى جَوْفِهِ وَ هُوَ صَائِمٌ قَالَ لَيْسَ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who regurgitates from inside him until it reaches his throat, then he returns it back into his inside, and he is Fasting. Heasws said: ‘It is not with anything’.[412]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنِ الْقَلْسِ يُفَطِّرُ الصَّائِمَ قَالَ لَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws was asked about the regurgitation, would the Fasting one break his Fast?’ Heasws said: ‘No’.[413]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْقَلْسِ وَ هِيَ الْجُشْأَةُ يَرْتَفِعُ الطَّعَامُ مِنْ جَوْفِ الرَّجُلِ مِنْ غَيْرِ أَنْ يَكُونَ تَقَيَّأَ وَ هُوَ قَائِمٌ فِي الصَّلَاةِ قَالَ لَا يَنْقُضُ ذَلِكَ وُضُوءَهُ وَ لَا يَقْطَعُ صَلَاتَهُ وَ لَا يُفَطِّرُ صِيَامَهُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the regurgitation, and it is the belching which raises the food from inside the man, from without it becoming a vomit, and he is standing during the Prayer. Heasws said: ‘That would not break his ablution, nor would it cut off his Prayer, nor would it break his Fast’.[414]

بَابٌ فِي الصَّائِمِ يَحْتَجِمُ وَ يَدْخُلُ الْحَمَّامَ

Chapter 28 – Regarding the Fasting one who gets cupping done and he enters the bathhouse

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ أَ يَحْتَجِمُ فَقَالَ إِنِّي أَتَخَوَّفُ عَلَيْهِ أَ مَا يَتَخَوَّفُ عَلَى نَفْسِهِ قُلْتُ مَا ذَا يَتَخَوَّفُ عَلَيْهِ قَالَ الْغَشَيَانَ أَوْ تَثُورَ بِهِ مِرَّةٌ قُلْتُ أَ رَأَيْتَ إِنْ قَوِيَ عَلَى ذَلِكَ وَ لَمْ يَخْشَ شَيْئاً قَالَ نَعَمْ إِنْ شَاءَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Fasting-one, can he get cupping done?’ So heasws said: ‘Iasws fear upon him. Does he not fear upon himself?’ I said, ‘What is that which he should be fearing upon?’ Heasws said: ‘The fainting, or by it the bile would be stirred’. I said, ‘What is yourasws view if he is strong upon that and he does not fear anything?’ Heasws said: ‘Yes, if he so desires to’.[415]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحِجَامَةِ لِلصَّائِمِ قَالَ نَعَمْ إِذَا لَمْ يَخَفْ ضَعْفاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the cupping for the Fasting one. Heasws said: ‘Yes, when he does not fear weakness’.[416]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَدْخُلُ الْحَمَّامَ وَ هُوَ صَائِمٌ فَقَالَ لَا بَأْسَ مَا لَمْ يَخْشَ ضَعْفاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having been asked about the man who enters the bathhouse and he is Fasting. So heasws said: ‘There is no problem for as long as he does not fear weakness’.[417]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَدْخُلُ الْحَمَّامَ وَ هُوَ صَائِمٌ قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the man who enters the bathhouse and he is Fasting. Heasws said; ‘There is no problem’.[418]

بَابٌ فِي الصَّائِمِ يَسْعُطُ وَ يَصُبُّ فِي أُذُنِهِ الدُّهْنَ أَوْ يَحْتَقِنُ

Chapter 29 – Regarding the Fasting one who sniffs, and he pours the oil into his ears or is injected

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ يَشْتَكِي أُذُنَهُ يَصُبُّ فِيهَا الدَّوَاءَ قَالَ لَا بَأْسَ بِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Fasting-one complaining about his ears (aching), so he pours the medicine in them. Heasws There is no problem with it’.[419]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّائِمِ يَصُبُّ فِي أُذُنِهِ الدُّهْنَ قَالَ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Umeyr, from Hammad who said,

‘I asked Abu Abdullahasws about the Fasting one who pours the oil into his ears. Heasws said; ‘There is no problem with it’.[420]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَنَّهُ سَأَلَهُ عَنِ الرَّجُلِ يَحْتَقِنُ تَكُونُ بِهِ الْعِلَّةُ فِي شَهْرِ رَمَضَانَ فَقَالَ الصَّائِمُ لَا يَجُوزُ لَهُ أَنْ يَحْتَقِنَ .

A number of our companions, from Sahl Bin Ziyad,

(It has been narrated) from Ahmad Bin Muhammad who asked about the man who is injected as he happens to be with the illness during the Month of Ramazan. So heasws said: ‘The Fasting one, it is not allowed for him that he injects’.[421]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّائِمِ يَحْتَجِمُ وَ يَصُبُّ فِي أُذُنِهِ الدُّهْنَ قَالَ لَا بَأْسَ إِلَّا السُّعُوطَ فَإِنَّهُ يُكْرَهُ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Ahmad Bin Al Hassan, from his father, from Ali Bin Rabaat, from Ibn Muskan, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about the Fasting one who gets cupping done, and he pours the oil into his ears. Heasws said: ‘There is no problem except for the snuff, for it is disliked’.[422]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ وَ الْمَرْأَةِ هَلْ يَصْلُحُ لَهُمَا أَنْ يَسْتَدْخِلَا الدَّوَاءَ وَ هُمَا صَائِمَانِ قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Musaasws Bin Ja’farasws, said, ‘I asked himasws about the man and the woman, is it correct for them that the medication is inserted into them and they are both Fasting?’ Heasws said; ‘There is no problem’.[423]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) مَا تَقُولُ فِي التَّلَطُّفِ يَسْتَدْخِلُهُ الْإِنْسَانُ وَ هُوَ صَائِمٌ فَكَتَبَ لَا بَأْسَ بِالْجَامِدِ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Muhammad Bin Al Husayn, from his father who said,

‘I wrote to Abu Al-Hassanasws, ‘What are youasws saying regarding the enema which the human being has inserted and he is Fasting’. So heasws wrote: ‘There is no problem with the solids’.[424]

بَابُ الْكُحْلِ وَ الذَّرُورِ لِلصَّائِمِ

Chapter 30 – The Kohl and the powder for the Fasting one

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ الْفَرَّاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الصَّائِمِ يَكْتَحِلُ قَالَ لَا بَأْسَ بِهِ لَيْسَ بِطَعَامٍ وَ لَا شَرَابٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Suleyman Al Fara’a, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding the Fasting-one who applies Kohl (in the eyes). Heasws said: ‘There is no problem with it. It is neither a food nor a drink’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ الْفَرَّاءِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleyman Al Fara’a, from someone else, (It has been narrated) from Abu Ja’farasws – similar to it.[425]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَمَّنْ يُصِيبُهُ الرَّمَدُ فِي شَهْرِ رَمَضَانَ هَلْ يَذُرُّ عَيْنَهُ بِالنَّهَارِ وَ هُوَ صَائِمٌ قَالَ يَذُرُّهَا إِذَا أَفْطَرَ وَ لَا يَذُرُّهَا وَ هُوَ صَائِمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Saeed Al Ashary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about the one who is hit by conjunctivitis during the Month of Ramazan, can he sprinkle his eyes by the day and he is Fasting?’ Heasws said: ‘He can sprinkle when he breaks Fast but he cannot sprinkle it and he is Fasting’.[426]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْكُحْلِ لِلصَّائِمِ فَقَالَ إِذَا كَانَ كُحْلًا لَيْسَ فِيهِ مِسْكٌ وَ لَيْسَ لَهُ طَعْمٌ فِي الْحَلْقِ فَلَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked himasws about the Kohl for the Fasting one. So heasws said: ‘When the Kohl was such that there is Musk in it, and there is no food to be in his throat, so there is no problem with it’.[427]

بَابُ السِّوَاكِ لِلصَّائِمِ

Chapter 31 – The toothbrushing for the Fasting one

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السِّوَاكِ لِلصَّائِمِ فَقَالَ نَعَمْ يَسْتَاكُ أَيَّ النَّهَارِ شَاءَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the tooth-brushing. So heasws said: ‘Yes, he can brush teeth whichever time of the day he so desires to’.[428]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ يَسْتَاكُ بِالْمَاءِ قَالَ لَا بَأْسَ بِهِ وَ قَالَ لَا يَسْتَاكُ بِسِوَاكٍ رَطْبٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Fasting-one who brushes the teeth with the water. Heasws said: ‘There is no problem with it’. And heasws said: ‘He should not brush with the wet toothstick’.[429]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ لِلصَّائِمِ أَنْ يَسْتَاكَ بِسِوَاكٍ رَطْبٍ وَ قَالَ لَا يَضُرُّ أَنْ يَبُلَّ سِوَاكَهُ بِالْمَاءِ ثُمَّ يَنْفُضَهُ حَتَّى لَا يَبْقَى فِيهِ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having disliked for the Fasting that he brushes with the wet tooth-stick, and said: ‘There is no harm if he dampens his tooth-stick with the water, then he shakes is until there does not remain anything in it’.[430]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الصَّائِمِ يَنْزِعُ ضِرْسَهُ قَالَ لَا وَ لَا يُدْمِي فَاهُ وَ لَا يَسْتَاكُ بِعُودٍ رَطْبٍ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Ssadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws regarding the Fasting-one who gets his tooth extracted. Heasws said: ‘No, nor should he bleed his mouth, nor should he brush with wet stick’.[431]

بَابُ الطِّيبِ وَ الرَّيْحَانِ لِلصَّائِمِ

Chapter 32 – The perfume and the aroma for the Fasting one

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ كَرِهَ الْمِسْكَ أَنْ يَتَطَيَّبَ بِهِ الصَّائِمُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws, from hisasws fatherasws that Aliasws disliked that the Musk be applied with by the Fasting one’.[432]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ دَاوُدَ بْنِ إِسْحَاقَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَنْهَى عَنِ النَّرْجِسِ فَقُلْتُ جُعِلْتُ فِدَاكَ لِمَ ذَلِكَ فَقَالَ لِأَنَّهُ رَيْحَانُ الْأَعَاجِمِ وَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّ الْأَعَاجِمَ كَانَتْ تَشَمُّهُ إِذَا صَامُوا وَ قَالُوا إِنَّهُ يُمْسِكُ الْجُوعَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Dawood Bin Is’haq Al Haza’a, from Muhammad Bin Al Fayz who said,

‘I heard Abu Abdullahasws forbid from the daffodils. So I said, ‘May I be sacrificed for youasws! Why is that so?’ So heasws said: ‘Because it is an aroma of the non-Arabs’. And, one of our companions informed me that the non-Arabs used to smell it when they were Fasting, and said, ‘It restrains the hunger’.[433]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صَامَ تَطَيَّبَ بِالطِّيبِ وَ يَقُولُ الطِّيبُ تُحْفَةُ الصَّائِمِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Fazl Al Nowfaly, from Al Hassan Bin Rashid who said,

‘Abu Abdullahasws, whenever heasws Fasted, applied the perfume, and heasws was saying: ‘The perfume is a gift of the Fasting one’.[434]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الصَّائِمُ يَشَمُّ الرَّيْحَانَ وَ الطِّيبَ قَالَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘The Fasting one smells the aroma and the perfume. Heasws said: ‘There is no problem with it’.

وَ رُوِيَ أَنَّهُ لَا يَشَمُّ الرَّيْحَانَ لِأَنَّهُ يُكْرَهُ لَهُ أَنْ يَتَلَذَّذَ بِهِ .

And it is reported that heasws did not smell the aromas because it was disliked for himasws that heasws derive pleasure with it.[435]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَائِضُ تَقْضِي الصَّلَاةَ قَالَ لَا قُلْتُ تَقْضِي الصَّوْمَ قَالَ نَعَمْ قُلْتُ مِنْ أَيْنَ جَاءَ ذَا قَالَ إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ قُلْتُ وَ الصَّائِمُ يَسْتَنْقِعُ فِي الْمَاءِ قَالَ نَعَمْ قُلْتُ فَيَبُلُّ ثَوْباً عَلَى جَسَدِهِ قَالَ لَا قُلْتُ مِنْ أَيْنَ جَاءَ ذَا قَالَ مِنْ ذَاكَ قُلْتُ الصَّائِمُ يَشَمُّ الرَّيْحَانَ قَالَ لَا لِأَنَّهُ لَذَّةٌ وَ يُكْرَهُ لَهُ أَنْ يَتَلَذَّذَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Rashid who said,

‘I said to Abu Abdullahasws, ‘The menstruating woman has to make up the (missed) Prayer?’ Heasws said: ‘No’. I said, ‘She has to make up the Fast?’ Heasws said: ‘Yes’. I said, ‘From where has that come about?’ Heasws said: ‘The first one who anlogised was Ibleesla’. I said, ‘And the Fasting one can stay still in the water?’ Heasws said: ‘Yes’. I said, ‘So, can he wear wet clothes upon his body?’ Heasws said: ‘No’. I said, ‘From where has that come about?’ Heasws said: ‘From that’. I said, ‘The Fasting one can smell the aromas?’ Heasws said: ‘No, because he would derive pleasure, and heasws disliked it for himselfasws that he derives pleasure’.[436]

بَابُ مَضْغِ الْعِلْكِ لِلصَّائِمِ

Chapter 33 – Chewing gum for the Fasting one

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ الصَّائِمُ يَمْضَغُ الْعِلْكَ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘The Fasting-one, can he chew the gum?’ Heasws said: ‘No’.[437]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا مُحَمَّدُ إِيَّاكَ أَنْ تَمْضَغَ عِلْكاً فَإِنِّي مَضَغْتُ الْيَوْمَ عِلْكاً وَ أَنَا صَائِمٌ فَوَجَدْتُ فِي نَفْسِي مِنْهُ شَيْئاً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Ja’farasws said: ‘O Muhammad! Beware of chewing Ilka (a type of gum) for Iasws chewed Ilka today and Iasws was Fasting, so Iasws found something from it in myselfasws’.[438]

بَابٌ فِي الصَّائِمِ يَذُوقُ الْقِدْرَ وَ يَزُقُّ الْفَرْخَ

Chapter 34 – Regarding the Fasting one who tastes (from) the cooking pot, and tastes (for) the chicks (young children)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمَرْأَةِ الصَّائِمَةِ تَطْبُخُ الْقِدْرَ فَتَذُوقُ الْمَرَقَةَ تَنْظُرُ إِلَيْهِ فَقَالَ لَا بَأْسَ قَالَ وَ سُئِلَ عَنِ الْمَرْأَةِ يَكُونُ لَهَا الصَّبِيُّ وَ هِيَ صَائِمَةٌ فَتَمْضَغُ الْخُبْزَ وَ تُطْعِمُهُ فَقَالَ لَا بَأْسَ وَ الطَّيْرَ إِنْ كَانَ لَهَا .

Ali Bin Ibrahi, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about the Fasting woman cooking in the pot, so she tastes the stock awaiting over it. So heasws said: ‘There is no problem’. He (the narrator) said, ‘And heasws was asked about the woman who happens to have the child for her, and she is Fasting, so she chews the bread and feeds it to him. So heasws said: ‘There is no problem, and the bird, if there was one for her’.[439]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ لِلطَّبَّاخِ وَ الطَّبَّاخَةِ أَنْ يَذُوقَ الْمَرَقَ وَ هُوَ صَائِمٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Al Husayn Bin Ziyad,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem for the male cook and the female cook if they taste the broth, and he is (they are) Fasting’.[440]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فَاطِمَةَ صَلَّى اللَّهُ عَلَيْهَا كَانَتْ تَمْضَغُ لِلْحَسَنِ ثُمَّ لِلْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ هِيَ صَائِمَةٌ فِي شَهْرِ رَمَضَانَ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said that Syeda Fatimaasws would chew for Al-Hassanasws, then Al-Husaynasws, and sheasws was Fasting during the Month of Ramazan’.[441]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّائِمِ يَذُوقُ الشَّيْ‏ءَ وَ لَا يَبْلَعُهُ قَالَ لَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ali Bin No’man, from Saeed Al A’araj who said,

‘I asked Abu Abdullahasws about the Fasting-one who tastes the thing, and does not swallow it’. Heasws said: ‘No’.[442]

بَابٌ فِي الصَّائِمِ يَزْدَرِدُ نُخَامَتَهُ وَ يَدْخُلُ حَلْقَهُ الذُّبَابُ

Chapter 35 – Regarding the Fasting-one who swallows his mucus and the fly enters into his throat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَزْدَرِدَ الصَّائِمُ نُخَامَتَهُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the Fasting one swallowing his own mucus’.[443]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ سُئِلَ عَنِ الذُّبَابِ يَدْخُلُ حَلْقَ الصَّائِمِ قَالَ لَيْسَ عَلَيْهِ قَضَاءٌ لِأَنَّهُ لَيْسَ بِطَعَامٍ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws that Aliasws was asked about the fly entering throat of the Fasting one. Heasws said: ‘There is no making up for it upon him, because it is not food’.[444]

بَابٌ فِي الرَّجُلِ يَمُصُّ الْخَاتَمَ وَ الْحَصَاةَ وَ النَّوَاةَ

Chapter 36 – Regarding the man who sucks the ring, and the pebble, and the date stone

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَعْطَشُ فِي شَهْرِ رَمَضَانَ قَالَ لَا بَأْسَ بِأَنْ يَمُصَّ الْخَاتَمَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the man who gets thirsty in the Month of Ramaan. Heasws said: ‘There is no problem if he were to suck the ring’.[445]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْخَاتَمُ فِي فَمِ الصَّائِمِ لَيْسَ بِهِ بَأْسٌ فَأَمَّا النَّوَاةُ فَلَا .

Ahmad Bin Muhammad, from Ali Bin Al Hassan, from Muhassan Bin Ahmad, from Yunus Bin Yaqoub who said,

‘I heard Abu Abdullahasws saying: ‘The ring in the mouth of the Fasting one, is not with a problem. But, as for the date-stone, so no’.[446]

بَابُ الشَّيْخِ وَ الْعَجُوزِ يَضْعُفَانِ عَنِ الصَّوْمِ

Chapter 37 – The old man and the old woman who are weakened from the Fasting

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ قَالَ الشَّيْخُ الْكَبِيرُ وَ الَّذِي يَأْخُذُهُ الْعُطَاشُ وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً قَالَ مِنْ مَرَضٍ أَوْ عُطَاشٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [2:184] and those who are not able to do it may effect a redemption by feeding a poor person, said: ‘The old man, and the those seized by the thirst’. And about the Words of the Mighty and Majestic [58:4] then as for him who is not able, let him feed sixty needy ones, heasws said: ‘Out of sickness or thirst’.[447]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الشَّيْخِ الْكَبِيرِ وَ الْعَجُوزِ الْكَبِيرَةِ الَّتِي تَضْعُفُ عَنِ الصَّوْمِ فِي شَهْرِ رَمَضَانَ قَالَ تَصَدَّقُ فِي كُلِّ يَوْمٍ بِمُدِّ حِنْطَةٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Malik Bin Utba Al Hashimy who said,

‘I asked Abu Al-Hassanasws about the old man and the old woman whom are weakened from the Fasting during the Month of Ramazan. Heasws said: ‘They should give in charity every day with a handful of wheat’.[448]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَبِيرٍ ضَعُفَ عَنْ صَوْمِ شَهْرِ رَمَضَانَ قَالَ يَتَصَدَّقُ كُلَّ يَوْمٍ بِمَا يُجْزِئُ مِنْ طَعَامِ مِسْكِينٍ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,

‘I asked himasws about an old man weakened from Fasting the Month of Ramazan. Heasws said: ‘He should give in charity every day with what suffices as a meal of a poor one’.[449]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الشَّيْخُ الْكَبِيرُ وَ الَّذِي بِهِ الْعُطَاشُ لَا حَرَجَ عَلَيْهِمَا أَنْ يُفْطِرَا فِي شَهْرِ رَمَضَانَ وَ يَتَصَدَّقُ كُلُّ وَاحِدٍ مِنْهُمَا فِي كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ وَ لَا قَضَاءَ عَلَيْهِمَا فَإِنْ لَمْ يَقْدِرَا فَلَا شَيْ‏ءَ عَلَيْهِمَا .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The old man and the one who is with the thirst, there is no blame upon them if they break (not Fast) during the Month of Ramazan, and each one of them should give in charity during each day with a handful of food, and there is no making up for it upon them. But, if they are not able to, then there is nothing upon them both’.[450]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعامُ مِسْكِينٍ قَالَ الَّذِينَ كَانُوا يُطِيقُونَ الصَّوْمَ فَأَصَابَهُمْ كِبَرٌ أَوْ عُطَاشٌ أَوْ شِبْهُ ذَلِكَ فَعَلَيْهِمْ لِكُلِّ يَوْمٍ مُدٌّ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:184] and those who are not able to do it may effect a redemption by feeding a poor person, said: ‘Those who were able to tolerate the Fasting, but old age has hit them, or thirst, or something resembling that, so upon them, for each days, is a handful (of food to be fed to the poor)’.[451]

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُصِيبُهُ الْعُطَاشُ حَتَّى يَخَافَ عَلَى نَفْسِهِ قَالَ يَشْرَبُ بِقَدْرِ مَا يُمْسِكُ بِهِ رَمَقَهُ وَ لَا يَشْرَبُ حَتَّى يَرْوَى .

Ahmad Bin Idrees, and someone else from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar,

(It has been narrated) from Abu Abdullahasws regarding the man who is hit by thirst to the extent that he fears upon himself. Heasws said: ‘He can drink by a measurement of what he can hold his breath with, and he should not drink to the extent that he his quenched’.[452]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لَنَا فَتَيَاتٍ وَ شُبَّاناً لَا يَقْدِرُونَ عَلَى الصِّيَامِ مِنْ شِدَّةِ مَا يُصِيبُهُمْ مِنَ الْعَطَشِ قَالَ فَلْيَشْرَبُوا بِقَدْرِ مَا تَرْوَى بِهِ نُفُوسُهُمْ وَ مَا يَحْذَرُونَ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Al Mufazzal Bin Umar who said,

‘I said to Abu Abdullahasws that we have young women and young men who are not able upon the Fasting from the intensity of what hits them from the thirst. Heasws said: ‘So let them drink by a measurement of what their selves can be quenched with and what they are being cautious of’.[453]

بَابُ الْحَامِلِ وَ الْمُرْضِعِ يَضْعُفَانِ عَنِ الصَّوْمِ

Chapter 38 – The pregnant, and the breast-feeder who are weakened from the Fasting

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْحَامِلُ الْمُقْرِبُ وَ الْمُرْضِعُ الْقَلِيلَةُ اللَّبَنِ لَا حَرَجَ عَلَيْهِمَا أَنْ يُفْطِرَا فِي شَهْرِ رَمَضَانَ لِأَنَّهُمَا لَا تُطِيقَانِ الصَّوْمَ وَ عَلَيْهِمَا أَنْ يَتَصَدَّقَ كُلُّ وَاحِدٍ مِنْهُمَا فِي كُلِّ يَوْمٍ يُفْطِرُ فِيهِ بِمُدٍّ مِنْ طَعَامٍ وَ عَلَيْهِمَا قَضَاءُ كُلِّ يَوْمٍ أَفْطَرَتَا فِيهِ تَقْضِيَانِهِ بَعْدُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘The pregnant one, close (to giving birth), and the breast-feeder of little milk, there is no blame upon them if they break (not Fast) during the Month of Ramazan, because they are not able to tolerate the Fast, and upon them is that they should give in charity, each one of them, during each day they don’t Fast therein, with a handful of food, and upon them both is the making up for each day they don’t Fast therein, which they can make up afterwards’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim, from Abu Ja’farasws – similar to it.[454]

بَابُ حَدِّ الْمَرَضِ الَّذِي يَجُوزُ لِلرَّجُلِ أَنْ يُفْطِرَ فِيهِ

Chapter 39 – The limit of the illness which is allowed for the man that he does not Fast therein

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ حُمِمْتُ بِالْمَدِينَةِ يَوْماً فِي شَهْرِ رَمَضَانَ فَبَعَثَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِقَصْعَةٍ فِيهَا خَلٌّ وَ زَيْتٌ وَ قَالَ أَفْطِرْ وَ صَلِّ وَ أَنْتَ قَاعِدٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Al Waleed Bin Sabeeh who said,

‘I had fever in Al-Medina one day during the Month of Ramazan. So, Abu Abdullahasws sent to me a basket wherein was vinegar and oil, and said: ‘Break Fast, and Pray while you are seated’.[455]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُهُ مَا حَدُّ الْمَرَضِ الَّذِي يُفْطِرُ فِيهِ صَاحِبُهُ وَ الْمَرَضِ الَّذِي يَدَعُ صَاحِبُهُ الصَّلَاةَ قَائِماً قَالَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ قَالَ ذَاكَ إِلَيْهِ هُوَ أَعْلَمُ بِنَفْسِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,

‘I wrote to Abu Abdullahasws asking himasws what the limit of the illness was in which one does not have to Fast therein, and the illness which one can leave the Prayer (whilst) standing’. Heasws said: ‘But, the human being is an over-looker (best observer) upon himself’. And heasws said: ‘That is up to him. He is more knowing of himself’.[456]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ مَا حَدُّ الْمَرَضِ الَّذِي يَجِبُ عَلَى صَاحِبِهِ فِيهِ الْإِفْطَارُ كَمَا يَجِبُ عَلَيْهِ فِي السَّفَرِ مَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ قَالَ هُوَ مُؤْتَمَنٌ عَلَيْهِ مُفَوَّضٌ إِلَيْهِ فَإِنْ وَجَدَ ضَعْفاً فَلْيُفْطِرْ وَ إِنْ وَجَدَ قُوَّةً فَلْيَصُمْهُ كَانَ الْمَرَضُ مَا كَانَ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Sama’at who said,

‘I asked himasws, ‘What is the limit of the illness which obligates the breaking (not Fasting) upon its bearer, just as it Obligates upon him during the journey [2:184] but whoever among you is sick or on a journey’. Heasws said: ‘He is entrusted upon it, having been delegated to him. So if he were to find weakness, so let him break Fast, and if he finds strength, so let him Fast it, whatever the illness it may be’.[457]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّائِمُ إِذَا خَافَ عَلَى عَيْنَيْهِ مِنَ الرَّمَدِ أَفْطَرَ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The Fasting one, when he fears upon his eyes from the conjunctivitis, breaks’.[458]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَجِدُ فِي رَأْسِهِ وَجَعاً مِنْ صُدَاعٍ شَدِيدٍ هَلْ يَجُوزُ لَهُ الْإِفْطَارُ قَالَ إِذَا صُدِّعَ صُدَاعاً شَدِيداً وَ إِذَا حُمَّ حُمَّى شَدِيدَةً وَ إِذَا رَمِدَتْ عَيْنَاهُ رَمَداً شَدِيداً فَقَدْ حَلَّ لَهُ الْإِفْطَارُ .

Muhammad Bin Yahya, and someone else, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws regarding the man who found that his head hurts from severe headaches. Is it allowed for him, the breaking?’ Heasws said: ‘When the head hurts with a severe headache, and when he is in fever with a severe fever, and his eyes are sore with severe soreness, so the breaking is Permissible for him’.[459]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ بَكْرِ بْنِ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلَهُ أَبِي يَعْنِي أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ مَا حَدُّ الْمَرَضِ الَّذِي يُتْرَكُ مِنْهُ الصَّوْمُ قَالَ إِذَا لَمْ يَسْتَطِعْ أَنْ يَتَسَحَّرَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Bakr Bin Abu Bakr Al Hazramy who said,

‘My father asked himasws, meaning Abu Abdullahasws, and I was listening, ‘What is the limit of the illness due to which the Fasting can be left?’ Heasws said: ‘When he is not able upon having the pre-dawn meal’.[460]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اشْتَكَتْ أُمُّ سَلَمَةَ رَحْمَةُ اللَّهِ عَلَيْهَا عَيْنَهَا فِي شَهْرِ رَمَضَانَ فَأَمَرَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ تُفْطِرَ وَ قَالَ عَشَاءُ اللَّيْلِ لِعَيْنِكِ رَدِيٌّ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Husayn Bin Usman, from Suleyman Bin Amro,

(It has been narrated) from Abu Abdullahasws having said: ‘Umm Salmaas complained about heras eyes during the Month of Ramazan, so Rasool-Allahsaww instructed heras that sheas breaks the Fast, and said: ‘Dinner (delayed until) night would destroy youras eyes’.[461]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَدُّ الْمَرِيضِ إِذَا نَقَهَ فِي الصِّيَامِ قَالَ ذَلِكَ إِلَيْهِ هُوَ أَعْلَمُ بِنَفْسِهِ إِذَا قَوِيَ فَلْيَصُمْ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Shuayb, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullahasws, ‘What is the limit of the patient when he is convalescing during the Fasting?’ Heasws said: ‘That is up to him. He is more knowing of himself. When he is strong, so let him Fast’.[462]

بَابُ مَنْ تَوَالَى عَلَيْهِ رَمَضَانَانِ

Chapter 40 – The one upon whom two (Months of) Ramazans in succession (pass by)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ سَأَلْتُهُمَا عَنْ رَجُلٍ مَرِضَ فَلَمْ يَصُمْ حَتَّى أَدْرَكَهُ رَمَضَانٌ آخَرُ فَقَالَا إِنْ كَانَ بَرَأَ ثُمَّ تَوَانَى قَبْلَ أَنْ يُدْرِكَهُ رَمَضَانُ الْآخَرِ صَامَ الَّذِي أَدْرَكَهُ وَ تَصَدَّقَ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ عَلَى مِسْكِينٍ وَ عَلَيْهِ قَضَاؤُهُ وَ إِنْ كَانَ لَمْ يَزَلْ مَرِيضاً حَتَّى أَدْرَكَهُ رَمَضَانٌ آخَرُ صَامَ الَّذِي أَدْرَكَهُ وَ تَصَدَّقَ عَنِ الْأَوَّلِ لِكُلِّ يَوْمٍ مُدّاً عَلَى مِسْكِينٍ وَ لَيْسَ عَلَيْهِ قَضَاؤُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws, said, ‘I asked both of themasws about a sick man who does not Fast until he sees another Ramazan. So theyasws both said: ‘If he was cured, then lingered before he saw another Ramazan, he should Fast that which he has seen, and he should give in charity for each day (missed out from previous Month of Ramazan), by a handful of food to a poor, and upon him would be his making up for it; and if he did not cease to be sick until he saw another Ramazan, he should Fast that which he saw, and give in charity from the first (Ramazan) for each day, a handful (of food) to a poor one, and there is no making up for it’.[463]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يَمْرَضُ فَيُدْرِكُهُ شَهْرُ رَمَضَانَ وَ يَخْرُجُ عَنْهُ وَ هُوَ مَرِيضٌ وَ لَا يَصِحُّ حَتَّى يُدْرِكَهُ شَهْرُ رَمَضَانٍ آخَرُ قَالَ يَتَصَدَّقُ عَنِ الْأَوَّلِ وَ يَصُومُ الثَّانِيَ فَإِنْ كَانَ صَحَّ فِيمَا بَيْنَهُمَا وَ لَمْ يَصُمْ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ آخَرُ صَامَهُمَا جَمِيعاً وَ يَتَصَدَّقُ عَنِ الْأَوَّلِ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin ShAzan, altogether from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding the man who is sick, so he sees a Month of Ramazan and it exits from him and he is sick and does not get well until he sees another Month of Ramazan. Heasws said: ‘He should give in charity for the first, and he should Fast the second. So if he was well in what is between the two and did not Fast until he saw another Month of Ramazan, he should Fast both of them together, and he should give charity for the first one’.[464]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ قَالَ عَلَيْهِ أَنْ يَصُومَ وَ أَنْ يُطْعِمَ كُلَّ يَوْمٍ مِسْكِيناً فَإِنْ كَانَ مَرِيضاً فِيمَا بَيْنَ ذَلِكَ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ فَلَيْسَ عَلَيْهِ إِلَّا الصِّيَامُ إِنْ صَحَّ وَ إِنْ تَتَابَعَ الْمَرَضُ عَلَيْهِ فَلَمْ يَصِحَّ فَعَلَيْهِ أَنْ يُطْعِمَ لِكُلِّ يَوْمٍ مِسْكِيناً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man upon whom is (the making up for) a few from a Month of Ramazan. Then he sees the next Month of Ramazan. Heasws said: ‘Upon him is that he should Fast, and that he should feed a poor one for each day. So if he was sick in what is between that until he saw the next Month of Ramazan, so there is nothing upon him except that he Fasts if he gets well, and the illness follows him, and he is not well, so upon him would be that he feeds a poor one for each day’.[465]

بَابُ قَضَاءِ شَهْرِ رَمَضَانَ

Chapter 41 – The making up for the Month of Ramazan

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ أَ يَقْضِيهَا مُتَفَرِّقَةً قَالَ لَا بَأْسَ بِتَفْرِيقِ قَضَاءِ شَهْرِ رَمَضَانَ إِنَّمَا الصِّيَامُ الَّذِي لَا يُفَرَّقُ كَفَّارَةُ الظِّهَارِ وَ كَفَّارَةُ الدَّمِ وَ كَفَّارَةُ الْيَمِينِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Ahmad Bin Asheym, from Suleyman Bin Ja’far Al Ja’fary who said,

‘I asked Abu Al Hassanasws about the man who happens to have a few days from the Month of Ramazan upon him, can he give in charity for these, separately?’ Heasws said: ‘There is no problem with making up for a Month of Ramazan, at different times. But rather, the Fasts which cannot be done separately is the expiation for the Zihaar, and expiation for the blood, and expiation for the oath’.[466]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَمَّنْ يَقْضِي شَهْرَ رَمَضَانَ مُنْقَطِعاً قَالَ إِذَا حَفِظَ أَيَّامَهُ فَلَا بَأْسَ.

Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the one who makes up for a Month of Ramazan with breaks (discontinues manner). Heasws said: ‘If he has memorised his (number of missed) days, so there is no problem’.[467]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَفْطَرَ شَيْئاً مِنْ شَهْرِ رَمَضَانَ فِي عُذْرٍ فَإِنْ قَضَاهُ مُتَتَابِعاً أَفْضَلُ وَ إِنْ قَضَاهُ مُتَفَرِّقاً فَحَسَنٌ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does not Fast something from a Month of Ramazan having an excuse, so its making up consecutively is superior, and if he were to make up for it separately, so it is good, there is no problem’.[468]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ عَلَى الرَّجُلِ شَيْ‏ءٌ مِنْ صَوْمِ شَهْرِ رَمَضَانَ فَلْيَقْضِهِ فِي أَيِّ شَهْرٍ شَاءَ أَيَّاماً مُتَتَابِعَةً فَإِنْ لَمْ يَسْتَطِعْ فَلْيَقْضِهِ كَيْفَ شَاءَ وَ لْيُمَحِّصِ الْأَيَّامَ فَإِنْ فَرَّقَ فَحَسَنٌ وَ إِنْ تَابَعَ فَحَسَنٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umer, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When there was something from the Fasts of a Month of Ramazan upon the man, so let him make up for it during whichever month he so desires to, consecutive days. So if he is no able, so let him make up for it howsoever he so desires to and let him count the days. So if he separates, so good, but if he does it consecutively, so good’.[469]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَضَاءِ شَهْرِ رَمَضَانَ فِي ذِي الْحِجَّةِ أَ وَ أَقْطَعُهُ قَالَ اقْضِهِ فِي ذِي الْحِجَّةِ وَ اقْطَعْهُ إِنْ شِئْتَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about making up for a Month of Ramazan during Zil Hijja, or can I cut it piece-meal?’ Heasws said: ‘Make up for it in Zil Hijja, and cut it if you so desire to’.[470]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ مَرِضَ فِي شَهْرِ رَمَضَانَ فَلَمَّا بَرَأَ أَرَادَ الْحَجَّ كَيْفَ يَصْنَعُ بِقَضَاءِ الصَّوْمِ قَالَ إِذَا رَجَعَ فَلْيَصُمْهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

(It has been narrated) from Abu Abdullahasws regarding a man who is sick during a Month of Ramazan. So when he gets cured, he intends the Hakk. How should he deal with the making up for the (missed) Fasts?’ Heasws said: ‘When he returns, so let him Fast them’.[471]

بَابُ الرَّجُلِ يُصْبِحُ وَ هُوَ يُرِيدُ الصِّيَامَ فَيُفْطِرُ وَ يُصْبِحُ وَ هُوَ لَا يُرِيدُ الصَّوْمَ فَيَصُومُ فِي قَضَاءِ شَهْرِ رَمَضَانَ وَ غَيْرِهِ

Chapter 42 – The man wakes up in the morning and he intends the Fasting but he does not Fast; and he wakes up in the morning and he does not intend the Fasting, but he Fasts with regards to making up for a Month of Ramazan, and others

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصْبِحُ وَ هُوَ يُرِيدُ الصِّيَامَ ثُمَّ يَبْدُو لَهُ فَيُفْطِرُ قَالَ هُوَ بِالْخِيَارِ مَا بَيْنَهُ وَ بَيْنَ نِصْفِ النَّهَارِ قُلْتُ هَلْ يَقْضِيهِ إِذَا أَفْطَرَ قَالَ نَعَمْ لِأَنَّهَا حَسَنَةٌ أَرَادَ أَنْ يَعْمَلَهَا فَلْيُتِمَّهَا قُلْتُ فَإِنَّ رَجُلًا أَرَادَ أَنْ يَصُومَ ارْتِفَاعَ النَّهَارِ أَ يَصُومُ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who wakes up in the morning and he intends the Fasting. Then he changes his minds for it, so he breaks. Heasws said: ‘He is with the choice what is between him and half the day’. I said, ‘Does he have to make up for it when he breaks?’ Heasws said: ‘Yes, because it is a good deed which he intended to do, so let him complete it’. I said, ‘Supposing a man intends that he Fasts at the rising of the day, can he Fast?’ Heasws said: ‘Yes’.[472]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّائِمِ الْمُتَطَوِّعِ تَعْرِضُ لَهُ الْحَاجَةُ قَالَ هُوَ بِالْخِيَارِ مَا بَيْنَهُ وَ بَيْنَ الْعَصْرِ وَ إِنْ مَكَثَ حَتَّى الْعَصْرِ ثُمَّ بَدَا لَهُ أَنْ يَصُومَ فَإِنْ لَمْ يَكُنْ نَوَى ذَلِكَ فَلَهُ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ إِنْ شَاءَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Husayn Bin Usman, from Sama’at Bin Mihran, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the voluntary Fasts, a need presents itself to him. Heasws said: ‘He is with the choice what is between him and Al-Asr; and if he were to remain until Al-Asr, then he changes his mind, for him would be that he Fasts. So, if he does not happen to have that intention, so for him is that he Fasts that day, if he so desires to’.[473]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ الصَّائِمُ بِالْخِيَارِ إِلَى زَوَالِ الشَّمْسِ قَالَ ذَلِكَ فِي الْفَرِيضَةِ فَأَمَّا النَّافِلَةُ فَلَهُ أَنْ يُفْطِرَ أَيَّ سَاعَةٍ شَاءَ إِلَى غُرُوبِ الشَّمْسِ .

Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Safwan Bin Yahya, from Ibn Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws regarding hisasws words: ‘The Fasting-one is with the choice up to the (start of the) decline of the sun (midday)’, heasws said: ‘That is regarding the Obligatory. But, as for the optional, so for him would be that he breaks whichever time he so desires to, up to the setting of the sun’.[474]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي الرَّجُلِ يَبْدُو لَهُ بَعْدَ مَا يُصْبِحُ وَ يَرْتَفِعُ النَّهَارُ فِي صَوْمِ ذَلِكَ الْيَوْمِ لِيَقْضِيَهُ مِنْ شَهْرِ رَمَضَانَ وَ لَمْ يَكُنْ نَوَى ذَلِكَ مِنَ اللَّيْلِ قَالَ نَعَمْ لِيَصُمْهُ وَ لْيَعْتَدَّ بِهِ إِذَا لَمْ يَكُنْ أَحْدَثَ شَيْئاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Ismail, from Al Fazl Bin ShAzan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Al-Hassanasws, regarding the man who changes his mind after he wakes up and the day has risen, in a Fast of that day, in order to make up for it from a Month of Ramazan, and he did not happen to have that intention from the night (before). Heasws said: ‘Yes, let him Fast it, and let him rely with it when nothing new happens’.[475]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ أَتَى أَهْلَهُ فِي يَوْمٍ يَقْضِيهِ مِنْ شَهْرِ رَمَضَانَ قَالَ إِنْ كَانَ أَتَى أَهْلَهُ قَبْلَ زَوَالِ الشَّمْسِ فَلَا شَيْ‏ءَ عَلَيْهِ إِلَّا يَوْمٌ مَكَانَ يَوْمٍ وَ إِنْ كَانَ أَتَى أَهْلَهُ بَعْدَ زَوَالِ الشَّمْسِ فَإِنَّ عَلَيْهِ أَنْ يَتَصَدَّقَ عَلَى عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ صَامَ يَوْماً مَكَانَ يَوْمٍ وَ صَامَ ثَلَاثَةَ أَيَّامٍ كَفَّارَةً لِمَا صَنَعَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Haris Bin Muhammad, from Bureyd Al Ijaly,

(It has been narrated) from Abu Ja’farasws regarding a man who went to his wife during a day he was making up for a Fast from a Month of Ramazan. Heasws said: ‘If he has gone to his wife before the (start of the) decline of the sun, so there is nothing upon him except for a day in place for a day; but if it was such that he went to his wife after the (start of the) decline of the sun, so upon him would be that he gives in charity to the poor ones. So if he is not able, he should Fast a day in place of a day, and Fast three days as an expiation for what he has done’.[476]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَقْضِي شَهْرَ رَمَضَانَ فَيُكْرِهُهَا زَوْجُهَا عَلَى الْإِفْطَارِ فَقَالَ لَا يَنْبَغِي لَهُ أَنْ يُكْرِهَهَا بَعْدَ الزَّوَالِ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Sama’at, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the woman who makes up for a Month of Ramazan, but her husband coerces her upon the breaking. So heasws said: ‘It is not befitting for him that he coerces her after the (start of the) decline of the sun’.[477]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ صَالِحِ بْنِ عَبْدِ اللَّهِ الْخَثْعَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَنْوِي الصَّوْمَ فَيَلْقَاهُ أَخُوهُ الَّذِي هُوَ عَلَى أَمْرِهِ أَ يُفْطِرُ قَالَ إِنْ كَانَ تَطَوُّعاً أَجْزَأَهُ وَ حُسِبَ لَهُ وَ إِنْ كَانَ قَضَاءَ فَرِيضَةٍ قَضَاهُ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Salih Bin Abdullah Al Khash’amy who said,

‘I asked Abu Abdullahasws about the man who intends the Fasting, so he meets his brother who is upon this matter (Al-Wilayah), can he break it?’ Heasws said: ‘If it was a voluntary Fast, it would suffice him, and would be counted for him, and if it was making up for an Obligatory Fast, so he should make up for it’.[478]

بَابُ الرَّجُلِ يَتَطَوَّعُ بِالصِّيَامِ وَ عَلَيْهِ مِنْ قَضَاءِ شَهْرِ رَمَضَانَ

Chapter 43 – The man Fasts voluntariliy, and upon him are the making up for the Fasts from a Month of Ramazan

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ أَيَّامٌ أَ يَتَطَوَّعُ فَقَالَ لَا حَتَّى يَقْضِيَ مَا عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man upon whom are Fasts from a Month of Ramazan (to make up for), can he Fast optional ones?’ So heasws said: ‘No, until he makes up for what is upon him from a Month of Ramazan’.[479]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ أَ يَتَطَوَّعُ فَقَالَ لَا حَتَّى يَقْضِيَ مَا عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the man upon who are a number of Fasts from a Month of Ramazan, can he Fast optional ones?’ So heasws said: ‘No, until he makes up for what is upon him from a Month of Ramazan’.[480]

بَابُ الرَّجُلِ يَمُوتُ وَ عَلَيْهِ مِنْ صِيَامِ شَهْرِ رَمَضَانَ أَوْ غَيْرِهِ

Chapter 44 – The man dies and upon him are Fasts (to make up for) from a Month of Ramazan or others

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَمُوتُ وَ عَلَيْهِ صَلَاةٌ أَوْ صِيَامٌ قَالَ يَقْضِي عَنْهُ أَوْلَى النَّاسِ بِمِيرَاثِهِ قُلْتُ فَإِنْ كَانَ أَوْلَى النَّاسِ بِهِ امْرَأَةً فَقَالَ لَا إِلَّا الرِّجَالُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin ShAzan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws regarding the man who dies and upon him are Prayers or Fasts (to make up for). Heasws said: ‘It should be made up for, on his behalf by the one closest to him from the people by his inheritance’. I said, ‘Supposing the one closest to him is a woman?’ So heasws said: ‘No, except for the men’.[481]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَدْرَكَهُ شَهْرُ رَمَضَانَ وَ هُوَ مَرِيضٌ فَتُوُفِّيَ قَبْلَ أَنْ يَبْرَأَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ لَكِنْ يَقْضِي عَنِ الَّذِي يَبْرَأُ ثُمَّ يَمُوتُ قَبْلَ أَنْ يَقْضِيَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about a man who sees a Month of Ramazan and he is sick. So he dies before he gets cured. Heasws said: ‘There is nothing upon him, but it should be made up for, on behalf of the one who gets cured, then dies before he (himself) makes up for it’.[482]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَامَ الرَّجُلُ شَيْئاً مِنْ شَهْرِ رَمَضَانَ ثُمَّ لَمْ يَزَلْ مَرِيضاً حَتَّى مَاتَ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ صَحَّ ثُمَّ مَرِضَ ثُمَّ مَاتَ وَ كَانَ لَهُ مَالٌ تُصُدِّقَ عَنْهُ مَكَانَ كُلِّ يَوْمٍ بِمُدٍّ وَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ صَامَ عَنْهُ وَلِيُّهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man Fasts something from a Month of Ramazan, then he does not cease to be sick until he dies, so there is nothing upon him. And if he gets well, then gets sick, then dies, and there was wealth for him, he should not give in charity from it in place of each day, a handful (of food); and if there was not wealth for him, his guardian has to Fast on his behalf’.[483]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُوتُ وَ عَلَيْهِ دَيْنٌ مِنْ شَهْرِ رَمَضَانَ مَنْ يَقْضِي عَنْهُ قَالَ أَوْلَى النَّاسِ بِهِ قُلْتُ وَ إِنْ كَانَ أَوْلَى النَّاسِ بِهِ امْرَأَةً قَالَ لَا إِلَّا الرِّجَالُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali AL Washa, from Hammad Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who dies and upon him are debts from a Month of Ramazan. Who should make up for these on his behalf?’ Heasws said: ‘The closest of the people to him’. I said, ‘And if it was such that the closest of the people to him was a woman?’ Heasws said: ‘No, except the men’.[484]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى الْأَخِيرِ ( عليه السلام ) رَجُلٌ مَاتَ وَ عَلَيْهِ قَضَاءٌ مِنْ شَهْرِ رَمَضَانَ عَشَرَةُ أَيَّامٍ وَ لَهُ وَلِيَّانِ هَلْ يَجُوزُ لَهُمَا أَنْ يَقْضِيَا عَنْهُ جَمِيعاً خَمْسَةَ أَيَّامٍ أَحَدُ الْوَلِيَّيْنِ وَ خَمْسَةَ أَيَّامٍ الْآخَرُ فَوَقَّعَ ( عليه السلام ) يَقْضِي عَنْهُ أَكْبَرُ وَلِيِّهِ عَشَرَةَ أَيَّامٍ وِلَاءً إِنْ شَاءَ اللَّهُ .

Muhammad Bin Yahya, from Muhammad who said,

‘I wrote to Al-Akheirasws (11th Imamasws), ‘A man died and upon him were Fasts to make up for from a Month of Ramazan of ten days, and for him are two guardians. Is it allowed for both of them that they both make up for it together, five days by one guardian and five days by the other?’ So heasws signed: ‘The elder of his guardians should make up for it on his behalf, ten days, as a guardian, Allahazwj Willing’.[485]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا مَاتَ رَجُلٌ وَ عَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ عِلَّةٍ فَعَلَيْهِ أَنْ يَتَصَدَّقَ عَنِ الشَّهْرِ الْأَوَّلِ وَ يَقْضِيَ الشَّهْرَ الثَّانِيَ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I heard himasws saying: ‘When a man dies and upon him are Fasts of two consecutive months (to make up for) from an illness, so upon him is that he should give in charity for the first month, and make up the second month’.[486]

بَابُ صَوْمِ الصِّبْيَانِ وَ مَتَى يُؤْخَذُونَ بِهِ

Chapter 45 – The Fasting of the children and when they can be asked with it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّا نَأْمُرُ صِبْيَانَنَا بِالصِّيَامِ إِذَا كَانُوا بَنِي سَبْعِ سِنِينَ بِمَا أَطَاقُوا مِنْ صِيَامِ الْيَوْمِ فَإِنْ كَانَ إِلَى نِصْفِ النَّهَارِ وَ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ فَإِذَا غَلَبَهُمُ الْعَطَشُ وَ الْغَرَثُ أَفْطَرُوا حَتَّى يَتَعَوَّدُوا الصَّوْمَ وَ يُطِيقُوهُ فَمُرُوا صِبْيَانَكُمْ إِذَا كَانُوا أَبْنَاءَ تِسْعِ سِنِينَ بِمَا أَطَاقُوا مِنْ صِيَامٍ فَإِذَا غَلَبَهُمُ الْعَطَشُ أَفْطَرُوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Weasws order ourasws children with the Fasting when a boy is of seven years with whatever they can endure from a Fast of the day. So if it was half the day and more than that, or less, and upon them is thirst and the hunger, they break, so they get used to the Fasting and they can endure it. So instruct your children, when they were sons of nine years, with whatever they can endure from the Fasting. So if the thirst was to overcome them, they break’.[487]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِي كَمْ يُؤْخَذُ الصَّبِيُّ بِالصِّيَامِ قَالَ مَا بَيْنَهُ وَ بَيْنَ خَمْسَ عَشْرَةَ سَنَةً وَ أَرْبَعَ عَشْرَةَ سَنَةً فَإِنْ هُوَ صَامَ قَبْلَ ذَلِكَ فَدَعْهُ وَ لَقَدْ صَامَ ابْنِي فُلَانٌ قَبْلَ ذَلِكَ فَتَرَكْتُهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayou, from Muawiya Bin Wahab who said,

‘I asked Abu Abdullahasws regarding at what age the children can be asked with the Fasts. Heasws said: ‘What is between him and fifteen years, and fourteen years of age. So if he was to Fast before that, so let him. Myasws so and so son Fasted before that, so I let him do it’.[488]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الصَّبِيِّ مَتَى يَصُومُ قَالَ إِذَا قَوِيَ عَلَى الصِّيَامِ .

Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the child, when can he Fast?’ Heasws said: ‘When he is strong upon the Fasting’.[489]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَطَاقَ الْغُلَامُ صِيَامَ ثَلَاثَةِ أَيَّامٍ مُتَتَابِعَةٍ فَقَدْ وَجَبَ عَلَيْهِ صِيَامُ شَهْرِ رَمَضَانَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘When the boy is able to endure the Fasts of three days consecutively, so the Fasts of the Month of Ramazan are Obligated upon him’.[490]

بَابُ مَنْ أَسْلَمَ فِي شَهْرِ رَمَضَانَ

Chapter 46 – The one who becomes a Muslim during a Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَسْلَمَ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ مَا عَلَيْهِ مِنْ صِيَامِهِ قَالَ لَيْسَ عَلَيْهِ إِلَّا مَا أَسْلَمَ فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a man who became a Muslim during the middle of a Month of Ramazan, what would be upon him, from his Fasts?’ Heasws said: ‘There is nothing upon him except for what he had become a Muslim in’.[491]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ فِي رَجُلٍ أَسْلَمَ فِي نِصْفِ شَهْرِ رَمَضَانَ إِنَّهُ لَيْسَ عَلَيْهِ إِلَّا مَا يَسْتَقْبِلُ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws that Aliasws was saying regarding a man who became a Muslim during half of the Month of Ramazan that there is nothing upon him except for what he faces coming’.[492]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ أَسْلَمُوا فِي شَهْرِ رَمَضَانَ وَ قَدْ مَضَى مِنْهُ أَيَّامٌ هَلْ عَلَيْهِمْ أَنْ يَصُومُوا مَا مَضَى مِنْهُ أَوْ يَوْمَهُمُ الَّذِي أَسْلَمُوا فِيهِ فَقَالَ لَيْسَ عَلَيْهِمْ قَضَاءٌ وَ لَا يَوْمُهُمُ الَّذِي أَسْلَمُوا فِيهِ إِلَّا أَنْ يَكُونُوا أَسْلَمُوا قَبْلَ طُلُوعِ الْفَجْرِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about a group who became Muslim during a Month of Ramazan, and days had passed from it. Is it upon them that they should be Fasting for what had passed from it, or the day in which they had become Muslim in?’ So heasws said: ‘There is no making up for upon them, nor for their day in which they became Muslim, except if they had become Muslims before the emergence of the sun’.[493]

بَابُ كَرَاهِيَةِ السَّفَرِ فِي شَهْرِ رَمَضَانَ

Chapter 47 – Abhorrence of the travelling during a Month of Ramazan

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخُرُوجِ إِذَا دَخَلَ شَهْرُ رَمَضَانَ قَالَ لَا إِلَّا فِيمَا أُخْبِرُكَ بِهِ خُرُوجٌ إِلَى مَكَّةَ أَوْ غَزْوٌ فِي سَبِيلِ اللَّهِ أَوْ مَالٌ تَخَافُ هَلَاكَهُ أَوْ أَخٌ تُرِيدُ وَدَاعَهَ وَ إِنَّهُ لَيْسَ أَخاً مِنَ الْأَبِ وَ الْأُمِّ .

A number of our companions, from Ahmad Bin Muhammad Bin Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the going out when a Month of Ramazan enters. Heasws said: ‘No, except regarding what Iasws am informing you with – going out to Makkah, or a military expedition in the Way of Allahazwj, or wealth you fear upon its destruction, or a brother you intend to bid farewell to and (even if) he is not a brother from the father and the mother’.[494]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدْخُلُ شَهْرُ رَمَضَانَ وَ هُوَ مُقِيمٌ لَا يُرِيدُ بَرَاحاً ثُمَّ يَبْدُو لَهُ بَعْدَ مَا يَدْخُلُ شَهْرُ رَمَضَانَ أَنْ يُسَافِرَ فَسَكَتَ فَسَأَلْتُهُ غَيْرَ مَرَّةٍ فَقَالَ يُقِيمُ أَفْضَلُ إِلَّا أَنْ يَكُونَ لَهُ حَاجَةٌ لَا بُدَّ مِنَ الْخُرُوجِ فِيهَا أَوْ يَتَخَوَّفَ عَلَى مَالِهِ .

Ali Bin Ibrahim, from hs father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who enters into a Month of Ramazan and he is staying, not intending going out. Then he changes his mind after the entry of a Month of Ramazan that he should travel’. So heasws remained silent, and I asked himasws another time. So heasws said: ‘Staying is superior except if there happens to be for him a need which makes it inevitable for him for the going out in it, or he is fearing upon his wealth’.[495]

بَابُ كَرَاهِيَةِ الصَّوْمِ فِي السَّفَرِ

Chapter 48 – Abhorrence of the Fasting during the journey

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ قَالَ مَا أَبْيَنَهَا مَنْ شَهِدَ فَلْيَصُمْهُ وَ مَنْ سَافَرَ فَلَا يَصُمْهُ .

A number of our companions, from Sahl Bin Ziyad, from Al Al Hassan Bin Mahboub, from Abdul Aziz Al Abdy, from Ubeyd Bin Zurara who said,

‘I said to Abu Abdullahasws, ‘(What about) the Words of Allahazwj Mighty and Majestic [2:185] therefore whoever of you is present in the Month, he shall Fast therein?’ Heasws said: ‘What can be clearer than it! The one who is present, so let him Fast it, and the one who travels, so he should not Fast it’.[496]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ تَصَدَّقَ عَلَى مَرْضَى أُمَّتِي وَ مُسَافِرِيهَا بِالتَّقْصِيرِ وَ الْإِفْطَارِ أَ يَسُرُّ أَحَدَكُمْ إِذَا تَصَدَّقَ بِصَدَقَةٍ أَنْ تُرَدَّ عَلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Gave charity upon the sick ones of mysaww community and its travelers with the shortening (of the Prayer), and the breaking (of the Fast). Would it make one of you happy when he is given a charity that he should return it upon him?’[497]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّائِمُ فِي السَّفَرِ فِي شَهْرِ رَمَضَانَ كَالْمُفْطِرِ فِيهِ فِي الْحَضَرِ

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Malik Bin Utba, from Is’haq Bin Ammar, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘The Fasting one during the journey in a Month of Ramazan is like one not Fasting in it during the presence (at home)’.

ثُمَّ قَالَ إِنَّ رَجُلًا أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَصُومُ شَهْرَ رَمَضَانَ فِي السَّفَرِ فَقَالَ لَا فَقَالَ يَا رَسُولَ اللَّهِ إِنَّهُ عَلَيَّ يَسِيرٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ تَصَدَّقَ عَلَى مَرْضَى أُمَّتِي وَ مُسَافِرِيهَا بِالْإِفْطَارِ فِي شَهْرِ رَمَضَانَ أَ يُعْجِبُ أَحَدَكُمْ لَوْ تَصَدَّقَ بِصَدَقَةٍ أَنْ تُرَدَّ عَلَيْهِ .

Then heasws said: ‘A man came over to the Prophetsaww, so he said, ‘O Rasool-Allahsaww! Can I Fast a Month of Ramazan during the journey?’ So hesaww said: ‘No’. So he said, ‘O Rasool-Allahsaww! It is easy upon me’. So Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic Gave charity upon the sick ones of mysaww community and its travelers with the breaking (of the Fast) during a Month of Ramazan. Does it not astound one of you if he were to be given a charity that he would like to return it?’[498]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خِيَارُ أُمَّتِي الَّذِينَ إِذَا سَافَرُوا أَفْطَرُوا وَ قَصَّرُوا وَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ شِرَارُ أُمَّتِي الَّذِينَ وُلِدُوا فِي النِّعَمِ وَ غُذُّوا بِهِ يَأْكُلُونَ طَيِّبَ الطَّعَامِ وَ يَلْبَسُونَ لَيِّنَ الثِّيَابِ وَ إِذَا تَكَلَّمُوا لَمْ يَصْدُقُوا .

Ahmad Bin Muhammad, from Salih Bin Saeed, from Aban Bin Taghlub,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The best of mysaww community are those, when they are travelling, they are not Fasting, and they are shortening (the Prayer); and when they are done a favour, they welcome it as a glad tiding, and when they are sinning, they seek Forgiveness. And, the most evil ones of mysaww community are those who are born among the Bounties, and they are fed with it, consuming the best of the foods, and they are wearing soft clothes, and when they are speaking, they are not truthful’.[499]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ مُسَافِراً أَفْطَرَ وَ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) خَرَجَ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فِي شَهْرِ رَمَضَانَ وَ مَعَهُ النَّاسُ وَ فِيهِمُ الْمُشَاةُ فَلَمَّا انْتَهَى إِلَى كُرَاعِ الْغَمِيمِ دَعَا بِقَدَحٍ مِنْ مَاءٍ فِيمَا بَيْنَ الظُّهْرِ وَ الْعَصْرِ فَشَرِبَ وَ أَفْطَرَ ثُمَّ أَفْطَرَ النَّاسُ مَعَهُ وَ ثَمَّ أُنَاسٌ عَلَى صَوْمِهِمْ فَسَمَّاهُمُ الْعُصَاةَ وَ إِنَّمَا يُؤْخَذُ بِآخِرِ أَمْرِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man goes out during a Month of Ramazan travelling, he should break (nor Fast)’. And heasws said: ‘Rasool-Allahsaww went out from Al-Medina to Makkah during a Month of Ramazan, and with himsaww were the people, and among them were the pedestrians. So when hesaww ended up to Kura’a Al-Ghameem, hesaww called for a cup of water during what is between Al-Zohr and Al-Asr. So hesaww drank and broke (did not Fast). Then the people broke along with himsaww; and a group of people were upon their Fasts, so hesaww referred to them as the disobedient ones, and rather, they were seized by the last of the orders of Rasool-Allahsaww’.[500]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَوْماً صَامُوا حِينَ أَفْطَرَ وَ قَصَّرَ عُصَاةً وَ قَالَ هُمُ الْعُصَاةُ إِلَى يَوْمِ الْقِيَامَةِ وَ إِنَّا لَنَعْرِفُ أَبْنَاءَهُمْ وَ أَبْنَاءَ أَبْنَائِهِمْ إِلَى يَوْمِنَا هَذَا .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww named a group of people who were Fasting when hesaww broke (the Fast), and shortened (the Prayer), as ‘disobedient ones’, and said: ‘They would be the disobedient ones up to the Day of Judgement, and wesaww recognise their sons, and the sons of their sons up to this day of ours’.[501]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ أَنَّ رَجُلًا مَاتَ صَائِماً فِي السَّفَرِ مَا صَلَّيْتُ عَلَيْهِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Suleyman Bin Sama’at, from Ali Bin Ismail, from Muhammad Bin Hakeym who said,

‘I heard Abu Abdullahasws saying: ‘If a man were to die whilst Fasting during the journey, Iasws would not Pray over him’.[502]

بَابُ مَنْ صَامَ فِي السَّفَرِ بِجَهَالَةٍ

Chapter 49 – The one who Fasts during the journey out of ignorance

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ صَامَ فِي السَّفَرِ فَقَالَ إِنْ كَانَ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنْ ذَلِكَ فَعَلَيْهِ الْقَضَاءُ وَ إِنْ لَمْ يَكُنْ بَلَغَهُ فَلَا شَيْ‏ءَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘A man Fasts during the journey’. So heasws said: ‘If it had reached him that Rasool-Allahsaww forbade from that, so upon him is the making up for it; and if it did not happen to reach him, so there is nothing upon him’.[503]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ صَامَ فِي السَّفَرِ بِجَهَالَةٍ لَمْ يَقْضِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who Fasts during the journey out of ignorance, would not make up for it’.[504]

صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَافَرَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ أَفْطَرَ وَ إِنْ صَامَهُ بِجَهَالَةٍ لَمْ يَقْضِهِ .

Safwan Bin Yahya, from Abdullah Bin Muskan, from Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man travels during a Month of Ramazan, he should break (not Fast); and if he were to Fast it out of ignorance, he would not make up for it’.[505]

بَابُ مَنْ لَا يَجِبُ لَهُ الْإِفْطَارُ وَ التَّقْصِيرُ فِي السَّفَرِ وَ مَنْ يَجِبُ لَهُ ذَلِكَ

Chapter 50 – The one for whom the breaking (of the Fast) and the shortening (of the Prayer is not Obligated, and the one for whom that is Obligated

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُكَارِي وَ الْجَمَّالُ الَّذِي يَخْتَلِفُ وَ لَيْسَ لَهُ مُقَامٌ يُتِمُّ الصَّلَاةَ وَ يَصُومُ شَهْرَ رَمَضَانَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin ShAzan, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The hirer of camels and the cameleer who interchanges (his residence) and there is no (specific) place for him, should complete the Prayer, and he should be Fasting a Month of Ramazan’.[506]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ لَا يُفْطِرُ الرَّجُلُ فِي شَهْرِ رَمَضَانَ إِلَّا فِي سَبِيلِ حَقٍّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions who said,

‘The man would not break (the Fast) during a Month of Ramazan except in a way of Truth’.[507]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ سَافَرَ قَصَّرَ وَ أَفْطَرَ إِلَّا أَنْ يَكُونَ رَجُلًا سَفَرُهُ إِلَى صَيْدٍ أَوْ فِي مَعْصِيَةِ اللَّهِ أَوْ رَسُولًا لِمَنْ يَعْصِي اللَّهَ أَوْ فِي طَلَبِ شَحْنَاءَ أَوْ سِعَايَةِ ضَرَرٍ عَلَى قَوْمٍ مُسْلِمِينَ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one who travels should shorten (the Prayer) and break (the Fast), except if there happens to be a man whom he travels for (the aim of) hunting, or regarding a disobedience to Allahazwj, or is a messenger for the one who disobeys Allahazwj, or regarding seeking of malice, or slanderous harm upon a group of Muslims’.[508]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُشَيِّعُ أَخَاهُ فِي شَهْرِ رَمَضَانَ فَيَبْلُغُ مَسِيرَةَ يَوْمٍ أَوْ مَعَ رَجُلٍ مِنْ إِخْوَانِهِ أَ يُفْطِرُ أَوْ يَصُومُ قَالَ يُفْطِر.

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Hafs, from Saeed Bin Yasaar who said,

‘I asked Abu Abdullahasws about the man who escorts his brother during a Month of Ramazan, so it reaches a journey of a day, or with a man from his brethren, can he break, or should he Fast?’ Heasws said: ‘He should break’.[509]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يُشَيِّعُ أَخَاهُ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلَاثَةٍ قَالَ إِنْ كَانَ فِي شَهْرِ رَمَضَانَ فَلْيُفْطِرْ قُلْتُ أَيُّمَا أَفْضَلُ يَصُومُ أَوْ يُشَيِّعُهُ قَالَ يُشَيِّعُهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَضَعَهُ عَنْهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who escorts his brother of a journey of a day, or two days, or three. Heasws said: ‘If it was during a Month of Ramazan, so let him break (not Fast)’. I said, ‘Which of these two is superior, fasting or escorting him?’ Heasws said: ‘Escorting him. Allahazwj Mighty and Majestic has Exempted if from him’.[510]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ مِنْ أَصْحَابِي قَدْ جَاءَنِي خَبَرُهُ مِنَ الْأَعْوَصِ وَ ذَلِكَ فِي شَهْرِ رَمَضَانَ أَتَلَقَّاهُ وَ أُفْطِرُ قَالَ نَعَمْ قُلْتُ أَتَلَقَّاهُ وَ أُفْطِرُ أَوْ أُقِيمُ وَ أَصُومُ قَالَ تَلَقَّاهُ وَ أَفْطِرْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘There came to me news of my companions from Al-Awas, and that was during a Month of Ramazan. Shall I meet him and break (the Fast)?’ Heasws said: ‘Yes’. I said, ‘Shall I meet him and break, or shall I say and Fast?’ Heasws said: ‘Meet him, and break’.[511]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عِدَّةٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ الرَّجُلُ يُشَيِّعُ أَخَاهُ فِي شَهْرِ رَمَضَانَ الْيَوْمَ وَ الْيَوْمَيْنِ قَالَ يُفْطِرُ وَ يَقْضِي قِيلَ لَهُ فَذَلِكَ أَفْضَلُ أَوْ يُقِيمُ وَ لَا يُشَيِّعُهُ قَالَ يُشَيِّعُهُ وَ يُفْطِرُ فَإِنَّ ذَلِكَ حَقٌّ عَلَيْهِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from a number, from Aban Bin Usman, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I said, ‘The man escorts his brother during a Month of Ramazan for the day, and the two days’. Heasws said: ‘He should break (the Fast) and make up for it’. It was said to himasws, ‘So that is superior, or staying and not escorting him?’ Heasws said: ‘Escorting him and breaking, for that is a right upon him’.[512]

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بَابُ صَوْمِ التَّطَوُّعِ فِي السَّفَرِ وَ تَقْدِيمِهِ وَ قَضَائِهِ

Chapter 51 – The optional Fast during the journey, and its bring forward, and its making up

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ وَاسِعٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَرَجَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْمَدِينَةِ فِي أَيَّامٍ بَقِينَ مِنْ شَعْبَانَ فَكَانَ يَصُومُ ثُمَّ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ وَ هُوَ فِي السَّفَرِ فَأَفْطَرَ فَقِيلَ لَهُ تَصُومُ شَعْبَانَ وَ تُفْطِرُ شَهْرَ رَمَضَانَ فَقَالَ نَعَمْ شَعْبَانُ إِلَيَّ إِنْ شِئْتُ صُمْتُ وَ إِنْ شِئْتُ لَا وَ شَهْرُ رَمَضَانَ عَزْمٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيَّ الْإِفْطَارُ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Muhammad Bin Abdullah Bin Wasi’a, from Ismail Bin Sahl, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Abdullahasws went out from Al-Medina during a few remaining days from Shaban, so heasws was Fasting. Then the Month of Ramazan entered upon himasws and heasws was in a journey. So it was said to himasws, ‘Youasws are Fasting Shaban and are breaking (not Fasting) the Month of Ramazan?’ So heasws said: ‘Yes. Shabaan to measws, if Iasws so desire to Iasws Fast, and if Iasws so desire to Iasws don’t; and the Month of Ramazan is a fixed Determination from Allahazwj Mighty and Majestic upon measws for the breaking (during a journey)’.[513]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عُذَافِرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَصُومُ هَذِهِ الثَّلَاثَةَ الْأَيَّامِ فِي الشَّهْرِ فَرُبَّمَا سَافَرْتُ وَ رُبَّمَا أَصَابَتْنِي عِلَّةٌ فَيَجِبُ عَلَيَّ قَضَاؤُهَا قَالَ فَقَالَ لِي إِنَّمَا يَجِبُ الْفَرْضُ فَأَمَّا غَيْرُ الْفَرْضِ فَأَنْتَ فِيهِ بِالْخِيَارِ قُلْتُ بِالْخِيَارِ فِي السَّفَرِ وَ الْمَرَضِ قَالَ فَقَالَ الْمَرَضُ قَدْ وَضَعَهُ اللَّهُ عَزَّ وَ جَلَّ عَنْكَ وَ السَّفَرُ إِنْ شِئْتَ فَاقْضِهِ وَ إِنْ لَمْ تَقْضِهِ فَلَا جُنَاحَ عَلَيْكَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Hilal, from Amro Bin Usman, from Uzafir who said,

‘I said to Abu Abdullahasws, ‘I tend to Fast these three days during the month. So, sometimes I travel, and sometimes an illness hits me. Does it Obligate the making up for it upon me?’ So heasws said to me: ‘But rather, the Obligatory (Fasts) necessitate it. But, as for the other than the Obligatory (Fasts), so you are with the choice in it’. I said, ‘With the choice during the journey and the illness?’ So heasws said: ‘The illness, so Allahazwj has Exempted it from you, and the journey, if you so desire to, so make up for it, and if you don’t make up for it, so there is no blame upon you’.[514]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَوْمِ ثَلَاثَةِ أَيَّامٍ فِي الشَّهْرِ هَلْ فِيهِ قَضَاءٌ عَلَى الْمُسَافِرِ قَالَ لَا .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’ad Bin Sa’ad Al Ashary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about Fasting the three days during the month, is there a making up for it upon the traveler?’ Heasws said: ‘No’.[515]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْمَرْزُبَانِ بْنِ عِمْرَانَ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) أُرِيدُ السَّفَرَ فَأَصُومُ لِشَهْرِيَ الَّذِي أُسَافِرُ فِيهِ قَالَ لَا قُلْتُ فَإِذَا قَدِمْتُ أَقْضِيهِ قَالَ لَا كَمَا لَا تَصُومُ كَذَلِكَ لَا تَقْضِي .

Ahmad Bin Muhammad, from Al Marzaban Bin Imran who said,

‘I said to Al-Rezaasws, ‘I intend the travel, so can I Fast in my month in which I travel?’ Heasws said: ‘No’. I said, ‘So when I return, do I have to make up for it?’ Heasws said: ‘No, just as you did not Fast, similar to that, you do not make up for it’.[516]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ بِلَالٍ عَنِ الْحَسَنِ بْنِ بَسَّامٍ الْجَمَّالِ عَنْ رَجُلٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فِي شَعْبَانَ وَ هُوَ صَائِمٌ ثُمَّ رَأَيْنَا هِلَالَ شَهْرِ رَمَضَانَ فَأَفْطَرَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَمْسِ كَانَ عَنْ شَعْبَانَ وَ أَنْتَ صَائِمٌ وَ الْيَوْمُ مِنْ شَهْرِ رَمَضَانَ وَ أَنْتَ مُفْطِرٌ فَقَالَ إِنَّ ذَاكَ تَطَوُّعٌ وَ لَنَا أَنْ نَفْعَلَ مَا شِئْنَا وَ هَذَا فَرْضٌ فَلَيْسَ لَنَا أَنْ نَفْعَلَ إِلَّا مَا أُمِرْنَا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Bilal, from Al Hassan Bin Bassam Al Jammal, from a man who said,

‘I was with Abu Abdullahasws in what is between Makkah and Al-Medina, and he was Fasting. Then we saw the crescent of the Month of Ramazan, so heasws broke. So I said to himasws, ‘May I be sacrificed for youasws! Yesterday was from Shaban and youasws were Fasting, and today is from the Month of Ramazan and you are not Fasting?’ So heasws said: ‘That was voluntary (Fast), and for usasws is that weasws do what weasws so desire to, and this is an Obligation, so it is not for usasws that weasws do except for what weasws have been Commanded for’.[517]

بَابُ الرَّجُلِ يُرِيدُ السَّفَرَ أَوْ يَقْدَمُ مِنْ سَفَرٍ فِي شَهْرِ رَمَضَانَ

Chapter 52 – The man intends the travel, or he comes back from a journey during a Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَخْرُجُ مِنْ بَيْتِهِ يُرِيدُ السَّفَرَ وَ هُوَ صَائِمٌ قَالَ فَقَالَ إِنْ خَرَجَ مِنْ قَبْلِ أَنْ يَنْتَصِفَ النَّهَارُ فَلْيُفْطِرْ وَ لْيَقْضِ ذَلِكَ الْيَوْمَ وَ إِنْ خَرَجَ بَعْدَ الزَّوَالِ فَلْيُتِمَّ يَوْمَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad,

(It has been narrated) from Al-Halby, from Abu Abdullahasws having been asked about the man who goes out from his house intending the journey, and he is Fasting. So heasws said: ‘If he goes out from before the middle of the day, so let him break, and let him make up for that day; but if he goes out after the (start of the) decline (of the sun), so let him complete (the Fast of) his day’.[518]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ بَعْدَ الزَّوَالِ أَتَمَّ الصِّيَامَ فَإِذَا خَرَجَ قَبْلَ الزَّوَالِ أَفْطَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man goes out during a Month of Ramazan after the midday, he should complete the Fasts. So when he goes out before the midday, he should break’.[519]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ يَصُومُ أَوْ يُفْطِرُ قَالَ إِنْ خَرَجَ قَبْلَ الزَّوَالِ فَلْيُفْطِرْ وَ إِنْ خَرَجَ بَعْدَ الزَّوَالِ فَلْيَصُمْ وَ قَالَ يُعْرَفُ ذَلِكَ بِقَوْلِ عَلِيٍّ ( عليه السلام ) أَصُومُ وَ أُفْطِرُ حَتَّى إِذَا زَالَتِ الشَّمْسُ عُزِمَ عَلَيَّ يَعْنِي الصِّيَامَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws regarding the man who travels during a Month of Ramazan, should he be Fasting or breaking?’ Heasws said: ‘If he goes out before the midday, so let him break, and if he goes out after the midday, so let him Fast’. And heasws said: ‘That is recognised by the words of Aliasws: ‘Iasws Fast and Iasws break until when the sun (starts the) decline, being Determined upon measws’, meaning the Fasts’.[520]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَافَرَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ فَخَرَجَ بَعْدَ نِصْفِ النَّهَارِ فَعَلَيْهِ صِيَامُ ذَلِكَ الْيَوْمِ وَ يَعْتَدُّ بِهِ مِنْ شَهْرِ رَمَضَانَ فَإِذَا دَخَلَ أَرْضاً قَبْلَ طُلُوعِ الْفَجْرِ وَ هُوَ يُرِيدُ الْإِقَامَةَ بِهَا فَعَلَيْهِ صَوْمُ ذَلِكَ الْيَوْمِ فَإِنْ دَخَلَ بَعْدَ طُلُوعِ الْفَجْرِ فَلَا صِيَامَ عَلَيْهِ وَ إِنْ شَاءَ صَامَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man travels during a Month of Ramazan, so he goes out after half the day, so upon him is the Fast of that day, and he would be counted with it from a Month of Ramazan. So when he enters a land before the emergence of the dawn and he intends the staying with it, so upon him is the Fast of that day. So if he enters after the emergence of the dawn, so there are no Fasts upon him, and he so desires to, he can Fast’.[521]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقْدَمُ فِي شَهْرِ رَمَضَانَ مِنْ سَفَرٍ حَتَّى يَرَى أَنَّهُ سَيَدْخُلُ أَهْلَهُ ضَحْوَةً أَوِ ارْتِفَاعَ النَّهَارِ فَقَالَ إِذَا طَلَعَ الْفَجْرُ وَ هُوَ خَارِجٌ وَ لَمْ يَدْخُلْ أَهْلَهُ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at Bin Musa who said,

‘I asked Abu Abdullahasws about the man who comes back from a journey during a Month of Ramazan, so he sees that he has come over to his family in the morning or at the rising of the day. So heasws said: ‘When the dawn emerges and he is outside and has not yet come to his family, so he is with the choice, if he so desires to Fasts, and if he so desires to, he breaks’.[522]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَقْدَمُ مِنْ سَفَرٍ فِي شَهْرِ رَمَضَانَ فَيَدْخُلُ أَهْلَهُ حِينَ يُصْبِحُ أَوِ ارْتِفَاعَ النَّهَارِ قَالَ إِذَا طَلَعَ الْفَجْرُ وَ هُوَ خَارِجٌ وَ لَمْ يَدْخُلْ أَهْلَهُ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who comes back from a journey during a Month of Ramazan, so he comes over to his family when it is morning, or the day has risen. Heasws said: ‘When the dawn emerges and he is outside and has not yet come over to his family, so he is with the choice, if he so desires to, he Fasts, and if he so desires to, he breaks’.[523]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ قَدِمَ مِنْ سَفَرٍ فِي شَهْرِ رَمَضَانَ وَ لَمْ يَطْعَمْ شَيْئاً قَبْلَ الزَّوَالِ قَالَ يَصُومُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad who said,

‘I asked Abu Al-Hassanasws about a man who comes back from a journey during a Month of Ramazan and has not eaten anything before the midday. Heasws said: ‘He should Fast’.[524]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ مُسَافِرٍ دَخَلَ أَهْلَهُ قَبْلَ زَوَالِ الشَّمْسِ وَ قَدْ أَكَلَ قَالَ لَا يَنْبَغِي لَهُ أَنْ يَأْكُلَ يَوْمَهُ ذَلِكَ شَيْئاً وَ لَا يُوَاقِعُ فِي شَهْرِ رَمَضَانَ إِنْ كَانَ لَهُ أَهْلٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked about a traveler who comes over to his family before the (start of the) decline of the sun, and he had eaten. Heasws said: ‘It is not befitting for him that he eats anything during that day of his, nor should he copulate during a Month of Ramazan, if he had a wife for him’.[525]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ قَالَ قَالَ فِي الْمُسَافِرِ الَّذِي يَدْخُلُ أَهْلَهُ فِي شَهْرِ رَمَضَانَ وَ قَدْ أَكَلَ قَبْلَ دُخُولِهِ قَالَ يَكُفُّ عَنِ الْأَكْلِ بَقِيَّةَ يَوْمِهِ وَ عَلَيْهِ الْقَضَاءُ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus who said,

‘Heasws said regarding the traveler who comes over to his family during a Month of Ramazan and he had eaten before his coming over, said: ‘He should refrain from eating for the remainder of his day, and upon him would be its making up’.

وَ قَالَ فِي الْمُسَافِرِ يَدْخُلُ أَهْلَهُ وَ هُوَ جُنُبٌ قَبْلَ الزَّوَالِ وَ لَمْ يَكُنْ أَكَلَ فَعَلَيْهِ أَنْ يُتِمَّ صَوْمَهُ وَ لَا قَضَاءَ عَلَيْهِ يَعْنِي إِذَا كَانَتْ جَنَابَتُهُ مِنِ احْتِلَامٍ .

And heasws said regarding the traveler who comes over to his family and he is with sexual impurity before the midday and did not happen to have eaten, so upon him is that he completes his Fast and there is no making up for it upon him, meaning when he was with sexual impurity from the bed-wetting’.[526]

بَابُ مَنْ دَخَلَ بَلْدَةً فَأَرَادَ الْمُقَامَ بِهَا أَوْ لَمْ يُرِدْ

Chapter 53 – The one who enters a city, so he intends staying in it, or does not intend to

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ إِذَا قَدِمْتَ أَرْضاً وَ أَنْتَ تُرِيدُ أَنْ تُقِيمَ بِهَا عَشَرَةَ أَيَّامٍ فَصُمْ وَ أَتِمَّ وَ إِنْ كُنْتَ تُرِيدُ أَنْ تُقِيمَ أَقَلَّ مِنْ عَشَرَةِ أَيَّامٍ فَأَفْطِرْ مَا بَيْنَكَ وَ بَيْنَ شَهْرٍ فَإِذَا بَلَغَ الشَّهْرُ فَأَتِمَّ الصَّلَاةَ وَ الصِّيَامَ وَ إِنْ قُلْتَ أَرْتَحِلُ غُدْوَةً .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘When you proceed to a land and you are intending to be staying in it for ten days, so Fast, and complete (full Prayers); and if you are intending to stay for less than ten days, so break (don’t Fast) what is between you and the Month. So when it reaches a month, so complete the Prayers, and the Fasts, even if you say, ‘I shall be leaving tomorrow’.[527]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُدْرِكُهُ شَهْرُ رَمَضَانَ فِي السَّفَرِ فَيُقِيمُ الْأَيَّامَ فِي الْمَكَانِ عَلَيْهِ صَوْمٌ قَالَ لَا حَتَّى يُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ وَ إِذَا أَجْمَعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ صَامَ وَ أَتَمَّ الصَّلَاةَ قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ وَ هُوَ مُسَافِرٌ يَقْضِي إِذَا أَقَامَ فِي الْمَكَانِ قَالَ لَا حَتَّى يُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about the man who sees a Month of Ramazan during the journey, so he stays a few days in the place, would there be Fasting upon him?’ Heasws said: ‘No, until he combines upon staying for ten days’.[528]

بَابُ الرَّجُلِ يُجَامِعُ أَهْلَهُ فِي السَّفَرِ أَوْ يَقْدَمُ مِنْ سَفَرٍ فِي شَهْرِ رَمَضَانَ

Chapter 54 – The man who copulates with his wife during the journey, or he comes back from a journey during a Month of Ramazan

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ أَ لَهُ أَنْ يُصِيبَ مِنَ النِّسَاءِ قَالَ نَعَمْ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hammad Bin Usman, from Umar Bin Yazeed who said,

‘I asked Abu Abdullahasws about the man who travels during a Month of Ramazan, is it for him that he attains from the women?’ Heasws said: ‘Yes’.[529]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ أَتَى أَهْلَهُ فِي شَهْرِ رَمَضَانَ وَ هُوَ مُسَافِرٌ قَالَ لَا بَأْسَ .

Ahmad Bin Muhammad, from Muhammad Bin Sahl, from his father who said,

‘I asked Abu Al-Hassanasws about a man who went over to his wife during a Month of Ramazan, and he was a traveler. Heasws said: ‘There is no problem’.[530]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ يَعْنِي مُوسَى ( عليه السلام ) عَنِ الرَّجُلِ يُجَامِعُ أَهْلَهُ فِي السَّفَرِ وَ هُوَ فِي شَهْرِ رَمَضَانَ قَالَ لَا بَأْسَ بِهِ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdul Malik Bin Utba Al Hashimy who said,

‘I asked Abu Al-Hassanasws, meaning Musaasws, about the man who copulates with his wife during the journey and it is during a Month of Ramazan. Heasws said: ‘There is no problem with it’.[531]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُسَافِرُ وَ مَعَهُ جَارِيَةٌ فِي شَهْرِ رَمَضَانَ هَلْ يَقَعُ عَلَيْهَا قَالَ نَعَمْ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws regarding the man who travels and with his is a slave girl, during a Month of Ramazan. Can he fall upon her?’ Heasws said: ‘Yes’.[532]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ وَ مَعَهُ جَارِيَةٌ لَهُ فَلَهُ أَنْ يُصِيبَ مِنْهَا بِالنَّهَارِ فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تَعْرِفُ حُرْمَةَ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اللَّيْلِ سَبْحاً طَوِيلًا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibn Sinan who said,

‘I asked Abu Abdullahasws about the man who travels during a Month of Ramazan and with his is a slave girl. Is it for him that he attains from her in the daytime?’ So heasws said: ‘Glory be to Allahazwj! Does he not recognise the sanctity of a Month of Ramazan? For him, during the night, is a lengthy duration’.

قُلْتُ أَ لَيْسَ لَهُ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ يُقَصِّرَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ رَخَّصَ لِلْمُسَافِرِ فِي الْإِفْطَارِ وَ التَّقْصِيرِ رَحْمَةً وَ تَخْفِيفاً لِمَوْضِعِ التَّعَبِ وَ النَّصَبِ وَ وَعْثِ السَّفَرِ وَ لَمْ يُرَخِّصْ لَهُ فِي مُجَامَعَةِ النِّسَاءِ فِي السَّفَرِ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ وَ أَوْجَبَ عَلَيْهِ قَضَاءَ الصِّيَامِ وَ لَمْ يُوجِبْ عَلَيْهِ قَضَاءَ تَمَامِ الصَّلَاةِ إِذَا آبَ مِنْ سَفَرِهِ

I said, ‘Is it not for him that he can eat and drink and shorten (the Prayer)?’ So heasws said: ‘Allahazwj Blessed and High has Allowed for the traveler regarding the breaking (of the Fast), and the shortening (of the Prayer), as a Mercy and a lightening due to the fatigue, and the setting up (of tents etc.), and moths of the travel, but Heazwj did not Allow for him regarding the sleeping with the women by the day, during the journey, in a Month of Ramazan, and Obligated upon him the making up for the Fasts and did not Obligate upon him the making up for the complete when he returns from his journey’.

ثُمَّ قَالَ وَ السُّنَّةُ لَا تُقَاسُ وَ إِنِّي إِذَا سَافَرْتُ فِي شَهْرِ رَمَضَانَ مَا آكُلُ إِلَّا الْقُوتَ وَ مَا أَشْرَبُ كُلَّ الرِّيِّ .

Then heasws said: ‘And the Sunnah cannot be analogized, and Iasws, whenever Iasws travel during a Month of Ramazan, do not eat except for the bare necessities, and do not drink for the whole thirst’.[533]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي جَارِيَتَهُ فِي شَهْرِ رَمَضَانَ بِالنَّهَارِ فِي السَّفَرِ فَقَالَ مَا عَرَفَ هَذَا حَقَّ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اللَّيْلِ سَبْحاً طَوِيلًا

Ali Bin Muhammad, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad, from Abdullah Bin Sinan who said,

‘I asked himasws about the man who went to his slave girl during a Month of Ramazan, by the daytime, during the journey. So heasws said: ‘This one does not understand the right of a Month of Ramazan. For him, during the night, is a lengthy duration’.[534]

بَابُ صَوْمِ الْحَائِضِ وَ الْمُسْتَحَاضَةِ

Chapter 55 - The Fasting of the menstruating and the post-menstruation bleeding woman

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَائِضُ تَقْضِي الصَّوْمَ قَالَ نَعَمْ قُلْتُ تَقْضِي الصَّلَاةَ قَالَ لَا قُلْتُ مِنْ أَيْنَ جَاءَ هَذَا قَالَ أَوَّلُ مَنْ قَاسَ إِبْلِيسُ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Rashid who said,

‘I said to Abu Abdullahasws, ‘The menstruating woman would make up for the (missed) Fast?’ Heasws said: ‘Yes’. I said, ‘She would make up for the (missed) Prayer?’ Heasws said: No. ‘I said, ‘Where does this come from?’ Heasws said: ‘The first one to analogise was Ibleesla’.[535]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَصْبَحَتْ صَائِمَةً فَلَمَّا ارْتَفَعَ النَّهَارُ أَوْ كَانَ الْعَشِيُّ حَاضَتْ أَ تُفْطِرُ قَالَ نَعَمْ وَ إِنْ كَانَ وَقْتُ الْمَغْرِبِ فَلْتُفْطِرْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a woman who woke up Fasting in the morning. So when the day rose, or it was the evening, she menstruated. Would she break?’ Heasws said: ‘Yes, and even if it was the time of Al-Magrib, so let her break’.

قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ رَأَتِ الطُّهْرَ فِي أَوَّلِ النَّهَارِ مِنْ شَهْرِ رَمَضَانَ فَتَغْتَسِلُ وَ لَمْ تَطْعَمْ فَمَا تَصْنَعُ فِي ذَلِكَ الْيَوْمِ قَالَ تُفْطِرُ ذَلِكَ الْيَوْمَ فَإِنَّمَا فِطْرُهَا مِنَ الدَّمِ .

He (the narrator) said, ‘And I asked himasws about a woman who saw the purity at the beginning of the day from a Month of Ramazan, so she bathed and did not eat. So what should she do during that day?’ Heasws said: ‘She would break (the Fast of) that day. So rather, her breaking is from the blood’.[536]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ تَطْمَثُ فِي شَهْرِ رَمَضَانَ قَبْلَ أَنْ تَغِيبَ الشَّمْسُ قَالَ تُفْطِرُ حِينَ تَطْمَثُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about a woman who menstruated during a Month of Ramazan before the disappearance of the sun. Heasws said: ‘She would break when she menstruated’.[537]

صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَلِدُ بَعْدَ الْعَصْرِ أَ تُتِمُّ ذَلِكَ الْيَوْمَ أَمْ تُفْطِرُ قَالَ تُفْطِرُ وَ تَقْضِي ذَلِكَ الْيَوْمَ .

Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about the woman who gives birth after Al-Asr, would she complete (the Fast of) that day or break?’ Heasws said: ‘She would break, and she would make up for that day’.[538]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُسْتَحَاضَةِ قَالَ فَقَالَ تَصُومُ شَهْرَ رَمَضَانَ إِلَّا الْأَيَّامَ الَّتِي كَانَتْ تَحِيضُ فِيهِنَّ ثُمَّ تَقْضِيهَا بَعْدَهُ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the post-menstrual bleeding woman. So heasws said: ‘She would be Fasting the Month of Ramazan except for the days which she menstruated in, she would make up for these after it’.[539]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا أَوْ مِنْ دَمِ نِفَاسِهَا فِي أَوَّلِ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ ثُمَّ اسْتَحَاضَتْ فَصَلَّتْ وَ صَامَتْ شَهْرَ رَمَضَانَ كُلَّهُ مِنْ غَيْرِ أَنْ تَعْمَلَ مَا تَعْمَلُ الْمُسْتَحَاضَةُ مِنَ الْغُسْلِ لِكُلِّ صَلَاتَيْنِ فَهَلْ يَجُوزُ صَوْمُهَا وَ صَلَاتُهَا أَمْ لَا فَكَتَبَ ( عليه السلام ) تَقْضِي صَوْمَهَا وَ لَا تَقْضِي صَلَاتَهَا.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ali Bin Mahiyar who said,

‘I wrote to himasws, ‘A woman was clean from her menstruation, or from the blood of her post-childbirth during the beginning of the day from a Month of Ramazan. Then she has post-menstrual bleeding, so she Prays and Fasts a Month of Ramazan, all of it from without doing what the post-menstrual bleeding woman tends to do from the bathing for every Prayer. So, is her Fasting and her Prayer allowed or not?’ So heasws wrote: ‘She would make up for her Fasts and would not make up for her Prayer.[540]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي امْرَأَةٍ أَصْبَحَتْ صَائِمَةً فَلَمَّا ارْتَفَعَ النَّهَارُ أَوْ كَانَ الْعَشِيُّ حَاضَتْ أَ تُفْطِرُ قَالَ نَعَمْ وَ إِنْ كَانَ قَبْلَ الْمَغْرِبِ فَلْتُفْطِرْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws regarding a woman who woke up in the morning Fasting. So when the day rose, or it was the evening, she menstruated. Would she break?’ Heasws said: ‘Yes, and even if it was (just) before Al-Magrib, so let her break’.

وَ عَنِ امْرَأَةٍ تَرَى الطُّهْرَ مِنْ أَوَّلِ النَّهَارِ فِي شَهْرِ رَمَضَانَ لَمْ تَغْتَسِلْ وَ لَمْ تَطْعَمْ كَيْفَ تَصْنَعُ بِذَلِكَ الْيَوْمِ قَالَ إِنَّمَا فِطْرُهَا مِنَ الدَّمِ .

And (I asked) about a woman who saw purity at the beginning of the day during a Month of Ramazan. She did not bathe, and did not eat. How would she deal with that day?’ Heasws said: ‘But rather, her breaking is from the blood’.[541]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ وَ مَاتَتْ فِي شَوَّالٍ فَأَوْصَتْنِي أَنْ أَقْضِيَ عَنْهَا قَالَ هَلْ بَرَأَتْ مِنْ مَرَضِهَا قُلْتُ لَا مَاتَتْ فِيهِ فَقَالَ لَا تَقْضِ عَنْهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْهُ عَلَيْهَا

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muhammad Bin yahya, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a woman who fell sick during a Month of Ramazan, and she died in Shawwal. So she bequeathed to me that I make up for it on her behalf. Heasws said: ‘Was she cured from her illness?’ I said, ‘No. She died in it’. So heasws said: ‘Do not make up for it on her behalf, for Allahazwj Mighty and Majestic did not Make it to be (Obligatory) upon her’.

قُلْتُ فَإِنِّي أَشْتَهِي أَنْ أَقْضِيَ عَنْهَا وَ قَدْ أَوْصَتْنِي بِذَلِكَ قَالَ كَيْفَ تَقْضِي عَنْهَا شَيْئاً لَمْ يَجْعَلْهُ اللَّهُ عَلَيْهَا فَإِنِ اشْتَهَيْتَ أَنْ تَصُومَ لِنَفْسِكَ فَصُمْ .

I said, ‘But I desire to make up for it on her behalf, and she had bequeathed it to me with that’. Heasws said: ‘How can you make up for something which Allahazwj did not Make it to be upon her? So, if you desire that you Fast for yourself, so Fast’.[542]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ أَوْ طَمِثَتْ أَوْ سَافَرَتْ فَمَاتَتْ قَبْلَ خُرُوجِ شَهْرِ رَمَضَانَ هَلْ يُقْضَى عَنْهَا قَالَ أَمَّا الطَّمْثُ وَ الْمَرَضُ فَلَا وَ أَمَّا السَّفَرُ فَنَعَمْ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a woman who fell sick during a Month of Ramazan, or menstruated, or travelled. So she died before the exit of the Month of Ramazan. Does it have to be made up for, on her behalf?’ Heasws said: ‘As for the menstruation and the illness, so no; and as for the journey, so yes’.[543]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَنْذِرُ عَلَيْهَا صَوْمَ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ تَصُومُ وَ تَسْتَأْنِفُ أَيَّامَهَا الَّتِي قَعَدَتْ حَتَّى تُتِمَّ شَهْرَيْنِ قُلْتُ أَ رَأَيْتَ إِنْ هِيَ يَئِسَتْ مِنَ الْمَحِيضِ أَ تَقْضِيهِ قَالَ لَا تَقْضِي يُجْزِئُهَا الْأَوَّلُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Rafa’at Bin Musa who said,

‘I asked Abu Abdullahasws about the woman who made a vow. Upon her was the Fasting of two months consecutively. Heasws said: ‘She would Fast, and she would resume her days which she stayed (not Fasting), until she completes two months’. I said, ‘What is yourasws view if she has despaired from the menstruation (in menopause), does she make up for it?’ Heasws said: ‘She would not make up for it. Her first (time around) would suffice for her’.[544]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ امْرَأَتِي جَعَلَتْ عَلَى نَفْسِهَا صَوْمَ شَهْرَيْنِ فَوَضَعَتْ وَلَدَهَا وَ أَدْرَكَهَا الْحَبَلُ فَلَمْ تَقْوَ عَلَى الصَّوْمِ قَالَ فَلْتَتَصَدَّقْ مَكَانَ كُلِّ يَوْمٍ بِمُدٍّ عَلَى مِسْكِينٍ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Muhammad Bin Ja’far who said,

‘I said to Abu Al-Hassanasws, ‘My wife made it upon herself, the Fasting of two months. So she placed (gave birth to) her child, and she became pregnant, so she was not strong upon the Fasting’. Heasws said: ‘So let her give in charity in place of each day, with a Mudd (approximately 750g. of food) upon the poor ones’.[545]

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بَابُ مَنْ وَجَبَ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَعَرَضَ لَهُ أَمْرٌ يَمْنَعُهُ عَنْ إِتْمَامِهِ

Chapter 56 – The upon whom the Fasting of two months consecutively is Obligated, so a matter presents itself preventing him from completing it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ الْحُرِّ يَلْزَمُهُ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي ظِهَارٍ فَيَصُومُ شَهْراً ثُمَّ يَمْرَضُ قَالَ يَسْتَقْبِلُ وَ إِنْ زَادَ عَلَى الشَّهْرِ الْآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Jameel, and Muhammad Bin Humran,

(It has been narrated) from Abu Abdullahasws regarding the free man, the Fasting of two consecutive months having been necessitated upon him regarding Zihaar. So he Fasts a month, then falls sick. Heasws said: ‘He would face it (do it again), and if he had increased upon the other month by a day, or two days, he can build upon whatever remains’.[546]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صِيَامُ كَفَّارَةِ الْيَمِينِ فِي الظِّهَارِ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ التَّتَابُعُ أَنْ يَصُومَ شَهْراً وَ يَصُومَ مِنَ الشَّهْرِ الْآخَرِ أَيَّاماً أَوْ شَيْئاً مِنْهُ فَإِنْ عَرَضَ لَهُ شَيْ‏ءٌ يُفْطَرُ فِيهِ أَفْطَرَ ثُمَّ قَضَى مَا بَقِيَ عَلَيْهِ وَ إِنْ صَامَ شَهْراً ثُمَّ عَرَضَ لَهُ شَيْ‏ءٌ فَأَفْطَرَ قَبْلَ أَنْ يَصُومَ مِنَ الْآخَرِ شَيْئاً فَلَمْ يُتَابِعْ أَعَادَ الصِّيَامَ كُلَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The Fasting as an expiation for the oath regarding the Zihaar is of two consecutive months, and the ‘consecutive’ is that he Fasts a month and Fasts from the other month a few days, or something from it. So if something presents itself to him to break in it, he breaks. Then he makes up for what remains upon him. And if he Fasts a month, then something presents itself to him, so he breaks before he Fasts anything from the other (month), so he has not followed it. He has to repeat the Fasts, all of it’.[547]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَ يُفَرِّقُ بَيْنَ الْأَيَّامِ فَقَالَ إِذَا صَامَ أَكْثَرَ مِنْ شَهْرٍ فَوَصَلَهُ ثُمَّ عَرَضَ لَهُ أَمْرٌ فَأَفْطَرَ فَلَا بَأْسَ فَإِنْ كَانَ أَقَلَّ مِنْ شَهْرٍ أَوْ شَهْراً فَعَلَيْهِ أَنْ يُعِيدَ الصِّيَامَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked himasws about the man who happens to have the Fasting of two consecutive months upon him. Can he break in between the days?’ So heasws said: ‘When the Fasts are month than a month, so he connects it. Then a matter presents itself to him, so he breaks, then there is no problem. So if it was less than a month, or a month (exactly), so upon him is that he repeats the Fasts’.[548]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ كَانَ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي ظِهَارٍ فَصَامَ ذَا الْقَعْدَةِ ثُمَّ دَخَلَ عَلَيْهِ ذُو الْحِجَّةِ قَالَ يَصُومُ ذَا الْحِجَّةِ كُلَّهُ إِلَّا أَيَّامَ التَّشْرِيقِ يَقْضِيهَا فِي أَوَّلِ يَوْمٍ مِنَ الْمُحَرَّمِ حَتَّى يُتِمَّ ثَلَاثَةَ أَيَّامٍ فَيَكُونُ قَدْ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub,

(It has been narrated) from Abu Abdullahasws regarding a man who had the Fasts of two consecutive months upon him regardin Zihaar. So he Fasted Zil-Qaad. The Zil-Hajj entered upon him. Heasws said: ‘He can Fast Zil-Hijja, all of it, except for the days of Al-Tashreek (11th, 12th & 13th). He would make up for it during the beginning of Al-Muharram until he completes the three days. Thus, he would have Fasted two months consecutively’.

قَالَ وَ لَا يَنْبَغِي لَهُ أَنْ يَقْرَبَ أَهْلَهُ حَتَّى يَقْضِيَ ثَلَاثَةَ أَيَّامِ التَّشْرِيقِ الَّتِي لَمْ يَصُمْهَا وَ لَا بَأْسَ إِنْ صَامَ شَهْراً ثُمَّ صَامَ مِنَ الشَّهْرِ الْآخَرِ الَّذِي يَلِيهِ أَيَّاماً ثُمَّ عَرَضَ لَهُ عِلَّةٌ أَنْ يَقْطَعَهَا ثُمَّ يَقْضِيَ مِنْ بَعْدِ تَمَامِ الشَّهْرَيْنِ .

Heasws said: ‘And it is not befitting for him that he approaches his wife until he has made up for the days of Al-Tashreek which he had not Fasted, and there is no problem if he were to Fast a month, then Fast a few days from the months which follows it. Then if a reason presents itself to him, he can cut it, then make up for it from afterwards to complete the two months’.[549]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ صَامَ فِي ظِهَارٍ شَعْبَانَ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانَ قَالَ يَصُومُ رَمَضَانَ وَ يَسْتَأْنِفُ الصَّوْمَ فَإِنْ هُوَ صَامَ فِي الظِّهَارِ فَزَادَ فِي النِّصْفِ يَوْماً قَضَى بَقِيَّتَهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said regarding a man who Fasts Shaban regarding Zihaar, the he sees the Month of Ramazan, (Imamasws) said: ‘He should Fast Ramazaan, and he resumes the Fasting. So if he had Fasted regarding the Zihaar of an increase in the half by a day, he can make up for it for his remainder’.[550]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ جَعَلَ عَلَيْهِ صَوْمَ شَهْرٍ فَصَامَ مِنْهُ خَمْسَةَ عَشَرَ يَوْماً ثُمَّ عَرَضَ لَهُ أَمْرٌ فَقَالَ إِنْ كَانَ صَامَ خَمْسَةَ عَشَرَ يَوْماً فَلَهُ أَنْ يَقْضِيَ مَا بَقِيَ وَ إِنْ كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ يَوْماً لَمْ يُجْزِئْهُ حَتَّى يَصُومَ شَهْراً تَامّاً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Al Fuzayl,

(It has been narrated) from Abu Abdullahasws having said regarding a man upon whom were Fasts of a month, so he Fasts fifteen days, then a matter presents itself, said: ‘If he had Fasted fifteen days, so for him it that he makes up for what remains, and even if it was less than fifteen days, it would not suffice for him until he Fasts a month completely’.[551]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَطْعِ صَوْمِ كَفَّارَةِ الْيَمِينِ وَ كَفَّارَةِ الظِّهَارِ وَ كَفَّارَةِ الْقَتْلِ فَقَالَ إِنْ كَانَ عَلَى رَجُلٍ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَأَفْطَرَ أَوْ مَرِضَ فِي الشَّهْرِ الْأَوَّلِ فَإِنَّ عَلَيْهِ أَنْ يُعِيدَ الصِّيَامَ وَ إِنْ صَامَ الشَّهْرَ الْأَوَّلَ وَ صَامَ مِنَ الشَّهْرِ الثَّانِي شَيْئاً ثُمَّ عَرَضَ لَهُ مَا لَهُ فِيهِ عُذْرٌ فَإِنَّ عَلَيْهِ أَنْ يَقْضِيَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about cutting a Fast of a expiation of the oath, and an expiation for the Zihaar, and an expiation for the killing, so heasws said: ‘If there were the Fasts of two consecutive months upon the man, so he beaks, or falls sick during the first month, so upon him would be that he repeats the Fasts. And if he had Fasted the first month, and Fasted something from the other month, then there presents to him what for him is an excuse therein, so upon him is that he makes up for it (the remainder)’.[552]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ رَجُلًا خَطَأً فِي الشَّهْرِ الْحَرَامِ قَالَ تُغَلَّظُ عَلَيْهِ الدِّيَةُ وَ عَلَيْهِ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ الْحُرُمِ قُلْتُ فَإِنَّهُ يَدْخُلُ فِي هَذَا شَيْ‏ءٌ فَقَالَ مَا هُوَ قُلْتُ يَوْمُ الْعِيدِ وَ أَيَّامُ التَّشْرِيقِ قَالَ يَصُومُهُ فَإِنَّهُ حَقٌّ يَلْزَمُهُ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a man who kills a man in error during the Sacred Month. Heasws said: ‘The wergild is harsh upon him, and upon him is the emancipation (liberation) of a neck, or Fasting two months consecutively from the Sacred months’. I said, ‘Supposing something enters into this?’ So heasws said: ‘What would it be?’ I said, ‘A day of Eid, and days of Al-Tashreek (11th, 12th and 13th of Zil-Hijja)?’ Heasws said: ‘He would Fast these, for it is a right necessitated upon him’.[553]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ قَتَلَ رَجُلًا فِي الْحَرَمِ قَالَ عَلَيْهِ دِيَةٌ وَ ثُلُثٌ وَ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ الْحُرُمِ وَ يُعْتِقُ رَقَبَةً وَ يُطْعِمُ سِتِّينَ مِسْكِيناً قَالَ قُلْتُ يَدْخُلُ فِي هَذَا شَيْ‏ءٌ قَالَ وَ مَا يَدْخُلُ قُلْتُ الْعِيدَانِ وَ أَيَّامُ التَّشْرِيقِ قَالَ يَصُومُهُ فَإِنَّهُ حَقٌّ لَزِمَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Aban Bin taghlub, from Zurara who said,

‘I said to Abu Ja’farasws, ‘A man kills a man in the Sanctuary’. Heasws said: ‘Upon him is a wergild and a third, and he would Fast two months consecutively from the Sacred months, and he would emancipate (liberate) a neck, and he would feed sixty poor ones’. I said, ‘(Supposing) something enters into this?’ Heasws said: ‘And what would it be?’ I said, ‘The two Eids, and the days of Tashreek (11th, 12th, & 13th of Zil-Hijja)?’ Heasws said: ‘He would Fast it, for it is a right necessitated upon him’.[554]

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بَابُ صَوْمِ كَفَّارَةِ الْيَمِينِ

Chapter 57 – Fasting as an expiation for the oath

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ صَوْمٍ يُفَرَّقُ إِلَّا ثَلَاثَةَ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘Every Fast can be separated except for the three days regarding an expiation for the oath’.[555]

وَ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ مُتَتَابِعَاتٍ لَا يُفْصَلُ بَيْنَهُنَّ .

And from him, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The Fasts of the three days regarding an expiation for the oath are consecutive, there cannot be a gap in between them’.[556]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السَّبْعَةُ الْأَيَّامِ وَ الثَّلَاثَةُ الْأَيَّامِ فِي الْحَجِّ لَا يُفَرَّقُ إِنَّمَا هِيَ بِمَنْزِلَةِ الثَّلَاثَةِ الْأَيَّامِ فِي الْيَمِينِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Al Husayn Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘The seven days, and the three days during the Hajj cannot be separated. But rather, these are at the status of the three days regarding the oath’.[557]

بَابُ مَنْ جَعَلَ عَلَى نَفْسِهِ صَوْماً مَعْلُوماً وَ مَنْ نَذَرَ أَنْ يَصُومَ فِي شُكْرٍ

Chapter 58 – The one who makes it upon himself specified Fasts, and the one who vows that he would be Fasting in appreciation

عَلِيُّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كَرَّامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي جَعَلْتُ عَلَى نَفْسِي أَنْ أَصُومَ حَتَّى يَقُومَ الْقَائِمُ ( عليه السلام ) فَقَالَ صُمْ وَ لَا تَصُمْ فِي السَّفَرِ وَ لَا الْعِيدَيْنِ وَ لَا أَيَّامَ التَّشْرِيقِ وَ لَا الْيَوْمَ الَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Karram who said,

‘I said to Abu Abdullahasws, ‘I made it upon myself that I would be Fasting until the rising of Al-Qaimasws’. So heasws said: ‘Fast, and do not Fast during the journey, nor the two Eids, nor the days of Al-Tashreek (11th, 12th & 13th of Zil-Hijja), nor the day wherein is a doubt from a Month of Ramazan’.[558]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ كَتَبَ الْحُسَيْنُ إِلَى الرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ رَجُلٌ نَذَرَ أَنْ يَصُومَ أَيَّاماً مَعْلُومَةً فَصَامَ بَعْضَهَا ثُمَّ اعْتَلَّ فَأَفْطَرَ أَ يَبْتَدِئُ فِي صَوْمِهِ أَمْ يَحْتَسِبُ بِمَا مَضَى فَكَتَبَ إِلَيْهِ يَحْتَسِبُ مَا مَضَى .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Ahmad Bin Asheym who said,

‘Al-Husayn wrote to (Imam) Al-Rezaasws, ‘May I be sacrificed for youasws! A man vows that he would be Fasting for a known (number of) days. So he Fasts some of these, then he fell ill, so he broke. Should he begin his Fasting or can he count with what is past?’ So heasws wrote to him: ‘He can count what is past’.[559]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَلَيَّ صِيَامُ شَهْرٍ إِنْ خَرَجَ عَمِّي مِنَ الْحَبْسِ فَخَرَجَ فَأُصْبِحُ وَ أَنَا أُرِيدُ الصِّيَامَ فَيَجِيئُنِي بَعْضُ أَصْحَابِنَا فَأَدْعُو بِالْغَدَاءِ وَ أَتَغَدَّى مَعَهُ قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from Salih Bin Abdullah,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! Upon me are Fasts for a month if my uncle would come out from the prison. So he came out. So I woke up in the morning and I intended the Fasting, and one of our companions came over to me. So I called for the lunch and had lunch with him’. Heasws said: ‘There is no problem’.[560] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ صَوْمَ شَهْرٍ بِالْكُوفَةِ وَ شَهْرٍ بِالْمَدِينَةِ وَ شَهْرٍ بِمَكَّةَ مِنْ بَلَاءٍ ابْتُلِيَ بِهِ فَقُضِيَ أَنَّهُ صَامَ بِالْكُوفَةِ شَهْراً وَ دَخَلَ الْمَدِينَةَ فَصَامَ بِهَا ثَمَانِيَةَ عَشَرَ يَوْماً وَ لَمْ يُقِمْ عَلَيْهِ الْجَمَّالُ قَالَ يَصُومُ مَا بَقِيَ عَلَيْهِ إِذَا انْتَهَى إِلَى بَلَدِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about a man who makes it upon himself the Fasting for a month in Al-Kufa, and a month is Al-Medina, and a month in Al-Makkah, from an affliction he had been afflicted with. So he fulfilled his Fasts for a month in Al-Kufa, and he entered Al-Medina. So he Fasted eighteen days, and the camelier could not remain upon it. Heasws said: ‘He can Fast what is remaining when he ends up to his city’.[561]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ فِي رَجُلٍ نَذَرَ أَنْ يَصُومَ زَمَاناً قَالَ الزَّمَانُ خَمْسَةُ أَشْهُرٍ وَ الْحِينُ سِتَّةُ أَشْهُرٍ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws that Aliasws said regarding a man who vowed that he would be Fasting for a time: ‘The ‘time’ is five months, and the ‘season’ is of six months because Allahazwj Mighty and Majestic is Saying [14:25] Yielding its fruit in every season by the permission of its Lord’.[562]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ قَالَ لِلَّهِ عَلَيَّ أَنْ أَصُومَ حِيناً وَ ذَلِكَ فِي شُكْرٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ أُتِيَ عَلِيٌّ ( عليه السلام ) فِي مِثْلِ هَذَا فَقَالَ صُمْ سِتَّةَ أَشْهُرٍ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها يَعْنِي سِتَّةَ أَشْهُرٍ .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Khalid Bin Jareer, from Abu Al Rabi’e,

(It has been narrated) from Abu Abdullahasws having been asked about a man who said, ‘By Allahazwj! It is upon me that I Fast for a season’, and that is regarding appreciation. So Abu Abdullahasws said: ‘Someone had come to Aliasws with the likes of this, so heasws said: ‘Fast for six months, for Allahazwj Mighty and Majestic is Saying [14:25] Yielding its fruit in every season by the permission of its Lord – Meaning six months’.[563]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) فِي الرَّجُلِ يَجْعَلُ عَلَى نَفْسِهِ أَيَّاماً مَعْدُودَةً مُسَمَّاةً فِي كُلِّ شَهْرٍ ثُمَّ يُسَافِرُ فَتَمُرُّ بِهِ الشُّهُورُ أَنَّهُ لَا يَصُومُ فِي السَّفَرِ وَ لَا يَقْضِيهَا إِذَا شَهِدَ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws regarding the man who made it upon himself (to Fast) for a specified number of days during every month. Then he travels, so the months pass by him, that he would not be Fasting during the journey, nor would he be making up for it when he is present (back home)’.[564]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَصُومُ صَوْماً قَدْ وَقَّتَهُ عَلَى نَفْسِهِ أَوْ يَصُومُ مِنْ أَشْهُرِ الْحُرُمِ فَيَمُرُّ بِهِ الشَّهْرُ وَ الشَّهْرَانِ لَا يَقْضِيهِ فَقَالَ لَا يَصُومُ فِي السَّفَرِ وَ لَا يَقْضِي شَيْئاً مِنْ صَوْمِ التَّطَوُّعِ إِلَّا الثَّلَاثَةَ الْأَيَّامِ الَّتِي كَانَ يَصُومُهَا مِنْ كُلِّ شَهْرٍ وَ لَا يَجْعَلُهَا بِمَنْزِلَةِ الْوَاجِبِ إِلَّا أَنِّي أُحِبُّ لَكَ أَنْ تَدُومَ عَلَى الْعَمَلِ الصَّالِحِ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bn Mahboub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the man who had timed it upon himself, or he was Fasting from Sacred Months. So the month, and the two month pass by him, not fulfilling it. So heasws said: ‘He should not be Fasting during the journey, nor would he make up for anything from the optional Fasts except for the three days which he had Fasted from each month, nor make it to be at the status of the Obligatory, except that Iasws like it for you that you should be habitual upon the righteous deed’.

قَالَ وَ صَاحِبُ الْحُرُمِ الَّذِي كَانَ يَصُومُهَا وَ يُجْزِئُهُ أَنْ يَصُومَ مَكَانَ كُلِّ شَهْرٍ مِنْ أَشْهُرِ الْحُرُمِ ثَلَاثَةَ أَيَّامٍ .

Heasws said: ‘And the one who had the Fasting for the Sacred Months which he used to Fast, it would suffice him in place of each month from the Sacred Months, (the Fasting of) three days’.[565]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَجْعَلُ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ صَوْمَ يَوْمٍ مُسَمًّى قَالَ يَصُومُهُ أَبَداً فِي السَّفَرِ وَ الْحَضَرِ .

Muhammad Bin Ismail, from Al Fazal Bin Shazaan, from Ibn Abu Umeyr from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about the man who Made it upon himself for the Sake of Allahazwj Mighty and Majestic, Fasting of a specified day. Heasws said: ‘He should be Fasting it for ever, during the journey and the presence (at home)’.[566]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ إِنَّ أُمِّي كَانَتْ جَعَلَتْ عَلَى نَفْسِهَا لِلَّهِ عَلَيْهَا نَذْراً إِنْ كَانَ اللَّهُ رَدَّ عَلَيْهَا بَعْضَ وُلْدِهَا مِنْ شَيْ‏ءٍ كَانَتْ تَخَافُ عَلَيْهِ أَنْ تَصُومَ ذَلِكَ الْيَوْمَ الَّذِي يَقْدَمُ فِيهِ مَا بَقِيَتْ فَخَرَجَتْ مَعَنَا مُسَافِرَةً إِلَى مَكَّةَ فَأَشْكَلَ عَلَيْنَا لَمْ نَدْرِ أَ تَصُومُ أَمْ تُفْطِرُ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ وَ أَخْبَرْتُهُ بِمَا جَعَلَتْ عَلَى نَفْسِهَا فَقَالَ لَا تَصُومُ فِي السَّفَرِ قَدْ وَضَعَ اللَّهُ عَنْهَا حَقَّهُ وَ تَصُومُ هِيَ مَا جَعَلَتْ عَلَى نَفْسِهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘My mother had made it upon herself for the Sake of Allahazwj, a vow that if Allahazwj were to Return one of her children from something which she had feared upon, she would be Fasting that day in which he comes back, for as long as she remained. So she went out with us on a journey to Makkah. So it became doubtful upon us. We did not know whether she should be Fasting or breaking. So I asked Abu Abdullahasws about that, and I informed him with what she had made it to be upon herself. So heasws said: ‘She should not be Fasting during the journey. Allahazwj has Exempted it from her Hisazwj Right, and she should be Fasting what she has made it to be upon herself’.

قَالَ قُلْتُ مَا تَرَى إِذَا هِيَ قَدِمَتْ وَ تَرَكَتْ ذَلِكَ فَقَالَ إِنِّي أَخَافُ أَنْ تَرَى فِي الَّذِي نَذَرَتْ مَا تَكْرَهُ .

He (the narrator) said, ‘What is yourasws view when she returns and neglects that?’ So heasws said: ‘Iasws fear that she might see in that which she had vowed, what she dislikes’.[567]

بَابُ كَفَّارَةِ الصَّوْمِ وَ فِدْيَتِهِ

Chapter 59 – Expiation of the Fast and its redemption

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ إِدْرِيسَ بْنِ زَيْدٍ وَ عَلِيِّ بْنِ إِدْرِيسَ قَالَا سَأَلْنَا الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ نَذَرَ نَذْراً إِنْ هُوَ تَخَلَّصَ مِنَ الْحَبْسِ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ الَّذِي تَخَلَّصَ فِيهِ فَيَعْجِزُ عَنِ الصَّوْمِ لِعِلَّةٍ أَصَابَتْهُ أَوْ غَيْرِ ذَلِكَ فَمُدَّ لِلرَّجُلِ فِي عُمُرِهِ وَ قَدِ اجْتَمَعَ عَلَيْهِ صَوْمٌ كَثِيرٌ مَا كَفَّارَةُ ذَلِكَ الصَّوْمِ قَالَ يُكَفِّرُ عَنْ كُلِّ يَوْمٍ بِمُدِّ حِنْطَةٍ أَوْ شَعِيرٍ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sahl, from Idrees Bin zayd and Ali Bin Idrees who both said,

‘We asked (Imam) Al-Rezaasws about a man who vowed a vow that if he is freed from the prison, he would be Fasting that day in which he was set free. Then he became frustrated from the Fasting due to an illness which hit him, or other than that. So it prolonged for the man during his lifetime, and a lot of Fasts had gathered upon him. What is the expiation of that Fast?’ Heasws said: ‘He can expiate it from each day (by giving charity) with a Mudd (approximately 750g. of food) of wheat, or barley’.[568]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنْ رَجُلٍ نَذَرَ نَذْراً فِي صِيَامٍ فَعَجَزَ فَقَالَ كَانَ أَبِي يَقُولُ عَلَيْهِ مَكَانَ كُلِّ يَوْمٍ مُدٌّ .

Ahmad Bin Muhammad, from Ali Bin Ahmad, from Musa Bin Bakr, from Muhammad Bin Mansour who said,

‘I asked (Imam) Al-Rezaasws about a man who vowed a vow regarding Fasts, so he was frustrated. So heasws said; ‘Myasws fatherasws was saying: ‘Upon him, in place of each day, is a Mudd (approximately 750g. of food) (as charity)’.[569]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فِي رَجُلٍ نَذَرَ عَلَى نَفْسِهِ إِنْ هُوَ سَلِمَ مِنْ مَرَضٍ أَوْ تَخَلَّصَ مِنْ حَبْسٍ أَنْ يَصُومَ كُلَّ يَوْمِ أَرْبِعَاءَ وَ هُوَ الْيَوْمُ الَّذِي تَخَلَّصَ فِيهِ فَعَجَزَ عَنِ الصَّوْمِ لِعِلَّةٍ أَصَابَتْهُ أَوْ غَيْرِ ذَلِكَ فَمُدَّ لِلرَّجُلِ فِي عُمُرِهِ وَ اجْتَمَعَ عَلَيْهِ صَوْمٌ كَثِيرٌ مَا كَفَّارَةُ ذَلِكَ قَالَ تَصَدَّقَ لِكُلِّ يَوْمٍ بِمُدٍّ مِنْ حِنْطَةٍ أَوْ ثَمَنِ مُدٍّ .

A number of our companions, from Sahl Bin Ziyad, from ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws regarding a man who vowed upon himself that if he was safe from an illness, or freed from prison, that he would be Fasting every day of Wednesday, and it was the day in which he was released. So he was frustrated from the Fasting due to an illness which hit him, or other than that. So it got prolonged for the man, during his lifetime, and there gathered upon him a lot of Fasts. What is the expiation for that?’ Heasws said: ‘He should give in charity, for each day, with a Mudd (approximately 750g. of food) of wheat, or the price of a Mudd (approximately 750g. of food).’[570]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُهُ عَمَّنْ لَمْ يَصُمِ الثَّلَاثَةَ الْأَيَّامِ مِنْ كُلِّ شَهْرٍ وَ هُوَ يَشُدُّ عَلَيْهِ الصِّيَامُ هَلْ فِيهِ فِدَاءٌ قَالَ مُدٌّ مِنْ طَعَامٍ فِي كُلِّ يَوْمٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked himasws about the one who does not Fast the three days from every month, and the Fasting is difficult upon him. Is there a redemption in it?’ Heasws said: ‘A Mudd (approximately 750g. of food) of food regarding each day’.[571]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الصَّوْمَ يَشُدُّ عَلَيَّ فَقَالَ لِي لَدِرْهَمٌ تَصَدَّقُ بِهِ أَفْضَلُ مِنْ صِيَامِ يَوْمٍ ثُمَّ قَالَ وَ مَا أُحِبُّ أَنْ تَدَعَهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘The Fasting is difficult upon me’. So heasws said to me: ‘The Dirham you give in charity with is superior than Fasting a day’. Then heasws said: ‘And Iasws do not like it if you were to neglect it’.[572]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ إِنِّي أُصَدَّعُ إِذَا صُمْتُ هَذِهِ الثَّلَاثَةَ الْأَيَّامِ وَ يَشُقُّ عَلَيَّ قَالَ فَاصْنَعْ كَمَا أَصْنَعُ إِذَا سَافَرْتُ فَإِنِّي إِذَا سَافَرْتُ تَصَدَّقْتُ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ قُوتِ أَهْلِي الَّذِي أَقُوتُهُمْ بِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Yazeed Bin Khaleefa who said,

‘I complained to Abu Abdullahasws, so I said, ‘I tend to get a headache when I Fast these three days, and it is grievous upon me’. Heasws said: ‘So you should do just as Iasws do when Iasws travel. So Iasws, when Iasws travel, give in charity for each day with a Mudd (approximately 750g. of food) of daily subsistence of myasws family which Iasws tend to provide them with’.[573]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عُقْبَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي قَدْ كَبِرْتُ وَ ضَعُفْتُ عَنِ الصِّيَامِ فَكَيْفَ أَصْنَعُ بِهَذِهِ الثَّلَاثَةِ الْأَيَّامِ فِي كُلِّ شَهْرٍ فَقَالَ يَا عُقْبَةُ تَصَدَّقْ بِدِرْهَمٍ عَنْ كُلِّ يَوْمٍ قَالَ قُلْتُ دِرْهَمٌ وَاحِدٌ قَالَ لَعَلَّهَا كَبُرَتْ عِنْدَكَ وَ أَنْتَ تَسْتَقِلُّ الدِّرْهَمَ قَالَ قُلْتُ إِنَّ نِعَمَ اللَّهِ عَزَّ وَ جَلَّ عَلَيَّ لَسَابِغَةٌ فَقَالَ يَا عُقْبَةُ لَإِطْعَامُ مُسْلِمٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Uqba who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! I have aged and weakened from Fasting. So how should I deal with these three days during every month?’ So heasws said: ‘O Uqba! Give in charity with a Dirham for each day’. I said, ‘One Dirham?’ Heasws said: ‘Perhaps it is grievous with you, and you are belittling the Dirham’. I said, ‘Allahazwj Mighty and Majestic has Favoured upon me with abundance’. So heasws said: ‘O Uqba! Feeding a Muslim is better than Fasting (for) a month’.[574]

بَابُ تَأْخِيرِ صِيَامِ الثَّلَاثَةِ الْأَيَّامِ مِنَ الشَّهْرِ إِلَى الشِّتَاءِ

Chapter 60 – Delaying the Fasting of three days from the month to the winter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ أَوْ لِأَبِي الْحَسَنِ ( عليه السلام ) الرَّجُلُ يَتَعَمَّدُ الشَّهْرَ فِي الْأَيَّامِ الْقِصَارِ يَصُومُهُ لِسَنَةٍ قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Rashid who said,

‘I said to Abu Abdullahasws, or to Abu Al-Hassanasws, ‘A man deliberately (postpones) to the month in which the days are shorter, so he Fasts these (optional Fasts) for the year’. Heasws said; ‘There is no problem’.[575]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ حُسَيْنِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) صَوْمُ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ أُؤَخِّرُهُ إِلَى الشِّتَاءِ ثُمَّ أَصُومُهَا قَالَ لَا بَأْسَ بِذَلِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibrahim Bin Mihzam, from Husayn Bin Abu Hamza, from Abu Hamza who said,

‘I said to Abu Ja’farasws, ‘Can I either Fast the three days from each month, or delay it to the winter, then Fast them?’ Heasws said: ‘There is no problem with that’.[576]

أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ مِنَ الثَّلَاثَةِ أَيَّامِ الشَّهْرِ هَلْ يَصْلُحُ لَهُ أَنْ يُؤَخِّرَهَا أَوْ يَصُومُهَا فِي آخِرِ الشَّهْرِ قَالَ لَا بَأْسَ قُلْتُ يَصُومُهَا مُتَوَالِيَةً أَوْ يُفَرِّقُ بَيْنَهَا قَالَ مَا أَحَبَّ إِنْ شَاءَ مُتَوَالِيَةً وَ إِنْ شَاءَ فَرَّقَ بَيْنَهُمَا .

Ahmad Bin Idress and Muhammad Bin yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who happens to have upon him (the Fasts) from the three days of the month. Is it correct for him that he delays it, or Fasts them during the end of the month?’ Heasws said: ‘There is no problem’. I said, ‘Can he Fast these successively or separate between them?’ Heasws said: ‘Whatever he likes, successively if he so desires to or if he so desires to, he can separate between them’.[577]

بَابُ صَوْمِ عَرَفَةَ وَ عَاشُورَاءَ

Chapter 61 – The Fast of (the day of) Arafat (9th Zil Hijja), and Ashoura (10th Muharram)

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ سُئِلَ عَنْ صَوْمِ يَوْمِ عَرَفَةَ فَقَالَ أَ مَا أَصُومُهُ الْيَوْمَ وَ هُوَ يَوْمُ دُعَاءٍ وَ مَسْأَلَةٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya and Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having been asked about Fasting the day of Arafat (9th Zil-Hijja), so heasws said: ‘Iasws do not Fast the day, and it is a day of supplications and the beseeching’.[578]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمْ يَصُمْ يَوْمَ عَرَفَةَ مُنْذُ نَزَلَ صِيَامُ شَهْرِ رَمَضَانَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying that Rasool-Allahsaww did not Fast the day of Arafat (9th Zil Hijja) since the Fasting of the Month of Ramazan was Revealed’.[579]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا لَا تَصُمْ فِي يَوْمِ عَاشُورَاءَ وَ لَا عَرَفَةَ بِمَكَّةَ وَ لَا فِي الْمَدِينَةِ وَ لَا فِي وَطَنِكَ وَ لَا فِي مِصْرٍ مِنَ الْأَمْصَارِ .

Ali Bin Ibrahim, from his father, from Nuh Bin Shuayb Al Neyshapouri, fom Yaseen Al Zareer, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws or Abu Abdullahasws both having said: ‘Do not Fast during the day of Ashura (10th Muharram), nor Arafat (9th Zil-Hijja), neither in Makkah, nor in Al-Medina, nor in your hometown, nor in a city from the cities (during these two days)’.[580]

الْحَسَنُ بْنُ عَلِيٍّ الْهَاشِمِيُّ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنِي نَجَبَةُ بْنُ الْحَارِثِ الْعَطَّارُ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ صَوْمٌ مَتْرُوكٌ بِنُزُولِ شَهْرِ رَمَضَانَ وَ الْمَتْرُوكُ بِدْعَةٌ

Al Hassan Bin Ali Al Hashimy, from Muhammad Bin Musa, from Yaqoub Bin Yazeed, from Al Hassan Bin Ali Al Washa who said, ‘My father narrated to me from Najbat Bin Al Haris Al Attar who said,

‘I asked Abu Ja’farasws about Fasting the day of Ashura (10th Muharram), so heasws said: ‘It is an abandoned Fast due to the Revelation of the Month of Ramazan, and (practicing) the abandoned is ‘بِدْعَةٌ’ an innovation’.

قَالَ نَجَبَةُ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنْ بَعْدِ أَبِيهِ ( عليه السلام ) عَنْ ذَلِكَ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ ثُمَّ قَالَ أَمَا إِنَّهُ صَوْمُ يَوْمٍ مَا نَزَلَ بِهِ كِتَابٌ وَ لَا جَرَتْ بِهِ سُنَّةٌ إِلَّا سُنَّةُ آلِ زِيَادٍ بِقَتْلِ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا .

Najba said, ‘So I asked Abu Abdullahasws from after hisasws fatherasws about that, so heasws answered me with an answer to that of hisasws fatherasws. Then heasws said: ‘But, it is a Fast of a day which neither the Book Revealed with it nor did a Sunnah flow with it, except for the sunnah of the progeny of Ziyad due to the killing of Al-Husaynasws Bin Aliasws’.[581]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ عِيسَى أَخُوهُ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنْ صَوْمِ عَاشُورَاءَ وَ مَا يَقُولُ النَّاسُ فِيهِ فَقَالَ عَنْ صَوْمِ ابْنِ مَرْجَانَةَ تَسْأَلُنِي ذَلِكَ يَوْمٌ صَامَهُ الْأَدْعِيَاءُ مِنْ آلِ زِيَادٍ لِقَتْلِ الْحُسَيْنِ ( عليه السلام ) وَ هُوَ يَوْمٌ يَتَشَأَّمُ بِهِ آلُ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ يَتَشَأَّمُ بِهِ أَهْلُ الْإِسْلَامِ

From him, from Muhammad Bin Isa Bin Ubeyd who said, ‘Ja’far Bin Isa narrated to me from his brother who said,

‘I asked (Imam) Al-Rezaasws about Fasting Ashura (10th Muharram) and what the people are saying with regards to it. So heasws said: ‘It is the Fast of Ibn Marjana you are asking measws about. That is a day the pretenders from the Progeny of Ziyad Fasted in, due to the killing of Al-Husaynasws, and it is a day which the Progenyasws of Muhammadsaww see it as an evil omen (a grievous/tragic day), and the people of Al-Islam see it as an evil omen.

وَ الْيَوْمُ الَّذِي يَتَشَأَّمُ بِهِ أَهْلُ الْإِسْلَامِ لَا يُصَامُ وَ لَا يُتَبَرَّكُ بِهِ وَ يَوْمُ الْإِثْنَيْنِ يَوْمُ نَحْسٌ قَبَضَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ نَبِيَّهُ وَ مَا أُصِيبَ آلُ مُحَمَّدٍ إِلَّا فِي يَوْمِ الْإِثْنَيْنِ فَتَشَأَّمْنَا بِهِ وَ تَبَرَّكَ بِهِ عَدُوُّنَا وَ يَوْمُ عَاشُورَاءَ قُتِلَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ تَبَرَّكَ بِهِ ابْنُ مَرْجَانَةَ وَ تَشَأَّمَ بِهِ آلُ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمْ

And the day which the people of Al-Islam see it as an evil omen can neither be Fasted nor can it be a blissful one. And the day of Wednesday is an inauspicious day. Allahazwj Caused Hisazwj Prophetsaww to pass away during it, and the Progenyasws of Muhammadsaww was not afflicted with except during the day of Wednesday. Thus, weasws see it as an evil omen, and ourasws enemies take it to be blissful/rewarding by it. And, the day of Ashura, Al-Husaynasws was killed, and Ibn Marjana was pleased with it, and the Progenyasws of Muhammadsaww see it as a day of tragedy.

فَمَنْ صَامَهُمَا أَوْ تَبَرَّكَ بِهِمَا لَقِيَ اللَّهَ تَبَارَكَ وَ تَعَالَى مَمْسُوخَ الْقَلْبِ وَ كَانَ حَشْرُهُ مَعَ الَّذِينَ سَنُّوا صَوْمَهُمَا وَ التَّبَرُّكَ بِهِمَا .

Therefore, the one who Fasts it, or sees it to be blessed by it, would meet Allahazwj Blessed and High with a morphed heart, and his Resurrection would be with those who made a sunnah of Fasting it and the seekers of the Blessings by it’.[582]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ قَالَ سَمِعْتُ عُبَيْدَ بْنَ زُرَارَةَ يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ مَنْ صَامَهُ كَانَ حَظُّهُ مِنْ صِيَامِ ذَلِكَ الْيَوْمِ حَظَّ ابْنِ مَرْجَانَةَ وَ آلِ زِيَادٍ قَالَ قُلْتُ وَ مَا كَانَ حَظُّهُمْ مِنْ ذَلِكَ الْيَوْمِ قَالَ النَّارُ أَعَاذَنَا اللَّهُ مِنَ النَّارِ وَ مِنْ عَمَلٍ يُقَرِّبُ مِنَ النَّارِ .

And from him, from Muhammad Bin Isa who said, ‘Muhammad in Abu Umeyr narrated to us, from Zayd Al Narsy who said,

‘I heard Zurara asking Abu Abdullahasws about the Fasting of the day of Ashura (10th Muharram). So heasws said: ‘The one who Fasts it, his share from the Fast of that day would be a share of Ibn Marjana and the progeny of Ziyad’. I said, ‘And what is their share from that day?’ Heasws said: ‘The Fire. Weasws seek Refuge with Allahazwj from the Fire and from the deed which takes one closer to the Fire’.[583]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانٍ عَنْ عَبْدِ الْمَلِكِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَوْمِ تَاسُوعَاءَ وَ عَاشُورَاءَ مِنْ شَهْرِ الْمُحَرَّمِ فَقَالَ تَاسُوعَاءُ يَوْمٌ حُوصِرَ فِيهِ الْحُسَيْنُ ( عليه السلام ) وَ أَصْحَابُهُ رَضِيَ اللَّهُ عَنْهُمْ بِكَرْبَلَاءَ وَ اجْتَمَعَ عَلَيْهِ خَيْلُ أَهْلِ الشَّامِ وَ أَنَاخُوا عَلَيْهِ وَ فَرِحَ ابْنُ مَرْجَانَةَ وَ عُمَرُ بْنُ سَعْدٍ بِتَوَافُرِ الْخَيْلِ وَ كَثْرَتِهَا وَ اسْتَضْعَفُوا فِيهِ الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ أَصْحَابَهُ رَضِيَ اللَّهُ عَنْهُمْ وَ أَيْقَنُوا أَنْ لَا يَأْتِيَ الْحُسَيْنَ ( عليه السلام ) نَاصِرٌ وَ لَا يُمِدَّهُ أَهْلُ الْعِرَاقِ بِأَبِي الْمُسْتَضْعَفُ الْغَرِيبُ

And from him, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Aban, from Abdul Malik who said,

‘I asked Abu Abdullahasws about the Fast of ‘Tasua’ (9th Muharram), and Ashura (10th Muharram) from the month of Muharram. So heasws said: ‘Tasua is a day in which Al-Husaynasws and hisasws companions, may Allahazwj be Pleased with them, were surrounded in Kerbala, and the cavalries of the people of Syria were gathered against himasws, and inflicted injuries upon himasws; and Ibn Marjana and Umar Bin Sa’ad were joyful due to the large numbers of the cavalries and its abundance, and Al-Husaynasws and hisasws companions, may Allahazwj be Pleased with them, were weakened during it, and they were convinced that no helper would be coming to Al-Husaynasws nor would the people of Al-Iraq support himasws. By myasws fatherasws, the oppressed, the alienated.

ثُمَّ قَالَ وَ أَمَّا يَوْمُ عَاشُورَاءَ فَيَوْمٌ أُصِيبَ فِيهِ الْحُسَيْنُ ( عليه السلام ) صَرِيعاً بَيْنَ أَصْحَابِهِ وَ أَصْحَابُهُ صَرْعَى حَوْلَهُ عُرَاةً أَ فَصَوْمٌ يَكُونُ فِي ذَلِكَ الْيَوْمِ كَلَّا وَ رَبِّ الْبَيْتِ الْحَرَامِ مَا هُوَ يَوْمَ صَوْمٍ وَ مَا هُوَ إِلَّا يَوْمُ حُزْنٍ وَ مُصِيبَةٍ دَخَلَتْ عَلَى أَهْلِ السَّمَاءِ وَ أَهْلِ الْأَرْضِ وَ جَمِيعِ الْمُؤْمِنِينَ

Then heasws said: ‘And as for the day of Ashura, so it is a day in which Al-Husaynasws was injured to bits between hisasws companions, and hisasws companions were injured to bits around himasws, stripped. So, can a Fast happen to be during that day? Never! By the Lordazwj of the Sacred House, it is not a day of Fasting, and it is not except for a day of grief, and the difficulties enter upon the inhabitants of the sky and the inhabitants of the earth, and the entirety of the Believers.

وَ يَوْمُ فَرَحٍ وَ سُرُورٍ لِابْنِ مَرْجَانَةَ وَ آلِ زِيَادٍ وَ أَهْلِ الشَّامِ غَضِبَ اللَّهُ عَلَيْهِمْ وَ عَلَى ذُرِّيَّاتِهِمْ وَ ذَلِكَ يَوْمٌ بَكَتْ عَلَيْهِ جَمِيعُ بِقَاعِ الْأَرْضِ خَلَا بُقْعَةِ الشَّامِ فَمَنْ صَامَهُ أَوْ تَبَرَّكَ بِهِ حَشَرَهُ اللَّهُ مَعَ آلِ زِيَادٍ مَمْسُوخُ الْقَلْبِ مَسْخُوطٌ عَلَيْهِ وَ مَنِ ادَّخَرَ إِلَى مَنْزِلِهِ ذَخِيرَةً أَعْقَبَهُ اللَّهُ تَعَالَى نِفَاقاً فِي قَلْبِهِ إِلَى يَوْمِ يَلْقَاهُ وَ انْتَزَعَ الْبَرَكَةَ عَنْهُ وَ عَنْ أَهْلِ بَيْتِهِ وَ وُلْدِهِ وَ شَارَكَهُ الشَّيْطَانُ فِي جَمِيعِ ذَلِكَ .

And, it is a day of happiness and joy for Ibn Marjana and the progeny of Ziyad, and the people of Syria. May Allahazwj be Wrathful upon them and upon their offspring. And, that is a day in which the entirety of the spots of the earth wailed upon himasws except for the spot of Syria. So the one who Fasts, or (believes to be) fortunate by it, Allahazwj would Resurrect him with the progeny of Ziyad, morphed of the heart, Angered upon; and the one who hoards provisions in his house, Allahazwj the Exalted would Cause his end result for hypocrisy to be in his heart up to the day he meets Himazwj, and Snatch away the Blessings from him, and from the people of his household, and his children, and the Satanla would be his participant in the entirety of that’.[584]

بَابُ صَوْمِ الْعِيدَيْنِ وَ أَيَّامِ التَّشْرِيقِ

Chapter 62 – The Fast of the two Eids and the days of Al-Tashreek (11th, 12th & 13th Zil Hijja

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ صِيَامِ يَوْمِ الْفِطْرِ فَقَالَ لَا يَنْبَغِي صِيَامُهُ وَ لَا صِيَامُ أَيَّامِ التَّشْرِيقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the Fasts of the day of Al-Fitr (Eid), so heasws said: ‘It is not befitting to Fast it, nor Fasting the days of Al-Tashreek (11th, 12th & 13th Zil Hijja)’.[585]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ قَالَ لَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا صِيَامَ بَعْدَ الْأَضْحَى ثَلَاثَةَ أَيَّامٍ وَ لَا بَعْدَ الْفِطْرِ ثَلَاثَةَ أَيَّامٍ إِنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ .

A number of our companions, from Ahmad Bin Muhammad, from Abu Saeed Al Mukary, from Ziyad Bin Abu Al Hallal who said,

‘Abu Abdullahasws said to us: ‘Do not Fast after the (Eid) Al-Azha for three days, nor after (Eid) Al-Fitr for three days. These are the days of eating and drinking’.[586]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْيَوْمَيْنِ اللَّذَيْنِ بَعْدَ الْفِطْرِ أَ يُصَامَانِ أَمْ لَا فَقَالَ أَكْرَهُ لَكَ أَنْ تَصُومَهُمَا .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about the two days which are after the (Eid) Al-Fitr, can one Fast them or not?’ So heasws said: ‘Iasws dislike for you that you Fast these two’.[587]

بَابُ صِيَامِ التَّرْغِيبِ

Chapter 63 – Fasting of the desirable days

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ جُعِلْتُ فِدَاكَ لِلْمُسْلِمِينَ عِيدٌ غَيْرَ الْعِيدَيْنِ قَالَ نَعَمْ يَا حَسَنُ أَعْظَمُهُمَا وَ أَشْرَفُهُمَا قُلْتُ وَ أَيُّ يَوْمٍ هُوَ قَالَ هُوَ يَوْمٌ نُصِبَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ فِيهِ عَلَماً لِلنَّاسِ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Yahya, from grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘May I be sacrificed for youasws! Is there for the Muslims an Eid other than the two Eids?’ Heasws said: ‘Yes, O Hassan, one greater than these two and more noble’. I said, ‘And which day is it?’ Heasws said: ‘It is the day in which Amir Al-Momineenasws was nominated as a flag for the people’.

قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا يَنْبَغِي لَنَا أَنْ نَصْنَعَ فِيهِ قَالَ تَصُومُهُ يَا حَسَنُ وَ تُكْثِرُ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ وَ تَبَرَّأُ إِلَى اللَّهِ مِمَّنْ ظَلَمَهُمْ فَإِنَّ الْأَنْبِيَاءَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ كَانَتْ تَأْمُرُ الْأَوْصِيَاءَ بِالْيَوْمِ الَّذِي كَانَ يُقَامُ فِيهِ الْوَصِيُّ أَنْ يُتَّخَذَ عِيداً

I said, ‘May I be sacrificed for youasws! And what is befitting for us that we should be doing during it?’ Heasws said: ‘You should be Fasting it, O Hassan, and frequenting the Salawaat upon Muhammadasws and the Progenyasws of Muhammadsaww, and disavowing to Allahazwj from the one who oppressed them, for the Prophetsas used to order theas successorsas with the day in which the successoras was nominated in, that they (the people) should be taking it as an Eid’.

قَالَ قُلْتُ فَمَا لِمَنْ صَامَهُ قَالَ صِيَامُ سِتِّينَ شَهْراً وَ لَا تَدَعْ صِيَامَ يَوْمِ سَبْعٍ وَ عِشْرِينَ مِنْ رَجَبٍ فَإِنَّهُ هُوَ الْيَوْمُ الَّذِي نَزَلَتْ فِيهِ النُّبُوَّةُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ ثَوَابُهُ مِثْلُ سِتِّينَ شَهْراً لَكُمْ .

He (the narrator) said, ‘I said, ‘So what is for the one who Fasts it?’ Heasws said: ‘The Fasts of sixty months; and do not leave the Fast of the twenty seventh of Rajab, for it is the day in which the Prophet-hood descended upon Muhammadsaww, and its Reward is like sixty months for you’.[588]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ( صلى الله عليه وآله ) رَحْمَةً لِلْعَالَمِينَ فِي سَبْعٍ وَ عِشْرِينَ مِنْ رَجَبٍ فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَتَبَ اللَّهُ لَهُ صِيَامَ سِتِّينَ شَهْراً

A number of our companions, from Sahl Bin Ziyad, from one of our companions,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘Allahazwj Mighty and Majestic Appointed Muhammadsaww as a Mercy to the worlds during the 27th of Rajab. So the one who Fasts that day, Allahazwj would Write for him the Fasts of sixty months.

وَ فِي خَمْسَةٍ وَ عِشْرِينَ مِنْ ذِي الْقَعْدَةِ وُضِعَ الْبَيْتُ وَ هُوَ أَوَّلُ رَحْمَةٍ وُضِعَتْ عَلَى وَجْهِ الْأَرْضِ فَجَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مَثَابَةً لِلنَّاسِ وَ أَمْناً فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَتَبَ اللَّهُ لَهُ صِيَامَ سِتِّينَ شَهْراً

And, during the twenty fifth of Zil-Qadah, the House (Kabah) was Placed, and it is the first Mercy Placed upon the face of the earth. Therefore, Allahazwj Mighty and Majestic Made it as a resort and a security for the people. So the one who Fasts that day, Allahazwj would Write for him the Fasts of sixty months;

وَ فِي أَوَّلِ يَوْمٍ مِنْ ذِي الْحِجَّةِ وُلِدَ إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ ( عليه السلام ) فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَتَبَ اللَّهُ لَهُ صِيَامَ سِتِّينَ شَهْراً.

And during the first day of Zil-Hijjaj, Ibrahimas the Friend of the beneficent was born, so the one who Fasts that day, Allahazwj would Write for him the Fasts of sixty months’.[589]

سَهْلُ بْنُ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِلْمُسْلِمِينَ عِيدٌ غَيْرَ يَوْمِ الْجُمُعَةِ وَ الْأَضْحَى وَ الْفِطْرِ قَالَ نَعَمْ أَعْظَمُهَا حُرْمَةً قُلْتُ وَ أَيُّ عِيدٍ هُوَ جُعِلْتُ فِدَاكَ قَالَ الْيَوْمُ الَّذِي نَصَبَ فِيهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ قَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ

Sahl Bin Ziyad, from Abdul Rahman Bin Salim, from his father who said,

‘I asked Abu Abdullahasws, ‘Is there an Eid for the Muslims apart from the day of Friday, and Al-Azha, and Al-Fitr?’ Heasws said: ‘Yes, one greater than that in sanctity’. I said, ‘And which Eid is it, may I be sacrificed for youasws?’ Heasws said: ‘The day during which Rasool-Allahsaww nominated Amir Al-Momineenasws and said: ‘The one whose Master Isaww was, so Aliasws is his Master’.

قُلْتُ وَ أَيُّ يَوْمٍ هُوَ قَالَ وَ مَا تَصْنَعُ بِالْيَوْمِ إِنَّ السَّنَةَ تَدُورُ وَ لَكِنَّهُ يَوْمُ ثَمَانِيَةَ عَشَرَ مِنْ ذِي الْحِجَّةِ فَقُلْتُ وَ مَا يَنْبَغِي لَنَا أَنْ نَفْعَلَ فِي ذَلِكَ الْيَوْمِ قَالَ تَذْكُرُونَ اللَّهَ عَزَّ ذِكْرُهُ فِيهِ بِالصِّيَامِ وَ الْعِبَادَةِ وَ الذِّكْرِ لِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَوْصَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَنْ يَتَّخِذَ ذَلِكَ الْيَوْمَ عِيداً وَ كَذَلِكَ كَانَتِ الْأَنْبِيَاءُ ( عليهم السلام ) تَفْعَلُ كَانُوا يُوصُونَ أَوْصِيَاءَهُمْ بِذَلِكَ فَيَتَّخِذُونَهُ عِيداً .

I said, ‘And which day was it?’ Heasws said: ‘What would you do with the (particular) day as the year circulates. But, it was the 18th of Zilhajj’. So I said, ‘And is befitting for us that we should be doing during that day?’ Heasws said: ‘Mentioning Allahazwj, Mighty is Hisazwj Mention, during it with the Fasting, and the worship, and the mention of Muhammadsaww and the Progenyasws of Muhammadsaww, for Rasool-Allahsaww bequeathed Amir Al-Momineenasws that heasws should be taking it as an Eid, and similar to that is what the Prophetsas used to bequeath theiras successorsas with that, therefore take it as an Eid’.[590]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يُوسُفَ بْنِ السُّخْتِ عَنْ حَمْدَانَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الصَّيْقَلِ قَالَ خَرَجَ عَلَيْنَا أَبُو الْحَسَنِ يَعْنِي الرِّضَا ( عليه السلام ) فِي يَوْمِ خَمْسَةٍ وَ عِشْرِينَ مِنْ ذِي الْقَعْدَةِ فَقَالَ صُومُوا فَإِنِّي أَصْبَحْتُ صَائِماً قُلْنَا جُعِلْنَا فِدَاكَ أَيُّ يَوْمٍ هُوَ فَقَالَ يَوْمٌ نُشِرَتْ فِيهِ الرَّحْمَةُ وَ دُحِيَتْ فِيهِ الْأَرْضُ وَ نُصِبَتْ فِيهِ الْكَعْبَةُ وَ هَبَطَ فِيهِ آدَمُ ( عليه السلام ) .

A number of our companions, from Sahl Bin Ziyad, from Yusuf Bin Al Sukht, from Hamdan Bin Al Nazar, from Muhammad Bin Abdullah Al Sayqal who said,

‘Abu Al-Hassanasws, meaning Al-Rezaasws came out to us during the twenty fifth day of Zil-Qadah, so heasws said: ‘Fast, for Iasws am Fasting’. We said, ‘May we be sacrificed for youasws! Which day is it?’ So heasws said: ‘It is a day in which the Mercy was Deployed, and the land was Spread during it, and the Kabah was established during it, and Adamas descended during it’.[591]

بَابُ فَضْلِ إِفْطَارِ الرَّجُلِ عِنْدَ أَخِيهِ إِذَا سَأَلَهُ

Chapter 64 – The merits of the breaking of the Fast of the man in the presence of his brother when asked for it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِفْطَارُكَ لِأَخِيكَ الْمُؤْمِنِ أَفْضَلُ مِنْ صِيَامِكَ تَطَوُّعاً .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Your breaking the Fast for your Believing brother is superior to your own optional Fast’.[592]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْعِيصِ عَنْ نَجْمِ بْنِ حُطَيْمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ نَوَى الصَّوْمَ ثُمَّ دَخَلَ عَلَى أَخِيهِ فَسَأَلَهُ أَنْ يُفْطِرَ عِنْدَهُ فَلْيُفْطِرْ وَ لْيُدْخِلْ عَلَيْهِ السُّرُورَ فَإِنَّهُ يُحْتَسَبُ لَهُ بِذَلِكَ الْيَوْمِ عَشَرَةُ أَيَّامٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها .

A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from Al Qasim Bin Muhammad, from Al Ays, from Najam Bin Huteym,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who intends the Fasting, then goes over to his brother, so he asks him that he should break in his presence, so let him break, and let him enter the joy upon him, for it (the Fast) of that day would be Counted for him as ten days; and these are the Words of Allahazwj Mighty and Majestic [6:160] Whoever comes with a good deed, he shall have ten like it’.[593]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ دَخَلَ عَلَى أَخِيهِ وَ هُوَ صَائِمٌ فَأَفْطَرَ عِنْدَهُ وَ لَمْ يُعْلِمْهُ بِصَوْمِهِ فَيَمُنَّ عَلَيْهِ كَتَبَ اللَّهُ لَهُ صَوْمَ سَنَةٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Jameel Bin Darraj who said,

‘Abu Abullahasws said: ‘The one who goes over to his brother and he is Fasting, so he breaks in his presence and he does not let him know of his Fast that he is doing him a favour, Allahazwj would Write for him the Fasts of a year’.[594]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الدِّينَوَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ دَخَلْتُ عَلَى جَمِيلِ بْنِ دَرَّاجٍ وَ بَيْنَ يَدَيْهِ خِوَانٌ عَلَيْهِ غَسَّانِيَّةٌ يَأْكُلُ مِنْهَا فَقَالَ ادْنُ فَكُلْ فَقُلْتُ إِنِّي صَائِمٌ فَتَرَكَنِي حَتَّى إِذَا أَكَلَهَا فَلَمْ يَبْقَ مِنْهَا إِلَّا الْيَسِيرُ عَزَمَ عَلَيَّ أَلَّا أَفْطَرْتَ فَقُلْتُ لَهُ أَلَّا كَانَ هَذَا قَبْلَ السَّاعَةِ فَقَالَ أَرَدْتُ بِذَلِكَ أَدَبَكَ ثُمَّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا رَجُلٍ مُؤْمِنٍ دَخَلَ عَلَى أَخِيهِ وَ هُوَ صَائِمٌ فَسَأَلَهُ الْأَكْلَ فَلَمْ يُخْبِرْهُ بِصِيَامِهِ لِيَمُنَّ عَلَيْهِ بِإِفْطَارِهِ كَتَبَ اللَّهُ جَلَّ ثَنَاؤُهُ لَهُ بِذَلِكَ الْيَوْمِ صِيَامَ سَنَةٍ .

Muhammad Bin Yahya, from Al Hassan Bin Ali Al Deynawry, from Muhammad Bin Isa, from Salih Bin Uqba who said,

‘I went over to Jameel Bin Darraj and in front of him was a meal, eating eagerly from it. So he said, ‘Approach and eat’. So I said, ‘I am Fasting’. So he neglected me until when he had eaten it, and there did not remain from it except for a little, he insisted upon me, ‘Will you not break?’ So I said to him, ‘Why did you not insist before this time?’ So he said, ‘I wanted to educate you with that’. Then he said, ‘I heard Abu Abdullahasws saying: ‘Whichever Believing man goes over to his brother and he is Fasting, so he asks him to eat, and he does not inform him of his Fasting to favour upon him with his breaking, Allahazwj, Majestic is Hisazwj Praise, would Write for that day for him, the Fasts of a year’.[595]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) أَدْخُلُ عَلَى الْقَوْمِ وَ هُمْ يَأْكُلُونَ وَ قَدْ صَلَّيْتُ الْعَصْرَ وَ أَنَا صَائِمٌ فَيَقُولُونَ أَفْطِرْ فَقَالَ أَفْطِرْ فَإِنَّهُ أَفْضَلُ .

Ali Bin Muhammad, from Ibn Jamhour, from one of his companions, from Ali Bin Hadeed who said,

‘I said to Abu Al-Hassan Al-Maazyasws (7th Imamasws), ‘I go over to the group of people and they are eating, and Al-Asr has arrived, and I am Fasting. So they are saying, ‘Break’’. So heasws said: ‘Break, for it is superior’.[596]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ بْنِ سُفْيَانَ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَإِفْطَارُكَ فِي مَنْزِلِ أَخِيكَ الْمُسْلِمِ أَفْضَلُ مِنْ صِيَامِكَ سَبْعِينَ ضِعْفاً أَوْ تِسْعِينَ ضِعْفاً .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al Hassan Bin Ibrahim Bin sufyan, from Dawood Al Raqqy who said,

‘I heard Abu Abdullahasws saying: ‘You breaking of your Fast in a house of your Muslim brother is superior than your Fasting seventy times over, or ninety times’.[597]

بَابُ مَنْ لَا يَجُوزُ لَهُ صِيَامُ التَّطَوُّعِ إِلَّا بِإِذْنِ غَيْرِهِ

Chapter 65 – The one for whom the optional Fasting is not allowed except by the permission of someone else

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا يَصْلُحُ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwa, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not correct for the wife that she Fasts the optional Fast except by the permission of her husband’.[598]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ فِقْهِ الضَّيْفِ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ صَاحِبِهِ وَ مِنْ طَاعَةِ الْمَرْأَةِ لِزَوْجِهَا أَنْ لَا تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِهِ وَ أَمْرِهِ وَ مِنْ صَلَاحِ الْعَبْدِ وَ طَاعَتِهِ وَ نُصْحِهِ لِمَوْلَاهُ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ مَوْلَاهُ وَ أَمْرِهِ وَ مِنْ بِرِّ الْوَلَدِ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ أَبَوَيْهِ وَ أَمْرِهِمَا وَ إِلَّا كَانَ الضَّيْفُ جَاهِلًا وَ كَانَتِ الْمَرْأَةُ عَاصِيَةً وَ كَانَ الْعَبْدُ فَاسِقاً عَاصِياً وَ كَانَ الْوَلَدُ عَاقّاً .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Hilal, from Marwak Bin Ubeyd, from Nasheet Bin Salih, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘It is from an understanding of the guest that he would not Fast voluntarily except by the permission of his host; and from the obedience of the wife to her husband is that she would not be Fasting voluntarily (optional Fasts) except by his permission; and from the correctness of the slave and his obedience, and his correctness to his master that he would not be Fasting voluntarily except by the permission of his master and his instruction; and from the righteousness of the child that he would not Fast voluntarily except by the permission of his parents, and their instruction – or else the guest would be ignorant, and the wife would be disobedient, and the slave would be wicked, disobedient, and the child would be disloyal’.[599]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَ غَيْرُهُ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ بِإِسْنَادٍ ذَكَرَهُ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ وَ لَا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ إِلَّا بِإِذْنِهِمْ لِئَلَّا يَعْمَلُوا الشَّيْ‏ءَ فَيَفْسُدَ عَلَيْهِمْ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَصُومُوا إِلَّا بِإِذْنِ الضَّيْفِ لِئَلَّا يَحْتَشِمَهُمْ فَيَشْتَهِيَ الطَّعَامَ فَيَتْرُكَهُ لَهُمْ .

Ali Bin Muhammad Bin Bundar and someone else, from Ibrahim Bin Is’haq, by a chain he mentioned, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘When a man enters a city, so he is a guest upon the ones who are in it, from the people of his Religion, until he departs from them. And, it is not befitting for the guest that he should be Fasting except with their permission, perhaps they would be making something, so it would spoil upon them. And, it is not befitting for them that they should be Fasting except with the permission of the guest, perhaps he would be embarrassed, so he would desire the food, but he would leave it for them’.[600]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَيْسَ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww said: ‘It is not for the wife that she should be Fasting voluntarily (optional Fast) except by the permission of her husband’.[601]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ عَمْرِو بْنِ جُبَيْرٍ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَتْ يَا رَسُولَ اللَّهِ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ فَقَالَ هُوَ أَكْثَرُ مِنْ ذَلِكَ فَقَالَتْ أَخْبِرْنِي بِشَيْ‏ءٍ مِنْ ذَلِكَ فَقَالَ لَيْسَ لَهَا أَنْ تَصُومَ إِلَّا بِإِذْنِهِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Al Jamourany, from Al Hassan Bin Ali Bin Abu Hamza, from Amro Bin Jubeyr Al Azramy,

(It has been narrated) from Abu Abdullahasws having said: ‘A woman came over to the Prophetsaww, so she said, ‘O Rasool-Allahsaww! What is a right of the husband upon the wife?’ So hesaww said: ‘There is a lot from that’. So she said, ‘Inform me with something from that’. So hesaww said: ‘It is not for her that she should be Fasting except by his permission’.[602]

بَابُ مَا يُسْتَحَبُّ أَنْ يُفْطَرَ عَلَيْهِ

Chapter 66 – What is recommended for one to break a Fast upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا صَامَ فَلَمْ يَجِدِ الْحَلْوَاءَ أَفْطَرَ عَلَى الْمَاءِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww, when hesaww was Fasting, so if hesaww could not find the sweet, would break Fast upon the water’.[603]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَفْطَرَ الرَّجُلُ عَلَى الْمَاءِ الْفَاتِرِ نَقَّى كَبِدَهُ وَ غَسَلَ الذُّنُوبَ مِنَ الْقَلْبِ وَ قَوَّى الْبَصَرَ وَ الْحَدَقَ .

Ali Bin Ibrahim,from his father, from Ibn Abu Umeyr, from a man,

(It has been narrated) from Abu Abullahasws having said: ‘When the man breaks a Fast upon the lukewarm water, it cleans his liver and washes the sins from ‘الْقَلْبِ’ the heart, and strengthens the vision and the glare’.[604]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ سِنْدِيٍّ عَنِ ابْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْإِفْطَارُ عَلَى الْمَاءِ يَغْسِلُ الذُّنُوبَ مِنَ الْقَلْبِ .

A number of our companions, from Ahmad Bin Muhammad, from Salih Bin Sindy, from Ibn Sinan, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Breaking a Fast upon the water washes the sins from the ‘Qalb’ (heart)’.[605]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَمَّنْ ذَكَرَهُ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَفْطَرَ بَدَأَ بِحَلْوَاءَ يُفْطِرُ عَلَيْهَا فَإِنْ لَمْ يَجِدْ فَسُكَّرَةٍ أَوْ تَمَرَاتٍ فَإِذَا أَعْوَزَ ذَلِكَ كُلُّهُ فَمَاءٍ فَاتِرٍ وَ كَانَ يَقُولُ يُنَقِّي الْمَعِدَةَ وَ الْكَبِدَ وَ يُطَيِّبُ النَّكْهَةَ وَ الْفَمَ وَ يُقَوِّي الْأَضْرَاسَ وَ يُقَوِّي الْحَدَقَ وَ يَجْلُو النَّاظِرَ وَ يَغْسِلُ الذُّنُوبَ غَسْلًا وَ يُسَكِّنُ الْعُرُوقَ الْهَائِجَةَ وَ الْمِرَّةَ الْغَالِبَةَ وَ يَقْطَعُ الْبَلْغَمَ وَ يُطْفِئُ الْحَرَارَةَ عَنِ الْمَعِدَةِ وَ يَذْهَبُ بِالصُّدَاعِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from the one who mentioned it, from Mansour Bin Al Abbas, from Safwan Bin Yahya, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, whenever hesaww broke a Fast, began with a sweet, breaking upon it. So if hesaww could not find, so a (lump of) sugar, or dates. So if all of that was not available, so lukewarm water; and hesaww was saying: ‘It cleans the stomach and the liver, and aromatises the breath and the mouth, and it strengthens the teeth, and strengthens the glare, and polishes the vision, and washes the sins with a washing, and settles the veins and the gallbladder, and the overcoming bitterness, and cuts the phlegm, and extinguishes the heat from the stomach, and removes the headaches’.[606]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُفْطِرُ عَلَى التَّمْرِ فِي زَمَنِ التَّمْرِ وَ عَلَى الرُّطَبِ فِي زَمَنِ الرُّطَبِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Mihzan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to break a Fast upon the dates during the season of the dates, and upon fresh dates during the season of fresh dates’.[607]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوَّلُ مَا يُفْطِرُ عَلَيْهِ فِي زَمَنِ الرُّطَبِ الرُّطَبُ وَ فِي زَمَنِ التَّمْرِ التَّمْرُ .

Ali Bin Ibrahim, from his father, from Ja’far Bin Abdullah Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, the first of what hesaww used to break a Fast upon during a season of the fresh dates, was fresh dates, and during a season of dates, the dates’.[608]

بَابُ الْغُسْلِ فِي شَهْرِ رَمَضَانَ

Chapter 67 – The bathing during the Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ فُضَيْلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْغُسْلُ فِي شَهْرِ رَمَضَانَ عِنْدَ وُجُوبِ الشَّمْسِ قُبَيْلَهُ ثُمَّ يُصَلِّي ثُمَّ يُفْطِرُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara and Fuzayl,

(It has been narrated) from Abu Ja’farasws having said: ‘The bathing during the Month of Ramazan is during the setting of the sun, shortly before it. Then one should Pray, then break the Fast’.[609]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَمْ أَغْتَسِلُ فِي شَهْرِ رَمَضَانَ لَيْلَةً قَالَ لَيْلَةَ تِسْعَ عَشْرَةَ وَ لَيْلَةَ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ قَالَ قُلْتُ فَإِنْ شَقَّ عَلَيَّ قَالَ فِي إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ قُلْتُ فَإِنْ شَقَّ عَلَيَّ قَالَ حَسْبُكَ الْآنَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Mansour Bin Hazim, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws, ‘In how may nights should one bathe during the Month of Ramazan?’ Heasws said: ‘The night of 19th, and night of 21st and 23rd’. I said, ‘Supposing it was difficult upon me?’ Heasws said: ‘During 21st and 23rd’. I said, ‘Supposing it was grievous upon me?’ Heasws said: ‘Enough, now!’[610]

صَفْوَانُ بْنُ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اللَّيْلَةِ الَّتِي يُطْلَبُ فِيهَا مَا يُطْلَبُ مَتَى الْغُسْلُ فَقَالَ مِنْ أَوَّلِ اللَّيْلِ وَ إِنْ شِئْتَ حَيْثُ تَقُومُ مِنْ آخِرِهِ وَ سَأَلْتُهُ عَنِ الْقِيَامِ فَقَالَ تَقُومُ فِي أَوَّلِهِ وَ آخِرِهِ .

Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about the night in which to seek what is sought, when to bathe?’ So heasws said: ‘From the beginning of the night; and if you so desire to, when you are standing (for Prayer) at its end’. And I asked himasws about the standing (for the Prayer), so heasws said: ‘You should be standing during its beginning and its end’.[611]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ صَفْوَانَ بْنِ يَحْيَى وَ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْغُسْلُ فِي لَيَالٍ مِنْ شَهْرِ رَمَضَانَ فِي تِسْعَ عَشْرَةَ وَ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ وَ أُصِيبَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي لَيْلَةِ تِسْعَ عَشْرَةَ وَ قُبِضَ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ وَ الْغُسْلُ فِي أَوَّلِ لَيْلَةٍ وَ هُوَ يُجْزِئُ إِلَى آخِرِهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn and Safwan Bin yahya, and Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The bathing during a night from the Month of Ramazan is during the 19th, and 21st, and 23rd. And, Amir Al-Momineenasws was injured during the night of the 19th, and heasws passed away during the night of the 21st’. Heasws said: ‘The bathing is during the beginning of a night, and it suffices up to its end’.[612]

بَابُ مَا يُزَادُ مِنَ الصَّلَاةِ فِي شَهْرِ رَمَضَانَ

Chapter 68 – What should be increased from the Prayer during the Month of Ramazan

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو بَصِيرٍ مَا تَقُولُ فِي الصَّلَاةِ فِي شَهْرِ رَمَضَانَ فَقَالَ لِشَهْرِ رَمَضَانَ حُرْمَةٌ وَ حَقٌّ لَا يَشْبَهُهُ شَيْ‏ءٌ مِنَ الشُّهُورِ صَلِّ مَا اسْتَطَعْتَ فِي شَهْرِ رَمَضَانَ تَطَوُّعاً بِاللَّيْلِ وَ النَّهَارِ فَإِنِ اسْتَطَعْتَ أَنْ تُصَلِّيَ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ أَلْفَ رَكْعَةٍ فَافْعَلْ إِنَّ عَلِيّاً ( عليه السلام ) فِي آخِرِ عُمُرِهِ كَانَ يُصَلِّي فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ أَلْفَ رَكْعَةٍ فَصَلِّ يَا أَبَا مُحَمَّدٍ زِيَادَةً فِي رَمَضَانَ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘We went over to Abu Abdullahasws, so Abu Baseer said to himasws, ‘What are youasws saying regarding the Prayer during the Month of Ramazan?’ So heasws said: ‘For the Month of Ramazan is a sanctity and a right. Nothing resembles it from the (other) months. Pray what you are able to during a Month of Ramazan, voluntarily at night, and the day. So, if you have the ability that you Pray a thousand Cycles every day and night, so do it. Aliasws, and the end of hisasws life-span, used to Pray a thousand Cycles during each day and night. Therefore Pray, O Abu Muhammad, increasingly during Ramazan’.

فَقُلْتُ كَمْ جُعِلْتُ فِدَاكَ فَقَالَ فِي عِشْرِينَ لَيْلَةً تُصَلِّي فِي كُلِّ لَيْلَةٍ عِشْرِينَ رَكْعَةً ثَمَانِيَ رَكَعَاتٍ قَبْلَ الْعَتَمَةِ وَ اثْنَتَا عَشْرَةَ رَكْعَةً بَعْدَهَا سِوَى مَا كُنْتَ تُصَلِّي قَبْلَ ذَلِكَ فَإِذَا دَخَلَ الْعَشْرُ الْأَوَاخِرُ فَصَلِّ ثَلَاثِينَ رَكْعَةً فِي كُلِّ لَيْلَةٍ ثَمَانِيَ رَكَعَاتٍ قَبْلَ الْعَتَمَةِ وَ اثْنَيْنِ وَ عِشْرِينَ رَكْعَةً بَعْدَهَا سِوَى مَا كُنْتَ تَفْعَلُ قَبْلَ ذَلِكَ .

So I said, ‘How much? May I be sacrificed for youasws’. So heasws said: ‘During twenty nights, you should Pray during every night, twenty Cycles - eight Cycles being before the dusk, and twelve Cycles after it, besides what you were Praying before. So when the last ten days come over, so Pray thirty Cycles during every night – eight Cycles being before the dusk, and twenty two Cycles being after it, besides what you were doing before that’.[613]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ وَ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَزِيدُ فِي صَلَاتِهِ فِي شَهْرِ رَمَضَانَ إِذَا صَلَّى الْعَتَمَةَ صَلَّى بَعْدَهَا فَيَقُومُ النَّاسُ خَلْفَهُ فَيَدْخُلُ وَ يَدَعُهُمْ ثُمَّ يَخْرُجُ أَيْضاً فَيَجِيئُونَ وَ يَقُومُونَ خَلْفَهُ فَيَدَعُهُمْ وَ يَدْخُلُ مِرَاراً

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Abu Al Abbas Al Baqbaan, and Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww used to increase in hissaww Prayers during a Month of Ramazan. When hesaww Prayed at dusk, Prayed after it, so the people would be standing behind himsaww. So hesaww would enter (hissaww chamber) and leave them. Then hesaww would come out as well, so they would be coming, and they would be standing behind himsaww. So hesaww would leave them, and hesaww would enter hissaww chambers time and again’.

قَالَ وَ قَالَ لَا تُصَلِّ بَعْدَ الْعَتَمَةِ فِي غَيْرِ شَهْرِ رَمَضَانَ .

He (the narrator) said, ‘And heasws said: ‘Do not Pray after the dusk during other than a Month of Ramazan’.[614]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا دَخَلَ الْعَشْرُ الْأَوَاخِرُ شَدَّ الْمِئْزَرَ وَ اجْتَنَبَ النِّسَاءَ وَ أَحْيَا اللَّيْلَ وَ تَفَرَّغَ لِلْعِبَادَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww, whenever the last days (of a Month of Ramazan) entered, would tighten the gown, and keep away from the women, and revive the night, and be free for the worship’.[615]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) صَلِّ لَيْلَةَ إِحْدَى وَ عِشْرِينَ وَ لَيْلَةَ ثَلَاثٍ وَ عِشْرِينَ مِائَةَ رَكْعَةٍ تَقْرَأُ فِي كُلِّ رَكْعَةٍ قُلْ هُوَ اللَّهُ أَحَدٌ عَشْرَ مَرَّاتٍ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan, from Suleyman Al Ja’fary who said,

‘Abu Al-Hassanasws said: ‘Pray one hundred Cycles the night of 21st and the night of 23rd, reciting in each Cycle, [112:1] Say: He, Allah, is One (the whole Chapter), ten times’.[616]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا كَانَتْ لَيْلَةُ إِحْدَى وَ عِشْرِينَ وَ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ أَخَذَ فِي الدُّعَاءِ حَتَّى يَزُولَ اللَّيْلُ فَإِذَا زَالَ اللَّيْلُ صَلَّى .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hassan Bin Ali, from Ibn Sinan, from Abu Shuayb Al Mahamily, from Hammad Bin Usman, from Al Fuzayl Bin Yasaar who said,

‘Abu Ja’farasws, whenever it was a night of the 21st and a night of the 23rd (of a Month of Ramazan), used to take to the supplication until the decline of the night. So when the night declined, heasws Prayed’.[617]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُطَهَّرٍ أَنَّهُ كَتَبَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) يُخْبِرُهُ بِمَا جَاءَتْ بِهِ الرِّوَايَةُ أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ يُصَلِّي فِي شَهْرِ رَمَضَانَ وَ غَيْرِهِ مِنَ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً مِنْهَا الْوَتْرُ وَ رَكْعَتَا الْفَجْرِ

Ali Bin Muhammad,

(It has been narrated) from Muhammad Bin Ahmad Bin Mutahhar who wrote to Abu Muhammadasws informing himasws with what had come with the reports that the Prophetsaww used to Pray during a Month of Ramazan, and others, from the night, thirteen Cycles, from these was the solitary, and two Cycles of Al-Fajr’.

فَكَتَبَ ( عليه السلام ) فَضَّ اللَّهُ فَاهُ صَلَّى مِنْ شَهْرِ رَمَضَانَ فِي عِشْرِينَ لَيْلَةً كُلَّ لَيْلَةٍ عِشْرِينَ رَكْعَةً ثَمَانِيَ بَعْدَ الْمَغْرِبِ وَ اثْنَتَيْ عَشْرَةَ بَعْدَ الْعِشَاءَ الْآخِرَةِ وَ اغْتَسَلَ لَيْلَةَ تِسْعَ عَشْرَةَ وَ لَيْلَةَ إِحْدَى وَ عِشْرِينَ وَ لَيْلَةَ ثَلَاثٍ وَ عِشْرِينَ وَ صَلَّى فِيهِمَا ثَلَاثِينَ رَكْعَةً اثْنَتَيْ عَشْرَةَ بَعْدَ الْمَغْرِبِ وَ ثَمَانِيَ عَشْرَةَ بَعْدَ عِشَاءِ الْآخِرَةِ وَ صَلَّى فِيهِمَا مِائَةَ رَكْعَةٍ يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ عَشْرَ مَرَّاتٍ وَ صَلَّى إِلَى آخِرِ الشَّهْرِ كُلَّ لَيْلَةٍ ثَلَاثِينَ رَكْعَةً كَمَا فَسَّرْتُ لَكَ .

So heasws wrote: ‘May Allahazwj Break his mouth. Hesaww Prayed from a Month of Ramazan, during the twenty nights, each night twenty Cycles, eight being after Al-Magrib, and twelve after Al-Isha the last; and hesaww bathed the night of 19th, and night of twenty first, and night of 23rd, and hesaww Prayed in these thirty Cycles, twelve being after Al Maghrib, and eighteen being after Isha the last, and hesaww Prayed one hundred Cycles in these, reciting in each Cycle, the Opening of the Book (Chapter 1), and [112:1] Say: He, Allah, is One (the whole Chapter), ten times, and hesaww Prayed up to the end of the Month, each night, thirty Cycles, just as Iasws have explained it to you’.[618]

بَابٌ فِي لَيْلَةِ الْقَدْرِ

Chapter 69 – Regarding the Night of Pre-determnation (Laylat Al-Qadr)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ حَسَّانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ الْتَمِسْهَا فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ أَوْ لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Hassan Bin Mihran,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Night of Pre-determination, so heasws said: ‘Seek it during the night of the 21st, or the night of 23rd’.[619]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ اللَّيْلَةُ الَّتِي يُرْجَى فِيهَا مَا يُرْجَى فَقَالَ فِي إِحْدَى وَ عِشْرِينَ أَوْ ثَلَاثٍ وَ عِشْرِينَ قَالَ فَإِنْ لَمْ أَقْوَ عَلَى كِلْتَيْهِمَا فَقَالَ مَا أَيْسَرَ لَيْلَتَيْنِ فِيمَا تَطْلُبُ قُلْتُ فَرُبَّمَا رَأَيْنَا الْهِلَالَ عِنْدَنَا وَ جَاءَنَا مَنْ يُخْبِرُنَا بِخِلَافِ ذَلِكَ مِنْ أَرْضٍ أُخْرَى فَقَالَ مَا أَيْسَرَ أَرْبَعَ لَيَالٍ تَطْلُبُهَا فِيهَا

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad Al Jowhary, from Ali Bin Abu Hamza Al Sumaly who said,

‘I was in the presence of Abu Abdullahasws, so Abu Baseer said to himasws, ‘May I be sacrificed for youasws! The night during which one hopes for what is hoped for?’ So heasws said: ‘During the 21st or 23rd’. He said, ‘Supposing I am not strong enough upon both these nights?’ So heasws said: ‘What is easier than two nights regarding who you seek?’ I said, ‘Sometimes we see the crescent with us, and there come to us the ones who inform us with the opposite of that, from another land’. So heasws said; ‘What is easier than four nights for you to seek therein’.

قُلْتُ جُعِلْتُ فِدَاكَ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ لَيْلَةُ الْجُهَنِيِّ فَقَالَ إِنَّ ذَلِكَ لَيُقَالُ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ سُلَيْمَانَ بْنَ خَالِدٍ رَوَى فِي تِسْعَ عَشْرَةَ يُكْتَبُ وَفْدُ الْحَاجِّ فَقَالَ لِي يَا أَبَا مُحَمَّدٍ وَفْدُ الْحَاجِّ يُكْتَبُ فِي لَيْلَةِ الْقَدْرِ وَ الْمَنَايَا وَ الْبَلَايَا وَ الْأَرْزَاقُ وَ مَا يَكُونُ إِلَى مِثْلِهَا فِي قَابِلٍ فَاطْلُبْهَا فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ وَ صَلِّ فِي كُلِّ وَاحِدَةٍ مِنْهُمَا مِائَةَ رَكْعَةٍ وَ أَحْيِهِمَا إِنِ اسْتَطَعْتَ إِلَى النُّورِ وَ اغْتَسِلْ فِيهِمَا

I said, ‘May I be sacrificed for youasws! The night of the 23rd is a night of Al-Juhanny’. So heasws said: ‘That is what it is called’. I said, ‘May I be sacrificed for youasws! Suleyman Bin Khalid is reporting regarding the 19th that the delegations of the Hajj are Ordained therein?’  So heasws said to me: ‘O Abu Muhammad! The delegations of the Hajj are Ordained during the night of the Pre-destination (Laylat Al-Qadr), and the immunities, and the afflictions, and the livelihoods and whatever is to transpire up to the like of it during the coming year. Therefore, seek in during the night of the 21st, and 23rd, and Pray during each one of these two, one hundred Cycles, and stay awake during it in accordance to your ability up to the daylight, and bathe during these two’.

قَالَ قُلْتُ فَإِنْ لَمْ أَقْدِرْ عَلَى ذَلِكَ وَ أَنَا قَائِمٌ قَالَ فَصَلِّ وَ أَنْتَ جَالِسٌ قُلْتُ فَإِنْ لَمْ أَسْتَطِعْ قَالَ فَعَلَى فِرَاشِكَ لَا عَلَيْكَ أَنْ تَكْتَحِلَ أَوَّلَ اللَّيْلِ بِشَيْ‏ءٍ مِنَ النَّوْمِ إِنَّ أَبْوَابَ السَّمَاءِ تُفَتَّحُ فِي رَمَضَانَ وَ تُصَفَّدُ الشَّيَاطِينُ وَ تُقْبَلُ أَعْمَالُ الْمُؤْمِنِينَ نِعْمَ الشَّهْرُ رَمَضَانُ كَانَ يُسَمَّى عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْمَرْزُوقَ .

He (the narrator) said, ‘I said: ‘Supposing I am not able upon that, and while standing (for the Prayer)?’ Heasws said: ‘So Pray, while seated’. I said, ‘Supposing I am not able?’ Heasws said: ‘So (Pray lying) upon your bed. It is not upon you that you indulge with something from the sleep during the beginning of the night. The Gateways of the skies are opened during Ramazan, and the devils are chained, and the deeds of the believers are Accepted. The best of the Months is Ramazan. It used to be referred to, in the era of Rasool-Allahazwj, as Al-Marzooq (The Month in which sustenance is Determined)’.[620]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ عَلَامَةِ لَيْلَةِ الْقَدْرِ فَقَالَ عَلَامَتُهَا أَنْ تَطِيبَ رِيحُهَا وَ إِنْ كَانَتْ فِي بَرْدٍ دَفِئَتْ وَ إِنْ كَانَتْ فِي حَرٍّ بَرَدَتْ فَطَابَتْ

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 5th Imamasws), said, ‘I asked himasws about a sign of the Night of the Pre-determination. So heasws said: ‘It’s sign is that is wind is aromatic; and if it was during the cold (winter) it warms, and if it was during the hot (summer), it cools, and is pleasant’.

قَالَ وَ سُئِلَ عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ تَنْزِلُ فِيهَا الْمَلَائِكَةُ وَ الْكَتَبَةُ إِلَى السَّمَاءِ الدُّنْيَا فَيَكْتُبُونَ مَا يَكُونُ فِي أَمْرِ السَّنَةِ وَ مَا يُصِيبُ الْعِبَادَ وَ أَمْرُهُ عِنْدَهُ مَوْقُوفٌ لَهُ وَ فِيهِ الْمَشِيئَةُ فَيُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يَمْحُو وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ .

He (the narrator) said, ‘And I asked himasws about the Night of Pre-determination, so heasws said: ‘The Angels and the Scribes descend therein to the sky of the world, so they are writing what is to transpire regarding the matters of the year, and what would be hitting the servants. And, its Command is Reserved for Himazwj, and in it is the Desire. So, Heazwj Brings forwards from it whatever Heazwj so Desires to, and Heazwj Delays from it whatever Heazwj so Desires to, and Heazwj [13:39] Obliterates whatever He so Desires to and Establishes, and with Him is the Mother of the Book’.[621]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالُوا قَالَ لَهُ بَعْضُ أَصْحَابِنَا قَالَ وَ لَا أَعْلَمُهُ إِلَّا سَعِيداً السَّمَّانَ كَيْفَ يَكُونُ لَيْلَةُ الْقَدْرِ خَيْراً مِنْ أَلْفِ شَهْرٍ قَالَ الْعَمَلُ فِيهَا خَيْرٌ مِنَ الْعَمَلِ فِي أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from someone else,

(It has been narrated) from Abu Abdullahasws, said, ‘One of our companions said, and I don’t know (who it was) except for Saeed Al-Samman, ‘How come the Night of Pre-determination happens to be better than a thousand months?’ Heasws said: ‘The deeds therein are better than the deeds during a thousand months wherein is ‘no’ Night of Pre-determination’.[622]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَزَلَتِ التَّوْرَاةُ فِي سِتٍّ مَضَتْ مِنْ شَهْرِ رَمَضَانَ وَ نَزَلَ الْإِنْجِيلُ فِي اثْنَتَيْ عَشْرَةَ لَيْلَةً مَضَتْ مِنْ شَهْرِ رَمَضَانَ وَ نَزَلَ الزَّبُورُ فِي لَيْلَةِ ثَمَانِيَ عَشَرَةَ مَضَتْ مِنْ شَهْرِ رَمَضَانَ وَ نَزَلَ الْقُرْآنُ فِي لَيْلَةِ الْقَدْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Torah was Revealed during the 6th night from a Month of Ramazan, and the Evangel was Revealed during the 12th night of a Month of Ramazan, and the Psalms were Revealed during the 18th night of a Month of Ramazan, and the Quran was Revealed during the Night of Predetermination’.[623]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ حُمْرَانَ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ قَالَ نَعَمْ لَيْلَةُ الْقَدْرِ وَ هِيَ فِي كُلِّ سَنَةٍ فِي شَهْرِ رَمَضَانَ فِي الْعَشْرِ الْأَوَاخِرِ فَلَمْ يُنْزَلِ الْقُرْآنُ إِلَّا فِي لَيْلَةِ الْقَدْرِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl, and Zurara, and Muhammad Bin Muslim,

(It has been narrated) from Humran who asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [44:3] Surely We Revealed it on a Blessed Night surely We are ever Warning. Heasws said: ‘Yes. The Night of Pre-determination. And it (occurs) during every year in a Month of Ramazan, during the last ten days. So the Quran was not Revealed except during the Night of Pre-determination’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ قَالَ يُقَدَّرُ فِي لَيْلَةِ الْقَدْرِ كُلُّ شَيْ‏ءٍ يَكُونُ فِي تِلْكَ السَّنَةِ إِلَى مِثْلِهَا مِنْ قَابِلٍ خَيْرٍ وَ شَرٍّ وَ طَاعَةٍ وَ مَعْصِيَةٍ وَ مَوْلُودٍ وَ أَجَلٍ أَوْ رِزْقٍ فَمَا قُدِّرَ فِي تِلْكَ السَّنَةِ وَ قُضِيَ فَهُوَ الْمَحْتُومُ وَ لِلَّهِ عَزَّ وَ جَلَّ فِيهِ الْمَشِيئَةُ

Heasws said: ‘Allahazwj Mighty and Majestic Says [44:4] Therein every wise affair is made distinct. During the Night of Pre-determination, everything is Ordained, which is to transpire during that year up to its similar (night) from the coming year, be it good or evil, and obedience, and disobedience, and births, and terms (life-spans), or livelihoods. So, whatever is Determined during that year, and Ordained, so it is the inevitable, and for Allahazwj Mighty and Majestic therein is the Desire’.

قَالَ قُلْتُ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ أَيُّ شَيْ‏ءٍ عُنِيَ بِذَلِكَ فَقَالَ الْعَمَلُ الصَّالِحُ فِيهَا مِنَ الصَّلَاةِ وَ الزَّكَاةِ وَ أَنْوَاعِ الْخَيْرِ خَيْرٌ مِنَ الْعَمَلِ فِي أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ وَ لَوْ لَا مَا يُضَاعِفُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْمُؤْمِنِينَ مَا بَلَغُوا وَ لَكِنَّ اللَّهَ يُضَاعِفُ لَهُمُ الْحَسَنَاتِ بِحُبِّنَا .

He (the narrator) said, ‘I said, [97:3] The Night of Predestination is better than a thousand months. Which thing is Meant by that?’ So heasws said: ‘The righteous deeds therein, from the Prayer, and the Zakat, and the variety of the goodness, is better than the deed during a thousand months wherein is not Night of Pre-determination. And, had Allahazwj Blessed and High not Multiplied it for the Believers, they would not have reached (success). But, Allahazwj Multiplies the Rewards for them by ourasws love’.[624]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ حَدَّثَنِي يَعْقُوبُ قَالَ سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ أَخْبِرْنِي عَنْ لَيْلَةِ الْقَدْرِ كَانَتْ أَوْ تَكُونُ فِي كُلِّ عَامٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ رُفِعَتْ لَيْلَةُ الْقَدْرِ لَرُفِعَ الْقُرْآنُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sayyari, from one of our companions, from Dawood Bin Farqad who said,

‘Yaqoub narrated to me saying, ‘I heard a man ask Abu Abdullahasws about the Night of Pre-determination, so he said, ‘Inform me about the Night of Pre-determination. Has it already occurred or would it be occurring during every year?’ So Abu Abdullahasws said: ‘Had Allahazwj Raised up the Night of Pre-determination, the Quran would have been Raised up’ (too).[625]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُهُ يَقُولُ وَ نَاسٌ يَسْأَلُونَهُ يَقُولُونَ الْأَرْزَاقُ تُقَسَّمُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ قَالَ فَقَالَ لَا وَ اللَّهِ مَا ذَاكَ إِلَّا فِي لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ فَإِنَّ فِي لَيْلَةِ تِسْعَ عَشْرَةَ يَلْتَقِي الْجَمْعَانِ وَ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ وَ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ يُمْضَى مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ مِنْ ذَلِكَ وَ هِيَ لَيْلَةُ الْقَدْرِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ خَيْرٌ مِنْ أَلْفِ شَهْرٍ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Abu Abdullah Al Momin, from Is’haq Bin Ammar who said,

‘I heard himasws saying, and the people were saying that the livelihoods are distributed during the night of the middle of Shaban, so heasws said: ‘No, by Allahazwj! That is not except during the night of the 19th of a Month of Ramazan, and 21st, and 23rd. So, during the night of the 19th the two parties meet; and during the night of the 21st, every wise affair is Made to be distinct; and during the night of the 23rd whatever Allahazwj has Intended, gets accomplished, and it is the Night of Pre-destination of which Allahazwj Mighty and Majestic has Said it is better than a thousand months’.

قَالَ قُلْتُ مَا مَعْنَى قَوْلِهِ يَلْتَقِي الْجَمْعَانِ قَالَ يَجْمَعُ اللَّهُ فِيهَا مَا أَرَادَ مِنْ تَقْدِيمِهِ وَ تَأْخِيرِهِ وَ إِرَادَتِهِ وَ قَضَائِهِ

He (the narrator) said, ‘I said, ‘What is the Meaning of Hisazwj Worlds [8:41] the day on which the two parties meet?’ Heasws said: ‘Allahazwj Gathers therein whatever Heazwj so Intends from its Bringing forward, and its Delaying, and Hisazwj intention, and Hisazwj Judgement’.

قَالَ قُلْتُ فَمَا مَعْنَى يُمْضِيهِ فِي ثَلَاثٍ وَ عِشْرِينَ قَالَ إِنَّهُ يَفْرُقُهُ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ يَكُونُ لَهُ فِيهِ الْبَدَاءُ فَإِذَا كَانَتْ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ أَمْضَاهُ فَيَكُونُ مِنَ الْمَحْتُومِ الَّذِي لَا يَبْدُو لَهُ فِيهِ تَبَارَكَ وَ تَعَالَى .

He (the narrator) said, ‘I said, ‘So what is the meaning of ‘It gets accomplished during the 23rd?’ Heasws said: ‘It is Made to be distinct during the night of the 21st, and there happens to be the Change with regards to it. So when it is the night of the 23rd, it gets accomplished, so it happens to be from the inevitable, there be no change for it from the Blessed and High’.[626]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) التَّقْدِيرُ فِي لَيْلَةِ تِسْعَ عَشْرَةَ وَ الْإِبْرَامُ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ الْإِمْضَاءُ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ibn Bukeyr, from Zurara who said,

‘Abu Abdullahasws said: ‘The Ordainment is during the night of the 19th, and the Confirmation is during the night of the 21st, and the accomplishment is during the night of the 23rd’.[627]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ عِيسَى الْقَمَّاطِ عَنْ عَمِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي مَنَامِهِ بَنِي أُمَيَّةَ يَصْعَدُونَ عَلَى مِنْبَرِهِ مِنْ بَعْدِهِ وَ يُضِلُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى فَأَصْبَحَ كَئِيباً حَزِيناً قَالَ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يَا رَسُولَ اللَّهِ مَا لِي أَرَاكَ كَئِيباً حَزِيناً قَالَ يَا جَبْرَئِيلُ إِنِّي رَأَيْتُ بَنِي أُمَيَّةَ فِي لَيْلَتِي هَذِهِ يَصْعَدُونَ مِنْبَرِي مِنْ بَعْدِي وَ يُضِلُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Muhammad Bin Al Waleed and Muhammad Bin Ahmad, from Yunus Bin Yaqoub, from Ali Bin Isa Al Qammat, from his uncle,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww saw in hissaww dream, the Clan of Umayya would be ascending upon hissaww Pulpit from after himsaww, and they were straying the people away from the Path back on their heels. So hesaww became bleak and sad. So, Jibraeelas descended unto himsaww, so heas said : ‘O Rasool-Allahsaww! What is the matter Ias see yousaww as bleak, sad?’ Hesaww said: ‘O Jibraeelas! Isaww saw the Clan of Umayya, during this night of minesaww, ascending mysaww Pulpit from after mesaww, and straying the people away from the Path, back upon their heels’.

فَقَالَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً إِنَّ هَذَا شَيْ‏ءٌ مَا اطَّلَعْتُ عَلَيْهِ فَعَرَجَ إِلَى السَّمَاءِ فَلَمْ يَلْبَثْ أَنْ نَزَلَ عَلَيْهِ بِآيٍ مِنَ الْقُرْآنِ يُؤْنِسُهُ بِهَا قَالَ أَ فَرَأَيْتَ إِنْ مَتَّعْناهُمْ سِنِينَ ثُمَّ جاءَهُمْ ما كانُوا يُوعَدُونَ ما أَغْنى عَنْهُمْ ما كانُوا يُمَتَّعُونَ وَ أَنْزَلَ عَلَيْهِ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ وَ ما أَدْراكَ ما لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَيْلَةَ الْقَدْرِ لِنَبِيِّهِ ( صلى الله عليه وآله ) خَيْراً مِنْ أَلْفِ شَهْرِ مُلْكِ بَنِي أُمَيَّةَ .

So heas said: ‘By the Oneazwj Who Sent yousaww with the Truth as a Prophetsaww! This is what has been not been Notified unto meas’. So heas ascended to the sky, and it was not long before heas descended unto himsaww with a Verse from the Quran, to comfort himsaww with it. Heas said: ‘[26:205] Have you then considered if We were to let them enjoy themselves for years [26:206] Then there comes to them that with which they are threatened [26:207] That which they were made to enjoy shall not avail them?. And there was Revealed unto himsaww [97:1] Surely We revealed it in the Night of Predestination [97:2] And what will make you realise what the Night of Predestination is?[97:3] The Night of Predestination is better than a thousand months. Allahazwj Mighty and Majestic Made the Night of Pre-determination for Hisazwj Prophetsaww to be better than a thousand months of the kingdom of the Clan of Umayya’.[628]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْلَةُ الْقَدْرِ هِيَ أَوَّلُ السَّنَةِ وَ هِيَ آخِرُهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Fazal, from Abu Jameela, from Rafa’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The night of Pre-determination, it is the beginning of the year, and it is the end of it’.[629]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعٍ الْمُسْلِيِّ وَ زِيَادِ بْنِ أَبِي الْحَلَّالِ ذَكَرَاهُ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ التَّقْدِيرُ وَ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ الْقَضَاءُ وَ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ إِبْرَامُ مَا يَكُونُ فِي السَّنَةِ إِلَى مِثْلِهَا لِلَّهِ جَلَّ ثَنَاؤُهُ يَفْعَلُ مَا يَشَاءُ فِي خَلْقِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Rabie Al Musly and Ziyad Bin Abu Al Hallal, mentioning it from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘During the night of the 19th of a Month of Ramazan is the Ordainment, and during the night of the 21st is the accomplishment, and during the night of the 23rd is confirmation of what would be transpiring during the year up it its like (next Night of Pre-determination). For Allahazwj, Majestic is Hisazwj Praise, is that Heazwj Does whatever Heazwj so Desires to regarding Hisazwj creatures’.[630]

بَابُ الدُّعَاءِ فِي الْعَشْرِ الْأَوَاخِرِ مِنْ شَهْرِ رَمَضَانَ

Chapter 70 – The Supplication during the last ten (days) of a Month of Ramazan

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ فِي الْعَشْرِ الْأَوَاخِرِ مِنْ شَهْرِ رَمَضَانَ فِي كُلِّ لَيْلَةٍ أَعُوذُ بِجَلَالِ وَجْهِكَ الْكَرِيمِ أَنْ يَنْقَضِيَ عَنِّي شَهْرُ رَمَضَانَ أَوْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتِي هَذِهِ وَ لَكَ قِبَلِي ذَنْبٌ أَوْ تَبِعَةٌ تُعَذِّبُنِي عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘You should be saying during the last ten (days) from a Month of Ramazan, during each night, ‘I hereby seek Refuge with the Majesty of Yourazwj Benevolent Face that Youazwj Expire from me the Month of Ramazan, or Emerge the day from this night of mine, before I sin, or something which would be followed by youazwj Punishing me’.[631]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ يَقْطِينٍ أَوْ غَيْرِهِ عَنْهُمْ ( عليهم السلام ) دُعَاءُ الْعَشْرِ الْأَوَاخِرِ تَقُولُ فِي اللَّيْلَةِ الْأُولَى يَا مُولِجَ اللَّيْلِ فِي النَّهَارِ وَ مُولِجَ النَّهَارِ فِي اللَّيْلِ وَ مُخْرِجَ الْحَيِّ مِنَ الْمَيِّتِ وَ مُخْرِجَ الْمَيِّتِ مِنَ الْحَيِّ يَا رَازِقَ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ يَا اللَّهُ يَا رَحْمَانُ يَا اللَّهُ يَا رَحِيمُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Muhammad Bin Isa, from Ayoub Bin Yaqteen, or someone else,

(It has been narrated) from themasws (One of the Imamsasws) having said: ‘A supplication for the last ten (days of Month of Ramazan), you should be saying during the first night, ‘O the One Who Causes the entry of the night into the day, and the entry of the day into the night, and the Exractor of the living from the dead, and the Extractor of the dead from the living! O the One Who Sustains whoever Heazwj so Desires to without measure. O Allahasws! O Beneficent! O Allahazwj! O Merciful! O Allahazwj! O Allahazwj! O Allahazwj!

لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً

For Youazwj are the Beautiful Names, and the Exalted Examples, and the Greatness, and the Loftiness! I hereby plead to Youazwj that Youazwj Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and that Youazwj should Make my name, in this night, to be among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my disobedience having been Forgiven.

وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يَذْهَبُ بِالشَّكِّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنَا فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

and that Youazwj should Endow conviction unto me to gladden my heart by it, and faith with doubts having been removed from me, and Cause me to be pleased with whatever Youazwj have Distributed for me, and Give me goodness in the world and goodness in the Hereafter, and Save me from the Incinerating Punishment, and Grace us therein with Yourazwj remembrance, and gratefulness to Youazwj, and the hopefulness to Youazwj, and the representation, and the inclination towards whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.

وَ تَقُولُ فِي اللَّيْلَةِ الثَّانِيَةِ يَا سَالِخَ النَّهَارِ مِنَ اللَّيْلِ فَإِذَا نَحْنُ مُظْلِمُونَ وَ مُجْرِيَ الشَّمْسِ لِمُسْتَقَرِّهَا بِتَقْدِيرِكَ يَا عَزِيزُ يَا عَلِيمُ وَ مُقَدِّرَ الْقَمَرِ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ يَا نُورَ كُلِّ نُورٍ وَ مُنْتَهَى كُلِّ رَغْبَةٍ وَ وَلِيَّ كُلِّ نِعْمَةٍ يَا اللَّهُ يَا رَحْمَانُ يَا اللَّهُ يَا قُدُّوسُ يَا أَحَدُ يَا وَاحِدُ يَا فَرْدُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا ثُمَّ تَعُودُ إِلَى الدُّعَاءِ الْأَوَّلِ إِلَى قَوْلِهِ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ إِلَى آخِرِ الدُّعَاءِ

And you should be saying during the second night, ‘O Parer of the day from the night, so we are in darkness, and the sun Flows to is Oradined course by Youazwj Measurement! O Mighty! O Knowledgeable, and the Ordainer of the moon [36:39] stages till it becomes again as an old dry palm branch. O Light of every light, and the destination of every hope, and the Provider of every Bounty! O Allahazwj! O Beneficent! O Allahazwj! O Holy! O One! O Alone! O Solitary! O Allahazwj! O Allahazwj! O Allahazwj!

For Youazwj are the Beautiful Names and the Exalted Examples!’ Then you should return to the first supplication up to hisasws words, ‘I hereby ask Youazwj that Youazwj should Send Blessings upon Muhammadsaww and the Peopleasws of hissaww Household’ – up to the end of the supplication.

وَ تَقُولُ فِي اللَّيْلَةِ الثَّالِثَةِ يَا رَبَّ لَيْلَةِ الْقَدْرِ وَ جَاعِلَهَا خَيْراً مِنْ أَلْفِ شَهْرٍ وَ رَبَّ اللَّيْلِ وَ النَّهَارِ وَ الْجِبَالِ وَ الْبِحَارِ وَ الظُّلَمِ وَ الْأَنْوَارِ وَ الْأَرْضِ وَ السَّمَاءِ يَا بَارِئُ يَا مُصَوِّرُ يَا حَنَّانُ يَا مَنَّانُ يَا اللَّهُ يَا رَحْمَانُ يَا اللَّهُ يَا قَيُّومُ يَا اللَّهُ يَا بَدِيعُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

‘And you should be saying during the third night, ‘O Lordazwj of the Night of Pre-destination, and Maker of it to be better than a thousand months, and Lordazwj of the night, and the day, and the mountains, and the oceans, and the darknesses, and the lights, and the earth, and the sky! O Designer! O Fashioner! O Affectionate! O Benefactor! O Allahazwj! O Beneficent! O Allahazwj! O Eternal! O Allahazwj! O Initiator! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names and the Lofty Examples, and the Greatness, and the Loftiness!

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام ) .

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.[632]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الدُّعَاءِ فِي شَهْرِ رَمَضَانَ فِي كُلِّ لَيْلَةٍ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ فِيمَا تَقْضِي وَ تُقَدِّرُ مِنَ الْأَمْرِ الْمَحْتُومِ فِي الْأَمْرِ الْحَكِيمِ مِنَ الْقَضَاءِ الَّذِي لَا يُرَدُّ وَ لَا يُبَدَّلُ أَنْ تَكْتُبَنِي مِنْ حُجَّاجِ بَيْتِكَ الْحَرَامِ الْمَبْرُورِ حَجُّهُمْ الْمُكَفَّرِ عَنْهُمْ سَيِّئَاتُهُمْ الْمَغْفُورِ ذُنُوبُهُمْ الْمَشْكُورِ سَعْيُهُمْ

Ibn Abu Umeyr, from Muhammad Bin Atiyya,

(It has been narrated) from Abu Abdullahasws regarding the supplication in a Month of Ramazan, during every night: ‘You should be saying, ‘O Allahazwj! I ask Youazwj regarding what Youazwj have Judged, and Measured out from the Ordained matters, regarding the Wise matters from the Determination which are neither returned, nor exchanged, that Youazwj Write for me to be from the Pilgrims of Yourazwj Sacred House, whose Hajj is Accepted from them, their wickedness having been expiated from them, their sins being Forgiven from them, their striving being Appreciated from them.

وَ أَنْ تَجْعَلَ فِي مَا تَقْضِي وَ تُقَدِّرُ مِنَ الْأَمْرِ الْمَحْتُومِ فِي الْأَمْرِ الْحَكِيمِ فِي لَيْلَةِ الْقَدْرِ مِنَ الْقَضَاءِ الَّذِي لَا يُرَدُّ وَ لَا يُبَدَّلُ أَنْ تُطِيلَ عُمُرِي وَ أَنْ تُوَسِّعَ عَلَيَّ فِي رِزْقِي وَ أَنْ تَجْعَلَنِي مِمَّنْ تَنْتَصِرُ بِهِ لِدِينِكَ وَ لَا تَسْتَبْدِلْ بِي غَيْرِي .

And, that Youazwj Make, with regards to whatever Youazwj Judged for me, and Measured out from the Ordained matters, regarding the Wise matters during the Night of Pre-destination, from the Judgements which are neither returned nor exchanged, that Youazwj Prolong my life-span, and Expand upon me in my sustenance, and Make me to be from the ones by whom Yourazwj Religion is helped by, and not Replace me with others’.[633]

مُحَمَّدُ بْنُ عِيسَى بِإِسْنَادِهِ عَنِ الصَّالِحِينَ ( عليهم السلام ) قَالَ تُكَرِّرُ فِي لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ هَذَا الدُّعَاءَ سَاجِداً وَ قَائِماً وَ قَاعِداً وَ عَلَى كُلِّ حَالٍ وَ فِي الشَّهْرِ كُلِّهِ وَ كَيْفَ أَمْكَنَكَ وَ مَتَى حَضَرَكَ مِنْ دَهْرِكَ تَقُولُ بَعْدَ تَحْمِيدِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ الصَّلَاةِ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) اللَّهُمَّ كُنْ لِوَلِيِّكَ فُلَانِ بْنِ فُلَانٍ فِي هَذِهِ السَّاعَةِ وَ فِي كُلِّ سَاعَةٍ وَلِيّاً وَ حَافِظاً وَ نَاصِراً وَ دَلِيلًا وَ قَاعِداً وَ عَوْناً وَ عَيْناً حَتَّى تُسْكِنَهُ أَرْضَكَ طَوْعاً وَ تُمَتِّعَهُ فِيهَا طَوِيلًا

Muhammad Bin Isa, by his chain,

(It has been narrated) from the Righteous Onesasws having said: ‘You should keep repeating this supplication during the night of the 23rd Ramazan, prostrate, standing, and seating, and upon every state, and during the Month, whole of it, and howsoever it is possible for you, and whenever you are presented with your times, saying after the Praise of Allahazwj Blessed and High, and the Belessings upon the Prophetsaww, ‘O Allahazwj! Be, for Youazwj Guardian, so and so (12th Imamasws), during this time, and during every time, a Guardian, and a Protector, and a Helper, and a Proof, and a Guide, and an Aider, and a Watcher, until Youazwj Settle him in Yourazwj earth willingly, and Cause himasws to rejoice therein for a long time’.

وَ تَقُولُ فِي اللَّيْلَةِ الرَّابِعَةِ يَا فَالِقَ الْإِصْبَاحِ وَ جَاعِلَ اللَّيْلِ سَكَناً وَ الشَّمْسِ وَ الْقَمَرِ حُسْبَاناً يَا عَزِيزُ يَا عَلِيمُ يَا ذَا الْمَنِّ وَ الطَّوْلِ وَ الْقُوَّةِ وَ الْحَوْلِ وَ الْفَضْلِ وَ الْإِنْعَامِ وَ الْمُلْكِ وَ الْإِكْرَامِ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا اللَّهُ يَا رَحْمَانُ يَا اللَّهُ يَا فَرْدُ يَا وَتْرُ يَا اللَّهُ يَا ظَاهِرُ يَا بَاطِنُ يَا حَيُّ يَا لَا إِلَهَ إِلَّا أَنْتَ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ

And you should be saying during the fourth night, ‘O Splitter of the mornings, and Maker of the night as a tranquility, and the sun and the moon for calculations! O Mighty! O Knowledgeable! O the One with Favours, and the Extensiveness, and the Strength, and the Awe, and the Grace, and the Bounties, and the Kingdom, and the Benevolence! O the One with Majesty, and the Benevolence! O Allahazwj! O Beneficent! O Allahazwj! O Solitary! O One! O Allahazwj! O Manifest! O Hidden! O living! O, there is no god except for Youazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness!

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يَذْهَبُ بِالشَّكِّ عَنِّي وَ رِضًا بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in with the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in.

وَ تَقُولُ فِي اللَّيْلَةِ الْخَامِسَةِ يَا جَاعِلَ اللَّيْلِ لِبَاساً وَ النَّهَارِ مَعَاشاً وَ الْأَرْضِ مِهَاداً وَ الْجِبَالِ أَوْتَاداً يَا اللَّهُ يَا قَاهِرُ يَا اللَّهُ يَا جَبَّارُ يَا اللَّهُ يَا سَمِيعُ يَا اللَّهُ يَا قَرِيبُ يَا اللَّهُ يَا مُجِيبُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

And you should be saying during the fifth night, ‘O the One Who Made the night as a covering, and the day for livelihood, and the earth as an expanse, and the mountains as pegs! O Allahazwj! O Originator! O Allahazwj! O Compeller! O Allahazwj! O Listener! O Allahazwj! O Near one! O Allahazwj! O Answerer! O Allahazwj! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness, and the Loftiness.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ رِضًا بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.

وَ تَقُولُ فِي اللَّيْلَةِ السَّادِسَةِ يَا جَاعِلَ اللَّيْلِ وَ النَّهَارِ آيَتَيْنِ يَا مَنْ مَحَا آيَةَ اللَّيْلِ وَ جَعَلَ آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْهُ وَ رِضْوَاناً يَا مُفَصِّلَ كُلِّ شَيْ‏ءٍ تَفْصِيلًا يَا مَاجِدُ يَا وَهَّابُ يَا اللَّهُ يَا جَوَادُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

And you should be saying during the sixth night, ‘O Allahazwj! O the One Who Made the night and the day as two signs! O the One Who Deletes the sign of the night and Makes a sign of the day to be visioned, in order for them (people) to seek Grace from it, and (Divine) Pleasure! O Decider of every thing with a detailed Decision! O Glorious! O Endower! O Allahazwj! O benevolent! O Allahazwj! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness, and the Loftiness.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.

وَ تَقُولُ فِي اللَّيْلَةِ السَّابِعَةِ يَا مَادَّ الظِّلِّ وَ لَوْ شِئْتَ لَجَعَلْتَهُ سَاكِناً وَ جَعَلْتَ الشَّمْسَ عَلَيْهِ دَلِيلًا ثُمَّ قَبَضْتَهُ إِلَيْكَ قَبْضاً يَسِيراً يَا ذَا الْجُودِ وَ الطَّوْلِ وَ الْكِبْرِيَاءِ وَ الْآلَاءِ لَا إِلَهَ إِلَّا أَنْتَ عَالِمُ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنُ الرَّحِيمُ لَا إِلَهَ إِلَّا أَنْتَ يَا قُدُّوسُ يَا سَلَامُ يَا مُؤْمِنُ يَا مُهَيْمِنُ يَا عَزِيزُ يَا جَبَّارُ يَا مُتَكَبِّرُ يَا اللَّهُ يَا خَالِقُ يَا بَارِئُ يَا مُصَوِّرُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

And you should be saying during the seventh night, ‘O the One Who Extends the shade, and day Youazwj so Desired to, Youazwj would have Made it to be stationary, and Made the sun to be an evidence over it. Then Youazwj Capture it to Yourselfsaww with an easy capture. O the One with the benevolence, and the Extensiveness, and the Greatness, and the Loftiness. There is no god except for Youazwj, the Knower of the unseen and the seen, the Merciful. There is no god except for Youazwj, O Holy, O Grantor of safety, O Grantor of security, O Controller, O Honourable, O Compeller, O Supreme! O Allahazwj! O Creator! O Maker! O Fashioner! O Allahazwj! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness, and the Loftiness.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.

وَ تَقُولُ فِي اللَّيْلَةِ الثَّامِنَةِ يَا خَازِنَ اللَّيْلِ فِي الْهَوَاءِ وَ خَازِنَ النُّورِ فِي السَّمَاءِ وَ مَانِعَ السَّمَاءِ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ وَ حَابِسَهُمَا أَنْ تَزُولَا يَا عَلِيمُ يَا غَفُورُ يَا دَائِمُ يَا اللَّهُ يَا وَارِثُ يَا بَاعِثَ مَنْ فِي الْقُبُورِ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

And you should be saying during the eighth night, ‘O Treasurer of the night in the atmosphere, and the Treasurer of the light in the sky, and the Preventor of the sky from falling upon the earth except by Hisazwj Permission, and the Withholder of them both from declining. O Knowledgeable! O Forgiver! O Eternal! O Allahazwj! O Inheritor! O Resurrector of the ones who are in the graves! O Allahazwj! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness, and the Loftiness.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be with the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.

وَ تَقُولُ فِي اللَّيْلَةِ التَّاسِعَةِ يَا مُكَوِّرَ اللَّيْلِ عَلَى النَّهَارِ وَ مُكَوِّرَ النَّهَارِ عَلَى اللَّيْلِ يَا عَلِيمُ يَا حَكِيمُ يَا اللَّهُ يَا رَبَّ الْأَرْبَابِ وَ سَيِّدَ السَّادَاتِ لَا إِلَهَ إِلَّا أَنْتَ يَا أَقْرَبَ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

And you should be saying during the ninth night, ‘O Coverer of the night upon the day, and the Coveror of the day upon the night! O Knowledgeable! O Wise! O Allahazwj! O Lord of the lords, and Chief of the chiefs! There is no god except for Youazwj! O the One Who is nearer to me than the jugular vein! O Allahazwj! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness, and the Loftiness.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام )

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.

وَ تَقُولُ فِي اللَّيْلَةِ الْعَاشِرَةِ الْحَمْدُ لِلَّهِ لَا شَرِيكَ لَهُ الْحَمْدُ لِلَّهِ كَمَا يَنْبَغِي لِكَرَمِ وَجْهِهِ وَ عِزِّ جَلَالِهِ وَ كَمَا هُوَ أَهْلُهُ يَا قُدُّوسُ يَا نُورَ الْقُدْسِ يَا سُبُّوحُ يَا مُنْتَهَى التَّسْبِيحِ يَا رَحْمَانُ يَا فَاعِلَ الرَّحْمَةِ يَا عَلِيمُ يَا كَبِيرُ يَا اللَّهُ يَا لَطِيفُ يَا جَلِيلُ يَا اللَّهُ يَا سَمِيعُ يَا بَصِيرُ يَا اللَّهُ يَا اللَّهُ يَا اللَّهُ لَكَ الْأَسْمَاءُ الْحُسْنَى وَ الْأَمْثَالُ الْعُلْيَا وَ الْكِبْرِيَاءُ وَ الْآلَاءُ

And you should be saying during the tenth night, ‘The Praise is for Allahazwj. There are no associates for Himazwj. The Praise is for Allahazwj just as is befitting for the Benevolence of Hisazwj Face, and the Honour of Hisazwj Majesty, and just as Heazwj is Rightful for it. O Holy! O Light of Holiness! O Praiseworthy! O Final End-Point of Gloriousness! O Beneficent! O Dealer of Mercy! O Knowledgeable! O Great! O Allahazwj! O Kind! O Majestic! O Allahazwj! O Listener! O Seer! O Allahazwj! O Allahazwj! O Allahazwj! For Youazwj are the Beautiful Names, and the Lofty examples, and the Greatness, and the Loftiness.

أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَ رُوحِي مَعَ الشُّهَدَاءِ وَ إِحْسَانِي فِي عِلِّيِّينَ وَ إِسَاءَتِي مَغْفُورَةً وَ أَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَ إِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَ تُرْضِيَنِي بِمَا قَسَمْتَ لِي وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ الْحَرِيقِ وَ ارْزُقْنِي فِيهَا ذِكْرَكَ وَ شُكْرَكَ وَ الرَّغْبَةَ إِلَيْكَ وَ الْإِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَ آلَ مُحَمَّدٍ ( عليهم السلام ) .

I ask Youazwj to Send Blessings upon Muhammadsaww and upon the Peopleasws of hissaww Household, and Make my name to be, during this night, among the fortunate ones, and my soul to be among the martyrs, and my good deeds to be in the Illiyeen, and my sins to be Forgiven, and to Endow conviction and faith to be upon me to gladden my heart by it, and Remove the doubts from me, and my being pleased with whatever Youazwj have Apportioned for me; and Grant us goodness in the world and goodness in the Hereafter, and Save us from the burning Punishment, and Grace me therein with Yourazwj Remembrance, and Gratefulness to Youazwj, and the hope to Youazwj, and the representations, and the repentance, and the inclination to whatever Muhammadsaww and the Progenyasws of Muhammadsaww excelled in’.[634]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَتْ آخِرُ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَقُلِ اللَّهُمَّ هَذَا شَهْرُ رَمَضَانَ الَّذِي أَنْزَلْتَ فِيهِ الْقُرْآنَ وَ قَدْ تَصَرَّمَ وَ أَعُوذُ بِوَجْهِكَ الْكَرِيمِ يَا رَبِّ أَنْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتِي هَذِهِ أَوْ يَتَصَرَّمَ شَهْرُ رَمَضَانَ وَ لَكَ قِبَلِي تَبِعَةٌ أَوْ ذَنْبٌ تُرِيدُ أَنْ تُعَذِّبَنِي بِهِ يَوْمَ أَلْقَاكَ .

Muhammad Bin Yaham from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever it is the last night of the Month of Ramazan, so say, ‘O Allahazwj! This is the Month in which the Quran was Revealed, and it is ending, and I hereby seek Refuge with Yourazwj Benevolent Face, O Lord, that the dawn emerges from this night of mine, or the Month of Ramazan comes to an end, and to Youazwj is the Acceptance of my repentance, or sins Repelled which Youazwj would be Punishing me with on the Day I meet Youazwj’.[635]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي وَدَاعِ شَهْرِ رَمَضَانَ اللَّهُمَّ إِنَّكَ قُلْتَ فِي كِتَابِكَ الْمُنْزَلِ شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَ هَذَا شَهْرُ رَمَضَانَ وَ قَدْ تَصَرَّمَ فَأَسْأَلُكَ بِوَجْهِكَ الْكَرِيمِ وَ كَلِمَاتِكَ التَّامَّةِ إِنْ كَانَ بَقِيَ عَلَيَّ ذَنْبٌ لَمْ تَغْفِرْهُ لِي أَوْ تُرِيدُ أَنْ تُعَذِّبَنِي عَلَيْهِ أَوْ تُقَايِسَنِي بِهِ أَنْ يَطْلُعَ فَجْرُ هَذِهِ اللَّيْلَةِ أَوْ يَتَصَرَّمَ هَذَا الشَّهْرُ إِلَّا وَ قَدْ غَفَرْتَهُ لِي يَا أَرْحَمَ الرَّاحِمِينَ

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’adan Bin Muslim, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding bidding farewell to a Month of Ramazan, ‘O Allahazwj! Youazwj Said in Yourazwj Revealed Book [2:185] The Month of Ramazan is that in which the Quran was Revealed. And this is a Month of Ramazan, and it has come to an end. So I hereby ask Youazwj by Yourazwj Benevolent Face and Yourazwj Complete Word, if there were any sins remaining upon me which Youazwj have not Forgiven for me, or Youazwj Intend to Punish me upon, or Measured out to me with, do not Cause the dawn of this night to emerge, or this Month to end except that Youazwj have Forgiven me, O Most Merciful of the merciful ones.

اللَّهُمَّ لَكَ الْحَمْدُ بِمَحَامِدِكَ كُلِّهَا أَوَّلِهَا وَ آخِرِهَا مَا قُلْتَ لِنَفْسِكَ مِنْهَا وَ مَا قَالَ الْخَلَائِقُ الْحَامِدُونَ الْمُجْتَهِدُونَ الْمَعْدُودُونَ الْمُوَقِّرُونَ ذِكْرَكَ وَ الشُّكْرَ لَكَ الَّذِينَ أَعَنْتَهُمْ عَلَى أَدَاءِ حَقِّكَ مِنْ أَصْنَافِ خَلْقِكَ مِنَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ أَصْنَافِ النَّاطِقِينَ وَ الْمُسَبِّحِينَ لَكَ مِنْ جَمِيعِ الْعَالَمِينَ عَلَى أَنَّكَ بَلَّغْتَنَا شَهْرَ رَمَضَانَ وَ عَلَيْنَا مِنْ نِعَمِكَ وَ عِنْدَنَا مِنْ قَسْمِكَ وَ إِحْسَانِكَ وَ تَظَاهُرِ امْتِنَانِكَ

O Allahazwj! For Youazwj is the Praise with all its Praises, its beginning and its end, whatever Youazwj have Said for Yourselfazwj from it, and what the creatures said, the Praisers, the strivers, the diligent, the counted ones, the repeaters of Yourazwj Mention, and the ones grateful to Youazwj, those whom Youazwj have supported upon the fulfilment of Yourazwj right, from the varieties of Yourazwj creatures, from the Angels of Proximity, and the Prophetsas, and the Mursil Prophetsas, and the varieties of the speakers, and Glorifiers to Youazwj from the entirety of the worlds, upon that Youazwj Delivered to us a Month of Ramazan, and upon us from Yourazwj Bounties, and with us from Yourazwj Apportionment, and Yourazwj Favour, and expressing gratefulness to Youazwj.

فَبِذَلِكَ لَكَ مُنْتَهَى الْحَمْدِ الْخَالِدِ الدَّائِمِ الرَّاكِدِ الْمُخَلَّدِ السَّرْمَدِ الَّذِي لَا يَنْفَدُ طُولَ الْأَبَدِ جَلَّ ثَنَاؤُكَ أَعَنْتَنَا عَلَيْهِ حَتَّى قَضَيْنَا صِيَامَهُ وَ قِيَامَهُ مِنْ صَلَاةٍ وَ مَا كَانَ مِنَّا فِيهِ مِنْ بِرٍّ أَوْ شُكْرٍ أَوْ ذِكْرٍ

So, due to that, to Youazwj end the Praise, the eternal, the perpetual, the constant, the continuous, the length of which does not get interrupted ever. Majestic is Yourazwj Praise. Youazwj Supported us until we fulfilled its Fasts, and its standings from Prayers, and whatever was from us therein, from righteousness, or gratefulness, or remembrance.

اللَّهُمَّ فَتَقَبَّلْهُ مِنَّا بِأَحْسَنِ قَبُولِكَ وَ تَجَاوُزِكَ وَ عَفْوِكَ وَ صَفْحِكَ وَ غُفْرَانِكَ وَ حَقِيقَةِ رِضْوَانِكَ حَتَّى تُظْفِرَنَا فِيهِ بِكُلِّ خَيْرٍ مَطْلُوبٍ وَ جَزِيلِ عَطَاءٍ مَوْهُوبٍ وَ تُوَقِّيَنَا فِيهِ مِنْ كُلِّ مَرْهُوبٍ أَوْ بَلَاءٍ مَجْلُوبٍ أَوْ ذَنْبٍ مَكْسُوبٍ

O Allahazwj! Accept from us with goodness of Yourazwj Acceptance, and Yourazwj Overlooking, and Yourazwj Excusing, and Yourazwj Pardoning, and Yourazwj Forgiveness, and reality of Yourazwj Pleasure, until we become successful in it with every goodness sought, with the Grants of beloved gifts, and Save us therein from every phobia, or affliction, or sin earned.

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِعَظِيمِ مَا سَأَلَكَ بِهِ أَحَدٌ مِنْ خَلْقِكَ مِنْ كَرِيمِ أَسْمَائِكَ وَ جَمِيلِ ثَنَائِكَ وَ خَاصَّةِ دُعَائِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ شَهْرَنَا هَذَا أَعْظَمَ شَهْرِ رَمَضَانَ مَرَّ عَلَيْنَا مُنْذُ أَنْزَلْتَنَا إِلَى الدُّنْيَا بَرَكَةً فِي عِصْمَةِ دِينِي وَ خَلَاصِ نَفْسِي وَ قَضَاءِ حَوَائِجِي وَ تُشَفِّعَنِي فِي مَسَائِلِي وَ تَمَامِ النِّعْمَةِ عَلَيَّ وَ صَرْفِ السُّوءِ عَنِّي وَ لِبَاسِ الْعَافِيَةِ لِي فِيهِ

O Allahazwj! I ask Youazwj with the greatness of what no one from Yourazwj creatures asked with, from the Benevolence of Yourazwj Name, and the Beauty of Yourazwj Praise, and in particular I supplicate to Youazwj that Youazwj Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Youazwj Make this Month of ours to be the greatest Month of Ramazan ever to have passed by us since Youazwj Caused us to descend into the world. Bless the innocence (artlessness) of my Religion, and sincerity of myself, and Fulfil my needs, and Heal me in my problems, and Complete the Bounties upon me, and Eliminate the evil from me, and Clothe the well-being for me therein.

وَ أَنْ تَجْعَلَنِي بِرَحْمَتِكَ مِمَّنْ خِرْتَ لَهُ لَيْلَةَ الْقَدْرِ وَ جَعَلْتَهَا لَهُ خَيْراً مِنْ أَلْفِ شَهْرٍ فِي أَعْظَمِ الْأَجْرِ وَ كَرَائِمِ الذُّخْرِ وَ حُسْنِ الشُّكْرِ وَ طُولِ الْعُمُرِ وَ دَوَامِ الْيُسْرِ

And, Make me to be, by Yourazwj Mercy, to be from the ones for whom the Night of Pre-destination Poured upon, and Youazwj Made it to be better than a thousand months with regards to the magnification of the Recompense, and Benevolence of the hoarded treasures, and goodness of the gratefulness, and the prolonged life-span, and ease of the time.

اللَّهُمَّ وَ أَسْأَلُكَ بِرَحْمَتِكَ وَ طَوْلِكَ وَ عَفْوِكَ وَ نَعْمَائِكَ وَ جَلَالِكَ وَ قَدِيمِ إِحْسَانِكَ وَ امْتِنَانِكَ أَنْ لَا تَجْعَلَهُ آخِرَ الْعَهْدِ مِنَّا لِشَهْرِ رَمَضَانَ حَتَّى تُبَلِّغَنَاهُ مِنْ قَابِلٍ عَلَى أَحْسَنِ حَالٍ وَ تُعَرِّفَنِي هِلَالَهُ مَعَ النَّاظِرِينَ إِلَيْهِ وَ الْمُعْتَرِفِينَ لَهُ فِي أَعْفَى عَافِيَتِكَ

O Allahazwj! I ask Youazwj by Yourazwj Mercy, and Yourazwj Extensiveness, and Yourazwj Excusing, and Yourazwj Endowments, and Yourazwj Majesty, and Yourazwj Favouring from before, and Yourazwj Generousness, that Youazwj do not Make it as being the last of the promises from us of a Month of Ramazan, until Youazwj Deliver to us from the next one upon a good state, and Make us recognise its new moon along with the viewers to it, and the acknowledgers of it in the well-being of health from Youazwj.

وَ أَنْعَمِ نِعْمَتِكَ وَ أَوْسَعِ رَحْمَتِكَ وَ أَجْزَلِ قَسْمِكَ يَا رَبِّيَ الَّذِي لَيْسَ لِي رَبٌّ غَيْرُهُ لَا يَكُونُ هَذَا الْوَدَاعُ مِنِّي لَهُ وَدَاعَ فَنَاءٍ وَ لَا آخِرَ الْعَهْدِ مِنِّي لِلِّقَاءِ حَتَّى تُرِيَنِيهِ مِنْ قَابِلٍ فِي أَوْسَعِ النِّعَمِ وَ أَفْضَلِ الرَّجَاءِ

And, Favour Yourazwj Bounties, and Extend Yourazwj Mercy, and the liberalness of Yourazwj Apportionment. O my Lordazwj, the One besides Whom there is no lord for me apart from Himazwj! This farewell from me should not happen to be a perishing farewell, nor the last promise from me of the meeting, until Youazwj Show me the next one in extensiveness of the Bounties, and best of the hopes.

وَ أَنَا لَكَ عَلَى أَحْسَنِ الْوَفَاءِ إِنَّكَ سَمِيعُ الدُّعَاءِ اللَّهُمَّ اسْمَعْ دُعَائِي وَ ارْحَمْ تَضَرُّعِي وَ تَذَلُّلِي لَكَ وَ اسْتِكَانَتِي وَ تَوَكُّلِي عَلَيْكَ وَ أَنَا لَكَ مُسَلِّمٌ لَا أَرْجُو نَجَاحاً وَ لَا مُعَافَاةً وَ لَا تَشْرِيفاً وَ لَا تَبْلِيغاً إِلَّا بِكَ وَ مِنْكَ

And (Make) me, in Youazwj (presence) upon the best of the loyalties. Youazwj are the Hearer of the supplications. O Allahazwj! Hear my supplication, and have Mercy upon my supplication, and Humble me to Youazwj, and Cause me to rely upon Youazwj, and I am a submitter to Youazwj, not hoping for success, nor health, nor nobility, nor reaching (to anything) except with Youazwj and from Youazwj.

فَامْنُنْ عَلَيَّ جَلَّ ثَنَاؤُكَ وَ تَقَدَّسَتْ أَسْمَاؤُكَ بِتَبْلِيغِي شَهْرَ رَمَضَانَ وَ أَنَا مُعَافًى مِنْ كُلِّ مَكْرُوهٍ وَ مَحْذُورٍ وَ مِنْ جَمِيعِ الْبَوَائِقِ الْحَمْدُ لِلَّهِ الَّذِي أَعَانَنَا عَلَى صِيَامِ هَذَا الشَّهْرِ وَ قِيَامِهِ حَتَّى بَلَّغَنِي آخِرَ لَيْلَةٍ مِنْهُ .

Therefore, Favour upon me, Majestic is Yourazwj Praise, and Holy are Yourazwj Names, by Delivering to me a Month of Ramazan, and I am in well-being from every abhorrence, and cautious from every obstacle. The Praise is for Allahazwj, Who Supported us upon the Fasts of this Month, and its standing (in Prayer), until the last night from it reached me’.[636]

بَابُ التَّكْبِيرِ لَيْلَةَ الْفِطْرِ وَ يَوْمَهُ

Chapter 71 – The Exclamation of the Greatness (Takbeer) of the night of Al Fitr and its day

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ سَعِيدٍ النَّقَّاشِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِي أَمَا إِنَّ فِي الْفِطْرِ تَكْبِيراً وَ لَكِنَّهُ مَسْتُورٌ .قَالَ قُلْتُ وَ أَيْنَ هُوَ قَالَ فِي لَيْلَةِ الْفِطْرِ فِي الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ وَ فِي صَلَاةِ الْفَجْرِ وَ فِي صَلَاةِ الْعِيدِ ثُمَّ يُقْطَعُ

Ali Bin Muhammad, from Ahmad Bin Abu Abdullah, from his father, from Khalaf Bin Hammad, from Saeed Al Naqqash who said,

‘Abu Abdullahasws said to me: ‘In Al-Fitr (1st of Shawwal), there is a Takbeer (exclamations of the Greatness of Allahazwj), but it is concealed. I said, ‘And where is it?’ Heasws said: ‘The night of Al-Fits during Al-Maghrib and Al-Isha the last, and in Al-Fajr Prayer, and in the Eid Prayer. Then it is cut-off’.

قَالَ قُلْتُ كَيْفَ أَقُولُ قَالَ تَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لِتُكْمِلُوا الْعِدَّةَ يَعْنِي الصِّيَامَ وَ لِتُكَبِّرُوا اللَّهَ عَلى ما هَداكُمْ .

He (the narrator) said, ‘I said, ‘How should I be saying?’ Heasws said: ‘You should be saying, ‘Allahazwj is the Greatest (beyond description)! Allahazwj is the Greatest(beyond description)! There is no god except for Allahazwj and Allahazwj is the Greatest! Allahazwj is the Greatest and for Allahazwj is the Praise upon what Heazwj Guided us’, and these are the Words of Allahazwj Mighty and Majestic [2:185] and (He Desires) that you should complete the number - Meaning the Fasts - and that you should exclaim the Greatness of Allah for His having Guided you’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ مِثْلَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Khalaf Bin Hammad – similar to it.[637]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُكَبِّرُ لَيْلَةَ الْفِطْرِ وَ صَبِيحَةَ الْفِطْرِ كَمَا تُكَبِّرُ فِي الْعَشْرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Exclaim Takbeer on the night of Al Fitr, and the morning of Al Fitr just as you did during the tenth (of Zilhajj)’.[638]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَقُولُونَ إِنَّ الْمَغْفِرَةَ تَنْزِلُ عَلَى مَنْ صَامَ شَهْرَ رَمَضَانَ لَيْلَةَ الْقَدْرِ فَقَالَ يَا حَسَنُ إِنَّ الْقَارِيجَارَ إِنَّمَا يُعْطَى أُجْرَتَهُ عِنْدَ فَرَاغِهِ ذَلِكَ لَيْلَةَ الْعِيدِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid who said,

‘I said to Abu Abdullahasws that the people are saying that the Forgiveness descends upon the one who Fasts the Month of Ramazan during the Night of Pre-determination. So heasws said: ‘O Hassan! The worker, rather, is given his wages upon his being free (from completing his work) on the night of Eid’.

قُلْتُ جُعِلْتُ فِدَاكَ فَمَا يَنْبَغِي لَنَا أَنْ نَعْمَلَ فِيهَا فَقَالَ إِذَا غَرَبَتِ الشَّمْسُ فَاغْتَسِلْ وَ إِذَا صَلَّيْتَ الثَّلَاثَ الْمَغْرِبِ فَارْفَعْ يَدَيْكَ وَ قُلْ يَا ذَا الْمَنِّ يَا ذَا الطَّوْلِ يَا ذَا .الْجُودِ يَا مُصْطَفِياً مُحَمَّداً وَ نَاصِرَهُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ اغْفِرْ لِي كُلَّ ذَنْبٍ أَذْنَبْتُهُ أَحْصَيْتَهُ عَلَيَّ وَ نَسِيتُهُ وَ هُوَ عِنْدَكَ فِي كِتَابِكَ وَ تَخِرُّ سَاجِداً وَ تَقُولُ مِائَةَ مَرَّةٍ أَتُوبُ إِلَى اللَّهِ وَ أَنْتَ سَاجِدٌ وَ تَسْأَلُ حَوَائِجَكَ .

I said, ‘May I be sacrificed for youasws! So what is befitting for us that we do therein?’ So heasws said: ‘When the sun sets, so bathe. And, when you have Prayed the three (Cycles of) Al-Magrib, so raise your hands and say, ‘O the One with the Favours! O the One with the Extensiveness! O the One with the Benevolence! O the One Who Chose Muhammadsaww and Helped himsaww! Send Blessings upon Muhammadsaww and hissaww Progenyasws, and Forgive me for every sin I have sinned which Youazwj Counted against me, and I have forgotten it, and it is with Youazwj in Yourazwj Book’, and fall down in prostration, and you should be saying, one hundred times, ‘I repent to Allahazwj’, while you are in prostration, and you should ask your need’.

وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يُصَلِّي فِيهَا رَكْعَتَيْنِ يَقْرَأُ فِي الْأُولَى الْحَمْدَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ أَلْفَ مَرَّةٍ وَ فِي الثَّانِيَةِ الْحَمْدَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ مَرَّةً وَاحِدَةً .

And it is reported that Amir Al-Momineenasws used to Pray two Cycles therein, reciting in the first, Al-Hamd (Chapter 1), and [112:1] Say: He Allah is One (Chapter 112), one thousand times; and in the second Cycle, Al-Hamd (Chapter 1), and [112:1] Say: He Allah is One (Chapter 112), once’.[639]

بَابُ يَوْمِ الْفِطْرِ

Chapter 72 – The day of Al-Fitr (1st Shawwal)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اطْعَمْ يَوْمَ الْفِطْرِ قَبْلَ أَنْ تَخْرُجَ إِلَى الْمُصَلَّى .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Feed on the day of Al-Fitr before you go out to the Prayer place’.[640]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِيَطْعَمْ يَوْمَ الْفِطْرِ قَبْلَ أَنْ يُصَلِّيَ وَ لَا يَطْعَمْ يَوْمَ أَضْحًى حَتَّى يَنْصَرِفَ الْإِمَامُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Jarrah Al Madainy,

(It has been narrated) from Abu Abdullahasws having said: ‘Let him feed on the day of Al-Fitr before he Prays, and he should not feed on the day of Al-Azha until he, the Prayer leader finishes (the Prayer)’.[641]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِذَا كَانَ أَوَّلُ يَوْمٍ مِنْ شَوَّالٍ نَادَى مُنَادٍ أَيُّهَا الْمُؤْمِنُونَ اغْدُوا إِلَى جَوَائِزِكُمْ ثُمَّ قَالَ يَا جَابِرُ جَوَائِزُ اللَّهِ لَيْسَتْ بِجَوَائِزِ هَؤُلَاءِ الْمُلُوكِ ثُمَّ قَالَ هُوَ يَوْمُ الْجَوَائِزِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Ibrahim Bin Umar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww said: ‘Whenever it is the first day of Shawwal, a Caller calls out: ‘O you Believers! Go to your awards!’ Then heasws said: ‘O Jabir! The Awards of Allahazwj are not like the awards of these kings (governments)’. Then heasws said: ‘It is a day of the awards’.[642]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ صَبِيحَةُ يَوْمِ الْفِطْرِ نَادَى مُنَادٍ اغْدُوا إِلَى جَوَائِزِكُمْ .

A number of our companions, from Sahl Bin Ziyad, from one of our companions, from Jameel,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever it is the morning of Al-Fitr, a Caller calls out: ‘Go to your awards!’.[643]

بَابُ مَا يَجِبُ عَلَى النَّاسِ إِذَا صَحَّ عِنْدَهُمُ الرُّؤْيَةُ يَوْمَ الْفِطْرِ بَعْدَ مَا أَصْبَحُوا صَائِمِينَ

Chapter 73 – What is Obligated upon the people when the sighting (of the crescent) holds true with them on the day of Al-Fitr, after they had woken up Fasting

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا شَهِدَ عِنْدَ الْإِمَامِ شَاهِدَانِ أَنَّهُمَا رَأَيَا الْهِلَالَ مُنْذُ ثَلَاثِينَ يَوْماً أَمَرَ الْإِمَامُ بِالْإِفْطَارِ وَ صَلَّى فِي ذَلِكَ الْيَوْمِ إِذَا كَانَا شَهِدَا قَبْلَ زَوَالِ الشَّمْسِ فَإِنْ شَهِدَا بَعْدَ زَوَالِ الشَّمْسِ أَمَرَ الْإِمَامُ بِإِفْطَارِ ذَلِكَ الْيَوْمِ وَ أَخَّرَ الصَّلَاةَ إِلَى الْغَدِ فَصَلَّى بِهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘When two witnesses testify in the presence of the Imam (Prayer leader) that they had both seen the crescent since thirty days, the Imam (Prayer leader) would instruct with the breaking of the Fast, and he would Pray during that day, if they had both testified before the (start of the) decline of the sun. So, if they had testified after the (start of the) decline of the sun, the Imam (Prayer leader) would instruct with the breaking of the Fast of that day, and delay the Prayer (of Al-Fitr) up to the morning, so he would Pray with them’.[644]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ قَالَ إِذَا أَصْبَحَ النَّاسُ صِيَاماً وَ لَمْ يَرَوُا الْهِلَالَ وَ جَاءَ قَوْمٌ عُدُولٌ يَشْهَدُونَ عَلَى الرُّؤْيَةِ فَلْيُفْطِرُوا وَ لْيَخْرُجُوا مِنَ الْغَدِ أَوَّلَ النَّهَارِ إِلَى عِيدِهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, raising it, said,

‘When the people wake up in the morning Fasting, and they had not seen the crescent, and there come a group of just people testifying upon the sighting, so let them break the Fast, and let them go out from the next day, at the beginning of the day, to their Eid’.[645]

بَابُ النَّوَادِرِ

Chapter 74 – The Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الصَّوْمِ فَإِنَّهُ قَدْ رُوِيَ أَنَّهُمْ لَا يُوَفَّقُونَ لِصَوْمٍ فَقَالَ أَمَا إِنَّهُ قَدْ أُجِيبَتْ دَعْوَةُ الْمَلَكِ فِيهِمْ قَالَ فَقُلْتُ وَ كَيْفَ ذَلِكَ جُعِلْتُ فِدَاكَ قَالَ إِنَّ النَّاسَ لَمَّا قَتَلُوا الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَلَكاً يُنَادِي أَيَّتُهَا الْأُمَّةُ الظَّالِمَةُ الْقَاتِلَةُ عِتْرَةَ نَبِيِّهَا لَا وَفَّقَكُمُ اللَّهُ لِصَوْمٍ وَ لَا لِفِطْرٍ .

Muhammad Bin yahya, from Muhammad Bin Ahmad, from Al Sayyari, from Muhammad Bin Simail Al Qazy,

(It has been narrated) from Abu Ja’farasws the 2nd, said, ‘I said to himasws, ‘May I be sacrificed for youasws! What are youasws saying regarding the Fast, for it is being reported that they (people) would never harmonise for the Fasting?’ So heasws said: ‘But it is the supplication of the Angel which has been Answered with regards to them’. So I said, ‘And how is that? May I be sacrificed for youasws’. Heasws said: ‘The people, when they killed Al-Husaynasws, Allahazwj Blessed and High Commanded an Angel who called out: ‘O you unjust community! The one which killed the family of its Prophet! Allahazwj will neither harmonise you for Fasting nor for (Eid) Al-Fitr’.[646]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يَا عَبْدَ اللَّهِ مَا مِنْ عِيدٍ لِلْمُسْلِمِينَ أَضْحًى وَ لَا فِطْرٍ إِلَّا وَ هُوَ يُجَدِّدُ لآِلِ مُحَمَّدٍ فِيهِ حُزْناً قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنَّهُمْ يَرَوْنَ حَقَّهُمْ فِي يَدِ غَيْرِهِمْ .

Ahmad Bin Muhammad, from Ali Bin Al Husayn, from Amro Bin Usman, from Hanan Bin Sadeyr, from Abdullah Bin Dinar,

(It has been narrated) from Abu Ja’farasws having said: ‘O Abdullah! There is none from an Eid of the Muslims, be it Al-Azha, or Fitr, except that it renews grief to the Progenyasws of Muhammadsaww in it’. I said, ‘And why is that so?’ Heasws said: ‘Because theyasws are seeing theirasws rights in the hands of others’.[647]

عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ لَطِيفٍ التَّفْلِيسِيِّ عَنْ رَزِينٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَمَّا ضُرِبَ الْحُسَيْنُ بْنُ عَلِيٍّ ( عليه السلام ) بِالسَّيْفِ فَسَقَطَ رَأْسُهُ ثُمَّ ابْتُدِرَ لِيُقْطَعَ رَأْسُهُ نَادَى مُنَادٍ مِنْ بُطْنَانِ الْعَرْشِ أَلَا أَيَّتُهَا الْأُمَّةُ الْمُتَحَيِّرَةُ الضَّالَّةُ بَعْدَ نَبِيِّهَا لَا وَفَّقَكُمُ اللَّهُ لِأَضْحًى وَ لَا لِفِطْرٍ

Ali Bin Muhammad, from the one who mentioned it, from Muhammad Bin Suleyment, from Abdullah Bin Lateef Al Tafleesy, from Razeyn who said,

‘Abu Abdullahasws said: ‘When Al-Husayn Bin Aliasws was struck with the sword, so hisasws head fell, so they began to cut off hisasws head, a Caller called out from the middle of the Throne: ‘Indeed! O you confused community, the Strayed ones after its Prophetsaww! Allahazwj will neither Let you be harmonised for (Eid) Al-Azha nor (Eid) Al-Fitr’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَلَا جَرَمَ وَ اللَّهِ مَا وُفِّقُوا وَ لَا يُوَفَّقُونَ حَتَّى يَثْأَرَ ثَائِرُ الْحُسَيْنِ ( عليه السلام ) .

He (the narrator) said, ‘Then Abu Abdullahasws said: ‘So, there is no doubt, by Allahazwj! They are not harmonised, nor would they be harmonising until Heazwj Avenges the revenge of Al-Husaynasws’.[648]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْحَرَّانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنِّي أَفْطَرْتُ يَوْمَ الْفِطْرِ عَلَى تِينٍ وَ تَمْرَةٍ فَقَالَ لِي جَمَعْتَ بَرَكَةً وَ سُنَّةً .

Al Husayn Bin Muhamad, from Al Harrany, from Ali Bin Muhammad Al Nowfaly, who said,

‘I said to Abu Al-Hassanasws, ‘I broke the Fast of the day of Al-Fitr upon figs and dates’. So heasws said to me: ‘You gathered together a Blessing and a Sunnah’.[649]

سَهْلُ بْنُ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أُتِيَ بِطِيبٍ يَوْمَ الْفِطْرِ بَدَأَ بِنِسَائِهِ .

Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar, or someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, whenever they came to himsaww with perfume on the day of Al-Fitr, began with hissaww wives’.[650]

بَابُ الْفِطْرَةِ

Chapter 75 – The Fitra (Obligatory Zakat payable on the 1st Shawwal)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَنْ ضَمَمْتَ إِلَى عِيَالِكَ مِنْ حُرٍّ أَوْ مَمْلُوكٍ فَعَلَيْكَ أَنْ تُؤَدِّيَ الْفِطْرَةَ عَنْهُ قَالَ وَ إِعْطَاءُ الْفِطْرَةِ قَبْلَ الصَّلَاةِ أَفْضَلُ وَ بَعْدَ الصَّلَاةِ صَدَقَةٌ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin beyd, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Every one you include into your dependents, be it from the free ones or slaves, so upon you is that you pay the Fitra on their behalf’. Heasws said: ‘And giving the Fitra before the Prayer is superior, and after the Prayer is (counted as) charity’.[651]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ وَ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفِطْرَةِ فَقَالَ عَلَى الصَّغِيرِ وَ الْكَبِيرِ وَ الْحُرِّ وَ الْعَبْدِ عَنْ كُلِّ إِنْسَانٍ صَاعٌ مِنْ حِنْطَةٍ أَوْ صَاعٌ مِنْ تَمْرٍ أَوْ صَاعٌ مِنْ زَبِيبٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Najran and Ali Bin Al Hakam, from Safwan Al Jammal who said,

‘I asked Abu Abdullahasws about Al-Fitra, so heasws said: ‘Upon the young, and upon the old, and the free, and the slave, from every human being, a Sa’a (a unit of measurement approximating to 3kg.) of wheat, or a Sa’a of dates, or a Sa’a of raisins’.[652]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّمْرُ فِي الْفِطْرَةِ أَفْضَلُ مِنْ غَيْرِهِ لِأَنَّهُ أَسْرَعُ مَنْفَعَةً وَ ذَلِكَ أَنَّهُ إِذَا وَقَعَ فِي يَدِ صَاحِبِهِ أَكَلَ مِنْهُ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The dates regarding the Fitra is superior than something else, because it is quicker in benefitting, and that is because when it falls into the hand of its owner, he eats from it’.

قَالَ وَ قَالَ نَزَلَتِ الزَّكَاةُ وَ لَيْسَ لِلنَّاسِ أَمْوَالٌ وَ إِنَّمَا كَانَتِ الْفِطْرَةُ .

He (the narrator) said, ‘And heasws said: ‘The (payment of) Zakat was Revealed and there was not wealth for the people, and rather it was the Fitra’.[653]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْفِطْرَةُ إِنْ أَعْطَيْتَ قَبْلَ أَنْ تَخْرُجَ إِلَى الْعِيدِ فَهِيَ فِطْرَةٌ وَ إِنْ كَانَتْ بَعْدَ مَا تَخْرُجُ إِلَى الْعِيدِ فَهِيَ صَدَقَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Ibrahim Bin Maymoun who said,

‘Abu Abdullahasws said: ‘Al-Fitra is that you give it before you go to the Eid, so it is Fitra; and if it was after your going out to the Eid, so it is charity’.[654]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْفِطْرَةِ كَمْ نَدْفَعُ عَنْ كُلِّ رَأْسٍ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ قَالَ صَاعٌ بِصَاعِ النَّبِيِّ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Sa’d Al Ashary,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about the Fitra, how much should be handed over on behalf of every head, from the wheat, and the barley, and the dates, and the raisins: ‘Heasws said: ‘A Sa’a (approx. 3kg) by the Sa’a of the Prophetsaww’.[655]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَعْجِيلِ الْفِطْرَةِ بِيَوْمٍ فَقَالَ لَا بَأْسَ بِهِ قُلْتُ فَمَا تَرَى بِأَنْ نَجْمَعَهَا وَ نَجْعَلَ قِيمَتَهَا وَرِقاً وَ نُعْطِيَهَا رَجُلًا وَاحِداً مُسْلِماً قَالَ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Is’haq Bin Ammar who said,

‘I asked Abu Abdullahasws about the hastening the Fitra by one day. So heasws said: ‘There is no problem with it'. I said, ‘So what is yourasws view if we were to gather it and we make its price into silver and we give it to one Muslim man?’ Heasws said: ‘There is no problem’.[656]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يُعْطِيَ الرَّجُلُ عَنْ عِيَالِهِ وَ هُمْ غُيَّبٌ عَنْهُ وَ يَأْمُرَهُمْ فَيُعْطُونَ عَنْهُ وَ هُوَ غَائِبٌ عَنْهُمْ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Jameel Bin Darra,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the man giving on behalf of his dependents and they are absent from him, and his instructing them, so they are giving on his behalf and he is absent from them’.[657]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ بِلَالٍ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْفِطْرَةِ وَ كَمْ تُدْفَعُ قَالَ فَكَتَبَ سِتَّةُ أَرْطَالٍ مِنْ تَمْرٍ بِالْمَدَنِيِّ وَ ذَلِكَ تِسْعَةُ أَرْطَالٍ بِالْبَغْدَادِيِّ .

A number of our companions, from Muhammad Bin Isa, from Ali Bin Bilal who said,

‘I wrote to the Imanasws asking himasws about the Fitra and how much should be handed over. So heasws wrote: ‘Six Ratls (unit of measurement) of dates by the Medinite (counting), and that is nine Ratls by the Baghdady (counting)’.[658]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ وَ كَانَ مَعَنَا حَاجّاً قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) عَلَى يَدَيْ أَبِي جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا اخْتَلَفُوا فِي الصَّاعِ بَعْضُهُمْ يَقُولُ الْفِطْرَةُ بِصَاعِ الْمَدَنِيِّ وَ بَعْضُهُمْ يَقُولُ بِصَاعِ الْعِرَاقِيِّ فَكَتَبَ إِلَيَّ الصَّاعُ سِتَّةُ أَرْطَالٍ بِالْمَدَنِيِّ وَ تِسْعَةُ أَرْطَالٍ بِالْعِرَاقِيِّ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ja’far Bin Ibrahim Bin Muhammad Al Hamdany, and he was a Pilgrim along with us, said, ‘I wrote to Abu Al Hassanasws upon the hand of my father,

‘May I be sacrificed for youasws! Our companions are differing regarding the Sa’a (a unit of measurement approximating to 3kg.). Some of them are saying the Fitra is to be by the Medinite Sa’a, and some of them are saying it is by the Iraqi Sa’a’. So heasws wrote to me: ‘The Sa’a is six Ratls by the Medinite (counting), and nine Ratls by the Iraqi (counting)’.

قَالَ وَ أَخْبَرَنِي أَنَّهُ يَكُونُ بِالْوَزْنِ أَلْفاً وَ مِائَةً وَ سَبْعِينَ وَزْنَةً .

He (the narrator) said, ‘And I am informed that it happens to be, by the weight, one thousand one hundred and seventy weights (a unit of measurement)’.[659]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ وَ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ لَا يَكُونُ عِنْدَهُ شَيْ‏ءٌ مِنَ الْفِطْرَةِ إِلَّا مَا يُؤَدِّي عَنْ نَفْسِهِ وَحْدَهَا يُعْطِيهِ غَرِيباً أَوْ يَأْكُلُ هُوَ وَ عِيَالُهُ قَالَ يُعْطِي بَعْضَ عِيَالِهِ ثُمَّ يُعْطِي الْآخَرُ عَنْ نَفْسِهِ يُرَدِّدُونَهَا فَيَكُونُ عَنْهُمْ جَمِيعاً فِطْرَةٌ وَاحِدَةٌ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Halam, from Dawood Bin Al Nu’man, and Sayf Bin Ameyra, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The man does not happen to have anything from the Fitra with him except what he can pay for himself alone. Should he give it to a stranger should him and his dependents eat it?’ Heasws said: ‘He should give it to one of his dependents. Then the other one should give it from himself in turn. Thus it would happen to be on all their behalf together, one Fitra’.[660]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ الْفَقِيرُ الَّذِي يُتَصَدَّقُ عَلَيْهِ هَلْ عَلَيْهِ صَدَقَةُ الْفِطْرَةِ فَقَالَ نَعَمْ يُعْطِي مِمَّا يُتَصَدَّقُ بِهِ عَلَيْهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Umar Bin Azina, from Zurara who said,

‘I said, ‘The Fitra which is given upon him as charity, would it be upon him that he give the charity of Al-Fitra (from himself)?’ Heasws said: ‘He should give from what has been given as charity upon him’.[661]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَوْلُودٍ وُلِدَ لَيْلَةَ الْفِطْرِ عَلَيْهِ فِطْرَةٌ قَالَ لَا قَدْ خَرَجَ الشَّهْرُ قَالَ وَ سَأَلْتُهُ عَنْ يَهُودِيٍّ أَسْلَمَ لَيْلَةَ الْفِطْرِ عَلَيْهِ فِطْرَةٌ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a new-born who was born on the night of Al-Fitr. Is there Fitra upon him?’ Heasws said: ‘No. The Month has exited’. He (the narrator) said, ‘And I asked himasws about the Jew who becomes a Muslim on the night of Al-Fitr. Is there Fitra uon him?’ Heasws said: ‘No’.[662]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ الْبَصْرِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ كَتَبْتُ إِلَيْهِ الْوَصِيُّ يُزَكِّي عَنِ الْيَتَامَى زَكَاةَ الْفِطْرَةِ إِذَا كَانَ لَهُمْ مَالٌ فَكَتَبَ لَا زَكَاةَ عَلَى يَتِيمٍ

Muhammad Bin Al Husayn, from Muhammad Bin Al Qasim Bin Al Fuzayl Al Basry,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I wrote to himasws, ‘The executor of a will, can he purify from the orphans by the Zakat of Al-Fitra, when there was some wealth for them?’ So heasws wrote: ‘There is no zakat upon the orphans’.

وَ عَنْ مَمْلُوكٍ يَمُوتُ مَوْلَاهُ وَ هُوَ عَنْهُ غَائِبٌ فِي بَلَدٍ آخَرَ وَ فِي يَدِهِ مَالٌ لِمَوْلَاهُ وَ يَحْضُرُ الْفِطْرُ أَ يُزَكِّي عَنْ نَفْسِهِ مِنْ مَالِ مَوْلَاهُ وَ قَدْ صَارَ لِلْيَتَامَى قَالَ نَعَمْ .

And about the slave whose master dies and is absent from him in another city, and in his hand is some wealth of his master, and the (payment of the) Fitra presents itself, can he purify from himself, from the wealth of his master, and it has already gone to the orphans?’ Heasws said: ‘Yes’.[663]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَلْ عَلَى أَهْلِ الْبَوَادِي الْفِطْرَةُ قَالَ فَقَالَ الْفِطْرَةُ عَلَى كُلِّ مَنِ اقْتَاتَ قُوتاً فَعَلَيْهِ أَنْ يُؤَدِّيَ مِنْ ذَلِكَ الْقُوتِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘May I be sacrificed for youasws! Is there Fitra upon the people of the valleys?’ So heasws said: ‘The Fitra is upon everyone who consumes food. So upon him is that he pays from that subsistence’.[664]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ فِي الْبَادِيَةِ لَا يُمْكِنُهُ الْفِطْرَةُ قَالَ يَتَصَدَّقُ بِأَرْبَعَةِ أَرْطَالٍ مِنْ لَبَنٍ .

Ali Bin Ibrahim, from his father,

(It has been narrated) raising it from Abu Abdullahasws, said, ‘Heasws was asked about a man in the desert, who was unable to give the Fitra’. Heasws said: ‘He should give in charity with four Ratls (a unit of measurement) of milk’.[665]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ الضَّيْفُ مِنْ إِخْوَانِهِ فَيَحْضُرُ يَوْمُ الْفِطْرِ يُؤَدِّي عَنْهُ الْفِطْرَةَ قَالَ نَعَمْ الْفِطْرَةُ وَاجِبَةٌ عَلَى كُلِّ مَنْ يَعُولُ مِنْ ذَكَرٍ أَوْ أُنْثَى صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ مَمْلُوكٍ .

A number of our companions, from Saheyl Bin Ziyad, from Al Hassan Bin Mahboub, from Umar Bin Yazeed who said,

‘I asked Abu Abdullahasws about the man who happens to have the guest from his brethren with him. So the day of the Fitra presents itself. Does he have to pay the Fitra on his behalf?’ Heasws said: ‘Yes. The Fitra is Obligatory upon everyone who has dependents, from the male, or female, or young, or old, be they free or slaves’.[666]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يُعْطِيَ الرَّجُلُ الرَّجُلَ عَنْ رَأْسَيْنِ وَ ثَلَاثَةٍ وَ أَرْبَعَةٍ يَعْنِي الْفِطْرَةَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from one of our companions, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if a man gives to another man on behalf of two heads, and three, and four, meaning the Fitra’.[667]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ زَكَاةِ الْفِطْرَةِ قَالَ تُعْطِيهَا الْمُسْلِمِينَ فَإِنْ لَمْ تَجِدْ مُسْلِماً فَمُسْتَضْعَفاً وَ أَعْطِ ذَا قَرَابَتِكَ مِنْهَا إِنْ شِئْتَ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Qasim Bin Bureyd, from Malik Al Juhny who said,

‘I asked Abu Ja’farasws about the Zakat of the Fitra. Heasws said: ‘You should give it to the Muslims. So if you do not find a Muslim, so a weak one, and you can give to your relative from it if you so desire to’.[668]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ صَدَقَةِ الْفِطْرَةِ أُعْطِيهَا غَيْرَ أَهْلِ وَلَايَتِي مِنْ فُقَرَاءِ جِيرَانِي قَالَ نَعَمْ الْجِيرَانُ أَحَقُّ بِهَا لِمَكَانِ الشُّهْرَةِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about charity of the Fitra, ‘Can I give it to other than the people of Wilayah (Shiah), from the poor ones of my neighbours?’ Heasws said: ‘Yes. The neighbour is more rightful with it, due to the place (status) well known’.[669]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُؤَدِّي الرَّجُلُ زَكَاةَ الْفِطْرَةِ عَنْ مُكَاتَبِهِ وَ رَقِيقِ امْرَأَتِهِ وَ عَبْدِهِ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ وَ مَا أَغْلَقَ عَلَيْهِ بَابَهُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘The man would pay the Zakat of the Fitra on behalf of his contracted slaves, and a slave of his wife, and his Christian and Magian slave, and whoever he closes his door upon (other members of his family)’.[670]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ مُعَتِّبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اذْهَبْ فَأَعْطِ عَنْ عِيَالِنَا الْفِطْرَةَ وَ أَعْطِ عَنِ الرَّقِيقِ وَ اجْمَعْهُمْ وَ لَا تَدَعْ مِنْهُمْ أَحَداً فَإِنَّكَ إِنْ تَرَكْتَ مِنْهُمْ إِنْسَاناً تَخَوَّفْتُ عَلَيْهِ الْفَوْتَ قُلْتُ وَ مَا الْفَوْتُ قَالَ الْمَوْتُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is'haq Bin Ammar, from Mo’tab,

(It has been narrated) from Abu Abdullahasws having said: ‘Go, and give the Fitra on behalf of ourasws dependents, and give on behalf of the slave, and all of them together, and do not leave anyone of them, for if you were to leave a person from them, Iasws would be fearing Al-Fowt upon him’. I said, ‘And what is Al-Fowt?’ Heasws said: ‘The death’.[671]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ أَخِيهِ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ بَعَثْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) بِدَرَاهِمَ لِي وَ لِغَيْرِي وَ كَتَبْتُ إِلَيْهِ أُخْبِرُهُ أَنَّهَا مِنْ فِطْرَةِ الْعِيَالِ فَكَتَبَ بِخَطِّهِ قَبَضْتُ وَ قَبِلْتُ .

Muhammad Bin Yahya, from Bunan Bin Muhammad, from his father Abdul Rahman Bin Muhammad, from Muhammad Bin Ismail who said,

‘I sent some Dirhams of mine and others to Abu Al-Hassanasws, and I wrote to himasws informing himasws that it is from Fitra of the dependents. So heasws wrote by hisasws own handwriting: ‘Iasws have taken possession of it, and accepted’.[672]

أَبُو الْعَبَّاسِ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ سَأَلْتُهُ عَنِ الْفِطْرَةِ لِمَنْ هِيَ قَالَ لِلْإِمَامِ قَالَ قُلْتُ لَهُ فَأُخْبِرُ أَصْحَابِي قَالَ نَعَمْ مَنْ أَرَدْتَ أَنْ تُطَهِّرَهُ مِنْهُمْ وَ قَالَ لَا بَأْسَ بِأَنْ تُعْطِيَ وَ تَحْمِلَ ثَمَنَ ذَلِكَ وَرِقاً .

Abu Al Abbas Al Kufy, from Muhammad Bin Isa, from Abu Ali Bin Rashid who said,

‘I asked himasws about the Fitra, for whom is it?’ Heasws said: ‘For the Imamasws’. I said to himasws, ‘So can I inform my companions?’ Heasws said: ‘Yes, the ones whom you intend to purify from them’. And heasws said: ‘There is no problem if you were to give, and convert the price of that as silver (cash)’.[673]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) أَنَّ قَوْماً سَأَلُونِي عَنِ الْفِطْرَةِ وَ يَسْأَلُونِّي أَنْ يَحْمِلُوا قِيمَتَهَا إِلَيْكَ وَ قَدْ بَعَثَ إِلَيْكَ هَذَا الرَّجُلُ عَامَ أَوَّلَ وَ سَأَلَنِي أَنْ أَسْأَلَكَ فَنَسِيتُ ذَلِكَ وَ قَدْ بَعَثْتُ إِلَيْكَ الْعَامَ عَنْ كُلِّ رَأْسٍ مِنْ عِيَالِي بِدِرْهَمٍ عَلَى قِيمَةِ تِسْعَةِ أَرْطَالٍ بِدِرْهَمٍ فَرَأْيُكَ جَعَلَنِيَ اللَّهُ فِدَاكَ فِي ذَلِكَ

Muhammad Bin Yahya, from Muhammad Bin Abdullah, from Abdullah Bin Ja’far, from Ayoub Bin Nuh who said,

‘I wrote to Abu Al-Hassanasws the 3rd that a group of people asked me about the Fitra, and are asking me that carry over its price to youasws; and I had sent a man to youasws last year, and he had asked me to ask youasws, but I forgot that, and I have sent to you, on behalf of each head from my dependents, by dirhams upon the price of nine Ratls (a unit of measurement), by Dirhams. So, can I have yourasws view with regards to that? May Allahazwj Make me to be sacrificed for youasws’.

فَكَتَبَ ( عليه السلام ) الْفِطْرَةُ قَدْ كَثُرَ السُّؤَالُ عَنْهَا وَ أَنَا أَكْرَهُ كُلَّ مَا أَدَّى إِلَى الشُّهْرَةِ فَاقْطَعُوا ذِكْرَ ذَلِكَ وَ اقْبِضْ مِمَّنْ دَفَعَ لَهَا وَ أَمْسِكْ عَمَّنْ لَمْ يَدْفَعْ .

So heasws wrote: ‘The Fitra, the questions have become numerous about it, and Iasws dislike everything that invites to the publicity. Therefore, cut off the mention of that, and take possession from the ones who hand it over and withhold from the ones who do not hand over’.[674]

بَابُ الِاعْتِكَافِ

Chapter 76 – The Itikaaf (Seclusion in the Masjid)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا كَانَ الْعَشْرُ الْأَوَاخِرُ اعْتَكَفَ فِي الْمَسْجِدِ وَ ضُرِبَتْ لَهُ قُبَّةٌ مِنْ شَعْرٍ وَ شَمَّرَ الْمِئْزَرَ وَ طَوَى فِرَاشَهُ وَ قَالَ بَعْضُهُمْ وَ اعْتَزَلَ النِّسَاءَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَمَّا اعْتِزَالُ النِّسَاءِ فَلَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, whenever it was the last ten (days of the Month of Ramazan), secluded in the Masjid, and a dome made of animal hair was set up for himsaww, and hesaww tightened hissaww apron, and folded up hissaww bed’. And one of them said, ‘And hesaww isolated from the women’. So Abu Abdullahasws said: ‘As for isolating from the women, so no (hesaww did not do so)’.[675]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ بَدْرٌ فِي شَهْرِ رَمَضَانَ فَلَمْ يَعْتَكِفْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا أَنْ كَانَ مِنْ قَابِلٍ اعْتَكَفَ عَشْرَيْنِ عَشْراً لِعَامِهِ وَ عَشْراً قَضَاءً لِمَا فَاتَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘(The battle of) Badr was during a Month of Ramazan. So, Rasool-Allahsaww did not seclude himselfsaww. So when it was the next year, hesaww secluded himselfsaww for twenty nights – ten for hissaww current year, and ten for making up to what was lost for himsaww’.[676]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اعْتَكَفَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي شَهْرِ رَمَضَانَ فِي الْعَشْرِ الْأَوَّلِ ثُمَّ اعْتَكَفَ فِي الثَّانِيَةِ فِي الْعَشْرِ الْوُسْطَى ثُمَّ اعْتَكَفَ فِي الثَّالِثَةِ فِي الْعَشْرِ الْأَوَاخِرِ ثُمَّ لَمْ يَزَلْ يَعْتَكِفُ فِي الْعَشْرِ الْأَوَاخِرِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Dawood Bin Al Husayn, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww secluded himselfsaww in a Month of Ramazan during the first ten. Then hesaww secluded in the second year, during the middle ten, then secluded in the third year during the last ten. Then hesaww did not cease to seclude during the last ten (every year)’.[677]

بَابُ أَنَّهُ لَا يَكُونُ الِاعْتِكَافُ إِلَّا بِصَوْمٍ

Chapter 77 – The Itikaaf (seclusion in the Masjid) does not take place except with Fasting

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا اعْتِكَافَ إِلَّا بِصَوْمٍ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Dawood Bin Al Husayn, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Itikaaf except with Fasting’.[678]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا اعْتِكَافَ إِلَّا بِصَوْمٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘There is no Itikaaf except with Fasting’.[679]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا اعْتِكَافَ إِلَّا بِصَوْمٍ فِي الْمَسْجِدِ الْجَامِعِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Itikaaf except with Fasting in the general Masjid’.[680]

بَابُ الْمَسَاجِدِ الَّتِي يَصْلُحُ الِاعْتِكَافُ فِيهَا

Chapter 78 – The Masjids which are correct for the Itikaaf to be therein

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الِاعْتِكَافِ بِبَغْدَادَ فِي بَعْضِ مَسَاجِدِهَا فَقَالَ لَا اعْتِكَافَ إِلَّا فِي مَسْجِدِ جَمَاعَةٍ قَدْ صَلَّى فِيهِ إِمَامٌ عَدْلٌ بِصَلَاةِ جَمَاعَةٍ وَ لَا بَأْسَ أَنْ يُعْتَكَفَ فِي مَسْجِدِ الْكُوفَةِ وَ الْبَصْرَةِ وَ مَسْجِدِ الْمَدِينَةِ وَ مَسْجِدِ مَكَّةَ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the Itikaaf at Baghdad in some of its Masjids?’ So heasws said: ‘There is no Itikaaf except in a general Masjid in which a just Imamasws has Prayed the congregational Prayer, and there is no problem if one was to do Itikaaf in Masjid of Al-Kufa, and Al-Basra, and Masjid of Al-Medina, and Masjid of Makkah’.[681]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا اعْتِكَافَ إِلَّا فِي الْعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ وَ قَالَ إِنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ لَا أَرَى الِاعْتِكَافَ إِلَّا فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ أَوْ مَسْجِدٍ جَامِعٍ وَ لَا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا ثُمَّ لَا يَجْلِسْ حَتَّى يَرْجِعَ وَ الْمَرْأَةُ مِثْلُ ذَلِكَ .

Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Itikaaf except during the twentieth of a Month of Ramazan’. And heasws said: ‘Aliasws was saying: ‘Iasws do not view the Itikaaf (as correct) except in the Sacred Masjid, or Masjid of the Rasoolsaww, or a general Masjid. And, it is not befitting for the performer of Itikaaf that he goes out from the Masjid except for a need which is a must from it. Then he should not sit until he returns. And (for) the woman, is similar to that’.[682]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الِاعْتِكَافِ قَالَ لَا يَصْلُحُ الِاعْتِكَافُ إِلَّا فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) أَوْ مَسْجِدِ الْكُوفَةِ أَوْ مَسْجِدِ جَمَاعَةٍ وَ تَصُومُ مَا دُمْتَ مُعْتَكِفاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the Itikaaf. Heasws said: ‘The Itikaaf is not correct except in the Sacred Masjid, or Masjid of the Rasoolsaww, or Masjid of Al-Kufa, or a general Masjid, and you should be Fasting for as long as you are in Itikaaf’.[683]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ سَوَاءٌ عَلَيْهِ فِي الْمَسْجِدِ صَلَّى أَوْ فِي بُيُوتِهَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘The one performing Itikaaf in Makkah can Pray in whichever of its house he so desires to. It is the same to him whether he Prays in the Masjid or he Prays in its houses’.[684]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ وَ الْمُعْتَكِفُ فِي غَيْرِهِ لَا يُصَلِّي إِلَّا فِي الْمَسْجِدِ الَّذِي سَمَّاهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one performing Itikaaf in Makkah can Pray in whichever of its house he so desires to, and the one performing Itikaaf somewhere else cannot Pray except in the Masjid which he has specified’.[685]

بَابُ أَقَلِّ مَا يَكُونُ الِاعْتِكَافُ

Chapter 79 – The least of what can be for the Itikaaf (Seclusion in the Masjid)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ وَ هِيَ مُعْتَكِفَةٌ بِإِذْنِ زَوْجِهَا فَخَرَجَتْ حِينَ بَلَغَهَا قُدُومُهُ مِنَ الْمَسْجِدِ إِلَى بَيْتِهَا فَتَهَيَّأَتْ لِزَوْجِهَا حَتَّى وَاقَعَهَا فَقَالَ إِنْ كَانَتْ خَرَجَتْ مِنَ الْمَسْجِدِ قَبْلَ أَنْ تَنْقَضِيَ ثَلَاثَةُ أَيَّامٍ وَ لَمْ تَكُنِ اشْتَرَطَتْ فِي اعْتِكَافِهَا فَإِنَّ عَلَيْهَا مَا عَلَى الْمُظَاهِرِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Wallad Al Hannat who said,

‘I asked Abu Abdullahasws about a woman whose husband was absent. So he came back and she was in Itikaaf by the permission of her husband. So she went out from the Masjid back to her house, when news reached her of his return. So she adorned herself for her husband until he fell upon her. So heasws said: ‘If she has gone out from the Masjid before she had spent three days, and she had not stipulated (specified) in her Itikaaf, so upon her would be (a penalty) what is upon the one who does Zihaar’.[686]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ الِاعْتِكَافُ أَقَلَّ مِنْ ثَلَاثَةِ أَيَّامٍ وَ مَنِ اعْتَكَفَ صَامَ وَ يَنْبَغِي لِلْمُعْتَكِفِ إِذَا اعْتَكَفَ أَنْ يَشْتَرِطَ كَمَا يَشْتَرِطُ الَّذِي يُحْرِمُ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Itikaaf does not take place in less than three days, and the one who performs Itikaaf should Fast; and it is befitting for the one performing Itikaaf that when he does perform Itikaaf, he should stipulate just as the one who wears an Ihraam stipulates’ (if its for Umra or Hajj).[687]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اعْتَكَفَ يَوْماً وَ لَمْ يَكُنِ اشْتَرَطَ فَلَهُ أَنْ يَخْرُجَ وَ يَفْسَخَ الِاعْتِكَافَ وَ إِنْ أَقَامَ يَوْمَيْنِ وَ لَمْ يَكُنِ اشْتَرَطَ فَلَيْسَ لَهُ أَنْ يَفْسَخَ اعْتِكَافَهُ حَتَّى يَمْضِيَ ثَلَاثَةُ أَيَّامٍ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When one performs Itikaaf for a day and there does not happen to be a stipulation, so it is for him that he goes out and terminate the Itikaaf. And, if he were to stay for two days and there does not happen to be a stipulation, so it is not for him that he terminates his Itikaaf until three days are past’.[688]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُعْتَكِفُ لَا يَشَمُّ الطِّيبَ وَ لَا يَتَلَذَّذُ بِالرَّيْحَانِ وَ لَا يُمَارِي وَ لَا يَشْتَرِي وَ لَا يَبِيعُ

Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws having said: ‘The one performing Itikaaf cannot smell the perfume, and cannot derive pleasure with the aromas, nor wrangle (arguments), nor buy, nor sell’.

قَالَ وَ مَنِ اعْتَكَفَ ثَلَاثَةَ أَيَّامٍ فَهُوَ يَوْمَ الرَّابِعِ بِالْخِيَارِ إِنْ شَاءَ زَادَ ثَلَاثَةَ أَيَّامٍ أُخَرَ وَ إِنْ شَاءَ خَرَجَ مِنَ الْمَسْجِدِ فَإِنْ أَقَامَ يَوْمَيْنِ بَعْدَ الثَّلَاثَةِ فَلَا يَخْرُجُ مِنَ الْمَسْجِدِ حَتَّى يُتِمَّ ثَلَاثَةَ أَيَّامٍ أُخَرَ .

Heasws said: ‘And the one who performs Itikaaf for three days, so he would be with the choice on the fourth day. If he so desires to, he can increase three more days, but if he so desires to he can go out from the Masjid. So if he stays for two days after the (first) three, so he cannot go out from the Masjid until he completes the other three’.[689]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ بَدَأَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ غَيْرِ أَنْ أَسْأَلَهُ فَقَالَ الِاعْتِكَافُ ثَلَاثَةُ أَيَّامٍ يَعْنِي السُّنَّةَ إِنْ شَاءَ اللَّهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from dawood Bin Sirhan who said,

‘Abu Abdullahasws initiated me from without he asking himasws, so heasws said: ‘The Itikaaf is for three days, meaning the Sunnah, Allahazwj Willing’.[690]

بَابُ الْمُعْتَكِفِ لَا يَخْرُجُ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ

Chapter 80 – The one performing Itikaaf cannot go out from the Masjid except for a need

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى الْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا إِلَى الْجُمُعَةِ أَوْ جَنَازَةٍ أَوْ غَائِطٍ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not upon the one performing Itikaaf that he goes out from the Masjid except to the Friday (Prayer), or a funeral, or defecation’.[691]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ كُنْتُ بِالْمَدِينَةِ فِي شَهْرِ رَمَضَانَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُرِيدُ أَنْ أَعْتَكِفَ فَمَا ذَا أَقُولُ وَ مَا ذَا أَفْرِضُ عَلَى نَفْسِي فَقَالَ لَا تَخْرُجْ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا وَ لَا تَقْعُدْ تَحْتَ ظِلَالٍ حَتَّى تَعُودَ إِلَى مَجْلِسِكَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Dawood Bin Sirhan who said,

‘I was in Al-Medina during a Month of Ramazan. So I said to Abu Abdullahasws, ‘I intend to perform Itikaaf, so what is that I should be saying, and what is that I should necessitate upon myself?’ So heasws said: ‘You cannot go out from the Masjid except for a need being inevitable from it, nor can you sit beneath a shade until you return to your seat’.[692]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا ثُمَّ لَا يَجْلِسُ حَتَّى يَرْجِعَ وَ لَا يَخْرُجُ فِي شَيْ‏ءٍ إِلَّا لِجَنَازَةٍ أَوْ يَعُودُ مَرِيضاً وَ لَا يَجْلِسُ حَتَّى يَرْجِعَ وَ اعْتِكَافُ الْمَرْأَةِ مِثْلُ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the one performing Itikaaf that he goes out from the Masjid except for a need which is inevitable from it. Then, he should not sit until he returns, nor goes out regarding something except for a funeral, or consoling a sick person, nor sit until he returns. And the Itikaaf of the woman is similar to that’.[693]

بَابُ الْمُعْتَكِفِ يَمْرَضُ وَ الْمُعْتَكِفَةِ تَطْمَثُ

Chapter 81 – The one performing Itikaaf becomes sick, and the female performing Itikaaf menstruates

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَرِضَ الْمُعْتَكِفُ وَ طَمِثَتِ الْمَرْأَةُ الْمُعْتَكِفَةُ فَإِنَّهُ يَأْتِي بَيْتَهُ ثُمَّ يُعِيدُ إِذَا بَرَأَ وَ يَصُومُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws  having said: ‘When the male performing Itikaaf becomes sick and the female performing Itikaaf menstruates, so he should go to his house, then return when he is cured and he should Fast’.

وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ لَيْسَ عَلَى الْمَرِيضِ ذَلِكَ .

And in another report from himasws: ‘That is not upon the sick one’.[694]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُعْتَكِفَةِ إِذَا طَمِثَتْ قَالَ تَرْجِعُ إِلَى بَيْتِهَا وَ إِذَا طَهُرَتْ رَجَعَتْ فَقَضَتْ مَا عَلَيْهَا .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Abu Ayoub, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the female performing Itikaaf when she menstruates. Heasws said: ‘She should return to her house, and when she is clean, she would return, and she would make up for what is upon her’.[695]

بَابُ الْمُعْتَكِفِ يُجَامِعُ أَهْلَهُ

Chapter 82 – The one performing Itikaaf sleeps with his wife

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُعْتَكِفِ يُجَامِعُ أَهْلَهُ قَالَ إِذَا فَعَلَ فَعَلَيْهِ مَا عَلَى الْمُظَاهِرِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Zurara who said,

‘I asked Abu Ja’farasws about the one performing Itikaaf sleeping with his wife. Heasws said: ‘When he does, so upon him would be what is upon the one who does Zihaar’.[696]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُعْتَكِفٍ وَاقَعَ أَهْلَهُ قَالَ هُوَ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ .

A number of our companions, from Ahmad Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Abdullah Bin Mugheira, from Sama’at Bin Mihran who said,

‘I asked Abu Abdullahasws about the one performing Itikaaf falling upon his wife. Heasws said: ‘He is as the status of the one who breaks a Fast of a day from the Month of Ramazan’.[697]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُعْتَكِفِ يَأْتِي أَهْلَهُ فَقَالَ لَا يَأْتِي امْرَأَتَهُ لَيْلًا وَ لَا نَهَاراً وَ هُوَ مُعْتَكِفٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, froom Al Hassan Bin Al Jaham,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the one performing Itikaaf going to his wife. So heasws said: ‘He should neither go to his wife at night, nor at daytime, while he is performing Itikaaf’.[698]

بَابُ النَّوَادِرِ

Chapter 83 – The Miscellaneous

أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ أَسَرَتْهُ الرُّومُ وَ لَمْ يَصُمْ شَهْرَ رَمَضَانَ وَ لَمْ يَدْرِ أَيُّ شَهْرٍ هُوَ قَالَ يَصُومُ شَهْراً وَ يَتَوَخَّاهُ وَ يَحْسُبُ فَإِنْ كَانَ الشَّهْرُ الَّذِي صَامَهُ قَبْلَ شَهْرِ رَمَضَانَ لَمْ يُجْزِهِ وَ إِنْ كَانَ بَعْدَ رَمَضَانَ أَجْزَأَهُ .

Ahmad Bin Idrees, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Aban Bin Usman,

(It has been narrated) from Abdul Rahman son of Abu Abdullahasws, said, ‘I said to himasws, ‘A man was captured by the Romans and did not Fast the Month of Ramazan, and he did not know which month it was’. Heasws said: ‘He should Fast a month, and he should envisage and calculate. So if it was such that the month he Fasted in was before the Month of Ramazan, it would not suffice him; and if it was such that it was after the Month of Ramazan, it would suffice him’.[699]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَحْيَى بْنِ عَمْرِو بْنِ خَلِيفَةَ الزَّيَّاتِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ فَإِنْ لَمْ تَسْتَطِيعُوهُ فَعَلَيْكُمْ بِالصِّيَامِ فَإِنَّهُ وِجَاؤُهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yahya Bin Amro Bin Khaleefa Al Zayyat, from Abdullah Bin Bukeyr, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Rasool-Allahsaww said: ‘O group of youths! It is upon you with the marital relationship. So if you are not in a position to do so, upon you is with the Fasting, for it is its subduer’.[700]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَأْتِيَ أَهْلَهُ أَوَّلَ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسائِكُمْ وَ الرَّفَثُ الْمُجَامَعَةُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim BinYahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws narrated to measws, from hisasws grandfatherasws that Aliasws said: ‘It is recommended for the man that he goes to his wife on the first night of a Month of Ramazan due to the Words of Allahazwj Mighty and Majestic [2:187] It is made lawful to you to go to your wives on the night of the Fast; and ‘Al-Rafas’ is the copulation’.[701]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ لِبَعْضِ مَوَالِيهِ يَوْمَ الْفِطْرِ وَ هُوَ يَدْعُو لَهُ يَا فُلَانُ تَقَبَّلَ اللَّهُ مِنْكَ وَ مِنَّا ثُمَّ أَقَامَ حَتَّى كَانَ يَوْمُ الْأَضْحَى فَقَالَ لَهُ يَا فُلَانُ تَقَبَّلَ اللَّهُ مِنَّا وَ مِنْكَ

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fary, from Muhammad Bin Al Fazl,

(It has been narrated) from Al-Rezaasws having said to one of hisasws friends on the day of Al-Fitr, and heasws was supplicating for him: ‘O so and so! May Allahazwj Accept from you, and from usasws’. Then he arose, until the day of Al-Azha came up, so heasws said to him: ‘O so and so! May Allahazwj Accept from usasws and from you’.

قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قُلْتَ فِي الْفِطْرِ شَيْئاً وَ تَقُولُ فِي الْأَضْحَى غَيْرَهُ قَالَ فَقَالَ نَعَمْ إِنِّي قُلْتُ لَهُ فِي الْفِطْرِ تَقَبَّلَ اللَّهُ مِنْكَ وَ مِنَّا لِأَنَّهُ فَعَلَ مِثْلَ فِعْلِي وَ تَأَسَّيْتُ أَنَا وَ هُوَ فِي الْفِعْلِ وَ قُلْتُ لَهُ فِي الْأَضْحَى تَقَبَّلَ اللَّهُ مِنَّا وَ مِنْكَ لِأَنَّهُ يُمْكِنُنَا أَنْ نُضَحِّيَ وَ لَا يُمْكِنُهُ أَنْ يُضَحِّيَ فَقَدْ فَعَلْنَا نَحْنُ غَيْرَ فِعْلِهِ .

He (the narrator) said, ‘So I said to himasws, ‘O sonasws of Rasool-Allahsaww! Youasws said something during Al-Fitr, and youasws are saying during Al-Azha something else?’ So heasws said: ‘Yes. Iasws said to him during Al-Fitr: ‘May Allahazwj Accept from you and from usasws, because he had done something similar to myasws deed, and Iasws and him were equal in the deed; and Iasws said regarding Al-Azha: ‘May Allahazwj Accept from usasws and from you, because weasws were able to sacrifice and he was not able to sacrifice, so weasws had done a deed other than his’.[702]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الصَّخْرِ أَحْمَدَ بْنِ عَبْدِ الرَّحِيمِ رَفَعَهُ إِلَى أَبِي الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ نَظَرَ إِلَى النَّاسِ فِي يَوْمِ فِطْرٍ يَلْعَبُونَ وَ يَضْحَكُونَ فَقَالَ لِأَصْحَابِهِ وَ الْتَفَتَ إِلَيْهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ شَهْرَ رَمَضَانَ مِضْمَاراً لِخَلْقِهِ لِيَسْتَبِقُوا فِيهِ بِطَاعَتِهِ إِلَى رِضْوَانِهِ فَسَبَقَ فِيهِ قَوْمٌ فَفَازُوا وَ تَخَلَّفَ آخَرُونَ فَخَابُوا فَالْعَجَبُ كُلُّ الْعَجَبِ مِنَ الضَّاحِكِ اللَّاعِبِ فِي الْيَوْمِ الَّذِي يُثَابُ فِيهِ الْمُحْسِنُونَ وَ يَخِيبُ فِيهِ الْمُقَصِّرُونَ وَ ايْمُ اللَّهِ لَوْ كُشِفَ الْغِطَاءُ لَشُغِلَ مُحْسِنٌ بِإِحْسَانِهِ وَ مُسِي‏ءٌ بِإِسَاءَتِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abu Al Sakhar Ahmad Bin Abdul Raheem,

(It has been narrated) raising it to Abu Al-Hassanasws, said, ‘Heasws looked at the people during the day of Fitr, playing and laughing, so heasws said to hisasws companions and turned towards them: ‘Allahazwj Mighty and Majestic Created the Month of Ramazan as a race track for Hisazwj creatures in order for them to compete (by being) in Hisazwj obedience to (achieve) Hisazwj Pleasure. So a group preceded in it, so they succeeded, and another were left behind, so they lost out. So Iasws am astounded with every astonishment from the laughing ones, the playing ones, in a day which the do-gooders are Rewarded, and the reducers lose out therein; and Iasws swear by Allahazwj! If the covering was to be Removed, the good-doers would be busy in his goodness, and the evil-doer in his evil’.[703]

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) لِمَ فَرَضَ اللَّهُ الصَّوْمَ فَوَرَدَ الْجَوَابُ لِيَجِدَ الْغَنِيُّ مَضَضَ الْجُوعِ فَيَحِنَّ عَلَى الْفَقِيرِ .

Ali Bin Muhammad, and Muhammad Bin Abu Abdullah, from Is’haq Bin Muhammad, from Hamza Bin Muhammad who said,

‘I wrote to Abu Muhammadasws, ‘Why did Allahazwj Obligate the Fasting?’ So the answer came: ‘In order for the rich one to experience the pangs of huger so that he would be compassionate upon the poor’.[704]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ هُوَ جَالِسٌ فِي الْمَسْجِدِ بِالْكُوفَةِ بِقَوْمٍ وَجَدُوهُمْ يَأْكُلُونَ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكَلْتُمْ وَ أَنْتُمْ مُفْطِرُونَ قَالُوا نَعَمْ قَالَ يَهُودُ أَنْتُمْ قَالُوا لَا قَالَ فَنَصَارَى قَالُوا لَا قَالَ فَعَلَى أَيِّ شَيْ‏ءٍ مِنْ هَذِهِ الْأَدْيَانِ مُخَالِفِينَ لِلْإِسْلَامِ قَالُوا بَلْ مُسْلِمُونَ قَالَ فَسَفْرٌ أَنْتُمْ قَالُوا لَا قَالَ فِيكُمْ عِلَّةٍ اسْتَوْجَبْتُمُ الْإِفْطَارَ لَا نَشْعُرُ بِهَا فَإِنَّكُمْ أَبْصَرُ بِأَنْفُسِكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ قَالُوا بَلْ أَصْبَحْنَا مَا بِنَا عِلَّةٌ

Ali Bin Muhammad, from Abdullah Bin Is’haq, from Al Hassan Bin Ali Bin Suleyman, from Muhammad Bin Imran,

(It has been narrated) from Abu Abdullahasws having said: ‘They came to Amir Al-Momineenasws, and heasws was seated in the Masjid in Al-Kufa, with a group of people were found to be eating in the daytime during a Month of Ramazan. So Amir Al-Momineenasws said to them: ‘You were eating and breaking the Fast?’ They said, ‘Yes’. Heasws said: ‘You are Jews?’ They said, ‘No’. Heasws said: ‘Christians?’ They said, ‘No’. Heasws said: ‘So which of the Religions different to Al-Islam?’ They said, ‘But, (we are) Muslims’. Heasws said: ‘So you are travelling?’ They said, ‘No’. Heasws said: ‘Is there among you an illness Obligating breaking of the Fast which weasws are not notified of, but you are more with an insight into yourselves, because Allahazwj Mighty and Majestic is Saying [75:14] But! The human being is evidence against himself’. They said, ‘But, we are such that we are not with an excuse’.

قَالَ فَضَحِكَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ ثُمَّ قَالَ تَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالُوا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا نَعْرِفُ مُحَمَّداً قَالَ فَإِنَّهُ رَسُولُ اللَّهِ قَالُوا لَا نَعْرِفُهُ بِذَلِكَ إِنَّمَا هُوَ أَعْرَابِيٌّ دَعَا إِلَى نَفْسِهِ فَقَالَ إِنْ أَقْرَرْتُمْ وَ إِلَّا لَأَقْتُلَنَّكُمْ قَالُوا وَ إِنْ فَعَلْتَ

He (the narrator) said, ‘So Amir Al-Momineenasws smiled, then said: ‘Are you testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww?’ They said, ‘We testify that there is no god except for Allahazwj, and (but) we do not recognise Muhammadsaww’. Heasws said: ‘But, hesaww is Rasool-Allahsaww!’ They said, ‘We do not recognise himsaww with that. But rather, hesaww is a Bedouin who called to himselfsaww’. So heasws said: ‘Either you accept or else I shall kill you’. They said, ‘Even if youasws do so’.

فَوَكَّلَ بِهِمْ شُرْطَةَ الْخَمِيسِ وَ خَرَجَ بِهِمْ إِلَى الظَّهْرِ ظَهْرِ الْكُوفَةِ وَ أَمَرَ أَنْ يَحْفِرَ حُفْرَتَيْنِ وَ حَفَرَ إِحْدَاهُمَا إِلَى جَنْبِ الْأُخْرَى ثُمَّ خَرَقَ فِيمَا بَيْنَهُمَا كَوَّةً ضَخْمَةً شِبْهَ الْخَوْخَةِ فَقَالَ لَهُمْ إِنِّي وَاضِعُكُمْ فِي إِحْدَى هَذَيْنِ الْقَلِيبَيْنِ وَ أُوقِدُ فِي الْأُخْرَى النَّارَ فَأَقْتُلُكُمْ بِالدُّخَانِ قَالُوا وَ إِنْ فَعَلْتَ فَإِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا فَوَضَعَهُمْ فِي إِحْدَى الْجُبَّيْنِ وَضْعاً رَفِيقاً ثُمَّ أَمَرَ بِالنَّارِ فَأُوقِدَتْ فِي الْجُبِّ الْآخَرِ ثُمَّ جَعَلَ يُنَادِيهِمْ مَرَّةً بَعْدَ مَرَّةٍ مَا تَقُولُونَ فَيُجِيبُونَهُ اقْضِ مَا أَنْتَ قَاضٍ حَتَّى مَاتُوا

So he allocated the Thursday police, and they went out with them to the back of Al-Kufa, and ordered that two pits to be dug out for them, and one of them was to the side of the other. Then heasws got a hole to be cleaved between them joining them two in the middle. So heasws said to them: ‘Iasws shall be placing you inside one of the two pits, and ignite the fire in the other, so Iasws shall be killing you with the smoke’. They said, ‘And even if you do so, for rather, this life of the world will end anyhow’. So heasws place them inside one of the two pits gently, then ordered with the fire, so it was ignited in the other side. Then heasws kept calling out to them, time after time: ‘What are you saying?’ So they kept on answering himasws, ‘Youasws decide what youasws decide’, until they died’.

قَالَ ثُمَّ انْصَرَفَ فَسَارَ بِفِعْلِهِ الرُّكْبَانُ وَ تَحَدَّثَ بِهِ النَّاسُ فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ فِي الْمَسْجِدِ إِذْ قَدِمَ عَلَيْهِ يَهُودِيٌّ مِنْ أَهْلِ يَثْرِبَ قَدْ أَقَرَّ لَهُ مَنْ فِي يَثْرِبَ مِنَ الْيَهُودِ أَنَّهُ أَعْلَمُهُمْ وَ كَذَلِكَ كَانَتْ آبَاؤُهُ مِنْ قَبْلُ قَالَ وَ قَدِمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي عِدَّةٍ مِنْ أَهْلِ بَيْتِهِ فَلَمَّا انْتَهَوْا إِلَى الْمَسْجِدِ الْأَعْظَمِ بِالْكُوفَةِ أَنَاخُوا رَوَاحِلَهُمْ ثُمَّ وَقَفُوا عَلَى بَابِ الْمَسْجِدِ وَ أَرْسَلُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّا قَوْمٌ مِنَ الْيَهُودِ قَدِمْنَا مِنَ الْحِجَازِ وَ لَنَا إِلَيْكَ حَاجَةٌ فَهَلْ تَخْرُجُ إِلَيْنَا أَمْ نَدْخُلُ إِلَيْكَ

Heasws said: ‘Then heasws left. So the groups formed due to hisasws deed, and the people discussed it. So one day, while heasws was in the Masjid, a Jew from the inhabitants of Yasrib came over, and the ones in Yasrib from the Jews had accepted that he is their most knowledgeable one, and so had their fathers from beforehand. So he came over to Amir Al-Momineenasws along with his family. So when they ended up to the great Masjid in Al-Kufa, stabled their horses, then converged upon the door of the Masjid, and sent a message to Amir Al-Momineenasws, ‘We are a group of Jews having come over from Al-Hijaz, and for us there is a need to youasws. So, will youasws be coming out to us, or should we enter to come to youasws?’

قَالَ فَخَرَجَ إِلَيْهِمْ وَ هُوَ يَقُولُ سَيَدْخُلُونَ وَ يَسْتَأْنِفُونَ بِالْيَمِينِ فَمَا حَاجَتُكُمْ فَقَالَ لَهُ عَظِيمُهُمْ يَا ابْنَ أَبِي طَالِبٍ مَا هَذِهِ الْبِدْعَةُ الَّتِي أَحْدَثْتَ فِي دِينِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَالَ لَهُ وَ أَيَّةُ بِدْعَةٍ فَقَالَ لَهُ الْيَهُودِيُّ زَعَمَ قَوْمٌ مِنْ أَهْلِ الْحِجَازِ أَنَّكَ عَمَدْتَ إِلَى قَوْمٍ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يُقِرُّوا أَنَّ مُحَمَّداً رَسُولُهُ فَقَتَلْتَهُمْ بِالدُّخَانِ

Heasws said: ‘So heasws came out to them and heasws was saying: ‘They shall soon be entering and be resuming with the oaths. So what is your need?’ So their great one said to himasws, ‘O sonasws of Abu Talibasws! What is this innovation which you have initiated in the Religion of Muhammadsaww?’

So heasws said to him: ‘And which innovation?’ So the Jew said to himasws, ‘A group from the inhabitants of Al-Hijaz are alleging that youasws deliberated to a group who testified that there is no god except for Allahazwj but did not testify that Muhammadsaww is Hisazwj Rasoolsaww, so youasws killed them by the fire’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَنَشَدْتُكَ بِالتِّسْعِ الْآيَاتِ الَّتِي أُنْزِلَتْ عَلَى مُوسَى ( عليه السلام ) بِطُورِ سَيْنَاءَ وَ بِحَقِّ الْكَنَائِسِ الْخَمْسِ الْقُدْسِ وَ بِحَقِّ السَّمْتِ الدَّيَّانِ هَلْ تَعْلَمُ أَنَّ يُوشَعَ بْنَ نُونٍ أُتِيَ بِقَوْمٍ بَعْدَ وَفَاةِ مُوسَى شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يُقِرُّوا أَنَّ مُوسَى رَسُولُ اللَّهِ فَقَتَلَهُمْ بِمِثْلِ هَذِهِ الْقِتْلَةِ فَقَالَ لَهُ الْيَهُودِيُّ نَعَمْ أَشْهَدُ أَنَّكَ نَامُوسُ مُوسَى

So Amir Al-Momineenasws said to him: ‘So Iasws adjure you with the nine Signs which descended unto Musaas at Mount Toor of Sinai, and by the right of the five Churches of Jerusalem, and the right of the Highest Judge; do you know that Yoshua Bin Noonas was brought a group, after the passing away of Musaas, who testified that there is no god except for Allahazwj but did not accept that Musaas was Hisazwj Rasoolsaww, so heas killed them with a killing similar to this?’ So the Jew said to himasws, ‘Yes, I do testify that youasws applied the Law of Musaas’.

قَالَ ثُمَّ أَخْرَجَ مِنْ قَبَائِهِ كِتَاباً فَدَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَفَضَّهُ وَ نَظَرَ فِيهِ وَ بَكَى فَقَالَ لَهُ الْيَهُودِيُّ مَا يُبْكِيكَ يَا ابْنَ أَبِي طَالِبٍ إِنَّمَا نَظَرْتَ فِي هَذَا الْكِتَابِ وَ هُوَ كِتَابٌ سُرْيَانِيٌّ وَ أَنْتَ رَجُلٌ عَرَبِيٌّ فَهَلْ تَدْرِي مَا هُوَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ نَعَمْ هَذَا اسْمِي مُثْبَتٌ فَقَالَ لَهُ الْيَهُودِيُّ فَأَرِنِي اسْمَكَ فِي هَذَا الْكِتَابِ وَ أَخْبِرْنِي مَا اسْمُكَ بِالسُّرْيَانِيَّةِ

Heasws said: ‘Then he brought out a book from his cloak, so he handed it over to Amir Al-Momineenasws. So heasws unwrapped it and looked into it, and wept. So the Jew said to himasws, ‘What make youasws weep, O sonasws of Abu Talibas? But rather, youasws looked into this book and it is an Assyrian book, and youasws are an Arab man. So, do youasws know what it is?’ So Amir Al-Momineenasws said to him: ‘Yes, this is myasws name, affirmed’. So the Jew said to himasws, ‘So show me yourasws name in this book, and inform me what yourasws name is in Assyrian’.

قَالَ فَأَرَاهُ أَمِيرُ الْمُؤْمِنِينَ سَلَامُ اللَّهِ عَلَيْهِ اسْمَهُ فِي الصَّحِيفَةِ فَقَالَ اسْمِي إِلْيَا فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَشْهَدُ أَنَّكَ وَصِيُّ مُحَمَّدٍ وَ أَشْهَدُ أَنَّكَ أَوْلَى النَّاسِ بِالنَّاسِ مِنْ بَعْدِ مُحَمَّدٍ وَ بَايَعُوا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ دَخَلَ الْمَسْجِدَ

Heasws said: ‘So, Amir Al-Momineenasws showed him hisasws name in the parchment, and heasws said: ‘Myasws name, Eliya’. So the Jew said, ‘I hereby testify that there is no god except for Allahazwj, and I hereby testify that Muhammadsaww is Hisazwj Rasoolsaww, and I hereby testify that youasws are the successorasws of Muhammadsaww, and I hereby testify that youasws are the highest of the people with the people, from after Muhammadsaww’, and they pledged allegiance to Amir Al-Momineenasws and entered the Masjid.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْحَمْدُ لِلَّهِ الَّذِي لَمْ أَكُنْ عِنْدَهُ مَنْسِيّاً الْحَمْدُ لِلَّهِ الَّذِي أَثْبَتَنِي عِنْدَهُ فِي صَحِيفَةِ الْأَبْرَارِ وَ الْحَمْدُ لِلَّهِ ذِي الْجَلَالِ وَ الْإِكْرَامِ .

So Amir Al-Momineenasws said: ‘The Praise is for Allahazwj in Whose Presence Iasws am not forgotten! The Praise is for Allahazwj Who Affirmed measws in Hisazwj Presence in a Parchment of the righteous! And the Praise is for Allahazwj, the One with the Majesty and the Benevolence’.[705]

تَمَّ كِتَابُ الصَّوْمِ وَ يَتْلُوهُ كِتَابُ الْحَجِّ وَ الْحَمْدُ لِلَّهِ وَحْدَهُ وَ صَلَّى اللَّهُ عَلَى مَنْ لَا نَبِيَّ بَعْدَهُ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ .

The Book of Fasts is completed and it will be followed by the Book of Hajj. And the Praise is for Allahazwj Alone, and may Allahazwj Send Blessings upon the onesaww after whom there is no Prophet, and hissaww Purified Progenyasws.

كِتَابُ الْحَجِّ

THE BOOK OF HAJJ

بَابُ بَدْءِ الْحَجَرِ وَ الْعِلَّةِ فِي اسْتِلَامِهِ

Chapter 1 – The commencement of the (Black) Stone and the reason for kissing it

حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَخَذَ مَوَاثِيقَ الْعِبَادِ أَمَرَ الْحَجَرَ فَالْتَقَمَهَا وَ لِذَلِكَ يُقَالُ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ .

Ali Bin Ibrahim Bin Hashim narrated to me, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Blessed and High Took the Covenant of the servants, Commanded the (Black) Stone, so it devoured it, and due to that it is said (during Hajj), ‘My entrustment, I have fulfilled it, and my Covenant I promise to you  (The Black Stone) so that you would testify for me with the loyalty’’.[706]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ جُعِلَ اسْتِلَامُ الْحَجَرِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَيْثُ أَخَذَ مِيثَاقَ بَنِي آدَمَ دَعَا الْحَجَرَ مِنَ الْجَنَّةِ فَأَمَرَهُ فَالْتَقَمَ الْمِيثَاقَ فَهُوَ يَشْهَدُ لِمَنْ وَافَاهُ بِالْمُوَافَاةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Bukeyr, from Al Halby who said,

‘I said to Abu Abdullahasws, ‘Why was kissing the (Black) Stone made to be?’ So heasws said: ‘When Allahazwj Mighty and Majestic Took the Covenant of the Children of Adamas, Called the (Black) Stone from the Paradise, so Heazwj Commanded it and it devoured the Covenant. Thus, it would testify for the ones who were loyal to it with the loyalty (to the Wilayah)’.[707]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) لِأَيِّ عِلَّةٍ وَضَعَ اللَّهُ الْحَجَرَ فِي الرُّكْنِ الَّذِي هُوَ فِيهِ وَ لَمْ يُوضَعْ فِي غَيْرِهِ وَ لِأَيِّ عِلَّةٍ تُقَبَّلُ وَ لِأَيِّ عِلَّةٍ أُخْرِجَ مِنَ الْجَنَّةِ وَ لِأَيِّ عِلَّةٍ وُضِعَ مِيثَاقُ الْعِبَادِ وَ الْعَهْدُ فِيهِ وَ لَمْ يُوضَعْ فِي غَيْرِهِ وَ كَيْفَ السَّبَبُ فِي ذَلِكَ تُخْبِرُنِي جَعَلَنِيَ اللَّهُ فِدَاكَ فَإِنَّ تَفَكُّرِي فِيهِ لَعَجَبٌ

Muhammad Bin Yahya, and someone else, from Muhammad Bin Ahmad, from Musa Bin Umar, from Ibn Sinan, from Abu Saeed Al Qammat, from Bukeyr Bin Ayn who said,

‘I asked Abu Abdullahasws, ‘For which reason did Allahazwj Place the (Black) Stone in the corner in which it is (found to be) in, and did not Place it in other than it, and for which reason does one kiss (it), and for which reason was it brought out from the Paradise, and for which reason was the Covenant of the servant and the oath Placed in it and was not Placed in other than it, and what is the reason regarding that. Youasws inform me, may I be sacrificed for youasws, for my thinking with regards to it is strange’.

قَالَ فَقَالَ سَأَلْتَ وَ أَعْضَلْتَ فِي الْمَسْأَلَةِ وَ اسْتَقْصَيْتَ فَافْهَمِ الْجَوَابَ وَ فَرِّغْ قَلْبَكَ وَ أَصْغِ سَمْعَكَ أُخْبِرْكَ إِنْ شَاءَ اللَّهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَضَعَ الْحَجَرَ الْأَسْوَدَ وَ هِيَ جَوْهَرَةٌ أُخْرِجَتْ مِنَ الْجَنَّةِ إِلَى آدَمَ ( عليه السلام ) فَوُضِعَتْ فِي ذَلِكَ الرُّكْنِ لِعِلَّةِ الْمِيثَاقِ وَ ذَلِكَ أَنَّهُ لَمَّا أَخَذَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ حِينَ أَخَذَ اللَّهُ عَلَيْهِمُ الْمِيثَاقَ فِي ذَلِكَ الْمَكَانِ وَ فِي ذَلِكَ الْمَكَانِ تَرَاءَى لَهُمْ وَ مِنْ ذَلِكَ الْمَكَانِ يَهْبِطُ الطَّيْرُ عَلَى الْقَائِمِ ( عليه السلام )

He (the narrator) said, ‘So heasws said: ‘You asked and complicated yourself in the problem, and you investigated, therefore understand the answer and free your heart and intent your listening. Iasws shall inform you, Allahazwj Willing. Allahazwj Blessed and High Placed the Black Stone and it was a jewel from Paradise brought out to Adamas. Thus, it was Placed in that corner due to the reason of the Covenant, and that is because when the offspring of the Children of Adamas were Taken from the backs, when the Covenant was Taken upon them in that place, and it is in that place it was Shown to them, and it is from that place the bird shall descend upon Al-Qaimasws.

فَأَوَّلُ مَنْ يُبَايِعُهُ ذَلِكَ الطَّائِرُ وَ هُوَ وَ اللَّهِ جَبْرَئِيلُ ( عليه السلام ) وَ إِلَى ذَلِكَ الْمَقَامِ يُسْنِدُ الْقَائِمُ ظَهْرَهُ وَ هُوَ الْحُجَّةُ وَ الدَّلِيلُ عَلَى الْقَائِمِ وَ هُوَ الشَّاهِدُ لِمَنْ وَافَاهُ فِي ذَلِكَ الْمَكَانِ وَ الشَّاهِدُ عَلَى مَنْ أَدَّى إِلَيْهِ الْمِيثَاقَ وَ الْعَهْدَ الَّذِي أَخَذَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ

So the first one to pledge allegiance would be that bird, and by Allahazwj, it is Jibraeelas, and it is to that place Al-Qaimasws would assign hisasws appearance, and it is the Proof and the evidence upon Al-Qaimasws, it is a witness to the one who are loyal to it in that place, and the witness upon the ones who fulfill the Covenant to it, and the promise which Allahazwj Mighty and Majestic Took upon the servants.

وَ أَمَّا الْقُبْلَةُ وَ الِاسْتِلَامُ فَلِعِلَّةِ الْعَهْدِ تَجْدِيداً لِذَلِكَ الْعَهْدِ وَ الْمِيثَاقِ وَ تَجْدِيداً لِلْبَيْعَةِ لِيُؤَدُّوا إِلَيْهِ الْعَهْدَ الَّذِي أَخَذَ اللَّهُ عَلَيْهِمْ فِي الْمِيثَاقِ فَيَأْتُوهُ فِي كُلِّ سَنَةٍ وَ يُؤَدُّوا إِلَيْهِ ذَلِكَ الْعَهْدَ وَ الْأَمَانَةَ اللَّذَيْنِ أُخِذَا عَلَيْهِمْ أَ لَا تَرَى أَنَّكَ تَقُولُ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ وَ وَ اللَّهِ مَا يُؤَدِّي ذَلِكَ أَحَدٌ غَيْرُ شِيعَتِنَا وَ لَا حَفِظَ ذَلِكَ الْعَهْدَ وَ الْمِيثَاقَ أَحَدٌ غَيْرُ شِيعَتِنَا وَ إِنَّهُمْ لَيَأْتُوهُ فَيَعْرِفُهُمْ وَ يُصَدِّقُهُمْ وَ يَأْتِيهِ غَيْرُهُمْ فَيُنْكِرُهُمْ وَ يُكَذِّبُهُمْ وَ ذَلِكَ أَنَّهُ لَمْ يَحْفَظْ ذَلِكَ غَيْرُكُمْ

And as for the kissing and the submitting, so it is due to the reason of the promise and the renewal of that promise and the Covenant, and renewal of the allegiance in order to fulfil the promise to it which Allahazwj Took upon them in the Covenant. Therefore, they would be coming to it during every year and would be repeating that promise to it, and the entrustment which was Taken upon them. Do you not see that you are saying, ‘My entrustment I have fulfilled it, and my Covenant I have promised it in order for you to testify for me with the loyalty’?

And, by Allahazwj! No one apart from you Shias of oursasws are fulfilling that, nor is anyone preserving that promise, and the Covenant, anyone apart from ourasws Shias, and they are coming to it, so it is recognising them and ratifying them; and when the others are coming to it, so it is denying that and belying them, and that is because it has not been preserved by other than you (Shias).

فَلَكُمْ وَ اللَّهِ يَشْهَدُ وَ عَلَيْهِمْ وَ اللَّهِ يَشْهَدُ بِالْخَفْرِ وَ الْجُحُودِ وَ الْكُفْرِ وَ هُوَ الْحُجَّةُ الْبَالِغَةُ مِنَ اللَّهِ عَلَيْهِمْ يَوْمَ الْقِيَامَةِ يَجِي‏ءُ وَ لَهُ لِسَانٌ نَاطِقٌ وَ عَيْنَانِ فِي صُورَتِهِ الْأُولَى يَعْرِفُهُ الْخَلْقُ وَ لَا يُنْكِرُهُ يَشْهَدُ لِمَنْ وَافَاهُ وَ جَدَّدَ الْعَهْدَ وَ الْمِيثَاقَ عِنْدَهُ بِحِفْظِ الْعَهْدِ وَ الْمِيثَاقِ وَ أَدَاءِ الْأَمَانَةِ وَ يَشْهَدُ عَلَى كُلِّ مَنْ أَنْكَرَ وَ جَحَدَ وَ نَسِيَ الْمِيثَاقَ بِالْكُفْرِ وَ الْإِنْكَارِ

By Allahazwj, it would testify for you, and by Allahazwj it would testify against them with the disregard, and the ingratitude, and the disbelief; and it would be the eloquent Proof from Allahazwj against them on the Day of Judgement. It would come, and for it would be a speaking tongue, and two eyes in its former face. The creatures would recognise it and would not deny it. It would testify for the ones who were loyal to it and renewed the promise and the Covenant in its presence.

It preserves the promise and the Covenant and the fulfilment of the entrustment. And it would testify against everyone who denied, and strived against, and forgot the Covenant with the disbelief, and the denial.

فَأَمَّا عِلَّةُ مَا أَخْرَجَهُ اللَّهُ مِنَ الْجَنَّةِ فَهَلْ تَدْرِي مَا كَانَ الْحَجَرُ قُلْتُ لَا قَالَ كَانَ مَلَكاً مِنْ عُظَمَاءِ الْمَلَائِكَةِ عِنْدَ اللَّهِ فَلَمَّا أَخَذَ اللَّهُ مِنَ الْمَلَائِكَةِ الْمِيثَاقَ كَانَ أَوَّلَ مَنْ آمَنَ بِهِ وَ أَقَرَّ ذَلِكَ الْمَلَكُ فَاتَّخَذَهُ اللَّهُ أَمِيناً عَلَى جَمِيعِ خَلْقِهِ فَأَلْقَمَهُ الْمِيثَاقَ وَ أَوْدَعَهُ عِنْدَهُ وَ اسْتَعْبَدَ الْخَلْقَ أَنْ يُجَدِّدُوا عِنْدَهُ فِي كُلِّ سَنَةٍ الْإِقْرَارَ بِالْمِيثَاقِ وَ الْعَهْدِ الَّذِي أَخَذَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ

So, as for the reason why Allahazwj had it to be brought out from the Paradise, so do you know what the (Black) stone was?’ I said, ‘No’. Heasws said: ‘It was an Angel from the great Angels in the Presence of Allahazwj. So when Allahazwj Took the Covenant from the Angels, and the first one to believe in it, and accept was that Angel. So Allahazwj Took it as a trustsee upon the entirety of Hisazwj creatures. So Heazwj Caused it to devour the Covenant, and Entrusted it inside it, and Commanded the creatures that they should be renewing it in its presence during every year, accepting with the Covenant and the promise which Allahazwj Mighty and Majestic Took upon them.

ثُمَّ جَعَلَهُ اللَّهُ مَعَ آدَمَ فِي الْجَنَّةِ يُذَكِّرُهُ الْمِيثَاقَ وَ يُجَدِّدُ عِنْدَهُ الْإِقْرَارَ فِي كُلِّ سَنَةٍ فَلَمَّا عَصَى آدَمُ وَ أُخْرِجَ مِنَ الْجَنَّةِ أَنْسَاهُ اللَّهُ الْعَهْدَ وَ الْمِيثَاقَ الَّذِي أَخَذَ اللَّهُ عَلَيْهِ وَ عَلَى وُلْدِهِ لِمُحَمَّدٍ ( صلى الله عليه وآله ) وَ لِوَصِيِّهِ ( عليه السلام ) وَ جَعَلَهُ تَائِهاً حَيْرَانَ

Then Allahazwj Made it to be with Adamas in the Paradise, reminding himas of the Covenant, and heas used to renew the acceptance in its presence during every year. So when Adamas disobeyed and came out from the Paradise, Allahazwj Caused himas to forget the promise and the Covenant which Allahazwj had Taken upon himas and upon hisas children, for Muhammadsaww, and for hissaww successorasws, and Made himas to be wandering, confused.

فَلَمَّا تَابَ اللَّهُ عَلَى آدَمَ حَوَّلَ ذَلِكَ الْمَلَكَ فِي صُورَةِ دُرَّةٍ بَيْضَاءَ فَرَمَاهُ مِنَ الْجَنَّةِ إِلَى آدَمَ ( عليه السلام ) وَ هُوَ بِأَرْضِ الْهِنْدِ فَلَمَّا نَظَرَ إِلَيْهِ آنَسَ إِلَيْهِ وَ هُوَ لَا يَعْرِفُهُ بِأَكْثَرَ مِنْ أَنَّهُ جَوْهَرَةٌ وَ أَنْطَقَهُ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ لَهُ يَا آدَمُ أَ تَعْرِفُنِي قَالَ لَا قَالَ أَجَلْ اسْتَحْوَذَ عَلَيْكَ الشَّيْطَانُ فَأَنْسَاكَ ذِكْرَ رَبِّكَ

So when Allahazwj Turned to Adamas (with Mercy and Forgiveness), Changed that Angel to be in the image of a white pearl, and had is cast from the Paradise to Adamas, and it was in the land of India. So when heas looked at it, heas felt love towards it, and heas did not recognise it, mostly because it was a jewel. And Allahazwj Mighty and Majestic Caused it to speak, so it said to himas: ‘O Adamas! Do youas recognise me?’ Heas said: ‘No’. It said, ‘The Satanla overcame upon youas, so hela made youas forget the remembrance of youras Lordazwj’.

ثُمَّ تَحَوَّلَ إِلَى صُورَتِهِ الَّتِي كَانَ مَعَ آدَمَ فِي الْجَنَّةِ فَقَالَ لآِدَمَ أَيْنَ الْعَهْدُ وَ الْمِيثَاقُ فَوَثَبَ إِلَيْهِ آدَمُ وَ ذَكَرَ الْمِيثَاقَ وَ بَكَى وَ خَضَعَ لَهُ وَ قَبَّلَهُ وَ جَدَّدَ الْإِقْرَارَ بِالْعَهْدِ وَ الْمِيثَاقِ ثُمَّ حَوَّلَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى جَوْهَرَةِ الْحَجَرِ دُرَّةً بَيْضَاءَ صَافِيَةً تُضِي‏ءُ

Then it transformed itself to its image which it had when it was with Adamas in the Paradise. So it said to Adamas: ‘Where is the promise and the Covenant?’ So Adamas leapt to it and remembered the Covenant, and wept, and heas threw himselfas at it, and kissed it, and renewed the acceptance with the promise and the Covenant. Then Allahazwj Mighty and Majestic Changed it to the essence of the stone, being a white pearl, clear, illuminating.

فَحَمَلَهُ آدَمُ ( عليه السلام ) عَلَى عَاتِقِهِ إِجْلَالًا لَهُ وَ تَعْظِيماً فَكَانَ إِذَا أَعْيَا حَمَلَهُ عَنْهُ جَبْرَئِيلُ ( عليه السلام ) حَتَّى وَافَى بِهِ مَكَّةَ فَمَا زَالَ يَأْنَسُ بِهِ بِمَكَّةَ وَ يُجَدِّدُ الْإِقْرَارَ لَهُ كُلَّ يَوْمٍ وَ لَيْلَةٍ ثُمَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا بَنَى الْكَعْبَةَ وَضَعَ الْحَجَرَ فِي ذَلِكَ الْمَكَانِ لِأَنَّهُ تَبَارَكَ وَ تَعَالَى حِينَ أَخَذَ الْمِيثَاقَ مِنْ وُلْدِ آدَمَ أَخَذَهُ فِي ذَلِكَ الْمَكَانِ وَ فِي ذَلِكَ الْمَكَانِ أَلْقَمَ الْمَلَكَ الْمِيثَاقَ وَ لِذَلِكَ وَضَعَ فِي ذَلِكَ الرُّكْنِ

So Adamas carried it upon hisas shoulder due to its majesty for it, and its reverence. So whenever heas was exhausted, Jibraeelas would carry it on hisas behalf until heas arrived at Makkah with it. So heas did not cease to love it in Makkah, and heas would renew the acceptance to it every day and night. Then when Allahazwj Mighty and Majestic Built the Kaaba, Placed the Stone in that place because, when Allahazwj Mighty and Majestic Took the Covenant from the Children of Adamas, Took it in that place, and in that place the Angel devoured the Covenant, and due to that it was placed in that corner.

وَ نَحَّى آدَمَ مِنْ مَكَانِ الْبَيْتِ إِلَى الصَّفَا وَ حَوَّاءَ إِلَى الْمَرْوَةِ وَ وَضَعَ الْحَجَرَ فِي ذَلِكَ الرُّكْنِ فَلَمَّا نَظَرَ آدَمُ مِنَ الصَّفَا وَ قَدْ وُضِعَ الْحَجَرُ فِي الرُّكْنِ كَبَّرَ اللَّهَ وَ هَلَّلَهُ وَ مَجَّدَهُ فَلِذَلِكَ جَرَتِ السُّنَّةُ بِالتَّكْبِيرِ وَ اسْتِقْبَالِ الرُّكْنِ الَّذِي فِيهِ الْحَجَرُ مِنَ الصَّفَا

And Adamas moved away from the place of the House (Kaaba) to Al-Safa, and Hawwaas to Al-Marwa, and the Stone was place in that corner. So when Adamas looked from Al-Safa, and the Stone had illuminated in the corner, he exclaimed the Greatness of Allahazwj (Takbeer), and extolled Himazwj, and Glorified Himazwj. Thus, it was due to that the Sunnah flowed with the Takbeer, and the welcoming the corner wherein is the (Black) Stone, from Al-Safa.

فَإِنَّ اللَّهَ أَوْدَعَهُ الْمِيثَاقَ وَ الْعَهْدَ دُونَ غَيْرِهِ مِنَ الْمَلَائِكَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَخَذَ الْمِيثَاقَ لَهُ بِالرُّبُوبِيَّةِ وَ لِمُحَمَّدٍ ( صلى الله عليه وآله ) بِالنُّبُوَّةِ وَ لِعَلِيٍّ ( عليه السلام ) بِالْوَصِيَّةِ اصْطَكَّتْ فَرَائِصُ الْمَلَائِكَةِ فَأَوَّلُ مَنْ أَسْرَعَ إِلَى الْإِقْرَارِ ذَلِكَ الْمَلَكُ لَمْ يَكُنْ فِيهِمْ أَشَدُّ حُبّاً لِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) مِنْهُ وَ لِذَلِكَ اخْتَارَهُ اللَّهُ مِنْ بَيْنِهِمْ وَ أَلْقَمَهُ الْمِيثَاقَ وَ هُوَ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانٌ نَاطِقٌ وَ عَيْنٌ نَاظِرَةٌ يَشْهَدُ لِكُلِّ مَنْ وَافَاهُ إِلَى ذَلِكَ الْمَكَانِ وَ حَفِظَ الْمِيثَاقَ .

Therefore, Allahazwj Entrusted the Covenant, and the promise with it apart from others from the Angels because when Allahazwj Mighty and Majestic Took the Covenant for Himselfazwj for the Lordship, and for Muhammadsaww with the Prophet-hood, and for Aliasws with the successorship, the Angels trembled in awe, and the first one from them who hastened to the acceptance was that Angel. There has never happened to be among them anyone more intense for his love of Muhammadsaww and the Progenyasws of Muhammadsaww than him, and due to that Allahazwj Chose him from between them, and Caused him to devour the Covenant, and he would be coming on the Day of Judgement, and for him would be a speaking tongue, and seeing eyes. He would be testifying for every one who had been loyal to it at that place, and preserved the Covenant’.[708]

بَابُ بَدْءِ الْبَيْتِ وَ الطَّوَافِ

Chapter 2 – Commencement of the House (Kaaba) and the Circumambulation

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَبَّادٍ عِمْرَانَ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَيْنَا أَبِي ( عليه السلام ) وَ أَنَا فِي الطَّوَافِ إِذْ أَقْبَلَ رَجُلٌ شَرْجَبٌ مِنَ الرِّجَالِ فَقُلْتُ وَ مَا الشَّرْجَبُ أَصْلَحَكَ اللَّهُ قَالَ الطَّوِيلُ فَقَالَ السَّلَامُ عَلَيْكُمْ وَ أَدْخَلَ رَأْسَهُ بَيْنِي وَ بَيْنَ أَبِي

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Abbad Imran Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘Whilst myasws fatherasws and Iasws were in the circumambulation weasws came across a ‘Sharjab’ from the men. So Iasws said: ‘And what is the ‘Sharjab’, may Allahazwj Keep youasws well?’ Heasws said: ‘The (unusually) tall’. So he said, ‘The greetings be unto youasws!’, and he entered his head in between measws and myasws fatherasws’.

قَالَ فَالْتَفَتَ إِلَيْهِ أَبِي وَ أَنَا فَرَدَدْنَا عَلَيْهِ السَّلَامَ ثُمَّ قَالَ أَسْأَلُكَ رَحِمَكَ اللَّهُ فَقَالَ لَهُ أَبِي نَقْضِي طَوَافَنَا ثُمَّ تَسْأَلُنِي فَلَمَّا قَضَى أَبِيَ الطَّوَافَ دَخَلْنَا الْحِجْرَ فَصَلَّيْنَا الرَّكْعَتَيْنِ ثُمَّ الْتَفَتَ فَقَالَ أَيْنَ الرَّجُلُ يَا بُنَيَّ فَإِذَا هُوَ وَرَاءَهُ قَدْ صَلَّى فَقَالَ مِمَّنِ الرَّجُلُ قَالَ مِنْ أَهْلِ الشَّامِ فَقَالَ وَ مِنْ أَيِّ أَهْلِ الشَّامِ فَقَالَ مِمَّنْ يَسْكُنُ بَيْتَ الْمَقْدِسِ فَقَالَ قَرَأْتَ الْكِتَابَيْنِ قَالَ نَعَمْ قَالَ سَلْ عَمَّا بَدَا لَكَ

Heasws said: ‘So myasws fatherasws and Iasws turned towards him, and weasws returned the greeting. Then he said, ‘I would like to ask youasws (a question), may Allahazwj have Mercy on youasws’. So myasws fatherasws said to him: ‘Weasws shall complete ourasws circumambulation, then you can ask measws’. So when myasws fatherasws completed the circumambulation, weasws went over to the (Black) Stone, and weasws Prayed two Cycles. Then heasws turned, so heasws said: ‘Where is the man, O myasws sonasws?’ So there he was, behind himasws, having had Prayed. So heasws said: ‘From whom is the man?’ He said, ‘From the people of Syria’. So heasws said: ‘And from which people of Syria?’ He said, ‘From the dwellers of Bayt Al-Maqdis’. Heasws said: ‘You recite the two Books?’ He said, ‘Yes’. Heasws said: ‘Ask about whatever comes to you’.

فَقَالَ أَسْأَلُكَ عَنْ بَدْءِ هَذَا الْبَيْتِ وَ عَنْ قَوْلِهِ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ وَ عَنْ قَوْلِهِ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَ الْمَحْرُومِ فَقَالَ يَا أَخَا أَهْلِ الشَّامِ اسْمَعْ حَدِيثَنَا وَ لَا تَكْذِبْ عَلَيْنَا فَإِنَّهُ مَنْ كَذَبَ عَلَيْنَا فِي شَيْ‏ءٍ فَقَدْ كَذَبَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَنْ كَذَبَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ كَذَبَ عَلَى اللَّهِ عَذَّبَهُ اللَّهُ عَزَّ وَ جَلَّ

So he said, ‘I ask youasws about the commencement of this House and about Hisazwj Words [68:1] Noon, and I swear by the Pen and what he will be writing, and about Hisazwj Words [70:24] And those in whose wealth there is a known right [70:25] For him who asks and for him who is denied’. So heasws said: ‘O brother of the people of Syria. Hear our Hadeeth and do not belie against us, for the one who belies upon usasws with regards to anything, so he has belied upon Rasool-Allahsaww, and the one who belies upon Rasool-Allahsaww, so he has belied upon Allahazwj, and the one who belies upon Allahazwj, Allahazwj Mighty and Majestic would Punish him.

أَمَّا بَدْءُ هَذَا الْبَيْتِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فَرَدَّتِ الْمَلَائِكَةُ عَلَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَتْ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ فَأَعْرَضَ عَنْهَا فَرَأَتْ أَنَّ ذَلِكَ مِنْ سَخَطِهِ فَلَاذَتْ بِعَرْشِهِ فَأَمَرَ اللَّهُ مَلَكاً مِنَ الْمَلَائِكَةِ أَنْ يَجْعَلَ لَهُ بَيْتاً فِي السَّمَاءِ السَّادِسَةِ يُسَمَّى الضُّرَاحَ بِإِزَاءِ عَرْشِهِ فَصَيَّرَهُ لِأَهْلِ السَّمَاءِ يَطُوفُ بِهِ سَبْعُونَ أَلْفَ مَلَكٍ فِي كُلِّ يَوْمٍ لَا يَعُودُونَ وَ يَسْتَغْفِرُونَ

As for the commencement of this House, so Allahazwj Blessed and High Said to the Angels [2:30] And when your Lord said to the Angels, I am going to Make a Caliph in the earth, so the Angels responded to Allahazwj Mighty and Majestic, and they said: Are You going to Make in it one as shall make mischief therein and shed the blood? So Heazwj Turned away from it. Thus, they saw that to be from Hisazwj Anger, so they sought Refuge by Hisazwj Throne. So Allahazwj Commanded an Angel from Hisazwj Angels that he should make a House for Himazwj in the sixth sky, called Al-Zurrah facing Hisazwj Throne. So Heazwj Rendered it for the inhabitants of the sky. Seventy thousand Angels circumambulate by it every day, not returning (again), and seeking Forgiveness.

فَلَمَّا أَنْ هَبَطَ آدَمُ إِلَى السَّمَاءِ الدُّنْيَا أَمَرَهُ بِمَرَمَّةِ هَذَا الْبَيْتِ وَ هُوَ بِإِزَاءِ ذَلِكَ فَصَيَّرَهُ لآِدَمَ وَ ذُرِّيَّتِهِ كَمَا صَيَّرَ ذَلِكَ لِأَهْلِ السَّمَاءِ قَالَ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ .

So when Adamas descended to the sky of the world, Heazwj Commanded himas with the restoration of this House, and it is parallel to that. So Heazwj Rendered it for Adamas and hisas offspring, just as that was Rendered to the inhabitants of the sky’. He said, ‘Youasws speak the truth, O sonasws of Rasool-Allahsaww’.[709]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ ابْنِ مَحْبُوبٍ جَمِيعاً عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُنْتُ مَعَ أَبِي فِي الْحِجْرِ فَبَيْنَمَا هُوَ قَائِمٌ يُصَلِّي إِذْ أَتَاهُ رَجُلٌ فَجَلَسَ إِلَيْهِ فَلَمَّا انْصَرَفَ سَلَّمَ عَلَيْهِ ثُمَّ قَالَ إِنِّي أَسْأَلُكَ عَنْ ثَلَاثَةِ أَشْيَاءَ لَا يَعْلَمُهَا إِلَّا أَنْتَ وَ رَجُلٌ آخَرُ قَالَ مَا هِيَ

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr and Ibn Mahboub, altogether from Al Mufazzal Bin Salih, from Muhammad Bin Marwan who said,

‘I heard Abu Abdullahasws saying: ‘Iasws was with myasws fatherasws at the (Black) Stone. So whilst heasws was standing Praying, a man came over to himasws, and he sat (near) himasws. So when heasws finished, he greeted himasws, then said, ‘I ask youasws about three things, none knows these except youasws, and another man’. Heasws said: ‘What are these?’

قَالَ أَخْبِرْنِي أَيَّ شَيْ‏ءٍ كَانَ سَبَبُ الطَّوَافِ بِهَذَا الْبَيْتِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَمَرَ الْمَلَائِكَةَ أَنْ يَسْجُدُوا لآِدَمَ ( عليه السلام ) رَدُّوا عَلَيْهِ فَقَالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ

He said, ‘Inform me, which thing was the cause of the circumambulation of the House (Kaaba)?’ So heasws said: ‘Allahazwj Mighty and Majestic, when Heazwj Commanded the Angels that they should Prostrate to Adamsaww they responded to Himazwj, so they said [2:30] Are You going to Make in it one as shall make mischief therein and shed the blood, and we Glorify with Your Praise and extol Your Holiness? Allahazwj Blessed and High said: He said: I know what you are not knowing.

فَغَضِبَ عَلَيْهِمْ ثُمَّ سَأَلُوهُ التَّوْبَةَ فَأَمَرَهُمْ أَنْ يَطُوفُوا بِالضُّرَاحِ وَ هُوَ الْبَيْتُ الْمَعْمُورُ وَ مَكَثُوا يَطُوفُونَ بِهِ سَبْعَ سِنِينَ وَ يَسْتَغْفِرُونَ اللَّهَ عَزَّ وَ جَلَّ مِمَّا قَالُوا

Thus, Heazwj was Angered upon them. Then, they pleaded Himazwj for the Forgiveness, so Heazwj Commanded them that (to attain it) they should be circumambulating by Al-Zurah, and it is the Bayt Al-Mamour (The Oft-Frequented House). And they remained circuambulating by it for seven years, seeking Forgiveness of Allahazwj Mighty and Majestic, due to what they had said.

ثُمَّ تَابَ عَلَيْهِمْ مِنْ بَعْدِ ذَلِكَ وَ رَضِيَ عَنْهُمْ فَهَذَا كَانَ أَصْلُ الطَّوَافِ ثُمَّ جَعَلَ اللَّهُ الْبَيْتَ الْحَرَامَ حَذْوَ الضُّرَاحِ تَوْبَةً لِمَنْ أَذْنَبَ مِنْ بَنِي آدَمَ وَ طَهُوراً لَهُمْ فَقَالَ صَدَقْتَ .

Then Heazwj Turned towards them (with Mercy) and was Pleased with them. So this was the origin of the circumambulation. Then Allahazwj Made the Sacred House facing Al-Zurah, as (a means of) repentance for the ones from the Children of Adamas who sin, and (as a means of) Purificatin for them’. So he said, ‘Youasws speak the truth’.[710]

بَابُ أَنَّ أَوَّلَ مَا خَلَقَ اللَّهُ مِنَ الْأَرَضِينَ مَوْضِعُ الْبَيْتِ وَ كَيْفَ كَانَ أَوَّلَ مَا خَلَقَ

Chapter 3 – The first of what Allahazwj Created from the lands was the place of the House (Kaaba), and how was the first of what Heazwj Created

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ الْعِجْلِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيَّ شَيْ‏ءٍ كَانَ مَوْضِعُ الْبَيْتِ حَيْثُ كَانَ الْمَاءُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ كانَ عَرْشُهُ عَلَى الْماءِ قَالَ كَانَ مَهَاةً بَيْضَاءَ يَعْنِي دُرَّةً .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Muhmmad Bin Imran Al Ijaly who said,

‘I said to Abu Abdullahasws, ‘Which thing was the place of the House (Kaaba) where was the water in the Words of Allahazwj Mighty and Majestic [11:7] and His Throne was upon the water?’ Heasws said: ‘It was a white ‘Mahaat’, meaning a gem’.[711]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ الْحَجَرَ لآِدَمَ ( عليه السلام ) مِنَ الْجَنَّةِ وَ كَانَ الْبَيْتُ دُرَّةً بَيْضَاءَ فَرَفَعَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى السَّمَاءِ وَ بَقِيَ أُسُّهُ وَ هُوَ بِحِيَالِ هَذَا الْبَيْتِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَرْجِعُونَ إِلَيْهِ أَبَداً فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ ( عليهما السلام ) بِبُنْيَانِ الْبَيْتِ عَلَى الْقَوَاعِدِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ahmad Bin Aiz, from Abu Khadeeja,

‘Heasws said: ‘Allahazwj Mighty and Majestic Sent down the Stone unto Adamas from the Paradise, and (it is now at) the House (Kaaba), (and it used to) be a white gem. So Allahazwj Mighty and Majesti Raised it to the sky and there remained its foundation, and it is the site of this House (Kaaba). Every day, seventy thousand Angels enter it, not returning to it, ever. So Allahazwj Mighty and Majesti Commanded Ibrahimas and Ismailas with the construction of the House upon its foundations’.[712]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ صَالِحٍ اللَّفَائِفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ دَحَا الْأَرْضَ مِنْ تَحْتِ الْكَعْبَةِ إِلَى مِنًى ثُمَّ دَحَاهَا مِنْ مِنًى إِلَى عَرَفَاتٍ ثُمَّ دَحَاهَا مِنْ عَرَفَاتٍ إِلَى مِنًى فَالْأَرْضُ مِنْ عَرَفَاتٍ وَ عَرَفَاتٌ مِنْ مِنًى وَ مِنًى مِنَ الْكَعْبَةِ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Salih Al Faify,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Evened out the land from beneath of the Kaaba to Mina, then Evened it from Mina to Arafat, then Evened it from Arafat to Mina. So the land is from Arafat, and Arafat from Mina, and Mina from the Kaabah’.[713]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ مَوْضِعُ الْكَعْبَةِ رَبْوَةً مِنَ الْأَرْضِ بَيْضَاءَ تُضِي‏ءُ كَضَوْءِ الشَّمْسِ وَ الْقَمَرِ حَتَّى قَتَلَ ابْنَا آدَمَ أَحَدُهُمَا صَاحِبَهُ فَاسْوَدَّتْ فَلَمَّا نَزَلَ آدَمُ رَفَعَ اللَّهُ لَهُ الْأَرْضَ كُلَّهَا حَتَّى رَآهَا ثُمَّ قَالَ هَذِهِ لَكَ كُلُّهَا قَالَ يَا رَبِّ مَا هَذِهِ الْأَرْضُ الْبَيْضَاءُ الْمُنِيرَةُ قَالَ هِيَ فِي أَرْضِي وَ قَدْ جَعَلْتُ عَلَيْكَ أَنْ تَطُوفَ بِهَا كُلَّ يَوْمٍ سَبْعَمِائَةِ طَوَافٍ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Hilal, from Isa Bin Abdullah Al Hashimy, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The place of the Kaaba was a mound of white ground, shining like the shine of the sun and the moon, until the two sons of Adamas, one of the two killed his companion, so it turned black. So when Adamas descended, Allahazwj Raised the land for himas, all of it, until heas saw it, then Said: ‘This is for youas, all of it’. Heas said: ‘O Lordazwj! What is this white radiant land?’ Heazwj Said: “It is Myazwj land, and Iazwj have Made it upon youas that youas should go around it, every day, by seven hundred circumambulations’.[714]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ مَرْوَانَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) فِي الْمَسْجِدِ الْحَرَامِ لِأَيِّ شَيْ‏ءٍ سَمَّاهُ اللَّهُ الْعَتِيقَ فَقَالَ إِنَّهُ لَيْسَ مِنْ بَيْتٍ وَضَعَهُ اللَّهُ عَلَى وَجْهِ الْأَرْضِ إِلَّا لَهُ رَبٌّ وَ سُكَّانٌ يَسْكُنُونَهُ غَيْرَ هَذَا الْبَيْتِ فَإِنَّهُ لَا رَبَّ لَهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ الْحُرُّ ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَهُ قَبْلَ الْأَرْضِ ثُمَّ خَلَقَ الْأَرْضَ مِنْ بَعْدِهِ فَدَحَاهَا مِنْ تَحْتِهِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Husayn Bin Ali Bin Marwan, from a number of our companions, from Abu Hamza Al Sumaly who said,

‘I said to Abu Ja’farasws, ‘With regards to the Sacred Masjid, for which thing did Allahazwj Name it as Al-Ateeq (the free)?’ So heasws said: ‘There is none from a house which Allahazwj Placed upon the face of the earth except that there is a lord (owner) for it and dwellers dwelling in it apart from this House (Kaaba), for there is no lord (owner) for it except for Allahazwj Mighty and Majestic, and it is free (from ownership)’. Then heasws said: ‘Allahazwj Mighty and Majestic Created it before the earth, then Created the earth from after it, so Heazwj Spread it (the earth) from beneath it’.[715]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ لِمَ سُمِّيَ الْبَيْتُ الْعَتِيقَ قَالَ هُوَ بَيْتٌ حُرٌّ عَتِيقٌ مِنَ النَّاسِ لَمْ يَمْلِكْهُ أَحَدٌ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Aban Bin Usman, informing him,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘Why was the House (Kaaba) named as Al-Ateeq (The free)?’ Heasws said: ‘It is a free House, freed from the people. No one owns it’.[716]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي زُرَارَةَ التَّمِيمِيِّ عَنْ أَبِي حَسَّانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ الْأَرْضَ أَمَرَ الرِّيَاحَ فَضَرَبْنَ وَجْهَ الْمَاءِ حَتَّى صَارَ مَوْجاً ثُمَّ أَزْبَدَ فَصَارَ زَبَداً وَاحِداً فَجَمَعَهُ فِي مَوْضِعِ الْبَيْتِ ثُمَّ جَعَلَهُ جَبَلًا مِنْ زَبَدٍ ثُمَّ دَحَا الْأَرْضَ مِنْ تَحْتِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Zurara Al Tameemi, from Abu Hassan,

(It has been narrated) from Abu Ja’farasws having said: ‘When Allahazwj Mighty and Majestic Wanted to Created the earth, Commanded the winds, so they struck the surface of the water until waves came to be. Then it swirled, so a foam came into being and gathered in the place of the House (Kaaba). Then Heazwj Made it to be a mountain from the foam, then Evened out the land from beneath it, and these are the Words of Allahazwj Mighty and Majestic [3:96] Surely, the first House Appointed for the people is the one at Bekka, Blessed’.

وَ رَوَاهُ أَيْضاً عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

And it has been reported as well from Sayf Bin Ameyra, from Abu Bakr Al Hazramy, from Abu Abdullahasws, similar to it.[717]

بَابٌ فِي حَجِّ آدَمَ ( عليه السلام )

Chapter 4 – Regarding the Hajj of Adamas

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَصَابَ آدَمُ وَ زَوْجَتُهُ الْحِنْطَةَ أَخْرَجَهُمَا مِنَ الْجَنَّةِ وَ أَهْبَطَهُمَا إِلَى الْأَرْضِ فَأُهْبِطَ آدَمُ عَلَى الصَّفَا وَ أُهْبِطَتْ حَوَّاءُ عَلَى الْمَرْوَةِ وَ إِنَّمَا سُمِّيَ صَفًا لِأَنَّهُ شُقَّ لَهُ مِنِ اسْمِ آدَمَ الْمُصْطَفَى وَ ذَلِكَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ سُمِّيَتِ الْمَرْوَةُ مَرْوَةً لِأَنَّهُ شُقَّ لَهَا مِنِ اسْمِ الْمَرْأَةِ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws, from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, when Adamas and hisas wife attained from the wheat, Exited both of themas from the Paradise, and Caused them to descend to the earth. So Adamas descended upon Al-Safaas, and Hawwaas descended upon Al-Marwa, and rather, Al-Safa was named as ‘Safa; because it was derived for himas, from the name of Adamas, the chosen one (Al-Mustafa), and that is due to the Words of Allahazwj Mighty and Majestic [3:33] Surely Allah Chose Adam and Noah. And Al-Marwa was named ‘Marwa’ because it was derived for heras, from the name ‘Al-Mar’a’ (The woman).

فَقَالَ آدَمُ مَا فُرِّقَ بَيْنِي وَ بَيْنَهَا إِلَّا أَنَّهَا لَا تَحِلُّ لِي وَ لَوْ كَانَتْ تَحِلُّ لِي هَبَطَتْ مَعِي عَلَى الصَّفَا وَ لَكِنَّهَا حُرِّمَتْ عَلَيَّ مِنْ أَجْلِ ذَلِكَ وَ فُرِّقَ بَيْنِي وَ بَيْنَهَا

So Adamas said: ‘There would not have been a separation between meas and heras, except that she is not Permissible unto meas, and had sheas been Permissible unto meas, sheas would have descended with meas upon Al-Safa, but sheas is Forbidden unto meas due to the reason of that, and separation has been effected between meas and heras’.

فَمَكَثَ آدَمُ مُعْتَزِلًا حَوَّاءَ فَكَانَ يَأْتِيهَا نَهَاراً فَيَتَحَدَّثُ عِنْدَهَا عَلَى الْمَرْوَةِ فَإِذَا كَانَ اللَّيْلُ وَ خَافَ أَنْ تَغْلِبَهُ نَفْسُهُ يَرْجِعُ إِلَى الصَّفَا فَيَبِيتُ عَلَيْهِ وَ لَمْ يَكُنْ لآِدَمَ أُنْسٌ غَيْرَهَا وَ لِذَلِكَ سُمِّينَ النِّسَاءَ مِنْ أَجْلِ أَنَّ حَوَّاءَ كَانَتْ أُنْساً لآِدَمَ

Thus, Adamas remained isolated from Hawwaas. So heas used to go to her at daytime, discussing with heras upon Al-Marwa. So whenever it was the night, and heas feared of being overcome by hisas self (desire), would return to Al-Safa, and heas would sleep upon it. And, Adamas did not have a comfort  apart from heras, and due to that, the woman (Al-Nisa) has been named as such, as Hawwaas was the ‘Ansa’ (comfort) for Adamas.

لَا يُكَلِّمُهُ اللَّهُ وَ لَا يُرْسِلُ إِلَيْهِ رَسُولًا ثُمَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مَنَّ عَلَيْهِ بِالتَّوْبَةِ وَ تَلَقَّاهُ بِكَلِمَاتٍ فَلَمَّا تَكَلَّمَ بِهَا تَابَ اللَّهُ عَلَيْهِ وَ بَعَثَ إِلَيْهِ جَبْرَئِيلَ ( عليه السلام ) فَقَالَ السَّلَامُ عَلَيْكَ يَا آدَمُ التَّائِبُ مِنْ خَطِيئَتِهِ الصَّابِرُ لِبَلِيَّتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَرْسَلَنِي إِلَيْكَ لِأُعَلِّمَكَ الْمَنَاسِكَ الَّتِي تَطْهُرُ بِهَا

Neither did Allahazwj Spoke to himas, nor did Heazwj Send a Messenger to himas. Then, Allahazwj Mighty and Majestic Favoured upon himas with the repentance, and Dictated himas certain words. So when heas spoke by these, Allahazwj Turned towards himas (with Mercy) and Sent Jibraeelas unto himas’. So heas said: ‘Greeting be unto youas, O Adamas, the repentant one from hisas error, the patient upon hisas tribulation. Allahazwj Mighty and Majestic Sent meas to youas, to teach youas the rituals through which youas can be purified.

فَأَخَذَ بِيَدِهِ فَانْطَلَقَ بِهِ إِلَى مَكَانِ الْبَيْتِ وَ أَنْزَلَ اللَّهُ عَلَيْهِ غَمَامَةً فَأَظَلَّتْ مَكَانَ الْبَيْتِ وَ كَانَتِ الْغَمَامَةُ بِحِيَالِ الْبَيْتِ الْمَعْمُورِ فَقَالَ يَا آدَمُ خُطَّ بِرِجْلِكَ حَيْثُ أَظَلَّتْ عَلَيْكَ هَذِهِ الْغَمَامَةُ فَإِنَّهُ سَيُخْرِجُ لَكَ بَيْتاً مِنْ مَهَاةٍ يَكُونُ قِبْلَتَكَ وَ قِبْلَةَ عَقِبِكَ مِنْ بَعْدِكَ

So heas grabbed hisas hand and went with himas to the place of the House (Kaaba), and Allahazwj Sent down the cloud upon himas. So it shaded the place of the House, and the cloud used to be by the side of the Bayt Al-Ma’mour (The oft-frequented House). So heas said: ‘O Adamas! Mark with youras foot where this cloud has shaded upon youas, for a house of white gem would be extracted for you, becoming youras Qiblah (direction), and a Qiblah of youras offspring from after youas’.

فَفَعَلَ آدَمُ ( عليه السلام ) وَ أَخْرَجَ اللَّهُ لَهُ تَحْتَ الْغَمَامَةِ بَيْتاً مِنْ مَهَاةٍ وَ أَنْزَلَ اللَّهُ الْحَجَرَ الْأَسْوَدَ وَ كَانَ أَشَدَّ بَيَاضاً مِنَ اللَّبَنِ وَ أَضْوَأَ مِنَ الشَّمْسِ وَ إِنَّمَا اسْوَدَّ لِأَنَّ الْمُشْرِكِينَ تَمَسَّحُوا بِهِ فَمِنْ نَجَسِ الْمُشْرِكِينَ اسْوَدَّ الْحَجَرُ وَ أَمَرَهُ جَبْرَئِيلُ ( عليه السلام ) أَنْ يَسْتَغْفِرَ اللَّهَ مِنْ ذَنْبِهِ عِنْدَ جَمِيعِ الْمَشَاعِرِ وَ يُخْبِرُهُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ غَفَرَ لَهُ وَ أَمَرَهُ أَنْ يَحْمِلَ حَصَيَاتِ الْجِمَارِ مِنَ الْمُزْدَلِفَةِ

So Adamas did so, and Allahazwj Brought out a House of white gem for himas beneath the cloud, and Allahazwj Sent down the Black Stone, and it used to be intensely whiter than the milk, and more illuminating than the sun. But rather, it turned black because the Polytheists used to wipe with it, thus it is from the filth of the Polytheists, the Stone turned black. And, Jibraeelas instructed himas that heas should seek Forgiveness of Allahazwj from hisas sins at the entirety of the Signs, and informed himas that Allahazwj Mighty and Majestic had Forgiven himasws, and instructed himas to carry a number of pebbles of stones from Al-Muzdalifa.

فَلَمَّا بَلَغَ مَوْضِعَ الْجِمَارِ تَعَرَّضَ لَهُ إِبْلِيسُ فَقَالَ لَهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) لَا تُكَلِّمْهُ وَ ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَ كَبِّرْ مَعَ كُلِّ حَصَاةٍ فَفَعَلَ آدَمُ ( عليه السلام ) حَتَّى فَرَغَ مِنْ رَمْيِ الْجِمَارِ

So when heas reached the place of the pebbles, Ibleesla appeared to himas, and hela said to himas, ‘O Adamla! Where are youasws intending (to go to)?’ So Jibraeelas said to himas: ‘Do not speak to himla, and pelt himas with seven pebbles, and exclaim Takbeer with each pebble’. So Adamas did it, until heas was free from pelting the stones.

وَ أَمَرَهُ أَنْ يُقَرِّبَ الْقُرْبَانَ وَ هُوَ الْهَدْيُ قَبْلَ رَمْيِ الْجِمَارِ وَ أَمَرَهُ أَنْ يَحْلِقَ رَأْسَهُ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ فَفَعَلَ آدَمُ ذَلِكَ

And heas instructed himas that heas should offer the sacrifice, and it is the sacrificial animal, before the pelting of the stones. And heas instructed himas that heas should shave hisas head, in reverence to Allahazwj Mighty and Majestic. So Adamas did that.

ثُمَّ أَمَرَهُ بِزِيَارَةِ الْبَيْتِ وَ أَنْ يَطُوفَ بِهِ سَبْعاً وَ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ أُسْبُوعاً يَبْدَأُ بِالصَّفَا وَ يَخْتِمُ بِالْمَرْوَةِ

Then heas instructed himas with the visitation of the House (Kaaba), and that heas should circumambulate with it seven (times), and heas should walk briskly between Al-Safa and Al-Marwa, seven (times), beginning with Al-Safa and ending at Al-Marwa.

ثُمَّ يَطُوفَ بَعْدَ ذَلِكَ أُسْبُوعاً بِالْبَيْتِ وَ هُوَ طَوَافُ النِّسَاءِ لَا يَحِلُّ لِلْمُحْرِمِ أَنْ يُبَاضِعَ حَتَّى يَطُوفَ طَوَافَ النِّسَاءِ فَفَعَلَ آدَمُ ( عليه السلام )

Then, after that, heas circumambulated seven (times) by the House (Kaaba), and it is the circumambulation of the wife (Tawaaf Al-Nisa), it not being Permissible for the one in Ihraam that he should approach his wife until he has done the Tawaaf Al-Nisa. So Adamas did so. 

فَقَالَ لَهُ جَبْرَئِيلُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ غَفَرَ ذَنْبَكَ وَ قَبِلَ تَوْبَتَكَ وَ أَحَلَّ لَكَ زَوْجَتَكَ فَانْطَلَقَ آدَمُ وَ غُفِرَ لَهُ ذَنْبُهُ وَ قُبِلَتْ مِنْهُ تَوْبَتُهُ وَ حَلَّتْ لَهُ زَوْجَتُهُ .

So Jibraeelas said to himas: ‘Allahazwj Mighty and Majestic has Forgiven youras sins, and Accepted youras repentance, and Permitted youras wife for youas’. So Adamas went, and hisas sins were Forgiven for himas, and hisas repentance having been Accepted from himas, and hisas wife having been Permitted unto himas’.[718]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْقَلَانِسِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ آدَمَ ( عليه السلام ) لَمَّا أُهْبِطَ إِلَى الْأَرْضِ أُهْبِطَ عَلَى الصَّفَا وَ لِذَلِكَ سُمِّيَ الصَّفَا لِأَنَّ الْمُصْطَفَى هَبَطَ عَلَيْهِ فَقُطِعَ لِلْجَبَلِ اسْمٌ مِنِ اسْمِ آدَمَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Al Qalanasy, from Ali Bin Hassan, from his uncle Al Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Adamas, when heas descended upon the earth, descended upon Al-Safa, and due to that Al-Safa has been named as such, because Al-Mustafa (the chosen one) descended upon it. So the name of the hill was derived from a name of Adamas. Allahazwj Mighty and Majestic is Saying [3:33] Surely Allah chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations.

وَ أُهْبِطَتْ حَوَّاءُ عَلَى الْمَرْوَةِ وَ إِنَّمَا سُمِّيَتِ الْمَرْوَةُ مَرْوَةً لِأَنَّ الْمَرْأَةَ هَبَطَتْ عَلَيْهَا فَقُطِعَ لِلْجَبَلِ اسْمٌ مِنِ اسْمِ الْمَرْأَةِ وَ هُمَا جَبَلَانِ عَنْ يَمِينِ الْكَعْبَةِ وَ شِمَالِهَا

And Hawwaas descended upon Al-Marwa, and rather, Al-Marwa was named as ‘Marwa’ because the woman (Al-Mar’a) descended upon it. Hence, the name of the hill was derived from a name of the woman, and these are both hillocks on the right side of the Kaaba, and to the north of it.

فَقَالَ آدَمُ حِينَ فُرِّقَ بَيْنَهُ وَ بَيْنَ حَوَّاءَ مَا فُرِّقَ بَيْنِي وَ بَيْنَ زَوْجَتِي إِلَّا وَ قَدْ حُرِّمَتْ عَلَيَّ فَاعْتَزَلَهَا وَ كَانَ يَأْتِيهَا بِالنَّهَارِ فَيَتَحَدَّثُ إِلَيْهَا فَإِذَا كَانَ اللَّيْلَةُ خَشِيَ أَنْ تَغْلِبَهُ نَفْسُهُ عَلَيْهَا رَجَعَ فَبَاتَ عَلَى الصَّفَا وَ لِذَلِكَ سُمِّيَتِ النِّسَاءُ لِأَنَّهُ لَمْ يَكُنْ لآِدَمَ أُنْسٌ غَيْرَهَا

So Adamas said, when there was separation between himas and Hawwaas, ‘There would not have been a separation between meas and myas wife except that sheas has been Prohibited unto meas’. So heas isolated from heras, and heas used to go to heras at daytime. So heas would discuss with her, and whenever it was night, heas would fear upon being overcome by hisas self (desire) over heras, heas would return and sleep upon Al-Safa. And, it is due to that, the woman (Al-Nisa) has been named as such, there was not comfort (Ans) for Adamas apart from heras.

فَمَكَثَ آدَمُ بِذَلِكَ مَا شَاءَ اللَّهُ أَنْ يَمْكُثَ لَا يُكَلِّمُهُ اللَّهُ وَ لَا يُرْسِلُ إِلَيْهِ رَسُولًا وَ الرَّبُّ سُبْحَانَهُ يُبَاهِي بِصَبْرِهِ الْمَلَائِكَةَ فَلَمَّا بَلَغَ الْوَقْتُ الَّذِي يُرِيدُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَتُوبَ عَلَى آدَمَ فِيهِ أَرْسَلَ إِلَيْهِ جَبْرَئِيلَ ( عليه السلام ) فَقَالَ السَّلَامُ عَلَيْكَ يَا آدَمُ الصَّابِرُ لِبَلِيَّتِهِ التَّائِبُ عَنْ خَطِيئَتِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَنِي إِلَيْكَ لِأُعَلِّمَكَ الْمَنَاسِكَ الَّتِي يُرِيدُ اللَّهُ أَنْ يَتُوبَ عَلَيْكَ بِهَا

So Adamas remain with that for as long as Allahazwj do Desired that heas remains. Allahazwj neither Spoke to himas nor Sent a Messenger to himas. And the Lordazwj Praised hisas patience to the Angels. So when the time arrived, which Allahazwj Mighty and Majestic Intended that Heazwj Turns towards Adamas (with Mercy), Sent Jibraeelas unto himas. So heas said: ‘Greeting be unto youas, O Adamas, the patient upon hisas tribulations, the repentant from hisas error! Allahazwj Mighty and Majestic Sent meas to youas, to teach youas the rituals which Allahazwj Intends to Turns towards youas with’.

فَأَخَذَ جَبْرَئِيلُ ( عليه السلام ) بِيَدِ آدَمَ ( عليه السلام ) حَتَّى أَتَى بِهِ مَكَانَ الْبَيْتِ فَنَزَلَ غَمَامٌ مِنَ السَّمَاءِ فَأَظَلَّ مَكَانَ الْبَيْتِ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) يَا آدَمُ خُطَّ بِرِجْلِكَ حَيْثُ أَظَلَّ الْغَمَامُ فَإِنَّهُ قِبْلَةٌ لَكَ وَ لآِخِرِ عَقِبِكَ مِنْ وُلْدِكَ فَخَطَّ آدَمُ بِرِجْلِهِ حَيْثُ أَظَلَّ الْغَمَامُ

So Jibraeelas grabbed the hand of Adamas until heas came with himas to the place of the House (Kaaba). So a cloud descended from the sky and shaded the place of the House. So Jibraeelas said: ‘O Adamas! Mark with your food where the cloud shades, for it is a Qiblah (direction) for you and for the later ones of youras posterity from youras children’. So Adamas marked by hisas food where the cloud shaded.

ثُمَّ انْطَلَقَ بِهِ إِلَى مِنًى فَأَرَاهُ مَسْجِدَ مِنًى فَخَطَّ بِرِجْلِهِ وَ مَدَّ خِطَّةَ الْمَسْجِدِ الْحَرَامِ بَعْدَ مَا خَطَّ مَكَانَ الْبَيْتِ

Then heas went with himas to Mina. So heas showed himas a Masjid of Mina. So heas marked with hisas leg, and extended hisas marking of the Sacred Masjid after having marked the place of the House (Kaaba).

ثُمَّ انْطَلَقَ بِهِ مِنْ مِنًى إِلَى عَرَفَاتٍ فَأَقَامَهُ عَلَى الْمُعَرَّفِ فَقَالَ إِذَا غَرَبَتِ الشَّمْسُ فَاعْتَرِفْ بِذَنْبِكَ سَبْعَ مَرَّاتٍ وَ سَلِ اللَّهَ الْمَغْفِرَةَ وَ التَّوْبَةَ سَبْعَ مَرَّاتٍ فَفَعَلَ ذَلِكَ آدَمُ ( عليه السلام ) وَ لِذَلِكَ سُمِّيَ الْمُعَرَّفَ لِأَنَّ آدَمَ اعْتَرَفَ فِيهِ بِذَنْبِهِ وَ جُعِلَ سُنَّةً لِوُلْدِهِ يَعْتَرِفُونَ بِذُنُوبِهِمْ كَمَا اعْتَرَفَ آدَمُ وَ يَسْأَلُونَ التَّوْبَةَ كَمَا سَأَلَهَا آدَمُ

Then heas went with himas from Mina to Arafat, so heas made himas stay at Al-Muarraf. So heas said, when the sun set, ‘Acknowledge youras sin seven times and ask Allahazwj for the Forgiveness and the Turning, seven times’. So Adamas did that, and it is due to that Al-Muarraf has been named as ‘Al-Muarraf’ because Adamas acknowledged hisas sins therein, and made it to be a Sunnah for hisas children to be acknowledging their sins just as Adamas did, and they would be asking for Allahazwj’s Turning just as Adamas has asked for it.

ثُمَّ أَمَرَهُ جَبْرَئِيلُ فَأَفَاضَ مِنْ عَرَفَاتٍ فَمَرَّ عَلَى الْجِبَالِ السَّبْعَةِ فَأَمَرَهُ أَنْ يُكَبِّرَ عِنْدَ كُلِّ جَبَلٍ أَرْبَعَ تَكْبِيرَاتٍ فَفَعَلَ ذَلِكَ آدَمُ حَتَّى انْتَهَى إِلَى جَمْعٍ فَلَمَّا انْتَهَى إِلَى جَمْعٍ ثُلُثَ اللَّيْلِ فَجَمَعَ فِيهَا الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ تِلْكَ اللَّيْلَةَ ثُلُثَ اللَّيْلِ فِي ذَلِكَ الْمَوْضِعِ

Then Jibraeelas instructed himas, so heas departed from Arafat. So heas passed upon seven mountains, and heas instructed himas that heas exclaims (Takbeer) at each mountain with four exclamations. So Adamas did that, until heas ended up to Jam’a. So when heas ended up to Jam’a, a third of the night (had passed). So he gathered (Jam’a) therein Al-Magrib and Al-Isha the last (Prayers) of that night, during the third of the night (having passed), in that place.

ثُمَّ أَمَرَهُ أَنْ يَنْبَطِحَ فِي بَطْحَاءِ جَمْعٍ فَانْبَطَحَ فِي بَطْحَاءِ جَمْعٍ حَتَّى انْفَجَرَ الصُّبْحُ فَأَمَرَهُ أَنْ يَصْعَدَ عَلَى الْجَبَلِ جَبَلِ جَمْعٍ وَ أَمَرَهُ إِذَا طَلَعَتِ الشَّمْسُ أَنْ يَعْتَرِفَ بِذَنْبِهِ سَبْعَ مَرَّاتٍ وَ يَسْأَلَ اللَّهَ التَّوْبَةَ وَ الْمَغْفِرَةَ سَبْعَ مَرَّاتٍ فَفَعَلَ ذَلِكَ آدَمُ كَمَا أَمَرَهُ جَبْرَئِيلُ ( عليه السلام )

Then heas instructed himas that heas lies down (Yanbat’ha) in Bat’ha of Jam’a. So heas lied down in Bat’ha of Jam’a until the morning broke. So heas instructed himas that heas ascend upon the mountain, a mount of Jam’a, and instructed himas that when the sun emerges, heas should acknowledge hisas sins seven times, and ask Allahazwj for the Turning, and the Forgiveness, seven times’. So Adamas did that just as heas Jibraeelas had instructed himas.

وَ إِنَّمَا جَعَلَهُ اعْتِرَافَيْنِ لِيَكُونَ سُنَّةً فِي وُلْدِهِ فَمَنْ لَمْ يُدْرِكْ مِنْهُمْ عَرَفَاتٍ وَ أَدْرَكَ جَمْعاً فَقَدْ وَافَى حَجَّهُ إِلَى مِنًى ثُمَّ أَفَاضَ مِنْ جَمْعٍ إِلَى مِنًى فَبَلَغَ مِنًى ضُحًى فَأَمَرَهُ فَصَلَّى رَكْعَتَيْنِ فِي مَسْجِدِ مِنًى

And rather, heas made the two acknowledgements for these to become a Sunnah among hisas children. So the one from them who does not come across Arafat, and come to Jam’a, so he has fulfilled his Hajj to Mina. Then heas departed from Jam’a to Mina. So heas reached Mina at noon, and heas instructed himas to Pray two Cycles in a Masjid of Mina.

ثُمَّ أَمَرَهُ أَنْ يُقَرِّبَ لِلَّهِ قُرْبَاناً لِيُقْبَلَ مِنْهُ وَ يَعْرِفَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ تَابَ عَلَيْهِ وَ يَكُونَ سُنَّةً فِي وُلْدِهِ الْقُرْبَانُ فَقَرَّبَ آدَمُ قُرْبَاناً فَقَبِلَ اللَّهُ مِنْهُ فَأَرْسَلَ نَاراً مِنَ السَّمَاءِ فَقُبِلَتْ قُرْبَانُ آدَمَ فَقَالَ لَهُ جَبْرَئِيلُ يَا آدَمُ إِنَّ اللَّهَ قَدْ أَحْسَنَ إِلَيْكَ إِذْ عَلَّمَكَ الْمَنَاسِكَ الَّتِي يَتُوبُ بِهَا عَلَيْكَ وَ قَبِلَ قُرْبَانَكَ فَاحْلِقْ رَأْسَكَ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ إِذْ قَبِلَ قُرْبَانَكَ فَحَلَقَ آدَمُ رَأْسَهُ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ

Then heas instructed himas that heas offers an offering to Allahazwj, for it to be Accepted from himas, and heas would recognise that Allahazwj Mighty and Majestic has Turned towards himas (with Mercy), and the sacrifice would become a Sunnah among hisas children. So Adamas offered a sacrifice and Allahazwj Accepted it from himas, so Heazwj Sent a flame from the sky, so it devoured the offering of Adamas. So Jibraeelas said to himas: ‘O Adamas! Allahazwj has Favoured to yousaww when Heazwj Taught you the rituals by which Heazwj would Turn towards youas and Accepted yourazwj offering. Therefore, shave-off youras head in reverence to Allahazwj Mighty and Majestic when Heazwj Accepts youras sacrifice’. So Adamas shaved-off hisas head in reverence to Allahazwj Mighty and Majestic.

ثُمَّ أَخَذَ جَبْرَئِيلُ بِيَدِ آدَمَ ( عليه السلام ) فَانْطَلَقَ بِهِ إِلَى الْبَيْتِ فَعَرَضَ لَهُ إِبْلِيسُ عِنْدَ الْجَمْرَةِ فَقَالَ لَهُ إِبْلِيسُ لَعَنَهُ اللَّهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) يَا آدَمُ ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَ كَبِّرْ مَعَ كُلِّ حَصَاةٍ تَكْبِيرَةً فَفَعَلَ ذَلِكَ آدَمُ فَذَهَبَ إِبْلِيسُ

Then Jibraeelas grabbed the hand of Adamas and heas went with himas to the House (Kaaba). So Ibleesla appeared to himas at the stone. So Ibleesla may Allahazwj Cure himla said to himas, ‘O Adamas! Where are youas intending (to go to)?’ So Jibraeelas said to himas: ‘O Adamas! Pelt himla with seven pebbles, and exclaim Takbeer with each pelting, one Takbeer’. So Adamas did that, and Ibleesla went away.

ثُمَّ عَرَضَ لَهُ عِنْدَ الْجَمْرَةِ الثَّانِيَةِ فَقَالَ لَهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَ كَبِّرْ مَعَ كُلِّ حَصَاةٍ تَكْبِيرَةً فَفَعَلَ ذَلِكَ آدَمُ فَذَهَبَ إِبْلِيسُ ثُمَّ عَرَضَ لَهُ عِنْدَ الْجَمْرَةِ الثَّالِثَةِ فَقَالَ لَهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَ كَبِّرْ مَعَ كُلِّ حَصَاةٍ تَكْبِيرَةً فَفَعَلَ ذَلِكَ آدَمُ فَذَهَبَ إِبْلِيسُ

Then hela appeared to himas at the second stone, so hela said to himas, ‘O Adamas! Where are youas intending (to go to)?’ So Jibraeelas said to himas: ‘Pelt himla with seven pebbles, and exclaim Takbeer with each pebble, one exclamation’. So Adamas did that, and Ibleesla went away. Then hela appeared to himas at the third stone, so hela said to himas, ‘O Adamas! Where are youas intending (to go to)?’ So Jibraeelas said to himas: ‘Pelt him with seven pebbles, and exclaim Takbeer with each pebble, one exclamation’. So Adamas did that and Ibleesla went away.

فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) إِنَّكَ لَنْ تَرَاهُ بَعْدَ مَقَامِكَ هَذَا أَبَداً ثُمَّ انْطَلَقَ بِهِ إِلَى الْبَيْتِ فَأَمَرَهُ أَنْ يَطُوفَ بِالْبَيْتِ سَبْعَ مَرَّاتٍ فَفَعَلَ ذَلِكَ آدَمُ فَقَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) إِنَّ اللَّهَ قَدْ غَفَرَ لَكَ ذَنْبَكَ وَ قَبِلَ تَوْبَتَكَ وَ أَحَلَّ لَكَ زَوْجَتَكَ .

So Jibraeelas said to himas: ‘Youas will never see himla in youras place after this, ever!’ Then heas went with himas to the House (Kaaba) and heas instructed himas that heas circumambulate with the House, seven times. So Adamas did that, and Jibraeelas said to himas: ‘Allahazwj has Forgiven youas for youras sins, and Accepted youras repentance, and Permitted for youas, youras wifeas’.

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو وَ إِسْمَاعِيلَ بْنِ حَازِمٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Abu Abdullah, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Abdul Kareem Bin Amro, and Ismail Bin Hazim, from Abdul Hameed Bin Abu Al Daylam, from Abu Abdullahasws – similar to it’.[719]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا طَافَ آدَمُ بِالْبَيْتِ وَ انْتَهَى إِلَى الْمُلْتَزَمِ قَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) يَا آدَمُ أَقِرَّ لِرَبِّكَ بِذُنُوبِكَ فِي هَذَا الْمَكَانِ قَالَ فَوَقَفَ آدَمُ ( عليه السلام ) فَقَالَ يَا رَبِّ إِنَّ لِكُلِّ عَامِلٍ أَجْراً وَ قَدْ عَمِلْتُ فَمَا أَجْرِي فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا آدَمُ قَدْ غَفَرْتُ ذَنْبَكَ

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Muawiya Bin Ammar and Jameel Bin Salih,

(It has been narrated) from Abu Abdullahasws having said: ‘When Adamas circumambulated with the House (Kaaba) and ended up to Al-Multazam, Jibraeelas said to himas: ‘O Adamas! Acknowledge youras sins to youras Lordazwj in this place’. So Adamas paused and said: ‘O Lordazwj! For every deed is a Recompense, and Ias have worked, so what is myas Recompense?’ So Allahazwj Mighty and Majestic Revealed unto himas: “O Adamas! Iazwj have Forgiven youras sins”.

قَالَ يَا رَبِّ وَ لِوُلْدِي أَوْ لِذُرِّيَّتِي فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا آدَمُ مَنْ جَاءَ مِنْ ذُرِّيَّتِكَ إِلَى هَذَا الْمَكَانِ وَ أَقَرَّ بِذُنُوبِهِ وَ تَابَ كَمَا تُبْتَ ثُمَّ اسْتَغْفَرَ غَفَرْتُ لَهُ .

Heas said: ‘O Lordazwj! And for myas children, or for myas offspring?’ So Allahazwj Mighty and Majestic Revealed unto himas: “O Adamas! The ones from youras offspring who comes to this place and acknowledges his sins, and repents just as youas repented, then seeks Forgiveness, Iazwj will Forgive him’.[720]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أَفَاضَ آدَمُ مِنْ مِنًى تَلَقَّتْهُ الْمَلَائِكَةُ فَقَالُوا يَا آدَمُ بُرَّ حَجُّكَ أَمَا إِنَّهُ قَدْ حَجَجْنَا هَذَا الْبَيْتَ قَبْلَ أَنْ تَحُجَّهُ بِأَلْفَيْ عَامٍ .

Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When Adamas departed from Mina, the Angels met himas, so they said: ‘O Adamas! Righteous was youras Hajj. But it is such that we have performed Hajj of this House before youas performed youras Hajj, by two thousand years’.[721]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ حَدَّثَنِي أَبُو بِلَالٍ الْمَكِّيُّ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) طَافَ بِالْبَيْتِ ثُمَّ صَلَّى فِيمَا بَيْنَ الْبَابِ وَ الْحَجَرِ الْأَسْوَدِ رَكْعَتَيْنِ فَقُلْتُ لَهُ مَا رَأَيْتُ أَحَداً مِنْكُمْ صَلَّى فِي هَذَا الْمَوْضِعِ فَقَالَ هَذَا الْمَكَانُ الَّذِي تِيبَ عَلَى آدَمَ فِيهِ .

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad who said,

‘Abu Bilal Al-Makky narrated to me saying, ‘I saw Abu Abdullahasws circumambulate with the House (Kaaba), and then Prayed in what is between the Door and the Black Stone, two Cycles’. So I said to him, ‘I have not seen any of you Praying in this place?’ So he said, ‘That is the place in which Adamas was Turned to’.[722]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ آدَمَ حَيْثُ حَجَّ بِمَا حَلَقَ رَأْسَهُ فَقَالَ نَزَلَ عَلَيْهِ جَبْرَئِيلُ ( عليه السلام ) بِيَاقُوتَةٍ مِنَ الْجَنَّةِ فَأَمَرَّهَا عَلَى رَأْسِهِ فَتَنَاثَرَ شَعْرُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Muhammad Al Alawy who said,

‘I asked Abu Ja’farasws about Adamas when heas performed Hajj, what did heas shave off hisas head with?’ So heasws said: ‘Jibraeelas descended unto himas with a sapphire from the Paradise, so heas brushed it upon hisas head, and hisas hair scattered off’.[723]

بَابُ عِلَّةِ الْحَرَمِ وَ كَيْفَ صَارَ هَذَا الْمِقْدَارَ

Chapter 5 – Reason for the Sanctuary, and how it came to be of this measurement

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الْحَرَمِ وَ أَعْلَامِهِ كَيْفَ صَارَ بَعْضُهَا أَقْرَبَ مِنْ بَعْضٍ وَ بَعْضُهَا أَبْعَدَ مِنْ بَعْضٍ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَهْبَطَ آدَمَ مِنَ الْجَنَّةِ هَبَطَ عَلَى أَبِي قُبَيْسٍ فَشَكَا إِلَى رَبِّهِ الْوَحْشَةَ وَ أَنَّهُ لَا يَسْمَعُ مَا كَانَ يَسْمَعُهُ فِي الْجَنَّةِ فَأَهْبَطَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ يَاقُوتَةً حَمْرَاءَ فَوَضَعَهَا فِي مَوْضِعِ الْبَيْتِ فَكَانَ يَطُوفُ بِهَا آدَمُ فَكَانَ ضَوْؤُهَا يَبْلُغُ مَوْضِعَ الْأَعْلَامِ فَيُعَلَّمُ الْأَعْلَامُ عَلَى ضَوْئِهَا وَ جَعَلَهُ اللَّهُ حَرَماً .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the Sanctuary and its boundary, how part of it came to be closer than the other, and part of it is remote than the other. So heasws said: ‘When Allahazwj Mighty and Majestic Caused Adamas to descend from the Paradise, descended upon (Mount) Abu Qubays. So heas complained to hisas Lordazwj of the loneliness, and he could neither hear what heas used to hear in the Paradise. So Allahazwj Mighty and Majestic Caused a red ruby to descend, so heas placed it in the place of the House (Kaaba). So Adamas used to circumambulate by it, and its illumination reached the places of the boundaries. Thus, heas came to know its boundaries based upon its illumination, and Allahazwj Made it to be a Sanctuary’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ الْكِنْدِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) نَحْوَ هَذَا .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Abu Hammam Ismail Bin Hammam Al Kindy, from Abu Al-Hassan Al-Rezaasws, approximate to this’.[724]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى جَبْرَئِيلَ ( عليه السلام ) أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ أَنِّي قَدْ رَحِمْتُ آدَمَ وَ حَوَّاءَ لَمَّا شَكَيَا إِلَيَّ مَا شَكَيَا فَاهْبِطْ عَلَيْهِمَا بِخَيْمَةٍ مِنْ خِيَمِ الْجَنَّةِ وَ عَزِّهِمَا عَنِّي بِفِرَاقِ الْجَنَّةِ وَ اجْمَعْ بَيْنَهُمَا فِي الْخَيْمَةِ فَإِنِّي قَدْ رَحِمْتُهُمَا لِبُكَائِهِمَا وَ وَحْشَتِهِمَا فِي وَحْدَتِهِمَا وَ انْصِبِ الْخَيْمَةَ عَلَى التُّرْعَةِ الَّتِي بَيْنَ جِبَالِ مَكَّةَ

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Muhammad Bin Ishaq,

(It has been narrated) from Abu Ja’farasws, from hisasws forefathersasws: ‘Allahazwj Blessed and High Revealed unto Jibraeelas: “Iazwj am Allahazwj! The Beneficent, the Merciful. And, Iazwj was Merciful to Adamas and Hawwaas when they complained to Meazwj what they complained of. So Iazwj Sent down to them a tent from the tents of the Paradise, and Strengthened them from Meazwj due to the separation from the Paradise, and Gathered both of themas in the tent. Thus, Iazwj was Merciful to them due to theiras weeping, and theiras fear in theiras loneliness”, and the tent was pitched upon Al-Tur’a which is between the mountains of Makkah.

قَالَ وَ التُّرْعَةُ مَكَانُ الْبَيْتِ وَ قَوَاعِدِهِ الَّتِي رَفَعَتْهَا الْمَلَائِكَةُ قَبْلَ آدَمَ فَهَبَطَ جَبْرَئِيلُ ( عليه السلام ) عَلَى آدَمَ بِالْخَيْمَةِ عَلَى مِقْدَارِ أَرْكَانِ الْبَيْتِ وَ قَوَاعِدِهِ فَنَصَبَهَا قَالَ وَ أَنْزَلَ جَبْرَئِيلُ آدَمَ مِنَ الصَّفَا وَ أَنْزَلَ حَوَّاءَ مِنَ الْمَرْوَةِ وَ جَمَعَ بَيْنَهُمَا فِي الْخَيْمَةِ

Heasws said: ‘And Al-Tur’a is the ‘place’ of the House (Kaaba), and its foundations are which the Angels built before Adamas. So Jibraeelas descended unto Adamas with the tent, which was of the measurement of the corners of the House (Kaaba) and its base, so heas pitched it. Heasws said: ‘And Jibraeelas brought down Adamas from Al-Safa, and Hawwaas from Al-Marwa, and gathered both of themas in the tent.

قَالَ وَ كَانَ عَمُودُ الْخَيْمَةِ قَضِيبَ يَاقُوتٍ أَحْمَرَ فَأَضَاءَ نُورُهُ وَ ضَوْؤُهُ جِبَالَ مَكَّةَ وَ مَا حَوْلَهَا قَالَ وَ امْتَدَّ ضَوْءُ الْعَمُودِ قَالَ فَهُوَ مَوَاضِعُ الْحَرَمِ الْيَوْمَ مِنْ كُلِّ نَاحِيَةٍ مِنْ حَيْثُ بَلَغَ ضَوْءُ الْعَمُودِ قَالَ فَجَعَلَهُ اللَّهُ حَرَماً لِحُرْمَةِ الْخَيْمَةِ وَ الْعَمُودِ لِأَنَّهُمَا مِنَ الْجَنَّةِ

Heasws said: ‘And the pillars of the tent were rods of red rubies, so its light shined and it illuminated the mountains of Makkah and what was around it. And the extent of the light of the pillars, so it is the place of the Sanctuary today, from each side, from wherever the light of he pillars reached. Thus, Allahazwj Made it as a Sanctuary due to the sanctity of the tent and the pillars, because both of these were from the Paradise’.

قَالَ وَ لِذَلِكَ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ الْحَسَنَاتِ فِي الْحَرَمِ مُضَاعَفَةً وَ السَّيِّئَاتِ مُضَاعَفَةً قَالَ وَ مُدَّتْ أَطْنَابُ الْخَيْمَةِ حَوْلَهَا فَمُنْتَهَى أَوْتَادِهَا مَا حَوْلَ الْمَسْجِدِ الْحَرَامِ قَالَ وَ كَانَتْ أَوْتَادُهَا مِنْ عِقْيَانِ الْجَنَّةِ وَ أَطْنَابُهَا مِنْ ضَفَائِرِ الْأُرْجُوَانِ

Heasws said: ‘And due to that, Allahazwj Mighty and Majestic Made the good deeds performed in the Sanctuary to be multiplied, and the evil deeds to be multiplied. And the ropes of the tent around it, so its pegs ended up to what is around the Sacred Masjid (today), and its pegs were from the pure gold of the Paradise, and its ropes were from purple braids’.

قَالَ وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى جَبْرَئِيلَ ( عليه السلام ) اهْبِطْ عَلَى الْخَيْمَةِ بِسَبْعِينَ أَلْفَ مَلَكٍ يَحْرُسُونَهَا مِنْ مَرَدَةِ الشَّيَاطِينِ وَ يُؤْنِسُونَ آدَمَ وَ يَطُوفُونَ حَوْلَ الْخَيْمَةِ تَعْظِيماً لِلْبَيْتِ وَ الْخَيْمَةِ قَالَ فَهَبَطَ بِالْمَلَائِكَةِ فَكَانُوا بِحَضْرَةِ الْخَيْمَةِ يَحْرُسُونَهَا مِنْ مَرَدَةِ الشَّيَاطِينِ الْعُتَاةِ وَ يَطُوفُونَ حَوْلَ أَرْكَانِ الْبَيْتِ وَ الْخَيْمَةِ كُلَّ يَوْمٍ وَ لَيْلَةٍ كَمَا كَانُوا يَطُوفُونَ فِي السَّمَاءِ حَوْلَ الْبَيْتِ الْمَعْمُورِ قَالَ وَ أَرْكَانُ الْبَيْتِ الْحَرَامِ فِي الْأَرْضِ حِيَالَ الْبَيْتِ الْمَعْمُورِ الَّذِي فِي السَّمَاءِ

Heasws said: ‘And Allahazwj Mighty and Majestic Revealed unto Jibraeelas: “Descend upon the tent with seventy thousand Angels to fortify it from the renegade devils, and comforting Adamas and circumambulating the tent in reverence to the House (Kaaba) and the tent”. So heas descended with the Angels. So they used to be present at the tent, fortifying it from the ruthless renegade devils, and they were circumambulating around the corners of the House (Kaaba) and the tent every day and night, just as they were circumambulating in the sky around the Bayt Al-Mamoor (The oft-frequented House). And the corners of the Sacred House in the earth are parallel/directly underneath to the Bayt Al-Mamoor which is in the sky’.

ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى جَبْرَئِيلَ بَعْدَ ذَلِكَ أَنِ اهْبِطْ إِلَى آدَمَ وَ حَوَّاءَ فَنَحِّهِمَا عَنْ مَوَاضِعِ قَوَاعِدِ بَيْتِي وَ ارْفَعْ قَوَاعِدَ بَيْتِي لِمَلَائِكَتِي

Then heasws said: ‘Allahazwj Mighty and Majestic Revealed unto Jibraeelas after that: “Descend unto Adamas and Hawwaas and prevent them from the place of the base of Myazwj House and raise the foundations of Myazwj House for Myazwj Angels, then the children of Adamas”.

ثُمَّ وُلْدِ آدَمَ فَهَبَطَ جَبْرَئِيلُ عَلَى آدَمَ وَ حَوَّاءَ فَأَخْرَجَهُمَا مِنَ الْخَيْمَةِ وَ نَحَّاهُمَا عَنْ تُرْعَةِ الْبَيْتِ وَ نَحَّى الْخَيْمَةَ عَنْ مَوْضِعِ التُّرْعَةِ قَالَ وَ وَضَعَ آدَمَ عَلَى الصَّفَا وَ حَوَّاءَ عَلَى الْمَرْوَةِ فَقَالَ آدَمُ يَا جَبْرَئِيلُ أَ بِسَخَطٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَوَّلْتَنَا وَ فَرَّقْتَ بَيْنَنَا أَمْ بِرِضاً وَ تَقْدِيرٍ عَلَيْنَا

So Jibraeelas descended unto Adamas and Hawwaas and exited them from the tent, and forbade then from the conduit of the House and removed the tent from the place of the conduit, and placed Adamas upon Al-Safa and Hawwaas upon Al-Marwa. So Adamas said: ‘O Jibraeelas! Is it due to the Anger from Allahazwj Mighty and Majestic that youas are transferring usas and separating between usas, or is it by the Pleasure and Management upon usas?’

فَقَالَ لَهُمَا لَمْ يَكُنْ ذَلِكَ بِسَخَطٍ مِنَ اللَّهِ عَلَيْكُمَا وَ لَكِنَّ اللَّهَ لَا يُسْأَلُ عَمَّا يَفْعَلُ يَا آدَمُ إِنَّ السَّبْعِينَ أَلْفَ مَلَكٍ الَّذِينَ أَنْزَلَهُمُ اللَّهُ إِلَى الْأَرْضِ لِيُؤْنِسُوكَ وَ يَطُوفُوا حَوْلَ أَرْكَانِ الْبَيْتِ الْمَعْمُورِ وَ الْخَيْمَةِ سَأَلُوا اللَّهَ أَنْ يَبْنِيَ لَهُمْ مَكَانَ الْخَيْمَةِ بَيْتاً عَلَى مَوْضِعِ التُّرْعَةِ الْمُبَارَكَةِ حِيَالَ الْبَيْتِ الْمَعْمُورِ فَيَطُوفُونَ حَوْلَهُ كَمَا كَانُوا يَطُوفُونَ فِي السَّمَاءِ حَوْلَ الْبَيْتِ الْمَعْمُورِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيَّ أَنْ أُنَحِّيَكَ وَ أَرْفَعَ الْخَيْمَةَ

So heas said to them both: ‘That did not happen due to the Anger from Allahazwj upon youas, but Allahazwj will not be questioned about what Heazwj does. O Adamas! The seventy thousand Angels which Allahazwj Sent down to the earth in order to comfort youas and were circumambulating around the corners of Bayt Al-Mamoor and the tent, asked Allahazwj to Build for them a House in place of the tent, upon the plance of the Blessed conduit, underneath to Bayt Al-Mamoor. Thus, they would be circumambulating around it just as they were circumambulating in the sky around the Bayt Al-Mamoor. So Allahazwj Mighty and Majestic Revealed unto meas that Ias forbid youas and raise the tent’.

فَقَالَ آدَمُ قَدْ رَضِينَا بِتَقْدِيرِ اللَّهِ وَ نَافِذِ أَمْرِهِ فِينَا فَرَفَعَ قَوَاعِدَ الْبَيْتِ الْحَرَامِ بِحَجَرٍ مِنَ الصَّفَا وَ حَجَرٍ مِنَ الْمَرْوَةِ وَ حَجَرٍ مِنْ طُورِ سَيْنَاءَ وَ حَجَرٍ مِنْ جَبَلِ السَّلَامِ وَ هُوَ ظَهْرَ الْكُوفَةِ

So Adamas said: ‘Weas are pleased with the ‘بِتَقْدِيرِ’ (Ordainment) of Allahazwj and would implement Hisazwj Command with regards to usas’. So the foundations of the Sacred House were raised with a rock from Al-Safa, and a rock from Al-Marwa, and a rock from (Mount) Toor of Sinai, and a rock from Mount Al-Salaam, and it is at the back of Al-Kufa.

وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى جَبْرَئِيلَ أَنِ ابْنِهِ وَ أَتِمَّهُ فَاقْتَلَعَ جَبْرَئِيلُ الْأَحْجَارَ الْأَرْبَعَةَ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ مِنْ مَوَاضِعِهِنَّ بِجَنَاحِهِ فَوَضَعَهَا حَيْثُ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِي أَرْكَانِ الْبَيْتِ عَلَى قَوَاعِدِهِ الَّتِي قَدَّرَهَا الْجَبَّارُ وَ نَصَبَ أَعْلَامَهَا

And Allahazwj Mighty and Majestic Revealed unto Jibraeelas: “Build it and complete it”. So Jibraeelas uprooted the four rocks from their places by the Command of Allahazwj Mighty and Majestic by hisas wings. So heas placed them where Allahazwj Mighty and Majestic had Commanded, in the corners of the House upon its base which the Compeller has Measured as, and established its markings.

ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى جَبْرَئِيلَ ( عليه السلام ) أَنِ ابْنِهِ وَ أَتِمَّهُ بِحِجَارَةٍ مِنْ أَبِي قُبَيْسٍ وَ اجْعَلْ لَهُ بَابَيْنِ بَاباً شَرْقِيّاً وَ بَاباً غَرْبِيّاً قَالَ فَأَتَمَّهُ جَبْرَئِيلُ ( عليه السلام ) فَلَمَّا أَنْ فَرَغَ طَافَتْ حَوْلَهُ الْمَلَائِكَةُ فَلَمَّا نَظَرَ آدَمُ وَ حَوَّاءُ إِلَى الْمَلَائِكَةِ يَطُوفُونَ حَوْلَ الْبَيْتِ انْطَلَقَا فَطَافَا سَبْعَةَ أَشْوَاطٍ ثُمَّ خَرَجَا يَطْلُبَانِ مَا يَأْكُلَانِ .

Then Allahazwj Mighty and Majestic Revealed unto Jibraeelas: “Build it and complete it by stones from (Mount) Abu Qubays, and Make it to be two doors, and eatern door and a western door”. So Jibraeelas completed it. So when heas was free (from that), the Angels circumambulated around it. So when Adamas and Hawwaas looked at the Angels circumambulating around the House (Kaaba), they bothas went and circumambulated seven circuits. Then they bothas left to seek what theyas should be eating’.[725]

بَابُ ابْتِلَاءِ الْخَلْقِ وَ اخْتِبَارِهِمْ بِالْكَعْبَةِ

Chapter 6 – Trials of the creatures and their Testing by the Kaaba

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي يُسْرٍ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ كَانَ ابْنُ أَبِي الْعَوْجَاءِ مِنْ تَلَامِذَةِ الْحَسَنِ الْبَصْرِيِّ فَانْحَرَفَ عَنِ التَّوْحِيدِ فَقِيلَ لَهُ تَرَكْتَ مَذْهَبَ صَاحِبِكَ وَ دَخَلْتَ فِيمَا لَا أَصْلَ لَهُ وَ لَا حَقِيقَةَ فَقَالَ إِنَّ صَاحِبِي كَانَ مِخْلَطاً كَانَ يَقُولُ طَوْراً بِالْقَدَرِ وَ طَوْراً بِالْجَبْرِ وَ وَ مَا أَعْلَمُهُ اعْتَقَدَ مَذْهَباً دَامَ عَلَيْهِ

Muhammad Bin Abu Abdullah, from Muhammad Bin Abu Yusar, from Dawood Bin Abdullah, from Muhammad Bin Amro Bin Muhammad, from Isa Bin Yunus who said,

‘Ibn Abu Al-Awja was from the students of Al-Hassan Al-Basry, so he deviated from the Oneness (Tawheed). So it was said to him, ‘You neglected the doctrine of your master, and entered into what there is not origin for it, nor any reality’. So he said, ‘My master was muddled up and was speaking sometimes with the pre-destination, and sometimes with the compulsion, and I do not know him believing a doctrine adhering upon it’.

وَ قَدِمَ مَكَّةَ مُتَمَرِّداً وَ إِنْكَاراً عَلَى مَنْ يَحُجُّ وَ كَانَ يَكْرَهُ الْعُلَمَاءُ مُجَالَسَتَهُ وَ مُسَاءَلَتَهُ لِخُبْثِ لِسَانِهِ وَ فَسَادِ ضَمِيرِهِ فَأَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَجَلَسَ إِلَيْهِ فِي جَمَاعَةٍ مِنْ نُظَرَائِهِ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّ الْمَجَالِسَ أَمَانَاتٌ وَ لَا بُدَّ لِكُلِّ مَنْ بِهِ سُعَالٌ أَنْ يَسْعُلَ أَ فَتَأْذَنُ فِي الْكَلَامِ فَقَالَ تَكَلَّمْ

And he went to Makkah in rebellion and denial upon the ones who performed Hajj, and the scholars used to dislike sitting with him and his questioning due to his bad language and his corrupt conscience. So he came over to Abu Abdullahasws and sat with himasws among a group of his like minded people. So he said, ‘O Abu Abdullahasws! The gatherings are a safety, and it is inevitable for the one who needs to cough, so he coughs. Do youasws permit me with regards to speaking?’ So heasws said: ‘Speak’.

فَقَالَ إِلَى كَمْ تَدُوسُونَ هَذَا الْبَيْدَرَ وَ تَلُوذُونَ بِهَذَا الْحَجَرِ وَ تَعْبُدُونَ هَذَا الْبَيْتَ الْمَعْمُورَ بِالطُّوبِ وَ الْمَدَرِ وَ تُهَرْوِلُونَ حَوْلَهُ هَرْوَلَةَ الْبَعِيرِ إِذَا نَفَرَ إِنَّ مَنْ فَكَّرَ فِي هَذَا وَ قَدَّرَ عَلِمَ أَنَّ هَذَا فِعْلٌ أَسَّسَهُ غَيْرُ حَكِيمٍ وَ لَا ذِي نَظَرٍ فَقُلْ فَإِنَّكَ رَأْسُ هَذَا الْأَمْرِ وَ سَنَامُهُ وَ أَبُوكَ أُسُّهُ وَ تَمَامُهُ

So he said, ‘For how long will youasws be trampling this threshing surface, and seeking refuge with this (Black) Stone, and worshipping this House (Kaaba), built with bricks and mud, and running around it with the running of the camels when they flee? The one who thinks regarding this and surveys, would know that this deed is unfounded, without wisdom, nor with consideration. So speak, for youasws are a head of this matter and its peak, and yourasws fathersaww founded it and completed it’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَنْ أَضَلَّهُ اللَّهُ وَ أَعْمَى قَلْبَهُ اسْتَوْخَمَ الْحَقَّ وَ لَمْ يَسْتَعِذْ بِهِ وَ صَارَ الشَّيْطَانُ وَلِيَّهُ وَ رَبَّهُ وَ قَرِينَهُ يُورِدُهُ مَنَاهِلَ الْهَلَكَةِ ثُمَّ لَا يُصْدِرُهُ وَ هَذَا بَيْتٌ اسْتَعْبَدَ اللَّهُ بِهِ خَلْقَهُ لِيَخْتَبِرَ طَاعَتَهُمْ فِي إِتْيَانِهِ فَحَثَّهُمْ عَلَى تَعْظِيمِهِ وَ زِيَارَتِهِ وَ جَعَلَهُ مَحَلَّ أَنْبِيَائِهِ وَ قِبْلَةً لِلْمُصَلِّينَ إِلَيْهِ

So Abu Abdullahasws said; ‘The one whom Allahazwj Lets to stray and Blinds his heart is obscured from the Truth and does not seek refuge with it, and the Satanla becomes his guardian, and his lord, and his pair, preparing his return to the destruction, then he cannot come out of it.

And this House, Allahazwj is worshipped at by Hisazwj creatures in order for their obedience to be Tested in their coming to it. So they are urged upon its reverence, and its visitation, and Heazwj Made it as a place of Hisazwj Prophetsas and a Qiblah (direction) for the Praying ones.

فَهُوَ شُعْبَةٌ مِنْ رِضْوَانِهِ وَ طَرِيقٌ يُؤَدِّي إِلَى غُفْرَانِهِ مَنْصُوبٌ عَلَى اسْتِوَاءِ الْكَمَالِ وَ مَجْمَعِ الْعَظَمَةِ وَ الْجَلَالِ خَلَقَهُ اللَّهُ قَبْلَ دَحْوِ الْأَرْضِ بِأَلْفَيْ عَامٍ فَأَحَقُّ مَنْ أُطِيعَ فِيمَا أَمَرَ وَ انْتُهِيَ عَمَّا نَهَى عَنْهُ وَ زَجَرَ اللَّهُ الْمُنْشِئُ لِلْأَرْوَاحِ وَ الصُّوَرِ .

Thus, it is a branch from attaining Hisazwj Pleasure, and a road to get to Hisazwj Forgiveness. It is established upon the balance of perfection, and is a summary of the Magnificence and the Majesty. Allahazwj Created it before the spread of the land, by two thousand years. Thus, Heazwj is the most rightful of being obeyed regarding whatever Heazwj Commands, and refrained from whatever Heazwj Forbids from and Enjoins. Allahazwj is the Originator of the souls and the images’.[726]

وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ فِي خُطْبَةٍ لَهُ وَ لَوْ أَرَادَ اللَّهُ جَلَّ ثَنَاؤُهُ بِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ وَ مَعَادِنَ الْعِقْيَانِ وَ مَغَارِسَ الْجِنَانِ وَ أَنْ يَحْشُرَ طَيْرَ السَّمَاءِ وَ وَحْشَ الْأَرْضِ مَعَهُمْ لَفَعَلَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلَاءُ وَ بَطَلَ الْجَزَاءُ وَ اضْمَحَلَّتِ الْأَنْبَاءُ وَ لَمَا وَجَبَ لِلْقَائِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَ لَا لَحِقَ الْمُؤْمِنِينَ ثَوَابُ الْمُحْسِنِينَ وَ لَا لَزِمَتِ الْأَسْمَاءُ أَهَالِيَهَا عَلَى مَعْنًى مُبِينٍ

And it is reported that,

‘Amir Al-Momineenasws said in a sermon of hisasws: ‘And had Allahazwj, Majestic is Hisazwj Praise, so Intended with Hisazwj Prophetsas, when Heazwj Sent themas, Heazwj would have Opened for them treasures of gold, and mines of minerals, and plantations of Gardens, and flocks of birds of the sky and the animals of the land, along with themas, would have Done so. And, had Heazwj Done so, the Trials would have dropped and the Recompense would have been invalidated, and the News (Commandments) would have been eroded, and whatever was Obligated for the speakers would have been for the deniers, nor would there have been a right of the Believers the Rewards of the good deeds, nor would the names have been necessitated for its deserving ones upon the clear meaning. 

وَ لِذَلِكَ لَوْ أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلْوَى عَنِ النَّاسِ أَجْمَعِينَ وَ لَكِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِ نِيَّاتِهِمْ وَ ضَعَفَةً فِيمَا تَرَى الْأَعْيُنُ مِنْ حَالَاتِهِمْ مِنْ قَنَاعَةٍ تَمْلَأُ الْقُلُوبَ وَ الْعُيُونَ غَنَاؤُهُ وَ خَصَاصَةٍ تَمْلَأُ الْأَسْمَاعَ وَ الْأَبْصَارَ أَذَاؤُهُ

And due to that, had Allahazwj Sent a Sign down from the sky, so it would have humbled their necks to it in submission, and had Heazwj done so, the afflictions would have been dropped from the people altogether. But, Allahazwj, Majestic is Hisazwj Praise, Made Hisazwj Rasoolsaww of higher strength in theiras determinations of theiras intentions, and weak in what the eyes could see from theiras state, from the contentment filling the hearts and the eyes, its self-sufficiency, and self-denial filling the parts of the hearing and the vision.

وَ لَوْ كَانَتِ الْأَنْبِيَاءُ أَهْلَ قُوَّةٍ لَا تُرَامُ وَ عِزَّةٍ لَا تُضَامُ وَ مُلْكٍ يُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَ يُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ أَهْوَنَ عَلَى الْخَلْقِ فِي الِاخْتِبَارِ وَ أَبْعَدَ لَهُمْ فِي الِاسْتِكْبَارِ وَ لآَمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَ الْحَسَنَاتُ مُقْتَسَمَةً

And had the Prophetsas been the people of strength not seen (among the people), and might not merged, and a kingdom to which the necks of the men could extend to, and the belts of the men tightened to achieve, it would have been easier upon the creatures with regards to the choice and the remoteness of their regarding the arrogance, and to believe out of awe compelling for them, or desires to incline with. Thus, the intentions would be associated, and the good deeds divided.

وَ لَكِنَّ اللَّهَ أَرَادَ أَنْ يَكُونَ الِاتِّبَاعُ لِرُسُلِهِ وَ التَّصْدِيقُ بِكُتُبِهِ وَ الْخُشُوعُ لِوَجْهِهِ وَ الِاسْتِكَانَةُ لِأَمْرِهِ وَ الِاسْتِسْلَامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لَا تَشُوبُهَا مِنْ غَيْرِهَا شَائِبَةٌ

But, Allahazwj Intended that there should happen to be a following for Hisazwj Rasoolsas, and the ratifications for Hisazwj Books, and the humbleness to Hisazwj Religion, and the submissiveness to Hisazwj Commands, and the acceptance to Hisazwj obedience, the Commands being for Himazwj in particular, not being confused from others with impurity.

وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ أَ لَا تَرَوْنَ أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنِ آدَمَ إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً ثُمَّ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ الدُّنْيَا مَدَراً وَ أَضْيَقِ بُطُونِ الْأَوْدِيَةِ مَعَاشاً وَ أَغْلَظِ مَحَالِّ الْمُسْلِمِينَ مِيَاهاً بَيْنَ جِبَالٍ خَشِنَةٍ وَ رِمَالٍ دَمِثَةٍ وَ عُيُونٍ وَشِلَةٍ وَ قُرًى مُنْقَطِعَةٍ وَ أَثَرٍ مِنْ مَوَاضِعِ قَطْرِ السَّمَاءِ دَاثِرٍ لَيْسَ يَزْكُو بِهِ خُفٌّ وَ لَا ظِلْفٌ وَ لَا حَافِرٌ

And every time the Trial and Test is greater, its Rewards and Recompens is more. Have you not observed that Allahazwj, Majestic is Hisazwj Praise, has Tested the former ones, since Adamas to the last of them from this world, with the stones which can neither harm nor benefit, nor can they see nor hear, so Heazwj made it to be Hisazwj Sacred House (Kaaba) which has been Made for the people to stand (in Prayer). Then Heazwj Placed it (Kaaba) at the rocky barren spot of the earth, and the least in generating vegetation, and the narrowest of valleys in livelihoods, and the harshest of the places of the Muslims for the water, between rough mountains, and soft sands, and springs of trickling flows, and cut-off towns, and hardly any traces of the drops from the sky which neither can the shoes be cleaned with nor hooves.

ثُمَّ أَمَرَ آدَمَ وَ وُلْدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهِمْ وَ غَايَةً لِمُلْقَى رِحَالِهِمْ تَهْوِي إِلَيْهِ ثِمَارُ الْأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ مُتَّصِلَةٍ وَ جَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ وَ مَهَاوِي فِجَاجٍ عَمِيقَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ ذُلُلًا يُهَلِّلُونَ لِلَّهِ حَوْلَهُ وَ يَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا الْقُنُعَ وَ السَّرَابِيلَ وَرَاءَ ظُهُورِهِمْ وَ حَسَرُوا بِالشُّعُورِ حَلْقاً عَنْ رُءُوسِهِمُ

Then Heazwj Commanded Adamas and hisas children that they Praise Himazwj around it. So it became a resort for their journeys, and a destination for resting their rides. The fruits of their hearts incline towards it from the vast expansive lands, and the islands of the oceans cut-off, and the valleys of the deep glens, until they stoop their shoulders in humbleness, extolling to Allahazwj around it, and walking upon their feets, tired, dusty, for Himazwj, having cast their head-coverings and their regular trousers behind their backs, and fatigues, with the hair shaven off from their heads.

ابْتِلَاءً عَظِيماً وَ اخْتِبَاراً كَبِيراً وَ امْتِحَاناً شَدِيداً وَ تَمْحِيصاً بَلِيغاً وَ قُنُوتاً مُبِيناً جَعَلَهُ اللَّهُ سَبَباً لِرَحْمَتِهِ وَ وُصْلَةً وَ وَسِيلَةً إِلَى جَنَّتِهِ وَ عِلَّةً لِمَغْفِرَتِهِ وَ ابْتِلَاءً لِلْخَلْقِ بِرَحْمَتِهِ

A grievous tribulation, and a great trial, and a difficult examination, a critical scrutiny, and clear devoutness. Allahazwj Made it a cause for Hisazwj Mercy, and a link and a means to Hisazwj Paradise, and a reason for Hisazwj Forgiveness, and a trial for Hisazwj creatures by Hisazwj Mercy.

وَ لَوْ كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَضَعَ بَيْتَهُ الْحَرَامَ وَ مَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَ أَنْهَارٍ وَ سَهْلٍ وَ قَرَارٍ جَمَّ الْأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ النَّبَاتِ مُتَّصِلَ الْقُرَى مِنْ بُرَّةٍ سَمْرَاءَ وَ رَوْضَةٍ خَضْرَاءَ وَ أَرْيَافٍ مُحْدِقَةٍ وَ عِرَاصٍ مُغْدِقَةٍ وَ زُرُوعٍ نَاضِرَةٍ وَ طُرُقٍ عَامِرَةٍ وَ حَدَائِقَ كَثِيرَةٍ لَكَانَ قَدْ صَغُرَ الْجَزَاءُ عَلَى حَسَبِ ضَعْفِ الْبَلَاءِ

And had Allahazwj Blessed and High Placed Hisazwj Sacred House, and Magnificent Signs between gardens and rivers, and ease and tranquility, thickness of the trees, laden with fruits, clad with vegetation, connected towns, brown fields, green meadows, rural houses with attractive courtyards, and scenic plantations, and well-built roads, and plentiful gardens, would have reduced the Recompense upon the accounting of the weakness of the Trial.

ثُمَّ لَوْ كَانَتِ الْأَسَاسُ الْمَحْمُولُ عَلَيْهَا وَ الْأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ زُمُرُّدَةٍ خَضْرَاءَ وَ يَاقُوتَةٍ حَمْرَاءَ وَ نُورٍ وَ ضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَ لَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَ لَنَفَى مُعْتَلِجَ الرَّيْبِ مِنَ النَّاسِ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَخْتَبِرُ عَبِيدَهُ بِأَنْوَاعِ الشَّدَائِدِ وَ يَتَعَبَّدُهُمْ بِأَلْوَانِ الْمَجَاهِدِ وَ يَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ وَ إِسْكَاناً لِلتَّذَلُّلِ فِي أَنْفُسِهِمْ

Then, had the foundation been carried upon, and the stones raised by, between the green emeralds, and the red rubies, and light, and illuminations, that would have softened the wrestling against the doubts in the chests, and would have weakened the striving against Ibleesla from ‘الْقُلُوبِ’ the hearts, and would have negated the weakening of the insecurities from the people. But, Allahazwj Mighty and Majestic Tests Hisazwj servants with a variety of difficulties, and they worship Himazwj with a variety of struggles, and Heazwj Tries them with strikes of the difficulties to extract the arrogance from ‘قُلُوبِهِمْ’ their hearts, and settle the tremorts in their own selves.

وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ وَ فِتْنَتِهِ كَمَا قَالَ الم. أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ. وَ لَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ .

And, Heazwj Made that as gateways opened to Hisazwj Mercy, and causes for ease to Hisazwj Forgiveness and Hisazwj Trial, just as Heazwj Said [29:1] Alif Lam Meem [29:2] Do the people reckon that they will be left alone on saying, We believe, and they will not be Tested? [29:3] And We have Tested those before them, so Allah will Make known those who are truthful and He will Make known the liars’.[727]

بَابُ حَجِّ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ بِنَائِهِمَا الْبَيْتَ وَ مَنْ وَلِيَ الْبَيْتَ بَعْدَهُمَا ( عليهما السلام )

Chapter 7 – Hajj of Ibrahimas and Ismailas, and theiras building the House (Kaaba), and the ones who were the guardians of the House (Kaaba) after themas

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ وَ غَيْرِهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا وُلِدَ إِسْمَاعِيلُ حَمَلَهُ إِبْرَاهِيمُ وَ أُمَّهُ عَلَى حِمَارٍ وَ أَقْبَلَ مَعَهُ جَبْرَئِيلُ حَتَّى وَضَعَهُ فِي مَوْضِعِ الْحِجْرِ وَ مَعَهُ شَيْ‏ءٌ مِنْ زَادٍ وَ سِقَاءٌ فِيهِ شَيْ‏ءٌ مِنْ مَاءٍ وَ الْبَيْتُ يَوْمَئِذٍ رَبْوَةٌ حَمْرَاءُ مِنْ مَدَرٍ فَقَالَ إِبْرَاهِيمُ لِجَبْرَئِيلَ ( عليه السلام ) هَاهُنَا أُمِرْتَ قَالَ نَعَمْ

Ali Bin Ibrahim, from his father, and Al Husayn Bin Muhammad, from Abduwayh Bin Aamir, and someone else, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu nast, from Aban Bin Usman, from Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘When Ismailas was born, Ibrahimas and hisas motheras carried himas upon a donkey, and Jibraeelas went with himas, until heas placed himas at the (Black) Stone, and with himas was something from provisions, and drink wherein was something from the water. And the House in those days, was a hillock of red mud. So Ibrahimas said to Jibraeelas: ‘Is it over here Ias should build?’ Heas said: ‘Yes’.

قَالَ وَ مَكَّةُ يَوْمَئِذٍ سَلَمٌ وَ سَمُرٌ وَ حَوْلَ مَكَّةَ يَوْمَئِذٍ نَاسٌ مِنَ الْعَمَالِيقِ

Heasws said: ‘And in those days, Makkah were (trees of) Salmun and Samrun, and in those days around Makkah were people from Al-Amaleeq’.

وَ فِي حَدِيثٍ آخَرَ عَنْهُ أَيْضاً قَالَ فَلَمَّا وَلَّى إِبْرَاهِيمُ قَالَتْ هَاجَرُ يَا إِبْرَاهِيمُ إِلَى مَنْ تَدَعُنَا قَالَ أَدَعُكُمَا إِلَى رَبِّ هَذِهِ الْبَنِيَّةِ

And in another Hadeeth from himasws as well, heasws said: ‘When Ibrahimas turned (to leave), Hajaras said to himas: ‘To whom are youas leaving usas?’ Heas said: ‘To the Lordazwj of this Building’. 

قالَ فَلَمَّا نَفِدَ الْمَاءُ وَ عَطِشَ الْغُلَامُ خَرَجَتْ حَتَّى صَعِدَتْ عَلَى الصَّفَا فَنَادَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ ثُمَّ انْحَدَرَتْ حَتَّى أَتَتِ الْمَرْوَةَ فَنَادَتْ مِثْلَ ذَلِكَ ثُمَّ أَقْبَلَتْ رَاجِعَةً إِلَى ابْنِهَا فَإِذَا عَقِبُهُ يَفْحَصُ فِي مَاءٍ فَجَمَعَتْهُ فَسَاخَ وَ لَوْ تَرَكَتْهُ لَسَاحَ .

Heasws said: ‘So when the water ran out and the boy was thirsty, sheas went out until sheas ascended Al-Safa. So sheas called out: ‘Is there anyone kind in the valley?’ Then sheas came down until sheas went to Al-Marwa. So sheas called out similar to that. Then sheas turned returning to heras sonas. So there heas was kicking hisas heel in water. So sheas gathered it. So it accumulated, and had sheas neglected it, it would have evaporated’.[728]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) لَمَّا خَلَّفَ إِسْمَاعِيلَ بِمَكَّةَ عَطِشَ الصَّبِيُّ فَكَانَ فِيمَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ شَجَرٌ فَخَرَجَتْ أُمُّهُ حَتَّى قَامَتْ عَلَى الصَّفَا فَقَالَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ فَلَمْ تُجِبْهَا أَحَدٌ فَمَضَتْ حَتَّى انْتَهَتْ إِلَى الْمَرْوَةِ فَقَالَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ فَلَمْ تُجَبْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When Ibrahimas left Ismailas at Makkah, the young child was thirsty. So there was a tree in between Al-Safa and Al-Marwa. So hisas motheras went out until sheas stood upon Al-Safa, so sheas said: ‘Is there anyone in the valley who is kind?’ But no one answered heras. So sheas went until sheas ended up to Al-Marwa, and sheas said: ‘Is there anyone in the valley who is kind?’ But sheas was not answered.

ثُمَّ رَجَعَتْ إِلَى الصَّفَا وَ قَالَتْ ذَلِكَ حَتَّى صَنَعَتْ ذَلِكَ سَبْعاً فَأَجْرَى اللَّهُ ذَلِكَ سُنَّةً وَ أَتَاهَا جَبْرَئِيلُ فَقَالَ لَهَا مَنْ أَنْتِ فَقَالَتْ أَنَا أُمُّ وَلَدِ إِبْرَاهِيمَ قَالَ لَهَا إِلَى مَنْ تَرَكَكُمْ فَقَالَتْ أَمَا لَئِنْ قُلْتَ ذَاكَ لَقَدْ قُلْتُ لَهُ حَيْثُ أَرَادَ الذَّهَابَ يَا إِبْرَاهِيمُ إِلَى مَنْ تَرَكْتَنَا فَقَالَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) لَقَدْ وَكَلَكُمْ إِلَى كَافٍ

Then sheas returned to Al-Safa and said that, until she did that seven (times). Thus, Allahazwj Made that to flow as a Sunnah, and Jibraeelas came to heras, so heas said to heras: ‘Who are youas?’ So sheas said: ‘Ias am a mother of a sonas of Ibrahimas’. Heas said to heras: ‘To whom did heas leave youas?’ So sheas said: ‘But, youas say that. Ias did say to himas, ‘Where are youas intending to go, O Ibrahimas, to whom are youas leaving usas?’ So heas said: ‘To Allahazwj Mighty and Majestic’. So Jibraeelas said: ‘And heas has allocated youas to (One Who is) Sufficient’.

قَالَ وَ كَانَ النَّاسُ يَجْتَنِبُونَ الْمَمَرَّ إِلَى مَكَّةَ لِمَكَانِ الْمَاءِ فَفَحَصَ الصَّبِيُّ بِرِجْلِهِ فَنَبَعَتْ زَمْزَمُ قَالَ فَرَجَعَتْ مِنَ الْمَرْوَةِ إِلَى الصَّبِيِّ وَ قَدْ نَبَعَ الْمَاءُ فَأَقْبَلَتْ تَجْمَعُ التُّرَابَ حَوْلَهُ مَخَافَةَ أَنْ يَسِيحَ الْمَاءُ وَ لَوْ تَرَكَتْهُ لَكَانَ سَيْحاً

Heasws said: ‘And the people used to keep away from passing by Makkah due to the scarcity of the water. So the child kicked with hisas leg and Zamzam flowed. So sheas returned from Al-Marwa to the child, and the water had accumulated. So she collected the sand to gather around it, fearing that the water would evaporate, and had sheas neglected it, it would have evaporated.

قَالَ فَلَمَّا رَأَتِ الطَّيْرُ الْمَاءَ حَلَّقَتْ عَلَيْهِ فَمَرَّ رَكْبٌ مِنَ الْيَمَنِ يُرِيدُ السَّفَرَ فَلَمَّا رَأَوُا الطَّيْرَ قَالُوا مَا حَلَّقَتِ الطَّيْرُ إِلَّا عَلَى مَاءٍ فَأَتَوْهُمْ فَسَقَوْهُمْ مِنَ الْمَاءِ فَأَطْعَمُوهُمُ الرَّكْبُ مِنَ الطَّعَامِ وَ أَجْرَى اللَّهُ عَزَّ وَ جَلَّ لَهُمْ بِذَلِكَ رِزْقاً وَ كَانَ النَّاسُ يَمُرُّونَ بِمَكَّةَ فَيُطْعِمُونَهُمْ مِنَ الطَّعَامِ وَ يَسْقُونَهُمْ مِنَ الْمَاءِ .

Heasws said; ‘So when the birds saw the water, they encircled over it. So the riders passed by from Al-Yemen intending the journey, and when they saw the birds, they said, ‘The birds would not encircle except upon the water’. So they came over to themas, and theyas quenched them from the water. So the riders (in turn) fed themas from the food, and Allahazwj Mighty and Majestic Caused that to flow for themas as livelihood. And the people used to pass by at Makkah, so they would be feeding themas from the food, and theyas were quenching them from the water’.[729]

مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عِيسَى بْنِ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ مَنْصُورٍ عَنْ كُلْثُومِ بْنِ عَبْدِ الْمُؤْمِنِ الْحَرَّانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ إِبْرَاهِيمَ ( عليه السلام ) أَنْ يَحُجَّ وَ يُحِجَّ إِسْمَاعِيلَ مَعَهُ وَ يُسْكِنَهُ الْحَرَمَ فَحَجَّا عَلَى جَمَلٍ أَحْمَرَ وَ مَا مَعَهُمَا إِلَّا جَبْرَئِيلُ ( عليه السلام ) فَلَمَّا بَلَغَا الْحَرَمَ قَالَ لَهُ جَبْرَئِيلُ يَا إِبْرَاهِيمُ انْزِلَا فَاغْتَسِلَا قَبْلَ أَنْ تَدْخُلَا الْحَرَمَ فَنَزَلَا فَاغْتَسَلَا وَ أَرَاهُمَا كَيْفَ يَتَهَيَّئَانِ لِلْإِحْرَامِ فَفَعَلَا

Muhammad Bin Yahya and Ahmad Bin Idrees, from Isa Bin Muhammad Bin Abu Ayoub, from Ali Bin Mahziyar, from Al Husayn Bin saeed, from Ali Bin Mansour, from Kulsoum in Abdul Momin Al Harrany,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Commanded Ibrahimas that he should perform Hajj and Ismailas should perform Hajj along with himas and settle himas in the sanctuary. So heas performed Hajj upon a red camel, and there wasn’t anyone with himas except for Jibraeelas. So when heas reached the Sanctuary, Jibraeelas said to himas: ‘O Ibrahimas! Both of youas should descend and bathe before entering the Sanctuary’. So they bothas descended and bathed, and heas showed themas how theyas should be preparing for the Ihraam. So theyas did.

ثُمَّ أَمَرَهُمَا فَأَهَلَّا بِالْحَجِّ وَ أَمَرَهُمَا بِالتَّلْبِيَاتِ الْأَرْبَعِ الَّتِي لَبَّى بِهَا الْمُرْسَلُونَ ثُمَّ صَارَ بِهِمَا إِلَى الصَّفَا فَنَزَلَا وَ قَامَ جَبْرَئِيلُ بَيْنَهُمَا وَ اسْتَقْبَلَ الْبَيْتَ فَكَبَّرَ اللَّهَ وَ كَبَّرَا وَ هَلَّلَ اللَّهَ وَ هَلَّلَا وَ حَمَّدَ اللَّهَ وَ حَمَّدَا وَ مَجَّدَ اللَّهَ وَ مَجَّدَا وَ أَثْنَى عَلَيْهِ وَ فَعَلَا مِثْلَ ذَلِكَ

Then heas instructed themas to welcome with the Hajj and instructed themas with the four Talbiyya (Here I am O Allahazwj!) which the Mursil Prophetsas had exclaimed beforehand. Then heas went with themas to Al-Safa, so they encamped, and Jibraeelas stood in between themas, and faced the House (Kaaba). So heas exclaimed Takbeer, so theyas exclaimed Takbeer, and heas extolled Allahazwj and theyas extolled Allahazwj, and heas Praised and Glorified Allahazwj, so theyas Praised and Glorified Allahazwj, and heas commended upon Himazwj and theyas both did similar to that.

وَ تَقَدَّمَ جَبْرَئِيلُ وَ تَقَدَّمَا يُثْنِيَانِ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ يُمَجِّدَانِهِ حَتَّى انْتَهَى بِهِمَا إِلَى مَوْضِعِ الْحَجَرِ فَاسْتَلَمَ جَبْرَئِيلُ الْحَجَرَ وَ أَمَرَهُمَا أَنْ يَسْتَلِمَا وَ طَافَ بِهِمَا أُسْبُوعاً ثُمَّ قَامَ بِهِمَا فِي مَوْضِعِ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فَصَلَّى رَكْعَتَيْنِ وَ صَلَّيَا ثُمَّ أَرَاهُمَا الْمَنَاسِكَ وَ مَا يَعْمَلَانِ بِهِ

And Jibraeelas proceeded, and theyas both went Praising upon Allahazwj Mighty and Majestic and Glorifying Himazwj until they ended up with themas to the place of the (Black) Stone. So Jibraeelas kissed the Stone, and instructed them that they should bothas kiss it and circumambulate it, seven (times). Then heas stood with themas in the place of Standing Place of Ibrahimas, so heas Prayed two Cyclces, and they bothas Prayed. Then heas showed themas the rituals and what theyas should be doing with it.

فَلَمَّا قَضَيَا مَنَاسِكَهُمَا أَمَرَ اللَّهُ إِبْرَاهِيمَ ( عليه السلام ) بِالِانْصِرَافِ وَ أَقَامَ إِسْمَاعِيلُ وَحْدَهُ مَا مَعَهُ أَحَدٌ غَيْرُ أُمِّهِ فَلَمَّا كَانَ مِنْ قَابِلٍ أَذِنَ اللَّهُ لِإِبْرَاهِيمَ ( عليه السلام ) فِي الْحَجِّ وَ بِنَاءِ الْكَعْبَةِ وَ كَانَتِ الْعَرَبُ تَحُجُّ إِلَيْهِ وَ إِنَّمَا كَانَ رَدْماً إِلَّا أَنَّ قَوَاعِدَهُ مَعْرُوفَةٌ

So when theyas had fulfilled theiras rituals, Allahazwj Commanded Ibrahimas with the leaving and Ismailas to stay alone, not having anyone with himas apart from hisas motheras. So when it was the next (year), Allahazwj Permitted Ibrahimas for the Hajj and building of the Kaaba. And it was such that the Arabs used to perform Pilgrimage to it, and rather is was in ruins except that its foundations were well known.

فَلَمَّا صَدَرَ النَّاسُ جَمَعَ إِسْمَاعِيلُ الْحِجَارَةَ وَ طَرَحَهَا فِي جَوْفِ الْكَعْبَةِ فَلَمَّا أَذِنَ اللَّهُ لَهُ فِي الْبِنَاءِ قَدِمَ إِبْرَاهِيمُ ( عليه السلام ) فَقَالَ يَا بُنَيَّ قَدْ أَمَرَنَا اللَّهُ بِبِنَاءِ الْكَعْبَةِ وَ كَشَفَا عَنْهَا فَإِذَا هُوَ حَجَرٌ وَاحِدٌ أَحْمَرُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ ضَعْ بِنَاءَهَا عَلَيْهِ وَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ أَرْبَعَةَ أَمْلَاكٍ يَجْمَعُونَ إِلَيْهِ الْحِجَارَةَ

So when the people departed, Ismailas gathered the rocks and placed them in the middle of the Kaaba. So when Allahazwj Permitted for himas regarding the building, Ibrahimas proceeded, so heas said: ‘O myas sonas! Allahazwj has Commanded usas with the building of the Kaaba’, and heas uncovered from it, and there it was, one red rock. So Allahazwj Mighty and Majestic Revealed unto himas: “Build the construction upon it”, and, Allahazwj Mighty and Majestic Sent four Angels who were gathering the rock towards it.

فَكَانَ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ ( عليهما السلام ) يَضَعَانِ الْحِجَارَةَ وَ الْمَلَائِكَةُ تُنَاوِلُهُمَا حَتَّى تَمَّتِ اثْنَا عَشَرَ ذِرَاعاً وَ هَيَّئَا لَهُ بَابَيْنِ بَاباً يُدْخَلُ مِنْهُ وَ بَاباً يُخْرَجُ مِنْهُ وَ وَضَعَا عَلَيْهِ عَتَباً وَ شَرَجاً مِنْ حَدِيدٍ عَلَى أَبْوَابِهِ وَ كَانَتِ الْكَعْبَةُ عُرْيَانَةً فَصَدَرَ إِبْرَاهِيمُ وَ قَدْ سَوَّى الْبَيْتَ وَ أَقَامَ إِسْمَاعِيلُ

Ibrahimas and Ismailas used to place the rocks, and the Angels were pulling them, until twelve cubits were completed, and two doors were made for it, one door to enter from, and a door to exit from, and placed steps for it and a canopy of iron upon its doors. And the Kaaba was bare, so Ibrahimas departed and heas had evened out the House, and Ismailas stayed.

فَلَمَّا وَرَدَ عَلَيْهِ النَّاسُ نَظَرَ إِلَى امْرَأَةٍ مِنْ حِمْيَرٍ أَعْجَبَهُ جَمَالُهَا فَسَأَلَ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُزَوِّجَهَا إِيَّاهُ وَ كَانَ لَهَا بَعْلٌ فَقَضَى اللَّهُ عَلَى بَعْلِهَا بِالْمَوْتِ وَ أَقَامَتْ بِمَكَّةَ حُزْناً عَلَى بَعْلِهَا فَأَسْلَى اللَّهُ ذَلِكَ عَنْهَا وَ زَوَّجَهَا إِسْمَاعِيلَ

So when the people came over heas saw a woman from Himeyr whose beauty astounded them. So heas asked Allahazwj Mighty and Majestic to get himas to be married to her, and she used to have a husband for her. So Allahazwj Judge upon her husband with the death, and she stayed at Makkah in grief upon her husband. So Allahazwj Eased that from her and Ismailas married her.

وَ قَدِمَ إِبْرَاهِيمُ الْحَجَّ وَ كَانَتِ امْرَأَةً مُوَفَّقَةً وَ خَرَجَ إِسْمَاعِيلُ إِلَى الطَّائِفِ يَمْتَارُ لِأَهْلِهِ طَعَاماً فَنَظَرَتْ إِلَى شَيْخٍ شَعِثٍ فَسَأَلَهَا عَنْ حَالِهِمْ فَأَخْبَرَتْهُ بِحُسْنِ حَالٍ فَسَأَلَهَا عَنْهُ خَاصَّةً فَأَخْبَرَتْهُ بِحُسْنِ الدِّينِ وَ سَأَلَهَا مِمَّنْ أَنْتِ فَقَالَتْ امْرَأَةٌ مِنْ حِمْيَرٍ فَسَارَ إِبْرَاهِيمُ وَ لَمْ يَلْقَ إِسْمَاعِيلَ وَ قَدْ كَتَبَ إِبْرَاهِيمُ كِتَاباً فَقَالَ ادْفَعِي هَذَا إِلَى بَعْلِكِ إِذَا أَتَى إِنْ شَاءَ اللَّهُ

And Ibrahimas proceeded to Hajj, and the woman stayed at home and Ismailas went out to Al-Taif to acquire some provisions for hisas family. So she looked at an old disheveled man. So heas asked about their state, and she informed himas with the goodness of the state. So heas asked her about himas in particular. So she informed himas with the goodness of the Religion, and heas asked her: ‘Where are you from?’ So she said, ‘A woman from Himeyr’. So Ibrahimas went and did not meet Ismailas, and Ibrahimas had written a letter, so heas said: ‘Hand it over to your husband when heas comes, Allahazwj Willing’.

فَقَدِمَ عَلَيْهَا إِسْمَاعِيلُ فَدَفَعَتْ إِلَيْهِ الْكِتَابَ فَقَرَأَهُ فَقَالَ أَ تَدْرِينَ مَنْ هَذَا الشَّيْخُ فَقَالَتْ لَقَدْ رَأَيْتُهُ جَمِيلًا فِيهِ مُشَابَهَةٌ مِنْكَ قَالَ ذَاكَ إِبْرَاهِيمُ فَقَالَتْ وَا سَوْأَتَاهْ مِنْهُ فَقَالَ وَ لِمَ نَظَرَ إِلَى شَيْ‏ءٍ مِنْ مَحَاسِنِكِ فَقَالَتْ لَا وَ لَكِنْ خِفْتُ أَنْ أَكُونَ قَدْ قَصَّرْتُ وَ قَالَتْ لَهُ الْمَرْأَةُ وَ كَانَتْ عَاقِلَةً فَهَلَّا تُعَلِّقُ عَلَى هَذَيْنِ الْبَابَيْنِ سِتْرَيْنِ سِتْراً مِنْ هَاهُنَا وَ سِتْراً مِنْ هَاهُنَا فَقَالَ لَهَا نَعَمْ

Ismailas came back to her, so she handed over the letter to himas. Heas read it and said: ‘Do you know who this old man is?’ So she said, ‘I had seen himas as more handsome than youas in hisas resemblance’. Heas said: ‘That is Ibrahimas’. So she said, ‘Aah! Evil is what I was with himas’. So heas said: ‘And why is that so? Did heas look at anything from your beauty?’ She said, ‘No, but I fear that I have been deficient’. And the woman said to himas, and she was intelligent, ‘So why don’t we hand curtains upon these two doors, one curtains from over here, and one curtain from over here?’ So heas said to her: ‘Yes’.

فَعَمِلَا لَهُمَا سِتْرَيْنِ طُولُهُمَا اثْنَا عَشَرَ ذِرَاعاً فَعَلَّقَاهُمَا عَلَى الْبَابَيْنِ فَأَعْجَبَهُمَا ذَلِكَ فَقَالَتْ فَهَلَّا أَحُوكُ لِلْكَعْبَةِ ثِيَاباً فَتَسْتُرَهَا كُلَّهَا فَإِنَّ هَذِهِ الْحِجَارَةَ سَمِجَةٌ فَقَالَ لَهَا إِسْمَاعِيلُ بَلَى فَأَسْرَعَتْ فِي ذَلِكَ وَ بَعَثَتْ إِلَى قَوْمِهَا بِصُوفٍ كَثِيرٍ تَسْتَغْزِلُهُمْ

So they made two curtains for these two (doors), the length of which were twelve cubits, to be upon the two doors. That astounded them both, so she said, ‘So why don’t I weave clothes for the Kaaba, so I could veil all of it, for these stones are dull’ So Ismailas said to her: ‘Yes’. So she hurried with regards to that and sent a message to her people for a lot of wool to be spun by them.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ إِنَّمَا وَقَعَ اسْتِغْزَالُ النِّسَاءِ مِنْ ذَلِكَ بَعْضِهِنَّ لِبَعْضٍ لِذَلِكَ قَالَ فَأَسْرَعَتْ وَ اسْتَعَانَتْ فِي ذَلِكَ فَكُلَّمَا فَرَغَتْ مِنْ شُقَّةٍ عَلَّقَتْهَا فَجَاءَ الْمَوْسِمُ وَ قَدْ بَقِيَ وَجْهٌ مِنْ وُجُوهِ الْكَعْبَةِ فَقَالَتْ لِإِسْمَاعِيلَ كَيْفَ نَصْنَعُ بِهَذَا الْوَجْهِ الَّذِي لَمْ تُدْرِكْهُ الْكِسْوَةُ فَكَسَوْهُ خَصَفاً

Abu Abdullahasws said: ‘And rather, the spinning by the women occurred from that, some of them for the other, due to that. So she was quick and was aided in that, so every time she was free from a strip, so hung it. So the season (for Hajj) came, and there remained one faced from the facets of the Kaaba, so she said to Ismailas, ‘How shall we deal with this facet which is not covered by the apparel?’ So heas covered it with fibres.

فَجَاءَ الْمَوْسِمُ وَ جَاءَتْهُ الْعَرَبُ عَلَى حَالِ مَا كَانَتْ تَأْتِيهِ فَنَظَرُوا إِلَى أَمْرٍ أَعْجَبَهُمْ فَقَالُوا يَنْبَغِي لِعَامِلِ هَذَا الْبَيْتِ أَنْ يُهْدَى إِلَيْهِ فَمِنْ ثَمَّ وَقَعَ الْهَدْيُ فَأَتَى كُلُّ فَخِذٍ مِنَ الْعَرَبِ بِشَيْ‏ءٍ يَحْمِلُهُ مِنْ وَرِقٍ وَ مِنْ أَشْيَاءَ غَيْرِ ذَلِكَ حَتَّى اجْتَمَعَ شَيْ‏ءٌ كَثِيرٌ فَنَزَعُوا ذَلِكَ الْخَصَفَ وَ أَتَمُّوا كِسْوَةَ الْبَيْتِ وَ عَلَّقُوا عَلَيْهَا بَابَيْنِ

So the season (for Hajj) came, and the Arabs came over upon a state which they used to come, so they looked at a matter which amazed them. So they said, ‘It is befitting for the worker of this House that one makes an offering to him’. So from then on, the offering occurred, and every tribe from the Arabs came with something, carrying it, from money, and from things other than that, until a lot of things became gathered. So they removed that fibre and completed the apparel of the House (Kaaba), and hung it upon the two doors.

وَ كَانَتِ الْكَعْبَةُ لَيْسَتْ بِمُسَقَّفَةٍ فَوَضَعَ إِسْمَاعِيلُ فِيهَا أَعْمِدَةً مِثْلَ هَذِهِ الْأَعْمِدَةِ الَّتِي تَرَوْنَ مِنْ خَشَبٍ وَ سَقَّفَهَا إِسْمَاعِيلُ بِالْجَرَائِدِ وَ سَوَّاهَا بِالطِّينِ فَجَاءَتِ الْعَرَبُ مِنَ الْحَوْلِ فَدَخَلُوا الْكَعْبَةَ وَ رَأَوْا عِمَارَتَهَا فَقَالُوا يَنْبَغِي لِعَامِلِ هَذَا الْبَيْتِ أَنْ يُزَادَ فَلَمَّا كَانَ مِنْ قَابِلٍ جَاءَهُ الْهَدْيُ فَلَمْ يَدْرِ إِسْمَاعِيلُ كَيْفَ يَصْنَعُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ انْحَرْهُ وَ أَطْعِمْهُ الْحَاجَّ

And the Kaaba wasn’t with a ceiling, so Ismailas placed columns therein similar to these columns which you are seeing (today), from wood. And Ismailas roofed it with the boards and evened it with the clay. So the Arabs came from the (next) year and they entered the Kaaba and saw its construction, so they said, ‘It is befitting for the worker of this House (Kaaba) that he should be increased’. So when it was the following year they came with the offerings. Ismailas did not know how heas should be dealing with it, so Allahazwj Mighty and Majestic Revealed unto himas heas should sacrificed (the animals) and feed it to the Pilgrims’.

قَالَ وَ شَكَا إِسْمَاعِيلُ إِلَى إِبْرَاهِيمَ قِلَّةَ الْمَاءِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى إِبْرَاهِيمَ أَنِ احْتَفِرْ بِئْراً يَكُونُ مِنْهَا شَرَابُ الْحَاجِّ فَنَزَلَ جَبْرَئِيلُ ( عليه السلام ) فَاحْتَفَرَ قَلِيبَهُمْ يَعْنِي زَمْزَمَ حَتَّى ظَهَرَ مَاؤُهَا ثُمَّ قَالَ جَبْرَئِيلُ ( عليه السلام ) انْزِلْ يَا إِبْرَاهِيمُ فَنَزَلَ بَعْدَ جَبْرَئِيلَ فَقَالَ يَا إِبْرَاهِيمُ اضْرِبْ فِي أَرْبَعِ زَوَايَا الْبِئْرِ وَ قُلْ بِسْمِ اللَّهِ

Heasws said: ‘And Ismailas complained to Ibrahimas of the scarcity of the water, so Allahazwj Mighty and Majestic Revealed unto Ibrahimas that heas should dig a well from there to occur drinking for the Pilgrims from it. So Jibraeelas descended and dug theiras well, meaning Zamzam, until its water appeared. Then Jibraeelas said: ‘Descend, O Ibrahimas!’ So heas descended after Jibraeelas. So heas said; ‘O Ibrahimas! Strike in the four corners of the well and say: ‘In the Name of Allahazwj!’

قَالَ فَضَرَبَ إِبْرَاهِيمُ ( عليه السلام ) فِي الزَّاوِيَةِ الَّتِي تَلِي الْبَيْتَ وَ قَالَ بِسْمِ اللَّهِ فَانْفَجَرَتْ عَيْنٌ ثُمَّ ضَرَبَ فِي الزَّاوِيَةِ الثَّانِيَةِ وَ قَالَ بِسْمِ اللَّهِ فَانْفَجَرَتْ عَيْنٌ ثُمَّ ضَرَبَ فِي الثَّالِثَةِ وَ قَالَ بِسْمِ اللَّهِ فَانْفَجَرَتْ عَيْنٌ ثُمَّ ضَرَبَ فِي الرَّابِعَةِ وَ قَالَ بِسْمِ اللَّهِ فَانْفَجَرَتْ عَيْنٌ

Heasws said: ‘So Ibrahimas struck in the corner which faced the House and said: ‘In the Name of Allahazwj!’ So a spring sprouted. Then heas struck in the second corner and said: ‘In the Name of Allahazwj!’ So a spring sprouted. Then heas struck in the third, and said: ‘In the Name of Allahazwj!’ So a spring sprouted. Then heas struck in the fourth, and said: ‘In the Name of Allahazwj!’ So a spring sprouted.

وَ قَالَ لَهُ جَبْرَئِيلُ اشْرَبْ يَا إِبْرَاهِيمُ وَ ادْعُ لِوَلَدِكَ فِيهَا بِالْبَرَكَةِ وَ خَرَجَ إِبْرَاهِيمُ ( عليه السلام ) وَ جَبْرَئِيلُ جَمِيعاً مِنَ الْبِئْرِ فَقَالَ لَهُ أَفِضْ عَلَيْكَ يَا إِبْرَاهِيمُ وَ طُفْ حَوْلَ الْبَيْتِ فَهَذِهِ سُقْيَا سَقَاهَا اللَّهُ وُلْدَ إِسْمَاعِيلَ فَسَارَ إِبْرَاهِيمُ وَ شَيَّعَهُ إِسْمَاعِيلُ حَتَّى خَرَجَ مِنَ الْحَرَمِ فَذَهَبَ إِبْرَاهِيمُ وَ رَجَعَ إِسْمَاعِيلُ إِلَى الْحَرَمِ .

And Jibraeelas said to himas: ‘Drink, O Ibrahimas, and supplicate for youras son in it, for the Blessing’. And Ibrahimas and Jibraeelas came out from the well together. So heas said to himas: ‘Ias leave it upon youas, O Ibrahimas, and circumambulate the House, for this here is a watering place which Allahazwj would Quench the children of Ismailas’. So Ibrahimas went and Ismailas accompanied himas until heas went out from the Sanctuary. Ibrahimas went away, and Ismailas returned to the Sanctuary’.[730]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ إِبْرَاهِيمَ بِبِنَاءِ الْكَعْبَةِ وَ أَنْ يَرْفَعَ قَوَاعِدَهَا وَ يُرِيَ النَّاسَ مَنَاسِكَهُمْ فَبَنَى إِبْرَاهِيمُ وَ إِسْمَاعِيلُ الْبَيْتَ كُلَّ يَوْمٍ سَافاً حَتَّى انْتَهَى إِلَى مَوْضِعِ الْحَجَرِ الْأَسْوَدِ

Ali Bin Ibrahim, from his father, and Al Husayn Bin Muhammad, from Abduwayh Bin Aamir, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ahmad Bni Muhammad Bin Abu Nasr, from Aban Bin usman, from Uqba Bin Basheer,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘Allahazwj Mighty and Majestic Commanded Ibrahimas with the building of the House (Kaaba), and that heas should raise its foundations, and show the people their rituals (to be performed). Therefore, Ibrahimas and Ismailas built the House (Kaaba) every day, endeavouring, until they ended up to the place of the (Black) Stone’.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَنَادَى أَبُو قُبَيْسٍ إِبْرَاهِيمَ ( عليه السلام ) إِنَّ لَكَ عِنْدِي وَدِيعَةً فَأَعْطَاهُ الْحَجَرَ فَوَضَعَهُ مَوْضِعَهُ ثُمَّ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) أَذَّنَ فِي النَّاسِ بِالْحَجِّ فَقَالَ أَيُّهَا النَّاسُ إِنِّي إِبْرَاهِيمُ خَلِيلُ اللَّهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَحُجُّوا هَذَا الْبَيْتَ فَحُجُّوهُ فَأَجَابَهُ مَنْ يَحُجُّ إِلَى يَوْمِ الْقِيَامَةِ وَ كَانَ أَوَّلُ مَنْ أَجَابَهُ مِنْ أَهْلِ الْيَمَنِ

Abu Ja’farasws said: ‘So Ibrahimas called out on (Mount) Abu Qubays: ‘There is an entrustment with meas for you!’ So heas gave it the (Black) Stone, and heas placed it in its place. Then Ibrahimas called out among the people with the Hajj, so heas said: ‘O you people! Ias am Ibrahimas, the Friend of Allahazwj! Allahazwj Commands you all that you should be performing the Hajj of this House (Kaaba)! So perform its Hajj!’ So they answered, the ones who would be performing Hajj, up to the Day of Judgement, and the first one who answered himas were from the people of Al-Yemen’.

قَالَ وَ حَجَّ إِبْرَاهِيمُ ( عليه السلام ) هُوَ وَ أَهْلُهُ وَ وَلَدُهُ فَمَنْ زَعَمَ أَنَّ الذَّبِيحَ هُوَ إِسْحَاقُ فَمَنْ هَاهُنَا كَانَ ذَبَحَهُ .

Heasws said: ‘And Ibrahimas performed Hajj, himas and hisas wife and his children. So the one who claims that the slaughtered one, he was Is’haq, so it is from over here he was slaughtered’.

وَ ذُكِرَ عَنْ أَبِي بَصِيرٍ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَزْعُمَانِ أَنَّهُ إِسْحَاقُ فَأَمَّا زُرَارَةُ فَزَعَمَ أَنَّهُ إِسْمَاعِيلُ.

And it is mentioned from Abu Baseer that he heard Abu Ja’farasws and Abu Abdullahasws both claiming that it was Is’haq, and as for Zurara, so he claimes that it was Ismailas.[731]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) يَعْنِي الرِّضَا لِلْحَسَنِ بْنِ الْجَهْمِ أَيُّ شَيْ‏ءٍ السَّكِينَةُ عِنْدَكُمْ فَقَالَ لَا أَدْرِي جُعِلْتُ فِدَاكَ وَ أَيُّ شَيْ‏ءٍ هِيَ قَالَ رِيحٌ تَخْرُجُ مِنَ الْجَنَّةِ طَيِّبَةٌ لَهَا صُورَةٌ كَصُورَةِ وَجْهِ الْإِنْسَانِ فَتَكُونُ مَعَ الْأَنْبِيَاءِ وَ هِيَ الَّتِي نَزَلَتْ عَلَى إِبْرَاهِيمَ ( عليه السلام ) حَيْثُ بَنَى الْكَعْبَةَ فَجَعَلَتْ تَأْخُذُ كَذَا وَ كَذَا فَبَنَى الْأَسَاسَ عَلَيْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal who said,

‘Abu Al-Hassanasws, meaning Al-Rezaasws, said to Al-Hassan Bin Jaham: ‘Which thing is the tranquility in your presence?’ So he said, ‘I do not know, may I be sacrificed for youasws, and which thing is it?’ Heasws said: ‘A wind coming out from the Paradise, aromatic. For it is an image like the image of the face of a human being. So it happens to be with the Prophetsas, and it is which descended unto Ibrahimas, when heas built the Kaaba. So it went on to take such and such, so the foundation was built upon it’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ السَّكِينَةِ فَذَكَرَ مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ali Bin Asbaat who said,

‘I asked Abu Al-Hassanasws about the tranquility, so heasws mentioned similar to it’.[732]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أُمِرَ إِبْرَاهِيمُ وَ إِسْمَاعِيلُ ( عليهما السلام ) بِبِنَاءِ الْبَيْتِ وَ تَمَّ بِنَاؤُهُ قَعَدَ إِبْرَاهِيمُ عَلَى رُكْنٍ ثُمَّ نَادَى هَلُمَّ الْحَجَّ هَلُمَّ الْحَجَّ فَلَوْ نَادَى هَلُمُّوا إِلَى الْحَجِّ لَمْ يَحُجَّ إِلَّا مَنْ كَانَ يَوْمَئِذٍ إِنْسِيّاً مَخْلُوقاً وَ لَكِنَّهُ نَادَى هَلُمَّ الْحَجَّ فَلَبَّى النَّاسُ فِي أَصْلَابِ الرِّجَالِ لَبَّيْكَ دَاعِيَ اللَّهِ لَبَّيْكَ دَاعِيَ اللَّهِ عَزَّ وَ جَلَّ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘When Ibrahimas and Ismailas constructed the building of the House (Kaaba) and completed its building, Ibrahimas sat upon a corner, then called out: ‘Come for the Hajj! Come for the Hajj!’ Had heas called out ‘Come you all to the Hajj!’ none would have performed Hajj except the human beings who were in those days. But, heas called out: ‘Come for the Hajj!’ Thus, the people responded in the backs of the men, ‘Here I am, Inviter to Allahazwj! Here I am, Incited to Allahazwj Mighty and Majestic!’

فَمَنْ لَبَّى عَشْراً يَحُجُّ عَشْراً وَ مَنْ لَبَّى خَمْساً يَحُجُّ خَمْساً وَ مَنْ لَبَّى أَكْثَرَ مِنْ ذَلِكَ فَبِعَدَدِ ذَلِكَ وَ مَنْ لَبَّى وَاحِداً حَجَّ وَاحِداً وَ مَنْ لَمْ يُلَبِّ لَمْ يَحُجَّ .

So the one who responded ten (times) would perform Hajj ten (times), and the one who responded five would perform five Hajj, and the one who responded more than that, so it would be by the counting of that, and the one who responded once would performe one Hajj, and the one who did not responded, would not be performing Hajj’.[733]

عَنْهُ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتِ الْكَعْبَةُ عَلَى عَهْدِ إِبْرَاهِيمَ ( عليه السلام ) تِسْعَةَ أَذْرُعٍ وَ كَانَ لَهَا بَابَانِ فَبَنَاهَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَرَفَعَهَا ثَمَانِيَةَ عَشَرَ ذِرَاعاً فَهَدَمَهَا الْحَجَّاجُ فَبَنَاهَا سَبْعَةً وَ عِشْرِينَ ذِرَاعاً .

From him, from Saeed Bin Janah, from a number of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The Kaaba, in the era of Ibrahimas was of ten cubits, and for it were two doors. Abdullah Bin Al-Zubeyr built it, so he raised it to eighteen cubits. Al-Hajjaj demolished it, and he built it to twenty seven cubits’.[734]

وَ رُوِيَ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ طُولُ الْكَعْبَةِ يَوْمَئِذٍ تِسْعَةَ أَذْرُعٍ وَ لَمْ يَكُنْ لَهَا سَقْفٌ فَسَقَّفَهَا قُرَيْشٌ ثَمَانِيَةَ عَشَرَ ذِرَاعاً فَلَمْ تَزَلْ ثُمَّ كَسَرَهَا الْحَجَّاجُ عَلَى ابْنِ الزُّبَيْرِ فَبَنَاهَا وَ جَعَلَهَا سَبْعَةً وَ عِشْرِينَ ذِرَاعاً .

And it is reported from Ibn Abu Nasr, from Aban Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘The height of the Kaaba in those days used to be of nine cubits, and there did not happen to be a roof for it. So the Qureysh placed a roof on it of eighteen cubits. Then it did not cease to be so, until Al-Hajjaj broke it down upon (in his fight against) Ibn Al-Zubeyr, and made it to be of twenty seven cubits’.[735]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَذْكُرَانِ أَنَّهُ لَمَّا كَانَ يَوْمُ التَّرْوِيَةِ قَالَ جَبْرَئِيلُ لِإِبْرَاهِيمَ ( عليه السلام ) تَرَوَّهْ مِنَ الْمَاءِ فَسُمِّيَتِ التَّرْوِيَةَ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Al Husayn Bin Muhammad, from Abduwayh Bin Aamir, altogether, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman,

(It has been narrated) from Abu Baseer who heard Abu Ja’farasws and Abu Abdullahasws both mentioning that when it was the day of Al-Tarwiyya (8th Zilhajj), Jibraeelas said to Ibrahimas: ‘Quench from the water’. Thus ‘Al-Tarwiyya’ was named as such.

ثُمَّ أَتَى مِنًى فَأَبَاتَهُ بِهَا ثُمَّ غَدَا بِهِ إِلَى عَرَفَاتٍ فَضَرَبَ خِبَاهُ بِنَمِرَةَ دُونَ عَرَفَةَ فَبَنَى مَسْجِداً بِأَحْجَارٍ بِيضٍ وَ كَانَ يُعْرَفُ أَثَرُ مَسْجِدِ إِبْرَاهِيمَ حَتَّى أُدْخِلَ فِي هَذَا الْمَسْجِدِ الَّذِي بِنَمِرَةَ حَيْثُ يُصَلِّي الْإِمَامُ يَوْمَ عَرَفَةَ فَصَلَّى بِهَا الظُّهْرَ وَ الْعَصْرَ ثُمَّ عَمَدَ بِهِ إِلَى عَرَفَاتٍ فَقَالَ هَذِهِ عَرَفَاتٌ فَاعْرِفْ بِهَا مَنَاسِكَكَ وَ اعْتَرِفْ بِذَنْبِكَ فَسُمِّيَ عَرَفَاتٍ

Then heas went to Mina, so heas slept overnight at it. Then heas went to Arafat in the morning and heas pitched hisas tent at Namira besides Arafat. Heas built a Masjid with white stones, and the effects of the Masjid of Ibrahim could be recognised until it was included in this Masjid which is at Namira when the Prayer leader Prays on the day of Arafat. Therefore, Pray Al-Zohr and Al-Asr in it. Then heas deliberated to Arafat, so he (Jibraeelas said: ‘This here is Arafat, therefore recognised (A’raf) youras rituals at it, and acknowledge with youras sins’. Thus, Arafat was named as such’.

ثُمَّ أَفَاضَ إِلَى الْمُزْدَلِفَةِ فَسُمِّيَتِ الْمُزْدَلِفَةَ لِأَنَّهُ ازْدَلَفَ إِلَيْهَا

Then heas departed to Al-Muzdalifa. Thus, Al-Muzdalifa has been named as such because heas moved (Azdalaf) towards it.

ثُمَّ قَامَ عَلَى الْمَشْعَرِ الْحَرَامِ فَأَمَرَهُ اللَّهُ أَنْ يَذْبَحَ ابْنَهُ وَ قَدْ رَأَى فِيهِ شَمَائِلَهُ وَ خَلَائِقَهُ وَ أَنِسَ مَا كَانَ إِلَيْهِ فَلَمَّا أَصْبَحَ أَفَاضَ مِنَ الْمَشْعَرِ إِلَى مِنًى فَقَالَ لِأُمِّهِ زُورِي الْبَيْتَ أَنْتِ وَ أَحْتَبِسَ الْغُلَامَ فَقَالَ يَا بُنَيَّ هَاتِ الْحِمَارَ وَ السِّكِّينَ حَتَّى أُقَرِّبَ الْقُرْبَانَ

Then heas stood at the Sacred Monument, so Allahazwj Commanded himas that heas should slaughter hisas sonas, and heas had seen merits and morals in himas and politeness which was with himas. So when it was the morning, heas departed from the Monument to Mina, so heas to hisas mother: ‘Visit the House (Kaaba) and retain the boy’. So heas said: ‘O myas sonas! Bring a donkey and the knife until Ias offer the sacrifice’.

فَقَالَ أَبَانٌ فَقُلْتُ لِأَبِي بَصِيرٍ مَا أَرَادَ بِالْحِمَارِ وَ السِّكِّينِ قَالَ أَرَادَ أَنْ يَذْبَحَهُ ثُمَّ يَحْمِلَهُ فَيُجَهِّزَهُ وَ يَدْفِنَهُ

Aban (the narrator) said, ‘So I said to Abu Baseer, ‘What did heas intend by the donkey and the knife?’ He said, ‘Heas intended to slaughter himas, then carry himas upon it and bury himas’.

قَالَ فَجَاءَ الْغُلَامُ بِالْحِمَارِ وَ السِّكِّينِ فَقَالَ يَا أَبَتِ أَيْنَ الْقُرْبَانُ قَالَ رَبُّكَ يَعْلَمُ أَيْنَ هُوَ يَا بُنَيَّ أَنْتَ وَ اللَّهِ هُوَ إِنَّ اللَّهَ قَدْ أَمَرَنِي بِذَبْحِكَ فَانْظُرْ مَا ذَا تَرَى قَالَ يا أَبَتِ افْعَلْ ما تُؤْمَرُ سَتَجِدُنِي إِنْ شاءَ اللَّهُ مِنَ الصَّابِرِينَ

Heasws said: ‘So the boyas came with the donkey and the knife, and heas said: ‘O fatheras! Where is the sacrifice?’ Heas said: ‘Youras Lordazwj Knows where it is, O myas sonas! By Allahazwj, it is such that Allahazwj has Commanded meas with slaughtering youas, therefore consider what is youras view’. Heas said: ‘O fatheras! Do what youas have been Commanded with, for youas will find meas, Allahazwj Willing, from the patient ones’. 

قَالَ فَلَمَّا عَزَمَ عَلَى الذَّبْحِ قَالَ يَا أَبَتِ خَمِّرْ وَجْهِي وَ شُدَّ وَثَاقِي قَالَ يَا بُنَيَّ الْوَثَاقُ مَعَ الذَّبْحِ وَ اللَّهِ لَا أَجْمَعُهُمَا عَلَيْكَ الْيَوْمَ

Heasws said;’ So when heas was determined upon the slaughter, heas said: ‘O fatheras! Cover myas face and tie myas legs’. Heas said: ‘O myas sonas! The tying along with the slaughter! By Allahazwj, Ias will not gather these two upon youas today’.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَطَرَحَ لَهُ قُرْطَانَ الْحِمَارِ ثُمَّ أَضْجَعَهُ عَلَيْهِ وَ أَخَذَ الْمُدْيَةَ فَوَضَعَهَا عَلَى حَلْقِهِ قَالَ فَأَقْبَلَ شَيْخٌ فَقَالَ مَا تُرِيدُ مِنْ هَذَا الْغُلَامِ قَالَ أُرِيدُ أَنْ أَذْبَحَهُ فَقَالَ سُبْحَانَ اللَّهِ غُلَامٌ لَمْ يَعْصِ اللَّهَ طَرْفَةَ عَيْنٍ تَذْبَحُهُ فَقَالَ نَعَمْ إِنَّ اللَّهَ قَدْ أَمَرَنِي بِذَبْحِهِ فَقَالَ بَلْ رَبُّكَ نَهَاكَ عَنْ ذَبْحِهِ وَ إِنَّمَا أَمَرَكَ بِهَذَا الشَّيْطَانُ فِي مَنَامِكَ قَالَ وَيْلَكَ الْكَلَامُ الَّذِي سَمِعْتُ هُوَ الَّذِي بَلَغَ بِي مَا تَرَى لَا وَ اللَّهِ لَا أُكَلِّمُكَ

Abu Ja’farasws said: ‘So heas threw down for him the saddle of the donkey, then laid himas down upon it, and took the knife and placed it upon hisas throat. So an old man appeared and said, ‘What are youas intending from this boy?’ Heas said: ‘Ias intend to slaughter himas’. So he said, ‘Glory be to Allahazwj! A boy who has not disobeyed Allahazwj even for the blink of an eye, youas are slaughtering himas?’ So heas said: ‘Yes. Allahazwj has Commanded meas’. So he said, ‘But, youras Lordazwj has Forbidden youas from slaughtering himas, and rather the Satanla instructed youas with this in youras dream’. Heas said: ‘Woe be unto youas! The speech which you heard, it is which was Delivered to meas, what you are seeing. No, by Allahazwj! Ias shall not speak with you’.

ثُمَّ عَزَمَ عَلَى الذَّبْحِ فَقَالَ الشَّيْخُ يَا إِبْرَاهِيمُ إِنَّكَ إِمَامٌ يُقْتَدَى بِكَ فَإِنْ ذَبَحْتَ وَلَدَكَ ذَبَحَ النَّاسُ أَوْلَادَهُمْ فَمَهْلًا فَأَبَى أَنْ يُكَلِّمَهُ

Then heas was determined upon the slaughtering. So the old man said, ‘O Ibrahimas! Youas are an Imamas followed with (by the people), so if youas were to slaughter youras sonas, the people would be slaughtering their sons. So, stop, don’t!’ But heas refused to speak to him’.

قَالَ أَبُو بَصِيرٍ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فَأَضْجَعَهُ عِنْدَ الْجَمْرَةِ الْوُسْطَى ثُمَّ أَخَذَ الْمُدْيَةَ فَوَضَعَهَا عَلَى حَلْقِهِ ثُمَّ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ ثُمَّ انْتَحَى عَلَيْهِ فَقَلَبَهَا جَبْرَئِيلُ ( عليه السلام ) عَنْ حَلْقِهِ فَنَظَرَ إِبْرَاهِيمُ فَإِذَا هِيَ مَقْلُوبَةٌ فَقَلَبَهَا إِبْرَاهِيمُ عَلَى خَدِّهَا وَ قَلَبَهَا جَبْرَئِيلُ عَلَى قَفَاهَا فَفَعَلَ ذَلِكَ مِرَاراً ثُمَّ نُودِيَ مِنْ مَيْسَرَةِ مَسْجِدِ الْخَيْفِ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا وَ اجْتَرَّ الْغُلَامَ مِنْ تَحْتِهِ وَ تَنَاوَلَ جَبْرَئِيلُ الْكَبْشَ مِنْ قُلَّةِ ثَبِيرٍ فَوَضَعَهُ تَحْتَهُ

Abu Baseer (the narrator) said, ‘I heard Abu Ja’farasws saying: ‘So heas laid himas down at the middle rock (the three pelted rocks), then grabbed the knife and placed it upon hisas throat. Then heas raised hisas head towards the sky, then leaned upon it. So Jibraeelas overturned it (the knife) upon hisas throat. So Ibrahimas looked and there it was, overturned. So Ibrahimas turned it back upon its sharp edge, and Jibraeelas overturned it upon its blunt edge. So heas did that time and again, then there was a Call from the left of Masjid Al-Khief: ‘O Ibrahimas! Youas have ratified the dream’, and he (Jibraeelas withdrew the boyas from underneath himas, and Jibraeelas got the ram from the peak of (Mount) Subeyr, and placed it underneath himas.

وَ خَرَجَ الشَّيْخُ الْخَبِيثُ حَتَّى لَحِقَ بِالْعَجُوزِ حِينَ نَظَرَتْ إِلَى الْبَيْتِ وَ الْبَيْتُ فِي وَسَطِ الْوَادِي فَقَالَ مَا شَيْخٌ رَأَيْتُهُ بِمِنًى فَنَعَتَ نَعْتَ إِبْرَاهِيمَ قَالَتْ ذَاكَ بَعْلِي قَالَ فَمَا وَصِيفٌ رَأَيْتُهُ مَعَهُ وَ نَعَتَ نَعْتَهُ قَالَتْ ذَاكَ ابْنِي قَالَ فَإِنِّي رَأَيْتُهُ أَضْجَعَهُ وَ أَخَذَ الْمُدْيَةَ لِيَذْبَحَهُ قَالَتْ كَلَّا مَا رَأَيْتُ إِبْرَاهِيمَ إِلَّا أَرْحَمَ النَّاسِ وَ كَيْفَ رَأَيْتَهُ يَذْبَحُ ابْنَهُ قَالَ وَ رَبِّ السَّمَاءِ وَ الْأَرْضِ وَ رَبِّ هَذِهِ الْبَنِيَّةِ لَقَدْ رَأَيْتُهُ أَضْجَعَهُ وَ أَخَذَ الْمُدْيَةَ لِيَذْبَحَهُ قَالَتْ لِمَ قَالَ زَعَمَ أَنَّ رَبَّهُ أَمَرَهُ بِذَبْحِهِ قَالَتْ فَحَقٌّ لَهُ أَنْ يُطِيعَ رَبَّهُ

And the wicked old man went out until he met the old woman when she was looking at the House (Kaaba), and the House (Kaaba) was in the middle of the valley. So he said, ‘What an old man I saw in Mina’, and he described the description of Ibrahimas. She said, ‘That is myas husbandas’. He said, ‘So who was whom I saw with him upon hisas description, and hisas qualities?’ She said, ‘That is myas sonas’. He said, ‘I saw himas to have laid himas down, and grab the knife in order to slaughter himas’. She said, ‘Never! Ias have not seen Ibrahimas except as the most merciful of the people. And, how did you see himas slaughter hisas sonas?’ He said, ‘By the Lordazwj of the sky and the earth, and Lordazwj of this House (Kaaba), I have seen himas laying himas down and grab the knife in order to slaughter himas’. She said, ‘Why?’ He said, ‘Heas claimed that hisas Lordazwj has Commanded himas for it’. She said, ‘So it is right for himas that heas obeys hisas Lordazwj’.

قَالَ فَلَمَّا قَضَتْ مَنَاسِكَهَا فَرِقَتْ أَنْ يَكُونَ قَدْ نَزَلَ فِي ابْنِهَا شَيْ‏ءٌ فَكَأَنِّي أَنْظُرُ إِلَيْهَا مُسْرِعَةً فِي الْوَادِي وَاضِعَةً يَدَهَا عَلَى رَأْسِهَا.

Heasws said: ‘So when sheas completed heras rituals, sheas scared that something may have descended with regards to heras sonas. It is as if Iasws am looking at heras hastening in the valley, placing heras hands upon heras head.

قَالَ فَلَمَّا جَاءَتْ سَارَةُ فَأُخْبِرَتِ الْخَبَرَ قَامَتْ إِلَى ابْنِهَا تَنْظُرُ فَإِذَا أَثَرُ السِّكِّينِ خُدُوشاً فِي حَلْقِهِ فَفَزِعَتْ وَ اشْتَكَتْ وَ كَانَ بَدْءَ مَرَضِهَا الَّذِي هَلَكَتْ فِيهِ

Heasws said: ‘So when Sarahas (Hajaras)[736] came over and was informed of the news, she stood by heras sonas, and there were the effects of the knife scratches in hisas throat. So sheas panicked, and complained, and that was the beginning of her illness in which sheas passed away.

وَ ذَكَرَ أَبَانٌ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَرَادَ أَنْ يَذْبَحَهُ فِي الْمَوْضِعِ الَّذِي حَمَلَتْ أُمُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ الْجَمْرَةِ الْوُسْطَى فَلَمْ يَزَلْ مَضْرَبَهُمْ يَتَوَارَثُونَ بِهِ كَابِرٌ عَنْ كَابِرٍ حَتَّى كَانَ آخِرَ مَنِ ارْتَحَلَ مِنْهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) فِي شَيْ‏ءٍ كَانَ بَيْنَ بَنِي هَاشِمٍ وَ بَيْنَ بَنِي أُمَيَّةَ فَارْتَحَلَ فَضَرَبَ بِالْعَرِينِ .

And Aban (the narrator) mentioned, from Abu Baseer, from Abu Ja’farasws having said: ‘Heas intended to slaughter himas in the place in which the motheras of Rasool-Allahsaww was blessed, at the middle rock. So it did not cease to be their striking place, an elder inheriting it from an elder, until it was such that the last one to be departed from it was Aliasws Bin Al-Husaynasws regarding something which was between the Clan of Hashimas and the Clan of Umayya. So heasws travelled and was struck in the wilderness’.[737]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَيْنَ أَرَادَ إِبْرَاهِيمُ ( عليه السلام ) أَنْ يَذْبَحَ ابْنَهُ قَالَ عَلَى الْجَمْرَةِ الْوُسْطَى

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, and Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws, ‘Where did Ibrahimas intend to slaughter hisas sonas?’ Heasws said: ‘Upon the midlle rock’.

وَ سَأَلْتُهُ عَنْ كَبْشِ إِبْرَاهِيمَ ( عليه السلام ) مَا كَانَ لَوْنُهُ وَ أَيْنَ نَزَلَ فَقَالَ أَمْلَحَ وَ كَانَ أَقْرَنَ وَ نَزَلَ مِنَ السَّمَاءِ عَلَى الْجَبَلِ الْأَيْمَنِ مِنْ مَسْجِدِ مِنًى وَ كَانَ يَمْشِي فِي سَوَادٍ وَ يَأْكُلُ فِي سَوَادٍ وَ يَنْظُرُ وَ يَبْعَرُ وَ يَبُولُ فِي سَوَادٍ .

And I asked himasws about the ram of Ibrahimas, what was it’s colour, and from where did it descend. So heasws said: ‘And it was with horns, and it descended from the sky upon the Mount Al-Yemen from Masjid of Mina, and it was walking in darkness, and eating in darkness, and looking, and excreting, and urinating in darkness’.[738]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ نُعْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا زَادُوا فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ إِنَّ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ ( عليهما السلام ) حَدَّا الْمَسْجِدَ الْحَرَامَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman, from Al Hassan Bin Nu’man who said,

‘I asked Abu Abdullahasws about what has been increased regarding the Sacred Masjid (the extension of the Masjid). So heasws said: ‘Ibrahimas and Ismailas limited the Sacred Masjid between Al-Safa and Al-Marwa’.[739]

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَطَّ إِبْرَاهِيمُ بِمَكَّةَ مَا بَيْنَ الْحَزْوَرَةِ إِلَى الْمَسْعَى فَذَلِكَ الَّذِي خَطَّ إِبْرَاهِيمُ ( عليه السلام ) يَعْنِي الْمَسْجِدَ .

And in another report,

(It has been narrated) from Abu Abdullahasws having said: ‘Ibrahimas marked in Makkah what is between Al-Hazoura to the place of Sa’ee (Al-Safa and Al-Marwa), so that is it, which Ibrahimas marked, meaning the Masjid’.[740]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ إِسْمَاعِيلَ دَفَنَ أُمَّهُ فِي الْحِجْرِ وَ حَجَّرَ عَلَيْهَا لِئَلَّا يُوطَأَ قَبْرُ أُمِّ إِسْمَاعِيلَ فِي الْحِجْرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘Ismailas buried hisas motheras in Al-Hijr, and built a chamber upon it, lest the grave of the motheras of Ismailas be trampled upon in Al-Hijr’ (by those who circle the Kaaba).[741]

بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحِجْرُ بَيْتُ إِسْمَاعِيلَ وَ فِيهِ قَبْرُ هَاجَرَ وَ قَبْرُ إِسْمَاعِيلَ .

One of our companions, from Ibn Jamhour, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Hijr is the house of Ismailas, and therein is the grave of Hajaras, and grave of Ismailas’.[742]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحِجْرِ أَ مِنَ الْبَيْتِ هُوَ أَوْ فِيهِ شَيْ‏ءٌ مِنَ الْبَيْتِ فَقَالَ لَا وَ لَا قُلَامَةُ ظُفُرٍ وَ لَكِنْ إِسْمَاعِيلُ دَفَنَ أُمَّهُ فِيهِ فَكَرِهَ أَنْ تُوطَأَ فَحَجَّرَ عَلَيْهِ حِجْراً وَ فِيهِ قُبُورُ أَنْبِيَاءَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about Al-Hijr, is it from the House (Kaaba), or is there something (else) in it, from the House (Kaaba)?’ So heasws said: ‘No, not even (the size of) a nail clipping. But, Ismailas buried hisas mother in it, and heas disliked that it should be trampled upon. So heas built a chamber upon it, and therein are the graves of the Prophetsas’.[743]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دُفِنَ فِي الْحِجْرِ مِمَّا يَلِي الرُّكْنَ الثَّالِثَ عَذَارَى بَنَاتِ إِسْمَاعِيلَ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed Shabaab Al Sayrafi, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Buried in Al-Hijr, from what follows the third corner (of the Kaaba), are the virgin daughters of Ismailas’.[744]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ يَزَلْ بَنُو إِسْمَاعِيلَ وُلَاةَ الْبَيْتِ وَ يُقِيمُونَ لِلنَّاسِ حَجَّهُمْ وَ أَمْرَ دِينِهِمْ يَتَوَارَثُونَهُ كَابِرٌ عَنْ كَابِرٍ حَتَّى كَانَ زَمَنُ عَدْنَانَ بْنِ أُدَدَ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ أَفْسَدُوا وَ أَحْدَثُوا فِي دِينِهِمْ وَ أَخْرَجَ بَعْضُهُمْ بَعْضاً فَمِنْهُمْ مَنْ خَرَجَ فِي طَلَبِ الْمَعِيشَةِ وَ مِنْهُمْ مَنْ خَرَجَ كَرَاهِيَةَ الْقِتَالِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The children of Ismailas did not cease to be the governors of the House (Kaaba), and they were establishing for the people, their Hajj, and the matters of their Religion, an elder inheriting from an elder, until it was the time of Adnan Bin Adad. So the term prolonged upon them, and their hearts hardened, and they became corrupt, and were innovating in their Religion, and throwing out each other. Thus, from them were ones who went out in seeking the livelihood, and from them were the ones who went out disliking the fighting.

وَ فِي أَيْدِيهِمْ أَشْيَاءُ كَثِيرَةٌ مِنَ الْحَنِيفِيَّةِ مِنْ تَحْرِيمِ الْأُمَّهَاتِ وَ الْبَنَاتِ وَ مَا حَرَّمَ اللَّهُ فِي النِّكَاحِ إِلَّا أَنَّهُمْ كَانُوا يَسْتَحِلُّونَ امْرَأَةَ الْأَبِ وَ ابْنَةَ الْأُخْتِ وَ الْجَمْعَ بَيْنَ الْأُخْتَيْنِ وَ كَانَ فِي أَيْدِيهِمُ الْحَجُّ وَ التَّلْبِيَةُ وَ الْغُسْلُ مِنَ الْجَنَابَةِ إِلَّا مَا أَحْدَثُوا فِي تَلْبِيَتِهِمْ وَ فِي حَجِّهِمْ مِنَ الشِّرْكِ وَ كَانَ فِيمَا بَيْنَ إِسْمَاعِيلَ وَ عَدْنَانَ بْنِ أُدَدَ مُوسَى ( عليه السلام ) .

And, in their hands were a lot of things from the uprightness (the Religion of Ibrahimas), from the Prohibition of the mother and the daughter and whatever Allahazwj Prohibited regarding the marriage, except that they were permitting a woman of the father, and a daughter of the sister, and the gathering between two sister. And, in their hands was the Hajj, and the (exclaiming of the) Talbiyya, and the bathing from the sexual impurities, except what they innovated in their exclamation of their Talbiyya during their Hajj, from the Polytheists. And, in (the period) what was in between Ismailas and Adnan Bin Adad, was Musaas’.[745]

وَ رُوِيَ أَنَّ مَعَدَّ بْنَ عَدْنَانَ خَافَ أَنْ يَدْرُسَ الْحَرَمُ فَوَضَعَ أَنْصَابَهُ وَ كَانَ أَوَّلَ مَنْ وَضَعَهَا ثُمَّ غَلَبَتْ جُرْهُمُ عَلَى وِلَايَةِ الْبَيْتِ فَكَانَ يَلِي مِنْهُمْ كَابِرٌ عَنْ كَابِرٍ حَتَّى بَغَتْ جُرْهُمُ بِمَكَّةَ وَ اسْتَحَلُّوا حُرْمَتَهَا وَ أَكَلُوا مَالَ الْكَعْبَةِ وَ ظَلَمُوا مَنْ دَخَلَ مَكَّةَ وَ عَتَوْا وَ بَغَوْا

And it is reported that Ma’ad Bin Adnan feared that the (boundary of the) Sanctuary would be obscured, so he placed his monuments, and he was the first one to place these. Then Jurhum overcame upon the governership of the House (Kaaba), so it was passed on from them, from an elder to an elder, until Jurhum rebelled at Makkah and permitted (the violations of) it’s Sanctity, and consumed the wealth of the Kaaba, and oppressed the ones who entered Makkah, and he exceeded, and rebelled.

وَ كَانَتْ مَكَّةُ فِي الْجَاهِلِيَّةِ لَا يَظْلِمُ وَ لَا يَبْغِي فِيهَا وَ لَا يَسْتَحِلُّ حُرْمَتَهَا مَلِكٌ إِلَّا هَلَكَ مَكَانَهُ وَ كَانَتْ تُسَمَّى بَكَّةَ لِأَنَّهَا تَبُكُّ أَعْنَاقَ الْبَاغِينَ إِذَا بَغَوْا فِيهَا وَ تُسَمَّى بَسَّاسَةَ كَانُوا إِذَا ظَلَمُوا فِيهَا بَسَّتْهُمْ وَ أَهْلَكَتْهُمْ وَ تُسَمَّى أُمَّ رُحْمٍ كَانُوا إِذَا لَزِمُوهَا رُحِمُوا

And Makkah, during the pre-Islamic period, there was neither any oppression nor any rebellion therein, nor were (the violations) of its Sanctity permitted by any king, except that he was destroyed right there in his place; and it used to be called Bakkah, because it crushed the necks of the rebels when they rebelled in it; and it was called Basa’sa (because) whevenever there were injustices committed therein, it crushed them and destroyed them; and it was called Umm Raham (mother of Mercy), whenever someone sought refuge, was shown mercy.

فَلَمَّا بَغَتْ جُرْهُمُ وَ اسْتَحَلُّوا فِيهَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمُ الرُّعَافَ وَ النَّمْلَ وَ أَفْنَاهُمْ

So when Jurhum rebelled and permitted (the violations of the Sanctity) therein, Allahazwj Mighty and Majestic Sent the nose-bleeds (plague), and the ants upon them and Perished them.

فَغَلَبَتْ خُزَاعَةُ وَ اجْتَمَعَتْ لِيُجْلُوا مَنْ بَقِيَ مِنْ جُرْهُمَ عَنِ الْحَرَمِ وَ رَئِيسُ خُزَاعَةَ عَمْرُو بْنُ رَبِيعَةَ بْنِ حَارِثَةَ بْنِ عَمْرٍو وَ رَئِيسُ جُرْهُمَ عَمْرُو بْنُ الْحَارِثِ بْنِ مُصَاصٍ الْجُرْهُمِيُّ فَهَزَمَتْ خُزَاعَةُ جُرْهُمَ وَ خَرَجَ مَنْ بَقِيَ مِنْ جُرْهُمَ إِلَى أَرْضٍ مِنْ أَرْضِ جُهَيْنَةَ فَجَاءَهُمْ سَيْلٌ أَتِيٌّ فَذَهَبَ بِهِمْ

So Khuza’a overcame, and gathered the remnants of Jurhum to be expelled from the Sanctuary. And the chief of Khuza’a was Amro Bin Rabi’e Bin Harisa Bin Amro, and the chief of Jurhum was Amro Bin Al Haris Bin Musasi Al Jurhumy. So Khuza’a defeated Jurhum and threw out the ones who remained from Jurhum to a lan from the lands of Juhayna. So a flood came and swept them away.

وَ وَلِيَتْ خُزَاعَةُ الْبَيْتَ فَلَمْ يَزَلْ فِي أَيْدِيهِمْ حَتَّى جَاءَ قُصَيُّ بْنُ كِلَابٍ وَ أَخْرَجَ خُزَاعَةَ مِنَ الْحَرَمِ وَ وَلِيَ الْبَيْتَ وَ غَلَبَ عَلَيْهِ.

And Khuza’a governed the House (Kaaba). So it did not cease to be in their hands until Qusayy Bin Kilab came, and threw out Khuza’a from the Sanctuary, and governed the House (Kaaba), and overcame upon it.[746]

(p.s. – This is a report and not a Hadeeth)

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَرَبَ لَمْ يَزَالُوا عَلَى شَيْ‏ءٍ مِنَ الْحَنِيفِيَّةِ يَصِلُونَ الرَّحِمَ وَ يَقْرُونَ الضَّيْفَ وَ يَحُجُّونَ الْبَيْتَ وَ يَقُولُونَ اتَّقُوا مَالَ الْيَتِيمِ فَإِنَّ مَالَ الْيَتِيمِ عِقَالٌ وَ يَكُفُّونَ عَنْ أَشْيَاءَ مِنَ الْمَحَارِمِ مَخَافَةَ الْعُقُوبَةِ وَ كَانُوا لَا يُمْلَى لَهُمْ إِذَا انْتَهَكُوا الْمَحَارِمَ وَ كَانُوا يَأْخُذُونَ مِنْ لِحَاءِ شَجَرِ الْحَرَمِ فَيُعَلِّقُونَهُ فِي أَعْنَاقِ الْإِبِلِ فَلَا يَجْتَرِئُ أَحَدٌ أَنْ يَأْخُذَ مِنْ تِلْكَ الْإِبِلِ حَيْثُمَا ذَهَبَتْ وَ لَا يَجْتَرِئُ أَحَدٌ أَنْ يُعَلِّقَ مِنْ غَيْرِ لِحَاءِ شَجَرِ الْحَرَمِ أَيُّهُمْ فَعَلَ ذَلِكَ عُوقِبَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘The Arabs did not cease to be upon something from the uprightness (The Religion of Ibrahimas). They were maintaining relationships, and were entertaining the guests, and performing Hajj of the House (Kaaba), and they were saying, ‘Fear (of consuming) the wealth of the orphans is a shackle’, and they were refraining from certain things of the Prohibitions fearing the consequential Punishment, and would not find any respite if they violated the Prohibitions, and they were taking from the bark of a tree of the Sanctuary, so they were hanging it in the neck of the camel (gifted to the Kaaba). So no one had the audacity that he would take it from that camel, wherever it may go to, nor was anyone audacious enough that he would hand something other than the bark of a tree of the Sanctuary. Whoever did that, faced punishment.

وَ أَمَّا الْيَوْمَ فَأُمْلِيَ لَهُمْ وَ لَقَدْ جَاءَ أَهْلُ الشَّامِ فَنَصَبُوا الْمَنْجَنِيقَ عَلَى أَبِي قُبَيْسٍ فَبَعَثَ اللَّهُ عَلَيْهِمْ سَحَابَةً كَجَنَاحِ الطَّيْرِ فَأَمْطَرَتْ عَلَيْهِمْ صَاعِقَةً فَأَحْرَقَتْ سَبْعِينَ رَجُلًا حَوْلَ الْمَنْجَنِيقِ .

And as for today, so it has been respited for them; and the people of Syria had come, so they had set up the catapult upon (Mount) Abu Qubays. So Allahazwj Sent a cloud upon them like the wing of a bird, so it rained thunderbolts upon them. Seventeen men were incinerated around the catapult’.[747]

بَابُ حَجِّ الْأَنْبِيَاءِ ( عليهم السلام )

Chapter 8 – Hajj of the Prophetsas

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ سَفِينَةَ نُوحٍ كَانَتْ مَأْمُورَةً طَافَتْ بِالْبَيْتِ حَيْثُ غَرِقَتِ الْأَرْضُ ثُمَّ أَتَتْ مِنًى فِي أَيَّامِهَا ثُمَّ رَجَعَتِ السَّفِينَةُ وَ كَانَتْ مَأْمُورَةً وَ طَافَتْ بِالْبَيْتِ طَوَافَ النِّسَاءِ .

Muhammad Bin Yahya, from one of his companions, from Al Washa, from Ali Bin Abu Hamza who said,

‘Abu Al-Hassanasws said to me: ‘The ark of Noahas was Commanded to circumambulate the House (Kaaba) when the land was drowned. Then it came to Mina during its days, and then the ark returned. It was Commanded to circumambulate with the House, a circumambulation of the women (Tawaaf Al-Nisa)’.[748]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يُحَدِّثُ عَطَاءً قَالَ كَانَ طُولُ سَفِينَةِ نُوحٍ أَلْفَ ذِرَاعٍ وَ مِائَتَيْ ذِرَاعٍ وَ عَرْضُهَا ثَمَانَمِائَةِ ذِرَاعٍ وَ طُولُهَا فِي السَّمَاءِ مِائَتَيْنِ ذِرَاعاً وَ طَافَتْ بِالْبَيْتِ وَ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعَةَ أَشْوَاطٍ ثُمَّ اسْتَوَتْ عَلَى الْجُودِيِّ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Al Hassan Bin Salih,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard Abu Ja’farasws narrating to Ata’a saying: ‘The length of the ark of Noahas was of a thousand cubits and two hundred cubits, and its width was of eight cubits, and its height in the sky was of two hundred cubits; and it circumambulated with the House (Kaaba) and Sa’ee between Al-Safa and Al-Marwa, seven circuits. Then it rested upon the Mount Joudy’.[749]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَرَّ مُوسَى بْنُ عِمْرَانَ فِي سَبْعِينَ نَبِيّاً عَلَى فِجَاجِ الرَّوْحَاءِ عَلَيْهِمُ الْعَبَاءُ الْقَطَوَانِيَّةُ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ عَبْدِكَ .

Ali, from his father, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘Musaas Bin Imranas passed by among seventy Prophetsas upon the glens of Al-Rawha. Upon them were the Qatwany cloaks, saying: ‘Here I am, Yourazwj servant son of Yourazwj servant! (Talbiyya )’.[750]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ مُوسَى النَّبِيُّ ( عليه السلام ) بِصِفَاحِ الرَّوْحَاءِ عَلَى جَمَلٍ أَحْمَرَ خِطَامُهُ مِنْ لِيفٍ عَلَيْهِ عَبَاءَتَانِ قَطَوَانِيَّتَانِ وَ هُوَ يَقُولُ لَبَّيْكَ يَا كَرِيمُ لَبَّيْكَ

Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Musaas, the Prophetas, passed by the glens of Al-Rawha upon a red camel harnessed from fibres. Upon himas were two Qatwany cloaks, and heas was saying: ‘Here Ias am, O Benevolent! Here Ias am! (Talbiyya ).

قَالَ وَ مَرَّ يُونُسُ بْنُ مَتَّى بِصِفَاحِ الرَّوْحَاءِ وَ هُوَ يَقُولُ لَبَّيْكَ كَشَّافَ الْكُرَبِ الْعِظَامِ لَبَّيْكَ

Heasws said:’ And Yunus Bin Mattaas passed by the glens of Al-Rawha and heas was saying: ‘Here Ias am, O Remover of grievous anguish! Here Ias am (Talbiyya ).

قَالَ وَ مَرَّ عِيسَى ابْنُ مَرْيَمَ بِصِفَاحِ الرَّوْحَاءِ وَ هُوَ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ أَمَتِكَ لَبَّيْكَ

Heasws said: ‘And Isaas Bin Maryamas passed by the glens of Al-Rawha, and heas was saying: ‘Here Ias am, Yourazwj servant, sonas of Yourazwj Maidas! Here Ias am!’

وَ مَرَّ مُحَمَّدٌ ( صلى الله عليه وآله ) بِصِفَاحِ الرَّوْحَاءِ وَ هُوَ يَقُولُ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ .

And Muhammadsaww passed by the glens of Al-Rawha and hesaww was saying: ‘Here Isaww am, O One with the Loftiness! Here Isaww am!’[751]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَحْرَمَ مُوسَى ( عليه السلام ) مِنْ رَمْلَةِ مِصْرَ قَالَ وَ مَرَّ بِصِفَاحِ الرَّوْحَاءِ مُحْرِماً يَقُودُ نَاقَتَهُ بِخِطَامٍ مِنْ لِيفٍ عَلَيْهِ عَبَاءَتَانِ قَطَوَانِيَّتَانِ يُلَبِّي وَ تُجِيبُهُ الْجِبَالُ .

Muhammad Bin Yahya, from Ali Bin Ismail, from Ali Bin Al Hakam, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Musaas adorned the Ihraam from Ramla in Egypt, and heas passed by the glens of Al-Rawha wearing Ihraam, sitting on a she-camel harnessed from fibres. Upon himas were two Qatwany cloaks, exclaiming Talbiyya , and the mountains responded to himas’.[752]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ حَجَّ الْبَيْتَ فِي الْجِنِّ وَ الْإِنْسِ وَ الطَّيْرِ وَ الرِّيَاحِ وَ كَسَا الْبَيْتَ الْقَبَاطِيَّ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ali Bin Uqba, from his father, from Zurara,

(It has been narrated) from Abu Ja’farasws that Suleymanas Bin Dawoodas performed Hajj of the House (Kaaba) among the Jinn and the humans, and the birds, and the winds, and a cloak of the household tapestries’.[753]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْمُفَضَّلِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ صَلَّى فِي مَسْجِدِ الْخَيْفِ سَبْعُمِائَةِ نَبِيٍّ وَ إِنَّ مَا بَيْنَ الرُّكْنِ وَ الْمَقَامِ لَمَشْحُونٌ مِنْ قُبُورِ الْأَنْبِيَاءِ وَ إِنَّ آدَمَ لَفِي حَرَمِ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Al Mufazzal, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Seven hundred Prophetsas have Prayed in Masjid Al-Khief, and that what is in between the corner (of the Kaaba) and the Standing Place (of Ibrahimas) is fraught with the graves of the Prophetsas, and that Adamas is in the Sanctuary of Allahazwj Mighty and Majestic’.[754]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زَيْدٍ الشَّحَّامِ عَمَّنْ رَوَاهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حَجَّ مُوسَى بْنُ عِمْرَانَ ( عليه السلام ) وَ مَعَهُ سَبْعُونَ نَبِيّاً مِنْ بَنِي إِسْرَائِيلَ خُطُمُ إِبِلِهِمْ مِنْ لِيفٍ يُلَبُّونَ وَ تُجِيبُهُمُ الْجِبَالُ وَ عَلَى مُوسَى عَبَاءَتَانِ قَطَوَانِيَّتَانِ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ عَبْدِكَ .

Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban Bin Usman, from Zayd Al Shahham, from the one who reported it,

(It has been narrated) from Abu Ja’farasws having said: ‘Musaas Bin Imranas performed Hajj and with himas were seventy Prophetsas from the Children of Israel. Theiras camels were harnessed from fibre. Theyas were exclaiming Talbiyya, and the mountains were responding to themas. And, upon Musaas, were two Qatwany cloaks. Heas was saying: ‘Here Ias am! Yourazwj servant, sonas of Yourazwj servant!’[755]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِي بِلَالٍ الْمَكِّيِّ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) دَخَلَ الْحِجْرَ مِنْ نَاحِيَةِ الْبَابِ فَقَامَ يُصَلِّي عَلَى قَدْرِ ذِرَاعَيْنِ مِنَ الْبَيْتِ فَقُلْتُ لَهُ مَا رَأَيْتُ أَحَداً مِنْ أَهْلِ بَيْتِكَ يُصَلِّي بِحِيَالِ الْمِيزَابِ فَقَالَ هَذَا مُصَلَّى شَبَّرَ وَ شَبِيرٍ ابْنَيْ هَارُونَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from Abu Bilal Al Makky who said,

‘I saw Abu Abdullahasws enter Al-Hijr from the side of the door. So heasws stood Praying upon a measurement of two cubits from the House (Kaaba). So I said to himasws, ‘I have not seen anyone from yourasws family Praying by the conduit’. So heasws said: ‘This is the Praying place of Shabbar and Shabbir, the two sons of (Prophet) Harounas’.[756]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دُفِنَ مَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَ الْحَجَرِ الْأَسْوَدِ سَبْعُونَ نَبِيّاً أَمَاتَهُمُ اللَّهُ جُوعاً وَ ضُرّاً .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed Shabaab Al Sayrai, from Muawiya Bin Ammar Al Duhny,

(It has been narrated) from Abu Abdullahasws having said: ‘Seventy Prophetsas are buried in what is between the Yamani corner and the Black Stone. Allahazwj Caused themas to die of hunger and adversities’.[757]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ دَاوُدَ لَمَّا وَقَفَ الْمَوْقِفَ بِعَرَفَةَ نَظَرَ إِلَى النَّاسِ وَ كَثْرَتِهِمْ فَصَعِدَ الْجَبَلَ فَأَقْبَلَ يَدْعُو فَلَمَّا قَضَى نُسُكَهُ أَتَاهُ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ لَهُ يَا دَاوُدُ يَقُولُ لَكَ رَبُّكَ لِمَ صَعِدْتَ الْجَبَلَ ظَنَنْتَ أَنَّهُ يَخْفَى عَلَيَّ صَوْتُ مَنْ صَوَّتَ

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar, from Usman Bin Isa, from Ibn Muskan, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘When Dawoodas paused at the Pausing Station in Arafat, looked at the people and their abundance. So heas climbed upon the mountain, and started supplicating. So when heas had completed hisas rituals, Jibraeelas came over to him and said to himas: ‘O Dawoodas! Youras Lordazwj is Saying to youas: “Why did youas ascend the mountain? Do youas think that a voice from the voices would be concealed from Meazwj?”

ثُمَّ مَضَى بِهِ إِلَى الْبَحْرِ إِلَى جُدَّةَ فَرَسَبَ بِهِ فِي الْمَاءِ مَسِيرَةَ أَرْبَعِينَ صَبَاحاً فِي الْبَرِّ فَإِذَا صَخْرَةٌ فَفَلَقَهَا فَإِذَا فِيهَا دُودَةٌ فَقَالَ لَهُ يَا دَاوُدُ يَقُولُ لَكَ رَبُّكَ أَنَا أَسْمَعُ صَوْتَ هَذِهِ فِي بَطْنِ هَذِهِ الصَّخْرَةِ فِي قَعْرِ هَذَا الْبَحْرِ فَظَنَنْتَ أَنَّهُ يَخْفَى عَلَيَّ صَوْتُ مَنْ صَوَّتَ .

Then heas went with himas to the sea to Jeddah. So heas swam with himas in the sea for a travel distance of forty mornings in the land. So there was a rock, and he (Jibraeelas split it and there was an insect in it. So heas said to himas: ‘O Dawoodas! Youras Lordazwj is Saying to youas: “Iazwj can Hear the voice of this one in the inside of this rock at the bottom of this sea, so do youas think that a voice from the voices would be concealed from Meazwj?”’[758]

بَابُ وُرُودِ تُبَّعٍ وَ أَصْحَابِ الْفِيلِ الْبَيْتَ وَ حَفْرِ عَبْدِ الْمُطَّلِبِ زَمْزَمَ وَ هَدْمِ قُرَيْشٍ الْكَعْبَةَ وَ بِنَائِهِمْ إِيَّاهَا وَ هَدْمِ الْحَجَّاجِ لَهَا وَ بِنَائِهِ إِيَّاهَا

Chapter 9 – The advent of Tubba and the owners of the elephants to the House (Kaaba), and Abdul Muttalibas’s digging of (the well of) Zamzam, and the Qureysh demolishing the Kaaba and their building of it, and demolishing of Al-Hajjaj of it and his building it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ جَابِرٍ قَالَ كُنْتُ فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ أَنَا وَ صَاحِبٌ لِي فَتَذَاكَرْنَا الْأَنْصَارَ فَقَالَ أَحَدُنَا هُمْ نُزَّاعٌ مِنْ قَبَائِلَ وَ قَالَ أَحَدُنَا هُمْ مِنْ أَهْلِ الْيَمَنِ قَالَ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al husayn Bin Al Mukhtar who said,

‘Ismail Bin Jabir narrated to be saying, ‘We were in what is between Makkah and Al-Medina, myself and some companions of mine, so we mentioned the Helpers (Ansaar), so one of us said, ‘They sprung from the tribes’, and one of us said, ‘They were the people of Al-Yemen’. 

فَانْتَهَيْنَا إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ جَالِسٌ فِي ظِلِّ شَجَرَةٍ فَابْتَدَأَ الْحَدِيثَ وَ لَمْ نَسْأَلْهُ فَقَالَ إِنَّ تُبَّعاً لَمَّا أَنْ جَاءَ مِنْ قِبَلِ الْعِرَاقِ وَ جَاءَ مَعَهُ الْعُلَمَاءُ وَ أَبْنَاءُ الْأَنْبِيَاءِ فَلَمَّا انْتَهَى إِلَى هَذَا الْوَادِي لِهُذَيْلٍ أَتَاهُ أُنَاسٌ مِنْ بَعْضِ الْقَبَائِلِ فَقَالُوا إِنَّكَ تَأْتِي أَهْلَ بَلْدَةٍ قَدْ لَعِبُوا بِالنَّاسِ زَمَاناً طَوِيلًا حَتَّى اتَّخَذُوا بِلَادَهُمْ حَرَماً وَ بُنْيَتَهُمْ رَبّاً أَوْ رَبَّةً فَقَالَ إِنْ كَانَ كَمَا تَقُولُونَ قَتَلْتُ مُقَاتِلِيهِمْ وَ سَبَيْتُ ذُرِّيَّتَهُمْ وَ هَدَمْتُ بُنْيَتَهُمْ

So we ended up to Abu Abdullahasws, and heasws was seated in the shade of a tree. So heasws began the discussion and we did not ask himasws, so heasws said: ‘When Tubba came from Al-Iraq and there came with him the scholars and the sons of the Prophetsas. So when he ended up to this valley of Huzeyl, the people came over to him from some of the tribes, so they said, ‘You have come to the people of a city who have played with the people for a long time now, to the extent that they have taken their cities as sacred, and their buildings as male lords or female lords’. So he said, ‘If it is such as what you are saying it to be, I will kill their fighters and make captives of their offspring, and demolish their buildings.

قَالَ فَسَالَتْ عَيْنَاهُ حَتَّى وَقَعَتَا عَلَى خَدَّيْهِ قَالَ فَدَعَا الْعُلَمَاءَ وَ أَبْنَاءَ الْأَنْبِيَاءِ فَقَالَ انْظُرُونِي وَ أَخْبِرُونِي لِمَا أَصَابَنِي هَذَا قَالَ فَأَبَوْا أَنْ يُخْبِرُوهُ حَتَّى عَزَمَ عَلَيْهِمْ قَالُوا حَدِّثْنَا بِأَيِّ شَيْ‏ءٍ حَدَّثْتَ نَفْسَكَ قَالَ حَدَّثْتُ نَفْسِي أَنْ أَقْتُلَ مُقَاتِلِيهِمْ وَ أَسْبِيَ ذُرِّيَّتَهُمْ وَ أَهْدِمَ بُنْيَتَهُمْ فَقَالُوا إِنَّا لَا نَرَى الَّذِي أَصَابَكَ إِلَّا لِذَلِكَ

Heasws said: ‘So his eyes came out until they dropped upon his cheeks. So he called the scholars and the sons of the Prophetsas and he said, ‘Look at me and inform me of what is this which has hit me’. But they refused to inform him until he was resolute upon them. They said, ‘Narrate to us with which thing you have narrated yourself’. He said, ‘I narrated to myself that I would be killing their fighters and imprisoning their offspring, and demolish their buildings’. They said, ‘We do not see that which has hit you except it being due to that’.

قَالَ وَ لِمَ هَذَا قَالُوا لِأَنَّ الْبَلَدَ حَرَمُ اللَّهِ وَ الْبَيْتَ بَيْتُ اللَّهِ وَ سُكَّانَهُ ذُرِّيَّةُ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ فَقَالَ صَدَقْتُمْ فَمَا مَخْرَجِي مِمَّا وَقَعْتُ فِيهِ قَالُوا تُحَدِّثُ نَفْسَكَ بِغَيْرِ ذَلِكَ فَعَسَى اللَّهُ أَنْ يَرُدَّ عَلَيْكَ

He said, ‘And why is this so?’ They said, ‘Because the city is the Sanctuary of Allahazwj and the House is the House of Allahazwj and therein dwell the offspring of Ibrahimas the Friend of the Beneficent’. So he said, ‘You speak the truth. So what is my way out from what I have fallen into?’ They said, ‘You must narrate to yourself with other than that, so perhaps Allahazwj would Return upon you (your previous state).

قَالَ فَحَدَّثَ نَفْسَهُ بِخَيْرٍ فَرَجَعَتْ حَدَقَتَاهُ حَتَّى ثَبَتَتَا مَكَانَهُمَا قَالَ فَدَعَا بِالْقَوْمِ الَّذِينَ أَشَارُوا عَلَيْهِ بِهَدْمِهَا فَقَتَلَهُمْ ثُمَّ أَتَى الْبَيْتَ وَ كَسَاهُ وَ أَطْعَمَ الطَّعَامَ ثَلَاثِينَ يَوْماً كُلَّ يَوْمٍ مِائَةَ جَزُورٍ حَتَّى حُمِلَتِ الْجِفَانُ إِلَى السِّبَاعِ فِي رُءُوسِ الْجِبَالِ وَ نُثِرَتِ الْأَعْلَافُ فِي الْأَوْدِيَةِ لِلْوُحُوشِ ثُمَّ انْصَرَفَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ فَأَنْزَلَ بِهَا قَوْماً مِنْ أَهْلِ الْيَمَنِ مِنْ غَسَّانَ وَ هُمُ الْأَنْصَارُ

Heasws said: ‘So he narrated to himself with the goodness, and his eyes returned to the extent that they were affirmed back in their places. So he called the people who had advised him with its demolishing, and he killed them. Then he went over to the House (Kaaba) and clothed it, and fed the food (to the people) for thirty days, each day one hundred camels to the extent that they carried the cooking to the wild animal in the top of the mountain and scattered it in the valleys for the wild animal. Then he left from Makkah to Al-Medina, so he lodged at it with a people from the inhabitants of Al-Yemen, from the youths, and they are the Helpers (Al-Ansaar)’.

فِي رِوَايَةٍ أُخْرَى كَسَاهُ النِّطَاعَ وَ طَيَّبَهُ .

In another report, ‘He (Tubba) clothed it (Kaaba) with fragrances and perfumes’.[759]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا أَقْبَلَ صَاحِبُ الْحَبَشَةِ بِالْفِيلِ يُرِيدُ هَدْمَ الْكَعْبَةِ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَاسْتَاقُوهَا فَتَوَجَّهَ عَبْدُ الْمُطَّلِبِ إِلَى صَاحِبِهِمْ يَسْأَلُهُ رَدَّ إِبِلِهِ عَلَيْهِ فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ وَ قِيلَ لَهُ إِنَّ هَذَا شَرِيفُ قُرَيْشٍ أَوْ عَظِيمُ قُرَيْشٍ وَ هُوَ رَجُلٌ لَهُ عَقْلٌ وَ مُرُوَّةٌ فَأَكْرَمَهُ وَ أَدْنَاهُ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Muhammad Bin Humran, and Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the master (king) of Ethiopia came over with the elephants intending to demolish the Kaaba, (he) passed by the camels of Abdul Muttalibas, so he took them. So Abdul Muttalibas directed himselfas to his companions to ask him to return hisas camels back to himas, and heas sought permission to see him. So they got the permission for himas and said to him, ‘This is a nobleman of Qureysh, or a great one of Qureysh, and he is a man for whom is intellect and a personality. So he honoured himas and let himas come near.

ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ مَا حَاجَتُكَ فَقَالَ لَهُ إِنَّ أَصْحَابَكَ مَرُّوا بِإِبِلٍ لِي فَاسْتَاقُوهَا فَأَحْبَبْتُ أَنْ تَرُدَّهَا عَلَيَّ قَالَ فَتَعَجَّبَ مِنْ سُؤَالِهِ إِيَّاهُ رَدَّ الْإِبِلِ وَ قَالَ هَذَا الَّذِي زَعَمْتُمْ أَنَّهُ عَظِيمُ قُرَيْشٍ وَ ذَكَرْتُمْ عَقْلَهُ يَدَعُ أَنْ يَسْأَلَنِي أَنْ أَنْصَرِفَ عَنْ بَيْتِهِ الَّذِي يَعْبُدُهُ أَمَا لَوْ سَأَلَنِي أَنْ أَنْصَرِفَ عَنْ هَدِّهِ لَانْصَرَفْتُ لَهُ عَنْهُ

The he said to his interpretor, ‘Ask himas, ‘What is youras need?’’ So heas said to him: ‘Your companions passed by camels of mine, so they took them, therefore Ias would like you to return these to meas’. So he was astounded (surprised) from hisasws request to him for the return of the camels, and said, ‘This is the one who you all are claiming that heas is the great one of Qureysh and mentioned hisas intellect, neglecting asking me that I should leave from hisas House (Kaaba) which heas worships. But, had heas asked me that I should leave from demolishing it, I would have left it for himas, from it’.

فَأَخْبَرَهُ التَّرْجُمَانُ بِمَقَالَةِ الْمَلِكِ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ إِنَّ لِذَلِكَ الْبَيْتِ رَبّاً يَمْنَعُهُ وَ إِنَّمَا سَأَلْتُكَ رَدَّ إِبِلِي لِحَاجَتِي إِلَيْهَا فَأَمَرَ بِرَدِّهَا عَلَيْهِ وَ مَضَى عَبْدُ الْمُطَّلِبِ حَتَّى لَقِيَ الْفِيلَ عَلَى طَرَفِ الْحَرَمِ فَقَالَ لَهُ مَحْمُودُ فَحَرَّكَ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَا جِي‏ءَ بِكَ فَقَالَ بِرَأْسِهِ لَا فَقَالَ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتَفْعَلُ فَقَالَ بِرَأْسِهِ لَا

So the interpreter informed himas of his speech, so Abdul Muttalibas said to him: ‘For that House (Kaaba) there is a Lordazwj Defending it, and rather Ias asked you to return my camels to me due to myas need to these’. So he ordered with their return to himas and Abdul Muttalibas went away until heas came across the elephant upon the side of the Sanctuary. So heas said to it: ‘Mahmoud!’ So it moved its head, and heas said to it: ‘Do you know for what they have come with you?’ So it said by (shaking) its head, ‘No’. So heas said: ‘They have come with you to demolish the House of your Lordazwj. Would you do it?’ So it said by (shaking) its head, ‘No’.

قَالَ فَانْصَرَفَ عَنْهُ عَبْدُ الْمُطَّلِبِ وَ جَاءُوا بِالْفِيلِ لِيَدْخُلَ الْحَرَمَ فَلَمَّا انْتَهَى إِلَى طَرَفِ الْحَرَمِ امْتَنَعَ مِنَ الدُّخُولِ فَضَرَبُوهُ فَامْتَنَعَ فَأَدَارُوا بِهِ نَوَاحِيَ الْحَرَمِ كُلَّهَا كُلُّ ذَلِكَ يَمْتَنِعُ عَلَيْهِمْ فَلَمْ يَدْخُلْ

Heasws said: ‘So Abdul Muttalibas left from it and they came over with the elephants in order to enter the Sanctuary. So when they ended up to the side of the Sanctuary, it obstructed from their entering. So they struck it, but it still obstructed. So they circled with it around the Sanctuary, all of it. During each of that it obstructed against them and it did not enter.

وَ بَعَثَ اللَّهُ عَلَيْهِمُ الطَّيْرَ كَالْخَطَاطِيفِ فِي مَنَاقِيرِهَا حَجَرٌ كَالْعَدَسَةِ أَوْ نَحْوِهَا فَكَانَتْ تُحَاذِي بِرَأْسِ الرَّجُلِ ثُمَّ تُرْسِلُهَا عَلَى رَأْسِهِ فَتَخْرُجُ مِنْ دُبُرِهِ حَتَّى لَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلَّا رَجُلٌ هَرَبَ فَجَعَلَ يُحَدِّثُ النَّاسَ بِمَا رَأَى إِذَا طَلَعَ عَلَيْهِ طَائِرٌ مِنْهَا فَرَفَعَ رَأْسَهُ فَقَالَ هَذَا الطَّيْرُ مِنْهَا وَ جَاءَ الطَّيْرُ حَتَّى حَاذَى بِرَأْسِهِ ثُمَّ أَلْقَاهَا عَلَيْهِ فَخَرَجَتْ مِنْ دُبُرِهِ فَمَاتَ .

And, Allahazwj Sent the birds upon them like swallows. In the beak (of each bird) was a stone like a bean or so. So it hovered on top of the man, then released it upon his head. So it came out from his behind, to the extent that there did not remain anyone from them except for one man who fled. So he went on to narrate to the people with what he saw, when a bird from them emerged, so he raised his head and said, ‘This is the bird from it’, and the bird came over until it hovered on top of his head, then cast it upon him. So it came out from his behind, so he died’.[760]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدِ بْنِ عَبْدِ اللَّهِ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ قُرَيْشاً فِي الْجَاهِلِيَّةِ هَدَمُوا الْبَيْتَ فَلَمَّا أَرَادُوا بِنَاءَهُ حِيلَ بَيْنَهُمْ وَ بَيْنَهُ وَ أُلْقِيَ فِي رُوعِهِمُ الرُّعْبُ حَتَّى قَالَ قَائِلٌ مِنْهُمْ لَيَأْتِي كُلُّ رَجُلٍ مِنْكُمْ بِأَطْيَبِ مَالِهِ وَ لَا تَأْتُوا بِمَالٍ اكْتَسَبْتُمُوهُ مِنْ قَطِيعَةِ رَحِمٍ أَوْ حَرَامٍ فَفَعَلُوا فَخُلِّيَ بَيْنَهُمْ وَ بَيْنَ بِنَائِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Saeed Bin Abdullah Al A’raj,

(It has been narrated) from Abu Abdullahasws having said: ‘The Qureysh had demolished the House (Kaaba) during the pre-Islamic period. So when they intended to build it, there was an impediment between them and it, and the awe (fear) was prevalent among them to the extent that a speaker from them said, ‘Let each man from you come with the best of his wealth, and he should not come with wealth he has earned from cutting-off of relationships or prohibited means’. So they did it, and there was a loosening between them and building it.

فَبَنَوْهُ حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْحَجَرِ الْأَسْوَدِ فَتَشَاجَرُوا فِيهِ أَيُّهُمْ يَضَعُ الْحَجَرَ الْأَسْوَدَ فِي مَوْضِعِهِ حَتَّى كَادَ أَنْ يَكُونَ بَيْنَهُمْ شَرٌّ فَحَكَّمُوا أَوَّلَ مَنْ يَدْخُلُ مِنْ بَابِ الْمَسْجِدِ فَدَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله )

So they built it to the extent that they ended up to the place of the Black Stone. So they quarrelled with regards to it, which of them should be placing the Black Stone in its place, to the extent that evil almost occurred between them. So they decided that it would be the first one to enter from the door of the Masjid. So Rasool-Allahsaww entered.

فَلَمَّا أَتَاهُمْ أَمَرَ بِثَوْبٍ فَبَسَطَ ثُمَّ وَضَعَ الْحَجَرَ فِي وَسَطِهِ ثُمَّ أَخَذَتِ الْقَبَائِلُ بِجَوَانِبِ الثَّوْبِ فَرَفَعُوهُ ثُمَّ تَنَاوَلَهُ ( صلى الله عليه وآله ) فَوَضَعَهُ فِي مَوْضِعِهِ فَخَصَّهُ اللَّهُ بِهِ .

So when they came to himsaww, heas ordered them with a cloth which hesaww spread out, then placed the Stone in its middle, then the tribes grabbed with the sides of the cloth, so they raised it. Then hesaww took it, so hesaww placed it in its place. Thus, Allahazwj Specialised himsaww with it’.[761]

عَلِيُّ بْنُ إِبْرَاهِيمَ وَ غَيْرُهُ بِأَسَانِيدَ مُخْتَلِفَةٍ رَفَعُوهُ قَالُوا إِنَّمَا هَدَمَتْ قُرَيْشٌ الْكَعْبَةَ لِأَنَّ السَّيْلَ كَانَ يَأْتِيهِمْ مِنْ أَعْلَى مَكَّةَ فَيَدْخُلُهَا فَانْصَدَعَتْ وَ سُرِقَ مِنَ الْكَعْبَةِ غَزَالٌ مِنْ ذَهَبٍ رِجْلَاهُ مِنْ جَوْهَرٍ وَ كَانَ حَائِطُهَا قَصِيراً وَ كَانَ ذَلِكَ قَبْلَ مَبْعَثِ النَّبِيِّ ( صلى الله عليه وآله ) بِثَلَاثِينَ سَنَةً فَأَرَادَتْ قُرَيْشٌ أَنْ يَهْدِمُوا الْكَعْبَةَ وَ يَبْنُوهَا وَ يَزِيدُوا فِي عَرْصَتِهَا ثُمَّ أَشْفَقُوا مِنْ ذَلِكَ وَ خَافُوا إِنْ وَضَعُوا فِيهَا الْمَعَاوِلَ أَنْ تَنْزِلَ عَلَيْهِمْ عُقُوبَةٌ

Ali Bin Ibrahim, and someone else, by different chains, raising it, said,

‘But rather, the Qureysh demolished the Kaaba because the torrents used to come to them from the high grounds of Makkah, and it would enter it, so it would crack it; and a gazelle made of gold and its legs of jewels was stolen from the Kaaba, and its walls were short, and that was before the Sending of the Prophetsaww by thirty years. So the Qureysh intended to demolish the Kaaba and re-build it, and increase in its floor area. Then they refrained from that and feared that if they were to place the digging tools in it, the Punishment might descend upon them.

فَقَالَ الْوَلِيدُ بْنُ الْمُغِيرَةِ دَعُونِي أَبْدَأُ فَإِنْ كَانَ لِلَّهِ رِضًا لَمْ يُصِبْنِي شَيْ‏ءٌ وَ إِنْ كَانَ غَيْرَ ذَلِكَ كَفَفْنَا فَصَعِدَ عَلَى الْكَعْبَةِ وَ حَرَّكَ مِنْهُ حَجَراً فَخَرَجَتْ عَلَيْهِ حَيَّةٌ وَ انْكَسَفَتِ الشَّمْسُ فَلَمَّا رَأَوْا ذَلِكَ بَكَوْا وَ تَضَرَّعُوا وَ قَالُوا اللَّهُمَّ إِنَّا لَا نُرِيدُ إِلَّا الْإِصْلَاحَ فَغَابَتْ عَنْهُمُ الْحَيَّةُ فَهَدَمُوهُ وَ نَحَّوْا حِجَارَتَهُ حَوْلَهُ حَتَّى بَلَغُوا الْقَوَاعِدَ الَّتِي وَضَعَهَا إِبْرَاهِيمُ ( عليه السلام )

So Waleed Bin Al-Mugheira said, ‘Leave me to begin, so if there was Pleasure of Allahazwj, nothing would hit me, and if it was other than that, we shall refrain’. So he ascended upon the Kaaba and moved a stone from it, and a snake appeared to him, and the sun was eclipsed. So when they saw that, they wailed and supplicated, and said, ‘O Allahazwj We are not intending except for the repairing!’ So the snaked disappeared from them, and they demolished it, and placed the stones around it until they reached the foundations which (Prophet) Ibrahimas had placed.

فَلَمَّا أَرَادُوا أَنْ يَزِيدُوا فِي عَرْصَتِهِ وَ حَرَّكُوا الْقَوَاعِدَ الَّتِي وَضَعَهَا إِبْرَاهِيمُ ( عليه السلام ) أَصَابَتْهُمْ زَلْزَلَةٌ شَدِيدَةٌ وَ ظُلْمَةٌ فَكَفُّوا عَنْهُ وَ كَانَ بُنْيَانُ إِبْرَاهِيمَ الطُّوْلُ ثَلَاثُونَ ذِرَاعاً وَ الْعَرْضُ اثْنَانِ وَ عِشْرُونَ ذِرَاعاً وَ السَّمْكُ تِسْعَةُ أَذْرُعٍ فَقَالَتْ قُرَيْشٌ نَزِيدُ فِي سَمْكِهَا فَبَنَوْهَا فَلَمَّا بَلَغَ الْبِنَاءُ إِلَى مَوْضِعِ الْحَجَرِ الْأَسْوَدِ تَشَاجَرَتْ قُرَيْشٌ فِي وَضْعِهِ فَقَالَ كُلُّ قَبِيلَةٍ نَحْنُ أَوْلَى بِهِ نَحْنُ نَضَعُهُ

So when they intended that they increase in its floor area and moved the foundation which (Prophet) Ibrahimas had placed it, an intense tremor hit them, and there was darkness. So they refrained from it. And the building of Ibrahimas was of the length of thirty cubits, and the width was of twenty two cubits, and the ceiling was at nine cubits. So the Qureysh said, ‘We should increase in its ceiling’. So they build it. So when the construction reached up to the place of the Black Stone, the Qureysh quarrelled with regards to placing it. So every tribe said, ‘We are the highest with it. We should be placing it’.

فَلَمَّا كَثُرَ بَيْنَهُمْ تَرَاضَوْا بِقَضَاءِ مَنْ يَدْخُلُ مِنْ بَابِ بَنِي شَيْبَةَ فَطَلَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا هَذَا الْأَمِينُ قَدْ جَاءَ فَحَكَّمُوهُ فَبَسَطَ رِدَاءَهُ وَ قَالَ بَعْضُهُمْ كِسَاءٌ طَارُونِيٌّ كَانَ لَهُ وَ وَضَعَ الْحَجَرَ فِيهِ ثُمَّ قَالَ يَأْتِي مِنْ كُلِّ رَبْعٍ مِنْ قُرَيْشٍ رَجُلٌ فَكَانُوا عُتْبَةَ بْنَ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ وَ الْأَسْوَدَ بْنَ الْمُطَّلِبِ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى وَ أَبُو حُذَيْفَةَ بْنَ الْمُغِيرَةِ مِنْ بَنِي مَخْزُومٍ وَ قَيْسَ بْنَ عَدِيٍّ مِنْ بَنِي سَهْمٍ فَرَفَعُوهُ وَ وَضَعَهُ النَّبِيُّ ( صلى الله عليه وآله ) فِي مَوْضِعِهِ

So when (the quarrelling) became a lot among them, they agreed with fulfilling it by the one who entered from the door of the Clan of Shayba (of the Masjid). So Rasool-Allahsaww emerged, and they said, ‘This is the trustworthy one who has come’. So they made himas the judge, and hesaww spread hissaww cloak’, and one of them said, ‘This is a Taraouniyuun (a type of clothing) cloak which was hissaww’. And hesaww placed the Stone in it, then said: ‘There should come a man from every group of Qureysh’. So it was Utba Bin Rabi’e from the Clan of Abd Al-Shams, and Al-Aswad Bin Al Muttalib from the Clan of Asad Bin Abdul Uzza, and Abu Huzeyfa Bin Al-Mugheira from the Clan of Makhzoum, and Qays Bin Adayy from the Clan of Sahm. So they raised it, and the Prophetsaww placed it in its place’.

وَ قَدْ كَانَ بَعَثَ مَلِكُ الرُّومِ بِسَفِينَةٍ فِيهَا سُقُوفٌ وَ آلَاتٌ وَ خَشَبٌ وَ قَوْمٌ مِنَ الْفَعَلَةِ إِلَى الْحَبَشَةِ لِيُبْنَى لَهُ هُنَاكَ بِيعَةٌ فَطَرَحَتْهَا الرِّيحُ إِلَى سَاحِلِ الشَّرِيعَةِ فَبُطِحَتْ فَبَلَغَ قُرَيْشاً خَبَرُهَا فَخَرَجُوا إِلَى السَّاحِلِ فَوَجَدُوا مَا يَصْلُحُ لِلْكَعْبَةِ مِنْ خَشَبٍ وَ زِينَةٍ وَ غَيْرِ ذَلِكَ فَابْتَاعُوهُ وَ صَارُوا بِهِ إِلَى مَكَّةَ فَوَافَقَ ذَرْعُ ذَلِكَ الْخَشَبِ الْبِنَاءَ مَا خَلَا الْحِجْرَ فَلَمَّا بَنَوْهَا كَسَوْهَا الْوَصَائِدَ وَ هِيَ الْأَرْدِيَةُ .

And a king of Roman had sent a ship wherein were tools, and roofing, and wood, and a group of builders, to Ethiopia in order to build a synagogue for him over there. So the wind cast it to the coast grounded. So the news of it reached the Qureysh, and they went out to the coast. So they found what was correct for the Kaaba, from the wood, and decorations, and other than that. So they bought these and went with it to Makkah. So that material was compatible with the construction except for the Stone. So when they built it, they clothed it with Al-Wasaaid, and these were the fabrics’.[762]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سَاهَمَ قُرَيْشاً فِي بِنَاءِ الْبَيْتِ فَصَارَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ بَابِ الْكَعْبَةِ إِلَى النِّصْفِ مَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ إِلَى الْحَجَرِ الْأَسْوَدِ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww was shared with the Qureysh in building the House (Kaaba). So there came to be for Rasool-Allahsaww, from the door of the Kaaba up to the middle of what is between the Al-Yamany corner to the Black Stone’.

وَ فِي رِوَايَةٍ أُخْرَى كَانَ لِبَنِي هَاشِمٍ مِنَ الْحَجَرِ الْأَسْوَدِ إِلَى الرُّكْنِ الشَّامِيِّ.

And in another report, ‘It was for the Clan of Hashimas, from the Black Stone up to the Syrian corner’.[763]

عَلِيُّ بْنُ إِبْرَاهِيمَ وَ غَيْرُهُ رَفَعُوهُ قَالَ كَانَ فِي الْكَعْبَةِ غَزَالَانِ مِنْ ذَهَبٍ وَ خَمْسَةُ أَسْيَافٍ فَلَمَّا غَلَبَتْ خُزَاعَةُ جُرْهُمَ عَلَى الْحَرَمِ أَلْقَتْ جُرْهُمُ الْأَسْيَافَ وَ الْغَزَالَيْنِ فِي بِئْرِ زَمْزَمَ وَ أَلْقَوْا فِيهَا الْحِجَارَةَ وَ طَمُّوهَا وَ عَمَّوْا أَثَرَهَا فَلَمَّا غَلَبَ قُصَيٌّ عَلَى خُزَاعَةَ لَمْ يَعْرِفُوا مَوْضِعَ زَمْزَمَ وَ عَمِيَ عَلَيْهِمْ مَوْضِعُهَا

Ali Bin Ibrahim, and someone else, raising it,

‘Heasws said: ‘In the Kaaba there used to be two gazelle of gold and five swords. So when Khuza’a overcame Jurhum at the Sanctuary, Jurhum threw the swords and the two gazelles into the well of Zamzam, and threw the rocks into it, and filled it up and deleted its traces. So when Qusayy overcame upon Khuza’a, he did not know the place of Zamzam, and its place was unknown unto them.

فَلَمَّا غَلَبَ عَبْدُ الْمُطَّلِبِ وَ كَانَ يُفْرَشُ لَهُ فِي فِنَاءِ الْكَعْبَةِ وَ لَمْ يَكُنْ يُفْرَشُ لِأَحَدٍ هُنَاكَ غَيْرَهُ فَبَيْنَمَا هُوَ نَائِمٌ فِي ظِلِّ الْكَعْبَةِ فَرَأَى فِي مَنَامِهِ أَتَاهُ آتٍ فَقَالَ لَهُ احْفِرْ بَرَّةَ قَالَ وَ مَا بَرَّةُ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّانِي فَقَالَ احْفِرْ طِيبَةَ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّالِثِ فَقَالَ احْفِرْ الْمَصُونَةَ قَالَ وَ مَا الْمَصُونَةُ

So when Abdul Muttalibas overcame, and they had furnishing for himas in the courtyard of the Kaaba, and that did not happen for anyone over there apart from himas. So while heas was sleeping in the shade of the Kaaba, heas saw in hisas dream, a comer had come saying to himas: ‘Dig Barra’. Heas said: ‘And what is Barra?’ Then he came to himas during the second day, so he said, ‘Dig Tayba’. Then he came to himas during the third day, so he said, ‘Dig Al-Masouna’. Heas said: ‘And what is Al-Masouna?’

ثُمَّ أَتَاهُ فِي الْيَوْمِ الرَّابِعِ فَقَالَ احْفِرْ زَمْزَمَ لَا تَنْزَحْ وَ لَا تَذُمَّ تَسْقِي الْحَجِيجَ الْأَعْظَمَ عِنْدَ الْغُرَابِ الْأَعْصَمِ عِنْدَ قَرْيَةِ النَّمْلِ وَ كَانَ عِنْدَ زَمْزَمَ حَجَرٌ يَخْرُجُ مِنْهُ النَّمْلُ فَيَقَعُ عَلَيْهِ الْغُرَابُ الْأَعْصَمُ فِي كُلِّ يَوْمٍ يَلْتَقِطُ النَّمْلَ فَلَمَّا رَأَى عَبْدُ الْمُطَّلِبِ هَذَا عَرَفَ مَوْضِعَ زَمْزَمَ

Then he came to himas during the fourth day, so he said: ‘Dig Zamzam, neither drying up nor condemned, quenching the great Pilgrims in the presence of the white-footed crows, by the colony of the ants’. And there used to be a rock by Zamzam, from which the ants used to come out from. So the white-footed crows used to fall upon it every day to catch the ants. So when Abdul Muttalibas saw this, heas recognised the place of Zamzam.

فَقَالَ لِقُرَيْشٍ إِنِّي أُمِرْتُ فِي أَرْبَعِ لَيَالٍ فِي حَفْرِ زَمْزَمَ وَ هِيَ مَأْثُرَتُنَا وَ عِزُّنَا فَهَلُمُّوا نَحْفِرْهَا فَلَمْ يُجِيبُوهُ إِلَى ذَلِكَ فَأَقْبَلَ يَحْفِرُهَا هُوَ بِنَفْسِهِ وَ كَانَ لَهُ ابْنٌ وَاحِدٌ وَ هُوَ الْحَارِثُ وَ كَانَ يُعِينُهُ عَلَى الْحَفْرِ

So heas said to Qureysh: ‘Ias have been Commanded during four nights regarding digging of Zamzam, and it is our preference and our honour, so come you all, let us dig it’. But they did not answer himas to that. So heas went to dig it by himselfas, and heas had only one son for himas, and he is Al-Haris, and he used to assist himas upon the digging.

فَلَمَّا صَعُبَ ذَلِكَ عَلَيْهِ تَقَدَّمَ إِلَى بَابِ الْكَعْبَةِ ثُمَّ رَفَعَ يَدَيْهِ وَ دَعَا اللَّهَ عَزَّ وَ جَلَّ وَ نَذَرَ لَهُ إِنْ رَزَقَهُ عَشْرَ بَنِينَ أَنْ يَنْحَرَ أَحَبَّهُمْ إِلَيْهِ تَقَرُّباً إِلَى اللَّهِ عَزَّ وَ جَلَّ

So when that was difficult upon himas, heas went to the door of the Kaaba, then raised hisas hand, and supplicated to Allahazwj Mighty and Majestic and vowed to Himazwj that if Heazwj was to Grace himas with ten sons, heas would sacrifice the most beloved of them to himas, as an offering to Allahazwj Mighty and Majestic.

فَلَمَّا حَفَرَ وَ بَلَغَ الطَّوِيَّ طَوِيَّ إِسْمَاعِيلَ وَ عَلِمَ أَنَّهُ قَدْ وَقَعَ عَلَى الْمَاءِ كَبَّرَ وَ كَبَّرَتْ قُرَيْشٌ وَ قَالُوا يَا أَبَا الْحَارِثِ هَذِهِ مَأْثُرَتُنَا وَ لَنَا فِيهَا نَصِيبٌ قَالَ لَهُمْ لَمْ تُعِينُونِي عَلَى حَفْرِهَا هِيَ لِي وَ لِوُلْدِي إِلَى آخِرِ الْأَبَدِ .

So when heas dug and reached the walls of the well built by Ismailas and knew that heas had come across the water, exclaimed Takbeer, and the Qureysh exclaimed Takbeer and they said, ‘O Abu Al-Haris! This here is our preference and there is a share for us in it’. Heas said to them: ‘You did not assist meas upon digging it. It is for meas and for myas children up to the end, forever’.[764]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ لَمَّا احْتَفَرَ عَبْدُ الْمُطَّلِبِ زَمْزَمَ وَ انْتَهَى إِلَى قَعْرِهَا خَرَجَتْ عَلَيْهِ مِنْ إِحْدَى جَوَانِبِ الْبِئْرِ رَائِحَةٌ مُنْتِنَةٌ أَفْظَعَتْهُ فَأَبَى أَنْ يَنْثَنِيَ وَ خَرَجَ ابْنُهُ الْحَارِثُ عَنْهُ ثُمَّ حَفَرَ حَتَّى أَمْعَنَ فَوَجَدَ فِي قَعْرِهَا عَيْناً تَخْرُجُ عَلَيْهِ بِرَائِحَةِ الْمِسْكِ

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid who said,

‘I heard Abu Ibrahimasws (7th Imamasws) saying: ‘When Abudl Muttalibas dug Zamzam and ended up to its bottom, there came out to himas, from one of the sides of the well, a stinking odour which frightened himas, but heas refused to give up, and hisas son Al-Haris came out (from the well). Then heas persistently, and heas found at the bottom, a spring which came out to himas with the aroma of musk.

ثُمَّ احْتَفَرَ فَلَمْ يَحْفِرْ إِلَّا ذِرَاعاً حَتَّى تَجَلَّاهُ النَّوْمُ فَرَأَى رَجُلًا طَوِيلَ الْبَاعِ حَسَنَ الشَّعْرِ جَمِيلَ الْوَجْهِ جَيِّدَ الثَّوْبِ طَيِّبَ الرَّائِحَةِ وَ هُوَ يَقُولُ احْفِرْ تَغْنَمْ وَ جِدَّ تَسْلَمْ وَ لَا تَدَّخِرْهَا لِلْمَقْسَمِ الْأَسْيَافُ لِغَيْرِكَ وَ الْبِئْرُ لَكَ أَنْتَ أَعْظَمُ الْعَرَبِ قَدْراً وَ مِنْكَ يَخْرُجُ نَبِيُّهَا وَ وَلِيُّهَا وَ الْأَسْبَاطُ النُّجَبَاءُ الْحُكَمَاءُ الْعُلَمَاءُ الْبُصَرَاءُ وَ السُّيُوفُ لَهُمْ

Then heas dug, so heas had not dug except for one cubit until sleep overcame himas. So heas saw (in hisas dream), a man of long hands, beautiful hair, handsome face, excellent clothes, aromatic perfume, and he was saying: ‘Dig, youas will achieve, and strive, youasws will receive, and do not hoard it for the distribution. The swords are for others and the well is for youas. Youas are the greatest of the Arabs in worthiness, and from youas would be coming out, its Prophetsaww, and its Guardianasws, and the excellent clan, the wise ones, the scholars, and visionaries; and the swords are for them.

وَ لَيْسُوا الْيَوْمَ مِنْكَ وَ لَا لَكَ وَ لَكِنْ فِي الْقَرْنِ الثَّانِي مِنْكَ بِهِمْ يُنِيرُ اللَّهُ الْأَرْضَ وَ يُخْرِجُ الشَّيَاطِينَ مِنْ أَقْطَارِهَا وَ يُذِلُّهَا فِي عِزِّهَا وَ يُهْلِكُهُا بَعْدَ قُوَّتِهَا وَ يُذِلُّ الْأَوْثَانَ وَ يَقْتُلُ عُبَّادَهَا حَيْثُ كَانُوا ثُمَّ يَبْقَى بَعْدَهُ نَسْلٌ مِنْ نَسْلِكَ

And today it is neither from youas nor for youas, but in the second century from youas, by them, Allahazwj will Enlighten the land and Exit the devils from its horizons and Humiliate them during their honour, and destroy them after their strength, and Humiliate the idols, and kill their worshippers wherever they may be. Then there would remain after it, a descendant from youras descendants.

هُوَ أَخُوهُ وَ وَزِيرُهُ وَ دُونَهُ فِي السِّنِّ وَ قَدْ كَانَ الْقَادِرُ عَلَى الْأَوْثَانِ لَا يَعْصِيهِ حَرْفاً وَ لَا يَكْتُمُهُ شَيْئاً وَ يُشَاوِرُهُ فِي كُلِّ أَمْرٍ هَجَمَ عَلَيْهِ

Heasws would be hissaww brother, and hissaww Vizier, and less than himsaww in age, and heasws would be able upon the idols, not disobeying himsaww by one letter, nor concealing anything, and hesaww would be consulting himasws in every matter which would come up against himsaww.

وَ اسْتَعْيَا عَنْهَا عَبْدُ الْمُطَّلِبِ فَوَجَدَ ثَلَاثَةَ عَشَرَ سَيْفاً مُسْنَدَةً إِلَى جَنْبِهِ فَأَخَذَهَا وَ أَرَادَ أَنْ يَبُثَّ فَقَالَ وَ كَيْفَ وَ لَمْ أَبْلُغِ الْمَاءَ ثُمَّ حَفَرَ فَلَمْ يَحْفِرْ شِبْراً حَتَّى بَدَا لَهُ قَرْنُ الْغَزَالِ وَ رَأْسُهُ فَاسْتَخْرَجَهُ وَ فِيهِ طُبِعَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ فُلَانٌ خَلِيفَةُ اللَّهِ

And Abdul Muttalibas was exhausted from it, so heas found thirteen swords leaning to the side of it. So heas took these and intended broadcast it, so heas said (to himselfas: ‘And how can Ias, and Ias have not reached the water yet?’ Then heas dug, so heas had not dug a palm’s width until a horn of a gazelle and its head was see. So heas brought it out and in it was inscribed: ‘There is no god except for Allahazwj, Muhammadsaww is Rasool-Allahsaww, Aliasws is a Guardianasws from Allahazwj, So and so is the Caliph of Allahazwj’.

فَسَأَلْتُهُ فَقُلْتُ فُلَانٌ مَتَى كَانَ قَبْلَهُ أَوْ بَعْدَهُ قَالَ لَمْ يَجِئْ بَعْدُ وَ لَا جَاءَ شَيْ‏ءٌ مِنْ أَشْرَاطِهِ

So I (the narrator) asked himasws, ‘So and so, when would he be, before himasws or after himasws?’ So heasws said: ‘Heasws has yet to come after himasws, nor has anything from hisasws conditions come yet’.

فَخَرَجَ عَبْدُ الْمُطَّلِبِ وَ قَدِ اسْتَخْرَجَ الْمَاءَ وَ أَدْرَكَ وَ هُوَ يَصْعَدُ فَإِذَا أَسْوَدُ لَهُ ذَنَبٌ طَوِيلٌ يَسْبِقُهُ بِدَاراً إِلَى فَوْقُ فَضَرَبَهُ فَقَطَعَ أَكْثَرَ ذَنَبِهِ ثُمَّ طَلَبَهُ فَفَاتَهُ وَ فُلَانٌ قَاتِلُهُ إِنْ شَاءَ اللَّهُ

So Abdul Muttalibas came out, and the water had emerged, and heas realized, and heas was ascending and there was a black snake which had a long tail for it, preceding himas quickly to the top. So heas struck it and cut off most of its tail. Then heas sought it but it was lost, and so and so would kill it, Allahazwj Willing.

وَ مِنْ رَأْيِ عَبْدِ الْمُطَّلِبِ أَنْ يُبْطِلَ الرُّؤْيَا الَّتِي رَآهَا فِي الْبِئْرِ وَ يَضْرِبَ السُّيُوفَ صَفَائِحَ الْبَيْتِ فَأَتَاهُ اللَّهُ بِالنَّوْمِ فَغَشِيَهُ وَ هُوَ فِي حِجْرِ الْكَعْبَةِ فَرَأَى ذَلِكَ الرَّجُلَ بِعَيْنِهِ وَ هُوَ يَقُولُ يَا شَيْبَةَ الْحَمْدِ احْمَدْ رَبَّكَ فَإِنَّهُ سَيَجْعَلُكَ لِسَانَ الْأَرْضِ وَ يَتْبَعُكَ قُرَيْشٌ خَوْفاً وَ رَهْبَةً وَ طَمَعاً ضَعِ السُّيُوفَ فِي مَوَاضِعِهَا

And it was from the opinions of Abdul Muttalibas invalidating the dream which heas saw regarding the well, and heas kept the swords in sheets in the Kaaba. So Allahazwj Granted him the sleep, and heas was in a chamber of the Kaaba, so heas saw that very man and he was saying: ‘O praise-worthy one of (the Clan of) Shayba! Praise yoursaww Lordazwj, for Heazwj would be Making youas to be a speaker of the earth, and the Qureysh would be following youas out of fear, and panic, and greed. Place the swords in their places’.

وَ اسْتَيْقَظَ عَبْدُ الْمُطَّلِبِ فَأَجَابَهُ أَنَّهُ يَأْتِينِي فِي النَّوْمِ فَإِنْ يَكُنْ مِنْ رَبِّي فَهُوَ أَحَبُّ إِلَيَّ وَ إِنْ يَكُنْ مِنْ شَيْطَانٍ فَأَظُنُّهُ مَقْطُوعَ الذَّنَبِ فَلَمْ يَرَ شَيْئاً وَ لَمْ يَسْمَعْ كَلَاماً فَلَمَّا أَنْ كَانَ اللَّيْلُ أَتَاهُ فِي مَنَامِهِ بِعِدَّةٍ مِنْ رِجَالٍ وَ صِبْيَانٍ فَقَالُوا لَهُ نَحْنُ أَتْبَاعُ وَلَدِكَ وَ نَحْنُ مِنْ سُكَّانِ السَّمَاءِ السَّادِسَةِ السُّيُوفُ لَيْسَتْ لَكَ تَزَوَّجْ فِي مَخْزُومٍ تَقْوَ وَ اضْرِبْ بَعْدُ فِي بُطُونِ الْعَرَبِ

And Abdul Muttalibas woke up, so it astounded himas: ‘He came to me in the sleep. So if he is from myas Lordazwj, then heas is beloved to meas; and if he happens to be from Satanla, then Ias think it would be a tail-less one’. But, heas neither saw anything, nor did heas hear a speech. So when it was the night, he came to himas in hisas dream with a number of men and children. So they said to himas: ‘We are the followers of youras children, and we are from the dwellers of the sixth sky. The swords are not for you. Get married among the (Clan of) Makhzoum, strengthen yourselfas and trade afterwards among the middle of the Arabs.

فَإِنْ لَمْ يَكُنْ مَعَكَ مَالٌ فَلَكَ حَسَبٌ فَادْفَعْ هَذِهِ الثَّلَاثَةَ عَشَرَ سَيْفاً إِلَى وَلَدِ الْمَخْزُومِيَّةِ وَ لَا يُبَانُ لَكَ أَكْثَرَ مِنْ هَذَا وَ سَيْفٌ لَكَ مِنْهَا وَاحِدٌ سَيَقَعُ مِنْ يَدِكَ فَلَا تَجِدُ لَهُ أَثَراً إِلَّا أَنْ يَسْتَجِنَّهُ جَبَلُ كَذَا وَ كَذَا فَيَكُونُ مِنْ أَشْرَاطِ قَائِمِ آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ

So, if there does not happen to be wealth for youas, then for youasws is the nobility. Therefore hand over these thirteen swords to a child of (the Clan of) Makhzoum, and there would not appear to youas more than this; and one sword from it is for youas, for it would fall from youras hand. So youas will not find any trace of it except that such and such a mountain would be shielding it. It would therefore become from the condition of Qaimasws of the Progenyasws of Muhammadsaww.

فَانْتَبَهَ عَبْدُ الْمُطَّلِبِ وَ انْطَلَقَ وَ السُّيُوفُ عَلَى رَقَبَتِهِ فَأَتَى نَاحِيَةً مِنْ نَوَاحِي مَكَّةَ فَفَقَدَ مِنْهَا سَيْفاً كَانَ أَرَقَّهَا عِنْدَهُ فَيَظْهَرُ مِنْ ثَمَّ ثُمَّ دَخَلَ مُعْتَمِراً وَ طَافَ بِهَا عَلَى رَقَبَتِهِ وَ الْغَزَالَيْنِ أَحَداً وَ عِشْرِينَ طَوَافاً وَ قُرَيْشٌ تَنْظُرُ إِلَيْهِ وَ هُوَ يَقُولُ اللَّهُمَّ صَدِّقْ وَعْدَكَ فَأَثْبِتْ لِي قَوْلِي وَ انْشُرْ ذِكْرِي وَ شُدَّ عَضُدِي

So Abdul Muttalibas woke up and went, and the swords were upon hisas shoulder, and heas came to an area around Makkah. So a sword was lost from himasws. It was the most finest of these with himas. Thus, it would be appearing from there. Then heas entered in readiness for Umra and circumambulated with it. Upon hisas shoulders were the swords and the two gazelles, performing twenty one circumambulations, and the Qureysh were looking on at himas, and heas was saying: ‘O Allahazwj! Make Yourazwj Promise come True, and Affirm myas words for meas, and Publicise myas mention, and Strengthen myas arms’.

وَ كَانَ هَذَا تَرْدَادَ كَلَامِهِ وَ مَا طَافَ حَوْلَ الْبَيْتِ بَعْدَ رُؤْيَاهُ فِي الْبِئْرِ بِبَيْتِ شِعْرٍ حَتَّى مَاتَ وَ لَكِنْ قَدِ ارْتَجَزَ عَلَى بَنِيهِ يَوْمَ أَرَادَ نَحْرَ عَبْدِ اللَّهِ فَدَفَعَ الْأَسْيَافَ جَمِيعَهَا إِلَى بَنِي الْمَخْزُومِيَّةِ إِلَى الزُّبَيْرِ وَ إِلَى أَبِي طَالِبٍ وَ إِلَى عَبْدِ اللَّهِ فَصَارَ لِأَبِي طَالِبٍ مِنْ ذَلِكَ أَرْبَعَةُ أَسْيَافٍ سَيْفٌ لِأَبِي طَالِبٍ وَ سَيْفٌ لِعَلِيٍّ وَ سَيْفٌ لِجَعْفَرٍ وَ سَيْفٌ لِطَالِبٍ وَ كَانَ لِلزُّبَيْرِ سَيْفَانِ وَ كَانَ لِعَبْدِ اللَّهِ سَيْفَانِ

And this was hisas oft-repeated speech, and heas did not circumambulate the House (Kaaba) after hisas dream regarding the well, with the quatrains of poems until heas died. But, heas recited a poem upon hisas sonas on the day heas wanted to sacrifice Abdullahas. So heas handed over the swords, all of them, to the Clan of Makhzoum – to Al-Zubeyr, and to Abu Talibas, and to Abdullahas. So there came to be four swords for Abu Talibas from that – one sword being for Abu Talibas, and a sword for Aliasws, and a sword for Ja’faras and one sword for Talib. And there were two swords for Al-Zubeyr, and there were two swords for Abdullahas.

ثُمَّ عَادَتْ فَصَارَتْ لِعَلِيٍّ الْأَرْبَعَةُ الْبَاقِيَةُ اثْنَيْنِ مِنْ فَاطِمَةَ وَاِثْنَيْنِ مِنْ أَوْلَادِهَا فَطَاحَ سَيْفُ جَعْفَرٍ يَوْمَ أُصِيبَ فَلَمْ يُدْرَ فِي يَدِ مَنْ وَقَعَ حَتَّى السَّاعَةِ وَ نَحْنُ نَقُولُ لَا يَقَعُ سَيْفٌ مِنْ أَسْيَافِنَا فِي يَدِ غَيْرِنَا إِلَّا رَجُلٌ يُعِينُ بِهِ مَعَنَا إِلَّا صَارَ فَحْماً

Then heas repeated, so there came to be four for Aliasws, the remainder being two for Fatimaasws, and two for herasws childrenasws. So the sword of Ja’faras fell on the day heas was injured, and it is no known in whose hand it felt until today. And weasws are saying: ‘A sword from ourasws swords will not fall to be in the hands of others except for a man who would assist usasws with it, along with usasws, but it would become rock/powder’.

قَالَ وَ إِنَّ مِنْهَا لَوَاحِداً فِي نَاحِيَةٍ يَخْرُجُ كَمَا تَخْرُجُ الْحَيَّةُ فَيَبِينُ مِنْهُ ذِرَاعٌ وَ مَا يُشْبِهُهُ فَتَبْرُقُ لَهُ الْأَرْضُ مِرَاراً ثُمَّ يَغِيبُ فَإِذَا كَانَ اللَّيْلُ فَعَلَ مِثْلَ ذَلِكَ فَهَذَا دَأْبُهُ حَتَّى يَجِي‏ءَ صَاحِبُهُ وَ لَوْ شِئْتُ أَنْ أُسَمِّيَ مَكَانَهُ لَسَمَّيْتُهُ وَ لَكِنْ أَخَافُ عَلَيْكُمْ مِنْ أَنْ أُسَمِّيَهُ فَتُسَمُّوهُ فَيُنْسَبَ إِلَى غَيْرِ مَا هُوَ عَلَيْهِ .

Heasws said: ‘From these (swords) is one in a (particular) location. It comes out like the coming out of the snake, so an arm and what resembles it appears from it, so the earth shines for it time and again, then it disappears. So when it is night time, it does similar to that. So these are its etiquettes until its masterasws revives it. And had Iasws so desired Iasws would name its place, Iasws would name himasws, but Iasws fear upon you all that if Iasws were to name himasws, so you (in turn) would reveal hisasws name, and it would end up being linked to other than to himasws’.[765]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الْأَنْمَاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ لَمَّا هَدَمَ الْحَجَّاجُ الْكَعْبَةَ فَرَّقَ النَّاسُ تُرَابَهَا فَلَمَّا صَارُوا إِلَى بِنَائِهَا فَأَرَادُوا أَنْ يَبْنُوهَا خَرَجَتْ عَلَيْهِمْ حَيَّةٌ فَمَنَعَتِ النَّاسَ الْبِنَاءَ حَتَّى هَرَبُوا فَأَتَوُا الْحَجَّاجَ فَأَخْبَرُوهُ فَخَافَ أَنْ يَكُونَ قَدْ مَنَعَ بِنَاءَهَا فَصَعِدَ الْمِنْبَرَ ثُمَّ نَشَدَ النَّاسَ وَ قَالَ أَنْشُدُ اللَّهَ عَبْداً عِنْدَهُ مِمَّا ابْتُلِينَا بِهِ عِلْمٌ لَمَّا أَخْبَرَنَا بِهِ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Abu Ali Sahib Al Anmaat, from Aban Bin Taghlub who said,

‘When Al-Hajjaj demolished the Kaaba, the people scattered its soil. So when they came to building it, so they intended to (commence) its building, a snake came out to them, and it prevented the people from the construction until they fled. So they came over to Al-Hajjaj and informed him. So he feared that it was himself who had been prevented from building it. So he ascended the Pulpit, then adjured the people, and said, ‘I adjure with Allahazwj if any man has knowledge from what we have been afflicted with, that he should inform us with it’.

قَالَ فَقَامَ إِلَيْهِ شَيْخٌ فَقَالَ إِنْ يَكُنْ عِنْدَ أَحَدٍ عِلْمٌ فَعِنْدَ رَجُلٍ رَأَيْتُهُ جَاءَ إِلَى الْكَعْبَةِ فَأَخَذَ مِقْدَارَهَا ثُمَّ مَضَى فَقَالَ الْحَجَّاجُ مَنْ هُوَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) فَقَالَ مَعْدِنُ ذَلِكَ فَبَعَثَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَأَتَاهُ فَأَخْبَرَهُ مَا كَانَ مِنْ مَنْعِ اللَّهِ إِيَّاهُ الْبِنَاءَ

Heasws said: ‘So and old man stood up to him and said, ‘If there happens to be knowledge with any one, so it would be with a man whom I saw come to the Kaaba, so he took something of it, then he went away’. So Al-Hajjaj said, ‘Who is he?’ He said, ‘Aliasws Bin Al-Husaynasws’. So he said, ‘That is a mine’. So he sent for Aliasws Bin Al-Husaynasws, and heasws came over to him. So he informed himasws of what was from the prevention of Allahazwj from the construction.

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَا حَجَّاجُ عَمَدْتَ إِلَى بِنَاءِ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ فَأَلْقَيْتَهُ فِي الطَّرِيقِ وَ انْتَهَبْتَهُ كَأَنَّكَ تَرَى أَنَّهُ تُرَاثٌ لَكَ اصْعَدِ الْمِنْبَرَ وَ انْشُدِ النَّاسَ أَنْ لَا يَبْقَى أَحَدٌ مِنْهُمْ أَخَذَ مِنْهُ شَيْئاً إِلَّا رَدَّهُ

So Aliasws Bin Al-Husaynasws said to him: ‘O Hajjaj! You deliberated to a construction of Ibrahimas and Ismailas, so you threw it in the street, and seized it as if you saw it as being an inheritance for you. Ascend the Pulpit and adjure the people that there should not remain anyone from them who had taken anything from it, except that he must return it’.

قَالَ فَفَعَلَ فَأَنْشَدَ النَّاسَ أَنْ لَا يَبْقَى مِنْهُمْ أَحَدٌ عِنْدَهُ شَيْ‏ءٌ إِلَّا رَدَّهُ قَالَ فَرَدُّوهُ فَلَمَّا رَأَى جَمْعَ التُّرَابِ أَتَى عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَوَضَعَ الْأَسَاسَ وَ أَمَرَهُمْ أَنْ يَحْفِرُوا قَالَ فَتَغَيَّبَتْ عَنْهُمُ الْحَيَّةُ وَ حَفَرُوا حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْقَوَاعِدِ قَالَ لَهُمْ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) تَنَحَّوْا فَتَنَحَّوْا

Heasws said: ‘So he did that and adjured the people that there should not remain anyone from them with whom there is something, except that he must return it. So they returned it. So when heasws saw the gathering of the soil, Aliasws Bin Al-Husaynasws came over, and heasws placed the base and ordered them that they should be digging. So the snake disappeared from them, and they dig until they ended up to the place of the foundation. Aliasws Bin Al-Husaynasws said to them: ‘Move aside!’ So they moved aside.

فَدَنَا مِنْهَا فَغَطَّاهَا بِثَوْبِهِ ثُمَّ بَكَى ثُمَّ غَطَّاهَا بِالتُّرَابِ بِيَدِ نَفْسِهِ ثُمَّ دَعَا الْفَعَلَةَ فَقَالَ ضَعُوا بِنَاءَكُمْ فَوَضَعُوا الْبِنَاءَ فَلَمَّا ارْتَفَعَتْ حِيطَانُهَا أَمَرَ بِالتُّرَابِ فَقُلِّبَ فَأُلْقِيَ فِي جَوْفِهِ فَلِذَلِكَ صَارَ الْبَيْتُ مُرْتَفِعاً يُصْعَدُ إِلَيْهِ بِالدَّرَجِ .

So heasws approached it and covered it with hisasws clothing, then wept. Then heasws covered it with the soil by hisasws hand himselfasws. Then heasws called the builders, so heasws said: ‘Place your building’. So they placed their building. So when its walls were raised, heasws ordered with the soil. So it was transferred and cast into its middle. Thus, it is due to that, the House (Kaaba) is higher, (requiring) the ladder to ascend it’.[766]

بَابٌ فِي قَوْلِهِ تَعَالَى فِيهِ آياتٌ بَيِّناتٌ

Chapter 10 – Regarding the Words of the Exalted [3:97] In it are clear Signs

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً وَ هُدىً لِلْعالَمِينَ فِيهِ آياتٌ بَيِّناتٌ مَا هَذِهِ الْآيَاتُ الْبَيِّنَاتُ قَالَ مَقَامُ إِبْرَاهِيمَ حَيْثُ قَامَ عَلَى الْحَجَرِ فَأَثَّرَتْ فِيهِ قَدَمَاهُ وَ الْحَجَرُ الْأَسْوَدُ وَ مَنْزِلُ إِسْمَاعِيلَ ( عليه السلام ) .

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Ibn Sinan who said,

‘I asked Abu Abdullahasws about the Words of the Mighty and Majestic [3:96] Surely, the first House Appointed for the people is the one at Bekka, Blessed and a Guidance for the nations [3:97] In it are clear Signs. What are these clear Signs?’ Heasws said: ‘The Standing Place of Ibrahimas where heas stood at the (Black) Stone, so hisas feet made an impact in it, and the Black Stone, and the house of Ismailas’.[767]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَدْ أَدْرَكْتَ الْحُسَيْنَ ( عليه السلام ) قَالَ نَعَمْ أَذْكُرُ وَ أَنَا مَعَهُ فِي الْمَسْجِدِ الْحَرَامِ وَ قَدْ دَخَلَ فِيهِ السَّيْلُ وَ النَّاسُ يَقُومُونَ عَلَى الْمَقَامِ يَخْرُجُ الْخَارِجُ يَقُولُ قَدْ ذَهَبَ بِهِ السَّيْلُ وَ يَخْرُجُ مِنْهُ الْخَارِجُ فَيَقُولُ هُوَ مَكَانَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I said to Abu Ja’farasws, ‘Did youasws meet Al-Husaynasws?’ Heasws said: ‘Yes. Iasws remember himasws, and Iasws was with himasws in the Sacred Masjid, and the flood had entered into it, and the people were standing upon the Standing Place (of Ibrahimas). Someone coming out was saying, ‘The flood has swept it away’, and someone coming out was saying, ‘It is (still) in its place’. 

قَالَ فَقَالَ لِي يَا فُلَانُ مَا صَنَعَ هَؤُلَاءِ فَقُلْتُ أَصْلَحَكَ اللَّهُ يَخَافُونَ أَنْ يَكُونَ السَّيْلُ قَدْ ذَهَبَ بِالْمَقَامِ فَقَالَ نَادِ أَنَّ اللَّهَ تَعَالَى قَدْ جَعَلَهُ عَلَماً لَمْ يَكُنْ لِيَذْهَبَ بِهِ فَاسْتَقِرُّوا

He (the narrator) said, ‘So heasws said to me: ‘O so and so! What are they making of it?’ So I said, ‘May Allahazwj Keep youasws well! They are fearing that the torrent may have swept away the Standing Place (of Ibrahimas)’. So heaswssaid: ‘Announce that Allahazwj the Exalted has Made it as a flag, it cannot happen that it would be gone away with, therefore, be calm.

وَ كَانَ مَوْضِعُ الْمَقَامِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ( عليه السلام ) عِنْدَ جِدَارِ الْبَيْتِ فَلَمْ يَزَلْ هُنَاكَ حَتَّى حَوَّلَهُ أَهْلُ الْجَاهِلِيَّةِ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ الْيَوْمَ فَلَمَّا فَتَحَ النَّبِيُّ ( صلى الله عليه وآله ) مَكَّةَ رَدَّهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ( عليه السلام ) فَلَمْ يَزَلْ هُنَاكَ إِلَى أَنْ وَلِيَ عُمَرُ بْنُ الْخَطَّابِ فَسَأَلَ النَّاسَ مَنْ مِنْكُمْ يَعْرِفُ الْمَكَانَ الَّذِي كَانَ فِيهِ الْمَقَامُ فَقَالَ رَجُلٌ أَنَا قَدْ كُنْتُ أَخَذْتُ مِقْدَارَهُ بِنِسْعٍ فَهُوَ عِنْدِي فَقَالَ ائْتِنِي بِهِ فَأَتَاهُ بِهِ فَقَاسَهُ ثُمَّ رَدَّهُ إِلَى ذَلِكَ الْمَكَانِ .

And the place of the Standing Place (of Ibrahimas) is that which Ibrahimas had placed it by the wall of the House. So it did not cease to be over there until the people of the Pre-Islamic period transferred it to the place in which it is in today. So when the Prophetsaww conquered Makkah, hesaww returned it to the place where Ibrahimas had (originally) placed it. So it did not cease to be over there until the rule of Umar Bin Al-Khattab. So he asked, ‘Who are the ones from you who recognise the place which the Standing Place (of Ibrahimas) used to be in?’ So a man said, ‘I do. I had taken its measurement with a belt, so it is with me’. So he said, ‘Come to me with it’. So he went to him with it. So he (Umar) measured it, then returned it to that place (of the Pre-Islamic period)’.[768]

بَابٌ نَادِرٌ

Chapter 11 - Miscellaneous

مُحَمَّدُ بْنُ عَقِيلٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَزِيدَ الرِّفَاعِيِّ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) سُئِلَ عَنِ الْوُقُوفِ بِالْجَبَلِ لِمَ لَمْ يَكُنْ فِي الْحَرَمِ فَقَالَ لِأَنَّ الْكَعْبَةَ بَيْتُهُ وَ الْحَرَمَ بَابُهُ فَلَمَّا قَصَدُوهُ وَافِدِينَ وَقَفَهُمْ بِالْبَابِ يَتَضَرَّعُونَ

Muhammad Bin Aqeel Bin Al Hassan Bin Al Husayn, from Ali Bin Isa, from Ali Bin Al Hassan, from Muhammad Bin Yazeed Al Rafa’iy,

(It has been narrated) raising it that Amir Al-Momineenasws was asked about the pausing by the mountain, how come it did not happen to be in ‘الْحَرَمِ’ the Sanctuary? So heasws said: ‘Because the Kabah is Hisazwj House and the الْحَرَمِ is its door. So when the delegations come over, Heazwj Pauses them by the door, supplicating’.

قِيلَ لَهُ فَالْمَشْعَرُ الْحَرَامُ لِمَ صَارَ فِي الْحَرَمِ قَالَ لِأَنَّهُ لَمَّا أَذِنَ لَهُمْ بِالدُّخُولِ وَقَفَهُمْ بِالْحِجَابِ الثَّانِي فَلَمَّا طَالَ تَضَرُّعُهُمْ بِهَا أَذِنَ لَهُمْ لِتَقْرِيبِ قُرْبَانِهِمْ فَلَمَّا قَضَوْا تَفَثَهُمْ تَطَهَّرُوا بِهَا مِنَ الذُّنُوبِ الَّتِي كَانَتْ حِجَاباً بَيْنَهُمْ وَ بَيْنَهُ أَذِنَ لَهُمْ بِالزِّيَارَةِ عَلَى الطَّهَارَةِ

It was said to himasws, ‘So why have the Signs of ‘الْحَرَمِ’ (Al-Harram) the Sanctuary) come to be inside the Al-Harram?’ Heasws said: ‘Because when Permission was Granted to them with the entry, they were Paused by the second Veil. So when their supplication were prolonged at it, Permission was Granted to them with the offering of the sacrifice. So when they fulfilled their rituals, they were purified by it from the sins which were an obstacle between them and Himazwj, Heazwj Permitted them with the visitation upon the purity’.

قِيلَ لَهُ فَلِمَ حُرِّمَ الصِّيَامُ أَيَّامَ التَّشْرِيقِ قَالَ لِأَنَّ الْقَوْمَ زُوَّارُ اللَّهِ وَ هُمْ فِي ضِيَافَتِهِ وَ لَا يَجْمُلُ بِمُضِيفٍ أَنْ يُصَوِّمَ أَضْيَافَهُ

It was said to himasws, ‘So why are the Fasts Prohibited during the days of Al-Tashreek (11th, 12th, and 13th of Zilhajj)?’ Heasws said: ‘Because the people are visitors of Allahazwj, and they are among Hisazwj guests, and it is not Commendable for the Host that Heazwj would Make Hisazwj guests to Fast’.

قِيلَ لَهُ فَالتَّعَلُّقُ بِأَسْتَارِ الْكَعْبَةِ لِأَيِّ مَعْنًى هُوَ قَالَ مَثَلُ رَجُلٍ لَهُ عِنْدَ آخَرَ جِنَايَةٌ وَ ذَنْبٌ فَهُوَ يَتَعَلَّقُ بِثَوْبِهِ يَتَضَرَّعُ إِلَيْهِ وَ يَخْضَعُ لَهُ أَنْ يَتَجَافَى عَنْ ذَنْبِهِ .

It was said to himasws, ‘So the attachment with the curtains of the Kabah, for which meaning is it?’ Heasws said: ‘Like a man who has a felony with another and a sin, so he hangs on to his clothes, beseeching to him, and humbling himself to him that he would overlook from his sins’.[769]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ صَفْوَانَ أَوْ رَجُلٍ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْمُزْدَلِفَةَ أَكْثَرُ بِلَادِ اللَّهِ هَوَامّاً فَإِذَا كَانَتْ لَيْلَةُ التَّرْوِيَةِ نَادَى مُنَادٍ مِنْ عِنْدِ اللَّهِ يَا مَعْشَرَ الْهَوَامِّ ارْحَلْنَ عَنْ وَفْدِ اللَّهِ

A number of our companions, from Sahl Bin Ziyad, from Safwan, or a man, from Safwan, from Ibn Bukeyr, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Muzdalifa is a city of Allahazwj with the most insects. So when it is the night of Al-Tarwiyya, a Caller Calls out from the Presence of Allahazwj: ‘O group of insects! Go away from the delegations of Allahazwj!’

قَالَ فَتَخْرُجُ فِي الْجِبَالِ فَتَسَعُهَا حَيْثُ لَا تُرَى فَإِذَا انْصَرَفَ الْحَاجُّ عَادَتْ .

Heasws said: ‘So they go out to be in the mountains and they crawl around where they cannot be seen. So when the Pilgims leave, they return’.[770]

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بَابُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ مَكَّةَ حِينَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ

Chapter 12 – Allahazwj Mighty and Majestic Sancified Makkah when Heazwj Created the skies and the earth

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ قُرَيْشاً لَمَّا هَدَمُوا الْكَعْبَةَ وَجَدُوا فِي قَوَاعِدِهِ حَجَراً فِيهِ كِتَابٌ لَمْ يُحْسِنُوا قِرَاءَتَهُ حَتَّى دَعَوْا رَجُلًا فَقَرَأَهُ فَإِذَا فِيهِ أَنَا اللَّهُ ذُو بَكَّةَ حَرَّمْتُهَا يَوْمَ خَلَقْتُ السَّمَاوَاتِ وَ الْأَرْضَ وَ وَضَعْتُهَا بَيْنَ هَذَيْنِ الْجَبَلَيْنِ وَ حَفَفْتُهَا بِسَبْعَةِ أَمْلَاكٍ حَفّاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Qureysh demolished the Kabah, they found a rock in its foundation wherein was a letter which could not be read properly, until they called over a man, so he read it, so there was (written) in it: “Iazwj am Allahazwj! The Owner of Bakka. Iazwj Sanctified it on the day Iazwj Created the skies and the earth, and Iazwj Placed it between these two mountains, and Surrounded it with seven Angels, encircling”’.[771]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ حَرَّمَ اللَّهُ حَرَمَهُ أَنْ يُخْتَلَى خَلَاهُ أَوْ يُعْضَدَ شَجَرُهُ إِلَّا الْإِذْخِرَ أَوْ يُصَادَ طَيْرُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ib Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘Allahazwj Sanctified Hisazwj Al-Harram, from it being vacated and being empty, or its trees to be tampered with except for Al-Izkhir (a fragrant tropical grass), or its birds from being hunted’.[772]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا قَدِمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَكَّةَ يَوْمَ افْتَتَحَهَا فَتَحَ بَابَ الْكَعْبَةِ فَأَمَرَ بِصُوَرٍ فِي الْكَعْبَةِ فَطُمِسَتْ فَأَخَذَ بِعِضَادَتَيِ الْبَابِ فَقَالَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ صَدَقَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ هَزَمَ الْأَحْزَابَ وَحْدَهُ مَا ذَا تَقُولُونَ وَ مَا ذَا تَظُنُّونَ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said; ‘When Rasool-Allahsaww stepped into Makkah on the day hesaww conquered Makkah, opened the door of the Kabah and ordered with the images in the Kabah so they were obliterated. Then hesaww grabbed to two sides of the door, so hesaww said: ‘There is no god except for Allahazwj, One, there being no associates for Himazwj. True in Hisazwj Promise, Helping Hisazwj servants, and Defeating the (Polytheist) confederates Alone. What is that which you all are saying?’

قَالُوا نَظُنُّ خَيْراً وَ نَقُولُ خَيْراً أَخٌ كَرِيمٌ وَ ابْنُ أَخٍ كَرِيمٍ وَ قَدْ قَدَرْتَ

They (people) said, ‘We think good and we are saying good, O sonsaww of a benevolent one, and a cousin of a benevolent one, and you have become powerful’.

قَالَ فَإِنِّي أَقُولُ كَمَا قَالَ أَخِي يُوسُفُ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَ هُوَ أَرْحَمُ الرَّاحِمِينَ أَلَا إِنَّ اللَّهَ قَدْ حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فَهِيَ حَرَامٌ بِحَرَامِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ لَا يُنَفَّرُ صَيْدُهَا وَ لَا يُعْضَدُ شَجَرُهَا وَ لَا يُخْتَلَى خَلَاهَا وَ لَا تَحِلُّ لُقَطَتُهَا إِلَّا لِمُنْشِدٍ

Hesaww said: ‘So Isaww am saying just as mysaww brotheras Yusufas said: ‘[12:92] He said: (There shall be) no reprach against you this day; May Allah Forgive you, and He is the most Merciful of the merciful ones. Indeed! Allahazwj had Sanctified Makkah on the day Heazwj Created the skies and the earth. Thus, it would be a Al-Harram by the Sanctity of Allahazwj up to the Day of Judgement. Neither can anyone drive away its preys, nor tamper with its trees, nor vacate it to be empty, nor to keep lost items except for publicising it’.

فَقَالَ الْعَبَّاسُ يَا رَسُولَ اللَّهِ إِلَّا الْإِذْخِرَ فَإِنَّهُ لِلْقَبْرِ وَ الْبُيُوتِ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا الْإِذْخِرَ .

So Al-Abbas said, ‘O Rasool-Allahsaww! Except for Al-Izkhir (a fragrant tropical grass), for it is for the grave and the houses’. So Rasool-Allahsaww said: ‘Except for Al-Izkhir (a fragrant tropical grass)’.[773]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ فَتْحِ مَكَّةَ إِنَّ اللَّهَ حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ هِيَ حَرَامٌ إِلَى أَنْ تَقُومَ السَّاعَةُ لَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَ لَا تَحِلُّ لِأَحَدٍ بَعْدِي وَ لَمْ تَحِلَّ لِي إِلَّا سَاعَةً مِنْ نَهَارٍ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Rasool-Allahsaww said on the day hesaww conquered Makkah that: ‘Allahazwj Sanctified Makkah the day Heazwj Created the skies and the earth, and it is a Al-Harram up to the Establishment of the Hour. It was not unrestricted for anyone before mesaww, and it will not be unrestricted for anyone after mesaww, and it is not unrestricted for mesaww except for ‘a time’ of ‘a day’.[774]

بَابٌ فِي قَوْلِهِ تَعَالَى وَ مَنْ دَخَلَهُ كانَ آمِناً

Chapter 13 – Regarding the Words of the Exalted [3:97] and whoever enters it shall be secure

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً الْبَيْتَ عَنَى أَمِ الْحَرَمَ قَالَ مَنْ دَخَلَ الْحَرَمَ مِنَ النَّاسِ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ اللَّهِ وَ مَنْ دَخَلَهُ مِنَ الْوَحْشِ وَ الطَّيْرِ كَانَ آمِناً مِنْ أَنْ يُهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [3:97] and whoever enters it shall be secure. Is it the House (Kabah) which is Meant by it or the Al-Harram?’ Heasws said: ‘The one from the people who enters the Al-Harram seeking refuge with it, so he is secure from the Wrath of Allahazwj; and the ones from the wild animals and the birds who enter it would be secure from being flustered and harmed until they exit from the Al-Harram’.[775]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً قَالَ إِذَا أَحْدَثَ الْعَبْدُ فِي غَيْرِ الْحَرَمِ جِنَايَةً ثُمَّ فَرَّ إِلَى الْحَرَمِ لَمْ يَسَعْ لِأَحَدٍ أَنْ يَأْخُذَهُ فِي الْحَرَمِ وَ لَكِنْ يُمْنَعُ مِنَ السُّوقِ وَ لَا يُبَايَعُ وَ لَا يُطْعَمُ وَ لَا يُسْقَى وَ لَا يُكَلَّمُ فَإِنَّهُ إِذَا فُعِلَ ذَلِكَ بِهِ يُوشِكُ أَنْ يَخْرُجَ فَيُؤْخَذَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [3:97] and whoever enters it shall be secure. Heasws said: ‘When the servant commits a felony in other than the Al-Harram, then he flees into the Al-Harram, there is no leeway for anyone that he seizes him inside the Al-Harram. But he can be prevented from the market, and he can neither sell, nor feed, nor drink, nor speak (to anyone). So when that is done with him, he would desire to come out, and he would be seized.

وَ إِذَا جَنَى فِي الْحَرَمِ جِنَايَةً أُقِيمَ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ لِأَنَّهُ لَمْ يَدَعْ لِلْحَرَمِ حُرْمَتَهُ .

And when he commits a crime inside the Al-Harram with a felony, the Legal Punishment (Hadd) would be established upon him inside the Al-Harram, because he did not leave for the Al-Harram, its Sanctity’.[776]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً قَالَ إِنْ سَرَقَ سَارِقٌ بِغَيْرِ مَكَّةَ أَوْ جَنَى جِنَايَةً عَلَى نَفْسِهِ فَفَرَّ إِلَى مَكَّةَ لَمْ يُؤْخَذْ مَا دَامَ فِي الْحَرَمِ حَتَّى يَخْرُجَ مِنْهُ وَ لَكِنْ يُمْنَعُ مِنَ السُّوقِ وَ لَا يُبَايَعُ وَ لَا يُجَالَسُ حَتَّى يَخْرُجَ مِنْهُ فَيُؤْخَذَ وَ إِنْ أَحْدَثَ فِي الْحَرَمِ ذَلِكَ الْحَدَثَ أُخِذَ فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [3:97] and whoever enters it shall be secure. Heasws said: ‘If a thief were to steal in other than Makkah or commits a felony (offence) upon himself, so he flees to Makkah, he would not be seized for as long as he in inside the Al-Harram, until he comes out from it. But he can be prevented from the market, and he can neither sell, nor sat with, until he comes out from it, and he would be seized. And, if he was to do (a crime) inside the Al-Harram that which he did, he would be seized inside it’.[777]

بَابُ الْإِلْحَادِ بِمَكَّةَ وَ الْجِنَايَاتِ

Chapter 14 – Heresy in Makkah and the crimes

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ أُتِيَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَسْجِدِ فَقِيلَ لَهُ إِنَّ سَبُعاً مِنَ سِبَاعِ الطَّيْرِ عَلَى الْكَعْبَةِ لَيْسَ يَمُرُّ بِهِ شَيْ‏ءٌ مِنْ حَمَامِ الْحَرَمِ إِلَّا ضَرَبَهُ فَقَالَ انْصِبُوا لَهُ وَ اقْتُلُوهُ فَإِنَّهُ قَدْ أَلْحَدَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws went over to the Masjid, so it was said to himasws, ‘A predator from the predators of the birds upon the Kabah is such that nothing from the doves of the Al-Harram pass by it except that it strikes it’. So heasws said: ‘Set up a trap for it and kill it, for it is the heretic’.[778]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ قَالَ كُلُّ ظُلْمٍ إِلْحَادٌ وَ ضَرْبُ الْخَادِمِ فِي غَيْرِ ذَنْبٍ مِنْ ذَلِكَ الْإِلْحَادِ .

Ibn Abu Umeyr, from Muawiya said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Mjestic [22:25] and whoever shall incline therein to wrong unjustly. Heasws said: ‘Every injustice is heresy, and striking the servant regarding other than a fault is from that heresy’.[779]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذابٍ أَلِيمٍ فَقَالَ كُلُّ ظُلْمٍ يَظْلِمُهُ الرَّجُلُ نَفْسُهُ بِمَكَّةَ مِنْ سَرِقَةٍ أَوْ ظُلْمِ أَحَدٍ أَوْ شَيْ‏ءٍ مِنَ الظُّلْمِ فَإِنِّي أَرَاهُ إِلْحَاداً وَ لِذَلِكَ كَانَ يُتَّقَى أَنْ يُسْكَنَ الْحَرَمُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [22:25] and whoever shall incline therein to wrong unjustly, We will Make him taste of a painful Punishment. So heasws said: ‘Every injustice which the man commits himself in Makkah, from theft, or being unjust to anyone, or something from the injustices, so Iasws see it as the heresy, and due to that one should fear from residing in the Al-Harram’.[780]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ رَجُلًا فِي الْحِلِّ ثُمَّ دَخَلَ الْحَرَمَ فَقَالَ لَا يُقْتَلُ وَ لَا يُطْعَمُ وَ لَا يُسْقَى وَ لَا يُبَايَعُ وَ لَا يُؤْوَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ فَيُقَامَ عَلَيْهِ الْحَدُّ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar, said,

‘I asked Abu Abdullahasws about a man who kills a man in the unrestricted area, then enters the Al-Harram. So heasws said: ‘He would neither be killed, nor fed, nor quenched, nor sold to, nor sheltered until he comes out from the Al-Harram, and the Legal Punishment (Hadd) would be established upon him’.

قُلْتُ فَمَا تَقُولُ فِي رَجُلٍ قَتَلَ فِي الْحَرَمِ أَوْ سَرَقَ قَالَ يُقَامُ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ صَاغِراً إِنَّهُ لَمْ يَرَ لِلْحَرَمِ حُرْمَةً وَ قَدْ قَالَ اللَّهُ تَعَالَى فَمَنِ اعْتَدى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدى عَلَيْكُمْ فَقَالَ هَذَا هُوَ فِي الْحَرَمِ فَقَالَ فَلا عُدْوانَ إِلَّا عَلَى الظَّالِمِينَ .

I said, ‘So what are youasws saying regarding a man who kills inside the Al-Harram, or steals?’ Heasws said: ‘The Legal Punishment (Hadd) would be established upon him inside the Al-Harram. He did not view a Sanctity for the Al-Harram, and Allahazwj the Exalted has Said [2:194] whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you. So heasws said: ‘This is (regarding) the one who is inside the Al-Harram. So there is no aggression except upon the oppressors’.[781]

بَابُ إِظْهَارِ السِّلَاحِ بِمَكَّةَ

Chapter 15 – Displaying the weapon in Makkah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي أَنْ يَدْخُلَ الْحَرَمَ بِسِلَاحٍ إِلَّا أَنْ يُدْخِلَهُ فِي جُوَالِقَ أَوْ يُغَيِّبَهُ يَعْنِي يَلُفُّ عَلَى الْحَدِيدِ شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting that one should enter the Al-Harram with a weapon except if he enters with it being inside a bag, or it is hidden, meaning something wrapped over the iron’.[782]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُرِيدُ مَكَّةَ أَوِ الْمَدِينَةَ يَكْرَهُ أَنْ يَخْرُجَ مَعَهُ بِالسِّلَاحِ فَقَالَ لَا بَأْسَ بِأَنْ يَخْرُجَ بِالسِّلَاحِ مِنْ بَلَدِهِ وَ لَكِنْ إِذَا دَخَلَ مَكَّةَ لَمْ يُظْهِرْهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from safwan, from Shuay Al Aqarquqy, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who intends (to go to) Makkah or Al-Medina, is it disliked that he goes and with him is the weapon?’ So heasws said: ‘There is no problem if he was to go out with the weapon from his city, but when he enters Makkah, he should not display it’.[783] 

بَابُ لُبْسِ ثِيَابِ الْكَعْبَةِ

Chapter 16 – Wearing the clothing of the Kabah

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يَصِلُ إِلَيْنَا مِنْ ثِيَابِ الْكَعْبَةِ هَلْ يَصْلُحُ لَنَا أَنْ نَلْبَسَ شَيْئاً مِنْهَا قَالَ يَصْلُحُ لِلصِّبْيَانِ وَ الْمَصَاحِفِ وَ الْمِخَدَّةِ تَبْتَغِي بِذَلِكَ الْبَرَكَةَ إِنْ شَاءَ اللَّهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdullah Bin Jabala, from Abdul Malik Bin Utba who said,

‘I asked Abu Abdullahasws about that which is brought from the cloth of the Kabah, is it correct for us that we wear something from it?’ Heasws said: ‘It is correct for the children, and the Parchments (covering the Holy Quran), and the pillowcase, seeking the Blessings by that, Allahazwj Willing’.[784]

بَابُ كَرَاهَةِ أَنْ يُؤْخَذَ مِنْ تُرَابِ الْبَيْتِ وَ حَصَاهُ

Chapter 17 – Abhorrence of taking from the soil of the House (Kabah) and its pebbles

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَأْخُذَ مِنْ تُرْبَةِ مَا حَوْلَ الْكَعْبَةِ وَ إِنْ أَخَذَ مِنْ ذَلِكَ شَيْئاً رَدَّهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullahasws saying: ‘It is not befitting for anyone that he take from the soil of what is around the Kabah. And if he does take anything from that, he should return it’.[785]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخَذْتُ سُكّاً مِنْ سُكِّ الْمَقَامِ وَ تُرَاباً مِنْ تُرَابِ الْبَيْتِ وَ سَبْعَ حَصَيَاتٍ فَقَالَ بِئْسَ مَا صَنَعْتَ أَمَّا التُّرَابُ وَ الْحَصَى فَرُدَّهُ .

A number of our companions, from sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Mufazzal Bin Salih, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws: ‘I have taken a perfume from the perfumes of the Standing Place (of Ibrahimas, and soil from the soils of the House (Kabah), and seven pebbles’. So heasws said: ‘Evil is what you have done. As for the soil and the pebbles, so return it’.[786]

أَحْمَدُ بْنُ مِهْرَانَ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَمِّي كَنَسَ الْكَعْبَةَ وَ أَخَذَ مِنْ تُرَابِهَا فَنَحْنُ نَتَدَاوَى بِهِ فَقَالَ رُدَّهُ إِلَيْهَا .

Ahmad Bin Mihran, from the one who narrates it, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I said to Abu Abdullahasws that my uncle is a sweeper of the Kabah and took from its soil. So we tend to heal by it. So heasws said: ‘Return it back to it’.[787]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْرُجُ مِنَ الْمَسْجِدِ وَ فِي ثَوْبِي حَصَاةٌ قَالَ فَرُدَّهَا أَوِ اطْرَحْهَا فِي مَسْجِدٍ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Ziyad Al Shahaam who said,

‘I said to Abu Abdullahasws, ‘I went out from the (Sacred) Masjid and in my clothes were pebbles (taken from the Sacred Masjid)’. Heasws said: ‘So either return it, or throw it back into the Masjid’.[788]

بَابُ كَرَاهِيَةِ الْمُقَامِ بِمَكَّةَ

Chapter 18 – Abhorrence of staying in Makkah

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلرَّجُلِ أَنْ يُقِيمَ بِمَكَّةَ سَنَةً قُلْتُ كَيْفَ يَصْنَعُ قَالَ يَتَحَوَّلُ عَنْهَا وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَرْفَعَ بِنَاءً فَوْقَ الْكَعْبَةِ.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, and Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘It is not befitting for the man that he stays in Makkah for a year’. I said, ‘How should he deal with it?’ Heasws said: ‘’He should transfer from it. And, it is not befitting for anyone that he raises a construction above the Kabah’.

وَ رُوِيَ أَنَّ الْمُقَامَ بِمَكَّةَ يُقْسِي الْقُلُوبَ

And it is reported that the staying in Makkah hardens the hearts’.[789]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ ذَرِيحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا فَرَغْتَ مِنْ نُسُكِكَ فَارْجِعْ فَإِنَّهُ أَشْوَقُ لَكَ إِلَى الرُّجُوعِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it, from Zareeh, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When you are free from performing your rituals, return, for it would be more desirous for you to the returning’.[790]

بَابُ شَجَرِ الْحَرَمِ

Chapter 19 – A tree of the Al-Harram

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَنْزِعْ مِنْ شَجَرِ مَكَّةَ إِلَّا النَّخْلَ وَ شَجَرَ الْفَاكِهَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not snatch (anything) from a tree in Makkah except for the palm and the fruit tree’.[791]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ يَنْبُتُ فِي الْحَرَمِ فَهُوَ حَرَامٌ عَلَى النَّاسِ أَجْمَعِينَ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Everything growing in the Al-Harram, so it is Prohibited upon the entirety of the people’.[792]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْحَاقَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الرَّجُلُ يَدْخُلُ مَكَّةَ فَيَقْطَعُ مِنْ شَجَرِهَا قَالَ اقْطَعْ مَا كَانَ دَاخِلًا عَلَيْكَ وَ لَا تَقْطَعْ مَا لَمْ يَدْخُلْ مَنْزِلَكَ عَلَيْكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Nast, from Abu Jameela, from Is’haq Bin Yazeed who said,

‘I said to Abu Ja’farasws, ‘The man enters Makkah, so he cuts down from its trees’. Heasws said: ‘Cut down what was entering upon you, and do not cut down what did not enter you house, upon you’.[793]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) شَجَرَةٌ أَصْلُهَا فِي الْحِلِّ وَ فَرْعُهَا فِي الْحَرَمِ فَقَالَ حُرِّمَ أَصْلُهَا لِمَكَانِ فَرْعِهَا قُلْتُ فَإِنَّ أَصْلَهَا فِي الْحَرَمِ وَ فَرْعَهَا فِي الْحِلِّ فَقَالَ حُرِّمَ فَرْعُهَا لِمَكَانِ أَصْلِهَا .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A tree, the root of which is in the unrestricted area, and its branches are in the Al-Harram’. So heasws said: ‘Its roots are Prohibited (to cut off) due to the placing of its branches’. I said, ‘Supposing its roots are inside the Al-Harram and its branches are in the unrestricted area?’ So heasws said: ‘Its branches are Prohibited due to the placing of its roots’.[794]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُخَلَّى عَنِ الْبَعِيرِ فِي الْحَرَمِ يَأْكُلُ مَا شَاءَ.

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘You can free the camel inside the Al-Harram to eat whatever it so desires to’.[795]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الشَّجَرَةِ يَقْلَعُهَا الرَّجُلُ مِنْ مَنْزِلِهِ فِي الْحَرَمِ قَالَ إِنْ بَنَى الْمَنْزِلَ وَ الشَّجَرَةُ فِيهِ فَلَيْسَ لَهُ أَنْ يَقْلَعَهَا وَ إِنْ كَانَتْ نَبَتَتْ فِي مَنْزِلِهِ وَ هُوَ لَهُ فَلْيَقْلَعْهَا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin usman,

(It has been narrated) from Abu Abdullahasws regarding the tree which the man uproots from his house, inside the Al-Harram’. Heasws said; ‘If the house was built and the tree was in it, so it is not for him that he uproots it; but if it was such that it grew in his house and it is for him, so he can uproot it’.[796]

بَابُ مَا يُذْبَحُ فِي الْحَرَمِ وَ مَا يُخْرَجُ بِهِ مِنْهُ

Chapter 20 – What can be slaughtered inside the Al-Harram and what one came come out with, from it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُذْبَحُ بِمَكَّةَ إِلَّا الْإِبِلُ وَ الْبَقَرُ وَ الْغَنَمُ وَ الدَّجَاجُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Nothing can be slaughtered in Makkah except for the camel, and the cow, and the sheep, and the chicken’.[797]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَانَ يَصُفُّ مِنَ الطَّيْرِ فَلَيْسَ لَكَ أَنْ تُخْرِجَهُ وَ مَا كَانَ لَا يَصُفُّ فَلَكَ أَنْ تُخْرِجَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever from the birds which arrays (its wings in flight), so it is not for you that you exit it, and whatever was not arraying (its wings in flight), so it is for you that you exit it’.

قَالَ وَ سَأَلْتُهُ عَنْ دَجَاجِ الْحَبَشِ قَالَ لَيْسَ مِنَ الصَّيْدِ إِنَّمَا الصَّيْدُ مَا طَارَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ .

He (the narrator) said, ‘And I asked himasws about the Ethiopian chicken (Turkey). Heasws said: ‘It is not from the hunts. But rather the hunt is what flies between the sky and the earth’.[798]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنِ الدَّجَاجِ الْحَبَشِيِّ يُخْرَجُ بِهِ مِنَ الْحَرَمِ فَقَالَ إِنَّهَا لَا تَسْتَقِلُّ بِالطَّيَرَانِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws was asked, and I was present, about the Ethiopian chicken (Turkey), coming out with it from the Al-Harram. So heasws said: ‘It does no fly around with the birds’.[799]

بَابُ صَيْدِ الْحَرَمِ وَ مَا تَجِبُ فِيهِ الْكَفَّارَةُ

Chapter 21 – Hunt of the Al-Harram and what expiation is Obligated with regards to it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ حَلَالًا فَقَتَلْتَ الصَّيْدَ فِي الْحِلِّ مَا بَيْنَ الْبَرِيدِ إِلَى الْحَرَمِ فَعَلَيْكَ جَزَاؤُهُ فَإِنْ فَقَأْتَ عَيْنَهُ أَوْ كَسَرْتَ قَرْنَهُ أَوْ جَرَحْتَهُ تَصَدَّقْتَ بِصَدَقَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When you were free (not in Ihram), so you kill the hunt during the free mode, what is between Al-Bareyd (a measurement of distance) up to the Al-Harram, so upon you would be its compensation. So if you were to blind its eyes, or break its horn, or you injure it, so give in charity’.[800]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أُهْدِيَ لَهُ حَمَامٌ أَهْلِيٌّ وَ هُوَ فِي الْحَرَمِ فَقَالَ إِنْ هُوَ أَصَابَ مِنْهُ شَيْئاً فَلْيَتَصَدَّقْ بِثَمَنِهِ نَحْواً مِمَّا كَانَ يَسْوَى فِي الْقِيمَةِ .

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who was gifted a domesticated dove and he was inside the Al-Harram. So heasws said: ‘If he hurts anything from it, so let him give in charity with its price approximating from what it would have been (before the injury etc.), equal in the price’.[801]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ مُحَمَّدِ بْنِ أَبِي الْحَكَمِ قَالَ قُلْتُ لِغُلَامٍ لَنَا هَيِّئْ لَنَا غَدَاءً فَأَخَذَ أَطْيَاراً مِنَ الْحَرَمِ فَذَبَحَهَا وَ طَبَخَهَا فَأَخْبَرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ ادْفِنْهَا وَ افْدِ كُلَّ طَائِرٍ مِنْهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Bin Abdul Salaam, from Muhammad Bin Abu Al Hakam who said,

‘I said to a slave of ours, ‘Hurry the lunch for us’. So he took birds from the Al-Harram, slaughtered them, and cooked them. So I informed Abu Abdullahasws, and heasws said: ‘Bury these, and pay the expiation of every bird from these’.[802]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الصَّيْدِ يُصَادُ فِي الْحِلِّ ثُمَّ يُجَاءُ بِهِ إِلَى الْحَرَمِ وَ هُوَ حَيٌّ فَقَالَ إِذَا أَدْخَلَهُ إِلَى الْحَرَمِ حَرُمَ عَلَيْهِ أَكْلُهُ وَ إِمْسَاكُهُ فَلَا تَشْتَرِيَنَّ فِي الْحَرَمِ إِلَّا مَذْبُوحاً ذُبِحَ فِي الْحِلِّ ثُمَّ جِي‏ءَ بِهِ إِلَى الْحَرَمِ مَذْبُوحاً فَلَا بَأْسَ لِلْحَلَالِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about the hunting hunted in the unrestricted area, then he comes over to the Al-Harram and it is (still) alive. So heasws said: ‘When he entered it into the Al-Harram it is prohibited upon him to eat it, and keeping it. Therefore, you should not be buying inside the Al-Harram except the slaughter which has been slaughtered in the unrestricted area, then it has been brought into the Al-Harram, so there would be no problem with the Permissible (animals)’.[803]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ أَنَّ الْحَكَمَ سَأَلَ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ أُهْدِيَ لَهُ حَمَامَةٌ فِي الْحَرَمِ مَقْصُوصَةٌ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) انْتِفْهَا وَ أَحْسِنْ إِلَيْهَا وَ اعْلِفْهَا حَتَّى إِذَا اسْتَوَى رِيشُهَا فَخَلِّ سَبِيلَهَا .

Ali, from his father, from Hammad Bin Isa, from Hareyz, from Zurara that,

‘Al-Hakam asked Abu Ja’farasws about a man who was gifted a clipped dove inside the Al-Harram. So Abu Ja’farasws said: ‘Take it and be good to it, and look after it until when its feathers are complete (grown back), so free its way’.[804]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ كَرِبٍ الصَّيْرَفِيِّ قَالَ كُنَّا جَمَاعَةً فَاشْتَرَيْنَا طَيْراً فَقَصَصْنَاهُ وَ دَخَلْنَا بِهِ مَكَّةَ فَعَابَ ذَلِكَ عَلَيْنَا أَهْلُ مَكَّةَ فَأَرْسَلَ كَرِبٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَهُ فَقَالَ اسْتَوْدِعُوهُ رَجُلًا مِنْ أَهْلِ مَكَّةَ مُسْلِماً أَوِ امْرَأَةً مُسْلِمَةً فَإِذَا اسْتَوَى خَلَّوْا سَبِيلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin hazim, from Musna Bin Abdul Salam, from Karb Al Sayrafi who said,

‘We were a group who bought a bird, so we clipped it and entered Makkah with it. So the people of Makkah faulted that upon us. So Karb sent a message to Abu Abdullahasws asking himasws, so heasws said: ‘Entrust it to a Muslim man from the people of Makkah, or a Muslim woman. So when it is straight (wings grown back), free its way’.[805]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ أَصَابَ طَيْراً فِي الْحَرَمِ وَ هُوَ مُحِلٌّ فَعَلَيْهِ الْقِيمَةُ وَ الْقِيمَةُ دِرْهَمٌ يَشْتَرِي بِهِ عَلَفاً لِحَمَامِ الْحَرَمِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘The one who hits a bird inside the Al-Harram and he is free (not in Ihram), so upon him is the price, and the price is one Dirham. He buys feed with it for the doves of the Al-Harram’.[806]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ خَلَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ ذَبَحَ حَمَامَةً مِنْ حَمَامِ الْحَرَمِ قَالَ عَلَيْهِ الْفِدَاءُ قُلْتُ فَيَأْكُلُهُ قَالَ لَا قُلْتُ فَيَطْرَحُهُ قَالَ إِذاً يَكُونُ عَلَيْهِ فِدَاءٌ آخَرُ قُلْتُ فَمَا يَصْنَعُ بِهِ قَالَ يَدْفِنُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Khallad,

(It has been narrated) from Abu Abdullahasws having said regarding a man who slaughtered a dove from the doves of the Al-Harram. Heasws said: ‘Upon him is the expiation’. I said, ‘So can he eat it?’ Heasws said: ‘No?’ I said, ‘Can he throw it away?’ Heasws said: ‘Then there would happen to be another expiation upon him’. I said, ‘So what should he do with it?’ Heasws said: ‘He should bury it’.[807]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَرَجَ بِطَيْرٍ مِنْ مَكَّةَ إِلَى الْكُوفَةِ قَالَ يَرُدُّهُ إِلَى مَكَّةَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Musna Al Hannat, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a man who went out with a bird, from Makkah to Al-Kufa. Heasws said: ‘He should return it to Makkah’.[808]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْحَمَامَةِ دِرْهَمٌ وَ فِي الْفَرْخِ نِصْفُ دِرْهَمٍ وَ فِي الْبَيْضَةِ رُبُعُ دِرْهَمٍ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al fazl Bin Shazaan, altogether, from Ibn Abu Umeyr, from Hafs Bin Nakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Regarding the dove, one Dirham, and regarding the fledgling, half a Dirham, and regarding the egg, a quarter of a Dirham (as a compensation)’.[809]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ رَجُلٍ أَصَابَ طَيْراً فِي الْحِلِّ فَاشْتَرَاهُ فَأَدْخَلَهُ الْحَرَمَ فَمَاتَ فَقَالَ إِنْ كَانَ حِينَ أَدْخَلَهُ الْحَرَمَ خَلَّى سَبِيلَهُ فَمَاتَ فَلَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ كَانَ أَمْسَكَهُ حَتَّى مَاتَ عِنْدَهُ فِي الْحَرَمِ فَعَلَيْهِ الْفِدَاءُ .

A number of our companions, from sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Ibn Bukeyr who said,

‘I asked one of the two (5th or 6th Imamasws) about a man who came across a bird in the unrestricted area. She bought it and entered with it into the Al-Harram, and it died. So heasws said: ‘If it was such that when he entered it into the Al-Harram, freed its way, so it died, then there is nothing upon him; and if it was such that he withheld it until it died with him inside the Al-Harram, so upon him is the expiation’.[810]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ رَمَى صَيْداً فِي الْحِلِّ فَمَضَى بِرَمْيَتِهِ حَتَّى دَخَلَ الْحَرَمَ فَمَاتَ أَ عَلَيْهِ جَزَاؤُهُ قَالَ لَا لَيْسَ عَلَيْهِ جَزَاؤُهُ لِأَنَّهُ رَمَى حَيْثُ رَمَى وَ هُوَ لَهُ حَلَالٌ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ رَجُلٍ نَصَبَ شَرَكاً فِي الْحِلِّ إِلَى جَانِبِ الْحَرَمِ فَوَقَعَ فِيهِ صَيْدٌ فَاضْطَرَبَ الصَّيْدُ حَتَّى دَخَلَ الْحَرَمَ فَلَيْسَ عَلَيْهِ جَزَاؤُهُ لِأَنَّهُ كَانَ بَعْدَ ذَلِكَ شَيْ‏ءٌ

Abu Ali Al Ashary, from Muhammad Bin Al Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about a man who pelted (stoned) a prey in the unrestricted area. So it went, due to his pelting, until it entered the Al-Harram, and it died. Is there its compensation upon him?’ Heasws said: ‘No, there is no compensation upon him, because he pelted where he pelted, and it was Permissible for him. But rather, the example of that is the example of a man who established a snare in the unrestricted are to the side of the Al-Harram. So a prey falls into it, and the prey wavers until it enters the Al-Harram. Thus, there is no compensation for it upon him, because it was a thing (which happened) afterwards’.

فَقُلْتُ هَذَا الْقِيَاسُ عِنْدَ النَّاسِ فَقَالَ إِنَّمَا شَبَّهْتُ لَكَ شَيْئاً بِشَيْ‏ءٍ .

So I said, ‘This is the analogy in the presence of the people’. So heasws said: ‘But rather, Iasws compared for you, a thing with a thing’.[811]

صَفْوَانُ بْنُ يَحْيَى عَنْ زِيَادٍ أَبِي الْحَسَنِ الْوَاسِطِيِّ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْمٍ قَفَّلُوا عَلَى طَائِرٍ مِنْ حَمَامِ الْحَرَمِ الْبَابَ فَمَاتَ قَالَ عَلَيْهِمْ بِقِيمَةِ كُلِّ طَيْرٍ [نِصْفُ] دِرْهَمٍ يُعْلَفُ بِهِ حَمَامُ الْحَرَمِ .

Safwan Bin yahya, from Ziyad Abu Al Hassan Al Wasity,

(It has been narrated) from Abu Ibrahimasws, said, ‘I asked himasws about a group locked the door upon birds from the doves of the Al-Harram, so they died. Heasws said: ‘Upon them is the price of each bird, half a Dirham, feeding by it the doves of the Al-Harram’.[812]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ حَلَّ فِي الْحَرَمِ رَمَى صَيْداً خَارِجاً مِنَ الْحَرَمِ فَقَتَلَهُ قَالَ عَلَيْهِ الْجَزَاءُ لِأَنَّ الْآفَةَ جَاءَتْهُ مِنْ قِبَلِ الْحَرَمِ

A number of our companions, from Sahl Bin Ziiyad, and Ali Bin Ibrahim, from his father, altogether, from Ibn Mahboub, from Ibn Raib, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws regarding a man, not in Ihram, being inside the Al-Harram, pelts a prey outside from the Al-Harram, so he kills it. Heasws said: ‘Upon him is the compensation, because the injury came to it from the Al-Harram’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ رَمَى صَيْداً خَارِجاً مِنَ الْحَرَمِ فِي الْحِلِّ فَتَحَامَلَ الصَّيْدُ حَتَّى دَخَلَ الْحَرَمَ فَقَالَ لَحْمُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ.

He (the narrator) said, ‘And I asked himasws about a man who pelted a prey outside from the Al-Harram in the unrestricted area. So the prey survives until it enters the Al-Harram. So heasws said: ‘Its flesh is prohibited like the dead’.[813]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ فِي حَمَامِ مَكَّةَ الطَّيْرُ الْأَهْلِيُّ غَيْرُ حَمَامِ الْحَرَمِ مَنْ ذَبَحَ طَيْراً مِنْهُ وَ هُوَ غَيْرُ مُحْرِمٍ فَعَلَيْهِ أَنْ يَتَصَدَّقَ بِصَدَقَةٍ أَفْضَلَ مِنْ ثَمَنِهِ فَإِنْ كَانَ مُحْرِماً فَشَاةٌ عَنْ كُلِّ طَيْرٍ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying regarding the domesticated birds of Makkah, apart from the doves of the Al-Harram: ‘The one who slaughters a bird from it, and he was not in Ihram, so upon him is that he gives in charity more than its price. So if he was in Ihram, so a sheep, for each bird’.[814]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَرْسَلْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَنَّ أَخاً لِي اشْتَرَى حَمَاماً مِنَ الْمَدِينَةِ فَذَهَبْنَا بِهَا إِلَى مَكَّةَ فَاعْتَمَرْنَا وَ أَقَمْنَا إِلَى الْحَجِّ ثُمَّ أَخْرَجْنَا الْحَمَامَ مَعَنَا مِنْ مَكَّةَ إِلَى الْكُوفَةِ فَعَلَيْنَا فِي ذَلِكَ شَيْ‏ءٌ قَالَ لِلرَّسُولِ إِنِّي أَظُنُّهُنَّ كُنَّ فُرْهَةً قَالَ لَهُ يَذْبَحُ مَكَانَ كُلِّ طَيْرٍ شَاةً .

Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I sent a message to Abu Al-Hassanasws that a brother of mine had bought doves from Al-Medina, so we went with it to Makkah. So we performed Umra and we stayed up to the Hajj. Then we brought out the doves along with us, from Makkah to Al-Kufa. So is there anything upon us with regards to that?’ Heasws said to the messenger: ‘Iasws thing they were delightful. They should slaughter a sheep in place of each bird’.[815]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ نَتَفَ حَمَامَةً مِنْ حَمَامِ الْحَرَمِ قَالَ يَتَصَدَّقُ بِصَدَقَةٍ عَلَى مِسْكِينٍ وَ يُعْطِي بِالْيَدِ الَّتِي نَتَفَ بِهَا فَإِنَّهُ قَدْ أَوْجَعَهُ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Ibrahim Bin Maymoun who said,

‘I said to Abu Abdullahasws, ‘A man grasped a dove from the doves of the Al-Harram. Heasws said: ‘He should give in charity upon the poor, and he should give with the very hand which he caught it with, for it is what had pained it’.[816]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أُهْدِيَ لَنَا طَائِرٌ مَذْبُوحٌ بِمَكَّةَ فَأَكَلَهُ أَهْلُنَا فَقَالَ لَا يَرَى بِهِ أَهْلُ مَكَّةَ بَأْساً قُلْتُ فَأَيُّ شَيْ‏ءٍ تَقُولُ أَنْتَ قَالَ عَلَيْهِمْ ثَمَنُهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin yahya, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘A slaughtered bird was gifted to us in Makkah, so our families ate it’. So heasws said: ‘The people of Makkah do not see any problem with it’. I said, ‘So which thing are youasws saying: ‘Heasws said: ‘Upon them is its price (penalty)’.[817]

بَعْضُ أَصْحَابِنَا عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) نَشْتَرِي الصُّقُورَ فَنُدْخِلُهَا الْحَرَمَ فَلَنَا ذَلِكَ فَقَالَ كُلُّ مَا أُدْخِلَ الْحَرَمَ مِنَ الطَّيْرِ مِمَّا يَصُفُّ جَنَاحَهُ فَقَدْ دَخَلَ مَأْمَنَهُ فَخَلِّ سَبِيلَهُ .

One of our companions, from Abu Jareer Al Qummy who said,

‘I said to Abu Al-Hassanasws, ‘We bought hawks and we entered the Al-Harram. So is that for us?’ So heasws said: ‘Everything from the birds which enters the Al-Harram, from what arrays its wings, so it has entered into its safety, therefore, free its way’.[818]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ كَانَ فِي جَانِبِ بَيْتِي مِكْتَلٌ فِيهِ بَيْضَتَانِ مِنْ حَمَامِ الْحَرَمِ فَذَهَبَ الْغُلَامُ يَكُبُّ الْمِكْتَلَ وَ هُوَ لَا يَعْلَمُ أَنَّ فِيهِ بَيْضَتَيْنِ فَكَسَرَهُمَا فَخَرَجْتُ فَلَقِيتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ تَصَدَّقْ بِكَفَّيْنِ مِنْ دَقِيقٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Yazeed Bin Khaleefa who said,

‘By the side of my house there is a nest where were two eggs from a dove of the Al-Harram. So the boy went and threw the nest and he did not know that there were two eggs in it. So he broke them both. So I went out and met Abdullah Bin Al-Hassan and mentioned that to him, so he said, ‘Give in charity with two handfuls of flour’.

قَالَ ثُمَّ لَقِيتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بَعْدُ فَأَخْبَرْتُهُ فَقَالَ ثَمَنُ طَيْرَيْنِ تَعْلِفُ بِهِ حَمَامَ الْحَرَمِ فَلَقِيتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَأَخْبَرْتُهُ فَقَالَ صَدَقَكَ حَدِّثْ بِهِ فَإِنَّمَا أَخَذَهُ عَنْ آبَائِهِ .

He (the narrator) said, ‘Then I met Abu Abdullahasws afterwards, so I informed himasws. So heasws said: ‘The price of the two birds to feed the doves of the Al-Harram with it’. So I met Abdullah Bin Al-Hassan and informed him, so he said, ‘You speak the truth. Narrate with it, for rather, heasws has taken it from hisasws forefathersasws’.[819]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ فَرْخَيْنِ مُسَرْوَلَيْنِ ذَبَحْتُهُمَا وَ أَنَا بِمَكَّةَ فَقَالَ لِي لِمَ ذَبَحْتَهُمَا فَقُلْتُ جَاءَتْنِي بِهِمَا جَارِيَةٌ مِنْ أَهْلِ مَكَّةَ فَسَأَلَتْنِي أَنْ أَذْبَحَهُمَا فَظَنَنْتُ أَنِّي بِالْكُوفَةِ وَ لَمْ أَذْكُرِ الْحَرَمَ فَقَالَ عَلَيْكَ قِيمَتُهُمَا قُلْتُ كَمْ قِيمَتُهُمَا قَالَ دِرْهَمٌ وَ هُوَ خَيْرٌ مِنْهُمَا .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Abdullahasws about two chickens which I slaughtered and I was in Makkah. So heasws said to me: ‘Why did you slaughter them?’ So I said, ‘A slave girl from the people of Makkah came with these two to me and asked me to slaughter them. So I thought I was in Al-Kufa and I did not remember the Al-Harram’. So heasws said: ‘Upon you is their price’. I said, ‘How much is their price?’ Heasws said: ‘One Dirham, and it is better than these two’.[820]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَكَّةَ وَ دَاوُدُ بْنُ عَلِيٍّ بِهَا فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِي دَاوُدُ بْنُ عَلِيٍّ مَا تَقُولُ يَا أَبَا عَبْدِ اللَّهِ فِي قَمَارِيَّ اصْطَدْنَاهَا وَ قَصَّيْنَاهَا فَقُلْتُ تُنْتَفُ وَ تُعْلَفُ فَإِذَا اسْتَوَتْ خُلِّيَ سَبِيلُهَا.

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Dawood Bin Farqad who said,

‘We were in the presence of Abu Abdullahasws at Makkah, and Dawood Bin Ali was in it. So Abu Abdullahasws said to me: ‘Dawood Bin Ali said to measws, ‘What are youasws saying, O Abu Abdullahasws, regarding the dove we had hunted and clipped (its wings)?’ So Iasws said: ‘You plucked, and you should feed it. So when it is straight (wings grown back), free its way’.[821]

أَحْمَدُ عَنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ بَيْضَةِ نَعَامَةٍ أَكَلْتُ فِي الْحَرَمِ قَالَ تَصَدَّقْ بِثَمَنِهَا .

Ahmad, from Al Hassan, from Ali Bin Al Numan, from Sa’d Bin Abdullah who said,

‘I asked Abu Abdullahasws about an ostrich egg which I ate in the Al-Harram. Heasws said: ‘Give in charity with its price’.[822]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى قَالَ خَرَجْنَا إِلَى مَكَّةَ فَاصْطَادَتِ النِّسَاءُ قُمْرِيَّةً مِنْ قَمَارِيِّ أَمَجَ حَيْثُ بَلَغْنَا الْبَرِيدَ فَنَتَفَتِ النِّسَاءُ جَنَاحَيْهِ ثُمَّ دَخَلُوا بِهَا مَكَّةَ فَدَخَلَ أَبُو بَصِيرٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخْبَرَهُ فَقَالَ تَنْظُرُونَ امْرَأَةً لَا بَأْسَ بِهَا فَتُعْطُونَهَا الطَّيْرَ تَعْلِفُهُ وَ تُمْسِكُهُ حَتَّى إِذَا اسْتَوَى جَنَاحَاهُ خَلَّتْهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Musa who said,

‘We went out to Makkah, so the women caught a dove from the doves of Amaj when we reached Al-bareyd. So the women plucked out its wings. Then they entered Makkah with it. So Abu Baseer went over to Abu Abdullahasws and informed himasws, so heasws said: ‘Look around for a woman not having a problem with her, so give the bird to her to look after it and keep it. When it’s wings are straight (grown back), she should free it’.[823]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا يُكْرَهُ مِنَ الطَّيْرِ فَقَالَ مَا صَفَّ عَلَى رَأْسِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from Imran Al Halby who said,

‘I said to Abu Abdullahasws, ‘What is disliked from the birds?’ So heasws said: ‘When arrays its wings hovering upon your head’.[824]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ قَتَلَ أَسَداً فِي الْحَرَمِ قَالَ عَلَيْهِ كَبْشٌ يَذْبَحُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al barqy, from Dawood Bin Abu Yazeed Al Attar, from Abu Saeed Al Mukary who said,

‘I said to Abu Abdullahasws, ‘A man kills a lion inside the Al-Harram?’ Heasws said: ‘Upon him would be a ram to slaughter’.[825]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ أَصَابَ ظَبْياً فِي الْحِلِّ فَاشْتَرَاهُ فَأَدْخَلَهُ الْحَرَمَ فَمَاتَ الظَّبْيُ فِي الْحَرَمِ فَقَالَ إِنْ كَانَ حِينَ أَدْخَلَهُ الْحَرَمَ خَلَّى سَبِيلَهُ فَمَاتَ فَلَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ كَانَ أَمْسَكَهُ حَتَّى مَاتَ عِنْدَهُ فِي الْحَرَمِ فَعَلَيْهِ الْفِدَاءُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Bukeyr Bin Ayn,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who came across an antelope in the unrestricted area. So he bought it and entered the Al-Harram with it. So the antelope died inside the Al-Harram. So heasws said: ‘If it was such that when he entered it into the Al-Harram, he had freed its way, so it died, then there is nothing upon him; but if it was such that he withheld it until it died with him inside ‘الْحَرَمِ’ the Al-Harram, so upon him is the expiation’.[826]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ قَالَ أَخْبَرَنِي حَمْزَةُ بْنُ الْيَسَعَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْفَهْدِ يُشْتَرَى بِمِنًى وَ يُخْرَجُ بِهِ مِنَ الْحَرَمِ فَقَالَ كُلُّ مَا أُدْخِلَ الْحَرَمَ مِنَ السَّبُعِ مَأْسُوراً فَعَلَيْكَ إِخْرَاجُهُ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, altogether, from Ibn Abu Nasr who said,

‘Hamza Bin Al-Yas’a informed me saying, ‘I asked Abu Abdullahasws about the leopard someone bought in Mina, and he went out with it from Al-Harram. So heasws said: ‘Everything from the predatory wild animal which enter the الْحَرَمِ in captivity, so upon you is exiting it’.[827]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ شَجَرَةٍ أَصْلُهَا فِي الْحَرَمِ وَ أَغْصَانُهَا فِي الْحِلِّ عَلَى غُصْنٍ مِنْهَا طَائِرٌ رَمَاهُ رَجُلٌ فَصَرَعَهُ قَالَ عَلَيْهِ جَزَاؤُهُ إِذَا كَانَ أَصْلُهَا فِي الْحَرَمِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Aliasws having been asked about a tree, the root of which is in الْحَرَمِ (the Al-Harram), and its branches are in the unrestricted area, and upon a branch of it is a bird which a man pelted and felled it. Heasws said: ‘Upon him is its compensation, when its roots were inside ‘الْحَرَمِ’ the Al-Harram’.[828]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَصَابَ صَيْداً فِي الْحِلِّ فَرَبَطَهُ إِلَى جَانِبِ الْحَرَمِ فَمَشَى الصَّيْدُ بِرِبَاطِهِ حَتَّى دَخَلَ الْحَرَمَ وَ الرِّبَاطُ فِي عُنُقِهِ فَأَجَرَّهُ الرَّجُلُ بِحَبْلِهِ حَتَّى أَخْرَجَهُ مِنَ الْحَرَمِ وَ الرَّجُلُ فِي الْحِلِّ فَقَالَ ثَمَنُهُ وَ لَحْمُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ .

Ali, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Abdul A’ala Bin Ayn who said,

‘I asked Abu Abdullahasws about a man who came across a prey in the unrestricted area, so he tied it down to the side of the Al-Harram. So the prey went with its tying until it entered the Al-Harram, and the rope was in its neck. So the man pulled with his rope until he exited it from the Al-Harram, and the man was not in Ihram. So heasws said: ‘It’s price (as a penalty), and its flesh would be Prohibited like the dead’.[829]

بَابُ لُقَطَةِ الْحَرَمِ

Chapter 22 – The findings (lost property) of the Al-Harram

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اللُّقَطَةُ لُقَطَتَانِ لُقَطَةُ الْحَرَمِ تُعَرِّفُ سَنَةً فَإِنْ وَجَدْتَ صَاحِبَهَا وَ إِلَّا تَصَدَّقْتَ بِهَا وَ لُقَطَةُ غَيْرِهَا تُعَرِّفُ سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَ إِلَّا فَهِيَ كَسَبِيلِ مَالِكَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar who said,

‘Abu Abdullahasws said: ‘The findings are of two (types of) findings. A finding of the Al-Harram would be publicised for a year. So if its owner is found, or else it should be given in charity with it; and a finding somewhere else would be publicised for a year. So if its owner comes up, or else it would be like part of your wealth’.[830]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَجِدُ اللُّقَطَةَ فِي الْحَرَمِ قَالَ لَا يَمَسَّهَا وَ أَمَّا أَنْتَ فَلَا بَأْسَ لِأَنَّكَ تُعَرِّفُهَا .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Fuzayl Bin Yasaar wo said,

‘I asked Abu Abdullahasws about the man who found the lost property inside the Al-Harram. Heasws said: ‘He should not touch it, and as for you, so there is no problem if you were to (take it and) publicise it’.[831]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ فُضَيْلِ بْنِ غَزْوَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ الطَّيَّارُ إِنِّي وَجَدْتُ دِينَاراً فِي الطَّوَافِ قَدِ انْسَحَقَ كِتَابَتُهُ فَقَالَ هُوَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Fuzayl Bin Azran who said,

‘I was in the presence of Abu Abdullahasws, so Al-Tayyar said to himasws, ‘I found one Dinar during the circumambulation whose writing had been obscured’. So heasws said: ‘It would be for him’.[832]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ رَجَاءٍ الْأَرَّجَانِيِّ قَالَ كَتَبْتُ إِلَى الطَّيِّبِ ( عليه السلام ) أَنِّي كُنْتُ فِي الْمَسْجِدِ الْحَرَامِ فَرَأَيْتُ دِينَاراً فَأَهْوَيْتُ إِلَيْهِ لآِخُذَهُ فَإِذَا أَنَا بِآخَرَ ثُمَّ بَحَثْتُ الْحَصَى فَإِذَا أَنَا بِثَالِثٍ فَأَخَذْتُهَا فَعَرَّفْتُهَا فَلَمْ يَعْرِفْهَا أَحَدٌ فَمَا تَرَى فِي ذَلِكَ فَكَتَبَ فَهِمْتُ مَا ذَكَرْتَ مِنْ أَمْرِ الدَّنَانِيرِ فَإِنْ كُنْتَ مُحْتَاجاً فَتَصَدَّقْ بِثُلُثِهَا وَ إِنْ كُنْتَ غَنِيّاً فَتَصَدَّقْ بِالْكُلِّ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Muhammad Bin Raja’a Al Arjany who said,

‘I wrote to Al-Tayyibasws (8th Imamasws), ‘I was in the Sacred Masjid, so I saw one Dinar. So I bent down to take it, and there was another one. So I looked around in the gravel, so there was a third one. So I took these and publicised them, but no one recognised them (as being theirs). So what is yourasws view regarding that?’ So heasws wrote, ‘Iasws understood what you mentioned from the matter of the Dinars. So if you were in need, then give in charity with a third of it, but if you are needless, so give in charity with all of them’.[833] 

بَابُ فَضْلِ النَّظَرِ إِلَى الْكَعْبَةِ

Chapter 23 – Merits of looking at the Kabah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ كُنْتُ قَاعِداً إِلَى جَنْبِ أَبِي جَعْفَرٍ ( عليه السلام ) وَ هُوَ مُحْتَبٍ مُسْتَقْبِلُ الْكَعْبَةِ فَقَالَ أَمَا إِنَّ النَّظَرَ إِلَيْهَا عِبَادَةٌ فَجَاءَهُ رَجُلٌ مِنْ بَجِيلَةَ يُقَالُ لَهُ عَاصِمُ بْنُ عُمَرَ فَقَالَ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ كَعْبَ الْأَحْبَارِ كَانَ يَقُولُ إِنَّ الْكَعْبَةَ تَسْجُدُ لِبَيْتِ الْمَقْدِسِ فِي كُلِّ غَدَاةٍ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَمَا تَقُولُ فِيمَا قَالَ كَعْبٌ فَقَالَ صَدَقَ الْقَوْلُ مَا قَالَ كَعْبٌ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَذَبْتَ وَ كَذَبَ كَعْبُ الْأَحْبَارِ مَعَكَ وَ غَضِبَ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,

‘I was seated by the side of Abu Ja’farasws and heasws was Mohtab (Sitting with arms around the knees covered) facing the Kabah. So heasws said: ‘But, looking at the Kabah is (an act of) worship’. So a man from Bajeela called Aasim Bin Umar came over, so he said to Abu Ja’farasws, ‘Ka’ab Al-Ahbaar was saying that the Kabah prostrates to Bayt Al-Maqdis during every morning’. So Abu Ja’farasws said: ‘So what are you saying regarding what Ka’ab said?’ So he said, ‘He spoke the truth. The word (going around) is what Ka’ab said’. So Abu Ja’farasws said: ‘You lied, and Ka’ab Al-Ahbar lied along with you’, and (the Imamasws) was angered.

قَالَ زُرَارَةُ مَا رَأَيْتُهُ اسْتَقْبَلَ أَحَداً بِقَوْلِ كَذَبْتَ غَيْرَهُ ثُمَّ قَالَ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ بُقْعَةً فِي الْأَرْضِ أَحَبَّ إِلَيْهِ مِنْهَا ثُمَّ أَوْمَأَ بِيَدِهِ نَحْوَ الْكَعْبَةِ وَ لَا أَكْرَمَ عَلَى اللَّهِ عَزَّ وَ جَلَّ مِنْهَا لَهَا حَرَّمَ اللَّهُ الْأَشْهُرَ الْحُرُمَ فِي كِتَابِهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ ثَلَاثَةٌ مُتَوَالِيَةٌ لِلْحَجِّ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ وَ شَهْرٌ مُفْرَدٌ لِلْعُمْرَةِ وَ هُوَ رَجَبٌ .

Zurara said, ‘I have not seen himasws facing anyone by saying: ‘You lied!’ apart from him. Then heasws said: ‘Allahazwj Mighty and Majestic has not Created a spot in the earth more Beloved to Himazwj, than it’. Then heasws gestured with hisasws hand towards the Kabah, (and said): ‘Nor is anything more Prestigious to Allahazwj Mighty and Majestic than it. For it, Allahazwj Sanctified the months in Hisazwj Book the day Heazwj Created the skies and the earth. Three are consecutive for the Hajj – Shawwal, and Zul Qadah, and Zul Hijja, and a month separate for the Umra, and it is Rajab’.[834]

وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى حَوْلَ الْكَعْبَةِ عِشْرِينَ وَ مِائَةَ رَحْمَةٍ مِنْهَا سِتُّونَ لِلطَّائِفِينَ وَ أَرْبَعُونَ لِلْمُصَلِّينَ وَ عِشْرُونَ لِلنَّاظِرِينَ .

And by this chain, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Blessed and High has one hundred and twenty Mercies around the Kabah. From these, sixty are for the circumambulators, and forty for the Praying ones, and twenty for the beholders’.[835]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلْكَعْبَةِ لَلَحْظَةً فِي كُلِّ يَوْمٍ يُغْفَرُ لِمَنْ طَافَ بِهَا أَوْ حَنَّ قَلْبُهُ إِلَيْهَا أَوْ حَبَسَهُ عَنْهَا عُذْرٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Abdullah Al Khazzaz,

(It has been narrated) from Abu Abdullahasws having said: ‘For the Kabah there is a moment during every day. It Forgives the one who circumambulates by it, or inclines his heart towards it, or an excuse which withhold him from it’.[836]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ رِبَاطٍ عَنْ سَيْفٍ التَّمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ لَمْ يَزَلْ تُكْتَبُ لَهُ حَسَنَةٌ وَ تُمْحَى عَنْهُ سَيِّئَةٌ حَتَّى يَنْصَرِفَ بِبَصَرِهِ عَنْهَا .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Al Hassan Bin Ali, from Ibn Rabat, from Sayf Al Tammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who looks at the Kabah, the writing of the Rewards for him and the deletion of sins would not cease from it, until he turns his eyesight away from it’.[837]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّظَرُ إِلَى الْكَعْبَةِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْوَالِدَيْنِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْإِمَامِ عِبَادَةٌ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The looking towards the Kabah is (an act of) worship, and the looking towards the parents is (an act of) worship, and the looking at the Imamasws is (an act of) worship’.

وَ قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ .

And heasws said: ‘The one who looks towards the Kabah, one good deed is written for him and ten sins are deleted from him’.[838]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ بِمَعْرِفَةٍ فَعَرَفَ مِنْ حَقِّنَا وَ حُرْمَتِنَا مِثْلَ الَّذِي عَرَفَ مِنْ حَقِّهَا وَ حُرْمَتِهَا غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ وَ كَفَاهُ هَمَّ الدُّنْيَا وَ الْآخِرَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Ali Bin Abdul Aziz,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who looks at the Kabah with an understanding, so he recognises from ourasws rights, and ourasws sanctity, is like the one who recognises from it (Kabah’s) rights, and its Sanctity, Allahazwj would Forgive for him his sins, and Suffice him for the concerns of the world and the Hereafter’.[839]

باب فِيمَنْ رَأَى غَرِيمَهُ فِي الْحَرَمِ

Chapter 24 – The one who sees his debtor in the Al-Harram

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شَاذَانَ بْنِ الْخَلِيلِ أَبِي الْفَضْلِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لِي عَلَيْهِ مَالٌ فَغَابَ عَنِّي زَمَاناً فَرَأَيْتُهُ يَطُوفُ حَوْلَ الْكَعْبَةِ أَ فَأَتَقَاضَاهُ مَالِي قَالَ لَا لَا تُسَلِّمْ عَلَيْهِ وَ لَا تُرَوِّعْهُ حَتَّى يَخْرُجَ مِنَ الْحَرَمِ .

A number of our companions, from Ahmad Bin Muhammad, from Shazan Bin Al Khaleel Abu Al Fazl, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man upon whom there was some wealth for me. So he was absent from me for a time, then I saw him circumambulating around the Kabah. Can I ask him for my wealth?’ Heasws said: ‘No. Neither greet him nor panic him until he comes out from the Al-Harram’.[840]

بَابُ مَا يُهْدَى إِلَى الْكَعْبَةِ

Chapter 25 – What is gifted to the Kabah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ قَالَ أَخْبَرَنِي يَاسِينُ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ قَوْماً أَقْبَلُوا مِنْ مِصْرٍ فَمَاتَ مِنْهُمْ رَجُلٌ فَأَوْصَى بِأَلْفِ دِرْهَمٍ لِلْكَعْبَةِ فَلَمَّا قَدِمَ الْوَصِيُّ مَكَّةَ سَأَلَ فَدَلُّوهُ عَلَى بَنِي شَيْبَةَ فَأَتَاهُمْ فَأَخْبَرَهُمُ الْخَبَرَ فَقَالُوا قَدْ بَرِئَتْ ذِمَّتُكَ ادْفَعْهَا إِلَيْنَا

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz who said, ‘Yasin informed me saying,

‘I heard Abu Ja’farasws saying: ‘A group came over from Egypt, and a man from them died. So he bequeathed with a thousand Dirhams to the Kabah. So when the trustee proceeded to Makkah, he asked around. So they pointed him to the Clan of Shayba. So he went over to them and informed them of the news, and they said, ‘You are free from your responsibility. Hand it over to us’.

فَقَامَ الرَّجُلُ فَسَأَلَ النَّاسَ فَدَلُّوهُ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام ) قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَأَتَانِي فَسَأَلَنِي فَقُلْتُ لَهُ إِنَّ الْكَعْبَةَ غَنِيَّةٌ عَنْ هَذَا انْظُرْ إِلَى مَنْ أَمَّ هَذَا الْبَيْتَ فَقُطِعَ بِهِ أَوْ ذَهَبَتْ نَفَقَتُهُ أَوْ ضَلَّتْ رَاحِلَتُهُ أَوْ عَجَزَ أَنْ يَرْجِعَ إِلَى أَهْلِهِ فَادْفَعْهَا إِلَى هَؤُلَاءِ الَّذِينَ سَمَّيْتُ لَكَ

So the man arose and asked around the people. So they pointed him to Abu Ja’far Muhammadasws Bin Aliasws. Abu Ja’farasws said: ‘So he came over to me and asked measws. So Iasws said to him: ‘The Kabah is needless from this. Look to the one who is visiting this House, if he has been cut off (robbed by bandits), or his expenses are exhausted, or his ride has strayed, or he is frustrated from returning back to his family, so hand it over to these ones whom I have named for you.

فَأَتَى الرَّجُلُ بَنِي شَيْبَةَ فَأَخْبَرَهُمْ بِقَوْلِ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالُوا هَذَا ضَالٌّ مُبْتَدِعٌ لَيْسَ يُؤْخَذُ عَنْهُ وَ لَا عِلْمَ لَهُ وَ نَحْنُ نَسْأَلُكَ بِحَقِّ هَذَا وَ بِحَقِّ كَذَا وَ كَذَا لَمَّا أَبْلَغْتَهُ عَنَّا هَذَا الْكَلَامَ

So the man went over to the Clan of Shayba and informed them with the words of Abu Ja’farasws. So they said, ‘This one is a strayed one, an innovator. It is not to be taken from himasws, nor is there any knowledge for himasws, and we ask you by the right of this, and by the right of such and such, to convey this speech from us’.

قَالَ فَأَتَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَقُلْتُ لَهُ لَقِيتُ بَنِي شَيْبَةَ فَأَخْبَرْتُهُمْ فَزَعَمُوا أَنَّكَ كَذَا وَ كَذَا وَ أَنَّكَ لَا عِلْمَ لَكَ ثُمَّ سَأَلُونِي بِالْعَظِيمِ إِلَّا بَلَّغْتُكَ مَا قَالُوا قَالَ وَ أَنَا أَسْأَلُكَ بِمَا سَأَلُوكَ لَمَّا أَتَيْتَهُمْ فَقُلْتَ لَهُمْ إِنَّ مِنْ عِلْمِي أَنْ لَوْ وُلِّيتُ شَيْئاً مِنْ أَمْرِ الْمُسْلِمِينَ لَقَطَعْتُ أَيْدِيَهُمْ ثُمَّ عَلَّقْتُهَا فِي أَسْتَارِ الْكَعْبَةِ ثُمَّ أَقَمْتُهُمْ عَلَى الْمِصْطَبَّةِ ثُمَّ أَمَرْتُ مُنَادِياً يُنَادِي أَلَا إِنَّ هَؤُلَاءِ سُرَّاقُ اللَّهِ فَاعْرِفُوهُمْ.

He said, ‘So I went over to Abu Ja’farasws, so I said to himasws, ‘I met the Clan of Shayba and informed them, so they are claiming that youasws are such and such, and that youasws are one with no knowledge for youasws. Then they asked me with the grievous thing, except that I should deliver to youasws what they said’. Heasws said: ‘And Iasws am asking you with what they asked you. When you go over to them, so say to them, ‘From myasws knowledge is that, if Iasws were to govern anything from the affairs of the Muslims, Iasws would cut off their hands, then hang them (their necks) in the curtains of the Kabah. Then Iasws would make them stand upon the bench (to be judged). Then Iasws would order a caller to call out, ‘Indeed! These are the stealers from Allahazwj, therefore recognise them!’[841]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ جَارِيَتَهُ هَدْياً لِلْكَعْبَةِ كَيْفَ يَصْنَعُ قَالَ إِنَّ أَبِي أَتَاهُ رَجُلٌ قَدْ جَعَلَ جَارِيَتَهُ هَدْياً لِلْكَعْبَةِ فَقَالَ لَهُ قَوِّمِ الْجَارِيَةَ أَوْ بِعْهَا ثُمَّ مُرْ مُنَادِياً يَقُومُ عَلَى الْحِجْرِ فَيُنَادِي أَلَا مَنْ قَصُرَتْ بِهِ نَفَقَتُهُ أَوْ قُطِعَ بِهِ طَرِيقُهُ أَوْ نَفِدَ بِهِ طَعَامُهُ فَلْيَأْتِ فُلَانَ بْنَ فُلَانٍ وَ مُرْهُ أَنْ يُعْطِيَ أَوَّلًا فَأَوَّلًا حَتَّى يَنْفَدَ ثَمَنُ الْجَارِيَةِ .

Muhammad Bin Yahya, from Bunan Bin Muhammad, from Musa Bin Al Qasim,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about a man made his slave girls as a gift to the Kabah. How should he deal with it?’ Heasws said: ‘A man had come over to myasws father, and he had gifted his slave girl to the Kabah. So heasws said to him: ‘Evaluate the slave girl, or sell her. Then instruct a caller to stand at the (Black) Stone, so he should call out, ‘Indeed! The one who is short with his expenses, or his way has been cut off (by bandits), or his food supply is exhausted, so let him go to so and so’, and instruct him that he should give first to the first one until the price of the slave girl is depleted’.[842]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ أَبِي الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ إِنِّي أَهْدَيْتُ جَارِيَةً إِلَى الْكَعْبَةِ فَأُعْطِيتُ بِهَا خَمْسَمِائَةِ دِينَارٍ فَمَا تَرَى قَالَ بِعْهَا ثُمَّ خُذْ ثَمَنَهَا ثُمَّ قُمْ عَلَى حَائِطِ الْحِجْرِ ثُمَّ نَادِ وَ أَعْطِ كُلَّ مُنْقَطَعٍ بِهِ وَ كُلَّ مُحْتَاجٍ مِنَ الْحَاجِّ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Basheer, from ban, from Abu Al Hurr,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Abu Ja’farasws, so he said, ‘I have gifted a slave girl to the Kabah, and I have given five hundred Dinar for her. So what is yourasws view?’ Heasws said: ‘Sell her. Then take her price, then stand upon the wall of the (Black) Stone. Then call out, and give to everyone who has been cut off (by bandits), and every needy one, from the Pilgrims’.[843]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَخَوَيْهِ مُحَمَّدٍ وَ أَحْمَدَ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ سَعِيدِ بْنِ عَمْرٍو الْجُعْفِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ مِصْرَ قَالَ أَوْصَى إِلَيَّ أَخِي بِجَارِيَةٍ كَانَتْ لَهُ مُغَنِّيَةٍ فَارِهَةٍ وَ جَعَلَهَا هَدْياً لِبَيْتِ اللَّهِ الْحَرَامِ فَقَدِمْتُ مَكَّةَ فَسَأَلْتُ فَقِيلَ ادْفَعْهَا إِلَى بَنِي شَيْبَةَ وَ قِيلَ لِي غَيْرُ ذَلِكَ مِنَ الْقَوْلِ فَاخْتُلِفَ عَلَيَّ فِيهِ فَقَالَ لِي رَجُلٌ مِنْ أَهْلِ الْمَسْجِدِ أَ لَا أُرْشِدُكَ إِلَى مَنْ يُرْشِدُكَ فِي هَذَا إِلَى الْحَقِّ قُلْتُ بَلَى

Ahmad Bin Muhammad, from Ali Bin Al Hassan Al Maysami, from his two brothers, Muhammad and Ahmad, from Ali Bin Yaqoub Al Hashimy, from Marwan Bin Muslim, from Saeed Bin Amro Al Ju’fy, from a man from the people of Egypt who said,

‘My brother bequeathed to me with a slave girl who was a singer for him, a luxury, and made her to be gifted to the Sacred House of Allahazwj. So I proceeded to Makkah and asked around. So it was said, ‘Hand her over to the Clan of Shayba’, and it was said to me other than that from the words. So it was conflicting upon me with regards to it. So a man from the people of the (Sacred) Masjid said to me, ‘Shall I guide you to the one who would guide you regarding this, to the Truth?’ I said, ‘Yes’.

قَالَ فَأَشَارَ إِلَى شَيْخٍ جَالِسٍ فِي الْمَسْجِدِ فَقَالَ هَذَا جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) فَسَلْهُ قَالَ فَأَتَيْتُهُ ( عليه السلام ) فَسَأَلْتُهُ وَ قَصَصْتُ عَلَيْهِ الْقِصَّةَ فَقَالَ إِنَّ الْكَعْبَةَ لَا تَأْكُلُ وَ لَا تَشْرَبُ وَ مَا أُهْدِيَ لَهَا فَهُوَ لِزُوَّارِهَا بِعِ الْجَارِيَةَ وَ قُمْ عَلَى الْحِجْرِ فَنَادِ هَلْ مِنْ مُنْقَطَعٍ بِهِ وَ هَلْ مِنْ مُحْتَاجٍ مِنْ زُوَّارِهَا فَإِذَا أَتَوْكَ فَسَلْ عَنْهُمْ وَ أَعْطِهِمْ وَ اقْسِمْ فِيهِمْ ثَمَنَهَا

He (the narrator) said, ‘So he indicated towards an old man seated in the Masjid and he said, ‘This is Ja’farasws Bin Muhammadasws, so ask himasws’. So I went over to himasws and asked himasws, and related the story to himasws. So heasws said: ‘The Kabah neither eats nor drinks, and whatever is gifted to it, so it is for the visitors. Sell the slave girl and stand upon the (Black) Stone and call out, ‘Is there one who has been cut-off (by the bandits), and is there one who is needy’, from its visitors. So when they come over, so ask about them, and give them, and distribute her price among them’.

قَالَ فَقُلْتُ لَهُ إِنَّ بَعْضَ مَنْ سَأَلْتُهُ أَمَرَنِي بِدَفْعِهَا إِلَى بَنِي شَيْبَةَ فَقَالَ أَمَا إِنَّ قَائِمَنَا لَوْ قَدْ قَامَ لَقَدْ أَخَذَهُمْ وَ قَطَعَ أَيْدِيَهُمْ وَ طَافَ بِهِمْ وَ قَالَ هَؤُلَاءِ سُرَّاقُ اللَّهِ .

He (the narrator) said, ‘So I said to himasws, ‘One of the ones I asked instructed me with handing her over to the Clan of Shayba’. So heasws said: ‘But, ourasws Qaimasws, if heasws had risen, would have seized them, and cut off their hands, and circled with them and said: ‘These are the thieves (stealing from) Allahazwj’.[844]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ دَفَعَتْ إِلَيَّ امْرَأَةٌ غَزْلًا فَقَالَتِ ادْفَعْهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ وَ أَنَا أَعْرِفُهُمْ فَلَمَّا صِرْتُ بِالْمَدِينَةِ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ امْرَأَةً أَعْطَتْنِي غَزْلًا وَ أَمَرَتْنِي أَنْ أَدْفَعَهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ فَقَالَ اشْتَرِ بِهِ عَسَلًا وَ زَعْفَرَاناً وَ خُذْ طِينَ قَبْرِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ اعْجِنْهُ بِمَاءِ السَّمَاءِ وَ اجْعَلْ فِيهِ شَيْئاً مِنَ الْعَسَلِ وَ الزَّعْفَرَانِ وَ فَرِّقْهُ عَلَى الشِّيعَةِ لِيُدَاوُوا بِهِ مَرْضَاهُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Abu Abdullah Al barqy, from one of our companions who said,

‘A woman handed over some yarn to me and she said, ‘Hand it over at Makkah for the covering of the Kabah to be spun with it’. But, I dislike that I should hand it over to the guards (of the Kabah), and I knew them. So when I came to Al-Medina I went over to Abu Ja’farasws, so I said to himasws, ‘May I be sacrificed for youasws! A woman gave me some yarn and instructed me that I hand it over at Makkah for the covering of the Kabah to be spun with it. But I disliked to hand it over to the guards’. So heasws said: ‘Buy some honey with it, and saffron, and take some clay from the grave of Abu Abdullahasws (Imam Husaynasws), and knead it with water of the sky (rain), and make something from the honey and the saffron to be in it, and distribute it upon the Shias for them to heal their sick ones with it’.[845]

بَابٌ فِي قَوْلِهِ عَزَّ وَ جَلَّ سَواءً الْعاكِفُ فِيهِ وَ الْبادِ

Chapter 26 – Regarding the Words of the Mighty and Majestic [22:25] They are equal in it, the dweller and the visitor

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مُعَاوِيَةَ أَوَّلُ مَنْ عَلَّقَ عَلَى بَابِهِ مِصْرَاعَيْنِ بِمَكَّةَ فَمَنَعَ حَاجَّ بَيْتِ اللَّهِ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ سَواءً الْعاكِفُ فِيهِ وَ الْبادِ وَ كَانَ النَّاسُ إِذَا قَدِمُوا مَكَّةَ نَزَلَ الْبَادِي عَلَى الْحَاضِرِ حَتَّى يَقْضِيَ حَجَّهُ وَ كَانَ مُعَاوِيَةُ صَاحِبَ السِّلْسِلَةِ الَّتِي قَالَ اللَّهُ تَعَالَى فِي سِلْسِلَةٍ ذَرْعُها سَبْعُونَ ذِراعاً فَاسْلُكُوهُ إِنَّهُ كانَ لا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ وَ كَانَ فِرْعَوْنَ هَذِهِ الْأُمَّةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘Abu Abdullahasws said: ‘Muawiya was the first one to hang two shutters upon his door in Makkah.  So he prevented the Pilgrims of the House of Allahazwj from what Allahazwj Mighty and Majestic Said [22:25] They are equal in it, the dweller and the visitor. And the people, when they used to come to Makkah, the visitor would lodge with the dweller until he had fulfilled his Hajj, but Muawiya is an owner of the chains which Allahazwj the Exalted Speaks of in [69:32] Then thrust him into a chain the length of which is seventy cubits, therefore chain him [69:33] Surely he did not believe in Allah, the Magnificent, and he was the Pharaohla of this community’.[846]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ لَمْ يَكُنْ لِدُورِ مَكَّةَ أَبْوَابٌ وَ كَانَ أَهْلُ الْبُلْدَانِ يَأْتُونَ بِقِطْرَانِهِمْ فَيَدْخُلُونَ فَيَضْرِبُونَ بِهَا وَ كَانَ أَوَّلَ مَنْ بَوَّبَهَا مُعَاوِيَةُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman, from Yahya Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘There did not happen to be doors for the houses of Makkah, and the people of the cities were coming with their rides, so they were entering, and they were staying in these. And the first one to install doors was Muawiya’.[847]

بَابُ حَجِّ النَّبِيِّ ( صلى الله عليه وآله )

Chapter 27 – Hajj of the Prophetsaww

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ ( عليه السلام ) قَالَ لَمْ يَحُجَّ النَّبِيُّ ( صلى الله عليه وآله ) بَعْدَ قُدُومِهِ الْمَدِينَةَ إِلَّا وَاحِدَةً وَ قَدْ حَجَّ بِمَكَّةَ مَعَ قَوْمِهِ حِجَّاتٍ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws having said: ‘The Prophetsaww did not perform Hajj, after proceeding to Al-Medina, except for one, and hesaww had performed Hajj in Makkah along with hissaww people, (many) Hajjs’.[848]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عِيسَى الْفَرَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَجَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَشْرَ حِجَّاتٍ مُسْتَسِرّاً.

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Isa Al fara’a, from Abdullah Bin Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahazwj performed ten Hajjs in concealment’.[849]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَجَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِشْرِينَ حَجَّةً .

Ahmad Bin Muhammad, from Al Hassan Bin ali, from Yunus Bin Yaqoub, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww performed twenty Hajjs’.[850]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَقَامَ بِالْمَدِينَةِ عَشْرَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالًا وَ عَلى كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ فَأَمَرَ الْمُؤَذِّنِينَ أَنْ يُؤَذِّنُوا بِأَعْلَى أَصْوَاتِهِمْ بِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يَحُجُّ فِي عَامِهِ هَذَا

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said that Rasool-Allahsaww stayed in Al-Medina for ten years not performing Hajj. Then Allahazwj Mighty and Majestic Revealed upon him [22:27] And proclaim among the people for the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path. So hesaww ordered the proclaimers that they should be proclaiming in their loud voices that Rasool-Allahsaww would be performing (Hajj) during this year of hissaww.

فَعَلِمَ بِهِ مَنْ حَضَرَ الْمَدِينَةَ وَ أَهْلُ الْعَوَالِي وَ الْأَعْرَابُ وَ اجْتَمَعُوا لِحَجِّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِنَّمَا كَانُوا تَابِعِينَ يَنْظُرُونَ مَا يُؤْمَرُونَ وَ يَتَّبِعُونَهُ أَوْ يَصْنَعُ شَيْئاً فَيَصْنَعُونَهُ

So the one who were present in Al-Medina came to know of it, and the people of Al-Awaly, and the Bedouins, and they gathered for the Hajj of Rasool-Allahsaww during the four days remaining from Zil-Qadah. And rather, they were following awaiting what hesaww would ordered them with so they would follow it, or hesaww would do something, so they would be doing it.

فَخَرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي أَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ فَلَمَّا انْتَهَى إِلَى ذِي الْحُلَيْفَةِ زَالَتِ الشَّمْسُ فَاغْتَسَلَ ثُمَّ خَرَجَ حَتَّى أَتَى الْمَسْجِدَ الَّذِي عِنْدَ الشَّجَرَةِ فَصَلَّى فِيهِ الظُّهْرَ وَ عَزَمَ بِالْحَجِّ مُفْرِداً وَ خَرَجَ حَتَّى انْتَهَى إِلَى الْبَيْدَاءِ عِنْدَ الْمِيلِ الْأَوَّلِ فَصُفَّ لَهُ سِمَاطَانِ

So Rasool-Allahsaww went out with four days remaining from Zil-Qadah. So when hesaww ended up to Zul Huleyfa, the sun declined, so hesaww washed, then went out until hesaww came over to the Masjid which was by the tree. So hesaww Prayed Al-Zohr therein, and determined with the individual Hajj, and went out until hesaww ended up to Al-Bayda at the first mile. So they stood in two rows for himsaww.

فَلَبَّى بِالْحَجِّ مُفْرِداً وَ سَاقَ الْهَدْيَ سِتّاً وَ سِتِّينَ أَوْ أَرْبَعاً وَ سِتِّينَ حَتَّى انْتَهَى إِلَى مَكَّةَ فِي سَلْخِ أَرْبَعٍ مِنْ ذِي الْحِجَّةِ فَطَافَ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ ثُمَّ صَلَّى رَكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) ثُمَّ عَادَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ وَ قَدْ كَانَ اسْتَلَمَهُ فِي أَوَّلِ طَوَافِهِ

So hesaww exclaimed Talbiyya with the individual Hajj and ushered the sacrificial animals, sixty-six or forty-six, until hesaww ended up to Makkah during the end part of the fourth of Zil-Hijja. So hesaww circumambulated with the House (Kabah) seven circuits, then Prayed two Cycles behind the Standing Place of Ibrahimas. Then hesaww turned back to the (Black) Stone, so hesaww kissed it, and hesaww had kissed it during hissaww first circumambulation.

ثُمَّ قَالَ إِنَّ الصَّفَا وَ الْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَأَبْدَأُ بِمَا بَدَأَ اللَّهُ تَعَالَى بِهِ وَ إِنَّ الْمُسْلِمِينَ كَانُوا يَظُنُّونَ أَنَّ السَّعْيَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ شَيْ‏ءٌ صَنَعَهُ الْمُشْرِكُونَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ الصَّفا وَ الْمَرْوَةَ مِنْ شَعائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما

Then hesaww said: ‘Al-Safa and Al-Marwa are from the Rituals of Allahazwj, therefore begin with what Allahazwj the Exalted Began with. And the Muslims were thinking that the Sa’ee between Al-Safa and Al-Marwa was something which the Polytheists used to do. So Allahazwj Mighty and Majestic Revealed [2:158] Surely, the Safa and the Marwa are among the Rituals appointed by Allah; so whoever makes a Pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both.

ثُمَّ أَتَى الصَّفَا فَصَعِدَ عَلَيْهِ وَ اسْتَقْبَلَ الرُّكْنَ الْيَمَانِيَّ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ دَعَا مِقْدَارَ مَا يُقْرَأُ سُورَةُ الْبَقَرَةِ مُتَرَسِّلًا ثُمَّ انْحَدَرَ إِلَى الْمَرْوَةِ فَوَقَفَ عَلَيْهَا كَمَا وَقَفَ عَلَى الصَّفَا ثُمَّ انْحَدَرَ وَ عَادَ إِلَى الصَّفَا فَوَقَفَ عَلَيْهَا ثُمَّ انْحَدَرَ إِلَى الْمَرْوَةِ حَتَّى فَرَغَ مِنْ سَعْيِهِ

Then hesaww came to Al-Safa, so hesaww climbed upon it and faced the Yemeni corner (of the Kabah), and hesaww Praised Allahazwj and Extolled upon Himazwj, and supplicated for a measurement of what it takes to recite Surah Al-Baqarah slowly. Then hesaww went down to Al-Marwa, so hesaww paused upon it just as hesaww had paused upon Al-Safa. Then hesaww came down and returned to Al-Safa. So hesaww paused upon it, then went down to Al-Marwa, until hesaww was free from (doing it) seven (times).

فَلَمَّا فَرَغَ مِنْ سَعْيِهِ وَ هُوَ عَلَى الْمَرْوَةِ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ هَذَا جَبْرَئِيلُ وَ أَوْمَأَ بِيَدِهِ إِلَى خَلْفِهِ يَأْمُرُنِي أَنْ آمُرَ مَنْ لَمْ يَسُقْ هَدْياً أَنْ يُحِلَّ وَ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَصَنَعْتُ مِثْلَ مَا أَمَرْتُكُمْ وَ لَكِنِّي سُقْتُ الْهَدْيَ وَ لَا يَنْبَغِي لِسَائِقِ الْهَدْيِ أَنْ يُحِلَّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ

So when hesaww was free from hissaww seventh, and hesaww was upon Al-Marwa, faced towards the people with hissaww face, and hesaww Praised Allahazwj and Extolled upon Himazwj, then said: ‘This is Jibraeelas’, and hesaww gestured by hissaww hand to behind himsaww, ‘Instructing mesaww that Isaww should order the one who did not usher a sacrificial animal, that he should free (himself from the wearing of Ihram), and had Isaww faced from mysaww matters what Isaww managed, Isaww would have done the like of what Isaww am ordering you all for, but Isaww ushered the sacrificial animal, and it is not befitting for an usherer of the sacrificial animal that he frees (from wearing the Ihram) until the sacrificial animal reaches its place.

قَالَ فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ لَنَخْرُجَنَّ حُجَّاجاً وَ رُءُوسُنَا وَ شُعُورُنَا تَقْطُرُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمَا إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً فَقَالَ لَهُ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ الْكِنَانِيُّ يَا رَسُولَ اللَّهِ عُلِّمْنَا دِينَنَا كَأَنَّا خُلِقْنَا الْيَوْمَ فَهَذَا الَّذِي أَمَرْتَنَا بِهِ لِعَامِنَا هَذَا أَمْ لِمَا يَسْتَقْبِلُ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَلْ هُوَ لِلْأَبَدِ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ شَبَّكَ أَصَابِعَهُ وَ قَالَ دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ

Heasws said: ‘So a man from the group said, ‘We were brought out as Pilgrims and our heads and our hairs are dripping’. So Rasool-Allahsaww said to him: ‘But, you will never believe in this, ever!’ So Suraqat Bin Malik Bin Ju’sham Al-Kinany said to himsaww, ‘O Rasool-Allahsaww! Teach us our Religioin as if we have been Created today. So this, which yousaww are ordering us with, it is for this year of our or (we) do this in the future (as well)?’ So Rasool-Allahsaww said to him: ‘But, it is forever, up to the Day of Judgement’. Then hesaww clasped (held) hissaww fingers and said: ‘The Umra is included in the Hajj up to the Day of Judgement’.

قَالَ وَ قَدِمَ عَلِيٌّ ( عليه السلام ) مِنَ الْيَمَنِ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ بِمَكَّةَ فَدَخَلَ عَلَى فَاطِمَةَ سَلَامُ اللَّهِ عَلَيْهَا وَ هِيَ قَدْ أَحَلَّتْ فَوَجَدَ رِيحاً طَيِّبَةً وَ وَجَدَ عَلَيْهَا ثِيَاباً مَصْبُوغَةً فَقَالَ مَا هَذَا يَا فَاطِمَةُ فَقَالَتْ أَمَرَنَا بِهَذَا رَسُولُ اللَّهِ ( صلى الله عليه وآله )

Heasws said: ‘And Aliasws came back from Al-Yemen to Rasool-Allahsaww, and hesaww was in Makkah. So heasws went over to Syeda Fatimaasws and sheasws had freed (from wearing Ihram), so heasws found an aromatic fragrance, and found dyed clothes upon her. So heasws said: ‘What is this, O Fatimaasws?’ So sheasws said: ‘Rasool-Allahsaww ordered us with this’.

فَخَرَجَ عَلِيٌّ ( عليه السلام ) إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُسْتَفْتِياً فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي رَأَيْتُ فَاطِمَةَ قَدْ أَحَلَّتْ وَ عَلَيْهَا ثِيَابٌ مَصْبُوغَةٌ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنَا أَمَرْتُ النَّاسَ بِذَلِكَ فَأَنْتَ يَا عَلِيُّ بِمَا أَهْلَلْتَ قَالَ يَا رَسُولَ اللَّهِ إِهْلَالًا كَإِهْلَالِ النَّبِيِّ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قِرَّ عَلَى إِحْرَامِكَ مِثْلِي وَ أَنْتَ شَرِيكِي فِي هَدْيِي

So Aliasws went out to Rasool-Allahsaww to follow up, and heasws said: ‘O Rasool-Allahsaww! Iasws saw Fatimaasws to have freed (from wearing Ihram), and upon herasws were dyed clothes’. So Rasool-Allahsaww said: ‘Isaww ordered the people with that. But youasws, O Aliasws, with what have youasws welcomed (commenced) (the Hajj)?’ Heasws said: ‘O Rasool-Allahsaww! Myasws welcoming is like the welcoming of the Prophetsaww’. So Rasool-Allahsaww said to himasws: ‘Remain upon yourasws Ihram like mesaww, and youasws are a participant in mysaww sacrificial offerings’.

قَالَ وَ نَزَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِمَكَّةَ بِالْبَطْحَاءِ هُوَ وَ أَصْحَابُهُ وَ لَمْ يَنْزِلِ الدُّورَ فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ عِنْدَ زَوَالِ الشَّمْسِ أَمَرَ النَّاسَ أَنْ يَغْتَسِلُوا وَ يُهِلُّوا بِالْحَجِّ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِي أَنْزَلَ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَاتَّبِعُوا مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ

Heasws said: ‘And Rasool-Allahsaww encamped in Makkah at Al-Bat’ha, himsaww and hissaww companions, and hesaww did not lodge in the houses. So when it was the day of Al-Tarwiyya (8th of Zil-Hijja), at the decline of the sun, hesaww ordered the people that they should wash and commence with the Hajj, and these are the Words of Allahazwj Mighty and Majestic which were Revealed unto Hisazwj Prophetsaww [3:95] therefore follow the Religion of Ibrahim.

فَخَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) وَ أَصْحَابُهُ مُهِلِّينَ بِالْحَجِّ حَتَّى أَتَى مِنًى فَصَلَّى الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ وَ الْفَجْرَ ثُمَّ غَدَا وَ النَّاسُ مَعَهُ وَ كَانَتْ قُرَيْشٌ تُفِيضُ مِنَ الْمُزْدَلِفَةِ وَ هِيَ جَمْعٌ وَ يَمْنَعُونَ النَّاسَ أَنْ يُفِيضُوا مِنْهَا فَأَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ قُرَيْشٌ تَرْجُوا أَنْ تَكُونَ إِفَاضَتُهُ مِنْ حَيْثُ كَانُوا يُفِيضُونَ

So the Prophetsaww and hissaww companions went out inclined with the Hajj until hesaww came to Mina. So hesaww Prayed Al-Zohr, and Al-Asr, and Al-Magrib, and Al-Isha the last, and Al-Fajr. Then hesaww went in the morning, and the people were with himsaww. And the Qureysh used to hasten from Al-Muzdalifa, and it is Jam’a, and they were preventing people that they should be hastening from it. So Rasool-Allahsaww came back, and Qureysh were hoping that hissaww hastening would be from where they were hastening from.

فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ وَ اسْتَغْفِرُوا اللَّهَ يَعْنِي إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ فِي إِفَاضَتِهِمْ مِنْهَا وَ مَنْ كَانَ بَعْدَهُمْ فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ قُبَّةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَدْ مَضَتْ كَأَنَّهُ دَخَلَ فِي أَنْفُسِهِمْ شَيْ‏ءٌ لِلَّذِي كَانُوا يَرْجُونَ مِنَ الْإِفَاضَةِ مِنْ مَكَانِهِمْ حَتَّى انْتَهَى إِلَى نَمِرَةَ وَ هِيَ بَطْنُ عُرَنَةَ بِحِيَالِ الْأَرَاكِ فَضُرِبَتْ قُبَّتُهُ وَ ضَرَبَ النَّاسُ أَخْبِيَتَهُمْ عِنْدَهَا

But, Allahazwj the Exalted Revealed unto himsaww [2:199] Then hasten on from where the people hasten on and seek the Forgiveness of Allah; surely Allah is Forgiving, Merciful, Meaning Ibrahimas, and Ismailas, and Is’haqas during theiras hastening from it, and the ones who were after themas. So when the Qureysh saw that the tent of Rasool-Allahsaww had passed, it was as if something had entered into their selves which they were hoping for from the hastening from their places, until they ended up to Namira, and it is middle of Urana around Al-Arak. So hesaww struck hissaww tent, and the people pitched their tents by it.

فَلَمَّا زَالَتِ الشَّمْسُ خَرَجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مَعَهُ قُرَيْشٌ وَ قَدِ اغْتَسَلَ وَ قَطَعَ التَّلْبِيَةَ حَتَّى وَقَفَ بِالْمَسْجِدِ فَوَعَظَ النَّاسَ وَ أَمَرَهُمْ وَ نَهَاهُمْ ثُمَّ صَلَّى الظُّهْرَ وَ الْعَصْرَ بِأَذَانٍ وَ إِقَامَتَيْنِ ثُمَّ مَضَى إِلَى الْمَوْقِفِ فَوَقَفَ بِهِ فَجَعَلَ النَّاسُ يَبْتَدِرُونَ أَخْفَافَ نَاقَتِهِ يَقِفُونَ إِلَى جَانِبِهَا فَنَحَّاهَا فَفَعَلُوا مِثْلَ ذَلِكَ فَقَالَ أَيُّهَا النَّاسُ لَيْسَ مَوْضِعُ أَخْفَافِ نَاقَتِي بِالْمَوْقِفِ وَ لَكِنْ هَذَا كُلُّهُ وَ أَوْمَأَ بِيَدِهِ إِلَى الْمَوْقِفِ فَتَفَرَّقَ النَّاسُ

So when the sun declined, Rasool-Allahsaww went out and with himsaww were the Qureysh, and hesaww had washed and cut-off the Talbiyya until hesaww paused by the Masjid. So he preached the people and ordered them and forbid them. Then hesaww Prayed Al-Zohr, and Al-Asr with one Azan and two Iqamas. Then hesaww went to the Pausing Station, so hesaww paused in it. So the people went on to crowd with their sandals by hissaww camel, pausing by hissaww side. So hesaww forbid it, but they did similar to that. So hesaww said: ‘O you people! The place of the sandals is not by mysaww camel with the Pausing, but all this’, and hesaww gestured by hissaww hand to the Pausing Station’. So the people dispersed.

وَ فَعَلَ مِثْلَ ذَلِكَ بِالْمُزْدَلِفَةِ فَوَقَفَ النَّاسُ حَتَّى وَقَعَ الْقُرْصُ قُرْصُ الشَّمْسِ ثُمَّ أَفَاضَ وَ أَمَرَ النَّاسَ بِالدَّعَةِ حَتَّى انْتَهَى إِلَى الْمُزْدَلِفَةِ وَ هُوَ الْمَشْعَرُ الْحَرَامُ فَصَلَّى الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ

And hesaww did similar to that in Al Muzdalifa. So the people paused until the disc fell, the disc of the sun. Then hesaww departed and ordered the people with the gentleness until hesaww ended up to Al Muzdalifa, and it is the Sacred Ritual. So hesaww Prayed Al-Magrib, and Al-Isha the last, with one Azan and two Iqamas.

ثُمَّ أَقَامَ حَتَّى صَلَّى فِيهَا الْفَجْرَ وَ عَجَّلَ ضُعَفَاءَ بَنِي هَاشِمٍ بِلَيْلٍ وَ أَمَرَهُمْ أَنْ لَا يَرْمُوا الْجَمْرَةَ جَمْرَةَ الْعَقَبَةِ حَتَّى تَطْلُعَ الشَّمْسُ فَلَمَّا أَضَاءَ لَهُ النَّهَارُ أَفَاضَ حَتَّى انْتَهَى إِلَى مِنًى فَرَمَى جَمْرَةَ الْعَقَبَةِ

Then hesaww stayed until hesaww Prayed Al-Fajr therein, and urged the weak ones of the Clan of Hashim to leave at night and ordered them that they should not pelt the rock, the rock of Al-Aqaba, until the emergence of the sun. So when the day illuminated for himsaww, hesaww departed until hesaww ended up to Mina, so hesaww pelted the rock of Al-Aqaba.

وَ كَانَ الْهَدْيُ الَّذِي جَاءَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَرْبَعَةً وَ سِتِّينَ أَوْ سِتَّةً وَ سِتِّينَ وَ جَاءَ عَلِيٌّ ( عليه السلام ) بِأَرْبَعَةٍ وَ ثَلَاثِينَ أَوْ سِتَّةٍ وَ ثَلَاثِينَ فَنَحَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سِتَّةً وَ سِتِّينَ وَ نَحَرَ عَلِيٌّ ( عليه السلام ) أَرْبَعَةً وَ ثَلَاثِينَ بَدَنَةً وَ أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُؤْخَذَ مِنْ كُلِّ بَدَنَةٍ مِنْهَا جَذْوَةٌ مِنْ لَحْمٍ ثُمَّ تُطْرَحَ فِي بُرْمَةٍ ثُمَّ تُطْبَخَ

And the sacrificial animals which Rasool-Allahsaww came with were sixty-four to sixty-six, and Aliasws came with thirty-four to thirty-six. So Rasool-Allahsaww sacrificed sixty six, and Aliasws sacrificed thirty-four camels. And Rasool-Allahsaww ordered a piece of flesh be taken from each camel sacrificed from it, then placed in a cooking pot, then cooked.

فَأَكَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ وَ حَسَوَا مِنْ مَرَقِهَا وَ لَمْ يُعْطِيَا الْجَزَّارِينَ جُلُودَهَا وَ لَا جِلَالَهَا وَ لَا قَلَائِدَهَا وَ تَصَدَّقَ بِهِ وَ حَلَقَ وَ زَارَ الْبَيْتَ وَ رَجَعَ إِلَى مِنًى وَ أَقَامَ بِهَا حَتَّى كَانَ الْيَوْمُ الثَّالِثُ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ

So Rasool-Allahsaww and Aliasws ate and sipped from its soup, and did not give to the butchers, their skins, nor their decorations, nor their reins, but gave in charity with it. And hesaww shaved (hissaww head), and visited the House (Kabah), and returned to Mina and stayed in it until it was the third day from the last days of Al-Tashreek (11th, 12th, and 13th of Zilhajj).

ثُمَّ رَمَى الْجِمَارَ وَ نَفَرَ حَتَّى انْتَهَى إِلَى الْأَبْطَحِ فَقَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ اللَّهِ تَرْجِعُ نِسَاؤُكَ بِحَجَّةٍ وَ عُمْرَةٍ مَعاً وَ أَرْجِعُ بِحَجَّةٍ فَأَقَامَ بِالْأَبْطَحِ وَ بَعَثَ مَعَهَا عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ إِلَى التَّنْعِيمِ فَأَهَلَّتْ بِعُمْرَةٍ ثُمَّ جَاءَتْ وَ طَافَتْ بِالْبَيْتِ وَ صَلَّتْ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ أَتَتِ النَّبِيَّ ( صلى الله عليه وآله )

Then hesaww pelted the rocks and went until hesaww ended up to Al-Bat’ha. So Ayesha said to himsaww, ‘O Rasool-Allahsaww! Yousaww are returning yoursaww wives with Hajj and Umra together, and I should return (only) with Hajj?’ So hesaww stayed at Bat’ha and sent her with Abdul Rahman Bin Abu Bakr to al Al-Tan’eem. So she commenced with her Umra, then came over and circumambulated with the House, and Prayed two Cycles by the Standing Place of Ibrahimas, and performed Sa’ee between Al-Safa and Al-Marwa. Then she came over to the Prophetsaww.

فَارْتَحَلَ مِنْ يَوْمِهِ وَ لَمْ يَدْخُلِ الْمَسْجِدَ الْحَرَامَ وَ لَمْ يَطُفْ بِالْبَيْتِ وَ دَخَلَ مِنْ أَعْلَى مَكَّةَ مِنْ عَقَبَةِ الْمَدَنِيِّينَ وَ خَرَجَ مِنْ أَسْفَلِ مَكَّةَ مِنْ ذِي طُوًى .

So hesaww travelled from that day of hissaww and did not enter the Sacred Masjid and did not circumambulate with the House, and entered from the high ground of Makkah from Aqaba, of the two cities and went out from the lower ground of Makkah, from Zi-Tuwwa’.[851]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ أَخَذَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حِينَ غَدَا مِنْ مِنًى فِي طَرِيقِ ضَبٍّ وَ رَجَعَ مَا بَيْنَ الْمَأْزِمَيْنِ وَ كَانَ إِذَا سَلَكَ طَرِيقاً لَمْ يَرْجِعْ فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ismail Bin Hammam,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Rasool-Allahsaww, when hesaww went from Mina, took the Zabb road, and returned by what is between Al-Mazimayn, and it was such that whenever hesaww travelled by a road, did not return in it (i.e. came back from another way)’.[852]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ حَجَّ حَجَّةَ الْإِسْلَامِ خَرَجَ فِي أَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ حَتَّى أَتَى الشَّجَرَةَ فَصَلَّى بِهَا ثُمَّ قَادَ رَاحِلَتَهُ حَتَّى أَتَى الْبَيْدَاءَ فَأَحْرَمَ مِنْهَا وَ أَهَلَّ بِالْحَجِّ وَ سَاقَ مِائَةَ بَدَنَةٍ وَ أَحْرَمَ النَّاسُ كُلُّهُمْ بِالْحَجِّ لَا يَنْوُونَ عُمْرَةً وَ لَا يَدْرُونَ مَا الْمُتْعَةُ حَتَّى إِذَا قَدِمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَكَّةَ طَافَ بِالْبَيْتِ وَ طَافَ النَّاسُ مَعَهُ

Ali Bin Ibrahim, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, when hesaww performed Hajj, the Hajj of Al-Islam, went out during where there remained four days from Zil-Qadah until hesaww came over to Al-Shajara. So hesaww Prayed by it, then sat upon hissaww ride until hesaww came to Al-Bayda. So hesaww wore the Ihram from it, and commenced with the Hajj, and ushered one hundred camels. And the people, all of them, wore their Ihrams with the Hajj, not intending an Umra, nor knowing what the Mut’a (of Hajj) was, until when Rasool-Allahsaww set foot in Makkah, hesaww circumambulated by the House, then the people circumambulated along with himsaww.

ثُمَّ صَلَّى رَكْعَتَيْنِ عِنْدَ الْمَقَامِ وَ اسْتَلَمَ الْحَجَرَ ثُمَّ قَالَ أَبْدَأُ بِمَا بَدَأَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَأَتَى الصَّفَا فَبَدَأَ بِهَا ثُمَّ طَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعاً فَلَمَّا قَضَى طَوَافَهُ عِنْدَ الْمَرْوَةِ قَامَ خَطِيباً

Then hesaww Prayed two Cycles by the Standing Place (of Ibrahimas, and kissed the (Black) Stone, then said: ‘Begin with what Allahazwj Mighty and Majestic Began with’. So hesaww came over to Al-Saffa and began with it. Then hesaww circumambulated between Al-Safa and Al-Marwa, seven (times). So when hesaww had completed hissaww circumambulations at Al-Marwa, hesaww stood preaching.

فَأَمَرَهُمْ أَنْ يُحِلُّوا وَ يَجْعَلُوهَا عُمْرَةً وَ هُوَ شَيْ‏ءٌ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَأَحَلَّ النَّاسُ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ كُنْتُ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ كَمَا أَمَرْتُكُمْ وَ لَمْ يَكُنْ يَسْتَطِيعُ أَنْ يُحِلَّ مِنْ أَجْلِ الْهَدْيِ الَّذِي كَانَ مَعَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لا تَحْلِقُوا رُؤُسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ

So hesaww ordered them that they should free (themselves from the Ihram), and make it to be an Umra, and it is something which Allahazwj Mighty and Majestic had Commanded with. So the people freed (themselves from the Ihram), and Rasool-Allahsaww said: ‘Had Isaww faced from mysaww matters what Isaww managed, Isaww would have done the like of what Isaww am ordering you all for’, and hesaww did not have the leeway that hesaww frees (from hissaww Ihram) due to the reason of the sacrificial animal which were with himazwj. Allahazwj Mighty and Majestic is Saying [2:196] and do not shave your heads until the offering reaches its destination.

فَقَالَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ الْكِنَانِيُّ يَا رَسُولَ اللَّهِ عُلِّمْنَا كَأَنَّا خُلِقْنَا الْيَوْمَ أَ رَأَيْتَ هَذَا الَّذِي أَمَرْتَنَا بِهِ لِعَامِنَا هَذَا أَوْ لِكُلِّ عَامٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا بَلْ لِلْأَبَدِ الْأَبَدِ وَ إِنَّ رَجُلًا قَامَ فَقَالَ يَا رَسُولَ اللَّهِ نَخْرُجُ حُجَّاجاً وَ رُءُوسُنَا تَقْطُرُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً

So, Suraqat Bin Malik Bin Ju’sham said, ‘O Rasool-Allahsaww! Teach us as if we were Created today. What is yoursaww view of this which yousaww are ordering us with. Is it for this year of ours, or for every year?’ So Rasool-Allahsaww said: ‘No, but it is for ever and ever’. And a man stood up, so he said, ‘O Rasool-Allahsaww! We came out as Pilgrims and our heads are dripping’. So Rasool-Allahsaww said: ‘You will never believe in this, ever!’

قَالَ وَ أَقْبَلَ عَلِيٌّ ( عليه السلام ) مِنَ الْيَمَنِ حَتَّى وَافَى الْحَجَّ فَوَجَدَ فَاطِمَةَ سَلَامُ اللَّهِ عَلَيْهَا قَدْ أَحَلَّتْ وَ وَجَدَ رِيحَ الطِّيبِ فَانْطَلَقَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُسْتَفْتِياً فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ بِأَيِّ شَيْ‏ءٍ أَهْلَلْتَ فَقَالَ أَهْلَلْتُ بِمَا أَهَلَّ بِهِ النَّبِيُّ ( صلى الله عليه وآله ) فَقَالَ لَا تُحِلَّ أَنْتَ فَأَشْرَكَهُ فِي الْهَدْيِ وَ جَعَلَ لَهُ سَبْعاً وَ ثَلَاثِينَ وَ نَحَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثاً وَ سِتِّينَ فَنَحَرَهَا بِيَدِهِ

Heasws said: ‘And Aliasws came back from Al-Yemen until fulfilled the Hajj. So heasws found Syeda Fatimaasws having had freed (from wearing the Ihram), and found aromatic fragrance. So heasws went to Rasool-Allahsaww to follow up. So Rasool-Allahsaww said: ‘O Aliasws! With which thing have youasws welcomed (the Hajj)?’ So heasws said: ‘Iasws welcomed with the welcoming of the Prophetsaww’. So hesaww said: ‘Do not free (from the Ihram), for youasws are a participant in the sacrifice’, and hesaww made thirty-seven to be for himasws, and Rasool-Allahsaww sacrificed sixty-three, which hesaww sacrificed with hissaww own hands.

ثُمَّ أَخَذَ مِنْ كُلِّ بَدَنَةٍ بَضْعَةً فَجَعَلَهَا فِي قِدْرٍ وَاحِدٍ ثُمَّ أَمَرَ بِهِ فَطُبِخَ فَأَكَلَ مِنْهُ وَ حَسَا مِنَ الْمَرَقِ وَ قَالَ قَدْ أَكَلْنَا مِنْهَا الْآنَ جَمِيعاً وَ الْمُتْعَةُ خَيْرٌ مِنَ الْقَارِنِ السَّائِقِ وَ خَيْرٌ مِنَ الْحَاجِّ الْمُفْرِدِ

Then hesaww grabbed a piece from each camel to be in one pot. Then hesaww ordered with it, so it was cooked. So hesaww ate from it and sipped from the soup, and said: ‘Wesaww have eaten from it now together, and the Mut’a (of the Hajj) is better than pairing the usherer, and better than the individual Hajj’.

قَالَ وَ سَأَلْتُهُ أَ لَيْلًا أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّةَ سَاعَةٍ قَالَ صَلَاةَ الظُّهْرِ .

He (the narrator) said, ‘And I asked himasws, ‘Did Rasool-Allahsaww wear the Ihram at night or at daytime?’ So heasws said: ‘Daytime’. I said, ‘Which time?’ Heasws said: ‘Al-Zohr Prayer’.[853]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ذَكَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَجَّ فَكَتَبَ إِلَى مَنْ بَلَغَهُ كِتَابُهُ مِمَّنْ دَخَلَ فِي الْإِسْلَامِ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) يُرِيدُ الْحَجَّ يُؤْذِنُهُمْ بِذَلِكَ لِيَحُجَّ مَنْ أَطَاقَ الْحَجَّ فَأَقْبَلَ النَّاسُ فَلَمَّا نَزَلَ الشَّجَرَةَ أَمَرَ النَّاسَ بِنَتْفِ الْإِبْطِ وَ حَلْقِ الْعَانَةِ وَ الْغُسْلِ وَ التَّجَرُّدِ فِي إِزَارٍ وَ رِدَاءٍ أَوْ إِزَارٍ وَ عِمَامَةٍ يَضَعُهَا عَلَى عَاتِقِهِ لِمَنْ لَمْ يَكُنْ لَهُ رِدَاءٌ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Naar Bin Suweyd, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘The Hajj was mentioned to Rasool-Allahsaww, so hesaww to the ones to whom hissaww letter reached, from the ones who had entered into Al-Islam, that Rasool-Allahsaww intended the Hajj, proclaiming with that, the one who can bear the Hajj should perform the Hajj. So the people came over. So when hesaww encamped at Al-Shajara, hesaww ordered the people with the plucking of the armpit (hairs), and shaving the pubic (hair), and the bathing, and the stripping off their trousers and wearing of a cloak, or a loin cloth and a turban, placing it upon his shoulders for the one who does not happen to have a cloak for him.

وَ ذَكَرَ أَنَّهُ حَيْثُ لَبَّى قَالَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُكْثِرُ مِنْ ذِي الْمَعَارِجِ وَ كَانَ يُلَبِّي كُلَّمَا لَقِيَ رَاكِباً أَوْ عَلَا أَكَمَةً أَوْ هَبَطَ وَادِياً وَ مِنْ آخِرِ اللَّيْلِ وَ فِي أَدْبَارِ الصَّلَوَاتِ

And heasws mentioned that when hesaww exclaimed Talbiyya, said, ‘Here Isaww am O Allahazwj! Here Isaww am! Here Isaww am! There is no associate for Youazwj! Here Isaww am! The Praise, and the Bounties are for Youazwj, and the Kingdom! There is no associate for Youazwj!’ And Rasool-Allahsaww would frequent in saying: ‘O the One with the Loftiness!’ And hesaww would exclaim Talbiyya every time hesaww met a rider, or ascend a high ground or go down a valley, and at the end of the night, and after the Prayers.

فَلَمَّا دَخَلَ مَكَّةَ دَخَلَ مِنْ أَعْلَاهَا مِنَ الْعَقَبَةِ وَ خَرَجَ حِينَ خَرَجَ مِنْ ذِي طُوًى فَلَمَّا انْتَهَى إِلَى بَابِ الْمَسْجِدِ اسْتَقْبَلَ الْكَعْبَةَ وَ ذَكَرَ ابْنُ سِنَانٍ أَنَّهُ بَابُ بَنِي شَيْبَةَ

So when hesaww entered Makkah, hesaww entered from its high ground, from Al-Aqaba, and when hesaww went out, went from Zi-Tuwwa (a low ground). So when hesaww ended up to the door of the (Sacred) Masjid, faced the Kabah’. And Ibn Sinan (the narrator) mentioned that it is (now where) the door of the Clan of Shayba is.

فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى أَبِيهِ إِبْرَاهِيمَ ثُمَّ أَتَى الْحَجَرَ فَاسْتَلَمَهُ فَلَمَّا طَافَ بِالْبَيْتِ صَلَّى رَكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ دَخَلَ زَمْزَمَ فَشَرِبَ مِنْهَا ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْماً نَافِعاً وَ رِزْقاً وَاسِعاً وَ شِفَاءً مِنْ كُلِّ دَاءٍ وَ سُقْمٍ

So hesaww Praised Allahazwj and Extolled upon Himazwj, and sent Blessings upon hissaww fatheras Ibrahimas. Then hesaww went over to the (Black) Stone. So when hesaww circumambulated with the House (Kabah), Prayed two Cycles behind the Standing Place of Ibrahimas. And heazwj entered Zamzam, so hesaww drank from it, then said: ‘O Allahazwj! Isaww ask Youazwj for beneficial knowledge, and extensive sustenance, and a healing from every disease and sickness’.

فَجَعَلَ يَقُولُ ذَلِكَ وَ هُوَ مُسْتَقْبِلُ الْكَعْبَةِ ثُمَّ قَالَ لِأَصْحَابِهِ لِيَكُنْ آخِرُ عَهْدِكُمْ بِالْكَعْبَةِ اسْتِلَامَ الْحَجَرِ فَاسْتَلَمَهُ ثُمَّ خَرَجَ إِلَى الصَّفَا ثُمَّ قَالَ أَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ ثُمَّ صَعِدَ عَلَى الصَّفَا فَقَامَ عَلَيْهِ مِقْدَارَ مَا يَقْرَأُ الْإِنْسَانُ سُورَةَ الْبَقَرَةِ .

So hesaww went on saying that, and hesaww was facing the Kabah. Then hesaww said to hissaww companions: ‘Let the last of your promised with the Kabah be the submission to the Black) Stone, therefore submit to it’. Then hesaww went out to Al-Safa, then said: ‘Isaww begin with what Allahazwj Began with’. Then hesaww ascended upon Al-Safa. So hesaww stayed upon it of a measurement of what it takes the human being to recite Surah Al-Baqarah’.[854]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ نَحَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِيَدِهِ ثَلَاثاً وَ سِتِّينَ وَ نَحَرَ عَلِيٌّ ( عليه السلام ) مَا غَبَرَ قُلْتُ سَبْعَةً وَ ثَلَاثِينَ قَالَ نَعَمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Rasool-Allahsaww sacrificed thirty-six (camels) with hissaww own hands and Aliasws sacrificed what remained’. I said, ‘Thirty-seven?’ Heasws said: ‘Yes’.[855]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الَّذِي كَانَ عَلَى بُدْنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) نَاجِيَةُ بْنُ جُنْدَبٍ الْخُزَاعِيُّ الْأَسْلَمِيُّ وَ الَّذِي حَلَقَ رَأْسَ النَّبِيِّ ( صلى الله عليه وآله ) فِي حَجَّتِهِ مَعْمَرُ بْنُ عَبْدِ اللَّهِ بْنِ حَرَاثَةَ بْنِ نَصْرِ بْنِ عَوْفِ بْنِ عَوِيجِ بْنِ عَدِيِّ بْنِ كَعْبٍ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was in charge upon the camels of Rasool-Allahsaww was Najiya Bin Jundub Al-Khuzai’e Al-Aslamy, and the one who shaved the head of the Prophetsaww during hissaww Hajj was Mo’mar Bin Abdullah Bin Harasat Bin Nasr Bin Awf Bin Aweyj Bin Adayy Bin Ka’ab.

قَالَ وَ لَمَّا كَانَ فِي حَجَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ يَحْلِقُهُ قَالَتْ قُرَيْشٌ أَيْ مَعْمَرُ أُذُنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي يَدِكَ وَ فِي يَدِكَ الْمُوسَى فَقَالَ مَعْمَرٌ وَ اللَّهِ إِنِّي لَأَعُدُّهُ مِنَ اللَّهِ فَضْلًا عَظِيماً عَلَيَّ

Heasws said: ‘And when it was the Hajj of Rasool-Allahsaww and he was shaving himsaww, the Qureysh said, ‘Mo’mar! The ear of Rasool-Allahsaww is in your hands, and in your hand is the razor’. So Mo’mar said, ‘By Allahazwj! I count is as a great favour from Allahazwj upon me’.

قَالَ وَ كَانَ مَعْمَرٌ هُوَ الَّذِي يَرْحَلُ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ رَسُولُ اللَّهِ يَا مَعْمَرُ إِنَّ الرَّحْلَ اللَّيْلَةَ لَمُسْتَرْخًى فَقَالَ مَعْمَرٌ بِأَبِي أَنْتَ وَ أُمِّي لَقَدْ شَدَدْتُهُ كَمَا كُنْتُ أَشُدُّهُ وَ لَكِنْ بَعْضُ مَنْ حَسَدَنِي مَكَانِي مِنْكَ يَا رَسُولَ اللَّهِ أَرَادَ أَنْ تَسْتَبْدِلَ بِي فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كُنْتُ لِأَفْعَلَ .

Heasws said: ‘And Mo’mar was the one who used to prepare the ride for Rasool-Allahsaww. So Rasool-Allahsaww said: ‘O Mo’mar! The ride tonight is loose’. So Mo’mar said, ‘By my father and my mother! I had tightened it just as I used to tighten it, but some of the ones who envy me for my place from yousaww, O Rasool-Allahsaww, intending that yousaww would replace me’. So Rasool-Allahsaww said: ‘Isaww would have not done it’.[856]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اعْتَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَ عُمَرٍ مُفْتَرِقَاتٍ عُمْرَةً فِي ذِي الْقَعْدَةِ أَهَلَّ مِنْ عُسْفَانَ وَ هِيَ عُمْرَةُ الْحُدَيْبِيَةِ وَ عُمْرَةً أَهَلَّ مِنَ الْجُحْفَةِ وَ هِيَ عُمْرَةُ الْقَضَاءِ وَ عُمْرَةً أَهَلَّ مِنَ الْجِعْرَانَةِ بَعْدَ مَا رَجَعَ مِنَ الطَّائِفِ مِنْ غَزْوَةِ حُنَيْنٍ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww performed Umra with three individual Umras – an Umra during Zil-Qadah, commencing from Usfan, and it is an Umra of Al-Hudaybiyya; and an Umra commencing from Al-Juhfa, and it is an Umra of the compliance (Qaza); and an Umra commencing from Al-Ji’rana after having returned from Al-Ta’if from the military expedition of Hunayn’.[857]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ حَجَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) غَيْرَ حَجَّةِ الْوَدَاعِ قَالَ نَعَمْ عِشْرِينَ حَجَّةً .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Al A’ala Bin Razeyn, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘Did Rasool-Allahsaww perform a Hajj other than the Farewell Hajj?’ Heasws said: ‘Yes, twenty Hajjs’ (in concealment as per the below Hadith).[858]

سَهْلٌ عَنِ ابْنِ فَضَّالٍ عَنْ عِيسَى الْفَرَّاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَجَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِشْرِينَ حَجَّةً.

Sahl, from Ibn Fazzal, from Isa Al Fara’a, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww performed twenty Hajjs in concealment’.[859]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ جَمِيعاً عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اعْتَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عُمْرَةَ الْحُدَيْبِيَةِ وَ قَضَى الْحُدَيْبِيَةَ مِنْ قَابِلٍ وَ مِنَ الْجِعْرَانَةِ حِينَ أَقْبَلَ مِنَ الطَّائِفِ ثَلَاثَ عُمَرٍ كُلُّهُنَّ فِي ذِي الْقَعْدَةِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ja’far Bin Sama’at, and Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww performed Umras – Umra of Al-Hudaybiyya, and a Qaza of Al-Hudaybiyya from returning, and from Al-Ji’rana when he came back from Al-Ta’if – three Umras, all of these being in Zil-Qadah’.[860]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذُكِرَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) اعْتَمَرَ فِي ذِي الْقَعْدَةِ ثَلَاثَ عُمَرٍ كُلُّ ذَلِكَ يُوَافِقُ عُمْرَتُهُ ذَا الْقَعْدَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said mentioning that Rasool-Allahsaww performed Umras during Zil-Qadah – three Umras. All of that was in accordance with hissaww Umra of Zil-Qadah’.[861]

بَابُ فَضْلِ الْحَجِّ وَ الْعُمْرَةِ وَ ثَوَابِهِمَا

Chapter 28 – Merits of the Hajj and the Umra, and their Rewards

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ عَنْ خَالِدٍ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) حُجُّوا وَ اعْتَمِرُوا تَصِحَّ أَبْدَانُكُمْ وَ تَتَّسِعْ أَرْزَاقُكُمْ وَ تُكْفَوْنَ مَئُونَاتِ عِيَالِكُمْ

Ali Bin Ibrahim, from his father, from Amro Bin Usman Al Hazaz, from Ali Bin Abdullah Al Bajaly, from Khalid Al Qalanasy,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws said: ‘Perform Hajj and perform Umra, it would correct your bodies, and expand your livelihoods, and there would happen to be provisions for your dependents’.

وَ قَالَ الْحَاجُّ مَغْفُورٌ لَهُ وَ مَوْجُوبٌ لَهُ الْجَنَّةُ وَ مُسْتَأْنَفٌ لَهُ الْعَمَلُ وَ مَحْفُوظٌ فِي أَهْلِهِ وَ مَالِهِ .

And heasws said: ‘The Pilgrim is Forgiven for, and the Paradise is Obligated for him, and the deeds are resumed for him, and there would be safety regarding his family and his wealth’.[862]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي يَقُولُ مَنْ أَمَّ هَذَا الْبَيْتَ حَاجّاً أَوْ مُعْتَمِراً مُبَرَّأً مِنَ الْكِبْرِ رَجَعَ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ ثُمَّ قَرَأَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى

A number of our companions, from Ahmad Bin Muhammad, from Ali in Al Hakam, from Sayf Bin Ameyra, from Abdul A’ala who said,

‘Abu Abdullahasws said: ‘Myasws fatherasws was saying: ‘The one who travels to this House (Kabah) as a pilgrim, or performs Umra free from arrogance, would return from his sins to as he was on the day his mother gave him birth’. Then heasws recited [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him, (this is) the one who fears’.

قُلْتُ مَا الْكِبْرُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قُلْتُ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ وَ مَنْ فَعَلَ ذَلِكَ نَازَعَ اللَّهَ رِدَاءَهُ .

I said, ‘What is the arrogance?’ Heasws said: ‘Rasool-Allahsaww said: ‘The greatest of all arrogant ones are the most contemptible of the people and the most foolish of the people’. I said, ‘Who are the most contemptible of the people and the most foolish of the people?’ Heasws said: ‘The one who is ignorant of the Truth, and he slanders against his family; and the one who does that, would have disputed with Allahazwj with his cloak’.[863] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ضَمَانُ الْحَاجِّ وَ الْمُعْتَمِرِ عَلَى اللَّهِ إِنْ أَبْقَاهُ بَلَّغَهُ أَهْلَهُ وَ إِنْ أَمَاتَهُ أَدْخَلَهُ الْجَنَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The guarantee of the Pilgrim of Hajj and the Pilgrim of Umra is upon Allahazwj that Heazwj would Keep him alive and Make him reach back to his family. And if he was to die, Enter him into the Paradise’.[864]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَجَّةُ ثَوَابُهَا الْجَنَّةُ وَ الْعُمْرَةُ كَفَّارَةٌ لِكُلِّ ذَنْبٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘The Hajj, its Reward is the Paradise, and the Umra is an expiation of every sin’.[865]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عَمْرِو بْنِ كُلَيْعٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي قَدْ وَطَّنْتُ نَفْسِي عَلَى لُزُومِ الْحَجِّ كُلَّ عَامٍ بِنَفْسِي أَوْ بِرَجُلٍ مِنْ أَهْلِ بَيْتِي بِمَالِي فَقَالَ وَ قَدْ عَزَمْتَ عَلَى ذَلِكَ قَالَ قُلْتُ نَعَمْ قَالَ إِنْ فَعَلْتَ فَأَبْشِرْ بِكَثْرَةِ الْمَالِ .

Ali, from his father, from Hammad Bin Isa, from Yahya Bin Amro Bin Kuuleyb, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘I have settled myself upon necessitating the Hajj every year by myself or by a man from my family with my wealth’. So heasws said: ‘And you are determined upon that?’ I said, ‘Yes’. Heasws said: ‘If you were to do so, then receive glad tidings with the abundance of the wealth’.[866]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحُجَّاجُ يَصْدُرُونَ عَلَى ثَلَاثَةِ أَصْنَافٍ صِنْفٌ يُعْتَقُ مِنَ النَّارِ وَ صِنْفٌ يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ وَ صِنْفٌ يُحْفَظُ فِي أَهْلِهِ وَ مَالِهِ فَذَاكَ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ .

Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘The Pilgrims are arriving back being upon three types – a type who is emancipated (liberated) from the Fire, and a type who is exited from his sins as if he was like the day his mother gave him birth, and a type who received Protection regarding his family and his wealth. So that is the lowest of what the Pilgrim returns with’.[867]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ يَذْكُرُ الْحَجَّ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هُوَ أَحَدُ الْجِهَادَيْنِ هُوَ جِهَادُ الضُّعَفَاءِ وَ نَحْنُ الضُّعَفَاءُ أَمَا إِنَّهُ لَيْسَ شَيْ‏ءٌ أَفْضَلَ مِنَ الْحَجِّ إِلَّا الصَّلَاةُ وَ فِي الْحَجِّ لَهَاهُنَا صَلَاةٌ وَ لَيْسَ فِي الصَّلَاةِ قِبَلَكُمْ حَجٌّ لَا تَدَعِ الْحَجَّ وَ أَنْتَ تَقْدِرُ عَلَيْهِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from safwan Bin Yahya, from Abdullah Bin Yahya Al Kahily who said,

‘I heard Abu Abdullahasws saying, and the Hajj was mentioned, so heasws said: ‘Rasool-Allahsaww said: ‘It is one of the two Jihads. It is the Jihad of the weak’, and weasws are the weak ones. But, there is nothing superior than the Hajj except for the Prayer. And in the Hajj there is Prayer over there, and there was no Prayer in Hajj before you. Do not leave the Hajj and you are able over it.

أَ مَا تَرَى أَنَّهُ يَشْعَثُ رَأْسُكَ وَ يَقْشَفُ فِيهِ جِلْدُكَ وَ يَمْتَنِعُ فِيهِ مِنَ النَّظَرِ إِلَى النِّسَاءِ وَ إِنَّا نَحْنُ لَهَاهُنَا وَ نَحْنُ قَرِيبٌ وَ لَنَا مِيَاهٌ مُتَّصِلَةٌ مَا نَبْلُغُ الْحَجَّ حَتَّى يَشُقَّ عَلَيْنَا فَكَيْفَ أَنْتُمْ فِي بُعْدِ الْبِلَادِ وَ مَا مِنْ مَلِكٍ وَ لَا سُوقَةٍ يَصِلُ إِلَى الْحَجِّ إِلَّا بِمَشَقَّةٍ فِي تَغْيِيرِ مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ رِيحٍ أَوْ شَمْسٍ لَا يَسْتَطِيعُ رَدَّهَا وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ تَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ .

Do you not see that it dishevels your head and roughens your skin, and during it you are forbidden from looking at the women? And weasws are over here for it, and weasws are nearby, and for usasws is its continuous (supply of) its water, (even then) weasws do not reach the Hajj until it is difficult upon usasws. So how would you be in the remote cities. And there is none from a king, nor a common folk who arrives to the Hajj except with difficulties with regards to the alteration of the food, or drink, or weather, or sun (heat), not having the ability to repel it; and these are the Words of the Mighty and Majestic [16:7] And they carry your heavy loads to regions which you could not reach but with distress of the souls; most surely your Lord is Kind, Merciful’.[868]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُحَالِفُ الْفَقْرُ وَ الْحُمَّى مُدْمِنَ الْحَجِّ وَ الْعُمْرَةِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Al Fuzayl Bin Yasar who said,

‘I heard Abu Ja’farasws saying: ‘Rasool-Allahsaww said: ‘The poverty and the fever does not come near the one habitual of the Hajj and the Umra’.[869]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ الْحَاجَّ إِذَا أَخَذَ فِي جَهَازِهِ لَمْ يَخْطُ خُطْوَةً فِي شَيْ‏ءٍ مِنْ جَهَازِهِ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَشْرَ حَسَنَاتٍ وَ مَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ وَ رَفَعَ لَهُ عَشْرَ دَرَجَاتٍ حَتَّى يَفْرُغَ مِنْ جَهَازِهِ مَتَى مَا فَرَغَ فَإِذَا اسْتَقْبَلَتْ بِهِ رَاحِلَتُهُ لَمْ تَضَعْ خُفّاً وَ لَمْ تَرْفَعْهُ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِثْلَ ذَلِكَ حَتَّى يَقْضِيَ نُسُكَهُ فَإِذَا قَضَى نُسُكَهُ غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub, from Sa’ad Al Askaf who said,

‘I heard Abu Ja’farasws saying: ‘When the pilgrim begins his preparation, he does not take a step with regards to something from his preparations, except that Allahazwj Mighty and Majestic Writes ten good deeds for him, and Deletes ten sin from him, and Raises ten Levels for him, until he is free from his preparations. When he is free and he faces his ride with it, he does not place a shoe nor does he raise it, except that Allahazwj Mighty and Majestic Writes for him similar to that until he has completed his rituals. So when he has completed his rituals, Allahazwj Forgives his sins for him.

وَ كَانَ ذَا الْحِجَّةِ وَ الْمُحَرَّمَ وَ صَفَرَ وَ شَهْرَ رَبِيعٍ الْأَوَّلِ أَرْبَعَةَ أَشْهُرٍ تُكْتَبُ لَهُ الْحَسَنَاتُ وَ لَا تُكْتَبُ عَلَيْهِ السَّيِّئَاتُ إِلَّا أَنْ يَأْتِيَ بِمُوجِبَةٍ فَإِذَا مَضَتِ الْأَرْبَعَةُ الْأَشْهُرِ خُلِطَ بِالنَّاسِ .

And Zil-Hijja, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal are four months in which the good deeds are Written for him and the sins are not Written against him, except if he comes to a major sin. So when the four months are past, he is mixed with the people’.[870]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) لِأَيِّ شَيْ‏ءٍ صَارَ الْحَاجُّ لَا يُكْتَبُ عَلَيْهِ الذَّنْبُ أَرْبَعَةَ أَشْهُرٍ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَاحَ الْمُشْرِكِينَ الْحَرَمَ فِي أَرْبَعَةِ أَشْهُرٍ إِذْ يَقُولُ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ وَهَبَ لِمَنْ يَحُجُّ مِنَ الْمُؤْمِنِينَ الْبَيْتَ الذُّنُوبَ أَرْبَعَةَ أَشْهُرٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Khalid who said,

‘I said to Abu Al-Hassanasws, ‘For which thing did the Hajj come to be such that the sins are not written against him for four months?’ Heasws said: ‘Allahazwj Mighty and Majestic Allowed the Al-Harram for the Polytheists during four months when Heazwj Said [9:2] So go about in the land for four months. Then Heazwj Gifted for the ones from the Believers who perform Hajj of the House (Kabah), the sins of four months’.[871]

أَحْمَدُ عَنْ أَبِي مُحَمَّدٍ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ لَا يَزَالُ عَلَيْهِ نُورُ الْحَجِّ مَا لَمْ يُلِمَّ بِذَنْبٍ .

Ahmad Bin Abu Muhammad Al Hajjal, from Dawood Bin Abu Yazeed, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The pilgrim is such that the Light of the Hajj does not cease to be upon him for as long as he does not sin’.[872]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي مُحَمَّدٍ الْفَرَّاءِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَابِعُوا بَيْنَ الْحَجِّ وَ الْعُمْرَةِ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَ الذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Muhammad Al Farra who said,

‘I heard Ja’farasws Bin Muhammadasws saying: ‘Rasool-Allahsaww said: ‘Pursue between the Hajj and the Umra, for these two negate the poverty and the sins, just as the bellows negate the slag of the iron’.[873]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ جَعْفَرِ بْنِ عِمْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ وَ الْعُمْرَةُ سُوقَانِ مِنْ أَسْوَاقِ الْآخِرَةِ اللَّازِمُ لَهُمَا فِي ضَمَانِ اللَّهِ إِنْ أَبْقَاهُ أَدَّاهُ إِلَى عِيَالِهِ وَ إِنْ أَمَاتَهُ أَدْخَلَهُ الْجَنَّةَ .

Muhammad Bin Yahya, from Ali Bin Ismail, from Ali Bin Al Hakam, from Ja’far Bin Imran, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Hajj and the Umra are two markets from the markets of the Hereafter. It is a pre-requisite for these two to be in the Guarantee of Allahazwj that if Heazwj Keeps him alive, would Return him back to his family, and if Heazwj Causes him to die, would Enter him into the Paradise’.[874]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ إِبْرَاهِيمَ بْنِ صَالِحٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ وَ الْمُعْتَمِرُ وَفْدُ اللَّهِ إِنْ سَأَلُوهُ أَعْطَاهُمْ وَ إِنْ دَعَوْهُ أَجَابَهُمْ وَ إِنْ شَفَعُوا شَفَّعَهُمْ وَ إِنْ سَكَتُوا ابْتَدَأَهُمْ وَ يُعَوَّضُونَ بِالدِّرْهَمِ أَلْفَ أَلْفِ دِرْهَمٍ .

Muhammad Bin yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Zakariyya Al Momin, from Ibrahim Bin Salih, from a man from our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The pilgrims of the Hajj, and the pilgrims of the Umra are delegates of Allahazwj. If they ask Himazwj, Heazwj Grants them, and if they supplicate to Himazwj, Heazwj Answers them, and if the intercede (for someone), Heazwj (Accepts) their intercession, and if they are silent, Heazwj Initiates them and Compensates with the Dirham, a thousand (and a) thousand Dirhams’.[875]

وَ عَنْهُ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِرْهَمٌ تُنْفِقُهُ فِي الْحَجِّ أَفْضَلُ مِنْ عِشْرِينَ أَلْفَ دِرْهَمٍ تُنْفِقُهَا فِي حَقٍّ .

And from him, from Abdul Momine, from Ali Bin Abu Hama,

(It has been narrated) from Abu Abdullahasws having said: ‘A Dirham you spend in the Hajj is superior than the twenty thousand Dirhams you spend regarding a right’.[876]

وَ عَنْهُ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ دَاوُدَ بْنِ أَبِي سُلَيْمَانَ الْجَصَّاصِ عَنْ عُذَافِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَمْنَعُكَ مِنَ الْحَجِّ فِي كُلِّ سَنَةٍ قُلْتُ جُعِلْتُ فِدَاكَ الْعِيَالُ قَالَ فَقَالَ إِذَا مِتَّ فَمَنْ لِعِيَالِكَ أَطْعِمْ عِيَالَكَ الْخَلَّ وَ الزَّيْتَ وَ حُجَّ بِهِمْ كُلَّ سَنَةٍ .

And from him, from Abdul Momin, from Dawood Bin Abu Suleyman Al Jasas, from Uzafir who said,

‘Abu Abdullahasws said: ‘What prevents you from the Hajj in every year?’ I said, ‘May I be sacrificed for youasws! The dependents’. So heasws said: ‘If you were to die, so who would be there for your dependants? Feed your dependants the vinegar, and the oil, and perform Hajj with them every year’.[877]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ بَادِرُوا بِالسَّلَامِ عَلَى الْحَاجِّ وَ الْمُعْتَمِرِ وَ مُصَافَحَتِهِمْ مِنْ قَبْلِ أَنْ تُخَالِطَهُمُ الذُّنُوبُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat, from Suleyman Al Ja’fary, from the one who reported it,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘Initiate with the greetings upon the pilgrims of the Hajj and the pilgrims of the Umra, and shake their hands from before the sins get mixed up with them’.[878]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ وَ الْمُعْتَمِرُ فِي ضَمَانِ اللَّهِ فَإِنْ مَاتَ مُتَوَجِّهاً غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ وَ إِنْ مَاتَ مُحْرِماً بَعَثَهُ اللَّهُ مُلَبِّياً وَ إِنْ مَاتَ بِأَحَدِ الْحَرَمَيْنِ بَعَثَهُ اللَّهُ مِنَ الْآمِنِينَ وَ إِنْ مَاتَ مُنْصَرِفاً غَفَرَ اللَّهُ لَهُ جَمِيعَ ذُنُوبِهِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Zakariyya Al momin, from Shuayb Al Aqarquqy, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The pilgrim of the Hajj and the pilgrim of the Umra is in the Guarantee of Allahazwj. So if he were to die heading for it, Allahazwj would Forgive his sins for him; but if he were to die in Ihram, Allahazwj would Resurrect him exclaiming Talbiyya; and if he were to die in one of the two Sanctuaries, Allahazwj would Resurrect him among the secured ones; and if he were to die on his way back, Allahazwj would Forgive for him the entirety of his sins’.[879]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا وَقَفَ أَحَدٌ فِي تِلْكَ الْجِبَالِ إِلَّا اسْتُجِيبَ لَهُ فَأَمَّا الْمُؤْمِنُونَ فَيُسْتَجَابُ لَهُمْ فِي آخِرَتِهِمْ وَ أَمَّا الْكُفَّارُ فَيُسْتَجَابُ لَهُمْ فِي دُنْيَاهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Fazal,

(It has been narrated) from Al-Rezaasws, said, ‘I heard himasws saying: ‘No one would pause in those mountains except that it (his supplication) would be Answered for him. So, as for the Believers, it would be Answered for them in their Hereafter, and as for the Infidel, so it would be Answered for them in their world’.[880]

وَ عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ يَا مِنًى قَدْ جَاءَ أَهْلُكِ فَاتَّسِعِي فِي فِجَاجِكِ وَ اتْرَعِي فِي مَثَابِكِ وَ مُنَادٍ يُنَادِي لَوْ تَدْرُونَ بِمَنْ حَلَلْتُمْ لَأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ .

And from him, from his father, from Ali Bin Asbat, from one of our companions who said,

‘Abu Abdullahasws said: ‘When the people take their place in Mina, a Caller calls out: ‘O Mina! Your people have come. Therefore expand your glens and irrigate your resorts!’ And a Caller calls out: ‘Had you known the Oneazwj you are being Welcomed by, you would have been convinced with the replacement (of your expenditure) after the Forgiveness’.[881]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ قَالَ حُجُّوا إِلَى اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws, said, ‘(What about) [51:50] Therefore flee to Allah, surely I am a plain warner to you from Him?’ Heasws said: ‘Be a pilgrim to Allahazwj Mighty and Majestic’.[882]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ لَوْ تَعْلَمُونَ بِفِنَاءِ مَنْ حَلَلْتُمْ لَأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ .

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When the people take their places in Mina, a Caller calls out: ‘Had you known of the court of the One you are being Welcomed by, you would have been convinced with the replacement (of your expenses) after the Forgiveness’.[883]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ خَالِهِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَعِيدٍ السَّمَّانِ قَالَ كُنْتُ أَحُجُّ فِي كُلِّ سَنَةٍ فَلَمَّا كَانَ فِي سَنَةٍ شَدِيدَةٍ أَصَابَ النَّاسَ فِيهَا جَهْدٌ فَقَالَ لِي أَصْحَابِي لَوْ نَظَرْتَ إِلَى مَا تُرِيدُ أَنْ تَحُجَّ الْعَامَ بِهِ فَتَصَدَّقْتَ بِهِ كَانَ أَفْضَلَ قَالَ فَقُلْتُ لَهُمْ وَ تَرَوْنَ ذَلِكَ قَالُوا نَعَمْ قَالَ فَتَصَدَّقْتُ تِلْكَ السَّنَةَ بِمَا أُرِيدُ أَنْ أَحُجَّ بِهِ وَ أَقَمْتُ قَالَ فَرَأَيْتُ رُؤْيَا لَيْلَةَ عَرَفَةَ وَ قُلْتُ وَ اللَّهِ لَا أَعُودُ وَ لَا أَدَعُ الْحَجَّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from his maternal uncle Abdullah Bin Abdul Rahman, from Saeed Al Samman who said,

‘I used to perform Hajj every year. So when it was during a difficult year, the people were hit by hardships. So my companions said to me, ‘If only you would reconsider to what you are intending to perform Hajj of the year with, so giving in charity with it would be superior’. So I said to them, ‘And you are viewing that?’ They said, ‘Yes’. So I gave in charity that year with what I had intended to perform Hajj with, and I stayed (at home)’. So I saw a dream on the night of Arafat, and I said, ‘By Allahazwj! Neither will I repeat, nor leave the Hajj’.

قَالَ فَلَمَّا كَانَ مِنْ قَابِلٍ حَجَجْتُ فَلَمَّا أَتَيْتُ مِنًى رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ النَّاسُ مُجْتَمِعُونَ فَأَتَيْتُهُ فَقُلْتُ لَهُ أَخْبِرْنِي عَنِ الرَّجُلِ وَ قَصَصْتُ عَلَيْهِ قِصَّتِي وَ قُلْتُ أَيُّهُمَا أَفْضَلُ الْحَجُّ أَوِ الصَّدَقَةُ فَقَالَ مَا أَحْسَنَ الصَّدَقَةَ ثَلَاثَ مَرَّاتٍ

He (the narrator) said, ‘So when it was the next year, I performed Hajj. So when I went over to Mina, I saw Abu Abdullahasws, and in hisasws presence was a gathering of the people. So I went over to himasws, and I said to himasws, ‘Inform me about the man’, and related to himasws my story, and I said, ‘Which of these two is superior, the Hajj or the charity?’ So heasws said: ‘How good is the charity’, three times.

قَالَ قُلْتُ أَجَلْ فَأَيُّهُمَا أَفْضَلُ قَالَ مَا يَمْنَعُ أَحَدَكُمْ مِنْ أَنْ يَحُجَّ وَ يَتَصَدَّقَ قَالَ قُلْتُ مَا يَبْلُغُ مَالُهُ ذَلِكَ وَ لَا يَتَّسِعُ قَالَ إِذَا أَرَادَ أَنْ يُنْفِقَ عَشَرَةَ دَرَاهِمَ فِي شَيْ‏ءٍ مِنْ سَبَبِ الْحَجِّ أَنْفَقَ خَمْسَةً وَ تَصَدَّقَ بِخَمْسَةٍ أَوْ قَصَّرَ فِي شَيْ‏ءٍ مِنْ نَفَقَتِهِ فِي الْحَجِّ فَيَجْعَلُ مَا يَحْبِسُ فِي الصَّدَقَةِ فَإِنَّ لَهُ فِي ذَلِكَ أَجْراً

He (the narrator) said, ‘I said, ‘Certainly! But which of the two is superior?’ Heasws said: ‘What prevents one of you from performing Hajj and giving charity?’ I said, ‘His wealth does not reach to that, nor can he expand (his expenditure)’. Heasws said: ‘Whenever he intends to spend ten Dirhams regarding something from the causes of the Hajj, spends five and gives in charity with five, or reduces something from his expenditure regarding the Hajj. Thus, he would make, whatever he has withheld regarding the charity, so there would be a Recompense for him with regards to that’.

قَالَ قُلْتُ هَذَا لَوْ فَعَلْنَاهُ اسْتَقَامَ قَالَ ثُمَّ قَالَ وَ أَنَّى لَهُ مِثْلُ الْحَجِّ فَقَالَهَا ثَلَاثَ مَرَّاتٍ إِنَّ الْعَبْدَ لَيَخْرُجُ مِنْ بَيْتِهِ فَيُعْطِي قِسْماً حَتَّى إِذَا أَتَى الْمَسْجِدَ الْحَرَامَ طَافَ طَوَافَ الْفَرِيضَةِ ثُمَّ عَدَلَ إِلَى مَقَامِ إِبْرَاهِيمَ فَصَلَّى رَكْعَتَيْنِ فَيَأْتِيهِ مَلَكٌ فَيَقُومُ عَنْ يَسَارِهِ فَإِذَا انْصَرَفَ ضَرَبَ بِيَدِهِ عَلَى كَتِفَيْهِ فَيَقُولُ يَا هَذَا أَمَّا مَا مَضَى فَقَدْ غُفِرَ لَكَ وَ أَمَّا مَا يَسْتَقْبِلُ فَجِدَّ .

He (the narrator) said, ‘I said, ‘This, were we to do it, would be straight’. Then heasws said: ‘And in what way is it similar to Hajj?’ - So heasws said it three times – ‘The servant goes out from his house, so he gives a chunk, until when he comes to the Sacred Masjid, circumambulates the Obligatory circumambulation, then goes over to the Standing Place of Ibrahimas, so he Prays two Cycles, so an Angel comes over to him, and it stands upon his left. So when he leaves, strikes with its hand upon his shoulder and it would be saying: ‘O you! As for what has passed, so it has been Forgiven for you, and as for what is in the future, so strive’.[884]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) تَرَكْتَ الْجِهَادَ وَ خُشُونَتَهُ وَ لَزِمْتَ الْحَجَّ وَ لِينَهُ قَالَ وَ كَانَ مُتَّكِئاً فَجَلَسَ وَ قَالَ وَيْحَكَ أَ مَا بَلَغَكَ مَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي حَجَّةِ الْوَدَاعِ إِنَّهُ لَمَّا وَقَفَ بِعَرَفَةَ وَ هَمَّتِ الشَّمْسُ أَنْ تَغِيبَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بِلَالُ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَ شَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Abu Hamza Al Sumaly who said,

‘A man said to Aliasws Bin Al-Husaynasws, ‘Youasws neglected the Jihad and necessitated the Hajj and its softness?’ He said, ‘And heasws was reclining, so heasws sat up and said: ‘Woe be unto you! Has it not reached you what Rasool-Allahsaww said in the Farewell Hajj? It was when hesaww had paused at Arafat and the sun had inclined to set, Rasool-Allahsaww said: ‘O Bilal! Say to the people, so let them be silent’. So when they were silent, Rasool-Allahsaww said: ‘Your Lordazwj has Extended (Favours) upon you in this day, so Heazwj Forgave your good-doers, and Interceded for your good-doers regarding your evil-doers. Therefore depart (with your sins having been) Forgiven for you’.

قَالَ وَ زَادَ غَيْرُ الثُّمَالِيِّ أَنَّهُ قَالَ إِلَّا أَهْلَ التَّبِعَاتِ فَإِنَّ اللَّهَ عَدْلٌ يَأْخُذُ لِلضَّعِيفِ مِنَ الْقَوِيِّ

He (the narrator) said, ‘And (narrators) other than Al-Sumaly have increased that, ‘Hesaww said: ‘Except for the people with the liabilities, for Allahazwj is Just. Heazwj Takes for the weak ones, from the strong ones’.

فَلَمَّا كَانَتْ لَيْلَةُ جَمْعٍ لَمْ يَزَلْ يُنَاجِي رَبَّهُ وَ يَسْأَلُهُ لِأَهْلِ التَّبِعَاتِ فَلَمَّا وَقَفَ بِجَمْعٍ قَالَ لِبِلَالٍ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا قَالَ إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَ شَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ وَ ضَمِنَ لِأَهْلِ التَّبِعَاتِ مِنْ عِنْدِهِ الرِّضَا .

So when it was the night of Friday, hesaww did not cease to whisper to hissaww Lordazwj, and hesaww asked Himazwj for the people with the liabilities. So when hesaww paused at Jam’a, said to Bilal: ‘Say to the people, so let them be silent!’ So when they were silent, hesaww said: ‘Your Lordazwj has Extended (Favours) upon you in this day, so Heazwj Forgave your good-doers, and Interceded for your good-doers regarding your evil-doers. Therefore depart (with your sins having been) Forgiven for you, and Heazwj has Taken the Responsibility for the people with the liabilities of the pleasure (of their creditors) from Hisazwj Presence’.[885]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ لَمَّا أَفَاضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَلَقَّاهُ أَعْرَابِيٌّ بِالْأَبْطَحِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي خَرَجْتُ أُرِيدُ الْحَجَّ فَعَاقَنِي وَ أَنَا رَجُلٌ مَيِّلٌ يَعْنِي كَثِيرَ الْمَالِ فَمُرْنِي أَصْنَعُ فِي مَالِي مَا أَبْلُغُ بِهِ مَا يَبْلُغُ بِهِ الْحَاجُّ قَالَ فَالْتَفَتَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى أَبِي قُبَيْسٍ فَقَالَ لَوْ أَنَّ أَبَا قُبَيْسٍ لَكَ زِنَتَهُ ذَهَبَةٌ حَمْرَاءُ أَنْفَقْتَهُ فِي سَبِيلِ اللَّهِ مَا بَلَغْتَ مَا بَلَغَ الْحَاجُّ .

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘When Rasool-Allahsaww departed, hesaww came across a Bedouin at Al-Bat’ha, who said, ‘O Rasool-Allahsaww! I went out intending the Hajj but I was hindered, and I am an affluent man, meaning of abundant wealth. So order me to do (something) with my wealth by which I can achieve what I would achieve with by the Hajj’. So Rasool-Allahsaww turned towards (Mount) Abu Qubays, so hesaww said: ‘If (Mount) Abu Qubayys was (a pile of) red gold coins for you, spending it in the Way of Allahazwj, it would not achieve what the Hajj would achieve’.[886]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ دُفِنَ فِي الْحَرَمِ أَمِنَ مِنَ الْفَزَعِ الْأَكْبَرِ فَقُلْتُ لَهُ مِنْ بَرِّ النَّاسِ وَ فَاجِرِهِمْ قَالَ مِنْ بَرِّ النَّاسِ وَ فَاجِرِهِمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abu Ismail Al sarraj, from Haroun Bin Kharja who said,

‘I heard Abu Abdullahasws saying: ‘The one who is buried in the Al-Harram would be secure from the great panic’. So I said to himasws, ‘From the righteous of the people and their immoral ones (as well)?’ Heasws said: ‘From the righteous of the people and their immoral ones (as well)’.[887]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلَاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ الَّذِي لَا يُقْبَلُ مِنْهُ أَنْ يُحْفَظَ فِي أَهْلِهِ وَ مَالِهِ قَالَ فَقُلْتُ بِأَيِّ شَيْ‏ءٍ يُحْفَظُ فِيهِمْ قَالَ لَا يَحْدُثُ فِيهِمْ إِلَّا مَا كَانَ يَحْدُثُ فِيهِمْ وَ هُوَ مُقِيمٌ مَعَهُمْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al A’ala, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The lowest of what can be hoped for with the Hajj which is not Accepted from him, is that he (the pilgrim) would have Protection regarding his family and his wealth’. He (the narrator) said, ‘I said, ‘By which thing would he have Protection regarding them?’ Heasws said: ‘Nothing (bad) would happen regarding them except for what has already happened while he was staying with them’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جُنْدَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَجُّ جِهَادُ الضَّعِيفِ ثُمَّ وَضَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ فِي صَدْرِ نَفْسِهِ وَ قَالَ نَحْنُ الضُّعَفَاءُ وَ نَحْنُ الضُّعَفَاءُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jundub,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Hajj is a Jihad of the weak ones’. Then Abu Abdullahasws placed hisasws hand upon hisasws own chest and said: ‘Weasws are the weak ones, and weasws are the weak ones’.[888]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَحُجُّ سَنَةً وَ شَرِيكِي سَنَةً قَالَ مَا يَمْنَعُكَ مِنَ الْحَجِّ يَا إِبْرَاهِيمُ قُلْتُ لَا أَتَفَرَّغُ لِذَلِكَ جُعِلْتُ فِدَاكَ أَتَصَدَّقُ بِخَمْسِمِائَةٍ مَكَانَ ذَلِكَ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ أَلْفٍ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ فَأَلْفٍ وَ خَمْسِمِائَةٍ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ أَلْفَيْنِ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Ibrahim Bin Maymoun who said,

‘I said to Abu Abdullahasws, ‘I perform Hajj one year and my associate performs Hajj one year’. Heasws said: ‘What is preventing you from the Hajj, O Ibrahim?’ I said, ‘I am not free for that, may I be sacrificed for youasws. I tend to give in charity with five hundred in place of that’. Heasws said: ‘The Hajj is superior’. I said, ‘A thousand?’ Heasws said: ‘The Hajj is superior’. I said, ‘So a thousand and five hundred?’ Heasws said: ‘The Hajj is superior’. I said, ‘Two thousand?’

قَالَ أَ فِي أَلْفَيْكَ طَوَافُ الْبَيْتِ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ وُقُوفٌ بِعَرَفَةَ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ رَمْيُ الْجِمَارِ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ الْمَنَاسِكُ قُلْتُ لَا قَالَ الْحَجُّ أَفْضَلُ .

Heasws said: ‘Is there, in your two thousand, a circumambulation of the House (Kabah)?’ I said, ‘No’. Heasws said: ‘Is there, in your two thousand, a Sa’ee between Al-Safa and Al-Marwa’. I said, ‘No’. Heasws said: ‘Is there, in your two thousand, a pausing at Arafat?’ I said, ‘No’. Heasws said: ‘Is there, in your two thousand, pelting of the rocks?’ I said, ‘No’. Heasws said: ‘Is there, in your two thousand, the rituals?’ I said, ‘No’. Heasws said: ‘The Hajj is superior’.[889]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ قَالَ لِي إِبْرَاهِيمُ بْنُ مَيْمُونٍ كُنْتُ جَالِساً عِنْدَ أَبِي حَنِيفَةَ فَجَاءَهُ رَجُلٌ فَسَأَلَهُ فَقَالَ مَا تَرَى فِي رَجُلٍ قَدْ حَجَّ حَجَّةَ الْإِسْلَامِ الْحَجُّ أَفْضَلُ أَمْ يُعْتِقُ رَقَبَةً فَقَالَ لَا بَلْ عِتْقُ رَقَبَةٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَذَبَ وَ اللَّهِ وَ أَثِمَ لَحَجَّةٌ أَفْضَلُ مِنْ عِتْقِ رَقَبَةٍ وَ رَقَبَةٍ وَ رَقَبَةٍ حَتَّى عَدَّ عَشْراً

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘Abu Abdullahasws said to me: ‘Ibrahim Bin Maymoun said to measws that he was seated in the presence of Abu Haneefa, so a man came over and asked him, ‘What is your view regarding a man who performs the Hajj of Al-Islam, is the Hajj superior or freeing a neck?’ So he said, ‘But, freeing of a neck’. So Abu Abdullahasws said: ‘He lied, by Allahazwj, and sinned! A Hajj is superior to freeing a neck, and a neck, and a neck. . .’ until heasws counted ten.

ثُمَّ قَالَ وَيْحَهُ فِي أَيِّ رَقَبَةٍ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ الْوُقُوفُ بِعَرَفَةَ وَ حَلْقُ الرَّأْسِ وَ رَمْيُ الْجِمَارِ لَوْ كَانَ كَمَا قَالَ لَعَطَّلَ النَّاسُ الْحَجَّ وَ لَوْ فَعَلُوا كَانَ يَنْبَغِي لِلْإِمَامِ أَنْ يُجْبِرَهُمْ عَلَى الْحَجِّ إِنْ شَاءُوا وَ إِنْ أَبَوْا فَإِنَّ هَذَا الْبَيْتَ إِنَّمَا وُضِعَ لِلْحَجِّ .

Then heasws said: ‘Woe be unto him! In which neck is a circumambulation with the House (Kabah), and Saee between Al-Safa and Al-Marwa, and the pausing at Arafat, and shaving of the head, and pelting of the rocks?’ Had it been what he said, the people would have suspended the Hajj, and if they had done so, it would have been befitting for the Imamasws that heasws forces them upon the Hajj, if they like it and even if they refuse, for this House (Kabah), rather, has been Placed for the Hajj’.[890]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَجَّةٌ أَفْضَلُ مِنْ عِتْقِ سَبْعِينَ رَقَبَةً فَقُلْتُ مَا يَعْدِلُ الْحَجَّ شَيْ‏ءٌ قَالَ مَا يَعْدِلُهُ شَيْ‏ءٌ وَ لَدِرْهَمٌ وَاحِدٌ فِي الْحَجِّ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوَاهُ مِنْ سَبِيلِ اللَّهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Umar Bin Yazeed who said,

‘I heard Abu Abdullahasws saying: ‘A Hajj is superios than freeing seventy necks’. So I said, ‘Does anything equate to the Hajj?’ Heasws said, ‘Nothing equates to the Hajj, and for one Dirham regarding the Hajj is superior than the two thousand, thousand (two million) Dirhams in what is besides it, from the Ways of Allahazwj’.

ثُمَّ قَالَ لَهُ خَرَجْتُ عَلَى نَيِّفٍ وَ سَبْعِينَ بَعِيراً وَ بِضْعَ عَشْرَةَ دَابَّةً وَ لَقَدِ اشْتَرَيْتُ سُوداً أُكَثِّرُ بِهَا الْعَدَدَ وَ لَقَدْ آذَانِي أَكْلُ الْخَلِّ وَ الزَّيْتِ حَتَّى إِنَّ حَمِيدَةَ أَمَرَتْ بِدَجَاجَةٍ فَشُوِيَتْ فَرَجَعَتْ إِلَيَّ نَفْسِي .

Then heasws said to him: ‘Iasws went (to Hajj) upon more, and there were seventy camles and some ten animals, and Iasws had bought slaves to increase the number with it, and the eating of the vinegar and the oil had harmed measws until Hameeda instructed with the chicken to be grilled, so Iasws returned to myasws (former) self’.[891]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُتَصَدَّقُ بِهِ حَتَّى يَفْنَى .

Ali, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘A Hajj is better than a house filled with gold to be given in charity with until it depletes’.[892]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا وَ رَبِّ هَذِهِ الْبَنِيَّةِ لَا يُخَالِفُ مُدْمِنَ الْحَجِّ بِهَذَا الْبَيْتِ حُمَّى وَ لَا فَقْرٌ أَبَداً .

Ali, from his father, from Ibn Abu Umeyr, from Rabie Bin Abdullah, from Al Fuzayl who said,

‘I heard Abu Ja’farasws saying: ‘No, by the Lordazwj of this House (Kabah)! A habitual one of this House (Kabah) would neither be violated by fever, nor poverty, ever!’[893]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ أَبِي حَدَّثَنِي عَنْ آبَائِكَ ( عليهم السلام ) أَنَّهُ قِيلَ لِبَعْضِهِمْ إِنَّ فِي بِلَادِنَا مَوْضِعَ رِبَاطٍ يُقَالُ لَهُ قَزْوِينُ وَ عَدُوّاً يُقَالُ لَهُ الدَّيْلَمُ فَهَلْ مِنْ جِهَادٍ أَوْ هَلْ مِنْ رِبَاطٍ فَقَالَ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah who said,

‘I said to Al-Rezaasws, ‘May I be sacrificed for youasws! My father narrated to me from yourasws forefathersasws that it was said to one of themasws, ‘In our city is a fort called Qazween, and enemies called Al-Daylam. So is there from a Jihad, or is there from a fort (to fight)?’ So heasws said: ‘Upon you is with this House (Kabah), so perform its Hajj’.

ثُمَّ قَالَ فَأَعَادَ عَلَيْهِ الْحَدِيثَ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ ثُمَّ قَالَ فِي الثَّالِثَةِ أَ مَا يَرْضَى أَحَدُكُمْ أَنْ يَكُونَ فِي بَيْتِهِ يُنْفِقُ عَلَى عِيَالِهِ يَنْتَظِرُ أَمْرَنَا فَإِنْ أَدْرَكَهُ كَانَ كَمَنْ شَهِدَ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بَدْراً وَ إِنْ لَمْ يُدْرِكْهُ كَانَ كَمَنْ كَانَ مَعَ قَائِمِنَا فِي فُسْطَاطِهِ هَكَذَا وَ هَكَذَا وَ جَمَعَ بَيْنَ سَبَّابَتَيْهِ

Then he (the narrator) said: ‘So the discussion was repeated to himasws three times, during all of that heasws was saying: ‘It is upon you with this House (Kabah), so perform its Hajj’. Then heasws said during the third: ‘Would not one of you be happy that he would happen to be in his house, spending upon his dependents, awaiting ourasws command? So if he was to meet himasws, he would be like the one who witnessed (the battle of) Badr with Rasool-Allahsaww; and if he does meet himasws, he would be like the one who would be with ourasws Qaimasws in hisasws tent like this, and like this’ – and heasws gathered between two of hisasws fingers’.

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) صَدَقَ هُوَ عَلَى مَا ذَكَرَ .

So Abu Al-Hassanasws, said: ‘He spoke the truth upon what he mentioned’.[894]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ غَالِبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ وَ الْعُمْرَةُ سُوقَانِ مِنْ أَسْوَاقِ الْآخِرَةِ وَ الْعَامِلُ بِهِمَا فِي جِوَارِ اللَّهِ إِنْ أَدْرَكَ مَا يَأْمُلُ غَفَرَ اللَّهُ لَهُ وَ إِنْ قَصَرَ بِهِ أَجَلُهُ وَقَعَ أَجْرُهُ عَلَى اللَّهِ.

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Ghalib, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Hajj and the Umra are two markets from the markets of the Hereafter, and the performer of these two would be in the Neighbourhood of Allahazwj. If he realises what he performes, Allahazwj would Forgive for him, and if he is deficient with it, of his term (life-span), his Recompense would fall upon Allahazwj’.[895]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حِجَجٌ تَتْرَى وَ عُمَرٌ تُسْعَى يَدْفَعْنَ عَيْلَةَ الْفَقْرِ وَ مِيتَةَ السَّوْءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Za’lan, from Abdullah Bin Al Mugheira, from Ibn Al Tayyar who said,

‘Abu Abdullahasws said: ‘Hajj performed in succession, and Umra performed constantly, both dispel the abject poverty and the evil death’.[896]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) رَجُلَانِ رَجُلٌ مِنَ الْأَنْصَارِ وَ رَجُلٌ مِنْ ثَقِيفٍ فَقَالَ الثَّقِيفِيُّ يَا رَسُولَ اللَّهِ حَاجَتِي فَقَالَ سَبَقَكَ أَخُوكَ الْأَنْصَارِيُّ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي عَلَى ظَهْرِ سَفَرٍ وَ إِنِّي عَجْلَانُ وَ قَالَ الْأَنْصَارِيُّ إِنِّي قَدْ أَذِنْتُ لَهُ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Two men from the Helpers and one man from Saqeef came over to the Prophetsaww, so the Saqifite said, ‘O Rasool-Allahsaww! I need yoursaww help’. So hesaww said: ‘Your brother, the Helper, preceded you’. So he said, ‘O Rasool-Allahsaww! I am upon the back of a journey and I am in a hurry’. And the Helper said, ‘I have permitted him (to be first)’.

فَقَالَ إِنْ شِئْتَ سَأَلْتَنِي وَ إِنْ شِئْتَ نَبَّأْتُكَ فَقَالَ نَبِّئْنِي يَا رَسُولَ اللَّهِ فَقَالَ جِئْتَ تَسْأَلُنِي عَنِ الصَّلَاةِ وَ عَنِ الْوُضُوءِ وَ عَنِ السُّجُودِ فَقَالَ الرَّجُلُ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ فَقَالَ أَسْبِغِ الْوُضُوءَ وَ امْلَأْ يَدَيْكَ مِنْ رُكْبَتَيْكَ وَ عَفِّرْ جَبِينَكَ فِي التُّرَابِ وَ صَلِّ صَلَاةَ مُوَدِّعٍ

So hesaww said: ‘If you like, you can ask mesaww, and if you like Isaww can tell you’. So he said, ‘Clarify it for me, O Rasool-Allahsaww!’. So hesaww said: ‘You came to ask measws about the Prayer, and about the ablution, and about the Prostrations’. So the man said, ‘Yes, by the Oneazwj Who Sent yousaww with the Truth’. So hesaww said: ‘Perfect the ablution and fill your hands from your two knees, and spray your forehead in the dust, and Pray a farewell Prayer’.

وَ قَالَ الْأَنْصَارِيُّ يَا رَسُولَ اللَّهِ حَاجَتِي فَقَالَ إِنْ شِئْتَ سَأَلْتَنِي وَ إِنْ شِئْتَ نَبَّأْتُكَ فَقَالَ يَا رَسُولَ اللَّهِ نَبِّئْنِي قَالَ جِئْتَ تَسْأَلُنِي عَنِ الْحَجِّ وَ عَنِ الطَّوَافِ بِالْبَيْتِ وَ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ رَمْيِ الْجِمَارِ وَ حَلْقِ الرَّأْسِ وَ يَوْمِ عَرَفَةَ فَقَالَ الرَّجُلُ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ قَالَ لَا تَرْفَعُ نَاقَتُكَ خُفّاً إِلَّا كَتَبَ اللَّهُ بِهِ لَكَ حَسَنَةً وَ لَا تَضَعُ خُفّاً إِلَّا حَطَّ بِهِ عَنْكَ سَيِّئَةً

And the Helper said, ‘O Rasool-Allahsaww! My need’. So hesaww said: ‘If you like, you can ask mesaww, and if you like Isaww can tell you’. So he said, ‘O Rasool-Allahsaww! Clarify to me’. Heas said: ‘You came to ask measws about the Hajj, and about the circumambulation with the House (Kabah), and the Sa’ee between Al-Safa and Al-Marwa, and pelting of the rocks, and shaving of the head, and the day of Arafat’. So the man said, ‘Yes, by the Oneazwj Whom Sent yousaww with the Truth’. Hesaww said: ‘Your she-camel will not raise a foot except that Allahazwj would Write a good deed for you, due to it, nor would it place a foot except a sin would be deleted from you, due to it.

وَ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ تَنْفَتِلُ كَمَا وَلَدَتْكَ أُمُّكَ مِنَ الذُّنُوبِ وَ رَمْيُ الْجِمَارِ ذُخْرٌ يَوْمَ الْقِيَامَةِ وَ حَلْقُ الرَّأْسِ لَكَ بِكُلِّ شَعْرَةٍ نُورٌ يَوْمَ الْقِيَامَةِ وَ يَوْمُ عَرَفَةَ يَوْمٌ يُبَاهِي اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمَلَائِكَةَ فَلَوْ حَضَرْتَ ذَلِكَ الْيَوْمَ بِرَمْلِ عَالِجٍ وَ قَطْرِ السَّمَاءِ وَ أَيَّامِ الْعَالَمِ ذُنُوباً فَإِنَّهُ تَبُتُّ ذَلِكَ الْيَوْمَ

And circumambulating with the House (Kabah), and performing Sa’ee between Al-Safa and Al-Marwa, would cleanse you from the sins to be just as you were when your mother gave brith to you; and pelting of the rocks would be a hoard of treasure on the Day of Judgement; and shaving of the head, there would be for you, for each hair of yours (shaved off), a Light on the Day of Judgement; and the day of Arafat is a day Allahazwj Mighty and Majestic Boasts with to the Angels. So if you were to be present on that day with sins (of the number of) the grains of sand, and drops of the sky (rain), and days of the year, it would be Forgiven on that day’.

وَ فِي حَدِيثٍ آخَرَ لَهُ بِكُلِّ خُطْوَةٍ يَخْطُو إِلَيْهَا يُكْتَبُ لَهُ حَسَنَةٌ وَ يُمْحَى عَنْهُ سَيِّئَةٌ وَ يُرْفَعُ لَهُ بِهَا دَرَجَةٌ .

And in another Hadeeth of hisasws, (heasws said): ‘With each step he steps towards it, a good deed would be Written for him and a sin would be deleted from him, and a Level would be raised for him’.[897]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا يَقِفُ أَحَدٌ عَلَى تِلْكَ الْجِبَالِ بَرٌّ وَ لَا فَاجِرٌ إِلَّا اسْتَجَابَ اللَّهُ لَهُ فَأَمَّا الْبَرُّ فَيُسْتَجَابُ لَهُ فِي آخِرَتِهِ وَ دُنْيَاهُ وَ أَمَّا الْفَاجِرُ فَيُسْتَجَابُ لَهُ فِي دُنْيَاهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Al Hassan Bin Al Jaham,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Abu Ja’farasws said: ‘One would not pause upon that mountain, neither a righteous one nor an immoral one, except that Allahazwj would Answer (his supplication) for him. So, as for the righteous one, so it would be Answered for him in his Hereafter and in his world; and as for the immoral one, so it would be Answered for him in his world’.[898]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَاجُّ ثَلَاثَةٌ فَأَفْضَلُهُمْ نَصِيباً رَجُلٌ غُفِرَ لَهُ ذَنْبُهُ مَا تَقَدَّمَ مِنْهُ وَ مَا تَأَخَّرَ وَ وَقَاهُ اللَّهُ عَذَابَ الْقَبْرِ وَ أَمَّا الَّذِي يَلِيهِ فَرَجُلٌ غُفِرَ لَهُ ذَنْبُهُ مَا تَقَدَّمَ مِنْهُ وَ يَسْتَأْنِفُ الْعَمَلَ فِيمَا بَقِيَ مِنْ عُمُرِهِ وَ أَمَّا الَّذِي يَلِيهِ فَرَجُلٌ حُفِظَ فِي أَهْلِهِ وَ مَالِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said; ‘Rasool-Allahsaww said: ‘The pilgrims are three, so the most superior of them in share is a man for whom his sins are Forgiven, whatever has preceded from it and whatever it delayed, and Allahazwj Saves him from the Punishment of the grave; and as for the one who follows him, so it is a man whose sins have been Forgiven for him, whatever has preceded from it, and he resumes the deeds in what is remaining from his life-span; and as for the one who follows him, so it is a man who is Protected regarding his family and his wealth’.[899]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ عَلَى ثَلَاثَةِ أَصْنَافٍ صِنْفٌ يُعْتَقُ مِنَ النَّارِ وَ صِنْفٌ يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ وَ صِنْفٌ يُحْفَظُ فِي أَهْلِهِ وَ مَالِهِ وَ هُوَ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The pilgrim is upon three types – a type who is emancipated from the Fire, and a type who comes out from his sins as if he was like the day his mother gave birth to him, and a type who is Protected regarding his family and his wealth – and it is the lowest of what the pilgrim returns with’.[900]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ سَفَرٍ أَبْلَغَ فِي لَحْمٍ وَ لَا دَمٍ وَ لَا جِلْدٍ وَ لَا شَعْرٍ مِنْ سَفَرِ مَكَّةَ وَ مَا أَحَدٌ يَبْلُغُهُ حَتَّى تَنَالَهُ الْمَشَقَّةُ .

Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a journey more affecting in the flesh, nor blood, nor skin, nor hair, than the journey to Makkah; and there is no one who reaches it until he experiences hardship’.[901]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَخَذَ النَّاسُ مَوَاطِنَهُمْ بِمِنًى نَادَى مُنَادٍ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ إِنْ أَرَدْتُمْ أَنْ أَرْضَى فَقَدْ رَضِيتُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Dawood Bin Abu Yazeed,

(It has been narrated) from Abu Abdullahasws said: ‘When the people take their places in Mina, a Caller calls out on behalf of Allahazwj Mighty and Majestic: ‘If you are intending for Meazwj to be Pleased, so Iasws am Pleased’.[902]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ لَوْ تَعْلَمُونَ بِفِنَاءِ مَنْ حَلَلْتُمْ لَأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When the people that their spots in Mina, a Caller calls out: ‘Had you known of the Court of the one who has Welcomed you, you would have been convinced with the replacement (of your expenditure) after the Forgiveness’.[903]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَشِيَّةً مِنَ الْعَشِيَّاتِ وَ نَحْنُ بِمِنًى وَ هُوَ يَحُثُّنِي عَلَى الْحَجِّ وَ يُرَغِّبُنِي فِيهِ يَا سَعِيدُ أَيُّمَا عَبْدٍ رَزَقَهُ اللَّهُ رِزْقاً مِنْ رِزْقِهِ فَأَخَذَ ذَلِكَ الرِّزْقَ فَأَنْفَقَهُ عَلَى نَفْسِهِ وَ عَلَى عِيَالِهِ ثُمَّ أَخْرَجَهُمْ قَدْ ضَحَاهُمْ بِالشَّمْسِ حَتَّى يَقْدَمَ بِهِمْ عَشِيَّةَ عَرَفَةَ إِلَى الْمَوْقِفِ فَيَقِيلَ أَ لَمْ تَرَ فُرَجاً تَكُونُ هُنَاكَ فِيهَا خَلَلٌ وَ لَيْسَ فِيهَا أَحَدٌ فَقُلْتُ بَلَى جُعِلْتُ فِدَاكَ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Hafs, from Saeed Bin Yasar who said,

‘Abu Abdullahasws, said during an evening from the evenings, when we were in Mina, and heasws was encouraging me upon the Hajj and making me desirous with regards to it: ‘O Saeed! Whichever servant is Graced by Allahazwj with sustenance from Hisazwj Sustenances, so he takes that sustenance and spends it upon himself and upon his dependents. Then he takes them out, having exposed them to the sun until he proceeds with them to an evening of Arafat, to the Pausing Stop. Do you see relief to be over there in a vacant spot, and there is no one in it?’ So I said, ‘Yes, may I be sacrificed for youasws’.

فَقَالَ يَجِي‏ءُ بِهِمْ قَدْ ضَحَاهُمْ حَتَّى يَشْعَبَ بِهِمْ تِلْكَ الْفُرَجَ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لَا شَرِيكَ لَهُ عَبْدِي رَزَقْتُهُ مِنْ رِزْقِي فَأَخَذَ ذَلِكَ الرِّزْقَ فَأَنْفَقَهُ فَضَحَى بِهِ نَفْسَهُ وَ عِيَالَهُ ثُمَّ جَاءَ بِهِمْ حَتَّى شَعَبَ بِهِمْ هَذِهِ الْفُرْجَةَ الْتِمَاسَ مَغْفِرَتِي أَغْفِرُ لَهُ ذَنْبَهُ وَ أَكْفِيهِ مَا أَهَمَّهُ وَ أَرْزُقُهُ

So heasws said: ‘He comes with them, having exposed them (to the sun) until he fills with them that relief, so Allahazwj Blessed and High, there being no associates for Himazwj, would be Saying: “Myazwj servant, Iazwj Graced him from Myazwj Sustenance, so he took that sustenance and spent it, exposing himself and his dependents by it (to the hot sun), then he came over with them until he filled with them this relief, seeking Myazwj Forgiveness. Iazwj hereby Forgive his sins for him, and Suffice him for whatever worries him, and Sustain him’.

قَالَ سَعِيدٌ مَعَ أَشْيَاءَ قَالَهَا نَحْواً مِنْ عَشَرَةٍ .

Saeed (the narrator) said, ‘Along with the things which heasws said, there were approximately ten’.[904]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ فِي طَرِيقِ مَكَّةَ ذَاهِباً أَوْ جَائِياً أَمِنَ مِنَ الْفَزَعِ الْأَكْبَرِ يَوْمَ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who dies in a road to Makkah, going or coming, would be secure from the great panic on the Day of Judgement’.[905]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ جَاءَهُ رَجُلٌ يُقَالُ لَهُ أَبُو الْوَرْدِ فَقَالَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَحِمَكَ اللَّهُ إِنَّكَ لَوْ كُنْتَ أَرَحْتَ بَدَنَكَ مِنَ الْمَحْمِلِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا الْوَرْدِ إِنِّي أُحِبُّ أَنْ أَشْهَدَ الْمَنَافِعَ الَّتِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِيَشْهَدُوا مَنافِعَ لَهُمْ إِنَّهُ لَا يَشْهَدُهَا أَحَدٌ إِلَّا نَفَعَهُ اللَّهُ أَمَّا أَنْتُمْ فَتَرْجِعُونَ مَغْفُوراً لَكُمْ وَ أَمَّا غَيْرُكُمْ فَيُحْفَظُونَ فِي أَهَالِيهِمْ وَ أَمْوَالِهِمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Al Magra’a, from Salma Bin Muhriz who said,

‘I was in the presence of Abu Abdullahasws when a man called Abu Al-Wardi came over. So he said to Abu Abdullahasws, ‘May Allahazwj have Mercy on youasws! Youasws, if only youasws would rest yourasws body from the carriage’. So Abu Abdullahasws said: ‘O Abu Al-Wardi! Iasws love it that Iasws witness the benefits which Allahazwj Blessed and High Speaks of [22:28] That they may witness benefits for them. No one has witnessed these except that Allahazwj has Benefited him. As for you, so you are returning having been Forgiven for you, and as for the others, so they are Protected with regards to their families and their wealth’.[906]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الرَّجُلُ مِنْ شَأْنِهِ الْحَجُّ كُلَّ سَنَةٍ ثُمَّ تَخَلَّفَ سَنَةً فَلَمْ يَخْرُجْ قَالَتِ الْمَلَائِكَةُ الَّذِينَ عَلَى الْأَرْضِ لِلَّذِينَ عَلَى الْجِبَالِ لَقَدْ فَقَدْنَا صَوْتَ فُلَانٍ فَيَقُولُونَ اطْلُبُوهُ فَيَطْلُبُونَهُ فَلَا يُصِيبُونَهُ فَيَقُولُونَ اللَّهُمَّ إِنْ كَانَ حَبَسَهُ دَيْنٌ فَأَدِّ عَنْهُ أَوْ مَرَضٌ فَاشْفِهِ أَوْ فَقْرٌ فَأَغْنِهِ أَوْ حَبْسٌ فَفَرِّجْ عَنْهُ أَوْ فِعْلٌ فَافْعَلْ بِهِ وَ النَّاسُ يَدْعُونَ لِأَنْفُسِهِمْ وَ هُمْ يَدْعُونَ لِمَنْ تَخَلَّفَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Abdul Hameed, from Abdullah Bin Jundub, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Hajj was from the occupation of the man, then he stays behind one year and does not go out, the Angels who are upon the ground say to those who are upon the mountains: ‘We are missing the voice of so and so’. So they are saying: ‘Seek him’. So they seek him but they are not finding him, so they are saying: ‘O Allahazwj! If it was the debts which withheld him, so Pay-off his debts, or an illness, so Cure him, or poverty, so Enrich him, or if he is imprisoned, so Relieve him from it, or work, so Deal with it’. And the people are supplicating for themselves, and they are supplicating for the one who stayed behind’.[907]

أَحْمَدُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) يَقُولُ يَا مَعْشَرَ مَنْ لَمْ يَحُجَّ اسْتَبْشِرُوا بِالْحَاجِّ وَ صَافِحُوهُمْ وَ عَظِّمُوهُمْ فَإِنَّ ذَلِكَ يَجِبُ عَلَيْكُمْ تُشَارِكُوهُمْ فِي الْأَجْرِ .

Ahmad, from Amro Bin Isman, from Ali Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was saying: ‘O group of the ones who did not perform Hajj! Receive glad tidings with the pilgrims, and shake their hands, and magnify them, for that is Obligatory upon you in order to participate with them in the Recompense’.[908]

بَابُ فَرْضِ الْحَجِّ وَ الْعُمْرَةِ

Chapater 29 – Obligation of (performing) the Hajj and the Umra

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَسَائِلَ بَعْضُهَا مَعَ ابْنِ بُكَيْرٍ وَ بَعْضُهَا مَعَ أَبِي الْعَبَّاسِ فَجَاءَ الْجَوَابُ بِإِمْلَائِهِ سَأَلْتَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا يَعْنِي بِهِ الْحَجَّ وَ الْعُمْرَةَ جَمِيعاً لِأَنَّهُمَا مَفْرُوضَانِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,

‘I wrote to Abu Abdullahasws with some questions, some of them with Ibn Bukeyrs, and some of them with Abu Al-Abbas. So the answer cam with hisasws dictation: ‘You asked about the Words of Allahazwj Mighty and Majestic [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it – it Means by it the Hajj and the Umra together, because both of these are necessities’.

وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ قَالَ يَعْنِي بِتَمَامِهِمَا أَدَاءَهُمَا وَ اتِّقَاءَ مَا يَتَّقِي الْمُحْرِمُ فِيهِمَا

And I asked himasws about the Words of Allahazwj Mighty and Majestic [2:196] And complete the Hajj and the Umrah for Allah. Heasws said: ‘It Means by ‘completing’, the fulfilling of them, and abstaining from what the one in Ihram abstains from during these two’.

وَ سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى الْحَجِّ الْأَكْبَرِ مَا يَعْنِي بِالْحَجِّ الْأَكْبَرِ فَقَالَ الْحَجُّ الْأَكْبَرُ الْوُقُوفُ بِعَرَفَةَ وَ رَمْيُ الْجِمَارِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ .

And I asked himasws about the Words of the Exalted [9:3] the greater Hajj, what is the Meaning of ‘the greater Hajj’?’ So heasws said: ‘The greater Hajj is the pausing at Arafat, and pelting the rocks, and the smaller Hajj is the Umra’.[909]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ قَالَ هُمَا مَفْرُوضَانِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Al Fazl Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws regarding [2:196] And complete the Hajj and the Umrah for Allah. Heasws said: ‘Both are necessities’.[910]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَجُّ عَلَى الْغَنِيِّ وَ الْفَقِيرِ فَقَالَ الْحَجُّ عَلَى النَّاسِ جَمِيعاً كِبَارِهِمْ وَ صِغَارِهِمْ فَمَنْ كَانَ لَهُ عُذْرٌ عَذَرَهُ اللَّهُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullahasws, ‘The Hajj is upon the rich and the poor?’ So heasws said: ‘The Hajj is upon the people altogether, their elders and their young ones. So the one who has an excuse for himself, Allahazwj would Excuse him’.[911]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعُمْرَةُ وَاجِبَةٌ عَلَى الْخَلْقِ بِمَنْزِلَةِ الْحَجِّ عَلَى مَنِ اسْتَطَاعَ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ وَ إِنَّمَا نَزَلَتِ الْعُمْرَةُ بِالْمَدِينَةِ قَالَ قُلْتُ لَهُ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَ يُجْزِئُ ذَلِكَ عَنْهُ قَالَ نَعَمْ .

Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Umra is Obligatory upon the people at the status of the Hajj upon the one who has the ability for it, because Allahazwj the Exalted is Saying [2:196] And complete the Hajj and the Umrah for Allah, and rather the Umra was Revealed at Al-Medina’. I said to himasws, ‘So the one who enjoys (Tamattu) with the Umra to the Hajj, would that suffice from him?’ Heasws said: ‘Yes’.[912]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ وَ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Al Qasim Al Bajaly, and Muhammad Bin Yahya, from Al Amraky Bin Ali, altogether,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Musaasws having said: ‘Allahazwj Mighty and Majestic Necessitated the Hajj upon the inhabitants of Al-Jiddah during every year, and these are the Words of the Mighty and Majestic [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds’.

قَالَ قُلْتُ فَمَنْ لَمْ يَحُجَّ مِنَّا فَقَدْ كَفَرَ قَالَ لَا وَ لَكِنْ مَنْ قَالَ لَيْسَ هَذَا هَكَذَا فَقَدْ كَفَرَ .

He (the narrator) said, ‘I said, ‘So the one from us who did not perform Hajj, so he has disbelieved?’ Heasws said: ‘No, but the one who says, ‘It is not like this’, so he has disbelieved’.[913]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Huzayfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Necessitated the Hajj upon the people of Al-Jeddah during every year’.[914]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ لَيْسَ عَلَى الْمَمْلُوكِ حَجٌّ وَ لَا عُمْرَةٌ حَتَّى يُعْتَقَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Al Fazl Bin Yunus,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘There is neither a Hajj nor an Umra upon the slave until he is freed’.[915]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ فَرْضٌ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Abu Umer, from Abu Jreer Al Qummy,

(It has been narrated) from Abu Abdullahasws having said: ‘The Hajj is Necessitated upon the people of Al-Jeddah during every year’.[916]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Al Husayn, from Muhammad Bin Sinan, from Huzayfa Bin Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Necessitated the Hajj upon the inhabitants of Al-Jeddah during every year’.[917]

بَابُ اسْتِطَاعَةِ الْحَجِّ

Chapter 30 – Ability for the Hajj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا قَالَ مَا السَّبِيلُ قَالَ أَنْ يَكُونَ لَهُ مَا يَحُجُّ بِهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Hajby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [3:97] and Hajj to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it. Heasws said: ‘That there happens to be for him what he can perform Hajj with it’.

قَالَ قُلْتُ مَنْ عُرِضَ عَلَيْهِ مَا يَحُجُّ بِهِ فَاسْتَحْيَا مِنْ ذَلِكَ أَ هُوَ مِمَّنْ يَسْتَطِيعُ إِلَيْهِ سَبِيلًا قَالَ نَعَمْ مَا شَأْنُهُ أَنْ يَسْتَحْيِيَ وَ لَوْ يَحُجُّ عَلَى حِمَارٍ أَجْدَعَ أَبْتَرَ فَإِنْ كَانَ يُطِيقُ أَنْ يَمْشِيَ بَعْضاً وَ يَرْكَبَ بَعْضاً فَلْيَحُجَّ .

He (the narrator) said, ‘I said, ‘ (what about) the one who is offered that, from which he can perform Hajj with, but he is too embarrassed from that, would he be from the ones who has the capacity to journey to it?’ Heasws said: ‘Yes. What is his matter that he is too embarrassed, and even if he has to perform Hajj upon an amputated tailless donkey? So if he has to endure walking partly and riding partly, so let him perform Hajj’.[918]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ سَأَلَ حَفْصٌ الْكُنَاسِيُّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا مَا يَعْنِي بِذَلِكَ قَالَ مَنْ كَانَ صَحِيحاً فِي بَدَنِهِ مُخَلًّى سَرْبُهُ لَهُ زَادٌ وَ رَاحِلَةٌ فَهُوَ مِمَّنْ يَسْتَطِيعُ الْحَجَّ أَوْ قَالَ مِمَّنْ كَانَ لَهُ مَالٌ

Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khash’amy who said,

‘Hafs Al-Kunany asked Abu Abdullahasws, and I was in hisasws presence, about the Words of Allahazwj Mighty and Majestic [3:97] and Hajj to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it, what is Meant by that?’ Heasws said; ‘The one who was of well-being in his body, his flock having been freed (looked after) for him, provisions, and ride, so he is from the ones who has the capacity for the Hajj’, or said: ‘From the ones who has wealth for him’.

فَقَالَ لَهُ حَفْصٌ الْكُنَاسِيُّ فَإِذَا كَانَ صَحِيحاً فِي بَدَنِهِ مُخَلًّى سَرْبُهُ لَهُ زَادٌ وَ رَاحِلَةٌ فَلَمْ يَحُجَّ فَهُوَ مِمَّنْ يَسْتَطِيعُ الْحَجَّ قَالَ نَعَمْ .

So Hafs Al-Kinany said to himasws, ‘So when he was of well-being in his body, his flock having been freed (looked after) for him, provisions, and ride, so he is from the ones who has the capacity for the Hajj?’ Heasws said: ‘Yes’.[919]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا فَقَالَ مَا يَقُولُ النَّاسُ قَالَ فَقِيلَ لَهُ الزَّادُ وَ الرَّاحِلَةُ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ هَذَا فَقَالَ هَلَكَ النَّاسُ إِذاً لَئِنْ كَانَ مَنْ كَانَ لَهُ زَادٌ وَ رَاحِلَةٌ قَدْرَ مَا يَقُوتُ عِيَالَهُ وَ يَسْتَغْنِي بِهِ عَنِ النَّاسِ يَنْطَلِقُ إِلَيْهِ فَيَسْلُبُهُمْ إِيَّاهُ لَقَدْ هَلَكُوا

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy who said,

‘Abu Abdullahasws was asked about the Words of Allahazwj Mighty and Majestic [3:97] every one who is able to undertake the journey to it. So heasws said: ‘What are the people saying?’ So it was said to himasws, ‘The provisions and the ride’. So Abu Abdullahasws said: ‘Abu Ja’farasws had been asked about this, so heasws said: ‘The people are destroyed, because if it was such that the one for whom were provisions and a ride, able upon what he can feed his family, and he is needless from the people with it, he goes to it. So if that is confiscated (stolen) from him, he would be destroyed’.

فَقِيلَ لَهُ فَمَا السَّبِيلُ قَالَ فَقَالَ السَّعَةُ فِي الْمَالِ إِذَا كَانَ يَحُجُّ بِبَعْضٍ وَ يُبْقِي بَعْضاً يَقُوتُ بِهِ عِيَالَهُ أَ لَيْسَ قَدْ فَرَضَ اللَّهُ الزَّكَاةَ فَلَمْ يَجْعَلْهَا إِلَّا عَلَى مَنْ يَمْلِكُ مِائَتَيْ دِرْهَمٍ .

So it was said to himasws, ‘So what is the way?’ So heasws said: ‘The capacity in the wealth. If he was to perform Hajj with part of it, and part of it remains with his dependents (and they) can live by it. Allahazwj has Necessitated the Zakat, so Heazwj did not Make it to be except upon the one who owns two hundred Dirhams’.[920]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي شَيَّعْتُ أَصْحَابِي إِلَى الْقَادِسِيَّةِ فَقَالُوا لِي انْطَلِقْ مَعَنَا وَ نُقِيمُ عَلَيْكَ ثَلَاثاً فَرَجَعْتُ وَ لَيْسَ عِنْدِي نَفَقَةٌ فَيَسَّرَ اللَّهُ وَ لَحِقْتُهُمْ قَالَ إِنَّهُ مَنْ كُتِبَ عَلَيْهِ فِي الْوَفْدِ لَمْ يَسْتَطِعْ أَنْ لَا يَحُجَّ وَ إِنْ كَانَ فَقِيراً وَ مَنْ لَمْ يُكْتَبْ لَمْ يَسْتَطِعْ أَنْ يَحُجَّ وَ إِنْ كَانَ غَنِيّاً صَحِيحاً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘I said to Abu Abdullahasws, ‘I accompanied my companions to Al-Qadisiyya, so they said to me, ‘Come with us and we will stay (waiting) three (days) for you’. So I returned, and there was no expenditure (money) with me. But, Allahazwj Eased it and I met up with them’. Heasws said: ‘The one upon whom is Ordained to be among the delegation (of the Hajj) would be able to perform Hajj even if he was poor; but the one for whom it is not Ordained, would not be able to perform Hajj, and even if he was rich, healthy’.[921]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ الْقَدَرِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا أَ لَيْسَ قَدْ جَعَلَ اللَّهُ لَهُمُ الِاسْتِطَاعَةَ فَقَالَ وَيْحَكَ إِنَّمَا يَعْنِي بِالِاسْتِطَاعَةِ الزَّادَ وَ الرَّاحِلَةَ لَيْسَ اسْتِطَاعَةَ الْبَدَنِ

Muhammad Bin Abu Abdullah, from Musa Bin Imran, from Al Husayn Bin Yazeed Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, said, ‘A man from the people of (believers in) Destiny asked himasws, ‘O sonasws of Rasool-Allahsaww! Inform me about the Words of Allahazwj Mighty and Majestic [3:97] and Hajj to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it. Is it not so that Allahazwj Makes to the capacity to be for them?’ So heasws said; ‘Woe be unto you! But rather, what is Meant by the capacity are the provisions and the ride, it is not the ability of the body (only)’.

فَقَالَ الرَّجُلُ أَ فَلَيْسَ إِذَا كَانَ الزَّادُ وَ الرَّاحِلَةُ فَهُوَ مُسْتَطِيعٌ لِلْحَجِّ فَقَالَ وَيْحَكَ لَيْسَ كَمَا تَظُنُّ قَدْ تَرَى الرَّجُلَ عِنْدَهُ الْمَالُ الْكَثِيرُ أَكْثَرَ مِنَ الزَّادِ وَ الرَّاحِلَةِ فَهُوَ لَا يَحُجُّ حَتَّى يَأْذَنَ اللَّهُ تَعَالَى فِي ذَلِكَ .

So the man said, ‘So is it not so that when there are provisions and the ride, so he would have the capacity for the Hajj?’ So heasws said: ‘Woe be unto you! It is not as you are thinking it to be. You have seen the man with whom is the abundant wealth, more than the (required) provision and the ride, but he is not performing Hajj until Allahazwj the Exalted Permits him with regards to that’.[922]

بَابُ مَنْ سَوَّفَ الْحَجَّ وَ هُوَ مُسْتَطِيعٌ

Chapter 31 – The one who delays the Hajj and he is with the ability (for performing it)

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ لَمْ يَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لَا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ يَهُودِيّاً أَوْ نَصْرَانِيّاً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Zareeh Al Muhariby,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who dies and had not performed Hajj of Al-Islam, not having been prevented from that by a need (financially) ruining him by it, or an illness not being able to endure the Hajj in it, or a Sultan (ruling authority) preventing him, so let him die as a Jew or a Christian’.[923]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا فَقَالَ ذَلِكَ الَّذِي يُسَوِّفُ نَفْسَهُ الْحَجَّ يَعْنِي حَجَّةَ الْإِسْلَامِ حَتَّى يَأْتِيَهُ الْمَوْتُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [17:72] And whoever was blind with regards to this, he shall (also) be blind in the Hereafter; and more straying from the way. So heasws said: ‘That is the one who delays himself for the Hajj, meaning Hajj of Al-Islam, until the death comes to him’.[924]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) التَّاجِرُ يُسَوِّفُ نَفْسَهُ الْحَجَّ قَالَ لَيْسَ لَهُ عُذْرٌ وَ إِنْ مَاتَ فَقَدْ تَرَكَ شَرِيعَةً مِنْ شَرَائِعِ الْإِسْلَامِ .

Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Abu Jameela, from Zayd Al Shahaam who said,

‘I said to Abu Abdullahasws, ‘The business man delays himself for the Hajj’. Heasws said: ‘There is no excuse for him, and if he were to die, so he would have neglected a Law from the Laws of Al-Islam’.[925]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ الرَّجُلَ التَّاجِرَ ذَا الْمَالِ حِينَ يُسَوِّفُ الْحَجَّ كُلَّ عَامٍ وَ لَيْسَ يَشْغَلُهُ عَنْهُ إِلَّا التِّجَارَةُ أَوِ الدَّيْنُ فَقَالَ لَا عُذْرَ لَهُ يُسَوِّفُ الْحَجَّ إِنْ مَاتَ وَ قَدْ تَرَكَ الْحَجَّ فَقَدْ تَرَكَ شَرِيعَةً مِنْ شَرَائِعِ الْإِسْلَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, form Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘What is yourasws view of a business man with wealth when he delays the Hajj every year, and he is not pre-occupied from it except by the business, or the debts?’ So heasws said: ‘There is no excuse for him to delay the Hajj. If he were to die having had neglected the Hajj, so he would have neglected a Law from the Laws of Al-Islam’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from Abu Abdullahasws, similar to it’.[926]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ لَمْ تَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لَا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ يَهُودِيّاً أَوْ نَصْرَانِيّاً .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban Bin usman, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who dies and did not perform Hajj, the Hajj of Al-Islam, not having been prevented from that by a need (financially) ruining him by it, or an illness not being able to endure the Hajj in it, or a Sultan (ruling authority) preventing him, so let him die as a Jew or a Christian’.[927]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَاتَ وَ هُوَ صَحِيحٌ مُوسِرٌ لَمْ يَحُجَّ فَهُوَ مِمَّنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ نَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى قَالَ قُلْتُ سُبْحَانَ اللَّهِ أَعْمَى قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْمَاهُ عَنْ طَرِيقِ الْحَقِّ .

Humeyd Bin Zyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The one who dies and he is of good health, affluent, not having had performed Hajj, so he is from the one whom Allahazwj Mighty and Majestic Speaks of [20:124] and We will Resurrect him on the Day of Judgement, blind’. I said, ‘Glory be to Allahazwj! Blind?’ Heasws said: ‘Yes. Allahazwj Mighty and Majestic would Blind him away from the path of Truth’.[928]

––––––––

بَابُ مَنْ يَخْرُجُ مِنْ مَكَّةَ لَا يُرِيدُ الْعَوْدَ إِلَيْهَا

Chapter 32 – The one who goes out from Makkah not intending the return to it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ خَرَجَ مِنْ مَكَّةَ وَ هُوَ لَا يُرِيدُ الْعَوْدَ إِلَيْهَا فَقَدِ اقْتَرَبَ أَجَلُهُ وَ دَنَا عَذَابُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who goes out from Makkah (after performing Hajj or Umra) and he does not intend the return to it, so he has brought his term (death) closer, and his Punishment would be closer’.[929]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ خَرَجَ مِنْ مَكَّةَ وَ هُوَ لَا يُرِيدُ الْعَوْدَ إِلَيْهَا فَقَدِ اقْتَرَبَ أَجَلُهُ وَ دَنَا عَذَابُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Husayn Bin Usman, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who goes out from Makkah and he does not intend to returning to it, so he has brought his term (death) closer, and his Punishment would be closer’.[930]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) يَقُولُ لِوُلْدِهِ يَا بَنِيَّ انْظُرُوا بَيْتَ رَبِّكُمْ فَلَا يَخْلُوَنَّ مِنْكُمْ فَلَا تُنَاظَرُوا .

Ahmad Bin Muhammad, from Al Hajjal, from Hammad,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws was saying to hisasws sons: ‘O myasws sons! Consider the House (Kabah) of your Lordazwj, so as that it would never be empty from you, and never argue (about it - meaning keep on visiting without having second thoughts on visiting it)’.[931]

بَابُ أَنَّهُ لَيْسَ فِي تَرْكِ الْحَجِّ خِيَرَةٌ وَ أَنَّ مَنْ حُبِسَ عَنْهُ فَبِذَنْبٍ

Chapter 33 – There is no goodness in neglecting the Hajj, and if one is withheld from it, so it is due to sin

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ يُونُسَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي مَا لَكَ لَا تَحُجُّ فِي الْعَامِ فَقُلْتُ مُعَامَلَةٌ كَانَتْ بَيْنِي وَ بَيْنَ قَوْمٍ وَ أَشْغَالٌ وَ عَسَى أَنْ يَكُونَ ذَلِكَ خِيَرَةٌ فَقَالَ لَا وَ اللَّهِ مَا فَعَلَ اللَّهُ لَكَ فِي ذَلِكَ مِنْ خِيَرَةٍ ثُمَّ قَالَ مَا حُبِسَ عَبْدٌ عَنْ هَذَا الْبَيْتِ إِلَّا بِذَنْبٍ وَ مَا يَعْفُو أَكْثَرُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al nazar Bin Shuayd, from Yunus Bin Imran Bin Maysam, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said to me: ‘What is the matter with you, not performing the Hajj in the year?’ So I said, ‘There are dealings between me and the people, and I am occupied, and perhaps that would happen to be better (next time)’. So heasws said: ‘No, by Allahazwj! Allahazwj will not Do good for you in that’. Then heasws said: ‘Nothing withholds a servant from this House (Kaaba) except him being with sins, and (he should) ask for excessive Forgiveness.[932]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ فِي تَرْكِ الْحَجِّ خِيَرَةٌ .

A number of our companions, from Sahl Bin Ziyad, raising it,

‘Abu Abdullahasws said: ‘There is no goodness in neglecting the Hajj’.[933]

بَابُ أَنَّهُ لَوْ تَرَكَ النَّاسُ الْحَجَّ لَجَاءَهُمُ الْعَذَابُ

Chapter 34 – It is such that if the people were to neglect the Hajj, the Punishment would come to them

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ تَرَكَ النَّاسُ الْحَجَّ لَمَا نُوظِرُوا الْعَذَابَ أَوْ قَالَ أُنْزِلَ عَلَيْهِمُ الْعَذَابُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy,

(It has been narrated) from Abu Abdullahasws having said: ‘If the people were to neglect the Hajj, they would not be Respited of the Punishment’, or said: ‘The Punishment would descend upon them’.[934]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ ذَكَرْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الْبَيْتَ فَقَالَ لَوْ عَطَّلُوهُ سَنَةً وَاحِدَةً لَمْ يُنَاظَرُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sadeyr, from his father who said,

‘I mentioned the House (Kabah) to Abu Abdullahasws, so heasws said: ‘If they were to suspend it for one year, they would not be (given the) Respite (from the Punishment)’.[935]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) يَقُولُ لِوُلْدِهِ يَا بَنِيَّ انْظُرُوا بَيْتَ رَبِّكُمْ فَلَا يَخْلُوَنَّ مِنْكُمْ فَلَا تُنَاظَرُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Hammad,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws was saying to hisasws sons: ‘O myasws sons! Consider the House (Kabah) of your Lordazwj, so it should not be empty from you, and never have conflict (second thoughts) about (visiting it)’.[936]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Religion would not cease to be standing for as long as the Kabah is standing’.[937]

بَابٌ نَادِرٌ

Chapter 35 - Miscellaneous

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا اسْتَشَارَنِي فِي الْحَجِّ وَ كَانَ ضَعِيفَ الْحَالِ فَأَشَرْتُ إِلَيْهِ أَنْ لَا يَحُجَّ فَقَالَ مَا أَخْلَقَكَ أَنْ تَمْرَضَ سَنَةً قَالَ فَمَرِضْتُ سَنَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws that a man consulted me regarding the Hajj, and he was of the weak state. So I advised him that he should not perform Hajj’. So heasws said: ‘What is more weary than being sick for a year’. He (the narrator) said, ‘So I was sick for a year’.[938]

بَابُ الْإِجْبَارِ عَلَى الْحَجِّ

Chapter 36 – The compelling upon the Hajj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ هِشَامِ بْنِ سَالِمٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ غَيْرِهِمْ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ النَّاسَ تَرَكُوا الْحَجَّ لَكَانَ عَلَى الْوَالِي أَنْ يُجْبِرَهُمْ عَلَى ذَلِكَ وَ عَلَى الْمُقَامِ عِنْدَهُ وَ لَوْ تَرَكُوا زِيَارَةَ النَّبِيِّ ( صلى الله عليه وآله ) لَكَانَ عَلَى الْوَالِي أَنْ يُجْبِرَهُمْ عَلَى ذَلِكَ وَ عَلَى الْمُقَامِ عِنْدَهُ فَإِنْ لَمْ يَكُنْ لَهُمْ أَمْوَالٌ أَنْفَقَ عَلَيْهِمْ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Bakhtary, and Hisham Bin Salim, and Muawiya Bin Ammar, and others,

(It has been narrated) from Abu Abdullahasws having said: ‘If the people neglect the Hajj, it would be upon the governor that he compels them upon that, and upon the staying with it; and if they were to neglect the visitation of the Prophetsaw (the Holy Shrine in Medina) it would be upon the governor that he compels them upon that, and upon the staying with it. So if they do not happen to have the wealth for them, he should spend from the Public Treasury of the Muslims’.[939]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ عَطَّلَ النَّاسُ الْحَجَّ لَوَجَبَ عَلَى الْإِمَامِ أَنْ يُجْبِرَهُمْ عَلَى الْحَجِّ إِنْ شَاءُوا وَ إِنْ أَبَوْا فَإِنَّ هَذَا الْبَيْتَ إِنَّمَا وُضِعَ لِلْحَجِّ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘If the people were to suspend the Hajj, it would be Obligatory upon the Imamasws that heasws compels them upon the Hajj, if they like, and even if they refuse, for this House (Kabah), rather, has been Placed for the Hajj’.[940]

بَابُ أَنَّ مَنْ لَمْ يُطِقِ الْحَجَّ بِبَدَنِهِ جَهَّزَ غَيْرَهُ

Chapter 37 – The one who cannot endure the Hajj with his own body, should prepare someone else for it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ لِرَجُلٍ كَبِيرٍ لَمْ يَحُجَّ قَطُّ إِنْ شِئْتَ أَنْ تُجَهِّزَ رَجُلًا ثُمَّ ابْعَثْهُ أَنْ يَحُجَّ عَنْكَ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Ja’farasws, from hisasws fatherasws that Aliasws said to an aged man who had not performed Hajj at all: ‘If you so desire you can prepare a man, then send him to perform Hajj on your behalf’.[941]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ سَلَامُ اللَّهِ عَلَيْهِ أَمَرَ شَيْخاً كَبِيراً لَمْ يَحُجَّ قَطُّ وَ لَمْ يُطِقِ الْحَجَّ لِكِبَرِهِ أَنْ يُجَهِّزَ رَجُلًا أَنْ يَحُجَّ عَنْهُ .

Ali Bin Ibrahim, from his father, from Abdullah Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws ordered an aged old man who had not performed Hajj at all and could not endure the Hajj due to his age that he should prepare a man who would perform Hajj on his behalf’.[942]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ حَالَ بَيْنَهُ وَ بَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ اللَّهُ فِيهِ فَقَالَ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ مِنْ مَالِهِ صَرُورَةً لَا مَالَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘I asked himasws about a Muslim man prevented by illness between him and the Hajj, or a matter in which Allahazwj has Excused him. So he said, ‘Upon him is that he should get a Saroura man (who has not performed Hajj) who has no wealth for himself, to perform Hajj on his behalf from his wealth’.[943]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) يَقُولُ لَوْ أَنَّ رَجُلًا أَرَادَ الْحَجَّ فَعَرَضَ لَهُ مَرَضٌ أَوْ خَالَطَهُ سَقَمٌ فَلَمْ يَسْتَطِعِ الْخُرُوجَ فَلْيُجَهِّزْ رَجُلًا مِنْ مَالِهِ ثُمَّ لْيَبْعَثْهُ مَكَانَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin saeed, from Fazalat Bin Ayoub, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws was saying: ‘If a man were to intend the Hajj, and an illness presents him, or a sickness blends him, so he is not able for the going out, so let him prepare a man from his wealth, then let him send him in his place’.[944]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِنْ كَانَ رَجُلٌ مُوسِرٌ حَالَ بَيْنَهُ وَ بَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ فَإِنَّ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ صَرُورَةً لَا مَالَ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘If a man was of an affluent state, and there was an illness between him and the Hajj, or a matter in which Allahazwj Mighty and Majestic has Excused him, so upon him would be that a Saroura man (who has not performed Hajj) with no wealth for him, should perform Hajj on his behalf’.[945]

بَابُ مَا يُجْزِئُ مِنْ حَجَّةِ الْإِسْلَامِ وَ مَا لَا يُجْزِئُ

Chapter 38 – What suffices from the Hajj of Al-Islam and what does not suffice

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا مُعْسِراً أَحَجَّهُ رَجُلٌ كَانَتْ لَهُ حَجَّةٌ فَإِنْ أَيْسَرَ بَعْدُ كَانَ عَلَيْهِ الْحَجُّ وَ كَذَلِكَ النَّاصِبُ إِذَا عَرَفَ فَعَلَيْهِ الْحَجُّ وَ إِنْ كَانَ قَدْ حَجَّ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘If a man was insolvent, and a man who has wealth for him gets him to perform Hajj, for him would be a Hajj. So if he becomes affluent afterwards, the Hajj would be (outstanding) upon him. And similar to that is the Hostile One (Nasibi), when he recognises (the Wilayah), so upon him would be the Hajj (outstanding), and even though he had performed Hajj beforehand’.[946]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَكُنْ لَهُ مَالٌ فَحَجَّ بِهِ أُنَاسٌ مِنْ أَصْحَابِهِ أَ قَضَى حَجَّةَ الْإِسْلَامِ قَالَ نَعَمْ فَإِذَا أَيْسَرَ بَعْدَ ذَلِكَ فَعَلَيْهِ أَنْ يَحُجَّ قُلْتُ وَ هَلْ تَكُونُ حَجَّتُهُ تِلْكَ تَامَّةً أَوْ نَاقِصَةً إِذَا لَمْ يَكُنْ حَجَّ مِنْ مَالِهِ قَالَ نَعَمْ يُقْضَى عَنْهُ حَجَّةُ الْإِسْلَامِ وَ تَكُونُ تَامَّةً وَ لَيْسَتْ بِنَاقِصَةٍ وَ إِنْ أَيْسَرَ فَلْيَحُجَّ

Humeyd Bin Ziyad, from Ibn Sama’at, from a number of our companions, from Aban Bin usman, from Al Fazl Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who did not happen to have wealth for him, so he performed Hajj (with the help of) some people from his companions. Has he fulfilled a Hajj of Al-Islam?’ Heasws said: ‘Yes. But when he becomes affluent after that, upon him would be that he performs Hajj (again)’. I said, ‘And would that Hajj of his be complete or deficient when he did not perform Hajj from his own wealth?’ Heasws said: ‘Yes. The Hajj of Al-Islam has been fulfilled from it, and would happen to be complete, and would not be with deficiency; and if he becomes affluent, so let him perform Hajj (again)’.

قَالَ وَ سُئِلَ عَنِ الرَّجُلِ يَكُونُ لَهُ الْإِبِلُ يُكْرِيهَا فَيُصِيبُ عَلَيْهَا فَيَحُجُّ وَ هُوَ كَرِيٌّ تُغْنِي عَنْهُ حَجَّتُهُ أَوْ يَكُونُ يَحْمِلُ التِّجَارَةَ إِلَى مَكَّةَ فَيَحُجُّ فَيُصِيبُ الْمَالَ فِي تِجَارَتِهِ أَوْ يَضَعُ أَ تَكُونُ حَجَّتُهُ تَامَّةً أَوْ نَاقِصَةً أَوْ لَا تَكُونُ حَتَّى يَذْهَبَ بِهِ إِلَى الْحَجِّ وَ لَا يَنْوِي غَيْرَهُ أَوْ يَكُونُ يَنْوِيهِمَا جَمِيعاً أَ يَقْضِي ذَلِكَ حَجَّتَهُ قَالَ نَعَمْ حَجَّتُهُ تَامَّةٌ .

He (the narrator) said, ‘And heasws was asked about the man who happened to have the camel for him which he has hired. So rides and performs Hajj upon it, and he has hired it. Would it suffice him from his Hajj; or he carries the merchandise to Makkah (for trade), so he performs Hajj, and he earns the wealth in his trading or loses, would his Hajj happen to be complete or deficient, or it would not happen to be until he goes with it to the Hajj not intending something else (e.g. trade), or he intends both of these together, would that fulfill his Hajj?’ Heasws said: ‘Yes, his Hajj is complete’.[947]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ حَجَّ عَنْ غَيْرِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ حَجَّةِ الْإِسْلَامِ قَالَ نَعَمْ قُلْتُ حَجَّةُ الْجَمَّالِ تَامَّةٌ أَوْ نَاقِصَةٌ قَالَ تَامَّةٌ قُلْتُ حَجَّةُ الْأَجِيرِ تَامَّةٌ أَمْ نَاقِصَةٌ قَالَ تَامَّةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a man who performs Hajj on behalf of others, would that suffice him from the Hajj of Al-Islam?’ Heasws said: ‘Yes’. I said, ‘Is the Hajj of the camelier complete or deficient?’ Heasws said: ‘Complete’. I said, ‘Is the Hajj of the hired one complete or deficient?’ Heasws said: ‘Complete’.[948]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ حَجَّ وَ لَا يَدْرِي وَ لَا يَعْرِفُ هَذَا الْأَمْرَ ثُمَّ مَنَّ اللَّهُ عَلَيْهِ بِمَعْرِفَتِهِ وَ الدَّيْنُونَةِ بِهِ أَ عَلَيْهِ حَجَّةُ الْإِسْلَامِ أَمْ قَدْ قَضَى قَالَ قَدْ قَضَى فَرِيضَةَ اللَّهِ وَ الْحَجُّ أَحَبُّ إِلَيَّ

Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,

‘I wrote to Abu Abdullahasws asking himasws about a man who performed Hajj and neither knew nor recognised this matter (Al-Wilayah). Then Allahazwj Favoured upon him with his understanding and the Religion with it, is the Hajj of Al-Islam upon him (to perform again), or has it been fulfilled?’ Heasws said: ‘He has fulfilled an Obligation of Allahazwj, and the (repeating of the) Hajj is more beloved to measws’.

وَ عَنْ رَجُلٍ هُوَ فِي بَعْضِ هَذِهِ الْأَصْنَافِ مِنْ أَهْلِ الْقِبْلَةِ نَاصِبٍ مُتَدَيِّنٍ ثُمَّ مَنَّ اللَّهُ عَلَيْهِ فَعَرَفَ هَذَا الْأَمْرَ أَ يُقْضَى عَنْهُ حَجَّةُ الْإِسْلَامِ أَوْ عَلَيْهِ أَنْ يَحُجَّ مِنْ قَابِلٍ قَالَ الْحَجُّ أَحَبُّ إِلَيَّ .

And about a man who is among one of these types from the people of the Qiblah, a devout Nasibi. Then Allahazwj Favours upon him, so he recognises this matter (Al-Wilayah). Has the Hajj of Al-Islam been fulfilled from him, or it is (still) upon him that he should perform Hajj the coming year?’ Heasws said: ‘The (performance of the) Hajj is more beloved to measws’.[949]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ الْهَمَدَانِيُّ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنِّي حَجَجْتُ وَ أَنَا مُخَالِفٌ وَ كُنْتُ صَرُورَةً فَدَخَلْتُ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ قَالَ فَكَتَبَ إِلَيْهِ أَعِدْ حَجَّكَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,

‘Ibrahim Bin Muhammad Bin Imran Al-Hamdany wrote to Abu Ja’farasws, ‘I performed Hajj, and I am an adversary, and I was Saroura (not having had performed Hajj before). So I included the Tamatto of Umra to the Hajj’. So heasws wrote to him: ‘Repeat your Hajj’.[950]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَمُرُّ مُجْتَازاً يُرِيدُ الْيَمَنَ أَوْ غَيْرَهَا مِنَ الْبُلْدَانِ وَ طَرِيقُهُ بِمَكَّةَ فَيُدْرِكُ النَّاسَ وَ هُمْ يَخْرُجُونَ إِلَى الْحَجِّ فَيَخْرُجُ مَعَهُمْ إِلَى الْمَشَاهِدِ أَ يُجْزِئُهُ ذَلِكَ مِنْ حَجَّةِ الْإِسْلَامِ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A man is just passing through intending (to go to) Al-Yemen, or somewhere else from the cities, and on his way is Makkah. So he comes across the people who are going out to the Hajj. So he goes out with them to the memorial places. Would that suffice him from the Hajj of Al-Islam?’ Heasws said: ‘Yes’.[951]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَخْرُجُ فِي تِجَارَةٍ إِلَى مَكَّةَ أَوْ يَكُونُ لَهُ إِبِلٌ فَيُكْرِيهَا حَجَّتُهُ نَاقِصَةٌ أَمْ تَامَّةٌ قَالَ لَا بَلْ حَجَّتُهُ تَامَّةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A man goes out to Makkah regarding business, or there happens to be a camel for him which he has hired. Would his Hajj be deficient or complete?’ Heasws said: ‘No, but his Hajj is complete’.[952]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَعْتَقَ عَشِيَّةَ عَرَفَةَ عَبْداً لَهُ أَ يُجْزِئُ عَنِ الْعَبْدِ حَجَّةُ الْإِسْلَامِ قَالَ نَعَمْ قُلْتُ فَأُمُّ وَلَدٍ أَحَجَّهَا مَوْلَاهَا أَ يُجْزِئُ عَنْهَا قَالَ لَا قُلْتُ أَ لَهُ أَجْرٌ فِي حَجَّتِهَا قَالَ نَعَمْ

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Shihab,

(It has been narrated) from Abu Abdullahasws regarding a man who freed a slave of his on the eve of Arafat. Would a Hajj be sufficed from the slave, a Hajj of Al-Islam?’ Heasws said: ‘Yes’. I said, ‘So if a mother of a child is taken to Hajj by her master, would it suffice from her?’ Heasws said: ‘No’. I said, ‘Is there any Recompense for him regarding her Hajj?’ Heasws said: ‘Yes’.

قَالَ وَ سَأَلْتُهُ عَنِ ابْنِ عَشْرِ سِنِينَ يَحُجُّ قَالَ عَلَيْهِ حَجَّةُ الْإِسْلَامِ إِذَا احْتَلَمَ وَ كَذَلِكَ الْجَارِيَةُ عَلَيْهَا الْحَجُّ إِذَا طَمِثَتْ .

He (the narrator) said, ‘And I asked himasws about a boy of ten years performing Hajj’. Heasws said: ‘Upon him is the Hajj of Al-Islam when he attains puberty, and similar to that is the girl, upon her would be the Hajj when she (starts) menstruating’.[953]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ( عليه السلام ) عَنِ الصَّبِيِّ مَتَى يُحْرَمُ بِهِ قَالَ إِذَا اثَّغَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Ali Bin Mahziyar, from Muhammad Bin Al Fuzayl who said,

‘I asked Abu Ja’farasws the 2nd about the child, when can he wear Ihraam (Perform Hajj)?’ Heasws said: ‘When he can safeguard’.[954]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي رَجُلٍ خَرَجَ حَاجّاً حَجَّةَ الْإِسْلَامِ فَمَاتَ فِي الطَّرِيقِ فَقَالَ إِنْ مَاتَ فِي الْحَرَمِ فَقَدْ أَجْزَأَتْ عَنْهُ حَجَّةُ الْإِسْلَامِ وَ إِنْ كَانَ مَاتَ دُونَ الْحَرَمِ فَلْيَقْضِ عَنْهُ وَلِيُّهُ حَجَّةَ الْإِسْلَامِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Zureys,

(It has been narrated) from Abu Ja’farasws having said regarding a man who went out as a Pilgrim for Hajj of Al-Islam, so he died on the way, so heasws said: ‘If he died in ‘Al-Haram’ (the Sanctuary), the Hajj of Al-Islam would suffice from him, but if he had died besides the Sanctuary, so let it his guardian fulfil it on his behalf, the Hajj of Al-Islam’.[955]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ خَرَجَ حَاجّاً وَ مَعَهُ جَمَلٌ لَهُ وَ نَفَقَةٌ وَ زَادٌ فَمَاتَ فِي الطَّرِيقِ قَالَ إِنْ كَانَ صَرُورَةً ثُمَّ مَاتَ فِي الْحَرَمِ فَقَدْ أَجْزَأَ عَنْهُ حَجَّةُ الْإِسْلَامِ وَ إِنْ كَانَ مَاتَ وَ هُوَ صَرُورَةٌ قَبْلَ أَنْ يُحْرِمَ جُعِلَ جَمَلُهُ وَ زَادُهُ وَ نَفَقَتُهُ وَ مَا مَعَهُ فِي حَجَّةِ الْإِسْلَامِ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْ‏ءٌ فَهُوَ لِلْوَرَثَةِ إِنْ لَمْ يَكُنْ عَلَيْهِ دَيْنٌ

Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Bureyd Al Ijaly who said,

‘I asked Abu Ja’farasws about a man who went out as a pilgrim and with him was a camel of his, and expense money, and provisions. So he died on the way’. Heasws said: ‘If he was Saroura (not having had performed Hajj), then died in Ihraam, so it has sufficed from him for Hajj of Al-Islam; but if he died and he was Saroura (not having had performed Hajj) before he wore Ihraam, his camel and his provisions and his expenses would be made to be for a Hajj of Al-Islam. So if there is something excess from that, so it would be for the inheritors, if there do no happen to be debts upon him’.

قُلْتُ أَ رَأَيْتَ إِنْ كَانَتِ الْحَجَّةُ تَطَوُّعاً ثُمَّ مَاتَ فِي الطَّرِيقِ قَبْلَ أَنْ يُحْرِمَ لِمَنْ يَكُونُ جَمَلُهُ وَ نَفَقَتُهُ وَ مَا مَعَهُ قَالَ يَكُونُ جَمِيعُ مَا مَعَهُ وَ مَا تَرَكَ لِلْوَرَثَةِ إِلَّا أَنْ يَكُونَ عَلَيْهِ دَيْنٌ فَيُقْضَى عَنْهُ أَوْ يَكُونَ أَوْصَى بِوَصِيَّةٍ فَيُنْفَذَ ذَلِكَ لِمَنْ أَوْصَى لَهُ وَ يُجْعَلَ ذَلِكَ مِنْ ثُلُثِهِ .

I said, ‘What is yourasws view if the Hajj was optional, then he died on the way before he wore Ihraam, for whom would be his camel, and his expense money, and whatever was with him?’ Heasws said: ‘Whatever was with him, and whatever he left would happen to be for his inheritors, except if there happen to be debts upon him, so these would be fulfilled on his behalf; or if he had bequeathed with a bequest, so that bequest would be established for the one to whom it had been bequeathed to, and that would be made to be from his one-third (of his wealth/belongings)’.[956]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَذَرَ أَنْ يَمْشِيَ إِلَى بَيْتِ اللَّهِ الْحَرَامِ أَ يُجْزِئُهُ ذَلِكَ عَنْ حَجَّةِ الْإِسْلَامِ قَالَ نَعَمْ قُلْتُ وَ إِنْ حَجَّ عَنْ غَيْرِهِ وَ لَمْ يَكُنْ لَهُ مَالٌ وَ قَدْ نَذَرَ أَنْ يَحُجَّ مَاشِياً أَ يُجْزِئُ ذَلِكَ عَنْهُ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at who said,

‘I asked Abu Abdullahasws about a man who vowed that he would walk to the Sacred House of Allahazwj, would that suffice from the Hajj of Al-Islam?’ Heasws said: ‘Yes’. I said, ‘And if he performs Hajj on behalf of others and there does not happen to be wealth for him, and he had vowed that he would be performing Hajj walking, would that suffice from him?’ Heasws said: ‘Yes’.[957]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ عَامِرِ بْنِ عَمِيرَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَلَغَنِي عَنْكَ أَنَّكَ قُلْتَ لَوْ أَنَّ رَجُلًا مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ فَحَجَّ عَنْهُ بَعْضُ أَهْلِهِ أَجْزَأَ ذَلِكَ عَنْهُ فَقَالَ نَعَمْ أَشْهَدُ بِهَا عَنْ أَبِي أَنَّهُ حَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أَبِي مَاتَ وَ لَمْ يَحُجَّ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُجَّ عَنْهُ فَإِنَّ ذَلِكَ يُجْزِئُ عَنْهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Aamir Bin Ameyra who said,

‘I said to Abu Abdullahasws, ‘It has reached me from youasws that youasws said, ‘If a man dies and had not performed Hajj, a Hajj of Al-Islam, so one of his family members performs Hajj on his behalf, that would suffice from him’. So heasws said: ‘Yes. Iasws have it (the Hadeeth) from myasws fatherasws. Heasws narrated to measws that a man came over to Rasool-Allahsaww, so he said, ‘O Rasool-Allahsaww! My father died and did not perform Hajj’. So Rasool-Allahsaww said to him: ‘Perform Hajj on his behalf, for that would suffice him from it’.[958]

عَنْهُ عَنْ صَفْوَانَ عَنْ حَكَمِ بْنِ حُكَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنْسَانٌ هَلَكَ وَ لَمْ يَحُجَّ وَ لَمْ يُوصِ بِالْحَجِّ فَأَحَجَّ عَنْهُ بَعْضُ أَهْلِهِ رَجُلًا أَوِ امْرَأَةً هَلْ يُجْزِئُ ذَلِكَ وَ يَكُونُ قَضَاءً عَنْهُ وَ يَكُونُ الْحَجُّ لِمَنْ حَجَّ وَ يُؤْجَرُ مَنْ أَحَجَّ عَنْهُ فَقَالَ إِنْ كَانَ الْحَاجُّ غَيْرَ صَرُورَةٍ أَجْزَأَ عَنْهُمَا جَمِيعاً وَ أُجِرَ الَّذِي أَحَجَّهُ .

From him, from Safwan, from Hakam Bin Hukeym who said,

‘I said to Abu Abdullahasws, ‘A person died and had not performed Hajj and did not bequeath with the Hajj to be performed. So one of his family members, a man or a woman performs Hajj on his behalf. Would that suffice him, and become a payback (Qazaa) from it, and the Hajj would happen to be for the one who performed Hajj and paid for the one to perform the Hajj on his behalf?’ So heasws said: ‘If the pilgrim was not Saroura (not having had performed Hajj), it would suffice from both of them together, and the Recompense would be for the one who performed his Hajj’.[959]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَمُوتُ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَمْ يُوصِ بِهَا أَ يُقْضَى عَنْهُ قَالَ نَعَمْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Rafa’at who said,

‘I asked Abu Abdullahasws about a man who dies and did not perform Hajj, a Hajj of Al-Islam, and did not bequeath with it, does it have to be fulfilled on his behalf?’ Heasws said: ‘Yes’.[960]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ وَ الْمَرْأَةِ يَمُوتَانِ وَ لَمْ يَحُجَّا أَ يُقْضَى عَنْهُمَا حَجَّةُ الْإِسْلَامِ قَالَ نَعَمْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Rafa’at who said,

‘I asked Abu Abdullahasws about the man and the woman both dying and had not performed Hajj, does it have to be fulfilled from both of them, a Hajj of Al-Islam?’ Heasws said: ‘Yes’.[961]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ مَاتَ وَ لَهُ ابْنٌ لَمْ يَدْرِ أَ حَجَّ أَبُوهُ أَمْ لَا قَالَ يَحُجُّ عَنْهُ فَإِنْ كَانَ أَبُوهُ قَدْ حَجَّ كُتِبَ لِأَبِيهِ نَافِلَةً وَ لِلِابْنِ فَرِيضَةً وَ إِنْ كَانَ أَبُوهُ لَمْ يَحُجَّ كُتِبَ لِأَبِيهِ فَرِيضَةً وَ لِلِابْنِ نَافِلَةً .

Muhammad Bin Yahya, raising it,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about a man who died and for him was a son who did not know whether his father had performed Hajj or not’. Heasws said: ‘He should perform Hajj on his behalf. So if it was such that his father had performed Hajj, an optional (Hajj) would be Written for his father, and for the son, the Obligatory (Hajj); and if it was such that his father had not performed Hajj, an Obligatory (Hajj) would be Written for his father, and for the son, the optional (Hajj)’.[962]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ عَبْداً حَجَّ عَشْرَ حِجَجٍ كَانَتْ عَلَيْهِ حَجَّةُ الْإِسْلَامِ أَيْضاً إِذَا اسْتَطَاعَ إِلَى ذَلِكَ سَبِيلًا وَ لَوْ أَنَّ غُلَاماً حَجَّ عَشْرَ حِجَجٍ ثُمَّ احْتَلَمَ كَانَتْ عَلَيْهِ فَرِيضَةُ الْإِسْلَامِ وَ لَوْ أَنَّ مَمْلُوكاً حَجَّ عَشْرَ حِجَجٍ ثُمَّ أُعْتِقَ كَانَتْ عَلَيْهِ فَرِيضَةُ الْإِسْلَامِ إِذَا اسْتَطَاعَ إِلَيْهِ سَبِيلًا .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘If a servant performs Hajj ten times, there would (still) be upon him a Hajj of Al-Islam as well, when he has the capacity to that. And if a young boy were to perform Hajj ten times, then attains puberty, upon him would be an Obligation of Al-Islam, and if an owned slave performs Hajj ten times, then is freed, upon him would be an Obligation of Al-Islam, when he has the capacity for it’.[963]

بَابُ مَنْ لَمْ يَحُجَّ بَيْنَ خَمْسِ سِنِينَ

Chapter 39 – The one who does not perform Hajj in between five years

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَضَتْ لَهُ خَمْسُ سِنِينَ فَلَمْ يَفِدْ إِلَى رَبِّهِ وَ هُوَ مُوسِرٌ إِنَّهُ لَمَحْرُومٌ .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘The one for whom five years pass by, so he does not become a delegate to his Lordazwj, and he was affluent, he is a deprived one’.[964]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ مُنَادِياً يُنَادِي أَيُّ عَبْدٍ أَحْسَنَ اللَّهُ إِلَيْهِ وَ أَوْسَعَ عَلَيْهِ فِي رِزْقِهِ فَلَمْ يَفِدْ إِلَيْهِ فِي كُلِّ خَمْسَةِ أَعْوَامٍ مَرَّةً لِيَطْلُبَ نَوَافِلَهُ إِنَّ ذَلِكَ لَمَحْرُومٌ .

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Abdullah Bin Sinan, from Humran,

from Abu Ja’farasws having said: ‘For Allahazwj there is a Caller who calls out: ‘Whichever servant upon whom Allahazwj has Favoured, and Expanded upon him in his sustenance, so he does not delegate to Himazwj during every five years in order to seek Hisazwj Additional (Favours), that is a deprived one’.[965]

بَابُ الرَّجُلِ يَسْتَدِينُ وَ يَحُجُّ

Chapter 40 – The man borrows and he performs Hajj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي طَالِبٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَحُجُّ بِدَيْنٍ وَ قَدْ حَجَّ حَجَّةَ الْإِسْلَامِ قَالَ نَعَمْ إِنَّ اللَّهَ سَيَقْضِي عَنْهُ إِنْ شَاءَ اللَّهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Talib, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about a man who performs Hajj by incurring debt, and he had performed a Hajj, of Hajj of Al-Islam’. Heasws said: ‘Yes, Allahazwj would be Causing it to be paid off from him, Allahazwj Willing’.[966]

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ قُلْتُ لَهُ هَلْ يَسْتَقْرِضُ الرَّجُلُ وَ يَحُجُّ إِذَا كَانَ خَلْفَ ظَهْرِهِ مَا يُؤَدَّى عَنْهُ إِذَا حَدَثَ بِهِ حَدَثٌ قَالَ نَعَمْ .

Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Musa Bin Bakr,

(It has been narrated) from Abu Al-Hassanasws the 1st, said, ‘I said to himasws, ‘Can the man borrow and perform Hajj when there was a replacement asset behind him what could pay it off on his behalf, when the event of death occurs with him?’ Heasws said: ‘Yes’.[967]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ عَلَيْهِ دَيْنٌ يَسْتَقْرِضُ وَ يَحُجُّ قَالَ إِنْ كَانَ لَهُ وَجْهٌ فِي مَالٍ فَلَا بَأْسَ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdul Malik Bin Utba who said,

‘I asked Abu Al-Hassanasws about the man upon whom are debts; can he borrow and perform Hajj?’ Heasws said: ‘If there was for him a (replacement) asset in wealth, so there is no problem’.[968]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) الرَّجُلُ يَكُونُ عَلَيْهِ الدَّيْنُ وَ يَحْضُرُهُ الشَّيْ‏ءُ أَ يَقْضِي دَيْنَهُ أَوْ يَحُجُّ قَالَ يَقْضِي بِبَعْضٍ وَ يَحُجُّ بِبَعْضٍ قُلْتُ فَإِنَّهُ لَا يَكُونُ إِلَّا بِقَدْرِ نَفَقَةِ الْحَجِّ فَقَالَ يَقْضِي سَنَةً وَ يَحُجُّ سَنَةً فَقُلْتُ أُعْطِيَ الْمَالَ مِنْ نَاحِيَةِ السُّلْطَانِ قَالَ لَا بَأْسَ عَلَيْكُمْ .

Ahmad Bin Muhammad Bin Isa, from Abu Hammam who said,

‘I said to Al-Rezaasws, ‘A man happens to have the debt upon him, and something present itself to him, should he pay off his debt or perform Hajj?’ Heasws said: ‘He should pay off part of it and perform Hajj with part of it’. I said, ‘Supposing it does not happen to be except a quantity for expenditure of the Hajj?’ So heasws said: ‘He should pay off one year, and he should perform Hajj one year’. So I said, ‘(Supposing if) the wealth is given from the Sultan (ruling authority)?’ Heasws said: ‘There is no problem upon you’.[969]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ غَيْرِ وَاحِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَكُونُ عَلَيَّ الدَّيْنُ فَيَقَعُ فِي يَدِيَ الدَّرَاهِمُ فَإِنْ وَزَّعْتُهَا بَيْنَهُمْ لَمْ يَبْقَ شَيْ‏ءٌ أَ فَأَحُجُّ بِهَا أَوْ أُوَزِّعُهَا بَيْنَ الْغُرَّامِ فَقَالَ تَحُجُّ بِهَا وَ ادْعُ اللَّهَ أَنْ يَقْضِيَ عَنْكَ دَيْنَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab, from someone else who said,

‘I said to Abu Abdullahasws, ‘There happen to be debts upon me, and the Dirhams occur upon my hands. So, if I were to distribute these between them, there would not remain anything. Shall I perform Hajj with it or distribute these between the creditors?’ So heasws said: ‘You should perform Hajj with it and supplicate to Allahazwj that Heazwj should Cause the fulfilment of your debts from you’.[970]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَسْتَقْرِضُ وَ يَحُجُّ فَقَالَ إِنْ كَانَ خَلْفَ ظَهْرِهِ مَالٌ إِنْ حَدَثَ بِهِ حَدَثٌ أُدِّيَ عَنْهُ فَلَا بَأْسَ .

Ahmad Bin Muhammad Bin Isa, from Al Barqy, from Ja’far Bin Basheer, from Musa Bin Bakr Al Wasity who said,

‘I asked Abu Al-Hassanasws about the man who borrows and performs Hajj, so heasws said: ‘If he has wealth left behind, if the event of death were to occur with him, so it would be paid off from him, so there is no problem’.[971]

بَابُ الْفَضْلِ فِي نَفَقَةِ الْحَجِّ

Chapter 41 – The excess in the expenditure for the Hajj

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ أَنَّ أَحَدَكُمْ إِذَا رَبِحَ الرِّبْحَ أَخَذَ مِنْهُ الشَّيْ‏ءَ فَعَزَلَهُ فَقَالَ هَذَا لِلْحَجِّ وَ إِذَا رَبِحَ أَخَذَ مِنْهُ وَ قَالَ هَذَا لِلْحَجِّ جَاءَ إِبَّانُ الْحَجِّ وَ قَدِ اجْتَمَعَتْ لَهُ نَفَقَةٌ عَزَمَ اللَّهَ فَخَرَجَ وَ لَكِنْ أَحَدُكُمْ يَرْبَحُ الرِّبْحَ فَيُنْفِقُهُ فَإِذَا جَاءَ إِبَّانُ الْحَجِّ أَرَادَ أَنْ يُخْرِجَ ذَلِكَ مِنْ رَأْسِ مَالِهِ فَيَشُقُّ عَلَيْهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘If one of you were to make a profit, should take something from it and isolate it, and he should say, ‘This is for the Hajj’. And when he makes a profit and takes from it and says, ‘This is for the Hajj’, and the time for the Hajj comes, it would have gathered for him the (required) expenditure, he would be determined for Allahazwj and would go out. But if one of you makes the profit and he spends it, and the time for the Hajj comes, and he intends to go, he would be taking that from the capital of his wealth, thus it would  be difficult upon him’.[972]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ شَيْخٍ رَفَعَ الْحَدِيثَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ يَا فُلَانُ أَقْلِلِ النَّفَقَةَ فِي الْحَجِّ تَنْشَطْ لِلْحَجِّ وَ لَا تُكْثِرِ النَّفَقَةَ فِي الْحَجِّ فَتَمَلَّ الْحَجَّ .

A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from a sheikh,

(It has been narrated) raising the Hadeeth to Abu Abdullahasws having said to him: ‘O so and so! Reduce the expenditure regarding the Hajj, you would be vigorous for the Hajj, and do not spend abundantly regarding the Hajj, so you would be weary of it’.[973]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ عَلِيٌّ ( صلوات الله عليه ) لَيَنْقَطِعُ رِكَابُهُ فِي طَرِيقِ مَكَّةَ فَيَشُدُّهُ بِخُوصَةٍ لِيُهَوِّنَ الْحَجَّ عَلَى نَفْسِهِ .

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Rabie Bin Abdullah who said,

‘I heard Abu Abdullahasws saying: ‘Aliasws was, if hisasws ride (stirrup) was cut off in the road to Makkah, heasws would tighten it especially to ease the Hajj upon himselfasws’.[974]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْهَدِيَّةُ مِنْ نَفَقَةِ الْحَجِّ .

A number of our companions, from Sahl Bin Ziyad,

(It has been narrated) raising it from Abu Abdullahasws having said: ‘The sacrificial animal is from the expenditure of the Hajj’.[975]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ هَدِيَّةُ الْحَجِّ مِنَ الْحَجِّ .

Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘A sacrificial animal of the Hajj is from the Hajj (expenditure)’.[976]

بَابُ أَنَّهُ يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَكُونَ مُتَهَيِّئاً لِلْحَجِّ فِي كُلِّ وَقْتٍ

Chater 42 – It is recommended for the man that he happens to be prepared for the Hajj at all times

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ حَمَّادِ بْنِ طَلْحَةَ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) يَا عِيسَى إِنِّي أُحِبُّ أَنْ يَرَاكَ اللَّهُ عَزَّ وَ جَلَّ فِيمَا بَيْنَ الْحَجِّ إِلَى الْحَجِّ وَ أَنْتَ تَتَهَيَّأُ لِلْحَجِّ .

A number of our companins, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Za’lan, from Abdullah Bin Al Mugheira, from Hammad Bin Talha, from Isa Bin Abu Mansour who said,

‘Ja’farasws Bin Muhammadasws said to me: ‘O Isa! Iasws would love it that Allahazwj Mighty and Majestic would See you, in what is between the Hajj to the Hajj, and you are prepared for the Hajj’.[977]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ غَيْرِهِمَا عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنِ اتَّخَذَ مَحْمِلًا لِلْحَجِّ كَانَ كَمَنْ رَبَطَ فَرَساً فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, and Muhammad Bin Abu Hama, and someone else, from Is’haq Bin Ammar who said,

‘Abu Abdullahasws said: ‘The one who prepares the carriage for the Hajj is like the one who ties his horse in the Way of Allahazwj Mighty and Majestic’.[978]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ رَجَعَ مِنْ مَكَّةَ وَ هُوَ يَنْوِي الْحَجَّ مِنْ قَابِلٍ زِيدَ فِي عُمُرِهِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Hamza Bin Ya’la, from one of the Kufi’s, from Ahmad Bin Aiz, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘The one who returns from Makkah, and he is intending the Hajj from the coming year, would have an increase in his life-span’.[979]

بَابُ الرَّجُلِ يُسْلِمُ فَيَحُجُّ قَبْلَ أَنْ يَخْتَتِنَ

Chapter 43 – The man becomes a Muslim, so he performs Hajj before he is circumcised

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُسْلِمُ فَيُرِيدُ أَنْ يَحُجَّ وَ قَدْ حَضَرَ الْحَجُّ أَ يَحُجُّ أَوْ يَخْتَتِنُ قَالَ لَا يَحُجُّ حَتَّى يَخْتَتِنَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibrahim Bin Maymoun,

(It has been narrated) from Abu Abdullahasws regarding the man who became a Muslim, so he intended to perform Hajj, and the (season) for the Hajj had presented itself, should he perform Hajj or should he be circumcised?’ Heasws said: ‘He should not perform Hajj until he is circumcised’.[980]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ تَطُوفَ الْمَرْأَةُ غَيْرَ الْمَخْفُوضَةِ فَأَمَّا الرَّجُلُ فَلَا يَطُوفُ إِلَّا وَ هُوَ مُخْتَتِنٌ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if the woman circumambulates without having been circumcised, but as for the man, so he should not circumambulate unless he is circumcised’.[981]

بَابُ الْمَرْأَةِ يَمْنَعُهَا زَوْجُهَا مِنْ حَجَّةِ الْإِسْلَامِ

Chapter 44 – The woman who is forbidden by her husband from performing the Hajj of Al-Islam

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ أَبَى أَنْ يَأْذَنَ لَهَا أَنْ تَحُجَّ وَ لَمْ تَحُجَّ حَجَّةَ الْإِسْلَامِ فَغَابَ زَوْجُهَا عَنْهَا وَ قَدْ نَهَاهَا أَنْ تَحُجَّ قَالَ لَا طَاعَةَ لَهُ عَلَيْهَا فِي حَجَّةِ الْإِسْلَامِ فَلْتَحُجَّ إِنْ شَاءَتْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a woman who had a husband for her who refused to allow her that she should perform Hajj, and she had not performed the Hajj of Al-Islam. So the husband was absent from her, and he had forbidden her to perform Hajj. Heasws said: ‘There is no obedience to him upon her with regards to Hajj of Al-Islam, so let her perform Hajj if she so desires it’.[982]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَخْرُجُ مَعَ غَيْرِ وَلِيٍّ قَالَ لَا بَأْسَ فَإِنْ كَانَ لَهَا زَوْجٌ أَوِ ابْنُ أَخٍ قَادِرَيْنِ عَلَى أَنْ يَخْرُجَا مَعَهَا وَ لَيْسَ لَهَا سَعَةٌ فَلَا يَنْبَغِي لَهَا أَنْ تَقْعُدَ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَمْنَعُوهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman who went out (for Hajj) with other than a guardian. Heasws said: ‘There is no problem. So if there was a husband for her, or a son of a brother being able upon them going out along with her, and there was no (financial) capacity for her, so it is not befitting for her that she should sit (not perform Hajj), nor is it befitting for them that they prevent her’.[983]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ وَ هِيَ صَرُورَةٌ لَا يَأْذَنُ لَهَا فِي الْحَجِّ قَالَ تَحُجُّ وَ إِنْ لَمْ يَأْذَنْ لَهَا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a woman having a husband for her, and she is a Sarourat (not having had performed Hajj), who is not permitting to her for the Hajj’. Heasws said: ‘She should perform Hajj, and even if he has not permitted to her’.[984]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تُرِيدُ الْحَجَّ لَيْسَ مَعَهَا مَحْرَمٌ هَلْ يَصْلُحُ لَهَا الْحَجُّ فَقَالَ نَعَمْ إِذَا كَانَتْ مَأْمُونَةً .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws regarding the woman intending the Hajj, not having a close relative for her, would it be correct for her to perform Hajj?’ So heasws said: ‘Yes, when she was (with the) trustworthy (ones)’.[985]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( صلوات الله عليه ) عَنِ الْمَرْأَةِ الْحُرَّةِ تَحُجُّ إِلَى مَكَّةَ بِغَيْرِ وَلِيٍّ فَقَالَ لَا بَأْسَ تَخْرُجُ مَعَ قَوْمٍ ثِقَاتٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Muawiya who said,

‘I asked Abu Abdullahasws about the free woman going for Hajj to Makkah without a guardian, so heasws said: ‘There is no problem with her going out with a reliable group’.[986]

بَابُ الْقَوْلِ عِنْدَ الْخُرُوجِ مِنْ بَيْتِهِ وَ فَضْلِ الصَّدَقَةِ

Chapter 45 – The words (to be spoken) during the going out from his house, and the merits of the charity

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا اسْتَخْلَفَ رَجُلٌ عَلَى أَهْلِهِ بِخِلَافَةٍ أَفْضَلَ مِنْ رَكْعَتَيْنِ يَرْكَعُهُمَا إِذَا أَرَادَ الْخُرُوجَ إِلَى سَفَرٍ يَقُولُ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ نَفْسِي وَ أَهْلِي وَ مَالِي وَ ذُرِّيَّتِي وَ دُنْيَايَ وَ آخِرَتِي وَ أَمَانَتِي وَ خَاتِمَةَ عَمَلِي إِلَّا أَعْطَاهُ اللَّهُ مَا سَأَلَ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘A mam will not leave behind upon his family with something superior than two Cycles (of Prayer) which he Prays when intending the going out to travel. He should be saying, ‘O Allahazwj! I entrust to Youazwj, myself, and my family, and my wealth, and my offspring, and my world, and my Hereafter, and my entrustments, and the completion of my (pending) works’, except that Allahazwj would Give him what he asks for’.[987]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ الْأَحْوَلِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا أَرَادَ سَفَراً جَمَعَ عِيَالَهُ فِي بَيْتٍ ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ الْغَدَاةَ نَفْسِي وَ مَالِي وَ أَهْلِي وَ وُلْدِي الشَّاهِدَ مِنَّا وَ الْغَائِبَ اللَّهُمَّ احْفَظْنَا وَ احْفَظْ عَلَيْنَا اللَّهُمَّ اجْعَلْنَا فِي جِوَارِكَ اللَّهُمَّ لَا تَسْلُبْنَا نِعْمَتَكَ وَ لَا تُغَيِّرْ مَا بِنَا مِنْ عَافِيَتِكَ وَ فَضْلِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Haris Bin Muhammad Al Ahowl, from Bureyd Bin Muawiya Al Ijaly who said,

‘It was such that whenever Abu Ja’farasws intended the travel, would gather hisasws dependents in a room, then say: ‘O Allahazwj! Iasws entrust to Youazwj, myselfasws, and myasws wealth, and myasws family, and myasws children, the ones present from us and the absent. O Allahazwj! Protect us and Protect upon us. O Allahazwj! Make us to be in Yourazwj vicinity. O Allahazwj Do not Confiscate Yourazwj Bounties from us, and do not Change what is with us, from good health from Youazwj and Yourazwj Grace’.[988]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يُكْرَهُ السَّفَرُ فِي شَيْ‏ءٍ مِنَ الْأَيَّامِ الْمَكْرُوهَةِ الْأَرْبِعَاءِ وَ غَيْرِهِ فَقَالَ افْتَتِحْ سَفَرَكَ بِالصَّدَقَةِ وَ اقْرَأْ آيَةَ الْكُرْسِيِّ إِذَا بَدَا لَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘Is the travelling abhorred regarding something from the disliked days, the Wednesday and others?’ So heasws said: ‘Begin your travel with the charity, and recite the Verse of the Chair (Chapter 2:255), when it begins for you’.[989]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَصَدَّقْ وَ اخْرُجْ أَيَّ يَوْمٍ شِئْتَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub,from Abdul Rahman Bin Al Hajjal who said,

‘Abu Abdullahasws said: ‘Give charity and go out in whichever day you so desire to’.[990]

بَابُ الْقَوْلِ إِذَا خَرَجَ الرَّجُلُ مِنْ بَيْتِهِ

Chapter 46 – The words (to be spoken) when the man goes out from his house

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ حَدَّثَنَا صَبَّاحٌ الْحَذَّاءُ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ لَوْ كَانَ الرَّجُلُ مِنْكُمْ إِذَا أَرَادَ السَّفَرَ قَامَ عَلَى بَابِ دَارِهِ تِلْقَاءَ وَجْهِهِ الَّذِي يَتَوَجَّهُ لَهُ فَقَرَأَ فَاتِحَةَ الْكِتَابِ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ آيَةَ الْكُرْسِيِّ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim who said, ‘Sabah Al Haza’a narrated to us saying,

‘I heard Musaasws Bin Ja’farasws saying: ‘If the man among you intends the travel, should stand upon the door of his house, turn his face to be towards the direction which he is diverting to, so he should recite the Opening of the Book (Chapter 1) in front of him, and on his right, and on his left, and the Verse of the Chair (Ch 2 V 255) in front of him, and on his right, and on his left.

ثُمَّ قَالَ اللَّهُمَّ احْفَظْنِي وَ احْفَظْ مَا مَعِي وَ سَلِّمْنِي وَ سَلِّمْ مَا مَعِي وَ بَلِّغْنِي وَ بَلِّغْ مَا مَعِي بِبَلَاغِكَ الْحَسَنِ لَحَفِظَهُ اللَّهُ وَ حَفِظَ مَا مَعَهُ وَ سَلَّمَهُ وَ سَلَّمَ مَا مَعَهُ وَ بَلَّغَهُ وَ بَلَّغَ مَا مَعَهُ

Then he should say, ‘O Allahazwj! Protect me and Protect what is with me, and Secure me and Secure what is with me, and Make me reach (the destination) and Make what is with me to reach (its destination) with Yourazwj Goodly Delivery’, Allahazwj will Protect him and Protect what is with him, and Secure him and Secure what is with him, and Deliver him (to the destination) and Deliver what is with him (to the destination)’.

قَالَ ثُمَّ قَالَ يَا صَبَّاحُ أَ مَا رَأَيْتَ الرَّجُلَ يُحْفَظُ وَ لَا يُحْفَظُ مَا مَعَهُ وَ يَسْلَمُ وَ لَا يَسْلَمُ مَا مَعَهُ وَ يَبْلُغُ وَ لَا يَبْلُغُ مَا مَعَهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ .

He (the narrator) said, ‘Then heasws said: ‘O Sabah! Have you not seen them man who is Protected and what is with him is not protected, and he is safe but what is with him is not safe, and he reaches (the destination) and what is with him does not reach?’ I said, ‘Yes, may I be sacrificed for youasws’.[991]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجْتَ مِنْ بَيْتِكَ تُرِيدُ الْحَجَّ وَ الْعُمْرَةَ إِنْ شَاءَ اللَّهُ فَادْعُ دُعَاءَ الْفَرَجِ وَ هُوَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, altogether from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you go out from your house intending the Hajj and the Umra, Allahazwj Willing, so supplicate with the supplication of the Relief (Du’a Al-Faraj), and it is, ‘There is no god except for Allahazwj, the Lenient, the Benevolent. There is no god except for Allahazwj the Exalted, the Magnificent. Glory be to Allahazwj, Lordazwj of the seven skies, and Lordazwj of the seven firmaments, and Lordazwj of the Magnificent Throne. And the Praise is for Allahazwj, Lordazwj of the Worlds’.

ثُمَّ قُلْ اللَّهُمَّ كُنْ لِي جَاراً مِنْ كُلِّ جَبَّارٍ عَنِيدٍ وَ مِنْ كُلِّ شَيْطَانٍ مَرِيدٍ ثُمَّ قُلْ بِسْمِ اللَّهِ دَخَلْتُ وَ بِسْمِ اللَّهِ خَرَجْتُ وَ فِي سَبِيلِ اللَّهِ اللَّهُمَّ إِنِّي أُقَدِّمُ بَيْنَ يَدَيْ نِسْيَانِي وَ عَجَلَتِي بِسْمِ اللَّهِ وَ مَا شَاءَ اللَّهُ فِي سَفَرِي هَذَا ذَكَرْتُهُ أَوْ نَسِيتُهُ اللَّهُمَّ أَنْتَ الْمُسْتَعَانُ عَلَى الْأُمُورِ كُلِّهَا وَ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَ الْخَلِيفَةُ فِي الْأَهْلِ

Then say, ‘O Allahazwj! Be a Protector of mine from every stubborn tyrant, and from every castaway Satanla’. Then say, ‘In the Name of Allahazwj do I enter, and in the Name of Allahazwj do I go out, and in the Way of Allahazwj. O Allahazwj! I proceed in front of me with my forgetfulness and my haste. In the Name of Allahazwj and whatever Allahazwj so Desires, in this journey of mine, I shall remember it or forget it. O Allahazwj! Youazwj are the Aider upon the affairs, all of them, and Youazwj are the Companion in the journey, and the Caliph (Caretaker) regarding the family.

اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا وَ اطْوِ لَنَا الْأَرْضَ وَ سَيِّرْنَا فِيهَا بِطَاعَتِكَ وَ طَاعَةِ رَسُولِكَ اللَّهُمَّ أَصْلِحْ لَنَا ظَهْرَنَا وَ بَارِكْ لَنَا فِيمَا رَزَقْتَنَا وَ قِنَا عَذَابَ النَّارِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَ كَآبَةِ الْمُنْقَلَبِ وَ سُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَ الْمَالِ وَ الْوَلَدِ اللَّهُمَّ أَنْتَ عَضُدِي وَ نَاصِرِي بِكَ أَحُلُّ وَ بِكَ أَسِيرُ

O Allahazwj! Ease our journey upon us, and Fold the land for us, and Make us to travel in it in Yourazwj as well as in the obedience of Yourazwj Rasoolsaww. O Allahazwj! Correct our backs for us and Bless for us in what Yourazwj Grace upon us and Save us from the Punishment of the Fire. O Allahazwj! I seek Refuge with Youazwj from the fatigue of the travel, and anguish of the return, and the evil scenarios regarding the family, and the wealth, and the children. O Allahazwj! Youazwj are my Reinforcement and my Helper. It is with Youazwj that I disembark and with Youazwj that I travel.

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِي سَفَرِي هَذَا السُّرُورَ وَ الْعَمَلَ بِمَا يُرْضِيكَ عَنِّي اللَّهُمَّ اقْطَعْ عَنِّي بُعْدَهُ وَ مَشَقَّتَهُ وَ اصْحَبْنِي فِيهِ وَ اخْلُفْنِي فِي أَهْلِي بِخَيْرٍ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

O Allahazwj! I ask you for the tranquillity in this journey of mine, and the actions with what Youazwj would be Pleased with from me. O Allahazwj! Cut-off the difficulties from me after it, and be my Companion in it, and my Caliph (Caretaker) regarding my family with goodness; and there is neither Might nor Strength except with Allahazwj.

اللَّهُمَّ إِنِّي عَبْدُكَ وَ هَذَا حُمْلَانُكَ وَ الْوَجْهُ وَجْهُكَ وَ السَّفَرُ إِلَيْكَ وَ قَدِ اطَّلَعْتَ عَلَى مَا لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ فَاجْعَلْ سَفَرِي هَذَا كَفَّارَةً لِمَا قَبْلَهُ مِنْ ذُنُوبِي وَ كُنْ عَوْناً لِي عَلَيْهِ وَ اكْفِنِي وَعْثَهُ وَ مَشَقَّتَهُ وَ لَقِّنِّي مِنَ الْقَوْلِ وَ الْعَمَلِ رِضَاكَ فَإِنَّمَا أَنَا عَبْدُكَ وَ بِكَ وَ لَكَ

O Allahazwj! I am Yourazwj servant and this is Yourazwj Carrier, and the direction is Yourazwj Direction, and the journey is to Youazwj, and Youazwj are being notified upon what no one is notified upon. Therefore, Make this journey of mine to be an expiation for my sins which were before it, and Be a Supporter of mine upon it, and Suffice me from its fatigue, and its difficulties, and Attach me with Yourazwj Pleasure from the words and the deeds, for rather, I am Yourazwj servant, and with Youazwj, and for Youazwj’.

فَإِذَا جَعَلْتَ رِجْلَكَ فِي الرِّكَابِ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ فَإِذَا اسْتَوَيْتَ عَلَى رَاحِلَتِكَ وَ اسْتَوَى بِكَ مَحْمِلُكَ فَقُلْ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِلْإِسْلَامِ وَ عَلَّمَنَا الْقُرْآنَ وَ مَنَّ عَلَيْنَا بِمُحَمَّدٍ ( صلى الله عليه وآله ) سُبْحَانَ اللَّهِ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

So when you make your feet to be in the stirrups, so say, ‘In the Name of Allahazwj the Beneficent, the Merciful. In the Name of Allahazwj, and Allahazwj is the Greatest’. So when you are established upon your ride, and your carriage is (also) established with you, so say, ‘The Praise is for Allahazwj who Guided us to Al-Islam and Taught us the Quran, and Favoured upon us with Muhammadsaww. Glroy be to Allahazwj! [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it [43:14] And surely to our Lord we must return, and the Praise is for Allahazwj, Lordazwj of the Worlds.

اللَّهُمَّ أَنْتَ الْحَامِلُ عَلَى الظَّهْرِ وَ الْمُسْتَعَانُ عَلَى الْأَمْرِ اللَّهُمَّ بَلِّغْنَا بَلَاغاً يَبْلُغُ إِلَى خَيْرٍ بَلَاغاً يَبْلُغُ إِلَى مَغْفِرَتِكَ وَ رِضْوَانِكَ اللَّهُمَّ لَا طَيْرَ إِلَّا طَيْرُكَ وَ لَا خَيْرَ إِلَّا خَيْرُكَ وَ لَا حَافِظَ غَيْرُكَ .

O Allahazwj! Youazwj are the Carrier upon the backs, and the Supporter upon the affairs. O Allahazwj! Deliver us (to our destination) with an arrival, which reaches to a goodly arrival, reaching to Yourazwj Forgiveness, and Yourazwj Pleasure. O Allahazwj! There is no traversing except for Yourazwj Making us traverse, and there is no goodness except for Yourazwj Goodness, and there is no Protector apart from Youazwj’.[992]

بَابُ الْوَصِيَّةِ

Chapter 47 – The Exhortation

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ مَا يُعْبَأُ مَنْ يَؤُمُّ هَذَا الْبَيْتَ إِذَا لَمْ يَكُنْ فِيهِ ثَلَاثُ خِصَالٍ خُلُقٌ يُخَالِقُ بِهِ مَنْ صَحِبَهُ أَوْ حِلْمٌ يَمْلِكُ بِهِ مِنْ غَضَبِهِ أَوْ وَرَعٌ يَحْجُزُهُ عَنْ مَحَارِمِ اللَّهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘He is not ready, the one who decides (to visit) this House (Kabah), when there do not happen to be three characteristics in him – good manners he behaves with, with his companion, or forbearance by which he controls his anger, or piety restraining him from the Prohibitions of Allahazwj’.[993]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا يُعْبَأُ مَنْ يَسْلُكُ هَذَا الطَّرِيقَ إِذَا لَمْ يَكُنْ فِيهِ ثَلَاثُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ وَ حِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَ حُسْنُ الصُّحْبَةِ لِمَنْ صَحِبَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘He is not ready, the one who travels upon this road (to Makkah), when there do not happen to be three characteristics in him – piety restraining him from disobeying Allahazwj, and forbearance controlling by it, his anger, and good companionship with the one who accompanies him’.[994]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَطِّنْ نَفْسَكَ عَلَى حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ فِي حُسْنِ خُلُقِكَ وَ كُفَّ لِسَانَكَ وَ اكْظِمْ غَيْظَكَ وَ أَقِلَّ لَغْوَكَ وَ تَفْرُشُ عَفْوَكَ وَ تَسْخُو نَفْسُكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawyia Bin Ammar who said,

‘Abu Abdullahasws said: ‘Settle yourself upon good companionship with the one who accompanies you with in regard to good mannerisms; and restrain your tongue, and stifle your anger, and lessen your vanities, and roll out your forgiveness, and make yourself generous’.[995]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ فَقَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَ مُرَافَقَةَ مَنْ رَافَقَهُ وَ مُمَالَحَةَ مَنْ مَالَحَهُ وَ مُخَالَقَةَ مَنْ خَالَقَهُ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Muhammad Bin Hafs, from Abu Al Rabie Al Shamy who said,

‘We were in the presence of Abu Abdullahasws and the House (Kabah) was crammed with its people. So heasws said: ‘He is not from usasws, the one is not of good companionship with the one who accompanies him, and friendly with the one who is friendly to him, and eats with the one who eats with him, and behaves with the one who behaves with him’.[996]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الرَّفِيقَ ثُمَّ السَّفَرَ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘(First select) the comrade, then (embark on) the journey’.

وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا تَصْحَبَنَّ فِي سَفَرِكَ مَنْ لَا يَرَى لَكَ مِنَ الْفَضْلِ عَلَيْهِ كَمَا تَرَى لَهُ عَلَيْكَ .

And Amir Al-Momineenasws said: ‘Do not accompany in your journey the one who does not see for you the merit upon him, just as you are seeing the merit for him upon you’.[997]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا صَحِبْتَ فَاصْحَبْ نَحْوَكَ وَ لَا تَصْحَبَنَّ مَنْ يَكْفِيكَ فَإِنَّ ذَلِكَ مَذَلَّةٌ لِلْمُؤْمِنِ .

Ali, from his father, from Hammad Bin Usman, from Hareyz, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘When you accompany, so accompany someone like you, and do not accompany the one who suffices (needless) from you, for in that, is humiliation for the Believer’.[998]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَدْ عَرَفْتَ حَالِي وَ سَعَةَ يَدِي وَ تَوَسُّعِي عَلَى إِخْوَانِي فَأَصْحَبُ النَّفَرَ مِنْهُمْ فِي طَرِيقِ مَكَّةَ فَأَتَوَسَّعُ عَلَيْهِمْ قَالَ لَا تَفْعَلْ يَا شِهَابُ إِنْ بَسَطْتَ وَ بَسَطُوا أَجْحَفْتَ بِهِمْ وَ إِنْ أَمْسَكُوا أَذْلَلْتَهُمْ فَاصْحَبْ نُظَرَاءَكَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Al husayn Al lulu’ie, from Muhammad Bin Sinan, from Huzayfa Bin Mansour, from Shihab Bin Abd Rabbih who said,

‘I said to Abu Abdullahasws, ‘Youasws have recognised my (affluent) state and the extent of my (helping) hand and my extending (favours) upon my brethren. So, can I accompany a number of them in the road to Makkah, so that I can extend (favours) upon them?’ Heasws said: ‘Don’t do it, O Shihab! If you extend and they extend, you would aggrieve them; and if they withhold, you would (end up) humiliating them. Therefore, accompany your equals’.[999]

أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَخْرُجُ الرَّجُلُ مَعَ قَوْمٍ مَيَاسِيرَ وَ هُوَ أَقَلُّهُمْ شَيْئاً فَيُخْرِجُ الْقَوْمُ النَّفَقَةَ وَ لَا يَقْدِرُ هُوَ أَنْ يُخْرِجَ مِثْلَ مَا أَخْرَجُوا فَقَالَ مَا أُحِبُّ أَنْ يُذِلَّ نَفْسَهُ لِيَخْرُجْ مَعَ مَنْ هُوَ مِثْلُهُ .

Ahmad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘A man goes out along with an affluent group and he is the least of them in things. So the group takes out the expenditure, and he is not able that he should take out the like of what they are taking out’. So heasws said: ‘Iasws do not like it that he should humiliate himself. Let him go out with the ones who are like him’.[1000]

بَابُ الدُّعَاءِ فِي الطَّرِيقِ

Chapter 48 – The supplication in the road

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ صَحِبْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ مُتَوَجِّهٌ إِلَى مَكَّةَ فَلَمَّا صَلَّى قَالَ اللَّهُمَّ خَلِّ سَبِيلَنَا وَ أَحْسِنْ تَسْيِيرَنَا وَ أَحْسِنْ عَافِيَتَنَا وَ كُلَّمَا صَعِدَ أَكَمَةً قَالَ اللَّهُمَّ لَكَ الشَّرَفُ عَلَى كُلِّ شَرَفٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘I accompanied Abu Abdullahasws and heasws was heading towards Makkah. So when heasws Prayed, heasws said: ‘O Allahazwj! Free our way, and better ourasws travelling, and better our health’. And, every time heasws ascended a hillock, said: ‘O Allahazwj! For Youazwj is the Nobility over every nobility’.[1001]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَفَرِهِ إِذَا هَبَطَ سَبَّحَ وَ إِذَا صَعِدَ كَبَّرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww, in a journey of hissaww, whenever hesaww descended, Glorified (Allahazwj), and whenever hesaww ascended, exclaimed Greatness (of Allahazwj – Takbeer)’.[1002]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ قَاسِمٍ الصَّيْرَفِيِّ عَنْ حَفْصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلَى ذِرْوَةِ كُلِّ جِسْرٍ شَيْطَانٌ فَإِذَا انْتَهَيْتَ إِلَيْهِ فَقُلْ بِسْمِ اللَّهِ يَرْحَلْ عَنْكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Qasim Al Sayrafi, from Hafs Bin Al Qasim who said,

‘Abu Abdullahasws said: ‘Upon the height of every bridge is a devilla. So whenever you end up to it, say, ‘In the Name of Allahazwj’, hela would move away from you’.[1003]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ لِنَفْسِيَ الْيَقِينَ وَ الْعَفْوَ وَ الْعَافِيَةَ فِي الدُّنْيَا وَ الْآخِرَةِ اللَّهُمَّ أَنْتَ ثِقَتِي وَ أَنْتَ رَجَائِي وَ أَنْتَ عَضُدِي وَ أَنْتَ نَاصِرِي بِكَ أَحُلُّ وَ بِكَ أَسِيرُ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Isa Bin Abdullah Al qummi,

(It has been narrated) from Abu Abdullahasws having said: ‘Say, ‘O Allahazwj! I ask Youazwj for the conviction for myself, and the Forgiveness, and the good health in the world and the Hereafter. O Allahazwj! Youazwj are my Reliable One, and Youazwj are my Hope, and Youazwj are my backbone, and Youazwj are my Helper. With Youazwj I disembark and with Youazwj do I travel’.

قَالَ وَ مَنْ يَخْرُجْ فِي سَفَرٍ وَحْدَهُ فَلْيَقُلْ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ آنِسْ وَحْشَتِي وَ أَعِنِّي عَلَى وَحْدَتِي وَ أَدِّ غَيْبَتِي .

Heasws said: ‘And the one who goes out alone in a journey, so let him say, ‘Whatever Allahazwj so Desires. There is no Strength except by Allahazwj. O Allahazwj! Comfort me in my fear, and Support me upon my loneliness, and End my absence (from home)’.[1004]

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ رَجُلٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِذَا خَرَجْتَ فِي سَفَرٍ فَقُلِ اللَّهُمَّ إِنِّي خَرَجْتُ فِي وَجْهِي هَذَا بِلَا ثِقَةٍ مِنِّي بِغَيْرِكَ وَ لَا رَجَاءٍ آوِي إِلَيْهِ إِلَّا إِلَيْكَ وَ لَا قُوَّةٍ أَتَّكِلُ عَلَيْهَا وَ لَا حِيلَةٍ أَلْجَأُ إِلَيْهَا إِلَّا طَلَبَ فَضْلِكَ وَ ابْتِغَاءَ رِزْقِكَ وَ تَعَرُّضاً لِرَحْمَتِكَ وَ سُكُوناً إِلَى حُسْنِ عَادَتِكَ وَ أَنْتَ أَعْلَمُ بِمَا سَبَقَ لِي فِي عِلْمِكَ فِي سَفَرِي هَذَا مِمَّا أُحِبُّ أَوْ أَكْرَهُ

Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Hammad, from a man, from Abu Saeed Al Mukary,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you go out on a journey, so say, ‘O Allahazwj! I am going out in this direction of mine without any reliance from me with other than Youazwj, nor any hope of sheltering to anyone except to Youazwj, nor a strength I can count upon, nor a method I can utilise except for the seeking of Yourazwj Grace, and seeking Yourazwj sustenance, and exposure to Yourazwj Mercy, and tranquillity to Yourazwj Goodly Conduct, and Youazwj are most Knowing with what has preceded for me in Yourazwj Knowledge with regards to this journey of mine, whether I like it or dislike it.

فَإِنَّمَا أُوقِعْتُ عَلَيْهِ يَا رَبِّ مِنْ قَدَرِكَ فَمَحْمُودٌ فِيهِ بَلَاؤُكَ وَ مُنْتَصِحٌ عِنْدِي فِيهِ قَضَاؤُكَ وَ أَنْتَ تَمْحُو مَا تَشَاءُ وَ تُثْبِتُ وَ عِنْدَكَ أُمُّ الْكِتَابِ

So rather, I tumbled upon it, O Lordazwj, from Yourazwj Ordainment, therefore Yourazwj affliction was praiseworthy therein, and with me Yourazwj Judgement in it was full of advice, and Youazwj Delete whatever Youazwj so Desire to, and Affirm, and with Youazwj is the Mother of the Book.

اللَّهُمَّ فَاصْرِفْ عَنِّي مَقَادِيرَ كُلِّ بَلَاءٍ وَ مَقْضِيَّ كُلِّ لَاوَاءٍ وَ ابْسُطْ عَلَيَّ كَنَفاً مِنْ رَحْمَتِكَ وَ لُطْفاً مِنْ عَفْوِكَ وَ سَعَةً مِنْ رِزْقِكَ وَ تَمَاماً مِنْ نِعْمَتِكَ وَ جِمَاعاً مِنْ مُعَافَاتِكَ وَ أَوْقِعْ عَلَيَّ فِيهِ جَمِيعَ قَضَائِكَ عَلَى مُوَافَقَةِ جَمِيعِ هَوَايَ فِي حَقِيقَةِ أَحْسَنِ أَمَلِي وَ ادْفَعْ مَا أَحْذَرُ فِيهِ وَ مَا لَا أَحْذَرُ عَلَى نَفْسِي وَ دِينِي وَ مَالِي مِمَّا أَنْتَ أَعْلَمُ بِهِ مِنِّي وَ اجْعَلْ ذَلِكَ خَيْراً لآِخِرَتِي وَ دُنْيَايَ مَعَ مَا أَسْأَلُكَ

O Allahazwj! So (please) Turn away from me the Ordainment of every affliction and every adversity Destined, and Extend upon me a canopy from Yourazwj Mercy, and kindness from Yourazwj Forgiveness, and Expansion from Yourazwj Grace, and completion from Yourazwj Bounties, and Comprehensive good health from Youazwj. And, there should befall upon me therein the entirety of Yourazwj Ordainments upon the entirety of my desires in reality, the best of my actions, and Repel what I am cautious of therein and what I am not cautious of upon myself, and my Religion, and my wealth, from what Youazwj are more Knowing with than I am, and Make that to be good for my Hereafter and my world, along with what I am asking Youazwj for’.

يَا رَبِّ أَنْ تَحْفَظَنِي فِيمَنْ خَلَّفْتُ وَرَائِي مِنْ وُلْدِي وَ أَهْلِي وَ مَالِي وَ مَعِيشَتِي وَ حُزَانَتِي وَ قَرَابَتِي وَ إِخْوَانِي بِأَحْسَنِ مَا خَلَفْتَ بِهِ غَائِباً مِنَ الْمُؤْمِنِينَ فِي تَحْصِينِ كُلِّ عَوْرَةٍ وَ حِفْظٍ مِنْ كُلِّ مَضِيعَةٍ وَ تَمَامِ كُلِّ نِعْمَةٍ وَ كِفَايَةِ كُلِّ مَكْرُوهٍ وَ سَتْرِ كُلِّ سَيِّئَةٍ وَ صَرْفِ كُلِّ مَحْذُورٍ وَ كَمَالِ كُلِّ مَا يَجْمَعُ لِيَ الرِّضَا وَ السُّرُورَ فِي جَمِيعِ أُمُورِي وَ افْعَلْ ذَلِكَ بِي بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ السَّلَامُ عَلَيْهِ وَ عَلَيْهِمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ .

O Lordazwj! Protect me with regards to what I have left behind me, from my children, and my family, and my wealth, and my livelihood, and my savings, and my relatives, and my brethren with the best of what Youazwj Protect with for the one who is absent, being from the Believers, with regards to the fortifying every exposure, and Protecting from every loss, and completion of every Bounty, and Sufficing for every abhorrence, and Concealing of every evil, and Exchanging every hazard, and Completing what Gathers the pleasure and the joy for me in the entirety of my affairs; and Do that with me by the right of Muhammadsaww and the Progenyasws of Muhammad, and Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and the Greetings be upon himsaww and upon themasws, and Mercy of Allahazwj, and Hisazwj Blessings’.[1005]

بَابُ أَشْهُرِ الْحَجِّ

Chapter 49 – The Months for the Hajj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ لَيْسَ لِأَحَدٍ أَنْ يَحُجُّ فِيمَا سِوَاهُنَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Al Hannat, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘[2:197] The Hajj is (performed in) the well-known months – Shawwal, and Zil-Qadah, and Zil-Hijja. It is not for anyone that he performs Hajj in what is besides these’.[1006]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ وَ الْفَرْضُ التَّلْبِيَةُ وَ الْإِشْعَارُ وَ التَّقْلِيدُ فَأَيَّ ذَلِكَ فَعَلَ فَقَدْ فَرَضَ الْحَجَّ وَ لَا يُفْرَضُ الْحَجُّ إِلَّا فِي هَذِهِ الشُّهُورِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ وَ هُوَ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein – And the Obligations are the Talbiyya, and the Rituals, and leading the sacrificial animal. So whoever does that, so he has done that Hajj, and the Hajj is not done except during these months which Allahazwj Mighty and Majestic Says are the well-known months – and these are Shawwal, and Zil-qadah, and Zil-Hijjaj’.[1007]

عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ قَالَ أَشْهُرُ الْحَجِّ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ عَشْرٌ مِنْ ذِي الْحِجَّةِ وَ أَشْهُرُ السِّيَاحَةِ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرُ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ .

Ali Bin Ibrahim, by his chain,

‘Heasws said: ‘The months for the Hajj are Shawwal, and Zil-Qadah, and ten (days) from Zil-Hijja; and the months for visitations are twenty (days) from Zil-Hijjaj, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) from Rabbi Al-Akhar’.[1008]

بَابُ الْحَجِّ الْأَكْبَرِ وَ الْأَصْغَرِ

Chapter 50 – The Greater Hajj and the Lesser (Hajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ يَوْمِ الْحَجِّ الْأَكْبَرِ فَقَالَ هُوَ يَوْمُ النَّحْرِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about the day of the Greater Hajj, so heasws said: ‘It is the day of the sacrifice, and the Lesser Hajj is the Umra’.[1009]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh,

(It has been narrated) from Abu Abdullahasws having said: ‘The Greater Hajj is on the day of the Sacrifice’.[1010]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجِّ الْأَكْبَرِ فَإِنَّ ابْنَ عَبَّاسٍ كَانَ يَقُولُ يَوْمُ عَرَفَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ وَ يَحْتَجُّ بِقَوْلِهِ عَزَّ وَ جَلَّ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَ هِيَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ رَبِيعٍ الْآخِرِ وَ لَوْ كَانَ الْحَجُّ الْأَكْبَرُ يَوْمَ عَرَفَةَ لَكَانَ أَرْبَعَةَ أَشْهُرٍ وَ يَوْماً .

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Fuzayl Bin Iyaz who said,

‘I asked Abu Abdullahasws about the Greater Hajj, ‘But Ibn Abbas was saying that it is on the day of Arafat!’ So Abu Abdullahasws said: ‘Amir Al-Momineenasws said: ‘The Greater Hajj is on the day of the Sacrifice, and heasws argued by the Words of the Mighty and Majestic [9:2] So go about in the land for four months, and these are the twenty (days) from Zil-Hijjaj, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) from Rabbi Al-Akhar, and had the Greater Hajj been on the day of Arafat, it would have been four months and one day’.[1011]

بَابُ أَصْنَافِ الْحَجِّ

Chapter 51 – The Types of Hajj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْحَجُّ ثَلَاثَةُ أَصْنَافٍ حَجُّ مُفْرَدٍ وَ قِرَانٍ وَ تَمَتُّعٍ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ بِهَا أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْفَضْلُ فِيهَا وَ لَا نَأْمُرُ النَّاسَ إِلَّا بِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I heard Abu Abdullahasws saying: ‘The Hajj is of three types – an individual Hajj, and a paired one (قِرَانٍ), and Tamatto (تَمَتُّعٍ) with the Umra to the Hajj, and Rasool-Allahsaww ordered with it, and the merits are therein, and weasws do not order the people except with it’.[1012]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَجُّ عِنْدَنَا عَلَى ثَلَاثَةِ أَوْجُهٍ حَاجٌّ مُتَمَتِّعٌ وَ حَاجٌّ مُفْرِدٌ سَائِقٌ لِلْهَدْيِ وَ حَاجٌّ مُفْرِدٌ لِلْحَجِّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Mansour Al Sayqal who said,

‘Abu Abdullahasws said: ‘The Hajj with usasws is upon three aspects – A Hajj of Tamatto (مُتَمَتِّعٌ), and an individual pilgrim ushering for the sacrifice, and an individual pilgrim for the Hajj’.[1013]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ أَنْوَاعِ الْحَجِّ أَفْضَلُ فَقَالَ التَّمَتُّعُ وَ كَيْفَ يَكُونُ شَيْ‏ءٌ أَفْضَلَ مِنْهُ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ مِثْلَ مَا فَعَلَ النَّاسُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz who said,

‘I asked Abu Abdullahasws, ‘Which type of the Hajj is superior?’ So heasws said: ‘The Tamatto (التَّمَتُّعُ); and how can anything be more superior than it, and Rasool-Allahsaww said: ‘Had I faced from myasws matters what I managed, Isaww would have done the like what the people did’.[1014] (See Ch 27 H 6)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا نَعْلَمُ حَجّاً لِلَّهِ غَيْرَ الْمُتْعَةِ إِنَّا إِذَا لَقِينَا رَبَّنَا قُلْنَا رَبَّنَا عَمِلْنَا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ يَقُولُ الْقَوْمُ عَمِلْنَا بِرَأْيِنَا فَيَجْعَلُنَا اللَّهُ وَ إِيَّاهُمْ حَيْثُ يَشَاءُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, fom Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Weasws do not know of a Hajj for the Sake of Allahazwj apart from the Tamatto (الْمُتْعَةِ). Weasws, when weasws meet ourasws Lordazwj, weasws would say: ‘Ourasws Lordazwj! Weasws acted by Yourazwj Book and Sunnah of Yourazwj Prophetsaww’, and the people would be saying, ‘We acted by our opinions’. So Allahazwj would Make usasws and them to be wherever Heazwj so Desires to’.[1015]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَفْضَلُ مِنَ الْمُفْرِدِ السَّائِقِ لِلْهَدْيِ وَ كَانَ يَقُولُ لَيْسَ يَدْخُلُ الْحَاجُّ بِشَيْ‏ءٍ أَفْضَلَ مِنَ الْمُتْعَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nast,

(It has been narrated) from Abu Ja’faraswsthe 2nd having said: ‘Abu Ja’farasws was saying: ‘The Tamatto (الْمُتَمَتِّعُ) with the Umra to the Hajj is superior than the individual (Hajj), the ushering of the sacrificial animal’; and heasws was saying: ‘There is nothing included in the Hajj which is more superior than the Tamatto (الْمُتْعَةِ)’.[1016]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَجَّ فَلْيَتَمَتَّعْ إِنَّا لَا نَعْدِلُ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Muawiya,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who performs Hajj, so let him perform Tamatto. Weasws do not compromise with the Book of Allahazwj Mighty and Majestic and the Sunnah of Hisazwj Prophetsaww’.[1017]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ بَعْضَ النَّاسِ يَقُولُ جَرِّدِ الْحَجَّ وَ بَعْضَ النَّاسِ يَقُولُ اقْرُنْ وَ سُقْ وَ بَعْضَ النَّاسِ يَقُولُ تَمَتَّعْ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ لَوْ حَجَجْتُ أَلْفَ عَامٍ لَمْ أَقْرُنْهَا إِلَّا مُتَمَتِّعاً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ibn Abu Najran, from Safwan Al Jammal who said,

‘I said to Abu Abdullahasws, ‘Some of the people are saying, ‘The Hajj is performed exclusively’, and some of the people are saying, ‘Pair it (with Umra) and usher (the sacrificial animal)’, and some of the people are saying, ‘Perform Tamatto with the Umra to the Hajj’. So heasws said: ‘If Iasws were to perform Hajj for a thousand years, Iasws would not be pairing it except with the Tamatto ’.[1018]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ كَتَبَ إِلَيْهِ عَلِيُّ بْنُ مُيَسِّرٍ يَسْأَلُهُ عَنْ رَجُلٍ اعْتَمَرَ فِي شَهْرِ رَمَضَانَ ثُمَّ حَضَرَ لَهُ الْمَوْسِمُ أَ يَحُجُّ مُفْرِداً لِلْحَجِّ أَوْ يَتَمَتَّعُ أَيُّهُمَا أَفْضَلُ فَكَتَبَ إِلَيْهِ يَتَمَتَّعُ أَفْضَلُ .

Ahmad Bin Muhammad, from Ali Bin Hadeed who said,

‘Ali Bin Muyassar wrote to himasws, asking himasws about a man who performed Umra during the Month of Ramazaan. Then the season (for the Hajj) presented itself to him. Should he go exclusively for the Hajj, or should he perform Tamatto, which of these two is superior?’ So heasws wrote to him: ‘Performing Tamatto which is superior’.[1019]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجِّ فَقَالَ تَمَتَّعْ ثُمَّ قَالَ إِنَّا إِذَا وَقَفْنَا بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ قُلْنَا يَا رَبِّ أَخَذْنَا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ قَالَ النَّاسُ رَأَيْنَا بِرَأْيِنَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the Hajj, so heasws said: ‘Tamatto (تَمَتَّعْ)’. Then heasws said: ‘Weasws, when weasws pause in front of Allahazwj Mighty and Majestic (on the Day of Judgement), weasws would say: ‘O Lordazwj! We took with Yourazwj Book and Sunnah of Yourazwj Prophetsaww’, and the people would say, ‘We opined with our opinions’.[1020]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتْعَةُ وَ اللَّهِ أَفْضَلُ وَ بِهَا نَزَلَ الْقُرْآنُ وَ جَرَتِ السُّنَّةُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘The Tamatto , by Allahazwj, is superior, and Quran Revealed with it, and the Sunnah flowed by it’.[1021]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فِي السَّنَةِ الَّتِي حَجَّ فِيهَا وَ ذَلِكَ فِي سَنَةِ اثْنَتَيْ عَشْرَةَ وَ مِائَتَيْنِ فَقُلْتُ جُعِلْتُ فِدَاكَ بِأَيِّ شَيْ‏ءٍ دَخَلْتَ مَكَّةَ مُفْرِداً أَوْ مُتَمَتِّعاً فَقَالَ مُتَمَتِّعاً فَقُلْتُ لَهُ أَيُّمَا أَفْضَلُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَوْ مَنْ أَفْرَدَ وَ سَاقَ الْهَدْيَ فَقَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَفْضَلُ مِنَ الْمُفْرِدِ السَّائِقِ لِلْهَدْيِ وَ كَانَ يَقُولُ لَيْسَ يَدْخُلُ الْحَاجُّ بِشَيْ‏ءٍ أَفْضَلَ مِنَ الْمُتْعَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Ja’farasws regarding the Sunnah in which Hajj is performed, and that was in the year two hundred and twelve, so I said, ‘May I be sacrificed for youasws! By which thing did youasws enter Makkah, exclusive or for Tamatto?’ So heasws said: ‘For Tamatto ’. So I said to himasws, ‘Which of the two is superior, the Tamatto with the Umra to the Hajj, or the one who performs is exclusively and ushers the sacrificial animal?’ So heasws said: ‘Abu Ja’farasws was saying: ‘The Tamatto with the Umra to the Hajj is superior than the exclusive, the ushering of the sacrificial animal’; and heasws was saying: ‘The pilgrim does not enter with anything more superior than the Tamatto ’.[1022]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ تَمَتَّعْ قَالَ فَقَضَى أَنَّهُ أَفْرَدَ الْحَجَّ فِي ذَلِكَ الْعَامِ أَوْ بَعْدَهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ سَأَلْتُكَ فَأَمَرْتَنِي بِالتَّمَتُّعِ وَ أَرَاكَ قَدْ أَفْرَدْتَ الْحَجَّ الْعَامَ فَقَالَ أَمَا وَ اللَّهِ إِنَّ الْفَضْلَ لَفِي الَّذِي أَمَرْتُكَ بِهِ وَ لَكِنِّي ضَعِيفٌ فَشَقَّ عَلَيَّ طَوَافَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَلِذَلِكَ أَفْرَدْتُ الْحَجَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan,

(It has been narrated) from Abdul Malik Bin Amro who asked Abu Abdullahasws about the Tamatto with the Umra to the Hajj, so heasws said: ‘Perform Tamatto ’. It so happened that heasws performed the exclusive Hajj during that year, or after it, so I said, ‘May Allahazwj Keep youasws well! I asked youasws and youasws instructed me with the Tamatto, and I see youasws to have performed the exclusive Hajj this year?’ So heasws said: ‘But, by Allahazwj, the merit is in that which Iasws had instructed you with, but Iasws am (physically) weak, so it was difficult upon me, the two circumambulations between Al-Safa and Al-Marwa, therefore, due to that, Iasws performed the exclusive Hajj’.[1023]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَمِّهِ عُبَيْدِ اللَّهِ أَنَّهُ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ إِنِّي اعْتَمَرْتُ فِي الْحُرُمِ وَ قَدِمْتُ الْآنَ مُتَمَتِّعاً فَسَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ نِعْمَ مَا صَنَعْتَ إِنَّا لَا نَعْدِلُ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَإِذَا بَعَثَنَا رَبُّنَا أَوْ وَرَدْنَا عَلَى رَبِّنَا قُلْنَا يَا رَبِّ أَخَذْنَا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) وَ قَالَ النَّاسُ رَأَيْنَا رَأْيَنَا فَصَنَعَ اللَّهُ عَزَّ وَ جَلَّ بِنَا وَ بِهِمْ مَا شَاءَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al halby, from his uncle Ubeydullah who said,

‘A man asked Abu Abdullahasws and I was present, so he said, ‘I performed Umra in the Sacred Months, and now I am proceeding for performing Tamatto ’. So I heard Abu Abdullahasws saying, ‘Good is what you are doing. Weasws do not compromise with the Book of Allahazwj Mighty and Majestic and Sunnah of Rasool-Allahsaww. So when ourasws Lordazwj Resurrects usasws, or weasws return to ourasws Lordazwj, weasws shall say: ‘O Lordazwj! We took by Yourazwj Book and Sunnah of Yourazwj Prophetsaww’, and the people would say, ‘We opined by our opinions’. So Allahazwj Mighty and Majestic would Deal with usasws and with them, however Heazwj so Desires to’.[1024]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ دَخَلْتُ مَعَ إِخْوَتِي عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْنَا إِنَّا نُرِيدُ الْحَجَّ وَ بَعْضُنَا صَرُورَةٌ فَقَالَ عَلَيْكُمْ بِالتَّمَتُّعِ فَإِنَّا لَا نَتَّقِي فِي التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ سُلْطَاناً وَ اجْتِنَابِ الْمُسْكِرِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dorost, from Muhammad Bin Al Fazl Al Hashimy who said,

‘I went over along with my brothers to Abu Abdullahasws, so we said, ‘We are intending the Hajj, and some of us are Saroura (not having had performed Hajj)’. So heasws said: ‘Upon you is with the Tamatto, for weasws do not fear a Sultan (ruling authority) regarding the Tamatto with the Umra to the Hajj, and keeping away from the intoxicants, and the wiping upon the two socks’.[1025]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي اعْتَمَرْتُ فِي رَجَبٍ وَ أَنَا أُرِيدُ الْحَجَّ أَ فَأَسُوقُ الْهَدْيَ وَ أُفْرِدُ الْحَجَّ أَوْ أَتَمَتَّعُ فَقَالَ فِي كُلٍّ فَضْلٌ وَ كُلٌّ حَسَنٌ قُلْتُ فَأَيُّ ذَلِكَ أَفْضَلُ فَقَالَ تَمَتَّعْ هُوَ وَ اللَّهِ أَفْضَلُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umery, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘I performed Umra during Rajab, and I am intending the Hajj, so shall I usher the sacrificial animal, and perform the exclusive Hajj, or shall I perform Tamatto ?’ So heasws said: ‘There is merit in each, and they are all good’. I said, ‘So which of that is superior?’ So heasws said: ‘Tamatto. It is, by Allahazwj, superior’.

ثُمَّ قَالَ إِنَّ أَهْلَ مَكَّةَ يَقُولُونَ إِنَّ عُمْرَتَهُ عِرَاقِيَّةٌ وَ حَجَّتَهُ مَكِّيَّةٌ كَذَبُوا أَ وَ لَيْسَ هُوَ مُرْتَبِطاً بِحَجِّهِ لَا يَخْرُجُ حَتَّى يَقْضِيَهُ

Then heasws said: ‘The people of Makka are saying that its Umra is Iraqi, and its Hajj is Makkan. They are lying! Or is it not so that is it linked with his Hajj? He cannot come out from it until he fulfils it’.

ثُمَّ قَالَ إِنِّي كُنْتُ أَخْرُجُ لِلَيْلَةٍ أَوْ لِلَيْلَتَيْنِ تَبْقَيَانِ مِنْ رَجَبٍ فَتَقُولُ أُمُّ فَرْوَةَ أَيْ أَبَهْ إِنَّ عُمْرَتَنَا شَعْبَانِيَّةٌ وَ أَقُولُ لَهَا أَيْ بُنَيَّةُ إِنَّهَا فِيمَا أَهْلَلْتُ وَ لَيْسَتْ فِيمَا أَحْلَلْتُ .

Then heasws said: ‘Iasws used to go out with a night or two nights remaining from Rajab, so Umm Farwa was saying: ‘Fatherasws! Our Umra is in Shabaan’, and Iasws was saying to her: ‘Yes, myasws daughter! It is in what Iasws would begin, and would not be in what Iasws am free (from Ihraam)’.[1026]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ وَ أَفْرَدَ رَغْبَةً عَنِ الْمُتْعَةِ فَقَدْ رَغِبَ عَنْ دِينِ اللَّهِ عَزَّ وَ جَلَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘The one does not happen to have a sacrificial animal with him, and he performs exclusive (Hajj) turning away from the Tamatto, so he has turned away from the Religion of Allahazwj Mighty and Majestic’.[1027]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُمْ يَقُولُونَ فِي حَجَّةِ الْمُتَمَتِّعِ حَجُّهُ مَكِّيَّةٌ وَ عُمْرَتُهُ عِرَاقِيَّةٌ فَقَالَ كَذَبُوا أَ وَ لَيْسَ هُوَ مُرْتَبِطاً بِحَجَّتِهِ لَا يَخْرُجُ مِنْهَا حَتَّى يَقْضِيَ حَجَّتَهُ .

Ali Bin Ibrahim, from his father, from Ibn Umeyr, from Muawiya who said,

‘I said to Abu Abdullahasws, ‘They (people) are saying regarding the Tamatto Hajj, is a Makkan Hajj, and its Umra is Iraqi’. So heasws said: ‘They are lying! Or is it not so that it is linked? He cannot come out from it until he fulfils his Hajj’.[1028]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ قَالَ حَجَّ جَمَاعَةٌ مِنْ أَصْحَابِنَا فَلَمَّا قَدِمُوا الْمَدِينَةَ دَخَلُوا عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالُوا إِنَّ زُرَارَةَ أَمَرَنَا أَنْ نُهِلَّ بِالْحَجِّ إِذَا أَحْرَمْنَا فَقَالَ لَهُمْ تَمَتَّعُوا فَلَمَّا خَرَجُوا مِنْ عِنْدِهِ دَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ لَئِنْ لَمْ تُخْبِرْهُمْ بِمَا أَخْبَرْتَ زُرَارَةَ لَنَأْتِيَنَّ الْكُوفَةَ وَ لَنُصْبِحَنَّ بِهِ كُذَّاباً فَقَالَ رُدَّهُمْ فَدَخَلُوا عَلَيْهِ فَقَالَ صَدَقَ زُرَارَةُ ثُمَّ قَالَ أَمَا وَ اللَّهِ لَا يَسْمَعُ هَذَا بَعْدَ هَذَا الْيَوْمِ أَحَدٌ مِنِّي .

Ali Bin Ibrahim, from his father, from hammad Bin Isa, from Hareyz, from Abdul Malik Bin Ayn who said,

‘A group of our companions performed Hajj. So when they proceeded to Al-Medina, then went over to Abu Ja’farasws, and they said, ‘Zurara instructed us that we should begin with the Hajj when we adorn our Ihraams’. So heasws said to them: ‘Perform Tamatto ’. So when they went out from hisasws presence, I went over to himasws, so I said, ‘May I be sacrificed for youasws! Why did youasws not inform them with what Zurara had informed them? They would be going to Al-Kufa and would be reckoning him as a liar with it’. So heasws said: ‘Return them’. So they came over to himasws, and heasws said: ‘Zurara spoke the truth’. Then heasws said: ‘But, by Allahazwj! No one would hear this from measws after this day’.[1029]

بَابُ مَا عَلَى الْمُتَمَتِّعِ مِنَ الطَّوَافِ وَ السَّعْيِ

Chapter 52 – What is upon the performer of Tamatto, from the circumambulation and the Sa’ee

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَى الْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ سَعْيَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ عَلَيْهِ إِذَا قَدِمَ مَكَّةَ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, altogether, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Upon the performer of Tamatto is the performing of the Umra to the Hajj, three circumambulations with the House (Kabah), and two Sa’ees between Al-Safa and Al-Marwa, and upon him is that he proceeds to Makkah, circumambulation of the House (Kabah), and (Praying) two Cycles by the Standing Place of Ibrahimas, and a Sa’ee between Al-Safa and Al-Marwa.

ثُمَّ يُقَصِّرُ وَ قَدْ أَحَلَّ هَذَا لِلْعُمْرَةِ وَ عَلَيْهِ لِلْحَجِّ طَوَافَانِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ يُصَلِّي عِنْدَ كُلِّ طَوَافٍ بِالْبَيْتِ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) .

Then he should shorten (hair, nails, etc.), and this is Permissible for the Umra, and upon him, for the Hajj, would be two circumambulations, and one Sa’ee between Al-Safa and Al-Marwa, and he should Pray two Cycles during each circumambulation (seven circuits) of the House (Kabah), by the Standing Place of Ibrahimas’.[1030]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَمَتِّعُ عَلَيْهِ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ طَوَافَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ قَطْعُ التَّلْبِيَةِ مِنْ مُتْعَتِهِ إِذَا نَظَرَ إِلَى بُيُوتِ مَكَّةَ وَ يُحْرِمُ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَ يَقْطَعُ التَّلْبِيَةَ يَوْمَ عَرَفَةَ حِينَ تَزُولُ الشَّمْسُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of Tamatto, upon him are three circumambulations of the House, and two circumambulations (Sa’ee) between Al-Safa and Al-Marwa, and the Talbiyaa is cut off from his Tamatto when he looks at the houses of Makkah, and he would wear the Ihraam with the Hajj on the day of Tarwiyya (8th Zil Hijja), and he would cut off the Talbiyya on the Day of Arafat (9th Zil Hijja), when the sun (starts to) decline’.[1031]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَى الْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ يُصَلِّي لِكُلِّ طَوَافٍ رَكْعَتَيْنِ وَ سَعْيَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ .

Ali Bin Ibrhahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘Upon the performer of Tamatto with the Umra to the Hajj are three circumambulations with the House (Kabah), and he should Pray for every circumambulation (seven circuits), two Cycles, and perform two Sa’ees between Al-Safa and Al-Marwa’.[1032]

بَابُ صِفَةِ الْإِقْرَانِ وَ مَا يَجِبُ عَلَى الْقَارِنِ

Chapter 53 – Description of the pairing (Umra & Hajj), and what is Obligated upon the (performer of the) pairing (Umra & Hajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ الْقَارِنُ إِلَّا بِسِيَاقِ الْهَدْيِ وَ عَلَيْهِ طَوَافَانِ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ كَمَا يَفْعَلُ الْمُفْرِدُ لَيْسَ بِأَفْضَلَ مِنَ الْمُفْرِدِ إِلَّا بِسِيَاقِ الْهَدْيِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The performance of the pairing (Umra & Hajj) cannot happen except with ushering of the sacrificial animal, and upon him would be two circumambulations with the House (Kabah), and one Sa’ee between Al-Safa and Al-Marwa, just as he would do performing the exclusive Hajj. It is not with the superiority than the exclusive (Hajj) except by the ushering of the sacrificial animal’.[1033]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَارِنُ لَا يَكُونُ إِلَّا بِسِيَاقِ الْهَدْيِ وَ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَوَافٌ بَعْدَ الْحَجِّ وَ هُوَ طَوَافُ النِّسَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The performance of the pairing (Hajj) does not happen except with ushering of the sacrificial animal, and upon him is the circumambulation of the House (Kabah), and two Cycles by the Standing Place of Ibrahimas, and one Sa’ee between Al-Safa and Al-Marwa, and one circumambulation after the Hajj, and it is the circumambulation (for) the women (طَوَافُ النِّسَاءِ)’.[1034]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي سُقْتُ الْهَدْيَ وَ قَرَنْتُ قَالَ وَ لِمَ فَعَلْتَ ذَلِكَ التَّمَتُّعُ أَفْضَلُ ثُمَّ قَالَ يُجْزِئُكَ فِيهِ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَاحِدٌ وَ قَالَ طُفْ بِالْكَعْبَةِ يَوْمَ النَّحْرِ .

Ali, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘I drove the sacrificial animal, and I performed the pairing (Umra & Hajj)’. Heasws said: ‘And why did you do that. The Tamatto is superior’. Then heasws said: ‘It would suffice you therein with a circumambulation with the House (Kabah), and a Sa’ee between Al-Safa and Al-Marwa, once’. And heasws said: ‘Circumambulate with the Kabah on the day of the sacrifice’.[1035]

بَابُ صِفَةِ الْإِشْعَارِ وَ التَّقْلِيدِ

Chapter 54 – Description of the marking (the sacrificial animal) and the yoking (Taqleed)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي قَدِ اشْتَرَيْتُ بَدَنَةً فَكَيْفَ أَصْنَعُ بِهَا فَقَالَ انْطَلِقْ حَتَّى تَأْتِيَ مَسْجِدَ الشَّجَرَةِ فَأَفِضْ عَلَيْكَ مِنَ الْمَاءِ وَ الْبَسْ ثَوْبَيْكَ ثُمَّ أَنِخْهَا مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ ادْخُلِ الْمَسْجِدَ فَصَلِّ ثُمَّ افْرِضْ بَعْدَ صَلَاتِكَ ثُمَّ اخْرُجْ إِلَيْهَا فَأَشْعِرْهَا مِنَ الْجَانِبِ الْأَيْمَنِ مِنْ سَنَامِهَا ثُمَّ قُلْ بِسْمِ اللَّهِ اللَّهُمَّ مِنْكَ وَ لَكَ اللَّهُمَّ تَقَبَّلْ مِنِّي ثُمَّ انْطَلِقْ حَتَّى تَأْتِيَ الْبَيْدَاءَ فَلَبِّهْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘I have purchased a camel, so how should I deal with it’. So heasws said: ‘Go with it until you come to Masjid Al-Shajara, so shower upon yourself with the water, and wear your two clothes. Then kneel it facing the Qiblah. Then enter the Masjid, so Pray, then commit upon your Prayer, then go out to it. So mark it from the right side of its hump, the say, ‘In the Name of Allahazwj! O Allahazwj, from Youazwj and to Youazwj. O Allahazwj! Accept from me’. Then go until you get to Al-Bayda, and recite Talbiyyah’.[1036] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَجْلِيلِ الْهَدْيِ وَ تَقْلِيدِهَا فَقَالَ لَا تُبَالِي أَيَّ ذَلِكَ فَعَلْتَ وَ سَأَلْتُهُ عَنْ إِشْعَارِ الْهَدْيِ فَقَالَ نَعَمْ مِنَ الشِّقِّ الْأَيْمَنِ فَقُلْتُ مَتَى نُشْعِرُهَا قَالَ حِينَ تُرِيدُ أَنْ تُحْرِمَ .

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about decorating the sacrificial animal and yoking it, so heasws said: ‘It does not matter which of that you do’. And I asked himasws about marking the sacrificial animal, so heasws said: ‘Yes, notch on the right side’. So I said, ‘When should we mark it’. Heasws said: ‘When you intend to wear the Ihraam’.[1037]

أَبَانٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ زُرَارَةُ قَالَا سَأَلْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ وَ مَتَى يُحْرِمُ صَاحِبُهَا وَ مِنْ أَيِّ جَانِبٍ تُشْعَرُ وَ مَعْقُولَةً تُنْحَرُ أَوْ بَارِكَةً فَقَالَ تُنْحَرُ مَعْقُولَةً وَ تُشْعَرُ مِنَ الْجَانِبِ الْأَيْمَنِ .

Aban, from Abdul Rahman Bin Abu Abdullah, and Zurara, both said,

‘We asked Abu Abdullahasws about the camel, how to mark it, and when should its owner wear the Ihraam, and from which side to mark it, and to sacrifice it tied down or knelt down. So heasws said: ‘Sacrifice it tied down, and mark it from the right side’.[1038]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ قَالَ تُشْعَرُ وَ هِيَ مَعْقُولَةٌ وَ تُنْحَرُ وَ هِيَ قَائِمَةٌ تُشْعَرُ مِنْ جَانِبِهَا الْأَيْمَنِ وَ يُحْرِمُ صَاحِبُهَا إِذَا قُلِّدَتْ وَ أُشْعِرَتْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najra, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the camel, how to mark it. Heasws said: ‘Mark it while it is tied down, and sacrifice it while it is standing. Mark it from its right side, and its owner should wear the Ihraam when he yokes and marks’.[1039]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَتِ الْبُدْنُ كَثِيرَةً قَامَ فِيمَا بَيْنَ ثِنْتَيْنِ ثُمَّ أَشْعَرَ الْيُمْنَى ثُمَّ الْيُسْرَى وَ لَا يُشْعِرُ أَبَداً حَتَّى يَتَهَيَّأَ لِلْإِحْرَامِ لِأَنَّهُ إِذَا أَشْعَرَ وَ قَلَّدَ وَ جَلَّلَ وَجَبَ عَلَيْهِ الْإِحْرَامُ وَ هِيَ بِمَنْزِلَةِ التَّلْبِيَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘When there are many camels, stand in what is between the two, then mark the right side, then the left, but do not mark it ever until you are ready for the Ihraan, because when one marks, and yokes, and decorates, the Ihraam would be Obligatory upon him, and it is at the status of the Talbiyya’.[1040]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ الْبُدْنُ تُشْعَرُ مِنَ الْجَانِبِ الْأَيْمَنِ وَ يَقُومُ الرَّجُلُ فِي جَانِبِ الْأَيْسَرِ ثُمَّ يُقَلِّدُهَا بِنَعْلٍ خَلَقٍ قَدْ صَلَّى فِيهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The camel should be marked from the right side, and the man should be standing in the left side. Then he should yoke it with a slipper which he has Prayed in’.[1041]

بَابُ الْإِفْرَادِ

Chapter 55 – The exclusive (Hajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُفْرِدُ بِالْحَجِّ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَوَافُ الزِّيَارَةِ وَ هُوَ طَوَافُ النِّسَاءِ وَ لَيْسَ عَلَيْهِ هَدْيٌ وَ لَا أُضْحِيَّةٌ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one performing the exclusive Hajj, upon him is a circumambulation of the House, and two Cycles by the Standing Place of Ibrahimas, and a Sa’ee between Al-Safa and Al-Marwa, and a circumambulation of the visitation, and it is a circumambulation of the women (طَوَافُ النِّسَاءِ), and there is no sacrificial animal upon him, nor an offering’.

قَالَ وَ سَأَلْتُهُ عَنِ الْمُفْرِدِ لِلْحَجِّ هَلْ يَطُوفُ بِالْبَيْتِ بَعْدَ طَوَافِ الْفَرِيضَةِ قَالَ نَعَمْ مَا شَاءَ وَ يُجَدِّدُ التَّلْبِيَةَ بَعْدَ الرَّكْعَتَيْنِ وَ الْقَارِنُ بِتِلْكَ الْمَنْزِلَةِ يَعْقِدَانِ مَا أَحَلَّا مِنَ الطَّوَافِ بِالتَّلْبِيَةِ .

He (the narrator) said, ‘And I asked himasws about the performer of the exclusive Hajj, should be circumambulate with the House (Kabah) after the Obligatory circumambulation?’ Heasws said: ‘Yes, whatever he so desires to, and he should renew the Talbiyya after (Praying) the two Cycles; and the performer of the pairing Hajj is with that status, holding both what is allowed from the circumambulation with the Talbiyya’.[1042]

باب فِيمَنْ لَمْ يَنْوِ الْمُتْعَةَ

Chapter 56 – Regarding the one who does not intend the Tamatto

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَبَّى بِالْحَجِّ مُفْرِداً فَقَدِمَ مَكَّةَ وَ طَافَ بِالْبَيْتِ وَ صَلَّى رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ فَلْيَحِلَّ وَ لْيَجْعَلْهَا مُتْعَةً إِلَّا أَنْ يَكُونَ سَاقَ الْهَدْيَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a man who exclaimed Talbiyya with the exclusive Hajj. He proceeded to Makkah and circumambulated with the House (Kabah), and Prayed two Cycles by the Standing Place of Ibrahimas, and performed Sa’ee between Al-Safa and Al-Marwa’. Heasws said: ‘So let him be free (from Ihraam), and let him make it to be a Tamatto, unless if he happens to be ushering the sacrificial animal’.[1043]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ طَافَ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ أَحَلَّ أَحَبَّ أَوْ كَرِهَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘The one who circumambulates with the House (Kabah), and with Al-Safa and Al-Marwa, is free (from Ihraam), whether he likes it or not’.[1044]

أَحْمَدُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَا طَافَ بَيْنَ هَذَيْنِ الْحَجَرَيْنِ الصَّفَا وَ الْمَرْوَةِ أَحَدٌ إِلَّا أَحَلَّ إِلَّا سَائِقَ الْهَدْيِ .

Ahmad, from Al Hassan Bin Ali, from Yunus Bin Yaqoub, from the one who informed him,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Whoever performs Tawaaf (circumambulation) between the two stones, Al-Safa and Al-Marwa, would be out of the state of (from Ihraam), unless he is ushering the sacrificial animal’.[1045]

بَابُ حَجِّ الْمُجَاوِرِينَ وَ قُطَّانِ مَكَّةَ

Chapter 57 – The Hajj of the ones in the vicinity and residents of Makkah

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِأَهْلِ سَرِفٍ وَ لَا لِأَهْلِ مَرٍّ وَ لَا لِأَهْلِ مَكَّةَ مُتْعَةٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro, and from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no (performing of) Tamatto for the people of Sarf, nor for the people of Marr, nor for the people of Makkah. Allahazwj Mighty and Majestic is Saying [2:196] that is for him whose family is not present in the Sacred Masjid’.[1046]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لِأَهْلِ مَكَّةَ مُتْعَةٌ قَالَ لَا وَ لَا لِأَهْلِ بُسْتَانَ وَ لَا لِأَهْلِ ذَاتِ عِرْقٍ وَ لَا لِأَهْلِ عُسْفَانَ وَ نَحْوِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘Is there (the performing of) Tamatto for the people of Makkah?’ Heasws said: ‘No, and neither for the people of Bustan, nor for the people of Zat Irqin, nor for the people of Usfan and around it’.[1047]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ قَالَ مَنْ كَانَ مَنْزِلُهُ عَلَى ثَمَانِيَةَ عَشَرَ مِيلًا مِنْ بَيْنِ يَدَيْهَا وَ ثَمَانِيَةَ عَشَرَ مِيلًا مِنْ خَلْفِهَا وَ ثَمَانِيَةَ عَشَرَ مِيلًا عَنْ يَمِينِهَا وَ ثَمَانِيَةَ عَشَرَ مِيلًا عَنْ يَسَارِهَا فَلَا مُتْعَةَ لَهُ مِثْلَ مَرٍّ وَ أَشْبَاهِهَا .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:196] that is for him whose family is not present in the Sacred Masjid, heasws said: ‘The one whose dwelling was upon eighteen miles from in front of it, and eighteen miles from behind it, and eighteen miles from the right of it, and eighteen miles from the left of it, so there is no (Performing of) Tamatto for him, just like (the town of) Marr and what resembles it’.[1048]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دَاوُدَ عَنْ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ مَكَّةَ أَ يَتَمَتَّعُونَ قَالَ لَيْسَ لَهُمْ مُتْعَةٌ قُلْتُ فَالْقَاطِنُ بِهَا قَالَ إِذَا أَقَامَ بِهَا سَنَةً أَوْ سَنَتَيْنِ صَنَعَ صُنْعَ أَهْلِ مَكَّةَ قُلْتُ فَإِنْ مَكَثَ الشَّهْرَ قَالَ يَتَمَتَّعُ قُلْتُ مِنْ أَيْنَ قَالَ يَخْرُجُ مِنَ الْحَرَمِ قُلْتُ أَيْنَ يُهِلُّ بِالْحَجِّ قَالَ مِنْ مَكَّةَ نَحْواً مِمَّا يَقُولُ النَّاسُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dawood, from Hammad who said,

‘I asked Abu Abdullahasws about the people of Makkah, should they be performing Tamatto?’ Heasws said: ‘Tamatto is not for them’. I said, ‘So the residents in it?’ Heasws said: ‘When one stays for a year in it, or two years, he should do what the people of Makkah do’. I said, ‘Supposing one remains there for a month?’ Heasws said: ‘He should perform Tamatto’. I said, ‘From where?’ Heasws said: ‘He should come out from the ‘الْحَرَمِ’ Harram’. I said, ‘Where should he begin with the Hajj?’ Heasws said: ‘From Makkah, around where from what the people are saying it is (Makkah)’.[1049]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُرِيدُ الْجِوَارَ فَكَيْفَ أَصْنَعُ قَالَ إِذَا رَأَيْتَ الْهِلَالَ هِلَالَ ذِي الْحِجَّةِ فَاخْرُجْ إِلَى الْجِعْرَانَةِ فَأَحْرِمْ مِنْهَا بِالْحَجِّ فَقُلْتُ لَهُ كَيْفَ أَصْنَعُ إِذَا دَخَلْتُ مَكَّةَ أُقِيمُ إِلَى يَوْمِ التَّرْوِيَةِ لَا أَطُوفُ بِالْبَيْتِ قَالَ تُقِيمُ عَشْراً لَا تَأْتِي الْكَعْبَةَ إِنَّ عَشْراً لَكَثِيرٌ إِنَّ الْبَيْتَ لَيْسَ بِمَهْجُورٍ وَ لَكِنْ إِذَا دَخَلْتَ فَطُفْ بِالْبَيْتِ وَ اسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullahasws, ‘I want to be in Ji’rana, so how should I act?’ Heasws said: ‘When you see the crescent, the crescent of Zil-Hijja, so go out to Ji’rana and wear the Ihraam from it for the Hajj’. So I said to himasws, ‘How should I act when I enter Makkah, shall I stay up to the day of Al-Tarwiyya (8th Zil Hijjah) not circumambulating the House?’ Heasws said: ‘You should stay for ten (days), not going to the Kabah. The ten days are a lot. The House (Kabah) is not to be with desolation. But, when you enter, so circumambulate with the House, and perform Sa’ee between Al-Safa and Al-Marwa’.

فَقُلْتُ لَهُ أَ لَيْسَ كُلُّ مَنْ طَافَ بِالْبَيْتِ وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَقَدْ أَحَلَّ قَالَ إِنَّكَ تَعْقِدُ بِالتَّلْبِيَةِ ثُمَّ قَالَ كُلَّمَا طُفْتَ طَوَافاً وَ صَلَّيْتَ رَكْعَتَيْنِ فَاعْقِدْ بِالتَّلْبِيَةِ ثُمَّ قَالَ إِنَّ سُفْيَانَ فَقِيهَكُمْ أَتَانِي فَقَالَ مَا يَحْمِلُكَ عَلَى أَنْ تَأْمُرَ أَصْحَابَكَ يَأْتُونَ الْجِعْرَانَةَ فَيُحْرِمُونَ مِنْهَا فَقُلْتُ لَهُ هُوَ وَقْتٌ مِنْ مَوَاقِيتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ وَ أَيُّ وَقْتٍ مِنْ مَوَاقِيتِ رَسُولِ اللَّهِ (صلى الله عليه وآله ) هُوَ فَقُلْتُ لَهُ أَحْرَمَ مِنْهَا حِينَ قَسَمَ غَنَائِمَ حُنَيْنٍ وَ مَرْجِعُهُ مِنَ الطَّائِفِ

So I said to himasws, ‘Is it not that everyone who circumambulates by the House, and performs Sa’ee between Al-Safa and Al-Marwa, so he has freed (from wearing Ihraam)’. You should begin with the Talbiyya’. Then heasws said: ‘Every time you circumambulate with a circuit, and Pray two Cycles, so begin with the Talbiyya’. Then heasws said: ‘Sufyan, a jurist of yours, came to me, so he said, ‘What carried youasws upon that youasws instructed yourasws companions that they should be going to Al-Ji’rana and they should be wearing Ihraam from it?’ So Iasws said: ‘It is a stage from the stages of Rasool-Allahsaww’. So he said, ‘And which stages are from the stages of Rasool-Allahsaww?’ So Iasws said to him: ‘Hesaww wore Ihraam from it when hesaww distributed the war booties of (battle of) Hunayn, and hesaww had returned from Al-Ta’if’.

فَقَالَ إِنَّمَا هَذَا شَيْ‏ءٌ أَخَذْتُهُ مِنْ عَبْدِ اللَّهِ بْنِ عُمَرَ كَانَ إِذَا رَأَى الْهِلَالَ صَاحَ بِالْحَجِّ فَقُلْتُ أَ لَيْسَ قَدْ كَانَ عِنْدَكُمْ مَرْضِيّاً قَالَ بَلَى وَ لَكِنْ أَ مَا عَلِمْتَ أَنَّ أَصْحَابَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا أَحْرَمُوا مِنَ الْمَسْجِدِ فَقُلْتُ إِنَّ أُولَئِكَ كَانُوا مُتَمَتِّعِينَ فِي أَعْنَاقِهِمُ الدِّمَاءُ وَ إِنَّ هَؤُلَاءِ قَطَنُوا بِمَكَّةَ فَصَارُوا كَأَنَّهُمْ مِنْ أَهْلِ مَكَّةَ وَ أَهْلُ مَكَّةَ لَا مُتْعَةَ لَهُمْ فَأَحْبَبْتُ أَنْ يَخْرُجُوا مِنْ مَكَّةَ إِلَى بَعْضِ الْمَوَاقِيتِ وَ أَنْ يَسْتَغِبُّوا بِهِ أَيَّاماً فَقَالَ لِي وَ أَنَا أُخْبِرُهُ أَنَّهَا وَقْتٌ مِنْ مَوَاقِيتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَا أَبَا عَبْدِ اللَّهِ فَإِنِّي أَرَى لَكَ أَنْ لَا تَفْعَلَ فَضَحِكْتُ وَ قُلْتُ وَ لَكِنِّي أَرَى لَهُمْ أَنْ يَفْعَلُوا

So he said, ‘But rather this is a thing I have taken from Abdullah Bin Umar. It was so that whenever he saw the crescent, he called for the Hajj’. So Iasws said: ‘Was he not an agreeable person with you?’ He said, ‘Yes, but I did not know that the companions of Rasool-Allahsaww, rather, wore their Ihraams from the Masjid’. So Iasws said: ‘Your friends were performing Tamatto, in their necks was the blood, and they were resident of Makkah, so they became as if they were from the people of Makkah, and the people of Makkah, there is no Tamatto for them. Therefore, Iasws loved it that they should be going out from Makkah to one of the junctures, and even if they are absent by it for a few days’. So he said to measws, and Iasws informed him and it is a juncture from the junctures of Rasool-Allahsaww, ‘O Abu Abdullahasws! I see for youasws that youasws will not do it’. So Iasws smiled and said: ‘But, Iasws see for them that they would be doing it’.

فَسَأَلَ عَبْدُ الرَّحْمَنِ عَمَّنْ مَعَنَا مِنَ النِّسَاءِ كَيْفَ يَصْنَعْنَ فَقَالَ لَوْ لَا أَنَّ خُرُوجَ النِّسَاءِ شُهْرَةٌ لَأَمَرْتُ الصَّرُورَةَ مِنْهُنَّ أَنْ تَخْرُجَ وَ لَكِنْ مُرْ مَنْ كَانَ مِنْهُنَّ صَرُورَةً أَنْ تُهِلَّ بِالْحَجِّ فِي هِلَالِ ذِي الْحِجَّةِ فَأَمَّا اللَّوَاتِي قَدْ حَجَجْنَ فَإِنْ شِئْنَ فَفِي خَمْسٍ مِنَ الشَّهْرِ وَ إِنْ شِئْنَ فَيَوْمَ التَّرْوِيَةِ

So Abdul Rahman asked about the ones who were with us from the women, what they should be doing, so heasws said: ‘Had the going out of the women not been (a matter of) publicity, Iasws would have ordered the Sasourat women (first time pilgrims) from them that they would be going out, by Iasws order the ones from them who are first time Pilgrims that she should be commencing with the Hajj during the crescent of Zil-Hijjaj. So, as for those who have performed Hajj before, so if they like to, so (they should be commencing Hajj) during the 5th of the month, and if they so like to, so during the day of Al-Tarwiyya (8th Zilhajj)’.

فَخَرَجَ وَ أَقَمْنَا فَاعْتَلَّ بَعْضُ مَنْ كَانَ مَعَنَا مِنَ النِّسَاءِ الصَّرُورَةِ مِنْهُنَّ فَقَدِمَ فِي خَمْسٍ مِنْ ذِي الْحِجَّةِ فَأَرْسَلْتُ إِلَيْهِ أَنَّ بَعْضَ مَنْ مَعَنَا مِنْ صَرُورَةِ النِّسَاءِ قَدِ اعْتَلَلْنَ فَكَيْفَ تَصْنَعُ فَقَالَ فَلْتَنْظُرْ مَا بَيْنَهَا وَ بَيْنَ التَّرْوِيَةِ فَإِنْ طَهُرَتْ فَلْتُهِلَّ بِالْحَجِّ وَ إِلَّا فَلَا يَدْخُلْ عَلَيْهَا يَوْمُ التَّرْوِيَةِ إِلَّا وَ هِيَ مُحْرِمَةٌ وَ أَمَّا الْأَوَاخِرُ فَيَوْمَ التَّرْوِيَةِ

So heasws went out, and we stayed, and one of the ones who was with us, from the first time Pilgrim women, fell sick. So the 5th of Zilhajj arrived, and I sent a message to himasws that one of the ones who were with us, from the first time Pilgrim women, she has fallen sick, so what should she be doing?’ So heasws said: ‘Let her wait what is between her and (the day of) Al Tarwiyya (8th Zilhajj). So if she has become pure (stopped menstruating), then let her commence with the Hajj, or else the day of Al Tarwiyya should not enter upon her except that she is in Ihraam; and as for the others, so on the day of Al-Tarwiyya’.

فَقُلْتُ إِنَّ مَعَنَا صَبِيّاً مَوْلُوداً فَكَيْفَ نَصْنَعُ بِهِ فَقَالَ مُرْ أُمَّهُ تَلْقَى حَمِيدَةَ فَتَسْأَلَهَا كَيْفَ تَصْنَعُ بِصِبْيَانِهَا فَأَتَتْهَا فَسَأَلَتْهَا كَيْفَ تَصْنَعُ فَقَالَتْ إِذَا كَانَ يَوْمُ التَّرْوِيَةِ فَأَحْرِمُوا عَنْهُ وَ جَرِّدُوهُ وَ غَسِّلُوهُ كَمَا يُجَرَّدُ الْمُحْرِمُ وَ قِفُوا بِهِ الْمَوَاقِفَ فَإِذَا كَانَ يَوْمُ النَّحْرِ فَارْمُوا عَنْهُ وَ احْلِقُوا عَنْهُ رَأْسَهُ وَ مُرِي الْجَارِيَةَ أَنْ تَطُوفَ بِهِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ

So I said, ‘There is a new-born child with us, so what should we be doing with him?’ So heasws said: ‘Instruct its mother that she should meet up with Hameedaas (the wife of the Imamasws), so she should ask heras what she should be doing with her child’. So she went over to heras and asked heras what she should do, so sheas said: ‘When it would be the day of Al-Tarwiyya, so wear Ihraam on his behalf, and take off his clothes and wash him, just as the ones in Ihraam do, and pause with him at the juncture. So when it would be (the day of the) sacrifice, so pelt the rocks on his behalf, shave off his head, and instruct the slave girl that she should be circumambulating with him between Al Safa and Al Marwa’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ مِنْ أَهْلِ مَكَّةَ يَخْرُجُ إِلَى بَعْضِ الْأَمْصَارِ ثُمَّ يَرْجِعُ إِلَى مَكَّةَ فَيَمُرُّ بِبَعْضِ الْمَوَاقِيتِ أَ لَهُ أَنْ يَتَمَتَّعَ قَالَ مَا أَزْعُمُ أَنَّ ذَلِكَ لَيْسَ لَهُ لَوْ فَعَلَ وَ كَانَ الْإِهْلَالُ أَحَبَّ إِلَيَّ .

He (the narrator) said, ‘And I asked himasws about a man from the people of Makkah who goes out to one of the cities, then he returns to Makkah. So he by-passses one of the junctures, is it for him that he should be performing Tamatto?’ Heasws said: ‘What Iasws claim is, that is not for him (to do). If he were to do it and he was commencing (the Hajj), it would be more beloved to measws’.[1050]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُجَاوِرُ بِمَكَّةَ سَنَةً يَعْمَلُ عَمَلَ أَهْلِ مَكَّةَ يَعْنِي يُفْرِدُ الْحَجَّ مَعَ أَهْلِ مَكَّةَ وَ مَا كَانَ دُونَ السَّنَةِ فَلَهُ أَنْ يَتَمَتَّعَ .

Ali Biin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The one in the vicinity of Makkah for a year should be doing the deed of the people of Makkah, meaning he would be performing the exclusive Hajj along with the people of Makkah, and whatever was besides the year, so for him is that he should not be performing Tamatto’.[1051]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُجَاوِرِ أَ لَهُ أَنْ يَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ قَالَ نَعَمْ يَخْرُجُ إِلَى مُهَلِّ أَرْضِهِ فَيُلَبِّي إِنْ شَاءَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Sama’at,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the one in the vicinity (of Makkah), is it for him that he should perform Tamatto with the Umra to the Hajj?’ Heasws said: ‘Yes. He should be going out to a place of its land, so he should be exclaiming Talbiyya if he so desires to’.[1052]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ دَخَلَ مَكَّةَ بِحَجَّةٍ عَنْ غَيْرِهِ ثُمَّ أَقَامَ سَنَةً فَهُوَ مَكِّيٌّ فَإِذَا أَرَادَ أَنْ يَحُجُّ عَنْ نَفْسِهِ أَوْ أَرَادَ أَنْ يَعْتَمِرَ بَعْدَ مَا انْصَرَفَ مِنْ عَرَفَةَ فَلَيْسَ لَهُ أَنْ يُحْرِمَ بِمَكَّةَ وَ لَكِنْ يَخْرُجُ إِلَى الْوَقْتِ وَ كُلَّمَا حَوَّلَ رَجَعَ إِلَى الْوَقْتِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who enters Makkah for the Hajj on behalf of others, then he stays for a year, so he is a Makkan. So when he intends to perform Hajj for himself, or he intends to perform Umra after having left from Arafaat, so it is not for him that he should wear Ihraam in Makkah, but he should be going out to the juncture; and every time he moves (to another place), he should return to the juncture’.[1053]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ أَبِي الْفَضْلِ قَالَ كُنْتُ مُجَاوِراً بِمَكَّةَ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ أُحْرِمُ بِالْحَجِّ فَقَالَ مِنْ حَيْثُ أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْجِعْرَانَةِ أَتَاهُ فِي ذَلِكَ الْمَكَانِ فُتُوحٌ فَتْحُ الطَّائِفِ وَ فَتْحُ خَيْبَرَ وَ الْفَتْحُ فَقُلْتُ مَتَى أَخْرُجُ قَالَ إِنْ كُنْتَ صَرُورَةً فَإِذَا مَضَى مِنْ ذِي الْحِجَّةِ يَوْمٌ وَ إِنْ كُنْتَ قَدْ حَجَجْتَ قَبْلَ ذَلِكَ فَإِذَا مَضَى مِنَ الشَّهْرِ خَمْسٌ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan, from Abu Al Fazl who said,

‘I was in the vicinity of Makkah, so I asked Abu Abdullahasws: ‘From where should I be wearing the Ihraam for the Hajj. So heasws said: ‘From where Rasool-Allahsaww wore hissaww Ihraam, from Al-Ji’rana. Victories came to himsaww in that place – the victory of Al-Taif, and victory of Khaybar, and the (other) victories’. So I said, ‘When shall I go out?’ Heasws said: ‘If you were a first time Pilgrim, so when a day from Zil-Hijja passes by, and if you have performed Hajj before that, so when five (days) pass by from the month’.[1054]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُجَاوِرُ بِمَكَّةَ إِذَا دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ فِي رَجَبٍ أَوْ شَعْبَانَ أَوْ شَهْرِ رَمَضَانَ أَوْ غَيْرِ ذَلِكَ مِنَ الشُّهُورِ إِلَّا أَشْهُرَ الْحَجِّ فَإِنَّ أَشْهُرَ الْحَجِّ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ مَنْ دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ ثُمَّ أَرَادَ أَنْ يُحْرِمَ فَلْيَخْرُجْ إِلَى الْجِعْرَانَةِ فَيُحْرِمُ مِنْهَا

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in the vicinity of Makkah, when he enters it for Umra during other than the months of the Hajj, Rajab, or Shabaan, or the Month of Ramazan, or other than that from the months, except for the months of the Hajj, Shawwal and Zil-Qadah and Zil-Hijj, the one who enters in it for Umra during other than the months of the Hajj, then intends to wear Ihraam, so let him go out to the vicinities, and he should wear Ihraam from these.

ثُمَّ يَأْتِي مَكَّةَ وَ لَا يَقْطَعُ التَّلْبِيَةَ حَتَّى يَنْظُرَ إِلَى الْبَيْتِ ثُمَّ يَطُوفُ بِالْبَيْتِ وَ يُصَلِّي الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) ثُمَّ يَخْرُجُ إِلَى الصَّفَا وَ الْمَرْوَةِ فَيَطُوفُ بَيْنَهُمَا ثُمَّ يُقَصِّرُ وَ يُحِلُّ ثُمَّ يَعْقِدُ التَّلْبِيَةَ يَوْمَ التَّرْوِيَةِ .

Then he should go to Makkah and he should not cut off the Talbiyya until he looks at the House. Then he should circumambulate the House (Kabah), and he should Pray two Cycles by the Standing Place of Ibrahimas. Then he should go out to Al-Safa and Al-Marwa, so he should circumambulate between these two. Then he should clip (hairs, nails, etc.), and he should free (himself from the Ihraam). Then he should exclaim the Talbiyya on the day of Al-Tarwiyya (8th Zilhajj)’.[1055]

بَابُ حَجِّ الصِّبْيَانِ وَ الْمَمَالِيكِ

Chapter 58 – Hajj of the children and the owned slaves

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا حَجَّ الرَّجُلُ بِابْنِهِ وَ هُوَ صَغِيرٌ فَإِنَّهُ يَأْمُرُهُ أَنْ يُلَبِّيَ وَ يَفْرِضَ الْحَجَّ فَإِنْ لَمْ يُحْسِنْ أَنْ يُلَبِّيَ لُبِّيَ عَنْهُ وَ يُطَافُ بِهِ وَ يُصَلَّى عَنْهُ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musny Al Hanaat, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘When a man performs Hajj with his son and he is young, so he should instruct him that he should exclaim Talbiyya, and necessitate the Hajj (as Obligatory upon himself). So if he is not good in exclaiming Talbiyya, he should exclaim it on his behalf, and he should circumambulate with him, and he should Pray on his behalf’.

قُلْتُ لَيْسَ لَهُمْ مَا يَذْبَحُونَ قَالَ يُذْبَحُ عَنِ الصِّغَارِ وَ يَصُومُ الْكِبَارُ وَ يُتَّقَى عَلَيْهِمْ مَا يُتَّقَى عَلَى الْمُحْرِمِ مِنَ الثِّيَابِ وَ الطِّيبِ فَإِنْ قَتَلَ صَيْداً فَعَلَى أَبِيهِ .

I said, ‘Is it not for them what they should be slaughtering?’ Heasws said: ‘He should slaughter on behalf of the young, and the older ones would Fast, and the abstention would be upon them what abstentions are upon the ones in Ihraam, from the clothes, and the perfume. So if he were to kill a prey, (its expiation) would be upon his father’.[1056]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَيُّوبَ أَخِي أُدَيْمٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ يُجَرَّدُ الصِّبْيَانُ فَقَالَ كَانَ أَبِي يُجَرِّدُهُمْ مِنْ فَخٍّ .

Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Ayoub, brother of Adeym who said,

‘Abu Abdullahasws was asked, ‘From where should the children undress (and wear Ihraam)?’ So heasws said: ‘Myasws fatherasws used to get them to undress (and wear Ihraam) from Fakkhan’.[1057]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَعِي صِبْيَةً صِغَاراً وَ أَنَا أَخَافُ عَلَيْهِمُ الْبَرْدَ فَمِنْ أَيْنَ يُحْرِمُونَ قَالَ ائْتِ بِهِمُ الْعَرْجَ فَيُحْرِمُوا مِنْهَا فَإِنَّكَ إِذَا أَتَيْتَ الْعَرْجَ وَقَعْتَ فِي تِهَامَةَ ثُمَّ قَالَ فَإِنْ خِفْتَ عَلَيْهِمْ فَائْتِ بِهِمُ الْجُحْفَةَ .

Muhammad Bin Yahya, from Al Hassan Bin Ali, from Yunus Bin Yaqoub, from his father who said,

‘I said to Abu Abdullahasws, ‘There are young children with me and I am scared upon them of the cold. So, from where should they be wearing Ihraam?’ Heasws said: ‘Go with them to Al-Araj, so they would be wearing Ihraam from it. So you, when you go to Al-Araj, wear Ihraam in Tihama’. Then heasws said: ‘And if you are fearful upon them, so go with them to Al-Juhfa’.[1058]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ انْظُرُوا مَنْ كَانَ مَعَكُمْ مِنَ الصِّبْيَانِ فَقَدِّمُوهُ إِلَى الْجُحْفَةِ أَوْ إِلَى بَطْنِ مَرٍّ وَ يُصْنَعُ بِهِمْ مَا يُصْنَعُ بِالْمُحْرِمِ وَ يُطَافُ بِهِمْ وَ يُرْمَى عَنْهُمْ وَ مَنْ لَا يَجِدُ مِنْهُمْ هَدْياً فَلْيَصُمْ عَنْهُ وَلِيُّهُ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَضَعُ السِّكِّينَ فِي يَدِ الصَّبِيِّ ثُمَّ يَقْبِضُ عَلَى يَدَيْهِ الرَّجُلُ فَيَذْبَحُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Consider the ones who are with you, from the children, and proceed them to Al Juhfa, or to Batn Marra, and do with them what the ones in Ihraam would do, and circumambulate with them, and pelt the rocks on their behalf. And, the one from them who cannot find a sacrifice, so let his guardian Fast on his behalf. And, it was so, that Aliasws Bin Al-Husaynasws would place the knife in the hand of the child, then heasws would grab upon his hand, so heasws would slaughter (along with him)’.[1059]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَيْسَ عَلَى الْمَمْلُوكِ حَجٌّ وَ لَا عُمْرَةٌ حَتَّى يُعْتَقَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Fazl Bin Yunus,

(It has been narrated) from Abu Al-Hassanasws having said: ‘There is neither a Hajj upon the owned slave, nor an Umra, until he is freed’.[1060]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ غِلْمَانٍ لَنَا دَخَلُوا مَعَنَا مَكَّةَ بِعُمْرَةٍ وَ خَرَجُوا مَعَنَا إِلَى عَرَفَاتٍ بِغَيْرِ إِحْرَامٍ قَالَ قُلْ لَهُمْ يَغْتَسِلُونَ ثُمَّ يُحْرِمُونَ وَ اذْبَحُوا عَنْهُمْ كَمَا تَذْبَحُونَ عَنْ أَنْفُسِكُمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,

‘I asked Abu Abdullahasws about boys of ours who entered Makkah along with us for Umra, and they went out with us to Arafaat without being in Ihraam. Heasws said: ‘Say to them that they should be washing, then they should be wearing Ihraam, and you should be slaughtering on their behalf just as you are slaughtering for your own selves’.[1061]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَا أَصَابَ الْعَبْدُ وَ هُوَ مُحْرِمٌ فِي إِحْرَامِهِ فَهُوَ عَلَى السَّيِّدِ إِذَا أَذِنَ لَهُ فِي الْإِحْرَامِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Everything which the slave commits while he is in Ihraam, so it (expiation) is upon the master when he permits to him to be in the Ihraam’.[1062]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ غُلَامٍ لَنَا خَرَجْتُ بِهِ مَعِي وَ أَمَرْتُهُ فَتَمَتَّعَ وَ أَهَلَّ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَ لَمْ أَذْبَحْ عَنْهُ أَ لَهُ أَنْ يَصُومَ بَعْدَ النَّفْرِ وَ قَدْ ذَهَبَتِ الْأَيَّامُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ أَلَا كُنْتَ أَمَرْتَهُ أَنْ يُفْرِدَ الْحَجَّ قُلْتُ طَلَبْتُ الْخَيْرَ فَقَالَ كَمَا طَلَبْتَ الْخَيْرَ فَاذْبَحْ شَاةً سَمِينَةً وَ كَانَ ذَلِكَ يَوْمَ النَّفْرِ الْأَخِيرِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hama,

(It has been narrated) from Abu Ibrahimas (7th Imamasws), said, ‘I asked himasws about a slave of ours whom I brought out along with me, and I ordered him, so he performed Tamatto, and began with the hajj on the day of Al-Tarwiyya (8th Zilhajj), and I did not slaughter on his behalf. Is it for him that he Fasts after the leaving, and the days had passed, those which Allahazwj Mighty and Majestic has Spoken of?’ So heasws said: ‘Why did you not order him that he should perform the exclusive Hajj?’ I said, ‘I sought the goodness’. So heasws said: ‘Just as you sought the goodness, so slaughter a fat sheep, and that would be during the last of the days of leaving’.[1063]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَمَرَ غِلْمَانَهُ أَنْ يَتَمَتَّعُوا قَالَ عَلَيْهِ أَنْ يُضَحِّيَ عَنْهُمْ قُلْتُ فَإِنَّهُ أَعْطَاهُمْ دَرَاهِمَ فَبَعْضُهُمْ ضَحَّى وَ بَعْضُهُمْ أَمْسَكَ الدَّرَاهِمَ وَ صَامَ قَالَ قَدْ أَجْزَأَ عَنْهُمْ وَ هُوَ بِالْخِيَارِ إِنْ شَاءَ تَرَكَهَا قَالَ وَ لَوْ أَنَّهُ أَمَرَهُمْ وَ صَامُوا كَانَ قَدْ أَجْزَأَ عَنْهُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Sama’at who asked about a man who ordered his servants that they should be performing Tamatto, heasws said: ‘It is upon him that he should sacrifice on their behalf’. I said, ‘Supposing if he was to give them the Dirhams, and some of them were to sacrifice, and some of them were to withhold the Dirhams and Fast?’ Heasws said: ‘It would suffice him from them, and he would be with the choice, if he so desires to, he can leave it (the money in their hands)’. Heasws said: ‘And if he has ordered them, and they Fasted, it would have sufficed him from them’.[1064]

بَابُ الرَّجُلِ يَمُوتُ صَرُورَةً أَوْ يُوصِي بِالْحَجِّ

Chapter 59 – The man dies as Saroura (not having had performed Hajj), or he bequeaths with the Hajj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تُوُفِّيَ وَ أَوْصَى أَنْ يُحَجَّ عَنْهُ قَالَ إِنْ كَانَ صَرُورَةً فَمِنْ جَمِيعِ الْمَالِ إِنَّهُ بِمَنْزِلَةِ الدَّيْنِ الْوَاجِبِ وَ إِنْ كَانَ قَدْ حَجَّ فَمِنْ ثُلُثِهِ وَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَمْ يَتْرُكْ إِلَّا قَدْرَ نَفَقَةِ الْحَمُولَةِ وَ لَهُ وَرَثَةٌ فَهُمْ أَحَقُّ بِمَا تَرَكَ فَإِنْ شَاءُوا أَكَلُوا وَ إِنْ شَاءُوا أَحَجُّوا عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding a man who dies and bequeathed that Hajj be performed on his behalf. Heasws said: ‘If he was Saroura (not having had performed Hajj), so it would be from the entirety of his wealth. It would be as the status of the debt, the Obligation; and if he had performed Hajj beforehand, so it would be from his one-third. And, the one who dies and had not performed Hajj of Al-Islam, and he did not leave (anything) except for a measurement of the expenses of the carrier, and there are inheritors for him, so they would be more deserving with what he had left. Thus, if they so desire to, the can consume it, and if they so desire to, they can perform Hajj on his behalf’.[1065]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الرَّجُلِ الصَّرُورَةِ يَحُجُّ عَنِ الْمَيِّتِ قَالَ نَعَمْ إِذَا لَمْ يَجِدِ الصَّرُورَةُ مَا يَحُجُّ بِهِ عَنْ نَفْسِهِ فَإِنْ كَانَ لَهُ مَا يَحُجُّ بِهِ عَنْ نَفْسِهِ فَلَيْسَ يُجْزِئُ عَنْهُ حَتَّى يَحُجَّ مِنْ مَالِهِ وَ هِيَ تُجْزِئُ عَنِ الْمَيِّتِ إِنْ كَانَ لِلصَّرُورَةِ مَالٌ وَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ .

A number of our companions, from Ahmad Bin Muhammad, from Sa’ad Bin abu Khalaf who said,

‘I asked Abu Al-Hassan Musaasws about the Saroura man (not having had performed Hajj), performing Hajj on behalf of the deceased. Heasws said: ‘Yes. When the Saroura does not find what he can perform Hajj with for himself. So if there was for him what he can perform Hajj with for himself, so he would not be suffice from it until he performs Hajj from his own wealth, and it would be sufficient on behalf of the deceased, whether there happened to be any wealth for the Saroura, or if there did not happen to be any wealth for him’.[1066]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ صَرُورَةٍ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَهُ مَالٌ قَالَ يَحُجُّ عَنْهُ صَرُورَةٌ لَا مَالَ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding a Saroura man (not having had performed Hajj), who died and had not performed Hajj of Al-Islam, and for him was wealth’. Heasws said: ‘A Saroura would perform Hajj on his behalf, the one who does not have any wealth for him’.[1067]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُوتُ وَ يُوصِي بِحَجَّةٍ فَيُعْطَى رَجُلٌ دَرَاهِمَ يَحُجُّ بِهَا عَنْهُ فَيَمُوتُ قَبْلَ أَنْ يَحُجَّ ثُمَّ أُعْطِيَ الدَّرَاهِمَ غَيْرُهُ قَالَ إِنْ مَاتَ فِي الطَّرِيقِ أَوْ بِمَكَّةَ قَبْلَ أَنْ يَقْضِيَ مَنَاسِكَهُ فَإِنَّهُ يُجْزِئُ عَنِ الْأَوَّلِ قُلْتُ فَإِنِ ابْتُلِيَ بِشَيْ‏ءٍ يُفْسِدُ عَلَيْهِ حَجَّهُ حَتَّى يَصِيرَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ أَ يُجْزِئُ عَنِ الْأَوَّلِ قَالَ نَعَمْ قُلْتُ لِأَنَّ الْأَجِيرَ ضَامِنٌ لِلْحَجِّ قَالَ نَعَمْ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked himasws about the man who dies and bequeath with a Hajj. So Dirhams are given to a man to perform Hajj with on his behalf, but he dies before he performs Hajj. Then the Dirhams are given to someone else. Heasws said: ‘If he died in the way, or in Makkah before he had fulfilled his rituals, so it would suffice from the first one’. I said, ‘Supposing he is involved with something which spoils his Hajj upon him until the Hajj of the next year comes to be (Obligatory) upon him, would it suffice him from the first one?’ Heasws said: ‘Yes’. I said, ‘Is it because the hired one is responsible for the Hajj?’ Heasws said: ‘Yes’.[1068]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَعْطَى رَجُلًا مَا يَحُجُّهُ فَحَدَثَ بِالرَّجُلِ حَدَثٌ فَقَالَ إِنْ كَانَ خَرَجَ فَأَصَابَهُ فِي بَعْضِ الطَّرِيقِ فَقَدْ أَجْزَأَتْ عَنِ الْأَوَّلِ وَ إِلَّا فَلَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws regarding a man who give a man what he can perform Hajj with, so an event (of death) occurs with the man. So heasws said: ‘If it was such that he went out and was hit in one of the roads, so it would suffice from the former (deceased), or else, so no’.[1069]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَّاءِ عَنْ أَيُّوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَوْدَعَنِي مَالًا فَهَلَكَ وَ لَيْسَ لِوُلْدِهِ شَيْ‏ءٌ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ قَالَ حُجَّ عَنْهُ وَ مَا فَضَلَ فَأَعْطِهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al numan, from Suweyd Al Qala’a, from Ayoub, from Bureyd Al Ijaly,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man whom entrusted wealth to me, so he dies, and there was nothing for his children, and he had not performed Hajj, the Hajj of Al-Islam. Heasws said: ‘Perform Hajj on his behalf, and whatever is excess, so give it to them (the dependents of the deceased)’.[1070]

بَابُ الْمَرْأَةِ تَحُجُّ عَنِ الرَّجُلِ

Chapter 60 – The woman performs Hajj on behalf of the man

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُصَادِفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تَحُجُّ عَنِ الرَّجُلِ الصَّرُورَةِ فَقَالَ إِنْ كَانَتْ قَدْ حَجَّتْ وَ كَانَتْ مُسْلِمَةً فَقِيهَةً فَرُبَّ امْرَأَةٍ أَفْقَهُ مِنْ رَجُلٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ibn Raib, from Musadif,

(It has been narrated) from Abu Abdullahasws regarding the Saroura woman (not having had performed Hajj) who performs Hajj on behalf of the Saroura man (not having had performed Hajj). So heasws said: ‘If she had performed Hajj beforehand, and she was a Muslim, an understanding one (فَقِيهَةً). Sometimes, a woman is of more understanding than a man’.[1071]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَحُجُّ عَنِ الْمَرْأَةِ وَ الْمَرْأَةُ تَحُجُّ عَنِ الرَّجُلِ قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The man performs Hajj on behalf of the woman, and the woman performs Hajj on behalf of the man’. Heasws said: ‘There is no problem’.[1072]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) امْرَأَةٌ مِنْ أَهْلِنَا مَاتَ أَخُوهَا فَأَوْصَى بِحَجَّةٍ وَ قَدْ حَجَّتِ الْمَرْأَةُ فَقَالَتْ إِنْ صَلَحَ حَجَجْتُ أَنَا عَنْ أَخِي وَ كُنْتُ أَنَا أَحَقَّ بِهَا مِنْ غَيْرِي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ تَحُجَّ عَنْ أَخِيهَا وَ إِنْ كَانَ لَهَا مَالٌ فَلْتَحُجَّ مِنْ مَالِهَا فَإِنَّهُ أَعْظَمُ لِأَجْرِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub who said,

‘I said to Abu Abdullahasws, ‘A woman of our family, a brother of hers died and bequeathed with Hajj, and the woman had performed Hajj beforehand, so she said, ‘If I am well, I shall perform Hajj on behalf of my brother, and I am more rightful with it than others’. So Abu Abdullahasws said: ‘There is no problem if she were to perform Hajj on behalf of her brother; and if there was wealth for her, so let her perform Hajj from her own wealth, for it would be greater for her Recompense’.[1073]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَنَّهُ قَالَ تَحُجُّ الْمَرْأَةُ عَنْ أَخِيهَا وَ عَنْ أُخْتِهَا وَ قَالَ تَحُجُّ الْمَرْأَةُ عَنِ ابْنِهَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Rafa’at,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman can perform Hajj on behalf of her brother and on behalf of her sister’. And heasws said: ‘The woman can perform Hajj on behalf of her son’.[1074]

بَابُ مَنْ يُعْطَى حَجَّةً مُفْرَدَةً فَيَتَمَتَّعُ أَوْ يَخْرُجُ مِنْ غَيْرِ الْمَوْضِعِ الَّذِي يُشْتَرَطُ

Chapter 61 – The one who is given (money) to perform exclusive Hajj, so he performs Tamatto, or he goes out from other than the place which was stipulated

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ أَعْطَى رَجُلًا دَرَاهِمَ يَحُجُّ بِهَا عَنْهُ حَجَّةً مُفْرَدَةً أَ يَجُوزُ لَهُ أَنْ يَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ نَعَمْ إِنَّمَا خَالَفَهُ إِلَى الْفَضْلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, fom Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who gives Dirhams to a man to perform Hajj on his behalf, an exclusive Hajj. Would it suffice for him if he were to perform Tamatto with the Umra to the Hajj?’ So heasws said: ‘Yes. But rather, he would have opposed him to perform the more meritorious one’.[1075]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حَرِيزٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَعْطَى رَجُلًا حَجَّةً يَحُجُّ بِهَا عَنْهُ مِنَ الْكُوفَةِ فَحَجَّ عَنْهُ مِنَ الْبَصْرَةِ قَالَ لَا بَأْسَ إِذَا قَضَى جَمِيعَ مَنَاسِكِهِ فَقَدْ تَمَّ حَجُّهُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Hareyz who said,

‘I asked Abu Abdullahasws about a man who gives (money) to a man who had performed Hajj, to perform Hajj with it on his behalf from Al-Kufa, but he performs Hajj on his behalf from Al-Basra. Heasws said: ‘There is no problem. When he fulfills the entirety of his rituals so he would have completed his Hajj’.[1076]

بَابُ مَنْ يُوصِي بِحَجَّةٍ فَيُحَجُّ عَنْهُ مِنْ غَيْرِ مَوْضِعِهِ أَوْ يُوصِي بِشَيْ‏ءٍ قَلِيلٍ فِي الْحَجِّ

Chapter 62 – The one who bequeaths with a Hajj, so he performs Hajj from other than its place, or he bequeaths something little regarding the Hajj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ مَاتَ وَ أَوْصَى بِحَجَّةٍ أَ يَجُوزُ أَنْ يُحَجَّ عَنْهُ مِنْ غَيْرِ الْبَلَدِ الَّذِي مَاتَ فِيهِ فَقَالَ مَا كَانَ دُونَ الْمِيقَاتِ فَلَا بَأْسَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Zakariyya Bin Adam who said,

‘I asked Abu Al-Hassanasws about a man who died and bequeathed with a Hajj. Is it allowed that Hajj be performed on his behalf from another city than the one which he died in?’ So heasws said: ‘Whatever was besides the juncture, so there is no problem’.[1077]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أُوصِيَ بِحَجَّةٍ فَلَمْ تَكْفِهِ مِنَ الْكُوفَةِ إِنَّهَا تُجْزِئُ حَجَّتُهُ مِنْ دُونِ الْوَقْتِ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Aban Bin Usman, from Umar Bin Yazeed who said,

‘Abu Abdullahasws said regarding a man who bequeathed with a Hajj, but did not have sufficiency (of funds) to perform it from Al-Kufa, that it would suffice for him to perform Hajj from besides the juncture’.[1078]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يَمُوتُ فَيُوصِي بِالْحَجِّ مِنْ أَيْنَ يُحَجُّ عَنْهُ قَالَ عَلَى قَدْرِ مَالِهِ إِنْ وَسِعَهُ مَالُهُ فَمِنْ مَنْزِلِهِ وَ إِنْ لَمْ يَسَعْهُ مَالُهُ مِنْ مَنْزِلِهِ فَمِنَ الْكُوفَةِ فَإِنْ لَمْ يَسَعْهُ مِنَ الْكُوفَةِ فَمِنَ الْمَدِينَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the man who dies, so he bequeaths with the Hajj, from where should the Hajj be performed on his behalf?’ Heasws said: ‘Upon the measurement of his wealth. If there is capacity in his wealth, so from his house, and if there is no capacity in his wealth for it to be performed from his house, then from Al-Kufa. So if there is no capacity for it to be performed from Al-Kufa, so from Al-Medina’.[1079]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَوْصَى أَنْ يُحَجَّ عَنْهُ حَجَّةُ الْإِسْلَامِ فَلَمْ يَبْلُغْ جَمِيعُ مَا تَرَكَ إِلَّا خَمْسِينَ دِرْهَماً قَالَ يُحَجُّ عَنْهُ مِنْ بَعْضِ الْأَوْقَاتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ قُرْبٍ .

Ahmad Bin Muhammad, from Ibn Mahmoun, from Ibn Raib,

(It has been narrated) from Abu Abdullahasws regarding a man who bequeaths that Hajj be performed on his behalf, the Hajj of Al-Islam, but the entirety of what he left did not reach (the required amount), except for fifty Dirhams. Heasws said: ‘He should perform Hajj on his behalf from one of the junctures which Rasool-Allahsaww used as a juncture (to wear Ihraam), from nearby’.[1080]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ أَوْ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي سَعِيدٍ عَمَّنْ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَوْصَى بِعِشْرِينَ دِرْهَماً فِي حَجَّةٍ قَالَ يَحُجُّ بِهَا رَجُلٌ مِنْ مَوْضِعٍ بَلَغَهُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, or from a man, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Saeed,

(It has been narrated) from the one who asked Abu Abdullahasws about a man who bequeathed twenty Dirhams regarding Hajj. Heasws said: ‘A man should perform Hajj with it from a place where its required expenditure would suffice it’.[1081]

بَابُ الرَّجُلِ يَأْخُذُ الْحَجَّةَ فَلَا تَكْفِيهِ أَوْ يَأْخُذُهَا فَيَدْفَعُهَا إِلَى غَيْرِهِ

Chapter 63 – The man takes the (responsibility of performing) the Hajj but is not (paid) sufficienty, or he takes it and hands it over to someone else

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ أَمَرْتُ رَجُلًا يَسْأَلُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْخُذُ مِنْ رَجُلٍ حَجَّةً فَلَا تَكْفِيهِ أَ لَهُ أَنْ يَأْخُذَ مِنْ رَجُلٍ أُخْرَى وَ يَتَّسِعَ بِهَا وَ يُجْزِئُ عَنْهُمَا جَمِيعاً أَوْ يُشْرِكُهُمَا جَمِيعاً إِنْ لَمْ تَكْفِهِ إِحْدَاهُمَا فَذَكَرَ أَنَّهُ قَالَ أَحَبُّ إِلَيَّ أَنْ تَكُونَ خَالِصَةً لِوَاحِدٍ فَإِنْ كَانَتْ لَا تَكْفِيهِ فَلَا يَأْخُذْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Ismail who said,

‘I instructed a man to aske Abu Al-Hassanasws about the man who takes (the responsibility for performing) a Hajj, but is not (paid) sufficiently. Is it for him that he takes (more) from another man and increase the capacity with it, and he would suffice from both of them together, or participate both of them if it is not sufficient from one of the two? So he mentioned that heasws said: ‘It would be more beloved to measws if it happens to be unmixed for one. And if it does not happen to suffice him, so he should not take it’.[1082]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ جَعْفَرٍ الْأَحْوَلِ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مَا تَقُولُ فِي الرَّجُلِ يُعْطَى الْحَجَّةَ فَيَدْفَعُهَا إِلَى غَيْرِهِ قَالَ لَا بَأْسَ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ja’far Al Ahowl, from Usman Bin Isa who said,

‘I said to Abu Al-Hassan Al-Rezaasws, ‘What are youasws saying regarding the man who gives the (responsibility of performing) the Hajj, but he hands it over to someone else?’ Heasws said: ‘There is no problem with it’.[1083]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أُوصِيَ بِحَجَّةٍ فَلَمْ تَكْفِهِ قَالَ فَيُقَدِّمُهَا حَتَّى يُحَجَّ دُونَ الْوَقْتِ .

Abu Ali Al Ashary, from Ahmad Bin Muhammad, from Mohsan Bin Ahmad, from Aban, from Umar Bin Yazeed who said,

‘I said to Abu Abdullahasws, ‘A man bequeaths with a Hajj, but he does not (pay) sufficiently for it’. Heasws said: ‘So he should proceed until he performs Hajj besides the juncture’.[1084]

بَابُ الْحَجِّ عَنِ الْمُخَالِفِ

Chapter 64 – The Hajj performed on behalf of the adversary

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يَحُجُّ الرَّجُلُ عَنِ النَّاصِبِ فَقَالَ لَا فَقُلْتُ فَإِنْ كَانَ أَبِي قَالَ فَإِنْ كَانَ أَبَاكَ فَنَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih who said,

‘I said to Abu Abdullahasws, ‘Can the man perform Hajj on behalf of the Nasibi (Hostile one)?’ So heasws said: ‘No’. I said, ‘Supposing it was my father?’ Heasws said: ‘So if it was your father, then yes’.[1085]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ الرَّجُلُ يَحُجُّ عَنِ النَّاصِبِ هَلْ عَلَيْهِ إِثْمٌ إِذَا حَجَّ عَنِ النَّاصِبِ وَ هَلْ يَنْفَعُ ذَلِكَ النَّاصِبَ أَمْ لَا فَكَتَبَ لَا يَحُجَّ عَنِ النَّاصِبِ وَ لَا يَحُجَّ بِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,

‘I wrote to himasws, ‘The man performs Hajj on behalf of the Nasibi (Hostile one), would there be a sin upon him when he performs Hajj on behalf of the Nasibi (Hostile one), and would that be beneficial to the Nasibi (Hostile one) or not?’ So heasws wrote: ‘Do not perform Hajj on behalf of the Nasibi (Hostile one), nor perform Hajj with him’.[1086]

بَابٌ

Chapter 65 – A Chapter

مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ حَدَّثَهُ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَنَّ مَوْلَاكَ عَلِيَّ بْنَ مَهْزِيَارَ أَوْصَى أَنْ يُحَجَّ عَنْهُ مِنْ ضَيْعَةٍ صَيَّرَ رُبُعَهَا لَكَ فِي كُلِّ سَنَةٍ حَجَّةً إِلَى عِشْرِينَ دِينَاراً وَ أَنَّهُ قَدِ انْقَطَعَ طَرِيقُ الْبَصْرَةِ فَتَضَاعَفُ الْمَئُونَةُ عَلَى النَّاسِ فَلَيْسَ يَكْتَفُونَ بِعِشْرِينَ دِينَاراً وَ كَذَلِكَ أَوْصَى عِدَّةٌ مِنْ مَوَالِيكَ فِي حِجَجِهِمْ فَكَتَبَ يُجْعَلُ ثَلَاثُ حِجَجٍ حَجَّتَيْنِ إِنْ شَاءَ اللَّهُ .

Muhammad Bin Yahya, from the one who narrated it, from Ibrahim Bin Mahziyar who said,

‘I wrote to Abu Muhammadasws that, ‘The one in yourasws Wilayah, Ali Bin Mahziyar, bequeathed that Hajj be performed on his behalf from a village, a quarter of it being for youasws, during every year, one Hajj, up to (expenditure of) twenty Dinars, and the road of Al-Basra is cut off, so the expenditure has increased upon the people, therefore it cannot be sufficed by twenty Dinars. And, a number of the ones in yourasws Wilayah have bequeathed similarly with regards to their Hajj’. So heasws wrote: ‘So make (expenditure of) three Hajjs to be for two Hajjs, (and that would suffice) Allahazwj Willing’.[1087]

إِبْرَاهِيمُ قَالَ وَ كَتَبَ إِلَيْهِ عَلِيُّ بْنُ مُحَمَّدٍ الْحُصَيْنِيُّ أَنَّ ابْنَ عَمِّي أَوْصَى أَنْ يُحَجَّ عَنْهُ بِخَمْسَةَ عَشَرَ دِينَاراً فِي كُلِّ سَنَةٍ فَلَيْسَ يَكْفِي فَمَا تَأْمُرُ فِي ذَلِكَ فَكَتَبَ يَجْعَلُ حَجَّتَيْنِ فِي حَجَّةٍ إِنَّ اللَّهَ عَالِمٌ بِذَلِكَ .

Ibrahim said,

‘And Ali Bin Muhammad Al-Husayni wrote to himasws that, ‘A cousin of mine bequeathed that Hajj be performed on his behalf with twenty five Dinars during every year, but it does not suffice, so what are yourasws orders regarding that?’ So heasws wrote: ‘He should make (the expenditure of) two Hajjs to be regarding one Hajj (to be sufficient), Allahazwj Willing. Heazwj is more Knowing with that’.[1088]

بَابُ مَا يَنْبَغِي لِلرَّجُلِ أَنْ يَقُولَ إِذَا حَجَّ عَنْ غَيْرِهِ

Chapter 66 – What is befitting for the man that he should be saying when he performs Hajj on behalf of someone else

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ أَخِيهِ أَوْ عَنْ أَبِيهِ أَوْ عَنْ رَجُلٍ مِنَ النَّاسِ هَلْ يَنْبَغِي لَهُ أَنْ يَتَكَلَّمَ بِشَيْ‏ءٍ قَالَ نَعَمْ يَقُولُ بَعْدَ مَا يُحْرِمُ اللَّهُمَّ مَا أَصَابَنِي فِي سَفَرِي هَذَا مِنْ تَعَبٍ أَوْ شِدَّةٍ أَوْ بَلَاءٍ أَوْ شَعَثٍ فَأْجُرْ فُلَاناً فِيهِ وَ أْجُرْنِي فِي قَضَائِي عَنْهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The man performs Hajj on behalf of his brother, or on behalf of his father, or on behalf of a man from the people. Is it befitting for him that he should be saying something?’ Heasws said: ‘Yes. He should be saying after having worn the Ihraam, ‘O Allahazwj! Whatever hits me during this journey of mine, from fatigue, or difficulties, or affliction, or untidiness, so Recompense so and so with regards to it, and Recompense me for fulfilling it on his behalf’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ مِثْلَهُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby – similar to it’.[1089]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا يَجِبُ عَلَى الَّذِي يَحُجُّ عَنِ الرَّجُلِ قَالَ يُسَمِّيهِ فِي الْمَوَاطِنِ وَ الْمَوَاقِفِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘What is Obligatory upon the one who performs Hajj on behalf of another man?’ Heasws said: ‘He should name him in the places and the junctures’.[1090]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لَهُ أَ رَأَيْتَ الَّذِي يَقْضِي عَنْ أَبِيهِ أَوْ أُمِّهِ أَوْ أَخِيهِ أَوْ غَيْرِهِمْ أَ يَتَكَلَّمُ بِشَيْ‏ءٍ قَالَ نَعَمْ يَقُولُ عِنْدَ إِحْرَامِهِ اللَّهُمَّ مَا أَصَابَنِي مِنْ نَصَبٍ أَوْ شَعَثٍ أَوْ شِدَّةٍ فَأْجُرْ فُلَاناً فِيهِ وَ أْجُرْنِي فِي قَضَائِي عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘It was said to himasws, ‘What is yourasws view about the one who fulfils (Hajj) on behalf of his father, or his mother, or his brothers, or other than them, should he be saying something?’ Heasws said: ‘Yes. He should be saying during his wearing his Ihraam, ‘O Allahazwj! Whatever hits me from difficulties, or untidiness, or hardships, so Recompense so and so, and Recompense me regarding my fulfilment on his behalf’.[1091]

بَابُ الرَّجُلِ يَحُجُّ عَنْ غَيْرِهِ فَحَجَّ عَنْ غَيْرِ ذَلِكَ أَوْ يَطُوفُ عَنْ غَيْرِهِ

Chapter 67 – A man performs Hajj on behalf of someone else, so he performs Hajj on behalf of someone other than that one, or circumambulates on behalf of someone else

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الْأَزْرَقِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) الرَّجُلُ يَحُجُّ عَنِ الرَّجُلِ يَصْلُحُ لَهُ أَنْ يَطُوفَ عَنْ أَقَارِبِهِ فَقَالَ إِذَا قَضَى مَنَاسِكَ الْحَجِّ فَلْيَصْنَعْ مَا شَاءَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Yahya Al Arzaq who said,

‘I said to Abu Al-Hassanasws, ‘The man performs Hajj on behalf of the man, would it be correct for him if he were to circumambulate on behalf of his relatives?’ So heasws said: ‘When he fulfils the rituals of the Hajj, so let him do whatever he so desires to’.[1092]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَعْطَى رَجُلًا مَالًا يَحُجُّ عَنْهُ فَحَجَّ عَنْ نَفْسِهِ فَقَالَ هِيَ عَنْ صَاحِبِ الْمَالِ .

Muhammad Bin Yahya, raising it, said,

‘Abu Abdullahasws was asked about a man who gave wealth to a man to perform Hajj on his behalf, but he performed Hajj for himself. So heasws said: ‘It would be (Reckoned as being) on behalf of the owner of the wealth’.[1093]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَخَذَ مِنْ رَجُلٍ مَالًا وَ لَمْ يَحُجَّ عَنْهُ وَ مَاتَ لَمْ يُخَلِّفْ شَيْئاً قَالَ إِنْ كَانَ حَجَّ الْأَجِيرُ أُخِذَتْ حَجَّتُهُ وَ دُفِعَتْ إِلَى صَاحِبِ الْمَالِ وَ إِنْ لَمْ يَكُنْ حَجَّ كُتِبَ لِصَاحِبِ الْمَالِ ثَوَابُ الْحَجِّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his men,

(It has been narrated) from Abu Abdullahasws regarding a man who took wealth from a man and did not perform Hajj on his behalf, and died, and did not leave anything. Heasws said: ‘If it was such that the hired one had performed (his own) Hajj, his Hajj would be seized and handed over to the owner of the wealth. And, if had not performed Hajj, (even then) the Rewards of the Hajj would be Written for the owner of the wealth’.[1094]

بَابُ مَنْ حَجَّ عَنْ غَيْرِهِ إِنَّ لَهُ فِيهَا شِرْكَةً

Chapter 68 – The one who performs Hajj on behalf of someone else; there is a participation in it for him

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ بْنُ سِنَانٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ رَجُلٌ فَأَعْطَاهُ ثَلَاثِينَ دِينَاراً يَحُجُّ بِهَا عَنْ إِسْمَاعِيلَ وَ لَمْ يَتْرُكْ شَيْئاً مِنَ الْعُمْرَةِ إِلَى الْحَجِّ إِلَّا اشْتَرَطَهُ عَلَيْهِ حَتَّى اشْتَرَطَ عَلَيْهِ أَنْ يَسْعَى عَنْ وَادِي مُحَسِّرٍ ثُمَّ قَالَ يَا هَذَا إِذَا أَنْتَ فَعَلْتَ هَذَا كَانَ لِإِسْمَاعِيلَ حَجَّةٌ بِمَا أَنْفَقَ مِنْ مَالِهِ وَ كَانَ لَكَ تِسْعٌ بِمَا أَتْعَبْتَ مِنْ بَدَنِكَ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ali Bin Asbaat, from a man from our companions called Abdul Rahman Bin Sinan who said,

‘I was in the presence of Abu Abdullahasws, when a man came over to himasws. So heasws gave him thirty Dinars to perform Hajj with it on behalf of Ismail, and heasws did not leave anything from the Umra to the Hajj, except that heasws stipulated upon him, to the extent that heasws stipulated upon him that he should be walking briskly from the valley of Muhassar. Then heasws said: ‘O you! When you do this, it would be a Hajj for Ismail with whatever is spent from his wealth, and for you would be nine (times as much) with what you exhaust yourself from your body’.[1095] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يُوسُفَ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ آخَرَ مَا لَهُ مِنَ الْأَجْرِ وَ الثَّوَابِ قَالَ لِلَّذِي يَحُجُّ عَنْ رَجُلٍ أَجْرُ وَ ثَوَابُ عَشْرِ حِجَجٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Ali Bin Yusuf, from Abu Abdullah Al momin, from Ibn Muskan,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The man performs Hajj on behalf of another, what would be for him, from the Recompense and the Rewards?’ Heasws said: ‘For the one who performs Hajj on behalf of another man would be Recompense and Rewards of ten Hajjs’.[1096]

باب نَادِرٌ

Chapter 69 – Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ دَفَعَ إِلَى خَمْسَةِ نَفَرٍ حَجَّةً وَاحِدَةً فَقَالَ يَحُجُّ بِهَا بَعْضُهُمْ فَسَوَّغَهَا رَجُلٌ مِنْهُمْ فَقَالَ لِي كُلُّهُمْ شُرَكَاءُ فِي الْأَجْرِ فَقُلْتُ لِمَنِ الْحَجُّ قَالَ لِمَنْ صَلَّى فِي الْحَرِّ وَ الْبَرْدِ .

A number of our companions, from Sahl Bin Ziyad, from the one who mentioned it, from Ibn Abu Umeyr, from Ali Bin Yaqteen who said,

‘I said to Abu Al-Hassanasws, ‘A man handed over (the responsibility of performing) one Hajj to five people, so he said, ‘Perform Hajj with it’. So a man from them performed it’. So heasws said: ‘All of them are participants in the Recompense’. So I said, ‘For whom would be the Hajj?’ Heasws said: ‘For the one who Prayed in the heat and the cold’.[1097]

بَابُ الرَّجُلِ يُعْطَى الْحَجَّ فَيَصْرِفُ مَا أَخَذَ فِي غَيْرِ الْحَجِّ أَوْ تَفْضُلُ الْفَضْلَةُ مِمَّا أُعْطِيَ

Chapter 70 – A man gives the (responsibility of performing the) Hajj, but he spends what he took, on other than the Hajj, or there remained an excess from what he was given

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يُعْطَى الْحَجَّةَ يَحُجُّ بِهَا وَ يُوَسِّعُ عَلَى نَفْسِهِ فَيَفْضُلُ مِنْهَا أَ يَرُدُّهَا عَلَيْهِ قَالَ لَا هِيَ لَهُ

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah Al Qummy who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the man who is given (the responsibility of performing the) Hajj. He performs Hajj with it and spends liberally upon himself, but there remains excess from it. Should he return it back to him?’ Heasws said: ‘No. It is for him’.[1098]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْخُذُ الدَّرَاهِمَ لِيَحُجَّ بِهَا عَنْ رَجُلٍ هَلْ يَجُوزُ لَهُ أَنْ يُنْفِقَ مِنْهَا فِي غَيْرِ الْحَجِّ قَالَ إِذَا ضَمِنَ الْحَجَّ فَالدَّرَاهِمُ لَهُ يَصْنَعُ بِهَا مَا أَحَبَّ وَ عَلَيْهِ حَجَّةٌ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa Al Sabaty,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who takes the Dirhams from a man in order to perform Hajj with it. Is it allowed for him that he should spend from it in other than the Hajj?’ Heasws said: ‘When he took the responsibility for the Hajj, so the Dirhams are for him. He can do with these whatever he so likes to, and upon him is the performance of the Hajj’.[1099]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ بَعَثَنِي عُمَرُ بْنُ يَزِيدَ إِلَى أَبِي جَعْفَرٍ الْأَحْوَلِ بِدَرَاهِمَ وَ قَالَ قُلْ لَهُ إِنْ أَرَادَ أَنْ يَحُجَّ بِهَا فَلْيَحُجَّ وَ إِنْ أَرَادَ أَنْ يُنْفِقَهَا فَلْيُنْفِقْهَا قَالَ فَأَنْفَقَهَا وَ لَمْ يَحُجَّ قَالَ حَمَّادٌ فَذَكَرَ ذَلِكَ أَصْحَابُنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ وَجَدْتُمُ الشَّيْخَ فَقِيهاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said, ‘Amar Bin Yazeed sent me to Abu Ja’far Al Ahowl with Dirhams and said,

‘Say to him that I intend the Hajj to be performed with it, so let him perform Hajj. And, if he intends to spend it, so let him spend it’. So I spent it and did not perform Hajj’. Hammad said, ‘So our companions mentioned that to Abu Abdullahasws, so heasws said: ‘You have found the understanding Sheykh’.[1100]

بَابُ الطَّوَافِ وَ الْحَجِّ عَنِ الْأَئِمَّةِ ( عليهم السلام )

Chapter 71 – The circumambulation and the Hajj on behalf of the Imamsasws

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَا سَيِّدِي إِنِّي أَرْجُو أَنْ أَصُومَ فِي الْمَدِينَةِ شَهْرَ رَمَضَانَ فَقَالَ تَصُومُ بِهَا إِنْ شَاءَ اللَّهُ قُلْتُ وَ أَرْجُو أَنْ يَكُونَ خُرُوجُنَا فِي عَشْرٍ مِنْ شَوَّالٍ وَ قَدْ عَوَّدَ اللَّهُ زِيَارَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ وَ زِيَارَتَكَ فَرُبَّمَا حَجَجْتُ عَنْ أَبِيكَ وَ رُبَّمَا حَجَجْتُ عَنْ أَبِي وَ رُبَّمَا حَجَجْتُ عَنِ الرَّجُلِ مِنْ إِخْوَانِي وَ رُبَّمَا حَجَجْتُ عَنْ نَفْسِي فَكَيْفَ أَصْنَعُ فَقَالَ تَمَتَّعْ فَقُلْتُ إِنِّي مُقِيمٌ بِمَكَّةَ مُنْذُ عَشْرِ سِنِينَ فَقَالَ تَمَتَّعْ .

A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim Al Bajaly who said,

‘I said to Abu Ja’farasws, ‘O my Masterasws! I hope to be Fasting in Al-Medina in a month of Ramazan’. So heasws said: ‘You will Fast in it, Allahazwj Willing’. I said, ‘And I am hoping that our exit takes place in the 10th of Shawwal, and I would have visited Rasool-Allahsaww, and the Peopleasws of hissaww Household, and visited youasws. So, sometimes I perform Hajj on behalf of yourasws fatherasws, and sometimes I perform Hajj on behalf of my father, and sometimes I perform Hajj on behalf of the man from my brethren, and sometimes I perform Hajj for myself. So how should I be doing it?’ So heasws said: ‘Tamatto’. So I said, ‘I am staying in Makkah since the last ten years’. So heasws said: ‘Tamatto’.[1101]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَدْ أَرَدْتُ أَنْ أَطُوفَ عَنْكَ وَ عَنْ أَبِيكَ فَقِيلَ لِي إِنَّ الْأَوْصِيَاءَ لَا يُطَافُ عَنْهُمْ فَقَالَ لِي بَلْ طُفْ مَا أَمْكَنَكَ فَإِنَّهُ جَائِزٌ

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar, from Musa Bin Al Qasim who said,

‘I said to Abu Ja’farasws the 2nd (9th Imamasws) ‘I intended to circumambulate on yourasws behalf and on behalf of yourasws fatherasws. So it was said to me: ‘The successorsasws are such that circumambulations are not to be performed on theirasws behalf’. So heasws said to me: ‘But, circumambulate whatever you are able to, for it is allowed’.

ثُمَّ قُلْتُ لَهُ بَعْدَ ذَلِكَ بِثَلَاثِ سِنِينَ إِنِّي كُنْتُ اسْتَأْذَنْتُكَ فِي الطَّوَافِ عَنْكَ وَ عَنْ أَبِيكَ فَأَذِنْتَ لِي فِي ذَلِكَ فَطُفْتُ عَنْكُمَا مَا شَاءَ اللَّهُ ثُمَّ وَقَعَ فِي قَلْبِي شَيْ‏ءٌ فَعَمِلْتُ بِهِ قَالَ وَ مَا هُوَ قُلْتُ طُفْتُ يَوْماً عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ ثَلَاثَ مَرَّاتٍ صَلَّى اللَّهُ عَلَى رَسُولِ اللَّهِ

Then, I said to himasws, after three years, ‘I had sought yourasws permission regarding the circumambulation on yourasws behalf, and on behalf of yourasws father, so youasws permitted to me with regards to that. So I circumambulated on behalf of youasws both what Allahazwj so Desired. Then something occurred in my heart, so I acted by it’. Heasws said: ‘And what was it?’ I said, ‘I circumambulated one day, on behalf of Rasool-Allahsaww’. So heasws said three times: ‘May Allahazwj Send Blessings upon Rasool-Allahsaww’.

ثُمَّ الْيَوْمَ الثَّانِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ثُمَّ طُفْتُ الْيَوْمَ الثَّالِثَ عَنِ الْحَسَنِ ( عليه السلام ) وَ الرَّابِعَ عَنِ الْحُسَيْنِ ( عليه السلام ) وَ الْخَامِسَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَ السَّادِسَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام ) وَ الْيَوْمَ السَّابِعَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) وَ الْيَوْمَ الثَّامِنَ عَنْ أَبِيكَ مُوسَى ( عليه السلام ) وَ الْيَوْمَ التَّاسِعَ عَنْ أَبِيكَ عَلِيٍّ ( عليه السلام ) وَ الْيَوْمَ الْعَاشِرَ عَنْكَ يَا سَيِّدِي وَ هَؤُلَاءِ الَّذِينَ أَدِينُ اللَّهَ بِوَلَايَتِهِمْ

Then on the second day, on behalf of Amir Al-Momineenasws. Then one the third day I circumambulated on behalf of Al-Hassanasws; and on the fourth day on behalf of Al-Husaynasws; and on the fifth day on behalf of Aliasws Bin Al-Husaynasws; and on the sixth day on behalf of Abu Ja’far Muhammadasws Bin Aliasws; and on the seventh day on behalf of Ja’farasws Bin Muhammadasws; and on the eight day on behalf of yourasws fatherasws Musaasws; and on the ninth day on behalf of yourasws fatherasws Aliasws (Al Reza)asws, and on the tenth day on yourasws behalf, my Masterasws. And theyasws are those whom I make to be a Religion of Allahazwj, by theirasws Wilayah’.

فَقَالَ إِذَنْ وَ اللَّهِ تَدِينَ اللَّهَ بِالدِّينِ الَّذِي لَا يَقْبَلُ مِنَ الْعِبَادِ غَيْرَهُ قُلْتُ وَ رُبَّمَا طُفْتُ عَنْ أُمِّكَ فَاطِمَةَ ( عليها السلام ) وَ رُبَّمَا لَمْ أَطُفْ فَقَالَ اسْتَكْثِرْ مِنْ هَذَا فَإِنَّهُ أَفْضَلُ مَا أَنْتَ عَامِلُهُ إِنْ شَاءَ اللَّهُ .

So heasws said: ‘Then, by Allahazwj, you have made a Religion of Allahazwj with the Religion which Heazwj will not be Accepting from the servants, apart from it’. I said, ‘And sometimes I circumambulate on behalf of yourasws motherasws Fatimaasws, and sometimes I do not circumambulate’. So heasws said: ‘Frequent from this, for it would be the most superior of what you act upon, Allahazwj Willing’.[1102]

بَابُ مَنْ يُشْرِكُ قَرَابَتَهُ وَ إِخْوَتَهُ فِي حَجَّتِهِ أَوْ يَصِلُهُمْ بِحَجَّةٍ

Chapter 72 – The one who participates his relatives and his brethren in his Hajj, or he links them with Hajj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أُشْرِكُ أَبَوَيَّ فِي حَجَّتِي قَالَ نَعَمْ قُلْتُ أُشْرِكُ إِخْوَتِي فِي حَجَّتِي قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَاعِلٌ لَكَ حَجّاً وَ لَهُمْ حَجّاً وَ لَكَ أَجْرٌ لِصِلَتِكَ إِيَّاهُمْ قُلْتُ فَأَطُوفُ عَنِ الرَّجُلِ وَ الْمَرْأَةِ وَ هُمْ بِالْكُوفَةِ فَقَالَ نَعَمْ تَقُولُ حِينَ تَفْتَتِحُ الطَّوَافَ اللَّهُمَّ تَقَبَّلْ مِنْ فُلَانٍ الَّذِي تَطُوفُ عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘Can I participate my parents in my Hajj?’ Heasws said: ‘Yes’. I said, ‘Can I participate my brethren in my Hajj?’ Heasws said: ‘Yes. Allahazwj Mighty and Majestic has Made Hajj to be for you and Hajj to be for them, and for you would be a Recompense for your linking them’. I said, ‘So, can I circumambulate on behalf of the man and the woman and they are in Al-Kufa?’ So heasws said: ‘Yes. You should be saying when you begin the circumambulation, ‘O Allahazwj! Accept from so and so, on whose behalf I am circumambulating’.[1103]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَمْرِو بْنِ إِلْيَاسَ قَالَ حَجَجْتُ مَعَ أَبِي وَ أَنَا صَرُورَةٌ فَقُلْتُ إِنِّي أُحِبُّ أَنْ أَجْعَلَ حَجَّتِي عَنْ أُمِّي فَإِنَّهَا قَدْ مَاتَتْ قَالَ فَقَالَ لِي حَتَّى أَسْأَلَ لَكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِلْيَاسُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنَّ ابْنِي هَذَا صَرُورَةٌ وَ قَدْ مَاتَتْ أُمُّهُ فَأَحَبَّ أَنْ يَجْعَلَ حَجَّتَهُ لَهَا أَ فَيَجُوزُ ذَلِكَ لَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُكْتَبُ لَهُ وَ لَهَا وَ يُكْتَبُ لَهُ أَجْرُ الْبِرِّ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from one of our companions, from Amro Bin Ilyas who said,

‘I performed Hajj along with my father, and I was a Saroura (not having had performed Hajj). So I said, ‘I would love it to make my Hajj to be on behalf of my mother who has died’. So he said to me, ‘(Wait) until I ask Abu Abdullahasws for you’. So Ilyas said to Abu Abdullahasws, and I was listening, ‘May I be sacrificed for youasws! This son of mine is a Saroura (not having had performed Hajj), and his mother has died, So he would like to make his Hajj to be for her. Is that allowed for him?’ So Abu Abdullahasws said: ‘It would be Written for him, and for her, and it would be Written for him the Recompense of the righteous deed’.[1104]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَيْهِ الْحَارِثُ بْنُ الْمُغِيرَةِ فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي لِيَ ابْنَةٌ قَيِّمَةٌ لِي عَلَى كُلِّ شَيْ‏ءٍ وَ هِيَ عَاتِقٌ أَ فَأَجْعَلُ لَهَا حَجَّتِي قَالَ أَمَا إِنَّهُ يَكُونُ لَهَا أَجْرُهَا وَ يَكُونُ لَكَ مِثْلُ ذَلِكَ وَ لَا يُنْقَصُ مِنْ أَجْرِهَا شَيْ‏ءٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Safwan Al Jammal who said,

‘I went over to Abu Abdullahasws, so Al-Haris Bin Al-Mugheira came over to himasws, and he said to himasws, ‘May my father be sacrificed for youasws, and my mother! For me is a daughter who stands for me upon everything, and she is a first-born. Can I make my Hajj to be for her?’ Heasws said: ‘Its Recompense would happen to be for her, and there would happen to be for you the like of that, and there would not be a reduction from its Recompense, of anything’.[1105]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحُجُّ فَيَجْعَلُ حَجَّتَهُ وَ عُمْرَتَهُ أَوْ بَعْضَ طَوَافِهِ لِبَعْضِ أَهْلِهِ وَ هُوَ عَنْهُ غَائِبٌ بِبَلَدٍ آخَرَ قَالَ قُلْتُ فَيَنْقُصُ ذَلِكَ مِنْ أَجْرِهِ قَالَ لَا هِيَ لَهُ وَ لِصَاحِبِهِ وَ لَهُ أَجْرٌ سِوَى ذَلِكَ بِمَا وَصَلَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about the man who performs Hajj, so he makes his Hajj and his Umra, or part of his circumambulation for one of his family members, and he is absent from him in another city. I said, ‘So would that effect a reduction from his Recompense?’ Heasws said: ‘No. It would be for him and for his companion; and for him would be a recompense besides that with what he has linked’.

قُلْتُ وَ هُوَ مَيِّتٌ هَلْ يَدْخُلُ ذَلِكَ عَلَيْهِ قَالَ نَعَمْ حَتَّى يَكُونُ مَسْخُوطاً عَلَيْهِ فَيُغْفَرُ لَهُ أَوْ يَكُونُ مُضَيَّقاً عَلَيْهِ فَيُوَسَّعُ عَلَيْهِ قُلْتُ فَيَعْلَمُ هُوَ فِي مَكَانِهِ أَنَّ عَمَلَ ذَلِكَ لَحِقَهُ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ نَاصِباً يَنْفَعُهُ ذَلِكَ قَالَ نَعَمْ يُخَفَّفُ عَنْهُ .

I said, ‘And he is deceased, would that enter upon him?’ Heasws said: ‘Yes, to the extent that if he happens to be under Wrath, so it would be Forgiven for him, or if there happens to be a constriction upon him, so it would be Expanded upon him’. I said, ‘So he, in his place, would know that, that deed was performed for his right?’ Heasws said: ‘Yes’. I said, ‘And even if he was a Nasibi (Hostile one), that would benefit him?’ Heasws said: ‘Yes. It (Punishment) would be Lightened from him’.[1106]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا بِالْمَدِينَةِ بَعْدَ مَا رَجَعْتُ مِنْ مَكَّةَ إِنِّي أَرَدْتُ أَنْ أَحُجَّ عَنِ ابْنَتِي قَالَ فَاجْعَلْ ذَلِكَ لَهَا الْآنَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Al Haris Bin Al Mugheira who said,

‘I said to Abu Abdullahasws, and I was in Al-Medina after having had returned from Makkah, ‘I intend to perform Hajj on behalf of my daughter’. Heasws said: ‘So make that to be for her, now’.[1107]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُشْرِكُ أَبَاهُ وَ أَخَاهُ وَ قَرَابَتَهُ فِي حَجِّهِ فَقَالَ إِذاً يُكْتَبَ لَكَ حَجٌّ مِثْلُ حَجِّهِمْ وَ تُزْدَادَ أَجْراً بِمَا وَصَلْتَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws regarding a man who participated his father, and his brother, and his relatives in his Hajj. So heasws said: ‘Then, a Hajj would be Written for him similar to their Hajj, and a Recompense would be increased due to what he linked’.[1108]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ وَصَلَ أَبَاهُ أَوْ ذَا قَرَابَةٍ لَهُ فَطَافَ عَنْهُ كَانَ لَهُ أَجْرُهُ كَامِلًا وَ لِلَّذِي طَافَ عَنْهُ مِثْلُ أَجْرِهِ وَ يُفَضَّلُ هُوَ بِصِلَتِهِ إِيَّاهُ بِطَوَافٍ آخَرَ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Abu hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The one who links his father, or one of his relatives, so he circumambulates on his behalf, for him would be his Recompense, complete, and for the one on whose behalf he circumambulated would be similar to his Recompense, and he would be merited with his linking him with another circumambulation’.

وَ قَالَ مَنْ حَجَّ فَجَعَلَ حَجَّتَهُ عَنْ ذِي قَرَابَتِهِ يَصِلُهُ بِهَا كَانَتْ حَجَّتُهُ كَامِلَةً وَ كَانَ لِلَّذِي حَجَّ عَنْهُ مِثْلُ أَجْرِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَاسِعٌ لِذَلِكَ .

And heasws said: ‘The one performs Hajj, so he makes his Hajj to be on behalf of his relative, linking him with it, his Hajj would be complete, and for the one on whose behalf he performed Hajj would be the like of his Recompense. Allahazwj Mighty and Majestic would Expand for that’.[1109]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْأَشْعَثِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ أَبِيهِ قَالَ رَجَعْتُ مِنْ مَكَّةَ فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) فِي الْمَسْجِدِ وَ هُوَ قَاعِدٌ فِيمَا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي إِذَا خَرَجْتُ إِلَى مَكَّةَ رُبَّمَا قَالَ لِيَ الرَّجُلُ طُفْ عَنِّي أُسْبُوعاً وَ صَلِّ رَكْعَتَيْنِ فَأَشْتَغِلُ عَنْ ذَلِكَ فَإِذَا رَجَعْتُ لَمْ أَدْرِ مَا أَقُولُ لَهُ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of our companions, from Ali Bin Muhammad Al Ash’as, from Ali Bin Ibrahim Al Hazramy, from his father who said,

‘I returned from Makkah, so I met Abu Al-Hassan Musaasws in the Masjid, and heasws was seated in what is between the grave and the Pulpit (of Rasool-Allahsaww). So I said, ‘O sonasws of Rasool-Allahsaww! When I go out to Makkah, sometimes the man says to me, ‘Circumambulate on my behalf, seven (circuits), and Pray two Cycles’. But, I am too pre-occupied from that, so when I return, I do not know what I should be saying to him’.

قَالَ إِذَا أَتَيْتَ مَكَّةَ فَقَضَيْتَ نُسُكَكَ فَطُفْ أُسْبُوعاً وَ صَلِّ رَكْعَتَيْنِ ثُمَّ قُلِ اللَّهُمَّ إِنَّ هَذَا الطَّوَافَ وَ هَاتَيْنِ الرَّكْعَتَيْنِ عَنْ أَبِي وَ أُمِّي وَ عَنْ زَوْجَتِي وَ عَنْ وُلْدِي وَ عَنْ حَامَّتِي وَ عَنْ جَمِيعِ أَهْلِ بَلَدِي حُرِّهِمْ وَ عَبْدِهِمْ وَ أَبْيَضِهِمْ وَ أَسْوَدِهِمْ

Heasws said: ‘When you go to Makkah, so fulfil your rituals, circumambulate seven (circuits) and Pray two Cycles, then say, ‘O Allahazwj! This circumambulation, and these two Cycles (of Prayer) are no behalf of my father and my mother, and on behalf of my wife, and on behalf of my children, and of behalf of my protectors, and on behalf of the entirety of the people of my city, their free ones, and their slaves, and their white ones, and their black ones’.

فَلَا تَشَاءُ أَنْ قُلْتَ لِلرَّجُلِ إِنِّي قَدْ طُفْتُ عَنْكَ وَ صَلَّيْتُ عَنْكَ رَكْعَتَيْنِ إِلَّا كُنْتَ صَادِقاً فَإِذَا أَتَيْتَ قَبْرَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَضَيْتَ مَا يَجِبُ عَلَيْكَ فَصَلِّ رَكْعَتَيْنِ ثُمَّ قِفْ عِنْدَ رَأْسِ النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ قُلْ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ مِنْ أَبِي وَ أُمِّي وَ زَوْجَتِي وَ وُلْدِي وَ جَمِيعِ حَامَّتِي وَ مِنْ جَمِيعِ أَهْلِ بَلَدِي حُرِّهِمْ وَ عَبْدِهِمْ وَ أَبْيَضِهِمْ وَ أَسْوَدِهِمْ فَلَا تَشَاءُ أَنْ تَقُولَ لِلرَّجُلِ إِنِّي أَقْرَأْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَنْكَ السَّلَامَ إِلَّا كُنْتَ صَادِقاً .

So you would not be saying to the man, ‘I have performed a circumambulation on your behalf, and Prayed two Cycles on your behalf’, except that you would be truthful (in saying that). So when you go to the grave of the Prophetsaww, fulfil what is Obligatory upon you. Pray two Cycles, then pause by the head of the Prophetsaww, then say, ‘Greetings be upon yousaww, O Prophetsaww of Allahazwj, from my father and my mother, and my wife, and my children, and the entirety of the people of my city, their free ones, and they slaves, and their white ones, and their black ones’. So you would not be saying to the man, ‘I conveyed the greetings to Rasool-Allahsaww’, except that you would be truthful (in saying that)’.[1110]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) كَمْ أُشْرِكُ فِي حَجَّتِي قَالَ كَمْ شِئْتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,

‘I asked Abu Al-Hassanasws, ‘How many can I participate in my Hajj?’ Heasws said: ‘As many as you like to’.[1111]

أَحْمَدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ أَشْرَكْتَ أَلْفاً فِي حَجَّتِكَ لَكَانَ لِكُلِّ وَاحِدٍ حَجَّةٌ مِنْ غَيْرِ أَنْ تَنْقُصَ حَجَّتُكَ شَيْئاً .

Ahmad Bin Abdullah, from Ahmad Bin Abu Abdullah, from Abu Imran Al Armany, from Ali Bin Al Husayn, from Muhammad Bin Al Hassan,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Abu Abdullahasws said: ‘If you were to participate a thousand in your Hajj, there would be a Hajj for each one, from without there being a reduction of anything in your Hajj’.[1112]

بَابُ تَوْفِيرِ الشَّعْرِ لِمَنْ أَرَادَ الْحَجَّ وَ الْعُمْرَةَ

Chapter 73 – Letting grow the hair for the one who intends the Hajj and the Umra

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ فَمَنْ أَرَادَ الْحَجَّ وَفَّرَ شَعْرَهُ إِذَا نَظَرَ إِلَى هِلَالِ ذِي الْقَعْدَةِ وَ مَنْ أَرَادَ الْعُمْرَةَ وَفَّرَ شَعْرَهُ شَهْراً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Hajj is in known months – Shawwal, and Zil-Qadah, and Zil Hijja. So the one who intends the Hajj should let his hair grow when he looks at the crescent of Zilqadah; and the one who intends the Umra should let his hair grow for a month’.[1113]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُرِيدُ الْحَجَّ أَ يَأْخُذُ مِنْ رَأْسِهِ فِي شَوَّالٍ كُلِّهِ مَا لَمْ يَرَ الْهِلَالَ قَالَ لَا بَأْسَ مَا لَمْ يَرَ الْهِلَالَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the man who intends the Hajj, can he take off (his hair) from his head during Shawwal, all of it, for as long as he does not see the crescent (of Zilqadah)?’ Heasws said: ‘There is no problem for as long as he does not see the crescent’.[1114]

أَحْمَدُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَأْخُذْ مِنْ شَعْرِكَ وَ أَنْتَ تُرِيدُ الْحَجَّ فِي ذِي الْقَعْدَةِ وَ لَا فِي الشَّهْرِ الَّذِي تُرِيدُ فِيهِ الْخُرُوجَ إِلَى الْعُمْرَةِ .

Ahmad, from Muhammad Bin Sinan, from Abu Khalid, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Do not take from your hair in Zil Qadah and you are intending the Hajj, nor in the month in which you are intending the going out to the Umra’.[1115]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْخُذُ الرَّجُلُ إِذَا رَأَى هِلَالَ ذِي الْقَعْدَةِ وَ أَرَادَ الْخُرُوجَ مِنْ رَأْسِهِ وَ لَا مِنْ لِحْيَتِهِ .

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of our companions, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘The man, when he sees the crescent of Zil Qadah, and he intends the going, should neither take (hair) from his head not from his beard’.[1116]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَعْفِ شَعْرَكَ لِلْحَجِّ إِذَا رَأَيْتَ هِلَالَ ذِي الْقَعْدَةِ وَ لِلْعُمْرَةِ شَهْراً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Retain your hair for the Hajj, when you see the crescent of Zil Qadah, and for the Umra (retain it) for a month’.[1117]

بَابُ مَوَاقِيتِ الْإِحْرَامِ

Chapter 74 – Junctures for (wearing of) the Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ تُحْرِمَ مِنَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَا تُجَاوِزَهَا إِلَّا وَ أَنْتَ مُحْرِمٌ فَإِنَّهُ وَقَّتَ لِأَهْلِ الْعِرَاقِ وَ لَمْ يَكُنْ يَوْمَئِذٍ عِرَاقٌ بَطْنَ الْعَقِيقِ مِنْ قِبَلِ أَهْلِ الْعِرَاقِ وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَ هِيَ مَهْيَعَةُ وَ وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ مَنْ كَانَ مَنْزِلُهُ خَلْفَ هَذِهِ الْمَوَاقِيتِ مِمَّا يَلِي مَكَّةَ فَوَقْتُهُ مَنْزِلُهُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘From the perfection of the Hajj and the Umra is that you should wear Ihraam from the juncture which Rasool-Allahsaww had designated, and not to exceed it except you are in Ihraam, for hesaww had designated a juncture for the people of Al-Iraq, and in those days there was no Iraq, being Batn Al-Ateeq for the people coming from the direction of Al-Iraq; and designated a juncture for the people of Al-Yemen, Yalamlam; and designated for the people of Al-Taif, being Qarn Al-Manazal; and designated a juncture for the people of Al-Maghrib (north Africa), being Al-Juhfa, and it is Mahiya; and designated a juncture for the people of Al-Medina, being Zul-Huleyfa. And the one who house was behind these junctures, from what follows Makkah, so his juncture is his house’.[1118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَنْبَغِي لِحَاجٍّ وَ لَا لِمُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَ لَا بَعْدَهَا وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ هُوَ مَسْجِدُ الشَّجَرَةِ يُصَلَّى فِيهِ وَ يُفْرَضُ فِيهِ الْحَجَّ وَ وَقَّتَ لِأَهْلِ الشَّامِ الْجُحْفَةَ وَ وَقَّتَ لِأَهْلِ نَجْدٍ الْعَقِيقَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَرْغَبَ عَنْ مَوَاقِيتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullahasws said: ‘The (wearing of the) Ihraam is from five junctures which Rasool-Allahsaww designated. It is not befitting for the pilgrim for Hajj nor for a pilgrim for Umra that he should be wearing Ihraam before these, nor after these. A juncture for the people of Al-Medina is Zul Huleyfa, and it is Masjid Shajara. Hesaww Prayed in it, and hesaww Obligated the Hajj therein; and a juncture for the people of Syria is Al-Juhfa; and a juncture for the people of Najd is Al-Aqeeq; and a juncture for the people of Al-Taif is Qaran Al-Manazal; and a juncture for the people of Al-Yemen is Yalamlam. And, it is not befitting for anyone that he turns away from the junctures of Rasool-Allahsaww’.[1119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِّثْنِي عَنِ الْعَقِيقِ أَ وَقْتٌ وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْ شَيْ‏ءٌ صَنَعَهُ النَّاسُ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ وَقَّتَ لِأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَ هِيَ عِنْدَنَا مَكْتُوبَةٌ مَهْيَعَةُ وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ نَجْدٍ الْعَقِيقَ وَ مَا أَنْجَدَتْ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al numan, from Abu Ayoub Al Khazzaz who said,

‘I said to Abu Abdullahasws, ‘Narrated to me about Al-Aqeeq, is it a juncture which Rasool-Allahsaww designated, or is it something which the people made up?’ So heasws said: ‘Rasool-Allahsaww designated a juncture for the people of Al-Medina, being Zul Huleyfa; and a juncture for the people of Al-Maghrib (north Africa), being Al-Juhfa, and it is written with us as Mahiya; and a juncture for the people of Al-Yemem, being Yalamlam; and a juncture for the people of Al-Taif, being Qaran Al-Manazal; and a juncture of the people of Najd, being Al-Aqeeq, and it is not made up’.[1120]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) قَالَ آخِرُ الْعَقِيقِ بَرِيدُ أَوْطَاسٍ وَ قَالَ بَرِيدُ الْبَعْثِ دُونَ غَمْرَةَ بِبَرِيدَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘At the end of Al-Aqeeq is Bareyd Owtaas’. And heasws said: ‘Bareyd of Al-Ba’as is besides Ghamra by two Bareyds’.[1121]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ حَدُّ الْعَقِيقِ مَا بَيْنَ الْمَسْلَخِ إِلَى عَقَبَةِ غَمْرَةَ .

A number of our ompanions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The boundary of Al-Aqeeq is what is between Al-Maslakh up to Aqaba Ghamra’.[1122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْطَاسٌ لَيْسَ مِنَ الْعَقِيقِ.

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Owtaas is not from Al-Aqeeq’.[1123]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِحْرَامِ مِنْ أَيِّ الْعَقِيقِ أَفْضَلُ أَنْ أُحْرِمَ فَقَالَ مِنْ أَوَّلِهِ أَفْضَلُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws about the Ihraam, ‘From where in Al-Aqeeq is it superior that I should wear Ihraam?’ So heasws said: ‘From its beginning, is superior’.[1124]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَنَّا نُحْرِمُ مِنْ طَرِيقِ الْبَصْرَةِ وَ لَسْنَا نَعْرِفُ حَدَّ عَرْضِ الْعَقِيقِ فَكَتَبَ أَحْرِمْ مِنْ وَجْرَةَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far, from Yunus Bin Abdul Rahman who said,

‘I wrote to Abu Al-Hassanasws, ‘We tend to wear Ihraam from the road of Al-Basra, and we do not recognise a boundary of the land of Al-Aqeeq’. So heasws wrote: ‘Wear Ihraam from Wajra’.[1125]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَقَامَ بِالْمَدِينَةِ شَهْراً وَ هُوَ يُرِيدُ الْحَجَّ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ فِي غَيْرِ طَرِيقِ أَهْلِ الْمَدِينَةِ الَّذِي يَأْخُذُونَهُ فَلْيَكُنْ إِحْرَامُهُ مِنْ مَسِيرَةِ سِتَّةِ أَمْيَالٍ فَيَكُونُ حِذَاءَ الشَّجَرَةِ مِنَ الْبَيْدَاءِ

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who stays in Al-Medina for a month and he intends the Hajj, then it becomes inevitable for him that he goes out in a road other than of the people of Al-Medina which they are taking by, so let his Ihraam be worn from a travel distance of six miles, so he would happen to be parallel to the (Masjid) Al-Shajara, from Al-Bayda’.

وَ فِي رِوَايَةٍ أُخْرَى يُحْرِمُ مِنَ الشَّجَرَةِ ثُمَّ يَأْخُذُ أَيَّ طَرِيقٍ شَاءَ .

And in another report, ‘Heasws said): ‘He should wear Ihraam from the (Masjid Al-Shajara, then he can take whichever road he so desires to’.[1126]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ الْعَقِيقِ بَرِيدُ الْبَعْثِ وَ هُوَ دُونَ الْمَسْلَخِ بِسِتَّةِ أَمْيَالٍ مِمَّا يَلِي الْعِرَاقَ وَ بَيْنَهُ وَ بَيْنَ غَمْرَةَ أَرْبَعَةٌ وَ عِشْرُونَ مِيلًا بَرِيدَانِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The beginning of Al-Aqeeq is Bareyd Al-Ba’as, and it is besides Al-Maslakh by six miles from what follows Al-Iraq, and between it and between Ghamra are twenty four miles, two Bareyds’.

بَعْضُ أَصْحَابِنَا قَالَ إِذَا خَرَجْتَ مِنَ الْمَسْلَخِ فَأَحْرِمْ عِنْدَ أَوَّلِ بَرِيدٍ يَسْتَقْبِلُكَ .

One of our companions said, ‘When you go out from Al-Maslakh, so wear Ihraam at the first Bareyd facing you’.[1127]

بَابُ مَنْ أَحْرَمَ دُونَ الْوَقْتِ

Chapter 75 – The one who wears Ihraam besides the juncture

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَحْرَمَ بِحَجَّةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَيْسَ إِحْرَامُهُ بِشَيْ‏ءٍ إِنْ أَحَبَّ أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ فَلْيَرْجِعْ وَ لَا أَرَى عَلَيْهِ شَيْئاً وَ إِنْ أَحَبَّ أَنْ يَمْضِيَ فَلْيَمْضِ فَإِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ مِنْهُ وَ يَجْعَلُهَا عُمْرَةً فَإِنَّ ذَلِكَ أَفْضَلُ مِنْ رُجُوعِهِ لِأَنَّهُ أَعْلَنَ الْإِحْرَامَ بِالْحَجِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibrahim Al Karkhy who said,

‘I asked Abu Abdullahasws about a man who wore Ihraam for Hajj during other than the months of the Hajj, besides the juncture which Rasool-Allahsaww had designated’. Heasws said: ‘His Ihraam is not with anything. If he so likes to, he can return to his house, so let him return, and Iasws do not see anything upon him; and if keeps going, so let him keep going. So when he ends up to a juncture, so let him wear Ihraam from it, and make it to be an Umra, for that would be superior than his returning, because he announced the Ihraam to be for the Hajj’.[1128]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ لَيْسَ لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ فِي سِوَاهُنَّ وَ لَيْسَ لِأَحَدٍ أَنْ يُحْرِمَ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ مَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً وَ تَرَكَ الثِّنْتَيْنِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Hajj is during known months – Shawwal, and Zilqadah, and Zilhijja. It is not for anyone that he wears Ihraam for the Hajj during other that these, and it is not for anyone that he wears Ihraam besides the junctures which Rasool-Allahsaww designated. So, rather, the example of that is like the one who Prays four (Cycles) during the journey and leaves the (Praying of) two (Cycles)’.[1129]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى بَدَنَةً قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْوَقْتِ الَّذِي يُحْرِمُ فِيهِ فَأَشْعَرَهَا وَ قَلَّدَهَا أَ يَجِبُ عَلَيْهِ حِينَ فَعَلَ ذَلِكَ مَا يَجِبُ عَلَى الْمُحْرِمِ قَالَ لَا وَ لَكِنْ إِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ ثُمَّ لْيُشْعِرْهَا وَ يُقَلِّدْهَا فَإِنَّ تَقْلِيدَهُ الْأَوَّلَ لَيْسَ بِشَيْ‏ءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullahasws about a man who bought a camel before he ended up to the juncture in which he wore the Ihraam. So he marked it and yoked it. Does it Obligate upon him, when he did that, what is Obligated upon the one in Ihraam?’ Heasws said: ‘No, but when he ended up to the juncture, so let him wear the Ihraam, then let him mark it and yoke it, for his yoking it firstly, is not with anything’.[1130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَحْرَمَ بِالْحَجِّ فِي غَيْرِ أَشْهُرِ الْحَجِّ فَلَا حَجَّ لَهُ وَ مَنْ أَحْرَمَ دُونَ الْمِيقَاتِ فَلَا إِحْرَامَ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina who said,

‘Abu Abdullahasws said: ‘The one who wears Ihraam for the Hajj during other than the months of the Hajj, so there is no Hajj for him; and the one who wears Ihraam besides the junctures, so there is no Ihraam for him’.[1131]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مِهْرَانَ بْنِ أَبِي نَصْرٍ عَنْ أَخِيهِ رَبَاحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نُرَوَّى بِالْكُوفَةِ أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ إِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يُحْرِمَ الرَّجُلُ مِنْ دُوَيْرَةِ أَهْلِهِ فَهَلْ قَالَ هَذَا عَلِيٌّ ( عليه السلام ) فَقَالَ قَدْ قَالَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِمَنْ كَانَ مَنْزِلُهُ خَلْفَ الْمَوَاقِيتِ وَ لَوْ كَانَ كَمَا يَقُولُونَ مَا كَانَ يَمْنَعُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ لَا يَخْرُجَ بِثِيَابِهِ إِلَى الشَّجَرَةِ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Mihran Bin Abu Nasr, from his brother Rabah who said,

‘I said to Abu Abdullahasws, ‘We are reporting in Al-Kufa that Aliasws said: ‘From the completion of the Hajj and the Umra is that the man should wear Ihraam from the houses of his family. Has Aliasws said this?’ So heasws said: ‘Amir Al-Momineenasws has said that for the one whose house is behind the junctures. And, had it been as they are saying it to be, Rasool-Allahsaww would not have forbidden that one should not go out with his clothes to the (Masjid) Al-Shajara’.[1132]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مَيْسَرَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا مُتَغَيِّرُ اللَّوْنِ فَقَالَ لِي مِنْ أَيْنَ أَحْرَمْتَ قُلْتُ مِنْ مَوْضِعِ كَذَا وَ كَذَا فَقَالَ رُبَّ طَالِبِ خَيْرٍ تَزِلُّ قَدَمُهُ ثُمَّ قَالَ يَسُرُّكَ إِنْ صَلَّيْتَ الظُّهْرَ فِي السَّفَرِ أَرْبَعاً قُلْتُ لَا قَالَ فَهُوَ وَ اللَّهِ ذَاكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ali Bin Uqba, from Maysara who said,

‘I went to Abu Abdullahasws and the colour of my face had changed. So heasws said to me: ‘From where did you wear Ihraam?’ I said, ‘From such and such a place’. So heasws said: ‘Sometimes the seeker of the goodness, his feet tend to waver’. Then heasws said: ‘Would it make you joyful if you were to Pray Al-Zohr during a journey, as four (Cycles)?’ I said, ‘No’. Heasws said: ‘So it, By Allahazwj, is (like) that’ (i.e. wearing Ihraam at other than a designated juncture).[1133]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَحْرَمَ دُونَ الْوَقْتِ وَ أَصَابَ مِنَ النِّسَاءِ وَ الصَّيْدِ فَلَا شَيْ‏ءَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from one of our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who wears Ihraam besides the juncture, and attains from the women, and the hunting, so there is nothing upon him’.[1134]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ دُونَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا أَنْ يَخَافَ فَوْتَ الشَّهْرِ فِي الْعُمْرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya who said,

‘I heard Abu Abdullahasws saying: ‘It is not befitting for anyone that he should wear Ihraam beside the junctures which Rasool-Allahsaww had designated, except if he fears losing the month regarding the Umra’.[1135]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَجِي‏ءُ مُعْتَمِراً عُمْرَةَ رَجَبٍ فَيَدْخُلُ عَلَيْهِ هِلَالُ شَعْبَانَ قَبْلَ أَنْ يَبْلُغَ الْوَقْتَ أَ يُحْرِمُ قَبْلَ الْوَقْتِ وَ يَجْعَلُهَا لِرَجَبٍ أَوْ يُؤَخِّرُ الْإِحْرَامَ إِلَى الْعَقِيقِ وَ يَجْعَلُهَا لِشَعْبَانَ قَالَ يُحْرِمُ قَبْلَ الْوَقْتِ فَيَكُونُ لِرَجَبٍ لِأَنَّ لِرَجَبٍ فَضْلَهُ وَ هُوَ الَّذِي نَوَى .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the man who comes for Umra, the Umra of Rajab. So the crescent of Shaban enters upon him before he reaches the juncture. Can he wear Ihraam before the juncture, and make it to be for Rajab, or should he delay wearing the Ihraam up to the juncture and make it to be for Shaban?’ Heasws said: ‘He can wear Ihraam before the juncture, so it would happen to be for Rajab, because for Rajab there is its merit, and it is which he intended’.[1136]

بَابُ مَنْ جَاوَزَ مِيقَاتَ أَرْضِهِ بِغَيْرِ إِحْرَامٍ أَوْ دَخَلَ مَكَّةَ بِغَيْرِ إِحْرَامٍ

Chapter 76 – The one who exceeds the land of a juncture without Ihraam, or enters Makkah without Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ قَالَ قَالَ أَبِي يَخْرُجُ إِلَى مِيقَاتِ أَهْلِ أَرْضِهِ فَإِنْ خَشِيَ أَنْ يَفُوتَهُ الْحَجُّ أَحْرَمَ مِنْ مَكَانِهِ فَإِنِ اسْتَطَاعَ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَلْيَخْرُجْ ثُمَّ لْيُحْرِمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby who said,

‘I asked Abu Abdullahasws about a man who forgot to wear Ihraam until he entered the Harram. Heasws said: ‘Myasws fatherasws said: ‘He should go out to a juncture of the people of his land. So if he fears that the Hajj would be lost, he can wear Ihraam from his place. So if he is able to out from the Harram, so let him go out, then he should wear Ihraam’.[1137]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ كَتَبْتُ إِلَيْهِ أَنَّ بَعْضَ مَوَالِيكَ بِالْبَصْرَةِ يُحْرِمُونَ بِبَطْنِ الْعَقِيقِ وَ لَيْسَ بِذَلِكَ الْمَوْضِعِ مَاءٌ وَ لَا مَنْزِلٌ وَ عَلَيْهِمْ فِي ذَلِكَ مَئُونَةٌ شَدِيدَةٌ وَ يُعْجِلُهُمْ أَصْحَابُهُمْ وَ جَمَّالُهُمْ وَ مِنْ وَرَاءِ بَطْنِ الْعَقِيقِ بِخَمْسَةَ عَشَرَ مِيلًا مَنْزِلٌ فِيهِ مَاءٌ وَ هُوَ مَنْزِلُهُمُ الَّذِي يَنْزِلُونَ فِيهِ فَتَرَى أَنْ يُحْرِمُوا مِنْ مَوْضِعِ الْمَاءِ لِرِفْقِهِ بِهِمْ وَ خِفَّتِهِ عَلَيْهِمْ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I wrote to himasws Some of those in yourasws Wilayah in Al-Basra are wearing Ihraam at Batn Al-Aqeeq, and there is no water in that place, nor is there any lodging, and upon them regarding that requires intense provisions, and their companions and their cameleers hasten them; and from behind Batn Al-Aqeeq by fifteen miles, there is a station wherein is water, and it is their lodgement which they are encamping in. So what is yourasws view if they were to wear Ihraam from a place of water in order to be easier with them and light upon them’.

فَكَتَبَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَّتَ الْمَوَاقِيتَ لِأَهْلِهَا وَ لِمَنْ أَتَى عَلَيْهَا مِنْ غَيْرِ أَهْلِهَا وَ فِيهَا رُخْصَةٌ لِمَنْ كَانَتْ بِهِ عِلَّةٌ فَلَا يُجَاوِزِ الْمِيقَاتَ إِلَّا مِنْ عِلَّةٍ .

So heasws wrote: ‘Rasool-Allahsaww designated the junctures for its people and for the ones who come to it from other than its people, and with regards to it is a permission for the one who has a reason for it. Therefore, none should exceed the junctures except for the one who has a reason to do so’.[1138]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي خَرَجْتُ بِأَهْلِي مَاشِياً فَلَمْ أُهِلَّ حَتَّى أَتَيْتُ الْجُحْفَةَ وَ قَدْ كُنْتُ شَاكِياً فَجَعَلَ أَهْلُ الْمَدِينَةِ يَسْأَلُونَ عَنِّي فَيَقُولُونَ لَقِينَاهُ وَ عَلَيْهِ ثِيَابُهُ وَ هُمْ لَا يَعْلَمُونَ وَ قَدْ رَخَّصَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَنْ كَانَ مَرِيضاً أَوْ ضَعِيفاً أَنْ يُحْرِمَ مِنَ الْجُحْفَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy who said,

‘Abu Abdullahasws said: ‘Iasws went out walking with myasws family, so Iasws did not commence (Hajj) until Iasws came up to Al-Juhfa, and there had been complaints (of the hardships endured). So the people of Al-Medina went on asking about measws, and they were saying, ‘We met himasws, and upon himasws were hisasws (normal) clothes’, and they were not knowing that Rasool-Allahsaww had permitted for the one who was sick, or weak, that he can wear Ihraam from Al-Juhfa’.[1139]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْرِضُ لَهُ الْمَرَضُ الشَّدِيدُ قَبْلَ أَنْ يَدْخُلَ مَكَّةَ قَالَ لَا يَدْخُلْهَا إِلَّا بِإِحْرَامٍ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Rafa’at Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man to whom the extreme illness presented itself before he entered Makkah. Heasws said: ‘He should not enter it except being in Ihraam’.[1140]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أُنَاسٍ مِنْ أَصْحَابِنَا حَجُّوا بِامْرَأَةٍ مَعَهُمْ فَقَدِمُوا إِلَى الْوَقْتِ وَ هِيَ لَا تُصَلِّي فَجَهِلُوا أَنَّ مِثْلَهَا يَنْبَغِي أَنْ يُحْرِمَ فَمَضَوْا بِهَا كَمَا هِيَ حَتَّى قَدِمُوا مَكَّةَ وَ هِيَ طَامِثٌ حَلَالٌ فَسَأَلُوا النَّاسَ فَقَالُوا تَخْرُجُ إِلَى بَعْضِ الْمَوَاقِيتِ فَتُحْرِمُ مِنْهُ وَ كَانَتْ إِذَا فَعَلَتْ لَمْ تُدْرِكِ الْحَجَّ فَسَأَلُوا أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ تُحْرِمُ مِنْ مَكَانِهَا قَدْ عَلِمَ اللَّهُ نِيَّتَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Anaas,

(It has been narrated) from our companions performing Hajj, and there was a woman along with them. So they proceeded to the juncture, and she did not Pray. So they did not know whether the likes of her should be wearing Ihraam. So they went with her until they proceeded to Makkah, and she was menstruating, being free (from Ihraam). So they asked the people, and they said, ‘She should go out to one of the junctures, and she should wear the Ihraam from it’. And, it was so that, had she done that, she would not have realised the Hajj’. So they asked Abu Ja’farasws, and heasws said: ‘She should wear Ihraam from her place. Allahazwj has Knowledge of her intentions’.[1141]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مَرَّ عَلَى الْوَقْتِ الَّذِي يُحْرِمُ النَّاسُ مِنْهُ فَنَسِيَ أَوْ جَهِلَ فَلَمْ يُحْرِمْ حَتَّى أَتَى مَكَّةَ فَخَافَ إِنْ رَجَعَ إِلَى الْوَقْتِ أَنْ يَفُوتَهُ الْحَجُّ فَقَالَ يَخْرُجُ مِنَ الْحَرَمِ وَ يُحْرِمُ وَ يُجْزِئُهُ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about a man who passed by the juncture which the people were wearing Ihraam from, but he forgot, or did not know. So he did not wear Ihraam until he came to Makkah. Then, he feared that if he were to return to the juncture, he would miss the Hajj. So heasws said: ‘He should go out from the Harram, and he should wear Ihraam, and that would suffice him’.[1142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ جَهِلَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ كَيْفَ يَصْنَعُ قَالَ يَخْرُجُ مِنَ الْحَرَمِ ثُمَّ يُهِلُّ بِالْحَجِّ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man who did not know that he should be wearing Ihraam until he entered the Harram. What should he do?’ Heasws said: ‘He should go out from the Harram, then he should commence with the Hajj’.[1143]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ نَسِيَ أَنْ يُحْرِمَ أَوْ جَهِلَ وَ قَدْ شَهِدَ الْمَنَاسِكَ كُلَّهَا وَ طَافَ وَ سَعَى قَالَ تُجْزِئُهُ نِيَّتُهُ إِذَا كَانَ قَدْ نَوَى ذَلِكَ فَقَدْ تَمَّ حَجُّهُ وَ إِنْ لَمْ يُهِلَّ وَ قَالَ فِي مَرِيضٍ أُغْمِيَ عَلَيْهِ حَتَّى أَتَى الْوَقْتَ فَقَالَ يُحْرِمُ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who forgot that he should be wearing Ihraam, or did not know, and he had witnessed the rituals, all of them, and circumambulated, and performed Sa’ee. Heasws said: ‘His intention would suffice him when he had intended that. Thus, his Hajj would be complete, and even if he had not exclaimed Talbiyya’. And heasws said regarding a man who had fainted until he came to the juncture. So heasws said: ‘He should wear Ihraam from it’.[1144]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْإِحْرَامِ مِنْ غَمْرَةَ قَالَ لَيْسَ بِهِ بَأْسٌ أَنْ يُحْرِمَ مِنْهَا وَ كَانَ بَرِيدُ الْعَقِيقِ أَحَبَّ إِلَيَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan BinYahya, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about (wearing) the Ihraam from Ghamra. Heasws said: ‘There is no problem with it if one wears Ihraam from it, and Bareyd Al-Aqeeq would be more beloved to measws’.[1145]

صَفْوَانُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ كَانَتْ مَعَ قَوْمٍ فَطَمِثَتْ فَأَرْسَلَتْ إِلَيْهِمْ فَسَأَلَتْهُمْ فَقَالُوا مَا نَدْرِي أَ عَلَيْكِ إِحْرَامٌ أَمْ لَا وَ أَنْتِ حَائِضٌ فَتَرَكُوهَا حَتَّى دَخَلَتِ الْحَرَمَ قَالَ إِنْ كَانَ عَلَيْهَا مُهْلَةٌ فَلْتَرْجِعْ إِلَى الْوَقْتِ فَلْتُحْرِمْ مِنْهُ وَ إِنْ لَمْ يَكُنْ عَلَيْهَا وَقْتٌ فَلْتَرْجِعْ إِلَى مَا قَدَرَتْ عَلَيْهِ بَعْدَ مَا تَخْرُجُ مِنَ الْحَرَمِ بِقَدْرِ مَا لَا يَفُوتُهَا .

Safwan, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a woman who was with a group of people, so she experienced menstruation. So she sent a message to them, and asked them. So they said, ‘We do not know whether wearing of the Ihraam is upon you or not, and you as in menstruation’. So they left her until she entered the Harram. Heasws said: ‘If there was sufficient time for her, so let her return to the juncture, and wear Ihraam from it; and if there was not sufficient time for her, so let her return to whatever she is able upon after having gone out from the Harram, by a measurement of would not make her to miss it (the Hajj)’.[1146]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَحْمَدَ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ وَرْدَانَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنْ كَانَ مِنْ مَكَّةَ عَلَى مَسِيرَةِ عَشَرَةِ أَمْيَالٍ لَمْ يَدْخُلْهَا إِلَّا بِإِحْرَامٍ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ahmad Bin Amro Bin Saeed, from Wardaan,

(It has been narrated) from Abu Al-Hassanasws the 1st having said: ‘The one who was away from Makkah upon a travel distance of ten miles cannot enter it (the Harram) except in Ihraam’.[1147]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) خَرَجَتْ مَعَنَا امْرَأَةٌ مِنْ أَهْلِنَا فَجَهِلَتِ الْإِحْرَامَ فَلَمْ تُحْرِمْ حَتَّى دَخَلْنَا مَكَّةَ وَ نَسِينَا أَنْ نَأْمُرَهَا بِذَلِكَ قَالَ فَمُرُوهَا فَلْتُحْرِمْ مِنْ مَكَانِهَا مِنْ مَكَّةَ أَوْ مِنَ الْمَسْجِدِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Sowrat Bin Kuleyb who said,

‘I said to Abu Ja’farasws, ‘I went out (for Hajj) and with us was a woman from our family. She did not know about (wearing of) the Ihraam until we entered Makkah, and we forgot that we should be instructing her with that’. Heasws said: ‘So instruct her, and let her wear Ihraam from her place, from Makkah or from the Masjid’.[1148]

بَابُ مَا يَجِبُ لِعَقْدِ الْإِحْرَامِ

Chapter 77 – What is Obligated for tying the Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا انْتَهَيْتَ إِلَى الْعَقِيقِ مِنْ قِبَلِ الْعِرَاقِ أَوْ إِلَى الْوَقْتِ مِنْ هَذِهِ الْمَوَاقِيتِ وَ أَنْتَ تُرِيدُ الْإِحْرَامَ إِنْ شَاءَ اللَّهُ فَانْتِفْ إِبْطَيْكَ وَ قَلِّمْ أَظْفَارَكَ وَ اطْلِ عَانَتَكَ وَ خُذْ مِنْ شَارِبِكَ وَ لَا يَضُرُّكَ بِأَيِّ ذَلِكَ بَدَأْتَ ثُمَّ اسْتَكْ وَ اغْتَسِلْ وَ الْبَسْ ثَوْبَيْكَ وَ لْيَكُنْ فَرَاغُكَ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ عِنْدَ زَوَالِ الشَّمْسِ وَ إِنْ لَمْ يَكُنْ عِنْدَ زَوَالِ الشَّمْسِ فَلَا يَضُرُّكَ غَيْرَ أَنِّي أُحِبُّ أَنْ يَكُونَ ذَاكَ مَعَ الِاخْتِيَارِ عِنْدَ زَوَالِ الشَّمْسِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you end up to Al-Aqeeq from the direction of Al-Iraq, or to a juncture from these junctures, and you are intending (to wear) the Ihraam, Allahazwj Willing, so pluck your armpits, and clip your nails, and clear your pubic hair, and take (off) from your moustache, and it does not harm you by which of that you begin with. Then, brush your teeth, and wash, and wear your clothes, and let yourself be free from doing that, Allahazwj Willing, by the (start of the) decline of the sun (midday); and if that cannot happen by the decline of the sun, so it would not harm you. Iasws would love it if that happens with the choice by the (start of the) decline of the sun’.[1149]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السُّنَّةُ فِي الْإِحْرَامِ تَقْلِيمُ الْأَظْفَارِ وَ أَخْذُ الشَّارِبِ وَ حَلْقُ الْعَانَةِ .

Ali, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The Sunnah regarding the Ihraam is the clipping of the nails, and taking off the moustache, and shaving the pubic area’.[1150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ إِذَا طَلَيْتُ لِلْإِحْرَامِ الْأَوَّلِ كَيْفَ أَصْنَعُ فِي الطَّلْيَةِ الْأَخِيرَةِ وَ كَمْ بَيْنَهُمَا قَالَ إِذَا كَانَ بَيْنَهُمَا جُمْعَتَانِ خَمْسَةَ عَشَرَ يَوْماً فَاطَّلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Baseer asked Abu Abdullahasws and I was present, so he said, ‘When the first shaving is done for the Ihraam, what should be done regarding the next shaving, and how much (time) should be elapsing between the two?’ Heasws said: ‘When there would be two Fridays between the two, fifteen days, so shave (the unwanted hair)’.[1151]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ لَا بَأْسَ بِأَنْ تَطَّلِيَ قَبْلَ الْإِحْرَامِ بِخَمْسَةَ عَشَرَ يَوْماً .

A number of our companions, from Ahmad, from Safwan, from Abu Saeed Al Mukary, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with shaving (unwanted hair) before wearing the Ihraam, by fifteen days’.[1152]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ الْحَسَنُ بْنُ سَعِيدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ أَحْرَمَ بِغَيْرِ غُسْلٍ أَوْ بِغَيْرِ صَلَاةٍ عَالِمٌ أَوْ جَاهِلٌ مَا عَلَيْهِ فِي ذَلِكَ وَ كَيْفَ يَنْبَغِي أَنْ يَصْنَعَ فَكَتَبَ ( عليه السلام ) يُعِيدُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,

‘Al-Hassan Bin Saeed wrote to Abu Al-Hassanasws, ‘A man wears Ihraam without washing, or without a Prayer, knowingly or out of ignorance, what is upon him regarding that, and what is befitting that he should be doing?’ So heasws wrote: ‘Repeat’.[1153]

بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ كُنَّا بِالْمَدِينَةِ فَلَاحَانِي زُرَارَةُ فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ فَقُلْتُ حَلْقُهُ أَفْضَلُ وَ قَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَاسْتَأْذَنَّا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَذِنَ لَنَا وَ هُوَ فِي الْحَمَّامِ يَطَّلِي وَ قَدِ اطَّلَى إِبْطَيْهِ فَقُلْتُ لِزُرَارَةَ يَكْفِيكَ قَالَ لَا لَعَلَّهُ فَعَلَ هَذَا لِمَا لَا يَجُوزُ لِي أَنْ أَفْعَلَهُ

One of our companions, from Ibn Jamhour, from Muhammad Bin Al Qasim, from Abdullah Bin Abu Yafour who said,

‘We were in Al-Medina, so Zurara disputed with me regarding plucking of the armpit and shaving it’. So I said, ‘Shaving it is better’, and Zurara said, plucking it is better’. So I sought permission for us to see Abu Abdullahasws, so heasws permitted us, and heasws was in the bathhouse having waxed, and heasws had waxed hisasws armpits. So I said to Zurara, ‘Does it suffice you?’ He said, ‘No, maybe this deed is for himasws, and it may not be allowed for me that I should do it’.

فَقَالَ فِيمَا أَنْتُمَا فَقُلْتُ إِنَّ زُرَارَةَ لَاحَانِي فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ قُلْتُ حَلْقُهُ أَفْضَلُ وَ قَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَقَالَ أَصَبْتَ السُّنَّةَ وَ أَخْطَأَهَا زُرَارَةُ حَلْقُهُ أَفْضَلُ مِنْ نَتْفِهِ وَ طَلْيُهُ أَفْضَلُ مِنْ حَلْقِهِ

So heasws said: ‘In what (discussion) are you two?’ So I said, ‘Zurara is disputing with me regarding plucking the armpit and shaving it. I said shaving is better, and Zurara said plucking is better’. So heasws said: ‘You have hit the Sunnah and Zurara has erred. Shaving it is better than plucking it, and waxing it is better than shaving it’.

ثُمَّ قَالَ لَنَا اطَّلِيَا فَقُلْنَا فَعَلْنَا مُنْذُ ثَلَاثٍ فَقَالَ أَعِيدَا فَإِنَّ الِاطِّلَاءَ طَهُورٌ .

Then heasws said to us: ‘Get the waxing done’. So we said, ‘We did that three days ago’. So heasws said: ‘Repeat it, for the waxing is cleanliness’.[1154]

بَابُ مَا يُجْزِئُ مِنْ غُسْلِ الْإِحْرَامِ وَ مَا لَا يُجْزِئُ

Chapter 78 – What suffices from washing for the Ihraam and what does not suffice

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ غُسْلُ يَوْمِكَ لِيَوْمِكَ وَ غُسْلُ لَيْلَتِكَ لِلَيْلَتِكَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Your washing in the daytime is for your day, and your washing at night time is for your night’.[1155]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ بِالْمَدِينَةِ لِإِحْرَامِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ غُسْلِ ذِي الْحُلَيْفَةِ قَالَ نَعَمْ فَأَتَاهُ رَجُلٌ وَ أَنَا عِنْدَهُ فَقَالَ اغْتَسَلَ بَعْضُ أَصْحَابِنَا فَعَرَضَتْ لَهُ حَاجَةٌ حَتَّى أَمْسَى قَالَ يُعِيدُ الْغُسْلَ يَغْتَسِلُ نَهَاراً لِيَوْمِهِ ذَلِكَ وَ لَيْلًا لِلَيْلَتِهِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked himasws about the man who washes in Al-Medina for his Ihraam. Would that suffice him from washing at Zul Huleyfa?’ Heasws said: ‘Yes’. So a man came over and I was in hisasws presence, so he said, ‘One of our companions what, and a need presented itself to him until evening’. Heasws said: ‘He should repeat the washing. His washing at daytime is for that day of his, and at night is for his night’.[1156]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ ثُمَّ يَنَامُ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the man who washes for his Ihraam, then he sleeps before he wears his Ihraam. Heasws said: ‘Upon him is repeating of the washing’.[1157]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اغْتَسَلَ لِلْإِحْرَامِ ثُمَّ لَبِسَ قَمِيصاً قَبْلَ أَنْ يُحْرِمَ قَالَ قَدِ انْتَقَضَ غُسْلُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘I asked Abu Abdullahasws about a man who washes for his Ihraam, then wears a shirt before he wears Ihraam. Heasws said: ‘It breaks his washing (for the Ihraam)’.[1158]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ اغْتَسَلَ لِلْإِحْرَامِ ثُمَّ نَامَ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza who said,

‘I asked Abu Al-Hassanasws about a man who washes for the Ihraam, then sleeps before he wears Ihraam. Heasws said: ‘Upon him is repeating of the washing’.[1159]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ اغْتَسَلَ لِإِحْرَامِهِ ثُمَّ قَلَّمَ أَظْفَارَهُ قَالَ يَمْسَحُهَا بِالْمَاءِ وَ لَا يُعِيدُ الْغُسْلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of his companions,

(It has been narrated) from Abu Ja’farasws regarding a man who washes for his Ihraam, then clips his nails. Heasws said: ‘He should wipe them with the water, and he would not repeat the washing’.[1160]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ أَرْسَلْنَا إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ جَمَاعَةٌ وَ نَحْنُ بِالْمَدِينَةِ إِنَّا نُرِيدُ أَنْ نُوَدِّعَكَ فَأَرْسَلَ إِلَيْنَا أَنِ اغْتَسِلُوا بِالْمَدِينَةِ فَإِنِّي أَخَافُ أَنْ يَعْسُرَ عَلَيْكُمُ الْمَاءُ بِذِي الْحُلَيْفَةِ فَاغْتَسِلُوا بِالْمَدِينَةِ وَ الْبَسُوا ثِيَابَكُمُ الَّتِي تُحْرِمُونَ فِيهَا ثُمَّ تَعَالَوْا فُرَادَى أَوْ مَثَانِيَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘We sent a message to Abu Abdullahasws, and we were a group, and we were in Al-Medina, ‘We intend to bid youasws farewell’. So heasws sent a message to us: ‘Wash yourselves in Al-Medina, for Iasws am afraid that (finding) water would be difficult upon you in Zul Huleyfa. Therefore, wash in Al-Medina, and wear your clothes which you would be wearing as Ihraam in, then come individually or in twos’.[1161]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اغْتَسَلَ الرَّجُلُ وَ هُوَ يُرِيدُ أَنْ يُحْرِمَ فَلَبِسَ قَمِيصاً قَبْلَ أَنْ يُلَبِّيَ فَعَلَيْهِ الْغُسْلُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ala’a Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man washes and he intends to wear Ihraam, so he wears a shirt (instead) before he exclaims Talbiyya, then upon him is (repeating of) the washing’.[1162]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ دَرَّاجٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ ثُمَّ يَمْسَحُ رَأْسَهُ بِمِنْدِيلٍ قَالَ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Darraj,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who washes for the Ihraam, then he wipes his head with a towel. Heasws said: ‘There is no problem with it’.[1163]

بَابُ مَا يَجُوزُ لِلْمُحْرِمِ بَعْدَ اغْتِسَالِهِ مِنَ الطِّيبِ وَ الصَّيْدِ وَ غَيْرِ ذَلِكَ قَبْلَ أَنْ يُلَبِّيَ

Chapter 79 – What is allowed for the one in Ihraam after his washing, from the perfume, and the hunting, and other than that, before he exclaims Talbiyya

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدَّهِنُ بِدُهْنٍ فِيهِ طِيبٌ وَ هُوَ يُرِيدُ أَنْ يُحْرِمَ قَالَ لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ تَبْقَى رَائِحَتُهُ فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ قَبْلَ الْغُسْلِ وَ بَعْدَهُ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘I asked himasws about the man who massaged with oil in which was perfume, and he intended to wear Ihraam. Heasws said: ‘You should not massage when you intend to wear Ihraam, with oil in which is Musk or Amber. Its aroma would remain in your head after you wear Ihraam, and you can massage with whatever you so desire to from the oils when you intend to wear Ihraam before the washing and after it. So when you wear Ihraam, so the oil would be Prohibited unto you until you are free (from Ihraam)’.[1164]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ مِنْ أَجْلِ رَائِحَةٍ تَبْقَى فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not massage with oil when you intend to wear Ihraam, with oil in which is Musk or Amber, due to the reason of its aroma remaining in your head after having worn Ihraam; and you can massage with whatever you so desire to from the oils, when you intend to wear Ihraam. So when you wear Ihraam, then the oil becomes Prohibited unto you until you are free (from Ihraam)’.[1165]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ فُضَيْلٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الطِّيبِ عِنْدَ الْإِحْرَامِ وَ الدُّهْنِ فَقَالَ كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا يَزِيدُ عَلَى السَّلِيخَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Abdul Rahman Bin Abu Abdullah, and Fuzayl, and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having been asked about the perfume and the oil while wearing Ihraam. So heasws said: ‘Aliasws did not exceed upon the cassia bark’.[1166]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ يَدَّهِنَ الرَّجُلُ قَبْلَ أَنْ يَغْتَسِلَ لِلْإِحْرَامِ أَوْ بَعْدَهُ وَ كَانَ يَكْرَهُ الدُّهْنَ الْخَاثِرَ الَّذِي يَبْقَى .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Dawood Bin Al Numan, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘There is no problem with the man massaging with oil before he washes for the Ihraam, or after it’, and heasws used to dislike the anointing oil which remains’.[1167]

أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ الْمُحْرِمِ يَدَّهِنُ بَعْدَ الْغُسْلِ قَالَ نَعَمْ فَادَّهَنَّا عِنْدَهُ بِسَلِيخَةِ بَانٍ وَ ذَكَرَ أَنَّ أَبَاهُ كَانَ يَدَّهِنُ بَعْدَ مَا يَغْتَسِلُ لِلْإِحْرَامِ وَ أَنَّهُ يَدَّهِنُ بِالدُّهْنِ مَا لَمْ يَكُنْ غَالِيَةً أَوْ دُهْناً فِيهِ مِسْكٌ أَوْ عَنْبَرٌ .

Ahmad Bin Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the man in Ihraam massaging with oil after the washing (for the Ihraam). Heasws said: ‘Yes’. So we applied oil in hisasws presence with clear cassia bark, and heasws mentioned that hisasws fatherasws used to massage with oil after having washed for the Ihraam, and heasws massages with the oil for as long as it does not happen to be expensive, or an oil wherein is Musk or Amber’.[1168]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ اغْتَسَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِلْإِحْرَامِ ثُمَّ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى ثُمَّ خَرَجَ إِلَى الْغِلْمَانِ فَقَالَ هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ حَتَّى نَأْكُلَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Muskan, from Ali Bin Abdul Aziz having said:

‘Abu Abdullahasws washed for the Ihraam, then entered the Masjid Al-Shajara, so he Prayed, then went out to the servants, so heasws said: ‘Bring what is with you, from the flesh of the hunts so weasws can eat it’.[1169]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ إِذَا تَهَيَّأَ لِلْإِحْرَامِ فَلَهُ أَنْ يَأْتِيَ النِّسَاءَ مَا لَمْ يَعْقِدِ التَّلْبِيَةَ أَوْ يُلَبِّ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws regarding the man when he prepares for (wearing) the Ihraam, so for him is that he can go to the women for as long as he has not entered into the Talbiyya, or has exclaimed it’.[1170]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ صَلَّى الظُّهْرَ فِي مَسْجِدِ الشَّجَرَةِ وَ عَقَدَ الْإِحْرَامَ ثُمَّ مَسَّ طِيباً أَوْ صَادَ صَيْداً أَوْ وَاقَعَ أَهْلَهُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ مَا لَمْ يُلَبِّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from one of our companions, from one of the two (5th or 6th Imamasws) regarding a man who Prays Al-Zohr in Masjid Al-Shajarah, and ties the Ihraam, then touches perfume, or hunts a prey, or falls upon his wife. Heasws said: ‘There is nothing upon him for as long as he has not exclaimed Talbiyya’.[1171]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ( عليه السلام ) رَجُلٌ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَ أَحْرَمَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ أَ لَهُ ذَلِكَ فَكَتَبَ ( عليه السلام ) نَعَمْ أَوْ لَا بَأْسَ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from one of his companions who said,

‘I wrote to Abu Ibrahimasws (7th Imamasws), ‘A man enters the Masjid Shajarah, so he Prays and wears Ihraam, and goes out from the Masjid. Then it becomes inevitable for him, before having exclaimed Talbiyya that he should break that by falling upon the wife. Is that for him?’ So heasws wrote: ‘Yes, there is no problem with it’.[1172]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ تَهَيَّأَ لِلْإِحْرَامِ وَ فَرَغَ مِنْ كُلِّ شَيْ‏ءٍ الصَّلَاةِ وَ جَمِيعِ الشُّرُوطِ إِلَّا أَنَّهُ لَمْ يُلَبِّ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ وَ يُوَاقِعَ النِّسَاءَ فَقَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ziyad Bin Marwan who said,

‘I said to Abu Al Hassanasws, ‘What are youasws saying regarding a man who prepares to (wear) the Ihraam, and is free from performing everything, the Prayer and the entirety of the stipulations, except that he has not exclaimed Talbiyya. Is it for him that he breaks that and falls upon the wife?’ So heasws said: ‘Yes’.[1173]

بَابُ صَلَاةِ الْإِحْرَامِ وَ عَقْدِهِ وَ الِاشْتِرَاطِ فِيهِ

Chapter 80 – The Prayer of the Ihraam, and tying it, and the stipulations regarding it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَضُرُّكَ بِلَيْلٍ أَحْرَمْتَ أَمْ نَهَارٍ إِلَّا أَنَّ أَفْضَلَ ذَلِكَ عِنْدَ زَوَالِ الشَّمْسِ .

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Hammad, from Al Halby, and Muawiya Bin Ammar, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘It does not harm you whether you wear Ihraam at night or by the day, except that the superior of that is at the (start of the) decline of the sun’.[1174]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا يَكُونُ إِحْرَامٌ إِلَّا فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَحْرَمْتَ فِي دُبُرِهَا بَعْدَ التَّسْلِيمِ وَ إِنْ كَانَتْ نَافِلَةً صَلَّيْتَ رَكْعَتَيْنِ وَ أَحْرَمْتَ فِي دُبُرِهِمَا فَإِذَا انْفَتَلْتَ مِنْ صَلَاتِكَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله )

Ali, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Ibn Abu Umeyr, altogether from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Ihraam does not happen except after the Prescribed Prayer. You should wear Ihraam at the end of it after the greetings (in the Prayer), even though it may be an optional (Prayer). You should Pray two Cycles, and wear Ihraam at the end of these two. So when you turn from your Prayer, then Praise Allahazwj and Extol upon Himazwj, and send Blessings upon the Prophetsaww.

وَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ لَكَ وَ آمَنَ بِوَعْدِكَ وَ اتَّبَعَ أَمْرَكَ فَإِنِّي عَبْدُكَ وَ فِي قَبْضَتِكَ لَا أُوقَى إِلَّا مَا وَقَيْتَ وَ لَا آخُذُ إِلَّا مَا أَعْطَيْتَ

And say, ‘O Allahazwj! I hereby ask Youazwj to Make me to be from the ones who have answered to You, and believed in Yourazwj Promise, and followed Yourazwj Commands, for I am Yourazwj servant, and in Yourazwj Hold. I cannot protect except what Youazwj Protect, and I cannot take except what Youazwj Give.

وَ قَدْ ذَكَرْتَ الْحَجَّ فَأَسْأَلُكَ أَنْ تَعْزِمَ لِي عَلَيْهِ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ تُقَوِّيَنِي عَلَى مَا ضَعُفْتُ عَنْهُ وَ تَسَلَّمَ مِنِّي مَنَاسِكِي فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ وَ اجْعَلْنِي مِنْ وَفْدِكَ الَّذِينَ رَضِيتَ وَ ارْتَضَيْتَ وَ سَمَّيْتَ وَ كَتَبْتَ

And Youazwj have Mentioned the Hajj, so I hereby ask Youazwj that Youazwj should Determine it for me to be upon Yourazwj Book and the Sunnah of Yourazwj Prophetsaww, and Strengthen me upon what I have weakened from, and Accept from me my rituals in Ease from Youazwj and well-being, and Make me to be from Yourazwj delegates who Please Youazwj and Youazwj are Pleased with, and Named, and Ordained.

اللَّهُمَّ فَتَمِّمْ لِي حَجِّي وَ عُمْرَتِي اللَّهُمَّ إِنِّي أُرِيدُ التَّمَتُّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) فَإِنْ عَرَضَ لِي شَيْ‏ءٌ يَحْبِسُنِي فَحُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ

O Allahazwj! So Perfect my Hajj for me, and my Umra. O Allahazwj! I intend the Tamutto with the Umra to the Hajj upon Yourazwj Book and Sunnah of Yourazwj Prophetsaww. Thus, if something were to present itself to me withholding me, so free me when it withholds me by Yourazwj Power which Yourazwj have Ordained upon me.

اللَّهُمَّ إِنْ لَمْ تَكُنْ حَجَّةً فَعُمْرَةً أَحْرَمَ لَكَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ عِظَامِي وَ مُخِّي وَ عَصَبِي مِنَ النِّسَاءِ وَ الثِّيَابِ وَ الطِّيبِ أَبْتَغِي بِذَلِكَ وَجْهَكَ وَ الدَّارَ الْآخِرَةَ

O Allahazwj! If it does not happen to be for Hajj, so for Umra. I shall hold sacred for Youazwj, my hair, and my skin, and my flesh, and my blood, and my bones, and my mind away from my attaining from the women, and the clothes, and the perfume, and I seek Yourazwj Face by that and the House of the Hereafter’.

قَالَ وَ يُجْزِئُكَ أَنْ تَقُولَ هَذَا مَرَّةً وَاحِدَةً حِينَ تُحْرِمُ ثُمَّ قُمْ فَامْشِ هُنَيْئَةً فَإِذَا اسْتَوَتْ بِكَ الْأَرْضُ مَاشِياً كُنْتَ أَوْ رَاكِباً فَلَبِّ .

Heasws said: ‘And it would suffice you if you were to be saying this once when you wear Ihraam. Then stand, so walk comfortably, then when the ground is even with you, whether you were walking or riding, so exclaim Talbiyya’.[1175]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَكَيْفَ أَقُولُ قَالَ تَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) وَ إِنْ شِئْتَ أَضْمَرْتَ الَّذِي تُرِيدُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘I intend to perform Tamutto with the Umra to the Hajj, so what should I be saying?’ Heasws said: ‘You should be saying, ‘O Allahazwj! I intend to perform Tamutto with the Umra to the Hajj upon Yourazwj Book and the Sunnah of Yourazwj Prophetsaww’; and if you so desire to, you can keep in mind that which you intend for (instead of saying it)’.[1176]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ أَ لَيْلًا أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّ سَاعَةٍ قَالَ صَلَاةَ الظُّهْرِ فَسَأَلْتُهُ مَتَى تَرَى أَنْ نُحْرِمَ فَقَالَ سَوَاءٌ عَلَيْكُمْ إِنَّمَا أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَلَاةَ الظُّهْرِ لِأَنَّ الْمَاءَ كَانَ قَلِيلًا كَأَنْ يَكُونَ فِي رُءُوسِ الْجِبَالِ فَيُهَجِّرُ الرَّجُلُ إِلَى مِثْلِ ذَلِكَ مِنَ الْغَدِ وَ لَا يَكَادُ يَقْدِرُونَ عَلَى الْمَاءِ وَ إِنَّمَا أُحْدِثَتْ هَذِهِ الْمِيَاهُ حَدِيثاً .

Ali, from his father, from Ibn Abu Umeyr, from Hammad Bin usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws, ‘Did Rasool-Allahsaww wear Ihraam at night or at daytime?’ So heasws said: ‘At daytime’. I said, ‘At what time?’ Heasws said: ‘Al-Zohr Prayer’. So I asked himasws, ‘When do youasws view we should be wearing Ihraam?’ So heasws said: ‘It is the same upon you. But rather, Rasool-Allahsaww wore Ihraam at Al-Zohr Prayer because the water was scarce. It used to occur in the top parts of the mountains, so the man would leave to acquire that from the morning, and almost was not able upon finding the water, and rather, these waters (today), are newly occurring’.[1177]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ فِي وَجْهَيْنِ مِنَ الْحَجِّ يَقُولُ بَعْضٌ أَحْرِمْ بِالْحَجِّ مُفْرِداً فَإِذَا طُفْتَ بِالْبَيْتِ وَ سَعَيْتَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَأَحِلَّ وَ اجْعَلْهَا عُمْرَةً وَ بَعْضُهُمْ يَقُولُ أَحْرِمْ وَ انْوِ الْمُتْعَةَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَيُّ هَذَيْنِ أَحَبُّ إِلَيْكَ قَالَ انْوِ الْمُتْعَةَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,

‘I said to Abu Ibrahimasws (7th Imamasws) that our companions are differing regarding two aspect from the Hajj. Some are saying, ‘Wear Ihraam for the exclusive Hajj. So when you have circumambulated by the House, and performed Sa’ee between Al-Safa and Al-Marwa, so free (yourself from the Ihraam) and make to be an Umra’; and some of them are saying, ‘Wear Ihraam and intend the Tamutto with the Umra to the Hajj’. Which of these two is more beloved to youasws?’ Heasws said: ‘Intend the Tamutto’.[1178]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الَّذِي يَقُولُ حُلَّنِي حَيْثُ حَبَسْتَنِي قَالَ هُوَ حِلٌّ حَيْثُ حَبَسَهُ قَالَ أَوْ لَمْ يَقُلْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Humran who said,

‘I asked Abu Abdullahasws about the one who is saying, ‘Free me whereas Youazwj withheld me’ (the obligations of Hajj). Heasws said: ‘Allahazwj has Freed him where he was withheld’. Heasws said: ‘Or should he not say it’.[1179]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هُوَ حِلٌّ إِذَا حُبِسَ اشْتَرَطَ أَوْ لَمْ يَشْتَرِطْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin usman, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘He is free as he is withheld, whether he makes such stipulation or not’.[1180]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ وَ زَيْدٍ الشَّحَّامِ وَ مَنْصُورِ بْنِ حَازِمٍ قَالُوا أَمَرَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ نُلَبِّيَ وَ لَا نُسَمِّيَ شَيْئاً وَ قَالَ أَصْحَابُ الْإِضْمَارِ أَحَبُّ إِلَيَّ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy and Zayd Al Shahham, and Mansour Bin Hazim who said,

‘Abu Abdullahasws ordered us that we should exclaim Talbiyya and not to specify anything. And heasws said: ‘The people of the concealment in the mind are more beloved to me (than the ones speaking their intentions)’.[1181]

أَحْمَدُ عَنْ عَلِيٍّ عَنْ سَيْفٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَنَّهُ سَأَلَ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ الْإِضْمَارُ أَحَبُّ إِلَيَّ فَلَبِّ وَ لَا تُسَمِّ .

Ahmad, from Ali, from Sayf, from Is’haq Bin Ammar,

When asked, Abu Al-Hassan Musaasws said: ‘The keeping (of the intention) in the mind is more beloved to measws, therefore exclaim Talbiyya and do not specify’.[1182]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَحْرَمَ فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَ كَانَ يُجْزِئُهُ ذَلِكَ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah who said,

‘I said to Abu Abdullahasws, ‘Do youasws view that if a man were to wear Ihraam at the end of the Prescribed Prayer that would suffice him?’ Heasws said: ‘Yes’.[1183]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ فِي مَسْجِدِ الشَّجَرَةِ فَقُلْ وَ أَنْتَ قَاعِدٌ فِي دُبُرِ الصَّلَاةِ قَبْلَ أَنْ تَقُومَ مَا يَقُولُ الْمُحْرِمُ ثُمَّ قُمْ فَامْشِ حَتَّى تَبْلُغَ الْمِيلَ وَ تَسْتَوِيَ بِكَ الْبَيْدَاءُ فَإِذَا اسْتَوَتْ بِكَ فَلَبِّهْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and Abdul Rahman Bin Al Hajjaj, and Hammad Bin Usman, from Al Halby, altogether,

Abu Abdullahasws has said: ‘When you have Prayed in the Masjid Al-Shajara, so say while you are seated, at the end of the Prayer, before you arise, what the one in Ihraam would be saying. Then arise, and walk until you reach the mile, and Al-Bayda is in front of you. So when it is in front of you, then exclaim Talibiyya’.[1184]

عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَجُوزُ لِلْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ أَنْ يُظْهِرَ التَّلْبِيَةَ فِي مَسْجِدِ الشَّجَرَةِ فَقَالَ نَعَمْ إِنَّمَا لَبَّى النَّبِيُّ ( صلى الله عليه وآله ) عَلَى الْبَيْدَاءِ لِأَنَّ النَّاسَ لَمْ يَكُونُوا يَعْرِفُونَ التَّلْبِيَةَ فَأَحَبَّ أَنْ يُعَلِّمَهُمْ كَيْفَ التَّلْبِيَةُ .

Ali, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan,

The (narrator) asked Abu Abdullahasws, ‘Is it allowed for the one performing Tamutto with the Umra to the Hajj, that he should manifest the Talbiyya in Masjid Al-Shajara?’ So heasws said: ‘But rather, the Prophetsaww exclaimed Talbiyya at Al-Bayda, because the people were not recognising the Talbiyya. Therefore Allahazwj Loved it that hesaww should be teaching them how to exclaim Talbiyya’.[1185]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِذَا أَحْرَمَ الرَّجُلُ فِي دُبُرِ الْمَكْتُوبَةِ أَ يُلَبِّي حِينَ يَنْهَضُ بِهِ بَعِيرُهُ أَوْ جَالِساً فِي دُبُرِ الصَّلَاةِ قَالَ أَيَّ ذَلِكَ شَاءَ صَنَعَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘When the man wears the Ihraam at the end of the Prescribed (Prayer), should he exclaim Talbiyya when he gets ready with it on his camel, or when he is seated at the end of the Prayer?’ Heasws said: ‘Whichever of that he so desires to, he can do it’.

قَالَ الْكُلَيْنِيُّ وَ هَذَا عِنْدِي مِنَ الْأَمْرِ الْمُتَوَسَّعِ إِلَّا أَنَّ الْفَضْلَ فِيهِ أَنْ يُظْهِرَ التَّلْبِيَةَ حَيْثُ أَظْهَرَ النَّبِيُّ ( صلى الله عليه وآله ) عَلَى طَرَفِ الْبَيْدَاءِ وَ لَا يَجُوزُ لِأَحَدٍ أَنْ يَجُوزَ مِيلَ الْبَيْدَاءِ إِلَّا وَ قَدْ أَظْهَرَ التَّلْبِيَةَ وَ أَوَّلُ الْبَيْدَاءِ أَوَّلُ مِيلٍ يَلْقَاكَ عَنْ يَسَارِ الطَّرِيقِ .

Al-Kulayni (author of this book) said, ‘And this is with me from the easier matters, except that the merit in it is that he should manifest the Talbiyya where the Prophetsaww manifested it, upon the side of Al-Bayda, and it is not allowed for anyone that he should exceed a mile of Al-Bayda, except if he had already expressed Talbiyya; and the first mile of Al-Bayda is the first mile which you come across on the left of the road’.[1186]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلِّ الْمَكْتُوبَةَ ثُمَّ أَحْرِمْ بِالْحَجِّ أَوْ بِالْمُتْعَةِ وَ اخْرُجْ بِغَيْرِ تَلْبِيَةٍ حَتَّى تَصْعَدَ إِلَى أَوَّلِ الْبَيْدَاءِ إِلَى أَوَّلِ مِيلٍ عَنْ يَسَارِكَ فَإِذَا اسْتَوَتْ بِكَ الْأَرْضُ رَاكِباً كُنْتَ أَوْ مَاشِياً فَلَبِّ فَلَا يَضُرُّكَ لَيْلًا أَحْرَمْتَ أَوْ نَهَاراً وَ مَسْجِدُ ذِي الْحُلَيْفَةِ الَّذِي كَانَ خَارِجاً عَنِ السَّقَائِفِ عَنْ صَحْنِ الْمَسْجِدِ ثُمَّ الْيَوْمَ لَيْسَ شَيْ‏ءٌ مِنَ السَّقَائِفِ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Pray the Prescribed (Prayers), then wear Ihraam for the Hajj, or for the Umra, and go out without Talbiyya until you ascend to the beginning of Al-Bayda, to the first mile on your left. So when the ground is level, whether you are riding or walking, so exclaim Talbiyya. It would not harm you whether you wear Ihraam at night or at daytime. And, Masjid Zul-Huleyfa is that which was outside from the pavilions, from the courtyard of the Masjid. Then today, there is nothing from the pavilions from it (still remaining)’.[1187]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُعْتَمِرُ عُمْرَةً مُفْرَدَةً يَشْتَرِطُ عَلَى رَبِّهِ أَنْ يَحُلَّهُ حَيْثُ حَبَسَهُ وَ مُفْرِدُ الْحَجِّ يَشْتَرِطُ عَلَى رَبِّهِ إِنْ لَمْ يَكُنْ حَجَّةً فَعُمْرَةً .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahbooub, from Ali Bin Raib, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one performing Umra exclusively stipulates to his Lordazwj that Heazwj Releases him as Heazwj had withheld him, and the one performing the exclusive Hajj who stipulates to his Lordazwj if Hajj does not happen (for him), so (make) it is an Umra (for him)’.[1188]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ كَانَتْ بَنُو إِسْرَائِيلَ إِذَا قَرَّبَتِ الْقُرْبَانَ تَخْرُجُ نَارٌ تَأْكُلُ قُرْبَانَ مَنْ قُبِلَ مِنْهُ وَ إِنَّ اللَّهَ جَعَلَ الْإِحْرَامَ مَكَانَ الْقُرْبَانِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Abu Al Magra,

(It has been narrated) from Abu Abdullahasws having said: ‘It used to be so that whenever the Children of Israel used to offer an offering, a flame would come out consuming the offering (which was a sign of) accepting it from him, and that Allahazwj Made the Ihraam to be in place of the offering (as a means of acceptance)’.[1189]

بَابُ التَّلْبِيَةِ

Chapter 81 – The Talbiyya (The exclamation: ‘Here I am Lordazwj! Here I am!)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُهُ لِمَ جُعِلَتِ التَّلْبِيَةُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى إِبْرَاهِيمَ ( عليه السلام ) أَنْ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالًا وَ عَلى كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ فَنَادَى فَأُجِيبَ مِنْ كُلِّ وَجْهٍ يُلَبُّونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked himasws, ‘Why has the Talbiyya made to be?’ So heasws said: ‘Allahazwj Mighty and Majestic Revealed unto Ibrahimas [22:27] And proclaim among the people for the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path. So heas called out, and was answered from every direction, exclaiming Talbiyya’.[1190]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَتُهُ الْقُرْآنَ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ .

Ali Bin Ibrahim, from his father, from Al nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws that Aliasws said: ‘Talbiyya of the mute person, and his testimony, and his recitation of the Quran during the Prayer is the movement of his tongue, and gestures by his fingers’.[1191]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّلْبِيَةُ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ لَبَّيْكَ دَاعِياً إِلَى دَارِ السَّلَامِ لَبَّيْكَ لَبَّيْكَ غَفَّارَ الذُّنُوبِ لَبَّيْكَ

Ali, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Talbiyya is – O Allahazwj! Here I am! O Allahazwj! Here I am! Here I am! There is no associate for Youazwj. Here I am! Surely the Praise, and the Bounties are for Youazwj, and the Kingdom, there being no associates for Youazwj! Here I am!, O the One with the Loftiness! Here I am! O the Caller to the house of Al-Islam. Here I am! Here I am! Forgiver of sins, here I am!

لَبَّيْكَ أَهْلَ التَّلْبِيَةِ لَبَّيْكَ لَبَّيْكَ ذَا الْجَلَالِ وَ الْإِكْرَامِ لَبَّيْكَ لَبَّيْكَ مَرْهُوباً وَ مَرْغُوباً إِلَيْكَ لَبَّيْكَ لَبَّيْكَ تُبْدِئُ وَ الْمَعَادُ إِلَيْكَ لَبَّيْكَ لَبَّيْكَ كَشَّافَ الْكُرَبِ الْعِظَامِ لَبَّيْكَ لَبَّيْكَ عَبْدُكَ وَ ابْنُ عَبْدَيْكَ لَبَّيْكَ لَبَّيْكَ يَا كَرِيمُ لَبَّيْكَ

Here I am, O the Rightful One for the Talbiyya! Here I am O the One with the Majesty and the Prestige, here I am! Here I am O the One hoped to and desired to You, here I am! Here I am the O Beginner and the ending being to Youazwj, here I am! Here I am O the Remover of the great anguish, here I am! Here I am, Yourazwj servant and a son of Yourazwj servant, here I am! Here I am, O the Benevolent, here I am!

تَقُولُ ذَلِكَ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ أَوْ نَافِلَةٍ وَ حِينَ يَنْهَضُ بِكَ بَعِيرُكَ وَ إِذَا عَلَوْتَ شَرَفاً أَوْ هَبَطْتَ وَادِياً أَوْ لَقِيتَ رَاكِباً أَوِ اسْتَيْقَظْتَ مِنْ مَنَامِكَ وَ بِالْأَسْحَارِ وَ أَكْثِرْ مَا اسْتَطَعْتَ مِنْهَا وَ اجْهَرْ بِهَا وَ إِنْ تَرَكْتَ بَعْضَ التَّلْبِيَةِ فَلَا يَضُرُّكَ غَيْرَ أَنَّ تَمَامَهَا أَفْضَلُ

You should be saying that at the end of each Prescribed Prayer, or optional, and when you get ready with your camel, or ascending a hillock, or descending into a valley, or meeting a rider, or when you wake up from your sleep, and at dawn, and frequent it as per your ability from it, and be loud with it. And, if you were to neglect some of the Talbiyya, so it would not harm you apart from that the complete of it is superior.

وَ اعْلَمْ أَنَّهُ لَا بُدَّ مِنَ التَّلْبِيَاتِ الْأَرْبَعِ فِي أَوَّلِ الْكَلَامِ وَ هِيَ الْفَرِيضَةُ وَ هِيَ التَّوْحِيدُ وَ بِهَا لَبَّى الْمُرْسَلُونَ وَ أَكْثِرْ مِنْ ذِي الْمَعَارِجِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُكْثِرُ مِنْهَا

And know, that it is a must from the Talbiyya, the four fist words (of it), and it is the Obligatory, and it is the Oneness (Tawheed), and by it have the Mursil Prophetsas exclaimed, and many of the ones with loftiness, for Rasool-Allahsaww used to frequent from it.

وَ أَوَّلُ مَنْ لَبَّى إِبْرَاهِيمُ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَدْعُوكُمْ إِلَى أَنْ تَحُجُّوا بَيْتَهُ فَأَجَابُوهُ بِالتَّلْبِيَةِ فَلَمْ يَبْقَ أَحَدٌ أُخِذَ مِيثَاقُهُ بِالْمُوَافَاةِ فِي ظَهْرِ رَجُلٍ وَ لَا بَطْنِ امْرَأَةٍ إِلَّا أَجَابَ بِالتَّلْبِيَةِ .

And, the first one to exclaim Talbiyya was Ibrahimas saying: ‘Allahazwj Mighty and Majestic is Calling you all to perform Hajj of Hisazwj House (Kabah)!’ Thus, there did not remain anyone whose Covenant had been Taken with the loyalty in the back of a man, nor a belly of a woman, except that he answered by the Talbiyya’.[1192]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَسَدِ بْنِ أَبِي الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَمَّنْ رَأَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ مُحْرِمٌ قَدْ كَشَفَ عَنْ ظَهْرِهِ حَتَّى أَبْدَاهُ لِلشَّمْسِ هُوَ يَقُولُ لَبَّيْكَ فِي الْمُذْنِبِينَ لَبَّيْكَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan Bin Ali Bin Yaqteen, from Asad Bin Abu Al A’ala, from Muhammad Bin Al Fuzayl,

(It has been narrated) from the one who saw Abu Abdullahasws, and heasws was in Ihraam, as hisasws back being exposed to the sun, heasws was saying: ‘Here Iasws am among the sinners, here Iasws am!’.[1193]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ رَفَعَهُ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمَّا أَحْرَمَ أَتَاهُ  جَبْرَئِيلُ ( عليه السلام ) فَقَالَ لَهُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّجِّ وَ الْعَجُّ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ وَ الثَّجُّ نَحْرُ الْبُدْنِ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, raising it,

‘Heasws said: ‘When Rasool-Allahsaww wore Ihraam, Jibraeelas came over to himsaww, so heas said to himsaww: ‘Order yoursaww companions with the ‘Ajji’ and the ‘Sajji’; and the Ajji is raising of the voice with the Talbiyya, and Al Sajji is sacrificing of the ‘الْبُدْنِ’ animal’. 

وَ قَالَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ مَا بَلَغْنَا الرَّوْحَاءَ حَتَّى بَحَّتْ أَصْوَاتُنَا .

And he (the narrator) said, ‘Jabir Bin Abdullah said, ‘We had not reached Al-Rowha until our voices were (loud and) clear’.[1194]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ تُلَبِّيَ وَ أَنْتَ عَلَى غَيْرِ طُهْرٍ وَ عَلَى كُلِّ حَالٍ .

Ali, from his father, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with it if you were to exclaim Talbiyya upon other than purity, and upon every state’.[1195]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ .

Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Saeed Al Mukary, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not upon the women to be loud with the Talbiyya’.[1196]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَبَّى فِي إِحْرَامِهِ سَبْعِينَ مَرَّةً إِيمَاناً وَ احْتِسَاباً أَشْهَدَ اللَّهُ لَهُ أَلْفَ أَلْفِ مَلَكٍ بِبَرَاءَةٍ مِنَ النَّارِ وَ بَرَاءَةٍ مِنَ النِّفَاقِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from various men,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who exclaims Talbiyya seventy times being in his Ihraam with having Eman (faith) and considering it as a good deed, Allahazwj would Cause a thousand thousand Angels to testify for him with the freedom from the Fire, and freedom from the hypocrisy’.[1197]

بَابُ مَا يَنْبَغِي تَرْكُهُ لِلْمُحْرِمِ مِنَ الْجِدَالِ وَ غَيْرِهِ

Chapter 82 – What is befitting for the one in Ihraam to neglect, from the arguing and such else

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ اشْتَرَطَ عَلَى النَّاسِ شَرْطاً وَ شَرَطَ لَهُمْ شَرْطاً قُلْتُ فَمَا الَّذِي اشْتَرَطَ عَلَيْهِمْ وَ مَا الَّذِي اشْتَرَطَ لَهُمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein, there shall be no obscenity, nor immorality nor quarrelling during the Hajj. So heasws said: ‘Allahazwj Mighty and Majestic Stipulated a condition against the people and Stipulated a condition for them’. I said, ‘So what is that which Heazwj Stipulated against them, and what is that which Heazwj Stipulated for them?’

فَقَالَ أَمَّا الَّذِي اشْتَرَطَ عَلَيْهِمْ فَإِنَّهُ قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ وَ أَمَّا مَا شَرَطَ لَهُمْ فَإِنَّهُ قَالَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى قَالَ يَرْجِعُ لَا ذَنْبَ لَهُ

So heasws said: ‘As for that which Heazwj Stipulated against them, so Heazwj Said [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein, there shall be no obscenity, nor immorality nor quarrelling during the Hajj. And as for what Heazwj Stipulated for them, so Heazwj Said: [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him, (this is) the one who fears’. Heasws said: ‘He would return as there being no sins for him’,

قَالَ قُلْتُ أَ رَأَيْتَ مَنِ ابْتُلِيَ بِالْفُسُوقِ مَا عَلَيْهِ قَالَ لَمْ يَجْعَلِ اللَّهُ لَهُ حَدّاً يَسْتَغْفِرُ اللَّهَ وَ يُلَبِّي

He (the narrator) said, ‘I said, ‘What is yourasws view of the one who exclaims Talbiyya with the immorality, what (penalty) would be upon him?’ Heasws said: ‘Allahazwj has not Made a Legal Punishment (Hadd) for him. He should seek Forgiveness of Allahazwj, and he should exclaim Talbiyya’.

قُلْتُ فَمَنِ ابْتُلِيَ بِالْجِدَالِ مَا عَلَيْهِ قَالَ إِذَا جَادَلَ فَوْقَ مَرَّتَيْنِ فَعَلَى الْمُصِيبِ دَمٌ يُهَرِيقُهُ وَ عَلَى الْمُخْطِئِ بَقَرَةٌ .

He (the narrator) said, ‘So the one who indulges in the quarrelling, what (penalty) would be upon him?’ Heasws said: ‘When he quarrels more than twice, so upon the correctness (him being right), would be blood (of a sacrificial animal) that he would have to spill (by slaughtering as an expiation), and upon the error (him being wrong), would be a cow (to be slaughtered as an expiation)’.[1198]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ قَالَ إِتْمَامُهَا أَنْ لَا رَفَثَ وَ لَا فُسُوقَ وَ لَا جِدَالَ فِي الْحَجِّ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

‘With regards to the Words of Allahazwj Mighty and Majestic [2:196] And complete the Hajj and the Umrah for Allah, heasws said: ‘Its completion is that there should neither be any sexual intercourse, nor immorality, nor a disputing during the Hajj’.[1199]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَحْرَمْتَ فَعَلَيْكَ بِتَقْوَى اللَّهِ وَ ذِكْرِ اللَّهِ كَثِيراً وَ قِلَّةِ الْكَلَامِ إِلَّا بِخَيْرٍ فَإِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يَحْفَظَ الْمَرْءُ لِسَانَهُ إِلَّا مِنْ خَيْرٍ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ وَ الرَّفَثُ الْجِمَاعُ وَ الْفُسُوقُ الْكَذِبُ وَ السِّبَابُ وَ الْجِدَالُ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin yahya, and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you wear Ihraam, so upon you is with the fearing of Allahazwj, and mentioning Allahazwj frequently, and scarcity of the speech, except with goodness, for it is from the completion of the Hajj and the Umra that the person protects his tongue except from goodness, just as Allahazwj Mighty and Majestic has Said. So Allahazwj Mighty and Majestic is Saying [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein, there shall be no obscenity nor immorality nor quarrelling during the Hajj. And the obscenity (is a reference to) the copulation, and the immorality is the lying, and the insulting, and the quarrelling, the words of the man, ‘No, by Allahazwj!’, and ‘Yes, by Allahazwj!’

وَ اعْلَمْ أَنَّ الرَّجُلَ إِذَا حَلَفَ بِثَلَاثِ أَيْمَانٍ وِلَاءً فِي مَقَامٍ وَاحِدٍ وَ هُوَ مُحْرِمٌ فَقَدْ جَادَلَ فَعَلَيْهِ دَمٌ يُهَرِيقُهُ وَ يَتَصَدَّقُ بِهِ وَ إِذَا حَلَفَ يَمِيناً وَاحِدَةً كَاذِبَةً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ يُهَرِيقُهُ وَ يَتَصَدَّقُ بِهِ

And know, that the man, when he swears with three oaths sincerely, in one place and he is wearing Ihraam, so he has quarrelled. Therefore, upon him would be blood (of a sacrificial animal) to be spilled, and he should give in charity with it. And when he swears an oath once, falsely, so he has quarrelled, and upon him would be blood (of a sacrificial animal) to be spilled, and he should give in charity with it’.

وَ قَالَ اتَّقِ الْمُفَاخَرَةَ وَ عَلَيْكَ بِوَرَعٍ يَحْجُزُكَ عَنْ مَعَاصِي اللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ

And heasws said: ‘Fear the pride and upon you is with the piety, refraining you from disobeying Allahazwj, for Allahazwj Mighty and Majestic is Saying [22:29] Then let them fulfil their needful acts, and let them be loyal to their vows and let them go round the Ancient House (Kabah)’.

قَالَ أَبُو عَبْدِ اللَّهِ مِنَ التَّفَثِ أَنْ تَتَكَلَّمَ فِي إِحْرَامِكَ بِكَلَامٍ قَبِيحٍ فَإِذَا دَخَلْتَ مَكَّةَ وَ طُفْتَ بِالْبَيْتِ وَ تَكَلَّمْتَ بِكَلَامٍ طَيِّبٍ فَكَانَ ذَلِكَ كَفَّارَةً

Abu Abdullahasws said: ‘From Al-Tafas (التَّفَثِ) is that you speak while being in your Ihraam, with ugly speech. So when you enter Makkah and circumambulate the House (Kabah), you should speak with good speech, so that would be an expiation’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ لَا لَعَمْرِي وَ بَلَى لَعَمْرِي قَالَ لَيْسَ هَذَا مِنَ الْجِدَالِ إِنَّمَا الْجِدَالُ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ .

He (the narrator) said, ‘And I asked himasws about the man who is saying, ‘No, by my life!’, and ‘Yes, by my life!’’. Heasws said: ‘This is not from the ‘quarrelling’. But rather, the quarrelling is (saying), ‘No, by Allahazwj!’, and ‘Yes, by Allahazwj!’’.[1200]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا حَلَفَ ثَلَاثَ أَيْمَانٍ مُتَتَابِعَاتٍ صَادِقاً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ وَ إِذَا حَلَفَ بِيَمِينٍ وَاحِدَةٍ كَاذِباً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘When one swears by three oaths consecutively so he has quarrelled, and upon him is blood (of a sacrificial animal to be slaughtered); and when one swears with one false oath, so he has quarrelled, and upon him is blood (of a sacrificial animal to be slaughtered)’.[1201]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُرِيدُ أَنْ يَعْمَلَ الْعَمَلَ فَيَقُولُ لَهُ صَاحِبُهُ وَ اللَّهِ لَا تَعْمَلْهُ فَيَقُولُ وَ اللَّهِ لَأَعْمَلَنَّهُ فَيُخَالِفُهُ مِرَاراً أَ يَلْزَمُهُ مَا يَلْزَمُ صَاحِبَ الْجِدَالِ قَالَ لَا إِنَّمَا أَرَادَ بِهَذَا إِكْرَامَ أَخِيهِ إِنَّمَا ذَلِكَ مَا كَانَ لِلَّهِ فِيهِ مَعْصِيَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I asked himasws about the one in Ihraam intending that he does the deed, so his companion is saying to him, ‘By Allahazwj! You should not do it’. So he is saying, ‘By Allahazwj! I will do it!’. So he opposes him a few times. Would it necessitate upon him what necessitated upon the one who quarrels?’ Heasws said: ‘No. But rather, what is Meant by this is honouring of his brother. But rather, that (penalty) is what was for the Sake of Allahazwj wherein is a disobedience’.[1202]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْجِدَالِ شَاةٌ وَ فِي السِّبَابِ وَ الْفُسُوقِ بَقَرَةٌ وَ الرَّفَثِ فَسَادُ الْحَجِّ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Suleyman Bin Khalid who said,

‘I heard Abu Abdullahasws saying: ‘Regarding the quarrelling is a sheep, and regarding the insults and the immoralities is a cow, and the copulation spoils the Hajj’.[1203]

بَابُ مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ وَ مَا يُكْرَهُ لَهُ لِبَاسُهُ

Chapter 83 – What the one in Ihraam can wear, from the clothes, and what is disliked for him, his clothing

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ بَعْضِهِمْ ( عليهم السلام ) قَالَ أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي ثَوْبَيْ كُرْسُفٍ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of our companions,

(It has been narrated) from one of themasws having said: ‘Rasool-Allahsaww wore Ihraam in two cotton cloths’.[1204]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ ثَوْبَا رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الَّذِي أَحْرَمَ فِيهِمَا يَمَانِيَّيْنِ عِبْرِيٌّ وَ ظَفَارِ وَ فِيهِمَا كُفِّنَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The two (pieces of) clothes which Rasool-Allahsaww wore as Ihraam were both (made in) Yemen, Ibriy and Zafar (two towns), and in these two hesaww was shrouded’.[1205]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ ثَوْبٍ يُصَلَّى فِيهِ فَلَا بَأْسَ أَنْ يُحْرَمَ فِيهِ .

Ali, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘Every cloth that one has Prayed in, so there is no problem if he were to be Ihraamed in it’.[1206]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ وَ لَحْمَتُهَا مِنْ غَزْلٍ قَالَ لَا بَأْسَ بِأَنْ يُحْرَمَ فِيهَا إِنَّمَا يُكْرَهُ الْخَالِصُ مِنْهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Abdul Kareem Bin Amro, from Abu Baseer who said,

‘Abu Abdullahasws was asked about the fabric whose interlace is silk and its weaving is from yarn. Heasws said: ‘There is no problem if he were to wear Ihraam in it. But rather, the abhorrence is the pure (silk) from it’.[1207]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ شُعَيْبٍ أَبِي صَالِحٍ عَنْ خَالِدٍ أَبِي الْعَلَاءِ الْخَفَّافِ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ عَلَيْهِ بُرْدٌ أَخْضَرُ وَ هُوَ مُحْرِمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Shuayb Abu Salih, from Khalid Abu Al A’ala Al Khaffaf who said,

‘I saw Abu Ja’farasws and upon himasws was a green gown, and heasws was in Ihraam’.[1208]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ عِنْدَهُ جَالِساً فَسُئِلَ عَنْ رَجُلٍ يُحْرِمُ فِي ثَوْبٍ فِيهِ حَرِيرٌ فَدَعَا بِإِزَارٍ قُرْقُبِيٍّ فَقَالَ أَنَا أُحْرِمُ فِي هَذَا وَ فِيهِ حَرِيرٌ .

Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Hanaan Bin Sadeyr,

(It has been narrated) from Abu Abdullahasws, said, ‘I was seated in hisasws presence, and heasws was asked about a man who wears Ihraam in a cloth in which is silk. So heasws called for a Qurquby loin cloth and heasws said: ‘Iasws wore Ihraam in this and in it is silk’.[1209]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَلْبَسُ الطَّيْلَسَانَ الْمَزْرُورَ فَقَالَ نَعَمْ وَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) لَا يُلْبَسُ طَيْلَسَانٌ حَتَّى يُنْزَعَ أَزْرَارُهُ فَحَدَّثَنِي أَبِي إِنَّمَا كُرِهَ ذَلِكَ مَخَافَةَ أَنْ يَزُرَّهُ الْجَاهِلُ عَلَيْهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about the one in Ihraam wearing the buttoned pallium. So heasws said: ‘Yes, and in the Book of Aliasws: ‘He cannot wear a pillion until he removes its buttons’. So myasws fatherasws narrated to me: ‘But rather, that is disliked (wearing a pillion) out of fear that the ignoramus would place buttons upon it’.[1210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَ ذَلِكَ وَ قَالَ إِنَّمَا كُرِهَ ذَلِكَ مَخَافَةَ أَنْ يَزُرَّهُ الْجَاهِلُ فَأَمَّا الْفَقِيهُ فَلَا بَأْسَ أَنْ يَلْبَسَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws similar to that, and heasws said: ‘But rather, that (wearing of a pillion) is disliked out of fear that the ignorant one would button it. But, as for the understanding one, so there is no problem if he were to wear it’.[1211]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَلْبَسْ ثَوْباً لَهُ أَزْرَارٌ وَ أَنْتَ مُحْرِمٌ إِلَّا أَنْ تَنْكُسَهُ وَ لَا ثَوْباً تَدَرَّعُهُ وَ لَا سَرَاوِيلَ إِلَّا أَنْ لَا يَكُونَ لَكَ إِزَارٌ وَ لَا خُفَّيْنِ إِلَّا أَنْ لَا يَكُونَ لَكَ نَعْلَانِ قَالَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not wear a cloth which has buttons for it and you are in Ihraam, except if you overturn it, nor a cloth to shield (armour) by it, nor a trouser except if there do not happen to be buttons for it, nor socks if there do not happen to be two slippers for you’.

وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُقَارِنُ بَيْنَ ثِيَابِهِ الَّتِي أَحْرَمَ فِيهَا وَ غَيْرِهَا قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَتْ طَاهِرَةً .

And I asked himasws about the one in Ihraam pairing between his clothes which he is Ihraamed in, and others. Heasws said: ‘There is no problem with that when those were clean’.[1212]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَتَرَدَّى بِالثَّوْبَيْنِ قَالَ نَعَمْ وَ الثَّلَاثَةِ إِنْ شَاءَ يَتَّقِي بِهَا الْبَرْدَ وَ الْحَرَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the one in Ihraam covering with two (pieces of) clothes. Heasws said: ‘Yes, and three if he so desires to, fearing the cold and the heat by it’.[1213]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ يُغَيِّرَ الْمُحْرِمُ ثِيَابَهُ وَ لَكِنْ إِذَا دَخَلَ مَكَّةَ لَبِسَ ثَوْبَيْ إِحْرَامِهِ اللَّذَيْنِ أَحْرَمَ فِيهِمَا وَ كُرِهَ أَنْ يَبِيعَهُمَا .

Ali, from his father, from Ibn Abu Umeyr, from Muawiya who said,

‘Abu Abdullahasws said: ‘There is no problem with the one in Ihraam changing his clothes. But, when he enters Makkah, he should wear two (pieces of) clothes which he has worn Ihraam in, and it is disliked that he sells these two’.[1214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَلْبَسُ الْخَزَّ قَالَ لَا بَأْسَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about the one in Ihraam wearing Al-Khazz (animal fur). Heasws said: ‘There is no problem’.[1215]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يُحْرِمُ الرَّجُلُ فِي الثَّوْبِ الْأَسْوَدِ قَالَ لَا يُحْرِمُ فِي الثَّوْبِ الْأَسْوَدِ وَ لَا يُكَفَّنُ بِهِ الْمَيِّتُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ahmad bin Aiz, from Al Husayn Bin Mukhtar who said,

‘I said to Abu Abdullahasws, ‘Can the man Ihraam himself in black cloth?’ Heasws said: ‘He cannot be Ihraamed in black clothes, nor can the deceased be shrouded in it’.[1216]

أَحْمَدُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُحْرِمُ فِي ثَوْبٍ وَسِخٍ قَالَ لَا وَ لَا أَقُولُ إِنَّهُ حَرَامٌ وَ لَكِنْ أُحِبُّ أَنْ يُطَهِّرَهُ وَ طَهُورُهُ غَسْلُهُ وَ لَا يَغْسِلُ الرَّجُلُ ثَوْبَهُ الَّذِي يُحْرِمُ فِيهِ حَتَّى يَحِلَّ وَ إِنْ تَوَسَّخَ إِلَّا أَنْ يُصِيبَهُ جَنَابَةٌ أَوْ شَيْ‏ءٌ فَيَغْسِلَهُ .

Ahmad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the man who wears Ihraam in dirty clothes. Heasws said: ‘No! And, Iasws am not saying it is Prohibited, but, Iasws would love it if he would clean it, and its cleaning it is washing it; and the man should not wash his clothes in which he is wearing Ihraam in until he is free from it, and even if it becomes dirty, except if a sexual impurity hits it, or something, so he should wash it’.[1217]

أَحْمَدُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ خَلُوقِ الْكَعْبَةِ لِلْمُحْرِمِ أَ يُغْسَلُ مِنْهُ الثَّوْبُ قَالَ لَا هُوَ طَهُورٌ ثُمَّ قَالَ إِنَّ بِثَوْبِي مِنْهُ لَطْخاً .

Ahmad, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the perfumes of the Kabah for the one in Ihraam, should he wash the clothes from it?’ Heasws said: ‘No, it is clean’. Then heasws said: ‘Myasws clothes have been stained from it’.[1218]

أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الثَّوْبِ الْمُعْلَمِ هَلْ يُحْرِمُ فِيهِ الرَّجُلُ قَالَ نَعَمْ إِنَّمَا يُكْرَهُ الْمُلْحَمُ .

Ahmad, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about the printed clothes, ‘Can the man Ihraam himself in it?’ Heasws said: ‘Yes. But rather, it is the blended (with silk) which is disliked’.[1219]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الثَّوْبِ يَكُونُ مَصْبُوغاً بِالْعُصْفُرِ ثُمَّ يُغْسَلُ أَلْبَسُهُ وَ أَنَا مُحْرِمٌ قَالَ نَعَمْ لَيْسَ الْعُصْفُرُ مِنَ الطِّيبِ وَ لَكِنْ أَكْرَهُ أَنْ تَلْبَسَ مَا يَشْهَرُكَ بِهِ النَّاسُ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Hilal who said,

‘Abu Abdullahasws was asked about the clothes which happen to be dyed with saffron, then it is washed, ‘Can I wear it and I am in Ihraam?’ Heasws said: ‘Yes. The saffron is not from the perfumes, but Iasws dislike it if you were to wear what makes you to be prominent among the people’.[1220]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الثَّوْبِ يُصِيبُهُ الزَّعْفَرَانُ ثُمَّ يُغْسَلُ فَلَا يَذْهَبُ أَ يُحْرَمُ فِيهِ قَالَ لَا بَأْسَ بِهِ إِذَا ذَهَبَ رِيحُهُ وَ لَوْ كَانَ مَصْبُوغاً كُلُّهُ إِذَا ضَرَبَ إِلَى الْبَيَاضِ وَ غُسِلَ فَلَا بَأْسَ بِهِ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the clothes touched by saffron, then it is washed, but it does not go away, ‘Can I wear Ihraam in it?’ Heasws said: ‘There is no problem with it when its aroma goes away, and even if all of it was dyed, when it is struck to the whiteness and is washed, so there is no problem with it’.[1221]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَلْبَسُ الثَّوْبَ قَدْ أَصَابَهُ الطِّيبُ قَالَ إِذَا ذَهَبَ رِيحُ الطِّيبِ فَلْيَلْبَسْهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Ismail Bin Al Fazl who said,

‘I asked Abu Abdullahasws about the one in Ihraam wearing the clothes which have been touched by the perfume. Heasws said: ‘When its aroma goes away, so let him wear it’.[1222]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ فِي ثَوْبٍ مَصْبُوغٍ بِمِشْقٍ وَ لَا بَأْسَ بِأَنْ يُحَوِّلَ الْمُحْرِمُ ثِيَابَهُ قُلْتُ إِذَا أَصَابَهَا شَيْ‏ءٌ يَغْسِلُهَا قَالَ نَعَمْ وَ إِنِ احْتَلَمَ فِيهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with it if the man were to wear Ihraam in clothes dyed with Mashq (a dye); and there is no problem if the one in Ihraam were to change his clothes’. I said, ‘When something hits it, so he should wash it?’ Heasws said: ‘Yes, and if he were to discharge in it’.[1223]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَلْبَسُ لِحَافاً ظِهَارَتُهُ حَمْرَاءُ وَ بِطَانَتُهُ صَفْرَاءُ قَدْ أَتَى لَهُ سَنَةٌ وَ سَنَتَانِ قَالَ مَا لَمْ يَكُنْ لَهُ رِيحٌ فَلَا بَأْسَ وَ كُلُّ ثَوْبٍ يُصْبَغُ وَ يُغْسَلُ يَجُوزُ الْإِحْرَامُ فِيهِ فَإِنْ لَمْ يُغْسَلْ فَلَا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaw Bin Sadaqa, from Ammar Bin Musa who said,

‘I asked Abu Abdullahasws about the man who wears the bed-cover, the back of which is reddish and its inside is yellowish, a year and two years having passed for it. Heasws said: ‘As long as there does not happen to be a smell for it, so there is no problem; and every cloth dyed and washed, it is allowed to wear Ihraam in it. But if it is not washed, so no’.[1224]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ نَجِيحٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا بَأْسَ بِلُبْسِ الْخَاتَمِ لِلْمُحْرِمِ وَ فِي رِوَايَةٍ أُخْرَى لَا يَلْبَسْهُ لِلزِّينَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Najeeh,

(It has been narrated) from Abu Al-Hassanasws having said: ‘There is no problem for the one in Ihraam to wear the ring’. And in another report, (Heasws said): ‘He should not wear it for the adornment’.[1225]

بَابُ الْمُحْرِمِ يَشُدُّ عَلَى وَسَطِهِ الْهِمْيَانَ وَ الْمِنْطَقَةَ

Chapter 84 – The one in Ihraam tightens the money-purse and the belt upon his waist

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَعِي أَهْلِي وَ أَنَا أُرِيدُ أَنْ أَشُدَّ نَفَقَتِي فِي حَقْوَيَّ فَقَالَ نَعَمْ فَإِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ مِنْ قُوَّةِ الْمُسَافِرِ حِفْظُ نَفَقَتِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal who said,

‘I said to Abu Abdullahasws, ‘My family is with me, and I intend to tighten my expenses (purse) around my waist’. So heasws said: ‘Yes, for myasws fatherasws was saying: ‘From the strength of the traveller is the protection of his expenditure (money)’.[1226]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَشُدُّ عَلَى بَطْنِهِ الْعِمَامَةَ قَالَ لَا ثُمَّ قَالَ كَانَ أَبِي يَقُولُ يَشُدُّ عَلَى بَطْنِهِ الْمِنْطَقَةَ الَّتِي فِيهَا نَفَقَتُهُ يَسْتَوْثِقُ مِنْهَا فَإِنَّهَا مِنْ تَمَامِ حَجِّهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the one in Ihraam tightening the turban around his belly. Heasws said: ‘No’. Then heasws said: ‘Myasws fatherasws was saying: ‘He can tighten the money-belt in which is his expenditure (money), to be confident from it, for it is from the completion of his Hajj’.[1227]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَصُرُّ الدَّرَاهِمَ فِي ثَوْبِهِ قَالَ نَعَمْ وَ يَلْبَسُ الْمِنْطَقَةَ وَ الْهِمْيَانَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about the one in Ihraam packing the Dirhams inside his clothes. Heasws said: ‘Yes, and he can wear the money-belt and the purse’.[1228]

بَابُ مَا يَجُوزُ لِلْمُحْرِمَةِ أَنْ تَلْبَسَهُ مِنَ الثِّيَابِ وَ الْحُلِيِّ وَ مَا يُكْرَهُ لَهَا مِنْ ذَلِكَ

Chapter 85 – What is allowed for the female in Ihraam to wear from the clothes, and the ornaments, and what is disliked for her from that

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْمُحْرِمَةُ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ غَيْرَ الْحَرِيرِ وَ الْقُفَّازَيْنِ وَ كُرِهَ النِّقَابُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ays Bin Al Qasim who said,

‘Abu Abdullahasws said: ‘The woman in Ihraam can wear whatever she so desires to from the clothes, apart from the silk, and the two gloves; but the veil (Naqaab) is disliked’.

وَ قَالَ تَسْدِلُ الثَّوْبَ عَلَى وَجْهِهَا قُلْتُ حَدُّ ذَلِكَ إِلَى أَيْنَ قَالَ إِلَى طَرَفِ الْأَنْفِ قَدْرَ مَا تُبْصِرُ .

And heasws said: ‘And she can hang the cloth upon her face’. I said, ‘The limit of that is up to where?’ Heasws said: ‘Up to the side of the nose, to a measurement of what she can see with’.[1229]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ أَيَّ شَيْ‏ءٍ تَلْبَسُ مِنَ الثِّيَابِ قَالَ تَلْبَسُ الثِّيَابَ كُلَّهَا إِلَّا الْمَصْبُوغَةَ بِالزَّعْفَرَانِ وَ الْوَرْسِ وَ لَا تَلْبَسُ الْقُفَّازَيْنِ وَ لَا حُلِيّاً تَتَزَيَّنُ بِهِ لِزَوْجِهَا وَ لَا تَكْتَحِلُ إِلَّا مِنْ عِلَّةٍ وَ لَا تَمَسُّ طِيباً وَ لَا تَلْبَسُ حُلِيّاً وَ لَا فِرِنْداً وَ لَا بَأْسَ بِالْعَلَمِ فِي الثَّوْبِ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ismail Bin Mihran, from Al Nazar Bin Suweyd,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the woman in Ihraam, ‘Which thing can she wear, from the clothes?’ Heasws said: ‘She can wear the clothes, all of them, except for ones dyed with saffron, and the dye plant; and she cannot wear the two gloves, nor an ornament to be adorned with for her husband, nor can she apply kohl except due to a reason, nor touch perfume, nor wear an ornament, nor Firanda (a decorative flower); and there is no problem with a pattern in the clothes’.[1230]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ أَبُو جَعْفَرٍ ( عليه السلام ) بِامْرَأَةٍ مُتَنَقِّبَةٍ وَ هِيَ مُحْرِمَةٌ فَقَالَ أَحْرِمِي وَ أَسْفِرِي وَ أَرْخِي ثَوْبَكِ مِنْ فَوْقِ رَأْسِكِ فَإِنَّكِ إِنْ تَنَقَّبْتِ لَمْ يَتَغَيَّرْ لَوْنُكِ فَقَالَ رَجُلٌ إِلَى أَيْنَ تُرْخِيهِ فَقَالَ تُغَطِّي عَيْنَيْهَا قَالَ قُلْتُ يَبْلُغُ فَمَهَا قَالَ نَعَمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu Ja’farasws passed by a veiled woman (in Naqaab) and she was in Ihraam. So heasws said: ‘Wear Ihraam, and uncover your face, and relax your cloth from the top of your head, for if you were to veil (Naqaab), your colour would not change’. So a man asked, ‘Up to where should she relax it?’ So heasws said: ‘To uncover her eyes’. I said, ‘It should not reach her mouth?’ Heasws said: ‘Yes’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمَةُ لَا تَلْبَسُ الْحُلِيَّ وَ لَا الثِّيَابَ الْمُصَبَّغَاتِ إِلَّا صِبْغٌ لَا يَرْدَعُ .

And Abu Abdullahasws said: ‘The female in Ihraam should not wear an ornament, nor dyed clothes except if it is dyed and cannot be returned (to its original state)’.[1231]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمَرْأَةِ يَكُونُ عَلَيْهَا الْحُلِيُّ وَ الْخَلْخَالُ وَ الْمَسَكَةُ وَ الْقُرْطَانِ مِنَ الذَّهَبِ وَ الْوَرِقِ تُحْرِمُ فِيهِ وَ هُوَ عَلَيْهَا وَ قَدْ كَانَتْ تَلْبَسُهُ فِي بَيْتِهَا قَبْلَ حَجِّهَا أَ تَنْزَعُهُ إِذَا أَحْرَمَتْ أَوْ تَتْرُكُهُ عَلَى حَالِهِ قَالَ تُحْرِمُ فِيهِ وَ تَلْبَسُهُ مِنْ غَيْرِ أَنْ تُظْهِرَهُ لِلرِّجَالِ فِي مَرْكَبِهَا وَ مَسِيرِهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about the woman who happened to have ornaments upon her, and the anklets, and the bangles, and the ear-rings of gold and the silver, being in Ihraam, and these are upon her, and she used to wear these beforehand in her house before her Hajj. Should she remove these when she wears Ihraam or let these be upon its state?’ Heasws: ‘She can be in Ihraam and wear these without displaying it for the men during her riding and her walking’.[1232]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعِمَامَةِ السَّابِرِيَّةِ فِيهَا عَلَمُ حَرِيرٍ تُحْرِمُ فِيهَا الْمَرْأَةُ قَالَ نَعَمْ إِنَّمَا كُرِهَ ذَلِكَ إِذَا كَانَ سَدَاهُ وَ لَحْمَتُهُ جَمِيعاً حَرِيراً

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Hassan Al Ahmasy,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Al-Sabiriyya turban wherein are silken prints, the woman Ihraaming in it. Heasws said: ‘Yes, but rather that is disliked when its lacing and its yarn altogether are of silk’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ سَأَلَنِي أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ أَنْ أَلْبَسَهَا وَ كَانَ وَجَدَ الْبَرْدَ فَأَمَرْتُهُ أَنْ يَلْبَسَهَا .

Then Abu Abdullahasws said, ‘Abu Saeed had asked measws about the shawl, its lacing being of silk, if he can let her wear it, and she was feeling cold. So Iasws ordered him that he can let her wear it’.[1233]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عُيَيْنَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَلْبَسَ وَ هِيَ مُحْرِمَةٌ قَالَ الثِّيَابُ كُلُّهَا مَا خَلَا الْقُفَّازَيْنِ وَ الْبُرْقُعَ وَ الْحَرِيرَ قُلْتُ تَلْبَسُ الْخَزَّ قَالَ نَعَمْ قُلْتُ فَإِنَّ سَدَاهُ الْإِبْرِيسَمُ وَ هُوَ حَرِيرٌ قَالَ مَا لَمْ يَكُنْ حَرِيراً خَالِصاً فَلَا بَأْسَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, or someone else from Dawood Bin Al Husayn, from Abu Uyayna who said,

‘I asked Abu Abdullahasws, ‘What is Permissible for the woman to wear while she is in Ihraam?’ Heasws said: ‘The clothes, all of them, apart from the two gloves, and the veil (Niqaab/Burqa), and the silk’. I said, ‘Sha can wear the fur (Al-Khazz)?’ Heasws said: ‘Yes’. I said, ‘Supposing its lacing is of silk and it is (also of) silk?’ As long as it does not happen to be purely silk, so there is no problem’.[1234]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ الْمُحْرِمَةُ لَا تَتَنَقَّبُ لِأَنَّ إِحْرَامَ الْمَرْأَةِ فِي وَجْهِهَا وَ إِحْرَامَ الرَّجُلِ فِي رَأْسِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Abdullah Bin Maymoun,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘The female in Ihraam cannot wear Naqaab, because the Ihraam of the woman is in her face, and an Ihraam of the man is in his head’.[1235]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تَلْبَسَ ثَوْباً حَرِيراً وَ هِيَ مُحْرِمَةٌ قَالَ لَا وَ لَهَا أَنْ تَلْبَسَهُ فِي غَيْرِ إِحْرَامِهَا .

Humeyd Bin Ziyad, from Al Hassan Bin Sama’at from someone else, from Aban Bin Usman, from Ismail Bin Al Fazl who said,

‘I asked Abu Abdullahasws about the woman, ‘Is it correct for her that she wears silken clothes and she is in Ihraam?’ Heasws said: ‘No! And, for her is that she can wear in other than her Ihraam’.[1236]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَرَّ أَبُو جَعْفَرٍ ( عليه السلام ) بِامْرَأَةٍ مُحْرِمَةٍ قَدِ اسْتَتَرَتْ بِمِرْوَحَةٍ فَأَمَاطَ الْمِرْوَحَةَ بِنَفْسِهِ عَنْ وَجْهِهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Abu Ja’far passed by a woman in Ihraam who had veiled with a vent, so heasws removed the vent himselfasws from her face’.[1237]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُصَبَّغَاتُ الثِّيَابِ تَلْبَسُهُ الْمُحْرِمَةُ فَقَالَ لَا بَأْسَ بِهِ إِلَّا الْمُفْدَمَ الْمَشْهُورَ وَ الْقِلَادَةَ الْمَشْهُورَةَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan, from Hareyz, from Aamir Bin Juza’at who said,

‘I said to Abu Abdullahasws, ‘The dyed clothes, can the female in Ihraam wear these?’ So heasws said: ‘There is no problem with it except displayed ornaments and the displayed necklace’.[1238]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ إِذَا أَحْرَمَتْ أَ تَلْبَسُ السَّرَاوِيلَ قَالَ نَعَمْ إِنَّمَا تُرِيدُ بِذَلِكَ السُّتْرَةَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about the woman when she wears Ihraam, can she wear the trouser?’ Heasws said: ‘Yes. But rather, it is the veiling which is intended by that’.[1239]

بَابُ الْمُحْرِمِ يُضْطَرُّ إِلَى مَا لَا يَجُوزُ لَهُ لُبْسُهُ

Chapter 86 – The one in Ihraam is desperate to what is not allowed for him to wear

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ هَلَكَتْ نَعْلَاهُ وَ لَمْ يَقْدِرْ عَلَى نَعْلَيْنِ قَالَ لَهُ أَنْ يَلْبَسَ الْخُفَّيْنِ إِذَا اضْطُرَّ إِلَى ذَلِكَ وَ لْيَشُقَّهُ مِنْ ظَهْرِ الْقَدَمِ وَ إِنْ لَبِسَ الطَّيْلَسَانَ فَلَا يَزُرَّهُ عَلَيْهِ فَإِنِ اضْطُرَّ إِلَى قَبَاءٍ مِنْ بَرْدٍ وَ لَا يَجِدُ ثَوْباً غَيْرَهُ فَلْيَلْبَسْهُ مَقْلُوباً وَ لَا يُدْخِلْ يَدَيْهِ فِي يَدَيِ الْقَبَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding a man whose slippers were destroyed and he was not able upon the slippers’. Heasws said: ‘For him is that he should wear two shoes when he is desperate to that, and let him tear these from the back of the feet; and if he wears the pillion, so he should not button upon it. So if he was desperate to a robe due to cold, and he cannot find a cloth other than it, so let him wear it overturned, and he should not enter his hand in the sleeve of the robe’.[1240]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَلْبَسُ الْخُفَّيْنِ وَ الْجَوْرَبَيْنِ قَالَ إِذَا اضْطُرَّ إِلَيْهِمَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Rafa’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam wearing the two shoes and the two socks. Heasws said: ‘When he is desperate for these two’.[1241]

سَهْلٌ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرٍ ( عليه السلام ) أَنَّ عَلِيّاً ( عليه السلام ) كَانَ لَا يَرَى بَأْساً بِعَقْدِ الثَّوْبِ إِذَا قَصُرَ ثُمَّ يُصَلِّي فِيهِ وَ إِنْ كَانَ مُحْرِماً .

Sahl, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Ja’farasws that Aliasws did not see any problem with tying the cloth when it was short, then to be Prayed in it, and even if he was in Ihraam’.[1242]

سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ وَ عَلَيْهِ سِلَاحُهُ إِذَا خَافَ الْعَدُوَّ .

Sahl, from Ahmad Bin Muhammad, from Musna, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘There is no problem with it if the man were to wear Ihraam and upon him is his weapon, when he fears the enemy’.[1243]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اضْطُرَّ إِلَى ثَوْبٍ وَ هُوَ مُحْرِمٌ وَ لَيْسَ مَعَهُ إِلَّا قَبَاءٌ فَلْيَنْكُسْهُ وَ لْيَجْعَلْ أَعْلَاهُ أَسْفَلَهُ وَ يَلْبَسُهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Musa Al Hannat,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who is desperate to a cloth and he is in Ihraam, and there is nothing with him except for a robe, so let him invert it, and let him make its upper part to be its lower, and he wears it’.

وَ فِي رِوَايَةٍ أُخْرَى يَقْلِبُ ظَهْرَهُ بَطْنَهُ إِذَا لَمْ يَجِدْ غَيْرَهُ .

And in another report, ‘(Heasws said): ‘He overturns its back to be its inside, when he cannot find anything else’.[1244]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُحْرِمُ يَلْبَسُ السَّرَاوِيلَ إِذَا لَمْ يَكُنْ مَعَهُ إِزَارٌ وَ يَلْبَسُ الْخُفَّيْنِ إِذَا لَمْ يَكُنْ مَعَهُ نَعْلٌ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Abdul Rahman, from Humran,

(It has been narrated) from Abu Ja’farasws having said: ‘The one in Ihraam can wear the trouser when there does not happen to be a loin cloth with him; and he can wear the two shoes when there does not happen to be any slippers with him’.[1245]

بَابُ مَا يَجِبُ فِيهِ الْفِدَاءُ مِنْ لُبْسِ الثِّيَابِ

Chapter 87 – What Obligates the expiation, from wearing the clothes

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَبِسَ ثَوْباً لَا يَنْبَغِي لَهُ لُبْسُهُ وَ هُوَ مُحْرِمٌ فَفَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلًا فَلَا شَيْ‏ءَ عَلَيْهِ وَ مَنْ فَعَلَهُ مُتَعَمِّداً فَعَلَيْهِ دَمٌ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who wear clothes which are not befitting for him to wear while he is in Ihraam, so he does that out of forgetfulness, or mistake, or ignorance, so there is nothing upon him; but the one who does that deliberately, so upon him is blood (of a slaughtered animal)’.[1246]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ ضُرُوبٍ مِنَ الثِّيَابِ مُخْتَلِفَةٍ يَلْبَسُهَا الْمُحْرِمُ إِذَا احْتَاجَ مَا عَلَيْهِ قَالَ لِكُلِّ صِنْفٍ مِنْهَا فِدَاءٌ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about the variety of different clothes which the one in Ihraam wears when he needs. What is upon him?’ Heasws said: ‘For every type from it, is an expiation’.[1247]

بَابُ الرَّجُلِ يُحْرِمُ فِي قَمِيصٍ أَوْ يَلْبَسُهُ بَعْدَ مَا يُحْرِمُ

Chapter 88 – The man wear Ihraam in a shirt, or he wears it after wearing Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَحْرَمَ وَ عَلَيْهِ قَمِيصٌ قَالَ يَنْزَعُهُ وَ لَا يَشُقُّهُ وَ إِنْ كَانَ لَبِسَهُ بَعْدَ مَا أَحْرَمَ شَقَّهُ وَ أَخْرَجَهُ مِمَّا يَلِي رِجْلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, and someone else,

(It has been narrated) from Abu Abdullahasws regarding a man who wears an Ihraam and upon him is a shirt. Heasws said: ‘He should remove it, and he should not tear it; and if it was such that he had worn it after having worn Ihraam, so he should tear it, and take it out from what is below his legs’.[1248]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ خَالِدِ بْنِ مُحَمَّدٍ الْأَصَمِّ قَالَ دَخَلَ رَجُلٌ الْمَسْجِدَ الْحَرَامَ وَ هُوَ مُحْرِمٌ فَدَخَلَ فِي الطَّوَافِ وَ عَلَيْهِ قَمِيصٌ وَ كِسَاءٌ فَأَقْبَلَ النَّاسُ عَلَيْهِ يَشُقُّونَ قَمِيصَهُ وَ كَانَ صُلْباً فَرَآهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُمْ يُعَالِجُونَ قَمِيصَهُ يَشُقُّونَهُ فَقَالَ لَهُ كَيْفَ صَنَعْتَ فَقَالَ أَحْرَمْتُ هَكَذَا فِي قَمِيصِي وَ كِسَائِي فَقَالَ انْزِعْهُ مِنْ رَأْسِكَ لَيْسَ يُنْزَعُ هَذَا مِنْ رِجْلَيْهِ إِنَّمَا جَهِلَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Khalid Bin Muhammad Al Asamma who said,

‘A man entered the Sacred Masjid and he was in Ihraam. So he entered in the circumambulation and upon him was a shirt and a robe. So the people came upon him, tearing his shirt, and he was firm. So Abu Abdullahasws saw him, and they were handling his shirt, tearing it. So heasws said to him: ‘What did you do?’ So he said, ‘I wore it like this inside my shirt and my robe’. So heasws said: ‘Remove it from his head, not removing it from his leg. But rather it was ignorance’.

فَأَتَاهُ غَيْرُ ذَلِكَ فَسَأَلَهُ فَقَالَ مَا تَقُولُ فِي رَجُلٍ أَحْرَمَ فِي قَمِيصِهِ قَالَ يَنْزِعُهُ مِنْ رَأْسِهِ .

So, someone else came to himasws and asked himasws saying, ‘So what are youasws saying regarding a man who wears Ihraam inside his shirt?’ Heasws said: ‘He should remove it from his head’.[1249]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنْ لَبِسْتَ ثَوْباً فِي إِحْرَامِكَ لَا يَصْلُحُ لَكَ لُبْسُهُ فَلَبِّ وَ أَعِدْ غُسْلَكَ وَ إِنْ لَبِسْتَ قَمِيصاً فَشُقَّهُ وَ أَخْرِجْهُ مِنْ تَحْتِ قَدَمَيْكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘If you were to wear clothes inside your Ihraam, which is not correct for you to wear, so you exclaim Talbiyya, and repeat your washing. And, if you were to wear a shirt, so tear it, and take it out from beneath your feet’.[1250]

بَابُ الْمُحْرِمِ يُغَطِّي رَأْسَهُ أَوْ وَجْهَهُ مُتَعَمِّداً أَوْ نَاسِياً

Chapter 89 – The one in Ihraam covers his head or his face deliberately, or out of forgetfulness

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ الْمُحْرِمُ يُؤْذِيهِ الذُّبَابُ حِينَ يُرِيدُ النَّوْمَ يُغَطِّي وَجْهَهُ قَالَ نَعَمْ وَ لَا يُخَمِّرْ رَأْسَهُ وَ الْمَرْأَةُ عِنْدَ النَّوْمِ لَا بَأْسَ بِأَنْ تُغَطِّيَ وَجْهَهَا كُلَّهُ عِنْدَ النَّوْمِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I said, ‘The one in Ihraam is pestered by the flies when he intends to sleep, Can he cover his face?’ Heasws said: ‘Yes, but he cannot conceal his head; and the woman during sleep, there is no problem if she covers her face, all of it, during the sleep’.[1251]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمُ يَتَوَضَّأُ ثُمَّ يُجَلِّلُ وَجْهَهُ بِالْمِنْدِيلِ يُخَمِّرُهُ كُلَّهُ قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Abdul Malik Al Qummy who said,

‘I said to Abu Abdullahasws, ‘The one in Ihraam performs ablution, then he wipes his face with the towel concealing all of it’. Heasws said: ‘There is no problem’.[1252]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَنَامُ عَلَى وَجْهِهِ عَلَى زَامِلَتِهِ قَالَ لَا بَأْسَ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam sleeping upon his face on his wrapping’. Heasws said: ‘There is no problem with it’.[1253]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَجِدُ الْبَرْدَ فِي أُذُنَيْهِ يُغَطِّيهِمَا قَالَ لَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman who said,

‘I asked Abu Al Hassanasws about the one in Ihraam feeling the cold in his ears, can he cover them both?’ Heasws said: ‘No’.[1254]

بَابُ الظِّلَالِ لِلْمُحْرِمِ

Chapter 90 – The shade for the one in Ihraam

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ الْمُثَنَّى الْخَطِيبِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ وَ بِشْرِ بْنِ إِسْمَاعِيلَ قَالَ قَالَ لِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَ لَا أَسُرُّكَ يَا ابْنَ مُثَنًّى قَالَ قُلْتُ بَلَى وَ قُمْتُ إِلَيْهِ قَالَ دَخَلَ هَذَا الْفَاسِقُ آنِفاً فَجَلَسَ قُبَالَةَ أَبِي الْحَسَنِ ( عليه السلام ) ثُمَّ أَقْبَلَ عَلَيْهِ فَقَالَ لَهُ يَا أَبَا الْحَسَنِ مَا تَقُولُ فِي الْمُحْرِمِ أَ يَسْتَظِلُّ عَلَى الْمَحْمِلِ فَقَالَ لَهُ لَا قَالَ فَيَسْتَظِلُّ فِي الْخِبَاءِ فَقَالَ لَهُ نَعَمْ

A number of our companions, from Ahmad Bin Muhammad, from Ja’far Bin Al Musanna Al Khattab, from Muhammad Bin al Fuzayl, and Bishr Bin Ismail who said,

‘Muhammad Bin Ismail said to me, ‘Shall I cheer you up O son of Musanna?’ I said, ‘Yes’, and I arose to him. This indecent man entered just nowhere, so he sat nearby Abu Al-Hassanasws. Then he turned facing himasws and he said to himasws, ‘O Abu Al-Hassanasws! What are youasws saying regarding the one in Ihraam, can he shade himself in the carriage?’ So heasws said to him: ‘No’. He said, ‘So can he shade in the tent?’ So heasws said to him; ‘Yes’.

فَأَعَادَ عَلَيْهِ الْقَوْلَ شِبْهَ الْمُسْتَهْزِئِ يَضْحَكُ فَقَالَ يَا أَبَا الْحَسَنِ فَمَا فَرْقُ بَيْنِ هَذَا وَ هَذَا فَقَالَ يَا أَبَا يُوسُفَ إِنَّ الدِّينَ لَيْسَ بِقِيَاسٍ كَقِيَاسِكُمْ أَنْتُمْ تَلْعَبُونَ بِالدِّينِ إِنَّا صَنَعْنَا كَمَا صَنَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ قُلْنَا كَمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَرْكَبُ رَاحِلَتَهُ فَلَا يَسْتَظِلُّ عَلَيْهَا وَ تُؤْذِيهِ الشَّمْسُ فَيَسْتُرُ جَسَدَهُ بَعْضَهُ بِبَعْضٍ وَ رُبَّمَا سَتَرَ وَجْهَهُ بِيَدِهِ وَ إِذَا نَزَلَ اسْتَظَلَّ بِالْخِبَاءِ وَ فَيْ‏ءِ الْبَيْتِ وَ فَيْ‏ءِ الْجِدَارِ .

So he repeated the words to himasws, like scoffing, laughing, saying, ‘O Abu Al-Hassanasws! So what is the difference between this and this?’ So heasws said: ‘O Abu Yusuf! The Religion is not by the analogy like your analogies. You all are playing with the Religion. Weasws are doing just as Rasool-Allahsaww did, and weasws say what Rasool-Allahsaww said. Rasool-Allahsaww used to ride upon his animal, so hesaww did not shade himselfsaww upon it, and the sun bothered himsaww. So hesaww used to veil part of hissaww body with the other parts. Sometimes hesaww would veil his face with hissaww hands, and when hesaww encamped, hesaww shaded in the tent, and in the house, and by the wall’.[1255]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الظِّلَالِ لِلْمُحْرِمِ فَقَالَ اضْحَ لِمَنْ أَحْرَمْتَ لَهُ قُلْتُ إِنِّي مَحْرُورٌ وَ إِنَّ الْحَرَّ يَشْتَدُّ عَلَيَّ قَالَ أَ مَا عَلِمْتَ أَنَّ الشَّمْسَ تَغْرُبُ بِذُنُوبِ الْمُحْرِمِينَ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira who said,

‘I asked Abu Al-Hassanasws about the shades for the one in Ihram. So heasws said: ‘Brightness is for the Oneazwj Whom you are wearing Ihraam for’. I said, ‘I am feverish and the heat is intense upon me’. Heasws said: ‘Do you not know that the sun sets along with the sins of the ones in Ihraam?’[1256]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ قَاسِمٍ الصَّيْقَلِ قَالَ مَا رَأَيْتُ أَحَداً كَانَ أَشَدَّ تَشْدِيداً فِي الظِّلِّ مِنْ أَبِي جَعْفَرٍ ( عليه السلام ) كَانَ يَأْمُرُ بِقَلْعِ الْقُبَّةِ وَ الْحَاجِبَيْنِ إِذَا أَحْرَمَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Al Rayyan, from Qasim Al Sayqal who said,

‘I did not see anyone who was more intense in strictness regarding the shade than Abu Ja’farasws. Heasws used to order with the dome of the tent and the two curtains (to be removed) when heasws wore Ihraam’.[1257]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُضْرَبُ عَلَيْهَا الظِّلَالُ وَ هِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ فَالرَّجُلُ يُضْرَبُ عَلَيْهِ الظِّلَالُ وَ هُوَ مُحْرِمٌ قَالَ نَعَمْ إِذَا كَانَتْ بِهِ شَقِيقَةٌ وَ يَتَصَدَّقُ بِمُدٍّ لِكُلِّ يَوْمٍ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked himasws about the woman for whom a shade is established and she is in Ihraam. Heasws said: ‘Yes’. I said, ‘So the man upon whom a shade is struck and he is in Ihraam?’ Heasws said: ‘Yes, when he was with a headache, and he would have to give in charity with one Mudd (750 gms approximately of wheat etc.) for each day’.[1258]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) هَلْ يَجُوزُ لِلْمُحْرِمِ أَنْ يَمْشِيَ تَحْتَ ظِلِّ الْمَحْمِلِ فَكَتَبَ نَعَمْ

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie who said,

‘I wrote to Al-Rezaasws, ‘Is it allowed for the one in Ihraam if he walks under a shade of the carriage?’ So heasws said: ‘Yes’.

قَالَ وَ سَأَلَهُ رَجُلٌ عَنِ الظِّلَالِ لِلْمُحْرِمِ مِنْ أَذَى مَطَرٍ أَوْ شَمْسٍ وَ أَنَا أَسْمَعُ فَأَمَرَهُ أَنْ يَفْدِيَ شَاةً وَ يَذْبَحَهَا بِمِنًى .

He (the narrator) said, ‘And a man asked himasws about the shade for the one in Ihraam, from the harm of rain, or sun, and I was listening. So heasws ordered him that he should expiate with a sheep, and slaughter it at Mina’.[1259]

أَحْمَدُ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الظِّلَالِ لِلْمُحْرِمِ قَالَ لَا يُظَلِّلْ إِلَّا مِنْ عِلَّةِ مَرَضٍ .

Ahmad, from Ali Bin Ahmad Bin Asheym, from Musa Bin Umar, from Muhammad Bin Mansour,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the shade for the one in Ihraam. Heasws said: ‘He should not shade except from a reason of illness’.[1260]

أَحْمَدُ عَنْ عُثْمَانَ بْنِ عِيسَى الْكِلَابِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) إِنَّ عَلِيَّ بْنَ شِهَابٍ يَشْكُو رَأْسَهُ وَ الْبَرْدُ شَدِيدٌ وَ يُرِيدُ أَنْ يُحْرِمَ فَقَالَ إِنْ كَانَ كَمَا زَعَمَ فَلْيُظَلِّلْ وَ أَمَّا أَنْتَ فَاضْحَ لِمَنْ أَحْرَمْتَ لَهُ .

Ahmad, from Usman Bin Isa Al Kilaby who said,

‘I said to Abu Al-Hassanasws the 1st that Ali Bin Shihaab complained about his headache and the intense cold, and he intends to wear Ihraam. So heasws said: ‘If it was as you are claiming, so let him shade (himself). And as for you, so brightness is for the Oneazwj Whom you are wearing Ihraam for’.[1261]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ فَقَالَ لَا إِلَّا أَنْ يَكُونَ شَيْخاً كَبِيراً أَوْ قَالَ ذَا عِلَّةٍ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ismail Bin Abdul Khaliq who said,

‘I asked Abu Abdullahasws, ‘Can the one in Ihraam veil himself from the sun?’ So heasws said: ‘No, except he happens to be an old man’. Or heasws said: ‘(When he is) with an illness’.[1262]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) الْمُحْرِمُ يُظَلِّلُ عَلَى مَحْمِلِهِ وَ يَفْتَدِي إِذَا كَانَتِ الشَّمْسُ وَ الْمَطَرُ يُضِرَّانِ بِهِ قَالَ نَعَمْ قُلْتُ كَمِ الْفِدَاءُ قَالَ شَاةٌ .

Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmud who said,

‘I said to Al-Rezaasws, ‘The one in Ihraam shades upon his carriage, and he expiates when there was the sun and the rain, being harmed by it’. Heasws said: ‘Yes’. I said, ‘How much is the expiation?’ Heasws said: ‘A sheep’.[1263]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْكَاهِلِيِّ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِالْقُبَّةِ عَلَى النِّسَاءِ وَ الصِّبْيَانِ وَ هُمْ مُحْرِمُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Kahily,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the tent upon the women and the children, and they are in Ihraam’.[1264]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ بِثَوْبٍ وَ لَا بَأْسَ أَنْ يَسْتَتِرَ بَعْضَهُ بِبَعْضٍ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Al Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam cannot veil himself from the sun by clothes, and there is no problem if he were to veil himself with part of himself (like a hand etc.) the other parts (like face etc.)’.[1265]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ عَمَّتِي مَعِي وَ هِيَ زَمِيلَتِي وَ الْحَرُّ تَشْتَدُّ عَلَيْهَا إِذَا أَحْرَمَتْ فَتَرَى لِي أَنْ أُظَلِّلَ عَلَيَّ وَ عَلَيْهَا فَكَتَبَ ( عليه السلام ) ظَلِّلْ عَلَيْهَا وَحْدَهَا .

A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih who said,

‘I wrote to Abu Ja’farasws that my paternal aunt is with me and she is my colleague, and the heat is intense upon her when she wears Ihraam. So, what is yourasws view for me if I were to shade upon myself and upon her?’ So heasws wrote: ‘Shade upon her alone’.[1266]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ أَ يَتَغَطَّى قَالَ أَمَّا مِنَ الْحَرِّ وَ الْبَرْدِ فَلَا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Zurara who said,

‘I asked himasws about the one in Ihraam, can he cover himself?’ Heasws said: ‘As for, from the heat and the cold, so no’.[1267]

مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ ظَلَّلَ فِي عُمْرَتِهِ قَالَ يَجِبُ عَلَيْهِ دَمٌ قَالَ وَ إِنْ خَرَجَ إِلَى مَكَّةَ وَ ظَلَّلَ وَجَبَ عَلَيْهِ أَيْضاً دَمٌ لِعُمْرَتِهِ وَ دَمٌ لِحَجَّتِهِ .

Muhammad Bin Yahya, from the one who mentioned it, from Abu Ali Bin Rashid who said,

‘I asked himasws about the one in Ihraam shading himself during his Umra. Heasws said: ‘Blood (slaughter of an animal) is Obligated upon him’. Heasws said: ‘And if he goes out to Makka and shades, so it Obligates the blood (slaughter of an animal) upon him as well for his Umra, and blood (slaughter of an animal) for his Hajj’.[1268]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كُنَّا فِي دِهْلِيزِ يَحْيَى بْنِ خَالِدٍ بِمَكَّةَ وَ كَانَ هُنَاكَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَبُو يُوسُفَ فَقَامَ إِلَيْهِ أَبُو يُوسُفَ وَ تَرَبَّعَ بَيْنَ يَدَيْهِ فَقَالَ يَا أَبَا الْحَسَنِ جُعِلْتُ فِدَاكَ الْمُحْرِمُ يُظَلِّلُ قَالَ لَا قَالَ فَيَسْتَظِلُّ بِالْجِدَارِ وَ الْمَحْمِلِ وَ يَدْخُلُ الْبَيْتَ وَ الْخِبَاءَ قَالَ نَعَمْ قَالَ فَضَحِكَ أَبُو يُوسُفَ شِبْهَ الْمُسْتَهْزِئِ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Abu Umeyr, from Abu najran, from Muhammad Bin Al Fuzayl who said,

‘We were in a hallway of Yahya Bin Khalid in Makkah, and over there was Abu Al-Hassan Musaasws, and Abu Yusuf. So Abu Yusufasws stood up to himasws and squatted in front of himasws, and he said, ‘O Abu Al Hassanasws! May I be sacrificed for youasws! The one in Ihraam can shade?’ Heasws said: ‘No’. He said, ‘So can he shade by the wall, and the carriage, and enter the house, and the tent?’ Heasws said: ‘Yes’. So Abu Yusuf laughed in a scoffing manner.

فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) يَا أَبَا يُوسُفَ إِنَّ الدِّينَ لَيْسَ بِالْقِيَاسِ كَقِيَاسِكَ وَ قِيَاسِ أَصْحَابِكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ فِي كِتَابِهِ بِالطَّلَاقِ وَ أَكَّدَ فِيهِ بِشَاهِدَيْنِ وَ لَمْ يَرْضَ بِهِمَا إِلَّا عَدْلَيْنِ وَ أَمَرَ فِي كِتَابِهِ بِالتَّزْوِيجِ وَ أَهْمَلَهُ بِلَا شُهُودٍ فَأَتَيْتُمْ بِشَاهِدَيْنِ فِيمَا أَبْطَلَ اللَّهُ وَ أَبْطَلْتُمْ شَاهِدَيْنِ فِيمَا أَكَّدَ اللَّهُ عَزَّ وَ جَلَّ وَ أَجَزْتُمْ طَلَاقَ الْمَجْنُونِ وَ السَّكْرَانِ

So Abu Al-Hassanasws said to him: ‘O Abu Yusuf! The Religion is not with the analogy like your analogies, and the analogies of your companions. Allahazwj Mighty and Majestic Commanded in Hisazwj Book with the divorce, and corroborated regarding it with two witnesses, and Heazwj was not Pleased with these two unless they were both just, and Commanded in Hisazwj Book with the marriage, and Left it out without (necessitating) witnesses. But you are coming with two witnesses in what Allahazwj has Voided, and you are voiding the two witnesses in what Allahazwj Mighty and Majestic has Corroborated, and, you are allowing a divorce of the insane one, and the intoxicated one?

حَجَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَحْرَمَ وَ لَمْ يُظَلِّلْ وَ دَخَلَ الْبَيْتَ وَ الْخِبَاءَ وَ اسْتَظَلَّ بِالْمَحْمِلِ وَ الْجِدَارِ فَعَلْنَا كَمَا فَعَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَسَكَتَ .

Rasool-Allahsaww performed Hajj, so hesaww wore Ihraam and did no shade himselfsaww, and entered the house, and the tent, and shaded with the carriage, and the wall. Weasws are doing just as Rasool-Allahsaww did’. So he was silent’.[1269]

بَابُ أَنَّ الْمُحْرِمَ لَا يَرْتَمِسُ فِي الْمَاءِ

Chapter 91 – The one in Ihraam cannot immerse himself into the water

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam cannot immerse himself into the water’.[1270]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ وَ لَا الصَّائِمُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither the one in Ihraam nor the Fasting one can immerse himself into the water’.[1271]

بَابُ الطِّيبِ لِلْمُحْرِمِ

Chapter 92 – The perfume for the one in Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَمَسَّ شَيْئاً مِنَ الطِّيبِ وَ لَا مِنَ الدُّهْنِ فِي إِحْرَامِكَ وَ اتَّقِ الطِّيبَ فِي طَعَامِكَ وَ أَمْسِكْ عَلَى أَنْفِكَ مِنَ الرَّائِحَةِ الطَّيِّبَةِ وَ لَا تُمْسِكْ عَنْهُ مِنَ الرِّيحِ الْمُنْتِنَةِ فَإِنَّهُ لَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَتَلَذَّذَ بِرِيحٍ طَيِّبَةٍ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws who said, ‘You can neither touch anything from the perfumes, nor from the oils while being in your Ihraam; and fear the perfume in your meals, restrain your nose from the aromas of perfumes, and do not hold it from the fetid smell, for it is not befitting for the one in Ihraam that he indulges in pleasures with aromas of perfumes’.[1272]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَمَسَّ الْمُحْرِمُ شَيْئاً مِنَ الطِّيبِ وَ لَا الرَّيْحَانِ وَ لَا يَتَلَذَّذْ بِهِ وَ لَا بِرِيحٍ طَيِّبَةٍ فَمَنِ ابْتُلِيَ بِشَيْ‏ءٍ مِنْ ذَلِكَ فَلْيَتَصَدَّقْ بِقَدْرِ مَا صَنَعَ قَدْرَ سَعَتِهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam cannot touch anything from the perfumes, nor the aromas, nor derive pleasures by it, nor with an aromatic wind. So the one who indulges with something from that, so let him give in charity by a measurement of what he did in accordance of his capacity’.[1273]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَكَلَ زَعْفَرَاناً مُتَعَمِّداً أَوْ طَعَاماً فِيهِ طِيبٌ فَعَلَيْهِ دَمٌ فَإِنْ كَانَ نَاسِياً فَلَا شَيْ‏ءَ عَلَيْهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who eats saffron deliberately, or some food in which is aroma, so upon him is blood (slaughter of an animal). So if it was due to forgetfulness, so there is nothing upon him, and he should seek Forgiveness of Allahazwj Mighty and Majestic’.[1274]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ يُمْسِكُ عَلَى أَنْفِهِ مِنَ الرِّيحِ الطَّيِّبَةِ وَ لَا يُمْسِكُ عَلَى أَنْفِهِ مِنَ الرِّيحِ الْمُنْتِنَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam should withhold his nose from the aromas of perfumes, and he should not withhold his nose from the fetid smells’.[1275]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ مِثْلَهُ وَ قَالَ لَا بَأْسَ بِالرِّيحِ الطَّيِّبَةِ فِيمَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ مِنْ رِيحِ الْعَطَّارِينَ وَ لَا يُمْسِكْ عَلَى أَنْفِهِ .

Ali, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, similar to it,

(It has been narrated) and heasws said: ‘There is no problem with the aroma of the perfume in what is between Al-Safa and Al-Marwa from the aromas of the perfume sellers, and he does not have to withhold his nose’.[1276]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) كُشِفَ بَيْنَ يَدَيْهِ طِيبٌ لِيَنْظُرَ إِلَيْهِ وَ هُوَ مُحْرِمٌ فَأَمْسَكَ عَلَى أَنْفِهِ بِثَوْبِهِ مِنْ رِيحِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,

‘I saw Abu Al-Hassanasws uncover a perfume in front of him in order to look at it, and heasws was in Ihraam, so heasws withheld hisasws nose by hisasws cloth, from its aroma’.[1277]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْأُشْنَانُ فِيهِ الطِّيبُ أَغْسِلُ بِهِ يَدَيَّ وَ أَنَا مُحْرِمٌ قَالَ إِذَا أَرَدْتُمُ الْإِحْرَامَ فَانْظُرُوا مَزَاوِدَكُمْ فَاعْزِلُوا الَّذِي لَا تَحْتَاجُونَ إِلَيْهِ وَ قَالَ تَصَدَّقْ بِشَيْ‏ءٍ كَفَّارَةً لِلْأُشْنَانِ الَّذِي غَسَلْتَ بِهِ يَدَكَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Al Hassan Bin Ziyad,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The potash wherein is the perfume, Can I wash my hands with it and I am in Ihraam?’ Heasws said: ‘When you intend to wear the Ihraam, so look into your provisions and isolate that which you are not going to be needy to’. And heasws said: ‘You should give in charity with something as an expiration of the potash which you washed your hands with’.[1278]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ يُصِيبُ ثَوْبَهُ الطِّيبُ قَالَ لَا بَأْسَ بِأَنْ يَغْسِلَهُ بِيَدِ نَفْسِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihraam whose clothes are hit by the perfume. Heasws said: ‘There is no problem with if he was to wash by his own hands’.[1279]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَسَنِ بْنِ هَارُونَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَكَلْتُ خَبِيصاً حَتَّى شَبِعْتُ وَ أَنَا مُحْرِمٌ فَقَالَ إِذَا فَرَغْتَ مِنْ مَنَاسِكِكَ وَ أَرَدْتَ الْخُرُوجَ مِنْ مَكَّةَ فَابْتَعْ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ فَيَكُونَ كَفَّارَةً لِذَلِكَ وَ لِمَا دَخَلَ فِي إِحْرَامِكَ مِمَّا لَا تَعْلَمُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Abdul Kareem, from Al Hassan Bin Haroun who said,

‘I said to Abu Abdullahasws, ‘I ate Khabeys (a porridge) until I was satiated, and I am in Ihraam’. So heasws said: ‘When you are free from performing your rituals and intend to exit from Makkah, so buy some dates with one Dirham and give in charity with it, so it would become an expiation for that, and for what might have entered in your Ihraam from what you do not know’.[1280]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي الْمِلْحِ فِيهِ زَعْفَرَانٌ لِلْمُحْرِمِ قَالَ لَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَأْكُلَ شَيْئاً فِيهِ زَعْفَرَانٌ وَ لَا شَيْئاً مِنَ الطِّيبِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan Bin Sudeyr, from his father who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the salt wherein is saffron, for the one in Ihraam?’ Heasws said: ‘It is not befitting for the one in Ihraam that he should be eating something wherein is saffron, nor anything from the perfumes’.[1281]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنِ الْمُعَلَّى أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُرِهَ أَنْ يَنَامَ الْمُحْرِمُ عَلَى فِرَاشٍ أَصْفَرَ أَوْ عَلَى مِرْفَقَةٍ صَفْرَاءَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Al Moalla Abu Usman, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws having said: ‘It is dislike that the one in Ihraam should sleep upon a yellow bed or upon a yellow bed-spread’.[1282]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَمَسَّ رَيْحَاناً وَ أَنْتَ مُحْرِمٌ وَ لَا شَيْئاً فِيهِ زَعْفَرَانٌ وَ لَا تَطْعَمْ طَعَاماً فِيهِ زَعْفَرَانٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not smell the aromas and you are in Ihraam, nor anything wherein is saffron, nor eat a meal with saffron in it’.[1283]

صَفْوَانُ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَغْسِلُ يَدَهُ بِالْأُشْنَانِ قَالَ كَانَ أَبِي يَغْسِلُ يَدَهُ بِالْحُرُضِ الْأَبْيَضِ .

Saffron, from Abu Al Magra who said,

‘I asked Abu Abdullahasws about the one in Ihraam washing his hand with the potash. Heasws said: ‘Myasws fatherasws used to wash hisasws hand with the white potash’.[1284]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ لَا بَأْسَ بِأَنْ تَشَمَّ الْإِذْخِرَ وَ الْقَيْصُومَ وَ الْخُزَامَى وَ الشِّيحَ وَ أَشْبَاهَهُ وَ أَنْتَ مُحْرِمٌ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Muawiya Bin Ammar who said,

‘There is no problem with it if you were to smell the lemon-grass, and the Achilles (plant), and the lavender; and wormwood, and whatever resembles it, while you are in Ihraam’.[1285]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَمَسُّ الطِّيبَ وَ هُوَ نَائِمٌ لَا يَعْلَمُ قَالَ يَغْسِلُهُ وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ عَنِ الْمُحْرِمِ يَدْهُنُهُ الْحَلَالُ بِالدُّهْنِ الطَّيِّبِ وَ الْمُحْرِمُ لَا يَعْلَمُ مَا عَلَيْهِ قَالَ يَغْسِلُهُ أَيْضاً وَ لْيَحْذَرْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam touching the perfume and he is asleep. Heasws said: ‘He should wash it, and there is nothing upon him (to expiate)’. And about the one in Ihraam being massaged by the one not in Ihraam, with the aromatic oil, and the one in Ihraam does not know what is upon him. Heasws said: ‘He should wash it as well, and let him be cautious’.[1286]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَأْكُلُ الْأُتْرُجَّ قَالَ نَعَمْ قُلْتُ لَهُ رَائِحَةٌ طَيِّبَةٌ قَالَ الْأُتْرُجُّ طَعَامٌ لَيْسَ هُوَ مِنَ الطِّيبِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam eating the citron. Heasws said: ‘Yes’. I said to himasws, ‘Its smell is aromatic’. Heasws said: ‘The citron is food. It is not from the perfumes’.[1287]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحِنَّاءِ فَقَالَ إِنَّ الْمُحْرِمَ لَيَمَسُّهُ وَ يُدَاوِي بِهِ بَعِيرَهُ وَ مَا هُوَ بِطِيبٍ وَ مَا بِهِ بَأْسٌ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Henna. So heasws said: ‘If the one in Ihraaam, let him touch it and heal his camel with it, and it is not a perfume, and there is no problem with it’.[1288]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي جَعَلْتُ ثَوْبَيْ إِحْرَامِي مَعَ أَثْوَابٍ قَدْ جُمِّرَتْ فَأَجِدُ مِنْ رِيحِهَا قَالَ فَانْشُرْهَا فِي الرِّيحِ حَتَّى يَذْهَبَ رِيحُهَا .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin aamir, from Hammad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘I made my clothes to be my Ihraam along with clothes which had been incensed with. So I found from its aroma’. Heasws said: ‘Spread it out in the wind until its aroma goes away’.[1289]

بَابُ مَا يُكْرَهُ مِنَ الزِّينَةِ لِلْمُحْرِمِ

Chapter 93 – What is disliked from the adornments for the one in Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَنْظُرْ فِي الْمِرْآةِ وَ أَنْتَ مُحْرِمٌ لِأَنَّهُ مِنَ الزِّينَةِ وَ لَا تَكْتَحِلِ الْمَرْأَةُ الْمُحْرِمَةُ بِالسَّوَادِ إِنَّ السَّوَادَ زِينَةٌ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not look into the mirror and you are in Ihraam, because it is from the adornments; and the female in Ihraam should not apply Kohl with the blackness if the blackness is an adornment’.[1290]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَنْظُرِ الْمُحْرِمُ فِي الْمِرْآةِ لِزِينَةٍ فَإِنْ نَظَرَ فَلْيُلَبِّ .

Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘The one in Ihraam cannot look into the mirror in order to adorn. So if he looks, he should exclaim Talbiyya’.[1291]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْكُحْلِ لِلْمُحْرِمِ قَالَ أَمَّا بِالسَّوَادِ فَلَا وَ لَكِنْ بِالصَّبِرِ وَ الْحُضُضِ .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Kohl for the one in Ihraam. Heasws said: ‘As for (applying) with the blackness, so no. But, (yes) with the Al-Sabr and Al-Huzuz (eye powders for treatment)’.[1292]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اشْتَكَى الْمُحْرِمُ عَيْنَيْهِ فَلْيَكْتَحِلْ بِكُحْلٍ لَيْسَ فِيهِ مِسْكٌ وَ لَا طِيبٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hasan Bin Ali, from Aban, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam complains of his eyes, so let him apply Kohl wherein is neither musk nor perfume’.[1293]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ لَا يَكْتَحِلْ إِلَّا مِنْ وَجَعٍ وَ قَالَ لَا بَأْسَ بِأَنْ تَكْتَحِلَ وَ أَنْتَ مُحْرِمٌ بِمَا لَمْ يَكُنْ فِيهِ طِيبٌ يُوجَدُ رِيحُهُ فَأَمَّا لِلزِّينَةِ فَلَا .

Ali, from his father, from Ibn Abu Umeyr, from Muawiya,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam cannot apply Kohl except for pain’. And heasws said: ‘There is no problem with if you apply Kohl and you are in Ihraam, with what does not happen to have perfume in it or its aroma is not found. But, as for adornment, so no’.[1294]

بَابُ الْعِلَاجِ لِلْمُحْرِمِ إِذَا مَرِضَ أَوْ أَصَابَهُ جُرْحٌ أَوْ خُرَاجٌ أَوْ عِلَّةٌ

Chapter 94 – The treatment for the one in Ihraam when he falls sick, or is hit by an injury, or pus, or a disease

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَأْكُلُ وَ هُوَ مُحْرِمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam complains, so let him be treated with that what he eats, while he is in Ihraam’.[1295]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَى كَعْبِ بْنِ عُجْرَةَ وَ الْقَمْلُ يَتَنَاثَرُ مِنْ رَأْسِهِ وَ هُوَ مُحْرِمٌ فَقَالَ لَهُ أَ تُؤْذِيكَ هَوَامُّكَ فَقَالَ نَعَمْ فَأُنْزِلَتْ هَذِهِ الْآيَةُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ

Ali, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww passed by Ka’ab Bin Ujra and lice was scattering from his head, and he was in Ihraam. So hesaww said to him: ‘Your vermins are harming you?’ So he said, ‘Yes’. So this Verse was Revealed [2:196] but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by Fasting or alms or sacrificing.

فَأَمَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَحْلِقَ وَ جَعَلَ الصِّيَامَ ثَلَاثَةَ أَيَّامٍ وَ الصَّدَقَةَ عَلَى سِتَّةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدَّيْنِ وَ النُّسُكَ شَاةً

So Rasool-Allahsaww ordered him that he should shave off his head and make the Fasting to be for three days, and to give charity upon six poor ones, for each poor one being two Mudds (750 gms x 2), and sacrifice a sheep’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كُلُّ شَيْ‏ءٍ مِنَ الْقُرْآنِ أَوْ فَصَاحِبُهُ بِالْخِيَارِ يَخْتَارُ مَا شَاءَ وَ كُلُّ شَيْ‏ءٍ مِنَ الْقُرْآنِ فَمَنْ لَمْ يَجِدْ كَذَا فَعَلَيْهِ كَذَا فَالْأُولَى الْخِيَارُ .

Abu Abdullahasws said: ‘And everything is from the Quran, or its doer is with the choice, he can choose whatever he so desires to; and everything from the Quran, ‘so the one who cannot find such and such, so upon him is such and such’, so he would have preference with the choice’.[1296]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ ضَرِيرُ الْبَصَرِ وَ أَنَا حَاضِرٌ فَقَالَ أَكْتَحِلُ إِذَا أَحْرَمْتُ قَالَ لَا وَ لِمَ تَكْتَحِلُ قَالَ إِنِّي ضَرِيرُ الْبَصَرِ فَإِذَا أَنَا اكْتَحَلْتُ نَفَعَنِي وَ إِذَا لَمْ أَكْتَحِلْ ضَرَّنِي قَالَ فَاكْتَحِلْ قَالَ فَإِنِّي أَجْعَلُ مَعَ الْكُحْلِ غَيْرَهُ قَالَ مَا هُوَ قَالَ آخُذُ خِرْقَتَيْنِ فَأُرَبِّعُهُمَا فَأَجْعَلُ عَلَى كُلِّ عَيْنٍ خِرْقَةً وَ أُعَصِّبُهُمَا بِعِصَابَةٍ إِلَى قَفَايَ فَإِذَا فَعَلْتُ ذَلِكَ نَفَعَنِي وَ إِذَا تَرَكْتُهُ ضَرَّنِي قَالَ فَاصْنَعْهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily,

(It has been narrated) from Abu Abdullahasws, said, ‘A man of impaired vision asked himasws, and I was present, so he said, ‘Can I apply Kohl when I wear Ihraam?’ Heasws said: ‘No, and why would you apply Kohl?’ He said, ‘I am of impaired vision. So when I apply Kohl, it benefits me, and when I do not apply Kohl, it harms me’. Heasws said: ‘So apply Kohl’.

قَالَ فَإِنِّي أَجْعَلُ مَعَ الْكُحْلِ غَيْرَهُ قَالَ مَا هُوَ قَالَ آخُذُ خِرْقَتَيْنِ فَأُرَبِّعُهُمَا فَأَجْعَلُ عَلَى كُلِّ عَيْنٍ خِرْقَةً وَ أُعَصِّبُهُمَا بِعِصَابَةٍ إِلَى قَفَايَ فَإِذَا فَعَلْتُ ذَلِكَ نَفَعَنِي وَ إِذَا تَرَكْتُهُ ضَرَّنِي قَالَ فَاصْنَعْهُ .

He said, ‘Supposing if I was to make something else to be along with the Kohl?’ Heasws said: ‘What would it be?’ He said, ‘I take to rags and I fold them, so I make one rag to be upon each eye, and I tie these upon with a strip to the back of my head. So when I do so, that benefits me, and when I neglect it, it harms me’. Heasws said: ‘So do it’.[1297] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ تَشَقَّقَتْ يَدَاهُ وَ رِجْلَاهُ وَ هُوَ مُحْرِمٌ أَ يَتَدَاوَى قَالَ نَعَمْ بِالسَّمْنِ وَ الزَّيْتِ وَ قَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَحِلُّ لَهُ أَنْ يَأْكُلَهُ وَ هُوَ مُحْرِمٌ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from the one who informed him,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about a man, his hands and his legs crack while he is in Ihraam. Can he apply treatment?’ Heasws said: ‘Yes, with the butter and the oil’. And heasws said: ‘When the one in Ihraam complains, so let him be treated with whatever is Permissible for him, from (that what) he eats it, while he is in Ihraam’.[1298]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَعْصِرُ الدُّمَّلَ وَ يَرْبِطُ عَلَى الْقَرْحَةِ قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam squeezing the pimple and bandage upon his ulcer. Heasws said: ‘There is no problem’.[1299]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ خَرَجَ بِالرَّجُلِ مِنْكُمُ الْخُرَاجُ أَوِ الدُّمَّلُ فَلْيَرْبِطْهُ وَ لْيَتَدَاوَ بِزَيْتٍ أَوْ سَمْنٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘If a man from you is injured with injury, or the pimple, so let him bandage it, and let him effect treatment with oil or butter’.[1300] 

أَحْمَدُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَكُونُ بِهِ شَجَّةٌ أَ يُدَاوِيهَا أَوْ يُعَصِّبُهَا بِخِرْقَةٍ قَالَ نَعَمْ وَ كَذَلِكَ الْقَرْحَةُ تَكُونُ فِي الْجَسَدِ .

Ahmad, from Ali Bin Al Numan, from Saeed Al A’raj who said,

‘I asked Abu Abdullahasws about the one in Ihraam who happens to be with a fracture. Can he treat it, or tie it with a bandage?’ Heasws said: ‘Yes. And, similar to that is the ulcers which happen to be upon the body’.[1301]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجُرْحُ فَيَتَدَاوَى بِدَوَاءٍ فِيهِ زَعْفَرَانٌ قَالَ إِنْ كَانَ الْغَالِبَ عَلَى الدَّوَاءِ فَلَا وَ إِنْ كَانَتِ الْأَدْوِيَةُ الْغَالِبَةَ عَلَيْهِ فَلَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Imran Al Halby who said,

‘Abu Abdullahasws was asked about the one in Ihraam who happens to be with an injury, so he treats with a medication which has saffron in it. Heasws said: ‘If it (saffron) was overwhelming upon the medication, so no; and if it was such that the medication was overwhelming upon it, so there is no problem’.[1302]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ نَاجِيَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصِيبُ أُذُنَهُ الرِّيحُ فَيَخَافُ أَنْ يَمْرَضَ هَلْ يَصْلُحُ لَهُ أَنْ يَسُدَّ أُذُنَيْهِ بِالْقُطْنِ قَالَ نَعَمْ لَا بَأْسَ بِذَلِكَ إِذَا خَافَ ذَلِكَ وَ إِلَّا فَلَا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Najiya, from Muhammad Bin Ali, from Marwan Bin Muslim, from Sama’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam whose ears are hit by the wind, so he fears that he would fall sick. Is it correct for him that he closes his ears with the cotton?’ Heasws said: ‘Yes, there is no problem with that when he fears that, or else, so no’.[1303]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا بَأْسَ بِأَنْ يُعَصِّبَ الْمُحْرِمُ رَأْسَهُ مِنَ الصُّدَاعِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with it if the one in Ihraam were to tie a strip around his head due to headache’.[1304]

بَابُ الْمُحْرِمِ يَحْتَجِمُ أَوْ يَقُصُّ ظُفُراً أَوْ شَعْراً أَوْ شَيْئاً مِنْهُ

Chapter 95 – The one in Ihraam gets cupping done, or he clips nails, or hair, or something from it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَحْتَجِمُ قَالَ لَا إِلَّا أَنْ لَا يَجِدَ بُدّاً فَلْيَحْتَجِمْ وَ لَا يَحْلِقْ مَكَانَ الْمَحَاجِمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby who said,

‘I asked Abu Abdullahasws about the one in Ihraam getting cupping done. Heasws said: ‘No, unless it is inevitable, so let him get cupping done, and the place of the cupping should not be shaved’.[1305]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَحْتَجِمِ الْمُحْرِمُ إِلَّا أَنْ يَخَافَ عَلَى نَفْسِهِ أَنْ لَا يَسْتَطِيعَ الصَّلَاةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Musna Bin Abdul Salaam, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The one in Ihraam cannot get cupping done unless if he fears upon himself, or unable to Pray’.[1306]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ تَطُولُ أَظْفَارُهُ أَوْ يَنْكَسِرُ بَعْضُهَا فَيُؤْذِيهِ ذَلِكَ قَالَ لَا يَقُصُّ مِنْهَا شَيْئاً إِنِ اسْتَطَاعَ فَإِنْ كَانَتْ تُؤْذِيهِ فَلْيَقُصَّهَا وَ لْيُطْعِمْ مَكَانَ كُلِّ ظُفُرٍ قَبْضَةً مِنْ طَعَامٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about the one in Ihraam prolonging his nails, or one of them breaks, so that harms him. Heasws said: ‘He cannot cut anything from these if he can. So if it was harming him, so let him cut these, and let him feed in place of each nail, a handful of food’.[1307]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي مُحْرِمٍ قَلَّمَ ظُفُراً قَالَ يَتَصَدَّقُ بِكَفٍّ مِنْ طَعَامٍ قَالَ ظُفُرَيْنِ قَالَ كَفَّيْنِ قُلْتُ ثَلَاثَةً قَالَ ثَلَاثَةِ أَكُفٍّ قُلْتُ أَرْبَعَةً قَالَ أَرْبَعَةِ أَكُفٍّ قُلْتُ خَمْسَةً قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ فَإِنْ قَصَّ عَشَرَةً أَوْ أَكْثَرَ مِنْ ذَلِكَ فَلَيْسَ عَلَيْهِ إِلَّا دَمٌ يُهَرِيقُهُ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Ja’farasws regarding the one in Ihraam clipping his nails. Heasws said: ‘He should give in charity with a palm full of food’. He said, ‘Two nails?’ Heasws said: ‘Two palmfulls’. I said, ‘Three?’ Heasws said: ‘Three palmfulls’. I said, ‘Four?’ Heasws said: ‘Four palmfulls’. I said, ‘Five?’ Heasws said: ‘Upon him is blood (of a slaughtered animal). So if he were to cut ten or more from that, so there would not be upon him except for blood (of a slaughtered animal) to be spilled’.[1308]

حُمَيْدُ بْنُ زِيَادٍ عَنْ حَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ هَاشِمِ بْنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَلَّمَ الْمُحْرِمُ أَظْفَارَ يَدَيْهِ وَ رِجْلَيْهِ فِي مَكَانٍ وَاحِدٍ فَعَلَيْهِ دَمٌ وَاحِدٌ وَ إِنْ كَانَتَا مُتَفَرِّقَتَيْنِ فَعَلَيْهِ دَمَانِ .

Humeyd Bin Ziyad, from Hassan Bin Muhammad Bin Sama’at, from Ali Bin Al Hassan Bin Rabaat, from Hashim Bin Al Musanna, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam clips the nails of his hands and his legs in one place, so upon him is one blood (of a slaughtered animal); and if it was in two different places, so upon him would be two bloods (of two slaughtered animals)’.[1309]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أَنْ يُقَلِّمَ أَظْفَارَهُ عِنْدَ إِحْرَامِهِ قَالَ يَدَعُهَا قُلْتُ فَإِنَّ رَجُلًا مِنْ أَصْحَابِنَا أَفْتَاهُ بِأَنْ يُقَلِّمَ أَظْفَارَهُ وَ يُعِيدَ إِحْرَامَهُ فَفَعَلَ قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about a man who forgot to clip his nails during his wearing his Ihraam. Heasws said: ‘He should let them be’. I said, ‘But a man from our companions issued a fatwa that if he cuts his nails, he should repeat his Ihraam. So he did’. Heasws said: ‘Upon him is blood (of a slaughtered animal) to be spilled’.[1310]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْخُذِ الْمُحْرِمُ مِنْ شَعْرِ الْحَلَالِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam cannot take (cut) from the hairs of one not in Ihraam’.[1311]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ حَلَقَ رَأْسَهُ أَوْ نَتَفَ إِبْطَهُ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلًا فَلَا شَيْ‏ءَ عَلَيْهِ وَ مَنْ فَعَلَهُ مُتَعَمِّداً فَعَلَيْهِ دَمٌ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ibn Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who shaves his head, or plucks his armpits out of forgetfulness, or in error, or out of ignorance, so there is nothing upon him; but the one who does it deliberately, so upon him is blood (of a slaughtered animal)’.[1312]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ نَتَفَ الْمُحْرِمُ مِنْ شَعْرِ لِحْيَتِهِ وَ غَيْرِهَا شَيْئاً فَعَلَيْهِ أَنْ يُطْعِمَ مِسْكِيناً فِي يَدِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘If the one in Ihraam were to pluck from the hair of his beard, or anything from other than it, so upon him is that he feeds a poor one in his hand’.[1313]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَنَاوَلُ لِحْيَتَهُ وَ هُوَ مُحْرِمٌ فَيَعْبَثُ بِهَا فَيَنْتِفُ مِنْهَا الطَّاقَاتِ يَبْقَيْنَ فِي يَدِهِ خَطَأً أَوْ عَمْداً قَالَ لَا يَضُرُّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about the man who grabs his beard while he is in Ihraam, so he tampers with it, so some hairs get plucked off from it and they remain in his hand, out of error, or deliberately. Heasws said: ‘It does not harm him’.[1314]

أَحْمَدُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا وَضَعَ أَحَدُكُمْ يَدَهُ عَلَى رَأْسِهِ أَوْ لِحْيَتِهِ وَ هُوَ مُحْرِمٌ فَسَقَطَ شَيْ‏ءٌ مِنَ الشَّعْرِ فَلْيَتَصَدَّقْ بِكَفَّيْنِ مِنْ كَعْكٍ أَوْ سَوِيقٍ .

Ahmd, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim who said,

‘Abu Abdullahasws said: ‘When one of you places his hand upon his head, or his beard while he is in Ihraam, so something from the hair falls off, so let him give in charity with two handfuls from rusks or Suweyq (a broth)’.[1315]

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بَابُ الْمُحْرِمِ يُلْقِي الدَّوَابَّ عَنْ نَفْسِهِ

Chapter 96 – The one in Ihraam casts off the insects from himself

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلَ رَجُلٌ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ قَمْلَةً وَ هُوَ مُحْرِمٌ قَالَ بِئْسَ مَا صَنَعَ قَالَ فَمَا فِدَاؤُهَا قَالَ لَا فِدَاءَ لَهَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazala Bin Ayoub, from Aban, from Abu Al Jaroud who said,

‘A man asked Abu Ja’farasws about a man who kills the lice while he is in Ihraam. Heasws said: ‘Evil is what he has done’. He said, ‘So what is its expiation?’ Heasws said: ‘There is no expiation for it’.[1316]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي مُحْرِمٍ قَتَلَ قَمْلَةً قَالَ لَا شَيْ‏ءَ عَلَيْهِ فِي الْقَمْلِ وَ لَا يَنْبَغِي أَنْ يَتَعَمَّدَ قَتْلَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding the one in Ihraam having killed the lice?’ Heasws said: ‘There is nothing upon him regarding the lice, and it is not befitting that he deliberately kills it’.[1317]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَرْمِي الْمُحْرِمُ الْقَمْلَةَ مِنْ ثَوْبِهِ وَ لَا مِنْ جَسَدِهِ مُتَعَمِّداً فَإِنْ فَعَلَ شَيْئاً مِنْ ذَلِكَ فَلْيُطْعِمْ مَكَانَهَا طَعَاماً قُلْتُ كَمْ قَالَ كَفّاً وَاحِداً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ahmad Bin Aiz, from Al Husayn Bin Abu Al A’ala who said,

‘Abu Abdullahasws said: ‘The one in Ihraam cannot pelt the lice from his clothes, nor from his body, deliberately. So if he were to do something from that, so let him feed food in its place’. I said, ‘How much?’ Heasws said: ‘One handful’.[1318]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ إِنْ وَجَدْتُ عَلَيَّ قُرَاداً أَوْ حَلَمَةً أَطْرَحُهُمَا قَالَ نَعَمْ وَ صَغَارٌ لَهُمَا إِنَّهُمَا رَقِيَا فِي غَيْرِ مَرْقَاهُمَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘What is yourasws view if I were to find mite upon me, or a bug, can I throw these off?’ Heasws said: ‘Yes, and their young ones. They tend to ascend in other than their place of ascending’.[1319]

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بَابُ مَا يَجُوزُ لِلْمُحْرِمِ قَتْلُهُ وَ مَا يَجِبُ عَلَيْهِ فِيهِ الْكَفَّارَةُ

Chapter 97 – What is allowed for the one in Ihraam to kill, and what expiation is Obligated upon him with regards to it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَا خَافَ الْمُحْرِمُ عَلَى نَفْسِهِ مِنَ السِّبَاعِ وَ الْحَيَّاتِ وَ غَيْرِهَا فَلْيَقْتُلْهُ فَإِنْ لَمْ يُرِدْكَ فَلَا تُرِدْهُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever the one in Ihraams fears upon himself from the predators, and the snakes, and such else, so let him kill it. But, if it does not intend (to attack) you, so you should not attack it’.[1320]

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَحْرَمْتَ فَاتَّقِ قَتْلَ الدَّوَابِّ كُلِّهَا إِلَّا الْأَفْعَى وَ الْعَقْرَبَ وَ الْفَأْرَةَ فَإِنَّهَا تُوهِي السِّقَاءَ وَ تُحْرِقُ عَلَى أَهْلِ الْبَيْتِ

Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Sahzaan, altogether from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you wear Ihraam, so fear killing the insects, all of them, except for the snake, and the scorpion, and the rat, for these tear the water containers and burn down (the house) upon the people of the house.

وَ أَمَّا الْعَقْرَبُ فَإِنَّ نَبِيَّ اللَّهِ ( صلى الله عليه وآله ) مَدَّ يَدَهُ إِلَى الْحَجَرِ فَلَسَعَتْهُ عَقْرَبٌ فَقَالَ لَعَنَكِ اللَّهُ لَا بَرّاً تَدَعِينَ وَ لَا فَاجِراً

And as for the scorpion, so the Prophetsaww of Allahazwj extended hissaww hand to the tree, and a scorpion bit himsaww. So hesaww said: ‘May Allahazwj Curse you! Neither do you leave a righteous one nor an immoral one’.

وَ الْحَيَّةُ إِذَا أَرَادَتْكَ فَاقْتُلْهَا فَإِنْ لَمْ تُرِدْكَ فَلَا تُرِدْهَا

And the snake, when it intends (to attack) you, so kill it. But if it does not intend (to attack) you, so do not intend (to attack it)’.

وَ الْكَلْبُ الْعَقُورُ وَ السَّبُعُ إِذَا أَرَادَاكَ فَاقْتُلْهُمَا فَإِنْ لَمْ يُرِيدَاكَ فَلَا تُرِدْهُمَا

And the vicious dog and the wild animal, when they intend (to attack) you, so kill them. But, if they do not intend (to attack) you, so do not intend (to attack) them.

وَ الْأَسْوَدُ الْغَدِرُ فَاقْتُلْهُ عَلَى كُلِّ حَالٍ وَ ارْمِ الْغُرَابَ رَمْياً وَ الْحِدَأَةَ عَلَى ظَهْرِ بَعِيرِكَ .

And the treacherous black snake, so kill it upon every state. And the crow and the buzzard, pelt it upon the back of your camel’.[1321]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُقْتَلُ فِي الْحَرَمِ وَ الْإِحْرَامِ الْأَفْعَى وَ الْأَسْوَدُ الْغَدِرُ وَ كُلُّ حَيَّةِ سَوْءٍ وَ الْعَقْرَبُ وَ الْفَأْرَةُ وَ هِيَ الْفُوَيْسِقَةُ وَ يُرْجَمُ الْغُرَابُ وَ الْحِدَأَةُ رَجْماً فَإِنْ عَرَضَ لَكَ لُصُوصٌ امْتَنَعْتَ مِنْهُمْ .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘They can be killed in the Harram and in Ihraam – the snake, and the treacherous black snake, and every evil snake, and the scorpion, and the mouse and it is Al-Fuweysiqa rat, and the crow can be pelted, and buzzard can be pelted. So if a thief were to present himself to you, defend from them’.[1322]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقْتُلُ الْمُحْرِمُ الزُّنْبُورَ وَ النَّسْرَ وَ الْأَسْوَدَ الْغَدِرَ وَ الذِّئْبَ وَ مَا خَافَ أَنْ يَعْدُوَ عَلَيْهِ وَ قَالَ الْكَلْبُ الْعَقُورُ هُوَ الذِّئْبُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam can kill the wasp, and the eagle, and the treacherous black snake, and the wolf, and whatever he fears if it pursues him’. And heasws said: ‘The vicious dog, it is the wolf’.[1323]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ مُحْرِمٍ قَتَلَ زُنْبُوراً قَالَ إِنْ كَانَ خَطَأً فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ قُلْتُ لَا بَلْ مُتَعَمِّداً قَالَ يُطْعِمُ شَيْئاً مِنْ طَعَامٍ قُلْتُ إِنَّهُ أَرَادَنِي قَالَ كُلُّ شَيْ‏ءٍ أَرَادَكَ فَاقْتُلْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam who kills a wasp. Heasws said: ‘If it was erroneously, so there is nothing upon him’. I said, ‘No, but it was deliberate’. Heasws said: ‘He should feed something from the food’. I said, ‘(If) it intended (to attack) me?’ Heasws said: ‘Everything which intends (to attack) you, so kill it’.[1324]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَقْتُلُ الْبَقَّةَ وَ الْبُرْغُوثَ إِذَا أَرَادَاهُ قَالَ نَعَمْ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Bin Abdul Salaam, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws, said, ‘I asked himasws about the one in Ihraam (whether he can) kill the bug and the flea, when they intend (to attack) him’. Heasws said: ‘Yes’.[1325]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْيَرْبُوعُ وَ الْقُنْفُذُ وَ الضَّبُّ إِذَا أَمَاتَهُ الْمُحْرِمُ فِيهِ جَدْيٌ وَ الْجَدْيُ خَيْرٌ مِنْهُ وَ إِنَّمَا قُلْتُ هَذَا كَيْ يَنْكُلَ عَنْ صَيْدِ غَيْرِهَا .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Al Haasan Bin Mahboub, from Ali Bin Raib, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘The Jerboa (a rodent), and the hedgehog, and the lizard, when the one in Ihraam causes it to die, (the penalty) regarding it is a kid (young goat) (as an expiation); and the kid (young goat) is better than it, but rather, Iasws say this in order to deter (people) from hunting other than these’.[1326]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرَادَ لَيْسَ مِنَ الْبَعِيرِ وَ الْحَلَمَةُ مِنَ الْبَعِيرِ بِمَنْزِلَةِ الْقَمْلَةِ مِنْ جَسَدِكَ فَلَا تُلْقِهَا وَ أَلْقِ الْقُرَادَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The tick is not from the camel, andالْحَلَمَةُ from the camel is at the status of the lice from your body. Therefore, do not cast it off, and cast off the ticks’.[1327]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُقَرِّدُ الْبَعِيرَ قَالَ نَعَمْ وَ لَا يَنْزِعِ الْحَلَمَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam removing ticks from the camel. Heasws said: ‘Yes, and he cannot remove الْحَلَمَةَ’.[1328]

أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ يَقْتُلُ الْمُحْرِمُ كُلَّ مَا خَشِيَهُ عَلَى نَفْسِهِ .

Ahmad, from Ali Bin Al Hakam, from Abdul Rahman Bin Al Armany,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws, from Aliasws having said: ‘The one in Ihraam can kill whatever he fears upon himself’.[1329]

أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِقَتْلِ الْبُرْغُوثِ وَ الْقَمْلَةِ وَ الْبَقَّةِ فِي الْحَرَمِ .

Ahmad, from Ibn Fazzal, from one of our companions, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with killing the flea, and the louse, and the bug inside the Harram’.[1330]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ الْقَلَانِسِيِّ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَكَكْتُ رَأْسِي وَ أَنَا مُحْرِمٌ فَوَقَعَتْ قَمْلَةٌ قَالَ لَا بَأْسَ قُلْتُ أَيَّ شَيْ‏ءٍ تَجْعَلُ عَلَيَّ فِيهَا قَالَ وَ مَا أَجْعَلُ عَلَيْكَ فِي قَمْلَةٍ لَيْسَ عَلَيْكَ فِيهَا شَيْ‏ءٌ .

Ahmad Bin Muhammad, from Ahmad Al Qalanasy, from Ahmad Bin Al Waleed, from Aban, from Abu Al Jaroud who said,

‘I said to Abu Abdullahasws, ‘I rub my head and I am in Ihraam, so lice falls down’. Heasws said: ‘There is no problem’. I said, ‘Which thing is upon me (as an expiation) with regards to it?’ Heasws said: ‘And Iasws did not make (anything to be) upon you with regards to lice. There is nothing upon you with regards to it’.[1331]

بَابُ الْمُحْرِمِ يَذْبَحُ وَ يَحْتَشُّ لِدَابَّتِهِ

Chapter 98 – The one in Ihraam slaughters (an animal) and he cuts grass for his riding animal

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ يَذْبَحُ الْبَقَرَ وَ الْإِبِلَ وَ الْغَنَمَ وَ كُلَّ مَا لَمْ يَصُفَّ مِنَ الطَّيْرِ وَ مَا أُحِلَّ لِلْحَلَالِ أَنْ يَذْبَحَهُ فِي الْحَرَمِ وَ هُوَ مُحْرِمٌ فِي الْحِلِّ وَ الْحَرَمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam can slaughter the cow, and the camel, and the sheep, and whatever does not array its wings from the birds, and whatever is Permissible for the one not in Ihraam that he slaughters inside the Harram, so it is also Permissible for the one in Ihraam (to slaughter) in the unrestricted area as well as in the Harram (the restricted area)’.[1332]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمُ يَنْحَرُ بَعِيرَهُ أَوْ يَذْبَحُ شَاتَهُ قَالَ نَعَمْ قُلْتُ لَهُ يَحْتَشُّ لِدَابَّتِهِ وَ بَعِيرِهِ قَالَ نَعَمْ وَ يَقْطَعُ مَا شَاءَ مِنَ الشَّجَرِ حَتَّى يَدْخُلَ الْحَرَمَ فَإِذَا دَخَلَ الْحَرَمَ فَلَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws, ‘Can the one in Ihraam sacrifice his camel, or slaughter his sheep’. Heasws said: ‘Yes’. I said to himasws, ‘Can he cut the grass for his riding animal and his camel?’ Heasws said: ‘Yes, and he can cut whatever he so desires to from the trees, until he enters the Harram. So when he enters the Harram, so no’.[1333]

بَابُ أَدَبِ الْمُحْرِمِ

Chapter 99 – Disciplines of the one in Ihraam

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَكَكْتَ رَأْسَكَ فَحُكَّهُ حَكّاً رَفِيقاً وَ لَا تَحُكَّنَّ بِالْأَظْفَارِ وَ لَكِنْ بِأَطْرَافِ الْأَصَابِعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When you scratch your head, so scratch gently, and do not scratch with the nails, but with the side of your fingers’.[1334]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اغْتَسَلَ الْمُحْرِمُ مِنَ الْجَنَابَةِ يَصُبُّ عَلَى رَأْسِهِ وَ يُمَيِّزُ الشَّعْرَ بِأَنَامِلِهِ بَعْضَهُ مِنْ بَعْضٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam washes from the sexual impurity, he can pour (water) upon his head and separate the hairs by his fingers, from each other’.[1335]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَدْخُلَ الْمُحْرِمُ الْحَمَّامَ وَ لَكِنْ لَا يَتَدَلَّكُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with it if the one in Ihraam were to enter the bathhouse, but he should not massage’.[1336]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلْمُحْرِمِ أَنْ يُلَبِّيَ مَنْ دَعَاهُ حَتَّى يَقْضِيَ إِحْرَامَهُ قُلْتُ كَيْفَ يَقُولُ قَالَ يَقُولُ يَا سَعْدُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not (correct) for the one in Ihraam that he answers by (saying), ‘Labbeyk’ (Here I am!), until his Ihraam is off’. I said, ‘How should he be saying?’ Heasws said: ‘He should be saying, ‘(Yes) O Sa’ad!’’.[1337]

مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَتَخَلَّلُ قَالَ لَا بَأْسَ .

Muhammad Bin Yahya, and Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadawa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam, whether he can pick (clean) his teeth’. Heasws said: ‘There is no problem’.[1338]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمُ يَسْتَاكُ قَالَ نَعَمْ قُلْتُ فَإِنْ أَدْمَى يَسْتَاكُ قَالَ نَعَمْ هُوَ مِنَ السُّنَّةِ وَ رُوِيَ أَيْضاً لَا يَسْتَدْمِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya who said,

‘I said to Abu Abdullahasws, ‘The one in Ihraam, can he brush his teeth?’ Heasws said: ‘Yes’. I said, ‘Supposing he brushes his teeth habitually (frequently)?’ Heasws said: ‘Yes, it is from the Sunnah’. And it is reported that that he should not bleed.[1339]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَحُكُّ الْمُحْرِمُ رَأْسَهُ وَ يَغْتَسِلُ بِالْمَاءِ قَالَ يَحُكُّ رَأْسَهُ مَا لَمْ يَتَعَمَّدْ قَتْلَ دَابَّةٍ وَ لَا بَأْسَ بِأَنْ يَغْتَسِلَ بِالْمَاءِ وَ يَصُبَّ عَلَى رَأْسِهِ مَا لَمْ يَكُنْ مُلَبِّداً فَإِنْ كَانَ مُلَبِّداً فَلَا يُفِيضُ عَلَى رَأْسِهِ الْمَاءَ إِلَّا مِنَ الِاحْتِلَامِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Zurara who said,

‘I asked Abu Abdullahasws about the one in Ihraam, if he can scratch his head and wash (his head) with the water?’ Heasws said: ‘He can scratch his head for as long as he does not intend killing the insects; and there is no problem with him washing with the water, and he can pour upon his head for as long as he does not happen to have applied ‘talbid’ (lice powder). So, if he was such, having applied lice powder, so he should not pour the water upon his head, except if (after becoming impure) due to wet-dream’.[1340]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكْرَهُ الِاحْتِبَاءُ لِلْمُحْرِمِ وَ يُكْرَهُ فِي الْمَسْجِدِ الْحَرَامِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws having said: ‘The squatting (الِاحْتِبَاءُ) is disliked for the one in Ihraam, and it is disliked in the Sacred Masjid’.[1341]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي حَلَّالٍ الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ اقْتَتَلَا وَ هُمَا مُحْرِمَانِ قَالَ سُبْحَانَ اللَّهِ بِئْسَ مَا صَنَعَا قُلْتُ قَدْ فَعَلَا فَمَا الَّذِي يَلْزَمُهُمَا قَالَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا دَمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hafs Bin Bakhtary, from Abu Hallal Al Razy,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the two men (pushing and) pulling each other, and they were both in Ihraam. Heasws said: ‘Glory be to Allahazwj! Evil is what they have both done’. I said, ‘They have done it. So what is that which necessitates the two of them?’ Heasws said: ‘Upon each one of them is blood (of a sacrificial animal)’.[1342]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصَارِعُ هَلْ يَصْلُحُ لَهُ قَالَ لَا يَصْلُحُ لَهُ مَخَافَةَ أَنْ يُصِيبَهُ جِرَاحٌ أَوْ يَقَعَ بَعْضُ شَعْرِهِ .

Muhammad in Yahya, from Ahmad Bin Muhammad, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws, Abu Al-Hassanasws, said, ‘I asked himasws about the one in Ihraam grappling (with someone). Is it correct for him to do so?’ Heasws said: ‘It is not correct for him out of fear that an injury might hit him, or some of his hair might fall off’.[1343]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدٍ قَالَ سَأَلَ أَبُو عَبْدِ الرَّحْمَنِ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يُعَالِجُ دَبَرَ الْجَمَلِ قَالَ فَقَالَ يُلْقِي عَنْهُ الدَّوَابَّ وَ لَا يُدْمِيهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Abdulla Bin Jabala, from Abdullah Bin Saeed who said,

‘Abu Abdul Rahman asked Abu Abdullahasws about the one in Ihraam treating the back of the camel. So heasws said: ‘He can cast off the insects from it and he should not bleed it’.[1344]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجَرَبُ فَيُؤْذِيهِ قَالَ يَحُكُّهُ فَإِنْ سَالَ مِنْهُ الدَّمُ فَلَا بَأْسَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammae Bin Musa,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam who happens to be with scabies, so it harms him. Heasws said: ‘He can scrape it. So if the blood were to flow from it, there would be no problem’.[1345]

بَابُ الْمُحْرِمِ يَمُوتُ

Chapter 100 – The one in Ihraam dies

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي الْمُحْرِمِ يَمُوتُ قَالَ يُغَسَّلُ وَ يُكَفَّنُ وَ يُغَطَّى وَجْهُهُ وَ لَا يُحَنَّطُ وَ لَا يُمَسُّ شَيْئاً مِنَ الطِّيبِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws regarding the one in Ihraam dying. Heasws said: ‘He would be washed, and enshrouded, and his face would be covered. Neither would he be embalmed nor touched by anything from the perfumes’.[1346]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَمُوتُ قَالَ يُغَسَّلُ وَ يُكَفَّنُ بِالثِّيَابِ كُلِّهَا يُصْنَعُ بِهِ كَمَا يُصْنَعُ بِالْمُحِلِّ غَيْرَ أَنَّهُ لَا يُمَسُّ الطِّيبَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the one in Ihraam, dying’. Heasws said: ‘He would be washed and can be enshrouded with the clothes, all of them. He would be dealt with just as the one not in Ihraam is dealt with, apart from that he would not be touched with the perfume’.[1347]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ الْحَسَنِ بْنِ عَلِيٍّ بِالْأَبْوَاءِ وَ هُوَ مُحْرِمٌ وَ مَعَهُ الْحَسَنُ وَ الْحُسَيْنُ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ عَبْدُ اللَّهِ وَ عُبَيْدُ اللَّهِ ابْنَا الْعَبَّاسِ فَكَفَّنُوهُ وَ خَمَّرُوا وَجْهَهُ وَ رَأْسَهُ وَ لَمْ يُحَنِّطُوهُ وَ قَالَ هَكَذَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) .

Muhammad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Maryam,

(It has been narrated) from Abu Abdullahasws, having said: ‘Abdul Rahman Bin Al-Hassan Bin Ali died at Al-Abwa and he was in Ihraam, and with him were Al-Hassa, Al-Husayn, and Abdullah Bin Ja’far, and Abdullah, and Ubeydullah, the two sons of Al-Abbas. So they enshrouded him, and covered his face and his dead, and did not embalm him’. And heasws said: ‘This is how it is in the Book of Aliasws’.[1348]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ تَمُوتُ وَ هِيَ طَامِثٌ قَالَ لَا تُمَسَّ الطِّيبَ وَ إِنْ كُنَّ مَعَهَا نِسْوَةٌ حَلَالٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the woman in Ihraam, dying, and she is in her menstruation. Heasws said: ‘The perfume should not touch her and even if there were (other) women with her who were not in Ihraam’.[1349]

بَابُ الْمَحْصُورِ وَ الْمَصْدُودِ وَ مَا عَلَيْهِمَا مِنَ الْكَفَّارَةِ

Chapter 101 – The confined one and the prevented one, what is the expiation upon the both of them

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ صُدَّ بِالْحُدَيْبِيَةِ قَصَّرَ وَ أَحَلَّ وَ نَحَرَ ثُمَّ انْصَرَفَ مِنْهَا وَ لَمْ يَجِبْ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ النُّسُكَ فَأَمَّا الْمَحْصُورُ فَإِنَّمَا يَكُونُ عَلَيْهِ التَّقْصِيرُ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirham, from Abdullah Bin Farqad, from Humran,

(It has been narrated) from Abu Ja’farasws having said that Rasool-Allahsaww, when hesaww was prevented at Al-Hudaybiyya, shortened (hissaww nails, hair etc.), and freed from wearing Ihraam, and offered a sacrifice. Then hesaww left from it. And, the shaving (of the head) is not Obligated until the rituals are fulfilled. So, as for the confined one, rather the shortening (of hair, nails, etc.) happens to be upon him’.[1350]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مُحْرِمٍ انْكَسَرَتْ سَاقُهُ أَيَّ شَيْ‏ءٍ يَكُونُ حَالُهُ وَ أَيُّ شَيْ‏ءٍ عَلَيْهِ قَالَ هُوَ حَلَالٌ مِنْ كُلِّ شَيْ‏ءٍ قُلْتُ مِنَ النِّسَاءِ وَ الثِّيَابِ وَ الطِّيبِ فَقَالَ نَعَمْ مِنْ جَمِيعِ مَا يَحْرُمُ عَلَى الْمُحْرِمِ

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassanasws about the one in Ihraam who breaks his leg, ‘Which would be his state, and which thing would be upon him?’ Heasws said: ‘He is free from Ihraam, from everything’. I said, ‘(In Permissibility) from the women, and the clothes, and the perfume?’ So heasws said: ‘Yes, from the entirety of whatever is Prohibited unto the one in Ihraam’.

وَ قَالَ أَ مَا بَلَغَكَ قَوْلُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) حُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ قُلْتُ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي الْحَجِّ قَالَ لَا بُدَّ أَنْ يَحُجَّ مِنْ قَابِلٍ

And heasws said: ‘Has it not reached you, the words of Abu Abdullahasws: ‘Youazwj have Freed measws where Youazwj Restricted measws, by Yourazwj Measurement which Youazwj Ordained upon measws’?’ I said, ‘May Allahazwj Keep youasws well! What are youasws saying regarding the Hajj?’ Heasws said: ‘He must perform Hajj, the next year’.

قُلْتُ أَخْبِرْنِي عَنِ الْمَحْصُورِ وَ الْمَصْدُودِ هُمَا سَوَاءٌ فَقَالَ لَا قُلْتُ فَأَخْبِرْنِي عَنِ النَّبِيِّ ( صلى الله عليه وآله ) حِينَ صَدَّهُ الْمُشْرِكُونَ قَضَى عُمْرَتَهُ قَالَ لَا وَ لَكِنَّهُ اعْتَمَرَ بَعْدَ ذَلِكَ .

I said, ‘Inform me about the confined one and the prevented one. Are they both equal?’ So heasws said: ‘No’. I said, ‘So inform me about the Prophetsaww where the Polytheists prevented himsaww. Did hesaww fulfill hissaww Umra?’ Heasws said: ‘No, but hesaww performed Umra after that’.[1351]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمَحْصُورُ غَيْرُ الْمَصْدُودِ الْمَحْصُورُ الْمَرِيضُ وَ الْمَصْدُودُ الَّذِي يَصُدُّهُ الْمُشْرِكُونَ كَمَا رَدُّوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ أَصْحَابَهُ لَيْسَ مِنْ مَرَضٍ وَ الْمَصْدُودُ تَحِلُّ لَهُ النِّسَاءُ وَ الْمَحْصُورُ لَا تَحِلُّ لَهُ النِّسَاءُ

Ali Bin Ibrahim, from his father, from Ibn Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘The confined one is other than a prevented one. The confined one is the sick (confined by the illness), and the prevented one is the one whom the Polytheists prevent, just as they returned Rasool-Allahsaww and hissaww companions, not being from an illness. And the prevented one, the women are Permissible for him, and the confined one, the women are not Permissible for him.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أُحْصِرَ فَبَعَثَ بِالْهَدْيِ قَالَ يُوَاعِدُ أَصْحَابَهُ مِيعَاداً إِنْ كَانَ فِي الْحَجِّ فَمَحِلُّ الْهَدْيِ يَوْمُ النَّحْرِ فَإِذَا كَانَ يَوْمُ النَّحْرِ فَلْيَقُصَّ مِنْ رَأْسِهِ وَ لَا يَجِبُ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ الْمَنَاسِكَ وَ إِنْ كَانَ فِي عُمْرَةٍ فَلْيَنْظُرْ مِقْدَارَ دُخُولِ أَصْحَابِهِ مَكَّةَ وَ السَّاعَةَ الَّتِي يَعِدُهُمْ فِيهَا فَإِذَا كَانَ تِلْكَ السَّاعَةُ قَصَّرَ وَ أَحَلَّ

He (the narrator) said, ‘And I asked himasws about a man who is confined (by an illness), so he sends the sacrificial animal. Heasws said: ‘His companions would set up a promised time. If it was regarding the Hajj, so the time for the offering is the day of the sacrifice. So when it would be the day of the sacrifice, so let him shorten (hair) from his head, and the shaving is not Obligated upon him until the rituals are fulfilled. And, if it was regarding an Umra, so let him wait until his companions enter Makkah, and the time which they had set up for him with regards to it. So when it is that particular time, he shortens (hair, nails etc.), and frees from Ihraam.

وَ إِنْ كَانَ مَرِضَ فِي الطَّرِيقِ بَعْدَ مَا أَحْرَمَ فَأَرَادَ الرُّجُوعَ رَجَعَ إِلَى أَهْلِهِ وَ نَحَرَ بَدَنَةً أَوْ أَقَامَ مَكَانَهُ حَتَّى يَبْرَأَ إِذَا كَانَ فِي عُمْرَةٍ وَ إِذَا بَرَأَ فَعَلَيْهِ الْعُمْرَةُ وَاجِبَةً وَ إِنْ كَانَ عَلَيْهِ الْحَجُّ رَجَعَ أَوْ أَقَامَ فَفَاتَهُ الْحَجُّ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ

And if it was that he had fallen sick on the way after having had worn Ihraam, and he intended the return, he can return to his family, and sacrifice his animal, or he can stay in his place until he is cured. If it was during an Umra and when he is cured, so upon him is the (performing of the) Umra, an Obligation. And if the Hajj was outstanding upon him, he can either return or stay. So if the Hajj is missed, upon him would be the Hajj in the next year’.

فَإِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا خَرَجَ مُعْتَمِراً فَمَرِضَ فِي الطَّرِيقِ فَبَلَغَ عَلِيّاً ( عليه السلام ) ذَلِكَ وَ هُوَ فِي الْمَدِينَةِ فَخَرَجَ فِي طَلَبِهِ فَأَدْرَكَهُ بِالسُّقْيَا وَ هُوَ مَرِيضٌ بِهَا فَقَالَ يَا بُنَيَّ مَا تَشْتَكِي فَقَالَ أَشْتَكِي رَأْسِي فَدَعَا عَلِيٌّ ( عليه السلام ) بِبَدَنَةٍ فَنَحَرَهَا وَ حَلَقَ رَأْسَهُ وَ رَدَّهُ إِلَى الْمَدِينَةِ فَلَمَّا بَرَأَ مِنْ وَجَعِهِ اعْتَمَرَ

Al-Husaynasws Bin Aliasws went out for performing Umra, but heasws fell ill on the way. So (the news of) that reached Aliasws, and heasws was in Al-Medina. So heasws went out seeking himasws, and heasws came across himasws at Al-Suqya, and the illness was with himasws. So heasws said: ‘O myasws sonasws! What is yoursaww complaint?’ So heasws said: ‘Iasws complain of myasws head’. So Aliasws called for hisasws sacrificial animal and sacrificed it, and shaved hisasws head, and returned himasws to Al-Medina. So when heasws was cured from hisasws pain, heasws performed Umra’.

قُلْتُ أَ رَأَيْتَ حِينَ بَرَأَ مِنْ وَجَعِهِ قَبْلَ أَنْ يَخْرُجَ إِلَى الْعُمْرَةِ حَلَّتْ لَهُ النِّسَاءُ قَالَ لَا تَحِلُّ لَهُ النِّسَاءُ حَتَّى يَطُوفَ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ قُلْتُ فَمَا بَالُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حِينَ رَجَعَ مِنْ الْحُدَيْبِيَةِ حَلَّتْ لَهُ النِّسَاءُ وَ لَمْ يَطُفْ بِالْبَيْتِ قَالَ لَيْسَا سَوَاءً كَانَ النَّبِيُّ ( صلى الله عليه وآله ) مَصْدُوداً وَ الْحُسَيْنُ ( عليه السلام ) مَحْصُوراً .

I said, ‘What is yourasws view, where heasws was cured from hisasws pain before he went out to perform Umra, were the women Permissible unto himasws?’ Heasws said: ‘The women are not Permissible to himasws until heasws circumambulates by the House (Kabah), and with Al-Safa and Al-Marwa (Sa’ee)’. I said, ‘So what was the matter, Rasool-Allahsaww, where hesaww returned from Al-Medina, the Women were Permissible unto himsaww and hesaww had not circumambulated by the House (Kabah)?’ Heasws said: ‘They are not the same. The Prophetsaww was prevented, and Al-Husaynasws was confined (by illness)’.[1352]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أُحْصِرَ الرَّجُلُ بَعَثَ بِهَدْيِهِ فَإِذَا أَفَاقَ وَ وَجَدَ مِنْ نَفْسِهِ خِفَّةً فَلْيَمْضِ إِنْ ظَنَّ أَنَّهُ يُدْرِكُ النَّاسَ فَإِنْ قَدِمَ مَكَّةَ قَبْلَ أَنْ يَنْحَرَ الْهَدْيَ فَلْيُقِمْ عَلَى إِحْرَامِهِ حَتَّى يَفْرُغَ مِنْ جَمِيعِ الْمَنَاسِكِ وَ لْيَنْحَرْ هَدْيَهُ وَ لَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ قَدِمَ مَكَّةَ وَ قَدْ نَحَرَ هَدْيَهُ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ أَوِ الْعُمْرَةَ

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man is confined (by an illness), he should send forward his sacrificial animal. So when he wakes up and finds lightness from himself (feels better), so let him go if he thinks he can catch up with the people. So when he sets foot in Makkah before the sacrifice of the animal, so let him stay upon his Ihraam until he is free from the entirety of the rituals, and let him sacrifice his animal, and there would be nothing upon him. And, if he sets foot in Makkah, and his animal has already been sacrificed, so upon him would be the (performance of the) Hajj the next year, or the Umra’.

قُلْتُ فَإِنْ مَاتَ وَ هُوَ مُحْرِمٌ قَبْلَ أَنْ يَنْتَهِيَ إِلَى مَكَّةَ قَالَ يُحَجُّ عَنْهُ إِنْ كَانَتْ حَجَّةَ الْإِسْلَامِ وَ يُعْتَمَرُ إِنَّمَا هُوَ شَيْ‏ءٌ عَلَيْهِ .

I said, ‘Supposing he dies while being in Ihraam before he ends up at Makkah?’ Heasws said: ‘The Hajj should be performed on his behalf, if there was a Hajj of Al-Islam outstanging, and Umra (be performed on his behalf). But rather, it is a thing which is (outstanding) upon him’.[1353] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمَحْصُورِ وَ لَمْ يَسُقِ الْهَدْيَ قَالَ يَنْسُكُ وَ يَرْجِعُ فَإِنْ لَمْ يَجِدْ ثَمَنَ هَدْيٍ صَامَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said regarding the one confined (by an illness) not ushering the sacrificial animal: ‘He should perform rituals and return. So if he cannot find the price of a sacrificial animal, he should Fast’.[1354]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أُحْصِرَ الرَّجُلُ فَبَعَثَ بِهَدْيِهِ فَآذَاهُ رَأْسُهُ قَبْلَ أَنْ يَنْحَرَ هَدْيَهُ فَإِنَّهُ يَذْبَحُ شَاةً فِي الْمَكَانِ الَّذِي أُحْصِرَ فِيهِ أَوْ يَصُومُ أَوْ يَتَصَدَّقُ وَ الصَّوْمُ ثَلَاثَةُ أَيَّامٍ وَ الصَّدَقَةُ عَلَى سِتَّةِ مَسَاكِينَ نِصْفُ صَاعٍ لِكُلِّ مِسْكِينٍ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Musna, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man is confined (by an illness), so he sends his sacrificial animal. So his head hurts before he sacrifices his animal. So he should slaughter his sheep in the place in which he is confined (by the illness), or he should Fast, or give in charity. And the Fasting, is for three days, and the charity is upon six poor ones, half a Sa’a (approximately 1.5 kg of food), for each poor one’.[1355]

سَهْلٌ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِطُ وَ هُوَ يَنْوِي الْمُتْعَةَ فَيُحْصَرُ هَلْ يُجْزِئُهُ أَنْ لَا يَحُجَّ مِنْ قَابِلٍ قَالَ يَحُجُّ مِنْ قَابِلٍ وَ الْحَاجُّ مِثْلُ ذَلِكَ إِذَا أُحْصِرَ قُلْتُ رَجُلٌ سَاقَ الْهَدْيَ ثُمَّ أُحْصِرَ قَالَ يَبْعَثُ بِهَدْيِهِ قُلْتُ هَلْ يَسْتَمْتِعُ مِنْ قَابِلٍ فَقَالَ لَا وَ لَكِنْ يَدْخُلُ فِي مِثْلِ مَا خَرَجَ مِنْهُ .

Sahl, from Ibn Abu Nasr, from Rafa’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who stipulates, and he intended the Tumutto, but he falls sick, ‘Would it suffice him if he does not perform Hajj the next year?’ Heasws said: ‘He should perform Hajj the next year; and similar to that he should perform Hajj when he is confined (by an illness)’. I said, ‘A man ushers the sacrificial animal, then he is confined (by an illness)’. Heasws said: ‘He should send his sacrificial animal’. I said, ‘Should he perform Tumutto the next year?’ So heasws said: ‘No. But, he should enter into what he had exited from’.[1356]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ عَرَضَ لَهُ سُلْطَانٌ فَأَخَذَهُ ظَالِماً لَهُ يَوْمَ عَرَفَةَ قَبْلَ أَنْ يُعَرِّفَ فَبَعَثَ بِهِ إِلَى مَكَّةَ فَحَبَسَهُ فَلَمَّا كَانَ يَوْمُ النَّحْرِ خَلَّى سَبِيلَهُ كَيْفَ يَصْنَعُ قَالَ يَلْحَقُ فَيَقِفُ بِجَمْعٍ ثُمَّ يَنْصَرِفُ إِلَى مِنًى فَيَرْمِي وَ يَذْبَحُ وَ يَحْلِقُ وَ لَا شَيْ‏ءَ عَلَيْهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Fazl Bin Yunus,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about a man to whom a Sultan (ruling authority) seized unjustly on the day of Arafaat, before he could participate. So he had him sent to Makka and imprisoned him. So when it was the day of the sacrifice, he freed his way. ‘What should he do?’ Heasws said: ‘He should meet up (with the people) at Jam’a. Then he should leave to go to Mina, and he should pelt (the rocks), and slaughter (the sacrificial animal), and he should shave (his head), and there would be nothing upon him’.

قُلْتُ فَإِنْ خَلَّى عَنْهُ يَوْمَ النَّفْرِ كَيْفَ يَصْنَعُ قَالَ هَذَا مَصْدُودٌ عَنِ الْحَجِّ إِنْ كَانَ دَخَلَ مَكَّةَ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ فَلْيَطُفْ بِالْبَيْتِ أُسْبُوعاً ثُمَّ يَسْعَى أُسْبُوعاً وَ يَحْلِقُ رَأْسَهُ وَ يَذْبَحُ شَاةً فَإِنْ كَانَ مُفْرِداً لِلْحَجِّ فَلَيْسَ عَلَيْهِ ذَبْحٌ وَ لَا شَيْ‏ءَ عَلَيْهِ .

I said, ‘Supposing he was freed on the day of the sacrifice, what should he do?’ Heasws said: ‘This one is prevented from the Hajj. If he had entered Makkah intending to perform Tumutto with the Umra to the Hajj, so let him circumambulate by the House, seven (circuits). Then he should perform Sa’ee, seven (circuits), and he should shave off his head, and he should slaughter a sheep. So if he was performing exclusively for the Hajj, so there would be neither a slaughter, nor anything upon him’.[1357]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمَصْدُودُ يَذْبَحُ حَيْثُ صُدَّ وَ يَرْجِعُ صَاحِبُهُ فَيَأْتِي النِّسَاءَ وَ الْمَحْصُورُ يَبْعَثُ بِهَدْيِهِ وَ يَعِدُهُمْ يَوْماً فَإِذَا بَلَغَ الْهَدْيُ أَحَلَّ هَذَا فِي مَكَانِهِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The prevented one should slaughter (his sacrificial animal) where he has been prevented, and he would return, and he can go to the women. And the one confined (by an illness) should send his sacrificial animal, and they would appoint a day. So when the sacrificial animal reaches (its destination), this one would free himself from his Ihraam in his place’.

قُلْتُ لَهُ أَ رَأَيْتَ إِنْ رَدُّوا عَلَيْهِ دَرَاهِمَهُ وَ لَمْ يَذْبَحُوا عَنْهُ وَ قَدْ أَحَلَّ فَأَتَى النِّسَاءَ قَالَ فَلْيُعِدْ وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ لْيُمْسِكِ الْآنَ عَنِ النِّسَاءِ إِذَا بَعَثَ .

I said to himasws, ‘What is yourasws view if they were to return the Dirham back to him and they do not slaughter on his behalf, and he has already freed himself from his Ihraam, and has gone to the women?’ Heasws said: ‘So let him repeat, and there would be nothing (expiation) upon, and let him refrain from the women now, when he sends (his sacrificial animal)’.[1358]

بَابُ الْمُحْرِمِ يَتَزَوَّجُ أَوْ يُزَوِّجُ وَ يُطَلِّقُ وَ يَشْتَرِي الْجَوَارِيَ

Chapter 102 – The one in Ihraam gets married, or marries and divorces, and he buys the slave girl

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ لَا يَنْكِحُ وَ لَا يُنْكِحُ وَ لَا يَخْطُبُ وَ لَا يَشْهَدُ النِّكَاحَ وَ إِنْ نَكَحَ فَنِكَاحُهُ بَاطِلٌ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam can neither be married off, or get married, nor address, nor attend the marriage. And, if he were to get married, so his marriage would be invalid’.[1359]

أَحْمَدُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ تَزَوَّجَ وَ هُوَ مُحْرِمٌ فَأَبْطَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِكَاحَهُ .

Ahmad, from Safwan Bin yahya, from Hareyz, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘A man from the Ansaars married and he was in Ihraam. So Rasool-Allahsaww invalidated his marriage’.[1360]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ بُكَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُحْرِمَ إِذَا تَزَوَّجَ وَ هُوَ مُحْرِمٌ فُرِّقَ بَيْنَهُمَا ثُمَّ لَا يَتَعَاوَدَانِ أَبَداً .

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ibn Bukeyr, from Ibrahim Bin Al Hassan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam, when he marries while being in Ihraam, separation would be effected between the two of them. Then they would not (be able to) be married again, ever’.[1361]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ الْمُحْرِمُ لَا يَتَزَوَّجُ فَإِنْ فَعَلَ فَنِكَاحُهُ بَاطِلٌ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Safwan, from Muawiya Bin Ammar who said,

‘The one in Ihraam cannot get married. So if he were to do so, then his marriage would be invalid’.[1362]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلرَّجُلِ الْحَلَالِ أَنْ يُزَوِّجَ مُحْرِماً وَ هُوَ يَعْلَمُ أَنَّهُ لَا يَحِلُّ لَهُ قُلْتُ فَإِنْ فَعَلَ فَدَخَلَ بِهَا الْمُحْرِمُ قَالَ إِنْ كَانَا عَالِمَيْنِ فَإِنَّ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا بَدَنَةً وَ عَلَى الْمَرْأَةِ إِنْ كَانَتْ مُحْرِمَةً بَدَنَةً وَ إِنْ لَمْ تَكُنْ مُحْرِمَةً فَلَا شَيْ‏ءَ عَلَيْهَا إِلَّا أَنْ تَكُونَ قَدْ عَلِمَتْ أَنَّ الَّذِي تَزَوَّجَهَا مُحْرِمٌ فَإِنْ كَانَتْ عَلِمَتْ ثُمَّ تَزَوَّجَتْهُ فَعَلَيْهَا بَدَنَةٌ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the man (who is) not in Ihraam that he should marry the one in Ihraam, and he is knowing that it is not Permissible for him’. I said to himasws, ‘Supposing he does so and the one in Ihraam sleeps with her?’ Heasws said: ‘If they were both knowing, so upon each one of them would be a sacrificial animal, and upon the woman, if she was in Ihraam, would be a sacrificial animal, and if she was not in Ihraam, so there would be nothing upon her, except if she happen to have known that the one who married her was in Ihraam. So if she was knowing (of that fact), then got married to him, so upon her would be a sacrificial animal’.[1363]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُحْرِمُ يُطَلِّقُ وَ لَا يَتَزَوَّجُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The one in Ihraam can divorce, but he cannot marry’.[1364]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُطَلِّقُ قَالَ نَعَمْ .

Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam, ‘Can he divorce?’ Heasws said: ‘Yes’.[1365]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَشْتَرِي الْجَوَارِيَ وَ يَبِيعُ قَالَ نَعَمْ .

Ahmad Bin Muhammad, from Al Barqy, from Sa’ad Bin Sa’ad,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about the one in Ihraam, ‘Can he buy the slave girl, and sell?’ Heasws said: ‘Yes’.[1366]

بَابُ الْمُحْرِمِ يُوَاقِعُ امْرَأَتَهُ قَبْلَ أَنْ يَقْضِيَ مَنَاسِكَهُ أَوْ مُحِلٍّ يَقَعُ عَلَى مُحْرِمَةٍ

Chapter 103 – The one in Ihraam falls upon his wife before he fulfils his rituals, or the one free from Ihraam falls upon a woman in Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ غَشِيَ امْرَأَتَهُ وَ هِيَ مُحْرِمَةٌ قَالَ جَاهِلَيْنِ أَوْ عَالِمَيْنِ قُلْتُ أَجِبْنِي فِي الْوَجْهَيْنِ جَمِيعاً قَالَ إِنْ كَانَا جَاهِلَيْنِ اسْتَغْفَرَا رَبَّهُمَا وَ مَضَيَا عَلَى حَجِّهِمَا وَ لَيْسَ عَلَيْهِمَا شَيْ‏ءٌ وَ إِنْ كَانَا عَالِمَيْنِ فُرِّقَ بَيْنَهُمَا مِنَ الْمَكَانِ الَّذِي أَحْدَثَا فِيهِ وَ عَلَيْهِمَا بَدَنَةٌ وَ عَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ فَإِذَا بَلَغَا الْمَكَانَ الَّذِي أَحْدَثَا فِيهِ فُرِّقَ بَيْنَهُمَا حَتَّى يَقْضِيَا نُسُكَهُمَا وَ يَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara who said,

‘I asked himasws about one in Ihraam overwhelming his wife and she is in Ihraam. Heasws said: ‘Were they both ignorant or knowing?’ I said, ‘Answer me regarding the two aspects together’. Heasws said: ‘If they were both ignorant, they would both seek Forgiveness of their Lordazwj and fulfil their rituals upon their Hajj, and there would not be anything upon them. But, if they were both knowing, separation would be effected between the two of them from the place wherein the occurrence took place, and upon them both would be a sacrificial animal (each), and upon them would be the performance of the Hajj the next year. So when they reach the place in which they had acted so, separation would be effected between them until they both fulfill their rituals, and they return back to the place in which they attained that which they attained’.

قُلْتُ فَأَيُّ الْحَجَّتَيْنِ لَهُمَا قَالَ الْأُولَى الَّتِي أَحْدَثَا فِيهَا مَا أَحْدَثَا وَ الْأُخْرَى عَلَيْهِمَا عُقُوبَةٌ .

I said, ‘So which of the two Hajj is for them?’ Heasws said: ‘The first in which they did what they did, and the other would be upon them as a Punishment’.[1367]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ أَبَانِ بْنِ عُثْمَانَ رَفَعَهُ إِلَى أَحَدِهِمَا ( عليهما السلام ) قَالَ مَعْنَى يُفَرَّقُ بَيْنَهُمَا أَيْ لَا يَخْلُوَانِ وَ أَنْ يَكُونَ مَعَهُمَا ثَالِثٌ .

Ali, from his father, from Hammad, from Aban Bin Usman,

(It has been narrated) raising it to one of the two (5th or 6th Imamasws) having said: ‘The meaning of ‘effecting separation between the two)’, i.e.. They both should not be together without there happening to be a third person along with them’.[1368]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ يَقَعُ عَلَى أَهْلِهِ قَالَ إِنْ كَانَ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَ الْحَجُّ مِنْ قَابِلٍ وَ إِنْ لَمْ يَكُنْ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَ لَيْسَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihraam falling upon his wife. Heasws said: ‘If he has gone into her, so upon him would be a sacrificial animal, and he (performing of the) Hajj the next year. And if he had not gone into her, so upon him would be a sacrificial animal, and there would not be a Hajj upon him the next year’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ وَ هُوَ مُحْرِمٌ قَالَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ لَمْ يَكُنْ جَاهِلًا فَعَلَيْهِ سَوْقُ بَدَنَةٍ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ فَإِذَا انْتَهَى إِلَى الْمَكَانِ الَّذِي وَقَعَ بِهَا فُرِّقَ مَحْمِلُهُمَا فَلَمْ يَجْتَمِعَا فِي خِبَاءٍ وَاحِدٍ إِلَّا أَنْ يَكُونَ مَعَهُمَا غَيْرُهُمَا حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ .

He (the narrator) said, ‘I asked himasws about a man who falls upon his wife, and he is in Ihraam. Heasws said: ‘If he was ignorant, so there is nothing upon him; and if he did not happen to be ignorant, so upon him would be ushering of a sacrificial animal, and upon him would be the Hajj next year. So when he ends up to the place where he fell upon her, separation would be effect between their two carriages, so they would not be gathered in one tent unless there happens to be someone else along with the two of them, until the sacrificial animal reaches its place’.[1369]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ وَقَعَ عَلَى أَهْلِهِ وَ هُوَ مُحْرِمٌ قَالَ أَ جَاهِلٌ أَوْ عَالِمٌ قَالَ قُلْتُ جَاهِلٌ قَالَ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ وَ لَا شَيْ‏ءَ عَلَيْهِ .

Al Husayn Bin Muhammad, from Moallah Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Zurara who said,

‘I said to Abu Ja’farasws, ‘A man falls upon his wife and he is in Ihraam’. Heasws said: ‘Are they both ignorant of knowing?’ I said, ‘Ignorant’. Heasws said: ‘He should seek Forgiveness of Allahazwj, and he should not repeat, and there would be nothing upon him’.[1370]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مُحْرِمٍ وَاقَعَ أَهْلَهُ فَقَالَ قَدْ أَتَى عَظِيماً قُلْتُ أَفْتِنِي فَقَالَ اسْتَكْرَهَهَا أَوْ لَمْ يَسْتَكْرِهْهَا قُلْتُ أَفْتِنِي فِيهِمَا جَمِيعاً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘I asked Abu Al-Hassanasws about one in Ihraam falling upon his wife. So heasws said: ‘He has come to a grievous matter’. I said, ‘Issue a verdict to me’. So heasws said: ‘Did he coerce (force) her or did he not coerce her?’ I said, ‘Issue a verdict regarding both together’.

فَقَالَ إِنْ كَانَ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَتَانِ وَ إِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَةٌ وَ عَلَيْهَا بَدَنَةٌ وَ يَفْتَرِقَانِ مِنَ الْمَكَانِ الَّذِي كَانَ فِيهِ مَا كَانَ حَتَّى يَنْتَهِيَا إِلَى مَكَّةَ وَ عَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ لَا بُدَّ مِنْهُ

So heasws said: ‘If he had coerced her, so upon him would be two sacrificial animals; and if did not happen to have coerced her, so upon him would be a sacrificial animal, and upon her would be a sacrificial animal, and they would both be separate from the place in which they did what they did, until they both end up to Makkah, and upon them both would be the Hajj of the next year, it being inevitable from it’.

قَالَ قُلْتُ فَإِذَا انْتَهَيَا إِلَى مَكَّةَ فَهِيَ امْرَأَتُهُ كَمَا كَانَتْ فَقَالَ نَعَمْ هِيَ امْرَأَتُهُ كَمَا هِيَ فَإِذَا انْتَهَيَا إِلَى الْمَكَانِ الَّذِي كَانَ مِنْهُمَا مَا كَانَ افْتَرَقَا حَتَّى يُحِلَّا فَإِذَا أَحَلَّا فَقَدِ انْقَضَى عَنْهُمَا فَإِنَّ أَبِي كَانَ يَقُولُ ذَلِكَ

He (the narrator) said, ‘I said, ‘So when they both end up to Makkah, so she would still be his wife just as she used to be?’ So heasws said: ‘Yes. She would be his wife just as she used to be. So when they both end up to the place which from the two of them was what was, separated would be effected between them until they were free from their Ihraam. So it would have been ended from them. Myasws fatherasws was saying that’.

وَ فِي رِوَايَةٍ أُخْرَى فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ فَإِطْعَامُ سِتِّينَ مِسْكِيناً لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَمَانِيَةَ عَشَرَ يَوْماً وَ عَلَيْهَا أَيْضاً كَمِثْلِهِ إِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا .

And in another report, ‘(Heasws said): ‘So if he was not able upon a sacrificial animal, so he should feed sixty poor ones, for each poor one being one Mudd (approximated 750 gms of food). So if he was not able, then he should Fast for eighteen days, and upon her as well would be similar to it if he did not happen to have coerced her’.[1371]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَخْبِرْنِي عَنْ رَجُلٍ مُحِلٍّ وَقَعَ عَلَى أَمَةٍ لَهُ مُحْرِمَةٍ قَالَ مُوسِرٌ أَوْ مُعْسِرٌ قُلْتُ أَجِبْنِي فِيهِمَا قَالَ هُوَ أَمَرَهَا بِالْإِحْرَامِ أَوْ لَمْ يَأْمُرْهَا أَوْ أَحْرَمَتْ مِنْ قِبَلِ نَفْسِهَا قُلْتُ أَجِبْنِي فِيهِمَا

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Sabbah Al Haza’a, from Is’haq Bin Ammar who,

‘I said to Abu Al-Hassan Musaasws, ‘Inform me about a man not in Ihraam falling upon a slave girl of his in Ihraam’. Heasws said: ‘Is he (financially) solvent or insolvent?’ I said, ‘Answer me regarding both of them’. Heasws said: ‘Did he instruct her to be in Ihraam or did not instruct her so? Or did she wear Ihraam of her own accord?’ I said, ‘Answer me regarding both of these’.

فَقَالَ إِنْ كَانَ مُوسِراً وَ كَانَ عَالِماً أَنَّهُ لَا يَنْبَغِي لَهُ وَ كَانَ هُوَ الَّذِي أَمَرَهَا بِالْإِحْرَامِ فَعَلَيْهِ بَدَنَةٌ وَ إِنْ شَاءَ بَقَرَةٌ وَ إِنْ شَاءَ شَاةٌ وَ إِنْ لَمْ يَكُنْ أَمَرَهَا بِالْإِحْرَامِ فَلَا شَيْ‏ءَ عَلَيْهِ مُوسِراً كَانَ أَوْ مُعْسِراً وَ إِنْ كَانَ أَمَرَهَا وَ هُوَ مُعْسِرٌ فَعَلَيْهِ دَمُ شَاةٍ أَوْ صِيَامٌ .

So heasws said: ‘If he was (financially) solvent and was knowing that it is not befitting for him, and he had instructed her to be in Ihraam, so upon him is a sacrificial animal; and if he so desires it, a cow, or if he so desires it, a sheep. And, if he did not happen to have instructed her with the Ihraam, so there is nothing upon him, whether he was (financially) solvent or insolvent; and if he had instructed her so and he was (financially) solvent, so upon him is blood of a sheep, or Fasts’.[1372]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ بَاشَرَ امْرَأَتَهُ وَ هُمَا مُحْرِمَانِ مَا عَلَيْهِمَا فَقَالَ إِنْ كَانَتِ الْمَرْأَةُ أَعَانَتْ بِشَهْوَةٍ مَعَ شَهْوَةِ الرَّجُلِ فَعَلَيْهِمَا الْهَدْيُ جَمِيعاً وَ يُفَرَّقُ بَيْنَهُمَا حَتَّى يَفْرُغَا مِنَ الْمَنَاسِكِ وَ حَتَّى يَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا وَ إِنْ كَانَتِ الْمَرْأَةُ لَمْ تُعِنْ بِشَهْوَةٍ وَ اسْتَكْرَهَهَا صَاحِبُهَا فَلَيْسَ عَلَيْهَا شَيْ‏ءٌ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who slept with his wife and they were both in Ihraam, ‘What is upon them both?’ So heasws said: ‘If the woman had aided by desire along with the desire of the man, so upon them both would be the sacrifice, together (each), and separation would be effected between the two of them until they are both free from the rituals, and until they both return to the place in which they attained what they attained. And if it was such that the woman did not aid with desire and disliked her companion (doing it), so there is nothing upon her’.[1373]

بَابُ الْمُحْرِمِ يُقَبِّلُ امْرَأَتَهُ وَ يَنْظُرُ إِلَيْهَا بِشَهْوَةٍ أَوْ غَيْرِ شَهْوَةٍ أَوْ يَنْظُرُ إِلَى غَيْرِهَا

Chapter 104 – The one in Ihraam kisses his wife and he looks at her with desire, or without desire, or he looks at someone else

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ نَظَرَ إِلَى امْرَأَتِهِ فَأَمْنَى أَوْ أَمْذَى وَ هُوَ مُحْرِمٌ قَالَ لَا شَيْ‏ءَ عَلَيْهِ وَ لَكِنْ لِيَغْتَسِلْ وَ يَسْتَغْفِرُ رَبَّهُ وَ إِنْ حَمَلَهَا مِنْ غَيْرِ شَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَلَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ حَمَلَهَا أَوْ مَسَّهَا بِشَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَعَلَيْهِ دَمٌ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam looking at his wife so he discharges semen or seminal fluid, and he is in Ihraam. Heasws said: ‘There is nothing upon him, but let him wash, and he should seek Forgiveness of his Lordazwj. And, if he burdened upon her from without desire, so he discharged semen or seminal fluid, then there is nothing upon him; and if he burdened her or touched her with desire, so he discharged semen or seminal fluid, then upon him is blood (of a sacrificial animal)’.

وَ قَالَ فِي الْمُحْرِمِ يَنْظُرُ إِلَى امْرَأَتِهِ وَ يُنْزِلُهَا بِشَهْوَةٍ حَتَّى يُنْزِلَ قَالَ عَلَيْهِ بَدَنَةٌ .

And heasws said regarding the one in Ihraam looking at his wife, and he descends upon her until his discharge descends, said: ‘Upon him is a sacrificial animal’.[1374]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَضَعُ يَدَهُ مِنْ غَيْرِ شَهْوَةٍ عَلَى امْرَأَتِهِ قَالَ نَعَمْ يُصْلِحُ عَلَيْهَا خِمَارَهَا وَ يُصْلِحُ عَلَيْهَا ثَوْبَهَا وَ مَحْمِلَهَا قُلْتُ أَ فَيَمَسُّهَا وَ هِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ الْمُحْرِمُ يَضَعُ يَدَهُ بِشَهْوَةٍ قَالَ يُهَرِيقُ دَمَ شَاةٍ قُلْتُ فَإِنْ قَبَّلَ قَالَ هَذَا أَشَدُّ يَنْحَرُ بَدَنَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam placing his hand upon his wife from without desire. Heasws said: ‘Yes, he can correct her veil upon her, or he can correct her clothes upon her, and her carriage’. I said, ‘Can he touch her and she is in Ihraam?’ Heasws said: ‘Yes’. I said, ‘The one in Ihraam placing his hand with desire?’ Heasws said: ‘He should spill blood of a sheep’. I said, ‘Supposing he kisses?’ Heasws said: ‘This is more intense. He should sacrifice a camel’.[1375]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ بَدَنَةٌ وَ إِنْ لَمْ يُنْزِلْ وَ لَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about a man who kisses his wife and he is in Ihraam. Heasws said: ‘Upon him is a sacrificial animal. And even if he did not discharge, it is not for him that he should eat from it’.[1376]

سَهْلُ بْنُ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا سَيَّارٍ إِنَّ حَالَ الْمُحْرِمِ ضَيِّقَةٌ فَمَنْ قَبَّلَ امْرَأَتَهُ عَلَى غَيْرِ شَهْوَةٍ وَ هُوَ مُحْرِمٌ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ قَبَّلَ امْرَأَتَهُ عَلَى شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَ يَسْتَغْفِرُ رَبَّهُ وَ مَنْ مَسَّ امْرَأَتَهُ بِيَدِهِ وَ هُوَ مُحْرِمٌ عَلَى شَهْوَةٍ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ نَظَرَ إِلَى امْرَأَتِهِ نَظَرَ شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَ مَنْ مَسَّ امْرَأَتَهُ أَوْ لَازَمَهَا مِنْ غَيْرِ شَهْوَةٍ فَلَا شَيْ‏ءَ عَلَيْهِ .

Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ibn Raib, from Misma’a Abu Sayyar who said,

‘Abu Abdullahasws said to me: ‘O Abu Sayyar! The state of the one in Ihraam is constricted. So the one who kisses his wife upon other than desire and he was in Ihraam, so upon him is blood of a sheep; and the one who kisses his wife upon desire, so he discharges semen, so upon him would be a camel, and he should seek Forgiveness of his Lordazwj. And the one who touches his wife with his hand upon desire and he is in Ihraam, so upon him is blood of a sheep. And the one who looks at his wife with a lustful look, so he discharges semen, so upon him would be a camel. And the one who touches his wife, or holds her from without desire, so there is nothing upon him’.[1377]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَعْبَثُ بِأَهْلِهِ حَتَّى يُمْنِيَ مِنْ غَيْرِ جِمَاعٍ أَوْ يَفْعَلُ ذَلِكَ فِي شَهْرِ رَمَضَانَ مَا ذَا عَلَيْهِمَا قَالَ عَلَيْهِمَا جَمِيعاً الْكَفَّارَةُ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about the one in Ihraam tampering with his wife until he discharges semen from without copulation, or he does that during a Month of Ramazan. What is that which would be upon them both?’ Heasws said: ‘Upon them both is an expiation similar to what is upon the one who copulates’.[1378]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي مُحْرِمٍ عَبِثَ بِذَكَرِهِ فَأَمْنَى قَالَ أَرَى عَلَيْهِ مِثْلَ مَا عَلَى مَنْ أَتَى أَهْلَهُ وَ هُوَ مُحْرِمٌ بَدَنَةً وَ الْحَجَّ مِنْ قَابِلٍ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman Al Khazzaz, from Sabbah Al Haza’a, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘What are youasws saying regarding the one in Ihraam who tampers with his manhood, so he discharges?’ Heasws said: ‘Iasws upon him to be similar to what is upon the one who goes to his wife and he is in Ihraam – a sacrificial animal, and the Hajj (to be performed) the next year’.[1379]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَظَرَ إِلَى سَاقِ امْرَأَةٍ فَأَمْنَى قَالَ إِنْ كَانَ مُوسِراً فَعَلَيْهِ بَدَنَةٌ وَ إِنْ كَانَ بَيْنَ ذَلِكَ فَبَقَرَةٌ وَ إِنْ كَانَ فَقِيراً فَشَاةٌ أَمَا إِنِّي لَمْ أَجْعَلْ ذَلِكَ عَلَيْهِ مِنْ أَجْلِ الْمَاءِ وَ لَكِنْ مِنْ أَجْلِ أَنَّهُ نَظَرَ إِلَى مَا لَا يَحِلُّ لَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who looks at a leg of a woman, so he discharges. Heasws said: ‘If he was (financially) solvent, so upon him is a camel; and if he was in between that, so a cow; and if he was poor, so a sheep. But, Iasws do not make that to be upon him from a reason of the water (discharge), but from a reason that he looked at what is not Permissible for him’.[1380]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ فِي مُحْرِمٍ نَظَرَ إِلَى غَيْرِ أَهْلِهِ فَأَنْزَلَ قَالَ عَلَيْهِ دَمٌ لِأَنَّهُ نَظَرَ إِلَى غَيْرِ مَا يَحِلُّ لَهُ وَ إِنْ لَمْ يَكُنْ أَنْزَلَ فَلْيَتَّقِ اللَّهَ وَ لَا يَعُدْ وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

‘Regarding the one in Ihraam looking at other than his wife, so his discharge descends. Heasws said: ‘Upon him is blood (of a sacrificial animal), because he looked at other than what is Permissible for him. And, if he did not happen to have discharged, so let him fear Allahazwj, and he should not repeat, and there is nothing upon him’.[1381]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يُقَبِّلُ أُمَّهُ قَالَ لَا بَأْسَ هَذِهِ قُبْلَةُ رَحْمَةٍ إِنَّمَا يُكْرَهُ قُبْلَةُ الشَّهْوَةِ .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban Bin Usman, from Al Husayn Bin Hammad who said,

‘I asked Abu Abdullahasws about the one in Ihraam kissing his mother. Heasws said: ‘There is no problem with these kisses of mercy. But what is disliked is kisses of the lustful desires’.[1382]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَسْمَعُ كَلَامَ امْرَأَةٍ مِنْ خَلْفِ حَائِطٍ وَ هُوَ مُحْرِمٌ فَتَشَهَّى حَتَّى أَنْزَلَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who heard the speech of his wife from behind a wall and he was in Ihraam. So he desired her until he discharged. Heasws said: ‘There is nothing upon him’.[1383]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ اسْتَمَعَ عَلَى رَجُلٍ يُجَامِعُ أَهْلَهُ فَأَمْنَى قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihraam who listened upon a man copulating with his wife, so he discharged. Heasws said: ‘There is nothing upon him’.[1384]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ تُنْعَتُ لَهُ الْمَرْأَةُ الْجَمِيلَةُ الْخِلْقَةِ فَيُمْنِي قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Sama’at,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihraam to whom the beautiful woman describes her creation, so he discharges. Heasws said: ‘There is nothing upon her’.[1385]

بَابُ الْمُحْرِمِ يَأْتِي أَهْلَهُ وَ قَدْ قَضَى بَعْضَ مَنَاسِكِهِ

Chapter 105 – The one in Ihraam goes to his wife, and he had already fulfilled some of his rituals

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَقَعَ عَلَى أَهْلِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ فَخَرَجْتُ إِلَى أَصْحَابِنَا فَأَخْبَرْتُهُمْ فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَنْ مِثْلِ مَا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Salma Bin Muhraz who said,

‘I asked Abu Abdullahasws about a man who falls upon his wife before he has circumambulated the circumambulation of the women (طَوَافَ النِّسَاءِ). Heasws said: ‘There is nothing upon him’. So I went out to our companions and I informed them, so they said, ‘Heasws applied dissimulation on you. This here is Muyassar who had asked himasws similar to what you asked, so heasws said to him: ‘Upon you is a sacrificial animal’.

قَالَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَخْبَرْتُ أَصْحَابَنَا بِمَا أَجَبْتَنِي فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَمَّا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ فَقَالَ إِنَّ ذَلِكَ كَانَ بَلَغَهُ فَهَلْ بَلَغَكَ قُلْتُ لَا قَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ .

He (the narrator) said, ‘So I went to himasws and I said, ‘May I be sacrificed for youasws! I informed our companions with what youasws answered me with, but they said, ‘Heasws applied dissimulation on you. This here is Muyassar who had asked himasws similar to what you asked, so heasws said to him: ‘Upon you is a sacrificial animal’’. So heasws said: ‘That was because it (the ruling) had reached him. So, had it reached you?’ I said, ‘No’. Heasws said: ‘There is nothing upon you’.[1386]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ يَوْمَ النَّحْرِ قَبْلَ أَنْ يَزُورَ قَالَ إِنْ كَانَ وَقَعَ عَلَيْهَا بِشَهْوَةٍ فَعَلَيْهِ بَدَنَةٌ وَ إِنْ كَانَ غَيْرَ ذَلِكَ فَبَقَرَةٌ قُلْتُ أَوْ شَاةٌ قَالَ أَوْ شَاةٌ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Khalid Al Qammat who said,

‘I asked Abu Abdullahasws about a man who falls upon his wife on the day of the sacrifice before he performs Ziyaarat. Heasws said: ‘If he had fallen upon her with desire, so upon him is a camel; and if it was without that, so a cow’. I said, ‘Or a sheep?’ Heasws said: ‘Or a sheep’.[1387]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُتَمَتِّعٍ وَقَعَ عَلَى أَهْلِهِ وَ لَمْ يَزُرْ قَالَ يَنْحَرُ جَزُوراً وَ قَدْ خَشِيتُ أَنْ يَكُونَ قَدْ ثُلِمَ حَجُّهُ إِنْ كَانَ عَالِماً وَ إِنْ كَانَ جَاهِلًا فَلَا شَيْ‏ءَ عَلَيْهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about (a man) performing Tumutto falling upon his wife and he has not performed Ziyaarat. Heasws said: ‘He should sacrifice a camel, and Iasws fear that his Hajj would break if he was knowing; and if he was ignorant, so there is nothing upon him’.

وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ عَلَيْهِ جَزُورٌ سَمِينَةٌ وَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ

And I asked himasws about a man who falls upon his wife before he has circumambulated the circumambulation of the women (طَوَافَ النِّسَاءِ). Heasws said: ‘Upon him is a fat camel. And, if he was ignorant, so there is nothing upon him’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَ قَدْ طَافَ طَوَافَ النِّسَاءِ وَ لَمْ تَطُفْ هِيَ قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ مِنْ عِنْدِهِ .

He (the narrator) said, ‘And I asked himasws about a man who kisses his wife and he has circumambulated the circumambulation of the women (طَوَافَ النِّسَاءِ), but she had not circumambulated. Heasws said: ‘Upon him is blood he would be spilling (of a sacrificial animal) from him’.[1388]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَاقَعَ أَهْلَهُ حِينَ ضَحَّى قَبْلَ أَنْ يَزُورَ الْبَيْتَ قَالَ يُهَرِيقُ دَماً .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about a man who falls upon his wife when he sacrificed, before he had performed Ziyaarat of the House (Kabah). Heasws said: ‘He should spill blood (of a sacrificial animal)’.[1389]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وَاقَعَ الْمُحْرِمُ امْرَأَتَهُ قَبْلَ أَنْ يَأْتِيَ الْمُزْدَلِفَةَ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam falls upon his wife before he comes to Al-Muzdalifa, so upon him is (performing of) the Hajj next year’.[1390]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ عَلَيْهِ طَوَافُ النِّسَاءِ وَحْدَهُ فَطَافَ مِنْهُ خَمْسَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَافَ أَنْ يَبْدُرَهُ فَخَرَجَ إِلَى مَنْزِلِهِ فَنَفَضَ ثُمَّ غَشِيَ جَارِيَتَهُ

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Humran Bin Ayn,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a man upon whom was the performing of circumambulation of the women (طَوَافُ النِّسَاءِ), alone. So he circumambulated five circuits from it, then had belly ache. So he feared that he might caught by surprise. So he went out to his house, so he relieved himself. Then he overwhelmed his slave girl.

قَالَ يَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ بِالْبَيْتِ طَوَافَيْنِ تَمَامَ مَا كَانَ قَدْ بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ وَ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ وَ إِنْ كَانَ طَافَ طَوَافَ النِّسَاءِ فَطَافَ مِنْهُ ثَلَاثَةَ أَشْوَاطٍ ثُمَّ خَرَجَ فَغَشِيَ فَقَدْ أَفْسَدَ حَجَّهُ وَ عَلَيْهِ بَدَنَةٌ وَ يَغْتَسِلُ ثُمَّ يَعُودُ فَيَطُوفُ أُسْبُوعاً .

Heasws said: ‘He should wash, then return, and he should circumambulated by the House (Kabah) with two circuits to complete what had remain upon him from his circumambulation, and he should seek Forgiveness of Allahazwj, and he should not repeat. And if it was a circumambulation of the women (طَوَافُ النِّسَاءِ), so he had circumambulated three circuits, then went out, so he overwhelmed (his slave girl), so he would have spoil his Hajj, and upon him would be a sacrificial animal, and he should wash, then repeat, so he would have to circumambulate seven (circuits)’.[1391]

ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ أُسْبُوعاً طَوَافَ الْفَرِيضَةِ ثُمَّ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ ثُمَّ غَشِيَ أَهْلَهُ قَالَ يَغْتَسِلُ ثُمَّ يَعُودُ فَيَطُوفُ ثَلَاثَةَ أَشْوَاطٍ وَ يَسْتَغْفِرُ رَبَّهُ وَ لَا شَيْ‏ءَ عَلَيْهِ

Ibn Mahboub, from Abdul Aziz Al Abdy, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about a man who circumambulated by the House (Kabah) seven Obligatory circumambulations. Then he performed Sa’ee between Al-Safa and Al-Marwa, four circuits. Then his belly ached, so he went out and fulfilled his need. Then he overwhelmed his wife. Heasws said: ‘He should wash, then return, so he should circumambulate three (remaining) circuits, and he should seek Forgiveness of his Lordazwj, and there is nothing upon him’.

قُلْتُ فَإِنْ كَانَ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَطَافَ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ فَغَشِيَ أَهْلَهُ فَقَالَ أَفْسَدَ حَجَّهُ وَ عَلَيْهِ بَدَنَةٌ وَ يَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ أُسْبُوعاً ثُمَّ يَسْعَى وَ يَسْتَغْفِرُ رَبَّهُ

I said, ‘Supposing it was circumambulation of the House (Kabah), the Obligatory circumambulation, so he circumambulated four circuits, then his belly ached, so he went out and fulfilled his need, and overwhelmed his wife?’ So heasws said: ‘His Hajj would be spoilt, and upon him would be a sacrificial animal, and he should wash, then return, so he should circumambulate seven (circuits), then perform Sa’ee, and he should seek Forgiveness of his Lordazwj’.

قُلْتُ كَيْفَ لَمْ تَجْعَلْ عَلَيْهِ حِينَ غَشِيَ أَهْلَهُ قَبْلَ أَنْ يَفْرُغَ مِنْ سَعْيِهِ كَمَا جَعَلْتَ عَلَيْهِ هَدْياً حِينَ غَشِيَ أَهْلَهُ قَبْلَ أَنْ يَفْرُغَ مِنْ طَوَافِهِ قَالَ إِنَّ الطَّوَافَ فَرِيضَةٌ وَ فِيهِ صَلَاةٌ وَ السَّعْيَ سُنَّةٌ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

I said, ‘How come youasws did not make to be upon him, where he overwhelmed his wife before he was free from his Sa’ee, just as youasws are making it to be upon him, a sacrificial offering where he overwhelms his wife before he is free from his circumambulation?’ Heasws said: ‘The circumambulation is Obligatory, and therein is Prayer, and the Sa’ee, being a Sunnah from Rasool-Allahsaww’.

قُلْتُ أَ لَيْسَ اللَّهُ يَقُولُ إِنَّ الصَّفا وَ الْمَرْوَةَ مِنْ شَعائِرِ اللَّهِ قَالَ بَلَى وَ لَكِنْ قَدْ قَالَ فِيهِمَا وَ مَنْ تَطَوَّعَ خَيْراً فَإِنَّ اللَّهَ شاكِرٌ عَلِيمٌ فَلَوْ كَانَ السَّعْيُ فَرِيضَةً لَمْ يَقُلْ فَمَنْ تَطَوَّعَ خَيْراً .

I said, ‘Isn’t Allahazwj Saying that [2:158] Surely the Safa and the Marwa are among the Rituals appointed by Allah?’ Heasws said: ‘Yes, but Heazwj has Said [2:158] and whoever does good voluntarily, then surely Allah is Grateful, Knowing. So, had the Sa’ee been Obligatory, Heazwj would not have Said [2:158] and whoever does good voluntarily’.[1392]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَوْ لِجَارِيَتِهِ بَعْدَ مَا حَلَقَ فَلَمْ يَطُفْ وَ لَمْ يَسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ اطْرَحِي ثَوْبَكِ وَ نَظَرَ إِلَى فَرْجِهَا قَالَ لَا شَيْ‏ءَ عَلَيْهِ إِذَا لَمْ يَكُنْ غَيْرَ النَّظَرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about a man who said to his wife, or to his slave girl, after having shaved (his head), but he had not circumambulated, and had not performed Sa’ee between Al-Safa and Al-Marwa: ‘Cast off your clothes’, and he looked at her private parts’. Heasws said: ‘There is nothing upon him, when anything other than looking did not take place’.[1393]

أَبْوَابُ الصَّيْدِ

CHAPTERS ON HUNTING

بَابُ النَّهْيِ عَنِ الصَّيْدِ وَ مَا يُصْنَعُ بِهِ إِذَا أَصَابَهُ الْمُحْرِمُ وَ الْمُحِلُّ فِي الْحِلِّ وَ الْحَرَمِ

Chapter 106 – The Prohibition from the hunting and what to do with it when the one in Ihraam does it, and the one not in Ihraam in the non-restricted area and in the Harram

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَحِلَّنَّ شَيْئاً مِنَ الصَّيْدِ وَ أَنْتَ حَرَامٌ وَ لَا وَ أَنْتَ حَلَالٌ فِي الْحَرَمِ وَ لَا تَدُلَّنَّ عَلَيْهِ مُحِلًّا وَ لَا مُحْرِماً فَيَصْطَادُوهُ وَ لَا تُشِرْ إِلَيْهِ فَيُسْتَحَلَّ مِنْ أَجْلِكَ فَإِنَّ فِيهِ فِدَاءً لِمَنْ تَعَمَّدَهُ .

Ali Bin Ibrahim, from his father and Muhammad Bin yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is nothing Permissible from the hunting, and you are in Ihraam, nor if you are not in Ihraam, inside the Harram, nor can you point towards it, whether you are in Ihraam or not, so that it can be hunted, not can you mention it so that it would be permissible (to be hunted) due to you, for therein is a ransom for the one who deliberates to it’.[1394]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ لَا يَدُلُّ عَلَى الصَّيْدِ فَإِنْ دَلَّ عَلَيْهِ فَقُتِلَ فَعَلَيْهِ الْفِدَاءُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam cannot point out to the prey. So if he were to point it out, and it is killed, then upon him would be the ransom’.[1395]

ابْنُ أَبِي عُمَيْرٍ وَ صَفْوَانُ بْنُ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ مِنَ الصَّيْدِ وَ أَنْتَ حَرَامٌ وَ إِنْ كَانَ الَّذِي أَصَابَهُ مُحِلٌّ وَ لَيْسَ عَلَيْكَ فِدَاءٌ مَا أَتَيْتَهُ بِجَهَالَةٍ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهْلٍ كَانَ أَوْ بِعَمْدٍ.

Ibn Abu Umeyr and Safwan Bin Yahya, altogether from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not eat from the prey and you are in Ihraam, and even if the one who caught it is not in Ihraam; and there is no ransom upon you for as long you come to it out of ignorance, except for the hunting. Thus, upon you, with regards to it, is the ransom, whether it was out of ignorance or deliberate’.[1396]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَصِيدُ الصَّيْدَ بِجَهَالَةٍ قَالَ عَلَيْهِ كَفَّارَةٌ قُلْتُ فَإِنَّهُ أَصَابَهُ خَطَأً قَالَ وَ أَيُّ شَيْ‏ءٍ الْخَطَأُ عِنْدَكَ قُلْتُ يَرْمِي هَذِهِ النَّخْلَةَ فَيُصِيبُ نَخْلَةً أُخْرَى قَالَ نَعَمْ هَذَا الْخَطَأُ وَ عَلَيْهِ الْكَفَّارَةُ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I asked himasws about the one in Ihraam hunting the prey out of ignorance. Heasws said: ‘Upon him is an expiation’. I said, ‘Supposing he attained it in error?’ Heasws said: ‘And which thing is (regarded) as an error with you?’ I said, ‘He pelts this palm tree, so it hits another palm tree’. Heasws said: ‘Yes, this is the error, and upon him is the expiation’.

قُلْتُ فَإِنَّهُ أَخَذَ طَائِراً مُتَعَمِّداً فَذَبَحَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ أَ لَسْتَ قُلْتَ إِنَّ الْخَطَأَ وَ الْجَهَالَةَ وَ الْعَمْدَ لَيْسُوا بِسَوَاءٍ فَلِأَيِّ شَيْ‏ءٍ يَفْضُلُ الْمُتَعَمِّدُ الْجَاهِلَ وَ الْخَاطِئَ قَالَ إِنَّهُ أَثِمَ وَ لَعِبَ بِدِينِهِ .

I said, ‘Supposing he were to seize a bird deliberately, so he slaughters it and he is in Ihraam?’ Heasws said: ‘Upon him is the expiation’. I said, ‘Did youasws not say that the error, and the ignorance, and the deliberation are not the same? So for which thing is the deliberation distinguishable from the ignorance and the error?’ Heasws said: ‘It is a sin, and a playing with his Religion’.[1397]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَمَى الْمُحْرِمُ صَيْداً فَأَصَابَ اثْنَيْنِ فَإِنَّ عَلَيْهِ كَفَّارَتَيْنِ جَزَاؤُهُمَا .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam pelts a prey, so he hits two, so upon him would be two expiations, as two penalties’.[1398]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ فِي الْحَرَمِ وَ هُوَ مُحْرِمٌ فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يَدْفِنَهُ وَ لَا يَأْكُلْهُ أَحَدٌ وَ إِذَا أَصَابَهُ فِي الْحِلِّ فَإِنَّ الْحَلَالَ يَأْكُلُهُ وَ عَلَيْهِ هُوَ الْفِدَاءُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa and Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When the one in Ihraam catches the prey inside the Harram and he is in Ihraam, so it is befitting for him that he buries it and no one can eat it; and when he catches it in the unrestricted area, so the one not in Ihraam can eat it, and upon him, it is the ransom’.[1399]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أَصَابَ مِنْ صَيْدٍ أَصَابَهُ مُحْرِمٌ وَ هُوَ حَلَالٌ قَالَ فَلْيَأْكُلْ مِنْهُ الْحَلَالُ وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ إِنَّمَا الْفِدَاءُ عَلَى الْمُحْرِمِ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘A man attains from a prey caught by one in Ihraam, and he is not in Ihraam’. Heasws said: ‘So let the one who is not in Ihraam eat from it, and there would be nothing upon him. But rather, the ransom is upon the one in Ihraam’.[1400]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لُحُومِ الْوَحْشِ تُهْدَى إِلَى الرَّجُلِ وَ لَمْ يَعْلَمْ صَيْدَهَا وَ لَمْ يَأْمُرْ بِهِ أَ يَأْكُلُهُ قَالَ لَا

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the flesh of the wild animal gifted to the man, and he does not know it being hunted, and he did not instruct with it. Can he eat it?’ Heasws said: ‘No’.

قَالَ وَ سَأَلْتُهُ أَ يَأْكُلُ قَدِيدَ الْوَحْشِ مُحْرِمٌ قَالَ لَا .

He (the narrator) said, ‘And I asked himasws, ‘Can the one in Ihraam eat the cured meat of the wild animal?’ Heasws said: ‘No’.[1401]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ جَمِيلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الصَّيْدُ يَكُونُ عِنْدَ الرَّجُلِ مِنَ الْوَحْشِ فِي أَهْلِهِ أَوْ مِنَ الطَّيْرِ يُحْرِمُ وَ هُوَ فِي مَنْزِلِهِ قَالَ لَا بَأْسَ لَا يَضُرُّهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwn Bin Yahya, from Jameel who said,

‘I said to Abu Abdullahasws, ‘The hunted prey from the wild animals happens to be in the possession of the man among his family, or from the birds. Is it Prohibited and he is in his house?’ Heasws said: ‘There is no problem. It would not harm him’.[1402]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا وَطِئْتَهُ أَوْ وَطِئَهُ بَعِيرُكَ وَ أَنْتَ مُحْرِمٌ فَعَلَيْكَ فِدَاؤُهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Whatever you trample, or your camel tramples upon, and you are in Ihraam, so upon you is it ransom’.

وَ قَالَ اعْلَمْ أَنَّهُ لَيْسَ عَلَيْكَ فِدَاءُ شَيْ‏ءٍ أَتَيْتَهُ وَ أَنْتَ جَاهِلٌ بِهِ وَ أَنْتَ مُحْرِمٌ فِي حَجِّكَ وَ لَا فِي عُمْرَتِكَ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهَالَةٍ كَانَ أَوْ بِعَمْدٍ .

And heasws said: ‘Know! There is no ransom upon you for anything you come to, and you are ignorant, and you are in Ihraam, during your Hajj, nor during your Umra, except for the hunted prey. So, upon you, regarding it, is the ransom, whether it was out of ignorance or deliberate’.[1403]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي الْمُحْرِمِ يُصِيبُ الصَّيْدَ فَيُدْمِيهِ ثُمَّ يُرْسِلُهُ قَالَ عَلَيْهِ جَزَاؤُهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws having said: ‘Amir Al-Momineenasws said regarding the one in Ihraam catching the prey, so he makes it bleed, then he releases it, said: ‘Upon him is its penalty’.[1404]

بَابُ الْمُحْرِمِ يُضْطَرُّ إِلَى الصَّيْدِ وَ الْمَيْتَةِ

Chapter 107 – The one in Ihraam is desperate to the hunted prey and the dead

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُضْطَرُّ فَيَجِدُ الْمَيْتَةَ وَ الصَّيْدَ أَيَّهُمَا يَأْكُلُ قَالَ يَأْكُلُ مِنَ الصَّيْدِ مَا يُحِبُّ أَنْ يَأْكُلَ مِنْ مَالِهِ قُلْتُ بَلَى قَالَ إِنَّمَا عَلَيْهِ الْفِدَاءُ فَلْيَأْكُلْ وَ لْيَفْدِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam being desperate, so he finds the dead (animal carcass), and the hunted prey, which of these two should he eat?’ Heasws said: ‘He should eat from the hunted prey what he loves to eat from his own wealth’. I said, ‘Why?’ Heasws said: ‘Rather, upon him is the ransom, so let him eat and let him (pay the) ransom’.[1405]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُضْطَرِّ إِلَى الْمَيْتَةِ وَ هُوَ يَجِدُ الصَّيْدَ قَالَ يَأْكُلُ الصَّيْدَ قُلْتُ إِنَّ اللَّهَ قَدْ أَحَلَّ لَهُ الْمَيْتَةَ إِذَا اضْطُرَّ إِلَيْهَا وَ لَمْ يُحِلَّ لَهُ الصَّيْدَ قَالَ تَأْكُلُ مِنْ مَالِكَ أَحَبُّ إِلَيْكَ أَوْ مِنْ مَيْتَةٍ قُلْتُ مِنْ مَالِي قَالَ هُوَ مَالُكَ لِأَنَّ عَلَيْكَ فِدَاهُ قُلْتُ فَإِنْ لَمْ يَكُنْ عِنْدِي مَالٌ قَالَ تَقْتَضِيهِ إِذَا رَجَعْتَ إِلَى مَالِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws about the one desperate to the dead (animal carcass), and he can find the hunted prey. Heasws said: ‘He should eat the hunted prey’. I said, ‘Allahazwj has Permitted the animal carcass for him when he is desperate for it, and has not Permitted the hunted prey for him’. Heasws said: ‘Is your eating from your own wealth more beloved to you or from an animal carcass?’ I said, ‘From my own wealth’. Heasws said: ‘It is your wealth, because upon you is its ransom’. I said, ‘Supposing there does not happen to be wealth with me?’ Heasws said: ‘You can fulfill it when you return to your wealth’.[1406]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنِ ابْنِ بُكَيْرٍ وَ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اضْطُرَّ إِلَى مَيْتَةٍ وَ صَيْدٍ وَ هُوَ مُحْرِمٌ قَالَ يَأْكُلُ الصَّيْدَ وَ يَفْدِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Shahaab, from Ibn Bukeyr and Zurara,

from Abu Abdullahasws regarding a man desperate to an animal carcass and a hunted prey, and he is in Ihraam. Heasws said: ‘He should eat the hunted prey, and he should (pay its) ransom’.[1407]

بَابُ الْمُحْرِمِ يَصِيدُ الصَّيْدَ مِنْ أَيْنَ يَفْدِيهِ وَ أَيْنَ يَذْبَحُهُ

Chapter 108 – The one in Ihraam hunts the prey, from where should he ransom it, and where should he slaughter it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ يَفْدِي الْمُحْرِمُ فِدَاءَ الصَّيْدِ مِنْ حَيْثُ أَصَابَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,

‘Heasws said: ‘The one in Ihraam would pay the ransom of the hunted prey from wherever he attains it’.[1408]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ وَجَبَ عَلَيْهِ هَدْيٌ فِي إِحْرَامِهِ فَلَهُ أَنْ يَنْحَرَهُ حَيْثُ شَاءَ إِلَّا فِدَاءَ الصَّيْدِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ هَدْياً بالِغَ الْكَعْبَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhamamd, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in his Ihraam, upon whom a sacrifice is Obligated, so for him is that he should sacrifice wherever he so desires to, except for the ransoming of the hunted prey, for Allahazwj Mighty and Majestic is Saying [5:95] an offering to be brought to the Kabah’.[1409]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ وَجَبَ عَلَيْهِ فِدَاءٌ صَيْداً أَصَابَهُ وَ هُوَ مُحْرِمٌ فَإِنْ كَانَ حَاجّاً نَحَرَ هَدْيَهُ الَّذِي يَجِبُ عَلَيْهِ بِمِنًى وَ إِنْ كَانَ مُعْتَمِراً نَحَرَ بِمَكَّةَ قُبَالَةَ الْكَعْبَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘The one upon whom is Obligated the ransoming of a hunted prey, and he is in Ihraam, so if he was a pilgrim of Hajj so he should sacrifice his offering which is Obligated upon him, at Mina; and if he was a pilgrim of Umra, he should sacrifice at Makkah, facing the Kabah’.[1410]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُحْرِمِ إِذَا أَصَابَ صَيْداً فَوَجَبَ عَلَيْهِ الْفِدَاءُ فَعَلَيْهِ أَنْ يَنْحَرَهُ إِنْ كَانَ فِي الْحَجِّ بِمِنًى حَيْثُ يَنْحَرُ النَّاسُ فَإِنْ كَانَ فِي عُمْرَةٍ نَحَرَهُ بِمَكَّةَ وَ إِنْ شَاءَ تَرَكَهُ إِلَى أَنْ يَقْدَمَ فَيَشْتَرِيَهُ فَإِنَّهُ يُجْزِئُ عَنْهُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Regarding the one in Ihraam when he attains a prey, so the ransom is Obligated upon him, therefore it is upon him that he should sacrifice, if it was during Hajj, at Mina where the people sacrifice; so if it was during an Umra, he should sacrifice at Makkah. And, if he so desires it, he can leave it until he proceeds (to Makkah), so he buys it, for it would suffice from him’.[1411]

بَابُ كَفَّارَاتِ مَا أَصَابَ الْمُحْرِمُ مِنَ الْوَحْشِ

Chapter 109 – The expiations on what the one in Ihraam attains from the wild animals

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ نَعَامَةً أَوْ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ قَالَ فَلْيُطْعِمْ سِتِّينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ ثَمَانِيَةَ عَشَرَ يَوْماً وَ الصَّدَقَةُ مُدٌّ عَلَى كُلِّ مِسْكِينٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the one in Ihraam hunting an ostrich or a wild donkey. Heasws said: ‘Upon him is a sacrificial animal’. I said, ‘Supposing he is not able upon an animal?’ Heasws said: ‘So let him feed sixty poor ones’. I said, ‘Supposing he is not able upon giving charity?’ Heasws said: ‘So let him Fast eighteen days, and give in charity with one Mudd (approximately 750 gms of food) upon a poor one each day’.

قَالَ وَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ بَقَرَةً قَالَ عَلَيْهِ بَقَرَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَقَرَةٍ قَالَ فَلْيُطْعِمْ ثَلَاثِينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ تِسْعَةَ أَيَّامٍ

He (the narrator) said, ‘And I asked himasws about the one in Ihraam killing a cow. Heasws said: ‘Upon him is a cow (as a sacrifice)’. I said, ‘Supposing he is not able upon a cow?’ Heasws said: ‘So let him feed thirty poor ones’. I said, ‘Supposing he is not able upon giving charity?’ Heasws said: ‘So let him Fast nine days’.

قُلْتُ فَإِنْ أَصَابَ ظَبْياً قَالَ عَلَيْهِ شَاةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ قَالَ فَإِطْعَامُ عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ عَلَى مَا يَتَصَدَّقُ بِهِ فَعَلَيْهِ صِيَامُ ثَلَاثَةِ أَيَّامٍ .

I said, ‘Supposing he kills an antelope?’ Heasws said: ‘Upon him is a sheep’. I said, ‘Supposing he is not able?’ Heasws said: ‘So he should feed ten poor ones. So, if he is not able upon what he should be giving in charity with, so upon him would be the Fasts of three days’.[1412]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَكُونُ عَلَيْهِ بَدَنَةٌ وَاجِبَةٌ فِي فِدَاءٍ قَالَ إِذَا لَمْ يَجِدْ بَدَنَةً فَسَبْعُ شِيَاهٍ فَإِنْ لَمْ يَقْدِرْ صَامَ ثَمَانِيَةَ عَشَرَ يَوْماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Muhammad, from Dawood Al Raqqy,

(It has been narrated) from Abu Abdullahasws regarding the man who happens to have a (penalty of) a camel upon him, being an Obligation regarding a ransom. Heasws said: ‘When he cannot find a camel, so seven sheep. So, if he is not able, he should Fast for eighteen days’.[1413]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ عَدْلُ ذلِكَ صِياماً قَالَ يُثَمِّنُ قِيمَةَ الْهَدْيِ طَعَاماً ثُمَّ يَصُومُ لِكُلِّ مُدٍّ يَوْماً فَإِذَا زَادَتِ الْأَمْدَادُ عَلَى شَهْرَيْنِ فَلَيْسَ عَلَيْهِ أَكْثَرُ مِنْهُ .

Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [5:95] or the equivalent of it in Fasting. Heasws said: ‘He should evaluate the price of the sacrifice as food, then he would Fast for each Mudd (approximately 750 gms), one day. So when the Mudds increase upon two months, so there is nothing more upon him than it’.[1414]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمُحْرِمُ يَقْتُلُ نَعَامَةً قَالَ عَلَيْهِ بَدَنَةٌ مِنَ الْإِبِلِ قُلْتُ يَقْتُلُ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَالْبَقَرَةَ قَالَ بَقَرَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, altogether from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The one in Ihraam kills an ostrick’. Heasws said: ‘Upon him is a sacrificial animal from the camels’. I said, ‘He kills a wild donkey’. Heasws said: ‘Upon him is a sacrificial animal’. I said, ‘So (what about if he kills) a cow?’ Heasws said: ‘(Upon him is) a cow’.[1415]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ قَتَلَ نَعَامَةً قَالَ عَلَيْهِ بَدَنَةٌ فَإِنْ لَمْ يَجِدْ فَإِطْعَامُ سِتِّينَ مِسْكِيناً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from one of our companions,

(It has been narrated) from Abu Abdullahasws regarding one in Ihraam killing an ostrich. Heasws said: ‘Upon him is a sacrificial animal. So if he cannot find, the he feeds sixty poor ones’.

وَ قَالَ إِنْ كَانَ قِيمَةُ الْبَدَنَةِ أَكْثَرَ مِنْ إِطْعَامِ سِتِّينَ مِسْكِيناً لَمْ يَزِدْ عَلَى إِطْعَامِ سِتِّينَ مِسْكِيناً وَ إِنْ كَانَ قِيمَةُ الْبَدَنَةِ أَقَلَّ مِنْ إِطْعَامِ سِتِّينَ مِسْكِيناً لَمْ يَكُنْ عَلَيْهِ إِلَّا قِيمَةُ الْبَدَنَةِ .

And heasws said: ‘If the value of the animal was more than the feeding of sixty poor ones, it (the penalty) would not exceed feeding of sixty poor ones; and if the value of the animal was less than the feeding of sixty poor ones, it (penalty) would not be upon him except for the value of the animal’.[1416]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ رَمَى ظَبْياً فَأَصَابَهُ فِي يَدِهِ فَعَرَجَ مِنْهَا قَالَ إِنْ كَانَ الظَّبْيُ مَشَى عَلَيْهَا وَ رَعَى فَعَلَيْهِ رُبُعُ قِيمَتِهِ وَ إِنْ كَانَ ذَهَبَ عَلَى وَجْهِهِ فَلَمْ يَدْرِ مَا صَنَعَ فَعَلَيْهِ الْفِدَاءُ لِأَنَّهُ لَا يَدْرِي لَعَلَّهُ قَدْ هَلَكَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding one in Ihraam shooting an arrow at an antelope, so he hits it in its hand, and it lames from it. Heasws said: ‘If the antelope walks upon it and grazes, so upon him would be a quarter of its value. And, if it was such that he goes upon its direction, so he does not know what happened, upon him would be the penalty, because he does not know, perhaps it may have perished’.[1417]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ ثَعْلَباً قَالَ عَلَيْهِ دَمٌ قُلْتُ فَأَرْنَباً قَالَ مِثْلُ مَا عَلَى الثَّعْلَبِ .

Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who kills a fox. Heasws said: ‘Upon him is blood (of a sacrificial animal)’. I said, ‘So (what about) a rabbit?’ Heasws said: ‘Similar to what is (Obligated) upon the fox’.[1418]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ أَرْنَباً أَوْ ثَعْلَباً قَالَ فِي الْأَرْنَبِ شَاةٌ.

Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al Hassanasws, said, ‘I asked himasws about the one in Ihraam killing a rabbit, or a fox. Heasws said: ‘Regarding the rabbit is (a penalty of) a sheep’.[1419]

سَهْلُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْيَرْبُوعُ وَ الْقُنْفُذُ وَ الضَّبُّ إِذَا أَصَابَهُ الْمُحْرِمُ فَعَلَيْهِ جَدْيٌ وَ الْجَدْيُ خَيْرٌ مِنْهُ وَ إِنَّمَا جُعِلَ عَلَيْهِ هَذَا كَيْ يَنْكُلَ عَنْ صَيْدِ غَيْرِهِ .

Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Misma’a Bin Abdul Malik, from Abu Abdullahasws;

and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Ahmad Bin Ali, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘The jerboa (a rodent), and the hedgehog, and the lizard, when the one in Ihraam kills it, so upon him is a kid (young goat); and the young goat is better than it, but rather Iasws make this to be upon him to perhaps deter him from hunting something else’.[1420]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ وَ لَمْ يَجِدْ مَا يُكَفِّرُ مِنْ مَوْضِعِهِ الَّذِي أَصَابَ فِيهِ الصَّيْدَ قُوِّمَ جَزَاؤُهُ مِنَ النَّعَمِ دَرَاهِمَ ثُمَّ قُوِّمَتِ الدَّرَاهِمُ طَعَاماً لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ فَإِنْ لَمْ يَقْدِرْ عَلَى الطَّعَامِ صَامَ لِكُلِّ نِصْفِ صَاعٍ يَوْماً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, and a number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeya,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam attains the hunted prey, and cannot find what he can expiate from its which he hunted the prey, should evaluate its price from the cattle in Dirhams, then evaluate the Dirham as foodstuff – for each poor one being half a Sa’a (approximately 1.5 kg). So if he is not able upon the foodstuff, should Fast one day for each half Sa’a’.[1421]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ بَيْضَ نَعَامَةٍ وَ هُوَ مُحْرِمٌ قَالَ يُرْسِلُ الْفَحْلَ فِي الْإِبِلِ عَلَى عَدَدِ الْبَيْضِ قُلْتُ فَإِنَّ الْبَيْضَ يَفْسُدُ كُلُّهُ وَ يَصْلُحُ كُلُّهُ قَالَ مَا يُنْتَجُ مِنَ الْهَدْيِ فَهُوَ هَدْيٌ بَالِغُ الْكَعْبَةِ وَ إِنْ لَمْ يُنْتَجْ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ فَمَنْ لَمْ يَجِدْ إِبِلًا فَعَلَيْهِ لِكُلِّ بَيْضَةٍ شَاةٌ فَإِنْ لَمْ يَجِدْ فَالصَّدَقَةُ عَلَى عَشَرَةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about a man who attained an egg of an ostrich, and he was in Ihraam. Heasws said: ‘He should send (as a sacrifice), the stallion among the camels upon the number of the eggs’.  I said, ‘Supposing the eggs get spoilt, all of them, and (if) they are correct, all of them’. Heasws said: ‘What is befitting from the sacrifice, so it is the sacrifice reaching the Kabah; and if it produces, so there is nothing upon him. So the one who cannot find a camel, so upon him, for each of the eggs, is a sheep. So if he cannot find, so let him give in charity upon ten poor ones, for each poor one being a Mudd (750 gms.). So if he is not able, so he should Fast for three days’.[1422]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى لِرَجُلٍ مُحْرِمٍ بَيْضَ نَعَامَةٍ فَأَكَلَهُ الْمُحْرِمُ قَالَ عَلَى الَّذِي اشْتَرَاهُ لِلْمُحْرِمِ فِدَاءٌ وَ عَلَى الْمُحْرِمِ فِدَاءٌ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Ali Bin Raib, from Abu Ubeyda,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a man who buys ostrich eggs for a man in Ihraam, so the man in Ihraam eats it. Heasws said: ‘There is a ransom upon the one who bought it for the one in Ihraam, and upon the one in Ihraam is (also) a ransom’.

قُلْتُ وَ مَا عَلَيْهِمَا قَالَ عَلَى الْمُحِلِّ جَزَاءُ قِيمَةِ الْبَيْضِ لِكُلِّ بَيْضَةٍ دِرْهَمٌ وَ عَلَى الْمُحْرِمِ الْجَزَاءُ لِكُلِّ بَيْضَةٍ شَاةٌ .

I said, ‘And what is upon both of them?’ Heasws said: ‘Upon the one not in Ihraam is a penalty of the price of the eggs, for each egg being a Dirham; and upon the one in Ihraam is the penalty, for each egg being a sheep’.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ مِثْلَهُ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda – similar to it.[1423]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ مَرَّ وَ هُوَ مُحْرِمٌ فَأَخَذَ ظَبْيَةً فَاحْتَلَبَهَا وَ شَرِبَ لَبَنَهَا قَالَ عَلَيْهِ دَمٌ وَ جَزَاءٌ فِي الْحَرَمِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Yazeed Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws regarding a man passing-by and he is in Ihraam. So he seizes an antelope, so he milks it and drinks its milk. Heasws said: ‘Upon him is blood (of a sacrificial animal), and a penalty in the Harram’.[1424]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُحْرِمٍ كَسَرَ قَرْنَ ظَبْيٍ قَالَ يَجِبُ عَلَيْهِ الْفِدَاءُ

Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Sama’at Bin Mihran, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the one in Ihraam breaking a horn of an antelope. Heasws said: ‘The ransom is Obligated upon him’.

قَالَ قُلْتُ فَإِنْ كَسَرَ يَدَهُ قَالَ إِنْ كَسَرَ يَدَهُ وَ لَمْ يَرْعَ فَعَلَيْهِ دَمُ شَاةٍ .

He (the narrator) said, ‘I said, ‘Supposing he broke its hand?’ Heasws said: ‘If he broke his hand and it did not graze, so upon him would be blood of a sheep (as sacrifice)’.[1425]

بَابُ كَفَّارَةِ مَا أَصَابَ الْمُحْرِمُ مِنَ الطَّيْرِ وَ الْبَيْضِ

Chapter 110 – Expiation of what the one in Ihraam attains, from the birds and the eggs

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ إِذَا أَصَابَ حَمَامَةً فَفِيهَا شَاةٌ وَ إِنْ قَتَلَ فِرَاخَهُ فَفِيهِ حَمَلٌ وَ إِنْ وَطِئَ الْبَيْضَ فَعَلَيْهِ دِرْهَمٌ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘The one in Ihraam, when he attains a dove, so with regards to it is a sheep; and if he kills a chick, so regarding it is a lamb, and if he tramples the egg, so upon him is a Dirham’.[1426]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْحَمَامَةِ وَ أَشْبَاهِهَا إِذَا قَتَلَهَا الْمُحْرِمُ شَاةٌ وَ إِنْ كَانَ فِرَاخاً فَعَدْلُهَا مِنَ الْحُمْلَانِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having said regarding the dove and what resembles it: ‘When the one in Ihraam kills it, (upon him would be) a sheep; and if it was a chick, so he would equate it from the lambs’.

وَ قَالَ فِي رَجُلٍ وَطِئَ بَيْضَ نَعَامَةٍ فَفَدَغَهَا وَ هُوَ مُحْرِمٌ فَقَالَ قَضَى فِيهِ عَلِيٌّ ( عليه السلام ) أَنْ يُرْسِلَ الْفَحْلَ عَلَى مِثْلِ عَدَدِ الْبَيْضِ مِنَ الْإِبِلِ فَمَا لَقِحَ وَ سَلِمَ حَتَّى يُنْتَجَ كَانَ النِّتَاجُ هَدْياً بَالِغَ الْكَعْبَةِ .

And heasws said regarding a man trampling an ostrich egg, so he breaks it, and he is in Ihraam, so heasws said: ‘Aliasws judged with regards to it that he should send the stallion upon a similar number of the eggs, to be among the camels. So whatever gets impregnated and is safe until it is produced, the produced would be an offering to reach the Kabah’.[1427]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الْمُحْرِمُ قَطَاةً فَعَلَيْهِ حَمَلٌ قَدْ فُطِمَ مِنَ اللَّبَنِ وَ رَعَى مِنَ الشَّجَرِ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad altogether, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Mufazzal Bin Salih,

(It has been narrated) from Abu Abdullahasws having said: ‘When the one in Ihraam kills a sand grouse, so upon him is a lamb having weaned from the milk and grazed from the trees’.[1428]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ وَطِئَ بَيْضَ قَطَاةٍ فَشَدَخَهُ قَالَ يُرْسِلُ الْفَحْلَ فِي عَدَدِ الْبَيْضِ مِنَ الْغَنَمِ كَمَا يُرْسِلُ الْفَحْلَ فِي عَدَدِ الْبَيْضِ مِنَ النَّعَامِ فِي الْإِبِلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Mansour Bin Hazim, from Suleyman Bin Khalid who said,

‘I asked himasws about the one in Ihraam trampling an egg of a sand grouse, so he breaks it. Heasws said: ‘He should send a stallion among the sheep regarding the number of eggs, just as he would send the stallion regarding the number of the ostrich eggs to be among the camels’.[1429]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي بَيْضِ الْقَطَاةِ بَكَارَةٌ مِنَ الْغَنَمِ إِذَا أَصَابَهُ الْمُحْرِمُ مِثْلُ مَا فِي بَيْضِ النَّعَامِ بَكَارَةٌ مِنَ الْإِبِلِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws, regarding an egg of the sand grouse, is a young from the sheep, when the one in Ihraam attains it, similar to what is regarding an egg of the ostrich being a young she camel’.[1430]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ فَرْخاً وَ هُوَ مُحْرِمٌ فِي غَيْرِ الْحَرَمِ فَقَالَ عَلَيْهِ حَمَلٌ وَ لَيْسَ عَلَيْهِ قِيمَةٌ لِأَنَّهُ لَيْسَ فِي الْحَرَمِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who kills a chick and he is in Ihraam, in besides the Harram. So heasws said: ‘Upon him is a lamb, and there is no evaluation upon him because he is not inside the Harram’.[1431]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَمَّنْ حَدَّثَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قِيمَةِ مَا فِي الْقُمْرِيِّ وَ الدُّبْسِيِّ وَ السُّمَانَى وَ الْعُصْفُورِ وَ الْبُلْبُلِ فَقَالَ قِيمَتُهُ فَإِنْ أَصَابَهُ وَ هُوَ مُحْرِمٌ بِالْحَرَمِ فَقِيمَتَانِ لَيْسَ عَلَيْهِ فِيهِ دَمٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from the one who narrated it, from Suleyman Bin Khalid who said,

‘I asked Abu Abdullahasws about the price of what is regarding the turtle dove, and the laughing dove (a small pigeon), and the quail, and the sparrow and the nightingale. So heasws said: ‘If is attains it and he is in Ihraam (as well as) in the Harram, so it would be double the price, there being no blood (of a sacrificial animal) with regards to it’.[1432]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْقُبَّرَةِ وَ الْعُصْفُورِ وَ الصَّعْوَةِ يَقْتُلُهُمُ الْمُحْرِمُ قَالَ عَلَيْهِ مُدٌّ مِنْ طَعَامٍ لِكُلِّ وَاحِدٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from oen of our companions,

(It has been narrated) from Abu Abdullahasws regarding the lark, and the sparrow, and the wren, the one in Ihraam killing them. Heasws said: ‘Upon him is a Mudd (approximately 750 gms.) of food for each one of them’.[1433]

مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ أَصَابَ قَطَاةً أَوْ حَجَلَةً أَوْ دُرَّاجَةً أَوْ نَظِيرَهُنَّ فَعَلَيْهِ دَمٌ .

Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Sayf Bin Ameyra, from Mansour Bin Hazim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’farasws having said: ‘In the Book of Amir Al-Momineenasws: ‘The one who kills a sand grouse, or a partridge, or a francolin, or their peers, so upon him is blood (of a sacrificial animal)’.[1434]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أَصَابَ طَيْرَيْنِ وَاحِدٌ مِنْ حَمَامِ الْحَرَمِ وَ الْآخَرُ مِنْ حَمَامِ غَيْرِ الْحَرَمِ قَالَ يَشْتَرِي بِقِيمَةِ الَّذِي مِنْ حَمَامِ الْحَرَمِ قَمْحاً فَيُطْعِمُهُ حَمَامَ الْحَرَمِ وَ يَتَصَدَّقُ بِجَزَاءِ الْآخَرِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman who said,

‘I said to Abu Abdullahasws, ‘A man attains two birds, one from the doves of the Harram, and the other from the doves apart from the Harram’. Heasws said: ‘He should buy with the price of that which was in the Harram, the bird feed, so he feeds the doves of the Harram, and he should give in charity with the value of the other one’.[1435]

بَابُ الْقَوْمِ يَجْتَمِعُونَ عَلَى الصَّيْدِ وَ هُمْ مُحْرِمُونَ

Chapter 111 – The group gathering upon the hunting, and they are in Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلَيْنِ أَصَابَا صَيْداً وَ هُمَا مُحْرِمَانِ الْجَزَاءُ بَيْنَهُمَا أَوْ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا جَزَاءٌ فَقَالَ لَا بَلْ عَلَيْهِمَا أَنْ يَجْزِيَ كُلُّ وَاحِدٍ مِنْهُمَا الصَّيْدَ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, and Safwan Bin Yahya, altogether from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassanasws about two men both hunting a prey, and they are both in Ihraam. Would the penalty be (shared) between them or upon each one of them would be a penalty?’ So heasws said: ‘No, but upon them both is that each one of them be penalised for the hunted prey’.

قُلْتُ إِنَّ بَعْضَ أَصْحَابِنَا سَأَلَنِي عَنْ ذَلِكَ فَلَمْ أَدْرِ مَا عَلَيْهِ فَقَالَ إِذَا أَصَبْتُمْ مِثْلَ هَذَا فَلَمْ تَدْرُوا فَعَلَيْكُمْ بِالِاحْتِيَاطِ حَتَّى تَسْأَلُوا عَنْهُ فَتَعْلَمُوا .

I said, ‘One of our companions asked me about that, but I did not know what is upon him’. So heasws said: ‘When you all attain similar to this, and you are not knowing, so upon you is to be with the precaution until you ask about it, so you learn’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ مِثْلَهُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj – similar to it.[1436]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اجْتَمَعَ قَوْمٌ عَلَى صَيْدٍ وَ هُمْ مُحْرِمُونَ فِي صَيْدِهِ أَوْ أَكَلُوا مِنْهُ فَعَلَى كُلِّ وَاحِدٍ مِنْهُمْ قِيمَتُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When a group of people gather upon a hunt, and they are in Ihraam during its hunting, or they eat from it, so upon each one of them is its price’.[1437]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ يُوسُفَ الطَّاطَرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) صَيْدٌ أَكَلَهُ قَوْمٌ مُحْرِمُونَ قَالَ عَلَيْهِمْ شَاةٌ وَ لَيْسَ عَلَى الَّذِي ذَبَحَهُ إِلَّا شَاةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Al Hakam Bin Ayman, from Yusuf Al Tatary who said,

‘I said to Abu Abdullahasws, ‘A hunted prey eaten by a group of people in Ihraam’. Heasws said: ‘Upon them is a sheep, and there is not upon the one who slaughtered it, except for a sheep’.[1438]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ اشْتَرَوْا صَيْداً فَقَالَتْ رَفِيقَةٌ لَهُمْ اجْعَلُوا لِي فِيهِ بِدِرْهَمٍ فَجَعَلُوا لَهَا فَقَالَ عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ فِدَاءٌ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a group of people who are buying a hunted prey. So a female friend of theirs says to them, ‘Make (part of it) to be for me, regarding one Dirham’. So they make it to be for her. So heasws said: ‘Upon each person from them, is a ransom’.[1439]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ خَرَجْنَا سِتَّةَ نَفَرٍ مِنْ أَصْحَابِنَا إِلَى مَكَّةَ فَأَوْقَدْنَا نَاراً عَظِيمَةً فِي بَعْضِ الْمَنَازِلِ أَرَدْنَا أَنْ نَطْرَحَ عَلَيْهَا لَحْماً ذَكِيّاً وَ كُنَّا مُحْرِمِينَ فَمَرَّ بِنَا طَائِرٌ صَافٌّ قَالَ حَمَامَةٌ أَوْ شِبْهُهَا فَأَحْرَقَتْ جَنَاحَهُ فَسَقَطَ فِي النَّارِ فَمَاتَ فَاغْتَمَمْنَا لِذَلِكَ

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat who said,

‘We went out, being six of us from our companions, to Makkah. So we ignited a great fire in one of the encampment intending to grill pure meat upon it, and we were in Ihraam. So a bird passed by us flapping. It was either a dove or it’s like. So its wings got burnt, and it fell into the fire, so it died. So we were gloomy due to that.

فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَكَّةَ فَأَخْبَرْتُهُ وَ سَأَلْتُهُ فَقَالَ عَلَيْكُمْ فِدَاءٌ وَاحِدٌ دَمُ شَاةٍ تَشْتَرِكُونَ فِيهِ جَمِيعاً لِأَنَّ ذَلِكَ كَانَ مِنْكُمْ عَلَى غَيْرِ تَعَمُّدٍ وَ لَوْ كَانَ ذَلِكَ مِنْكُمْ تَعَمُّداً لِيَقَعَ فِيهَا الصَّيْدُ فَوَقَعَ أَلْزَمْتُ كُلَّ رَجُلٍ مِنْكُمْ دَمَ شَاةٍ

So I went over to Abu Abdullahasws in Makkah, and informed himasws, and asked himasws. So heasws said: ‘Upon you all is one ransom, blood of a sheep. You can all participate in it, because that was from you upon other than deliberation; and had that been deliberate from you in order to catch they prey, so it fell, that would have necessitated upon each one of you, blood of a sheep’.

قَالَ أَبُو وَلَّادٍ وَ كَانَ ذَلِكَ مِنَّا قَبْلَ أَنْ نَدْخُلَ الْحَرَمَ .

Abu Wallad said, ‘And that was from us before we had entered the Harram’.[1440]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي مُحْرِمَيْنِ أَصَابَا صَيْداً فَقَالَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا الْفِدَاءُ .

Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Shihad, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws, regarding the ones in Ihraam hunting a prey. So heasws said: ‘Upon each one of them is the ransom’.[1441]

بَابُ فَصْلِ مَا بَيْنَ صَيْدِ الْبَرِّ وَ الْبَحْرِ وَ مَا يَحِلُّ لِلْمُحْرِمِ مِنْ ذَلِكَ

Chapter 112 – Difference between the prey of the land and the sea, and what is Permissible for the one in Ihraam from that

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَصِيدَ الْمُحْرِمُ السَّمَكَ وَ يَأْكُلَ مَالِحَهُ وَ طَرِيَّهُ وَ يَتَزَوَّدَ وَ قَالَ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَ طَعامُهُ مَتاعاً لَكُمْ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with it provided that the one in Ihraam were to hunt the fish, and he eats its salt-water ones and its fresh-water ones, and he provides for himself’. And Heazwj Said: ‘[5:96] Lawful to you is the game of the sea and its food, a provision for you’.

قَالَ مَالِحُهُ الَّذِي يَأْكُلُونَ وَ فَصْلُ مَا بَيْنَهُمَا كُلُّ طَيْرٍ يَكُونُ فِي الْآجَامِ يَبِيضُ فِي الْبَرِّ وَ يُفْرِخُ فِي الْبَرِّ فَهُوَ مِنْ صَيْدِ الْبَرِّ وَ مَا كَانَ مِنْ صَيْدِ الْبَرِّ يَكُونُ فِي الْبَرِّ وَ يَبِيضُ فِي الْبَحْرِ وَ يُفْرِخُ فِي الْبَحْرِ فَهُوَ مِنْ صَيْدِ الْبَحْرِ .

Heasws said: ‘Its salt-water is that which you are eating. And, the difference what is between these two is that every bird which happens to be in the bushes, and laying its eggs in the land, so it is from the hunting prey of the land; and whatever was from the prey of the land which happens to be in the land, and lays its eggs in the sea, and hatch in the sea, so it is from the prey of the sea’.[1442]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ شَيْ‏ءٍ يَكُونُ أَصْلُهُ فِي الْبَحْرِ وَ يَكُونُ فِي الْبَرِّ وَ الْبَحْرِ فَلَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَقْتُلَهُ فَإِنْ قَتَلَهُ فَعَلَيْهِ الْجَزَاءُ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Everything whose origin happens to be in the sea and happens to be in the land and the sea, so it is not befitting of the one in Ihraam that he should kill it. So if he were to kill it, then upon him would be the penalty, just as Allahazwj Mighty and Majestic has Said’.[1443]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ مِنْ مُحْرِمٍ قَتَلَ جَرَادَةً قَالَ كَفٌّ مِنْ طَعَامٍ وَ إِنْ كَانَ كَثِيراً فَعَلَيْهِ دَمُ شَاةٍ .

A number of our companions, from Sahl Bin Ziiyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the one in Ihraam killing a locust. Heasws said: ‘A handful of food; and if there were many, so upon him is blood of a sheep’.[1444]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ قَتَلَ جَرَادَةً قَالَ يُطْعِمُ تَمْرَةً وَ التَّمْرَةُ خَيْرٌ مِنْ جَرَادَةٍ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws regarding one in Ihraam killing a locust. Heasws said: ‘He should feed dates (to a poor one), and the date is better than a locust’.[1445]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ اعْلَمْ أَنَّ مَا وَطِئْتَ مِنَ الدَّبَا أَوْ وَطِئَتْهُ بَعِيرُكَ فَعَلَيْكَ فِدَاؤُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Know that whatever is trampled upon from the insects, or trampled by your camel, so upon you is its ransom’.[1446]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى قَوْمٍ يَأْكُلُونَ جَرَاداً فَقَالَ سُبْحَانَ اللَّهِ وَ أَنْتُمْ مُحْرِمُونَ فَقَالُوا إِنَّمَا هُوَ مِنْ صَيْدِ الْبَحْرِ فَقَالَ لَهُمُ ارْمُوهُ فِي الْمَاءِ إِذاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Aliasws passed by a group of people eating locusts. So heasws said: ‘Glory be to Allahazwj, and you are in Ihraam?’ So they said, ‘But rather, it is from the hunted preys of the sea’. So heasws said to them: ‘Thrown it into the water then’.[1447]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُحْرِمُ يَتَنَكَّبُ الْجَرَادَ إِذَا كَانَ عَلَى الطَّرِيقِ فَإِنْ لَمْ يَجِدْ بُدّاً فَقَتَلَ فَلَا شَيْ‏ءَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘The one in Ihraam steps upon the locusts when they are upon the road, so if he cannot find it apparent, so he kills it, then there is nothing upon him’.[1448]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْجَرَادِ يَدْخُلُ مَتَاعَ الْقَوْمِ فَيَدُوسُونَهُ مِنْ غَيْرِ تَعَمُّدٍ لِقَتْلِهِ أَوْ يَمُرُّونَ بِهِ فِي الطَّرِيقِ فَيَطَئُونَهُ قَالَ إِنْ وَجَدْتَ مَعْدِلًا فَاعْدِلْ عَنْهُ فَإِنْ قَتَلْتَهُ غَيْرَ مُتَعَمِّدٍ فَلَا بَأْسَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar, from Abu Baseer who said,

‘I asked himasws about the locusts entering the provisions of the people, so they are trampling it from without the intention of killing it, or they are passing by it in the road, so they are stepping on it. Heasws said: ‘If you find avoidance, so avoid from it. But, if you were to kill it without deliberation, then there is no problem’.[1449]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنِ الطَّيَّارِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَأْكُلِ الْمُحْرِمُ طَيْرَ الْمَاءِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Al Tayyar,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The one in Ihraam cannot eat from the birds of the sea’.[1450]

بَابُ الْمُحْرِمِ يُصِيبُ الصَّيْدَ مِرَاراً

Chapter 113 – The one in Ihraam catches the prey repeatedly

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ يَصِيدُ الطَّيْرَ قَالَ عَلَيْهِ الْكَفَّارَةُ فِي كُلِّ مَا أَصَابَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihram hunting the birds. Heasws said: ‘Upon him is the expiation regarding everything what he attains’.[1451]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ أَصَابَ صَيْداً قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ فَإِنْ أَصَابَ آخَرَ قَالَ إِذَا أَصَابَ آخَرَ فَلَيْسَ عَلَيْهِ كَفَّارَةٌ وَ هُوَ مِمَّنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihraam catching a hunted prey. Heasws said: ‘Upon him is the expiation’. I said, ‘Supposing he catches another one?’ Heasws said: ‘When he catches another, so there is no expiation upon him, and he would be from the one for whom Allahazwj Mighty and Majestic Said [5:95] and whoever returns (to it), Allah will Inflict Retribution on him’.[1452]

بَابُ الْمُحْرِمِ يُصِيبُ الصَّيْدَ فِي الْحَرَمِ

Chapter 114 – The one in Ihraam catches the hunted prey inside the Harram

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ قَتَلَ الْمُحْرِمُ حَمَامَةً فِي الْحَرَمِ فَعَلَيْهِ شَاةٌ وَ ثَمَنُ الْحَمَامَةِ دِرْهَمٌ أَوْ شِبْهُهُ يَتَصَدَّقُ بِهِ أَوْ يُطْعِمُهُ حَمَامَ مَكَّةَ فَإِنْ قَتَلَهَا فِي الْحَرَمِ وَ لَيْسَ بِمُحْرِمٍ فَعَلَيْهِ ثَمَنُهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘If the one in Ihraam kills a dove inside the Harram, so upon him is a sheep, and a price of the dove, a Dirham or like it. He should either give in charity with it, or he should feed the doves of Makkah. So if he had killed it inside the Harram, and he was not in Ihraam, so upon him would be its price’.[1453]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ أَكَلَ بَيْضَ حَمَامِ الْحَرَمِ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ لِكُلِّ بَيْضَةٍ دَمٌ وَ عَلَيْهِ ثَمَنُهَا سُدُسُ أَوْ رُبُعُ الدِّرْهَمِ الْوَهْمُ مِنْ صَالِحٍ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Al Haris Bin Al Mugheira,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about a man who ate an egg of a dove of the Harram, and he was in Ihraam’. Heasws said: ‘Upon him, for each egg, is blood (of a sacrificial animal), and upon him is its price, being a sixth or a quarter Dirham for being deluded from correctness’.

ثُمَّ قَالَ إِنَّ الدِّمَاءَ لَزِمَتْهُ لِأَكْلِهِ وَ هُوَ مُحْرِمٌ وَ إِنَّ الْجَزَاءَ لَزِمَهُ لِأَخْذِهِ بَيْضَ حَمَامِ الْحَرَمِ .

Then heasws said: ‘The blood (of a sacrificial animal) is necessitated upon him for eating it, and he was in Ihraam; and the penalty (of its price) is necessitated on him for taking an egg of a dove of the Harram’.[1454]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُحْرِمٍ مَرَّ وَ هُوَ فِي الْحَرَمِ فَأَخَذَ عُنُقَ ظَبْيَةٍ فَاحْتَلَبَهَا وَ شَرِبَ مِنْ لَبَنِهَا قَالَ عَلَيْهِ دَمٌ وَ جَزَاؤُهُ فِي الْحَرَمِ ثَمَنُ اللَّبَنِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Yazeed Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws about a man in Ihraam passing by and he was inside the Harram. So he seized a neck of an antelope, so he milked it, and drank from its milk. Heasws said: ‘Upon him is blood (of a sacrificial animal), and its penalty for him being inside the Harram, is the price of the milk’.[1455]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ أَصَبْتَ الصَّيْدَ وَ أَنْتَ حَرَامٌ فِي الْحَرَمِ فَالْفِدَاءُ مُضَاعَفٌ عَلَيْكَ وَ إِنْ أَصَبْتَهُ وَ أَنْتَ حَلَالٌ فِي الْحَرَمِ فَقِيمَةٌ وَاحِدَةٌ وَ إِنْ أَصَبْتَهُ وَ أَنْتَ حَرَامٌ فِي الْحِلِّ فَإِنَّمَا عَلَيْكَ فِدَاءٌ وَاحِدٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘If you were to attain the hunted prey and you are in Ihraam inside the Harram, so the ransom is doubled upon you; and if you were to attain it and you are not in Ihraam inside the Harram, so its price is single; and if you were to attain it and you are in Ihraam in the unrestricted aread, so rather, upon you is one ransom’.[1456]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا يَكُونُ الْجَزَاءُ مُضَاعَفاً فِيمَا دُونَ الْبَدَنَةِ حَتَّى يَبْلُغَ الْبَدَنَةَ فَإِذَا بَلَغَ الْبَدَنَةَ فَلَا تُضَاعَفُ لِأَنَّهُ أَعْظَمُ مَا يَكُونُ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ يُعَظِّمْ شَعائِرَ اللَّهِ فَإِنَّها مِنْ تَقْوَى الْقُلُوبِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘But rather, the penalty happens to double regarding what is besides the camel, until it reaches the camel. So when it reaches the camel, so it does not get multiplied, because it is greatest of what can happen to be. Allahazwj Mighty and Majestic Said [22:32] and whoever magnifies the Rituals of Allah, this surely is from the piety of the hearts’.[1457]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مُحْرِمٌ قَتَلَ طَيْراً فِيمَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَ الْجَزَاءُ وَ يُعَزَّرُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannar, from Humran Bin Ayn,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘One in Ihraam kills a bird deliberately in what is between Al-Safa and Al-Marwa’. Heasws said: ‘Upon him is the ransom, and the penalty, and he would be reprimanded’.

قَالَ قُلْتُ فَإِنْ فَعَلَهُ فِي الْكَعْبَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَ الْجَزَاءُ وَ يُضْرَبُ دُونَ الْحَدِّ وَ يُقَامُ لِلنَّاسِ كَيْ يَنْكُلَ غَيْرُهُ .

He (the narrator) said, ‘I said, ‘But his deed was done deliberately in the Kabah’. Heasws said: ‘Upon him is the ransom, and the penalty, and he would be lashed less than the Legal Penalty (Hadd), and he would be stood (in front of) the people, perhaps others would be deterred’.[1458]

بَابُ نَوَادِرَ

Chapter 115 – Miscellaneous

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْ‏ءٍ مِنَ الصَّيْدِ تَنالُهُ أَيْدِيكُمْ وَ رِماحُكُمْ قَالَ حُشِرَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي عُمْرَةِ الْحُدَيْبِيَةِ الْوُحُوشُ حَتَّى نَالَتْهَا أَيْدِيهِمْ وَ رِمَاحُهُمْ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, and Ibn Abu UUmeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [5:94] Allah will certainly Try you in respect of some game which your hands and your lances can reach. Heasws said: ‘The wild animals crowded to Rasool-Allahazwj during the Umra of Al-Hudaybiyya to the extent that their hands and their spears could reach them’.[1459]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْ‏ءٍ مِنَ الصَّيْدِ تَنالُهُ أَيْدِيكُمْ وَ رِماحُكُمْ قَالَ حُشِرَ عَلَيْهِمُ الصَّيْدُ فِي كُلِّ مَكَانٍ حَتَّى دَنَا مِنْهُمْ لِيَبْلُوَهُمُ اللَّهُ بِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [5:94] O you who believe! Allah will certainly Try you in respect of some game which your hands and your lances can reach. Heasws said: ‘The prey crowded towards them in every place until they approached them. Allahazwj Tried them with it’.[1460]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ذَوا عَدْلٍ مِنْكُمْ قَالَ الْعَدْلُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamany,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [5:95] as two just persons among you shall judge. Heasws said: ‘The just ones are Rasool-Allahsaww, and the Imamasws from after himsaww’. Then heasws said: ‘This is from what the scribes have erred with (during the compilation) of the Quran’.[1461]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ فِي قَوْلِهِ تَعَالَى تَنالُهُ أَيْدِيكُمْ وَ رِماحُكُمْ قَالَ مَا تَنَالُهُ الْأَيْدِي الْبَيْضُ وَ الْفِرَاخُ وَ مَا تَنَالُهُ الرِّمَاحُ فَهُوَ مَا لَا تَصِلُ إِلَيْهِ الْأَيْدِي .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, raising it,

Regarding the Words of Allahazwj [5:94] which your hands and your lances can reach. Heasws said: ‘What the hands can reach are the eggs and the chicks, and what the spears can reach, so it is what the hands cannot get to it’.[1462]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ قَالَ الْعَدْلُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I asked Abu Ja’farasws about the Words of Allahazwj Mighty and Majestic [5:95] as two just persons among you shall judge. Heasws said: ‘The just ones are Rasool-Allahsaww and the Imamasws from after himsaww’. Then heasws said: ‘This is from what the scribes have erred with (during the compilation of) the Book (the holy Quran)’.[1463]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ قَالَ إِنَّ رَجُلًا انْطَلَقَ وَ هُوَ مُحْرِمٌ فَأَخَذَ ثَعْلَباً فَجَعَلَ يُقَرِّبُ النَّارَ إِلَى وَجْهِهِ وَ جَعَلَ الثَّعْلَبُ يَصِيحُ وَ يُحْدِثُ مِنِ اسْتِهِ وَ جَعَلَ أَصْحَابُهُ يَنْهَوْنَهُ عَمَّا يَصْنَعُ ثُمَّ أَرْسَلَهُ بَعْدَ ذَلِكَ فَبَيْنَمَا الرَّجُلُ نَائِمٌ إِذْ جَاءَتْهُ حَيَّةٌ فَدَخَلَتْ فِي فِيهِ فَلَمْ تَدَعْهُ حَتَّى جَعَلَ يُحْدِثُ كَمَا أَحْدَثَ الثَّعْلَبُ ثُمَّ خَلَّتْ عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from one of his companions, from Abu Jameela, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [5:95] and whoever returns (to it), Allah will Inflict Retribution on him. Heasws said: ‘A man went, and he was in Ihraam, so he seized a fox and made its face to be close to the fire, and the fox went on to shriek and it excreted from its behind; and his companions went to prevent him from what he was doing. Then he released it after that. So when the man was in his sleep, a snake came over and entered into his mouth. So it did not leave him until excreted just as the fox had excreted. Then it left him alone’.[1464]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَكَلَ مِنْ لَحْمِ صَيْدٍ لَا يَدْرِي مَا هُوَ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ دَمُ شَاةٍ .

Muhammad Bin Yahya, raising it,

(It has been narrated) from Abu Abdullahasws regarding a man who ate from the flesh of a hunted prey not knowing what it was, and he was in Ihraam. Heasws said: ‘Upon him is blood of a sheep’.[1465]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَضَى حَجَّهُ ثُمَّ أَقْبَلَ حَتَّى إِذَا خَرَجَ مِنَ الْحَرَمِ اسْتَقْبَلَهُ صَيْدٌ قَرِيبٌ مِنَ الْحَرَمِ وَ الصَّيْدُ مُتَوَجِّهٌ نَحْوَ الْحَرَمِ فَرَمَاهُ فَقَتَلَهُ مَا عَلَيْهِ فِي ذَلِكَ قَالَ يَفْدِيهِ عَلَى نَحْوِهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Uqba, from his father Uqba Bin Khalid,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who fulfilled his Hajj, then came back until he had exited from the Harram. A prey faced him near to the Harram, and the prey was going in the direction of the Harram. So he shot an arrow at it and killed it. What is upon him with regards to that?’ Heasws said: ‘His ransom (payable) is upon its (prey’s) like’.[1466]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ سَأَلْتُ الرَّجُلَ عَنِ الْمُحْرِمِ يَشْرَبُ الْمَاءَ مِنْ قِرْبَةٍ أَوْ سِقَاءٍ اتُّخِذَ مِنْ جُلُودِ الصَّيْدِ هَلْ يَجُوزُ ذَلِكَ أَمْ لَا فَقَالَ يَشْرَبُ مِنْ جُلُودِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,

‘I asked the manasws about the one in Ihraam drinking the water from a bottle or a water container taken from the skin of the hunted prey. Is that allowed or not?’ So heasws said: ‘He can drink from its skin’.[1467]

بَابُ دُخُولِ الْحَرَمِ

Chapter 116 – Entry into the Harram

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُزَامَلَةً فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ نَزَلَ وَ اغْتَسَلَ وَ أَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ دَخَلَ الْحَرَمَ حَافِياً فَصَنَعْتُ مِثْلَ مَا صَنَعَ فَقَالَ يَا أَبَانُ مَنْ صَنَعَ مِثْلَ مَا رَأَيْتَنِي صَنَعْتُ تَوَاضُعاً لِلَّهِ مَحَا اللَّهُ عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَ كَتَبَ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَ بَنَى اللَّهُ عَزَّ وَ جَلَّ لَهُ مِائَةَ أَلْفِ دَرَجَةٍ وَ قَضَى لَهُ مِائَةَ أَلْفِ حَاجَةٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Ibrahim, from Aban Bin Taghlub who said,

‘I was with Abu Abdullahasws accompanying himasws in what is between Makkah and Al-Medina. So when heasws ended up to the Harram, heasws encamped and washed, and grabbed hisasws slippers by hisasws hands, then entered the Harram bare-footed. So I did similar to what heasws did’. So heasws said: ‘O Aban! The one who does like what you saw measws do, in reverence to Allahazwj, Allahazwj would Delete from him one hundred thousand sins, and Write for him one hundred thousand good deeds, and Allahazwj Mighty and Majestic would Build for him one hundred thousand Levels, and would Fulfill for him one hundred thousand needs’.[1468]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عُبَيْدَةَ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ اغْتَسَلَ وَ أَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ مَشَى فِي الْحَرَمِ سَاعَةً .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Hammad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Ubeyda who said,

‘I accompanied Abu Ja’farasws in what is between Makkah and Al-Medina. So when heasws ended up to the Harram, heasws washed and grabbed hisasws slippers by hisasws hands, then walked into the Harram for a while’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ مِثْلَهُ .

Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al husayn Bin Al Mukhtar – similar to it’.[1469]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلْتَ الْحَرَمَ فَتَنَاوَلْ مِنَ الْإِذْخِرِ فَامْضَغْهُ وَ كَانَ يَأْمُرُ أُمَّ فَرْوَةَ بِذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When you enter the Harram, so take from the Izkhir (Fragrant grass) and chew it’. And heasws used to instruct Umm Farwaas with that’.[1470]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْحَرَمَ فَخُذْ مِنَ الْإِذْخِرِ فَامْضَغْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you enter the Harram, so take from the Izkhir (fragrant grass), and chew it’.

قَالَ الْكُلَيْنِيُّ سَأَلْتُ بَعْضَ أَصْحَابِنَا عَنْ هَذَا فَقَالَ يُسْتَحَبُّ ذَلِكَ لِيَطِيبَ بِهَا الْفَمُ لِتَقْبِيلِ الْحَجَرِ .

Al-Kulayni said, ‘I asked one of our companions about this, so he said, ‘Heasws loved that in order to freshen the mouth with it, to kiss the (Black) Stone’.[1471]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ قَالَ سَأَلْتُهُ عَنِ الْغُسْلِ فِي الْحَرَمِ قَبْلَ دُخُولِهِ أَوْ بَعْدَ دُخُولِهِ قَالَ لَا يَضُرُّكَ أَيَّ ذَلِكَ فَعَلْتَ وَ إِنِ اغْتَسَلْتَ بِمَكَّةَ فَلَا بَأْسَ وَ إِنِ اغْتَسَلْتَ فِي بَيْتِكَ حِينَ تَنْزِلُ بِمَكَّةَ فَلَا بَأْسَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh who said,

‘I asked about the washing in the Harram before entering it, or after entering it. Heasws said: ‘It would not harm you which of that you do; and if you were to wash in Makkah, so there is no problem, and if you were to wash in your house where you have lodged in Makkah, so there is no problem’.[1472]

بَابُ قَطْعِ تَلْبِيَةِ الْمُتَمَتِّعِ

Chapter 117 – Cutting off Talbiyya of the Tumatto

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلْتَ مَكَّةَ وَ أَنْتَ مُتَمَتِّعٌ فَنَظَرْتَ إِلَى بُيُوتِ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ وَ حَدُّ بُيُوتِ مَكَّةَ الَّتِي كَانَتْ قَبْلَ الْيَوْمِ عَقَبَةُ الْمَدَنِيِّينَ وَ إِنَّ النَّاسَ قَدْ أَحْدَثُوا بِمَكَّةَ مَا لَمْ يَكُنْ فَاقْطَعِ التَّلْبِيَةَ وَ عَلَيْكَ بِالتَّكْبِيرِ وَ التَّهْلِيلِ وَ التَّحْمِيدِ وَ الثَّنَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِمَا اسْتَطَعْتَ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, and Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Whenever you enter Makkah and you are performing Tumatto, and you look at the houses of Makkah, so cut off the Talbiyya; and a boundary of the house of Makkah which was before today is Uqba Al-Maniyyeen, and that the people have built anew in Makkah which did not exist beforehand. Therefore, cut off the Talbiyya, and upon you would be with the Extollation of the Greatness (Takbeer), and Extollation of the Holiness (Tahleel), and the Extollation of the Glory, and the Praise upon Allahazwj Mighty and Majestic with whatever your capacity might be’.[1473]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَأَيْتَ أَبْيَاتَ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan Bin Sadeyr, from his father who said,

‘Abu Ja’farasws and Abu Abdullahasws, whenever theyasws saw the houses of Makkah, cut off the Talbiyya’.[1474]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَمَتِّعُ إِذَا نَظَرَ إِلَى بُيُوتِ مَكَّةَ قَطَعَ التَّلْبِيَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of Tumatto, when he looks at the houses of Makkah, should cut off the Talbiyya’.[1475]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُتَمَتِّعِ مَتَى يَقْطَعُ التَّلْبِيَةَ قَالَ إِذَا نَظَرَ إِلَى أَعْرَاشِ مَكَّةَ عَقَبَةَ ذِي طُوًى قُلْتُ بُيُوتُ مَكَّةَ قَالَ نَعَمْ .

Muhammad Bin yahya, from Ahmad Bin Muhammad,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having been asked about the performer of the Tumatto, when should he cut off the Talbiyya, heasws said: ‘When he looks at the chairs of Makka at Uqba Zi Tuwwa’. I said, ‘Houses of Makkah?’ Heasws said: ‘Yes’.[1476]

بَابُ دُخُولِ مَكَّةَ

Chapter 118 – Entering Makkah

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ أَدْخُلُ مَكَّةَ وَ قَدْ جِئْتُ مِنَ الْمَدِينَةِ فَقَالَ ادْخُلْ مِنْ أَعْلَى مَكَّةَ وَ إِذَا خَرَجْتَ تُرِيدُ الْمَدِينَةَ فَاخْرُجْ مِنْ أَسْفَلِ مَكَّةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘From where should I enter Makkah, and I have come from Al-Medina?’ So heasws said: ‘Enter from the top part of Makkah. And when you exit, intending Al-Medina, so go out from the lower part of Makkah’.[1477]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ كَانَ إِذَا قَدِمَ مَكَّةَ بَدَأَ بِمَنْزِلِهِ قَبْلَ أَنْ يَطُوفَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from Aliasws, whoasws, whenever heasws set foot in Makkah, began with hisasws house before heasws circumambulated’.[1478]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ طَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَ الْقَائِمِينَ وَ الرُّكَّعِ السُّجُودِ فَيَنْبَغِي لِلْعَبْدِ أَنْ لَا يَدْخُلَ مَكَّةَ إِلَّا وَ هُوَ طَاهِرٌ قَدْ غَسَلَ عَرَقَهُ وَ الْأَذَى وَ تَطَهَّرَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin usman, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic is Saying in Hisazwj Book [22:26] and purify My House for those who circumambulate it and stand to Pray and bow down and prostrate themselves. Thus, it is befitting for the servant that he does not enter Makkah except when he is clean, having had washed his sweat, and body parts, and purified’.[1479]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا انْتَهَيْتَ إِلَى الْحَرَمِ إِنْ شَاءَ اللَّهُ فَاغْتَسِلْ حِينَ تَدْخُلُهُ وَ إِنْ تَقَدَّمْتَ فَاغْتَسِلْ مِنْ بِئْرِ مَيْمُونٍ أَوْ مِنْ فَخٍّ أَوْ مِنْ مَنْزِلِكَ بِمَكَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you end up to the Harram, Allahazwj Willing, so wash where you enter it (on arrival). And, if you were to wash beforehand, so wash from the well of Maymoun, or from Fakkha, or from you house in Makkah’.[1480]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ قَالَ أَمَرَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ نَغْتَسِلَ مِنْ فَخٍّ قَبْلَ أَنْ نَدْخُلَ مَكَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin usman, from Al Halby who said,

‘Abu Abdullahasws ordered us that we should wash from Fakkha before we enter Makkah’.[1481]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا انْتَهَيْتَ إِلَى بِئْرِ مَيْمُونٍ أَوْ بِئْرِ عَبْدِ الصَّمَدِ فَاغْتَسِلْ وَ اخْلَعْ نَعْلَيْكَ وَ امْشِ حَافِياً وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Ali, from Aban Bin Usman, from Ajlan Abu Salih who said,

‘Abu Abdullahasws said: ‘Whenever you end up to the well of Maymoun, or the well of Abdul Samad, so wash, and take off your slippers, and walk bare-footed, and upon you should be the tranquility and dignity’.[1482]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي إِنِ اغْتَسَلْتَ بِمَكَّةَ ثُمَّ نِمْتَ قَبْلَ أَنْ تَطُوفَ فَأَعِدْ غُسْلَكَ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Baseer, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws, ‘Heasws said to me: ‘If you wash in Makkah, then sleep before you perform Tawaaf, so repeat your washing’.[1483]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلِ يَغْتَسِلُ لِدُخُولِ مَكَّةَ ثُمَّ يَنَامُ فَيَتَوَضَّأُ قَبْلَ أَنْ يَدْخُلَ أَ يُجْزِئُهُ ذَلِكَ أَوْ يُعِيدُ قَالَ لَا يُجْزِئُهُ لِأَنَّهُ إِنَّمَا دَخَلَ بِوُضُوءٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahimasws about the man who washes in order to enter Makkah. Then he sleeps. So if he were to perform ablution before he enters (Makkah), would that suffice him, or should he repeat?’ Heasws said: ‘It would not suffice him, because he, rather, entered with ablution (only)’.[1484]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَنْ دَخَلَهَا بِسَكِينَةٍ غُفِرَ لَهُ ذَنْبُهُ قُلْتُ كَيْفَ يَدْخُلُهَا بِسَكِينَةٍ قَالَ يَدْخُلُ غَيْرَ مُتَكَبِّرٍ وَ لَا مُتَجَبِّرٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who enters it with tranquility, his sins would be Forgiven for him’. I said, ‘How does one enter with tranquility?’ Heasws said: ‘One enters without arrogance, nor any haughtiness’.[1485]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَدْخُلُ مَكَّةَ رَجُلٌ بِسَكِينَةٍ إِلَّا غُفِرَ لَهُ قُلْتُ مَا السَّكِينَةُ قَالَ يَتَوَاضَعُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘A man would not enter Makkah with tranquility except that he would be Forgiven’. I said, ‘What is the tranquility?’ Heasws said: ‘Humbleness’.[1486]

بَابُ دُخُولِ الْمَسْجِدِ الْحَرَامِ

Chapter 119 – Entering the Sacred Masjid

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَادْخُلْهُ حَافِياً عَلَى السَّكِينَةِ وَ الْوَقَارِ وَ الْخُشُوعِ وَ قَالَ وَ مَنْ دَخَلَهُ بِخُشُوعٍ غَفَرَ اللَّهُ لَهُ إِنْ شَاءَ اللَّهُ قُلْتُ مَا الْخُشُوعُ قَالَ السَّكِينَةُ لَا تَدْخُلْهُ بِتَكَبُّرٍ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you enter the Sacred Masjid, so enter it bare-footed upon the tranquility, and the dignity, and the reverence’. And heasws said: ‘And the one who enters it with reverence, Allahazwj would Forgive him, Allahazwj Willing’. I said, ‘What is the reverence?’ Heasws said: ‘The tranquility, not entering it with arrogance.

فَإِذَا انْتَهَيْتَ إِلَى بَابِ الْمَسْجِدِ فَقُمْ وَ قُلِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ مَا شَاءَ اللَّهُ وَ السَّلَامُ عَلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ وَ السَّلَامُ عَلَى رَسُولِ اللَّهِ وَ السَّلَامُ عَلَى إِبْرَاهِيمَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

So when you end up to the door of the Masjid, then stand and say, ‘Greetings be upon yousaww, O Prophetsaww, and Mercy of Allahazwj, and Hisazwj Blessings. In the Name of Allahazwj, and by Allahazwj, and from Allahazwj, and whatever Allahazwj so Desires. And greetings be upon the Prophetssaww of Allahazwj and Hisazwj Rasoolsas. And the greetings be upon Rasool-Allahsaww, and the greetings be upon Ibrahimas. And the Praise is for Allahazwj Lordazwj of the worlds’.

فَإِذَا دَخَلْتَ الْمَسْجِدَ فَارْفَعْ يَدَيْكَ وَ اسْتَقْبِلِ الْبَيْتَ وَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ فِي مَقَامِي هَذَا فِي أَوَّلِ مَنَاسِكِي أَنْ تَقْبَلَ تَوْبَتِي وَ أَنْ تَجَاوَزَ عَنْ خَطِيئَتِي وَ تَضَعَ عَنِّي وِزْرِي الْحَمْدُ لِلَّهِ الَّذِي بَلَّغَنِي بَيْتَهُ الْحَرَامَ اللَّهُمَّ إِنِّي أَشْهَدُ أَنَّ هَذَا بَيْتُكَ الْحَرَامُ الَّذِي جَعَلْتَهُ مَثَابَةً لِلنَّاسِ وَ أَمْناً مُبَارَكاً وَ هُدًى لِلْعَالَمِينَ

So when you enter the Masjid, then raise your hands and face the House (Kaaba), and say, ‘O Allahazwj! I ask Youazwj in this place of mine during the first of my rituals that Youazwj should Accept my repentance, and that Youazwj should Overlook my errors, and Place my burden away from me. The Praise is for Allahazwj Who Made me reach Hisazwj Sacred House (Kaaba). O Allahazwj! I hereby testify that this is Yourazwj Sacred House, which Youazwj Made it as a refuge for the people, and a security, Blessed, and a Guidance for the worlds.

اللَّهُمَّ إِنِّي عَبْدُكَ وَ الْبَلَدُ بَلَدُكَ وَ الْبَيْتُ بَيْتُكَ جِئْتُ أَطْلُبُ رَحْمَتَكَ وَ أَؤُمُّ طَاعَتَكَ مُطِيعاً لِأَمْرِكَ رَاضِياً بِقَدَرِكَ أَسْأَلُكَ مَسْأَلَةَ الْمُضْطَرِّ إِلَيْكَ الْخَائِفِ لِعُقُوبَتِكَ اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ اسْتَعْمِلْنِي بِطَاعَتِكَ وَ مَرْضَاتِكَ .

O Allahazwj! I am Yourazwj servant, and the city is Yourazwj city, and the House is Yourazwj House. I have come seeking Yourazwj Mercy, and intending to obey Youazwj, obedient to Yourazwj Command, being pleased with Yourazwj Ordainment. I ask Youazwj with the asking of the one desperate to Youazwj, the one fearful of Yourazwj Punishment. O Allahazwj! Open for me the doors of Yourazwj Mercy, and Enable me with Yourazwj obedience and Yourazwj Pleasure’.[1487]

وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ وَ أَنْتَ عَلَى بَابِ الْمَسْجِدِ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ مَا شَاءَ اللَّهُ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ خَيْرُ الْأَسْمَاءِ لِلَّهِ وَ الْحَمْدُ لِلَّهِ وَ السَّلَامُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) السَّلَامُ عَلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

And Abu Baseer reported,

(It has been narrated) from Abu Abdullahasws having said: ‘You should be saying while you are at the door of the Masjid, ‘In the Name of Allahazwj, and by Allahazwj, and from Allahazwj, and whatever Allahazwj so Desires, and upon the Religion of Rasool-Allahsaww, and the best of the Names are for Allahazwj, and the Praise is for Allahazwj. And, the greetings be upon Rasool-Allahsaww. The greetings be upon Muhammadsaww son of Abdullahas. The greetings be upon yousaww O Prophetsaww, and the Mercy of Allahazwj, and Hisazwj Blessings.

السَّلَامُ عَلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ السَّلَامُ عَلَى إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ السَّلَامُ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ ارْحَمْ مُحَمَّداً وَ آلَ مُحَمَّدٍ كَمَا صَلَّيْتَ وَ بَارَكْتَ وَ تَرَحَّمْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

The greetings be upon the Prophetsas of Allahazwj, and Hisazwj Rasoolsaww. The greetings be upon Ibrahimas, Friend of the Beneficent. The greetings be upon the Mursil Prophetsas. The Praise is for Allahazwj, Lordazwj of the worlds. The greetings be upon us and upon the righteous servants. O Allahazwj! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and Yourazwj Blessings be upon Muhammadsaww and the Progenyasws of Muhammadsaww, and be Merciful to Muhammadsaww and the Progenyasws of Muhammadsaww, just as Youazwj Send Favours, and Blessings, and were Merciful upon Ibrahimas and the progeny of Ibrahimas, Youazwj being the Praiseworthy, the Glorious.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ عَلَى إِبْرَاهِيمَ خَلِيلِكَ وَ عَلَى أَنْبِيَائِكَ وَ رُسُلِكَ وَ سَلِّمْ عَلَيْهِمْ وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

O Allahazwj! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, Yourazwj servant, and Yourazwj Rasoolsaww, and upon Ibrahimsaww, Yourazwj Friend, and upon Yourazwj Prophetsas and Yourazwj Rasoolsas, and Greetings be upon them, and Peace be upon the Mursilsas. And the Praise is for Allahazwj, Lordazwj of the worlds.

اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ اسْتَعْمِلْنِي فِي طَاعَتِكَ وَ مَرْضَاتِكَ وَ احْفَظْنِي بِحِفْظِ الْإِيمَانِ أَبَداً مَا أَبْقَيْتَنِي جَلَّ ثَنَاءُ وَجْهِكَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي مِنْ وَفْدِهِ وَ زُوَّارِهِ وَ جَعَلَنِي مِمَّنْ يَعْمُرُ مَسَاجِدَهُ وَ جَعَلَنِي مِمَّنْ يُنَاجِيهِ

O Allahazwj! Open for me the doors of Yourazwj Mercy, and Enable me in Yourazwj obedience, and Yourazwj Pleasure, and Protect me with protection of the belief forever for as long as Youazwj keep me remaining (alive), Majestic being the Praise of Yourazwj Face. The Praise is for Allahazwj Who Made me to be from Hisazwj delegates, and Hisazwj visitor, and Made me to be from the ones who build Hisazwj Masjids, and Made me to be from the ones who whisper to Himazwj.

اللَّهُمَّ إِنِّي عَبْدُكَ وَ زَائِرُكَ فِي بَيْتِكَ وَ عَلَى كُلِّ مَأْتِيٍّ حَقٌّ لِمَنْ أَتَاهُ وَ زَارَهُ وَ أَنْتَ خَيْرُ مَأْتِيٍّ وَ أَكْرَمُ مَزُورٍ فَأَسْأَلُكَ يَا اللَّهُ يَا رَحْمَانُ بِأَنَّكَ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ وَ بِأَنَّكَ وَاحِدٌ أَحَدٌ صَمَدٌ لَمْ تَلِدْ وَ لَمْ تُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ

O Allahazwj! I am Yourazwj servant, and Yourazwj visitor in Yourazwj House, and upon every Host there is a right for the one whom comes to him, and visits him, and Youazwj are the best of the Hosts, and the most Honourable visited One. So I ask Youazwj, O Allahazwj, O Beneficent, by Youazwj being Allahazwj Who, there is no god for Himazwj. Youazwj are Alone, there being no associates for Youazwj, and by Youazwj being One, Alone, Last, not begetting and not being begotten, and there being no one as a match for Himazwj.

وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى أَهْلِ بَيْتِهِ يَا جَوَادُ يَا كَرِيمُ يَا مَاجِدُ يَا جَبَّارُ يَا كَرِيمُ أَسْأَلُكَ أَنْ تَجْعَلَ تُحْفَتَكَ إِيَّايَ بِزِيَارَتِي إِيَّاكَ أَوَّلَ شَيْ‏ءٍ تُعْطِينِي فَكَاكَ رَقَبَتِي مِنَ النَّارِ اللَّهُمَّ فُكَّ رَقَبَتِي مِنَ النَّارِ تَقُولُهَا ثَلَاثاً

And that Muhammadsaww is Yourazwj servant, and Yourazwj Rasoolsaww. Blessings be upon himsaww and upon the Peopleasws of hissaww Household. O Generous, O Benevolent, O Glorious, O Compeller, O Benevolent! I ask Youazwj that Youazwj should Make Yourazwj gift to me due to my visiting Youazwj, the first thing Youazwj should Give me is to emancipate (liberate) my neck from the Fire. O Allahazwj! Emancipate my neck from the Fire!’ - You should be saying three times.

وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ الطَّيِّبِ وَ ادْرَأْ عَنِّي شَرَّ شَيَاطِينِ الْإِنْسِ وَ الْجِنِّ وَ شَرَّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ.

And Expand upon me from Yourazwj sustenance, the Permissible, the good, and Turn away from me the evil of Satanla among the humans and the Jinns, and evil of the sinful Arabs and non-Arabs’.[1488]

بَابُ الدُّعَاءِ عِنْدَ اسْتِقْبَالِ الْحَجَرِ وَ اسْتِلَامِهِ

Chapter 120 – The supplication during facing the (Black) Stone and touching it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَنَوْتَ مِنَ الْحَجَرِ الْأَسْوَدِ فَارْفَعْ يَدَيْكَ وَ احْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ اسْأَلِ اللَّهَ أَنْ يَتَقَبَّلَ مِنْكَ ثُمَّ اسْتَلِمِ الْحَجَرَ وَ قَبِّلْهُ فَإِنْ لَمْ تَسْتَطِعْ أَنْ تُقَبِّلَهُ فَاسْتَلِمْهُ بِيَدِكَ فَإِنْ لَمْ تَسْتَطِعْ أَنْ تَسْتَلِمَهُ بِيَدِكَ فَأَشِرْ إِلَيْهِ وَ قُلِ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you approach the Black Stone, so raise your hands, and Praise Allahazwj, and Extoll upon Himazwj, and send Blessings upon the Prophetsaww, and ask Allahazwj that Heazwj should Accept from them. Then touch the Stone and kiss it. So if you are unable to kiss it, then touch it with your hand. So if you are unable to touch with your hand, then gesture towards it and say, ‘O Allahazwj! O Allahazwj! My entrustment I have fulfilled, and my Covenant I have undertaken for you to testify for me with the loyalty.

اللَّهُمَّ تَصْدِيقاً بِكِتَابِكَ وَ عَلَى سُنَّةِ نَبِيِّكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالْجِبْتِ وَ الطَّاغُوتِ وَ بِاللَّاتِ وَ الْعُزَّى وَ عِبَادَةِ الشَّيْطَانِ وَ عِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ

O Allahazwj! I testify (that I am following) Yourazwj Book and upon the Sunnah of Yourazwj Prophetsaww, I hereby testify that there is no god except for Allahazwj Alone, there being no associates for Himazwj; and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. I believe in Allahazwj and reject in the Idols and the false gods, and in Al-Laat, and Al-Uzza, and worship of the Satanla, and worship of every caller calling to other than Allahazwj’.

فَإِنْ لَمْ تَسْتَطِعْ أَنْ تَقُولَ هَذَا كُلَّهُ فَبَعْضَهُ وَ قُلِ اللَّهُمَّ إِلَيْكَ بَسَطْتُ يَدِي وَ فِيمَا عِنْدَكَ عَظُمَتْ رَغْبَتِي فَاقْبَلْ سَيْحَتِي وَ اغْفِرْ لِي وَ ارْحَمْنِي اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَ الْفَقْرِ وَ مَوَاقِفِ الْخِزْيِ فِي الدُّنْيَا وَ الْآخِرَةِ .

So if you are not able to be saying all of this, so (say) part of it, and say, ‘O Allahazwj! To Youazwj do I extend my hand, and regarding what is in Yourazwj Present do I consider great and wish for. Therefore, Accept my journey and Forgive me, and be Merciful to me. O Allahazwj! I seek Refuge with Youazwj from the infidelity, and the poverty, and the positions of shame, in the world and the Hereafter’.[1489]

وَ فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَامْشِ حَتَّى تَدْنُوَ مِنَ الْحَجَرِ الْأَسْوَدِ فَتَسْتَقْبِلَهُ وَ تَقُولُ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَ مَا كُنَّا لِنَهْتَدِيَ لَوْ لَا أَنْ هَدَانَا اللَّهُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَكْبَرُ مِنْ خَلْقِهِ وَ أَكْبَرُ مِمَّنْ أَخْشَى وَ أَحْذَرُ وَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

And in a report of Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you enter the Sacred Masjid, so walk until you approach the Black Stone, so touch it and you should be saying, ‘The Praise is for Allahazwj Who [7:43] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us. Glory be to Allahazwj, and the Praise is for Allahazwj, and there is no god except for Allahazwj, and Allahazwj is the Greatest, Greater than Hisazwj creation, and Greater than the ones whom I fear and am cautious of, and there is no god except for Allahazwj Alone, there being no associates for Himazwj.  For Himazwj is the Kingdom, and the Praise. Heazwj Revives and Causes to dies, and Heazwj Causes to die and Heazwj Revives. In Hisazwj Hand is the Goodness, and Heazwj is Able upon everything.

وَ تُصَلِّي عَلَى النَّبِيِّ وَ آلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ وَ تُسَلِّمُ عَلَى الْمُرْسَلِينَ كَمَا فَعَلْتَ حِينَ دَخَلْتَ الْمَسْجِدَ ثُمَّ تَقُولُ اللَّهُمَّ إِنِّي أُومِنُ بِوَعْدِكَ وَ أُوفِي بِعَهْدِكَ ثُمَّ ذَكَرَ كَمَا ذَكَرَ مُعَاوِيَةُ .

And you should send Blessing upon the Prophetazwj and the Progenyasws of the Prophetsaww, and you should send greetings upon the Mursil Prophetsas, just as you did when you entered the Masjid. Then you should be saying, ‘O Allahazwj! I believe in Yourazwj Promise and I am loyal with Yourazwj Covenant’. Then heasws mentioned just as Muawiya (the narrator) mentioned’.[1490]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ وَ حَاذَيْتَ الْحَجَرَ الْأَسْوَدَ فَقُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ وَ بِاللَّاتِ وَ الْعُزَّى وَ بِعِبَادَةِ الشَّيْطَانِ وَ بِعِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘Whenever you enter the Sacred Masjid and are parallel to the Black Stone, so say:

‘أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ وَ بِاللَّاتِ وَ الْعُزَّى وَ بِعِبَادَةِ الشَّيْطَانِ وَ بِعِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ’

‘There is no god except for Allahazwj Alone, there being no associates for Himazwj; and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. I believe in Allahazwj and disbelieve in the false gods, and in Al-Laat and Al-Uzza, and in the worship of the Satanla, and in the worship of every caller calling to other than Allahazwj’.

ثُمَّ ادْنُ مِنَ الْحَجَرِ وَ اسْتَلِمْهُ بِيَمِينِكَ ثُمَّ تَقُولُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ عِنْدَكَ لِي بِالْمُوَافَاةِ .

Then approach the Stone and touch it with your right hand, then you should be saying:

‘بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ عِنْدَكَ لِي بِالْمُوَافَاةِ’

‘In the Name of Allahazwj, and Allahazwj is the Greatest. O Allahazwj! My entrustments I have fulfilled, and my Covenant I have undertaken to testify in your presence for me with the loyalty’.[1491]

بَابُ الِاسْتِلَامِ وَ الْمَسْحِ

Chapter 121 – The touching and the wiping (of the Black Stone)

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اسْتِلَامِ الرُّكْنِ قَالَ اسْتِلَامُهُ أَنْ تُلْصِقَ بَطْنَكَ بِهِ وَ الْمَسْحُ أَنْ تَمْسَحَهُ بِيَدِكَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about touching the corner (of the Kaaba). Heasws said: ‘Touch it and attach your belly with it, and the wiping it that you wipe with your hand’.[1492]

بَابُ الْمُزَاحَمَةِ عَلَى الْحَجَرِ الْأَسْوَدِ

Chapter 122 – The crowding at the Black Stone

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُنَّا نَقُولُ لَا بُدَّ أَنْ نَسْتَفْتِحَ بِالْحَجَرِ وَ نَخْتِمَ بِهِ فَأَمَّا الْيَوْمَ فَقَدْ كَثُرَ النَّاسُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘We used to be saying, ‘It is a must that we begin with the (Black) Stone and we end with it. But, as for today, the people have become numerous’.[1493]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ وَ سُفْيَانُ الثَّوْرِيُّ قَرِيبٌ مِنِّي فَقَالَ يَا أَبَا عَبْدِ اللَّهِ كَيْفَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَصْنَعُ بِالْحَجَرِ إِذَا انْتَهَى إِلَيْهِ فَقُلْتُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَسْتَلِمُهُ فِي كُلِّ طَوَافِ فَرِيضَةٍ وَ نَافِلَةٍ

Ali Bin IBrahi, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shaaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws was circumambulating and Sufyan Al-Sowry was near measws, and he said, ‘O Abu Abdullahasws! How was Rasool-Allahazwj dealing with the (Black) Stone whenever hesaww ended up to it?’ So Iasws said: ‘Rasool-Allahsaww touched it during each Obligatory Tawaaf as well as optional’.

قَالَ فَتَخَلَّفَ عَنِّي قَلِيلًا فَلَمَّا انْتَهَيْتُ إِلَى الْحَجَرِ جُزْتُ وَ مَشَيْتُ فَلَمْ أَسْتَلِمْهُ فَلَحِقَنِي فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَ لَمْ تُخْبِرْنِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَسْتَلِمُ الْحَجَرَ فِي كُلِّ طَوَافِ فَرِيضَةٍ وَ نَافِلَةٍ قُلْتُ بَلَى قَالَ فَقَدْ مَرَرْتَ بِهِ فَلَمْ تَسْتَلِمْ فَقُلْتُ إِنَّ النَّاسَ كَانُوا يَرَوْنَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مَا لَا يَرَوْنَ لِي وَ كَانَ إِذَا انْتَهَى إِلَى الْحَجَرِ أَفْرَجُوا لَهُ حَتَّى يَسْتَلِمَهُ وَ إِنِّي أَكْرَهُ الزِّحَامَ .

Heasws said: ‘So he stayed behind from measws a little. So when Iasws ended up to the (Black) Stone, Iasws passed by it and walked, but Iasws did not touch it. So he caught up with measws and said, ‘O Abu Abdullahasws! Did youasws not inform me that Rasool-Allahsaww used to touch the (Black) Stone during each Obligatory Tawaaf as well as optional?’ Iasws said: ‘Yes’. He said, ‘But youasws passed by it but did not touch’. So Iasws said: ‘The people were viewing (showing respect) for Rasool-Allahsaww what they are not (showing respect) viewing for measws, and it was such that whenever hesaww ended up to the (Black) Stone, they would make a way for himsaww until hesaww touched it, and Iasws dislike the congestion (to push people away)’.[1494]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَتَيْتُ الْحَجَرَ الْأَسْوَدَ فَوَجَدْتُ عَلَيْهِ زِحَاماً فَلَمْ أَلْقَ إِلَّا رَجُلًا مِنْ أَصْحَابِنَا فَسَأَلْتُهُ فَقَالَ لَا بُدَّ مِنِ اسْتِلَامِهِ فَقَالَ إِنْ وَجَدْتَهُ خَالِياً وَ إِلَّا فَسَلِّمْ مِنْ بَعِيدٍ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Sayf Al Tammar who said,

‘I said to Abu Abdullahasws, ‘I went over to the (Black) Stone, so I found congestion at it. So I did not find except for one man from our companions, So I asked him, and he said, ‘It is a must to touch it’. So heasws said: ‘If you find it empty, otherwise greet it from afar’.[1495]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ حَجَّ وَ لَمْ يَسْتَلِمِ الْحَجَرَ فَقَالَ هُوَ مِنَ السُّنَّةِ فَإِنْ لَمْ يَقْدِرْ فَاللَّهُ أَوْلَى بِالْعُذْرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a man who performed Hajj and did not tough the (Black) Stone. So heasws said: ‘It is from the Sunnah. So if he was not able, then Allahazwj is closer with (Recognising) the excuse’.[1496]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي لَا أَخْلُصُ إِلَى الْحَجَرِ الْأَسْوَدِ فَقَالَ إِذَا طُفْتَ طَوَافَ الْفَرِيضَةِ فَلَا يَضُرُّكَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws, ‘I cannot conclude at (embrace) the Black Stone’. So heasws said: ‘When you have performed the Obligatory Tawaaf, so it would not affect you’.[1497]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجَرِ إِذَا لَمْ أَسْتَطِعْ مَسَّهُ وَ كَثُرَ الزِّحَامُ فَقَالَ أَمَّا الشَّيْخُ الْكَبِيرُ وَ الضَّعِيفُ وَ الْمَرِيضُ فَمُرَخَّصٌ وَ مَا أُحِبُّ أَنْ تَدَعَ مَسَّهُ إِلَّا أَنْ لَا تَجِدَ بُدّاً .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Usman, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about the (Black) Stone when one is not able to touch it and there is a lot of congestion. So heasws said: ‘As for the aged old man, and the weak, and the sick, so they are authorised; and Iasws do not like it that you should leave touching it except if you cannot find opportunity to do so’.[1498]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ الرِّضَا ( عليه السلام ) عَنِ الْحَجَرِ الْأَسْوَدِ وَ هَلْ يُقَاتَلُ عَلَيْهِ النَّاسُ إِذَا كَثُرُوا قَالَ إِذَا كَانَ كَذَلِكَ فَأَوْمِ إِلَيْهِ إِيمَاءً بِيَدِكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘Al-Rezaasws was asked about the Black Stone, and can one fight the people over it when there are a lot of them. Heasws said: ‘When it was like that, so gesture towards it with your hand from wherever you are’.[1499]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ وَ لَا اسْتِلَامُ الْحَجَرِ وَ لَا دُخُولُ الْبَيْتِ وَ لَا سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ يَعْنِي الْهَرْوَلَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not upon the women to be loud with the Talbiyya, nor touching the (Black) Stone, nor entering the House (Kaaba), nor a Sa’ee between Al-Safa and Al-Marwa, meaning the Harwala (the trotting/ hurrying/running)’.[1500]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اسْتَلِمُوا الرُّكْنَ فَإِنَّهُ يَمِينُ اللَّهِ فِي خَلْقِهِ يُصَافِحُ بِهَا خَلْقَهُ مُصَافَحَةَ الْعَبْدِ أَوِ الرَّجُلِ يَشْهَدُ لِمَنِ اسْتَلَمَهُ بِالْمُوَافَاةِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ahmad Bin Musa, from Ali Bin Ja’far, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahasws said: ‘Touch the corner (of the Black Stone), for it is the Right Hand of Allahazwj among Hisazwj creatures. Heazwj Shakes hands with Hisazwj creatures by it, like the shaking of the hands of the servants, or the man testifies, the one who touches it, with the loyalty’.[1501]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ اسْتِلَامِ الْحَجَرِ مِنْ قِبَلِ الْبَابِ فَقَالَ أَ لَيْسَ إِنَّمَا تُرِيدُ أَنْ تَسْتَلِمَ الرُّكْنَ قُلْتُ نَعَمْ قَالَ يُجْزِئُكَ حَيْثُ مَا نَالَتْ يَدُكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Saeed, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about touching the (Black) Stone in front of the Door. So heasws said: ‘Is it not so, rather, you are intending that you touch the (Yamani) corner?’ I said, ‘Yes’. Heasws said: ‘It would suffice for you whatever your hand can reach to.[1502]

بَابُ الطَّوَافِ وَ اسْتِلَامِ الْأَرْكَانِ

Chapter 123 – The Tawaaf and touching the corners

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طُفْ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ وَ تَقُولُ فِي الطَّوَافِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي يُمْشَى بِهِ عَلَى طَلَلِ الْمَاءِ كَمَا يُمْشَى بِهِ عَلَى جَدَدِ الْأَرْضِ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي يَهْتَزُّ لَهُ عَرْشُكَ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي تَهْتَزُّ لَهُ أَقْدَامُ مَلَائِكَتِكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Perform Tawaaf by the House (Kaaba), seven circuits and you should be saying during the Tawaaf, ‘O Allahazwj! I ask Youazwj by Yourazwj Name by which one can walk upon the surface of the water just as one can walk upon the hard ground. And I ask Youazwj by Yourazwj Name by which Your Throne can be shaken for him. And I ask Youazwj by Yourazwj Name by which the feet of the Angels would Shake for him.

وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي دَعَاكَ بِهِ مُوسَى مِنْ جَانِبِ الطُّورِ فَاسْتَجَبْتَ لَهُ وَ أَلْقَيْتَ عَلَيْهِ مَحَبَّةً مِنْكَ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي غَفَرْتَ بِهِ لِمُحَمَّدٍ ( صلى الله عليه وآله ) مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ أَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا مَا أَحْبَبْتَ مِنَ الدُّعَاءِ

And I ask You by Yourazwj Name by which Musaas supplicated to Youazwj with from the side of the (Mount) Toor, so Youazwj Answered himas and Youazwj Cast the Loved upon himas from Youazwj. And I ask Youazwj by Yourazwj Name by which were Forgiven for Muhammadsaww whatever there were from the sins (of the Shiah) which were in the past and in the future, and the Favours were Completed upon himsaww, if Youazwj could Deal with me such and such what I like from the supplication.

وَ كُلَّمَا انْتَهَيْتَ إِلَى بَابِ الْكَعْبَةِ فَصَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ تَقُولُ فِيمَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَ الْحَجَرِ الْأَسْوَدِ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ وَ قُلْ فِي الطَّوَافِ اللَّهُمَّ إِنِّي إِلَيْكَ فَقِيرٌ وَ إِنِّي خَائِفٌ مُسْتَجِيرٌ فَلَا تُغَيِّرْ جِسْمِي وَ لَا تُبَدِّلِ اسْمِي .

And every time you ended up to the Door of the Kaaba, so send Blessings upon the Prophetsaww and you should be saying in what is between the Yamany corner and the Black Stone:

‘رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ’

‘[2:201] Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire’.

And say during your Tawaaf:

‘اللَّهُمَّ إِنِّي إِلَيْكَ فَقِيرٌ وَ إِنِّي خَائِفٌ مُسْتَجِيرٌ فَلَا تُغَيِّرْ جِسْمِي وَ لَا تُبَدِّلِ اسْمِي’

‘O Allahazwj! I am needy to Youazwj, and I am fearful seeker of Refuge, therefore neither Alter my body nor Replace my name’.[1503]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ حَدَّثَنِي أَيُّوبُ أَخُو أُدَيْمٍ عَنِ الشَّيْخِ قَالَ قَالَ لِي أَبِي كَانَ أَبِي ( عليه السلام ) إِذَا اسْتَقْبَلَ الْمِيزَابَ قَالَ اللَّهُمَّ أَعْتِقْ رَقَبَتِي مِنَ النَّارِ وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ أَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Sinan, from Abdullah Bin Muskan who said, ‘Ayoub, a brother of Adeym narrated to me,

(It has been narrated) from the Sheykhasws: ‘Myasws fatherasws said to measws: ‘Whenever you face the water spout, say, ‘O Allahazwj! Emancipate (liberate) my neck from the Fire, and Expand upon me from Yourazwj Permissible sustenance, and Turn away from me the evil of the wicked ones of the Jinn, and the human beings, and Enter me into the Paradise by Yourazwj Mercy’.[1504]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَبْدِ السَّلَامِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) دَخَلْتُ طَوَافَ الْفَرِيضَةِ فَلَمْ يُفْتَحْ لِي شَيْ‏ءٌ مِنَ الدُّعَاءِ إِلَّا الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَعَيْتُ فَكَانَ كَذَلِكَ فَقَالَ مَا أُعْطِيَ أَحَدٌ مِمَّنْ سَأَلَ أَفْضَلَ مِمَّا أُعْطِيتَ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim bin Abu Bala’a, from Abdul Salaam Bin Abdul Rahman Bin Nuaym who said,

‘I said to Abu Abdullahasws, ‘I entered the Obligatory Tawaaf but could not begin with anything from the supplications except for the sending of Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww (Salawat), and, I performed the Sa’ee, so that was that (as well)’. So heasws said: ‘No one from the beseechers would be Given anything superior that what you would be Given’.[1505]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَقُولُ إِذَا اسْتَقْبَلْتُ الْحَجَرَ فَقَالَ كَبِّرْ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin yahya, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws, ‘What should I be saying when I face the Black Stone?’ So heasws said:

‘كَبِّرْ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ’

‘Exclaim the Greatness of Allahazwj (Takbeer), and send Blessings upon Muhammadsaww and hissaww Progenyasws (Salawaat)’.

قَالَ وَ سَمِعْتُهُ إِذَا أَتَى الْحَجَرَ يَقُولُ اللَّهُ أَكْبَرُ السَّلَامُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

He (the narrator) said, ‘And I heard himasws when heasws went over to the (Black) Stone, heasws was saying:

‘اللَّهُ أَكْبَرُ السَّلَامُ عَلَى رَسُولِ اللَّهِ (صلى الله عليه وآله)’

‘Allahazwj is the Greatest! The greetings be upon Rasool-Allahsaww’.[1506]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ عَاصِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا بَلَغَ الْحَجَرَ قَبْلَ أَنْ يَبْلُغَ الْمِيزَابَ يَرْفَعُ رَأْسَهُ ثُمَّ يَقُولُ اللَّهُمَّ أَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ وَ هُوَ يَنْظُرُ إِلَى الْمِيزَابِ وَ أَجِرْنِي بِرَحْمَتِكَ مِنَ النَّارِ وَ عَافِنِي مِنَ السُّقْمِ وَ أَوْسِعْ عَلَيَّ مِنَ الرِّزْقِ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ شَرَّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Aasim,

(It has been narrated) from Abu Abdullahasws having said: ‘It was so that whenever Aliasws Bin Al-Husaynasws reached the (Black) Stone before reaching the water spout, raised hisasws head, then heasws was saying: ‘Enter measws into the Paradise by Yourazwj Mercy’, and heasws was looking at the water spout: ‘And Save measws, by Yourazwj Mercy, from the Fire, and Make me well from the illness, and Expand upon measws from the Permissible sustenance, and Turn away from measws the evil of the wicked Jinns and the humans, and evil of the wicked Arabs and non-Arabs’.[1507]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمَّا انْتَهَى إِلَى ظَهْرِ الْكَعْبَةِ حِينَ يَجُوزُ الْحَجَرَ يَا ذَا الْمَنِّ وَ الطَّوْلِ وَ الْجُودِ وَ الْكَرَمِ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَ تَقَبَّلْهُ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,

‘I heard Abu Abdullahasws saying when heasws ended up to the back of the Kaaba where passing by the (Black) Stone: ‘O the One with the Favours, and the Leniency, and the Benevolence, and the Generosity! Myasws deeds are weak, so Multiply these for measws, and Accept these from measws, Youazwj are the Hearing, the Knowing’.[1508]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَحَبُّ أَنْ تَقُولَ بَيْنَ الرُّكْنِ وَ الْحَجَرِ اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ وَ قَالَ إِنَّ مَلَكاً مُوَكَّلًا يَقُولُ آمِينَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is recommended that you should be saying, between the (Al-Yamany) corner and the (Black) Stone:

‘اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ’

‘O Allahazwj! ‘[2:201] Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire’. And heasws said: ‘The two Angels allocated would be saying: ‘Ameen’’.[1509]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَسْتَلِمُ إِلَّا الرُّكْنَ الْأَسْوَدَ وَ الْيَمَانِيَّ ثُمَّ يُقَبِّلُهُمَا وَ يَضَعُ خَدَّهُ عَلَيْهِمَا وَ رَأَيْتُ أَبِي يَفْعَلُهُ .

Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘Rasool-Allahsaww did not touch except for the corner of the Black (Stone), and the Yamani (corner). Then hesaww kissed them both, and placed hissaww cheek upon them both, and Iasws saw myasws fatherasws doing it’.[1510]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ بِالْبَيْتِ فَإِذَا رَجُلٌ يَقُولُ مَا بَالُ هَذَيْنِ الرُّكْنَيْنِ يُسْتَلَمَانِ وَ لَا يُسْتَلَمُ هَذَانِ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) اسْتَلَمَ هَذَيْنِ وَ لَمْ يَعْرِضْ لِهَذَيْنِ فَلَا تَعْرِضْ لَهُمَا إِذَا لَمْ يَعْرِضْ لَهُمَا رَسُولُ اللَّهِ ( صلى الله عليه وآله )

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Jameel Bin Salih,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws was circumambulating by the House (Kaaba), so there was a man saying, ‘What is the matter these two corners are touched and those two corners are not touched?’ So Iasws said: ‘Rasool-Allahsaww touched these two and did not bother with those two. Therefore you should not bother with those two when Rasool-Allahsaww did not bother with (touching) them’.[1511]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ عَنْ زَيْدٍ الشَّحَّامِ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ إِذَا انْتَهَى إِلَى الْحَجَرِ مَسَحَهُ بِيَدِهِ وَ قَبَّلَهُ وَ إِذَا انْتَهَى إِلَى الرُّكْنِ الْيَمَانِيِّ الْتَزَمَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ تَمْسَحُ الْحَجَرَ بِيَدِكَ وَ تَلْتَزِمُ الْيَمَانِيَّ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَتَيْتُ الرُّكْنَ الْيَمَانِيَّ إِلَّا وَجَدْتُ جَبْرَئِيلَ قَدْ سَبَقَنِي إِلَيْهِ يَلْتَزِمُهُ .

Ahmad Bin Muhammad, from Al Barqy, raising if from Zayd Al Shahaam Abu Asama,

(It has been narrated) from Abu Abdullahasws, said: ‘I was circumambulating along with Abu Abdullahasws, and it was so that whenever heasws ended up to the (Black) Stone, heasws wiped it with hisasws hand, and kissed it; and whenever heasws ended up to the Yamani corner, embraced it’. So I said, ‘May I be sacrificed for youasws! Youasws wipe the (black) Stone with yourasws hand, and embrace the Yamani corner?’ So heasws said: ‘Rasool-Allahsaww said: ‘Isaww have not come to the Yamani corner except that Isaww found Jibraeelas having had preceded mesaww to it, embracing it’’.[1512]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ رِبْعِيٍّ عَنِ الْعَلَاءِ بْنِ الْمُقْعَدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ بِالرُّكْنِ الْيَمَانِيِّ مَلَكاً هِجِّيراً يُؤَمِّنُ عَلَى دُعَائِكُمْ .

Ahmad Bin Muhammad, from Al Husayn Bin Ali, from Rabie, from Al A’ala Bin Al Muqa’ad who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic has Allocated a persistent Angel at the Yamani corner, saying ‘Ameen’, upon your supplications’.[1513]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ بْنِ الْمُقْعَدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مَلَكاً مُوَكَّلًا بِالرُّكْنِ الْيَمَانِيِّ مُنْذُ خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرَضِينَ لَيْسَ لَهُ هِجِّيرٌ إِلَّا التَّأْمِينَ عَلَى دُعَائِكُمْ فَلْيَنْظُرْ عَبْدٌ بِمَا يَدْعُو فَقُلْتُ لَهُ مَا الْهِجِّيرُ فَقَالَ كَلَامٌ مِنْ كَلَامِ الْعَرَبِ أَيْ لَيْسَ لَهُ عَمَلٌ وَ فِي رِوَايَةٍ أُخْرَى لَيْسَ لَهُ عَمَلٌ غَيْرُ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al A’ala Bin Al Muqa’ad who said,

‘I heard Abu Abdullahasws saying: ‘An Angel has been Allocated with the Yamani corner since Allahazwj Created the skies and the firmaments, there not being anything constantly for him to do except for saying ‘Ameen’ upon your supplication. So let a servant look into what he is supplicating for’. So, I said to himasws, ‘What is Al-Hijjir?’ So heasws said: ‘It is an expression from the expression of the Arabs meaning that there is no (other) work for him to do’.

And in another report, ‘(Heasws said): ‘There is no work for him apart from that’.[1514]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرُّكْنُ الْيَمَانِيُّ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ لَمْ يُغْلِقْهُ اللَّهُ مُنْذُ فَتَحَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Yamani corner is a Door from the Doors of the Paradise. Allahazwj did not Lock it since Heazwj Opened it’.

وَ فِي رِوَايَةٍ أُخْرَى بَابُنَا إِلَى الْجَنَّةِ الَّذِي مِنْهُ نَدْخُلُ .

And in another report, ‘(Heasws said): ‘It is ourasws Door to the Paradise from which weasws enter’.[1515]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِبْرَاهِيمَ بْنِ سِنَانٍ عَنْ أَبِي مَرْيَمَ قَالَ كُنْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) أَطُوفُ فَكَانَ لَا يَمُرُّ فِي طَوَافٍ مِنْ طَوَافِهِ بِالرُّكْنِ الْيَمَانِيِّ إِلَّا اسْتَلَمَهُ ثُمَّ يَقُولُ اللَّهُمَّ تُبْ عَلَيَّ حَتَّى أَتُوبَ وَ اعْصِمْنِي حَتَّى لَا أَعُودَ .

A number from our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Bin Al Numan, from Ibrahim Bin Sinan, from Abu Maryam who said,

‘I was with Abu Ja’farasws circumambulating, and it was such that heasws did not pass by the Yamani corner during hisasws Tawaaf except that he touched it, then heasws was saying: ‘O Allahazwj! Turn towards measws (with Mercy) until Iasws repent, and Protect measws until Iasws do not repeat’.[1516]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي الْفَرَجِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ مَعَهُ بِالْبَيْتِ فَقَالَ أَيُّ هَذَا أَعْظَمُ حُرْمَةً فَقُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ بِهَذَا مِنِّي فَأَعَادَ عَلَيَّ فَقُلْتُ لَهُ دَاخِلُ الْبَيْتِ فَقَالَ الرُّكْنُ الْيَمَانِيُّ عَلَى بَابٍ مِنْ أَبْوَابِ الْجَنَّةِ مَفْتُوحٌ لِشِيعَةِ آلِ مُحَمَّدٍ مَسْدُودٌ عَنْ غَيْرِهِمْ وَ مَا مِنْ مُؤْمِنٍ يَدْعُو بِدُعَاءٍ عِنْدَهُ إِلَّا صَعِدَ دُعَاؤُهُ حَتَّى يَلْصَقَ بِالْعَرْشِ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ حِجَابٌ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Abu Al Faraj Al Sandy,

(It has been narrated) from Abu Abdullahasws, said, ‘I was with himasws by the House (Kaaba), so heasws said: ‘Which of these is greater in sanctity?’ So I said, ‘May I be sacrificed for youasws! Youasws are more knowing with this than I am’. But, heasws repeated it upon me. So I said to himasws, ‘Entering the House (Kaaba)’. So heasws said: ‘The Yamani corner is at the Door from the Doors of the Paradise, being Opened up for the Shiah of the Progenyasws of Muhammadsaww apart from others, and there is none from a Believer who supplicates with a supplication at it, except his supplication ascends until it affixes by the Throne, there not being a Veil between it and Allahazwj’.[1517]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي هَذَا الْمَوْضِعِ يَعْنِي حِينَ يَجُوزُ الرُّكْنَ الْيَمَانِيَّ مَلَكاً أُعْطِيَ سَمَاعَ أَهْلِ الْأَرْضِ فَمَنْ صَلَّى عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حِينَ يَبْلُغُهُ أَبْلَغَهُ إِيَّاهُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Surely, in this place, meaning where the Yamani corner is situated, there is an Angel having been Granted the hearing of (the speech of) the people of the earth. So the one who sends Blessings (Salawat) upon Rasool-Allahsaww when he reaches it (the Yamani corner), he (the Angel) delivers it to himsaww’.[1518] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كَانَ بِمَكَّةَ رَجُلٌ مَوْلًى لِبَنِي أُمَيَّةَ يُقَالُ لَهُ ابْنُ أَبِي عَوَانَةَ لَهُ عِنَادَةٌ وَ كَانَ إِذَا دَخَلَ إِلَى مَكَّةَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْ أَحَدٌ مِنْ أَشْيَاخِ آلِ مُحَمَّدٍ ( عليهم السلام ) يَعْبَثُ بِهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, or someone else from Mhammad Bin Usman who said,

‘There was a man in Makkah who was a slave of the Clan of Umayya called Ibn Abu Awana who had obstinacy for him, and whenever Abu Abdullahasws or any one from the Sheykhsas of the Progenyasws of Muhammadsaww entered Makkah, he would abuse themas.

وَ إِنَّهُ أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ فِي الطَّوَافِ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِي اسْتِلَامِ الْحَجَرِ فَقَالَ اسْتَلَمَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ مَا أَرَاكَ اسْتَلَمْتَهُ قَالَ أَكْرَهُ أَنْ أُوذِيَ ضَعِيفاً أَوْ أَتَأَذَّى قَالَ فَقَالَ قَدْ زَعَمْتَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) اسْتَلَمَهُ قَالَ نَعَمْ وَ لَكِنْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَوْهُ عَرَفُوا لَهُ حَقَّهُ وَ أَنَا فَلَا يَعْرِفُونَ لِي حَقِّي .

And he came to Abu Abdullahasws while heasws was in the Tawaaf, and he said, ‘O Abu Abdullahasws! What are youasws saying regarding touching the (Black) Stone?’ So heasws said: ‘Rasool-Allahsaww touched it’. So he said to himasws, ‘I did not see youasws touching it’. Heasws said: ‘Iasws disliked that Iasws should hurt the weak ones or be hurt (due to congestion)’. So he said, ‘But youasws have claimed that Rasool-Allahsaww touched it’. Heasws said: ‘Yes, but it was so that whenever Rasool-Allahsaww was seen, they recognised hissaww right for himsaww (and made way for himsaww), and as for measws, they are not recognising myasws right for measws’.[1519]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ سُئِلَ كَيْفَ يَسْتَلِمُ الْأَقْطَعُ الْحَجَرَ قَالَ يَسْتَلِمُ الْحَجَرَ مِنْ حَيْثُ الْقَطْعِ فَإِنْ كَانَتْ مَقْطُوعَةً مِنَ الْمِرْفَقِ اسْتَلَمَ الْحَجَرَ بِشِمَالِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws that Aliasws was asked, ‘How can the one whose right hand is cut off, touch the (Black) Stone?’ Heasws said: ‘He should touch from there the cut is. So if it was cut off from the elbow, he should touch the (Black) Stone by his left hand’.[1520]

مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ النَّوْفَلِيِّ عَنْ إِبْرَاهِيمَ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) طَافَ بِالْكَعْبَةِ حَتَّى إِذَا بَلَغَ الرُّكْنَ الْيَمَانِيَّ رَفَعَ رَأْسَهُ إِلَى الْكَعْبَةِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي شَرَّفَكِ وَ عَظَّمَكِ وَ الْحَمْدُ لِلَّهِ الَّذِي بَعَثَنِي نَبِيّاً وَ جَعَلَ عَلِيّاً إِمَاماً اللَّهُمَّ أَهْدِ لَهُ خِيَارَ خَلْقِكَ وَ جَنِّبْهُ شِرَارَ خَلْقِكَ .

Muhammad Bin Yahya, from the one who mentioned it, from Muhammad Bin Ja’far Al Nowfaly, from Ibrahim Bin Isa, from his father,

(It has been narrated) from Abu Al-Hassanasws that Rasool-Allahsaww circumambulated by the Kaaba until when hesaww reached the Yamani corner, raised hissaww head towards the Kaaba, then said: ‘The Praise is for Allahazwj Who Honoured you and Magnified you. And the Praise is for Allahazwj Who Sent mesaww as a Prophetsaww, and Made Aliasws as an Imamasws. O Allahazwj! Guide to himasws the best of Yourazwj creatures, and Keep away from himasws the evil ones of Yourazwj creatures’.[1521]

بَابُ الْمُلْتَزَمِ وَ الدُّعَاءِ عِنْدَهُ

Chapter 124 – Al-Multazam (the back part of the Kaaba) and the supplication at it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مِنْ أَيْنَ أَسْتَلِمُ الْكَعْبَةَ إِذَا فَرَغْتُ مِنْ طَوَافِي قَالَ مِنْ دُبُرِهَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I said to himasws, ‘From where should I touch the Kaaba when I am free from my Tawaaf?’ Heasws said: ‘From the back of it’.[1522]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ اسْتِلَامِ الْكَعْبَةِ فَقَالَ مِنْ دُبُرِهَا .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws having been asked about touching the Kaaba. So heasws said: ‘From the back of it’.[1523]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كُنْتَ فِي الطَّوَافِ السَّابِعِ فَائْتِ الْمُتَعَوَّذَ وَ هُوَ إِذَا قُمْتَ فِي دُبُرِ الْكَعْبَةِ حِذَاءَ الْبَابِ فَقُلِ اللَّهُمَّ الْبَيْتُ بَيْتُكَ وَ الْعَبْدُ عَبْدُكَ وَ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ اللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَ الْفَرَجُ ثُمَّ اسْتَلِمِ الرُّكْنَ الْيَمَانِيَّ ثُمَّ ائْتِ الْحَجَرَ فَاخْتِمْ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Whenever you are in the seventh (circuit of the) Tawaaf, so go to Al-Muta’awwaz, and it is where you stand at the back of the Kaaba, parallel to the Door, so say, ‘O Allahazwj! The House is Yourazwj House, and the servant is Yourazwj servant, and this is the place of the Refuge with Youazwj from the Fire. O Allahazwj! From Youazwj is the comfort and the relief’. Then touch the Yamani corner, then go to the (Black) Stone and finish (complete your Tawaaf) with it’.[1524]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ إِذَا انْتَهَى إِلَى الْمُلْتَزَمِ قَالَ لِمَوَالِيهِ أَمِيطُوا عَنِّي حَتَّى أُقِرَّ لِرَبِّي بِذُنُوبِي فِي هَذَا الْمَكَانِ فَإِنَّ هَذَا مَكَانٌ لَمْ يُقِرَّ عَبْدٌ لِرَبِّهِ بِذُنُوبِهِ ثُمَّ اسْتَغْفَرَ اللَّهَ إِلَّا غَفَرَ اللَّهُ لَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws. It was so that whenever heasws ended up to Al-Multazam, said to the ones in hisasws Wilayah: ‘Go away from measws until Iasws acknowledge to myasws Lordazwj of myasws sins in this place, for this place is such that a servant will not acknowledge his sins to his Lordazwj, then seek Forgiveness, except that Allahazwj would Forgive him’.[1525]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا فَرَغْتَ مِنْ طَوَافِكَ وَ بَلَغْتَ مُؤَخَّرَ الْكَعْبَةِ وَ هُوَ بِحِذَاءِ الْمُسْتَجَارِ دُونَ الرُّكْنِ الْيَمَانِيِّ بِقَلِيلٍ فَابْسُطْ يَدَيْكَ عَلَى الْبَيْتِ وَ أَلْصِقْ بَطْنَكَ وَ خَدَّكَ بِالْبَيْتِ وَ قُلِ اللَّهُمَّ الْبَيْتُ بَيْتُكَ وَ الْعَبْدُ عَبْدُكَ وَ هَذَا مَكَانُ الْعَائِذِ بِكَ مِنَ النَّارِ

Ali Bin Ibrahim, from is father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you are free from your Tawaaf and reached the back part of the Kaaba, and it is parallel to Al-Mustajar, besides the Yamani corner by a little, so extend your hand towards the House (Kaaba) and attach your belly and your cheek with the House (Kaaba), and say, ‘O Allahazwj! The House is Yourazwj House, and the servant is Yourazwj servant, and this is the Place to seek Refuge with Youazwj from the Fire’.

ثُمَّ أَقِرَّ لِرَبِّكَ بِمَا عَمِلْتَ فَإِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ يُقِرُّ لِرَبِّهِ بِذُنُوبِهِ فِي هَذَا الْمَكَانِ إِلَّا غَفَرَ اللَّهُ لَهُ إِنْ شَاءَ اللَّهُ وَ تَقُولُ اللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَ الْفَرَجُ وَ الْعَافِيَةُ اللَّهُمَّ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَ اغْفِرْ لِي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَ خَفِيَ عَلَى خَلْقِكَ

Then acknowledge to your Lordazwj with whatever you have done, for there is none from a Believing servant who acknowledges to his Lordazwj of his sins in this place except that Allahazwj would Forgive him, Allahazwj Willing.

And, you should be saying,

‘اللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَ الْفَرَجُ وَ الْعَافِيَةُ اللَّهُمَّ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَ اغْفِرْ لِي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَ خَفِيَ عَلَى خَلْقِكَ’

‘O Allahazwj, from Youazwj is the comfort and the relief and the health. O Allahazwj! My deeds are weak, so Multiply them for me, and Forgive for me what Youazwj are Notified upon from me, and it is concealed from Yourazwj creatures’.

ثُمَّ تَسْتَجِيرُ بِاللَّهِ مِنَ النَّارِ وَ تَخَيَّرُ لِنَفْسِكَ مِنَ الدُّعَاءِ ثُمَّ اسْتَلِمِ الرُّكْنَ الْيَمَانِيَّ ثُمَّ ائْتِ الْحَجَرَ الْأَسْوَدَ .

Then seek Refuge with Allahazwj from the Fire, and choose for yourself from the supplications, then touch the Yamani corner, then go to the Black Stone’.[1526]

بَابُ فَضْلِ الطَّوَافِ

Chapter 125 – Merits of the Tawaaf

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ مَيْمُونٍ الصَّائِغِ قَالَ قَدِمَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ قَدِمْتَ حَاجّاً فَقَالَ نَعَمْ فَقَالَ أَ تَدْرِي مَا لِلْحَاجِّ قَالَ لَا قَالَ مَنْ قَدِمَ حَاجّاً وَ طَافَ بِالْبَيْتِ وَ صَلَّى رَكْعَتَيْنِ كَتَبَ اللَّهُ لَهُ سَبْعِينَ أَلْفَ حَسَنَةٍ وَ مَحَا عَنْهُ سَبْعِينَ أَلْفَ سَيِّئَةٍ وَ رَفَعَ لَهُ سَبْعِينَ أَلْفَ دَرَجَةٍ وَ شَفَّعَهُ فِي سَبْعِينَ أَلْفَ حَاجَةٍ وَ كَتَبَ لَهُ عِتْقَ سَبْعِينَ أَلْفَ رَقَبَةٍ قِيمَةُ كُلِّ رَقَبَةٍ عَشَرَةُ آلَافِ دِرْهَمٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Yusuf, from Zakariyya Al Momin, from Ali Bin Maymoun Al Saig who said,

‘A man came over to Aliasws Bin Al-Husaynasws, so heasws said: ‘You have come for Hajj?’ He said, ‘Yes’. So heasws said: ‘Do you know what is for the pilgrim?’ He said, ‘No’. Heasws said: ‘The one who comes as a pilgrim and performs Tawaaf by the House (Kaaba), and Prays two Cycles, Allahazwj Writes seventy thousand good deeds for him, and Deletes from him seventy thousand sins, and raises for him seventy thousand Levels, and Intercedes for him in seventy thousand needs, and Writes for him the emancipation of seventy thousand necks, the price of each neck being ten thousand Dirhams’.[1527]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ مَنْ طَافَ بِهَذَا الْبَيْتِ أُسْبُوعاً وَ صَلَّى رَكْعَتَيْنِ فِي أَيِّ جَوَانِبِ الْمَسْجِدِ شَاءَ كَتَبَ اللَّهُ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ وَ قَضَى لَهُ سِتَّةَ آلَافِ حَاجَةٍ فَمَا عَجَّلَ مِنْهَا فَبِرَحْمَةِ اللَّهِ وَ مَا أَخَّرَ مِنْهَا فَشَوْقاً إِلَى دُعَائِهِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al yamani, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘The one who performs Tawaaf by this House (Kaaba), seven (circuits), and Prays two Cycles in whichever side of the Masjid he so desires to, Allahazwj would Write for him six thousand good deeds, and Delete from him six thousand sins, and Raise for him six thousand Levels, and Fulfil for him six thousand needs. So whatever is Hastened from these, so it is by the Mercy of Allahazwj, and whatever is Delayed from these, so it is out of Desire (of Allahazwj) to Listen to his supplication’.[1528]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ دَخَلْتُ عَلَيْهِ وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ مَسَائِلَ كَثِيرَةٍ فَلَمَّا رَأَيْتُهُ عَظُمَ عَلَيَّ كَلَامُهُ فَقُلْتُ لَهُ نَاوِلْنِي يَدَكَ أَوْ رِجْلَكَ أُقَبِّلُهَا فَنَاوَلَنِي يَدَهُ فَقَبَّلْتُهَا فَذَكَرْتُ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَدَمَعَتْ عَيْنَايَ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from the one who informed him,

(It has been narrated) from Al Abd Al-Salihasws (7th Imamasws), said, ‘I went over to himasws and I wanted to ask himasws a lot of questions. So when I saw himasws, hisasws words were impressive upon me. So, I said to himasws, ‘Give me yourasws hand or yourasws left, so I can kiss it. So heasws gave me hisasws hand, and I kissed it, and I remembered the words of Rasool-Allahsaww, and my eyes filled with my tears.

فَلَمَّا رَآنِي مُطَأْطِئاً رَأْسِي قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ طَائِفٍ يَطُوفُ بِهَذَا الْبَيْتِ حِينَ تَزُولُ الشَّمْسُ حَاسِراً عَنْ رَأْسِهِ حَافِياً يُقَارِبُ بَيْنَ خُطَاهُ وَ يَغُضُّ بَصَرَهُ وَ يَسْتَلِمُ الْحَجَرَ فِي كُلِّ طَوَافٍ مِنْ غَيْرِ أَنْ يُؤْذِيَ أَحَداً وَ لَا يَقْطَعُ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ عَنْ لِسَانِهِ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِكُلِّ خُطْوَةٍ سَبْعِينَ أَلْفَ حَسَنَةٍ وَ مَحَا عَنْهُ سَبْعِينَ أَلْفَ سَيِّئَةٍ وَ رَفَعَ لَهُ سَبْعِينَ أَلْفَ دَرَجَةٍ وَ أَعْتَقَ عَنْهُ سَبْعِينَ أَلْفَ رَقَبَةٍ ثَمَنُ كُلِّ رَقَبَةٍ عَشَرَةُ آلَافِ دِرْهَمٍ وَ شُفِّعَ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ وَ قُضِيَتْ لَهُ سَبْعُونَ أَلْفَ حَاجَةٍ إِنْ شَاءَ فَعَاجِلَهُ وَ إِنْ شَاءَ فَآجِلَهُ .

So when heasws saw me bowing my head, heasws said: ‘Rasool-Allahsaww said: ‘There is none who performs Tawaaf (does Tawaaf), circumambulating by this House (Kaaba) when the sun (starts to) decline, uncovered from his head, bare-footed, taking small steps, and lowering his gaze, and kissing the (Black) Stone during each Tawaaf from without harming anyone, nor cutting off the mention of Allahazwj Mighty and Majestic from his tongue, except that Allahazwj Mighty and Majestic would Write for him, with every step taken, seventy thousand good deeds, and Delete from him seventy thousand sins, and raising for him seventy thousand Levels, and Emancipating (liberating) on his behalf seventy thousand necks, the price of each neck being ten thousand Dirhams, and Intercede for him in seventy from the people of his household, and Fulfil for him seventy thousand needs, Allahazwj Willing, whether it is immediately, and if Heazwj so Desires to, later on’.[1529]

بَابُ أَنَّ الصَّلَاةَ وَ الطَّوَافَ أَيُّهُمَا أَفْضَلُ

Chapter 126 – The Prayer and the Tawaaf, which of the two is superior

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَقَامَ بِمَكَّةَ سَنَةً فَالطَّوَافُ أَفْضَلُ لَهُ مِنَ الصَّلَاةِ وَ مَنْ أَقَامَ سَنَتَيْنِ خَلَطَ مِنْ ذَا وَ مِنْ ذَا وَ مَنْ أَقَامَ ثَلَاثَ سِنِينَ كَانَتِ الصَّلَاةُ أَفْضَلَ لَهُ مِنَ الطَّوَافِ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who stays in Makkah for a year, so the Tawaaf is superior for him than the Prayer; and the one who stays for two years, so a mixture from that and from that; and the one who stays for three year, the Prayer would be superior for him than the Tawaaf’.[1530]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّوَافُ لِغَيْرِ أَهْلِ مَكَّةَ أَفْضَلُ مِنَ الصَّلَاةِ وَ الصَّلَاةُ لِأَهْلِ مَكَّةَ أَفْضَلُ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Tawaaf, for other than the inhabitants of Makkah, is superior than offering the Salaat (the Prayer); and the Salaat (Prayer) for the inhabitants of Makkah, is superior’.[1531]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَوَافٌ قَبْلَ الْحَجِّ أَفْضَلُ مِنْ سَبْعِينَ طَوَافٍ بَعْدَ الْحَجِّ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Tawaaf before the Hajj is superior than seventy Tawaafs after the Hajj’.[1532]

بَابُ حَدِّ مَوْضِعِ الطَّوَافِ

Chapter 127 – Boundary of the place of the Tawaaf

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنْ حَدِّ الطَّوَافِ بِالْبَيْتِ الَّذِي مَنْ خَرَجَ مِنْهُ لَمْ يَكُنْ طَائِفاً بِالْبَيْتِ قَالَ كَانَ النَّاسُ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَطُوفُونَ بِالْبَيْتِ وَ الْمَقَامِ وَ أَنْتُمُ الْيَوْمَ تَطُوفُونَ مَا بَيْنَ الْمَقَامِ وَ بَيْنَ الْبَيْتِ

Muhammad Bin Yahya, and someone else from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,

‘I asked himasws about the boundary of the Tawaaf by the House (Kaaba), which, if one were to go out from it, would not happen to be a circumambulator of the House (Kaaba). Heasws said: ‘It was so that the people in the era of Rasool-Allahsaww were performing Tawaaf by the House (Kaaba) and the Standing Place (of Ibrahimas, and you all today are performing Tawaaf what is between the Standing Place (of Ibrahimas) and the House (Kaaba).

فَكَانَ الْحَدُّ مَوْضِعَ الْمَقَامِ الْيَوْمَ فَمَنْ جَازَهُ فَلَيْسَ بِطَائِفٍ وَ الْحَدُّ قَبْلَ الْيَوْمِ وَ الْيَوْمَ وَاحِدٌ قَدْرَ مَا بَيْنَ الْمَقَامِ وَ بَيْنَ الْبَيْتِ مِنْ نَوَاحِي الْبَيْتِ كُلِّهَا

So, the boundary today is the place of the Standing Place (of Ibrahimas). Therefore the one who exceeds it, so he is not with the Tawaaf. And the boundary before today, and today, is one, measured by what is between the Standing Place (of Ibrahimas) and the House (Kaaba) from the surrounding of the House (Kaaba), all of it.

فَمَنْ طَافَ فَتَبَاعَدَ مِنْ نَوَاحِيهِ أَبْعَدَ مِنْ مِقْدَارِ ذَلِكَ كَانَ طَائِفاً بِغَيْرِ الْبَيْتِ بِمَنْزِلَةِ مَنْ طَافَ بِالْمَسْجِدِ لِأَنَّهُ طَافَ فِي غَيْرِ حَدٍّ وَ لَا طَوَافَ لَهُ .

Thus, the one who performs Tawaaf remotely from its surrounding area, further from that measurement, would be circumambulating by other than the House, being at the status of the one who performs Tawaaf by the Masjid, because he would be performing Tawaaf in another boundary, and there is no Tawaaf for him’.[1533]

بَابُ حَدِّ الْمَشْيِ فِي الطَّوَافِ

Chapter 128 – Limit of the walking during the Tawaaf

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّوَافِ فَقُلْتُ أُسْرِعُ وَ أُكْثِرُ أَوْ أُبْطِئُ قَالَ مَشْيٌ بَيْنَ الْمَشْيَيْنِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Barqy, from Abdul Rahman Bin Sayaba who said,

‘I asked Abu Abdullahasws about the Tawaaf, so I said, ‘Quickly, or mostly (quickly), or slowly?’ Heasws said:’ Walk between the two walks (moderate pace)’.[1534]

بَابُ الرَّجُلِ يَطُوفُ فَتَعْرِضُ لَهُ الْحَاجَةُ أَوِ الْعِلَّةُ

Chapter 129 – The man performs Tawaaf, so a need presents itself to him, or an illness

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَافَ شَوْطاً أَوْ شَوْطَيْنِ ثُمَّ خَرَجَ مَعَ رَجُلٍ فِي حَاجَةٍ فَقَالَ إِنْ كَانَ طَوَافَ نَافِلَةٍ بَنَى عَلَيْهِ وَ إِنْ كَانَ طَوَافَ فَرِيضَةٍ لَمْ يَبْنِ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws regarding a man who performs Tawaaf one circuit, or two circuits, then goes out with a man regarding a need. So heasws said: ‘If it was such that it’s was an optional Tawaaf, he would build upon it (and complete the seven circuits), but if it was such that it was an Obligatory Tawaaf, he would not build upon it (i.e., repeat it)’.[1535]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يُحْدِثُ فِي طَوَافِ الْفَرِيضَةِ وَ قَدْ طَافَ بَعْضَهُ قَالَ يَخْرُجُ فَيَتَوَضَّأُ فَإِنْ كَانَ جَازَ النِّصْفَ بَنَى عَلَى طَوَافِهِ وَ إِنْ كَانَ أَقَلَّ مِنَ النِّصْفِ أَعَادَ الطَّوَافَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding the man who excretes wind during the Obligatory Tawaaf, and he had circumambulated part of it. Heasws said: ‘He should go out and perform ablution. So if he had completed the half, he would build upon his Tawaaf; and if it was less than half, he would repeat the Tawaaf’.[1536]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ ثَلَاثَةَ أَشْوَاطٍ مِنَ الْفَرِيضَةِ ثُمَّ وَجَدَ خَلْوَةً مِنَ الْبَيْتِ فَدَخَلَهُ كَيْفَ يَصْنَعُ فَقَالَ يَقْضِي طَوَافَهُ وَ قَدْ خَالَفَ السُّنَّةَ فَلْيُعِدْ طَوَافَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Fazzal, from Hammad Bin Isa, from Imran Al Halby who said,

‘I asked Abu Abdullahasws about a man who performed Tawaaf by the House (Kaaba), three circuits from the Obligatory one. Then he found empty space from the House (Kaaba). So he entered it. How should he deal with it?’ So heasws said: ‘He should fulfil his Tawaaf, and he has opposed the Sunnah, therefore upon him is his Tawaaf (to repeat)’.[1537]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَافَ الرَّجُلُ بِالْبَيْتِ أَشْوَاطاً ثُمَّ اشْتَكَى أَعَادَ الطَّوَافَ يَعْنِي الْفَرِيضَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man performs Tawaaf by the House, a few circuits, then complains, should repeat the Tawaaf, meaning the Obligatory one’.[1538]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ ثُمَّ اعْتَلَّ عِلَّةً لَا يَقْدِرُ مَعَهَا عَلَى تَمَامِ الطَّوَافِ فَقَالَ إِنْ كَانَ طَافَ أَرْبَعَةَ أَشْوَاطٍ أَمَرَ مَنْ يَطُوفُ عَنْهُ ثَلَاثَةَ أَشْوَاطٍ فَقَدْ تَمَّ طَوَافُهُ وَ إِنْ كَانَ طَافَ ثَلَاثَةَ أَشْوَاطٍ وَ لَا يَقْدِرُ عَلَى الطَّوَافِ فَإِنَّ هَذَا مِمَّا غَلَبَ اللَّهُ عَلَيْهِ فَلَا بَأْسَ بِأَنْ يُؤَخِّرَ الطَّوَافَ يَوْماً وَ يَوْمَيْنِ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws regarding a man who circumambulated the Obligatory Tawaaf. Then becomes unwell with such an illness that he is unable, along with it, upon completing the Tawaaf. So heasws said: ‘If he had performed four circuits, he can instruct someone to perform three circuits on his behalf; and if he had performed three circuits, and he was not able upon the Tawaaf, so this one is from the one whom Allahazwj has Overcome upon. Therefore, there is no problem if he was to delay the Tawaaf for a day, and two days.

فَإِنْ خَلَّتْهُ الْعِلَّةُ عَادَ فَطَافَ أُسْبُوعاً وَ إِنْ طَالَتْ عِلَّتُهُ أَمَرَ مَنْ يَطُوفُ عَنْهُ أُسْبُوعاً وَ يُصَلِّي هُوَ رَكْعَتَيْنِ وَ يَسْعَى عَنْهُ وَ قَدْ خَرَجَ مِنْ إِحْرَامِهِ وَ كَذَلِكَ يَفْعَلُ فِي السَّعْيِ وَ فِي رَمْيِ الْجِمَار.

So if his illness leaves him, he would repeat, and he would perform seven (circuits). But, if his illness prolongs, he can instruct someone to perform Tawaaf on his behalf, seven (circuits), and he would Pray two Cycles, and perform Sa’ee on his behalf, and he would have come out from his Ihraam. And similar to that he would do regarding the Sa’ee, and regarding the pelting of the rocks’.[1539]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَزَّةَ قَالَ مَرَّ بِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا فِي الشَّوْطِ الْخَامِسِ مِنَ الطَّوَافِ فَقَالَ لِي انْطَلِقْ حَتَّى نَعُودَ هَاهُنَا رَجُلًا فَقُلْتُ لَهُ إِنَّمَا أَنَا فِي خَمْسَةِ أَشْوَاطٍ فَأُتِمُّ أُسْبُوعِي قَالَ اقْطَعْهُ وَ احْفَظْهُ مِنْ حَيْثُ تَقْطَعُ حَتَّى تَعُودَ إِلَى الْمَوْضِعِ الَّذِي قَطَعْتَ مِنْهُ فَتَبْنِيَ عَلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abdul Aziz, from Abu Azza who said,

‘Abu Abdullahasws passed by me, and I was in the fifth circuit from the Tawaaf’. So heasws said to me: ‘Go, until we bid farewell to a man over there’. So I said to himasws, ‘But rather, I am in the fifth circuit, so I should complete by seven’. Heasws said: ‘Cut it, and memorise it from where you have cut until you return to the place which you cut if off from, and build upon it’.[1540]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ سُكَيْنِ بْنِ عَمَّارٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُكَنَّى أَبَا أَحْمَدَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الطَّوَافِ يَدُهُ فِي يَدِي إِذْ عَرَضَ لِي رَجُلٌ لَهُ إِلَيَّ حَاجَةٌ فَأَوْمَأْتُ إِلَيْهِ بِيَدِي فَقُلْتُ لَهُ كَمَا أَنْتَ حَتَّى أَفْرُغَ مِنْ طَوَافِي فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا هَذَا قُلْتُ أَصْلَحَكَ اللَّهُ رَجُلٌ جَاءَنِي فِي حَاجَةٍ فَقَالَ لِي مُسْلِمٌ هُوَ قُلْتُ نَعَمْ

Ahmad Bin Muhammad Bin Ismail Bin Bazie, from Abu Ismail Al Sarraj, from Sukeyn Bin Ammar, from a man from our companions teknonymed as Abu Ahmad, who said,

‘I was with Abu Abdullahasws in the Tawaaf, hisasws hand being in my hand, when a man presented himself to me having a need for him to me. So, I gestured to him with my hand saying, ‘Stay where you are until I am free from my Tawaaf’. So Abu Abdullahasws said to me: ‘Who is this?’ I said, ‘May Allahazwj Keep youasws well! A man who came to me regarding a need’. So heasws said to me: ‘Is he a Muslim?’ I said, ‘Yes’.

فَقَالَ لِي اذْهَبْ مَعَهُ فِي حَاجَتِهِ فَقُلْتُ لَهُ أَصْلَحَكَ اللَّهُ فَأَقْطَعُ الطَّوَافَ فَقَالَ نَعَمْ قُلْتُ وَ إِنْ كُنْتُ فِي الْمَفْرُوضِ قَالَ نَعَمْ وَ إِنْ كُنْتَ فِي الْمَفْرُوضِ

So heasws said to me: ‘Go with him regarding his need’. So I said to himasws, ‘May Allahazwj Keep youasws well! So I should cut the Tawaaf?’ So heasws said: ‘Yes’. I said, ‘And even if I was in the Obligatory one?’ Heasws said: ‘Yes, and even if you were in the Obligatory one’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ مَشَى مَعَ أَخِيهِ الْمُسْلِمِ فِي حَاجَتِهِ كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَ مَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ وَ رَفَعَ لَهُ أَلْفَ أَلْفِ دَرَجَةٍ .

He (the narrator) said, ‘And Abu Abdullahasws said: ‘And the one who walks along with his Muslim brother with regards to his need, Allahazwj would Write for him a thousand thousand good deeds, and Delete from him a thousand thousand sins, and Rasie for him a thousand thousand Levels’.[1541]

بَابُ الرَّجُلِ يَطُوفُ فَيُعْيِي أَوْ تُقَامُ الصَّلَاةُ أَوْ يَدْخُلُ عَلَيْهِ وَقْتُ الصَّلَاةِ

Chapter 130 – The man performs Tawaaf, so he gets tired, or establishes the Salaat, or the time for the Salaat (Prayer) comes upon him

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ كَانَ فِي طَوَافِ فَرِيضَةٍ فَأَدْرَكَتْهُ صَلَاةُ فَرِيضَةٍ قَالَ يَقْطَعُ طَوَافَهُ وَ يُصَلِّي الْفَرِيضَةَ ثُمَّ يَعُودُ وَ يُتِمُّ مَا بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Shihab, from Hisham,

(It has been narrated) from Abu Abdullahasws having said regarding a man who was in an Obligatory Tawaaf, so he came across the Obligatory Salaat. Heasws said: ‘He should cut his Tawaaf, and he should offer the Obligatory Salaat (Prayer), then he should return and complete what remains upon him from his Tawaaf’.[1542]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي الطَّوَافِ قَدْ طَافَ بَعْضَهُ وَ بَقِيَ عَلَيْهِ بَعْضُهُ فَيَطْلُعُ الْفَجْرُ فَيَخْرُجُ مِنَ الطَّوَافِ إِلَى الْحِجْرِ أَوْ إِلَى بَعْضِ الْمَسْجِدِ إِذَا كَانَ لَمْ يُوتِرْ فَيُوتِرُ ثُمَّ يَرْجِعُ إِلَى مَكَانِهِ فَيُتِمُّ طَوَافَهُ أَ فَتَرَى ذَلِكَ أَفْضَلُ أَمْ يُتِمُّ الطَّوَافَ ثُمَّ يُوتِرُ وَ إِنْ أَسْفَرَ بَعْضَ الْإِسْفَارِ قَالَ ابْدَأْ بِالْوَتْرِ وَ اقْطَعِ الطَّوَافَ إِذَا خِفْتَ ذَلِكَ ثُمَّ أَتِمَّ الطَّوَافَ بَعْدُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws, said, ‘I asked himasws about the man who happens to be in the Tawaaf, having had done part of it, and there remains upon him part of it. So, the dawn emerges, and he goes out from the Tawaaf to the (Black) Stone, or to one of the Masjids. If he had not performed Al-Witr, so he performs Al-Witr. Then he returns to his place, so he completes his Tawaaf. Do youasws view that as being superior, or he should complete the Tawaaf, then he should perform Al-Witr and even if it becomes brighter part of the brightness?’ Heasws said: ‘He should begin with Al-Witr, and cut the Tawaaf when he fears that. Then he should complete the Tawaaf afterwards’.[1543]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَ فِي طَوَافِ الْفَرِيضَةِ فَأُقِيمَتِ الصَّلَاةُ قَالَ يُصَلِّي مَعَهُمُ الْفَرِيضَةَ فَإِذَا فَرَغَ بَنَى مِنْ حَيْثُ قَطَعَ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about a man who was in the Obligatory Tawaaf, so the Salaat (Prayer) is established. Heasws said: ‘He should Pray the Obligatory along with them. So when he is free, he can build from where he had cut it’.[1544]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُعْيِي فِي الطَّوَافِ أَ لَهُ أَنْ يَسْتَرِيحَ قَالَ نَعَمْ يَسْتَرِيحُ ثُمَّ يَقُومُ فَيَبْنِي عَلَى طَوَافِهِ فِي فَرِيضَةٍ أَوْ غَيْرِهَا وَ يَفْعَلُ ذَلِكَ فِي سَعْيِهِ وَ جَمِيعِ مَنَاسِكِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib who said,

‘I said to Abu Abdullahasws, ‘The man tires during the Tawaaf. Is it for him that he rests?’ Heasws said: ‘Yes. He can rest, then stand, so he builds upon his Tawaaf, in an Obligatory one, or other than it; and he can do that in his Sa’ee, and the entirety of his rituals’.[1545]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَسْتَرِيحُ فِي طَوَافِهِ فَقَالَ نَعَمْ أَنَا قَدْ كَانَتْ تُوضَعُ لِي مِرْفَقَةٌ فَأَجْلِسُ عَلَيْهَا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having been asked about the man who rests during his Tawaaf. So heasws said: ‘Yes. Iasws had been such, so an enclosure was set up for me, so Iasws sat upon it’.[1546]

بَابُ السَّهْوِ فِي الطَّوَافِ

Chapter 131 – The mistake during the Tawaaf

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ سِتَّةً طَافَ أَمْ سَبْعَةً قَالَ فَلْيُعِدْ طَوَافَهُ قُلْتُ فَفَاتَهُ قَالَ مَا أَرَى عَلَيْهِ شَيْئاً وَ الْإِعَادَةُ أَحَبُّ إِلَيَّ وَ أَفْضَلُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Mansour Bin Hazim who said,

‘I asked Abu Abdullahasws about a man who circumambulated the Obligatory Tawaaf, but he did not know whether he had circumambulated six (circuits) or seven. Heasws said: ‘So let him repeat his Tawaaf. I said, ‘So he lost it?’ Heasws said: ‘Iasws do not see anything to be upon him, and the repeating is more beloved to measws, and superior’.[1547]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ لَمْ يَدْرِ سِتَّةً طَافَ أَوْ سَبْعَةً قَالَ يَسْتَقْبِلُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding a man who did not know whether he had circumambulated six (circuits) or seven. Heasws said: ‘He should do it again’.[1548]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَمَّنْ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ سِتَّةً طَافَ أَوْ سَبْعَةً قَالَ يَسْتَقْبِلُ قُلْتُ فَفَاتَهُ ذَلِكَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘I asked himasws about the one who performs Tawaaf by the House (Kaaba) with an Obligatory Tawaaf, but he does not know whether he did six circuits or seven. Heasws said: ‘He should not it again’. I said, ‘So he lost that one’. Heasws said: ‘There is nothing upon him’.[1549]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ شَكَّ فِي طَوَافِ الْفَرِيضَةِ قَالَ يُعِيدُ كُلَّمَا شَكَّ قُلْتُ جُعِلْتُ فِدَاكَ شَكَّ فِي طَوَافِ نَافِلَةٍ قَالَ يَبْنِي عَلَى الْأَقَلِّ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who doubts during the Obligatory Tawaaf. Heasws said: ‘He should repeat every time he doubts’. I said, ‘May I be sacrificed for youasws! (What about) a doubt during the optional Tawaaf?’ Heasws said: ‘He can build upon the less’.[1550]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ ثَمَانِيَةَ أَشْوَاطٍ الْمَفْرُوضَ قَالَ يُعِيدُ حَتَّى يُثَبِّتَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Haroun Bin Kharjat,

(It has been narrated) from Abu Baseer who said, ‘I asked Abu Abdullahasws about a man who circumambulated eight circuits by the House, in the Obligatory one. Heasws said: ‘He should repeat until he is certain’.[1551]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ رَجُلٌ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ سِتَّةً طَافَ أَمْ سَبْعَةً أَمْ ثَمَانِيَةً قَالَ يُعِيدُ طَوَافَهُ حَتَّى يَحْفَظَ قُلْتُ فَإِنَّهُ طَافَ وَ هُوَ مُتَطَوِّعٌ ثَمَانِيَ مَرَّاتٍ وَ هُوَ نَاسٍ قَالَ فَلْيُتِمَّهُ طَوَافَيْنِ ثُمَّ يُصَلِّي أَرْبَعَ رَكَعَاتٍ فَأَمَّا الْفَرِيضَةَ فَلْيُعِدْ حَتَّى يُتِمَّ سَبْعَةَ أَشْوَاطٍ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Sama’at Bin Mihran, from Abu Baseer who said,

‘I said, ‘A man performs Tawaaf by the House (Kaaba), the Obligatory Tawaaf, but he does not know whether he performed six, or seven, or eight (circuits)’. Heasws said: ‘He should repeat his Tawaaf until he memorises’. I said, ‘Supposing he performed eight times and it was optional, and he forgot’. Heasws said: ‘So let him complete two Tawaafs (to make it fourteen), the Pray four Cycles. But, as for the Obligatory, so let him repeat until he completes seven circuits’.[1552]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ طَافَ فَأَوْهَمَ فَقَالَ طُفْتُ أَرْبَعَةً أَوْ طُفْتُ ثَلَاثَةً فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيَّ الطَّوَافَيْنِ كَانَ طَوَافَ نَافِلَةٍ أَمْ طَوَافَ فَرِيضَةٍ قَالَ إِنْ كَانَ طَوَافَ فَرِيضَةٍ فَلْيُلْقِ مَا فِي يَدِهِ وَ لْيَسْتَأْنِفْ وَ إِنْ كَانَ طَوَافَ نَافِلَةٍ فَاسْتَيْقَنَ ثَلَاثَةً وَ هُوَ فِي شَكٍّ مِنَ الرَّابِعِ أَنَّهُ طَافَ فَلْيَبْنِ عَلَى الثَّلَاثَةِ فَإِنَّهُ يَجُوزُ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sudeyr who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding a man, so he got confused and he said, ‘Did I do four circuits or did I do three circuits?’ So Abu Abdullahasws said: ‘Which of the two Tawaafs was it, an optional or Obligatory? If it was an Obligatory Tawaaf, so let him throw whatever was in his hand, and let him resume; and if it was an optional Tawaaf, so if he was certain of three and he was in doubt from the fourth that he had circuited, so let him build upon the three, for it is allowed for him’.[1553]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ طَافَ بِالْبَيْتِ ثُمَّ خَرَجَ إِلَى الصَّفَا فَطَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَبَيْنَا هُوَ يَطُوفُ إِذْ ذَكَرَ أَنَّهُ قَدْ تَرَكَ بَعْضَ طَوَافِهِ بِالْبَيْتِ قَالَ يَرْجِعُ إِلَى الْبَيْتِ فَيُتِمُّ طَوَافَهُ ثُمَّ يَرْجِعُ إِلَى الصَّفَا وَ الْمَرْوَةِ فَيُتِمُّ مَا بَقِيَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A man performs Tawaaf by the House (Kaaba), then he goes out to Al-Safa, so he performs Tawaaf between Al-Safa and Al-Marwa. So while he was performing Tawaaf, he remembered that he had neglected part of his Tawaaf by the House (Kaaba)’. Heasws said: ‘He should return to the House (Kaaba), and he should complete his Tawaaf. Then he should return to Al-Safa and Al-Marwa, and he would complete what remains’.[1554]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ قَالَ سَأَلَهُ سُلَيْمَانُ بْنُ خَالِدٍ وَ أَنَا مَعَهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ سِتَّةَ أَشْوَاطٍ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَيْفَ يَطُوفُ سِتَّةَ أَشْوَاطٍ قَالَ اسْتَقْبَلَ الْحَجَرَ وَ قَالَ اللَّهُ أَكْبَرُ وَ عَقَدَ وَاحِداً فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَطُوفُ شَوْطاً قَالَ سُلَيْمَانُ فَإِنَّهُ فَاتَهُ ذَلِكَ حَتَّى أَتَى أَهْلَهُ قَالَ يَأْمُرُ مَنْ يَطُوفُ عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiyya who said,

‘Suleyman Bin Khalid asked himasws and I was with him, about a man who performs Tawaaf six circuits by the House (Kaaba). Abu Abdullahasws said: ‘And how come he circumambulated six circuits?’ He said, ‘He kissed the (Black) Stone and said, ‘Allahazwj is the Greatest!’, and he committed to the one’. So Abu Abdullahasws said: ‘He should circumambulate one circuit’. He said, ‘Supposing he loses it until he goes back to his family?’ Heasws said: ‘He should instruct someone to do Tawaaf on his behalf’.[1555]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ فَطَافَ ثَمَانِيَةَ أَشْوَاطٍ قَالَ إِنْ ذَكَرَ قَبْلَ أَنْ يَبْلُغَ الرُّكْنَ فَلْيَقْطَعْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqba, from Abu Kahmasi who said,

‘I asked Abu Abdullahasws about a man who forgot, so he circumambulated eight circuits. Heasws said: ‘If he remembers before he reaches the (Yamani) corner, so let him cut it’.[1556]

بَابُ الْإِقْرَانِ بَيْنَ الْأَسَابِيعِ

Chapter 132 – The pairing between the two seven (circuits)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا يُكْرَهُ أَنْ يَجْمَعَ الرَّجُلُ بَيْنَ الْأُسْبُوعَيْنِ وَ الطَّوَافَيْنِ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلَا بَأْسَ .

A number of our companions, from Ahmad in Muhammad Bin Isa, from Al Husayn Bin Saeed, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Zurara who said,

‘Abu Abdullahasws said: ‘But rather, it is disliked if the man were to gather between the two sevens and the two Tawaafs regarding the Obligatory. But, as for the optional, so there is no problem’.[1557]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ وَلِيدٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّمَا يُكْرَهُ الْقِرَانُ فِي الْفَرِيضَةِ فَأَمَّا النَّافِلَةُ فَلَا وَ اللَّهِ مَا بِهِ بَأْسٌ .

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Waleed, from Umar Bin Yazeed who said,

‘I heard Abu Abdullahasws saying: ‘But rather the pairing during the Obligatory (Tawaaf) is disliked. But, as for the optional, so no, by Allahazwj, there is no problem with it’.[1558]

بَابُ مَنْ طَافَ وَ اخْتَصَرَ فِي الْحِجْرِ

Chapter 133 – The one who performs Tawaaf and cuts it short at the (Black) Stone

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَطُوفُ بِالْبَيْتِ فَاخْتَصَرَ قَالَ يَقْضِي مَا اخْتَصَرَ مِنْ طَوَافِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws regarding the man who performs Tawaaf by the House, but cuts it short. Heasws said: ‘He should fulfil what he shortens from his Tawaaf’.[1559]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اخْتَصَرَ فِي الْحِجْرِ فِي الطَّوَافِ فَلْيُعِدْ طَوَافَهُ مِنَ الْحَجَرِ الْأَسْوَدِ إِلَى الْحَجَرِ الْأَسْوَدِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who cuts short at the (Black) Stone during the Tawaaf, so let him repeat his Tawaaf from the Black Stone to the Black Stone’.[1560]

بَابُ مَنْ طَافَ عَلَى غَيْرِ وُضُوءٍ

Chapter 134 – The one who performs Tawaaf without being in ablution

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطُوفُ عَلَى غَيْرِ وُضُوءٍ أَ يَعْتَدُّ بِذَلِكَ الطَّوَافِ قَالَ لَا .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Musna, from Zurara,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the man who performs Tawaaf without being in ablution. Can he count that as the Tawaaf?’ Heasws said: ‘No’.[1561]

سَهْلُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ أَ يَنْسُكُ الْمَنَاسِكَ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ فَقَالَ نَعَمْ إِلَّا الطَّوَافَ بِالْبَيْتِ فَإِنَّ فِيهِ صَلَاةً .

Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having been asked, ‘Can one perform the rituals and he is without ablution?’ So heasws said: ‘Yes, except for the Tawaaf by the House, for in it is a Prayer’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel,

(It has been narrated) from Abu Abdullahasws – similar to it.[1562]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَ هُوَ عَلَى غَيْرِ طَهُورٍ قَالَ يَتَوَضَّأُ وَ يُعِيدُ طَوَافَهُ وَ إِنْ كَانَ تَطَوُّعاً تَوَضَّأَ وَ صَلَّى رَكْعَتَيْنِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Ala’a Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked one of the two (5th or 6th Imamasws) about a man who performs the Obligatory Tawaaf, and he is without purity. Heasws said: ‘He should perform ablution and he would repeat his Tawaaf. And if it was optional, he should perform ablution and Pray two Cycles’.[1563]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ وَ هُوَ جُنُبٌ فَذَكَرَ وَ هُوَ فِي الطَّوَافِ قَالَ يَقْطَعُ طَوَافَهُ وَ لَا يَعْتَدُّ بِشَيْ‏ءٍ مِمَّا طَافَ

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about a man who performs Tawaaf by the House (Kaaba), and he was with sexual impurity, and he was in the Tawaaf. Heasws said: ‘He would cut off his Tawaaf and he would not count with anything from what he had circuited’.

وَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ ثُمَّ ذَكَرَ أَنَّهُ عَلَى غَيْرِ وُضُوءٍ قَالَ يَقْطَعُ طَوَافَهُ وَ لَا يَعْتَدُّ بِهِ .

And I asked himasws about a man who performs Tawaaf, then he remembers that he was without ablution. Heasws said: ‘He should cut off his Tawaaf, and he would not count with it’.[1564]

بَابُ مَنْ بَدَأَ بِالسَّعْيِ قَبْلَ الطَّوَافِ أَوْ طَافَ وَ أَخَّرَ السَّعْيَ

Chapter 135 – One who begins with the Sa’ee before the Tawaaf, or performs Tawaaf and delays the Sa’ee

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ طَافَ بِالْكَعْبَةِ ثُمَّ خَرَجَ فَطَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَبَيْنَمَا هُوَ يَطُوفُ إِذْ ذَكَرَ أَنَّهُ قَدْ تَرَكَ مِنْ طَوَافِهِ بِالْبَيْتِ قَالَ يَرْجِعُ إِلَى الْبَيْتِ فَيُتِمُّ طَوَافَهُ ثُمَّ يَرْجِعُ إِلَى الصَّفَا وَ الْمَرْوَةِ فَيُتِمُّ مَا بَقِيَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A man performs Tawaaf by the Kaaba, then he goes out, so he performs Tawaaf between Al-Safa and Al-Marwan. So, while he is in the midst of his Tawaaf, he remembers that he had neglected a circuit by the Kaaba. Heasws said: ‘He should return to the House (Kaaba), and he should complete his Tawaaf, then he should return to Al-Safa and Al-Marwa, and he should complete whatever remains’.

قُلْتُ فَإِنَّهُ بَدَأَ بِالصَّفَا وَ الْمَرْوَةِ قَبْلَ أَنْ يَبْدَأَ بِالْبَيْتِ فَقَالَ يَأْتِي الْبَيْتَ فَيَطُوفُ بِهِ ثُمَّ يَسْتَأْنِفُ طَوَافَهُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قُلْتُ فَمَا فَرْقٌ بَيْنَ هَذَيْنِ قَالَ لِأَنَّ هَذَا قَدْ دَخَلَ فِي شَيْ‏ءٍ مِنَ الطَّوَافِ وَ هَذَا لَمْ يَدْخُلْ فِي شَيْ‏ءٍ مِنْهُ .

I said, ‘Supposing he begins with Al-Safa and Al-Marwan before he begins with the House (Kaaba)?’ So heasws said: ‘He should go to the House (Kaaba), so he would perform Tawaaf by it, then he would resume his Tawaaf between Al-Safa and Al-Marwan’. I said, ‘So what is the difference between these two?’ Heasws said: ‘Because this one had entered into something from the Tawaaf, and this one did not enter into anything from it’.[1565]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَبْلَ أَنْ يَطُوفَ بِالْبَيْتِ فَقَالَ يَطُوفُ بِالْبَيْتِ ثُمَّ يَعُودُ إِلَى الصَّفَا وَ الْمَرْوَةِ فَيَطُوفُ بَيْنَهُمَا.

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan in Yahya, from Mansour Bin Hazim who said,

‘I asked Abu Abdullahasws about a man who performs Tawaaf between Al Safa and Al Marwa before he performs Tawaaf by the House (Kaaba). So heasws said: ‘He should perform Tawaaf by the House (Kaaba). The he should return to Al-Safa and Al-Marwa, so he would perform Tawaaf between the two’.[1566]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقْدَمُ حَاجّاً وَ قَدِ اشْتَدَّ عَلَيْهِ الْحَرُّ فَيَطُوفُ بِالْكَعْبَةِ وَ يُؤَخِّرُ السَّعْيَ إِلَى أَنْ يَبْرُدَ فَقَالَ لَا بَأْسَ بِهِ وَ رُبَّمَا فَعَلْتُهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the man who proceeded as a pilgrim and the heat had been intense upon him. So he performed Tawaaf by the Kaaba, and he delayed the Sa’ee until it had cooled. So heasws said: ‘There is no problem with it, and sometimes Iasws tend to do it’.[1567]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَطُوفُ بِالْبَيْتِ فَيَدْخُلُ وَقْتُ الْعَصْرِ أَ يَسْعَى قَبْلَ أَنْ يُصَلِّيَ أَوْ يُصَلِّي قَبْلَ أَنْ يَسْعَى قَالَ لَا بَلْ يُصَلِّي ثُمَّ يَسْعَى .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Rafa’at who said,

‘I asked Abu Abdullahasws about the man who performs Tawaaf by the House (Kaaba), so the time for Al-Asr (Prayer) enters. Should he perform Sa’ee before he Prays, or should he Pray before he performs Sa’ee?’ Heasws said: ‘No, but he should Pray, then perform Sa’ee’.[1568]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ فَأَعْيَا أَ يُؤَخِّرُ الطَّوَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ إِلَى غَدٍ قَالَ لَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn who said,

‘I asked about a man who performs Tawaaf by the House, so he tires. Can he delay the Tawaaf between Al-Safa and Al-Marwa to the next day?’ Heasws said: ‘No’.[1569]

بَابُ طَوَافِ الْمَرِيضِ وَ مَنْ يُطَافُ بِهِ مَحْمُولًا مِنْ غَيْرِ عِلَّةٍ

Chapter 136 – Tawaaf of the sick, and the one who is performed Tawaaf with, being carried by the one without an illness

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يُطَافُ بِهِ حَوْلَ الْكَعْبَةِ فِي مَحْمِلٍ وَ هُوَ شَدِيدُ الْمَرَضِ فَكَانَ كُلَّمَا بَلَغَ الرُّكْنَ الْيَمَانِيَّ أَمَرَهُمْ فَوَضَعُوهُ بِالْأَرْضِ فَأَخْرَجَ يَدَهُ مِنْ كَوَّةِ الْمَحْمِلِ حَتَّى يَجُرَّهَا عَلَى الْأَرْضِ ثُمَّ يَقُولُ ارْفَعُونِي

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fyzayl, from Al Rabie Bin Khushaym who said, ‘

I witnessed Abu Abdullahasws, and heasws was being performed Tawaaf with around the Kaaba in a carriage, and heasws was extremely ill. So it was such that every time heasws reached the (Yamani) corner, heasws ordered them, so they placed himasws by the ground. Then heasws extracted hisasws hand out from the opening of the carriage until heasws dragged it upon the ground, then heasws was saying: ‘Raise measws’.

فَلَمَّا فَعَلَ ذَلِكَ مِرَاراً فِي كُلِّ شَوْطٍ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ هَذَا يَشُقُّ عَلَيْكَ فَقَالَ إِنِّي سَمِعْتُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِيَشْهَدُوا مَنافِعَ لَهُمْ فَقُلْتُ مَنَافِعَ الدُّنْيَا أَوْ مَنَافِعَ الْآخِرَةِ فَقَالَ الْكُلَّ .

So when heasws did that repeatedly during each circuit, I said to himasws, ‘May I be sacrificed for youasws, O sonasws of Rasool-Allahsaww! This is difficult upon youasws’. So heasws said: ‘Iasws heard Allahazwj Mighty and Majestic saying [22:28] That they may witness benefits for them’. So I said, ‘Benefits of the world or benefits of the Hereafter?’ So heasws said: ‘All’.[1570]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَبْطُونُ وَ الْكَسِيرُ يُطَافُ عَنْهُمَا وَ يُرْمَى عَنْهُمَا الْجِمَارُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyer, from Abdul Rahman Bin Al Hajjaj and Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with stomach trouble, and the broken (of body parts), Tawaaf would be performed on their behalf, and the rocks would be pelted on their behalf’.[1571]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرِيضِ الْمَغْلُوبِ يُطَافُ عَنْهُ بِالْكَعْبَةِ قَالَ لَا وَ لَكِنْ يُطَافُ بِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about the one overcome by sickness, can the Tawaaf by the Kaaba be performed on his behalf?’ Heasws said: ‘No, but he should be performed Tawaaf with (i.e. carried upon a carriage/pushed by wheel chair etc.)’.[1572]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصِّبْيَانُ يُطَافُ بِهِمْ وَ يُرْمَى عَنْهُمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The children would be performed Tawaaf with, and the rocks be pelted on their behalf’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَانَتِ الْمَرْأَةُ مَرِيضَةً لَا تَعْقِلُ يُطَافُ بِهَا أَوْ يُطَافُ عَنْهَا .

He (the narrator) said, ‘And Abu Abdullahasws said: ‘When the woman is sick, not having intellect, should be performed Tawaaf with, or Tawaaf be performed on her behalf’.[1573]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ كُنْتُ إِلَى جَنْبِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ ابْنُهُ عَبْدُ اللَّهِ وَ ابْنُهُ الَّذِي يَلِيهِ فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ يَطُوفُ الرَّجُلُ عَنِ الرَّجُلِ وَ هُوَ مُقِيمٌ بِمَكَّةَ لَيْسَ بِهِ عِلَّةٌ فَقَالَ لَا لَوْ كَانَ ذَلِكَ يَجُوزُ لَأَمَرْتُ ابْنِي فُلَاناً فَطَافَ عَنِّي سَمَّى الْأَصْغَرَ وَ هُمَا يَسْمَعَانِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar al Ayamani, from Ismail Bin Abdul Khaliq who said,

‘I was to the side of Abu Abdullahasws and in hisasws presence was hisasws son Abdullah, and hisasws son who followed him (born after Abdullah). So, a man said to himasws, ‘May Allahazwj Keep youasws well! Can the man perform Tawaaf on behalf of the man who is staying at Makkah, with there being an illness with him?’ So heasws said: ‘No. Had that been allowed, Iasws would have ordered myasws so and so son, so he would have performed Tawaaf on myasws behalf’, mentioning the younger one, and they were both listening’.[1574]

بَابُ رَكْعَتَيِ الطَّوَافِ وَ وَقْتِهِمَا وَ الْقِرَاءَةِ فِيهِمَا وَ الدُّعَاءِ

Chapter 137 – Two Cycles (of Salaat) of the Tawaaf, and their timing, and the recitation during these, and the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا فَرَغْتَ مِنْ طَوَافِكَ فَائْتِ مَقَامَ إِبْرَاهِيمَ ( عليه السلام ) فَصَلِّ رَكْعَتَيْنِ وَ اجْعَلْهُ أَمَاماً وَ اقْرَأْ فِي الْأُولَى مِنْهُمَا سُورَةَ التَّوْحِيدِ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الثَّانِيَةِ قُلْ يَا أَيُّهَا الْكَافِرُونَ ثُمَّ تَشَهَّدْ وَ احْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ اسْأَلْهُ أَنْ يَتَقَبَّلَ مِنْكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya and Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Whenever you are free from your Tawaaf, so go to the Standing Place of Ibrahimas, and Pray two Cycles, and Make it to be in front of you, and recite during the first of these, Surah Al-Tawheed [112:1] Say: ‘He Allah is One’, and during the second (Cycle) [109:1] Say: O unbelievers! Then testify and Praise Allahazwj and Extoll upon Himazwj, and Send Blessings upon the Prophetsaww, and ask Himasws that Heazwj should Accept from you.

وَ هَاتَانِ الرَّكْعَتَانِ هُمَا الْفَرِيضَةُ لَيْسَ يُكْرَهُ لَكَ أَنْ تُصَلِّيَهُمَا فِي أَيِّ السَّاعَاتِ شِئْتَ عِنْدَ طُلُوعِ الشَّمْسِ وَ عِنْدَ غُرُوبِهَا وَ لَا تُؤَخِّرْهُمَا سَاعَةَ تَطُوفُ وَ تَفْرُغُ فَصَلِّهِمَا .

And, these two Cycles are the Obligatory ones, and it is not disliked for you if you were to Pray these two during whichever times you so desire during the decline of the sun, and during its setting; and do not delay these two for a while after you have circumambulated, and you are free, so Pray these’.[1575]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) يُصَلِّي رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ بِحِيَالِ الْمَقَامِ قَرِيباً مِنْ ظِلَالِ الْمَسْجِدِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman who said,

‘I saw Abu Al-Hassan Musaasws Praying two Cycles of the Obligatory Tawaaf by the place near to the shade of the Masjid’.[1576]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَ فَرَغَ مِنْ طَوَافِهِ حِينَ غَرَبَتِ الشَّمْسُ قَالَ وَجَبَتْ عَلَيْهِ تِلْكَ السَّاعَةَ الرَّكْعَتَانِ فَلْيُصَلِّهِمَا قَبْلَ الْمَغْرِبِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws from a man who circumambulated the Obigatory Tawaaf, and was free from his Tawaaf when the sun set. Heasws said: ‘The (Praying of the) two Cycles were Obligated upon him during that time, so let him Pray these two before the Magrib (Salaat)’.[1577]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) أُصَلِّي رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ خَلْفَ الْمَقَامِ حَيْثُ هُوَ السَّاعَةَ أَوْ حَيْثُ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ حَيْثُ هُوَ السَّاعَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmoud who said,

‘I said to Al-Rezaasws, ‘Should I Pray the two Cycles of the Obligatory Tawaaf behind the Standing Place of Ibrahimas where it is at the present time, or where it used to be in the era of Rasool-Allahsaww?’ Heasws said: ‘Where it is at the present time’.[1578]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَا رَأَيْتُ النَّاسَ أَخَذُوا عَنِ الْحَسَنِ وَ الْحُسَيْنِ ( عليه السلام ) إِلَّا الصَّلَاةَ بَعْدَ الْعَصْرِ وَ بَعْدَ الْغَدَاةِ فِي طَوَافِ الْفَرِيضَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Iasws did not see the people taking from Al-Hassanasws and Al-Husaynasws except for the Prayer after Al-Asr, and after the morning regarding the Obligatory Tawaaf’.[1579]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَحَدُهُمَا ( عليهما السلام ) يُصَلِّي الرَّجُلُ رَكْعَتَيِ الطَّوَافِ طَوَافِ الْفَرِيضَةِ وَ النَّافِلَةِ بِقُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions who said,

‘One of the two (5th or 6th Imamasws) said,’The man should Pray the two Cycles of the Tawaaf, the Obligatory Tawaaf and the optional one, with [112:1] Say: ‘He Allah is One’, and  [109:1] Say: O unbelievers!’.[1580]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَطُوفُ الطَّوَافَ الْوَاجِبَ بَعْدَ الْعَصْرِ أَ يُصَلِّي الرَّكْعَتَيْنِ حِينَ يَفْرُغُ مِنْ طَوَافِهِ قَالَ نَعَمْ أَ مَا بَلَغَكَ قَوْلُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَا بَنِي عَبْدِ الْمُطَّلِبِ لَا تَمْنَعُوا النَّاسَ مِنَ الصَّلَاةِ بَعْدَ الْعَصْرِ فَتَمْنَعُوهُمْ مِنَ الطَّوَافِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at who said,

‘I asked Abu Abdullahasws about the man who performs Tawaaf, the Obligatory Tawaaf after Al-Asr, should he Pray the two Cycles where he is free from his Tawaaf. Heasws said: ‘Yes. Have not the words of Rasool-Allahsaww reached you: ‘O children of Abdul Muttalibas! Do not prevent the people from the Prayer after Al-Asr, for you would be preventing them from the Tawaaf’.[1581]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَنْبَغِي أَنْ تُصَلِّيَ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ إِلَّا عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فَأَمَّا التَّطَوُّعُ فَحَيْثُ شِئْتَ مِنَ الْمَسْجِدِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from one of our companions, from Aban Bin Usman, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘It is not befitting if you were to Pray two Cycles of the Obligatory Tawaaf, except by the Standing Place of Ibrahimas. But, as for the optional (Tawaaf), so (you can Pray) wherever you so desire to from the Masjid’.[1582]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ يَحْيَى الْأَزْرَقِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي طُفْتُ أَرْبَعَةَ أَسَابِيعَ فَأَعْيَيْتُ أَ فَأُصَلِّي رَكَعَاتِهَا وَ أَنَا جَالِسٌ قَالَ لَا قُلْتُ فَكَيْفَ يُصَلِّي الرَّجُلُ إِذَا اعْتَلَّ وَ وَجَدَ فَتْرَةً صَلَاةَ اللَّيْلِ جَالِساً وَ هَذَا لَا يُصَلِّي قَالَ فَقَالَ يَسْتَقِيمُ أَنْ تَطُوفَ وَ أَنْتَ جَالِسٌ قُلْتُ لَا قَالَ فَصَلِّ وَ أَنْتَ قَائِمٌ.

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Yahya Al Azraq,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘I circumambulated four (circuits) out of seven, and I got tired, so can I Pray its two Cycles while seated?’ Heasws said: ‘No’. I said, ‘So how come the man can Pray the night Prayer when he is tired, and he finds slackness, while he is seated, and this one cannot Pray?’ So heasws said: ‘Is it correct for you to perform Tawaaf whilst you are seated?’ I said, ‘No’. Heasws said: ‘So Pray standing’.[1583]

بَابُ السَّهْوِ فِي رَكْعَتَيِ الطَّوَافِ

Chater 138 – The mistakes during the two Cycles (of Salaat) of the Tawaaf

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فِي طَوَافِ الْحَجِّ وَ الْعُمْرَةِ فَقَالَ إِنْ كَانَ بِالْبَلَدِ صَلَّى رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ اتَّخِذُوا مِنْ مَقامِ إِبْراهِيمَ مُصَلًّى وَ إِنْ كَانَ قَدِ ارْتَحَلَ فَلَا آمُرُهُ أَنْ يَرْجِعَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man who forgot to Pray the two Cycles by the Standing Place of Ibrahimas during a Tawaaf of the Hajj, and the Umra. So heasws said: ‘If he was (still) in the city, so he should Pray two Cycles by the Standing Place of Ibrahimas, for Allahazwj Mighty and Majestic is Saying [2:125] Take for yourselves a place of Prayer by the standing-place of Ibrahim. And if he had travelled, so Iasws would not order him to return’.[1584]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ نَسِيَ الرَّكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فَلَمْ يَذْكُرْ حَتَّى ارْتَحَلَ مِنْ مَكَّةَ قَالَ فَلْيُصَلِّهِمَا حَيْثُ ذَكَرَ وَ إِذْ ذَكَرَهُمَا وَ هُوَ فِي الْبَلَدِ فَلَا يَبْرَحْ حَتَّى يَقْضِيَهُمَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A man forgot the two Cycles (to be Prayed) behind the Standing Place of Ibrahimas. So he did not remember until he travelled from Makkah’. Heasws said: ‘So let him Pray these two while he is (still) in the city, so he should not return until he has fulfilled these two’.[1585]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَ لَمْ يُصَلِّ الرَّكْعَتَيْنِ حَتَّى طَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ طَافَ طَوَافَ النِّسَاءِ وَ لَمْ يُصَلِّ الرَّكْعَتَيْنِ حَتَّى ذَكَرَ بِالْأَبْطَحِ فَصَلَّى أَرْبَعَ رَكَعَاتٍ قَالَ يَرْجِعُ فَيُصَلِّي عِنْدَ الْمَقَامِ أَرْبَعاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bueyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws regarding a man who performed the Obligatory Tawaaf and did not Pray the two Cycles until he had performed Tawaaf between Al-Safa and Al-Marwa. Then he circumambulated the Tawaaf of the women (طَوَافَ النِّسَاءِ), and did not Pray the two Cycles until he remembered it at Al-Bat’ha. So he Prayed four Cycles. Heasws said: ‘He should return, so he would Pray by the Standing Place of Ibrahimas’.[1586]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى قَالَ نَسِيتُ رَكْعَتَيِ الطَّوَافِ خَلْفَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) حَتَّى انْتَهَيْتُ إِلَى مِنًى فَرَجَعْتُ إِلَى مَكَّةَ فَصَلَّيْتُهُمَا فَذَكَرْنَا ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَلَّا صَلَّاهُمَا حَيْثُ ذَكَرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musna who said,

‘I forgot my two Cycles (of the Salaat of the) Tawaaf behind the Standing Place of Ibrahimas, until I ended up to Mina. So I returned to Makkah and Prayed these two. So, we mentioned that to Abu Abdullahasws, and heasws said: ‘But, he could have Prayed these two where he remembered’.[1587]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَ نَسِيَ الرَّكْعَتَيْنِ حَتَّى طَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ يُعَلِّمُ ذَلِكَ الْمَوْضِعَ ثُمَّ يَعُودُ فَيُصَلِّي الرَّكْعَتَيْنِ ثُمَّ يَعُودُ إِلَى مَكَانِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said regarding a man who performed the Obligatory Tawaaf, and forgot the two Cycles until he had performed Tawaaf between Al-Safa and Al-Marwa. Heasws said: ‘He should make a note of that place, then he should return and he would Pray the two Cycles, then he would return to his (marked) place’.[1588]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَ لَمْ يُصَلِّ الرَّكْعَتَيْنِ حَتَّى طَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَافَ بَعْدَ ذَلِكَ طَوَافَ النِّسَاءِ وَ لَمْ يُصَلِّ أَيْضاً لِذَلِكَ الطَّوَافِ حَتَّى ذَكَرَ بِالْأَبْطَحِ قَالَ يَرْجِعُ إِلَى مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) فَيُصَلِّي .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘Heasws was asked about a man who performed the Obligatory Tawaaf, and he did not Pray the two Cycles until he had performed Tawaaf between Al-Safa and Al-Marwa; and he performed Tawaaf after that he performed Tawaaf of the women (طَوَافَ النِّسَاءِ), and he did not Pray as well for that Tawaaf, until he remembered at Al-Bat’ha. Heasws said: ‘He should return to the Standing Place of Ibrahimas, so he should Pray’.[1589]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ دَخَلَ مَكَّةَ بَعْدَ الْعَصْرِ فَطَافَ بِالْبَيْتِ وَ قَدْ عَلَّمْنَاهُ كَيْفَ يُصَلِّي فَنَسِيَ فَقَعَدَ حَتَّى غَابَتِ الشَّمْسُ ثُمَّ رَأَى النَّاسَ يَطُوفُونَ فَقَامَ فَطَافَ طَوَافاً آخَرَ قَبْلَ أَنْ يُصَلِّيَ الرَّكْعَتَيْنِ لِطَوَافِ الْفَرِيضَةِ فَقَالَ جَاهِلٌ قُلْتُ نَعَمْ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about a man who entered Makka after Al-Asr. So he performed Tawaaf by the House (Kaaba), and he had been taught how he should be Praying. But he forgot, so he sat until the sun set. Then he saw the people performing Tawaaf, so he stood up, and he performed another Tawaaf before he had Prayed the two Cycles for the Obligatory Tawaaf. So heasws said: ‘Ignorant (he did not know)?’ I said, ‘Yes’. Heasws said: ‘There is nothing upon him’.[1590]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ زَعْلَانَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى وَ حَنَانٍ قَالَا طُفْنَا بِالْبَيْتِ طَوَافَ النِّسَاءِ وَ نَسِينَا الرَّكْعَتَيْنِ فَلَمَّا صِرْنَا بِمِنًى ذَكَرْنَاهُمَا فَأَتَيْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلْنَاهُ فَقَالَ صَلِّيَاهُمَا بِمِنًى .

Ahmad Bin Muhammad, from Muhammad Bin Al Husayn Za’lan, from Al Husayn Bin Bashaar, from Hisham Bin Al Musna, and Hanaan, both said,

‘We performed Tawaaf by the House (Kaaba), the Tawaaf of the women (طَوَافَ النِّسَاءِ), and we forgot the two Cycles (to be Prayed). So when we went to Mina, we remembered these. So we went over to Abu Abdullahasws and asked himasws. So heasws said: ‘Pray these at Mina’.[1591]

بَابُ نَوَادِرِ الطَّوَافِ

Chapter 139 – Miscellaneous regarding the Tawaaf

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ هِلَالٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ مَا يُظْهِرُ الْقَائِمُ مِنَ الْعَدْلِ أَنْ يُنَادِيَ مُنَادِيهِ أَنْ يُسَلِّمَ صَاحِبُ النَّافِلَةِ لِصَاحِبِ الْفَرِيضَةِ الْحَجَرَ الْأَسْوَدَ وَ الطَّوَافَ .

Muhammad Bin Yahya, and someone else, from Ahmad Bin Mhammad Bin Hilal, from Ahmad Bin Muhammad, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The first matter to be manifested by Al-Qaimasws, from the justice, is that hisasws caller would be calling out: ‘The performer of the optional (Tawaaf) should make way for the performer of the Obligatory (Tawaaf), to the Black Stone and the Tawaaf’.[1592]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّوَافِ أَ يَكْتَفِي الرَّجُلُ بِإِحْصَاءِ صَاحِبِهِ فَقَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammd, from Ali Bin Al Nu’man, from Saeed al A’raj who said,

‘I asked Abu Abdullahasws about the Tawaaf, ‘Can the man suffice by the counting of his companions?’ So heasws said: ‘Yes’.[1593]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَيُّوبَ أَخِي أُدَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْقِرَاءَةُ وَ أَنَا أَطُوفُ أَفْضَلُ أَوْ أَذْكُرُ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ الْقِرَاءَةُ قُلْتُ فَإِنْ مَرَّ بِسَجْدَةٍ وَ هُوَ يَطُوفُ قَالَ يُومِئُ بِرَأْسِهِ إِلَى الْكَعْبَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Abdul Kareem Bin Amro, from Ayoub, brother of Adeym who said,

‘I said to Abu Abdullahasws, ‘The recitation, and I am performing Tawaaf, is it superior or mentioning Allahazwj Blessed and High?’ Heasws said: ‘The recitation’. I said, ‘Supposing he passes by a (Verse of the) Prostration and he is performing Tawaaf?’ Heasws said: ‘He should extend his head towards the Kaaba’.[1594]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زِيَادِ بْنِ يَحْيَى الْحَنْظَلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَطُوفَنَّ بِالْبَيْتِ وَ عَلَيْكَ بُرْطُلَةٌ .

Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Musna, from Ziyad Bin Yahya Al Hanzala,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not be performing Tawaaf by the House (Kaaba), and upon you is a cap’.[1595]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْفَرَجِ قَالَ سَأَلَ أَبَانٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَ كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) طَوَافٌ يُعْرَفُ بِهِ فَقَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَطُوفُ بِاللَّيْلِ وَ النَّهَارِ عَشَرَةَ أَسَابِيعَ ثَلَاثَةً أَوَّلَ اللَّيْلِ وَ ثَلَاثَةً آخِرَ اللَّيْلِ وَ اثْنَيْنِ إِذَا أَصْبَحَ وَ اثْنَيْنِ بَعْدَ الظُّهْرِ وَ كَانَ فِيمَا بَيْنَ ذَلِكَ رَاحَتُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Faraj who said,

‘Aban asked Abu Abdullahasws, ‘Did there used to be a Tawaaf of Rasool-Allahsaww which hesaww was recognised with?’ So heasws said: ‘Hesaww was performing Tawaaf by the night and the day, ten (times) seven-circuits – three at the beginning of the night, and three and the end of the night, and two when it was morning, and two after midday; and whatever was in between that, was hissaww rest’.[1596]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَبْدِ الْأَعْلَى قَالَ رَأَيْتُ أُمَّ فَرْوَةَ تَطُوفُ بِالْكَعْبَةِ عَلَيْهَا كِسَاءٌ مُتَنَكِّرَةً فَاسْتَلَمَتِ الْحَجَرَ بِيَدِهَا الْيُسْرَى فَقَالَ لَهَا رَجُلٌ مِمَّنْ يَطُوفُ يَا أَمَةَ اللَّهِ أَخْطَأْتِ السُّنَّةَ فَقَالَتْ إِنَّا لَأَغْنِيَاءُ عَنْ عِلْمِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saed, from Ali Bin Al Numan, from Dawood Bin Farqad, from Abdul Al A’ala who said,

‘I saw Umm Farwaas performing Tawaaf by the House (Kaaba), upon heras was a robe for veiling. So sheas touched the (Black) Stone with heras left hand. So a man said to heras, ‘From where are youas performing Tawaaf, O maid of Allahazwj? Youas are mixing up the Sunnah’. So sheas said: ‘Weas are in no need of your knowledge’.[1597]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَ تَدْرِي لِمَ سُمِّيَتِ الطَّائِفَ قُلْتُ لَا قَالَ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) لَمَّا دَعَا رَبَّهُ أَنْ يَرْزُقَ أَهْلَهُ مِنَ الثَّمَرَاتِ قَطَعَ لَهُمْ قِطْعَةً مِنَ الْأَرْدَنِ فَأَقْبَلَتْ حَتَّى طَافَتْ بِالْبَيْتِ سَبْعاً ثُمَّ أَقَرَّهَا اللَّهُ فِي مَوْضِعِهَا وَ إِنَّمَا سُمِّيَتِ الطَّائِفَ لِلطَّوَافِ بِالْبَيْتِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad who said,

‘Abu Al-Hassanasws said: ‘Do you know why Al-Ta’if has been named so?’ I said, ‘No’. Heasws said: ‘When Ibrahimas supplicated to hisas Lordazwj that Heazwj should Grace hisas family from the fruits, Heazwj Cut-off a piece of land for them, from the Jordan. So it came over until it performed Tawaaf by the House (Kaaba), seven (circuits). Then Allahazwj Settled it in its place. And rather, Al-Ta’if was named so due to the Tawaaf of the House (Kaaba)’.[1598]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي أَكُونُ فِي الْمَسْجِدِ الْحَرَامِ وَ أَنْظُرُ إِلَى النَّاسِ يَطُوفُونَ بِالْبَيْتِ وَ أَنَا قَاعِدٌ فَأَغْتَمُّ لِذَلِكَ فَقَالَ يَا زِيَادُ لَا عَلَيْكَ فَإِنَّ الْمُؤْمِنَ إِذَا خَرَجَ مِنْ بَيْتِهِ يَؤُمُّ الْحَجَّ لَا يَزَالُ فِي طَوَافٍ وَ سَعْيٍ حَتَّى يَرْجِعَ .

Ali Bin Ibrahim, from his father, from Ziyad Al Qandy who said,

‘I said to Abu Al-Hassanasws, ‘May I be sacrificed for youasws! I happened to be in the Sacred Masjid and looked at the women Tawaaf by the House (Kaaba), and I was seated, and I was gloomy due to that. So heasws said: ‘O Ziyad! It is not upon you, for the Believer, when he goes out from his house, intending the Hajj, does not cease to be in a Tawaaf and a Sa’ee until he returns’.[1599]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ هَيْثَمٍ التَّمِيمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ كَانَتْ مَعَهُ صَاحِبَةٌ لَا تَسْتَطِيعُ الْقِيَامَ عَلَى رِجْلِهَا فَحَمَلَهَا زَوْجُهَا فِي مَحْمِلٍ فَطَافَ بِهَا طَوَافَ الْفَرِيضَةِ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ أَ يُجْزِئُهُ ذَلِكَ الطَّوَافُ عَنْ نَفْسِهِ طَوَافُهُ بِهَا فَقَالَ إِيهاً اللَّهِ إِذاً .

Ab Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Haysam Al Tameemy who said,

‘I said to Abu Abdullahasws, ‘A man was with his female companion who was not able upon standing on her legs. So her husband carried her in a carriage, and he performed Tawaaf with her the Obligatory Tawaaf by the House (Kaaba), and by Al-Safa and Al-Marwa. Would that Tawaaf suffice him from himself (as well), him being performing Tawaaf with her?’ So heasws: ‘By Allahazwj! That is so!’.[1600]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَعِ الطَّوَافَ وَ أَنْتَ تَشْتَهِيهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘You should leave the Tawaaf while you are still being desirous of it’.[1601]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُوسَى بْنِ عِيسَى الْيَعْقُوبِيِّ عَنْ مُحَمَّدِ بْنِ مُيَسِّرٍ عَنْ أَبِي الْجَهْمِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ قَالَ فِي امْرَأَةٍ نَذَرَتْ أَنْ تَطُوفَ عَلَى أَرْبَعٍ قَالَ تَطُوفُ أُسْبُوعاً لِيَدَيْهَا وَ أُسْبُوعاً لِرِجْلَيْهَا .

Muhammad Bin Yahya, and someone els, from Muhammad Bin Ahmad, from Al Abbas Bin Marouf, from Musa Bin Isa Al yaqouby, from Muhammad Bin Maysar, from Abu Al Jaham,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws, from Aliasws having said regarding a woman who vowed that should would be performing Tawaaf upon four (crawling). Heasws said: ‘She should perform Tawaaf of seven (circuits) for her hands, and seven (circuits) for her legs’.[1602]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ قَالَ سَأَلْتُهُ عَنْ ثَلَاثَةٍ دَخَلُوا فِي الطَّوَافِ فَقَالَ وَاحِدٌ مِنْهُمْ لِصَاحِبِهِ تَحَفَّظُوا الطَّوَافَ فَلَمَّا ظَنُّوا أَنَّهُمْ قَدْ فَرَغُوا قَالَ وَاحِدٌ مَعِي سِتَّةُ أَشْوَاطٍ قَالَ إِنْ شَكُّوا كُلُّهُمْ فَلْيَسْتَأْنِفُوا وَ إِنْ لَمْ يَشُكُّوا وَ عَلِمَ كُلُّ وَاحِدٍ مِنْهُمْ مَا فِي يَدِهِ فَلْيَبْنُوا .

Ali Bin Ibrahim, from his father, from Safwan who said,

‘I asked himasws about three who enter into the Tawaaf. So one of them says to his companions, ‘Memorise the (number of) circuits’. So when they thought that they had freed, one says, ‘With me there are six circuits’. Heasws said: ‘If all of them doubt, so let them resume; and if they do not doubt, and each one of them knows what is in his hands, so let them build’.[1603]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تَطُوفُ بِالصَّبِيِّ وَ تَسْعَى بِهِ هَلْ يُجْزِئُ ذَلِكَ عَنْهَا وَ عَنِ الصَّبِيِّ فَقَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws regarding the woman who performs Tawaaf with the child, and she performs Sa’ee with it. Would that suffice from her and from the child?’ So heasws said: ‘Yes’.[1604]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَحَبُّ أَنْ تَطُوفَ ثَلَاثَمِائَةٍ وَ سِتِّينَ أُسْبُوعاً عَدَدَ أَيَّامِ السَّنَةِ فَإِنْ لَمْ تَسْتَطِعْ فَثَلَاثَمِائَةٍ وَ سِتِّينَ شَوْطاً فَإِنْ لَمْ تَسْتَطِعْ فَمَا قَدَرْتَ عَلَيْهِ مِنَ الطَّوَافِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It is recommended that you should perform three hundred and sixty Tawaafs, of seven (circuits), being the number of the days of the year. So if you are not able, then three hundred and sixty circuits. So if you are not able, so whatever you are able upon from the Tawaaf’.[1605]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ نَشْرَبُ وَ نَحْنُ فِي الطَّوَافِ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘Can we drink (water) and we are in the Tawaaf?’ Heasws said: ‘Yes’.[1606]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ طَافَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَى نَاقَتِهِ الْعَضْبَاءِ وَ جَعَلَ يَسْتَلِمُ الْأَرْكَانَ بِمِحْجَنِهِ وَ يُقَبِّلُ الْمِحْجَنَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww performed Tawaaf upon hissaww she-camel Al-Azba’a, and went on to touch the corners with hissaww stick, and hesaww kissed hissaww staff’.[1607]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَوَافٌ فِي الْعَشْرِ أَفْضَلُ مِنْ سَبْعِينَ طَوَافاً فِي الْحَجِّ .

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Tawaaf during the tenth (of Zil Hijja) is superior than seventy Tawaafs during the Hajj’.[1608]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي امْرَأَةٍ نَذَرَتْ أَنْ تَطُوفَ عَلَى أَرْبَعٍ فَقَالَ تَطُوفُ أُسْبُوعاً لِيَدَيْهَا وَ أُسْبُوعاً لِرِجْلَيْهَا .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said regarding a woman who vowed that she would be performing Tawaaf upon four (crawling). So heasws said: ‘She should perform Tawaaf of seven (circuits) for her hands, and seven (circuits) for her legs’.[1609]

بَابُ اسْتِلَامِ الْحَجَرِ بَعْدَ الرَّكْعَتَيْنِ وَ شُرْبِ مَاءِ زَمْزَمَ قَبْلَ الْخُرُوجِ إِلَى الصَّفَا وَ الْمَرْوَةِ

Chapter 140 – Touching the (Black) Stone after (Praying) the two Cycles, and drinking the water of Zamzam before going out to Al Safa and Al Marwa

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا فَرَغْتَ مِنَ الرَّكْعَتَيْنِ فَائْتِ الْحَجَرَ الْأَسْوَدَ وَ قَبِّلْهُ وَ اسْتَلِمْهُ أَوْ أَشِرْ إِلَيْهِ فَإِنَّهُ لَا بُدَّ مِنْ ذَلِكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you are free from (Praying) the two Cycles, so go to the Black Stone and kiss it, and touch it, or gesture towards it, for it is a must from that’.

وَ قَالَ إِنْ قَدَرْتَ أَنْ تَشْرَبَ مِنْ مَاءِ زَمْزَمَ قَبْلَ أَنْ تَخْرُجَ إِلَى الصَّفَا فَافْعَلْ وَ تَقُولُ حِينَ تَشْرَبُ اللَّهُمَّ اجْعَلْهُ عِلْماً نَافِعاً وَ رِزْقاً وَاسِعاً وَ شِفَاءً مِنْ كُلِّ دَاءٍ وَ سُقْمٍ

And heasws said: ‘If are able to drink from the water of Zamzam before you go out to Al-Safa, then do so, and you should be saying when you drink:

اللَّهُمَّ اجْعَلْهُ عِلْماً نَافِعاً وَ رِزْقاً وَاسِعاً وَ شِفَاءً مِنْ كُلِّ دَاءٍ وَ سُقْمٍ

‘O Allahazwj! Make it to be a beneficial knowledge, and an extended sustenance, and a healing from every illness and disease’.

قَالَ وَ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ حِينَ نَظَرَ إِلَى زَمْزَمَ لَوْ لَا أَنِّي أَشُقُّ عَلَى أُمَّتِي لَأَخَذْتُ مِنْهُ ذَنُوباً أَوْ ذَنُوبَيْنِ .

Heasws said: ‘And it has reached us that Rasool-Allahsaww said when hesaww looked at Zamzam: ‘Had it not been difficult upon mysaww community, Isaww would have taken from it, a bucket or two buckets (thereby creating a Sunnah)’.[1610]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا فَرَغَ الرَّجُلُ مِنْ طَوَافِهِ وَ صَلَّى رَكْعَتَيْنِ فَلْيَأْتِ زَمْزَمَ وَ لْيَسْتَقِ مِنْهُ ذَنُوباً أَوْ ذَنُوبَيْنِ وَ لْيَشْرَبْ مِنْهُ وَ لِيَصُبَّ عَلَى رَأْسِهِ وَ ظَهْرِهِ وَ بَطْنِهِ وَ يَقُولُ اللَّهُمَّ اجْعَلْهُ عِلْماً نَافِعاً وَ رِزْقاً وَاسِعاً وَ شِفَاءً مِنْ كُلِّ دَاءٍ وَ سُقْمٍ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man is free from his Tawaaf, and he has Prayed two Cycles, so let him go to Zamzam and let him draw from it, a bucket or two buckets, and let him drink from it, and let him pour it upon his head, and his back, and his belly, and he should be saying,

‘اللَّهُمَّ اجْعَلْهُ عِلْماً نَافِعاً وَ رِزْقاً وَاسِعاً وَ شِفَاءً مِنْ كُلِّ دَاءٍ وَ سُقْمٍ’

‘O Allahazwj! Make to be to a beneficial knowledge, and an extensive sustenance, and a healing from every illness and disease.

ثُمَّ يَعُودُ إِلَى الْحَجَرِ الْأَسْوَدِ

Then he should return to the Black Stone’.[1611]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ الثَّانِيَ ( عليه السلام ) لَيْلَةَ الزِّيَارَةِ طَافَ طَوَافَ النِّسَاءِ وَ صَلَّى خَلْفَ الْمَقَامِ ثُمَّ دَخَلَ زَمْزَمَ فَاسْتَقَى مِنْهَا بِيَدِهِ بِالدَّلْوِ الَّذِي يَلِي الْحَجَرَ وَ شَرِبَ مِنْهُ وَ صَبَّ عَلَى بَعْضِ جَسَدِهِ ثُمَّ اطَّلَعَ فِي زَمْزَمَ مَرَّتَيْنِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,

‘I saw Abu Ja’farasws the ‘الثَّانِيَ’ (the 2nd) on the night of the visitation (of the Kaaba), performing a Tawaaf, being the Tawaaf of the women (طَوَافَ النِّسَاءِ), and heasws Prayed behind the Standing Place (of Ibrahimas), then heasws entered Zazam. So he withdrew from it by his hand, with a bucket, near to the (Black) Stone, and drank from it, and poured upon parts of his body. Then heasws looked into Zamzam twice’.

وَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّهُ رَآهُ بَعْدَ ذَلِكَ بِسَنَةٍ فَعَلَ مِثْلَ ذَلِكَ .

And one of our companions informed me that he saw himasws after that, a year later, doing similar to that’.[1612]

بَابُ الْوُقُوفِ عَلَى الصَّفَا وَ الدُّعَاءِ

Chapter 141 – The pausing upon Al Safa and the supplication

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ فَرَغَ مِنْ طَوَافِهِ وَ رَكْعَتَيْهِ قَالَ أَبْدَأُ بِمَا بَدَأَ اللَّهُ عَزَّ وَ جَلَّ بِهِ مِنْ إِتْيَانِ الصَّفَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الصَّفا وَ الْمَرْوَةَ مِنْ شَعائِرِ اللَّهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww, when hesaww was free from hissaww Tawaaf and (Praying of) two Cycles, said: ‘Isaww hereby begin with what Allahazwj Mighty and Majestic Began with, from going to Al-Safa. Allahazwj Mighty and Majestic is Saying [2:158] Surely the Safa and the Marwa are among the Rituals appointed by Allah’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ اخْرُجْ إِلَى الصَّفَا مِنَ الْبَابِ الَّذِي خَرَجَ مِنْهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ الْبَابُ الَّذِي يُقَابِلُ الْحَجَرَ الْأَسْوَدَ حَتَّى تَقْطَعَ الْوَادِيَ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ فَاصْعَدْ عَلَى الصَّفَا حَتَّى تَنْظُرَ إِلَى الْبَيْتِ وَ تَسْتَقْبِلَ الرُّكْنَ الَّذِي فِيهِ الْحَجَرُ الْأَسْوَدُ وَ احْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ ثُمَّ اذْكُرْ مِنْ آلَائِهِ وَ بَلَائِهِ وَ حُسْنِ مَا صَنَعَ إِلَيْكَ مَا قَدَرْتَ عَلَى ذِكْرِهِ

Abu Abdullahasws said: ‘Then go out to Al-Safa from the door which Rasool-Allahsaww went out from, and it is the door which faces the Black Stone, until you cut through the valley, and upon you should be the tranquillity and the dignity. So, climb upon Al-Safa until you look at the House (Kabah) and face the corner in which is the Black Stone, and Praise Allahazwj and Extol upon Himazwj. Then remember Hisazwj Favours and Hisazwj Trials, and the goodness with which Heazwj has Dealth with you, in accordance to your ability upon Hisazwj Mention.

ثُمَّ كَبِّرِ اللَّهَ سَبْعاً وَ احْمَدْهُ سَبْعاً وَ هَلِّلْهُ سَبْعاً وَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ حَيٌّ لَا يَمُوتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ ثَلَاثَ مَرَّاتٍ

Then exclaim the Greatness of Allahazwj (Takbeer) seven times, and Praise Himazwj seven times, and say, ‘There is no God except for Allahazwj Alone, there being no associates for Himazwj, from Himazwj being the Kingdom and for Himazwj being the Praise. Heazwj Revives and Heazwj Causes to die, and Heazwj is Alive and does not die, and Heazwj is Able upon every thing’ – three times.

ثُمَّ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ قُلِ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ الْحَمْدُ لِلَّهِ عَلَى مَا أَوْلَانَا وَ الْحَمْدُ لِلَّهِ الْحَيِّ الْقَيُّومِ وَ الْحَمْدُ لِلَّهِ الْحَيِّ الدَّائِمِ ثَلَاثَ مَرَّاتٍ

Then Send Blessings upon the Prophetsaww, and say, ‘Allahazwj is the Greatest upon what Heazwj has Guided us, and the Praise is for Allahazwj upon what Heazwj has Preferred us, and the Praise is for Allahazwj, the Living, the Everelasting; and the Praise is for Allahazwj the eternally Living’ – three times.

وَ قُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ لَا نَعْبُدُ إِلَّا إِيَّاهُ مُخْلِصِينَ لَهُ الدِّينَ وَ لَوْ كَرِهَ الْمُشْرِكُونَ ثَلَاثَ مَرَّاتٍ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَ الْعَافِيَةَ وَ الْيَقِينَ فِي الدُّنْيَا وَ الْآخِرَةِ ثَلَاثَ مَرَّاتٍ اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ ثَلَاثَ مَرَّاتٍ

And say, ‘I testify that there is no God except for Allahazwj; and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww. We do not worship except for Himazwj, being sincere for Himazwj in the Religion, and even though the Polytheists may be averse to it’ – three times. ‘O Allahazwj! I ask Youazwj for Forgiveness, and the well being, and the conviction in the world and the Hereafter’ – three times. ‘O Allahazwj! Give us goodness in the world and goodness in the Hereafter and Save us from the Punishment of the Fire’ – three times.

ثُمَّ كَبِّرِ اللَّهَ مِائَةَ مَرَّةٍ وَ هَلِّلْ مِائَةَ مَرَّةٍ وَ احْمَدْ مِائَةَ مَرَّةٍ وَ سَبِّحْ مِائَةَ مَرَّةٍ وَ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ غَلَبَ الْأَحْزَابَ وَحْدَهُ فَلَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَحْدَهُ وَحْدَهُ

Then exclaim the Greatness of Allahazwj one hundred times, and Extol Hisazwj Holiness one hundred times, and Praise Himazwj one hundred times, and Glorify Himazwj one hundred times, and you should be saying, ‘There is no god except for Allahazwj, Alone, being True to Hisazwj Promise, and Helping Hisazwj servants, and Overcomes all the ones allied (against Himazwj). For Himazwj is the Kingdom, and for Himazwj is the Praise Alone, Alone’.

اللَّهُمَّ بَارِكْ لِي فِي الْمَوْتِ وَ فِي مَا بَعْدَ الْمَوْتِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ ظُلْمَةِ الْقَبْرِ وَ وَحْشَتِهِ اللَّهُمَّ أَظِلَّنِي فِي ظِلِّ عَرْشِكَ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّكَ

O Allahazwj! Bless me during the death, and in what is after the death. O Allahazwj! I seek Refuge with Youazwj from the darkness of the grave, and its loneliness. O Allahazwj! Shade me in the Shade of Yourazwj Throne on the Day in which there would be no shade except for Yourazwj Shade’.

وَ أَكْثِرْ مِنْ أَنْ تَسْتَوْدِعَ رَبَّكَ دِينَكَ وَ نَفْسَكَ وَ أَهْلَكَ ثُمَّ تَقُولُ أَسْتَوْدِعُ اللَّهَ الرَّحْمَنَ الرَّحِيمَ الَّذِي لَا يَضِيعُ وَدَائِعُهُ نَفْسِي وَ دِينِي وَ أَهْلِي اللَّهُمَّ اسْتَعْمِلْنِي عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ تَوَفَّنِي عَلَى مِلَّتِهِ وَ أَعِذْنِي مِنَ الْفِتْنَةِ

And frequently entrust to your Lordazwj for your Religion, and yourself, and your family. Then you should be saying, ‘I entrust to Allahazwj, the Beneficent, the Merciful Who does not Waste Hisazwj Entrustments, myself and my Religion, and my family. O Allahazwj! Utilise me upon Yourazwj Book, and Sunnah of Yourazwj Prophetsaww, and Cause me to die upon hissaww Religion, and Shelter me from the strife’.

ثُمَّ تُكَبِّرُ ثَلَاثاً ثُمَّ تُعِيدُهَا مَرَّتَيْنِ ثُمَّ تُكَبِّرُ وَاحِدَةً ثُمَّ تُعِيدُهَا فَإِنْ لَمْ تَسْتَطِعْ هَذَا فَبَعْضَهُ

Then exclaim Takbeer three times, then repeat it twice, then exclaim Takbeer once,then repeat it. So if you are not able upon this, then (do) part of it.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقِفُ عَلَى الصَّفَا بِقَدْرِ مَا يُقْرَأُ سُورَةُ الْبَقَرَةِ مُتَرَتِّلًا .

And Abu Abdullahasws said: ‘Rasool-Allahsaww used to pause upon Al-Safa by a measurement of what it takes to recite Surah Al-Baqarah (Chapter 2), slowly’.[1613]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ حَدَّثَنِي جَمِيلٌ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ مِنْ دُعَاءٍ مُوَقَّتٍ أَقُولُهُ عَلَى الصَّفَا وَ الْمَرْوَةِ فَقَالَ تَقُولُ إِذَا وَقَفْتَ عَلَى الصَّفَا لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ ثَلَاثَ مَرَّاتٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said, ‘Jameel narrated to me saying,

‘I said to Abu Abdullahasws, ‘Is there any from a prescribed supplication which I should be saying upon Al-Safa and Al-Marwa?’ So heasws said: ‘You should be saying when you pause upon Al-Safa:

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘There is no god except for Allahazwj Alone, there being no associates for him. For Himazwj is the Kingdom, and for Himazwj is the Praise. Heazwj Revives and Heazwj Causes to die, and Heazwj is Able upon everything – three times.[1614]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) كَيْفَ يَقُولُ الرَّجُلُ عَلَى الصَّفَا وَ الْمَرْوَةِ قَالَ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ ثَلَاثَ مَرَّاتٍ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoubm from Zurara who said,

‘I asked Abu Ja’farasws, ‘How should the man be reciting upon Al-Safa and Al-Marwa?’ Heasws said: ‘He should be saying,

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘There is no god except fo Allahazwj, Alone, there being no associates for Himazwj. For Himazwj is the Kingdom, and for Himazwj is the Praise. Heazwj Revives and Heazwj Causes to die, and Heazwj is Able over every thing – three times’.[1615]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الْحَمِيدِ بْنِ سَعِيدٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ بَابِ الصَّفَا قُلْتُ إِنَّ أَصْحَابَنَا قَدِ اخْتَلَفُوا فِيهِ بَعْضُهُمْ يَقُولُ الَّذِي يَلِي السِّقَايَةَ وَ بَعْضُهُمْ يَقُولُ الَّذِي يَلِي الْحَجَرَ فَقَالَ هُوَ الَّذِي يَلِي السِّقَايَةَ مُحْدَثٌ صَنَعَهُ دَاوُدُ وَ فَتَحَهُ دَاوُدُ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Abdul Hameed Bin Saeed who said,

‘I asked Abu Ibrahimas about the door of Al-Safa. I said, ‘Our companions have differed with regards to it. Some of them are saying, ‘(It is that) which is next to the watering place (Zamzam)’, and some of them are saying, ‘(It is that) which is next to the (Black) Stone’.’ So heasws said: ‘It is which is next to the watering place (Zamzam). It was newly made by Dawood, and Dawood opened it’.[1616]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ يَرْفَعُهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا صَعِدَ الصَّفَا اسْتَقْبَلَ الْكَعْبَةَ ثُمَّ رَفَعَ يَدَيْهِ ثُمَّ يَقُولُ اللَّهُمَّ اغْفِرْ لِي كُلَّ ذَنْبٍ أَذْنَبْتُهُ قَطُّ فَإِنْ عُدْتُ فَعُدْ عَلَيَّ بِالْمَغْفِرَةِ فَإِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ

Ahmad Bin Muhammad, from Ali Bin Hadeed, from Ali Bin Al Numan, raising it, said,

‘Amir Al-Momineenasws, whenever heasws ascended Al-Safa, faced the Kabah, then raised hisasws hand, then heasws was saying: ‘O Allahazwj! Forgive measws, every sin that Iasws have sinned. So if Iasws were to return (to sinning), then Return to measws with the Forgiveness, for Youazwj are the Forgiver, the Merciful.

اللَّهُمَّ افْعَلْ بِي مَا أَنْتَ أَهْلُهُ فَإِنَّكَ إِنْ تَفْعَلْ بِي مَا أَنْتَ أَهْلُهُ تَرْحَمْنِي وَ إِنْ تُعَذِّبْنِي فَأَنْتَ غَنِيٌّ عَنْ عَذَابِي وَ أَنَا مُحْتَاجٌ إِلَى رَحْمَتِكَ فَيَا مَنْ أَنَا مُحْتَاجٌ إِلَى رَحْمَتِهِ ارْحَمْنِي

O Allahazwj! Deal with me what Youazwj are Rightful of, for if Youazwj were to deal with me what Youazwj are Rightful of, Youazwj would be Merciful with me; and if Youazwj were to Punish me, so Youazwj are needless from Punishing me, and I am needy to Yourazwj Mercy. So, since I am needy to Yourazwj Mercy, be Merciful to me.

اللَّهُمَّ لَا تَفْعَلْ بِي مَا أَنَا أَهْلُهُ فَإِنَّكَ إِنْ تَفْعَلْ بِي مَا أَنَا أَهْلُهُ تُعَذِّبْنِي وَ لَمْ تَظْلِمْنِي أَصْبَحْتُ أَتَّقِي عَدْلَكَ وَ لَا أَخَافُ جَوْرَكَ فَيَا مَنْ هُوَ عَدْلٌ لَا يَجُورُ ارْحَمْنِي .

O Allahazwj! Do not Deal with measws what Iasws am deserving of, for if Youazwj were to Deal with measws what Iasws am deserving of, Youazwj would Punish me, and would not be oppressing measws. Iasws have come to be fearful of Yourazwj Justice, and Iasws do not fear Yourazwj Inequity, since the one who is Just would not be tyrannical. Be Merciful to me!’[1617]

مُحَمَّدُ بْنِ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْوَلِيدِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ أَنْ يَكْثُرَ مَالُهُ فَلْيُطِلِ الْوُقُوفَ عَلَى الصَّفَا وَ الْمَرْوَةِ .

Muhammad Bin Yahya, from Hamdan Bin Suleyman, from Al Hassan Bin Ali Bin Al Waleed, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who intends to boost his wealth, so let him prolong the pausing upon Al-Safa and Al-Marwa’.[1618]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ عَلَى الصَّفَا شَيْ‏ءٌ مُوَقَّتٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Hassan Bin Abu Al Hassan Bin Abu Al Hassan, from Salih Bin Abu Al Aswad, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘There is nothing (specifically) Prescribed (to be performed) upon Al-Safa’.[1619]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مَوْلًى لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَهْلِ الْمَدِينَةِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) صَعِدَ الْمَرْوَةَ فَأَلْقَى نَفْسَهُ عَلَى الْحَجَرِ الَّذِي فِي أَعْلَاهَا فِي مَيْسَرَتِهَا وَ اسْتَقْبَلَ الْكَعْبَةَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat,

(It has been narrated) from a friend of Abu Abdullahasws from the people of Al-Medina who said, ‘I saw Abu Al-Hassanasws ascend Al-Marwa, so heasws attached himselfasws upon the rock which was at the top part of the pathway, and faced the Kabah’.[1620]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ أَحْمَدَ بْنِ الْجَهْمِ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كُنْتُ وَرَاءَ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) عَلَى الصَّفَا أَوْ عَلَى الْمَرْوَةِ وَ هُوَ لَا يَزِيدُ عَلَى حَرْفَيْنِ اللَّهُمَّ إِنِّي أَسْأَلُكَ حُسْنَ الظَّنِّ بِكَ فِي كُلِّ حَالٍ وَ صِدْقَ النِّيَّةِ فِي التَّوَكُّلِ عَلَيْكَ .

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Ahmad Bin Al Jaham Al Khazzaz, from Muhammad Bin Uar Bin Yazeed, from one of his companions who said,

‘We were behind Abu Al-Hassan Musaasws upon Al-Safa, or upon Al-Marwa, and heasws did not increase upon two words: ‘O Allahazwj! I ask Youasws for having good thoughts about Youazwj in every state, and truthful intentions during the reliance upon Youazwj’.[1621]

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بَابُ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ مَا يُقَالُ فِيهِ

Chapter 142 – The Sa’ee between Al-Safa and Al-Marwa and what is to be said during it

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ إِذَا انْتَهَيْتَ إِلَى الدَّارِ الَّتِي عَلَى يَمِينِكَ عِنْدَ أَوَّلِ الْوَادِي فَاسْعَ حَتَّى تَنْتَهِيَ إِلَى أَوَّلِ زُقَاقٍ عَنْ يَمِينِكَ بَعْدَ مَا تُجَاوِزُ الْوَادِيَ إِلَى الْمَرْوَةِ فَإِذَا انْتَهَيْتَ إِلَيْهِ فَكُفَّ عَنِ السَّعْيِ وَ امْشِ مَشْياً

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan, from Zur’at, from Sama’at who said,

‘I asked about the Sa’ee between Al-Safa and Al-Marwa. Heasws said: ‘When you end up to the house which is upon your right at the beginning of the valley, so (walk briskly) until you end up to the first alleyway on your right after having exceeded the valley to Al-Marwa, So when you ended up to it, so pause from the brisk-walk and walk normally.

وَ إِذَا جِئْتَ مِنْ عِنْدِ الْمَرْوَةِ فَابْدَأْ مِنْ عِنْدِ الزُّقَاقِ الَّذِي وَصَفْتُ لَكَ فَإِذَا انْتَهَيْتَ إِلَى الْبَابِ الَّذِي مِنْ قِبَلِ الصَّفَا بَعْدَ مَا تُجَاوِزُ الْوَادِيَ فَاكْفُفْ عَنِ السَّعْيِ وَ امْشِ مَشْياً فَإِنَّمَا السَّعْيُ عَلَى الرِّجَالِ وَ لَيْسَ عَلَى النِّسَاءِ سَعْيٌ .

And when you come from Al-Marwa, so begin from the alleyway which Iasws described for you. So when you end up to the door which is facing Al-Safa after having exceeded the valley, so pause from the brisk-walk and walk normally; and walk a normal walk. But rather, the sprinting is upon the men, and the sprinting is not upon the women’.[1622]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ مَا بَيْنَ بَابِ ابْنِ عَبَّادٍ إِلَى أَنْ يَرْفَعَ قَدَمَيْهِ مِنَ الْمَسِيلِ لَا يَبْلُغُ زُقَاقَ آلِ أَبِي حُسَيْنٍ .

Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas in Ibrahim,

(It has been narrated) from Ja’farasws, from hisasws fatherasws having said: ‘Myasws fatherasws used to perform Sa’ee between Al-Safa and Al-Marwa what is between the door of Ibn Abbad up to heasws raised hisasws feet from the ravine, not reaching the alleyway of the progeny of Abu Husayn’.[1623]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا مِنْ بُقْعَةٍ أَحَبَّ إِلَى اللَّهِ مِنَ الْمَسْعَى لِأَنَّهُ يُذِلُّ فِيهَا كُلَّ جَبَّارٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam, from Yunus, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘There is none from an area more Beloved to Allahazwj than the (area of) Sa’ee, because therein every tyrant is humbled’.

وَ رُوِيَ أَنَّهُ سُئِلَ لِمَ جُعِلَ السَّعْيُ فَقَالَ مَذَلَّةً لِلْجَبَّارِينَ .

And it is reported that heasws was asked , ‘Why was the Sa’ee made to be?’ So heasws said: ‘To humble the tyrants’.[1624]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ لَيْسَ لِلَّهِ مَنْسَكٌ أَحَبَّ إِلَيْهِ مِنَ السَّعْيِ وَ ذَلِكَ أَنَّهُ يُذِلُّ فِيهِ الْجَبَّارِينَ .

A number of our companions, from Sahl Bin Ziyad, raising it, said,

‘There is no ritual more Beloved to Allahazwj than the Sa’ee, and that is because therein every tyrant is humbled’.[1625]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ التَّيْمُلِيِّ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْحَلَبِيِّ عَنْ أَبِيهِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جُعِلَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ مَذَلَّةً لِلْجَبَّارِينَ .

Ahmad Bin Muhammad, from Al Tumayli, from Al Husayn Bin Ahmad Al Halby, from his father, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The Sa’ee between Al-Safa and Al-Marwa has been made to be to humble the tyrants’.[1626]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ انْحَدِرْ مِنَ الصَّفَا مَاشِياً إِلَى الْمَرْوَةِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ حَتَّى تَأْتِيَ الْمَنَارَةَ وَ هِيَ عَلَى طَرَفِ الْمَسْعَى فَاسْعَ مِلْأَ فُرُوجِكَ وَ قُلْ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ اللَّهُمَّ اغْفِرْ وَ ارْحَمْ وَ تَجَاوَزْ عَمَّا تَعْلَمُ وَ أَنْتَ الْأَعَزُّ الْأَكْرَمُ حَتَّى تَبْلُغَ الْمَنَارَةَ الْأُخْرَى

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Go down walking from Al-Safa to Al-Marwa, and upon you should be tranquility and the dignity until you come to the marker, and it is upon the side of the Sa’ee area. So walk briskly filled with relief and say, ‘In the Name of Allahazwj, and Allahazwj is the Greatest, and may Allahazwj send Blessings upon Muhammadasws and upon the Peopleasws of hissaww Household. O Allahazwj! Forgive, and be Merciful, and Overlook from what Youazwj well Know, and Youazwj are the Mighty, the Benevolent’ – until you reach the other marker.

فَإِذَا جَاوَزْتَهَا فَقُلْ يَا ذَا الْمَنِّ وَ الْفَضْلِ وَ الْكَرَمِ وَ النَّعْمَاءِ وَ الْجُودِ اغْفِرْ لِي ذُنُوبِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ ثُمَّ امْشِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ حَتَّى تَأْتِيَ الْمَرْوَةَ فَاصْعَدْ عَلَيْهَا حَتَّى يَبْدُوَ لَكَ الْبَيْتُ وَ اصْنَعْ عَلَيْهَا كَمَا صَنَعْتَ عَلَى الصَّفَا وَ طُفْ بَيْنَهُمَا سَبْعَةَ أَشْوَاطٍ تَبْدَأُ بِالصَّفَا وَ تَخْتِمُ بِالْمَرْوَةِ .

So when you exceed it, say, ‘O One with the Favours, and the Grace, and the benevolence, and the Bounties, and the Generousity! Forgive my sins for me, for there is no Forgiver of sins except for Youazwj’. Then walk, and upon you should be the tranquility and the dignity, until you come to Al-Marwa. So climb upon it until the House (Kabah) appears to you, and do upon it just as you had done upon Al-Safa, and circumambulate seven circuits between the two, beginning with Al-Safa and ending with Al-Marwa’.[1627]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مَوْلًى لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَهْلِ الْمَدِينَةِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَبْتَدِئُ بِالسَّعْيِ مِنْ دَارِ الْقَاضِي الْمَخْزُومِيِّ قَالَ وَ يَمْضِي كَمَا هُوَ إِلَى زُقَاقِ الْعَطَّارِينَ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from a friend of Abu Abdullahasws, from the people of Al Medina who said,

‘I saw Abu Al-Hassanasws beginning the Sa’ee from the door of Al-Qazy Al-Makhzoumy’. He said, ‘And heasws went on just as heasws was, up to the alleyway of the perfume sellers’.[1628]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَرِيضَةٌ أَمْ سُنَّةٌ فَقَالَ فَرِيضَةٌ قُلْتُ أَ وَ لَيْسَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما قَالَ كَانَ ذَلِكَ فِي عُمْرَةِ الْقَضَاءِ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَرَطَ عَلَيْهِمْ أَنْ يَرْفَعُوا الْأَصْنَامَ مِنَ الصَّفَا وَ الْمَرْوَةِ

A number of our companions, from Ahmad Bin Muhammad, from Muawiya Bin Hukeym, from Muhammad Bin Abu Umeyr, from Al Hassan Bin Ali Al Sayrafi, from one of our companions who said,

‘Abu Abdullahasws was asked about the Sa’ee between Al-Safa and Al-Marwa, being an Obligation or a Sunnah?’ So heasws said: ‘I said, 'Or, has not Allahazwj Mighty and Majestic Said [2:158] there is no blame on him if he goes round them both’. Heasws said: ‘That was regarding the Umra of the adjudication. Rasool-Allahsaww stipulated upon then that they would raise (remove) the idols from Al-Safa and Al-Marwa.

فَتَشَاغَلَ رَجُلٌ وَ تَرَكَ السَّعْيَ حَتَّى انْقَضَتِ الْأَيَّامُ وَ أُعِيدَتِ الْأَصْنَامُ فَجَاءُوا إِلَيْهِ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ فُلَاناً لَمْ يَسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ قَدْ أُعِيدَتِ الْأَصْنَامُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما أَيْ وَ عَلَيْهِمَا الْأَصْنَامُ .

So a man pretended to be busy and neglected the Sa’ee until the days had passed, and the idols returned. So they (people) came over to himsaww and said, ‘O Rasool-Allahsaww! So and so did not perform Sa’ee between Al-Safa and Al-Marwa, and the idols have returned’. Therefore, Allahazwj Mighty and Majestic Revealed [2:158] there is no blame on him if he goes round them both, i.e., and upon them were the idols’.[1629]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَرَكَ شَيْئاً مِنَ الرَّمَلِ فِي سَعْيِهِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ لَا شَيْ‏ءَ عَلَيْهِ

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Malik Bin Atiyya, from Saeed Al A’araj who said,

‘I asked Abu Abdullahasws about a man who neglected something from walking-briskly the during his Sa’ee between Al-Safa and Al-Marwa. Heasws said: ‘There is nothing upon him’.

وَ رُوِيَ أَنَّ الْمَسْعَى كَانَ أَوْسَعَ مِمَّا هُوَ الْيَوْمَ وَ لَكِنَّ النَّاسَ ضَيَّقُوهُ .

And it is reported that the area of Sa’ee was wider (extensive) than what it is today, but the people narrowed it’.[1630]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تَرَكَ السَّعْيَ مُتَعَمِّداً قَالَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding a man who neglected Sa’ee deliberately. Heasws said: ‘Upon him is the Hajj from the future year’.[1631]

بَابُ مَنْ بَدَأَ بِالْمَرْوَةِ قَبْلَ الصَّفَا أَوْ سَهَا فِي السَّعْيِ بَيْنَهُمَا

Chapter 143 – The one who begins with Al-Marwa before Al-Safa, or makes a mistake in the Sa’ee between the two

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ بَدَأَ بِالْمَرْوَةِ قَبْلَ الصَّفَا قَالَ يُعِيدُ أَ لَا تَرَى أَنَّهُ لَوْ بَدَأَ بِشِمَالِهِ قَبْلَ يَمِينِهِ فِي الْوُضُوءِ أَرَادَ أَنْ يُعِيدَ الْوُضُوءَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘I asked Abu Abdullahasws about a man who began with Al-Marwa before Al-Safa. Heasws said: ‘He should repeat. Do you not see that had he began with his left before his right during the ablution, he would repeat the ablution?’[1632]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) فِي رَجُلٍ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثَمَانِيَةَ أَشْوَاطٍ مَا عَلَيْهِ فَقَالَ إِنْ كَانَ خَطَأً اطَّرَحَ وَاحِداً وَ اعْتَدَّ بِسَبْعَةٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahmann Bin Al Hajjaj,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) regarding a man who performed Sa’ee between Al-Safa and Al-Marwa by eight circuits, what would be upon him?’ So heasws said: ‘If he had erred, one would be dropped, and he would be counted with seven’.[1633]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ حَجَجْنَا وَ نَحْنُ صَرُورَةٌ فَسَعَيْنَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ أَرْبَعَةَ عَشَرَ شَوْطاً فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ لَا بَأْسَ سَبْعَةٌ لَكَ وَ سَبْعَةٌ تُطْرَحُ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj who said,

‘We performed Hajj and we were first timers, and we performed Sa’ee between Al-Safa and Al-Marwa by fourteen circuits. So I asked Abu Abdullahasws about that, and heasws said: ‘There is no problem – seven are for you and seven are dropped’.[1634]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيٍّ الصَّائِغِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ بَدَأَ بِالْمَرْوَةِ قَبْلَ الصَّفَا قَالَ يُعِيدُ أَ لَا تَرَى أَنَّهُ لَوْ بَدَأَ بِشِمَالِهِ قَبْلَ يَمِينِهِ كَانَ عَلَيْهِ أَنْ يَبْدَأَ بِيَمِينِهِ ثُمَّ يُعِيدَ عَلَى شِمَالِهِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ali Al Sani’e who said,

‘Abu Abdullahasws was asked and I was present, about a man who began with Al-Marwa before Al-Safa. Heasws said: ‘He should repeat. Do you not see that had he began (his ablution) with his left hand before his right hand, upon him would be that he begins with his right hand, then return upon his left hand?’[1635]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ مَنْ طَافَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ خَمْسَةَ عَشَرَ شَوْطاً طَرَحَ ثَمَانِيَةً وَ اعْتَدَّ بِسَبْعَةٍ وَ إِنْ بَدَأَ بِالْمَرْوَةِ فَلْيَطْرَحْ وَ لْيَبْدَأْ بِالصَّفَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘The one who performs Tawaaf between Al-Safa and Al-Marwa by fifteen circuits, eight would be dropped and he would be counted with seven; and if he began with Al-Marwa, so let him drop (it all) and let him begin with Al-Safa’.[1636]

بَابُ الِاسْتِرَاحَةِ فِي السَّعْيِ وَ الرُّكُوبِ فِيهِ

Chapter 144 – The rest during the Sa’ee and the riding therein

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ عَلَى الدَّابَّةِ قَالَ نَعَمْ وَ عَلَى الْمَحْمِلِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the Sa’ee performed  between Al-Safa and Al-Marwa upon the animal. Heasws said: ‘Yes, and upon the carriage’.[1637]

مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ رَاكِباً قَالَ لَا بَأْسَ وَ الْمَشْيُ أَفْضَلُ .

Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the man who performed Sa’ee between Al-Safa and Al-Marwa, riding. Heasws said: ‘There is no problem, and the walking is superior’.[1638]

ابْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَطُوفُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ أَ يَسْتَرِيحُ قَالَ نَعَمْ إِنْ شَاءَ جَلَسَ عَلَى الصَّفَا وَ الْمَرْوَةِ وَ بَيْنَهُمَا فَيَجْلِسُ .

Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the man who performs Tawaaf between Al-Safa and Al-Marwa, can he rest?’ Heasws said: ‘Yes, if he so desires to sit upon Al-Safa and Al-Marwa, and between the two, so he can sit’.[1639]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُجْلَسُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ إِلَّا مِنْ جَهْدٍ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from one of our companions, from Aban,

(It has been narrated) from Abdul Rahman, from Abu Abdullahasws having said: ‘One cannot sit between Al-Safa and Al-Marwa except from tiredness’.[1640]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ النِّسَاءِ يَطُفْنَ عَلَى الْإِبِلِ وَ الدَّوَابِّ أَ يُجْزِئُهُنَّ أَنْ يَقِفْنَ تَحْتَ الصَّفَا وَ الْمَرْوَةِ قَالَ نَعَمْ بِحَيْثُ يَرَيْنَ الْبَيْتَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjjaj who said,

‘I asked Abu Al-Hassanasws about the women performing Tawaaf upon the camel and the animals, are they allowed to be pausing beneath Al-Safa and Al-Marwa?’ Heasws said: ‘Yes, by where they can see the House (Kabah)’.[1641]

وَ عَنْهُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى الرَّاكِبِ سَعْيٌ وَ لَكِنْ لِيُسْرِعْ شَيْئاً .

And from him, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no Sa’ee to be performed by the rider, but it is in order to expedite something’.[1642]

بَابُ مَنْ قَطَعَ السَّعْيَ لِلصَّلَاةِ أَوْ غَيْرِهَا وَ السَّعْيِ بِغَيْرِ وُضُوءٍ

Chapter 145 – The one who cuts off the Sa’ee for the Prayer, or something else, and the performance of the Sa’ee without being in ablution

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَدْخُلُ فِي السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَيَدْخُلُ وَقْتُ الصَّلَاةِ أَ يُخَفِّفُ أَوْ يَقْطَعُ وَ يُصَلِّي وَ يَعُودُ أَوْ يَثْبُتُ كَمَا هُوَ عَلَى حَالِهِ حَتَّى يَفْرُغَ قَالَ أَ وَ لَيْسَ عَلَيْهِمَا مَسْجِدٌ لَا بَلْ يُصَلِّي ثُمَّ يَعُودُ قُلْتُ يَجْلِسُ عَلَيْهِمَا قَالَ أَ وَ لَيْسَ هُوَ ذَا يَسْعَى عَلَى الدَّوَابِّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The man enters into the Sa’ee between Al-Safa and Al-Marwa, so the time for the Prayer comes up, should he slow down, or should he cut it off and he should Pray and return, or stay affirmed just as he is upon his state until he is free?’ Heasws said: ‘Or is there not a place of Prostration (Masjid) upon both of these? No, but he should Pray, then he should return’. I said, ‘He can sit upon both of these?’ Heasws said: ‘Or is he not like that performing Sa’ee upon the animal?’[1643]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ يَحْيَى الْأَزْرَقِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثَلَاثَةَ أَشْوَاطٍ أَوْ أَرْبَعَةً ثُمَّ يَبُولُ أَ يُتِمُّ سَعْيَهُ بِغَيْرِ وُضُوءٍ قَالَ لَا بَأْسَ وَ لَوْ أَتَمَّ نُسُكَهُ بِوُضُوءٍ كَانَ أَحَبَّ إِلَيَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Yahya Al Azraq,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘The man performs Sa’ee between Al-Safa and Al-Marwa by three circuits or four. Then he urinates. Can he complete his Sa’ee without ablution?’ Heasws said: ‘There is no problem, and had he completed his ritual with ablution, it would have been more beloved to measws’.[1644]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) لَا تَطُوفُ وَ لَا تَسْعَى إِلَّا عَلَى وُضُوءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal who said,

‘Abu Al-Hassanasws said: ‘You should neither perform Tawaaf, nor perform Sa’ee except being upon an ablution’.[1645]

بَابُ تَقْصِيرِ الْمُتَمَتِّعِ وَ إِحْلَالِهِ

Chapter 146 – Shortening (of hair, nails etc.) by the performer of Tumatto, and its Permissibility

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ حَمَّادِ بْنِ عِيسَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا فَرَغْتَ مِنْ سَعْيِكَ وَ أَنْتَ مُتَمَتِّعٌ فَقَصِّرْ مِنْ شَعْرِكَ مِنْ جَوَانِبِهِ وَ لِحْيَتِكَ وَ خُذْ مِنْ شَارِبِكَ وَ قَلِّمْ أَظْفَارَكَ وَ أَبْقِ مِنْهَا لِحَجِّكَ وَ إِذَا فَعَلْتَ ذَلِكَ فَقَدْ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ يُحِلُّ مِنْهُ الْمُحْرِمُ وَ أَحْرَمْتَ مِنْهُ فَطُفْ بِالْبَيْتِ تَطَوُّعاً مَا شِئْتَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin yahya, from Ibn Abu Umeyr, and a number of our companions, from Ahmad Bin Muhamad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub and Hammad Bin Isa, altogether from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you are free from your Sa’ee and you are performing Tumatto, so shortern from your hair from its sides, and your beard, and take (clip) from your moustache, and clip your nails, but let something from these remain for your Hajj. And, when you do that, so you are Permitted from everything which the one in Ihraam is freed from and Prohibited from. So perform Tawaaf by the House (Kabah) voluntarily whatever you so desire to’.[1646]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) أَحَلَّ مِنْ عُمْرَتِهِ وَ أَخَذَ مِنْ أَطْرَافِ شَعْرِهِ كُلِّهِ عَلَى الْمُشْطِ ثُمَّ أَشَارَ إِلَى شَارِبِهِ فَأَخَذَ مِنْهُ الْحَجَّامُ ثُمَّ أَشَارَ إِلَى أَطْرَافِ لِحْيَتِهِ فَأَخَذَ مِنْهُ ثُمَّ قَامَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,

‘I saw Abu Al-Hassanasws being free from hisasws Umra and take (cut) from the sides of hisasws hair, all of it upon the combing. Then heasws gestured to hisasws moustache, so the barber took from it. Then heasws gestured towards the sides of hisasws beard, so he took from it, then heasws arose’.[1647]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَطُوفُ بِالْبَيْتِ وَ يَسْعَى أَ يَتَطَوَّعُ بِالطَّوَافِ قَبْلَ أَنْ يُقَصِّرَ قَالَ مَا يُعْجِبُنِي .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Rafa’at Bin Musa who said,

‘I asked Abu Abdullahasws about the man who performs Tawaaf by the House, and he performed Sa’ee, can he voluntarily perform the Tawaaf before he has shortened (hair, nails, etc.)?’ Heasws said: Iasws do not like it’.[1648]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ يُقَصِّرُ مِنْ بَعْضٍ وَ لَا يُقَصِّرُ مِنْ بَعْضٍ قَالَ يُجْزِئُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, and Hafs Bin Al Bakhtary, and two others,

(It has been narrated) from Abu Abdullahasws regarding the one in Ihraam shortening from some and not shortening from some. Heasws said: ‘It would suffice him’.[1649]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ أَسْلَمَ قَالَ لَمَّا أَرَادَ أَبُو جَعْفَرٍ يَعْنِي ابْنَ الرِّضَا ( عليه السلام ) أَنْ يُقَصِّرَ مِنْ شَعْرِهِ لِلْعُمْرَةِ أَرَادَ الْحَجَّامُ أَنْ يَأْخُذَ مِنْ جَوَانِبِ الرَّأْسِ فَقَالَ لَهُ ابْدَأْ بِالنَّاصِيَةِ فَبَدَأَ بِهَا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Aslam who said,

‘When Abu Ja’farasws, meaning the sonasws of Al-Rezaasws wanted to shorten from hisasws hair for the Umra, the barber wanted to take from the sides of hisasws head, but heasws said to him: ‘Begin with the forelocks’. So he began by it’.[1650]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُتَمَتِّعٍ قَرَضَ أَظْفَارَهُ وَ أَخَذَ مِنْ شَعْرِ رَأْسِهِ بِمِشْقَصٍ قَالَ لَا بَأْسَ لَيْسَ كُلُّ أَحَدٍ يَجِدُ جَلَماً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Safwan Bin yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the performer of Tumatto clipping his nails and taking from the hair of his head with the blade. Heasws said: ‘There is no problem. Not everyone can find the scissors’.[1651]

بَابُ الْمُتَمَتِّعِ يَنْسَى أَنْ يُقَصِّرَ حَتَّى يُهِلَّ بِالْحَجِّ أَوْ يَحْلِقَ رَأْسَهُ أَوْ يَقَعَ أَهْلَهُ قَبْلَ أَنْ يُقَصِّرَ

Chapaater 147 – The performer of Tumatto forgets to shorten (hair, nails etc.) until he begins with the Hajj, or he shaves off his head, or he falls upon his wife before he shortens (hair, nails, etc.)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُتَمَتِّعٍ نَسِيَ أَنْ يُقَصِّرَ حَتَّى أَحْرَمَ بِالْحَجِّ قَالَ يَسْتَغْفِرُ اللَّهَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws about a man who performing Tumatto, forgetting that he should be shortening (hair, nails etc.) until he wore the Ihraam for the Hajj. Heasws said: ‘He should seek Forgiveness of Allahazwj’.[1652]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَهَلَّ بِالْعُمْرَةِ وَ نَسِيَ أَنْ يُقَصِّرَ حَتَّى دَخَلَ فِي الْحَجِّ قَالَ يَسْتَغْفِرُ اللَّهَ وَ لَا شَيْ‏ءَ عَلَيْهِ وَ تَمَّتْ عُمْرَتُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who began with the Umra and forgot that he should be shortening (hair, nails etc.) until he entered into the Hajj. Heasws said: ‘He should seek Forgiveness of Allahazwj, and there is nothing upon him, and he should complete his Umra’.[1653]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ رَجُلٍ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَدَخَلَ مَكَّةَ وَ طَافَ وَ سَعَى وَ لَبِسَ ثِيَابَهُ وَ أَحَلَّ وَ نَسِيَ أَنْ يُقَصِّرَ حَتَّى خَرَجَ إِلَى عَرَفَاتٍ قَالَ لَا بَأْسَ بِهِ يَبْنِي عَلَى الْعُمْرَةِ وَ طَوَافِهَا وَ طَوَافُ الْحَجِّ عَلَى أَثَرِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahimasws (7th Imamasws), from a man who performs Tumatto with the Umra to the Hajj. So he entered Makkah and performs Tawaaf, and performs Sa’ee, and he wore his clothes, and became free from Ihraam, and forgot that he should be shortening (hair, nails, etc.) until he went out to Arafaat. Heasws said: ‘There is not problem with it. He would build upon the Umra, and its Tawaaf, and Tawaaf of the Hajj upon its tracks’.[1654]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ ثُمَّ بِالصَّفَا وَ الْمَرْوَةِ وَ قَدْ تَمَتَّعَ ثُمَّ عَجَّلَ فَقَبَّلَ امْرَأَتَهُ قَبْلَ أَنْ يُقَصِّرَ مِنْ رَأْسِهِ فَقَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ وَ إِنْ جَامَعَ فَعَلَيْهِ جَزُورٌ أَوْ بَقَرَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about a man who circumambulated by the House (Kabah), then by Al-Safa and Al-Marwa, and he had performed Tumatto. Then he in haste, kisses his wife before he had shortened from his head. So heasws said: ‘Upon him is blood (of a sacrificial animal) to spill; and if he had copulated, so upon him would be a camel or a cow’.[1655]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُتَمَتِّعٍ وَقَعَ عَلَى امْرَأَتِهِ وَ لَمْ يُقَصِّرْ فَقَالَ يَنْحَرُ جَزُوراً وَ قَدْ خِفْتُ أَنْ يَكُونَ قَدْ ثُلِمَ حَجُّهُ إِنْ كَانَ عَالِماً وَ إِنْ كَانَ جَاهِلًا فَلَا شَيْ‏ءَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about the performer of Tumatto falling upon his wife, and he had not shortened (hair, nails, etc.). So heasws said: ‘He should sacrifice a camel, and Iasws am fearful that he has broken his Hajj if he was knowledgeable (of it), but if he did not know, so there is nothing upon him’.[1656]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي لَمَّا قَضَيْتُ نُسُكِي لِلْعُمْرَةِ أَتَيْتُ أَهْلِي وَ لَمْ أُقَصِّرْ قَالَ عَلَيْكَ بَدَنَةٌ قَالَ قُلْتُ إِنِّي لَمَّا أَرَدْتُ ذَلِكَ مِنْهَا وَ لَمْ تَكُنْ قَصَّرَتِ امْتَنَعَتْ فَلَمَّا غَلَبْتُهَا قَرَضَتْ بَعْضَ شَعْرِهَا بِأَسْنَانِهَا فَقَالَ رَحِمَهَا اللَّهُ كَانَتْ أَفْقَهَ مِنْكَ عَلَيْكَ بَدَنَةٌ وَ لَيْسَ عَلَيْهَا شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! When I fulfilled my rituals for the Umra, I went over to my wife and I had not shortened (hair, nails etc.)’. Heasws said: ‘Upon you is a camel’. I said, ‘When I intended that from her, and she herself had not shortened, so she prevented me. But when I overcame her, she cut some of her hair with her teeth’. So heasws said: ‘May Allahazwj have Mercy on her. She is of more understanding than you are. Upon you is a camel, and there is nothing upon her’.[1657]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُتَمَتِّعٍ حَلَقَ رَأْسَهُ بِمَكَّةَ قَالَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ تَعَمَّدَ ذَلِكَ فِي أَوَّلِ أَشْهُرِ الْحَجِّ بِثَلَاثِينَ يَوْماً مِنْهَا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ تَعَمَّدَ بَعْدَ الثَّلَاثِينَ الَّتِي يُوَفَّرُ فِيهَا الشَّعْرُ لِلْحَجِّ فَإِنَّ عَلَيْهِ دَماً يُهَرِيقُهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin hadeed, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the performer of Tumatto shaving off his head in Makkah. Heasws said: ‘If he did not know, so there is nothing upon him; and if he deliberated that during the beginning of the month of Hajj by thirty days from it, so there is nothing upon him; and if he had deliberated after the thirty days which during which hairs are to be let grown for the Hall, so upon him is blood (of a sacrificial animal) he would have to spill’.

وَ فِي رِوَايَةٍ أُخْرَى فَإِذَا كَانَ يَوْمُ النَّحْرِ أَمَرَّ الْمُوسَى عَلَى رَأْسِهِ .

And in another report, ‘(Heasws said): ‘So when it would be the day of the sacrifice, he would wipe the blade upon his head’.[1658]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ إِذَا أَحَلَّ أَنْ لَا يَلْبَسَ قَمِيصاً وَ لْيَتَشَبَّهْ بِالْمُحْرِمِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the performer of Tumatto with the Umra to the Hajj, when he is free from Ihraam, that he should not wear a shirt, and let him resemble himself with the ones in Ihraam’.[1659]

بَابُ الْمُتَمَتِّعِ تَعْرِضُ لَهُ الْحَاجَةُ خَارِجاً مِنْ مَكَّةَ بَعْدَ إِحْلَالِهِ

Chapter 148 – A need presents itself to the performer of Tumatto, outside of Makkah, after his being free from Ihraam

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ دَخَلَ مَكَّةَ مُتَمَتِّعاً فِي أَشْهُرِ الْحَجِّ لَمْ يَكُنْ لَهُ أَنْ يَخْرُجَ حَتَّى يَقْضِيَ الْحَجَّ فَإِنْ عَرَضَتْ لَهُ حَاجَةٌ إِلَى عُسْفَانَ أَوْ إِلَى الطَّائِفِ أَوْ إِلَى ذَاتِ عِرْقٍ خَرَجَ مُحْرِماً وَ دَخَلَ مُلَبِّياً بِالْحَجِّ فَلَا يَزَالُ عَلَى إِحْرَامِهِ فَإِنْ رَجَعَ إِلَى مَكَّةَ رَجَعَ مُحْرِماً وَ لَمْ يَقْرَبِ الْبَيْتَ حَتَّى يَخْرُجَ مَعَ النَّاسِ إِلَى مِنًى عَلَى إِحْرَامِهِ وَ إِنْ شَاءَ كَانَ وَجْهُهُ ذَلِكَ إِلَى مِنًى

Ali Bin Ibrahim, from his father, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who enters Makkah for performing Tumatto during the months of Hajj, it would not be for him that he should go out until he has fulfilled the Hajj. So if a need presents itself to him to (go) to Usfan, or to Al-Taif, or to Zat Irq, he should go out being in Ihraam, and enter exclaiming Talbiyya for the Hajj, thus he would not cease to be in his Ihraam. So if he were to return to Makkah, he should return being in Ihraam, and should not go near the House (Kabah) until he goes out along with the people to Mina upon his Ihraam as if that was his direction to Mina’.

قُلْتُ فَإِنْ جَهِلَ وَ خَرَجَ إِلَى الْمَدِينَةِ أَوْ إِلَى نَحْوِهَا بِغَيْرِ إِحْرَامٍ ثُمَّ رَجَعَ فِي إِبَّانِ الْحَجِّ فِي أَشْهُرِ الْحَجِّ يُرِيدُ الْحَجَّ أَ يَدْخُلُهَا مُحْرِماً أَوْ بِغَيْرِ إِحْرَامٍ فَقَالَ إِنْ رَجَعَ فِي شَهْرِهِ دَخَلَ بِغَيْرِ إِحْرَامٍ وَ إِنْ دَخَلَ فِي غَيْرِ الشَّهْرِ دَخَلَ مُحْرِماً

I said, ‘Supposing he does not know and goes out to Al-Medina, or to around it without Ihraam, then he returns at the time of Hajj, during the months of Hajj, intending the Hajj, should he enter it being in Ihraam, or without Ihraam?’ So heasws said: ‘If he returns during his month, he would enter without Ihraam, and if enterd during other than the month, would enter in Ihraam’.

قُلْتُ فَأَيُّ الْإِحْرَامَيْنِ وَ الْمُتْعَتَيْنِ مُتْعَةِ الْأُولَى أَوِ الْأَخِيرَةِ قَالَ الْأَخِيرَةُ وَ هِيَ عُمْرَتُهُ وَ هِيَ الْمُحْتَبَسُ بِهَا الَّتِي وُصِلَتْ بِحَجِّهِ قُلْتُ فَمَا فَرْقٌ بَيْنَ الْمُفْرَدَةِ وَ بَيْنَ عُمْرَةِ الْمُتْعَةِ إِذَا دَخَلَ فِي أَشْهُرِ الْحَجِّ قَالَ أَحْرَمَ بِالْعُمْرَةِ وَ هُوَ يَنْوِي الْعُمْرَةَ ثُمَّ أَحَلَّ مِنْهَا وَ لَمْ يَكُنْ عَلَيْهِ دَمٌ وَ لَمْ يَكُنْ مُحْتَبِساً بِهَا لِأَنَّهُ لَا يَكُونُ يَنْوِي الْحَجَّ .

I said, ‘So which of the two Ihraams, and the two Tumattos would it be, the first Tumatto or the later one?’ Heasws said: ‘The later one, and it is his Umra, and it is the one which he is withheld by, which links with his Hajj’. I said, ‘So what is the difference between the exclusive (Hajj) and the Umra Tumatto, when he enters during the months of Hajj?’ Heasws said: ‘He should wear Ihraam for the Umra and he would be intending the Umra. Then he should free from it and there would not be blood (of a sacrificial animal) upon him, and he would not be reckoned with it, because he did not happen to have intended the Hajj’.[1660]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُتَمَتِّعِ يَجِي‏ءُ فَيَقْضِي مُتْعَتَهُ ثُمَّ تَبْدُو لَهُ الْحَاجَةُ فَيَخْرُجُ إِلَى الْمَدِينَةِ أَوْ إِلَى ذَاتِ عِرْقٍ أَوْ إِلَى بَعْضِ الْمَعَادِنِ قَالَ يَرْجِعُ إِلَى مَكَّةَ بِعُمْرَةٍ إِنْ كَانَ فِي غَيْرِ الشَّهْرِ الَّذِي يَتَمَتَّعُ فِيهِ لِأَنَّ لِكُلِّ شَهْرٍ عُمْرَةً وَ هُوَ مُرْتَهَنٌ بِالْحَجِّ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ishaq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about the performer of Tumatto who comes over, so he fulfills his Tumatto, then the need appears for him, so he goes out to Al-Medina, or to Zaat Irq, or to one of the places. Heasws said: ‘He should return to Makkah for Umra if it was during other than the month in which he performed Tumatto in, because for every month there is an Umra, and he is pledged with the Hajj’.

قُلْتُ فَإِنْ دَخَلَ فِي الشَّهْرِ الَّذِي خَرَجَ فِيهِ قَالَ كَانَ أَبِي مُجَاوِراً هَاهُنَا فَخَرَجَ مُتَلَقِّياً بَعْضَ هَؤُلَاءِ فَلَمَّا رَجَعَ بَلَغَ ذَاتَ عِرْقٍ أَحْرَمَ مِنْ ذَاتِ عِرْقٍ بِالْحَجِّ وَ دَخَلَ وَ هُوَ مُحْرِمٌ بِالْحَجِّ .

I said, ‘Supposing he enters during the month in which he went out?’ Heasws said: ‘Myasws was in the vicinity over there. So heasws went out to meet some of them. So when heasws was returning, heasws reached Zaat Irq, heasws wore Ihraam from Zaat Irq for the Hajj, and entered (Makkah) and heasws was in Ihraam for the Hajj’.[1661]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَمَتَّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ يُرِيدُ الْخُرُوجَ إِلَى الطَّائِفِ قَالَ يُهِلُّ بِالْحَجِّ مِنْ مَكَّةَ وَ مَا أُحِبُّ لَهُ أَنْ يَخْرُجَ مِنْهَا إِلَّا مُحْرِماً وَ لَا يَتَجَاوَزُ الطَّائِفَ إِنَّهَا قَرِيبَةٌ مِنْ مَكَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the man performing Tumatto with the Umra to the Hajj, intending the going out to Al-Taif. Heasws said: ‘He should begin with the Hajj from Makkah, and Iasws do no love for him that he should go out from it unless he is in Ihraam, and he should not exceed Al-Taif, it is nearby from Makkah’.[1662]

ابْنُ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ قَضَى مُتْعَتَهُ ثُمَّ عَرَضَتْ لَهُ حَاجَةٌ أَرَادَ أَنْ يَخْرُجَ إِلَيْهَا قَالَ فَقَالَ فَلْيَغْتَسِلْ لِلْإِحْرَامِ وَ لْيُهِلَّ بِالْحَجِّ وَ لْيَمْضِ فِي حَاجَتِهِ وَ إِنْ لَمْ يَقْدِرْ عَلَى الرُّجُوعِ إِلَى مَكَّةَ مَضَى إِلَى عَرَفَاتٍ .

Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws regarding a man who fulfilled his Tumatto, then a need presented itself to him, so he intended to go out to it’. So heasws said: ‘So let him what for the Ihraam, and let him begin with the Hajj, and let him go regarding his need; and if he is not able upon the return to Makkah, he should go to Arafaat’.[1663]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَمَتِّعُ هُوَ مُحْتَبِسٌ لَا يَخْرُجُ مِنْ مَكَّةَ حَتَّى يَخْرُجَ إِلَى الْحَجِّ إِلَّا أَنْ يَأْبِقَ غُلَامُهُ أَوْ تَضِلَّ رَاحِلَتُهُ فَيَخْرُجَ مُحْرِماً وَ لَا يُجَاوِزُ إِلَّا عَلَى قَدْرِ مَا لَا تَفُوتُهُ عَرَفَةُ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from the one who mentioned it, from Aban, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of Tumatto is withheld. He cannot go out from Makkah until he goes out to the Hajj, unless if his slave absconds, or his ride goes astray, so he would go out in Ihraam, and he cannot do so except upon a measurement of what would not make him loose (the day of) Arafaat’.[1664]

بَابُ الْوَقْتِ الَّذِي يَفُوتُ فِيهِ الْمُتْعَةُ

Chapter 149 – The time in which the Tumatto is lost

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ مُرَازِمٍ وَ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ الْمُتَمَتِّعِ يَدْخُلُ لَيْلَةَ عَرَفَةَ فَيَطُوفُ وَ يَسْعَى ثُمَّ يَحِلُّ ثُمَّ يُحْرِمُ وَ يَأْتِي مِنًى قَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and Murazim, and Shuayb,

(It has been narrated) from Abu Abdullahasws about the man performing Tumatto, and the night of Arafaat enters, so he circumambulates, and performs Sa’ee, then he frees (from Ihraam), and he goes to Mina. Heasws said: ‘There is no problem’.[1665]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مَيْمُونٍ قَالَ قَدِمَ أَبُو الْحَسَنِ ( عليه السلام ) مُتَمَتِّعاً لَيْلَةَ عَرَفَةَ فَطَافَ وَ أَحَلَّ وَ أَتَى بَعْضَ جَوَارِيهِ ثُمَّ أَهَلَّ بِالْحَجِّ وَ خَرَجَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from hammad Bn Isa, from Muhammad Bin Maymoun who said,

‘Abu Al-Hassanasws proceeded performing Tumatto on the night of Arafaat. So heasws circumambulated, and freed from Ihraam, and went to one of his slave girls. Then heasws began with the Hajj and went out’.[1666]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتْعَةِ مَتَى تَكُونُ قَالَ يَتَمَتَّعُ مَا ظَنَّ أَنَّهُ يُدْرِكُ النَّاسَ بِمِنًى .

Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr,

(It has been narrated) from one of our companions having asked Abu Abdullahasws about the Tumatto, ‘When does it happen to be?’ Heasws said: ‘One should perform Tumatto what makes him thing that he would be able to catch up with the people at Mina’.[1667]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ الْمِيثَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا بَأْسَ لِلْمُتَمَتِّعِ إِنْ لَمْ يُحْرِمْ مِنْ لَيْلَةِ التَّرْوِيَةِ مَتَى مَا تَيَسَّرَ لَهُ مَا لَمْ يَخَفْ فَوْتَ الْمَوْقِفَيْنِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Yaqoub Bin Shuayb Al Maysami who said,

‘I heard Abu Abdullahasws saying: ‘There is no problem for the performer of Tumatto if he does not wear Ihraam from the night of Tarwiyya (8th Zil Hijjaj) whenever it is easy for him for as long as he does not fear losing the two pausing stations’.[1668]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُتَمَتِّعٍ دَخَلَ يَوْمَ عَرَفَةَ فَقَالَ مُتْعَتُهُ تَامَّةٌ إِلَى أَنْ تُقْطَعَ التَّلْبِيَةُ .

A number of our companions, from Sahl Bin Ziyad, raising it,

(It has been narrated) from Abu Abdullahasws regarding the performer of Tumatto entering the day of Arafaat. So heasws said: ‘His Tumatto is complete up to his cutting off the Talbiyyah’.[1669]

بَابُ إِحْرَامِ الْحَائِضِ وَ الْمُسْتَحَاضَةِ

Chapter 150 – Wearing of the Ihraam by the menstruating woman, and the woman in inter-period bleeding

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَائِضِ تُرِيدُ الْإِحْرَامَ قَالَ تَغْتَسِلُ وَ تَسْتَثْفِرُ وَ تَحْتَشِي بِالْكُرْسُفِ وَ تَلْبَسُ ثَوْباً دُونَ ثِيَابِ إِحْرَامِهَا وَ تَسْتَقْبِلُ الْقِبْلَةَ وَ لَا تَدْخُلُ الْمَسْجِدَ وَ تُهِلُّ بِالْحَجِّ بِغَيْرِ صَلَاةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws about the menstruating woman intending wearing the Ihraam. Heasws said: ‘She should wash, and stuff herself underneath with the cotton, and wear clothes besides her Ihraam, and she should face the Qiblah, and she should not enter the Masjid, and she would begin with the Hajj without Prayer’.[1670]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ قَالَ ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُسْتَحَاضَةَ فَذَكَرَ أَسْمَاءَ بِنْتَ عُمَيْسٍ فَقَالَ إِنَّ أَسْمَاءَ وَلَدَتْ مُحَمَّدَ بْنَ أَبِي بَكْرٍ بِالْبَيْدَاءِ وَ كَانَ فِي وِلَادَتِهَا الْبَرَكَةُ لِلنِّسَاءِ لِمَنْ وَلَدَتْ مِنْهُنَّ أَوْ طَمِثَتْ فَأَمَرَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاسْتَثْفَرَتْ وَ تَنَطَّقَتْ بِمِنْطَقَةٍ وَ أَحْرَمَتْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Umar Bin Aban Al Kalby who said,

‘I mentioned to Abu Abdullahasws, the inter-period bleeding woman, so heasws mentioned Asma’a Bint Umays, and heasws said: ‘Asma’a gave birth to Muhammad Bin Abu Bakr at Al Bayda, and in her giving birth was a Blessing for the women, for the ones from them who give birth, or menstruate. So, Rasool-Allahsaww ordered her so she stuffed herself underneath, and she wore Ihraam’.[1671]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْحَائِضُ تُحْرِمُ وَ هِيَ لَا تُصَلِّي قَالَ نَعَمْ إِذَا بَلَغَتِ الْوَقْتَ فَلْتُحْرِمْ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Safwan Bin Yahya, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws, ‘The menstruating woman would wear Ihraam and she would not Pray?’ Heasws said: ‘Yes. When the time comes up (of purity), so let her wear Ihraam’.[1672]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ امْرَأَةٍ حَاضَتْ وَ هِيَ تُرِيدُ الْإِحْرَامَ فَتَطْمَثُ قَالَ تَغْتَسِلُ وَ تَحْتَشِي بِكُرْسُفٍ وَ تَلْبَسُ ثِيَابَ الْإِحْرَامِ وَ تُحْرِمُ فَإِذَا كَانَ اللَّيْلُ خَلَعَتْهَا وَ لَبِسَتْ ثِيَابَهَا الْأُخَرَ حَتَّى تَطْهُرَ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Hakam, from Muhammad Bin Ziyad, from Muhammad Bin Marwan, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about a menstruating woman, and she wanted to wear the Ihraam, but she menstruated. Heasws said: ‘She should wash, and stuff herself with the cotton, and wear the clothes of Ihraam. So when it is the night, she would free it and wear her other clothes, until she is pure’.[1673]

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بَابُ مَا يَجِبُ عَلَى الْحَائِضِ فِي أَدَاءِ الْمَنَاسِكِ

Chapter 151 – What is Obligated upon the menstruating woman during the fulfilment of her rituals

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنِ الْعَلَاءِ بْنِ صَبِيحٍ وَ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَ عَلِيِّ بْنِ رِئَابٍ وَ عَبْدِ اللَّهِ بْنِ صَالِحٍ كُلُّهُمْ يَرْوُونَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَرْأَةُ الْمُتَمَتِّعَةُ إِذَا قَدِمَتْ مَكَّةَ ثُمَّ حَاضَتْ تُقِيمُ مَا بَيْنَهَا وَ بَيْنَ التَّرْوِيَةِ فَإِنْ طَهُرَتْ طَافَتْ بِالْبَيْتِ وَ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ إِنْ لَمْ تَطْهُرْ إِلَى يَوْمِ التَّرْوِيَةِ اغْتَسَلَتْ وَ احْتَشَتْ ثُمَّ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Hafs Bin Al Bakhtary, from Al A’ala Bin Sabeeh and Abdul Rahman Bin Al Hajjaj and Ali Bin Raib and Abdullah Bin Salih, all of them reporting it,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman performing Tumatto, when she proceeds to Makkah, then she menstruates, would stay in what is between her and the (day of) Tarwiyya (8th Zilhajj). So if she is pure, she would circumambulate by the House (Kabah), and she would perform Sa’ee between Al-Safa and Al-Marwa; and if she is not pure up to the day of Al-Tarwiyya, she should wash, and stuff herself, then she would perform Sa’ee between Al-Safa and Al-Marwa’.

ثُمَّ خَرَجَتْ إِلَى مِنًى فَإِذَا قَضَتِ الْمَنَاسِكَ وَ زَارَتِ الْبَيْتَ طَافَتْ بِالْبَيْتِ طَوَافاً لِعُمْرَتِهَا ثُمَّ طَافَتْ طَوَافاً لِلْحَجِّ ثُمَّ خَرَجَتْ فَسَعَتْ فَإِذَا فَعَلَتْ ذَلِكَ فَقَدْ أَحَلَّتْ مِنْ كُلِّ شَيْ‏ءٍ يُحِلُّ مِنْهُ الْمُحْرِمُ إِلَّا فِرَاشَ زَوْجِهَا فَإِذَا طَافَتْ أُسْبُوعاً آخَرَ حَلَّ لَهَا فِرَاشُ زَوْجِهَا .

Then she would go out to Mina. So when she fulfils her rituals and visits the House (Kabah), she would perform Tawaaf by the House (Kabah) being the Tawaaf of her Umra. Then she would perform Tawaaf, being the Tawaaf of the Hajj. Then she would go out and she would perform Sa’ee. So when she has done that, so she has freed from everything which the one in Ihraam is freed from, except for the bed of her husband. So when she performs Tawaaf with another seven (circuits), the bed of her husband would be Permissible for her’.[1674]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ مُتَمَتِّعَةٍ قَدِمَتْ مَكَّةَ فَرَأَتِ الدَّمَ قَالَ تَطُوفُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ تَجْلِسُ فِي بَيْتِهَا فَإِنْ طَهُرَتْ طَافَتْ بِالْبَيْتِ وَ إِنْ لَمْ تَطْهُرْ فَإِذَا كَانَ يَوْمُ التَّرْوِيَةِ أَفَاضَتْ عَلَيْهَا الْمَاءَ وَ أَهَلَّتْ بِالْحَجِّ مِنْ بَيْتِهَا وَ خَرَجَتْ إِلَى مِنًى وَ قَضَتِ الْمَنَاسِكَ كُلَّهَا

Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Dorost Al Wasity, from Ijlan Abu Salih who said,

‘I asked Abu Abdullahasws about a woman performing Tumatto proceeding to Makkah, so she sees blood. Heasws said: ‘She would perform Tawaaf between Al-Safa and Al-Marwa, then she would sit in her house. So if she becomes pure, she would perform Tawaaf by the House, and if she does not become pure, and it was the day of Tarwiyya (8th Zilhajj), she would pour water upon herself and begin with the Hajj from her house, and she would go out to Mina and fulfill the rituals, all of them.

فَإِذَا قَدِمَتْ مَكَّةَ طَافَتْ بِالْبَيْتِ طَوَافَيْنِ ثُمَّ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَإِذَا فَعَلَتْ ذَلِكَ فَقَدْ حَلَّ لَهَا كُلُّ شَيْ‏ءٍ مَا خَلَا فِرَاشَ زَوْجِهَا .

So when she proceeds to Makkah, she would perform Tawaaf by the House with two Tawaafs. Then she would perform Sa’ee between Al-Safa and Al-Marwa. So when she does that, then everything would be Permissible for her apart from the bed of her husband’.[1675]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ ابْنِ رِبَاطٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَجْلَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُتَمَتِّعَةٌ قَدِمَتْ فَرَأَتِ الدَّمَ كَيْفَ تَصْنَعُ قَالَ تَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ تَجْلِسُ فِي بَيْتِهَا فَإِنْ طَهُرَتْ طَافَتْ بِالْبَيْتِ وَ إِنْ لَمْ تَطْهُرْ فَإِذَا كَانَ يَوْمُ التَّرْوِيَةِ أَفَاضَتْ عَلَيْهَا الْمَاءَ وَ أَهَلَّتْ بِالْحَجِّ وَ خَرَجَتْ إِلَى مِنًى فَقَضَتِ الْمَنَاسِكَ كُلَّهَا فَإِذَا فَعَلَتْ ذَلِكَ فَقَدْ حَلَّ لَهَا كُلُّ شَيْ‏ءٍ مَا عَدَا فِرَاشَ زَوْجِهَا

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ibn Rabaat, from Dorost Bin Abu Mansour, from Ajlan who said,

‘I said to Abu Abdullahasws, ‘The female performer of Tumatto proceeds (to Makkah), so she sees the blood. What should she do?’ Heasws said: ‘She would perform Sa’ee between Al-Safa and Al-Marwa, and she would sit in her house. So if she becomes pure, she would perform Tawaaf by the House (Kabah), and if she does not become pure, and it was the day of Al-Tarwiyya (8th Zilhajj), she would pour the water upon herself and begin with the Hajj, and she would go out to Mina, and she would fulfill her rituals, all of them. So when she does that, then everything would be Permissible for her apart from the bed of her husband’.

قَالَ وَ كُنْتُ أَنَا وَ عُبَيْدُ اللَّهِ بْنُ صَالِحٍ سَمِعْنَا هَذَا الْحَدِيثَ فِي الْمَسْجِدِ فَدَخَلَ عُبَيْدُ اللَّهِ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) فَخَرَجَ إِلَيَّ فَقَالَ قَدْ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رِوَايَةِ عَجْلَانَ فَحَدَّثَنِي بِنَحْوِ مَا سَمِعْنَا مِنْ عَجْلَانَ .

He (the narrator) said, ‘I and Abdullah Bin Salih had both heard this Hadeeth in the Masjid. So Ubeydullah went over to Abu Al-Hassanasws and he came out to me, so he said, ‘I have asked Abu Al-Hassanasws about the report of Ajlan, so heasws narrated to me with approximately what we heard from Ajlan’.[1676]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنْ عُبَيْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ امْرَأَةٌ مُتَمَتِّعَةٌ تَطُوفُ ثُمَّ طَمِثَتْ قَالَ تَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ تَقْضِي مُتْعَتَهَا .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Hassan, fro mAli Bin Rabaat, from Ubeydullah Bin Salih,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said to himasws, ‘A female performer of Tumatto performs Tawaaf, then menstruates?’ Heasws said: ‘She should perform Sa’ee between Al-Safa and Al-Marwa, and she would fulfil her Tumatto’.[1677]

مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ حَدَّثَهُ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْمَرْأَةِ الْمُتَمَتِّعَةِ إِذَا أَحْرَمَتْ وَ هِيَ طَاهِرٌ ثُمَّ حَاضَتْ قَبْلَ أَنْ تَقْضِيَ مُتْعَتَهَا سَعَتْ وَ لَمْ تَطُفْ حَتَّى تَطْهُرَ ثُمَّ تَقْضِي طَوَافَهَا وَ قَدْ قَضَتْ عُمْرَتَهَا وَ إِنْ هِيَ أَحْرَمَتْ وَ هِيَ حَائِضٌ لَمْ تَسْعَ وَ لَمْ تَطُفْ حَتَّى تَطْهُرَ .

Muhammad Bin Yahya, from the one who narrated it, from Ibn Abu Najran, from Musna Al Hannat, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘With regards to the woman performing Tumatto when she wears Ihraam, and she is pure, then she menstruates before she fulfills her Tumatto, she should perform Sa’ee and does not perform Tawaaf until she is pure. Then she should fulfil her Tawaaf, and she would have fulfilled her Umra. And, if she was wearing Ihraam and she was menstruating, she would no perform Sa’ee and would not perform Tawaaf until she is pure’.[1678]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دُرُسْتَ عَنْ عَجْلَانَ أَبِي صَالِحٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا اعْتَمَرَتِ الْمَرْأَةُ ثُمَّ اعْتَلَّتْ قَبْلَ أَنْ تَطُوفَ قَدَّمَتِ السَّعْيَ وَ شَهِدَتِ الْمَنَاسِكَ فَإِذَا طَهُرَتْ وَ انْصَرَفَتْ مِنَ الْحَجِّ قَضَتْ طَوَافَ الْعُمْرَةِ وَ طَوَافَ الْحَجِّ وَ طَوَافَ النِّسَاءِ ثُمَّ أَحَلَّتْ مِنْ كُلِّ شَيْ‏ءٍ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Ali Bin Asbaat, from Dorost,

(It has been narrated) from Ajlan Abu Salih who heard Abu Abdullahasws saying: ‘When the woman performs Umra, then she becomes ill before she performs Tawaaf, would bring forwards the Sa’ee, and perform the rituals. So when she is pure and is free from the Hajj, she would fulfill the Tawaaf of the Umra, and the Tawaaf of the Hajj, and Tawaaf of the women (طَوَافَ النِّسَاءِ), then she would be Permissible from everything’.[1679]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ رَجُلٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سُئِلَ عَنِ امْرَأَةٍ مُتَمَتِّعَةٍ طَمِثَتْ قَبْلَ أَنْ تَطُوفَ فَخَرَجَتْ مَعَ النَّاسِ إِلَى مِنًى فَقَالَ أَ وَ لَيْسَ هِيَ عَلَى عُمْرَتِهَا وَ حَجَّتِهَا فَلْتَطُفْ طَوَافاً لِلْعُمْرَةِ وَ طَوَافاً لِلْحَجِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub,

(It has been narrated) from a man who heard Abu Abdullahasws saying, and heasws was wasked about a woman performing Tumatto, and menstruated before she performed Tawaaf, so she went out along with the people, to Mina, so heasws said: ‘Or is she not upon her Umra and her Hajj? So let her perform Tawaaf for the Umra and perform Tawaaf for the Hajj’.[1680]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ تَجِي‏ءُ مُتَمَتِّعَةً فَطَمِثَتْ قَبْلَ أَنْ تَطُوفَ بِالْبَيْتِ فَيَكُونُ طُهْرُهَا يَوْمَ عَرَفَةَ فَقَالَ إِنْ كَانَتْ تَعْلَمُ أَنَّهَا تَطْهُرُ وَ تَطُوفُ بِالْبَيْتِ وَ تَحِلُّ مِنْ إِحْرَامِهَا وَ تَلْحَقُ بِالنَّاسِ فَلْتَفْعَلْ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from one of his companions, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘The woman comes to perform Tumatto, but she menstruates before she performs Tawaaf by the House (Kabah), and her purity comes to be on the day of Arafaat’. So heasws said: ‘If she knows that she is pure to perform Tawaaf by the House, and she could be free from her Ihraam, and she could catch up with the people, then let her do so’.[1681]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ طَافَتْ بِالْبَيْتِ ثُمَّ حَاضَتْ قَبْلَ أَنْ تَسْعَى قَالَ تَسْعَى

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a woman who performs Tawaaf by the House (Kabah), then she menstruates before she performs Sa’ee. Heasws said: ‘She should perform Sa’ee’.

قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَحَاضَتْ بَيْنَهُمَا قَالَ تُتِمُّ سَعْيَهَا .

He (the narrator) said, ‘And I asked himasws about a woman who performs Sa’ee between Al-Safa and Al-Marwa, so she menstruates between the two. Heasws said: ‘She would complete her Sa’ee’.[1682]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْمَرْأَةِ الْمُتَمَتِّعَةِ إِذَا أَحْرَمَتْ وَ هِيَ طَاهِرٌ ثُمَّ حَاضَتْ قَبْلَ أَنْ تَقْضِيَ مُتْعَتَهَا سَعَتْ وَ لَمْ تَطُفْ حَتَّى تَطْهُرَ ثُمَّ تَقْضِي طَوَافَهَا وَ قَدْ تَمَّتْ مُتْعَتُهَا وَ إِنْ هِيَ أَحْرَمَتْ وَ هِيَ حَائِضٌ لَمْ تَسْعَ وَ لَمْ تَطُفْ حَتَّى تَطْهُرَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Musna Al Hannat, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Regarding the woman performing Tumatto, when she wears Ihraam and she is pure, then she menstruates before she fulfills her Tumatto, would perform Sa’ee and would not perform Tawaaf until she is pure. Then she would fulfill her Tawaaf, and she would have complete her Tumatto. And, if she had worn Ihraam and she was menstruating, she would not perform Sa’ee and would not perform Tawaaf until she is pure’.[1683]

بَابُ الْمَرْأَةِ تَحِيضُ بَعْدَ مَا دَخَلَتْ فِي الطَّوَافِ

Chapter 152 – The woman menstruates after having entered into the Tawaaf

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ طَافَتْ بِالْبَيْتِ فِي حَجٍّ أَوْ عُمْرَةٍ ثُمَّ حَاضَتْ قَبْلَ أَنْ تُصَلِّيَ الرَّكْعَتَيْنِ قَالَ إِذَا طَهُرَتْ فَلْتُصَلِّ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ قَدْ قَضَتْ طَوَافَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a woman who performs Tawaaf by the House (Kabah) during Hajj or Umra, then she menstruates before she Prays the two Cycles. Heasws said: ‘When she becomes pure, so let her Pray the two Cycles at the Standing Place of Ibrahimas, and she would have fulfilled her Tawaaf’.[1684]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ وَ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَاضَتِ الْمَرْأَةُ وَ هِيَ فِي الطَّوَافِ بِالْبَيْتِ أَوْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَجَازَتِ النِّصْفَ فَعَلَّمَتْ ذَلِكَ الْمَوْضِعَ فَإِذَا طَهُرَتْ رَجَعَتْ فَأَتَمَّتْ بَقِيَّةَ طَوَافِهَا مِنَ الْمَوْضِعِ الَّذِي عَلَّمَتْهُ فَإِنْ هِيَ قَطَعَتْ طَوَافَهَا فِي أَقَلَّ مِنَ النِّصْفِ فَعَلَيْهَا أَنْ تَسْتَأْنِفَ الطَّوَافَ مِنْ أَوَّلِهِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Hassan, from Ali Bin Abu Hamza and Muhammad Bin Ziyad, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When the woman menstruates and it is during the Tawaaf by the House (Kabah) or between Al-Safa and Al-Marwa, so if she exceeds the half (circuits), she should mark that place. So when she becomes pure, she can return and complete the remainder of her Tawaaf from the place which she had marked. So if she cuts off her Tawaaf in less than the half (circuits), then upon her would be that she resumes the Tawaaf from its beginning’.[1685]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ طَافَتْ خَمْسَةَ أَشْوَاطٍ ثُمَّ اعْتَلَّتْ قَالَ إِذَا حَاضَتِ الْمَرْأَةُ وَ هِيَ فِي الطَّوَافِ بِالْبَيْتِ أَوْ بِالصَّفَا وَ الْمَرْوَةِ وَ جَاوَزَتِ النِّصْفَ عَلَّمَتْ ذَلِكَ الْمَوْضِعَ الَّذِي بَلَغَتْ فَإِذَا هِيَ قَطَعَتْ طَوَافَهَا فِي أَقَلَّ مِنَ النِّصْفِ فَعَلَيْهَا أَنْ تَسْتَأْنِفَ الطَّوَافَ مِنْ أَوَّلِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from the one who mentioned it, from Ahmad Bin Umar Al Hallal,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about a woman who had performed Tawaaf of five circuits, then she fell ill. Heasws said: ‘When the woman menstruates and it is during the Tawaaf by the House (Kabah), or by Al-Safa and Al-Marwa, and she has exceeded the half (of the circuits), she would mark that place which she had reached. So when she cuts off her Tawaaf in less than the half (of the circuits), then upon her is that she resumes the Tawaaf from its beginning’.[1686]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ إِسْحَاقَ بَيَّاعِ اللُّؤْلُؤِ قَالَ أَخْبَرَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمَرْأَةُ الْمُتَمَتِّعَةُ إِذَا طَافَتْ بِالْبَيْتِ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ رَأَتِ الدَّمَ فَمُتْعَتُهَا تَامَّةٌ .

Abu Ali Al Ahsary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Is’haq Baya’a Al Lului who said,

‘He informe me, the one who heard Abu Abdullahasws saying: ‘The woman performer of Tumatto, when she performs Tawaaf by the House (Kabah) by four circuits, then she sees blood, so her Tumatto is complete’.[1687]

––––––––

بَابُ أَنَّ الْمُسْتَحَاضَةَ تَطُوفُ بِالْبَيْتِ

Chater 153 – The woman experiencing post-childbirth bleeding performs Tawaaf by the House (Kabah)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ نُفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَأَمَرَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حِينَ أَرَادَتِ الْإِحْرَامَ مِنْ ذِي الْحُلَيْفَةِ أَنْ تَحْتَشِيَ بِالْكُرْسُفِ وَ الْخِرَقِ وَ تُهِلَّ بِالْحَجِّ فَلَمَّا قَدِمُوا مَكَّةَ وَ قَدْ نَسَكُوا الْمَنَاسِكَ وَ قَدْ أَتَى لَهَا ثَمَانِيَةَ عَشَرَ يَوْماً فَأَمَرَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ تَطُوفَ بِالْبَيْتِ وَ تُصَلِّيَ وَ لَمْ يَنْقَطِعْ عَنْهَا الدَّمُ فَفَعَلَتْ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws that Asma’a Bint Umays gave birth to Muhammad Bin Abu Bakr. So Rasool-Allahsaww ordered her, when she intended to wear Ihraam from Zul Al-Huleyfa, that she should stuff herself with the cotton and the rag, and to begin with the Hajj. So when they proceeded to Makkah and they had performed their rituals, and eighteen days had passed for her, then Rasool-Allahsaww ordered her that she should perform Tawaaf by the House (Kabah), and she should Pray, and the blood had not been cut off from her. So she did that’.[1688]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُسْتَحَاضَةُ تَطُوفُ بِالْبَيْتِ وَ تُصَلِّي وَ لَا تَدْخُلُ الْكَعْبَةَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam, from Yunus Bin Yaqoub, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman experiencing post-childbirth bleeding would perform Tawaaf by the House (Kabah), and she would Pray, and she would not enter the Kabah’.[1689]

بَابٌ نَادِرٌ

Chapter 154 – Miscellaneous

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ جَارِيَةٍ لَمْ تَحِضْ خَرَجَتْ مَعَ زَوْجِهَا وَ أَهْلِهَا فَحَاضَتْ فَاسْتَحْيَتْ أَنْ تُعْلِمَ أَهْلَهَا وَ زَوْجَهَا حَتَّى قَضَتِ الْمَنَاسِكَ وَ هِيَ عَلَى تِلْكَ الْحَالِ فَوَاقَعَهَا زَوْجُهَا ثُمَّ رَجَعَتْ إِلَى الْكُوفَةِ فَقَالَتْ لِأَهْلِهَا كَانَ مِنَ الْأَمْرِ كَذَا وَ كَذَا قَالَ عَلَيْهَا سَوْقُ بَدَنَةٍ وَ عَلَيْهَا الْحَجُّ مِنْ قَابِلٍ وَ لَيْسَ عَلَى زَوْجِهَا شَيْ‏ءٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about a girl who had yet to menstruate goes out with her husband and her family. So she menstruates, but she is too embarrassed to let her family and her husband know until she fulfils the rituals, and she is upon that state. So her husband falls upon her. Then she returns to Al-Kufa, and she says to her family, ‘There was from the matter, such and such’. Heasws said: ‘Upon her is ushering of a camel (for sacrifice), and upon her is the Hajj in the future, and there is nothing upon her husband’.[1690]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ حَمَّادٍ عَنْ رَجُلٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا طَافَتِ الْمَرْأَةُ الْحَائِضُ ثُمَّ أَرَادَتْ أَنْ تُوَدِّعَ الْبَيْتَ فَلْتَقِفْ عَلَى أَدْنَى بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ وَ لْتُوَدِّعِ الْبَيْتَ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Husayn, from Muhammad Bin Ziyad, from Hammad, from a man who said,

‘I heard Abu Abdullahasws saying: ‘When the menstruating woman performs Tawaaf, then she intends to bid farewell to the House (Kabah), so let her stand upon the nearest door from the doors of the Masjid, and let her bid farewell to the House (Kabah)’.[1691]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ أَرْسَلْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ بَعْضَ مَنْ مَعَنَا مِنْ صَرُورَةِ النِّسَاءِ قَدِ اعْتَلَلْنَ فَكَيْفَ تَصْنَعُ فَقَالَ تَنْتَظِرُ مَا بَيْنَهَا وَ بَيْنَ التَّرْوِيَةِ فَإِنْ طَهُرَتْ فَلْتُهِلَّ وَ إِلَّا فَلَا تَدْخُلَنَّ عَلَيْهَا التَّرْوِيَةُ إِلَّا وَ هِيَ مُحْرِمَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I sent a message to Abu Abdullahasws that one of us, from the women first timers has fallen ill, so what should she do?’ So heasws said: ‘She would wait what is between her and the (day of the Tarwiyya (8th Zilhajj). So if she becomes pure, so let her begin, or else the (day of the) Tarwiyya should not enter upon her except if she is in Ihraam’.[1692]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا طَافَتِ الْمَرْأَةُ طَوَافَ النِّسَاءِ وَ طَافَتْ أَكْثَرَ مِنَ النِّصْفِ فَحَاضَتْ نَفَرَتْ إِنْ شَاءَتْ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Usman, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘When the woman performs a Tawaaf, being the Tawaaf of the women (طَوَافَ النِّسَاءِ), and performs more than half (of the circuits), then she menstruates, she can leave if she so desires to’.[1693]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَيْهِ رَجُلٌ لَيْلًا فَقَالَ أَصْلَحَكَ اللَّهُ امْرَأَةٌ مَعَنَا حَاضَتْ وَ لَمْ تَطُفْ طَوَافَ النِّسَاءِ فَقَالَ لَقَدْ سُئِلْتُ عَنْ هَذِهِ الْمَسْأَلَةِ الْيَوْمَ فَقَالَ أَصْلَحَكَ اللَّهُ أَنَا زَوْجُهَا وَ قَدْ أَحْبَبْتُ أَنْ أَسْمَعَ ذَلِكَ مِنْكَ فَأَطْرَقَ كَأَنَّهُ يُنَاجِي نَفْسَهُ وَ هُوَ يَقُولُ لَا يُقِيمُ عَلَيْهَا جَمَّالُهَا وَ لَا تَسْتَطِيعُ أَنْ تَتَخَلَّفَ عَنْ أَصْحَابِهَا تَمْضِي وَ قَدْ تَمَّ حَجُّهَا .

Ali Bin Ibahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al khazaz who said,

‘I was in the presence of Abu Abdullahasws, so a man came over to himasws and he said, ‘May Allahazwj Keep youasws well! A woman with us has menstruated and has not performed Tawaaf, being the Tawaaf of the women (طَوَافَ النِّسَاءِ)’. So heasws said: ‘Iasws have already been asked this question today’. So he said, ‘May Allahazwj Keep youasws well! I am her husband, and I would love it to hear from youasws’. So heasws hushed as if heasws was whispering to himselfasws, and heasws was saying: ‘Her beauty would not remain upon her, and she is not able to stay behind from her companions. She can go, and her Hajj is complete’.[1694]

بَابُ عِلَاجِ الْحَائِضِ

Chapter 155 – Healing the menstruating woman

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ قَالَ حَجَجْتُ مَعَ أَبِي وَ مَعِي أُخْتٌ لِي فَلَمَّا قَدِمْنَا مَكَّةَ حَاضَتْ فَجَزِعَتْ جَزَعاً شَدِيداً خَوْفاً أَنْ يَفُوتَهَا الْحَجُّ فَقَالَ لِي أَبِي ائْتِ أَبَا الْحَسَنِ ( عليه السلام ) وَ قُلْ لَهُ إِنَّ أَبِي يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ إِنَّ فَتَاةً لِي قَدْ حَجَجْتُ بِهَا وَ قَدْ حَاضَتْ وَ جَزِعَتْ جَزَعاً شَدِيداً مَخَافَةَ أَنْ يَفُوتَهَا الْحَجُّ فَمَا تَأْمُرُهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammam, or someone else, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn who said,

‘I performed Hajj with my father, and with was a sister of mine. So when we proceeded to Makkah, she menstruated, and she panicked with an intense panic, fearing that she would miss the Hajj So my father said to me, ‘Go to Abu Al-Hassanasws and say to himasws that my father conveys the greeting, and is saying to youasws that a young girl of mine who I am performing Hajj with has menstruated and panicked with an intense panic, fearing that she would lose the Hajj. So what are yourasws orders for her?’

قَالَ فَأَتَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) وَ كَانَ فِي الْمَسْجِدِ الْحَرَامِ فَوَقَفْتُ بِحِذَاهُ فَلَمَّا نَظَرَ إِلَيَّ أَشَارَ إِلَيَّ فَأَتَيْتُهُ وَ قُلْتُ لَهُ إِنَّ أَبِي يُقْرِئُكَ السَّلَامَ وَ أَدَّيْتُ إِلَيْهِ مَا أَمَرَنِي بِهِ أَبِي فَقَالَ أَبْلِغْهُ السَّلَامَ وَ قُلْ لَهُ فَلْيَأْمُرْهَا أَنْ تَأْخُذَ قُطْنَةً بِمَاءِ اللَّبَنِ فَلْتَسْتَدْخِلْهَا فَإِنَّ الدَّمَ سَيَنْقَطِعُ عَنْهَا وَ تَقْضِي مَنَاسِكَهَا كُلَّهَا

He (the narrator) said, ‘So I went over to Abu Al-Hassanasws and heasws was in the Sacred Masjid. So I paused by hisasws side. So when he looked at me, gestured to me. So I went over to him and said to him, ‘My father conveys the greetings to youasws’, and I repeated to himasws what my father had instructed me with. So heasws said: ‘Deliver the greetings to him, and tell him to instruct her to take some cotton with water of the milk, so let her enter it inside her. So the blood would cut off from her and she can fulfil her rituals, all of them’.

قَالَ فَانْصَرَفْتُ إِلَى أَبِي فَأَدَّيْتُ إِلَيْهِ قَالَ فَأَمَرَهَا بِذَلِكَ فَفَعَلَتْهُ فَانْقَطَعَ عَنْهَا الدَّمُ وَ شَهِدَتِ الْمَنَاسِكَ كُلَّهَا فَلَمَّا أَنِ ارْتَحَلَتْ مِنْ مَكَّةَ بَعْدَ الْحَجِّ وَ صَارَتْ فِي الْمَحْمِلِ عَادَ إِلَيْهَا الدَّمُ .

He (the narrator) said, ‘So, I left to go to my father, and repeated it to him. So he instructed her with that, and she did so, and the blood was cut off from her, and she fulfilled the rituals, all of them. So when she left from Makkah after the Hajj, and came to be in the carriage, the blood returned to her’.[1695]

بَابُ دُعَاءِ الدَّمِ

Chapter 156 – Supplication for the blood

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَشْرَفَتِ الْمَرْأَةُ عَلَى مَنَاسِكِهَا وَ هِيَ حَائِضٌ فَلْتَغْتَسِلْ وَ لْتَحْتَشِ بِالْكُرْسُفِ وَ لْتَقِفْ هِيَ وَ نِسْوَةٌ خَلْفَهَا فَيُؤَمِّنَّ عَلَى دُعَائِهَا وَ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ أَوْ تَسَمَّيْتَ بِهِ لِأَحَدٍ مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ

Ali Bi nIbrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When the woman comes to be upon her rituals, so let her wash and let her stuff herself with the cotton and she should pause with the (other) women behind her, so they would be saying ‘Ameen’ upon her supplication, and she should be saying, ‘O Allahazwj! I ask Youazwj with every Name which is for Youazwj, or Youazwj are Named with for one of Yourazwj creatures, or concealed within the hidden Knowledge with Youazwj!

وَ أَسْأَلُكَ بِاسْمِكَ الْأَعْظَمِ الْأَعْظَمِ وَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ عَلَى مُوسَى وَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ عَلَى عِيسَى وَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) إِلَّا أَذْهَبْتَ عَنِّي هَذَا الدَّمَ وَ إِذَا أَرَادَتْ أَنْ تَدْخُلَ الْمَسْجِدَ الْحَرَامَ أَوْ مَسْجِدَ الرَّسُولِ ( صلى الله عليه وآله ) فَعَلَتْ مِثْلَ ذَلِكَ

And, I ask Youasws by the most Magnificent of Yourazwj Magnificent Names, and by every Letter Youazwj Revealed unto Musaas, and by every Letter Youazwj Revealed unto Isaas, and by every Letter Youazwj Revealed unto Muhammadsaww that this blood should go away from me. And, when she intends to enter the Sacred Masjid, or Masjid of the Rasoolsaww, she should do similar to that.

قَالَ وَ تَأْتِي مَقَامَ جَبْرَئِيلَ ( عليه السلام ) وَ هُوَ تَحْتَ الْمِيزَابِ فَإِنَّهُ كَانَ مَكَانَهُ إِذَا اسْتَأْذَنَ عَلَى نَبِيِّ اللَّهِ ( عليه السلام ) قَالَ فَذَلِكَ مَقَامٌ لَا تَدْعُو اللَّهَ فِيهِ حَائِضٌ تَسْتَقْبِلُ الْقِبْلَةَ وَ تَدْعُو بِدُعَاءِ الدَّمِ إِلَّا رَأَتِ الطُّهْرَ إِنْ شَاءَ اللَّهُ .

Heasws said: ‘And she should go to the place of Jibraeelas, and it is beneath the water sprout, for it was hisas place when heas sought permission to the Prophetsaww of Allahazwj. So that is a place wherein nor menstruating woman would supplicate to Allahazwj, facing the Qiblah, and supplicate with the supplication for the blood, except that she would see purity, Allahazwj Willing’.[1696]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنِ ابْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ حَاضَتْ صَاحِبَتِي وَ أَنَا بِالْمَدِينَةِ وَ كَانَ مِيعَادُ جَمَّالِنَا وَ إِبَّانُ مُقَامِنَا وَ خُرُوجِنَا قَبْلَ أَنْ تَطْهُرَ وَ لَمْ تَقْرَبِ الْمَسْجِدَ وَ لَا الْقَبْرَ وَ لَا الْمِنْبَرَ فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ مُرْهَا فَلْتَغْتَسِلْ وَ لْتَأْتِ مَقَامَ جَبْرَئِيلَ ( عليه السلام ) فَإِنَّ جَبْرَئِيلَ كَانَ يَجِي‏ءُ فَيَسْتَأْذِنُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِنْ كَانَ عَلَى حَالٍ لَا يَنْبَغِي أَنْ يَأْذَنَ لَهُ قَامَ فِي مَكَانِهِ حَتَّى يَخْرُجَ إِلَيْهِ وَ إِنْ أَذِنَ لَهُ دَخَلَ عَلَيْهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from the one who mentions it, from Ibn Bukeyr, from Umar Bin Yazeed who said,

‘My female companion menstruated and I was in Al-Medina, and it was the time for our cameleers and the time of our arising and exiting, before she was pure, and had not gone near the Masjid, nor the grave (of Rasool-Allahsaww) nor the Pulpit. So, we mentioned that to Abu Abdullahasws, so heasws said: ‘Instruct her, so let her wash, and go to the place of Jibraeelas, for Jibraeelas used to come and heas would seek permission to Rasool-Allahsaww. And hesaww was upon a state which was not befitting for himsaww to grant himas permission, heas would stand by in hisas place until hesaww would come out to himas, and if granted himas permission, heas would go to himsaww’.

فَقُلْتُ وَ أَيْنَ الْمَكَانُ فَقَالَ حِيَالَ الْمِيزَابِ الَّذِي إِذَا خَرَجْتَ مِنَ الْبَابِ الَّذِي يُقَالُ لَهُ بَابُ فَاطِمَةَ بِحِذَاءِ الْقَبْرِ إِذَا رَفَعْتَ رَأْسَكَ بِحِذَاءِ الْمِيزَابِ وَ الْمِيزَابُ فَوْقَ رَأْسِكَ وَ الْبَابُ مِنْ وَرَاءِ ظَهْرِكَ وَ تَجْلِسُ فِي ذَلِكَ الْمَوْضِعِ وَ تَجْلِسُ مَعَهَا نِسَاءٌ وَ لْتَدْعُ رَبَّهَا وَ يُؤَمِّنَّ عَلَى دُعَائِهَا

So I said, ‘And where is the place?’ So heasws said: ‘It is by the water sprout which, when you come out from the door which is called the door of (Syeda) Fatimaasws, parallel to the grave (of Rasool-Allahsaww), when you raise your head parallel to the water sprout, and the water sprout is above your head, and the door is behind your back, and she should sit in that place, and the (other) women would sit with her, and let her supplicate to her Lordazwj, and they should say ‘Ameen’ upon her supplication’.

قَالَ فَقُلْتُ وَ أَيَّ شَيْ‏ءٍ تَقُولُ قَالَ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّكَ أَنْتَ اللَّهُ لَيْسَ كَمِثْلِكَ شَيْ‏ءٌ أَنْ تَفْعَلَ لِي كَذَا وَ كَذَا

He (the narrator) said, ‘I said, ‘And which thing should she be saying?’ Heasws said: ‘She should be saying, ‘O Allahazwj! I ask Youazwj by Youazwj being Allahazwj, there not being anything like Youazwj, that Youazwj should Do such and such for me’.

قَالَ فَصَنَعَتْ صَاحِبَتِيَ الَّذِي أَمَرَنِي فَطَهُرَتْ وَ دَخَلَتِ الْمَسْجِدَ قَالَ وَ كَانَ لَنَا خَادِمٌ أَيْضاً فَحَاضَتْ فَقَالَتْ يَا سَيِّدِي أَ لَا أَذْهَبُ أَنَا زَادَةً فَأَصْنَعُ كَمَا صَنَعَتْ سَيِّدَتِي فَقُلْتُ بَلَى فَذَهَبَتْ فَصَنَعَتْ مِثْلَ مَا صَنَعَتْ مَوْلَاتُهَا فَطَهُرَتْ وَ دَخَلَتِ الْمَسْجِدَ.

He (the narrator) said, ‘So my female companions did that which heasws had ordered me, and she became pure, and she entered the Masjid. And there was a female servant of ours as well who menstruated. So she said, ‘O my master! Shall I go additionally, so I can do just as my mistress has done?’ So I said, ‘Yes’. So she went and did similar to what her mistress had done, and she (also) entered the Masjid’.[1697]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْأَزْدِيِّ شَرِيكِ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ امْرَأَةً مُسْلِمَةً صَحِبَتْنِي حَتَّى انْتَهَيْتُ إِلَى بُسْتَانِ بَنِي عَامِرٍ فَحَرُمَتْ عَلَيْهَا الصَّلَاةُ فَدَخَلَهَا مِنْ ذَاكَ أَمْرٌ عَظِيمٌ فَخَافَتْ أَنْ تَذْهَبَ مُتْعَتُهَا فَأَمَرَتْنِي أَنْ أَذْكُرَ ذَلِكَ لَكَ وَ أَسْأَلَكَ كَيْفَ تَصْنَعُ فَقَالَ قُلْ لَهَا فَلْتَغْتَسِلْ نِصْفَ النَّهَارِ وَ تَلْبَسُ ثِيَاباً نِظَافاً وَ تَجْلِسُ فِي مَكَانٍ نَظِيفٍ وَ تَجْلِسُ حَوْلَهَا نِسَاءٌ يُؤَمِّنَّ إِذَا دَعَتْ وَ تَعَاهَدْ لَهَا زَوَالَ الشَّمْسِ

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Hassan, from Abdullah Bin Usman, from Abdullah Bin Muskan, from Bakr Bin Abdullah Al Azdy, an associate of Abu Hamza Al Sumaly who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! A Muslim woman accompanied me until we ended up to the orchard of the Clan of Aamir. So the Prayer became Prohibited unto her (due to menstruation). Thus, due to that, a grievous matter entered into her (mind). So she feared that her Tumatto would be missed, and she instructed me that I should mention that to youasws, and ask you as to what should she do?’ So heasws said: ‘Say to her, so let her wash in the middle of the day and wear clean clothes, and sit in a clean place, and (other) women should sit around her saying ‘Ameen’ when she supplicates, and time being the decline of the sun. 

فَإِذَا زَالَتْ فَمُرْهَا فَلْتَدْعُ بِهَذَا الدُّعَاءِ وَ لْيُؤَمِّنَّ النِّسَاءُ عَلَى دُعَائِهَا حَوْلَهَا كُلَّمَا دَعَتْ تَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ وَ بِكُلِّ اسْمٍ تَسَمَّيْتَ بِهِ لِأَحَدٍ مِنْ خَلْقِكَ وَ هُوَ مَرْفُوعٌ مَخْزُونٌ فِي عِلْمِ الْغَيْبِ عِنْدَكَ وَ أَسْأَلُكَ بِاسْمِكَ الْأَعْظَمِ الْأَعْظَمِ الَّذِي إِذَا سُئِلْتَ بِهِ كَانَ حَقّاً عَلَيْكَ أَنْ تُجِيبَ أَنْ تَقْطَعَ عَنِّي هَذَا الدَّمَ

So, when the sun declines, instruct her, so let her supplicate with this supplication, and let the women say ‘Ameen’ upon her supplication, around her every time she supplicates. She should be saying, ‘O Allahazwj! I ask Youazwj by every Name which is for Youazwj, and by every Name Youazwj are Named with for anyone one from Yourazwj creatures, and it is Exalted, Treasured in the Knowledge of the Unseen with Youazwj. And, I ask Youazwj by the most Magnificent of Yourazwj Names which, when Youazwj are asked with, would be a right upon Youazwj that Youazwj Answer, that Youazwj should Cut off this blood’.

فَإِنِ انْقَطَعَ الدَّمُ وَ إِلَّا دَعَتْ بِهَذَا الدُّعَاءِ الثَّانِي فَقُلْ لَهَا فَلْتَقُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ عَلَى مُوسَى ( عليه السلام ) وَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ عَلَى عِيسَى ( عليه السلام ) وَ بِكُلِّ حَرْفٍ أَنْزَلْتَهُ فِي كِتَابٍ مِنْ كُتُبِكَ وَ بِكُلِّ دَعْوَةٍ دَعَاكَ بِهَا مَلَكٌ مِنْ مَلَائِكَتِكَ أَنْ تَقْطَعَ عَنِّي هَذَا الدَّمَ

So if the blood gets cut off, otherwise she should supplicate with this second supplication. So tell her, so let her say, ‘O Allahazwj! I ask Youazwj by every letter Youazwj Revealed unto Muhammadsaww, and by every Letter Youazwj Revealed unto Musaas, and by every Letter Youazwj Revealed unto Isaas, and by every letter Youazwj Revealed in a Book from Yourazwj Books, and by every supplication supplicated to Youazwj with by an Angel from Yourazwj Angels, that Youazwj should Cut-off this blood from me’.

فَإِنِ انْقَطَعَ فَلَمْ تَرَ يَوْمَهَا ذَلِكَ شَيْئاً وَ إِلَّا فَلْتَغْتَسِلْ مِنَ الْغَدِ فِي مِثْلِ تِلْكَ السَّاعَةِ الَّتِي اغْتَسَلَتْ فِيهَا بِالْأَمْسِ فَإِذَا زَالَتِ الشَّمْسُ فَلْتُصَلِّ وَ لْتَدْعُ بِالدُّعَاءِ وَ لْيُؤَمِّنَّ النِّسْوَةُ إِذَا دَعَتْ

So if it is cut off and she does not see anything in that day of hers, otherwise let her wash the next morning in a similar time, which she had washed the day before. So when the sun (starts to) decline, so let her Pray and let her supplicate with the supplication, and let the women say ‘Ameen’ when she supplicates.

فَفَعَلَتْ ذَلِكَ الْمَرْأَةُ فَارْتَفَعَ عَنْهَا الدَّمُ حَتَّى قَضَتْ مُتْعَتَهَا وَ حَجَّهَا وَ انْصَرَفْنَا رَاجِعِينَ فَلَمَّا انْتَهَيْنَا إِلَى بُسْتَانِ بَنِي عَامِرٍ عَاوَدَهَا الدَّمُ فَقُلْتُ لَهُ أَدْعُو بِهَذَيْنِ الدُّعَائَيْنِ فِي دُبُرِ صَلَاتِي فَقَالَ ادْعُ بِالْأَوَّلِ إِنْ أَحْبَبْتَ وَ أَمَّا الْآخَرُ فَلَا تَدْعُ بِهِ إِلَّا فِي الْأَمْرِ الْفَظِيعِ يَنْزِلُ بِكَ .

So, the woman did that, and the blood was raised from her until she fulfilled her Tumatto, and her Hajj, and she left returning. So when she ended up to the orchard of the Clan of Aamir, the blood returned to her. So I said, ‘Shall I supplicate with these two supplications and the end of my Prayer?’ So heasws said: ‘Supplicate with the first one if you so like to, and as for the later one, so do not supplicate with it except during the descent of the terrible matter upon you’.[1698]

بَابُ الْإِحْرَامِ يَوْمَ التَّرْوِيَةِ

Chapter 157 – The (wearing of) Ihraam on the day of Tarwiyya (8th Zilhajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ يَوْمُ التَّرْوِيَةِ إِنْ شَاءَ اللَّهُ فَاغْتَسِلْ وَ الْبَسْ ثَوْبَيْكَ وَ ادْخُلِ الْمَسْجِدَ حَافِياً وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ ثُمَّ صَلِّ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) أَوْ فِي الْحِجْرِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When it will be the Day of Al-Tarwiyya (8th Zilhajj), Allahazwj Willing, so wash and wear your clothes, and enter the Masjid bare-footed, and upon you should be the tranquillity and the dignity. Then you should Pray two Cycles by the Standing Place of Ibrahimas, or by the (Black) Stone.

ثُمَّ اقْعُدْ حَتَّى تَزُولَ الشَّمْسُ فَصَلِّ الْمَكْتُوبَةَ ثُمَّ قُلْ فِي دُبُرِ صَلَاتِكَ كَمَا قُلْتَ حِينَ أَحْرَمْتَ مِنَ الشَّجَرَةِ وَ أَحْرِمْ بِالْحَجِّ ثُمَّ امْضِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ فَإِذَا انْتَهَيْتَ إِلَى الرَّفْضَاءِ دُونَ الرَّدْمِ فَلَبِّ فَإِذَا انْتَهَيْتَ إِلَى الرَّدْمِ وَ أَشْرَفْتَ عَلَى الْأَبْطَحِ فَارْفَعْ صَوْتَكَ بِالتَّلْبِيَةِ حَتَّى تَأْتِيَ مِنًى .

Then sit there until the sun declines, so Pray the Prescribed Prayers, then say at the end of your Prayer just as you said when you wore Ihraam from (Masjid) Al-Shajara, and wore Ihraam for the Hajj. Then go, and upon you should be tranquillity and the dignity. So when you end up to Al-Rafza besides Al-Radam, so exclaim Talbiyya. So when you end up to Al-Radam, and can see Al-Abtah, so raise your voice with the Talbiyya until you get to Mina’.[1699]

وَ فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تُحْرِمَ يَوْمَ التَّرْوِيَةِ فَاصْنَعْ كَمَا صَنَعْتَ حِينَ أَرَدْتَ أَنْ تُحْرِمَ وَ خُذْ مِنْ شَارِبِكَ وَ مِنْ أَظْفَارِكَ وَ اطْلِ عَانَتَكَ إِنْ كَانَ لَكَ شَعْرٌ وَ انْتِفْ إِبْطَيْكَ وَ اغْتَسِلْ وَ الْبَسْ ثَوْبَيْكَ ثُمَّ ائْتِ الْمَسْجِدَ الْحَرَامَ فَصَلِّ فِيهِ سِتَّ رَكَعَاتٍ قَبْلَ أَنْ تُحْرِمَ وَ تَدْعُو اللَّهَ وَ تَسْأَلُهُ الْعَوْنَ وَ تَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ الْحَجَّ فَيَسِّرْهُ لِي وَ حُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ

And in a report of Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When you intend to wear Ihraam on the Day of Al-Tarwiyya (8th Zilhajj), so do just as you did when you intended to wear Ihraam, and take (clip) from your moustache, and from your nails, and consider your pubic hair if there is any, and pluck your armpits, and wash, and wear your clothes. Then go to the Sacred Masjid and Pray six Cycles therein before you wear Ihraam, and supplicate to Allahazwj and ask Himazwj for the Support, and you should be saying, ‘O Allahazwj! I intend the Hajj, so Make is easier for me and Free me where Youazwj have Withheld me, by Yourazwj Power which Youazwj Ordained upon me’.

وَ تَقُولُ أَحْرَمَ لَكَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي مِنَ النِّسَاءِ وَ الطِّيبِ وَ الثِّيَابِ أُرِيدُ بِذَلِكَ وَجْهَكَ وَ الدَّارَ الْآخِرَةَ وَ حُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ

And you should be saying, ‘I have prohibited for Youazwj, my hair, and my skin, and my flesh, and my blood, from the women, and the perfume, and the clothes, intending by that, Yourazwj Face, and the House of the Hereafter. Free me where Youazwj have Withheld me by Yourazwj Power which Youazwj Ordained upon me’.

ثُمَّ تُلَبِّ مِنَ الْمَسْجِدِ الْحَرَامِ كَمَا لَبَّيْتَ حِينَ أَحْرَمْتَ وَ تَقُولُ لَبَّيْكَ بِحَجَّةٍ تَمَامُهَا وَ بَلَاغُهَا عَلَيْكَ وَ إِنْ قَدَرْتَ أَنْ يَكُونَ فِي رَوَاحِكَ إِلَى مِنًى زَوَالُ الشَّمْسِ وَ إِلَّا فَمَتَى مَا تَيَسَّرَ لَكَ مِنْ يَوْمِ التَّرْوِيَةِ .

Then exclaim Talbiyya from the Sacred Masjid just as you exclaimed when you wore Ihraam, and you should be saying, ‘Here I am for completing the Hajj, and delivering it to Youazwj’. And if you are able that your going to Mina happens at the (start of the) decline of the sun, do so, or else whatever is easier for you from the Day of Al-Tarwiyya (8th Zilhajj)’.[1700]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَتَى الْمَسْجِدَ الْحَرَامَ وَ قَدْ أَزْمَعَ بِالْحَجِّ يَطُوفُ بِالْبَيْتِ قَالَ نَعَمْ مَا لَمْ يُحْرِمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked about a man who went to the Sacred Masjid, and he had been determined for the Hajj, can he circumambulate by the House (Kabah)?’ Heasws said: ‘Yes, for as long as he has not worn Ihraam’.[1701]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَحْمَدَ عَمْرِو بْنِ حُرَيْثٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ أُهِلُّ بِالْحَجِّ فَقَالَ إِنْ شِئْتَ مِنْ رَحْلِكَ وَ إِنْ شِئْتَ مِنَ الْكَعْبَةِ وَ إِنْ شِئْتَ مِنَ الطَّرِيقِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abu Ahmad Amro Bin Hureys Al Sayrafi who said,

‘I said to Abu Abdullahasws, ‘From where should I begin with the Hajj?’ So heasws said: ‘If you so desire to, from your ride, and if you so desire to, from the Kabah, and if you so desire to, from the road’.[1702]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيِّ الْمَسْجِدِ أُحْرِمُ يَوْمَ التَّرْوِيَةِ فَقَالَ مِنْ أَيِّ الْمَسْجِدِ شِئْتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws, ‘From which Masjid shall I wear Ihraam on the Day of Al-Tarwiyya (8th Zilhajj)?’ So heasws said: ‘From whichever Masjid you so desire to’.[1703]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ سُلَيْمَانَ بْنِ مُحَمَّدٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَتَى أُلَبِّي بِالْحَجِّ فَقَالَ إِذَا خَرَجْتَ إِلَى مِنًى ثُمَّ قَالَ إِذَا جَعَلْتَ شِعْبَ دُبٍّ عَلَى يَمِينِكَ وَ الْعَقَبَةَ عَنْ يَسَارِكَ فَلَبِّ بِالْحَجِّ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Suleyman Bin Muhammad, from Hareyz, from Zurara who said,

‘I said to Abu Ja’farasws, ‘When shall I exclaim Talbiyya for the Hajj?’ So heasws said: ‘When you go out to Mina’. Then heasws said: ‘When the Shi’b Dubb is upon your right and Al-Uqba is upon your left, so exclaim Talbiyya for the Hajj’.[1704]

بَابُ الْحَجِّ مَاشِياً وَ انْقِطَاعِ مَشْيِ الْمَاشِي

Chapter 158 – The going to the Hajj walking and the cutting off the walk of the walker

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نُرِيدُ أَنْ نَخْرُجَ إِلَى مَكَّةَ مُشَاةً فَقَالَ لَنَا لَا تَمْشُوا وَ اخْرُجُوا رُكْبَاناً قُلْتُ أَصْلَحَكَ اللَّهُ إِنَّهُ بَلَغَنَا عَنِ الْحَسَنِ بْنِ عَلِيٍّ ( صلوات الله عليه ) أَنَّهُ كَانَ يَحُجُّ مَاشِياً فَقَالَ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) يَحُجُّ مَاشِياً وَ تُسَاقُ مَعَهُ الْمَحَامِلُ وَ الرِّحَالُ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Fazzal, from Ibn Bukeyr who said,

‘I said to Abu Abdullahasws, ‘We are intending to go out to Makkah walking’. So he said to us: ‘Do not go walking and go out riding’. I said, ‘May Allahazwj Keep youasws well! It has reached us from Al-Hassanasws Bin Aliasws that heasws used to go to Hajj walking’. So heasws said: ‘Al-Hassanasws Bin Aliasws used to go to Hajj walking, and the carriages and the rides were ushered along with himasws’.[1705]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ إِنَّا كُنَّا نَحُجُّ مُشَاةً فَبَلَغَنَا عَنْكَ شَيْ‏ءٌ فَمَا تَرَى قَالَ إِنَّ النَّاسَ لَيَحُجُّونَ مُشَاةً وَ يَرْكَبُونَ قُلْتُ لَيْسَ عَنْ ذَلِكَ أَسْأَلُكَ قَالَ فَعَنْ أَيِّ شَيْ‏ءٍ سَأَلْتَ قُلْتُ أَيُّهُمَا أَحَبُّ إِلَيْكَ أَنْ نَصْنَعَ قَالَ تَرْكَبُونَ أَحَبُّ إِلَيَّ فَإِنَّ ذَلِكَ أَقْوَى لَكُمْ عَلَى الدُّعَاءِ وَ الْعِبَادَةِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Sayf Al Tammar who said,

‘I said to Abu Abdullahasws, ‘We used to go to Hajj walking, but something from youasws reached us. So what is yourasws view?’ Heasws said: ‘The people are going to Hajj walking and riding’. I said, ‘I did not ask youasws about that’. Heasws said: ‘So about which thing did you ask?’ I said, ‘Which of the two is more beloved to youasws, that we should do?’ Heasws said: ‘Your riding is more beloved to measws, for that is more strengthening for you upon the supplication and the worship (during the Hajj)’.[1706]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَشْيُ أَفْضَلُ أَوِ الرُّكُوبُ فَقَالَ إِذَا كَانَ الرَّجُلُ مُوسِراً فَمَشَى لِيَكُونَ أَقَلَّ لِنَفَقَتِهِ فَالرُّكُوبُ أَفْضَلُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the walking being superior of the riding. So heasws said: ‘If a man is affluent, so he walks in order to lessen his expenditure, so (for him rather) the riding is superior’.[1707]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ وَ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْحَجِّ مَاشِياً أَفْضَلُ أَوْ رَاكِباً قَالَ بَلْ رَاكِباً فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَجَّ رَاكِباً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at, and Ibn Bukeyr,

(It has been narrated) from Abu Abdullahasws having been asked about the Hajj walking being superior or riding?’ Heasws said: ‘But, riding, for Rasool-Allahsaww went to Hajj riding’.[1708]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَشْيِ الْحَسَنِ ( عليه السلام ) مِنْ مَكَّةَ أَوْ مِنَ الْمَدِينَةِ قَالَ مِنْ مَكَّةَ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Rafa’at who said,

‘I asked Abu Abdullahasws about the walking of Al-Hassanasws (was it) from Makkah or from Al-Medina. Heasws said: ‘From Makkah’.

وَ سَأَلْتُهُ إِذَا زُرْتُ الْبَيْتَ أَرْكَبُ أَوْ أَمْشِي فَقَالَ كَانَ الْحَسَنُ ( عليه السلام ) يَزُورُ رَاكِباً

And I asked himasws, ‘When I visit the House (Kabah), should I ride or walk?’ So heasws said: ‘Al-Hassanasws used to visit riding’.

وَ سَأَلْتُهُ عَنِ الرُّكُوبُ أَفْضَلُ أَوِ الْمَشْيُ فَقَالَ الرُّكُوبُ قُلْتُ الرُّكُوبُ أَفْضَلُ مِنَ الْمَشْيِ فَقَالَ نَعَمْ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَكِبَ .

And I asked himasws about the riding, whether it is superior, or the walking?’ So heasws said: ‘The riding’. I said, ‘The riding is superior than walking?’ Heasws said: ‘Yes, because Rasool-Allahsaww rode’.[1709]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ مَتَى يَنْقَطِعُ مَشْيُ الْمَاشِي قَالَ إِذَا رَمَى جَمْرَةَ الْعَقَبَةِ وَ حَلَقَ رَأْسَهُ فَقَدِ انْقَطَعَ مَشْيُهُ فَلْيَزُرْ رَاكِباً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about when should the walker cut off the walking. Heasws said: ‘When he pelts the rocks of Al-Aqaba, and shaves off his head, so he can cut off his walking, then let him visit (the Kabah) riding’.[1710]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي الَّذِي عَلَيْهِ الْمَشْيُ فِي الْحَجِّ إِذَا رَمَى الْجِمَارَ زَارَ الْبَيْتَ رَاكِباً وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ismail Bin Hammam,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws having said: ‘Abu Abdullahasws said: ‘Regarding the one upon whom is (a vow for) the walking during the Hajj, when he pelts the rocks, can visit the House (Kabah) riding, and there would be nothing upon him’.[1711]

بَابُ تَقْدِيمِ طَوَافِ الْحَجِّ لِلْمُتَمَتِّعِ قَبْلَ الْخُرُوجِ إِلَى مِنًى

Chapter 159 – Bringing forward the circumambulation of the Hajj for the performer of Tumatto before the going out to Mina

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُتَمَتِّعِ إِذَا كَانَ شَيْخاً كَبِيراً أَوِ امْرَأَةً تَخَافُ الْحَيْضَ تُعَجِّلُ طَوَافَ الْحَجِّ قَبْلَ أَنْ تَأْتِيَ مِنًى فَقَالَ نَعَمْ مَنْ كَانَ هَكَذَا يُعَجِّلُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about the performer of Tumatto when he was an old aged man, or a woman who fears the menstruation, hastening the Tawaaf of the Hajj before going to Mina. Heasws said: ‘Yes. The one who was like this, he can hasten’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُحْرِمُ بِالْحَجِّ مِنْ مَكَّةَ ثُمَّ يَرَى الْبَيْتَ خَالِياً فَيَطُوفُ بِهِ قَبْلَ أَنْ يَخْرُجَ عَلَيْهِ شَيْ‏ءٌ فَقَالَ لَا

He (the narrator) said, ‘And I asked himasws about the man who wears Ihraam for the Hajj from Makkah. Then he sees the House (Kabah) as being vacant, so he performs Tawaaf by it before he goes out upon anything. So heasws said: ‘No’.

قُلْتُ الْمُفْرِدُ بِالْحَجِّ إِذَا طَافَ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ يُعَجِّلُ طَوَافَ النِّسَاءِ فَقَالَ لَا إِنَّمَا طَوَافُ النِّسَاءِ بَعْدَ مَا يَأْتِي مِنًى .

I said, ‘The performer of the exclusive Hajj, when he performs Tawaaf by the House, and by Al-Safa and Al-Marwa hastens the circumambulation of the women (طَوَافَ النِّسَاءِ)’. So heasws said: ‘No. But rather, the Tawaaf of the women (طَوَافُ النِّسَاءِ) is (to be done) after going to Mina’.[1712]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ يَدْخُلُ مَكَّةَ وَ مَعَهُ نِسَاءٌ قَدْ أَمَرَهُنَّ فَتَمَتَّعْنَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلَاثَةٍ فَخَشِيَ عَلَى بَعْضِهِنَّ الْحَيْضَ فَقَالَ إِذَا فَرَغْنَ مِنْ مُتْعَتِهِنَّ وَ أَحْلَلْنَ فَلْيَنْظُرْ إِلَى الَّتِي يَخَافُ عَلَيْهَا الْحَيْضَ فَيَأْمُرُهَا تَغْتَسِلُ وَ تُهِلُّ بِالْحَجِّ مِنْ مَكَانِهَا ثُمَّ تَطُوفُ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ فَإِنْ حَدَثَ بِهَا شَيْ‏ءٌ قَضَتْ بَقِيَّةَ الْمَنَاسِكِ وَ هِيَ طَامِثٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘I asked Abu Al-Hassanasws about a man who enters Makkah and with him are women whom he had instructed, so they performed Tumatto before the (day of) Al-Tarwiyya (8th Zilhajj) by one day, or two days, or three. So he feared upon some of them, of the menstruation. So heasws said: ‘When they are free from performing their Tumatto, and they are free from the Ihraam, so let him consider the ones whom he fears the menstruation upon, so he should instruct her to wash, and begin with the Hajj from her place. Then she should perform Tawaaf by the House (Kabah), and by Al-Safa and Al-Marwa. So if something occurs with her, she can fulfil the remainder of the rituals while being in menstruation’.

فَقُلْتُ أَ لَيْسَ قَدْ بَقِيَ طَوَافُ النِّسَاءِ قَالَ بَلَى قُلْتُ فَهِيَ مُرْتَهَنَةٌ حَتَّى تَفْرُغَ مِنْهُ قَالَ نَعَمْ قُلْتُ فَلِمَ لَا تَتْرُكُهَا حَتَّى تَقْضِيَ مَنَاسِكَهَا قَالَ يَبْقَى عَلَيْهَا مَنْسَكٌ وَاحِدٌ أَهْوَنُ عَلَيْهَا مِنْ أَنْ تَبْقَى عَلَيْهَا الْمَنَاسِكُ كُلُّهَا مَخَافَةَ الْحَدَثَانِ

So I said, ‘Is it not so that the Tawaaf of the women (طَوَافُ النِّسَاءِ) would have remained (unperformed)?’ Heasws said: ‘Yes’. I said, ‘So she is pledged until she is free’. Heasws said: ‘Yes’. I said, ‘So why leave it until she is free from fulfilling her rituals?’ Heasws said: ‘The remaining of one ritual upon her is easier upon her than if there remained outstanding upon her of all the rituals, being fearful of the menstruation’.

قُلْتُ أَبَى الْجَمَّالُ أَنْ يُقِيمَ عَلَيْهَا وَ الرِّفْقَةُ قَالَ لَيْسَ لَهُمْ ذَلِكَ تَسْتَعْدِي عَلَيْهِمْ حَتَّى يُقِيمَ عَلَيْهَا حَتَّى تَطْهُرَ وَ تَقْضِيَ مَنَاسِكَهَا .

I said, ‘Supposing the cameleer refuses to stay upon her, and the fellow travelers?’ Heasws said: ‘That is not for them. She should seek their support until they stay upon her, until she is pure, and she fulfils her rituals’.[1713]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ حَمَّادٍ عَنِ الْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِتَعْجِيلِ الطَّوَافِ لِلشَّيْخِ الْكَبِيرِ وَ الْمَرْأَةِ تَخَافُ الْحَيْضَ قَبْلَ أَنْ تَخْرُجَ إِلَى مِنًى .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hafs Bin Al Bakhtary, and Muawiya Bin Ammar, and Hammad, from Al Halby, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with hastening the Tawaaf, for the aged old man, and the woman who fears the menstruation, before the going out to Mina’.[1714]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ رَجُلٌ كَانَ مُتَمَتِّعاً وَ أَهَلَّ بِالْحَجِّ قَالَ لَا يَطُوفُ بِالْبَيْتِ حَتَّى يَأْتِيَ عَرَفَاتٍ فَإِذَا هُوَ طَافَ قَبْلَ أَنْ يَأْتِيَ مِنًى مِنْ غَيْرِ عِلَّةٍ فَلَا يَعْتَدَّ بِذَلِكَ الطَّوَافِ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘A man who was a performer of Tumatto, and began with the Hajj. Heasws said: ‘He should not perform Tawaaf by the House (Kabah) until he goes to Arafaat. So when he performs Tawaaf before he goes to Mina from other than a (valid) reason, so he would not be counted with that Tawaaf’.[1715]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا بَأْسَ أَنْ يُعَجِّلَ الشَّيْخُ الْكَبِيرُ وَ الْمَرِيضُ وَ الْمَرْأَةُ وَ الْمَعْلُولُ طَوَافَ الْحَجِّ قَبْلَ أَنْ يَخْرُجَ إِلَى مِنًى .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ismail Bin Abdul Khaliq who said,

‘I heard Abu Abdullahasws saying: ‘There is no problem if the old aged man, and the sick, and the woman, and the disabled were to hasten the Tawaaf of the Hajj before the going out to Mina’.[1716]

بَابُ تَقْدِيمِ الطَّوَافِ لِلْمُفْرِدِ

Chapter 160 – Bringing forward the Tawaaf for the performer of the exclusive Hajj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمُفْرِدِ لِلْحَجِّ يَدْخُلُ مَكَّةَ يُقَدِّمُ طَوَافَهُ أَوْ يُؤَخِّرُهُ فَقَالَ سَوَاءٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,

‘I asked Abu Ja’farasws about the performer of exclusive Hajj entering Makkah. Should he bring forward his Tawaaf or should he delay it?’ So heasws said: ‘(It is the) same’.[1717]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُفْرِدِ الْحَجِّ يُقَدِّمُ طَوَافَهُ أَوْ يُؤَخِّرُهُ فَقَالَ هُوَ وَ اللَّهِ سَوَاءٌ عَجَّلَهُ أَوْ أَخَّرَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Hammad Bin Usman who said,

‘I asked Abu Abdullahasws about the performer of exclusive Hajj bringing forward his Tawaaf, or should he delay it?’ So heasws said: ‘By Allahazwj, it is the same, hastening it or delaying it’.[1718]

بَابُ الْخُرُوجِ إِلَى مِنًى

Chapter 161 – The going out to Mina

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ شَيْخاً كَبِيراً أَوْ مَرِيضاً يَخَافُ ضِغَاطَ النَّاسِ وَ زِحَامَهُمْ يُحْرِمُ بِالْحَجِّ وَ يَخْرُجُ إِلَى مِنًى قَبْلَ يَوْمِ التَّرْوِيَةِ قَالَ نَعَمْ قُلْتُ يَخْرُجُ الرَّجُلُ الصَّحِيحُ يَلْتَمِسُ مَكَاناً وَ يَتَرَوَّحُ بِذَلِكَ الْمَكَانِ قَالَ لَا قُلْتُ يُعَجِّلُ بِيَوْمٍ قَالَ نَعَمْ قُلْتُ بِيَوْمَيْنِ قَالَ نَعَمْ قُلْتُ ثَلَاثَةٍ قَالَ نَعَمْ قُلْتُ أَكْثَرَ مِنْ ذَلِكَ قَالَ لَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the man who happens to be old, aged, or sick, fearing the congestion of the people and their crowding, wears the Ihraam for the Hajj and goes out to Mina before the day of Al-Tarwiyya (8th Zilhajj). He said, ‘Yes (he can)’. I said, ‘The healthy man goes out seeking a place and he rests in that pace?’ Heasws said: ‘No’. I said, ‘Can he hasten by one day?’ Heasws said: ‘Yes’. I said, ‘Two days?’ Heasws said: ‘Yes’. I said, ‘Three?’ Heasws said: ‘Yes’. I said, ‘More than that?’ Heasws said: ‘No’.[1719]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَى الْإِمَامِ أَنْ يُصَلِّيَ الظُّهْرَ بِمِنًى ثُمَّ يَبِيتُ بِهَا وَ يُصْبِحُ حَتَّى تَطْلُعَ الشَّمْسُ ثُمَّ يَخْرُجُ إِلَى عَرَفَاتٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘It is upon the Prayer-leader that he Prays Al-Zohr at Mina, then he sleeps over till the sun emerges, then he goes out to Arafaat’.[1720]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ هَلْ يَخْرُجُ النَّاسُ إِلَى مِنًى غُدْوَةً قَالَ نَعَمْ إِلَى غُرُوبِ الشَّمْسِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Rafa’at,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws, ‘Can the people go out to Mina in the morning?’ Heasws said: ‘Up to the setting of the sun’.[1721]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا تَوَجَّهْتَ إِلَى مِنًى فَقُلِ اللَّهُمَّ إِيَّاكَ أَرْجُو وَ إِيَّاكَ أَدْعُو فَبَلِّغْنِي أَمَلِي وَ أَصْلِحْ لِي عَمَلِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you divert yourself to Mina, so say, ‘O Allahazwj! To Youazwj I hope, and to Youazwj I supplicate, therefore Make my deeds to reach (conclusion), and Correct my deeds for me’.[1722]

بَابُ نُزُولِ مِنًى وَ حُدُودِهَا

Chapter 162 – The encampment at Mina and its boundary

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا انْتَهَيْتَ إِلَى مِنًى فَقُلِ اللَّهُمَّ هَذِهِ مِنًى وَ هِيَ مِمَّا مَنَنْتَ بِهَا عَلَيْنَا مِنَ الْمَنَاسِكِ فَأَسْأَلُكَ أَنْ تَمُنَّ عَلَيْنَا بِمَا مَنَنْتَ بِهِ عَلَى أَنْبِيَائِكَ فَإِنَّمَا أَنَا عَبْدُكَ وَ فِي قَبْضَتِكَ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya and Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you end up to Mina, so say, ‘O Allahazwj! This is Mina, and it is from what Youazwj have Favoured wih upon us, from the rituals. So I ask Youazwj to Favour upon us with what Youazwj have Favoured upon Yourazwj Prophetsas. So, rather, I am Yourazwj servant, and in Yourazwj Hold’.

ثُمَّ تُصَلِّي بِهَا الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ وَ الْفَجْرَ وَ الْإِمَامُ يُصَلِّي بِهَا الظُّهْرَ لَا يَسَعُهُ إِلَّا ذَلِكَ وَ مُوَسَّعٌ عَلَيْكَ أَنْ تُصَلِّيَ بِغَيْرِهَا إِنْ لَمْ تَقْدِرْ ثُمَّ تُدْرِكُهُمْ بِعَرَفَاتٍ

Then you should Pray Al-Zohar, and Al-Asr, and Al-Magrib, and Al-Isha the last, and Al-Fajr, at it; and the Prayer-leader would Pray Al-Zohr at it, not having any leeway (for anything else) except for that, and there is leeway upon you that you Pray elsewhere if you are not able (upon Praying at Mina). Then you can join up with them (the people) at Arafaat’.

قَالَ وَ حَدُّ مِنًى مِنَ الْعَقَبَةِ إِلَى وَادِي مُحَسِّرٍ .

Heasws said: ‘And a boundary of Mina is from Aqaba up to the Muhassar valley’.[1723]

بَابُ الْغُدُوِّ إِلَى عَرَفَاتٍ وَ حُدُودِهَا

Chapter 163 – The morning departure to Arafaat and its boundaries

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنَ السُّنَّةِ أَلَّا يَخْرُجَ الْإِمَامُ مِنْ مِنًى إِلَى عَرَفَةَ حَتَّى تَطْلُعَ الشَّمْسُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from the one who mentioned it, from Aban, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It is from the Sunnah that the Prayer-leader would not exit from Mina to go to Arafaat until the emergence of the sun’.[1724]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا مُشَاةٌ فَكَيْفَ نَصْنَعُ قَالَ أَمَّا أَصْحَابُ الرِّحَالِ فَكَانُوا يُصَلُّونَ الْغَدَاةَ بِمِنًى وَ أَمَّا أَنْتُمْ فَامْضُوا حَتَّى تُصَلُّوا فِي الطَّرِيقِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abdul Hameed Al Ta’iy who said,

‘I said to Abu Abdullahasws, ‘We are walkers, so what should we do?’ Heasws said: ‘As for the owners of the rides, so they should be Praying the morning Prayer in Mina, and as for you, so go until you Pray in the road’.[1725]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَدَوْتَ إِلَى عَرَفَةَ فَقُلْ وَ أَنْتَ مُتَوَجِّهٌ إِلَيْهَا اللَّهُمَّ إِلَيْكَ صَمَدْتُ وَ إِيَّاكَ اعْتَمَدْتُ وَ وَجْهَكَ أَرَدْتُ فَأَسْأَلُكَ أَنْ تُبَارِكَ لِي فِي رِحْلَتِي وَ أَنْ تَقْضِيَ لِي حَاجَتِي وَ أَنْ تَجْعَلَنِي الْيَوْمَ مِمَّنْ تُبَاهِي بِهِ مَنْ هُوَ أَفْضَلُ مِنِّي

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you go in the morning to Arafaat, so say, while you are diverting towards it, ‘O Allahazwj! To Youazwj I have turned, and upon Yousaww I have relied, and Yourazwj Face is what I intend. Therefore, I ask Youazwj that Youazwj Bless me in my journey, and Fulfill my needs for me, and if Youazwj were to Make me today, to be from the ones Youazwj would Boast with to the one who is superior than me’.

ثُمَّ تُلَبِّ وَ أَنْتَ غَادٍ إِلَى عَرَفَاتٍ فَإِذَا انْتَهَيْتَ إِلَى عَرَفَاتٍ فَاضْرِبْ خِبَاءَكَ بِنَمِرَةَ وَ نَمِرَةُ هِيَ بَطْنُ عُرَنَةَ دُونَ الْمَوْقِفِ وَ دُونَ عَرَفَةَ فَإِذَا زَالَتِ الشَّمْسُ يَوْمَ عَرَفَةَ فَاغْتَسِلْ وَ صَلِّ الظُّهْرَ وَ الْعَصْرَ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ وَ إِنَّمَا تُعَجِّلُ الْعَصْرَ وَ تَجْمَعُ بَيْنَهُمَا لِتُفَرِّغَ نَفْسَكَ لِلدُّعَاءِ فَإِنَّهُ يَوْمُ دُعَاءٍ وَ مَسْأَلَةٍ

Then exclaim Talbiyya while you are going to Arafaat. So when you end up to Arafaat, so strike your tent at Namra; and Namra, it is in the middle of Urna besides the Pausing Station and besides Arafaat. So when the sun (starts to) decline on the Day of Arafaat, so wash and Pray Al-Zohr, and Al-Asr with one Azaan and two Iqamaas; and rather you should hasten Al-Asr and gather between the two in order to unload yourself for the supplication, for it is a day of supplication and asking’.

قَالَ وَ حَدُّ عَرَفَةَ مِنْ بَطْنِ عُرَنَةَ وَ ثَوِيَّةَ وَ نَمِرَةَ إِلَى ذِي الْمَجَازِ وَ خَلْفَ الْجَبَلِ مَوْقِفٌ .

Heasws said: ‘And a boundary of Arafaat is from the middle of Urna and Sawiyya and Namra up to Zil Majaaz; and behind the mountain is the Pausing Station’.[1726]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْغُسْلُ يَوْمَ عَرَفَةَ إِذَا زَالَتِ الشَّمْسُ وَ تَجْمَعُ بَيْنَ الظُّهْرِ وَ الْعَصْرِ بِأَذَانٍ وَ إِقَامَتَيْنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullahasws said: ‘The washing on the Day of Arafaat is when the sun (starts to) decline, and you should gather between Al-Zohr and Al-Asr (Prayers) by one Azaan and two Iqamaas’.[1727]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قِيلَ لَهُ أَيُّمَا أَفْضَلُ الْحَرَمُ أَوْ عَرَفَةُ فَقَالَ الْحَرَمُ فَقِيلَ وَ كَيْفَ لَمْ تَكُنْ عَرَفَاتٌ فِي الْحَرَمِ فَقَالَ هَكَذَا جَعَلَهَا اللَّهُ عَزَّ وَ جَلَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having been said to himasws, ‘Which of the two is superior, the Harram or Arafaat?’ So heasws said: ‘The Harram’. So it was said, ‘And how come Arafaat did not happen to be inside the Harram?’ So heasws said: ‘This is how Allahazwj Mighty and Majestic Made it to be’.[1728]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدُّ عَرَفَاتٍ مِنَ الْمَأْزِمَيْنِ إِلَى أَقْصَى الْمَوْقِفِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘A boundary of Arafaat is from Al-Mazameen up to the end of the Pausing Station’.[1729]

بَابُ قَطْعِ تَلْبِيَةِ الْحَاجِّ

Chapter 164 – Cutting off of the Talbiyya by the pilgrim

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ الْحَاجُّ يَقْطَعُ التَّلْبِيَةَ يَوْمَ عَرَفَةَ زَوَالَ الشَّمْسِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The pilgrim would cut off the Talbiyya on the Day of Arafaat at the (start of the) decline of the sun’.[1730]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَطَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) التَّلْبِيَةَ حِينَ زَاغَتِ الشَّمْسُ يَوْمَ عَرَفَةَ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقْطَعُ التَّلْبِيَةَ إِذَا زَاغَتِ الشَّمْسُ يَوْمَ عَرَفَةَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww cut off the Talbiyya when the sun declined, and Aliasws Bin Al-Husaynasws used to cut off the Talbiyya when the sun set on the Day of Arafaat’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَإِذَا قَطَعْتَ التَّلْبِيَةَ فَعَلَيْكَ بِالتَّهْلِيلِ وَ التَّحْمِيدِ وَ التَّمْجِيدِ وَ الثَّنَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ .

Abu Abdullahasws said: ‘So when you cut off the Talbiyya, so upon you is with the Extollation of the Holiness, and the Praise, and the Glorification, and the Laudation upon Allahazwj Mighty and Majestic’.[1731]

بَابُ الْوُقُوفِ بِعَرَفَةَ وَ حَدِّ الْمَوْقِفِ

Chapter 165 – The pausing at Arafaat and the boundary of the Pausing Station (Al Mowqif)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَرَفَاتٌ كُلُّهَا مَوْقِفٌ وَ أَفْضَلُ الْمَوْقِفِ سَفْحُ الْجَبَلِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Misma’a,

(It has been narrated) from Abu Abdullahasws having said: ‘Arafaat, all of it is a Pausing Station, and the most superior of the Pausing Station is at the base of the mountain’.[1732]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وَقَفْتَ بِعَرَفَاتٍ فَادْنُ عَنِ الْهِضَابِ وَ الْهِضَابُ هِيَ الْجِبَالُ فَإِنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ إِنَّ أَصْحَابَ الْأَرَاكِ لَا حَجَّ لَهُمْ يَعْنِي الَّذِينَ يَقِفُونَ عِنْدَ الْأَرَاكِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad,f rom Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When you pause at Arafaat, so go near to the plateau, and the plateau, it is the mountain, for the Prophetsaww said: ‘The companions of Al-Arak, there is no Hajj for them, meaning those who are pausing at Al-Arak’.[1733]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي الْمَوْقِفِ ارْتَفِعُوا عَنْ بَطْنِ عُرَنَةَ وَ قَالَ أَصْحَابُ الْأَرَاكِ لَا حَجَّ لَهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said regarding the Pausing Station: ‘Arise from the middle of Urna’. And hesaww said: ‘The companions of Arak, there is no Hajj for them’.[1734]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِفْ فِي مَيْسَرَةِ الْجَبَلِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَفَ بِعَرَفَاتٍ فِي مَيْسَرَةِ الْجَبَلِ فَلَمَّا وَقَفَ جَعَلَ النَّاسُ يَبْتَدِرُونَ أَخْفَافَ نَاقَتِهِ فَيَقِفُونَ إِلَى جَانِبِهِ فَنَحَّاهَا فَفَعَلُوا مِثْلَ ذَلِكَ فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ لَيْسَ مَوْضِعُ أَخْفَافِ نَاقَتِي الْمَوْقِفَ وَ لَكِنْ هَذَا كُلُّهُ مَوْقِفٌ وَ أَشَارَ بِيَدِهِ إِلَى الْمَوْقِفِ وَ فَعَلَ مِثْلَ ذَلِكَ فِي الْمُزْدَلِفَةِ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, fom Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Pause by the left of the mountain, for Rasool-Allahsaww paused by the left of the mountain. So when hesaww paused, the people came over encircling sandals by hissaww camel, and they were pausing by hissaww side. So hesaww moved it nearby, so but they did similar to that. So hesaww said: ‘O you people! The place of mysaww camel is not for the sandals, being the Pausing Station, but this here, all of it is a Pausing Station’, and hesaww gestured by hissaww hand to the Pausing Station. And hesaww did similar to that in Al-Muzdalifa.

فَإِذَا رَأَيْتَ خَلَلًا فَسُدَّهُ بِنَفْسِكَ وَ رَاحِلَتِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ تُسَدَّ تِلْكَ الْخِلَالُ وَ انْتَقِلْ عَنِ الْهِضَابِ وَ اتَّقِ الْأَرَاكَ فَإِذَا وَقَفْتَ بِعَرَفَاتٍ فَاحْمَدِ اللَّهَ وَ هَلِّلْهُ وَ مَجِّدْهُ وَ أَثْنِ عَلَيْهِ وَ كَبِّرْهُ مِائَةَ تَكْبِيرَةٍ وَ اقْرَأْ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ وَ تَخَيَّرْ لِنَفْسِكَ مِنَ الدُّعَاءِ مَا أَحْبَبْتَ وَ اجْتَهِدْ فَإِنَّهُ يَوْمُ دُعَاءٍ وَ مَسْأَلَةٍ

So whenever you see a vacant spot, then close it (occupy) with yourself and your ride, for Allahazwj Mighty and Majestic Loves that you should close up (occupy) that vacant spot, and transfer from the plateau, and fear Al-Arak. So when you pause at Arafaat, then Praise Allahazwj and Extol Hisazwj Holiness, and Glorify Himazwj, and Laud (Extol) upon Himazwj, and Exclaim Hisazwj Greatness with one hundred exclamations, and recite ‘Say Heazwj Allahazwj is One (Chapter 112), and Al-Hamd (Chapter 1), one hundred times, and choose for yourself from the supplications whatever you like, and strive, for it is a day of supplication and asking.

وَ تَعَوَّذْ بِاللَّهِ مِنَ الشَّيْطَانِ فَإِنَّ الشَّيْطَانَ لَنْ يُذْهِلَكَ فِي مَوْضِعٍ أَحَبَّ إِلَيْهِ مِنْ أَنْ يُذْهِلَكَ فِي ذَلِكَ الْمَوْضِعِ وَ إِيَّاكَ أَنْ تَشْتَغِلَ بِالنَّظَرِ إِلَى النَّاسِ وَ أَقْبِلْ قِبَلَ نَفْسِكَ وَ لْيَكُنْ فِيمَا تَقُولُ اللَّهُمَّ رَبَّ الْمَشَاعِرِ كُلِّهَا فُكَّ رَقَبَتِي مِنَ النَّارِ وَ أَوْسِعْ عَلَيَّ مِنَ الرِّزْقِ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ

And you should seek Refuge with Allahazwj from the Satanla would never astound you in a place more beloved to himla than for himla to astound you in that place. And beware of being pre-occupied with looking at the people, and turn your attention towards yourself, and let yourself become in what you should be saying, ‘O Allahazwj, Lord of the Easts, all of them! Free my neck from the Fire, and Expand upon me from the Permissible sustenance, and Turn around the evil from me, the mischief of the Jinn and humans.

اللَّهُمَّ لَا تَمْكُرْ بِي وَ لَا تَخْدَعْنِي وَ لَا تَسْتَدْرِجْنِي يَا أَسْمَعَ السَّامِعِينَ وَ يَا أَبْصَرَ النَّاظِرِينَ وَ يَا أَسْرَعَ الْحَاسِبِينَ وَ يَا أَرْحَمَ الرَّاحِمِينَ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا

O Allahazwj! Do not let me be plotted against, nor deceived, nor be dragged down. O most Hearing of the hearing ones, and O most Seeing of the seeing ones, and O Quickest of the Reckoners, and O most Merciful of the merciful ones! I ask Youazwj that Youazwj should Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj should Deal with me such and such.

وَ لْيَكُنْ فِيمَا تَقُولُ وَ أَنْتَ رَافِعٌ يَدَيْكَ إِلَى السَّمَاءِ اللَّهُمَّ حَاجَتِي الَّتِي إِنْ أَعْطَيْتَهَا لَمْ يَضُرَّنِي مَا مَنَعْتَنِي وَ إِنْ مَنَعْتَنِيهَا لَمْ يَنْفَعْنِي مَا أَعْطَيْتَنِي أَسْأَلُكَ خَلَاصَ رَقَبَتِي مِنَ النَّارِ اللَّهُمَّ إِنِّي عَبْدُكَ وَ مِلْكُ يَدِكَ وَ نَاصِيَتِي بِيَدِكَ وَ أَجَلِي بِعِلْمِكَ

And let yourself become in what you should be saying, and you are raising your hand towards the sky, ‘O Allahazwj! My needs which, if Youazwj were to Grant me it would not harm me what Youazwj Prevent from me; and if Yourazwj were to Prevent these, it would not benefit me what Youazwj Give me. I ask Youazwj to Liberate my neck from the Fire. O Allahazwj! I am Yourazwj servant, and a possession of Yourazwj Hand, and my forelock is in Yourazwj Hand, and my term is in Yourazwj Knowledge.

أَسْأَلُكَ أَنْ تُوَفِّقَنِي لِمَا يُرْضِيكَ عَنِّي وَ أَنْ تُسَلِّمَ مِنِّي مَنَاسِكِيَ الَّتِي أَرَيْتَهَا إِبْرَاهِيمَ خَلِيلَكَ وَ دَلَلْتَ عَلَيْهَا حَبِيبَكَ مُحَمَّداً ( صلى الله عليه وآله )

I ask Youazwj that Youazwj should Incline me to whatever Pleases Youazwj about me, and that Youazwj should Accept my rituals from me which were shown by Ibrahimas Yourazwj Friend, and were pointed to by Yourazwj Beloved Muhammadsaww’.

وَ لْيَكُنْ فِيمَا تَقُولُ اللَّهُمَّ اجْعَلْنِي مِمَّنْ رَضِيتَ عَمَلَهُ وَ أَطَلْتَ عُمُرَهُ وَ أَحْيَيْتَهُ بَعْدَ الْمَوْتِ حَيَاةً طَيِّبَةً .

And let yourself become in what you should be saying, ‘O Allahazwj! Make me to be from the ones whose deeds have Pleased Youazwj, and Prolong my life-span, and Revive me after the death with a goodly life’.[1735]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَفَ بِعَرَفَاتٍ فَلَمَّا هَمَّتِ الشَّمْسُ أَنْ تَغِيبَ قَبْلَ أَنْ تَنْدَفِعَ قَالَ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفَقْرِ وَ مِنْ تَشَتُّتِ الْأَمْرِ وَ مِنْ شَرِّ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ أَمْسَى ظُلْمِي مُسْتَجِيراً بِعَفْوِكَ وَ أَمْسَى خَوْفِي مُسْتَجِيراً بِأَمَانِكَ وَ أَمْسَى ذُلِّي مُسْتَجِيراً بِعِزِّكَ وَ أَمْسَى وَجْهِيَ الْفَانِي مُسْتَجِيراً بِوَجْهِكَ الْبَاقِي

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Abdullah Bin Maymoun who said,

‘I heard Abu Abdullahasws saying that Rasool-Allahsaww paused at Arafaat. So when the sun was about to set, before the rush, said: ‘O Allahazwj! I seek Refuge with Youazwj from the poverty, and from scattering of the affairs, and from evil of what occurs by the night and the day. Isaww have come unjust (and) seeking Refuge by Yourazwj Forgiveness, and have come fearful seeking Refuge by Yourazwj Security, and have come disgraced seeking Refuge by Yourazwj Honour, and have come with mysaww perishing face seeking Refuge by Yourazwj Everlasting Face.

يَا خَيْرَ مَنْ سُئِلَ وَ يَا أَجْوَدَ مَنْ أَعْطَى جَلِّلْنِي بِرَحْمَتِكَ وَ أَلْبِسْنِي عَافِيَتَكَ وَ اصْرِفْ عَنِّي شَرَّ جَمِيعِ خَلْقِكَ

O the Best Oneazwj to Plead, and O most benevolent of the Granting Ones, Wrap me in Yourazwj Mercy and Clothe me by Health from Youazwj, and Exchange the evil of the entirety of the creatures away from me’.

قَالَ عَبْدُ اللَّهِ بْنُ مَيْمُونٍ وَ سَمِعْتُ أَبِي يَقُولُ يَا خَيْرَ مَنْ سُئِلَ وَ يَا أَوْسَعَ مَنْ أَعْطَى وَ يَا أَرْحَمَ مَنِ اسْتُرْحِمَ ثُمَّ سَلْ حَاجَتَكَ .

Abdullah Bin Maymoun said, ‘And I heard my father saying, ‘O the Best Oneazwj to Plead to, and O the most Extensive of the ones who give, and O most Merciful of the merciful ones’, then ask your need’.[1736]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ فِي شَيْ‏ءٍ مِنَ الدُّعَاءِ عَشِيَّةَ عَرَفَةَ شَيْ‏ءٌ مُوَقَّتٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hassan Bin Ali, from Salih Bin Abu Al Aswad, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘There is nothing from the supplications of the evening of Arafaat, anything Prescribed (in particular).[1737]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ رَأَيْتُ عَبْدَ اللَّهِ بْنَ جُنْدَبٍ بِالْمَوْقِفِ فَلَمْ أَرَ مَوْقِفاً كَانَ أَحْسَنَ مِنْ مَوْقِفِهِ مَا زَالَ مَادّاً يَدَيْهِ إِلَى السَّمَاءِ وَ دُمُوعُهُ تَسِيلُ عَلَى خَدَّيْهِ حَتَّى تَبْلُغَ الْأَرْضَ فَلَمَّا انْصَرَفَ النَّاسُ قُلْتُ لَهُ يَا أَبَا مُحَمَّدٍ مَا رَأَيْتُ مَوْقِفاً قَطُّ أَحْسَنَ مِنْ مَوْقِفِكَ قَالَ وَ اللَّهِ مَا دَعَوْتُ إِلَّا لِإِخْوَانِي وَ ذَلِكَ أَنَّ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) أَخْبَرَنِي أَنَّهُ مَنْ دَعَا لِأَخِيهِ بِظَهْرِ الْغَيْبِ نُودِيَ مِنَ الْعَرْشِ وَ لَكَ مِائَةُ أَلْفِ ضِعْفِ مِثْلِهِ فَكَرِهْتُ أَنْ أَدَعَ مِائَةَ أَلْفِ ضِعْفٍ مَضْمُونَةً لِوَاحِدٍ لَا أَدْرِي يُسْتَجَابُ أَمْ لَا .

Ali Bin Ibrahim, from his father who said,

‘I saw Abu Abdullah Bin Jundub at the Pausing Station, and I had not seen a pausing which was better than his pausing. He did not cease to extend his hand towards the sky, and his tears were flowing upon his cheeks until they reached the ground. So when the people left, I said to him, ‘O Abu Muhammad! I have not seen a pause at all to be better than your pausing’. He said, ‘I did not supplicate except for my brethren, and that is because Abu Al-Hassan Musaasws Bin Ja’farasws informed me that the one who supplicates for his brother in absence, would be Called out from the Throne, and for you would be a hundred thousand multiple of the likes of his’. Therefore, I disliked that I should leave a guaranteed multiple of a hundred thousand, for one which I do not even know whether I would be Answered for or not’.[1738]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ كَانَ عِيسَى بْنُ أَعْيَنَ إِذَا حَجَّ فَصَارَ إِلَى الْمَوْقِفِ أَقْبَلَ عَلَى الدُّعَاءِ لِإِخْوَانِهِ حَتَّى يُفِيضَ النَّاسُ قَالَ فَقُلْتُ لَهُ تُنْفِقُ مَالَكَ وَ تُتْعِبُ بَدَنَكَ حَتَّى إِذَا صِرْتَ إِلَى الْمَوْضِعِ الَّذِي تُبَثُّ فِيهِ الْحَوَائِجُ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَقْبَلْتَ عَلَى الدُّعَاءِ لِإِخْوَانِكَ وَ تَرَكْتَ نَفْسَكَ قَالَ إِنِّي عَلَى ثِقَةٍ مِنْ دَعْوَةِ الْمَلَكِ لِي وَ فِي شَكٍّ مِنَ الدُّعَاءِ لِنَفْسِي .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa Bin Ubeyd, from Ibn Abu Umer who said,

‘When Isa Bin Ayn went to Hajj, he went to the Pausing Station beginning upon the supplication for his brethren until the people departed. So I said to him, ‘You spend your wealth and exhaust your body until you come to the place in which needs are broadcasted to Allahazwj Mighty and Majestic, instead you come to supplicate for your brethren and neglect yourself?’ He said, ‘I am relying upon the supplication of the Angels for me, and am in doubt from the supplication for myself’.[1739]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السُّلَمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ أَوْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ كُنْتُ فِي الْمَوْقِفِ فَلَمَّا أَفَضْتُ لَقِيتُ إِبْرَاهِيمَ بْنَ شُعَيْبٍ فَسَلَّمْتُ عَلَيْهِ وَ كَانَ مُصَاباً بِإِحْدَى عَيْنَيْهِ وَ إِذَا عَيْنُهُ الصَّحِيحَةُ حَمْرَاءُ كَأَنَّهَا عَلَقَةُ دَمٍ فَقُلْتُ لَهُ قَدْ أُصِبْتَ بِإِحْدَى عَيْنَيْكَ وَ أَنَا وَ اللَّهِ مُشْفِقٌ عَلَى الْأُخْرَى فَلَوْ قَصَرْتَ مِنَ الْبُكَاءِ قَلِيلًا فَقَالَ وَ اللَّهِ يَا أَبَا مُحَمَّدٍ مَا دَعَوْتُ لِنَفْسِيَ الْيَوْمَ بِدَعْوَةٍ

Ahmad Bin Muhammad Al Aasimy, from Ali Bin Al Husayn Al Sulmy, from Ali Bin Asbaat, from Ibrahim Bin Abu Al Balaad or Abullah Bin Jundab who said,

‘I was in the Pausing Station, so when I departed I met Ibrahim Bin Shuayb. So I greeted to him, and he was blinded by one of his eyes, and his other healthy eye was red, as if blood had been thrown at it. So I said to him, ‘You are blinded with one of your eyes, and I, by Allahazwj, am scared upon the other one. If only you would reduce from the wailing by a little?’ So he said, ‘By Allahazwj, O Abu Muhammad! I did not supplicate for myself today with a (single) supplication’.

فَقُلْتُ فَلِمَنْ دَعَوْتَ قَالَ دَعَوْتُ لِإِخْوَانِي لِأَنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ دَعَا لِأَخِيهِ بِظَهْرِ الْغَيْبِ وَكَّلَ اللَّهُ بِهِ مَلَكاً يَقُولُ وَ لَكَ مِثْلَاهُ فَأَرَدْتُ أَنْ أَكُونَ إِنَّمَا أَدْعُو لِإِخْوَانِي وَ يَكُونَ الْمَلَكُ يَدْعُو لِي لِأَنِّي فِي شَكٍّ مِنْ دُعَائِي لِنَفْسِي وَ لَسْتُ فِي شَكٍّ مِنْ دُعَاءِ الْمَلَكِ لِي .

So I said, ‘So for whom did you supplicate?’ He said, ‘I supplicated for my brethren because I heard Abu Abdullahasws saying: ‘The one who supplicates for his brother in his absence, Allahazwj would Allocate and Angel with him saying: ‘And for you is the like of it’. Therefore, I wanted to, rather be supplicating for my brethren, and the Angel would become supplicating for me, because I am in doubt from my own supplication for myself, and I am not in doubt from the supplication of the Angel for me’.[1740]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَوْمَ عَرَفَةَ بِالْمَوْقِفِ وَ هُوَ يُنَادِي بِأَعْلَى صَوْتِهِ أَيُّهَا النَّاسُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ الْإِمَامَ ثُمَّ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ثُمَّ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ( عليه السلام ) ثُمَّ هَهْ فَيُنَادِي ثَلَاثَ مَرَّاتٍ لِمَنْ بَيْنَ يَدَيْهِ وَ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ وَ مِنْ خَلْفِهِ اثْنَيْ عَشَرَ صَوْتاً

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al nazar Bin Suweyd, from Amro Bin Abu Al Miqdam who said,

‘I saw Abu Abdullahasws of the Day of Arafaat by the Pausing Station, and heasws was calling out in a loud voice of hisasws: ‘O you people! Rasool-Allahsaww was an Imamsaww, then Aliasws Bin Abu Talibasws was an Imamasws, then Al-Hassanasws, then Al-Husaynasws, then Aliasws Bin Al-Husaynasws, then Muhammadasws Bin Aliasws, then Hah!’ So heasws called out three times to the ones in front of himasws, and on hisasws right, and on hisasws left, and for (those who were) behind himasws, being twelve calls (in total).

وَ قَالَ عَمْرٌو فَلَمَّا أَتَيْتُ مِنًى سَأَلْتُ أَصْحَابَ الْعَرَبِيَّةِ عَنْ تَفْسِيرِ هَهْ فَقَالُوا هَهْ لُغَةُ بَنِي فُلَانٍ أَنَا فَاسْأَلُونِي قَالَ ثُمَّ سَأَلْتُ غَيْرَهُمْ أَيْضاً مِنْ أَصْحَابِ الْعَرَبِيَّةِ فَقَالُوا مِثْلَ ذَلِكَ .

And Amro said, ‘So when I went to Mina, I asked the masters of Arabic about the interpretation of (the word) ‘Ha’. So they said, ‘Ha’ in the language of the clan of so and so (means), ‘I, therefore ask me’. Then I asked others as well from the masters of the Arabic, and they (all) said similar to that’.[1741]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا ضَاقَتْ عَرَفَةُ كَيْفَ يَصْنَعُونَ قَالَ يَرْتَفِعُونَ إِلَى الْجَبَلِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Sama’at who said,

‘I said to Abu Abdullahasws, ‘When there is constriction at Arafaat, what should we be doing?’ Heasws said: ‘You should be going higher to the mountain’.[1742]

بَابُ الْإِفَاضَةِ مِنْ عَرَفَاتٍ

Chapter 166 – The departure from Arafaat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَتَى الْإِفَاضَةُ مِنْ عَرَفَاتٍ قَالَ إِذَا ذَهَبَ الْحُمْرَةُ يَعْنِي مِنَ الْجَانِبِ الشَّرْقِيِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Yunus Bin Yqoub who said,

‘I said to Abu Abdullahasws, ‘When is the departure from Arafaat?’ Heasws said: ‘When the redness disappears, meaning from the eastern side’.[1743]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الْمُشْرِكِينَ كَانُوا يُفِيضُونَ مِنْ قَبْلِ أَنْ تَغِيبَ الشَّمْسُ فَخَالَفَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَفَاضَ بَعْدَ غُرُوبِ الشَّمْسِ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘The Polytheists were departing from before the disappearance of the sun, so Rasool-Allahsaww opposed them, and hesaww departed after the setting of the sun’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا غَرَبَتِ الشَّمْسُ فَأَفِضْ مَعَ النَّاسِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ وَ أَفِضْ بِالِاسْتِغْفَارِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ وَ اسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

He (the narrator) said, ‘Abu Abdullahasws said: ‘When the sun sets, so depart along with the people, and upon you should be the tranquillity and the dignity. And, depart with the seeking of the Forgiveness, for Allahazwj Mighty and Majestic is Saying [2:199] Then hasten on from where the people hasten on and seek the Forgiveness of Allah; surely Allah is Forgiving, Merciful.

فَإِذَا انْتَهَيْتَ إِلَى الْكَثِيبِ الْأَحْمَرِ عَنْ يَمِينِ الطَّرِيقِ فَقُلِ اللَّهُمَّ ارْحَمْ مَوْقِفِي وَ زِدْ فِي عِلْمِي وَ سَلِّمْ لِي دِينِي وَ تَقَبَّلْ مَنَاسِكِي وَ إِيَّاكَ وَ الْوَجِيفَ الَّذِي يَصْنَعُهُ النَّاسُ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ أَيُّهَا النَّاسُ إِنَّ الْحَجَّ لَيْسَ بِوَجِيفِ الْخَيْلِ وَ لَا إِيضَاعِ الْإِبِلِ وَ لَكِنِ اتَّقُوا اللَّهَ وَ سِيرُوا سَيْراً جَمِيلًا لَا تُوَطِّئُوا ضَعِيفاً وَ لَا تُوَطِّئُوا مُسْلِماً وَ تَوَأَّدُوا وَ اقْتَصِدُوا فِي السَّيْرِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَكُفُّ نَاقَتَهُ حَتَّى يُصِيبَ رَأْسُهَا مُقَدَّمَ الرَّحْلِ وَ يَقُولُ أَيُّهَا النَّاسُ عَلَيْكُمْ بِالدَّعَةِ فَسُنَّةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تُتَّبَعُ

So when you end up to the red dune upon the right of the road, so say, ‘O Allahazwj! Have Mercy upon my pausing, and Increase in my knowledge, and Safeguard my Religion for me, and Accept my rituals’. Beware of the excitement, which the people are doing, for Rasool-Allahsaww said: ‘O you people! The Hajj is not with the excitement of the cavalry, nor the racing of the camels. But, fear Allahazwj and walk with a beautiful walking, not trampling upon the weak, nor trampling a Muslim, and be considerate and moderate in the walking, for Rasool-Allahsaww would restrain hissaww she-camel until its head would touch its front legs, and hesaww was saying: ‘O you people! It is upon you with the calmness. Thus, you should follow the Sunnah of Rasool-Allahsaww’.

قَالَ مُعَاوِيَةُ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اللَّهُمَّ أَعْتِقْنِي مِنَ النَّارِ وَ كَرَّرَهَا حَتَّى أَفَاضَ فَقُلْتُ أَ لَا تُفِيضُ فَقَدْ أَفَاضَ النَّاسُ فَقَالَ إِنِّي أَخَافُ الزِّحَامَ وَ أَخَافُ أَنْ أَشْرَكَ فِي عَنَتِ إِنْسَانٍ .

Muawiya (the narrator) said, ‘And I hear Abu Abdullahasws saying: ‘O Allahazwj! Emancipate measws from the Fire!’, and heasws repeated it until heasws departed. So Iasws said to himasws, ‘Are youasws not departing, for the people have already departed?’ So heasws said: ‘Iasws fear the congestion, and Iasws fear that Iasws might participate in impeding (hindering) a person’.[1744]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي آخِرِ كَلَامِهِ حِينَ أَفَاضَ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَقْطَعَ رَحِماً أَوْ أُوذِيَ جَاراً .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Usman Bin Isa, from Haroun Bin Kharjat who said,

‘I heard Abu Abdullahasws saying at the end of hisasws speech, when heasws departed: ‘O Allahazwj! Iasws seek Refuge with Youazwj from being unjust, of mistreating, or cutting off a relationship, or harming a neighbour’.[1745]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَفَاضَ مِنْ عَرَفَاتٍ قَبْلَ أَنْ تَغِيبَ الشَّمْسُ قَالَ عَلَيْهِ بَدَنَةٌ يَنْحَرُهَا يَوْمَ النَّحْرِ فَإِنْ لَمْ يَقْدِرْ صَامَ ثَمَانِيَةَ عَشَرَ يَوْماً بِمَكَّةَ أَوْ فِي الطَّرِيقِ أَوْ فِي أَهْلِهِ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Zureys Al Kunasy,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about a man who departed from Arafaat before the setting of the sun. Heasws said: ‘Upon him is a camel he would sacrifice it on the Day of the Sacrifice. So if he is not able, he should Fast for eighteen days in Makkah, or in the road, or among his family’.[1746]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ مَلَكَيْنِ بِمَأْزِمَيْ عَرَفَةَ فَيَقُولَانِ سَلِّمْ سَلِّمْ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Allocates two Angels at the two (narrow) points at Arafaat, so they are both saying: ‘Safety! Safety!’[1747]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَلَكَانِ يُفَرِّجَانِ لِلنَّاسِ لَيْلَةَ مُزْدَلِفَةَ عِنْدَ الْمَأْزِمَيْنِ الضَّيِّقَيْنِ .

And from him, from Ali Bin Al Numan, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘Two Angels make way for the people on the night of Muzdalifa at the two narrow points’.[1748]

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بَابُ لَيْلَةِ الْمُزْدَلِفَةِ وَ الْوُقُوفِ بِالْمَشْعَرِ وَ الْإِفَاضَةِ مِنْهُ وَ حُدُودِهِ

Chapter 167 – The night of Al-Muzdalifa, and the pausing at the (Sacred) Monuments and the departure from it, and its boundary

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ وَ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَا تُصَلِّ الْمَغْرِبَ حَتَّى تَأْتِيَ جَمْعاً فَتُصَلِّيَ بِهَا الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ وَ انْزِلْ بِبَطْنِ الْوَادِي عَنْ يَمِينِ الطَّرِيقِ قَرِيباً مِنَ الْمَشْعَرِ وَ يُسْتَحَبُّ لِلصَّرُورَةِ أَنْ يَقِفَ عَلَى الْمَشْعَرِ الْحَرَامِ وَ يَطَأَهُ بِرِجْلِهِ وَ لَا يُجَاوِزِ الْحِيَاضَ لَيْلَةَ الْمُزْدَلِفَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya and Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not Pray Al-Magrib until you come to Jam’a, so you should Pray at it Al-Magrib and Al-Isha the last, by one Azaan and two Iqamaas; and descend into the middle of the valley from the right of the road near to the monuments; and it is recommended for the first-timer that he pauses upon the Sacred Monuments, and he should set foot on it and should not exceed the basin on the night of Al-Muzdalifa.

وَ يَقُولُ اللَّهُمَّ هَذِهِ جَمْعٌ اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْمَعَ لِي فِيهَا جَوَامِعَ الْخَيْرِ اللَّهُمَّ لَا تُؤْيِسْنِي مِنَ الْخَيْرِ الَّذِي سَأَلْتُكَ أَنْ تَجْمَعَهُ لِي فِي قَلْبِي وَ أَطْلُبُ إِلَيْكَ أَنْ تُعَرِّفَنِي مَا عَرَّفْتَ أَوْلِيَاءَكَ فِي مَنْزِلِي هَذَا وَ أَنْ تَقِيَنِي جَوَامِعَ الشَّرِّ

And he should be saying, ‘O Allahazwj! This is Jam’a. I ask Youazwj that Youazwj should Gather for me therein the entirety of the goodness. O Allahazwj! Do not let me despair from the goodness which I ask you that Youazwj Gather for me in my heart; and I seek to Youazwj Introduce to me what Youazwj Introduce Yourazwj Guardiansasws in this place of mine, and that Youazwj Save me from the entirety of the evil’.

وَ إِنِ اسْتَطَعْتَ أَنْ تُحْيِيَ تِلْكَ اللَّيْلَةَ فَافْعَلْ فَإِنَّهُ بَلَغَنَا أَنَّ أَبْوَابَ السَّمَاءِ لَا تُغْلَقُ تِلْكَ اللَّيْلَةَ لِأَصْوَاتِ الْمُؤْمِنِينَ لَهُمْ دَوِيٌّ كَدَوِيِّ النَّحْلِ يَقُولُ اللَّهُ جَلَّ ثَنَاؤُهُ أَنَا رَبُّكُمْ وَ أَنْتُمْ عِبَادِي أَدَّيْتُمْ حَقِّي وَ حَقٌّ عَلَيَّ أَنْ أَسْتَجِيبَ لَكُمْ فَيَحُطُّ اللَّهُ تِلْكَ اللَّيْلَةَ عَمَّنْ أَرَادَ أَنْ يَحُطَّ عَنْهُ ذُنُوبَهُ وَ يَغْفِرُ لِمَنْ أَرَادَ أَنْ يَغْفِرَ لَهُ .

And if you are to stay awake during that night, then do so, for it has reached usasws that the Doors of the sky are not locked during the night for the voices of the Believers, humming like the humming of the bees. Allahazwj, Majestic is Hisazwj Laudation is Saying: “Iazwj am your Lordazwj, and you all are Myazwj servants. You have fulfilled Myazwj Right, and it is a Right upon Meazwj that Iazwj Answer you”. Thus, Allahazwj Degrades the sins from the ones whom Heazwj Intends to Degrade from, and Heazwj Forgives the ones whom Heazwj Intends to Forgive for’.[1749]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّكَعَاتِ الَّتِي بَعْدَ الْمَغْرِبِ لَيْلَةَ الْمُزْدَلِفَةِ فَقَالَ صَلِّهَا بَعْدَ الْعِشَاءِ أَرْبَعَ رَكَعَاتٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Anbasa Bin Mus’ab who said,

‘I asked Abu Abdullahasws about the (Prayer) Cycles which are (to be Prayed) after Al-Maghrib on the night of Al-Muzdalifa. So heasws said: ‘Pray these after Al-Isha, four Cycles’.[1750]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَحَبُّ لِلصَّرُورَةِ أَنْ يَطَأَ الْمَشْعَرَ الْحَرَامَ وَ أَنْ يَدْخُلَ الْبَيْتَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘It is recommended for the first-timer that he walks to the Sacred Monuments, and if he enters the House (Kabah)’.[1751]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَصْبِحْ عَلَى طُهْرٍ بَعْدَ مَا تُصَلِّي الْفَجْرَ فَقِفْ إِنْ شِئْتَ قَرِيباً مِنَ الْجَبَلِ وَ إِنْ شِئْتَ حَيْثُ شِئْتَ فَإِذَا وَقَفْتَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ اذْكُرْ مِنْ آلَائِهِ وَ بَلَائِهِ مَا قَدَرْتَ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ لْيَكُنْ مِنْ قَوْلِكَ اللَّهُمَّ رَبَّ الْمَشْعَرِ الْحَرَامِ فُكَّ رَقَبَتِي مِنَ النَّارِ وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Become upon the cleanliness after having Prayed Al-Fajr, so you can pause near the mountain if you so desire to, and if you so desire to wherever you want. So, when you pause, Praise Allahazwj, and Laud upon Himazwj, and mention Hisazwj Favours and Hisazwj Trials as much as you are able to, and send Blessings upon the Prophetsaww, and let your words become, ‘O Allahazwj! Lordazwj of the Sacred Monuments! Free my neck from the Fire, and Expand upon me from Yourazwj Permissible sustenance, and Turn around from me the evil of the Jinns and the humans.

اللَّهُمَّ أَنْتَ خَيْرُ مَطْلُوبٍ إِلَيْهِ وَ خَيْرُ مَدْعُوٍّ وَ خَيْرُ مَسْئُولٍ وَ لِكُلِّ وَافِدٍ جَائِزَةٌ فَاجْعَلْ جَائِزَتِي فِي مَوْطِنِي هَذَا أَنْ تُقِيلَنِي عَثْرَتِي وَ تَقْبَلَ مَعْذِرَتِي وَ أَنْ تَجَاوَزَ عَنْ خَطِيئَتِي ثُمَّ اجْعَلِ التَّقْوَى مِنَ الدُّنْيَا زَادِي

O Allahazwj! Youazwj are the best of the sought to, and the best of the supplicated to, and the Best Oneazwj to Plead to. And for every delegate is a Recompense, therefore Make my Recompense to be in this place of mine that Youazwj should Ignore my stumbles, and Accept my excuses, and Overlook my mistakes, then Make abstention from the world to be my provision’.

ثُمَّ أَفِضْ حِينَ يُشْرِقُ لَكَ ثَبِيرٌ وَ تَرَى الْإِبِلُ مَوْضِعَ أَخْفَافِهَا .

Then depart when it brightens for you sufficiently to be able to see the places of the hooves of the camels’.[1752]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) أَيُّ سَاعَةٍ أَحَبُّ إِلَيْكَ أَنْ أُفِيضَ مِنْ جَمْعٍ فَقَالَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ بِقَلِيلٍ فَهِيَ أَحَبُّ السَّاعَاتِ إِلَيَّ قُلْتُ فَإِنْ مَكَثْنَا حَتَّى تَطْلُعَ الشَّمْسُ قَالَ لَيْسَ بِهِ بَأْسٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ishaq Bin Ammar who said,

‘I asked Abu Ibrahimasws (7th Imamasws), ‘Which time is most beloved to youasws for departing from Jam’a?’ So heasws said: ‘Before the emergence of the sun by a little, is the most beloved of the times to measws’. I said, ‘Supposing we remain until the sun emerges?’ Heasws said: ‘There is no problem with it’.[1753]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُجَاوِزْ وَادِيَ مُحَسِّرٍ حَتَّى تَطْلُعَ الشَّمْسُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not exceed the valley of Muhassar until the emergence of the sun’.[1754]

بَابُ السَّعْيِ فِي وَادِي مُحَسِّرٍ

Chapter 168 – The walking briskly in the valley of Muhassar

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لِبَعْضِ وُلْدِهِ هَلْ سَعَيْتَ فِي وَادِي مُحَسِّرٍ فَقَالَ لَا قَالَ فَأَمَرَهُ أَنْ يَرْجِعَ حَتَّى يَسْعَى قَالَ فَقَالَ لَهُ ابْنُهُ لَا أَعْرِفُهُ فَقَالَ لَهُ سَلِ النَّاسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and someone else,

(It has been narrated) from Abu Abdullahasws having said to one of hisasws sons: ‘Did you walk briskly in the valley of Muhassar?’ So he said, ‘No’. So heasws ordered him that he should return until he walks briskly. So hisasws son said to himasws, ‘I do not recognise it’. So heasws said to him: ‘Ask the people’.[1755]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ مَرَّ رَجُلٌ بِوَادِي مُحَسِّرٍ فَأَمَرَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بَعْدَ الِانْصِرَافِ إِلَى مَكَّةَ أَنْ يَرْجِعَ فَيَسْعَى .

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from one of our companions who said,

‘A man passed by the valley of Muhassar, so Abu Abdullahasws ordered him, after his leaving to go to Makkah, that he should return, and he should walk briskly’.[1756]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَرَرْتَ بِوَادِي مُحَسِّرٍ وَ هُوَ وَادٍ عَظِيمٌ بَيْنَ جَمْعٍ وَ مِنًى وَ هُوَ إِلَى مِنًى أَقْرَبُ فَاسْعَ فِيهِ حَتَّى تُجَاوِزَهُ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَرَّكَ نَاقَتَهُ وَ قَالَ اللَّهُمَّ سَلِّمْ لِي عَهْدِي وَ اقْبَلْ تَوْبَتِي وَ أَجِبْ دَعْوَتِي وَ اخْلُفْنِي فِيمَنْ تَرَكْتُ بَعْدِي .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you pass by the valley of Muhassar, and it is a great valley between Jam’a and Mina, and it is nearer to Mina, so walk briskly in it until you exceed it, for Rasool-Allahsaww stirred on hissaww she-camel and said: ‘O Allahazwj! Secure mysaww Covenant for mesaww, and Accept mysaww repentance, and Answer mysaww call, and be in mysaww place among the ones whom Isaww leave behind’.[1757]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ الْحَرَكَةُ فِي وَادِي مُحَسِّرٍ مِائَةُ خُطْوَةٍ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Ismail,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The moving (briskly) in the valley of Muhassar is of one hundred steps’.[1758]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ حَدِّ جَمْعٍ قَالَ مَا بَيْنَ الْمَأْزِمَيْنِ إِلَى وَادِي مُحَسِّرٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the boundary of Jam’a. Heasws said: ‘What is between the two narrow points up to the valley of Muhassar’.[1759]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدُّ الْمُزْدَلِفَةِ مِنْ مُحَسِّرٍ إِلَى الْمَأْزِمَيْنِ .

Muhammad Bin Yahya and someone else, from Ahmad Bin Muhammad and Muhammad Bin Ismail, from Ali Bin Al Numan, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘A boundary of Al-Muzdalifa is from Muhassar up to the two narrow points’.[1760]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كَثُرَ النَّاسُ بِجَمْعٍ وَ ضَاقَتْ عَلَيْهِمْ كَيْفَ يَصْنَعُونَ قَالَ يَرْتَفِعُونَ إِلَى الْمَأْزِمَيْنِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Abu Nasr, from Sama’at who said,

‘I said to Abu Abdullahasws, ‘When the people are numerous at Jam’a and there is narrowness upon them, what should they be doing?’ Heasws said: ‘They should be arising to go to the two narrow points’.[1761]

أَحْمَدُ بْنُ مُحَمَّدٍ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ الْأَزْدِيِّ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ الرَّمَلُ فِي وَادِي مُحَسِّرٍ قَدْرُ مِائَةِ ذِرَاعٍ .

Ahmad Bin Muhammad Al Aasimy, from Ali Bin Al Hassan Al Taymuly, from Amro Bin Usman Al Azdy, from Muhammad Bin Uzafir, from Umar Bin Yazeed,

Heasws said: ‘The brisk walking in the valley of Muhassar is of a measurement of one hundred cubits’.[1762]

بَابُ مَنْ جَهِلَ أَنْ يَقِفَ بِالْمَشْعَرِ

Chapter 169 – The one who is ignorant that he should be pausing at the Monuments

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ الْأَعْجَمِيُّ وَ الْمَرْأَةُ الضَّعِيفَةُ يَكُونَانِ مَعَ الْجَمَّالِ الْأَعْرَابِيِّ فَإِذَا أَفَاضَ بِهِمْ مِنْ عَرَفَاتٍ مَرَّ بِهِمْ كَمَا مَرَّ بِهِمْ إِلَى مِنًى وَ لَمْ يَنْزِلْ بِهِمْ جَمْعاً فَقَالَ أَ لَيْسَ قَدْ صَلَّوْا بِهَا فَقَدْ أَجْزَأَهُمْ قُلْتُ وَ إِنْ لَمْ يُصَلُّوا بِهَا قَالَ ذَكَرُوا اللَّهَ فِيهَا فَإِنْ كَانُوا ذَكَرُوا اللَّهَ فِيهَا فَقَدْ أَجْزَأَهُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Muhammad Bin Hakeym who said,

‘I said to Abu Abdullahasws, ‘The non-Arab man and the weak woman both happen to be with the Bedouin cameleer. So when he departs with them from Arafaat, he passes with them just as he passed with them to Mina and did not encamp with them at Jam’a’ (place of assembly near Muzdalifah). So heasws said: ‘Had they Prayed at it, it would have sufficed them’. I said, ‘And if they did not Pray at it?’ Heasws said: ‘They should mention Allahazwj. So if they had mentioned Allahazwj therein, so it would have sufficed them’.[1763]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ صَاحِبَيَّ هَذَيْنِ جَهِلَا أَنْ يَقِفَا بِالْمُزْدَلِفَةِ فَقَالَ يَرْجِعَانِ مَكَانَهُمَا فَيَقِفَانِ بِالْمَشْعَرِ سَاعَةً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! There two companions of mine who were ignorant (of the fact) that they should be pausing at Muzdalifa’. So heasws said: ‘They should both go back to their places, and they should pause at the Monuments for a while’.

قُلْتُ فَإِنَّهُ لَمْ يُخْبِرْهُمَا أَحَدٌ حَتَّى كَانَ الْيَوْمُ وَ قَدْ نَفَرَ النَّاسُ قَالَ فَنَكَسَ رَأْسَهُ سَاعَةً ثُمَّ قَالَ أَ لَيْسَا قَدْ صَلَّيَا الْغَدَاةَ بِالْمُزْدَلِفَةِ قُلْتُ بَلَى فَقَالَ أَ لَيْسَا قَدْ قَنَتَا فِي صَلَاتِهِمَا قُلْتُ بَلَى فَقَالَ تَمَّ حَجُّهُمَا ثُمَّ قَالَ الْمَشْعَرُ مِنَ الْمُزْدَلِفَةِ وَ الْمُزْدَلِفَةُ مِنَ الْمَشْعَرِ وَ إِنَّمَا يَكْفِيهِمَا الْيَسِيرُ مِنَ الدُّعَاءِ .

I said, ‘But no one informed them until today, and the people have left’. So heasws lowered hisasws head for a while, then said: ‘Is it not so that both of them had Prayed the morning (Prayer) at Al-Muzdalifa?’ I said, ‘Yes’. So heasws said: ‘Is it not so that they had both performed Qunoot in their Prayer?’ I said, ‘Yes’. So heasws said: ‘Their Hajj is complete’. Then heasws said: ‘The Monuments are from Al-Muzdalifa, and Al-Muzdalifa is from the Monuments. But rather, a little from the supplication would suffice them’.[1764]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ أَفَاضَ مِنْ عَرَفَاتٍ فَأَتَى مِنًى قَالَ فَلْيَرْجِعْ فَيَأْتِي جَمْعاً فَيَقِفُ بِهَا وَ إِنْ كَانَ النَّاسُ قَدْ أَفَاضُوا مِنْ جَمْعٍ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘What are youasws saying regarding a man who departs from Arafaat, so he goes to Mina?’ Heasws said: ‘So let him return and go to Jam’a. So he should pause at it, and even if the people had departed from Jam’a’ (place of assembly near Muzdalifah).[1765]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أَفَاضَ مِنْ عَرَفَاتٍ فَمَرَّ بِالْمَشْعَرِ فَلَمْ يَقِفْ حَتَّى انْتَهَى إِلَى مِنًى وَ رَمَى الْجَمْرَةَ وَ لَمْ يَعْلَمْ حَتَّى ارْتَفَعَ النَّهَارُ قَالَ يَرْجِعُ إِلَى الْمَشْعَرِ فَيَقِفُ بِهِ ثُمَّ يَرْجِعُ فَيَرْمِي الْجَمْرَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘A man departs from Arafaat, so he passed by the ‘الْمَشْعَرِ’ Monuments, but he does not paused until he ends up to Mina and pelts the Jamarah, and he does not know until the day is raised’. Heasws said: ‘He should return to the ‘الْمَشْعَرِ’ Monuments, so he should pause at it, then he should return, so he would pelt the Jamarah’.[1766]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ لَمْ يَقِفْ بِالْمُزْدَلِفَةِ وَ لَمْ يَبِتْ بِهَا حَتَّى أَتَى مِنًى فَقَالَ أَ لَمْ يَرَ النَّاسَ وَ لَمْ يُنْكِرْ مِنًى حِينَ دَخَلَهَا قُلْتُ فَإِنْ جَهِلَ ذَلِكَ قَالَ يَرْجِعُ قُلْتُ إِنَّ ذَلِكَ قَدْ فَاتَهُ فَقَالَ لَا بَأْسَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khas’amy,

(It has been narrated) from Abu Abdullahasws having said regarding a man who did not pause at Al-Muzdalifa, and did not sleep at it until he went to Mina. So heasws said: ‘Did he not see the people and did not deny (that he was in) Mina when he entered it?’ I said, ‘Supposing he was ignorant of that’. Heasws said: ‘He should return’. I said, ‘If that (opportunity) has been lost?’ So heasws said: ‘There is no problem’.[1767]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَفَاضَ مِنْ عَرَفَاتٍ مَعَ النَّاسِ وَ لَمْ يَلْبَثْ مَعَهُمْ بِجَمْعٍ وَ مَضَى إِلَى مِنًى مُتَعَمِّداً أَوْ مُسْتَخِفّاً فَعَلَيْهِ بَدَنَةٌ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who departs from Arafaat along with the people and does not remain with them at Jam’a, and goes to Mina deliberately, or by taking it lightly, so upon him is a camel (as a sacrifice)’.[1768]

بَابُ مَنْ تَعَجَّلَ مِنَ الْمُزْدَلِفَةِ قَبْلَ الْفَجْرِ

Chapter 170 – The one who hastens from Al-Muzdalifa before the dawn

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ وَقَفَ مَعَ النَّاسِ بِجَمْعٍ ثُمَّ أَفَاضَ قَبْلَ أَنْ يُفِيضَ النَّاسُ قَالَ إِنْ كَانَ جَاهِلًا فَلَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ كَانَ أَفَاضَ قَبْلَ طُلُوعِ الْفَجْرِ فَعَلَيْهِ دَمُ شَاةٍ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Misma’a,

(It has been narrated) from Abu Abdullahasws, regarding a man who pauses along with the people at Jam’a (place of assembly near Muzdalifah), then he departs before the people depart. Heasws said: ‘If he was ignorant, so there is nothing upon him, and if he had (knowingly) departed before the emergence of the day, so upon him is blood of a sheep (to sacrifice)’.[1769]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَعِيدٍ السَّمَّانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَجَّلَ النِّسَاءَ لَيْلًا مِنَ الْمُزْدَلِفَةِ إِلَى مِنًى وَ أَمَرَ مَنْ كَانَ مِنْهُنَّ عَلَيْهَا هَدْيٌ أَنْ تَرْمِيَ وَ لَا تَبْرَحَ حَتَّى تَذْبَحَ وَ مَنْ لَمْ يَكُنْ عَلَيْهَا مِنْهُنَّ هَدْيٌ أَنْ تَمْضِيَ إِلَى مَكَّةَ حَتَّى تَزُورَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Saeed Al Samman who said,

‘I heard Abu Abdullahasws saying that Rasool-Allahsaww hastened the people at night from Al-Muzdalifa to go to Mina, and ordered the ones who were female from them upon whom was an animal to sacrifice that she should pelt the Jamarah, and she should not depart until she has (got an animal) slaughtered (on her behalf); and the ones from them who did not have a sacrificial animal upon her that she should go to Makkah until she has performed visitation (Ziyaarat of the Kabah)’.[1770]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا بَأْسَ بِأَنْ يُفِيضَ الرَّجُلُ بِلَيْلٍ إِذَا كَانَ خَائِفاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘There is no problem with it if the man were to depart at night when he is scared (for his life)’.[1771]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أَيُّمَا امْرَأَةٍ أَوْ رَجُلٍ خَائِفٍ أَفَاضَ مِنَ الْمَشْعَرِ الْحَرَامِ لَيْلًا فَلَا بَأْسَ فَلْيَرْمِ الْجَمْرَةَ ثُمَّ لْيَمْضِ وَ لْيَأْمُرْ مَنْ يَذْبَحُ عَنْهُ وَ تُقَصِّرُ الْمَرْأَةُ وَ يَحْلِقُ الرَّجُلُ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘Whichever woman or man is scared (for his life) departs from the Sacred Monuments at night, so there is no problem, so let him pelt the Jamarah, then let him go and instruct someone to sacrifice on his behalf; and the woman would shorten (hair, nails etc.), and the man should shave off his head.

ثُمَّ لْيَطُفْ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ ثُمَّ لْيَرْجِعْ إِلَى مِنًى فَإِنْ أَتَى مِنًى وَ لَمْ يُذْبَحْ عَنْهُ فَلَا بَأْسَ أَنْ يَذْبَحَ هُوَ وَ لْيَحْمِلِ الشَّعْرَ إِذَا حَلَقَ بِمَكَّةَ إِلَى مِنًى وَ إِنْ شَاءَ قَصَّرَ إِنْ كَانَ قَدْ حَجَّ قَبْلَ ذَلِكَ .

Then, let him do the Tawaaf by the House, and by Al-Safa and Al-Marwa. Then, let him return to Mina. So, if he goes to Mina and he has not slaughtered from him, so there is no problem if he was to slaughter (the animal) himself, and let him carry the hair when he shaved off (his head) at Makkah, to Mina; and if he so desires to he can shorten if he had performed Hajj before that’.[1772]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَخَّصَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلنِّسَاءِ وَ الصِّبْيَانِ أَنْ يُفِيضُوا بِلَيْلٍ وَ يَرْمُوا الْجِمَارَ بِلَيْلٍ وَ أَنْ يُصَلُّوا الْغَدَاةَ فِي مَنَازِلِهِمْ فَإِنْ خِفْنَ الْحَيْضَ مَضَيْنَ إِلَى مَكَّةَ وَ وَكَّلْنَ مَنْ يُضَحِّي عَنْهُنَّ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abu Al magra, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww permitted for the women and the children that they can depart at night, and pelt the Jamarah at night; and that they should Pray the morning (Prayer) in their houses. So if they fear the menstruation, they should go to Makkah, and every one of them should offer a sacrifice of their behalf’.[1773]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ لَا بَأْسَ بِأَنْ تُقَدَّمَ النِّسَاءُ إِذَا زَالَ اللَّيْلُ فَيَقِفْنَ عِنْدَ الْمَشْعَرِ الْحَرَامِ سَاعَةً ثُمَّ يُنْطَلَقُ بِهِنَّ إِلَى مِنًى فَيَرْمِينَ الْجَمْرَةَ ثُمَّ يَصْبِرْنَ سَاعَةً ثُمَّ يُقَصِّرْنَ وَ يَنْطَلِقْنَ إِلَى مَكَّةَ فَيَطُفْنَ إِلَّا أَنْ يَكُنَّ يُرِدْنَ أَنْ يُذْبَحَ عَنْهُنَّ فَإِنَّهُنَّ يُوَكِّلْنَ مَنْ يَذْبَحُ عَنْهُنَّ .

Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘There is no problem with it if the women were to proceed when the night (starts to) decline. So, they would pause by the Sacred Monuments for a while, then they would go to Mina, so they would pelt the Jamarah, then they should be patient for a while. Then they should shorten (hair, nails etc.) and they would go to Makkah, so they would perform Tawaaf, except if they happen to be intending that (an animal) be slaughtered on their behalf, so they would appoint someone who would slaughter on their behalf’.[1774]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَعَنَا نِسَاءٌ فَأُفِيضُ بِهِنَّ بِلَيْلٍ قَالَ نَعَمْ تُرِيدُ أَنْ تَصْنَعَ كَمَا صَنَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ قُلْتُ نَعَمْ فَقَالَ أَفِضْ بِهِنَّ بِلَيْلٍ وَ لَا تُفِضْ بِهِنَّ حَتَّى تَقِفَ بِهِنَّ بِجَمْعٍ ثُمَّ أَفِضْ بِهِنَّ حَتَّى تَأْتِيَ بِهِنَّ الْجَمْرَةَ الْعُظْمَى فَيَرْمِينَ الْجَمْرَةَ فَإِنْ لَمْ يَكُنْ عَلَيْهِنَّ ذَبْحٌ فَلْيَأْخُذْنَ مِنْ شُعُورِهِنَّ وَ يُقَصِّرْنَ مِنْ أَظْفَارِهِنَّ وَ يَمْضِينَ إِلَى مَكَّةَ فِي وُجُوهِهِنَّ وَ يَطُفْنَ بِالْبَيْتِ وَ يَسْعَيْنَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ يَرْجِعْنَ إِلَى الْبَيْتِ وَ يَطُفْنَ أُسْبُوعاً ثُمَّ يَرْجِعْنَ إِلَى مِنًى وَ قَدْ فَرَغْنَ مِنْ حَجِّهِنَّ

And from him, from Ali Bin Al Numan, from Saeed Al A’araj who said,

‘I said to Abu Abdullahasws, ‘May I be sacrificed for youasws! There are women with us, so can they be departed with at night?’ Heasws said: ‘Yes. You are intending that you do just as Rasool-Allahsaww did’. I said, ‘Yes’. So heasws said: ‘Depart with them at night, and do not depart with them until you pause with them at Jam’a. Do not depart with them until you go with them to Al-Jamarahah al-Uzma (bigger Jamarah), so they would pelt the Jamarah. So if they do not happen to have a slaughter (of an animal) upon them, so let them take from their hair, and shorten from their nails, and they should go to Makkah in their direction, and they should do Touaf by the House (Kabah), and they should perform Sa’ee between Al-Safa and Al-Marwa. Then they should return to the House, and they should perform Tawaaf of seven circuits. Then they should return to Mina, and they would have been free from their Hajj’.

وَ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَرْسَلَ مَعَهُنَّ أُسَامَةَ .

And Rasool-Allahsaww said: ‘Send Asama with them (women)’.[1775]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَخَّصَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلنِّسَاءِ وَ الضُّعَفَاءِ أَنْ يُفِيضُوا مِنْ جَمْعٍ بِلَيْلٍ وَ أَنْ يَرْمُوا الْجَمْرَةَ بِلَيْلٍ فَإِنْ أَرَادُوا أَنْ يَزُورُوا الْبَيْتَ وَكَّلُوا مَنْ يَذْبَحُ عَنْهُنَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and someone else, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww permitted for the women and the children that they depart from Jam’a at night, and that they should pelt the Jamarah at night. So if they intend that they visit the House (Kabah), they should appoint someone who would slaughter on their behalf’.[1776]

بَابُ مَنْ فَاتَهُ الْحَجُّ

Chapter 171 – The one who misses the Hajj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمِنًى إِذْ جَاءَ رَجُلٌ فَقَالَ إِنَّ قَوْماً قَدِمُوا يَوْمَ النَّحْرِ وَ قَدْ فَاتَهُمُ الْحَجُّ فَقَالَ نَسْأَلُ اللَّهَ الْعَافِيَةَ وَ أَرَى أَنْ يُهَرِيقَ كُلُّ وَاحِدٍ مِنْهُمْ دَمَ شَاةٍ وَ يَحِلُّونَ وَ عَلَيْهِمُ الْحَجُّ مِنْ قَابِلٍ إِنِ انْصَرَفُوا إِلَى بِلَادِهِمْ وَ إِنْ أَقَامُوا حَتَّى تَمْضِيَ أَيَّامُ التَّشْرِيقِ بِمَكَّةَ ثُمَّ يَخْرُجُوا إِلَى وَقْتِ أَهْلِ مَكَّةَ وَ أَحْرَمُوا مِنْهُ وَ اعْتَمَرُوا فَلَيْسَ عَلَيْهِمُ الْحَجُّ مِنْ قَابِلٍ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Dawood Al Raqqy who said,

‘I was with Abu Abdullahasws at Mina when a man came over, so he said, ‘A group of people arrived on the day of the sacrifice, and they have missed the Hajj’. So heasws said: ‘Weasws ask Allahazwj for the health, and Iasws see that each one of them should spill blood of a sheep, and they should be freeing from the Ihraam, and upon them is the Hajj in the future if they leave to go to their cities; and if they stay until the days of Al-Tashreek (11th, 12th and 13th of Zilhajj) in Makkah, then they should go out to a juncture of the people of Makkah and wear their Ihraam from it, and they should perform Umra, so there would not be upon them the Hajj in the future’.[1777]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْرَكَ جَمْعاً فَقَدْ أَدْرَكَ الْحَجَّ وَ قَالَ أَيُّمَا قَارِنٍ أَوْ مُفْرِدٍ أَوْ مُتَمَتِّعٍ قَدِمَ وَ قَدْ فَاتَهُ الْحَجُّ فَلْيَحِلَّ بِعُمْرَةٍ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who reaches Jam’a, so he has accomplished the Hajj’. And heasws said: ‘Whichever pairs (of Tumatto and Hajj), or a performer of the exclusive Hajj, or Tumatto, arrives and misses the Hajj, so let him free from Ihraam, and upon him would be the Hajj in the future’.

قَالَ وَ قَالَ فِي رَجُلٍ أَدْرَكَ الْإِمَامَ وَ هُوَ بِجَمْعٍ فَقَالَ إِنْ ظَنَّ أَنَّهُ يَأْتِي عَرَفَاتٍ فَيَقِفُ بِهَا قَلِيلًا ثُمَّ يُدْرِكُ جَمْعاً قَبْلَ طُلُوعِ الشَّمْسِ فَلْيَأْتِهَا وَ إِنْ ظَنَّ أَنَّهُ لَا يَأْتِهَا حَتَّى يُفِيضُوا فَلَا يَأْتِهَا وَ لْيُقِمْ بِجَمْعٍ فَقَدْ تَمَّ حَجُّهُ .

He (the narrator) said, ‘And heasws said regarding a man who catches up with the Prayer-leader and he is in Jam’a (place of assembly near Muzdalifah), so heasws said: ‘If he thinks that he can come to Arafaat, so he can pause in it for a little while, then he can arrive at Jam’a before the emergence of the dawn, so let him come to it; and if he thinks that he would not (be able to) come to it until they (people) have departed, so he should not go to it, and let him stay at Jam’a, so he would have completed his Hajj’.[1778]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْرَكَ الْمَشْعَرَ الْحَرَامَ يَوْمَ النَّحْرِ مِنْ قَبْلِ زَوَالِ الشَّمْسِ فَقَدْ أَدْرَكَ الْحَجَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who arrives at the Sacred Monuments on the day of the sacrifice, from before the (start of the) decline of the sun, so he has accomplished the Hajj’.[1779]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْرَكَ الْمَشْعَرَ الْحَرَامَ وَ عَلَيْهِ خَمْسَةٌ مِنَ النَّاسِ قَبْلَ أَنْ تَزُولَ الشَّمْسُ فَقَدْ أَدْرَكَ الْحَجَّ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Abdullah Bin Al Mugheira, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who arrives at the Sacred Monuments and upon it are (at least) five from the people (remaining), before the (start of the) decline of the sun, so he has accomplished the Hajj’.[1780]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَدْرَكَ الْمَشْعَرَ الْحَرَامَ وَ عَلَيْهِ خَمْسَةٌ مِنَ النَّاسِ فَقَدْ أَدْرَكَ الْحَجَّ .

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who arrives at the Sacred Monuments, and upon it are (at least) five from the people (remaining), so he has accomplished the Hajj’.[1781]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ تَدْرِي لِمَ جُعِلَ ثَلَاثٌ هُنَا قَالَ قُلْتُ لَا قَالَ فَمَنْ أَدْرَكَ شَيْئاً مِنْهَا فَقَدْ أَدْرَكَ الْحَجَّ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Do you know why three (Sacred Monuments) have been made to be over there?’ I said, ‘No’. Heasws said: ‘So the one who accomplished anything from these, so he has accomplished the Hajj’.[1782]

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بَابُ حَصَى الْجِمَارِ مِنْ أَيْنَ تُؤْخَذُ وَ مِقْدَارِهَا

Chapter 172 – The pebbles (for pelting) Al-Jamarahah, from where should these be taken, and their quantity

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ خُذْ حَصَى الْجِمَارِ مِنْ جَمْعٍ وَ إِنْ أَخَذْتَهُ مِنْ رَحْلِكَ بِمِنًى أَجْزَأَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

Heasws said: ‘Take the pebbles (for pelting) the Jamarah (they exhibit these days in the shape of big size pillars), from Jam’a (place of assembly near Muzdalifah); and if you take it from your departure, in Mina, it would suffice you’.[1783]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحَصَى الَّتِي يُرْمَى بِهَا الْجِمَارُ فَقَالَ تُؤْخَذُ مِنْ جَمْعٍ وَ تُؤْخَذُ بَعْدَ ذَلِكَ مِنْ مِنًى .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Musna Al Hannat, from Zurara,

from Abu Abdullahasws, said, ‘I asked himasws about the pebbles which one pelts Al-Jamarah with. So heasws said: ‘You should take from Jam’a (place of assembly near Muzdalifah), and you should take after that, from Mina’.[1784]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خُذْ حَصَى الْجِمَارِ مِنْ جَمْعٍ وَ إِنْ أَخَذْتَهُ مِنْ رَحْلِكَ بِمِنًى أَجْزَأَكَ .

Ali Bin Ibrahim, from his father, from Hammad, from Rabie,

(It has been narrated) from Abu Abdullahasws having said: ‘Take the pebbles (for pelting) Al-Jamarah, from Jam’a (place of assembly near Muzdalifah); and if you were to take from your departure in Mina, it would suffice you’.[1785]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْتَقِطِ الْحَصَى وَ لَا تَكْسِرَنَّ مِنْهُنَّ شَيْئاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad,f rom Ali Bin Al hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘Pick up the pebbles and do not break any of them’.[1786]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَصَى الْجِمَارِ إِنْ أَخَذْتَهُ مِنَ الْحَرَمِ أَجْزَأَكَ وَ إِنْ أَخَذْتَهُ مِنْ غَيْرِ الْحَرَمِ لَمْ يُجْزِئْكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The pebbles for (pelting) Al-Jamarah, if you were to take it from the Harram, it would suffice you, and if you take it from other than the Harram, it would not suffice you’.

قَالَ وَ قَالَ لَا تَرْمِي الْجِمَارَ إِلَّا بِالْحَصَى .

He (the narrator) said, ‘And heasws said: ‘The Jamarah cannot be pelted with except by the pebbles’.[1787]

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي حَصَى الْجِمَارِ قَالَ كُرِهَ الصُّمُّ مِنْهَا وَ قَالَ خُذِ الْبُرْشَ.

Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws regarding the pebbles (for pelting) Al-Jamarah, heasws said: ‘The (pebbles) of solid structure (single structured from a big rock) it is disliked’. And heasws said: ‘Take (such pebbles) which are (not from a single solid structure but are) in several colours’.[1788]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ حَصَى الْجِمَارِ تَكُونُ مِثْلَ الْأَنْمُلَةِ وَ لَا تَأْخُذْهَا سَوْدَاءَ وَ لَا بَيْضَاءَ وَ لَا حَمْرَاءَ خُذْهَا كُحْلِيَّةً مُنَقَّطَةً تَخْذِفُهُنَّ خَذْفاً وَ تَضَعُهَا عَلَى الْإِبْهَامِ وَ تَدْفَعُهَا بِظُفُرِ السَّبَّابَةِ وَ ارْمِهَا مِنْ بَطْنِ الْوَادِي وَ اجْعَلْهُنَّ عَنْ يَمِينِكَ كُلَّهُنَّ وَ لَا تَرْمِ عَلَى الْجَمْرَةِ وَ تَقِفُ عِنْدَ الْجَمْرَتَيْنِ الْأُولَيَيْنِ وَ لَا تَقِفْ عِنْدَ جَمْرَةِ الْعَقَبَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The pebbles (for pelting) the Jamarah should happen to be like the finger-tip, and do not take a black, nor a white, nor a red. Take the one like an ornament, a dotted one. You should be hurling it with a hurl, and place it upon the thumb and pelt it with the nail of the forefinger, and and pelt it from the middle of the valley, and make these to be from your right, all of them, and do stand upon the rock and you should pause by the two first Jamarah, and not pause by Al-Jamarah’ Al-Aqabah.[1789]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجُوزُ أَخْذُ حَصَى الْجِمَارِ مِنْ جَمِيعِ الْحَرَمِ إِلَّا مِنَ الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الْخَيْفِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is allowed to take the pebbles (for pelting) Al-Jamarah from all parts of the Harram, except from the Sacred Masjid, and Masjid Al-Khief’.[1790]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ مِنْ أَيْنَ يَنْبَغِي أَخْذُ حَصَى الْجِمَارِ قَالَ لَا تَأْخُذْهُ مِنْ مَوْضِعَيْنِ مِنْ خَارِجِ الْحَرَمِ وَ مِنْ حَصَى الْجِمَارِ وَ لَا بَأْسَ بِأَخْذِهِ مِنْ سَائِرِ الْحَرَمِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws, ‘From where is it befitting to take the pebbles (for pelting) the Jamarah?’ Heasws said: ‘Do not take it from two places – from outside the Harram, and from the pebbles of Al-Jamarah; and there is no problem with taking it from the rest of the Al-Harram’.[1791]

بَابُ يَوْمِ النَّحْرِ وَ مُبْتَدَإِ الرَّمْيِ وَ فَضْلِهِ

Chapter 173 – The day of the sacrifice, and beginning the pelting (of the Jamarah), and its merits

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خُذْ حَصَى الْجِمَارِ ثُمَّ ائْتِ الْجَمْرَةَ الْقُصْوَى الَّتِي عِنْدَ الْعَقَبَةِ فَارْمِهَا مِنْ قِبَلِ وَجْهِهَا وَ لَا تَرْمِهَا مِنْ أَعْلَاهَا وَ تَقُولُ وَ الْحَصَى فِي يَدِكَ اللَّهُمَّ هَؤُلَاءِ حَصَيَاتِي فَأَحْصِهِنَّ لِي وَ ارْفَعْهُنَّ فِي عَمَلِي ثُمَّ تَرْمِي

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Take the pebbles (for pelting the) Jamarah, then go to Al-Qaswa Jamarah which is at Aqaba, so pelt it from its front, and do not pelt it from its above, and you should be saying while the pebble is in your hand, ‘O Allahazwj! These are my pebbles, so Count these for me and Raise these in my deeds’.

وَ تَقُولُ مَعَ كُلِّ حَصَاةٍ اللَّهُ أَكْبَرُ اللَّهُمَّ ادْحَرْ عَنِّي الشَّيْطَانَ اللَّهُمَّ تَصْدِيقاً بِكِتَابِكَ وَ عَلَى سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) اللَّهُمَّ اجْعَلْهُ حَجّاً مَبْرُوراً وَ عَمَلًا مَقْبُولًا وَ سَعْياً مَشْكُوراً وَ ذَنْباً مَغْفُوراً وَ لْيَكُنْ فِيمَا بَيْنَكَ وَ بَيْنَ الْجَمْرَةِ قَدْرَ عَشَرَةِ أَذْرُعٍ أَوْ خَمْسَةَ عَشَرَ ذِرَاعاً

And you should be saying with each pebble, ‘Allahazwj is the Greatest! O Allahazwj! Drive away the Satanla from me! O Allahazwj! In ratification of Yourazwj Book and upon the Sunnah of Yourazwj Prophetsaww. O Allahazwj! Make it to be an Authorised Hajj, and an Acceptable deed, and an Appreciated effort, and a Forgiven sin’. And let there happen to be in what is between you and the Jamarah, a measurement of ten cubits, or fifteen cubits.

فَإِذَا أَتَيْتَ رَحْلَكَ وَ رَجَعْتَ مِنَ الرَّمْيِ فَقُلِ اللَّهُمَّ بِكَ وَثِقْتُ وَ عَلَيْكَ تَوَكَّلْتُ فَنِعْمَ الرَّبُّ وَ نِعْمَ الْمَوْلَى وَ نِعْمَ النَّصِيرُ

So when you go to your ride and return from the pelting, so say, ‘O Allahazwj! In Youazwj I trust, and upon Youazwj do I rely, for Youazwj are the best Lordazwj, and the best Guardian, and the best Helper’.

قَالَ وَ يُسْتَحَبُّ أَنْ يُرْمَى الْجِمَارُ عَلَى طُهْرٍ .

Heasws said: ‘And it is recommended that you pelt the Jamarah upon cleanliness’.[1792]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَمْيِ الْجَمْرَةِ يَوْمَ النَّحْرِ مَا لَهَا تُرْمَى وَحْدَهَا وَ لَا تُرْمَى مِنَ الْجِمَارِ غَيْرُهَا يَوْمَ النَّحْرِ فَقَالَ قَدْ كُنَّ يُرْمَيْنَ كُلُّهُنَّ وَ لَكِنَّهُمْ تَرَكُوا ذَلِكَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَرْمِيهِنَّ قَالَ لَا تَرْمِهِنَّ أَ مَا تَرْضَى أَنْ تَصْنَعَ مِثْلَ مَا نَصْنَعُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about pelting Al-Jamarah on the day of Al-Nahr (the sacrifice), ‘What is the matter with it that one pelts one of these, and does not pelt others from Al-Jamarah on the day of the sacrifice (10th Zilhajj)?’ So heasws said: ‘All of these used to be pelted, but they left that’. So I said to himasws, ‘May I be sacrificed for youasws! So can I pelt them (all)?’ Heasws said: ‘Do not pelt them (all). Are you not please that you are doing similar to what weasws do?’[1793]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَمْيِ الْجِمَارِ فَقَالَ كُنَّ يُرْمَيْنَ جَمِيعاً يَوْمَ النَّحْرِ فَرَمَيْتُهَا جَمِيعاً بَعْدَ ذَلِكَ ثُمَّ حَدَّثْتُهُ فَقَالَ لِي أَ مَا تَرْضَى أَنْ تَصْنَعَ كَمَا كَانَ عَلِيٌّ ( عليه السلام ) يَصْنَعُ فَتَرَكْتُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zuurara, from Humran who said,

‘I asked Abu Ja’farasws about pelting Al-Jamarah, so heasws said: ‘All of these used to be pelted on the day of Al-Nahr (10th Zilhajj)’. So I used to pelt them all after that. Then I narrated it to himasws, so heasws said to me: ‘Are you not pleased that you should be doing just as Aliasws used to do?’ So I left it’.[1794] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) وَ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ قَالَ كَانَتِ الْجِمَارُ تُرْمَى جَمِيعاً قُلْتُ فَأَرْمِيهَا فَقَالَ لَا أَ مَا تَرْضَى أَنْ تَصْنَعَ كَمَا أَصْنَعُ .

Ali Bin Irahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws), and from Ibn Azina, from Ibn Bukeyr. Heasws said: ‘The Jamarah used to be pelted altogether’. I said, ‘So can I pelt them (all)?’ So heasws said: ‘No. Are you not pleased that you should be doing just as Iasws do?’[1795]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَعِيدٍ الرُّومِيِّ قَالَ رَمَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْجَمْرَةَ الْعُظْمَى فَرَأَى النَّاسَ وُقُوفاً فَقَامَ وَسْطَهُمْ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ أَيُّهَا النَّاسُ إِنَّ هَذَا لَيْسَ بِمَوْقِفٍ ثَلَاثَ مَرَّاتٍ فَفَعَلْتُ .

A number of our companions, from Ahmad Bin Muhammad,f rom Muhammad Bin Sinan, from Ibn Muskan, from Saeed Al Roumy who said,

‘Abu Abdullahasws pelted Al-Jamarah Al-Uzmah (the bigger Jamarah), so heasws saw the people having paused. So heasws stood up in their midst, then called out in a loud voice of hisasws: ‘O you people! This is not a Pausing Stop!’ – three times. So I did it (as well)’.[1796]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِرَجُلٍ مِنَ الْأَنْصَارِ إِذَا رَمَيْتَ الْجِمَارَ كَانَ لَكَ بِكُلِّ حَصَاةٍ عَشْرُ حَسَنَاتٍ تُكْتَبُ لَكَ لِمَا تَسْتَقْبِلُ مِنْ عُمُرِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said to a man from the Ansaar: ‘When you have pelted Al-Jamarah, there would be for you with each pebble (pelted), ten good deeds being Written for you (every year) for whatever is from your life in the future’.[1797]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَمْيِ الْجِمَارِ قَالَ لَهُ بِكُلِّ حَصَاةٍ يَرْمِي بِهَا تُحَطُّ عَنْهُ كَبِيرَةٌ مُوبِقَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Abu Abdullahasws, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws regarding pelting of Al-Jamarah. Heasws said to him: ‘With each pebble one pelts with, a major sins get Obliterated from him’.[1798]

بَابُ رَمْيِ الْجِمَارِ فِي أَيَّامِ التَّشْرِيقِ

Chapter 174 – Pelting the Jamarah during the days of Tashreek (11th, 12th and 13th Zilhajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ارْمِ فِي كُلِّ يَوْمٍ عِنْدَ زَوَالِ الشَّمْسِ وَ قُلْ كَمَا قُلْتَ حِينَ رَمَيْتَ جَمْرَةَ الْعَقَبَةِ فَابْدَأْ بِالْجَمْرَةِ الْأُولَى فَارْمِهَا عَنْ يَسَارِهَا فِي بَطْنِ الْمَسِيلِ وَ قُلْ كَمَا قُلْتَ يَوْمَ النَّحْرِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Pelt during every day at ‘Zawaal’ (the (start of the) decline of the sun, and say just as you said, when you pelted Al-Jamarah Al-Aqabah. So begin with the first Al-Jamarah and pelt it from its left in the middle of the ravine, and say just as you said on the day of the sacrifice. 

قُمْ عَنْ يَسَارِ الطَّرِيقِ فَاسْتَقْبِلِ الْقِبْلَةَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ تَقَدَّمْ قَلِيلًا فَتَدْعُو وَ تَسْأَلُهُ أَنْ يَتَقَبَّلَ مِنْكَ ثُمَّ تَقَدَّمْ أَيْضاً ثُمَّ افْعَلْ ذَلِكَ عِنْدَ الثَّانِيَةِ وَ اصْنَعْ كَمَا صَنَعْتَ بِالْأُولَى وَ تَقِفُ وَ تَدْعُو اللَّهَ كَمَا دَعَوْتَ ثُمَّ تَمْضِي إِلَى الثَّالِثَةِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ فَارْمِ وَ لَا تَقِفْ عِنْدَهَا .

Stand upon the left of the road and face the Qiblah, then Praise Allahazwj and Extol upon Himazwj and send Blessings upon the Prophetsaww. Then proceed a little, so supplicate to Himazwj and ask Himazwj that Heazwj Accepts from you. Then move forward a little then do that by ‘Al-Thani’ (the second Jamarah), and do just as you did with the first one; and pause and supplicate to Allahazwj just as you supplicated. Then go to the third, and upon you should be the tranquillity and the dignity, so pelt, and do not pause at it’.[1799]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْجِمَارِ فَقَالَ قُمْ عِنْدَ الْجَمْرَتَيْنِ وَ لَا تَقُمْ عِنْدَ جَمْرَةِ الْعَقَبَةِ قُلْتُ هَذَا مِنَ السُّنَّةِ قَالَ نَعَمْ قُلْتُ مَا أَقُولُ إِذَا رَمَيْتُ فَقَالَ كَبِّرْ مَعَ كُلِّ حَصَاةٍ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullahasws about the Jamarah. So heasws said: ‘Stand at the two Al-Jamarah but do not stand by the Jamarah Al-Aqabah’. I said, ‘This is from the Sunnah?’ Heasws said: ‘Yes’. I said, ‘What should I be saying when I pelt?’ So heasws said: ‘Exclaim Takbeer with each pebble’.[1800]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) خُذْ حَصَى الْجِمَارِ بِيَدِكَ الْيُسْرَى وَ ارْمِ بِالْيُمْنَى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Take a pebble (for pelting the) Jamarah by your left hand, and pelt with your right’.[1801]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ وَ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَمْيُ الْجِمَارِ مِنْ طُلُوعِ الشَّمْسِ إِلَى غُرُوبِهَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar,f rom Safwan Bin Yahya, from Is’haq Bin Ammar, from Abu Baseer, and Safwan, from Mansour Bin Hazim, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘You can pelt the Jamarah from the emergence of the sun up to its setting’.[1802]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ لِلْحَكَمِ بْنِ عُتَيْبَةَ مَا حَدُّ رَمْيِ الْجِمَارِ فَقَالَ الْحَكَمُ عِنْدَ زَوَالِ الشَّمْسِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّهُمَا كَانَا رَجُلَيْنِ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ احْفَظْ عَلَيْنَا مَتَاعَنَا حَتَّى أَرْجِعَ أَ كَانَ يَفُوتُهُ الرَّمْيُ هُوَ وَ اللَّهِ مَا بَيْنَ طُلُوعِ الشَّمْسِ إِلَى غُرُوبِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,f rom Abu Ja’farasws having said to Al Hakam Bin Uteyba:

‘What is the (time) limit for pelting the Jamarah?’ So Al-Hakam said, ‘At the (start of the) decline of the sun’. So Abu Ja’farasws said: ‘What is your view if there were two men, so one of them says to his companion, ‘Guard our provisions for us until I return’, he would miss the pelting. By Allahazwj! It (the time) is what is between the emergence of the sun up to its setting’.[1803]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَخَّصَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِرُعَاةِ الْإِبِلِ إِذَا جَاءُوا بِاللَّيْلِ أَنْ يَرْمُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Rasool-Allahsaww permitted for the camel herders when they came over at night, that they can pelt (the Jamarah)’.[1804]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَا تَرْمِي الْجَمْرَةَ يَوْمَ النَّحْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَ قَالَ تَرْمِي الْجِمَارَ مِنْ بَطْنِ الْوَادِي وَ تَجْعَلُ كُلَّ جَمْرَةٍ عَنْ يَمِينِكَ ثُمَّ تَنْفَتِلُ فِي الشِّقِّ الْآخَرِ إِذَا رَمَيْتَ جَمْرَةَ الْعَقَبَةِ .

Ahmad Bin Muhammad, from Ismail Bin Hammam who said,

‘I heard Abu Al-Hassan Al-Rezaasws saying: ‘Do not pelt the Jamarah on the day of the sacrifice until the emergence of the sun’. And heasws said: ‘You should pelt the Jamarah from the middle of the valley, and you should make each Jamarah to be on your right. Then turn to the other opening when you pelt the Al-Aqabah Jamarah’.[1805]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْغُسْلِ إِذَا أَرَادَ أَنْ يَرْمِيَ فَقَالَ رُبَّمَا اغْتَسَلْتُ فَأَمَّا مِنَ السُّنَّةِ فَلَا .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about the washing when one intends to pelt (the Jamarah). So heasws said: ‘Sometimes Iasws wash. But, as for it being from the Sunnah, so no (it is not so)’.[1806]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْغُسْلِ إِذَا رَمَى الْجِمَارَ فَقَالَ رُبَّمَا فَعَلْتُ وَ أَمَّا مِنَ السُّنَّةِ فَلَا وَ لَكِنْ مِنَ الْحَرِّ وَ الْعَرَقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the washing when pelting the Jamarah. So heasws said: ‘Sometimes Iasws do so, and as for it being from the Sunnah, so no (it is not so), but it is from the heat and the sweat’.[1807]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْجِمَارِ فَقَالَ لَا تَرْمِ الْجِمَارَ إِلَّا وَ أَنْتَ عَلَى طُهْرٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Haka, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Jamarah, so heasws said: ‘Do not pelt the Jamarah except if you are upon cleanliness’.[1808]

بَابُ مَنْ خَالَفَ الرَّمْيَ أَوْ زَادَ أَوْ نَقَصَ

Chapter 175 – The one who pelts differently, or more, or less

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ نَسِيَ رَمْيَ الْجِمَارِ يَوْمَ الثَّانِي فَبَدَأَ بِجَمْرَةِ الْعَقَبَةِ ثُمَّ الْوُسْطَى ثُمَّ الْأُولَى يُؤَخِّرُ مَا رَمَى بِمَا رَمَى وَ يَرْمِي الْجَمْرَةَ الْوُسْطَى ثُمَّ جَمْرَةَ الْعَقَبَةِ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibn Raib, from Misma’a,

(It has been narrated) from Abu Abdullahasws regarding a man who forgot to pelt the Jamarah on the second day, so he began with the Al-Aqabah Jamarah, then ‘Al-Wusta’ the middle, then ‘Al-Ula’ the first one, (heasws said): ‘He should delay what he pelts with, and he should pelt Jamarah al-Wusta (the middle Jamarah), then the Al- Jamarah Al-Aqabah.[1809]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ حَمَّادٍ عَنِ الْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَرْمِي الْجِمَارَ مَنْكُوسَةً قَالَ يُعِيدُ عَلَى الْوُسْطَى وَ جَمْرَةِ الْعَقَبَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, and Hammad, from Al Halby, altogether,

(It has been narrated) from Abu Abdullahasws regarding a man who pelts the Jamarah (in the reverse order). Heasws said: ‘He should repeat upon Al-Wusta (the middle), and Jamarah’ Al-Aqabah.[1810]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ رَمَى الْجَمْرَةَ بِسِتِّ حَصَيَاتٍ وَ وَقَعَتْ وَاحِدَةٌ فِي الْحَصَى قَالَ يُعِيدُهَا إِنْ شَاءَ مِنْ سَاعَتِهِ وَ إِنْ شَاءَ مِنَ الْغَدِ إِذَا أَرَادَ الرَّمْيَ وَ لَا يَأْخُذُ مِنْ حَصَى الْجِمَارِ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Abdul Al Kareem Bin Amro, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘A man pelts the Jamarah with six pebbles, and one falls among the (other pelted) pebbles’. Heasws said: ‘He should repeat it, if he so desires to, from that moment, and if he so desires to, from the next day when he intends the pelting; and he should not take from the pebbles of the Jamarah’. 

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ رَمَى جَمْرَةَ الْعَقَبَةِ بِسِتِّ حَصَيَاتٍ وَ وَقَعَتْ وَاحِدَةٌ فِي الْمَحْمِلِ قَالَ يُعِيدُهَا .

He (the narrator) said, ‘And I asked him about a man who pelts Jamarah Al-Aqabah with six pebbles, and one falls in the carriage. Heasws said: ‘He should repeat it’.[1811]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) ذَهَبْتُ أَرْمِي فَإِذَا فِي يَدِي سِتُّ حَصَيَاتٍ فَقَالَ خُذْ وَاحِدَةً مِنْ تَحْتِ رِجْلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘ I went over to pelt, but there were six pebbles in my hand’. So heasws said: ‘Take one from beneath your foot (but not from the Jamarah as per above Ahadith)’.[1812]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ أَخَذَ إِحْدَى وَ عِشْرِينَ حَصَاةً فَرَمَى بِهَا فَزَادَ وَاحِدَةٌ فَلَمْ يَدْرِ مِنْ أَيَّتِهِنَّ نَقَصَتْ قَالَ فَلْيَرْجِعْ فَلْيَرْمِ كُلَّ وَاحِدَةٍ بِحَصَاةٍ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said regarding a man who took twenty one pebbles (to hit each of the three Jamarah with 7 pebbles), and he pelted with these, but one remained, and he did not know from which of these was he deficient from’. Heasws said: ‘So let him return, and let him pelt each (Jamarah) with one pebble’. 

فَإِنْ سَقَطَتْ مِنْ رَجُلٍ حَصَاةٌ فَلَمْ يَدْرِ أَيَّتُهُنَّ هِيَ قَالَ يَأْخُذُ مِنْ تَحْتِ قَدَمَيْهِ حَصَاةً فَيَرْمِي بِهَا

(I said), ‘Supposing a pebble falls from a man, and he does not know which of these it was?’ Heasws said: ‘He should take a pebble from under his feet, and he should pelt with it’.

قَالَ وَ إِنْ رَمَيْتَ بِحَصَاةٍ فَوَقَعَتْ فِي مَحْمِلٍ فَأَعِدْ مَكَانَهَا فَإِنْ هِيَ أَصَابَتْ إِنْسَاناً أَوْ جَمَلًا ثُمَّ وَقَعَتْ عَلَى الْجِمَارِ أَجْزَأَكَ

Heasws said: ‘And if he pelts with a pebble, and it falls in a carriage, so he should repeat in its place, and if it were to hit a person, or a camel, then it falls upon the Jamarah, it would suffice you’.

وَ قَالَ فِي رَجُلٍ رَمَى الْجِمَارَ فَرَمَى الْأُولَى بِأَرْبَعٍ وَ الْأَخِيرَتَيْنِ بِسَبْعٍ سَبْعٍ قَالَ يَعُودُ فَيَرْمِي الْأُولَى بِثَلَاثٍ وَ قَدْ فَرَغَ وَ إِنْ كَانَ رَمَى الْأُولَى بِثَلَاثٍ وَ رَمَى الْأَخِيرَتَيْنِ بِسَبْعٍ سَبْعٍ فَلْيَعُدْ وَ لْيَرْمِهِنَّ جَمِيعاً بِسَبْعٍ سَبْعٍ وَ إِنْ كَانَ رَمَى الْوُسْطَى بِثَلَاثٍ ثُمَّ رَمَى الْأُخْرَى فَلْيَرْمِ الْوُسْطَى بِسَبْعٍ وَ إِنْ كَانَ رَمَى الْوُسْطَى بِأَرْبَعٍ رَجَعَ فَرَمَى بِثَلَاثٍ

And heasws said regarding a man who pelts the Jamarah, so he pelts the first one with four, and the other two with seven, seven: ‘He should return and pelt the first one with three, and he would have been freed. And if he had pelted the first one with three, and the pelted the other two with seven, seven, so he should return, and let him pelt all of them with seven, seven. And if he had pelted the middle one with three, then pelted the other one, so let him pelt the middle one with seven. And if he had pelted the middle one with four, he should return and he would pelt it with three’.

قَالَ قُلْتُ الرَّجُلُ يَنْكُسُ فِي رَمْيِ الْجِمَارِ فَيَبْدَأُ بِجَمْرَةِ الْعَقَبَةِ ثُمَّ الْوُسْطَى ثُمَّ الْعُظْمَى قَالَ يَعُودُ فَيَرْمِي الْوُسْطَى ثُمَّ يَرْمِي جَمْرَةَ الْعَقَبَةِ وَ إِنْ كَانَ مِنَ الْغَدِ .

He (the narrator) said, ‘I said, ‘The man reverses (the order) in pelting the Jamarah, so he begins with Al-Aqabah Jamarah, then the middle, then the great one’. Heasws said: ‘he should repeat, and he would pelt the middle, then he would pelt Al-Aqabah, and even if it is the next morning’.[1813]

بَابُ مَنْ نَسِيَ رَمْيَ الْجِمَارِ أَوْ جَهِلَ

Chapter 176 – The one who forgets pelting the Jamarah, or is ignorant of it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ نَسِيَ أَنْ يَرْمِيَ الْجِمَارَ حَتَّى أَتَى مَكَّةَ قَالَ يَرْجِعُ فَيَرْمِيهَا يَفْصِلُ بَيْنَ كُلِّ رَمْيَتَيْنِ بِسَاعَةٍ قُلْتُ فَاتَهُ ذَلِكَ وَ خَرَجَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ قَالَ قُلْتُ فَرَجُلٌ نَسِيَ السَّعْيَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَقَالَ يُعِيدُ السَّعْيَ قُلْتُ فَاتَهُ ذَلِكَ حَتَّى خَرَجَ قَالَ يَرْجِعُ فَيُعِيدُ السَّعْيَ إِنَّ هَذَا لَيْسَ كَرَمْيِ الْجِمَارِ إِنَّ الرَّمْيَ سُنَّةٌ وَ السَّعْيَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَرِيضَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘A man forgets that he should be pelting the Jamarah until he comes to Makka’. Heasws said: ‘He should return, and he should pelt them, with a gap between each two peltings being an hour’. I said, ‘Suppose he misses that and leaves?’ Heasws said: ‘There is nothing upon him’. I said, ‘So (what about) the man who forgets the Sa’ee between Al-Safa and Al-Marwa?’ So heasws said: ‘He should repeat the Sa’ee’. I said, ‘He misses that until he goes out?’ Heasws said: ‘He should return, so he would repeat the Sa’ee. This is not like pelting of the Jamarah. The pelting is a Sunnah, and the Sa’ee between Al-Saf and Al-Marwa is an Obligation’.[1814]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ وَ غَيْرِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَفَاضَ مِنْ جَمْعٍ حَتَّى انْتَهَى إِلَى مِنًى فَعَرَضَ لَهُ عَارِضٌ فَلَمْ يَرْمِ الْجَمْرَةَ حَتَّى غَابَتِ الشَّمْسُ قَالَ يَرْمِي إِذَا أَصْبَحَ مَرَّتَيْنِ إِحْدَاهُمَا بُكْرَةً وَ هِيَ لِلْأَمْسِ وَ الْأُخْرَى عِنْدَ زَوَالِ الشَّمْسِ وَ هِيَ لِيَوْمِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, and someone else, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding a man who departs from Jam’a until he ends up to Mina. So an incident occurs for him, and he does not pelt the Jamarah until the sun sets. Heasws said: ‘He should pelt twice when it is the morning – one of them in the morning, and it would be for the day before, and the other one at the (start of the) decline of the sun, and it would be for (that) day of his’.[1815]

وَ عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي امْرَأَةٍ جَهِلَتْ أَنْ تَرْمِيَ الْجِمَارَ حَتَّى نَفَرَتْ إِلَى مَكَّةَ قَالَ فَلْتَرْجِعْ وَ لْتَرْمِ الْجِمَارَ كَمَا كَانَتْ تَرْمِي وَ الرَّجُلُ كَذَلِكَ .

And from him, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws, ‘What are youasws saying regarding a woman who was ignorant (of the fact) that she should be pelting the Jamarah, until she went to Makkah?’ Heasws said: ‘So let her return and let her pelt the Jamarah, just as she would have pelted; and (for) the men, it is like that (as well)’.[1816]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْخَائِفِ لَا بَأْسَ بِأَنْ يَرْمِيَ الْجِمَارَ بِاللَّيْلِ وَ يُضَحِّيَ بِاللَّيْلِ وَ يُفِيضَ بِاللَّيْلِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara, and Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said regarding the scared one: ‘There is no problem if he were to pelt the Jamarah at night, and sacrifice at night, and depart at night’.[1817]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ رَمْيَ الْجِمَارِ بِاللَّيْلِ وَ رَخَّصَ لِلْعَبْدِ وَ الرَّاعِي فِي رَمْيِ الْجِمَارِ لَيْلًا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at,

(It has been narrated) from Abu Abdullahasws having disliked pelting the Jamarah at night, and heasws permitted it for the slave, and the herdsman with regards to pelting the Jamarah at night’.[1818]

بَابُ الرَّمْيِ عَنِ الْعَلِيلِ وَ الصِّبْيَانِ وَ الرَّمْيِ رَاكِباً

Chapter 177 – The pelting (of the Jamarah) on behalf of the sick, and the children, and the pelting while riding

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَسِيرُ وَ الْمَبْطُونُ يُرْمَى عَنْهُمَا قَالَ وَ الصِّبْيَانُ يُرْمَى عَنْهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, and Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘The disabled, and the one with stomach illness, (the Jamarah) would be pelted on both their behalf’. Heasws said: ‘And the children, (the Jamarah) would be pelted on their behalf’.[1819]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمَرِيضِ يُرْمَى عَنْهُ الْجِمَارُ قَالَ نَعَمْ يُحْمَلُ إِلَى الْجَمْرَةِ وَ يُرْمَى عَنْهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,

‘I asked Abu Ibrahimasws (7th Imamasws about the sick, whether the Jamarah can be pelted on their behalf. Heasws said: ‘Yes, he would be carried to the Jamarah, and these would be pelted on his behalf’.[1820]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بِمِنًى يَمْشِي وَ يَرْكَبُ فَحَدَّثْتُ نَفْسِي أَنْ أَسْأَلَهُ حِينَ أَدْخُلُ عَلَيْهِ فَابْتَدَأَنِي هُوَ بِالْحَدِيثِ فَقَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) كَانَ يَخْرُجُ مِنْ مَنْزِلِهِ مَاشِياً إِذَا رَمَى الْجِمَارَ وَ مَنْزِلِيَ الْيَوْمَ أَنْفَسُ مِنْ مَنْزِلِهِ فَأَرْكَبُ حَتَّى آتِيَ مَنْزِلَهُ فَإِذَا انْتَهَيْتُ إِلَى مَنْزِلِهِ مَشَيْتُ حَتَّى أَرْمِيَ الْجَمْرَةَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Anbasa Bin Mus’ab who said,

‘I saw Abu Abdullahasws in Mina, walking and riding. So I said to myself that I would ask himasws, when I go over to him, but heasws initiated me with the Hadeeth, and heasws said: ‘Aliasws Bin Al-Husaynasws used to go out from hisasws house walking, when heasws pelted the Jamarah; and myasws house today is further than hisasws house. So Iasws ride until Iasws get to hisasws house. So when Iasws end up to hisasws house, I walk until Iasws pelt the Jamarah’.[1821]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَرْمِي الْجِمَارَ مَاشِياً .

Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Musna, from a man,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws that Rasool-Allahsaww used to (go to) pelt the Jamarah walking’.[1822]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَمْشِي بَعْدَ يَوْمِ النَّحْرِ حَتَّى يَرْمِيَ الْجَمْرَةَ ثُمَّ يَنْصَرِفُ رَاكِباً وَ كُنْتُ أَرَاهُ مَاشِياً بَعْدَ مَا يُحَاذِي الْمَسْجِدَ بِمِنًى

Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,

‘I saw Abu Ja’farasws walking, after the day of the sacrifice, until heasws pelted the Jamarah. Then heasws left riding; and I saw himasws walking afterwards walking adjoining the Masjid in Mina’.

قَالَ وَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ سُلَيْمَانَ النَّوْفَلِيُّ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ نَزَلَ أَبُو جَعْفَرٍ ( عليه السلام ) فَوْقَ الْمَسْجِدِ بِمِنًى قَلِيلًا عَنْ دَابَّتِهِ حَتَّى تَوَجَّهَ لِيَرْمِيَ الْجَمْرَةَ عِنْدَ مَضْرِبِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ لِمَ نَزَلْتَ هَاهُنَا فَقَالَ إِنَّ هَاهُنَا مَضْرِبَ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَ مَضْرِبَ بَنِي هَاشِمٍ وَ أَنَا أُحِبُّ أَنْ أَمْشِيَ فِي مَنَازِلِ بَنِي هَاشِمٍ .

He (the narrator) said, ‘An Ali Bin Muhammad Bin Suleyman Al-Nowfaly narrated to me, from Al-Hassan Bin Salih, from one of his companions who said:

‘Abu Ja’farasws got down from hisasws animal, higher than the Masjid by a little, until heasws diverted in order to pelt the Jamarah at the spot of Aliasws Bin Al-Husaynasws’. So I said to himasws, ‘May I be sacrificed for youasws! Why did he get down over there?’ So heasws said: ‘Over there is a spot of Aliasws Bin Al-Husaynasws, and a spot of the Clan of Hashim, and Iasws loved it to walk in the encampments of the Clan of Hashim’.[1823]

بَابُ أَيَّامِ النَّحْرِ

Chapter 178 – The days of the sacrifice

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ كُلَيْبٍ الْأَسَدِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّحْرِ فَقَالَ أَمَّا بِمِنًى فَثَلَاثَةُ أَيَّامٍ وَ أَمَّا فِي الْبُلْدَانِ فَيَوْمٌ وَاحِدٌ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Kuleyb Al Asady who said,

‘I asked Abu Abdullahasws about the sacrifice, so heasws said: ‘As for Mina, so it is three days, and as for in the (other) cities, so it is one day’.[1824]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْأَضْحَى يَوْمَانِ بَعْدَ يَوْمِ النَّحْرِ وَ يَوْمٌ وَاحِدٌ بِالْأَمْصَارِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘The (Eid) Al-Azha is two days after the day of the sacrifice, and one day in the cities’.[1825]

بَابُ أَدْنَى مَا يُجْزِئُ مِنَ الْهَدْيِ

Chapter 179 – The lowest of what suffices from the sacrificial animal

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ قَالَ شَاةٌ .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:196] whoever benefits by combining the Umrah with the Hajj (should take) what offering is easy to obtain. Heasws said: ‘A sheep’.[1826]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُجْزِئُ فِي الْمُتْعَةِ شَاةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘With regards to the Tumatto, a sheep would suffice’.[1827]

بَابُ مَنْ يَجِبُ عَلَيْهِ الْهَدْيُ وَ أَيْنَ يَذْبَحُهُ

Chapter 180 – The one upon whom the sacrifice is Obligated, and where he should slaughter it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ تَمَتَّعَ فِي أَشْهُرِ الْحَجِّ ثُمَّ أَقَامَ بِمَكَّةَ حَتَّى يَحْضُرَ الْحَجُّ مِنْ قَابِلٍ فَعَلَيْهِ شَاةٌ وَ مَنْ تَمَتَّعَ فِي غَيْرِ أَشْهُرِ الْحَجِّ ثُمَّ جَاوَرَ حَتَّى يَحْضُرَ الْحَجُّ فَلَيْسَ عَلَيْهِ دَمٌ إِنَّمَا هِيَ حَجَّةٌ مُفْرَدَةٌ وَ إِنَّمَا الْأَضْحَى عَلَى أَهْلِ الْأَمْصَارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Saeed Al A’araj who said,

‘Abu Abdullahasws said: ‘The one who performs Tumatto during the months of the Hajj, then he stays in Makkah until the Hajj presents itself, so upon him would be a sheep; And the one who performs Tumatto in other than the months of the Hajj, then is in the vicinity until the Hajj presents itself, so there is no blood (of a sacrificial animal) upon him. But rather, it would be an exclusive Hajj, and rather, the slaughter is upon the people of the cities (who live there)’.[1828]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْأَضْحَى أَ وَاجِبٌ عَلَى مَنْ وَجَدَ لِنَفْسِهِ وَ عِيَالِهِ فَقَالَ أَمَّا لِنَفْسِهِ فَلَا يَدَعْهُ وَ أَمَّا لِعِيَالِهِ إِنْ شَاءَ تَرَكَهُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws, said, ‘Heasws was asked about the sacrifice, ‘Is it Obligatory upon the one who finds it (can afford it) for himself and his dependants?’ So heasws said: ‘As for himself, so he should not leave it, and as for his dependents, if he so desires to, he can neglect it’.[1829]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ قَدِمَ بِهَدْيِهِ مَكَّةَ فِي الْعَشْرِ فَقَالَ إِنْ كَانَ هَدْياً وَاجِباً فَلَا يَنْحَرْهُ إِلَّا بِمِنًى وَ إِنْ كَانَ لَيْسَ بِوَاجِبٍ فَلْيَنْحَرْهُ بِمَكَّةَ إِنْ شَاءَ وَ إِنْ كَانَ قَدْ أَشْعَرَهُ وَ قَلَّدَهُ فَلَا يَنْحَرْهُ إِلَّا يَوْمَ الْأَضْحَى .

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibrahim Al Karkhy,

(It has been narrated) from Abu Abdullahasws regarding a man who proceeded to Makkah with his sacrifice during the ten (days). So heasws said: ‘If his offering was Obligatory, so he should not sacrifice it except in Mina; and if it was not with an Obligation, so let him sacrifice it in Makkah if he so desires to; and if he had decorated it, and yoked it, so he should not sacrifice it except on the day of the sacrifice’.[1830]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَخْرُجُ مِنْ حَجَّتِهِ شَيْئاً يَلْزَمُهُ مِنْهُ دَمٌ يُجْزِئُهُ أَنْ يَذْبَحَهُ إِذَا رَجَعَ إِلَى أَهْلِهِ فَقَالَ نَعَمْ وَ قَالَ فِيمَا أَعْلَمُ يَتَصَدَّقُ بِهِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya,f rom Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws who said, ‘I said to himasws, ‘The man who exits from his Hajj with something from which blood (of a sacrificial animal) is necessitated upon him, can he slaughter it when he returns to his family?’ So heasws said: ‘Yes’. And heasws said: ‘Regarding what Iasws know, he should give charity with it’.

قَالَ إِسْحَاقُ وَ قُلْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) الرَّجُلُ يَخْرُجُ مِنْ حَجَّتِهِ مَا يَجِبُ عَلَيْهِ الدَّمُ وَ لَا يُهَرِيقُهُ حَتَّى يَرْجِعَ إِلَى أَهْلِهِ فَقَالَ يُهَرِيقُهُ فِي أَهْلِهِ وَ يَأْكُلُ مِنْهُ الشَّيْ‏ءَ .

Is’haq said, ‘And I said to Abu Ibrahimasws (7th Imamasws), ‘The man comes out from his Hajj with what Obligates upon him the blood (of a sacrificial animal), and he does not spill it until he return to his family’. So heasws said: ‘He should spill it among his family, and he should eat something from it’.[1831]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سُقْتُ فِي الْعُمْرَةِ بَدَنَةً أَيْنَ أَنْحَرُهَا قَالَ بِمَكَّةَ قُلْتُ أَيَّ شَيْ‏ءٍ أُعْطِي مِنْهَا قَالَ كُلْ ثُلُثاً وَ أَهْدِ ثُلُثاً وَ تَصَدَّقْ بِثُلُثٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Shuayb Al Aqarqufy who said,

‘I said to Abu Abdullahasws, ‘I drove a camel regarding the Umra, where should I slaughter it?’ Heasws said: ‘In Makkah’. I said, ‘Which thing should he give from it?’ Heasws said: ‘He should eat a third, and gift a third, and give in charity with a third’.[1832]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَهْلَ مَكَّةَ أَنْكَرُوا عَلَيْكَ أَنَّكَ ذَبَحْتَ هَدْيَكَ فِي مَنْزِلِكَ بِمَكَّةَ فَقَالَ إِنَّ مَكَّةَ كُلَّهَا مَنْحَرٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The people of Makkah are denying upon youasws that youasws slaughtered yourasws offering in yourasws house in Makkah’. So heasws said: ‘Verily Makkah, the whole of it, is a place for sacrifice’.[1833]

بَابُ مَا يُسْتَحَبُّ مِنَ الْهَدْيِ وَ مَا يَجُوزُ مِنْهُ وَ مَا لَا يَجُوزُ

Chater 181 – What is recommended from the sacrificial animal, and what is allowed from it, and what is not allowed

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَمَّنْ حَدَّثَهُ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَدْنَى مَا يُجْزِئُ مِنْ أَسْنَانِ الْغَنَمِ فِي الْهَدْيِ فَقَالَ الْجَذَعُ مِنَ الضَّأْنِ قُلْتُ فَالْمَعْزُ قَالَ لَا يُجْزِئُ الْجَذَعُ مِنَ الْمَعْزِ قُلْتُ وَ لِمَ قَالَ لِأَنَّ الْجَذَعَ مِنَ الضَّأْنِ يَلْقَحُ وَ الْجَذَعُ مِنَ الْمَعْزِ لَا يَلْقَحُ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from the one who narrated it, from Hammad Bin Usman who said,

‘I asked Abu Abdullahasws about the lowest of what would suffice from the years (age) of the sheep regarding the sacrifice, so heasws said: ‘The two-year old from the sheep’. I said, ‘So (what about) the goat?’ Heasws said: ‘The two year old goat would not suffice’. I said, ‘And why not?’ Heasws said: ‘Because the two year old from the sheep can impregnate, but the two year old from the goat cannot impregnate’.[1834]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِبِلِ وَ الْبَقَرِ أَيُّهُمَا أَفْضَلُ أَنْ يُضَحَّى بِهَا قَالَ ذَوَاتُ الْأَرْحَامِ فَسَأَلْتُهُ عَنْ أَسْنَانِهَا فَقَالَ أَمَّا الْبَقَرُ فَلَا يَضُرُّكَ بِأَيِّ أَسْنَانِهَا ضَحَّيْتَ وَ أَمَّا الْإِبِلُ فَلَا يَصْلُحُ إِلَّا الثَّنِيُّ فَمَا فَوْقُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad from Al Halby who said,

‘I asked Abu Abdullahasws about the camel and the cow, which of the two is superior that it should be slaughtered with?’ Heasws said: ‘The one with the womb (ability to impregnate/bear)’. So I asked himasws about they years (age)’. So heasws said: ‘As for the cow, so it would not harm you with which of its years you slaughter, and as for the camel, so it is not correct unless it is two (years), and what is above’.[1835]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَسْنَانُ الْبَقَرِ تَبِيعُهَا وَ مُسِنُّهَا فِي الذَّبْحِ سَوَاءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Muhammad Bin Humran,

(It has been narrated) from Abu Abdullahasws having said: ‘The years (age) of the cow you sell these, and their aged ones, with regards to the sacrifice, is the same’.[1836]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ حَدَّثَنِي مَنْ سَمِعَهُ يَقُولُ ضَحِّ بِكَبْشٍ أَسْوَدَ أَقْرَنَ فَحْلٍ فَإِنْ لَمْ تَجِدْ أَسْوَدَ فَأَقْرَنُ فَحْلٌ يَأْكُلُ فِي سَوَادٍ وَ يَشْرَبُ فِي سَوَادٍ وَ يَنْظُرُ فِي سَوَادٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘It was narrated to me by the one who heard himasws saying: ‘Slaughter a male black ram with horns. So if you cannot find a black one, so a male with horns, eating in black (mouth), and drinking in black (mouth), and looking in black (eyes)’.[1837]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ النَّعْجَةُ أَحَبُّ إِلَيْكَ أَمِ الْمَاعِزُ قَالَ إِنْ كَانَ الْمَاعِزُ ذَكَراً فَهُوَ أَحَبُّ إِلَيَّ وَ إِنْ كَانَ الْمَاعِزُ أُنْثَى فَالنَّعْجَةُ أَحَبُّ إِلَيَّ قَالَ قُلْتُ فَالْخَصِيُّ يُضَحَّى بِهِ قَالَ لَا إِلَّا أَنْ لَا يَكُونَ غَيْرُهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the ewe, ‘Is it more beloved to youasws or the goat?’ Heasws said: ‘If it was such that the goat was male, so it would be more beloved to measws; and if it was such that the goat was female, so the ewe would be more beloved to measws’. He (the narrator) said, ‘I said, ‘So can the castrated one be sacrificed with?’ Heasws said: ‘No, unless if there does not happen to be any other’.

وَ قَالَ يَصْلُحُ الْجَذَعُ مِنَ الضَّأْنِ فَأَمَّا الْمَاعِزُ فَلَا يَصْلُحُ قُلْتُ الْخَصِيُّ أَحَبُّ إِلَيْكَ أَمِ النَّعْجَةُ قَالَ الْمَرْضُوضُ أَحَبُّ إِلَيَّ مِنَ النَّعْجَةِ وَ إِنْ كَانَ خَصِيّاً فَالنَّعْجَةُ .

And heasws said: ‘It is correct, the two year old from the sheep, but as for the goat, so it is not correct’. I said, ‘Is the castrated one more beloved to youasws or the ewe?’ Heasws said: ‘The bruised one is more beloved to measws than the ewe, and if it was castrated, so the ewe (is more beloved)’.[1838]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اشْتَرَى الرَّجُلُ الْبَدَنَةَ مَهْزُولَةً فَوَجَدَهَا سَمِينَةً فَقَدْ أَجْزَأَتْ عَنْهُ وَ إِنِ اشْتَرَاهَا مَهْزُولَةً فَوَجَدَهَا مَهْزُولَةً فَإِنَّهَا لَا تُجْزِئُ عَنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man buys the thin camel, and he finds it to be fat, so it would have sufficed from him; and if he had bought it as thin, and found it as thin, so it would not suffice from him’.[1839]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَلَمَةَ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( عليه السلام ) يَكْرَهُ التَّشْرِيمَ فِي الْآذَانِ وَ الْخَرْمَ وَ لَا يَرَى بِهِ بَأْساً إِنْ كَانَ ثَقْبٌ فِي مَوْضِعِ الْوَسْمِ وَ كَانَ يَقُولُ يُجْزِئُ مِنَ الْبُدْنِ الثَّنِيُّ وَ مِنَ الْمَعْزِ الثَّنِيُّ وَ مِنَ الضَّأْنِ الْجَذَعُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Usman, from Salma Abu Hafs,

(It has been narrated) from Abu Abdullahasws, from hisasws fatherasws having said: ‘Aliasws used to dislike the cuts in the ears and the holes; and heasws did not see any problem with it if there was a hole in the place of the tag, and heasws was saying: ‘It would suffice from the camel, the two year old, and from the goat, the two year old, and from the sheep, the two year old’.[1840]

أَبَانٌ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ الْكَبْشُ فِي أَرْضِكُمْ أَفْضَلُ مِنَ الْجَزُورِ .

Aban, from Abdul Rahman,

(It has been narrated) from Abu Abdullahasws having said: ‘The ram in your land is superior than the camel’.[1841]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَشْتَرِي هَدْياً وَ كَانَ بِهِ عَيْبٌ عَوَرٌ أَوْ غَيْرُهُ فَقَالَ إِنْ كَانَ نَقَدَ ثَمَنَهُ فَقَدْ أَجْزَأَ عَنْهُ وَ إِنْ لَمْ يَكُنْ نَقَدَ ثَمَنَهُ رَدَّهُ وَ اشْتَرَى غَيْرَهُ شَاةً قَالَ أَوْ بَقَرَةً.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, regarding a man who buys a sacrificial animal and there was a fault with it, blinded in one eye or something else. So heasws said: ‘If he has paid cash for it, it would suffice him, and if he did not happen to have paid cash for it, he should return it and buy other than it’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اشْتَرِ فَحْلًا سَمِيناً لِلْمُتْعَةِ فَإِنْ لَمْ تَجِدْ فَمَوْجُوءاً فَإِنْ لَمْ تَجِدْ فَمِنْ فُحُولَةِ الْمَعْزِ فَإِنْ لَمْ تَجِدْ فَنَعْجَةً فَإِنْ لَمْ تَجِدْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ

He (the narrator) said, ‘Abu Abdullahasws said: ‘Buy a fat male (animal) for the Tumatto. So if you cannot find, then a cow. So if you cannot find it, then from the virile goats. So if you cannot find, so an ewe. So if you cannot find it, then whatever is easier from the sacrificial animals’.

قَالَ وَ يُجْزِئُ فِي الْمُتْعَةِ الْجَذَعُ مِنَ الضَّأْنِ وَ لَا يُجْزِئُ جَذَعُ الْمَعْزِ

Heasws said: ‘And it would suffice regarding the Tumatto, the two year old from the sheep, and it would not suffice, the two year old from the goat’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اشْتَرَى شَاةً ثُمَّ أَرَادَ أَنْ يَشْتَرِيَ أَسْمَنَ مِنْهَا قَالَ يَشْتَرِيهَا فَإِذَا اشْتَرَاهَا بَاعَ الْأُولَى قَالَ وَ لَا أَدْرِي

He (the narrator) said, ‘And Abu Abdullahasws said regarding a man who bought a sheep, then intended that he buys a fat one from it. Heasws said: ‘So when he buys it, he should sell the first one’. He (the narrator) said, ‘I don’t know (whether heasws meant the sheep or the goat)’.[1842]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَدَقَةُ رَغِيفٍ خَيْرٌ مِنْ نُسُكٍ مَهْزُولَةٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Giving a loaf bread in charity is better than a ritual (offering of) a thin (animal)’.[1843]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الضَّحِيَّةِ تَكُونُ الْأُذُنُ مَشْقُوقَةً فَقَالَ إِنْ كَانَ شَقَّهَا وَسْماً فَلَا بَأْسَ وَ إِنْ كَانَ شَقّاً فَلَا يَصْلُحُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the slaughter which happens to have torn ears. So heasws said: ‘If its tear is a mark, so there is no problem, and if it was a tear, so it is not correct’.[1844]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَا تُضَحَّى بِالْعَرْجَاءِ بَيِّنٍ عَرَجُهَا وَ لَا بِالْعَجْفَاءِ وَ لَا بِالْجَرْبَاءِ وَ لَا بِالْخَرْقَاءِ وَ لَا بِالْحَذَّاءِ وَ لَا بِالْعَضْبَاءِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’farasws, from hisasws father, from hisasws forefathersasws having said: ‘The Prophetsaww said: ‘Do not offer a sacrifice with the one who limps between its walk, nor with the lean one, nor with the scabby, nor with the clumsy, nor with the torn ears, nor with the tail cut off’.[1845]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْأُضْحِيَّةِ يُكْسَرُ قَرْنُهَا قَالَ إِذَا كَانَ الْقَرْنُ الدَّاخِلُ صَحِيحاً فَهُوَ يُجْزِئُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel,

(It has been narrated) from Abu Abdullahasws regarding the sacrificial animal whose horn is broken. Heasws said: ‘When it was such that its interior horn was correct, so it would suffice’.[1846]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَمَيْتَ الْجَمْرَةَ فَاشْتَرِ هَدْيَكَ إِنْ كَانَ مِنَ الْبُدْنِ أَوْ مِنَ الْبَقَرِ وَ إِلَّا فَاجْعَلْ كَبْشاً سَمِيناً فَحْلًا فَإِنْ لَمْ تَجِدْ فَمَوْجُوءاً مِنَ الضَّأْنِ فَإِنْ لَمْ تَجِدْ فَتَيْساً فَحْلًا فَإِنْ لَمْ تَجِدْ فَمَا اسْتَيْسَرَ عَلَيْكَ وَ عَظِّمْ شَعَائِرَ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) ذَبَحَ عَنْ أُمَّهَاتِ الْمُؤْمِنِينَ بَقَرَةً بَقَرَةً وَ نَحَرَ بَدَنَةً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you have pelted the Jamarah, so buy your sacrificial animal, if it was from the camels, or from the cows, otherwise so make it to be a male fat ram. So if you cannot find, then a fat one from the sheep. So, if you cannot find, then a virile male, so if you cannot find, so whatever is easier upon you. And, magnify the Signs (Rituals) of Allahazwj Mighty and Majestic, for Rasool-Allahsaww slaughtered on behalf of the mothers of the believers, a cow, a cow, and sacrificed a camel’.[1847]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْهَرِمِ الَّذِي وَقَعَتْ ثَنَايَاهُ أَنَّهُ لَا بَأْسَ بِهِ فِي الْأَضَاحِيِّ وَ إِنِ اشْتَرَيْتَهُ مَهْزُولًا فَوَجَدْتَهُ سَمِيناً أَجْزَأَكَ وَ إِنِ اشْتَرَيْتَ مَهْزُولًا فَوَجَدْتَهُ مَهْزُولًا فَلَا يُجْزِئُ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, fro Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws regarding the aged (animal) whose teeth have fallen off, that there is no problem with it regarding the sacrifice; and if you buy it as thing and found it as fat, it would suffice you; and if you were to buy it as thin, and find it as thin, so it would not suffice you’.

وَ فِي رِوَايَةٍ أُخْرَى إِنَّ حَدَّ الْهُزَالِ إِذَا لَمْ يَكُنْ عَلَى كُلْيَتَيْهِ شَيْ‏ءٌ مِنَ الشَّحْمِ .

An in another report, ‘(Heasws said): ‘The limit of the thinness is when there does not happen to be anything from the fat upon its kidneys’.[1848]

رَوَاهُ مُحَمَّدُ بْنُ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ قَالَ حَجَجْتُ بِأَهْلِي سَنَةً فَعَزَّتِ الْأَضَاحِيُّ فَانْطَلَقْتُ فَاشْتَرَيْتُ شَاتَيْنِ بِغَلَاءٍ فَلَمَّا أَلْقَيْتُ إِهَابَهُمَا نَدِمْتُ نَدَامَةً شَدِيدَةً لِمَا رَأَيْتُ بِهِمَا مِنَ الْهُزَالِ فَأَتَيْتُهُ فَأَخْبَرْتُهُ ذَلِكَ فَقَالَ إِنْ كَانَ عَلَى كُلْيَتَيْهِمَا شَيْ‏ءٌ مِنَ الشَّحْمِ أَجْزَأَتَا .

Muhammad Bin Isa reported it, from Yaseen Al Zareyr, from Hareyz, from Al Fuzayl who said,

‘I performed Hajj with my family one year, and the sacrificial animals were expensive. So I went and bought two sheep for a high price. So, when I examined their cuticles, I regretted it with an intense regret due to what I saw with them from the thinness. So I went over to himasws and informed himasws of that. So heasws said: ‘If there was something from the fat upon their kidneys, they would both suffice’.[1849]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنِ السُّلَمِيِّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلَنِي بَعْضُ الْخَوَارِجِ عَنْ هَذِهِ الْآيَةِ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ مَا الَّذِي أَحَلَّ اللَّهُ مِنْ ذَلِكَ وَ مَا الَّذِي حَرَّمَ فَلَمْ يَكُنْ عِنْدِي شَيْ‏ءٌ

Ali Bin Ibrahim, from his father, from Ibrahim Bin Muhammad, from Al Sulamy, from Dawood Al Raqqy who said,

‘One of the Khawarijites asked me about these Verses [6:143] two of sheep and two of goats. Say: Has He forbidden the two males or the two females [6:144] And two of camels and two of cows – what is that which Allahazwj has Permitted from that, and what is that which Heazwj has Prohibited?’ But, I did not have anything with me (to answer him with)’.

فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاجٌّ فَأَخْبَرْتُهُ بِمَا كَانَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ فِي الْأُضْحِيَّةِ بِمِنًى الضَّأْنَ وَ الْمَعْزَ الْأَهْلِيَّةَ وَ حَرَّمَ أَنْ يُضَحَّى بِالْجَبَلِيَّةِ وَ أَمَّا قَوْلُهُ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَلَّ فِي الْأُضْحِيَّةِ الْإِبِلَ الْعِرَابَ وَ حَرَّمَ فِيهَا الْبَخَاتِيَّ وَ أَحَلَّ الْبَقَرَ الْأَهْلِيَّةَ أَنْ يُضَحَّى بِهَا وَ حَرَّمَ الْجَبَلِيَّةَ

So I went over to Abu Abdullahasws, and I was a pilgrim for Hajj. So I informed himasws with what (the matter) was, and heasws said: ‘Allahazwj Mighty and Majestic Permitted regarding the sacrificial offering in Mina, the sheep, and the domesticated goat, and Prohibited that you sacrifice the mountain (goats). And as for Hisazwj Words [6:144] And two of camels and two of cows, so Allahazwj Blessed and High Permitted regarding the sacrificial offering, the Iraab camel, and Prohibited the Bukhaty; and Permitted the domesticated cow that you offer a sacrifice with it, and Prohibited the wild ones’.

فَانْصَرَفْتُ إِلَى الرَّجُلِ فَأَخْبَرْتُهُ بِهَذَا الْجَوَابِ فَقَالَ هَذَا شَيْ‏ءٌ حَمَلَتْهُ الْإِبِلُ مِنَ الْحِجَازِ .

So I left to go to the man, and informed him with this answer. So he said, ‘This is something which the camels carried from Al-Hijaaz (meaning - this is not your answer, but it comes from Al-Hijaaz)’.[1850]

بَابُ الْهَدْيِ يُنْتَجُ أَوْ يُحْلَبُ أَوْ يُرْكَبُ

Chapter 182 – The Sacrificial animal gives birth, or is milked, or is ridden upon

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لَكُمْ فِيها مَنافِعُ إِلى أَجَلٍ مُسَمًّى قَالَ إِنِ احْتَاجَ إِلَى ظَهْرِهَا رَكِبَهَا مِنْ غَيْرِ أَنْ يَعْنُفَ عَلَيْهَا وَ إِنْ كَانَ لَهَا لَبَنٌ حَلَبَهَا حِلَاباً لَا يَنْهَكُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [22:33] You have benefits in them (camels) till a specified time. Heasws said: ‘If you are needy to its back, ride it from without being harsh upon it; and if it has milk for it, milk it with a milking, not overdoing it’.[1851]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ نُتِجَتْ بَدَنَتُكَ فَاحْلُبْهَا مَا لَا يُضِرُّ بِوَلَدِهَا ثُمَّ انْحَرْهُمَا جَمِيعاً قُلْتُ أَشْرَبُ مِنْ لَبَنِهَا وَ أَسْقِي قَالَ نَعَمْ وَ قَالَ إِنَّ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ إِذَا رَأَى أُنَاساً يَمْشُونَ قَدْ جَهَدَهُمُ الْمَشْيُ حَمَلَهُمْ عَلَى بُدْنِهِ وَ قَالَ إِنْ ضَلَّتْ رَاحِلَةُ الرَّجُلِ أَوْ هَلَكَتْ وَ مَعَهُ هَدْيٌ فَلْيَرْكَبْ عَلَى هَدْيِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘If your camel gives birth, so you can milk it (to the extent) that it does not harm its children, then sacrifice them all together’. I said, ‘Can I drink from its milk and quench (others)?’ Heasws said: ‘Yes’. And heasws said: ‘Aliasws Amir Al-Momineenasws, whenever heasws saw a person walking who is exhausted from the walking, would carry them upon his camel. Heasws said: ‘If the ride of the man strays, or perishes, and with him is a sacrificial animal, so let him ride upon his sacrificial animal’.[1852]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْبَدَنَةِ تُنْتَجُ أَ نَحْلُبُهَا قَالَ احْلُبْهَا حَلْباً غَيْرَ مُضِرٍّ بِالْوَلَدِ ثُمَّ انْحَرْهُمَا جَمِيعاً قُلْتُ يَشْرَبُ مِنْ لَبَنِهَا قَالَ نَعَمْ وَ يَسْقِي إِنْ شَاءَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Haka, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, said, ‘I asked himasws about the camel giving birth, ‘Can I milk it?’ Heasws said: ‘You can milk it with a milking which is without harm with the child. Then sacrifice them both together’. I said, ‘Can one drink from its milk?’ Heasws said: ‘Yes, and quench (others), if he so desires to’.[1853]

بَابُ الْهَدْيِ يَعْطَبُ أَوْ يَهْلِكُ قَبْلَ أَنْ يَبْلُغَ مَحِلَّهُ وَ الْأَكْلِ مِنْهُ

Chapter 183 – The sacrificial animal gets exhausted or persihes before it reaches its (slaughtering) place, and the eating from it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَنْ سَاقَ هَدْياً تَطَوُّعاً فَعَطِبَ هَدْيُهُ فَلَا شَيْ‏ءَ عَلَيْهِ يَنْحَرُهُ وَ يَأْخُذُ نَعْلَ التَّقْلِيدِ فَيَغْمِسُهَا فِي الدَّمِ وَ يَضْرِبُ بِهِ صَفْحَةَ سَنَامِهِ وَ لَا بَدَلَ عَلَيْهِ وَ مَا كَانَ مِنْ جَزَاءِ صَيْدٍ أَوْ نَذْرٍ فَعَطِبَ فَعَلَ مِثْلَ ذَلِكَ وَ عَلَيْهِ الْبَدَلُ وَ كُلُّ شَيْ‏ءٍ إِذَا دَخَلَ الْحَرَمَ فَعَطِبَ فَلَا بَدَلَ عَلَى صَاحِبِهِ تَطَوُّعاً أَوْ غَيْرَهُ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Everyone who ushers a sacrificial animal voluntarily, and his sacrificial animal gets exhausted, so there is nothing upon him. He should sacrifice it, and he should take a rein of the yoke, so he should immerse it in the blood, and he should strike its hump with it, and there would not be a replace upon him; and whatever was from the penalty of the hunting, or a vow, and it gets exhausted, so it would be upon the like of that, and upon him would be a camel; and every thing which enters the Harram and it gets exhausted, so there would be no replacement upon its owner, be it a voluntary one or something else’.[1854]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى أُضْحِيَّةً فَمَاتَتْ أَوْ سُرِقَتْ قَبْلَ أَنْ يَذْبَحَهَا فَقَالَ لَا بَأْسَ وَ إِنْ أَبْدَلَهَا فَهُوَ أَفْضَلُ وَ إِنْ لَمْ يَشْتَرِ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya altogether from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about a man who buys a sacrificial animal, so it dies or is stolen before he slaughters it. So heasws said: ‘There is no problem if he were to replace it, and it would be superior, and if he does not buy (another one) so there would be nothing upon him’.[1855]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبَدَنَةِ يُهْدِيهَا الرَّجُلُ فَتُكْسَرُ أَوْ تَهْلِكُ فَقَالَ إِنْ كَانَ هَدْياً مَضْمُوناً فَإِنَّ عَلَيْهِ مَكَانَهُ وَ إِنْ لَمْ يَكُنْ مَضْمُوناً فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ قُلْتُ أَ وَ يَأْكُلُ مِنْهُ قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from a man who said,

‘I asked Abu Abdullahasws about the camel which the man offers as a sacrifice, so it either breaks (a body part), or it perishes. So heasws said: ‘If his sacrificial animal was ensured, so upon him would be (another one) in its place; and if it did not happen to be ensured, so there is nothing upon him’. I said, ‘And can he eat from it?’ Heasws said: ‘Yes’.[1856]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْهَدْيِ الْوَاجِبِ إِذَا أَصَابَهُ كَسْرٌ أَوْ عَطَبٌ أَ يَبِيعُهُ صَاحِبُهُ وَ يَسْتَعِينُ بِثَمَنِهِ عَلَى هَدْيٍ آخَرَ قَالَ يَبِيعُهُ وَ يَتَصَدَّقُ بِثَمَنِهِ وَ يُهْدِي هَدْياً آخَرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the sacrificial animal, the Obligatory one, when it is hit by a break (of a body part), or damaged, can its owner sell it and be helped by its price upon (buying) another sacrificial animal?’ Heasws said: ‘He should sell it and give in charity with its price, and he should offer another sacrificial animal’.[1857]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا وَجَدَ الرَّجُلُ هَدْياً ضَالًّا فَلْيُعَرِّفْهُ يَوْمَ النَّحْرِ وَ الْيَوْمَ الثَّانِيَ وَ الْيَوْمَ الثَّالِثَ ثُمَّ يَذْبَحُهُ عَنْ صَاحِبِهِ عَشِيَّةَ يَوْمِ الثَّالِثِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws) having said: ‘When the man finds a stray sacrificial animal, so he should introduce it (to the people) on the day of the sacrifice, and the second day, and the third day. Then he should slaughter it on behalf of its owner on the evening of the third (day)’.

وَ قَالَ فِي الرَّجُلِ يَبْعَثُ بِالْهَدْيِ الْوَاجِبِ فَيَهْلِكُ الْهَدْيُ فِي الطَّرِيقِ قَبْلَ أَنْ يَبْلُغَ وَ لَيْسَ لَهُ سَعَةُ أَنْ يُهْدِيَ فَقَالَ اللَّهُ سُبْحَانَهُ أَوْلَى بِالْعُذْرِ إِلَّا أَنْ يَكُونَ يَعْلَمُ أَنَّهُ إِذَا سَأَلَ أُعْطِيَ .

And heasws said regarding the man who sends the Obligatory sacrificial animal, but the animal perishes in the road before it reaches (the place of sacrifice), and there is no capacity for him that he would (get another) sacrificial animal’. So heasws said: ‘Allahazwj, Glorious is Heazwj, is the Foremost with the (Accepting of the) excuse, except if he happens to know that when he asks (for a replacement) he would be given it’.[1858]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى هَدْياً لِمُتْعَتِهِ فَأَتَى بِهِ أَهْلَهُ وَ رَبَطَهُ ثُمَّ انْحَلَّ وَ هَلَكَ هَلْ يُجْزِئُهُ أَوْ يُعِيدُ قَالَ لَا يُجْزِئُهُ إِلَّا أَنْ يَكُونَ لَا قُوَّةَ بِهِ عَلَيْهِ .

Ab Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahimasws (7th Imamasws) about a man who buys a sacrificial animal for his Tumatto. So he comes with it to his family and ties it. Then he frees it, and it perishes. Would it suffice him or should he repeat (get another one)?’ Heasws said: ‘It would not suffice him unless if he does not happen to have any (financial) strength upon it’.[1859]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى كَبْشاً فَهَلَكَ مِنْهُ قَالَ يَشْتَرِي مَكَانَهُ آخَرَ قُلْتُ فَإِنِ اشْتَرَى مَكَانَهُ آخَرَ ثُمَّ وَجَدَ الْأَوَّلَ قَالَ إِنْ كَانَا جَمِيعاً قَائِمَيْنِ فَلْيَذْبَحِ الْأَوَّلَ وَ لْيَبِعِ الْآخَرَ وَ إِنْ شَاءَ ذَبَحَهُ وَ إِنْ كَانَ قَدْ ذَبَحَ الْآخَرَ فَلْيَذْبَحِ الْأَوَّلَ مَعَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about a man who bought a ram but it perished. Heasws said: ‘He should buy another one in its place’. I said, ‘Supposing he buys another one in its place, then finds the first one?’ Heasws said: ‘If it was so that both of them were standing (available), so let him slaughter the first one, and let him sell the other one, and if he so desires to, he can slaughter it; and if it was so that he had already slaughtered the other one, so let him slaughter the first one along with it’.[1860]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَضِلُّ هَدْيُهُ فَيَجِدُهُ رَجُلٌ آخَرُ فَيَنْحَرُهُ فَقَالَ إِنْ كَانَ نَحَرَهُ بِمِنًى فَقَدْ أَجْزَأَ عَنْ صَاحِبِهِ الَّذِي ضَلَّ مِنْهُ وَ إِنْ كَانَ نَحَرَهُ فِي غَيْرِ مِنًى لَمْ يُجْزِ عَنْ صَاحِبِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws regarding the man whose sacrificial animal strays, so another man finds it, and he sacrifices it. So heasws said: ‘If he had sacrificed it at Mina, so it would suffice from its owner from whom it had strayed; and if he had slaughtered it in other than Mina, it would not suffice from its owner’.[1861]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ اشْتَرَى هَدْياً فَنَحَرَهُ فَمَرَّ بِهِ رَجُلٌ فَعَرَفَهُ فَقَالَ هَذِهِ بَدَنَتِي ضَلَّتْ مِنِّي بِالْأَمْسِ وَ شَهِدَ لَهُ رَجُلَانِ بِذَلِكَ فَقَالَ لَهُ لَحْمُهَا وَ لَا يُجْزِئُ عَنْ وَاحِدٍ مِنْهُمَا ثُمَّ قَالَ وَ لِذَلِكَ جَرَتِ السُّنَّةُ بِإِشْعَارِهَا وَ تَقْلِيدِهَا إِذَا عُرِّفَتْ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws) regarding a man who buys a sacrificial animal and he sacrifices it. So a man passes by and recognises it and he says, ‘This here is my sacrificial animal which had strayed from me yesterday, and two men testify with that. So heasws said to him: ‘For him is its meat, and it would not suffice from any one of the two (as a sacrifice)’. Then heasws said: ‘And due to that, the Sunnah flowed with the marking it, and its yoking, when it is recognised’.[1862]

بَابُ الْبَدَنَةِ وَ الْبَقَرَةِ عَنْ كَمْ تُجْزِئُ

Chapter 184 – The (sacrificial) camel and the cow, on behalf of how many (people) it would suffice

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَذْبَحُ يَوْمَ الْأَضْحَى كَبْشَيْنِ أَحَدَهُمَا عَنْ نَفْسِهِ وَ الْآخَرَ عَمَّنْ لَمْ يَجِدْ مِنْ أُمَّتِهِ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَذْبَحُ كَبْشَيْنِ أَحَدَهُمَا عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْآخَرَ عَنْ نَفْسِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,

‘Rasool-Allahsaww had slaughtered two rams on the day of the sacrifice, one of them from himselfsaww, and the other one on behalf of someone from hissaww community who could not find (afford) it; and Amir Al-Momineenasws had slaughtered two rams, one of them on behalf of Rasool-Allahazwj, and the other one from himselfasws’.[1863]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ قَوْمٍ غَلَتْ عَلَيْهِمُ الْأَضَاحِيُّ وَ هُمْ مُتَمَتِّعُونَ وَ هُمْ مُتَرَافِقُونَ وَ لَيْسُوا بِأَهْلِ بَيْتٍ وَاحِدٍ وَ قَدِ اجْتَمَعُوا فِي مَسِيرِهِمْ وَ مَضْرَبُهُمْ وَاحِدٌ أَ لَهُمْ أَنْ يَذْبَحُوا بَقَرَةً فَقَالَ لَا أُحِبُّ ذَلِكَ إِلَّا مِنْ ضَرُورَةٍ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahimasws (7th Imamasws about a group of people who found the sacrificial animal as too expensive, and they were performing Tumatto, and they were friends and were not of one family, and they had gathered during their journey, and their tent was one. Is it for them that they should be slaughtering one cow?’ So heasws said: ‘Iasws do not like that unless it is from a necessity’.[1864]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رَجُلٍ يُسَمَّى سَوَادَةَ قَالَ كُنَّا جَمَاعَةً بِمِنًى فَعَزَّتِ الْأَضَاحِيُّ فَنَظَرْنَا فَإِذَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَاقِفٌ عَلَى قَطِيعٍ يُسَاوِمُ بِغَنَمٍ وَ يُمَاكِسُهُمْ مِكَاساً شَدِيداً فَوَقَفْنَا نَنْتَظِرُ فَلَمَّا فَرَغَ أَقْبَلَ عَلَيْنَا فَقَالَ أَظُنُّكُمْ قَدْ تَعَجَّبْتُمْ مِنْ مِكَاسِي فَقُلْنَا نَعَمْ

A number of our companions, from Ahmad Bin Muhammad, from Al Hasan Bin Ali, from a man called Sawada who said,

‘We were a group in Mina, and the sacrificial animals were too expensive. So we looked around and there was Abu Abdullahasws having paused upon a spot bargaining for the sheep, and heasws was intensively bargaining with them. So we paused and looked on. So when heasws was free, heasws turned towards us and heasws said: ‘Iasws think you all have been astounded from myasws bargaining?’ So we said, ‘Yes’.

فَقَالَ إِنَّ الْمَغْبُونَ لَا مَحْمُودٌ وَ لَا مَأْجُورٌ أَ لَكُمْ حَاجَةٌ فَقُلْنَا نَعَمْ أَصْلَحَكَ اللَّهُ إِنَّ الْأَضَاحِيَّ قَدْ عَزَّتْ عَلَيْنَا قَالَ فَاجْتَمِعُوا فَاشْتَرُوا جَزُوراً فِيمَا بَيْنَكُمْ قُلْنَا وَ لَا تَبْلُغُ نَفَقَتُنَا قَالَ فَاجْتَمِعُوا وَ اشْتَرُوا بَقَرَةً فِيمَا بَيْنَكُمْ فَاذْبَحُوهَا قُلْنَا وَ لَا تَبْلُغُ نَفَقَتُنَا قَالَ فَاجْتَمِعُوا فَاشْتَرُوا فِيمَا بَيْنَكُمْ شَاةً فَاذْبَحُوهَا فِيمَا بَيْنَكُمْ قُلْنَا تُجْزِئُ عَنْ سَبْعَةٍ قَالَ نَعَمْ وَ عَنْ سَبْعِينَ .

So heasws said: ‘The loss maker is not praiseworthy, nor is he hired. Is there a need for you?’ So we said, ‘Yes, may Allahazwj Keep youasws well! The sacrificial animal have become too expensive upon us’. Heasws said: ‘So gather together and buy one camel, in what is between you all’. We said, ‘And our expenditure would not reach (to that)’. Heasws said: ‘So gather together and buy one cow in what is between you all, and slaughter it’. We said, ‘And our expenditure would not reach (to that)’. Heasws said: ‘So gather together and buy a sheep in what is between you all, and slaughter it’. We said, ‘Would it suffice from seven (of us)?’ Heasws said: ‘Yes, and it would (even) suffice from seventy’.[1865]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ حُمْرَانَ قَالَ عَزَّتِ الْبُدْنُ سَنَةً بِمِنًى حَتَّى بَلَغَتِ الْبَدَنَةُ مِائَةَ دِينَارٍ فَسُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ اشْتَرِكُوا فِيهَا قَالَ قُلْتُ كَمْ قَالَ مَا خَفَّ هُوَ أَفْضَلُ قُلْتُ عَنْ كَمْ تُجْزِئُ قَالَ عَنْ سَبْعِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Humran who said,

‘Heasws said: ‘The sacricifial animals became too expensive in Mina one year, to the extent that the camel reached one hundred Dinars. So Abu Ja’farasws was asked about that, and heasws said: ‘Participate in it’. I said, ‘How many?’ Heasws said: ‘Whatever is lighter, so it is superior’. I said, ‘On behalf of how may would it suffice?’ Heasws said: ‘On behalf of seventy’.[1866]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ قَرْعَةَ عَنْ زَيْدِ بْنِ جَهْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُتَمَتِّعٌ لَمْ يَجِدْ هَدْياً فَقَالَ أَ مَا كَانَ مَعَهُ دِرْهَمٌ يَأْتِي بِهِ قَوْمَهُ فَيَقُولَ أَشْرِكُونِي بِهَذَا الدِّرْهَمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Qar’at, from Zayd Bin Jaham who said,

‘I said to Abu Abdullahasws, ‘The performer of Tumatto could not find a sacrificial animal’. So heasws said: ‘Did he not have one Dirham to go to his people with, so he could be saying to them, ‘Participate me with this Dirham?’[1867]

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بَابُ الذَّبْحِ

Chapter 185 – The slaughtering

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها صَوافَّ قَالَ ذَلِكَ حِينَ تَصُفُّ لِلنَّحْرِ تَرْبِطُ يَدَيْهَا مَا بَيْنَ الْخُفِّ إِلَى الرُّكْبَةِ وَ وُجُوبُ جُنُوبِهَا إِذَا وَقَعَتْ عَلَى الْأَرْضِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic  [22:36] therefore Mention the Name of Allah on these as they stand in a row. Heasws said: ‘That is where they are stood in a row for the sacrifice. You would tie down its hand in what is between the hooves up to the knees, and [22:36] then when they fall down - is when they fall upon the ground’.[1868]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ تُنْحَرُ الْبَدَنَةُ فَقَالَ تُنْحَرُ وَ هِيَ قَائِمَةٌ مِنْ قِبَلِ الْيَمِينِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws, ‘How to slaughter the camel?’. So heasws said: ‘Slaughter it while it is standing, from the right hand side’.[1869]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّحْرُ فِي اللَّبَّةِ وَ الذَّبْحُ فِي الْحَلْقِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘النَّحْرُ’ the sacrificing is in the upper chest, and ‘الذَّبْحُ’ the slaughtering is in the throat’.[1870]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ لَا يَذْبَحْ لَكَ الْيَهُودِيُّ وَ لَا النَّصْرَانِيُّ أُضْحِيَّتَكَ فَإِنْ كَانَتِ امْرَأَةً فَلْتَذْبَحْ لِنَفْسِهَا وَ تَسْتَقْبِلُ الْقِبْلَةَ وَ تَقُولُ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً اللَّهُمَّ مِنْكَ وَ لَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Neither should the Jew, nor the Christian slaughter your sacrificial animal for you. So if it was a woman, then let her slaughter it herself, and she should face the Qiblah, and she should be saying, [6:79] I have turned myself, being upright, wholly to Him Who Originated the skies and the earth. O Allahazwj! This is from Youazwj and for Youazwj’.[1871]

وَ عَنْهُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَجْعَلُ السِّكِّينَ فِي يَدِ الصَّبِيِّ ثُمَّ يَقْبِضُ الرَّجُلُ عَلَى يَدِ الصَّبِيِّ فَيَذْبَحُ .

And from him, from Muawiyia Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws used to make the knife to be in the hand of a youth, then the man would grab the hand of the youth, so he would slaughter’.[1872]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا اشْتَرَيْتَ هَدْيَكَ فَاسْتَقْبِلْ بِهِ الْقِبْلَةَ وَ انْحَرْهُ أَوِ اذْبَحْهُ وَ قُلْ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ تَقَبَّلْ مِنِّي ثُمَّ أَمِرَّ السِّكِّينَ وَ لَا تَنْخَعْهَا حَتَّى تَمُوتَ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwaan, and Ibn Abu Umeyr who said,

‘Abu Abdullahasws said: ‘When you buy your sacirifical animal, so face the Qiblah with it, and sacrifice it, while slaughtering it (one should) say, [6:79] Surely I have turned myself, being upright, wholly to Him Who Originated the skies and the earth, and I am not of the polytheists [6:162] Say: Surely my Prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds [6:163] There is no associate for Himazwj; and with that I am Commanded, and I am from the ‘Muslimeen’ (the submitters). O Allahazwj! From Youazwj and for You azwj. In the Name of Allahazwj, and Allahazwj is the Greatest. Accept from me’. Then use the knife and do not break its bones until it dies’.[1873]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَبْدَأُ بِمِنًى بِالذَّبْحِ قَبْلَ الْحَلْقِ وَ فِي الْعَقِيقَةِ بِالْحَلْقِ قَبْلَ الذَّبْحِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Baghdady, from Jameel,

(It has been narrated) from Abu Abdullahasws having said: ‘You should begin at Mina with the slaughter before the shaving (of the head); but in ‘الْعَقِيقَةِ’ ‘Al-Aqiqah’ (offering for a new born child) with the shaving (of the head) before the slaughter’.[1874]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ الْبَجَلِيِّ عَنْ أَبِي خَدِيجَةَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَنْحَرُ بَدَنَتَهُ مَعْقُولَةً يَدُهَا الْيُسْرَى ثُمَّ يَقُومُ مِنْ جَانِبِ يَدِهَا الْيُمْنَى وَ يَقُولُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ هَذَا مِنْكَ وَ لَكَ اللَّهُمَّ تَقَبَّلْهُ مِنِّي

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hisham Al Bajaly, from Abu Khadeeja who said,

‘I saw Abu Abdullahasws, and heasws was sacrificing hisasws camel having tied down its left leg. Then heasws stood by the side of its right hand, and heasws was saying: ‘In the Name of Allahazwj, and Allahazwj is the Greatest. O Allahazwj! This is from Youazwj, and for Youazwj. O Allahazwj! Accept it from measws’.

ثُمَّ يَطْعُنُ فِي لَبَّتِهَا ثُمَّ يُخْرِجُ السِّكِّينَ بِيَدِهِ فَإِذَا وَجَبَتْ قَطَعَ مَوْضِعَ الذَّبْحِ بِيَدِهِ .

Then heasws made a cut in its chest, then brought out the knife. So when it fell down, heasws cut the place of the slaughter (throat), by hisasws hand’.[1875]

بَابُ الْأَكْلِ مِنَ الْهَدْيِ الْوَاجِبِ وَ الصَّدَقَةِ مِنْهَا وَ إِخْرَاجِهِ مِنْ مِنًى

Chapter 186 – The eating from the sacrificial animal, the Obligatory one, and the giving of the charity from it, and taking it out from Mina

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حِينَ نَحَرَ أَنْ تُؤْخَذَ مِنْ كُلِّ بَدَنَةٍ حُذْوَةٌ مِنْ لَحْمِهَا ثُمَّ تُطْرَحَ فِي بُرْمَةٍ ثُمَّ تُطْبَخَ وَ أَكَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) مِنْهَا وَ حَسَوَا مِنْ مَرَقِهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazal Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww ordered, when hesaww sacrificed, that a piece should be taken from its meat, then it should be thrown in a cooking pot, then cooked. And, Rasool-Allahazwj, and Aliasws ate from it, and sipped from its stew’.[1876]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَعَالَى فَإِذا وَجَبَتْ جُنُوبُها قَالَ إِذَا وَقَعَتْ عَلَى الْأَرْضِ فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj the Exalted. [22:36] then when they fall down by the side. Heasws said: ‘When it falls upon the ground, so eat from it, and feed the needy who do not beg, and the passer-by’.

قَالَ الْقَانِعُ الَّذِي يَرْضَى بِمَا أَعْطَيْتَهُ وَ لَا يَسْخَطُ وَ لَا يَكْلَحُ وَ لَا يَلْوِي شِدْقَهُ غَضَباً وَ الْمُعْتَرُّ الْمَارُّ بِكَ لِتُطْعِمَهُ .

He (the narrator) said: ‘الْقَانِعُ is the one who is pleased with what he is given and neither gets angry nor frown, nor twists his mouth out of anger; and الْمُعْتَرُّ is the one who passes by, so you feed him’.[1877]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لُحُومِ الْأَضَاحِيِّ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ وَ أَبُو جَعْفَرٍ ( عليه السلام ) يَتَصَدَّقَانِ بِثُلُثٍ عَلَى جِيرَانِهِمْ وَ ثُلُثٍ عَلَى السُّؤَّالِ وَ ثُلُثٌ يُمْسِكُونَهُ لِأَهْلِ الْبَيْتِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about the meats of the sacrificed animal. So heasws said: ‘Aliasws Bin Al-Husaynasws and Abu Ja’farasws both used to give in charity with a third upon theirasws neighbours, and a third upon the beggars, and a third theyasws would be withholding for theirasws family members’.[1878]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ وَ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ جَمِيعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْهَدْيِ مَا يَأْكُلُ مِنْهُ الَّذِي يُهْدِيهِ فِي مُتْعَتِهِ وَ غَيْرِ ذَلِكَ فَقَالَ كَمَا يَأْكُلُ مِنْ هَدْيِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, and Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, altogether from Aban in Usman,

(It has been narrated) from Abdul Rahman, son of Abu Abdullahasws, said, ‘I asked Abu Abdullahasws about the sacrificial animal, ‘What can he eat from it, the one who sacrificed, regarding his Tumatto, and other than that’. So heasws said: ‘Just as he would eat from his sacrificial animal (for Hajj)’.[1879]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ فِدَاءِ الصَّيْدِ يَأْكُلُ صَاحِبُهُ مِنْ لَحْمِهِ فَقَالَ يَأْكُلُ مِنْ أُضْحِيَّتِهِ وَ يَتَصَدَّقُ بِالْفِدَاءِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about an expiation for the hunting, its owner eating from its meat’ So heasws said: ‘He can eat from his sacrifice, and he should give in charity with the expiation’.[1880]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَإِذا وَجَبَتْ جُنُوبُها فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ قَالَ الْقَانِعُ الَّذِي يَقْنَعُ بِمَا أَعْطَيْتَهُ وَ الْمُعْتَرُّ الَّذِي يَعْتَرِيكَ وَ السَّائِلُ الَّذِي يَسْأَلُكَ فِي يَدَيْهِ وَ الْبَائِسُ هُوَ الْفَقِيرُ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the words of Allahazwj Mighty and Majestic [22:36] then when they fall down, eat from them and feed the contented and the beggar. Heasws said: ‘The contented is the one who is contented with whatever you give him; and the الْمُعْتَرُّ is the one who passes by, and the beggar who asks you by his hand, and the الْبَائِسُ is the poor one’.[1881]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ إِخْرَاجِ لُحُومِ الْأَضَاحِيِّ مِنْ مِنًى فَقَالَ كُنَّا نَقُولُ لَا يُخْرَجْ مِنْهَا شَيْ‏ءٌ لِحَاجَةِ النَّاسِ إِلَيْهِ فَأَمَّا الْيَوْمَ فَقَدْ كَثُرَ النَّاسُ فَلَا بَأْسَ بِإِخْرَاجِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about taking the meat of the slaughtered animal out from Mina. So heasws said: ‘Weasws were saying: ‘Do not take anything out (from Mina) due to the needs of the people for it’. But, as for today, so the people have become numerous, therefore there is no problem with taking it out (from Mina)’.[1882]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَهْدَى هَدْياً فَانْكَسَرَ فَقَالَ إِنْ كَانَ مَضْمُوناً وَ الْمَضْمُونُ مَا كَانَ فِي يَمِينٍ يَعْنِي نَذْراً أَوْ جَزَاءً فَعَلَيْهِ فِدَاؤُهُ قُلْتُ أَ يَأْكُلُ مِنْهُ فَقَالَ لَا إِنَّمَا هُوَ لِلْمَسَاكِينِ فَإِنْ لَمْ يَكُنْ مَضْمُوناً فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ قُلْتُ أَ يَأْكُلُ مِنْهُ قَالَ يَأْكُلُ مِنْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Marrar, from Yunus, from Ibn Muskan, from Abu Baseer who said,

‘I asked himasws about a man who offered a sacrifice, but it broke (a body part). So heasws said: ‘If it was binding, and obligatory due to taking an oath, meaning a vow or a penalty, so upon him would be its expiation’. I said, ‘Can he eat from it?’ So heasws said: ‘No. But rather, it is for the poor ones. So if it does not happen to be ensured, so there is nothing upon him’. I said, ‘Can he eat from it?’ Heasws He can eat from it’.

وَ رُوِيَ أَيْضاً أَنَّهُ يَأْكُلُ مِنْهُ مَضْمُوناً كَانَ أَوْ غَيْرَ مَضْمُونٍ .

And in another report as well, ‘(Heasws said): ‘He can eat from it, whether it was binding or non-obligatory reasons.[1883]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مَوْلًى لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَأَيْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) دَعَا بِبَدَنَةٍ فَنَحَرَهَا فَلَمَّا ضَرَبَ الْجَزَّارُونَ عَرَاقِيبَهَا فَوَقَعَتْ إِلَى الْأَرْضِ وَ كَشَفُوا شَيْئاً عَنْ سَنَامِهَا قَالَ اقْطَعُوا وَ كُلُوا مِنْهَا وَ أَطْعِمُوا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَإِذا وَجَبَتْ جُنُوبُها فَكُلُوا مِنْها وَ أَطْعِمُوا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat,

(It has been narrated) from a slave of Abu Abdullahasws having said, ‘I saw Abu Al-Hassanasws the 1st calling for his camel, so he sacrificed it. So, when the camel-slayers struck its veins, it fell upon the ground, and something from its hump was exposed. Heasws said: ‘Cut it and eat from it, and feed (others from it), for Allahazwj Mighty and Majestic is Saying [22:36] then when they fall down, eat from them and feed’.[1884]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا نَهَانَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ لُحُومِ الْأَضَاحِيِّ بَعْدَ ثَلَاثٍ ثُمَّ أَذِنَ فِيهَا وَ قَالَ كُلُوا مِنْ لُحُومِ الْأَضَاحِيِّ بَعْدَ ثَلَاثٍ وَ ادَّخِرُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin sudeyr, from Abu Ja’farasws, and from Muhammad Bin Al Fuzayl, from Abu Al Sabbag,

(It has been narrated) from Abu Abdullahasws, both having said: ‘Rasool-Allahsaww forbade us from the meat of the sacrificed animals after three days, then hesaww permitted with regards to it and said: ‘Eat from the meat of the sacrificed animal after three days, and preserve it (for later consumption rather than wasting it)’.[1885]

بَابُ جُلُودِ الْهَدْيِ

Chapter 187 – Skins of the sacrificed animals

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يُعْطَى الْجَزَّارُ مِنْ جُلُودِ الْهَدْيِ وَ أَجْلَالِهَا شَيْئاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww forbade giving of the hide, collar and covering of the offering animals to the butchers.[1886]

وَ فِي رِوَايَةِ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُنْتَفَعُ بِجِلْدِ الْأُضْحِيَّةِ وَ يُشْتَرَى بِهِ الْمَتَاعُ وَ إِنْ تُصُدِّقَ بِهِ فَهُوَ أَفْضَلُ

And in another report – Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Benefit (yourself) by the hide of the sacrificed animal, and buy the provisions with it, and if you were to give in charity with it, so it would be superior’.

وَ قَالَ نَحَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بَدَنَةً وَ لَمْ يُعْطِ الْجَزَّارِينَ جُلُودَهَا وَ لَا قَلَائِدَهَا وَ لَا جِلَالَهَا وَ لَكِنْ تَصَدَّقَ بِهِ وَ لَا تُعْطِ السَّلَّاخَ مِنْهَا شَيْئاً وَ لَكِنْ أَعْطِهِ مِنْ غَيْرِ ذَلِكَ .

And heasws said: ‘Rasool-Allahsaww sacrificed a camel and did not give the butcher its hide, nor its collar, nor its decor (reins etc.), but hesaww gave it in charity (instead); and do not give the butcher anything from it, but give him from other than that’.[1887]

بَابُ الْحَلْقِ وَ التَّقْصِيرِ

Chapter 188 – The shaving (of the head) and the shortening (of the hair, nails etc.)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ عَنْ أَبِي شِبْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُؤْمِنَ إِذَا حَلَقَ رَأْسَهُ بِمِنًى ثُمَّ دَفَنَهُ جَاءَ يَوْمَ الْقِيَامَةِ وَ كُلُّ شَعْرَةٍ لَهَا لِسَانٌ طَلْقٌ تُلَبِّي بِاسْمِ صَاحِبِهَا .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan, from Ibrahim Bin Muslim, from Abu Shibl,

(It has been narrated) from Abu Abdullahasws having said: ‘The Believer, when he shaves off his head in Mina, then buries it, would come on the Day of Judgement, and every hair would have a tongue for it exclaiming Talbiyya in the name of its owner’.[1888]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِلرَّجُلِ أَنْ يَغْسِلَ رَأْسَهُ بِالْخِطْمِيِّ قَبْلَ أَنْ يَحْلِقَهُ قَالَ يُقَصِّرُ وَ يَغْسِلُهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Mufazzal Bin Salih, from Aban Bin Taghlub who said,

‘I said to Abu Abdullahasws, ‘Is it for the man that he should wash his head with the hibiscus (flower) before he shaves off his head?’ Heasws said: ‘He should shorten it and wash it’.[1889]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَوْمَ النَّحْرِ يَحْلِقُ رَأْسَهُ وَ يُقَلِّمُ أَظْفَارَهُ وَ يَأْخُذُ مِنْ شَارِبِهِ وَ مِنْ أَطْرَافِ لِحْيَتِهِ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww shaved off hissaww head on the day of the sacrifice, and he clipped hissaww nails, and hesaww took (trimmed) from hissaww moustache, and from the sides of hissaww beard’.[1890]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِذَا اشْتَرَيْتَ أُضْحِيَّتَكَ وَ وَزَنْتَ ثَمَنَهَا وَ صَارَتْ فِي رَحْلِكَ فَقَدْ بَلَغَ الْهَدْيُ مَحِلَّهُ فَإِنْ أَحْبَبْتَ أَنْ تَحْلِقَ فَاحْلِقْ .

Muhammad Bin Yahya, from Ahmad Bin Myhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Al-Hassanasws having said: ‘When you buy your sacrificial animal, and weigh is price, and it comes to be among your rides, so the sacrifice has reached its (appropriate) place. Then if you would like to shave off (your head), so shave’.[1891]

وَ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَهِلَ أَنْ يُقَصِّرَ مِنْ رَأْسِهِ أَوْ يَحْلِقَ حَتَّى ارْتَحَلَ مِنْ مِنًى قَالَ فَلْيَرْجِعْ إِلَى مِنًى حَتَّى يَحْلِقَ بِهَا شَعْرَهُ أَوْ يُقَصِّرَ وَ عَلَى الصَّرُورَةِ أَنْ يَحْلِقَ .

And by his chain, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked himasws about a man who was ignorant of (the fact that) he should be shortening from his head, or shave it, until he departed from Mina. Heasws said: ‘So let him return to Mina until he shaves his hair in it, or does ‘Taqseer’ (shortens it, and upon the Sarurah (the first-time performing Al-Hajj) is that he should shave’.[1892]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي  عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلصَّرُورَةِ أَنْ يَحْلِقَ وَ إِنْ كَانَ قَدْ حَجَّ فَإِنْ شَاءَ قَصَّرَ وَ إِنْ شَاءَ حَلَقَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the first-timer that he should shave; and if he had (already) performed Hajj (before), then if he so desires to he can shorten, and if he so desires to he can shave’.

قَالَ وَ إِذَا لَبَّدَ شَعْرَهُ أَوْ عَقَصَهُ فَإِنَّ عَلَيْهِ الْحَلْقَ وَ لَيْسَ لَهُ التَّقْصِيرُ .

Heasws said: ‘And when he adheres his hair or curls (braids) it, so upon him is the shaving, and the shortening is not for him’.[1893]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَى الصَّرُورَةِ أَنْ يَحْلِقَ رَأْسَهُ وَ لَا يُقَصِّرَ وَ إِنَّمَا التَّقْصِيرُ لِمَنْ حَجَّ حَجَّةَ الْإِسْلَامِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Upon ‘Al-Saroura’ (the first-timer) is that he shaves off his head and must not do Taqseer (cutting some hair or finger nails). But rather, the Taqseer the is for the one who had (already) performed Hajj, the Hajj of Al-Islam’.[1894]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أَنْ يُقَصِّرَ مِنْ شَعْرِهِ وَ هُوَ حَاجٌّ حَتَّى ارْتَحَلَ مِنْ مِنًى قَالَ مَا يُعْجِبُنِي أَنْ يُلْقِيَ شَعْرَهُ إِلَّا بِمِنًى

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man who forgot to do Taqseer, and he was a pilgrim of Hajj until he departed from Mina. Heasws said: ‘It does not please measws if he were to throw off his hair except in Mina’.

وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَقْضُوا تَفَثَهُمْ قَالَ هُوَ الْحَلْقُ وَ مَا فِي جِلْدِ الْإِنْسَانِ .

And heasws said regarding the Words of Allahazwj Mighty and Majestic [22:29] Then let them fulfill their needful acts. Heasws said: ‘It is the shaving and what is in the skin of the human being’.[1895]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يَحْلِقُ رَأْسَهُ بِمَكَّةَ قَالَ يَرُدُّ الشَّعْرَ إِلَى مِنًى .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Al Bakhtary,

(It has been narrated) from Abu Abdullahasws regarding a man who shaves off his head in Makkah. Heasws said: ‘He should return the hair to Mina’.[1896]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ السُّنَّةُ فِي الْحَلْقِ أَنْ يَبْلُغَ الْعَظْمَيْنِ .

Muhammad Bin Yahya, from Ahad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws, from Aliasws having said ‘The Sunnah regarding the shaving (of the head) is that it should reach the bones’.[1897]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُقَصِّرُ الْمَرْأَةُ مِنْ شَعْرِهَا لِعُمْرَتِهَا قَدْرَ أَنْمُلَةٍ .

Ahmad Bin Muhammad, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The Taqseer for a woman from her hair for her Umrah, is to be of the measurement of a finger-nail’.[1898]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنَّا حِينَ نَفَرْنَا مِنْ مِنًى أَقَمْنَا أَيَّاماً ثُمَّ حَلَقْتُ رَأْسِي طَلَبَ التَّلَذُّذِ فَدَخَلَنِي مِنْ ذَلِكَ شَيْ‏ءٌ فَقَالَ كَانَ أَبُو الْحَسَنِ ( صلوات الله عليه ) إِذَا خَرَجَ مِنْ مَكَّةَ فَأُتِيَ بِثِيَابِهِ حَلَقَ رَأْسَهُ

Ahmad Bin Muhammad, from Ibn Abu Nasr who said,

‘I said to Abu Al-Hassan Al-Rezaasws, ‘When we went from Mina, we stayed for a few days, then I shaved off my head seeking the pleasure, so something entered into me from that (that raised a question into my mind).’ So heasws said: ‘Abu Al-Hassanasws, when heasws exited from Makkah, they came with hisasws (normal) clothes, and shaved off hisasws head’.

قَالَ وَ قَالَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ قَالَ التَّفَثُ تَقْلِيمُ الْأَظْفَارِ وَ طَرْحُ الْوَسَخِ وَ طَرْحُ الْإِحْرَامِ .

He (the narrator) said, ‘And heasws said regarding the Words of Allahazwj Mighty and Majestic [22:29] Then let them fulfil their needful acts, and let them be loyal to their vows. Heasws said: ‘Tafath (the ‘needful acts’) means the clipping of the nails, and removing the dust, and removing the Ihraam’.[1899]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ أَنَّ رَجُلًا مِنْ أَهْلِ خُرَاسَانَ قَدِمَ حَاجّاً وَ كَانَ أَقْرَعَ الرَّأْسِ لَا يُحْسِنُ أَنْ يُلَبِّيَ فَاسْتُفْتِيَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَ أَنْ يُلَبَّى عَنْهُ وَ يُمَرَّ الْمُوسَى عَلَى رَأْسِهِ فَإِنَّ ذَلِكَ يُجْزِئُ عَنْهُ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from Zurara that,

‘A man from the people of Khurasan proceeded for Hajj, and he was bald-headed and was not good at exclaiming Talbiyya. So Abu Abdullahasws issued a verdict to me for him, and heasws ordered that Talbiyya should be exclaimed on his behalf, and he should pass the blade upon his head, for that would suffice him from it’.[1900]

بَابُ مَنْ قَدَّمَ شَيْئاً أَوْ أَخَّرَهُ مِنْ مَنَاسِكِهِ

Chapter 189 – The one who brings forward or delays something from his rituals

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَزُورُ الْبَيْتَ قَبْلَ أَنْ يَحْلِقَ قَالَ لَا يَنْبَغِي إِلَّا أَنْ يَكُونَ نَاسِياً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from jameel Bin Darraj who said,

‘I asked Abu Abdullahasws about the man who visited the House (Kabah) before he shaved off (his head). Heasws said: ‘It is not befitting unless he happens to have forgotten’.

ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ أُنَاسٌ يَوْمَ النَّحْرِ فَقَالَ بَعْضُهُمْ يَا رَسُولَ اللَّهِ إِنِّي حَلَقْتُ قَبْلَ أَنْ أَذْبَحَ وَ قَالَ بَعْضُهُمْ حَلَقْتُ قَبْلَ أَنْ أَرْمِيَ فَلَمْ يَتْرُكُوا شَيْئاً كَانَ يَنْبَغِي لَهُمْ أَنْ يُؤَخِّرُوهُ إِلَّا قَدَّمُوهُ فَقَالَ لَا حَرَجَ .

Then heasws said that: ‘Some people came over to Rasool-Allahsaww on the day of the sacrifice, so one of them said, ‘O Rasool-Allahsaww! I shaved off (my head) before I slaughtered’; and one of them said, ‘I shaved off (my head) before I pelted (the Rocks)’. So they did not leave anything which was befitting for that they should be delaying it, except that they brought it forward. So hesaww said: ‘Nothing wrong’.[1901]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ أَصْحَابِنَا رَمَى الْجَمْرَةَ يَوْمَ النَّحْرِ وَ حَلَقَ قَبْلَ أَنْ يَذْبَحَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمَّا كَانَ يَوْمُ النَّحْرِ أَتَاهُ طَوَائِفُ مِنَ الْمُسْلِمِينَ فَقَالُوا يَا رَسُولَ اللَّهِ ذَبَحْنَا مِنْ قَبْلِ أَنْ نَرْمِيَ وَ حَلَقْنَا مِنْ قَبْلِ أَنْ نَذْبَحَ وَ لَمْ يَبْقَ شَيْ‏ءٌ مِمَّا يَنْبَغِي لَهُمْ أَنْ يُقَدِّمُوهُ إِلَّا أَخَّرُوهُ وَ لَا شَيْ‏ءٌ مِمَّا يَنْبَغِي لَهُمْ أَنْ يُؤَخِّرُوهُ إِلَّا قَدَّمُوهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا حَرَجَ لَا حَرَجَ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Ja’farasws the 2nd, ‘May I be sacrificed for youasws! A man from our companions pelted the Rocks (Jamarah) on the day of the sacrifice and shaved off (his head) before he slaughtered’. So heasws said: ‘Rasool-Allahazwj, when it was the day of the sacrifice, a group of Muslims came over to himsaww, and they said, ‘O Rasool-Allahsaww! We slaughtered before we pelted (the Jamaraat), and we shaved off (our heads) before we slaughtered’, and there did not remain anything from what was befitting for them that they should bring it forwards, except that they delayed it, and there was nothing from what was befitting for them that they should be delaying it, except that they brought it forward. So Rasool-Allahsaww said: ‘Nothing wrong! Nothing wrong!’.[1902]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ زَارَ الْبَيْتَ قَبْلَ أَنْ يَحْلِقَ فَقَالَ إِنْ كَانَ زَارَ الْبَيْتَ قَبْلَ أَنْ يَحْلِقَ وَ هُوَ عَالِمٌ أَنَّ ذَلِكَ لَا يَنْبَغِي لَهُ فَإِنَّ عَلَيْهِ دَمَ شَاةٍ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bi Ziyad altogether, from Ibn Mahbou, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws regarding a man who visited the House (Kabah) before he had shaved off (his head). So heasws said: ‘If he had visited the House (Kabah) before he had shaved off (his head), and he was knowing that, that was not befitting for him, so upon him is blood of a sheep (as an expiation)’.[1903]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ نَسِيَ أَنْ يَذْبَحَ بِمِنًى حَتَّى زَارَ الْبَيْتَ فَاشْتَرَى بِمَكَّةَ ثُمَّ ذَبَحَ قَالَ لَا بَأْسَ قَدْ أَجْزَأَ عَنْهُ .

Abu Ali Al Ashary, from Muhammad Bin AbdulJabbar, from Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding a man who forgot that he should be sacrificing at Mina until he visited the House (Kabah). So he bought (a sacrificial animal) at Makkah, then slaughtered it. Heasws said: ‘There is no problem. It suffices him from it’.[1904]

بَابُ مَا يَحِلُّ لِلرَّجُلِ مِنَ اللِّبَاسِ وَ الطِّيبِ إِذَا حَلَقَ قَبْلَ أَنْ يَزُورَ

Chapter 190 – What is Permissible for the man, from the clothes and the perfume, when he shaves off (his head) before he visits (the Kabah)

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَمَتِّعِ إِذَا حَلَقَ رَأْسَهُ قَبْلَ أَنْ يَزُورَ الْبَيْتَ يَطْلِيهِ بِالْحِنَّاءِ قَالَ نَعَمْ الْحِنَّاءُ وَ الثِّيَابُ وَ الطِّيبُ وَ كُلُّ شَيْ‏ءٍ إِلَّا النِّسَاءَ رَدَّدَهَا عَلَيَّ مَرَّتَيْنِ أَوْ ثَلَاثَةً

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Saeed Bin Yasaar who said,

‘I asked Abu Abdullahasws about the performer of Tumatto when he shaves off his head before he visits the House (Kabah), whether he can apply henna upon it’. Heasws said: ‘Yes, the henna, and the clothes, and the perfume, and everything except for the women’. Heasws re-iterated it upon me twice or thrice’.

قَالَ وَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْهَا فَقَالَ نَعَمْ الْحِنَّاءُ وَ الثِّيَابُ وَ الطِّيبُ وَ كُلُّ شَيْ‏ءٍ إِلَّا النِّسَاءَ .

He (the narrator) said, ‘And I asked Abu Al-Hassanasws about it, so heasws said: ‘Yes, the henna, and the (normal) clothes, and the perfume, and everything except for the women’.[1905]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ الْمُتَمَتِّعُ يُغَطِّي رَأْسَهُ إِذَا حَلَقَ فَقَالَ يَا بُنَيَّ حَلْقُ رَأْسِهِ أَعْظَمُ مِنْ تَغْطِيَتِهِ إِيَّاهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws, so I said, ‘The performer of Tumatto covers his head after he shaves off (his head)’. So heasws said: ‘O myasws son! Shaving off of his head is greater than covering it up’.[1906]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ يُونُسَ مَوْلَى عَلِيٍّ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) بَعْدَ مَا ذَبَحَ حَلَقَ ثُمَّ ضَمَّدَ رَأْسَهُ بِمِسْكٍ وَ زَارَ الْبَيْتَ وَ عَلَيْهِ قَمِيصٌ وَ كَانَ مُتَمَتِّعاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from Yunus, a slave of Ali , from Abu Ayoub Al Khazzaz who said,

‘I saw Abu Al-Hassanasws after having slaughtered, shaved off hisasws head, then applied musk on hisasws head, and visited the House (Kabah), and upon himasws was a shirt, and heasws was a performer of Tumatto’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ نَحْوَهُ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abu Ayoub – approximate to it’.[1907]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ وُلِدَ لِأَبِي الْحَسَنِ ( عليه السلام ) مَوْلُودٌ بِمِنًى فَأَرْسَلَ إِلَيْنَا يَوْمَ النَّحْرِ بِخَبِيصٍ فِيهِ زَعْفَرَانٌ وَ كُنَّا قَدْ حَلَقْنَا قَالَ عَبْدُ الرَّحْمَنِ فَأَكَلْتُ أَنَا وَ أَبَى الْكَاهِلِيُّ وَ مُرَازِمٌ أَنْ يَأْكُلَا وَ قَالَا لَمْ نَزُرِ الْبَيْتَ

Abu Ali Al Ash’ary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘There was a birth for Abu Al Hassanasws in Mina, so heasws sent across to us, on the day of the sacrifice, porridge wherein was saffron, and we had shaved off (our heads). Abdul Rahman said, ‘So I ate, but Al-Kahily and Murazam both refused to eat and said, ‘We have yet to visit the House (Kabah)’.

فَسَمِعَ أَبُو الْحَسَنِ ( عليه السلام ) كَلَامَنَا فَقَالَ لِمُصَادِفٍ وَ كَانَ هُوَ الرَّسُولُ الَّذِي جَاءَنَا بِهِ فِي أَيِّ شَيْ‏ءٍ كَانُوا يَتَكَلَّمُونَ قَالَ أَكَلَ عَبْدُ الرَّحْمَنِ وَ أَبَى الْآخَرَانِ وَ قَالَا لَمْ نَزُرْ بَعْدُ فَقَالَ أَصَابَ عَبْدُ الرَّحْمَنِ

So Abu Al Hassanasws heard of our speech, and heasws said to Musadif, and he was the messenger who had come to us with it: ‘Regarding which thing were they speaking?’ He said, ‘Abdul Rahman ate, and the others refused, and they both said, ‘We have not visited the House (Kabah) yet’. So heasws said: ‘Abdul Rahman is right’.

ثُمَّ قَالَ أَ مَا يَذْكُرُ حِينَ أُوتِينَا بِهِ فِي مِثْلِ هَذَا الْيَوْمِ فَأَكَلْتُ أَنَا مِنْهُ وَ أَبَى عَبْدُ اللَّهِ أَخِي أَنْ يَأْكُلَ مِنْهُ فَلَمَّا جَاءَ أَبِي حَرَّشَهُ عَلَيَّ فَقَالَ يَا أَبَهْ إِنَّ مُوسَى أَكَلَ خَبِيصاً فِيهِ زَعْفَرَانٌ وَ لَمْ يَزُرْ بَعْدُ فَقَالَ أَبِي هُوَ أَفْقَهُ مِنْكَ أَ لَيْسَ قَدْ حَلَقْتُمْ رُءُوسَكُمْ .

Then heasws said: ‘But, does he not remember that they came to usasws with it in a day similar to this, so Iasws ate from it, and Abdullah, myasws brother, refused to eat from it. So when myasws fatherasws came over, he provoked himasws against measws saying, ‘O fatherasws! Musaasws ate the porridge wherein was saffron, and has not visited the House (Kabah)’. So myasws fatherasws said: ‘Heasws is of a more understanding than you are. Is it not so that you have shaved off your heads?’[1908]

صَفْوَانُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الْمُتَمَتِّعِ إِذَا حَلَقَ رَأْسَهُ مَا يَحِلُّ لَهُ فَقَالَ كُلُّ شَيْ‏ءٍ إِلَّا النِّسَاءَ .

Safwan, from Is’haq Bin Ammar who said,

‘I asked Abu Ibrahimasws about the performer of Tumatto when he shaves off his head, ‘What is Permissible for him?’ So heasws said: ‘Everything except for the women’.[1909]

بَابُ صَوْمِ الْمُتَمَتِّعِ إِذَا لَمْ يَجِدِ الْهَدْيَ

Chater 191 – The Fasting of the performer of Tumatto when he cannot find (afford) the sacrificial animal

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُتَمَتِّعِ لَا يَجِدُ الْهَدْيَ قَالَ يَصُومُ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ قُلْتُ فَإِنَّهُ قَدِمَ يَوْمَ التَّرْوِيَةِ قَالَ يَصُومُ ثَلَاثَةَ أَيَّامٍ بَعْدَ التَّشْرِيقِ

A number of our companions, from Ahad Bin Muhammad and Sahl Bin Ziyad, altogether from Rafa’at Bin Musa who said,

‘I asked Abu Abdullahasws about the performer of Tumatto not finding (affording) the sacrificial animal’. Heasws said: ‘He should Fast before Al-Tarwiyya by one day, and the day of Al-Tarwiyya (8th Zilhajj), and the day of Arafaat’. I said, ‘Supposing he had arrived on the day of Al-Tarwiyya?’ Heasws said: ‘He should Fast then three days after Al-Tashreek (11th, 12th, & 13th Zilhajj)’.

قُلْتُ لَمْ يُقِمْ عَلَيْهِ جَمَّالُهُ قَالَ يَصُومُ يَوْمَ الْحَصْبَةِ وَ بَعْدَهُ يَوْمَيْنِ قَالَ قُلْتُ وَ مَا الْحَصْبَةُ قَالَ يَوْمُ نَفْرِهِ قُلْتُ يَصُومُ وَ هُوَ مُسَافِرٌ قَالَ نَعَمْ أَ لَيْسَ هُوَ يَوْمَ عَرَفَةَ مُسَافِراً إِنَّا أَهْلُ بَيْتٍ نَقُولُ ذَلِكَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ يَقُولُ فِي ذِي الْحِجَّةِ .

I said, ‘(Supposing) his camelier does not wait for him?’ Heasws said: ‘He should Fast the day of Al-Hasba, and two days after it’. I said, ‘And what is Al-Hasba?’ Heasws said: ‘The day he leaves’. I said, ‘He should Fast and he is a traveller?’ Heasws said: ‘Yes. Was he not a traveller on the day of Arafaat? Weasws, the Peopleasws of the Household are saying that due to the Words of Allahazwj Mighty and Majestic [2:196] but he should Fast for three days during the Hajj. Heazwj is Saying: “During Zilhajj”’.[1910]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ مَنْ لَمْ يَجِدْ هَدْياً وَ أَحَبَّ أَنْ يُقَدِّمَ الثَّلَاثَةَ الْأَيَّامِ فِي أَوَّلِ الْعَشْرِ فَلَا بَأْسَ .

Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘The one who cannot find a sacrificial animal and would like to bring forward the three days (of Fasting) during the first ten (days), so there is no problem’.[1911]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُتَمَتِّعٍ لَمْ يَجِدْ هَدْياً قَالَ يَصُومُ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ يَوْماً قَبْلَ التَّرْوِيَةِ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ قَالَ قُلْتُ فَإِنْ فَاتَهُ ذَلِكَ قَالَ يَتَسَحَّرُ لَيْلَةَ الْحَصْبَةِ وَ يَصُومُ ذَلِكَ الْيَوْمَ وَ يَوْمَيْنِ بَعْدَهُ قُلْتُ فَإِنْ لَمْ يُقِمْ عَلَيْهِ جَمَّالُهُ أَ يَصُومُهَا فِي الطَّرِيقِ قَالَ إِنْ شَاءَ صَامَهَا فِي الطَّرِيقِ وَ إِنْ شَاءَ إِذَا رَجَعَ إِلَى أَهْلِهِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the performer of Tumatto, not finding a sacrificial animal. Heasws said: ‘He should Fast for three days during the Hajj – one day before Al-Tarwiyya (7th Zilhajj), and the day of Al-Tarwiyya (8th Zilhajj), and the day of Arafat (9th Zilhajj)’. I said, ‘Supposing he misses that’. Heasws said: ‘He should take a pre-dawn meal on the day of Al-Hasba (leaving) and he should Fast that day, and the two days after it’. I said, ‘Supposing his camelier does not stay for him, can he Fast these on the way?’ Heasws said: ‘If he so desires to, he can Fast these in the way, and if he so desires to, (or) when he returns to his family’.[1912]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُتَمَتِّعٍ يَدْخُلُ يَوْمَ التَّرْوِيَةِ وَ لَيْسَ مَعَهُ هَدْيٌ قَالَ فَلَا يَصُومُ ذَلِكَ الْيَوْمَ وَ لَا يَوْمَ عَرَفَةَ وَ يَتَسَحَّرُ لَيْلَةَ الْحَصْبَةِ فَيُصْبِحُ صَائِماً وَ هُوَ يَوْمُ النَّفْرِ وَ يَصُومُ يَوْمَيْنِ بَعْدَهُ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullahasws, said, ‘I asked himasws about the performer of Tumatto entering the day of Al-Tarwiyya (8th Zilhajj), and there is no ‘هَدْيٌ’ (sacrificial animal) with him. Heasws said: ‘So he should not Fast that day, nor the day of Arafaat, and he should take a pre-dawn meal on the night of the leaving, so he would be Fasting in the morning, and it would be the day of the sacrifice, and he would Fast the two days after it’.[1913]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فِي عَيْبَتِهِ ثِيَابٌ لَهُ يَبِيعُ مِنْ ثِيَابِهِ وَ يَشْتَرِي هَدْيَهُ قَالَ لَا هَذَا يَتَزَيَّنُ بِهِ الْمُؤْمِنُ يَصُومُ وَ لَا يَأْخُذُ شَيْئاً مِنْ ثِيَابِهِ .

Ali Bin Ibrahim, from his father, from one of his companions,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws, said, ‘I said to himasws, ‘A man performing Tumatto with the Umra to the Hajj and in his bag are his clothes. Is it for him that he sells his clothes and buys his sacrificial animal (from its proceeds)?’ Heasws said: ‘No. This is what the Believers adorns himself with. He should Fast and not take anything from his clothes’.[1914]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُتَمَتِّعٍ يَجِدُ الثَّمَنَ وَ لَا يَجِدُ الْغَنَمَ قَالَ يُخَلِّفُ الثَّمَنَ عِنْدَ بَعْضِ أَهْلِ مَكَّةَ وَ يَأْمُرُ مَنْ يَشْتَرِي لَهُ وَ يَذْبَحُ عَنْهُ وَ هُوَ يُجْزِئُ عَنْهُ فَإِنْ مَضَى ذُو الْحِجَّةِ أَخَّرَ ذَلِكَ إِلَى قَابِلٍ مِنْ ذِي الْحِجَّةِ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws regarding the performer of Tumatto finding the price and not finding the sheep. Heasws said: ‘He should leave behind the price with one of the inhabitants of Makkah, and instruct someone to buy for him and slaughter on his behalf, and he would be sufficed from it. So if Zil Hijja passes by, he would delay that to the Zil Hijja in the next year’.[1915]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الْأَزْرَقِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مُتَمَتِّعٍ كَانَ مَعَهُ ثَمَنُ هَدْيٍ وَ هُوَ يَجِدُ بِمِثْلِ ذَلِكَ الَّذِي مَعَهُ هَدْياً فَلَمْ يَزَلْ يَتَوَانَى وَ يُؤَخِّرُ ذَلِكَ حَتَّى إِذَا كَانَ آخِرُ النَّهَارِ غَلَتِ الْغَنَمُ فَلَمْ يَقْدِرْ أَنْ يَشْتَرِيَ بِالَّذِي مَعَهُ هَدْياً قَالَ يَصُومُ ثَلَاثَةَ أَيَّامٍ بَعْدَ أَيَّامِ التَّشْرِيقِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Yahya Al Azraq who said,

‘I asked Abu Al-Hassanasws about the performer of Tumatto who had the price of the ‘هَدْيٌ’ (Hadayy - thesacrificial animal) with him and he could have found a sacrificial animal with the likes of what was with him. But he did not cease to hesitate and delay that until when it was the end of the day, the sheep became expensive, so he was not able upon buying a sacrificial animal by that which was with him. Heasws said: ‘He should Fast the three days after the days of Al-Tashreek’.[1916]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَمَتَّعَ فَلَمْ يَجِدْ هَدْياً فَصَامَ الثَّلَاثَةَ الْأَيَّامِ فَلَمَّا قَضَى نُسُكَهُ بَدَا لَهُ أَنْ يُقِيمَ بِمَكَّةَ قَالَ يَنْتَظِرُ مَقْدَمَ أَهْلِ بِلَادِهِ فَإِذَا ظَنَّ أَنَّهُمْ قَدْ دَخَلُوا فَلْيَصُمِ السَّبْعَةَ الْأَيَّامِ .

A number of our companions, from Sahl Bin Ziyad, from Ahad Bin Muhammad Bin Abu nasr, from Abdul Kareem, from Abu Baseer who said,

‘I asked himasws about a man who performs Tumatto, but cannot find a sacrificial animal. So he Fasts the three days. So when he fulfils his rituals, it becomes inevitable for him that he stays in Makkah. Heasws said: ‘He should wait for the arrival of the Inhabitants of his city. So when he thinks that they have entered (the city), so let him Fast the seven days’.[1917]

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ تَمَتَّعَ فَلَمْ يَجِدْ مَا يُهْدِي بِهِ حَتَّى إِذَا كَانَ يَوْمُ النَّفْرِ وَجَدَ ثَمَنَ شَاةٍ أَ يَذْبَحُ أَوْ يَصُومُ قَالَ بَلْ يَصُومُ فَإِنَّ أَيَّامَ الذَّبْحِ قَدْ مَضَتْ .

Ahmad Bin Muhaad Bin Abu Nasr, from Abdul Kareem, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws), said, ‘I asked himasws about a man who performs Tumatto, but cannot find what he could sacrifice with until when it was the day of departure, he found the price of a sheep. Should he slaughter it, or should he Fast?’ Heasws said: ‘But he should Fast, for the days of the slaughter have passed’.[1918]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَصُمْ فِي ذِي الْحِجَّةِ حَتَّى يُهَلَّ هِلَالُ الْمُحَرَّمِ فَعَلَيْهِ دَمُ شَاةٍ وَ لَيْسَ لَهُ صَوْمٌ وَ يَذْبَحُهُ بِمِنًى .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who does not Fast during Zil Hijja until the crescent of Muharram is seen, so upon him is blood of a sheep, and it is not for him to Fast, and he should slaughter it at Mina’.[1919]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُتَمَتِّعٍ صَامَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ ثُمَّ أَصَابَ هَدْياً يَوْمَ خَرَجَ مِنْ مِنًى قَالَ أَجْزَأَهُ صِيَامُهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdullah Bin Bahr, from Hammad Bin Usman who said,

‘I asked Abu Abdullahasws about the performer of Tumatto Fasting for three days during the Hajj, then he comes across a sacrificial animal on the day he exits from Makkah. Heasws said: ‘His Fasts would suffice him’.[1920]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ مَنْ مَاتَ وَ لَمْ يَكُنْ لَهُ هَدْيٌ لِمُتْعَتِهِ فَلْيَصُمْ عَنْهُ وَلِيُّهُ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘The one who dies and did not happen to have a sacrificial animal for him Tumatto, so let his guardian Fast on his behalf’.[1921]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَتَمَتَّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ لَمْ يَكُنْ لَهُ هَدْيٌ فَصَامَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ ثُمَّ مَاتَ بَعْدَ مَا رَجَعَ إِلَى أَهْلِهِ قَبْلَ أَنْ يَصُومَ السَّبْعَةَ الْأَيَّامِ أَ عَلَى وَلِيِّهِ أَنْ يَقْضِيَ عَنْهُ قَالَ مَا أَرَى عَلَيْهِ قَضَاءً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about a man performing Tumatto with the Umra to the Hajj, and does not happen to have a sacrificial animal with him So he Fasts the three days during the Hajj, then dies after having returned to his family, before he Fasts the seven days. Is it upon his guardian that he fulfils it on his behalf?’ Heasws said: ‘Iasws do not see a repayment to be upon him’.[1922]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ تَمَتَّعَ وَ لَيْسَ مَعَهُ مَا يَشْتَرِي بِهِ هَدْياً فَلَمَّا أَنْ صَامَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ أَيْسَرَ أَ يَشْتَرِي هَدْياً فَيَنْحَرُهُ أَوْ يَدَعُ ذَلِكَ وَ يَصُومُ سَبْعَةَ أَيَّامٍ إِذَا رَجَعَ إِلَى أَهْلِهِ قَالَ يَشْتَرِي هَدْياً فَيَنْحَرُهُ وَ يَكُونُ صِيَامُهُ الَّذِي صَامَهُ نَافِلَةً لَهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid who said,

‘I asked Abu Abdullahasws about a man who performs Tumatto and there is not with him (sufficient money) what he could buy a sacrificial animal with. So when he Fasts three days during the Hajj, there is an ease (financially). Should he buy a sacrificial animal and sacrifice it, or should he leave that and Fast seven days when he returns to his family?’ Heasws He should buy a sacrificial animal, so he should sacrifice it, and his Fasts which he had Fasted would happen to be optional ones of his’.[1923]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ فِي قَوْلِهِ عَزَّ وَ جَلَّ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كامِلَةٌ قَالَ كَمَالُهَا كَمَالُ الْأُضْحِيَّةِ .

Ali Bin IBrahimm, from his father, raising it,

‘Regarding the Words of the Mighty and Majestic [2:196] but he who cannot find (any offering) should Fast for three days during the Hajj and for seven days when he returns; these (make) ten (days) complete. Heasws said: ‘Its completion is the completion of the slaughtering’.[1924]

بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْكَرْخِيِّ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) الْمُتَمَتِّعُ يَقْدَمُ وَ لَيْسَ مَعَهُ هَدْيٌ أَ يَصُومُ مَا لَمْ يَجِبْ عَلَيْهِ قَالَ يَصْبِرُ إِلَى يَوْمِ النَّحْرِ فَإِنْ لَمْ يُصِبْ فَهُوَ مِمَّنْ لَمْ يَجِدْ .

One of our companions, from Muhmmad Bin Al Husayn, from Ahmad Bin Abdullah Al Karkhy who said,

‘I said to Al-Rezaasws, ‘The performer of Tumatto arrives and there is no sacrificial animal with him. Should he Fast for as long as it is not Obligated upon him?’ Heasws said: ‘He should be patient up to the day of the sacrifice. So, if he does not come across (a sacrificial animal), so he would be from the ones cannot find (any offering)’.[1925]

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بَابُ الزِّيَارَةِ وَ الْغُسْلِ فِيهَا

Chapter 192 – The Ziyarah (visitation of the Kabah) and the washing with regards to it

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْغُسْلِ إِذَا زَارَ الْبَيْتَ مِنْ مِنًى فَقَالَ أَنَا أَغْتَسِلُ مِنْ مِنًى ثُمَّ أَزُورُ الْبَيْتَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ahmad Bin Aiz, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the washing when one does the ‘Ziyarah’ (pays a visit) the House (Kabah) from Mina. So heasws said: ‘Iasws wash from Mina, then Iasws visit the House (Kabah)’.[1926]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ غُسْلِ الزِّيَارَةِ يَغْتَسِلُ الرَّجُلُ بِاللَّيْلِ وَ يَزُورُ فِي اللَّيْلِ بِغُسْلٍ وَاحِدٍ أَ يُجْزِئُهُ ذَلِكَ قَالَ يُجْزِئُهُ مَا لَمْ يُحْدِثْ مَا يُوجِبُ وُضُوءاً فَإِنْ أَحْدَثَ فَلْيُعِدْ غُسْلَهُ بِاللَّيْلِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,

‘I asked Abu Al-Hassanasws about the washing for the Ziyarah, ‘Should the man wash at night and visit (the Kabah) during the night with one washing, would that suffice him?’ Heasws said: ‘It would suffice him for as long as nothing occurs which would Obligate an ablution. So if it does occur, then he should repeat the washing at night’.[1927]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْمُتَمَتِّعِ أَنْ يَزُورَ الْبَيْتَ يَوْمَ النَّحْرِ أَوْ مِنْ لَيْلَتِهِ وَ لَا يُؤَخِّرَ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the performer of Tumatto that he should visit the House (Kabah) on the day of the sacrifice, or from that night of his, and he should not delay that’.[1928]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي زِيَارَةِ الْبَيْتِ يَوْمَ النَّحْرِ قَالَ زُرْهُ فَإِنْ شُغِلْتَ فَلَا يَضُرُّكَ أَنْ تَزُورَ الْبَيْتَ مِنَ الْغَدِ وَ لَا تُؤَخِّرْهُ أَنْ تَزُورَ مِنْ يَوْمِكَ فَإِنَّهُ يُكْرَهُ لِلْمُتَمَتِّعِ أَنْ يُؤَخِّرَهُ وَ مُوَسَّعٌ لِلْمُفْرِدِ أَنْ يُؤَخِّرَهُ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding Ziyarah of the House (Kabah) on the day of the sacrifice. Heasws said: ‘Visit it. But, if you are pre-occupied, then it would not harm you if you were to do the Ziyarah of the House (Kabah) the next morning; but do not delay it from performing the Ziyarah during that day of yours, for it is disliked for the performer of Tumatto that he should delay it; and as for the performer of the exclusive Hajj, he has leeway that he delays it.

فَإِذَا أَتَيْتَ الْبَيْتَ يَوْمَ النَّحْرِ فَقُمْتَ عَلَى بَابِ الْمَسْجِدِ قُلْتَ اللَّهُمَّ أَعِنِّي عَلَى نُسُكِكَ وَ سَلِّمْنِي لَهُ وَ سَلِّمْهُ لِي أَسْأَلُكَ مَسْأَلَةَ الْعَلِيلِ الذَّلِيلِ الْمُعْتَرِفِ بِذَنْبِهِ أَنْ تَغْفِرَ لِي ذُنُوبِي وَ أَنْ تَرْجِعَنِي بِحَاجَتِي

So when you go to the House (Kabah) on the day of the sacrifice, then stand upon the door of the Masjid saying, ‘O Allahazwj! Support me upon Yourazwj rituals, and Keep me safe for it, and Keep it safe for me. I ask Youazwj with the asking of the sick one, the humble one, the acknowledge of his sins, that Youazwj should Forgive my sins for me, and that Youazwj should Return me with my needs (fulfilled).

اللَّهُمَّ إِنِّي عَبْدُكَ وَ الْبَلَدُ بَلَدُكَ وَ الْبَيْتُ بَيْتُكَ جِئْتُ أَطْلُبُ رَحْمَتَكَ وَ أَؤُمُّ طَاعَتَكَ مُتَّبِعاً لِأَمْرِكَ رَاضِياً بِقَدَرِكَ أَسْأَلُكَ مَسْأَلَةَ الْمُضْطَرِّ إِلَيْكَ الْمُطِيعِ لِأَمْرِكَ الْمُشْفِقِ مِنْ عَذَابِكَ الْخَائِفِ لِعُقُوبَتِكَ أَنْ تُبَلِّغَنِي عَفْوَكَ وَ تُجِيرَنِي مِنَ النَّارِ بِرَحْمَتِكَ

O Allahazwj! I am Yourazwj servant, and the city is Yourazwj city, and the House (Kabah) is Yourazwj House. I have come seeking Yourazwj Mercy, and intending obedience to Youazwj, one obedient to Yourazwj Command, being pleased with Yourazwj Ordainment. I ask Youazwj with the asking of the one desperate to Youazwj, the one obedient to Yourazwj Command, the one afraid of Yourazwj Punishment, fearful of Yourazwj consequential Punishment, that Yourazwj Pardon should reach me, and Youazwj Rescue me from the Fire by Yourazwj Mercy’.

ثُمَّ تَأْتِي الْحَجَرَ الْأَسْوَدَ فَتَسْتَلِمُهُ وَ تُقَبِّلُهُ فَإِنْ لَمْ تَسْتَطِعْ فَاسْتَلِمْهُ بِيَدِكَ وَ قَبِّلْ يَدَكَ فَإِنْ لَمْ تَسْتَطِعْ فَاسْتَقْبِلْهُ وَ كَبِّرْ وَ قُلْ كَمَا قُلْتَ حِينَ طُفْتَ بِالْبَيْتِ يَوْمَ قَدِمْتَ مَكَّةَ

Then go to the Black Stone, so touch it, and kiss it. But, if you are unable to, then touch it by your hand and kiss it by your hand. But, if you are (still) unable to, then touch it (with gesture) and exclaim Takbeer, and say just as you said when you performed Tawaaf of the House (Kabah) on the day you arrived in Makkah.

ثُمَّ طُفْ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ كَمَا وَصَفْتُ لَكَ يَوْمَ قَدِمْتَ مَكَّةَ ثُمَّ صَلِّ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) رَكْعَتَيْنِ تَقْرَأُ فِيهِمَا بِقُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ ثُمَّ ارْجِعْ إِلَى الْحَجَرِ الْأَسْوَدِ فَقَبِّلْهُ إِنِ اسْتَطَعْتَ وَ اسْتَقْبِلْهُ وَ كَبِّرْ

Then perform Tawaaf of the House (Kabah) by seven circuits just as Iasws have described to you on the day you arrived in Makkah. Then Pray two Cycles by the ‘مَقَامِ’ (Muqam – the Standing Place) of Ibrahimas, reciting in these two with  [112:1] Say: He Allah is One (Chapter 112), and [109:1] Say: O you unbelievers! (Chapter 109). Then return to the Black Stone, and kiss it if you are able to, and touch it, and exclaim Takbeer.

ثُمَّ اخْرُجْ إِلَى الصَّفَا فَاصْعَدْ عَلَيْهِ وَ اصْنَعْ كَمَا صَنَعْتَ يَوْمَ دَخَلْتَ مَكَّةَ ثُمَّ ائْتِ الْمَرْوَةَ فَاصْعَدْ عَلَيْهَا وَ طُفْ بَيْنَهُمَا سَبْعَةَ أَشْوَاطٍ تَبْدَأُ بِالصَّفَا وَ تَخْتِمُ بِالْمَرْوَةِ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ أَحْرَمْتَ مِنْهُ إِلَّا النِّسَاءَ ثُمَّ ارْجِعْ إِلَى الْبَيْتِ وَ طُفْ بِهِ أُسْبُوعاً آخَرَ ثُمَّ صَلِّ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) ثُمَّ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ وَ فَرَغْتَ مِنْ حَجِّكَ كُلِّهِ وَ كُلِّ شَيْ‏ءٍ أَحْرَمْتَ مِنْهُ .

Then go out to Al-Safa, and climb upon it and do just as you did on the day you entered Makkah. Then go to Al-Marwa and climb upon it, and perform Tawaaf between the two, by seven circuits, beginning with Al-Safa and ending with Al-Marwa. So when you do that, you have been freed from everything which you were Prohibited from, except for the women. Then return to the House (Kabah) and perform Tawaaf with it, another seven (circuits). Then Pray two Cycles by the Muqam-e-Ibrahimas. Then you would be Permissible from everything, and would be free from having performed your Hajj, all of it, and (free) from everything you were Prohibited from’.[1929]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مُتَمَتِّعٌ زَارَ الْبَيْتَ فَطَافَ طَوَافَ الْحَجِّ ثُمَّ طَافَ طَوَافَ النِّسَاءِ ثُمَّ سَعَى فَقَالَ لَا يَكُونُ السَّعْيُ إِلَّا قَبْلَ طَوَافِ النِّسَاءِ فَقُلْتُ عَلَيْهِ شَيْ‏ءٌ فَقَالَ لَا يَكُونُ السَّعْيُ إِلَّا قَبْلَ طَوَافِ النِّسَاءِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from the one who mentioned it who said,

‘I said to Abu Al-Hassanasws, ‘May I be sacrificed for youasws! A performer of Tumatto visits the House (Kabah), so he performs a Tawaaf, being the Tawaaf of the Hajj. Then he performs a Tawaaf, being Tawaaf of the women (طَوَافَ النِّسَاءِ). Then he performs Sa’ee’. So heasws said: ‘The Sa’ee does not happen to be except before the Tawaaf of the women (طَوَافَ النِّسَاءِ)’. So I said, ‘Is there anything upon him?’ So heasws said: ‘The Sa’ee does not happen to be except before the Tawaaf of the women (طَوَافَ النِّسَاءِ)’.[1930]

بَابُ طَوَافِ النِّسَاءِ

Chapter 193 – The Tawaaf of the women (Tawaaf Al-Nisaa)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ قَالَ طَوَافُ الْفَرِيضَةِ طَوَافُ النِّسَاءِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad who said,

‘Abu Al-Hassanasws said regarding the Words of Allahazwj Mighty and Majestic [22:29] and let them go round the Ancient House. Heasws said: ‘The Obligatory Tawaaf, the Tawaaf Al-Nisaa’.[1931]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لْيُوفُوا نُذُورَهُمْ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ قَالَ طَوَافُ النِّسَاءِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from one of his companions, from hammad Bin Usman,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [22:29] and let them be loyal to their vows and let them go round the Ancient House. Heasws said: ‘Tawaaf Al-Nisaa’.[1932]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ لَا مَا مَنَّ اللَّهُ عَزَّ وَ جَلَّ عَلَى النَّاسِ مِنْ طَوَافِ النِّسَاءِ لَرَجَعَ الرَّجُلُ إِلَى أَهْلِهِ وَ لَيْسَ يَحِلُّ لَهُ أَهْلُهُ.

A number of our companions, from Ahmad Bin Muhammad, from Al hassan Bin Ali Al Washa, from Abdullah Bin Sinan, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Had Allahazwj Mighty and Majestic not Favoured upon the people with the Tawaaf Al-Nisaa, the man would have returned to his wife, and his wife would not have been Permissible unto him’.[1933]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْخِصْيَانِ وَ الْمَرْأَةِ الْكَبِيرَةِ أَ عَلَيْهِمْ طَوَافُ النِّسَاءِ قَالَ نَعَمْ عَلَيْهِمُ الطَّوَافُ كُلِّهِمْ .

Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn Bin Ali Bin Yaqteen who said,

‘I asked Abu Al-Hassanasws about the eunuchs and the aged women, is there Tawaaf Al-Nisaa upon them?’ Heasws said: ‘Yes, upon them is the Tawaaf (Al-Nisaa), all of them’.[1934]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ نَسِيَ طَوَافَ النِّسَاءِ حَتَّى دَخَلَ أَهْلَهُ قَالَ لَا تَحِلُّ لَهُ النِّسَاءُ حَتَّى يَزُورَ الْبَيْتَ وَ قَالَ يَأْمُرُ أَنْ يُقْضَى عَنْهُ إِنْ لَمْ يَحُجَّ فَإِنْ تُوُفِّيَ قَبْلَ أَنْ يُطَافَ عَنْهُ فَلْيَقْضِ عَنْهُ وَلِيُّهُ أَوْ غَيْرُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘A man forgot to perform Tawaaf Al-Nisaa until he copulated with his wife’. Heasws said: ‘The women are not Permissible for him until he visits the House (Kabah)’. And heasws said: ‘He should instruct for it to be performed on his behalf, if he does not perform Hajj (again). But, if he dies before Tawaaf (Al-Nisaa) has been performed on his behalf, so let his guardian or someone else perform it on his behalf’.[1935]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ الْمُتَمَتِّعَةِ تَطُوفُ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ لِلْحَجِّ ثُمَّ تَرْجِعُ إِلَى مِنًى قَبْلَ أَنْ تَطُوفَ بِالْبَيْتِ فَقَالَ أَ لَيْسَ تَزُورُ الْبَيْتَ قُلْتُ بَلَى قَالَ فَلْتَطُفْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws about the woman performing Tumatto performing Tawaaf by the House (Kabah), and by Al-Safa and Al-Marwa for the Hajj. Then she returns to Mina before she performs Tawaaf of the House (Kabah)’. So heasws said: ‘Did she not visit the House (Kabah)?’ I said, ‘Yes’. Heasws said: ‘So let her perform Tawaaf’.[1936]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ سَمَاعَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ طَوَافَ الْحَجِّ وَ طَوَافَ النِّسَاءِ قَبْلَ أَنْ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَقَالَ لَا يَضُرُّهُ يَطُوفُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ قَدْ فَرَغَ مِنْ حَجِّهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar, from Sama’at,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I asked himasws about a man who performed Tawaaf, being Tawaaf of the Hajj, and Tawaaf Al-Nisaa before he performed Sa’ee between Al-Safa and Al-Marwa. So heasws said: ‘It would not harm him. He should, perform Tawaaf between Al-Safa and Al-Marwa, and he would be free from his Hajj’.[1937]

بَابُ مَنْ بَاتَ عَنْ مِنًى فِي لَيَالِيهَا

Chapter 194 – The one who spends the night in Mina during its nights

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَبِتْ لَيَالِيَ التَّشْرِيقِ إِلَّا بِمِنًى فَإِنْ بِتَّ فِي غَيْرِهَا فَعَلَيْكَ دَمٌ وَ إِنْ خَرَجْتَ أَوَّلَ اللَّيْلِ فَلَا يَنْتَصِفْ لَكَ اللَّيْلُ إِلَّا وَ أَنْتَ بِمِنًى إِلَّا أَنْ يَكُونَ شُغُلُكَ بِنُسُكِكَ أَوْ قَدْ خَرَجْتَ مِنْ مَكَّةَ وَ إِنْ خَرَجْتَ نِصْفَ اللَّيْلِ فَلَا يَضُرُّكَ أَنْ تُصْبِحَ بِغَيْرِهَا

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan and Ibn Abu Umeyr, from MUawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not spend the nights of Al-Tashreek (11th, 12th & 13th Zilhajj) except in Mina. So if you were to spend the nights in other than it, then upon you would be blood (of a sacrificial animal); and if you were to go out on the first night, so the midnight should not pass for you unless you are (back) in Mina, unless you happen to be pre-occupied with your rituals, or you have gone out from Makkah; and if you go out (from Mina) after the midnight, so it would not harm you if you were to see the morning in other than it’.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ زَارَ عِشَاءً فَلَمْ يَزَلْ فِي طَوَافِهِ وَ دُعَائِهِ وَ فِي السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ حَتَّى يَطْلُعَ الْفَجْرُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ كَانَ فِي طَاعَةِ اللَّهِ .

He (the narrator) said, ‘And I asked himasws about a man who visited (the Kabah) in the evening. So he did not cease to do its Tawaaf, and supplicating, and to be in the Sa’ee between Al-Safa and Al-Marwa, until the emergence of the dawn. Heasws said: ‘There is nothing upon him. He was in the obedience of Allahazwj’.[1938]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الزِّيَارَةِ مِنْ مِنًى قَالَ إِنْ زَارَ بِالنَّهَارِ أَوْ عِشَاءً فَلَا يَنْفَجِرِ الْفَجْرُ إِلَّا وَ هُوَ بِمِنًى وَ إِنْ زَارَ بَعْدَ نِصْفِ اللَّيْلِ وَ أَسْحَرَ فَلَا بَأْسَ أَنْ يَنْفَجِرَ الْفَجْرُ وَ هُوَ بِمَكَّةَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about the Ziyarah (of the Kabah) from Mina. Heasws said: ‘If he were to visit it by the day or in the evening, so he should not see the dawn except if he is in Mina. And if he visits after midnight, and pre-dawn, so there is no problem if he were to see the dawn while he is in Makkah’.[1939]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا فِي رَجُلٍ زَارَ الْبَيْتَ فَنَامَ فِي الطَّرِيقِ قَالَ إِنْ بَاتَ بِمَكَّةَ فَعَلَيْهِ دَمٌ وَ إِنْ كَانَ قَدْ خَرَجَ مِنْهَا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ لَوْ أَصْبَحَ دُونَ مِنًى .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from one of our companions,

Regarding a man who visits the House (Kabah), so he sleeps in the road, heasws said: ‘If he spent the night in Makkah, then upon him is blood (of a sacrificial animal); but if it was such that he had exited from it, then there is nothing upon him, and even if in the morning he is in besides Mina’.

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَزُورُ فَيَنَامُ دُونَ مِنًى قَالَ إِذَا جَازَ عَقَبَةَ الْمَدَنِيِّينَ فَلَا بَأْسَ أَنْ يَنَامَ .

And in another report from Abul Abdullahasws, regarding the man who visits (the Kabah) but he sleeps in besides Mina, heasws said: ‘When he exceeds Aqaba Al-Medinayn, then there is no problem if he sleeps’.[1940]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَارَ الْحَاجُّ مِنْ مِنًى فَخَرَجَ مِنْ مَكَّةَ فَجَاوَزَ بُيُوتَ مَكَّةَ فَنَامَ ثُمَّ أَصْبَحَ قَبْلَ أَنْ يَأْتِيَ مِنًى فَلَا شَيْ‏ءَ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullahasws having said: ‘When the pilgrim visits (the Kabah) from Mina, so he goes out from Makkah, and exceeds the houses of Makkah, so he sleeps, then it is morning before he comes to Mina, then there is nothing upon him’.[1941]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ بُكَيْرٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَدْخُلُوا مَنَازِلَكُمْ بِمَكَّةَ إِذَا زُرْتُمْ يَعْنِي أَهْلَ مَكَّةَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ali, from Ibn Bukeyr, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not enter your houses in Makkah when you are Ziyarah (the Kabah)’ - meaning the inhabitants of Makkah’.[1942]

––––––––

بَابُ إِتْيَانِ مَكَّةَ بَعْدَ الزِّيَارَةِ لِلطَّوَافِ

Chapter 195 – Coming to Makkah after the visitation for the Tawaaf (of the Kabah)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْتِي مَكَّةَ أَيَّامَ مِنًى بَعْدَ فَرَاغِهِ مِنْ زِيَارَةِ الْبَيْتِ فَيَطُوفُ بِالْبَيْتِ تَطَوُّعاً فَقَالَ الْمُقَامُ بِمِنًى أَفْضَلُ وَ أَحَبُّ إِلَيَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about the man who came to Makkah during the days of Mina, after his being free from visitation of the House (Kabah), then he performed Tawaaf of the House (Kabah) voluntarily. So, heasws said: ‘The staying in Mina is superior and more beloved to measws’.[1943]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الزِّيَارَةِ بَعْدَ زِيَارَةِ الْحَجِّ فِي أَيَّامِ التَّشْرِيقِ فَقَالَ لَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,

‘I asked Abu Abdullahasws about the visitation (of the Kabah) after the visitation of the Hajj, during the days of Al-Tashreek (11th, 12th & 13th Zilhajj). So heasws said: ‘No!’.[1944]

بَابُ التَّكْبِيرِ أَيَّامَ التَّشْرِيقِ

Chapter 196 – The exclamations of Takbeer during the days of Al-Tashreek (11th, 12th & 13th Zilhajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ قَالَ التَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ مِنْ صَلَاةِ الظُّهْرِ مِنْ يَوْمِ النَّحْرِ إِلَى صَلَاةِ الْفَجْرِ مِنْ يَوْمِ الثَّالِثِ وَ فِي الْأَمْصَارِ عَشْرَ صَلَوَاتٍ فَإِذَا نَفَرَ بَعْدَ الْأُولَى أَمْسَكَ أَهْلُ الْأَمْصَارِ وَ مَنْ أَقَامَ بِمِنًى فَصَلَّى بِهَا الظُّهْرَ وَ الْعَصْرَ فَلْيُكَبِّرْ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [2:203] And mention Allah during the numbered days. Heasws said: ‘The exclamations of Takbeer during the days of Al-Tashreek (11th, 12th & 13th Zilhajj), from Salaat Al-Zohr from the day of the sacrifice up to the Salaat Al-Fajr from the third day, and in the cities there are ten Salaats. So when (the people) leave after the first (day), the people of the city would withhold (the Takbeer), and the one who stays in Mina, so he Prays in it Al-Zohr, and Al-Asr, so let him exclaim Takbeer’.[1945]

حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) التَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ فِي دُبُرِ الصَّلَوَاتِ فَقَالَ التَّكْبِيرُ بِمِنًى فِي دُبُرِ خَمْسَةَ عَشَرَ صَلَاةً وَ فِي سَائِرِ الْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ وَ أَوَّلُ التَّكْبِيرِ فِي دُبُرِ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ يَقُولُ فِيهِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ

Hammad Bin Isa, from Hareyz Bin Abdullah, from Zurara who said,

‘I said to Abu Ja’farasws, ‘The exclamation of Takbeer during the days of Al-Tashreek (11th, 12th & 13th Zilhajj) at the end of the Salaat. So heasws said: ‘The Takbeer in Mina is at the end of fifteen Salaats; and in the rest of the cities, is at the end of ten Salaats; and the first Takbeer at the end of Salaat Al-Zohr on ‘يَوْمَ النَّحْرِ’ the day of the sacrifice, one should be saying in it, ‘Allahazwj is the Greatest! Allahazwj is the Greatest! There is no god except for Allahazwj, and Allahazwj is the Greatest (beyond description). Allahazwj is the Greatest (beyond description). And for Allahazwj is the Praise. Allahazwj is the Greatest upon what Allahazwj having Guided us. Allahazwj is the Greatest upon having Graced us over the animals, the cattle’.

وَ إِنَّمَا جُعِلَ فِي سَائِرِ الْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ لِأَنَّهُ إِذَا نَفَرَ النَّاسُ فِي النَّفْرِ الْأَوَّلِ أَمْسَكَ أَهْلُ الْأَمْصَارِ عَنِ التَّكْبِيرِ وَ كَبَّرَ أَهْلُ مِنًى مَا دَامُوا بِمِنًى إِلَى النَّفْرِ الْأَخِيرِ .

And rather, it has been Made to be, in the rest of the cities, at the end of ten Salaats because, when the people leave during the first leaving, the people of the cities withhold from the exclamation of Takbeer, and the inhabitants of Mina would exclaim Takbeer for as long as they are in Mina up to the departure of the later ones’.[1946]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ قَالَ هِيَ أَيَّامُ التَّشْرِيقِ كَانُوا إِذَا أَقَامُوا بِمِنًى بَعْدَ النَّحْرِ تَفَاخَرُوا فَقَالَ الرَّجُلُ مِنْهُمْ كَانَ أَبِي يَفْعَلُ كَذَا وَ كَذَا فَقَالَ اللَّهُ جَلَّ ثَنَاؤُهُ فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [2:203] And mention Allah during the numbered days. Heasws said: ‘These are the days of Al-Tashreek (11th, 12th & 13th Zilhajj). It was so that whenever they (the people) stayed in Mina after the sacrifice, used to pride (over others). So the man among them would say, ‘My father used to do such and such’. So Allahazwj, Majestic is Hisazwj Praise, Said (When you have departed from Arafaat) [2:200] then mention Allah as you mentioned your forefathers, rather with a greater mention.

قَالَ وَ التَّكْبِيرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ .

Heasws said: ‘And the exclamation of the Takbeer is - ‘Allahazwj is the Greatest (beyond description)! Allahazwj is the Greatest (beyond description)! There is no god except for Allahazwj, and Allahazwj is the Greatest (beyond description). Allahazwj is the Greatest (beyond description). And for Allahazwj is the Praise. Allahazwj is the Greatest (beyond description) upon what Allahazwj having Guided us. Allahazwj is the Greatest (beyond description) upon having Graced us over the animals, the cattle’.[1947]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّكْبِيرُ أَيَّامَ التَّشْرِيقِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ إِنْ أَنْتَ أَقَمْتَ بِمِنًى وَ إِنْ أَنْتَ خَرَجْتَ فَلَيْسَ عَلَيْكَ التَّكْبِيرُ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al father Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The Takbeer during the days of Al-Tashreek (11th, 12th & 13th Zilhajj), from Salaat Al-Zohr on the day of the sacrifice up to Salaat Al-Asr from the last day of Al-Tashreek, if you stay in Mina; and if you exit, so there is no exclaiming of the Takbeer upon you.

وَ التَّكْبِيرُ أَنْ تَقُولَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ وَ الْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا .

And the Takbeer is that you should be saying, ‘‘Allahazwj is the Greatest (beyond description)! Allahazwj is the Greatest (beyond description)! There is no god except for Allahazwj, and Allahazwj is the Greatest (beyond description). Allahazwj is the Greatest (beyond description). And for Allahazwj is the Praise. Allahazwj is the Greatest upon what Allahazwj having Guided us. Allahazwj is the Greatest upon having Graced us over the animals, the cattle, and the Praise is for Allahazwj upon having Tried us’.[1948]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ فَاتَتْهُ رَكْعَةٌ مَعَ الْإِمَامِ مِنَ الصَّلَاةِ أَيَّامَ التَّشْرِيقِ قَالَ يُتِمُّ صَلَاتَهُ ثُمَّ يُكَبِّرُ قَالَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws, said, ‘I asked himasws about a man who misses one Cycle with the Prayer-leader from the Salaat on the days of Al-Tashreek (11th, 12th & 13th Zilhajj). Heasws said: ‘Heasws said: ‘He should complete his Salaat, then he should exclaim Takbeer’.

وَ سَأَلْتُهُ عَنِ التَّكْبِيرِ بَعْدَ كُلِّ صَلَاةٍ فَقَالَ كَمْ شِئْتَ إِنَّهُ لَيْسَ شَيْ‏ءٌ مُوَقَّتٌ يَعْنِي فِي الْكَلَامِ .

And I asked himasws about the exclamation of the Takbeer after each Salaat. So heasws said: ‘As many as you so desire to. There is nothing (specifically) Prescribed’ – meaning regarding the speaking’.[1949]

بَابُ الصَّلَاةِ فِي مَسْجِدِ مِنًى وَ مَنْ يَجِبُ عَلَيْهِ التَّقْصِيرُ وَ التَّمَامُ بِمِنًى

Chapter 197 – The Salaat in the Masjid of Mina, and the one upon whom is Obligated the shortening (of the Salaat) and the full, in Mina

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَهْلَ مَكَّةَ إِذَا زَارُوا الْبَيْتَ وَ دَخَلُوا مَنَازِلَهُمْ أَتَمُّوا وَ إِذَا لَمْ يَدْخُلُوا مَنَازِلَهُمْ قَصَّرُوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The inhabitants of Makka, when they visit the House (Kabah) and enter their houses, would (Pray) complete (Salaat), and when they do not enter their houses, would shorten’.[1950]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَهْلَ مَكَّةَ إِذَا خَرَجُوا حُجَّاجاً قَصَّرُوا وَ إِذَا زَارُوا وَ رَجَعُوا إِلَى مَنَازِلِهِمْ أَتَمُّوا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The inhabitants of Makkah, when they exit as pilgrims, would shorten (their Salaat), and when they visit (the Kabah) and return to their houses, (would Pray) complete’.[1951]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حَجَّ النَّبِيُّ ( صلى الله عليه وآله ) فَأَقَامَ بِمِنًى ثَلَاثاً يُصَلِّي رَكْعَتَيْنِ ثُمَّ صَنَعَ ذَلِكَ أَبُو بَكْرٍ وَ صَنَعَ ذَلِكَ عُمَرُ ثُمَّ صَنَعَ ذَلِكَ عُثْمَانُ سِتَّةَ سِنِينَ ثُمَّ أَكْمَلَهَا عُثْمَانُ أَرْبَعاً فَصَلَّى الظُّهْرَ أَرْبَعاً ثُمَّ تَمَارَضَ لِيَشُدَّ بِذَلِكَ بِدْعَتَهُ فَقَالَ لِلْمُؤَذِّنِ اذْهَبْ إِلَى عَلِيٍّ فَقُلْ لَهُ فَلْيُصَلِّ بِالنَّاسِ الْعَصْرَ

Ali Bin Ibrahi, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww performed Hajj. So hesaww stayed in Mina for three (days), Praying two Cycles (shortened Salaat). Then Abu Bakr did that, and Umar did that. Then Usman did that for six years. Then Usman completed it as four. So he Prayed Al-Zohr as four (Cycle). Then he fell sick due to that innovation. So he said to the Muezzin (caller to the Salaat), ‘Go to Aliasws, and say to himasws, and let himasws Pray (lead) Al-Asr with the people’.

فَأَتَى الْمُؤَذِّنُ عَلِيّاً ( عليه السلام ) فَقَالَ لَهُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ يَأْمُرُكَ أَنْ تُصَلِّيَ بِالنَّاسِ الْعَصْرَ فَقَالَ إِذَنْ لَا أُصَلِّي إِلَّا رَكْعَتَيْنِ كَمَا صَلَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَذَهَبَ الْمُؤَذِّنُ فَأَخْبَرَ عُثْمَانَ بِمَا قَالَ عَلِيٌّ ( عليه السلام ) فَقَالَ اذْهَبْ إِلَيْهِ فَقُلْ لَهُ إِنَّكَ لَسْتَ مِنْ هَذَا فِي شَيْ‏ءٍ اذْهَبْ فَصَلِّ كَمَا تُؤْمَرُ قَالَ عَلِيٌّ ( عليه السلام ) لَا وَ اللَّهِ لَا أَفْعَلُ فَخَرَجَ عُثْمَانُ فَصَلَّى بِهِمْ أَرْبَعاً

So the Muezzin came over to Aliasws and said to himasws, ‘The commander of the faithful Usman orders youasws that youasws should Pray (lead) Al-Asr with the people’. But heasws said: ‘Then Iasws shall not Pray except for two Cycles just as Rasool-Allahsaww Prayed’. So the Muezzin went and informed Usman with what Aliasws had said. So he said, ‘Go to himasws, and say to himasws, ‘Youasws are not in anything (choice) from this. Go and Pray just as youasws are ordered to’. Aliasws said: ‘No, by Allahazwj! Iasws will not do so’. So Usman came out and Prayed four (Cycles) with them.

فَلَمَّا كَانَ فِي خِلَافَةِ مُعَاوِيَةَ وَ اجْتَمَعَ النَّاسُ عَلَيْهِ وَ قُتِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) حَجَّ مُعَاوِيَةُ فَصَلَّى بِالنَّاسِ بِمِنًى رَكْعَتَيْنِ الظُّهْرَ ثُمَّ سَلَّمَ فَنَظَرَتْ بَنُو أُمَيَّةَ بَعْضُهُمْ إِلَى بَعْضٍ وَ ثَقِيفٌ وَ مَنْ كَانَ مِنْ شِيعَةِ عُثْمَانَ ثُمَّ قَالُوا قَدْ قَضَى عَلَى صَاحِبِكُمْ وَ خَالَفَ وَ أَشْمَتَ بِهِ عَدُوَّهُ

So when it was the caliphate of Muawiya, and the people gathered to him and murdered Amir Al-Momineenasws, Muawiya performed Hajj. So he Prayed two Cycles of Al-Zohr with the people. Then he greeted (finished the Salaat). So the Clan of Umayya looked at each other, as well as (the people of) Saqeef, and the ones who were the adherents of Usmaan. Then they said, ‘It has been decided against your companion (Usman), and he has been opposed, and his enemies would gloat with it’.

فَقَامُوا فَدَخَلُوا عَلَيْهِ فَقَالُوا أَ تَدْرِي مَا صَنَعْتَ مَا زِدْتَ عَلَى أَنْ قَضَيْتَ عَلَى صَاحِبِنَا وَ أَشْمَتَّ بِهِ عَدُوَّهُ وَ رَغِبْتَ عَنْ صَنِيعِهِ وَ سُنَّتِهِ فَقَالَ وَيْلَكُمْ أَ مَا تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَلَّى فِي هَذَا الْمَكَانِ رَكْعَتَيْنِ وَ أَبُو بَكْرٍ وَ عُمَرُ وَ صَلَّى صَاحِبُكُمْ سِتَّ سِنِينَ كَذَلِكَ فَتَأْمُرُونِّي أَنْ أَدَعَ سُنَّةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مَا صَنَعَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ قَبْلَ أَنْ يُحْدِثَ فَقَالُوا لَا وَ اللَّهِ مَا نَرْضَى عَنْكَ إِلَّا بِذَلِكَ قَالَ فَأَقِيلُوا فَإِنِّي مُشَفِّعُكُمْ وَ رَاجِعٌ إِلَى سُنَّةِ صَاحِبِكُمْ فَصَلَّى الْعَصْرَ أَرْبَعاً فَلَمْ يَزَلِ الْخُلَفَاءُ وَ الْأُمَرَاءُ عَلَى ذَلِكَ إِلَى الْيَوْمِ .

So they stood up and went over to him, and they said, ‘Do you know what you did? What you did increase upon, is that you judged against our companion (Usman), and his enemies would gloat with it, and turn away from his actions, and his way’. So he said, ‘Woe be unto you all! Are you not knowing that Rasool-Allahsaww Prayed two Cycles in this very place, and so did Abu Bakr, and Umar, and your companion (Usman) Prayed like that for six years? So now you are instructing me that I should leave the Sunnah of Rasool-Allahsaww, and what Abu Bakr did, and Umar, and Usman, before he innovated?’ So they said, ‘No, by Allahazwj! We are not pleased from you except with that’. He said, ‘So I am hereby relieved with your interceding, and return to the way of your companion (Usman)’. So he Prayed Al-Asr as four (Cycles). Thereafter, the caliphs, and the emirs did not cease to be upon that until today’.[1952]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلِّ فِي مَسْجِدِ الْخَيْفِ وَ هُوَ مَسْجِدُ مِنًى وَ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَلَى عَهْدِهِ عِنْدَ الْمَنَارَةِ الَّتِي فِي وَسَطِ الْمَسْجِدِ وَ فَوْقُهَا إِلَى الْقِبْلَةِ نَحْواً مِنْ ثَلَاثِينَ ذِرَاعاً وَ عَنْ يَمِينِهَا وَ عَنْ يَسَارِهَا وَ خَلْفِهَا نَحْواً مِنْ ذَلِكَ

Ali Bin IBrahi, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Pray Salaat in the Masjid Al-Khief, and it is a Masjid of Mina, and was a Masjid of Rasool-Allahsaww in hissaww era, by the minaret in the middle of the Masjid and above it up to the Qiblah, approximately thirty cubits; and from its right, and from its left, and behind it (as well) approximate to that’.

فَقَالَ فَتَحَرَّ ذَلِكَ فَإِنِ اسْتَطَعْتَ أَنْ يَكُونَ مُصَلَّاكَ فِيهِ فَافْعَلْ فَإِنَّهُ قَدْ صَلَّى فِيهِ أَلْفُ نَبِيٍّ وَ إِنَّمَا سُمِّيَ الْخَيْفَ لِأَنَّهُ مُرْتَفِعٌ عَنِ الْوَادِي وَ مَا ارْتَفَعَ عَنْهُ يُسَمَّى خَيْفاً .

Heasws said: ‘So investigate that, and if you are able to Pray therein, then do so, for a thousand Prophetsas have Prayed therein; and rather, it has been named as ‘Al-Khief’ because it is higher from the valley, and whatever is higher from it is called ‘Khief’.[1953]

مُعَاوِيَةُ بْنُ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَهْلَ مَكَّةَ يُتِمُّونَ الصَّلَاةَ بِعَرَفَاتٍ فَقَالَ وَيْلَهُمْ أَوْ وَيْحَهُمْ وَ أَيُّ سَفَرٍ أَشَدُّ مِنْهُ لَا لَا يُتِمُّ .

Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘The people of Makkah are completing their Salaat at Arafaat’. So heasws said: ‘Woe be unto them’, or said: ‘Woe be upon them! And which journey is more difficult that it? No! Do not (Pray) complete’.[1954]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلِّ سِتَّ رَكَعَاتٍ فِي مَسْجِدِ مِنًى فِي أَصْلِ الصَّوْمَعَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws having said: ‘Pray six Cycles in Masjid of Mina at the base of the minaret’.[1955]

بَابُ النَّفْرِ مِنْ مِنًى الْأَوَّلِ وَ الْآخِرِ

Chapter 198 – The departure from Mina, the first ones and the later ones

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نُرِيدُ أَنْ نَتَعَجَّلَ السَّيْرَ وَ كَانَتْ لَيْلَةُ النَّفْرِ حِينَ سَأَلْتُهُ فَأَيَّ سَاعَةٍ نَنْفِرُ فَقَالَ لِي أَمَّا الْيَوْمَ الثَّانِيَ فَلَا تَنْفِرْ حَتَّى تَزُولَ الشَّمْسُ وَ كَانَتْ لَيْلَةُ النَّفْرِ وَ أَمَّا الْيَوْمَ الثَّالِثَ فَإِذَا ابْيَضَّتِ الشَّمْسُ فَانْفِرْ عَلَى بَرَكَةِ اللَّهِ فَإِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ يَقُولُ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ فَلَوْ سَكَتَ لَمْ يَبْقَ أَحَدٌ إِلَّا تَعَجَّلَ وَ لَكِنَّهُ قَالَ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Dawood Bin Al Nu’man, from Abu Ayoub who said,

‘I said to Abu Abdullahasws, ‘We wanted to hasten the travel, and it was the night departure, where I asked himasws, ‘So which time should we depart?’ So heasws said to me: ‘As for the second day, so do not depart until the sun (starts to) decline, and it was the night of departure; and as for the third day, so when the sun whitens, so depart upon the Blessings of Allahazwj, for Allahazwj, Majestic is Hisazwj Praise is Saying [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him. Had heazwj Remained Silent, no one would have remained except that he would have hastened, but Heazwj Said and whoever remains behind, there is no sin on him’.[1956]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْفَرَجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَأَلْتُهُ أَ يُقَدِّمُ الرَّجُلُ رَحْلَهُ وَ ثَقَلَهُ قَبْلَ النَّفْرِ فَقَالَ لَا أَ مَا يَخَافُ الَّذِي يُقَدِّمُ ثَقَلَهُ أَنْ يَحْبِسَهُ اللَّهُ تَعَالَى قَالَ وَ لَكِنْ يُخَلِّفُ مِنْهُ مَا شَاءَ لَا يَدْخُلُ مَكَّةَ قُلْتُ أَ فَأَتَعَجَّلُ مِنَ النِّسْيَانِ أَقْضِي مَنَاسِكِي وَ أَنَا أُبَادِرُ بِهِ إِهْلَالًا وَ إِحْلَالًا قَالَ فَقَالَ لَا بَأْسَ .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Faraj, from Aban Bin Taghlub who said,

‘I asked himasws, ‘Can the man send forward his ride and his luggage before the departure?’ So heasws said: ‘Does he not fear, the one who sends forward his luggage, that Allahazwj the Exalted may Withhold him? But, he can leave behind whatever he so desires to and not enter it into Makkah’. I said, ‘So, can I hasten, due to forgetfulness, the fulfilment of my rituals, and I quicken with it, beginning, and the freeing (from Ihraam)?’ So heasws said: ‘There is no problem’.[1957]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَنْفِرَ فِي يَوْمَيْنِ فَلَيْسَ لَكَ أَنْ تَنْفِرَ حَتَّى تَزُولَ الشَّمْسُ وَ إِنْ تَأَخَّرْتَ إِلَى آخِرِ أَيَّامِ التَّشْرِيقِ وَ هُوَ يَوْمُ النَّفْرِ الْأَخِيرِ فَلَا عَلَيْكَ أَيَّ سَاعَةٍ نَفَرْتَ وَ رَمَيْتَ قَبْلَ الزَّوَالِ أَوْ بَعْدَهُ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you intend to depart during the two days, so it is not upon you that you depart until the (start of the) decline of the sun; and if you were to delay it to the last day of Al-Tashreek, and it is the day of the departure, the last one, so it is not upon you which time you depart and pelt (the rocks), whether before the midday or after it.

فَإِذَا نَفَرْتَ وَ انْتَهَيْتَ إِلَى الْحَصْبَةِ وَ هِيَ الْبَطْحَاءُ فَشِئْتَ أَنْ تَنْزِلَ قَلِيلًا فَإِنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَنْزِلُهَا ثُمَّ يَحْمِلُ فَيَدْخُلُ مَكَّةَ مِنْ غَيْرِ أَنْ يَنَامَ بِهَا .

So when you depart and end up to Al-Hasbat, and it is Al-Bat’ha, you can encamp a little if you so desire to, for Abu Abdullahasws said: ‘Myasws fatherasws would encamp in it, then carry on, so heasws would enter Makkah from without have slept in it’.[1958]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا يَنْفِرْ حَتَّى تَزُولَ الشَّمْسُ فَإِنْ أَدْرَكَهُ الْمَسَاءُ بَاتَ وَ لَمْ يَنْفِرْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, and from Hammad, from al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who hastens during the two days, so he should not depart until the sun (starts to) decline. So if he sees the evening, he should spend the night and not depart’.[1959]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُصَلِّي الْإِمَامُ الظُّهْرَ يَوْمَ النَّفْرِ بِمَكَّةَ .

Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prayer-leader should Pray Salaat Al-Zohr on the day of departure (from Mina), in Makkah’.[1960]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ يَنْفِرَ الرَّجُلُ فِي النَّفْرِ الْأَوَّلِ ثُمَّ يُقِيمُ بِمَكَّةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if the man departed (from Mina) during the first departure, then he stays in Makkah’.[1961]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا نَفَرْتَ فِي النَّفْرِ الْأَوَّلِ فَإِنْ شِئْتَ أَنْ تُقِيمَ بِمَكَّةَ وَ تَبِيتَ بِهَا فَلَا بَأْسَ بِذَلِكَ

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you depart (from Mina) during the first departure, then if you so desire to, you stay in Makkah and spend the night in it, so there is no problem with that’.

قَالَ وَ قَالَ إِذَا جَاءَ اللَّيْلُ بَعْدَ النَّفْرِ الْأَوَّلِ فَبِتْ بِمِنًى وَ لَيْسَ لَكَ أَنْ تَخْرُجَ مِنْهَا حَتَّى تُصْبِحَ .

He (the narrator) said, ‘And heasws said: ‘When the night comes after the first departure, so spend the night in Mina, and it is not for you that you go out from it, until the morning’.[1962]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ كَتَبْتُ إِلَيْهِ إِنَّ أَصْحَابَنَا قَدِ اخْتَلَفُوا عَلَيْنَا فَقَالَ بَعْضُهُمْ إِنَّ النَّفْرَ يَوْمَ الْأَخِيرِ بَعْدَ الزَّوَالِ أَفْضَلُ وَ قَالَ بَعْضُهُمْ قَبْلَ الزَّوَالِ فَكَتَبَ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَلَّى الظُّهْرَ وَ الْعَصْرَ بِمَكَّةَ وَ لَا يَكُونُ ذَلِكَ إِلَّا وَ قَدْ نَفَرَ قَبْلَ الزَّوَالِ .

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Ayoub Bin Nuh who said,

‘I wrote to himasws that our companions have differed upon us, so some of them say that the departure on the last day after the midday is superior, and some of them say, it is before the midday. So heasws wrote: ‘But, do you not know that Rasool-Allahsaww Prayed Al-Zohr and Al-Asr in Makkah, and that cannot happen unless hesaww would have departed before the midday?’.[1963]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ بْنِ أَبِي زَيْنَبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ لَوْ كَانَ لِي طَرِيقٌ إِلَى مَنْزِلِي مِنْ مِنًى مَا دَخَلْتُ مَكَّةَ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ali Bin Asbaat, from Suleyman Bin Abu Zaynab, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying: ‘If there was a road for measws to myasws house from Mina, Iasws would not enter Makkah’.[1964]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ أَبِي بَعْدَ مُنْصَرَفِهِ مِنَ الْمَوْقِفِ فَقَالَ أَ تَرَى يُخَيِّبُ اللَّهُ هَذَا الْخَلْقَ كُلَّهُ فَقَالَ أَبِي مَا وَقَفَ بِهَذَا الْمَوْقِفِ أَحَدٌ إِلَّا غَفَرَ اللَّهُ لَهُ مُؤْمِناً كَانَ أَوْ كَافِراً إِلَّا أَنَّهُمْ فِي مَغْفِرَتِهِمْ عَلَى ثَلَاثِ مَنَازِلَ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Uyayna,

(It has been narrated) from Abu Abdullahasws having said: ‘A man asked myasws fatherasws, after hisasws leaving from the Pausing station, so he said, ‘What is yourasws view, would Allahazwj Disappoint these people, all of them?’ So myasws fatherasws said: ‘No one pauses by this pausing station except that Allahazwj Forgives him, be he a Believer or an Infidel, except that they, in their Forgiveness, are upon three stations.

مُؤْمِنٌ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ أَعْتَقَهُ مِنَ النَّارِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ أُولئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَ اللَّهُ سَرِيعُ الْحِسابِ

A Believer – Allahazwj Forgives for him whatever he has committed beforehand from his sins, and what he has yet to commit, and Saves him from the Fire, and that is in the Words of the Mighty and Majestic [2:201] Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire [2:202] They shall have (their) portion of what they have earned, and Allah is Swift in Reckoning.

وَ مِنْهُمْ مَنْ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ قِيلَ لَهُ أَحْسِنْ فِيمَا بَقِيَ مِنْ عُمُرِكَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ يَعْنِي مَنْ مَاتَ قَبْلَ أَنْ يَمْضِيَ فَلَا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى الْكَبَائِرَ

And among them is one whom Allahazwj Forgives what is past from his sins, and it is said to him: ‘Improve in what is remaining from your lifetime, and that is in the Words of the Mighty and Majestic [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him – Meaning the one who dies before he leaves, so there is no sin upon him, and the one who delays, so there is no sin upon him, for the one who fears the major sins.

وَ أَمَّا الْعَامَّةُ فَيَقُولُونَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ يَعْنِي فِي النَّفْرِ الْأَوَّلِ وَ مَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ يَعْنِي لِمَنِ اتَّقَى الصَّيْدَ أَ فَتَرَى أَنَّ الصَّيْدَ يُحَرِّمُهُ اللَّهُ بَعْدَ مَا أَحَلَّهُ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ إِذا حَلَلْتُمْ فَاصْطادُوا وَ فِي تَفْسِيرِ الْعَامَّةِ مَعْنَاهُ وَ إِذَا حَلَلْتُمْ فَاتَّقُوا الصَّيْدَ

As for the general Muslims, so they are saying, ‘The one who hastens during the two days, so there is no sin upon him, meaning in the first departure; and the one who delays, so there is no sin upon him, meaning for the one whom fears the hunting’. Do you not see that the hunting, Allahazwj Prohibited it after Permitted it in the Words of the Mighty and Majestic [5:2] and when you are free from the Obligations of the Pilgrimage, then hunt? And in the interpretation of the general Muslim, its meaning is that when you are free from Ihraam, so fear the hunting.

وَ كَافِرٌ وَقَفَ هَذَا الْمَوْقِفَ زِينَةَ الْحَيَاةِ الدُّنْيَا غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ إِنْ تَابَ مِنَ الشِّرْكِ فِيمَا بَقِيَ مِنْ عُمُرِهِ وَ إِنْ لَمْ يَتُبْ وَفَّاهُ أَجْرَهُ وَ لَمْ يَحْرِمْهُ أَجْرَ هَذَا الْمَوْقِفِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَ حَبِطَ ما صَنَعُوا فِيها وَ باطِلٌ ما كانُوا يَعْمَلُونَ .

And an infidel pauses by this Pausing Station for the adornment of the life of the world, Allahazwj Forgives for him what is past from his sins if he repents from the Polytheism in what remains from his lifetime; and if he does not repent, his Recompense would be Given to him, and he would not be deprived the Recompense of this Pausing Station, and that is in the Words of the Mighty and Majestic [11:15] Whoever desires the life of the world and its finery, We will Pay them in full their deeds therein, and they shall not be made to suffer reduction [11:16] These are they for whom there is nothing in the Hereafter except for the Fire, and fruitless would be what they had done in it, and invalidated, what they had been working’.[1965]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَتَى النِّسَاءَ فِي إِحْرَامِهِ لَمْ يَكُنْ لَهُ أَنْ يَنْفِرَ فِي النَّفْرِ الْأَوَّلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Muhammad Bin Al Mustaneer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who goes to the women while being in his Ihraam, it would not be for him that he departs in the first departure’.

وَ فِي رِوَايَةٍ أُخْرَى الصَّيْدُ أَيْضاً .

And in another report, ‘(Heasws said), ‘The hunting as well’.[1966]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْمَاعِيلَ بْنِ نَجِيحٍ الرَّمَّاحِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ بِمِنًى لَيْلَةً مِنَ اللَّيَالِي فَقَالَ مَا يَقُولُ هَؤُلَاءِ فِي فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ قُلْنَا مَا نَدْرِي قَالَ بَلَى يَقُولُونَ مَنْ تَعَجَّلَ مِنْ أَهْلِ الْبَادِيَةِ فَلَا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ مِنْ أَهْلِ الْحَضَرِ فَلَا إِثْمَ عَلَيْهِ وَ لَيْسَ كَمَا يَقُولُونَ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Muawiya Bin Wahab, from Ismail, Bin Najeeh Al Rammah who said,

‘We were in the presence of Abu Abdullahasws in Mina on a night from the night, so heasws said: ‘What are they (people) saying regarding [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him?’ We said, ‘We do not know’. Heasws said: ‘Yes, they are saying, ‘The one who hastens, from the people of the valleys, so there is no sin upon him, and the one who delays, from the people of the urban areas, so there is no sin upon him’; and it is not as they are saying it to be.

قَالَ اللَّهُ جَلَّ ثَنَاؤُهُ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ أَلَا لَا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ أَلَا لَا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى إِنَّمَا هِيَ لَكُمْ وَ النَّاسُ سَوَادٌ وَ أَنْتُمُ الْحَاجُّ .

Allahazwj, Majestic is Hisazwj Praise Says [2:203] then whoever hastens off in two days, there is no sin on him, indeed there is no sin upon him, and whoever remains behind, there is no sin on him, indeed there is no sin upon him for the one who fears. But rather, it is for you all, and the people are the multitude, and you are the pilgrims’.[1967]

بَابُ نُزُولِ الْحَصْبَةِ

Chapter 199 – Encamping at Al-Hasba

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْحَصْبَةِ فَقَالَ كَانَ أَبِي يَنْزِلُ الْأَبْطَحَ قَلِيلًا ثُمَّ يَجِي‏ءُ وَ يَدْخُلُ الْبُيُوتَ مِنْ غَيْرِ أَنْ يَنَامَ بِالْأَبْطَحِ فَقُلْتُ لَهُ أَ رَأَيْتَ إِنْ تَعَجَّلَ فِي يَوْمَيْنِ إِنْ كَانَ مِنْ أَهْلِ الْيَمَنِ عَلَيْهِ أَنْ يُحَصِّبَ قَالَ لَا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Abu Maryam,

(It has been narrated) from Abu Abdullahasws having been asked about Al-Hasba. So heasws said: ‘Myasws fatherasws used to encamp at Al-Abtah. Then heasws would go and enter the houses from without sleeping in Al-Abtah’. So I said to himasws, ‘What is yourasws view if someone departs during the two days, if he was from the people of Al-Yemen, would it be upon him that he (encamps) at Hasba?’ Heasws said: ‘No’.[1968]

بَابُ إِتْمَامِ الصَّلَاةِ فِي الْحَرَمَيْنِ

Chapter 200 – Praying the complete Salaat in the two Harrams (Masjid Al-Harram and Masjid Al-Medina)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِبْرَاهِيمَ بْنِ شَيْبَةَ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَسْأَلُهُ عَنْ إِتْمَامِ الصَّلَاةِ فِي الْحَرَمَيْنِ فَكَتَبَ إِلَيَّ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُحِبُّ إِكْثَارَ الصَّلَاةِ فِي الْحَرَمَيْنِ فَأَكْثِرْ فِيهِمَا وَ أَتِمَّ .

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibrahim Bin Shayba who said,

‘I wrote to Abu Ja’farasws asking himasws about Praying the complete Prayer in the two Harrams. So heasws wrote to me: ‘Rasool-Allahsaww used to love frequenting the Salaat in the two Harrams, therefore frequent in these two, and Pray complete (do not shorten)’.[1969]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ إِتْمَامِ الصَّلَاةِ وَ الصِّيَامِ فِي الْحَرَمَيْنِ فَقَالَ أَتِمَّهَا وَ لَوْ صَلَاةً وَاحِدَةً .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa who said,

‘I asked Abu Al-Hassanasws about Praying the complete Salaat, and the Fasts in the two Harrams. So heasws said: ‘Complete these, and even if it was one Salaat’.[1970]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ التَّقْصِيرِ بِمَكَّةَ فَقَالَ أَتِمَّ وَ لَيْسَ بِوَاجِبٍ إِلَّا أَنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي .

Ali Bin Ibrahim, from his father, from Ismail Bin marrar, from Yunus, from Ali Bin Yaqteen who said,

‘I asked Abu Ibrahimasws about the shortening (of the Salaat) in Makkah. So heasws said: ‘It is not with an Obligation, except that Iasws love for youasws what Iasws love for myselfasws’.[1971]

يُونُسُ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنْ إِتْمَامِ الصَّلَاةِ فِي الْحَرَمَيْنِ فَقَالَ أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي أَتِمَّ الصَّلَاةَ .

Yunus, from Ziyad Bin Marwan who said,

‘I asked Abu Ibrahimasws (7th Ibrahimasws) about Praying the complete Salaat in the two Harrams. So heasws said: Iasws love for youasws what Iasws love for myselfasws – the complete Salaat’.[1972]

يُونُسُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ مِنَ الْمَذْخُورِ الْإِتْمَامَ فِي الْحَرَمَيْنِ .

Yunus, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws: ‘It is a treasure preserved, the complete (Salaat) in the two Harrams’.[1973]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا إِذَا دَخَلْنَا مَكَّةَ وَ الْمَدِينَةَ نُتِمُّ أَوْ نَقْصُرُ قَالَ إِنْ قَصَرْتَ فَذَاكَ وَ إِنْ أَتْمَمْتَ فَهُوَ خَيْرٌ يَزْدَادُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws), said, ‘I said to himasws, ‘When we enter Makkah and Al-Medina, should we Pray complete Salaat or shorten (it- Qasr)?’ Heasws said: ‘If you ‘Qasr’ (shorten) so it is that, and if you complete, so it is the best to increase’.[1974]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مِسْمَعٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ كَانَ أَبِي يَرَى لِهَذَيْنِ الْحَرَمَيْنِ مَا لَا يَرَاهُ لِغَيْرِهِمَا وَ يَقُولُ إِنَّ الْإِتْمَامَ فِيهِمَا مِنَ الْأَمْرِ الْمَذْخُورِ .

Humeyd Bin Ziyad,f rom Ibn Sama’at, from someone else, from Aban Bin Usman, from Misma’a,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws) having said: ‘Myasws fatherasws used to view for these two Harrams what heasws did not view for other than these two, and heasws was saying: ‘The complete (Salaat) in these two is from the matters of the preserved treasures’.[1975]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ الرِّوَايَةَ قَدِ اخْتَلَفَتْ عَنْ آبَائِكَ ( عليهم السلام ) فِي الْإِتْمَامِ وَ التَّقْصِيرِ فِي الْحَرَمَيْنِ فَمِنْهَا بِأَنْ يُتِمَّ الصَّلَاةَ وَ لَوْ صَلَاةً وَاحِدَةً وَ مِنْهَا أَنْ يُقَصِّرَ مَا لَمْ يَنْوِ مُقَامَ عَشَرَةِ أَيَّامٍ وَ لَمْ أَزَلْ عَلَى الْإِتْمَامِ فِيهَا إِلَى أَنْ صَدَرْنَا فِي حَجِّنَا فِي عَامِنَا هَذَا فَإِنَّ فُقَهَاءَ أَصْحَابِنَا أَشَارُوا عَلَيَّ بِالتَّقْصِيرِ إِذْ كُنْتُ لَا أَنْوِي مُقَامَ عَشَرَةِ أَيَّامٍ فَصِرْتُ إِلَى التَّقْصِيرِ وَ قَدْ ضِقْتُ بِذَلِكَ حَتَّى أَعْرِفَ رَأْيَكَ

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar who said,

‘I wrote to Abu Ja’farasws that the reports have differed from yourasws forefathersasws regarding the complete (Salaat) and the shortening in the two Harrams. So, from these is that one should Pray the complete Salaat and even if it was just one, and from these is that one should shorten for as long as one does not intend to stay for ten days; and I did not cease to be upon the complete Salaat therein until we commenced with our Hajj in this year of ours. So, the understanding ones of our companions advised me with the shortening when I do not intend staying for ten days. So I came to be shortening, and have been distressed by that, until I recognise yourasws view’.

فَكَتَبَ إِلَيَّ بِخَطِّهِ قَدْ عَلِمْتَ يَرْحَمُكَ اللَّهُ فَضْلَ الصَّلَاةِ فِي الْحَرَمَيْنِ عَلَى غَيْرِهِمَا فَإِنِّي أُحِبُّ لَكَ إِذَا دَخَلْتَهُمَا أَنْ لَا تَقْصُرَ وَ تُكْثِرَ فِيهِمَا الصَّلَاةَ

So heasws wrote to me in hisasws own handwriting: ‘Iasws have taught you, may Allahazwj have Mercy on you, the merits of the Salaat in the two Harrams over the other places, therefore Iasws love for you that when you enter these two, that you should not shorten, and frequently Pray the Salaat in these two (Harrams)’.

فَقُلْتُ لَهُ بَعْدَ ذَلِكَ بِسَنَتَيْنِ مُشَافَهَةً إِنِّي كَتَبْتُ إِلَيْكَ بِكَذَا وَ أَجَبْتَنِي بِكَذَا فَقَالَ نَعَمْ فَقُلْتُ أَيَّ شَيْ‏ءٍ تَعْنِي بِالْحَرَمَيْنِ فَقَالَ مَكَّةَ وَ الْمَدِينَةَ .

So I said to himasws orally, after two years, ‘I wrote to you with such and such, and youasws answered me with such and such’. So heasws said: ‘Yes’. I said, ‘Which thing did youasws mean by the two Harrams?’ So heasws said: ‘Makkah and Al-Medina’.[1976]

بَابُ فَضْلِ الصَّلَاةِ فِي الْمَسْجِدِ الْحَرَامِ وَ أَفْضَلِ بُقْعَةٍ فِيهِ

Chapter 201 – The merits of the Salaat in the Sacred Masjid and the most superior spot therein

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنْ أَفْضَلِ مَوْضِعٍ فِي الْمَسْجِدِ يُصَلَّى فِيهِ قَالَ الْحَطِيمُ مَا بَيْنَ الْحَجَرِ وَ بَابِ الْبَيْتِ قُلْتُ وَ الَّذِي يَلِي ذَلِكَ فِي الْفَضْلِ فَذَكَرَ أَنَّهُ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) قُلْتُ ثُمَّ الَّذِي يَلِيهِ فِي الْفَضْلِ قَالَ فِي الْحِجْرِ قُلْتُ ثُمَّ الَّذِي يَلِي ذَلِكَ قَالَ كُلَّمَا دَنَا مِنَ الْبَيْتِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jaham who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the most superior place in the Masjid to be Prayed in. Heasws said: ‘الْحَطِيمُ’ ‘Al-Hateem, what is between the (Black) Stone and the Door of the House (Kabah)’. I said, ‘And that which follows that in superiority?’ So heasws mentioned that it was by the Standing Place of Ibrahimas’. I said, ‘Then which (spot) follows it in superiority?’ Heasws said: ‘By the (Black) Stone’. I said, ‘Then which (spot) follows that?’ Heasws said: ‘Every (spot) what is closest to the House (Kabah)’.[1977]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عُبَيْدَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الصَّلَاةُ فِي الْحَرَمِ كُلِّهِ سَوَاءٌ فَقَالَ يَا أَبَا عُبَيْدَةَ مَا الصَّلَاةُ فِي الْمَسْجِدِ الْحَرَامِ كُلِّهِ سَوَاءً فَكَيْفَ يَكُونُ فِي الْحَرَمِ كُلِّهِ سَوَاءً قُلْتُ فَأَيُّ بِقَاعِهِ أَفْضَلُ قَالَ مَا بَيْنَ الْبَابِ إِلَى الْحَجَرِ الْأَسْوَدِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abu Ayoub Al Khazzaz, from Abu Ubeyda who said,

‘I said to Abu Abdullahasws, ‘The Salaat in the Harram, all of it is the same?’ So heasws said: ‘O Abu Ubeyda! The Salaat in the Sacred Masjid is not the same, and how can it happen to be the same in the Harram?’ I said, ‘So which spot is the most superior?’ Heasws said: ‘What is between the Door (of the Kabah) to the Black Stone’.[1978]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُلْتَزَمِ لِأَيِّ شَيْ‏ءٍ يُلْتَزَمُ وَ أَيُّ شَيْ‏ءٍ يُذْكَرُ فِيهِ فَقَالَ عِنْدَهُ نَهَرٌ مِنْ أَنْهَارِ الْجَنَّةِ تُلْقَى فِيهِ أَعْمَالُ الْعِبَادِ عِنْدَ كُلِّ خَمِيسٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus who said,

‘I asked Abu Abdullahasws about Al-Multazam (the back part of the Kabah), ‘For which thing is it adhered to, and which thing is mentioned therein?’ So heasws said: ‘By it is a river from the rivers of the Paradise, in which are cast the deeds of the servants, every Thursday’.[1979]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْكَاهِلِيِّ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَكْثِرُوا مِنَ الصَّلَاةِ وَ الدُّعَاءِ فِي هَذَا الْمَسْجِدِ أَمَا إِنَّ لِكُلِّ عَبْدٍ رِزْقاً يُجَازُ إِلَيْهِ جَوْزاً .

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Kahily who said,

‘We were in the presence of Abu Abdullahasws, so heasws said: ‘Frequent from the Salaat and the supplication in this Masjid. However, for every servant there is sustenance allowed to him within an allowance’.[1980]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي سَلَمَةَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ صَامِتٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ الصَّلَاةُ فِي الْمَسْجِدِ الْحَرَامِ تَعْدِلُ مِائَةَ أَلْفِ صَلَاةٍ .

Ahmad Bin Muhammad, from Ali Bin Abu Salma, from Haroun Bin Kharjat, from Samit,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘The Salaat in the Sacred Masjid equates to one hundred thousand Salaats (elsewhere)’.[1981]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ الصَّلَاةُ فِي الْمَسْجِدِ الْحَرَامِ تَعْدِلُ مِائَةَ أَلْفِ صَلَاةٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws, from hisasws forefathersasws having said: ‘The Salaat in the Sacred Masjid equates to one hundred thousand Salaats (elsewhere)’.[1982]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَقُومُ أُصَلِّي بِمَكَّةَ وَ الْمَرْأَةُ بَيْنَ يَدَيَّ جَالِسَةٌ أَوْ مَارَّةٌ فَقَالَ لَا بَأْسَ إِنَّمَا سُمِّيَتْ بَكَّةَ لِأَنَّهَا تَبُكُّ فِيهَا الرِّجَالُ وَ النِّسَاءُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘I stand and Pray Salaat in Makkah, and the woman is seated in front of him, or passes by’. So heasws said: ‘There is no problem. But rather, Makkah has been named as Bakkah, because therein ‘تَبُكُّ’ wail (Baka’a) the men and the women’.[1983]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ لَهُ الطَّيَّارُ وَ أَنَا حَاضِرٌ هَذَا الَّذِي زِيدَ هُوَ مِنَ الْمَسْجِدِ فَقَالَ نَعَمْ إِنَّهُمْ لَمْ يَبْلُغُوا بَعْدُ مَسْجِدَ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ ( صلوات الله عليهما ) .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘Al-Tayyar said to himasws, and I was present, ‘This, which is increased, is it from the Masjid?’ So heasws said: ‘Yes, they have not yet reached the remoteness of the Masjid of Ibrahimas and Ismailas’.[1984]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي بِمَكَّةَ يَجْعَلُ الْمَقَامَ خَلْفَ ظَهْرِهِ وَ هُوَ مُسْتَقْبِلُ الْقِبْلَةِ فَقَالَ لَا بَأْسَ يُصَلِّي حَيْثُ شَاءَ مِنَ الْمَسْجِدِ بَيْنَ يَدَيِ الْمَقَامِ أَوْ خَلْفَهُ وَ أَفْضَلُهُ الْحَطِيمُ وَ الْحِجْرُ وَ عِنْدَ الْمَقَامِ وَ الْحَطِيمُ حِذَاءَ الْبَابِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban, from Zurara who said,

‘I asked himasws about the man who Prayed Salaat in Makkah, ‘Can he make the Standing Place (of Ibrahimas) to be behind his back, and he is facing the Qiblah?’ So heasws said: ‘There is no problem. He can Pray Salaat wherever he so desires to, from the Masjid, be it in front of the Standing Place (of Ibrahimas) or behind it; and the most superior of it is Al-Hateem, and the (Black) Stone, and by the Standing Place (of Ibrahimas); and Al-Hateem is parallel to the Door (of the Kabah)’.[1985]

فَضَالَةُ بْنُ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ حَقُّ إِبْرَاهِيمَ ( عليه السلام ) بِمَكَّةَ مَا بَيْنَ الْحَزْوَرَةِ إِلَى الْمَسْعَى فَذَلِكَ الَّذِي كَانَ خَطَّهُ إِبْرَاهِيمُ ( عليه السلام ) يَعْنِي الْمَسْجِدَ .

Fazalat Bin Ayoub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘A right of Ibrahimas in Makkah was between Al-Hazourat to the Mas’a (area of Sa’ee). So that is which was its line (boundary), meaning the Masjid’.[1986]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي فِي جَمَاعَةٍ فِي مَنْزِلِهِ بِمَكَّةَ أَفْضَلُ أَوْ وَحْدَهُ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ وَحْدَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the man who Prays Salaat in a congregation in his house in Makkah, ‘Is it superior or (him Praying Salaat) alone in the Sacred Masjid?’ So heasws said: ‘Alone’.[1987]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَطِيمِ فَقَالَ هُوَ مَا بَيْنَ الْحَجَرِ الْأَسْوَدِ وَ بَيْنَ الْبَابِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’albat, from Muawiya who said,

‘I asked Abu Abdullahasws about Al-Hateem. So heasws said: ‘It is what is in between the Black Stone and the Door (of the Kabah)’.

وَ سَأَلْتُهُ لِمَ سُمِّيَ الْحَطِيمَ فَقَالَ لِأَنَّ النَّاسَ يَحْطِمُ بَعْضُهُمْ بَعْضاً هُنَاكَ .

And I asked himasws, ‘Why has Al-Hateem been named as such?’ So heasws said: ‘Because the people squash (Hatam) each other over there’.[1988]

بَابُ دُخُولِ الْكَعْبَةِ

Chapter 202 – Entering the Kabah

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ خَالِدٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ الدَّاخِلُ الْكَعْبَةَ يَدْخُلُ وَ اللَّهُ رَاضٍ عَنْهُ وَ يَخْرُجُ عُطُلًا مِنَ الذُّنُوبِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Amro Bin Usman, from Ali Bin Khalid, from the one who narrated it,

(It has been narrated) from Abu Ja’farasws having said: ‘Myasws fatherasws was saying: ‘A number of our companions, from Ahmad Bin Abu Abdullah, from Amro Bin Usman, from Ali Bin Khalid, from the one who narrated it, from Abu Ja’farasws having said: ‘Myasws fatherasws was saying: ‘The one entering the Kabah enters, and Allahazwj is Pleased from him, and he returns having been neutralised from the sins’.[1989]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ دُخُولِ الْكَعْبَةِ قَالَ الدُّخُولُ فِيهَا دُخُولٌ فِي رَحْمَةِ اللَّهِ وَ الْخُرُوجُ مِنْهَا خُرُوجٌ مِنَ الذُّنُوبِ مَعْصُومٌ فِيمَا بَقِيَ مِنْ عُمُرِهِ مَغْفُورٌ لَهُ مَا سَلَفَ مِنْ ذُنُوبِهِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Fazzal, from Ibn Al Qaddah,

(It has been narrated) from Ja’farasws, from hisasws fatherasws, said, ‘I asked himasws about entering the Kabah. Heasws said: ‘The one entering therein enters into the Mercy of Allahazwj, and the one exiting from it exits from the sins sinless regarding what remains from his lifetime, having been Forgiven for him whatever was past from his sins’.[1990]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ دُخُولَ الْكَعْبَةِ فَاغْتَسِلْ قَبْلَ أَنْ تَدْخُلَهَا وَ لَا تَدْخُلْهَا بِحِذَاءٍ وَ تَقُولُ إِذَا دَخَلْتَ اللَّهُمَّ إِنَّكَ قُلْتَ وَ مَنْ دَخَلَهُ كَانَ آمِناً فَآمِنِّي مِنْ عَذَابِ النَّارِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you want to enter the Kabah, so wash before you enter it, and do not enter it with shoes, and you should be saying when you enter, ‘O Allahazwj! Youazwj Said [3:97] and whoever enters it shall be secure. So secure me from the Punishment of the Fire’.

ثُمَّ تُصَلِّي رَكْعَتَيْنِ بَيْنَ الْأُسْطُوَانَتَيْنِ عَلَى الرُّخَامَةِ الْحَمْرَاءِ تَقْرَأُ فِي الرَّكْعَةِ الْأُولَى حم السَّجْدَةَ وَ فِي الثَّانِيَةِ عَدَدَ آيَاتِهَا مِنَ الْقُرْآنِ وَ تُصَلِّي فِي زَوَايَاهُ وَ تَقُولُ اللَّهُمَّ مَنْ تَهَيَّأَ أَوْ تَعَبَّأَ أَوْ أَعَدَّ أَوِ اسْتَعَدَّ لِوِفَادَةٍ إِلَى مَخْلُوقٍ رَجَاءَ رِفْدِهِ وَ جَائِزَتِهِ وَ نَوَافِلِهِ وَ فَوَاضِلِهِ فَإِلَيْكَ يَا سَيِّدِي تَهْيِئَتِي وَ تَعْبِئَتِي وَ إِعْدَادِي وَ اسْتِعْدَادِي رَجَاءَ رِفْدِكَ وَ نَوَافِلِكَ وَ جَائِزَتِكَ

Then you should Pray two Cycles of Salaat between the two pillars upon the red marble slab, reciting in the first Cycle [41:1] Ha Meem, the Prostration (Chapter 41), and in the second, a number of its Verses from the Quran, and you should Pray Salaat in its corner and you should be saying, ‘O Allahazwj! O Allahazwj! (If ever) anyone mobilised, and readied, and prepared, and warmed up for a delegation, hoping of his provision, and his optional (deeds), and seeking its awards and its recompense, so upon Youazwj, my Masterazwj, today would be the day of my mobilisation, and my readiness, and my preparation hoping for Yourazwj Forgiveness, and Yourazwj Provision, and seeking Yourazwj Awards and Yourazwj Recompense.

فَلَا تُخَيِّبِ الْيَوْمَ رَجَائِي يَا مَنْ لَا يَخِيبُ عَلَيْهِ سَائِلٌ وَ لَا يَنْقُصُهُ نَائِلٌ فَإِنِّي لَمْ آتِكَ الْيَوْمَ بِعَمَلٍ صَالِحٍ قَدَّمْتُهُ وَ لَا شَفَاعَةِ مَخْلُوقٍ رَجَوْتُهُ وَ لَكِنِّي أَتَيْتُكَ مُقِرّاً بِالظُّلْمِ وَ الْإِسَاءَةِ عَلَى نَفْسِي فَإِنَّهُ لَا حُجَّةَ لِي وَ لَا عُذْرَ فَأَسْأَلُكَ يَا مَنْ هُوَ كَذَلِكَ أَنْ تُعْطِيَنِي مَسْأَلَتِي وَ تُقِيلَنِي عَثْرَتِي وَ تَقْبَلَنِي بِرَغْبَتِي وَ لَا تَرُدَّنِي مَجْبُوهاً مَمْنُوعاً وَ لَا خَائِباً يَا عَظِيمُ يَا عَظِيمُ يَا عَظِيمُ أَرْجُوكَ لِلْعَظِيمِ أَسْأَلُكَ يَا عَظِيمُ أَنْ تَغْفِرَ لِيَ الذَّنْبَ الْعَظِيمَ لَا إِلَهَ إِلَّا أَنْتَ

So (Please) do not Disappoint my hope today. O the Oneazwj Whom a beggar cannot annoy, nor can a receiver diminish, for I did not come to Youazwj relying upon the righteous deeds which I sent forward, nor hoping for an intercession of any creature, but I come to Youazwj acknowledging (my) injustice, and the evil wrought upon myself, for there is no argument for measws nor any excuse. Therefore, I beseech/ plead Youazwj, the One Who is like that, that Youazwj May Grant me what I ask for, and Erase my slips, and Accept me for the hopes (I have), and do not Repel me as rejected, denied, nor disappointed. O the Greatest One! O the Greatest One! O the Greatest One! I (have come with a) hope to Youazwj for the Greatness. I ask Youazwj, O the Greatest One, that Youazwj Forgive for me the grievous sins (I have committed). There is no god except for Youazwj’.

قَالَ وَ لَا تَدْخُلْهَا بِحِذَاءٍ وَ لَا تَبْزُقْ فِيهَا وَ لَا تَمْتَخِطْ فِيهَا وَ لَمْ يَدْخُلْهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا يَوْمَ فَتْحِ مَكَّةَ .

Heasws said: ‘And do not enter it with the shoes, nor spit in it, nor throw any mucus in it. And, Rasool-Allahsaww did not enter it except on the day of the conquest of Makkah’.[1991]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ ذَكَرْتُ الصَّلَاةَ فِي الْكَعْبَةِ قَالَ بَيْنَ الْعَمُودَيْنِ تَقُومُ عَلَى الْبَلَاطَةِ الْحَمْرَاءِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) صَلَّى عَلَيْهَا ثُمَّ أَقْبَلَ عَلَى أَرْكَانِ الْبَيْتِ وَ كَبَّرَ إِلَى كُلِّ رُكْنٍ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bi Al Hakam, from Al Husayn Bin Abu Al Bala’a who said,

‘I asked Abu Abdullahasws and mentioned the Salaat in the Kabah. Heasws said: ‘Between the two pillars. You should stand upon the red marble slab, for Rasool-Allahsaww Prayed Salaat upon it, then turned towards the corners of the House (Kabah) and exclaimed Takbeer towards each corner from it’.[1992]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ رَأَيْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) دَخَلَ الْكَعْبَةَ فَصَلَّى رَكْعَتَيْنِ عَلَى الرُّخَامَةِ الْحَمْرَاءِ ثُمَّ قَامَ فَاسْتَقْبَلَ الْحَائِطَ بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَ الْغَرْبِيِّ فَوَقَعَ يَدُهُ عَلَيْهِ وَ لَزِقَ بِهِ وَ دَعَا ثُمَّ تَحَوَّلَ إِلَى الرُّكْنِ الْيَمَانِيِّ فَلَصِقَ بِهِ وَ دَعَا ثُمَّ أَتَى الرُّكْنَ الْغَرْبِيَّ ثُمَّ خَرَجَ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,

‘I saw Al-Abd Al-Salihasws (7th Imamasws) enter the Kabah. So heasws Prayed two Cycles of Salaat upon the red marble slab. Then heasws stood and faced the wall between Al-Yamani corner and Al-Gharby. So heasws placed hisasws hand upon it, and adhere with it, and supplicated. Then heasws transferred to Al-Yamani corner, so heasws adhered with it and supplicated. Then heasws went to Al-Gharby corner, then went out’.[1993]

وَ عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بُدَّ لِلصَّرُورَةِ أَنْ يَدْخُلَ الْبَيْتَ قَبْلَ أَنْ يَرْجِعَ فَإِذَا دَخَلْتَهُ فَادْخُلْهُ بِسَكِينَةٍ وَ وَقَارٍ ثُمَّ ائْتِ كُلَّ زَاوِيَةٍ مِنْ زَوَايَاهُ ثُمَّ قُلِ اللَّهُمَّ إِنَّكَ قُلْتَ وَ مَنْ دَخَلَهُ كَانَ آمِناً فَآمِنِّي مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ وَ صَلِّ بَيْنَ الْعَمُودَيْنِ اللَّذَيْنِ يَلِيَانِ عَلَى الرُّخَامَةِ الْحَمْرَاءِ وَ إِنْ كَثُرَ النَّاسُ فَاسْتَقْبِلْ كُلَّ زَاوِيَةٍ فِي مَقَامِكَ حَيْثُ صَلَّيْتَ وَ ادْعُ اللَّهَ وَ اسْأَلْهُ .

And from him, from Ali Bin Al Numan, from Saeed Al A’araj,

(It has been narrated) from Abu Abdullahasws having said: ‘It is a must for ‘Al-Sarura’ (the first-timer) that he enters the House (Kabah) before he returns. So when he enters, so he should enter with tranquillity and dignity. Then he should go to every corner from the corners, then say, ‘O Allahazwj! Youazwj Said [3:97] and whoever enters it shall be secure, so Secure me from the Punishment of the Day of Judgement’; and offer Salaat between the two Pillars which follow from the red marble slab; and if the people are numerous, so face each corner from your place where you Prayed Salaat, and supplicate to Allahazwj, and ask Himazwj’.[1994]

وَ عَنْهُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ خَارِجٌ مِنَ الْكَعْبَةِ وَ هُوَ يَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ حَتَّى قَالَهَا ثَلَاثاً ثُمَّ قَالَ اللَّهُمَّ لَا تُجْهِدْ بَلَاءَنَا رَبَّنَا وَ لَا تُشْمِتْ بِنَا أَعْدَاءَنَا فَإِنَّكَ أَنْتَ الضَّارُّ النَّافِعُ ثُمَّ هَبَطَ فَصَلَّى إِلَى جَانِبِ الدَّرَجَةِ جَعَلَ الدَّرَجَةَ عَنْ يَسَارِهِ مُسْتَقْبِلَ الْكَعْبَةِ لَيْسَ بَيْنَهَا وَ بَيْنَهُ أَحَدٌ ثُمَّ خَرَجَ إِلَى مَنْزِلِهِ .

And from him, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws and heasws was exiting from the Kabah, and heasws was saying: ‘Allahazwj is the Greatest (beyond description)! Allahazwj is the Greatest (beyond description)!’, until heasws had said it three times. Then, heasws said: ‘O Allahazwj! Do not Overload ourasws afflictions! O Lordazwj, and do not let ourasws enemies gloat with usasws, no harm and benefits can occur (except) with Yourazwj Permission’. Then heasws climbed down, so heasws Prayed Salaat to the side of the stairs, making the stairs to be on hisasws left, facing the Kabah, there not being anyone between himasws and it. Then heasws went out to hisasws house’.[1995]

وَ عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) دَخَلَ النَّبِيُّ ( صلى الله عليه وآله ) الْكَعْبَةَ فَصَلَّى فِي زَوَايَاهَا الْأَرْبَعِ صَلَّى فِي كُلِّ زَاوِيَةٍ رَكْعَتَيْنِ .

And from him, from Ismail Bin Hammam who said,

‘Abu Al-Hassanasws said: ‘The Prophetsaww entered the Kabah, so hesaww Prayed Salaat in its four corners, Praying two Cycles in each corner’.[1996]

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قَدْ دَخَلَ الْكَعْبَةَ ثُمَّ أَرَادَ بَيْنَ الْعَمُودَيْنِ فَلَمْ يَقْدِرْ عَلَيْهِ فَصَلَّى دُونَهُ ثُمَّ خَرَجَ فَمَضَى حَتَّى خَرَجَ مِنَ الْمَسْجِدِ .

And from hi, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I saw Abu Abdullahasws entering the Kabah, then intended to be between the two pillars, but was not able upon doing so, so heasws Prayed Salaat besides it. Then heasws exited, so heasws went until he had gone out from the Masjid’.[1997]

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلْتُ الْكَعْبَةَ كَيْفَ أَصْنَعُ قَالَ خُذْ بِحَلْقَتَيِ الْبَابِ إِذَا دَخَلْتَ ثُمَّ امْضِ حَتَّى تَأْتِيَ الْعَمُودَيْنِ فَصَلِّ عَلَى الرُّخَامَةِ الْحَمْرَاءِ ثُمَّ إِذَا خَرَجْتَ مِنَ الْبَيْتِ فَنَزَلْتَ مِنَ الدَّرَجَةِ فَصَلِّ عَنْ يَمِينِكَ رَكْعَتَيْنِ .

And from him, from Ibn Fazzal, from Yunus who said,

‘I said to Abu Abdullahasws, ‘When I enter the Kabah, so what should I do?’ Heasws said: ‘Grab hold of the two rings of the (Door of the Kabah) when you enter, then go until you come to the two Pillars, so offer Salaat upon the red marble. Then, when you exit from the House (Kabah), so climb down from the stairs, and perform Salaat on your right, by two Cycles’.[1998]

وَ عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ فِي دُعَاءِ الْوَلَدِ قَالَ أَفِضْ عَلَيْكَ دَلْواً مِنْ مَاءِ زَمْزَمَ ثُمَّ ادْخُلِ الْبَيْتَ فَإِذَا قُمْتَ عَلَى بَابِ الْبَيْتِ فَخُذْ بِحَلْقَةِ الْبَابِ ثُمَّ قُلِ اللَّهُمَّ إِنَّ الْبَيْتَ بَيْتُكَ وَ الْعَبْدَ عَبْدُكَ وَ قَدْ قُلْتَ وَ مَنْ دَخَلَهُ كَانَ آمِناً فَآمِنِّي مِنْ عَذَابِكَ وَ أَجِرْنِي مِنْ سَخَطِكَ

And from him, from Safwan Bin Yahya, from Muawiya Bin Ammar,

‘Regarding a supplication for the child, heasws said: ‘Pour upon yourself a cup from the water of Zamzam, then enter the House (Kabah). So when you stand upon the Door of the Kabah, so grab a ring of the Door, then say, ‘O Allahazwj! The House is Yourazwj House, and the servant is Yourazwj servant, and Youazwj have Said [3:97] and whoever enters it shall be secure, therefore Secure me from Yourazwj Punishment, and Resuce me from Yourazwj Wrath’.

ثُمَّ ادْخُلِ الْبَيْتَ فَصَلِّ عَلَى الرُّخَامَةِ الْحَمْرَاءِ رَكْعَتَيْنِ ثُمَّ قُمْ إِلَى الْأُسْطُوَانَةِ الَّتِي بِحِذَاءِ الْحَجَرِ وَ أَلْصِقْ بِهَا صَدْرَكَ ثُمَّ قُلْ يَا وَاحِدُ يَا أَحَدُ يَا مَاجِدُ يَا قَرِيبُ يَا بَعِيدُ يَا عَزِيزُ يَا حَكِيمُ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ

Then enter the House (Kabah), so perform Salaat upon the red marble slab. Then arise to go to the Pillar which is parallel to the (Black) Stone, and adhere your chest with it, then say, ‘O the Alone! O the One! O the Glorious! O the Near One! O the Remote One! O the Mighty! O the Wise! [21:89] Lord! Do not leave me alone; and You are the Best of inheritors, Endow to me, from Youazwj, a goodly offspring. Youazwj are the Hearer of the supplications’.

ثُمَّ دُرْ بِالْأُسْطُوَانَةِ فَأَلْصِقْ بِهَا ظَهْرَكَ وَ بَطْنَكَ وَ تَدْعُو بِهَذَا الدُّعَاءِ فَإِنْ يُرِدِ اللَّهُ شَيْئاً كَانَ .

Then circle by the Pillars, and adhere your back with it, and your belly, and supplicate with this supplication. So if Allahazwj Wants something, it would happen’.[1999]

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بَابُ وَدَاعِ الْبَيْتِ

Chapter 203 – Bidding Farewell to the House (Kabah)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَخْرُجَ مِنْ مَكَّةَ وَ تَأْتِيَ أَهْلَكَ فَوَدِّعِ الْبَيْتَ وَ طُفْ بِالْبَيْتِ أُسْبُوعاً وَ إِنِ اسْتَطَعْتَ أَنْ تَسْتَلِمَ الْحَجَرَ الْأَسْوَدَ وَ الرُّكْنَ الْيَمَانِيَّ فِي كُلِّ شَوْطٍ فَافْعَلْ وَ إِلَّا فَافْتَتِحْ بِهِ وَ اخْتِمْ بِهِ فَإِنْ لَمْ تَسْتَطِعْ ذَلِكَ فَمُوَسَّعٌ عَلَيْكَ ثُمَّ تَأْتِي الْمُسْتَجَارَ فَتَصْنَعُ عِنْدَهُ كَمَا صَنَعْتَ يَوْمَ قَدِمْتَ مَكَّةَ وَ تَخَيَّرْ لِنَفْسِكَ مِنَ الدُّعَاءِ

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you intend to exit from Makkah and go to your family, so bid farewell to the House (Kabah), and perform Tawaaf of the House (Kabah), seven (circuits). And if are able to touch the Black Stone, and Al-Yamani corner during each circuit, then do so, otherwise, begin with it and end with it. So if you are not able to do that, then whatever you are able to. Then go to Al-Mustajar and do in its presence just as you did on the day you arrived in Makkah, and choose for yourself from the supplications.

ثُمَّ اسْتَلِمِ الْحَجَرَ الْأَسْوَدَ ثُمَّ أَلْصِقْ بَطْنَكَ بِالْبَيْتِ تَضَعُ يَدَكَ عَلَى الْحَجَرِ وَ الْأُخْرَى مِمَّا يَلِي الْبَابَ وَ احْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ قُلِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ نَبِيِّكَ وَ أَمِينِكَ وَ حَبِيبِكَ وَ نَجِيِّكَ وَ خِيَرَتِكَ مِنْ خَلْقِكَ اللَّهُمَّ كَمَا بَلَغَ رِسَالَاتِكَ وَ جَاهَدَ فِي سَبِيلِكَ وَ صَدَعَ بِأَمْرِكَ وَ أُوذِيَ فِي جَنْبِكَ وَ عَبَدَكَ حَتَّى أَتَاهُ الْيَقِينُ

Then touch the Black Stone, then adhere your belly with the House (Kabah), placing your hand upon the Black Stone, and the other one from what follows of the Door, and Praise Allahazwj, and Extol upon Himazwj, and send Blessings upon the Prophetsaww, then said, ‘O Allahazwj! Send Blessings upon Muhammadsaww, Yourazwj servant, and Yourazwj Rasoolsaww, and Yourazwj Prophetsaww, and Yourazwj Trustworthy one, and Yourazwj Beloved, and Yourazwj excellent one, and Yourazwj Chosen one from Yourazwj creatures. O Allahazwj! As hesaww delivered Yourazwj Message, and struggled in Yourazwj Way, and preached with Yourazwj Commandments, and was harmed being on Yourazwj Side, and worshipped Youazwj until the conviction came to himsaww.

اللَّهُمَّ اقْلِبْنِي مُفْلِحاً مُنْجِحاً مُسْتَجَاباً لِي بِأَفْضَلِ مَا يَرْجِعُ بِهِ أَحَدٌ مِنْ وَفْدِكَ مِنَ الْمَغْفِرَةِ وَ الْبَرَكَةِ وَ الرَّحْمَةِ وَ الرِّضْوَانِ وَ الْعَافِيَةِ اللَّهُمَّ إِنْ أَمَتَّنِي فَاغْفِرْ لِي وَ إِنْ أَحْيَيْتَنِي فَارْزُقْنِيهِ مِنْ قَابِلٍ اللَّهُمَّ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ بَيْتِكَ

O Allahazwj! Turn me as successful, salvaged, having been Answered for me with the Grace, what no one from Yourazwj delegates has wished for, from the Forgiveness, and the Blessings, and the Mercy, and the Pleasure, and the well being. O Allahazwj! If Youazwj Cause me to die, so Forgive for me, and if Youazwj Keep me alive, so Grace me in the future. O Allahazwj! Do not Make it to be the last of the promises from Yourazwj House (Kabah).

اللَّهُمَّ إِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ أَمَتِكَ حَمَلْتَنِي عَلَى دَوَابِّكَ وَ سَيَّرْتَنِي فِي بِلَادِكَ حَتَّى أَقْدَمْتَنِي حَرَمَكَ وَ أَمْنَكَ وَ قَدْ كَانَ فِي حُسْنِ ظَنِّي بِكَ أَنْ تَغْفِرَ لِي ذُنُوبِي

O Allahazwj! I am Yourazwj servant, and son of Yourazwj servant, and son of Yourazwj maid. Youazwj Carried me upon Yourazwj (gifted) animal, and Journeyed me in Yourazwj city until I arrived at Yourazwj Harram, and Yourazwj security, and it was in my good thoughts about Youazwj that Youazwj would Forgive my sins for me.

فَإِنْ كُنْتَ قَدْ غَفَرْتَ لِي ذُنُوبِي فَازْدَدْ عَنِّي رِضًا وَ قَرِّبْنِي إِلَيْكَ زُلْفَى وَ لَا تُبَاعِدْنِي وَ إِنْ كُنْتَ لَمْ تَغْفِرْ لِي فَمِنَ الْآنَ فَاغْفِرْ لِي قَبْلَ أَنْ تَنْأَى عَنْ بَيْتِكَ دَارِي فَهَذَا أَوَانُ انْصِرَافِي إِنْ كُنْتَ أَذِنْتَ لِي غَيْرَ رَاغِبٍ عَنْكَ وَ لَا عَنْ بَيْتِكَ وَ لَا مُسْتَبْدِلٍ بِكَ وَ لَا بِهِ

So if Youazwj have already Forgiven my sins for me, then Increase about me the Pleasure, and Let me be closer to Youazwj in position, and do not Cause me to be remote. And if you have not Forgiven me, so from now, Forgive me before I depart from Yourazwj House (Kabah) to my house, for this is the time for my departure, if Youazwj have Permitted me, without turning away from Youazwj, nor from Yourazwj House (Kabah), nor being changed with Youazwj, nor by it.

اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَ مِنْ خَلْفِي وَ عَنْ يَمِينِي وَ عَنْ شِمَالِي حَتَّى تُبَلِّغَنِي أَهْلِي فَإِذَا بَلَّغْتَنِي أَهْلِي فَاكْفِنِي مَئُونَةَ عِبَادِكَ وَ عِيَالِي فَإِنَّكَ وَلِيُّ ذَلِكَ مِنْ خَلْقِكَ وَ مِنِّي

O Allahazwj! Protect me from in front of me, and from my behind, and from my right, and from my left, until Youazwj Deliver me to my family. So when I reach to my family, Suffice me in support of Yourazwj servants, and my dependants, for Youazwj are the Guardian of that from Yourazwj creatures, and from me’.

ثُمَّ ائْتِ زَمْزَمَ فَاشْرَبْ مِنْ مَائِهَا ثُمَّ اخْرُجْ وَ قُلْ آئِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ إِلَى رَبِّنَا رَاغِبُونَ إِلَى اللَّهِ رَاجِعُونَ إِنْ شَاءَ اللَّهُ

Then go over to Zamzam, and drink from its water. Then exit and say, ‘We are the returners, the repentant, the worshippers to our Lordazwj, Praising to our Lordazwj, wishing to Allahazwj, returning, if Allahazwj so Desires’.

قَالَ وَ إِنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) لَمَّا وَدَّعَهَا وَ أَرَادَ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ الْحَرَامِ خَرَّ سَاجِداً عِنْدَ بَابِ الْمَسْجِدِ طَوِيلًا ثُمَّ قَامَ فَخَرَجَ .

He (the narrator) said, ‘When Abu Abdullahasws bid farewell to it and wanted to exit from the Sacred Masjid, fell down prostrate at the Door of the Masjid for a long time. Then stood, and exited’.[2000]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) وَدَّعَ الْبَيْتَ فَلَمَّا أَرَادَ أَنْ يَخْرُجَ مِنْ بَابِ الْمَسْجِدِ خَرَّ سَاجِداً ثُمَّ قَامَ فَاسْتَقْبَلَ الْكَعْبَةَ فَقَالَ اللَّهُمَّ إِنِّي أَنْقَلِبُ عَلَى أَلَّا إِلَهَ إِلَّا أَنْتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibrahim Bin Abu mahmoud who said,

‘I saw Abu Al-Hassanasws bid farewell to the House (Kabah). So when heasws wanted to exit from the door of the Masjid, fell prostrate. Then heasws stood up, and faced the Kabah, and heasws said: ‘O Allahazwj! Iasws return upon that there is no god except for Youazwj’.[2001]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ  الثَّانِيَ ( عليه السلام ) فِي سَنَةِ خَمْسٍ وَ عِشْرِينَ وَ مِائَتَيْنِ وَدَّعَ الْبَيْتَ بَعْدَ ارْتِفَاعِ الشَّمْسِ وَ طَافَ بِالْبَيْتِ يَسْتَلِمُ الرُّكْنَ الْيَمَانِيَّ فِي كُلِّ شَوْطٍ فَلَمَّا كَانَ فِي الشَّوْطِ السَّابِعِ اسْتَلَمَهُ وَ اسْتَلَمَ الْحَجَرَ وَ مَسَحَ بِيَدِهِ ثُمَّ مَسَحَ وَجْهَهُ بِيَدِهِ

A number of our companions, from Ahmad Bin Muhammad, and Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar who said,

‘I saw Abu Ja’farasws the 2nd in the year two hundred and twenty five, bidding farewell to the House (Kabah) after the rising of the sun, and performing Tawaaf of the House Kabah, touching Al-Yamani corner during each circuit. So when it was the seventh circuit, heasws touched it and touched the (Black) Stone, and wiped it with hisasws hand, then wiped hisasws face with hisasws hand.

ثُمَّ أَتَى الْمَقَامَ فَصَلَّى خَلْفَهُ رَكْعَتَيْنِ ثُمَّ خَرَجَ إِلَى دُبُرِ الْكَعْبَةِ إِلَى الْمُلْتَزَمِ فَالْتَزَمَ الْبَيْتَ وَ كَشَفَ الثَّوْبَ عَنْ بَطْنِهِ ثُمَّ وَقَفَ عَلَيْهِ طَوِيلًا يَدْعُو ثُمَّ خَرَجَ مِنْ بَابِ الْحَنَّاطِينَ وَ تَوَجَّهَ

Then heasws went to the Standing Place (of Ibrahimas), so he performed Salaat behind it, by two Cycles. Then heasws went out to the back of the Kabah, to Al-Multazam, so heasws adhered to the House, and uncovered the cloth from hisasws belly, then paused upon it for a long time, supplicating. Then heasws went out from the door of Al-Hannatayn and faced it.

قَالَ فَرَأَيْتُهُ فِي سَنَةِ سَبْعَ عَشْرَةَ وَ مِائَتَيْنِ وَدَّعَ الْبَيْتَ لَيْلًا يَسْتَلِمُ الرُّكْنَ الْيَمَانِيَّ وَ الْحَجَرَ الْأَسْوَدَ فِي كُلِّ شَوْطٍ فَلَمَّا كَانَ فِي الشَّوْطِ السَّابِعِ الْتَزَمَ الْبَيْتَ فِي دُبُرِ الْكَعْبَةِ قَرِيباً مِنَ الرُّكْنِ الْيَمَانِيِّ وَ فَوْقَ الْحَجَرِ الْمُسْتَطِيلِ وَ كَشَفَ الثَّوْبَ عَنْ بَطْنِهِ ثُمَّ أَتَى الْحَجَرَ فَقَبَّلَهُ وَ مَسَحَهُ وَ خَرَجَ إِلَى الْمَقَامِ فَصَلَّى خَلْفَهُ ثُمَّ مَضَى وَ لَمْ يَعُدْ إِلَى الْبَيْتِ وَ كَانَ وُقُوفُهُ عَلَى الْمُلْتَزَمِ بِقَدْرِ مَا طَافَ بَعْضُ أَصْحَابِنَا سَبْعَةَ أَشْوَاطٍ وَ بَعْضُهُمْ ثَمَانِيَةً .

He (the narrator) said, ‘So I (also) saw himasws in the year two hundred and seventeen bidding farewell to the House (Kabah) at night, touching Al-Yamani corner, and the Black Stone during each circuit. So when heasws was in the seventh circuit, heasws adhered to the House at the back of the Kabah, near to the Yamani corner, and above the (Black) Stone by the rectangular stone, and uncovered the cloth from his belly. Then he went to the (Black) Stone), so heasws kissed it, and wiped it, and went to the Standing Place (of Ibrahimas), and heasws performed Salaat behind it. Then heasws went and did not return to the House (Kabah), and it was hisasws pausing at Al-Multazam of a measurement of what some of our companions take to perform Tawaaf of seven circuits, and some of them eight’.[2002]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي إِسْمَاعِيلَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هُوَ ذَا أَخْرُجُ جُعِلْتُ فِدَاكَ فَمِنْ أَيْنَ أُوَدِّعُ الْبَيْتَ قَالَ تَأْتِي الْمُسْتَجَارَ بَيْنَ الْحَجَرِ وَ الْبَابِ فَتُوَدِّعُهُ مِنْ ثَمَّ ثُمَّ تَخْرُجُ فَتَشْرَبُ مِنْ زَمْزَمَ ثُمَّ تَمْضِي فَقُلْتُ أَصُبُّ عَلَى رَأْسِي فَقَالَ لَا تَقْرَبِ الصَّبَّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Abu Ismail who said,

‘I said to Abu Abdullahasws when I wanted to exit, ‘May I be sacrificed for youasws! So from where should I bid farewell to the House (Kabah)?’ Heasws said: ‘You should go to Al-Mustajar between the (Black) Stone and the Door (of the Kabah), so bid farewell. Then go out, and drink from Zamzam. Then depart’. So I said, ‘Can I pour upon my head?’ So heasws said: ‘Do not go near the pouring’.[2003]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ قُثَمَ بْنِ كَعْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّكَ لَتُدْمِنُ الْحَجَّ قُلْتُ أَجَلْ قَالَ فَلْيَكُنْ آخِرُ عَهْدِكَ بِالْبَيْتِ أَنْ تَضَعَ يَدَكَ عَلَى الْبَابِ وَ تَقُولَ الْمِسْكِينُ عَلَى بَابِكَ فَتَصَدَّقْ عَلَيْهِ بِالْجَنَّةِ .

Al Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from yaqoub Bin Yazeed, from Abdullah Bin Jabala, from Qusam Bin Ka’ab who said,

‘Abu Abdullahasws said: ‘Are you habitual of the Hajj?’ I said, ‘Yes’. Heasws said: ‘So let the last of your Promises by the House (Kabah), that you place your hand upon the Door (of the Kabah), and you should be saying, ‘The beggar is at Yourazwj Door, so Give in charity upon him with the Paradise’.[2004]

بَابُ مَا يُسْتَحَبُّ مِنَ الصَّدَقَةِ عِنْدَ الْخُرُوجِ مِنْ مَكَّةَ

Chapter 204 – What is recommended from the charity during the exit from Makkah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ يَنْبَغِي لِلْحَاجِّ إِذَا قَضَى نُسُكَهُ وَ أَرَادَ أَنْ يَخْرُجَ أَنْ يَبْتَاعَ بِدِرْهَمٍ تَمْراً يَتَصَدَّقُ بِهِ فَيَكُونُ كَفَّارَةً لِمَا لَعَلَّهُ دَخَلَ عَلَيْهِ فِي حَجِّهِ مِنْ حَكٍّ أَوْ قَمْلَةٍ سَقَطَتْ أَوْ نَحْوِ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from Muawiya Bin Ammar and Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the pilgrim for the Hajj when he fulfils his rituals and intends to exit, that he should buy dates with a Dirham to give in charity with, for it to happen to be an expiation due to what he might have entered upon during his Hajj, from a scratching or lice to have fallen off, or similar to that’.[2005]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَخْرُجَ مِنْ مَكَّةَ فَاشْتَرِ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ قَبْضَةً قَبْضَةً فَيَكُونَ لِكُلِّ مَا كَانَ مِنْكَ فِي إِحْرَامِكَ وَ مَا كَانَ مِنْكَ بِمَكَّةَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from the one who mentioned it, from Aban, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When you want to exit from Makkah, so buy some dates with a Dirham and give in charity with it, a handful, a handful, so it would happen to be (an expiation) for everything what was from you during your being in your Ihraam, and whatever was from you in Makkah’.[2006]

بَابُ مَا يُجْزِئُ مِنَ الْعُمْرَةِ الْمَفْرُوضَةِ

Chapter 205 – What suffices from the Obligatory Umra

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اسْتَمْتَعَ الرَّجُلُ بِالْعُمْرَةِ فَقَدْ قَضَى مَا عَلَيْهِ مِنْ فَرِيضَةِ الْعُمْرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When a man performs Tumatto with the Umra, so he has fulfilled whatever was upon him, from the Obligatory Umra’.[2007]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْعُمْرَةِ أَ وَاجِبَةٌ هِيَ قَالَ نَعَمْ قُلْتُ فَمَنْ تَمَتَّعَ يُجْزِئُ عَنْهُ قَالَ نَعَمْ .

A number of our companins, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassanasws about the Umra, ‘Is it Obligatory?’ Heasws said: ‘Yes’. I said, ‘So the one who performs Tumatto, would it suffice him from it?’ Heasws said: ‘Yes’.[2008]

بَابُ الْعُمْرَةِ الْمَبْتُولَةِ

Chapter 206 – The exclusive Umra

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ فِي كُلِّ شَهْرٍ عُمْرَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I heard Abu Abdullahasws saying: ‘Aliasws was saying: ‘In every month is an Umra’.[2009]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) فِي كُلِّ شَهْرٍ عُمْرَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Book of Aliasws: ‘In every month is an Umra’.[2010]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ يَدْخُلُ مَكَّةَ فِي السَّنَةِ الْمَرَّةَ أَوِ الْمَرَّتَيْنِ أَوِ الْأَرْبَعَةَ كَيْفَ يَصْنَعُ قَالَ إِذَا دَخَلَ فَلْيَدْخُلْ مُلَبِّياً وَ إِذَا خَرَجَ فَلْيَخْرُجْ مُحِلًّا

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from yunus, from Ali Bin Abu Hamza who said,

‘I asked Abu Al-Hassanasws about a man who enters makkah during the year, once, or twice, or four times, what should he do?’ Heasws said: ‘When he enters, so let him enter exclaiming Talbiyya; and when he exits, so let him exit being free from Ihraam’.

قَالَ وَ لِكُلِّ شَهْرٍ عُمْرَةٌ فَقُلْتُ يَكُونُ أَقَلَّ قَالَ لِكُلِّ عَشَرَةِ أَيَّامٍ عُمْرَةٌ ثُمَّ قَالَ وَ حَقِّكَ لَقَدْ كَانَ فِي عَامِي هَذِهِ السَّنَةِ سِتُّ عُمَرٍ قُلْتُ لِمَ ذَاكَ فَقَالَ كُنْتُ مَعَ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بِالطَّائِفِ فَكَانَ كُلَّمَا دَخَلَ دَخَلْتُ مَعَهُ .

Heasws said: ‘And for every month there is an Umra’. So I said, ‘Can it happen to be less?’ Heasws said: ‘For every ten days is an Umra’. Then heasws said: ‘Iasws tell you the truth. Iasws have performed in this year of mineasws, six Umras’. I said, ‘Why is that so?’ So heasws said: ‘Iasws was with Muhammad Bin Ibrahim in Al-Ta’if, so every time he entered Makkah, Iasws entered it along with him’.[2011]

بَابُ الْعُمْرَةِ الْمَبْتُولَةِ فِي أَشْهُرِ الْحَجِّ

Chapter 207 – The exclusive Umra during the months of Hajj

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِالْعُمْرَةِ الْمُفْرَدَةِ فِي أَشْهُرِ الْحَجِّ ثُمَّ يَرْجِعُ إِلَى أَهْلِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the exclusive Umra during the months of Hajj. Then he can return to his family’.[2012]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِالْعُمْرَةِ الْمُفْرَدَةِ فِي أَشْهُرِ الْحَجِّ ثُمَّ يَرْجِعُ إِلَى أَهْلِهِ إِنْ شَاءَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the exclusive Umra during the months of Hajj. Then he returns to him family, Allahazwj Willing’.[2013]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ خَرَجَ فِي أَشْهُرِ الْحَجِّ مُعْتَمِراً ثُمَّ رَجَعَ إِلَى بِلَادِهِ قَالَ لَا بَأْسَ وَ إِنْ حَجَّ فِي عَامِهِ ذَلِكَ وَ أَفْرَدَ الْحَجَّ فَلَيْسَ عَلَيْهِ دَمٌ فَإِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ ( عليه السلام ) خَرَجَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ إِلَى الْعِرَاقِ وَ قَدْ كَانَ دَخَلَ مُعْتَمِراً .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having been asked about a man who went out during the months of Hajj to perform Umra, then he returned to his city. Heasws said: ‘There is no problem; and even if performed Hajj during that year of his, and exclusive Hajj, so there is no blood (of a sacrificial animal) upon him, fro Al-Husaynasws Bin Aliasws went out to Al-Iraq before Al-Tarawiyya by a day, and heasws had entered to perform Umra’.[2014]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ افْتَرَقَ الْمُتَمَتِّعُ وَ الْمُعْتَمِرُ فَقَالَ إِنَّ الْمُتَمَتِّعَ مُرْتَبِطٌ بِالْحَجِّ وَ الْمُعْتَمِرَ إِذَا فَرَغَ مِنْهَا ذَهَبَ حَيْثُ شَاءَ وَ قَدِ اعْتَمَرَ الْحُسَيْنُ بْنُ عَلِيٍّ ( عليه السلام ) فِي ذِي الْحِجَّةِ ثُمَّ رَاحَ يَوْمَ التَّرْوِيَةِ إِلَى الْعِرَاقِ وَ النَّاسُ يَرُوحُونَ إِلَى مِنًى وَ لَا بَأْسَ بِالْعُمْرَةِ فِي ذِي الْحِجَّةِ لِمَنْ لَا يُرِيدُ الْحَجَّ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws, ‘From where can I distinguish the performer of Tumatto and the performer of the Umra?’ So heasws said: ‘The performer of Tumatto is attached with the Hajj, and the performer of the Umra, when he is free from it, goes wherever he so desires to. And, Al-Husaynasws Bin Aliasws had performed Umra in Zil Hijja. Then heasws went to Al-Iraq during the day of Al-Tarwiyya, and the people were going to Mina; and there is no problem with the Umra during Zil Hijja for the one who does not intend the Hajj’.[2015]

بَابُ الشُّهُورِ الَّتِي تُسْتَحَبُّ فِيهَا الْعُمْرَةُ وَ مَنْ أَحْرَمَ فِي شَهْرٍ وَ أَحَلَّ فِي آخَرَ

Chapter 208 – The months in which the Umra is recommended, and the one who wears Ihraam in one month and frees in another

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَلَغَنَا أَنَّ عُمْرَةً فِي شَهْرِ رَمَضَانَ تَعْدِلُ حَجَّةً فَقَالَ إِنَّمَا كَانَ ذَلِكَ فِي امْرَأَةٍ وَعَدَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا اعْتَمِرِي فِي شَهْرِ رَمَضَانَ فَهِيَ لَكِ حَجَّةٌ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Al Waleed Bin Sabeeh who said,

‘I said to Abu Abdullahasws, ‘It has reached us that an Umra performed during the Month of Ramazaan equates to a Hajj’. So heasws said: ‘But rather, that was regarding a woman promised by Rasool-Allahsaww. So hesaww said to her: ‘Perform Umra during a month of Ramazan, so it would be a Hajj for you’.[2016]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ كُنْتُ مُقِيماً بِالْمَدِينَةِ فِي شَهْرِ رَمَضَانَ سَنَةَ ثَلَاثَ عَشْرَةَ وَ مِائَتَيْنِ فَلَمَّا قَرُبَ الْفِطْرُ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَسْأَلُهُ عَنِ الْخُرُوجُ فِي عُمْرَةِ شَهْرِ رَمَضَانَ أَفْضَلُ أَوْ أُقِيمُ حَتَّى يَنْقَضِيَ الشَّهْرُ وَ أُتِمَّ صَوْمِي فَكَتَبَ إِلَيَّ كِتَاباً قَرَأْتُهُ بِخَطِّهِ سَأَلْتَ رَحِمَكَ اللَّهُ عَنْ أَيُّ الْعُمْرَةِ أَفْضَلُ عُمْرَةُ شَهْرِ رَمَضَانَ أَفْضَلُ يَرْحَمُكَ اللَّهُ .

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, altogether from Ali Bin Mahziyar, from Ali Bin Hadeed who said,

‘I was staying in Al-Medina during a Month of Ramazan in the year two hundred and thirteen. So when (Eid) Al-Fitr came near, I wrote to Abu Ja’farasws asking himasws about the going out regarding an Umra during a Month of Ramazaan, ‘Is it superior, or staying until the Month is past, and I complete my Fasts?’ So heasws wrote to me a letter which I read it to be in hisasws own handwriting: ‘You asked, may Allahazwj have Mercy on you, about which Umra is superior. An Umra during a Month of Ramazan is superior. May Allahazwj have Mercy on you’.[2017]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عِيسَى الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَهَلَّ بِالْعُمْرَةِ فِي رَجَبٍ وَ أَحَلَّ فِي غَيْرِهِ كَانَتْ عُمْرَتُهُ لِرَجَبٍ وَ إِذَا أَهَلَّ فِي غَيْرِ رَجَبٍ وَ طَافَ فِي رَجَبٍ فَعُمْرَتُهُ لِرَجَبٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Isa Al Farra,

(It has been narrated) from Abu Abdullahasws having said: ‘When you commence with the Umra in Rajab, and is free from Ihraam during another, his Umra would be for Rajab; and when he commences during other than Rajab and performs Tawaaf during Rajab, so his Umra would be for Rajab’.[2018]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَادَ الْعُمْرَةَ انْتَظَرَ إِلَى صَبِيحَةِ ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ ثُمَّ يَخْرُجُ مُهِلًّا فِي ذَلِكَ الْيَوْمِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman who said,

‘It was so that when Abu Abdullahasws performed the Umra until the morning of the twenty-third from a Month of Ramazaan, then heasws went out commencing during that day’.[2019]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَحْرَمَ فِي شَهْرٍ وَ أَحَلَّ فِي آخَرَ فَقَالَ يُكْتَبُ لَهُ فِي الَّذِي قَدْ نَوَى أَوْ يُكْتَبُ لَهُ فِي أَفْضَلِهِمَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullahasws regarding a man who wears Ihraam during a month, and frees during another. So heasws said: ‘It would be Written for him regarding that which he intended, or would be Written for him regarding the superior of the two’.[2020]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُعْتَمِرُ يَعْتَمِرُ فِي أَيِّ شُهُورِ السَّنَةِ شَاءَ وَ أَفْضَلُ الْعُمْرَةِ عُمْرَةُ رَجَبٍ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of the Umra can perform Umra in whichever month of the year he so desires to, and the most superior Umra is an Umra of Rajab’.[2021]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْعُمْرَةُ بَعْدَ الْحَجِّ قَالَ إِذَا أَمْكَنَ الْمُوسَى مِنَ الرَّأْسِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Al Al Wahsa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws, said, ‘I said to himasws, ‘The Umra performed after the Hajj’. Heasws said: ‘When he enables the blade from the head (to resemble shaving it)’.[2022]

بَابُ قَطْعِ تَلْبِيَةِ الْمُحْرِمِ وَ مَا عَلَيْهِ مِنَ الْعَمَلِ

Chapter 209 – Cutting off of Talbiyya by the one in Ihraam and what is upon him, from the deeds

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقْطَعُ صَاحِبُ الْعُمْرَةِ الْمُفْرَدَةِ التَّلْبِيَةَ إِذَا وَضَعَتِ الْإِبِلُ أَخْفَافَهَا فِي الْحَرَمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Murazam,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of the exclusive Umra would cut off the Talbiyya when the camel places its hooves in the Harram’.[2023]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُقْطَعُ تَلْبِيَةُ الْمُعْتَمِرِ إِذَا دَخَلَ الْحَرَمَ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The performer of Umra would cut-off the Talbiyya when he enters the Harram’.[2024]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اعْتَمَرَ مِنَ التَّنْعِيمِ فَلَا يَقْطَعِ التَّلْبِيَةَ حَتَّى يَنْظُرَ إِلَى الْمَسْجِدِ .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who performs Umra from Tan’eem, so he should not cut-off the Talbiyya until he looks at the Masjid’.[2025]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا قَدِمَ الْمُعْتَمِرُ مَكَّةَ وَ طَافَ وَ سَعَى فَإِنْ شَاءَ فَلْيَمْضِ عَلَى رَاحِلَتِهِ وَ لْيَلْحَقْ بِأَهْلِهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘When the performer of Umra arrived in Makkah and performs Tawaaf, and Sa’ee, so if he so desires to, let him go upon his ride and let him meet with his family’.[2026]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعُمْرَةُ الْمَبْتُولَةُ يَطُوفُ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ ثُمَّ يَحِلُّ فَإِنْ شَاءَ أَنْ يَرْتَحِلَ مِنْ سَاعَتِهِ ارْتَحَلَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskaan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The exclusive Umra – He would perform Tawaaf by the House (Kabah), and by Al-Safa and Al-Marwa, then he would free from Ihraam. So if he so desires to depart from that moment, he departs’.[2027]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَجِي‏ءُ مُعْتَمِراً عُمْرَةً مَبْتُولَةً قَالَ يُجْزِئُهُ إِذَا طَافَ بِالْبَيْتِ وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ حَلَقَ أَنْ يَطُوفَ طَوَافاً وَاحِداً بِالْبَيْتِ وَ مَنْ شَاءَ أَنْ يُقَصِّرَ قَصَّرَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws regarding the man who comes to perform Umra, the exclusive Umra. Heasws said: ‘It would suffice him when he performs Tawaaf and performs Sa’ee between Al-Safa and Al-Marwa, and shaves off (his head) if he performs one Tawaaf by the House, and the one who so desires that he shortens (his hair), shortens’.[2028]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عُمَرَ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُعْتَمِرُ يَطُوفُ وَ يَسْعَى وَ يَحْلِقُ قَالَ وَ لَا بُدَّ لَهُ بَعْدَ الْحَلْقِ مِنْ طَوَافٍ آخَرَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ibrahim Bin Abdul Hameed, from Umar, or someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of the Umra would perform Tawaaf, and he would perform Sa’ee, and he would shave off (his head)’. Heasws said: ‘And it is a must for him, after the shaving, to perform another Tawaaf’.[2029]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِسْمَاعِيلَ بْنِ رِيَاحٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُفْرِدِ الْعُمْرَةِ عَلَيْهِ طَوَافُ النِّسَاءِ قَالَ نَعَمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, from Ismail Bin Riyah,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I asked himasws about the performer of the exclusive Umra, ‘Is there Tawaaf Al-Nisa upon him?’ Heasws said: ‘Yes’.[2030]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ كَتَبَ أَبُو الْقَاسِمِ مُخَلَّدُ بْنُ مُوسَى الرَّازِيُّ إِلَى الرَّجُلِ يَسْأَلُهُ عَنِ الْعُمْرَةِ الْمَبْتُولَةِ هَلْ عَلَى صَاحِبِهَا طَوَافُ النِّسَاءِ وَ الْعُمْرَةِ الَّتِي يُتَمَتَّعُ بِهَا إِلَى الْحَجِّ فَكَتَبَ أَمَّا الْعُمْرَةُ الْمَبْتُولَةُ فَعَلَى صَاحِبِهَا طَوَافُ النِّسَاءِ وَ أَمَّا الَّتِي يُتَمَتَّعُ بِهَا إِلَى الْحَجِّ فَلَيْسَ عَلَى صَاحِبِهَا طَوَافُ النِّسَاءِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa who said,

‘Abu Al-Qasim Mukhallad Bin Musa Al-Razy wrote to the man (Imamasws, asking himasws about the exclusive Umra, ‘Is there the performance of Tawaaf Al-Nisa upon him, and the Umra which he performs Tumatto with to the Hajj?’ So heasws wrote: ‘As for the exclusive Umra, so upon its performer is the Tawaaf Al-Nisa; and as for the performer of the Tumatto to the Hajj, so there is Tawaaf Al-Nisa to be performed by him’.[2031]

بَابُ الْمُعْتَمِرِ يَطَأُ أَهْلَهُ وَ هُوَ مُحْرِمٌ وَ الْكَفَّارَةِ فِي ذَلِكَ

Chapter 210 – The performer of Umra sleeps with his wife and he is in Ihraam, and the expiation regarding that

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَحْمَدَ بْنِ أَبِي عَلِيٍّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ اعْتَمَرَ عُمْرَةً مُفْرَدَةً فَوَطِئَ أَهْلَهُ وَ هُوَ مُحْرِمٌ قَبْلَ أَنْ يَفْرُغَ مِنْ طَوَافِهِ وَ سَعْيِهِ قَالَ عَلَيْهِ بَدَنَةٌ لِفَسَادِ عُمْرَتِهِ وَ عَلَيْهِ أَنْ يُقِيمَ بِمَكَّةَ حَتَّى يَدْخُلَ شَهْرٌ آخَرُ فَيَخْرُجَ إِلَى بَعْضِ الْمَوَاقِيتِ فَيُحْرِمَ مِنْهُ ثُمَّ يَعْتَمِرَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ahmad Bin Abu Ali,

(It has been narrated) from Abu Ja’farasws regarding a man who performs the exclusive Umra, so he sleeps with his wife and he is in Ihraam, before he is free from his Tawaaf, and his Sa’ee. Heasws said: ‘Upon him is a camel for spoiling his Umra, and upon him is that he stays in Makkah until another month enters, so he would go to one of the junctures, and he would wear Ihraam from it, then he would perform Umra’.[2032]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَعْتَمِرُ عُمْرَةً مُفْرَدَةً وَ يَطُوفُ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ ثُمَّ يَغْشَى أَهْلَهُ قَبْلَ أَنْ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ قَدْ أَفْسَدَ عُمْرَتَهُ وَ عَلَيْهِ بَدَنَةٌ وَ يُقِيمُ بِمَكَّةَ مُحِلًّا حَتَّى يَخْرُجَ الشَّهْرُ الَّذِي اعْتَمَرَ فِيهِ ثُمَّ يَخْرُجُ إِلَى الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِأَهْلِ بِلَادِهِ فَيُحْرِمُ مِنْهُ وَ يَعْتَمِرُ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Misma’a,

(It has been narrated) from Abu Abdullahasws regarding the man performing the exclusive Umra, and he performs Tawaaf of the House (Kabah), the Obligatory Tawaaf. Then he overcomes his wife before he performs Sa’ee between Al-Safa and Al-Marwa. Heasws said: ‘He has spoilt his Umra, and upon him is a camel, and he would stay in Makkah, free from Ihraam, until the month in which he had performed Umra passes by. Then he would go out to the juncture at which Rasool-Allahsaww had designated it as a juncture for his city, so he would wear Ihraam from it, and he would perform Umra’.[2033]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ قَالَ مَنْ جَاءَ بِهَدْيٍ فِي عُمْرَةٍ فِي غَيْرِ حَجٍّ فَلْيَنْحَرْهُ قَبْلَ أَنْ يَحْلِقَ رَأْسَهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Zurara who said,

‘The one who comes with a sacrificial animal regarding an Umra without performing Hajj, so let him sacrifice it before he shaves off his head’.[2034]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُعْتَمِرُ إِذَا سَاقَ الْهَدْيَ يَحْلِقُ قَبْلَ أَنْ يَذْبَحَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The performer of the Umra, when he ushers the sacrificial animal, would shave off (his head) before he slaughters’.[2035]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَاقَ هَدْياً فِي عُمْرَةٍ فَلْيَنْحَرْهُ قَبْلَ أَنْ يَحْلِقَ وَ مَنْ سَاقَ هَدْياً وَ هُوَ مُعْتَمِرٌ نَحَرَ هَدْيَهُ بِالْمَنْحَرِ وَ هُوَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ هِيَ الْحَزْوَرَةُ

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahiyar, from Fazalat Bin Ayoub, from Muawiiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘The one who ushers a sacrificial animal regarding an Umra, so let him sacrifice it before he shaves off (his head); and the one who ushers a sacrificial animal, and he is a performer of Umra, should sacrifice his sacrificial animal in the slaughter place, and it is between Al-Safa and Al-Marwa, and it is Al-Hazoura’.

قَالَ وَ سَأَلْتُهُ عَنْ كَفَّارَةِ الْعُمْرَةِ أَيْنَ تَكُونُ فَقَالَ بِمَكَّةَ إِلَّا أَنْ يُؤَخِّرَهَا إِلَى الْحَجِّ فَيَكُونَ بِمِنًى وَ تَعْجِيلُهَا أَفْضَلُ وَ أَحَبُّ إِلَيَّ .

He (the narrator) said, ‘And I asked himasws about the expiation for the Umra, where would it happen?’ So heasws said: ‘In Makkah, unless if he were to delay it to the Hajj, so it would happen in Mina, and his hastening it is superior and more beloved to me’.[2036]

بَابُ الرَّجُلِ يَبْعَثُ بِالْهَدْيِ تَطَوُّعاً وَ يُقِيمُ فِي أَهْلِهِ

Chapter 211 – The man sends the sacrificial animal voluntarily, and he stays among his family

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ بَعَثَ بِهَدْيٍ مَعَ قَوْمٍ وَ وَاعَدَهُمْ يَوْمَ يُقَلِّدُونَ فِيهِ هَدْيَهُمْ وَ يُحْرِمُونَ فِيهِ فَقَالَ يَحْرُمُ عَلَيْهِ مَا يَحْرُمُ عَلَى الْمُحْرِمِ فِي الْيَوْمِ الَّذِي وَاعَدَهُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fazeyl, from Abu Al Sabbah Al Kinany who said,

‘I asked Abu Abdullahasws about a man who sends a sacrificial animal with a group of people, and sets the timing with them when they were yoking their sacrificial animal in and they were wearing their Ihraam in. So heasws said: ‘It is Prohibited upon him what is Prohibited upon the one in Ihraam during the day when he fixed with them until the sacrificial animal reaches its place’.

فَقُلْتُ أَ رَأَيْتَ إِنْ أَخْلَفُوا فِي مِيعَادِهِمْ وَ أَبْطَئُوا فِي السَّيْرِ عَلَيْهِ جُنَاحٌ فِي الْيَوْمِ الَّذِي وَاعَدَهُمْ قَالَ لَا وَ يَحِلُّ فِي الْيَوْمِ الَّذِي وَاعَدَهُمْ .

So I said, ‘What is yourasws view if they lag behind in their fixed time, and are slower in the travelling, would there be blame upon him regarding the day which he fixed with them?’ Heasws said: ‘No, and he would free from Ihraam during the day which he fixed with them’.[2037]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيّاً ( عليه السلام ) كَانَ يَبْعَثُ بِهَدْيِهِ ثُمَّ يُمْسِكُ عَمَّا يُمْسِكُ عَنْهُ الْمُحْرِمُ غَيْرَ أَنَّهُ لَا يُلَبِّي وَ يُوَاعِدُهُمْ يَوْمَ يُنْحَرُ فِيهِ بَدَنَةٌ فَيَحِلُّ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Salma,

(It has been narrated) from Abu Abdullahasws that Aliasws would send hisasws sacrificial animal, then heasws would refrain from what the one in Ihraam would refrain from, apart from that heasws did not exclaim Talbiyya, and heasws fixed a time with them for the day of the sacrifice for the sacrificial animal, so heasws would free (from restrictions)’.[2038]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَبْعَثُ بِالْهَدْيِ تَطَوُّعاً لَيْسَ بِوَاجِبٍ قَالَ يُوَاعِدُ أَصْحَابَهُ يَوْماً فَيُقَلِّدُونَهُ فَإِذَا كَانَتْ تِلْكَ السَّاعَةُ اجْتَنَبَ عَمَّا يَجْتَنِبُ الْمُحْرِمُ إِلَى يَوْمِ النَّحْرِ فَإِذَا كَانَ يَوْمُ النَّحْرِ أَجْزَأَ عَنْهُ .

Ali Bin Ibrahim, from his father and Muhamamd Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Ammmar who said,

‘I asked Abu Abdullahasws about the man who sends the sacrificial animal voluntarily, not being with an Obligation. Heasws said: ‘He would fix a time with his companion of a day, so he would yoke it. So when it would be that time, he would keep away from whatever the one in Ihraam keeps away from, up to the day of the sacrifice. So when it would be the day of the sacrifice, it would suffice him from it’.[2039]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ إِنَّ مُرَاداً بَعَثَ بِبَدَنَةٍ وَ أَمَرَ أَنْ تُقَلَّدَ وَ تُشْعَرَ فِي يَوْمِ كَذَا وَ كَذَا فَقُلْتُ لَهُ إِنَّمَا يَنْبَغِي أَنْ لَا يَلْبَسَ الثِّيَابَ فَبَعَثَنِي إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْحِيرَةِ فَقُلْتُ لَهُ إِنَّ مُرَاداً صَنَعَ كَذَا وَ كَذَا وَ إِنَّهُ لَا يَسْتَطِيعُ أَنْ يَتْرُكَ الثِّيَابَ لِمَكَانِ زِيَادٍ فَقَالَ مُرْهُ أَنْ يَلْبَسَ الثِّيَابَ وَ لْيَذْبَحْ بَقَرَةً يَوْمَ الْأَضْحَى عَنْ نَفْسِهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Haroun Bin Kharjat who said,

‘Murada sent his sacrificial animal and instructed that it be yoked and marked on such and such a day. So I said to him, ‘But rather, it is befitting that you do not wear the (normal) clothes’. So he sent me to Abu Abdullahasws at Al-Hira, and I said to himasws, ‘Murada did such and such, and he did not have the capacity that he neglects the (normal) clothing due to Ziyad’. So heasws said: ‘Instruct him that he should wear the (normal) clothes, and let him slaughter a cow on the day of the slaughtering from himself’.[2040]

بَابُ النَّوَادِرِ

Chapter 212 – The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَصْرَمَ بْنِ حَوْشَبٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) قَالَ أَوْدِيَةُ الْحَرَمِ تَسِيلُ فِي الْحِلِّ وَ أَدْوِيَةُ الْحِلِّ لَا تَسِيلُ فِي الْحَرَمِ .

A number of our companions, from Ahmad Bin Muhammad, from Asram Bin Haweysh, from Isa Bin Abdullah,

(It has been narrated) from Ja’farasws Bin Muhammadasws having said: ‘The valley of the Harram flows into the unrestricted area, and the valley of the unrestricted area does not flow into the Harram’.[2041]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) فِي نَاحِيَةٍ مِنَ الْمَسْجِدِ الْحَرَامِ وَ قَوْمٌ يُلَبُّونَ حَوْلَ الْكَعْبَةِ فَقَالَ أَ تَرَى هَؤُلَاءِ الَّذِينَ يُلَبُّونَ وَ اللَّهِ لَأَصْوَاتُهُمْ أَبْغَضُ إِلَى اللَّهِ مِنْ أَصْوَاتِ الْحَمِيرِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, fro mAban Bin Taghlib who said,

‘I was with Abu Ja’farasws in a corner of the Sacred Masjid, and a group of people were exclaiming Talbiyya around the Kabah. So heasws said: ‘Are you seeing these who are exclaiming Talbiyya? By Allahazwj! Their voices are more Hateful to Allahazwj than the voices of the donkeys’.[2042]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَبَّى بِحَجَّةٍ أَوْ عُمْرَةٍ وَ لَيْسَ يُرِيدُ الْحَجَّ قَالَ لَيْسَ بِشَيْ‏ءٍ وَ لَا يَنْبَغِي لَهُ أَنْ يَفْعَلَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about a man who exclaims Talbiyya for Hajj or for Umra, and he does not intend the Hajj. Heasws said: ‘It is not with anything, nor is it befitting for him that he does so’.[2043]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي هَؤُلَاءِ الَّذِينَ يُفْرِدُونَ الْحَجَّ إِذَا قَدِمُوا مَكَّةَ وَ طَافُوا بِالْبَيْتِ أَحَلُّوا وَ إِذَا لَبَّوْا أَحْرَمُوا فَلَا يَزَالُ يُحِلُّ وَ يَعْقِدُ حَتَّى يَخْرُجَ إِلَى مِنًى بِلَا حَجٍّ وَ لَا عُمْرَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina,

(It has been narrated) from Abu Abdullahasws having said: ‘With regards to those who are performing exclusive Hajj, when they arrive in Makkah and perform Tawaaf of the House (Kabah), they are free (from restrictions) of Ihram; but when they exclaim Talbiyya (for the Hajj), they should wear Ihraam. Thus, they would not cease to be free (from restrictions) and being withheld, until they go out to Mina without Hajj nor an Umrah’ (until they return to perform Tawaaf Al Nisa).[2044]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ حَفْصٍ الْمُؤَذِّنِ قَالَ حَجَّ إِسْمَاعِيلُ بْنُ عَلِيٍّ بِالنَّاسِ سَنَةَ أَرْبَعِينَ وَ مِائَةٍ فَسَقَطَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ بَغْلَتِهِ فَوَقَفَ عَلَيْهِ إِسْمَاعِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سِرْ فَإِنَّ الْإِمَامَ لَا يَقِفُ .

A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Al Hassan Bin Ali Bin Yaqteen, from Hafs Al Mowzan who said,

‘Ismail Bin Ali led the people to Hajj in the year one hundred and forty, so Abu Abdullahasws fell off from hisasws mule. So Ismail paused over himasws, but Abu Abdullahasws said to him: ‘Keep going, for the leader does not pause’.[2045]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ سَرِيٍّ قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي الْمُقَامِ بِمِنًى بَعْدَ مَا يَنْفِرُ النَّاسُ قَالَ إِذَا قَضَى نُسُكَهُ فَلْيُقِمْ مَا شَاءَ وَ لْيَذْهَبْ حَيْثُ شَاءَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Muskan, from Al Hassan Bin Sarayy who said,

‘I said to himasws, ‘What are youasws saying regarding the one staying at Mina after the departure of the people?’ Heasws said: ‘When he has fulfilled his rituals, so let him stay for as long as he so desires to, and let him slaughter wherever he so desires to’.[2046]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ فِي الْمَسْجِدِ الْحَرَامِ مَنْ أَعْظَمُ النَّاسِ وِزْراً فَقَالَ مَنْ يَقِفُ بِهَذَيْنِ الْمَوْقِفَيْنِ عَرَفَةَ وَ الْمُزْدَلِفَةِ وَ سَعَى بَيْنَ هَذَيْنِ الْجَبَلَيْنِ ثُمَّ طَافَ بِهَذَا الْبَيْتِ وَ صَلَّى خَلْفَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) ثُمَّ قَالَ فِي نَفْسِهِ أَوْ ظَنَّ أَنَّ اللَّهَ لَمْ يَغْفِرْ لَهُ فَهُوَ مِنْ أَعْظَمِ النَّاسِ وِزْراً .

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions,

(It has been narrated) from Abu Abdullahasws, said, ‘A man asked himasws, ‘Who from the people is with the greatest of burdens?’ So heasws said: ‘The one who pauses by these two Pausing Stations, Arafaat and al-Muzdalifa, and performs Sa’ee between the two mounts (Al-Saf and Al-Marwa), then he performs Tawaaf by this House (Kabah), and Prays Salaat before the Standing Place of Ibrahimas, then says to himself or thinks that Allahazwj did not Forgive him, so he is from the people with the greatest of burdens’.[2047]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنَّا عِنْدَهُ فَذَكَرُوا الْمَاءَ فِي طَرِيقِ مَكَّةَ وَ ثِقْلَهُ فَقَالَ الْمَاءُ لَا يَثْقُلُ إِلَّا أَنْ يَنْفَرِدَ بِهِ الْجَمَلُ فَلَا يَكُونَ عَلَيْهِ إِلَّا الْمَاءُ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘We were in hisasws presence, and they (people) mentioned the water in the road of Makkah, and its heavy (flooding). So heasws said: ‘The water is not heavy unless the camel is unique with it, so there does not happen to be upon it except for the water’.[2048]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَنْ حَجَّ ثَلَاثَ سِنِينَ مُتَوَالِيَةً ثُمَّ حَجَّ أَوْ لَمْ يَحُجَّ فَهُوَ بِمَنْزِلَةِ مُدْمِنِ الْحَجِّ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Sandy Bin Al Rabi’e, from Muhammad Bin Al Qasim Bin Al Fuzayl, from Fuzayl Bin Yasaar,

(It has been narrated) from one of the two (5th or 6th Imamasws) having said: ‘The one who perform Hajj for three years consecutively, then whether he performs Hajj (again) or does not perform Hajj (again), he would be at the status of the habitual performer of Hajj’.

وَ رُوِيَ أَنَّ مُدْمِنَ الْحَجِّ الَّذِي إِذَا وَجَدَ الْحَجَّ حَجَّ كَمَا أَنَّ مُدْمِنَ الْخَمْرِ الَّذِي إِذَا وَجَدَهُ شَرِبَهُ .

And it is reported that the one habitual of the Hajj, the one who, when he finds (the money) for the Hajj, performs Hajj just as the one habitual of the wine, who, when he finds it, drinks it’.[2049]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ رَكِبَ رَاحِلَةً فَلْيُوصِ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who rides his ride (to go for Hajj), so let him bequeath’.[2050]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُشَانِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَشَلِّ بَيَّاعِ الْأَنْمَاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَتْ قُرَيْشٌ تُلَطِّخُ الْأَصْنَامَ الَّتِي كَانَتْ حَوْلَ الْكَعْبَةِ بِالْمِسْكِ وَ الْعَنْبَرِ وَ كَانَ يَغُوثُ قِبَالَ الْبَابِ وَ كَانَ يَعُوقُ عَنْ يَمِينِ الْكَعْبَةِ وَ كَانَ نَسْرٌ عَنْ يَسَارِهَا وَ كَانُوا إِذَا دَخَلُوا خَرُّوا سُجَّداً لِيَغُوثَ وَ لَا يَنْحَنُونَ ثُمَّ يَسْتَدِيرُونَ بِحِيَالِهِمْ إِلَى يَعُوقَ ثُمَّ يَسْتَدِيرُونَ بِحِيَالِهِمْ إِلَى نَسْرٍ ثُمَّ يُلَبُّونَ فَيَقُولُونَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكٌ هُوَ لَكَ تَمْلِكُهُ وَ مَا مَلَكَ

Muhamad Bin Yahya, from one of his companions, from Al Abbas Bin Aamir, from Ahmad Bin Razaq Al Gushany, from Abdul Rahman Bin Al Ash’a Baya’a Al Anmaat,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quresyh used to apply upon the idols which were around the Kabah, with the musk and the amber, and Yagous (an idol) was facing the Door (of the Kabah), and Yaouq (an idol) was on the right of the Kabah, and Nasr (an idol) was from its left. And, whenever they entered, they would prostrate to Yagous, and were bowing. Then they would turn around with their ornaments towards Yaouq, then they would turn around with their ornaments towards Nasr. Then they were exclaiming Talbiyya, so were saying, ‘O Allahazwj! Here I am! Here I am! There is no associate for Youazwj, except for an associate who is for Youazwj, and Youazwj Own him, and whatever he owns’. 

قَالَ فَبَعَثَ اللَّهُ ذُبَاباً أَخْضَرَ لَهُ أَرْبَعَةُ أَجْنِحَةٍ فَلَمْ يَبْقَ مِنْ ذَلِكَ الْمِسْكِ وَ الْعَنْبَرِ شَيْئاً إِلَّا أَكَلَهُ وَ أَنْزَلَ اللَّهُ تَعَالَى يا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُباباً وَ لَوِ اجْتَمَعُوا لَهُ وَ إِنْ يَسْلُبْهُمُ الذُّبابُ شَيْئاً لا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَ الْمَطْلُوبُ .

Heasws said: ‘So Allahazwj Sent a green fly for whom were four wings. Thus, there did not remain anything from that musk and the amber except that it (the fly) consumed it. And, Allahazwj the Exalted Revealed [22:73] O you people! An example is Struck, therefore listen to it: surely those whom you call upon besides Allah cannot create a fly, even though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from it; weak are the seekers and the sought’.[2051]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَلِي الْمَوْسِمَ مَكِّيٌّ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Umar Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘No Makkan person should lead the pilgrims’.[2052]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَكْرَهُ الْحَجَّ وَ الْعُمْرَةَ عَلَى الْإِبِلِ الْجَلَّالَاتِ .

MuhammadBin Yahya, from Ahmad Bin Al Hassan Bin Musa, from Giyas Bin Kaloub, from Is’haq Bin Ammar,

(It has been narrated) from Ja’farasws, from hisasws forefathersasws that Aliasws disliked the Hajj and the Umra to be performed upon the camels feeding on dung’.[2053]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ شِيرَةَ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ قَالَ كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنِ الْمَيِّتِ يَمُوتُ بِعَرَفَاتٍ يُدْفَنُ بِعَرَفَاتٍ أَوْ يُنْقَلُ إِلَى الْحَرَمِ فَأَيُّهُمَا أَفْضَلُ فَكَتَبَ يُحْمَلُ إِلَى الْحَرَمِ وَ يُدْفَنُ فَهُوَ أَفْضَلُ .

Ali Bin Ibrahim, from his father, from Ali Bin Muhammad Bin Sheerat, from Ali Bin Suleyman who said,

‘I wrote to himasws asking himasws about the deceased having died at Arafaat, ‘Should he be buried at Arafaat or transferred to the Harram? So which of the two is superior?’ So heasws wrote: ‘Carry him to the Harram and bury him, for it is superior’.[2054]

حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ ثُمَّ لْيَقْضُوا تَفَثَهُمْ قَالَ هُوَ مَا يَكُونُ مِنَ الرَّجُلِ فِي إِحْرَامِهِ فَإِذَا دَخَلَ مَكَّةَ فَتَكَلَّمَ بِكَلَامٍ طَيِّبٍ كَانَ ذَلِكَ كَفَّارَةً لِذَلِكَ الَّذِي كَانَ مِنْهُ .

Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj, Majestic is Hisazwj Praise [22:29] Then let them fulfil their needful acts. Heasws said: ‘It is what happens from the man who is in his Ihraam. So when he enters Makkah, so he would speak with the good speech. That would be an expiation for that which was from him’.[2055]

أَحْمَدُ بْنُ مُحَمَّدٍ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَائِمَ ( عليه السلام ) إِذَا قَامَ رَدَّ الْبَيْتَ الْحَرَامَ إِلَى أَسَاسِهِ وَ مَسْجِدَ الرَّسُولِ إِلَى أَسَاسِهِ وَ مَسْجِدَ الْكُوفَةِ إِلَى أَسَاسِهِ

Ahmad Bin Muhammad, from the one who narrated it, from Muhammad Bin Al Husayn, from Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Qaimasws, when heasws arises, would return the Sacred House back to its foundations, and the Masjid of the Rasoolsaww back to its foundations, and Masjid Al-Kufa back to its foundations’.

وَ قَالَ أَبُو بَصِيرٍ إِلَى مَوْضِعِ التَّمَّارِينَ مِنَ الْمَسْجِدِ .

And Abu Baseer said, ‘To the place of the date-sellers from the Masjid’.[2056]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُهُ يَقُولُ مَنْ خَرَجَ مِنَ الْحَرَمَيْنِ بَعْدَ ارْتِفَاعِ النَّهَارِ قَبْلَ أَنْ يُصَلِّيَ الظُّهْرَ وَ الْعَصْرَ نُودِيَ مِنْ خَلْفِهِ لَا صَحِبَكَ اللَّهُ .

Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Hammad, from Ibrahim Bin Abdul Hameed who said,

‘I heard himasws saying: ‘The one who exits from the two Harrams after the rising of the day, before he has offered Salaat of Al-Zohr and Al Asr, would be Called to from behind him: ‘Allahazwj will not Accompany you!’’.[2057]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ جَارِيَتَهُ هَدْياً لِلْكَعْبَةِ كَيْفَ يَصْنَعُ فَقَالَ إِنَّ أَبِي أَتَاهُ رَجُلٌ قَدْ جَعَلَ جَارِيَتَهُ هَدْياً لِلْكَعْبَةِ فَقَالَ لَهُ قَوِّمِ الْجَارِيَةَ أَوْ بِعْهَا ثُمَّ مُرْ مُنَادِياً يَقُومُ عَلَى الْحِجْرِ فَيُنَادِي أَلَا مَنْ قَصُرَتْ بِهِ نَفَقَتُهُ أَوْ قُطِعَ بِهِ أَوْ نَفِدَ طَعَامُهُ فَلْيَأْتِ فُلَانَ بْنَ فُلَانٍ وَ مُرْهُ أَنْ يُعْطِيَ أَوَّلًا فَأَوَّلًا حَتَّى يَنْفَدَ ثَمَنُ الْجَارِيَةِ .

Muhammad Bin Yahya, from Bunan Bin Muhammad, from Musa Bin Al Qasim,

(It has been narrated) from Ali son of Ja’farasws, from his brotherasws Abu Al-Hassanasws, said, ‘I asked himasws about a man who made his slave girl to be a gift for the Kabah. What should he do?’ So heasws said: ‘A man came over to myasws fatherasws and he had made his slave girl to be a gift to the Kabah. So heasws said to him: ‘Evaluate the slave girl, or sell her. Then instruct a caller to stand upon the rock, so he would call out: ‘Indeed! The one who is short with his expenditure, or has been cut-off with (by bandits), or his food is depleted, so let him come to so and so, son of so and so!’ And, instruct him that he should give to the first one first until the price of the slave girl is depleted’.[2058]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تَلِدُ يَوْمَ عَرَفَةَ كَيْفَ تَصْنَعُ بِوَلَدِهَا أَ يُطَافُ عَنْهُ أَمْ كَيْفَ يُصْنَعُ بِهِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid,

(It has been narrated) from Abu Abdullahasws regarding the woman who gives birth on the day of Arafaat, what should she do with her child. Should the Tawaaf be performed on its behalf, or what should be done with it?’ Heasws said: ‘There is nothing upon it’.[2059]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ جُعِلْتُ فِدَاكَ كَانَ عِنْدِي كَبْشٌ سَمِينٌ لِأُضَحِّيَ بِهِ فَلَمَّا أَخَذْتُهُ وَ أَضْجَعْتُهُ نَظَرَ إِلَيَّ فَرَحِمْتُهُ وَ رَقَقْتُ عَلَيْهِ ثُمَّ إِنِّي ذَبَحْتُهُ قَالَ فَقَالَ لِي مَا كُنْتُ أُحِبُّ لَكَ أَنْ تَفْعَلَ لَا تُرَبِّيَنَّ شَيْئاً مِنْ هَذَا ثُمَّ تَذْبَحُهُ .

Muhammad Bin Yahya and someone else, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Muhammad Bin Al Fuzayl,

(It has been narrated) from Abu Al-Hassanasws, said, ‘I said, ‘May I be sacrificed for youasws! I had a fat ram to slaughter with. So when I grabbed it and pushed it onto the ground, it looked at me, so I pitied it and I was (emotionally) moved by it. Then I slaughtered it’. So heasws said to me: ‘Iasws would not like you to do so. Do not bring up something to be slaughtered’.[2060]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَلَّامٍ عَنْ أَحْمَدَ بْنِ بَكْرِ بْنِ عِصَامٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ لِي عَلَى رَجُلٍ مَالٌ قَدْ خِفْتُ تَوَاهُ فَشَكَوْتُ إِلَيْهِ ذَلِكَ فَقَالَ لِي إِذَا صِرْتَ بِمَكَّةَ فَطُفْ عَنْ عَبْدِ الْمُطَّلِبِ طَوَافاً وَ صَلِّ رَكْعَتَيْنِ عَنْهُ وَ طُفْ عَنْ أَبِي طَالِبٍ طَوَافاً وَ صَلِّ عَنْهُ رَكْعَتَيْنِ وَ طُفْ عَنْ عَبْدِ اللَّهِ طَوَافاً وَ صَلِّ عَنْهُ رَكْعَتَيْنِ وَ طُفْ عَنْ آمِنَةَ طَوَافاً وَ صَلِّ عَنْهَا رَكْعَتَيْنِ وَ طُفْ عَنْ فَاطِمَةَ بِنْتِ أَسَدٍ طَوَافاً وَ صَلِّ عَنْهَا رَكْعَتَيْنِ ثُمَّ ادْعُ أَنْ يُرَدَّ عَلَيْكَ مَالُكَ

Muhammad Bin Yahya, from Hamdan Bin Suleyman, from Al Hassan Bin Muhammad Bin Sallam, from Ahmad Bin Bakr Bin Isam, from Dawood Al Raqqy who said,

‘I went over to Abu Abdullahasws, and there was some wealth for me upon a man, and I had feared losing it. So I complained to himasws, and heasws said to me: ‘When you go to Makkah, perform Tawaaf on behalf of Abdul Muttalibas with one Tawaaf, and Pray two Cycles of Salaat on hisas behalf, and perform Tawaaf on behalf of Abu Talibas with a Tawaar, and Pray on hisas behalf two Cycles of Salaat, and perform Tawaaf on behalf of Abdullahas with a Tawaaf and Pray on hisas behalf two Cycles of Salaat, and perform Tawaaf on behalf of Aaminaas with a Tawaaf, and Pray on heras behalf two Cycles of Salaat, and perform Tawaaf on behalf of Fatimaasws Bin Asadasws with a Tawaaf, and Pray on her behalf two Cycles of Prayer. The supplicate for the return of your wealth to you’.

قَالَ فَفَعَلْتُ ذَلِكَ ثُمَّ خَرَجْتُ مِنْ بَابِ الصَّفَا وَ إِذَا غَرِيمِي وَاقِفٌ يَقُولُ يَا دَاوُدُ حَبَسْتَنِي تَعَالَ اقْبِضْ مَالَكَ .

He (the narrator) said, ‘So I did that. Then I went out from the Door of Al-Safa, and there was my debtor pausing there saying, ‘O Dawood! You withheld me for long. Take possession of your wealth’.[2061]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ كُنَّا بِمَكَّةَ فَأَصَابَنَا غَلَاءٌ مِنَ الْأَضَاحِيِّ فَاشْتَرَيْنَا بِدِينَارٍ ثُمَّ بِدِينَارَيْنِ ثُمَّ لَمْ نَجِدْ بِقَلِيلٍ وَ لَا كَثِيرٍ فَرَقَّعَ هِشَامٌ الْمُكَارِي رُقْعَةً إِلَى أَبِي الْحَسَنِ ( عليه السلام ) وَ أَخْبَرَهُ بِمَا اشْتَرَيْنَا ثُمَّ لَمْ نَجِدْ بِقَلِيلٍ وَ لَا كَثِيرٍ فَوَقَّعَ انْظُرُوا الثَّمَنَ الْأَوَّلَ وَ الثَّانِيَ وَ الثَّالِثَ ثُمَّ تَصَدَّقُوا بِمِثْلِ ثُلُثِهِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Umar who said,

‘We were in Makkah, and we were hit by high prices from the sacrificial animal. So we bought it with a Dinaar, then with two Dinars. Then we could not find any, neither for less nor for more. So Hisham Al-Makary wrote a note and sent it to Abu Al-Hassanasws and informed himasws what we had bought, then we could neither find for less nor more’. So heasws signed: ‘Consider the first price, and the second, and the third, then give in charity with the likes of a third of it (Average of the three prices)’.[2062]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَحُجُّ عَنْ آخَرَ فَاجْتَرَحَ فِي حَجِّهِ شَيْئاً يَلْزَمُهُ فِيهِ الْحَجُّ مِنْ قَابِلٍ أَوْ كَفَّارَةٌ قَالَ هِيَ لِلْأَوَّلِ تَامَّةٌ وَ عَلَى هَذَا مَا اجْتَرَحَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman and Muhammad Bin Abu Hamza, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the man who performs Hajj on behalf of another. So he commits something during his Hajj which necessitates him the Hajj in the future to be performed again, or an expiation. Heasws said: ‘It (Hajj) is complete for the first one, and upon this one is what he committed’.[2063]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ أَبِي الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ إِنِّي أَهْدَيْتُ جَارِيَةً إِلَى الْكَعْبَةِ فَأُعْطِيتُ خَمْسَمِائَةِ دِينَارٍ فَمَا تَرَى قَالَ بِعْهَا ثُمَّ خُذْ ثَمَنَهَا ثُمَّ قُمْ عَلَى هَذَا الْحَائِطِ حَائِطِ الْحِجْرِ ثُمَّ نَادِ وَ أَعْطِ كُلَّ مُنْقَطَعٍ بِهِ وَ كُلَّ مُحْتَاجٍ مِنَ الْحَاجِّ .

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Aban, from Abu Al Hassan,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to Abu Ja’farasws and he said, ‘I gifted a slave girl to the Kabah and had given five hundred Dinars, so what is yourasws view?’ Heasws said: ‘Sell her, then take her price and stand upon this wall, a wall of the (Black) Stone. Then call out and give everyone who has been cut off (by bandits), and every needy one from the pilgrims’.[2064]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ وَ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ عَبْدِ الْخَالِقِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ دَخَلَهُ كانَ آمِناً فَقَالَ لَقَدْ سَأَلْتَنِي عَنْ شَيْ‏ءٍ مَا سَأَلَنِي أَحَدٌ إِلَّا مَنْ شَاءَ اللَّهُ قَالَ مَنْ أَمَّ هَذَا الْبَيْتَ وَ هُوَ يَعْلَمُ أَنَّهُ الْبَيْتُ الَّذِي أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ عَرَفَنَا أَهْلَ الْبَيْتِ حَقَّ مَعْرِفَتِنَا كَانَ آمِناً فِي الدُّنْيَا وَ الْآخِرَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, and Al hajjal, from Sa’albat, from Abu Khalid Al Qammat, from Abdul Khaliq Al Sayqal who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [3:97] and whoever enters it shall be secure. So heasws said: ‘You have asked me about something which no one would (ask) measws except for the one whom Allahazwj so Desires to. The one who travels to this House (Kabah) and he knows that it is the House (Kabah) which Allahazwj Mighty and Majestic has Commanded with, and recognises usasws, the Peopleasws of the Household as it is ourasws right to be recognised, would be safe in the world and the Hereafter’.[2065]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْخَثْعَمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا إِذَا قَدِمْنَا مَكَّةَ ذَهَبَ أَصْحَابُنَا يَطُوفُونَ وَ يَتْرُكُونِّي أَحْفَظُ مَتَاعَهُمْ قَالَ أَنْتَ أَعْظَمُهُمْ أَجْراً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Al Khash’amy who said,

‘I said to Abu Abdullahasws, ‘When we arrived in Makkah, our companions went to perform Tawaaf, and left me to guard their provisions’. Heasws said: ‘You are greater than them in Recompense’.[2066]

بِإِسْنَادِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ زَامَلْتُ مُحَمَّدَ بْنَ مُصَادِفٍ فَلَمَّا دَخَلْنَا الْمَدِينَةَ اعْتَلَلْتُ فَكَانَ يَمْضِي إِلَى الْمَسْجِدِ وَ يَدَعُنِي وَحْدِي فَشَكَوْتُ ذَلِكَ إِلَى مُصَادِفٍ فَأَخْبَرَ بِهِ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَأَرْسَلَ إِلَيْهِ قُعُودُكَ عِنْدَهُ أَفْضَلُ مِنْ صَلَاتِكَ فِي الْمَسْجِدِ .

By his chain, from Ibn Abu Umeyr, from Murazam Bin Hakeem who said,

‘I accompanied Muhammad Bin Musadif. So when we entered Al-Medina, I fell ill. So he used to go to the Masjid and leave me alone. So I complained of that to Musadif, and he informed Abu Abdullahasws with it. So heasws sent a message to him: ‘Your sitting with him is superior that your Salaat in the Masjid’.[2067]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ سُفْيَانَ بْنِ إِبْرَاهِيمَ الْجَرِيرِيِّ عَنِ الْحَارِثِ بْنِ الْحَصِيرَةِ الْأَسَدِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنْتُ دَخَلْتُ مَعَ أَبِي الْكَعْبَةَ فَصَلَّى عَلَى الرُّخَامَةِ الْحَمْرَاءِ بَيْنَ الْعَمُودَيْنِ فَقَالَ فِي هَذَا الْمَوْضِعِ تَعَاقَدَ الْقَوْمُ إِنْ مَاتَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْ قُتِلَ أَلَّا يَرُدُّوا هَذَا الْأَمْرَ فِي أَحَدٍ مِنْ أَهْلِ بَيْتِهِ أَبَداً قَالَ قُلْتُ وَ مَنْ كَانَ قَالَ كَانَ الْأَوَّلُ وَ الثَّانِي وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَ سَالِمُ بْنُ الْحَبِيبَةِ .

A number of our companions, from sahl Bin Ziyad, from Ibn Fazzal, from Sufyan Bin Ibrahim, Al Jareer, from Al Haris Bin Al Haseyra Al Asady,

(It has been narrated) from Abu Ja’farasws, said, ‘I had gone with my father to the Kabah, so I Prayed upon the red marble slab between the two Pillars. So heasws said: ‘In this place the (group of) people made a pact that if Rasool-Allahsaww dies or is killed, this command would not be reverted to be among anyone from the Peopleasws of hissaww Household, ever!’. I said, ‘And who were they?’ Heasws said: ‘It was the first one, and the second one, and Abu Ubeyda Bin Al-Jarrah, and Saalim (Mawla) Bin Al-Habeeba’.[2068]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) عَنْ إِسَافٍ وَ نَائِلَةَ وَ عِبَادَةِ قُرَيْشٍ لَهُمَا فَقَالَ نَعَمْ كَانَا شَابَّيْنِ صَبِيحَيْنِ وَ كَانَ بِأَحَدِهِمَا تَأْنِيثٌ وَ كَانَا يَطُوفَانِ بِالْبَيْتِ فَصَادَفَا مِنَ الْبَيْتِ خَلْوَةً فَأَرَادَ أَحَدُهُمَا صَاحِبَهُ فَفَعَلَ فَمَسَخَهُمَا اللَّهُ فَقَالَتْ قُرَيْشٌ لَوْ لَا أَنَّ اللَّهَ رَضِيَ أَنْ يُعْبَدَ هَذَانِ مَعَهُ مَا حَوَّلَهُمَا عَنْ حَالِهِمَا .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws was asked about Isaaf and Na’ila (two of the idols), and the worshipping of the Qureysh to these two. So heasws said: ‘They were two good-looking youths, and with one of them were feminine traits, and they were both performing Tawaaf by the House (Kabah). So they came across each other in private, and one of them intended his companion, and he did it. Therefore, Allahazwj Meatmorphosed them both. So the Qureysh said, ‘Had Allahazwj not been Pleased that these two be worshipped along with Himazwj, Heazwj would not have Transformed them from their (original) state’.[2069]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ قَدْ قَالَ لَهُ أَبُو حَنِيفَةَ عَجِبَ النَّاسُ مِنْكَ أَمْسِ وَ أَنْتَ بِعَرَفَةَ تُمَاكِسُ بِبُدْنِكَ أَشَدَّ مِكَاساً يَكُونُ قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ مَا لِلَّهِ مِنَ الرِّضَا أَنْ أُغْبَنَ فِي مَالِي

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ali Bin Abu Abdullah, from Al Husayn Bin Yazeed who said,

‘I heard Abu Abdullahasws saying, and Abu Haneefa had said to himasws, ‘The people were astonished from youasws yesterday in Arafaat haggling for your sacrificial animal with an intense bargaining’. So Abu Abdullahasws said to him: ‘And what would be the Pleasure from Allahazwj if Iasws were to incur a loss in myasws own wealth?’

قَالَ فَقَالَ أَبُو حَنِيفَةَ لَا وَ اللَّهِ مَا لِلَّهِ فِي هَذَا مِنَ الرِّضَا قَلِيلٌ وَ لَا كَثِيرٌ وَ مَا نَجِيئُكَ بِشَيْ‏ءٍ إِلَّا جِئْتَنَا بِمَا لَا مَخْرَجَ لَنَا مِنْهُ .

He (the narrator) said, ‘So Abu Haneefa said, ‘No, by Allahazwj! There is no Pleasure from Allahazwj in this, neither little nor more, and we do not come with anything except that heasws comes to us with what there is no way out for us from it’.[2070]

سَهْلٌ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَحْتَبِيَ قُبَالَةَ الْكَعْبَةِ .

Sahl, from Ali Bin Asbaat, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for anyone that he sits with bent knees and arms around it, facing the Kabah’.[2071]

سَهْلٌ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ ابْنِ أَبِي نَجْرَانَ أَوْ غَيْرِهِ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ شَكَتِ الْكَعْبَةُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا تَلْقَى مِنْ أَنْفَاسٍ مِنَ الْمُشْرِكِينَ فَأَوْحَى اللَّهُ إِلَيْهَا قِرِّي كَعْبَةُ فَإِنِّي مُبْدِلُكِ بِهِمْ قَوْماً يَتَنَظَّفُونَ بِقُضْبَانِ الشَّجَرِ

Sahl Bin Mansour Bin Al Abbas, from Ibn Abu Najran, or someone else, from Hanaan, from his father,

(It has been narrated) from Abu Ja’farasws having said: ‘The Kabah complained to Allahazwj Mighty and Majestic what is faced from the (smelly) breating from the Polytheists. So Allahazwj Revealed unto it: “Calm down, Kabah, for Iazwj would be Replacing them with a people who would be cleaning (their teeth) with the twigs of the tree”.

فَلَمَّا بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) أَوْحَى إِلَيْهِ مَعَ جَبْرَئِيلَ ( عليه السلام ) بِالسِّوَاكِ وَ الْخِلَالِ .

So when Allahazwj Sent Muhammadazwj, Revealed unto himsaww with Jibraeelas with the brushing of the teeth, and picking the teeth (with a tooth-pick)’.[2072]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ نَكُونُ بِمَكَّةَ أَوْ بِالْمَدِينَةِ أَوِ الْحِيرَةِ أَوِ الْمَوَاضِعِ الَّتِي يُرْجَى فِيهَا الْفَضْلُ فَرُبَّمَا خَرَجَ الرَّجُلُ يَتَوَضَّأُ فَيَجِي‏ءُ آخَرُ فَيَصِيرُ مَكَانَهُ قَالَ مَنْ سَبَقَ إِلَى مَوْضِعٍ فَهُوَ أَحَقُّ بِهِ يَوْمَهُ وَ لَيْلَتَهُ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from one of his companions,

(It has been narrated) from Abu Abdullahasws, said, ‘I said, ‘We happen to be in Makkah, or in Al-Medina, or Al-Heera, or the places wherein the merit is hoped for. So, sometimes the man goes out to perform ablution and another one comes and takes his place’. Heasws said: ‘The one who was first to the place, so he is more rightful with it for his day, and his night’.[2073]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَمَاطَ أَذًى عَنْ طَرِيقِ مَكَّةَ كَتَبَ اللَّهُ لَهُ حَسَنَةً وَ مَنْ كَتَبَ لَهُ حَسَنَةً لَمْ يُعَذِّبْهُ .

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who removes a harmful obstruction from a stree of Makkah, Allahazwj would Write for him a good deed; and the one for whom a good deed is Written, Heazwj would not Punish him’.[2074]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْعَبْدُ فِي حَدِّ الطَّوَافِ بِالْكَعْبَةِ مَا دَامَ حَلْقُ الرَّأْسِ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The servant would not cease to be within the limits of the Tawaaf by the Kabah for as long as his head is shaven upon him’.[2075]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ أَيَّامُ الْمَوْسِمِ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مَلَائِكَةً فِي صُوَرِ الْآدَمِيِّينَ يَشْتَرُونَ مَتَاعَ الْحَاجِّ وَ التُّجَّارِ قُلْتُ فَمَا يَصْنَعُونَ بِهِ قَالَ يُلْقُونَهُ فِي الْبَحْرِ .

Ahmad Bin Muhammad, from Ali Bin Ibrahim Al Taymuly, from Ali Bin Asbaat, from a man from our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever it is the days for the season (of the Hajj), Allahazwj Mighty and Majestic Sends Angels in images of the humans buying the provisions of the pilgrims and the merchants’. I said, ‘So what are they doing with it?’ Heasws said: ‘Throwing it into the sea’.[2076]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ مُسْلِمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يَوْمُ الْأَضْحَى فِي الْيَوْمِ الَّذِي يُصَامُ فِيهِ وَ يَوْمُ الْعَاشُورَاءِ فِي الْيَوْمِ الَّذِي يُفْطَرُ فِيهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Al Husayn Bin Muslim,

(It has been narrated) from Abu Al-Hassanasws having said: ‘The day of the slaughter is among the days in which it is Fasted, and the day of Ashura is the day which it is not Fasted’.[2077]

أَبْوَابُ الزِّيَارَاتِ

CHAPTERS ON ZIYARAAT

بَابُ زِيَارَةِ النَّبِيِّ ( صلى الله عليه وآله )

Chapter 213 – Ziyarat-Al-Nabi (visitation) of the Prophetsaww

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا لِمَنْ زَارَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مُتَعَمِّداً فَقَالَ لَهُ الْجَنَّةُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran who said,

‘I said, ‘May I be sacrificed for youasws! What is for the one who, purposely, visits Rasool-Allahsaww?’ So heasws said: ‘For him is the Paradise’.[2078]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَرِيزٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ إِنَّ زِيَارَةَ قَبْرِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ زِيَارَةَ قُبُورِ الشُّهَدَاءِ وَ زِيَارَةَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) تَعْدِلُ حَجَّةً مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Hareyz, from Fuzayl Bin Yasaar,

Heasws said, ‘The Ziyarah of the grave of Rasool-Allahsaww, and Ziyarah of the martyrs, and Ziyarah of the grave of Al-Husaynasws equates to having performed a Hajj with Rasool-Allahsaww’.[2079]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبَانٍ عَنِ السَّدُوسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَتَانِي زَائِراً كُنْتُ شَفِيعَهُ يَوْمَ الْقِيَامَةِ .

Ahmad Bin Muhammad, from Ibn Mahboub, from Aban, from Al Sadousy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who comes to mesaww for Ziyarah, Isaww shall intercede for him on the Day of Judgement’.[2080]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْمُعَلَّى أَبِي شِهَابٍ قَالَ قَالَ الْحُسَيْنُ ( عليه السلام ) لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَا أَبَتَاهْ مَا لِمَنْ زَارَكَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بُنَيَّ مَنْ زَارَنِي حَيّاً أَوْ مَيِّتاً أَوْ زَارَ أَبَاكَ أَوْ زَارَ أَخَاكَ أَوْ زَارَكَ كَانَ حَقّاً عَلَيَّ أَنْ أَزُورَهُ يَوْمَ الْقِيَامَةِ وَ أُخَلِّصَهُ مِنْ ذُنُوبِهِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Al Moalla Abu Shihaab who said,

‘Al-Husaynasws said to Rasool-Allahsaww: ‘O fathersaww! What is for the one who performs yoursaww Ziyarah?’ So Rasool-Allahsaww said: ‘O mysaww sonasws! The one who performs mysaww Ziyarah, whether Isaww alive or passed away, or Ziyarah of yourasws fatherasws, or Ziyarah of yourasws brotherasws, or yourasws Ziyarah, would have a right upon mesaww that Isaww visit him on the Day of Judgement, and erase his sins’.[2081]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِي حَجَرٍ الْأَسْلَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَتَى مَكَّةَ حَاجّاً وَ لَمْ يَزُرْنِي إِلَى الْمَدِينَةِ جَفَوْتُهُ يَوْمَ الْقِيَامَةِ وَ مَنْ أَتَانِي زَائِراً وَجَبَتْ لَهُ شَفَاعَتِي وَ مَنْ وَجَبَتْ لَهُ شَفَاعَتِي وَجَبَتْ لَهُ الْجَنَّةُ

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Dalaymi, from Abu Hajar Al Aslamy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who comes to Makkah as a pilgrim and does not perform mysaww Ziyarah in Al-Medina, Isaww shall turn away from him on the Day of Judgement; and the one who comes to mesaww as a visitor, mysaww intercession would be Obligated upon him; and the one for whom mysaww intercession is Obligated, the Paradise would be Obligated for him.

وَ مَنْ مَاتَ فِي أَحَدِ الْحَرَمَيْنِ مَكَّةَ وَ الْمَدِينَةِ لَمْ يُعْرَضْ وَ لَمْ يُحَاسَبْ وَ مَنْ مَاتَ مُهَاجِراً إِلَى اللَّهِ عَزَّ وَ جَلَّ حُشِرَ يَوْمَ الْقِيَامَةِ مَعَ أَصْحَابِ بَدْرٍ .

And the one who dies in one of the two Harrams, Makkah and Al-Medina, would not be exposed (on the Day of Judgement), and would not be Reckoned with; and the one who dies as an emigrant to Allahazwj Mighty and Majestic, would be Resurrected on the Day of Judgement along with the companions of (the battle of) Badr’.[2082]

بَابُ إِتْبَاعِ الْحَجِّ بِالزِّيَارَةِ

Chapter 214 – Following up the Hajj with the Ziyarah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا أُمِرَ النَّاسُ أَنْ يَأْتُوا هَذِهِ الْأَحْجَارَ فَيَطُوفُوا بِهَا ثُمَّ يَأْتُونَا فَيُخْبِرُونَا بِوَلَايَتِهِمْ وَ يَعْرِضُوا عَلَيْنَا نَصْرَهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘But rather, the people have been Commanded that they should come to these rocks, so they would be performing Tawaaf by these. Then they should be coming to usasws, and informing usasws of their Wilayah, and they should be presenting to usasws their support’.[2083]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ تَمَامُ الْحَجِّ لِقَاءُ الْإِمَامِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Hajj is completed by meeting the Imamasws’.[2084]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ يَسَارٍ قَالَ حَجَجْنَا فَمَرَرْنَا بِأَبِي  عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ حَاجُّ بَيْتِ اللَّهِ وَ زُوَّارُ قَبْرِ نَبِيِّهِ ( صلى الله عليه وآله ) وَ شِيعَةُ آلِ مُحَمَّدٍ هَنِيئاً لَكُمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbaat, from Yahya Bin Yasaar who said,

‘We performed Hajj and we passed by Abu Abdullahasws, so heasws said: ‘You have performed Hajj of the House of Allahazwj, and Ziyarah of the grave of the Prophetsaww, and Shiahs of the Progenyasws of Muhammadsaww welcome to you all!’.[2085]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ أَمَرَنِي فِي كِتَابِهِ بِأَمْرٍ فَأُحِبُّ أَنْ أَعْمَلَهُ قَالَ وَ مَا ذَاكَ قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ قَالَ لْيَقْضُوا تَفَثَهُمْ لِقَاءُ الْإِمَامِ وَ لْيُوفُوا نُذُورَهُمْ تِلْكَ الْمَنَاسِكُ

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Suleyman, from Ziyad Al Qindy, from Abdullah Bin Sinan, from Zareeh Al Muhariby who said,

‘I said to Abu Abdullahasws, ‘Allahazwj has Commanded me with a Command, so I would love to perform it’. Heasws said: ‘And what is that?’ I said, ‘The Words of Allahazwj Mighty and Majestic [22:29] Then let them fulfil their needful acts, and let them be loyal to their vows. Heasws said: ‘Then let them fulfil their needful acts is meeting the Imamasws, and let them be loyal to their vows, these are the rituals’.

قَالَ عَبْدُ اللَّهِ بْنُ سِنَانٍ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ قَالَ أَخْذُ الشَّارِبِ وَ قَصُّ الْأَظْفَارِ وَ مَا أَشْبَهَ ذَلِكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ ذَرِيحَ الْمُحَارِبِيِّ حَدَّثَنِي عَنْكَ بِأَنَّكَ قُلْتَ لَهُ لْيَقْضُوا تَفَثَهُمْ لِقَاءُ الْإِمَامِ وَ لْيُوفُوا نُذُورَهُمْ تِلْكَ الْمَنَاسِكُ فَقَالَ صَدَقَ ذَرِيحٌ وَ صَدَقْتَ إِنَّ لِلْقُرْآنِ ظَاهِراً وَ بَاطِناً وَ مَنْ يَحْتَمِلُ مَا يَحْتَمِلُ ذَرِيحٌ .

Abdullah Bin Sinan said, ‘So I went over to Abu Abdullahasws and said, ‘May I be sacrificed for youasws! The Words of Allahazwj Mighty and Majestic [22:29] Then let them fulfil their needful acts, and let them be loyal to their vows’. Heasws said: ‘Trimming the moustache, and clipping the nails, and whatever resembles that’. I said, ‘May I be sacrificed for youasws! Zareeh Al-Mahariby narrated to me from youasws that youasws said to him: ‘Then let them fulfill their needful acts (that) is meeting the Imamasws, and let them be loyal to their vows, these are the rituals’. So heasws said: ‘Zareeh spoke the truth. Surely, for the Quran there is an apparent and a hidden; and who can bear what ‘Zareeh’ can bear?’[2086]

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بَابُ فَضْلِ الرُّجُوعِ إِلَى الْمَدِينَةِ

Chapter 215 – The merits of the returning to Al-Medina (after performing Hajj)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ ابْدَءُوا بِمَكَّةَ وَ اخْتِمُوا بِنَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musna, from Sadeyr,

(It has been narrated) from Abu Ja’farasws having said: ‘Begin with Makkah and end with usasws (at Al-Medina)’.[2087]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَبْدَأُ بِالْمَدِينَةِ أَوْ بِمَكَّةَ قَالَ ابْدَأْ بِمَكَّةَ وَ اخْتِمْ بِالْمَدِينَةِ فَإِنَّهُ أَفْضَلُ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father who said,

‘I asked Abu Ja’farasws, ‘Shall I begin with Al-Medina or with Makkah?’ Heasws said: ‘Begin with Makkah and end with Al-Medina, for it is superior’.[2088]

بَابُ دُخُولِ الْمَدِينَةِ وَ زِيَارَةِ النَّبِيِّ ( صلى الله عليه وآله ) وَ الدُّعَاءِ عِنْدَ قَبْرِهِ

Chapter 216 – Entering Al-Medina and Ziyarah of the Prophetsaww, and the supplication at hissaww grave

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَدِينَةَ فَاغْتَسِلْ قَبْلَ أَنْ تَدْخُلَهَا أَوْ حِينَ تَدْخُلُهَا ثُمَّ تَأْتِي قَبْرَ النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ تَقُومُ فَتُسَلِّمُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ تَقُومُ عِنْدَ الْأُسْطُوَانَةِ الْمُقَدَّمَةِ مِنْ جَانِبِ الْقَبْرِ الْأَيْمَنِ عِنْدَ رَأْسِ الْقَبْرِ عِنْدَ زَاوِيَةِ الْقَبْرِ وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ وَ مَنْكِبُكَ الْأَيْسَرُ إِلَى جَانِبِ الْقَبْرِ وَ مَنْكِبُكَ الْأَيْمَنُ مِمَّا يَلِي الْمِنْبَرَ فَإِنَّهُ مَوْضِعُ رَأْسِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ تَقُولُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘When you enter Al-Medina, so wash before you enter it, or where you enter it. Then go to the grave of the Prophetsaww. Then you should stand and send greetings upon Rasool-Allahsaww. Then stand by the front pillar from the right side of the grave near the head of the grave in the corner of the grave, and you are facing the Qiblah, and your left shoulder being to the side of the grave, and your right shoulder from what follows the Pulpit, for it is the place of the head of Rasool-Allahsaww, and you should be saying, ‘

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ أَشْهَدُ أَنَّكَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَ أَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ رِسَالَاتِ رَبِّكَ وَ نَصَحْتَ لِأُمَّتِكَ وَ جَاهَدْتَ فِي سَبِيلِ اللَّهِ وَ عَبَدْتَ اللَّهَ مُخْلِصاً حَتَّى أَتَاكَ الْيَقِينُ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ أَدَّيْتَ الَّذِي عَلَيْكَ مِنَ الْحَقِّ وَ أَنَّكَ قَدْ رَؤُفْتَ بِالْمُؤْمِنِينَ وَ غَلُظْتَ عَلَى الْكَافِرِينَ فَبَلَغَ اللَّهُ بِكَ أَفْضَلَ شَرَفِ مَحَلِّ الْمُكْرَمِينَ

I testify that there is no god except for Allahazwj Alone, there being no associates for Himazwj, and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww, and I testify that yousaww are Rasool-Allahsaww, and I testify that yousaww, Muhammadsaww Bin Abdullahas, yousaww have delivered the Message of yoursaww Lordazwj, and preached to yoursaww community, and struggled in the Way of Allahazwj, and worshipped Allahazwj sincerely until conviction (death) came to yousaww with the Wisdom, and the goodly preaching, and that yousaww fulfilled that which was upon yousaww from the Truth; and yousaww were kind with the Believers and harsh upon the Infidels, therefore Allahazwj Delivered with yousaww, the most superior of the honours placed upon the honourable ones.

الْحَمْدُ لِلَّهِ الَّذِي اسْتَنْقَذَنَا بِكَ مِنَ الشِّرْكِ وَ الضَّلَالَةِ اللَّهُمَّ فَاجْعَلْ صَلَوَاتِكَ وَ صَلَوَاتِ مَلَائِكَتِكَ الْمُقَرَّبِينَ وَ عِبَادِكَ الصَّالِحِينَ وَ أَنْبِيَائِكَ الْمُرْسَلِينَ وَ أَهْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ مَنْ سَبَّحَ لَكَ يَا رَبَّ الْعَالَمِينَ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ نَبِيِّكَ وَ أَمِينِكَ وَ نَجِيِّكَ وَ حَبِيبِكَ وَ صَفِيِّكَ وَ خَاصَّتِكَ وَ صَفْوَتِكَ وَ خِيَرَتِكَ مِنْ خَلْقِكَ

The Praise is for Allahazwj Who saved us through yousaww from the Polytheism and the straying. O Allahazwj! Thus, Make Yourazwj Blessings and the Blessings of Yourazwj Angels of Proximity, and Yourazwj righteous servant, and Yourazwj Prophetsas, the Mursils, and the inhabitants of the skies and the firmaments, and the ones who Glorify to Youazwj, O Lordazwj of the worlds, from the former ones and the later ones, to be upon Muhammadsaww (who is) Yourazwj servant, and Yourazwj Rasoolsaww, and Yoursaww Prophetsaww, and Yourazwj trustworthy one, and Yourazwj excellent one, and Yourazwj Beloved, and Yourazwj special one, and Yourazwj Chosen one, Yourazwj elite, and Yourazwj Choice from Yourazwj creatures.

اللَّهُمَّ أَعْطِهِ الدَّرَجَةَ وَ الْوَسِيلَةَ مِنَ الْجَنَّةِ وَ ابْعَثْهُ مَقَاماً مَحْمُوداً يَغْبِطُهُ بِهِ الْأَوَّلُونَ وَ الْآخِرُونَ اللَّهُمَّ إِنَّكَ قُلْتَ وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً وَ إِنِّي أَتَيْتُ نَبِيَّكَ مُسْتَغْفِراً تَائِباً مِنْ ذُنُوبِي وَ إِنِّي أَتَوَجَّهُ بِكَ إِلَى اللَّهِ رَبِّي وَ رَبِّكَ لِيَغْفِرَ لِي ذُنُوبِي

O Allahazwj! Give himsaww the Level and the Means from the Paradise, and Resurrect himsaww on the Praiseworthy Place (Maqaam Mahmoud), envied by the former ones and the later ones. O Allahazwj! Youazwj Said [4:64] and had they, when they were unjust to themselves, come to you and asked Forgiveness from Allah and the Rasool had (also) asked Forgiveness for them, they would have found Allah Oft-returning (to Mercy), Merciful. And I have come to Yourazwj Prophetsaww, seeking Forgiveness, repentant from my sins, and I hereby divert by yousaww towards Allahazwj, my Lordazwj and yoursaww Lordazwj, so that Heazwj would Forgive my sins for me’.

وَ إِنْ كَانَتْ لَكَ حَاجَةٌ فَاجْعَلْ قَبْرَ النَّبِيِّ ( صلى الله عليه وآله ) خَلْفَ كَتِفَيْكَ وَ اسْتَقْبِلِ الْقِبْلَةَ وَ ارْفَعْ يَدَيْكَ وَ اسْأَلْ حَاجَتَكَ فَإِنَّكَ أَحْرَى أَنْ تُقْضَى إِنْ شَاءَ اللَّهُ .

And if there was a need for you, so make the grave of the Prophetsaww to be behind your shoulders, and face the Qiblah and raise your hands, and ask your need, for you would be more entitled that it be fulfilled, if Allahazwj so Desires it’.[2089]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ ( عليه السلام ) قَالَ كَانَ أَبِي عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقِفُ عَلَى قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) فَيُسَلِّمُ عَلَيْهِ وَ يَشْهَدُ لَهُ بِالْبَلَاغِ وَ يَدْعُو بِمَا حَضَرَهُ

Abu Ali Al Ashary, from Al Husayn Bin Ali Al Kufy, from Ali Bin Mahziyar,

(It has been narrated) from Al-Hassan Bin Ali Bin Usman Bin Ali, son of Al-Husaynasws son of Aliasws Bin Abu Talibasws, from his brother Al-Hassan Bin Musaasws, from hisasws brother, from his grandfatherasws having said: ‘Myasws fatherasws Aliasws Bin Al-Husaynasws would pause at the grave of the Prophetsaww, so heasws would greet upon himsaww, and heasws would testify to himsaww with the delivery (of the Message), and supplicate with what presented to himasws.

ثُمَّ يُسْنِدُ ظَهْرَهُ إِلَى الْمَرْوَةِ الْخَضْرَاءِ الدَّقِيقَةِ الْعَرْضِ مِمَّا يَلِي الْقَبْرَ وَ يَلْتَزِقُ بِالْقَبْرِ وَ يُسْنِدُ ظَهْرَهُ إِلَى الْقَبْرِ وَ يَسْتَقْبِلُ الْقِبْلَةَ فَيَقُولُ اللَّهُمَّ إِلَيْكَ أَلْجَأْتُ ظَهْرِي وَ إِلَى قَبْرِ مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ أَسْنَدْتُ ظَهْرِي وَ الْقِبْلَةَ الَّتِي رَضِيتَ لِمُحَمَّدٍ ( صلى الله عليه وآله ) اسْتَقْبَلْتُ

Then heasws would incline hisasws back towards the green rock displayed on the ground from what follows the grave, and heasws would incline hisasws back towards the grave, and heasws would face the Qiblah and heasws was saying: ‘To Youazwj Iasws I seek Support of myasws back, and to the grave of Muhammadsaww Yourazwj servant, and Yourazwj Rasoolsaww. Iasws incline myasws back and the Qiblah which Yourazwj were Pleased with Muhammadsaww have Iasws turned towards.

اللَّهُمَّ إِنِّي أَصْبَحْتُ لَا أَمْلِكُ لِنَفْسِي خَيْرَ مَا أَرْجُو وَ لَا أَدْفَعُ عَنْهَا شَرَّ مَا أَحْذَرُ عَلَيْهَا وَ أَصْبَحَتِ الْأُمُورُ بِيَدِكَ فَلَا فَقِيرَ أَفْقَرُ مِنِّي إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ اللَّهُمَّ ارْدُدْنِي مِنْكَ بِخَيْرٍ فَإِنَّهُ لَا رَادَّ لِفَضْلِكَ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ أَنْ تُبَدِّلَ اسْمِي أَوْ تُغَيِّرَ جِسْمِي أَوْ تُزِيلَ نِعْمَتَكَ عَنِّي اللَّهُمَّ كَرِّمْنِي بِالتَّقْوَى وَ جَمِّلْنِي بِالنِّعَمِ وَ اغْمُرْنِي بِالْعَافِيَةِ وَ ارْزُقْنِي شُكْرَ الْعَافِيَةِ .

O Allahazwj! Iasws have become such that Iasws do not possess good for myselfasws what Iasws hope for, nor repelling evil what Iasws am cautious over, and the affairs have come to be in Yourazwj Hands. Thus, there is no poor one poorer than Iasws am. [28:24] Surely I stand in need of whatever good You may Send down upon me. O Allahazwj! Iasws intend to be Returned from Youazwj with goodness, for there is none who can repel Yourazwj Grace. O Allahazwj! Iasws seek Refuge from myasws name being changed, or myasws body being altered, or Yourazwj Bounties to decline from measws. O Allahazwj! Be Generous on measws with the piety, and Load upon measws with the Bounties, and Immerse measws in the good health, and Grace measws the thankfulness for the good health’’.[2090]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) كَيْفَ السَّلَامُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ قَبْرِهِ فَقَالَ قُلِ السَّلَامُ عَلَى رَسُولِ اللَّهِ السَّلَامُ عَلَيْكَ يَا حَبِيبَ اللَّهِ السَّلَامُ عَلَيْكَ يَا صَفْوَةَ اللَّهِ السَّلَامُ عَلَيْكَ يَا أَمِينَ اللَّهِ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Al-Hassanasws, ‘How is the greetings to be upon Rasool-Allahsaww at hissaww grave?’ So heasws said: ‘Say, ‘The greetings be upon Rasool-Allahsaww! The greetings be upon yousaww, O Beloved of Allahazwj! The greetings be upon yousaww, O elite of Allahazwj! The greetings be upon yousaww, O trustworthy one of Allahazwj!

أَشْهَدُ أَنَّكَ قَدْ نَصَحْتَ لِأُمَّتِكَ وَ جَاهَدْتَ فِي سَبِيلِ اللَّهِ وَ عَبَدْتَهُ حَتَّى أَتَاكَ الْيَقِينُ فَجَزَاكَ اللَّهُ أَفْضَلَ مَا جَزَى نَبِيّاً عَنْ أُمَّتِهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ أَفْضَلَ مَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

I hereby testify that yousaww did preach to yoursaww community, and struggled in the Way of Allahazwj, and worshipped Himazwj until conviction came to yousaww. So, may Allahazwj Recompense yousaww with the most superior of what Heazwj would Recompense a Prophetas of a community. O Allahazwj! Send Blessings upon Muhammadsaww, and the Progenyasws of Muhammadsaww, Superior than what Youazwj Blessed upon Ibrahimas and the progeny of Ibrahimas, Youazwj being the Praised One, the Glorious’’.[2091]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) انْتَهَى إِلَى قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) فَوَضَعَ يَدَهُ عَلَيْهِ وَ قَالَ أَسْأَلُ اللَّهَ الَّذِي اجْتَبَاكَ وَ اخْتَارَكَ وَ هَدَاكَ وَ هَدَى بِكَ أَنْ يُصَلِّيَ عَلَيْكَ

Abu Ali Al Ahsary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar, from Hammad Bin Isa, from Muhammad Bin Masoud who said,

‘I saw Abu Abdullahasws ending up at the grave of the Prophetsaww. So heasws placed hisasws hand upon it and said, ‘Iasws ask Allahazwj Who Selected yousaww, and Chose yousaww, and Guided yousaww, and Guided (us) through yousaww, that Heazwj should Send Blessings upon yousaww’.

ثُمَّ قَالَ إِنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً .

Then heasws said: ‘[33:56] Surely Allah and His Angels are Sending Blessings upon the Prophet; O you who believe! Send blessings upon him and submit to him with a (complete) submission’.[2092]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَهُمْ مُرُّوا بِالْمَدِينَةِ فَسَلِّمُوا عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ قَرِيبٍ وَ إِنْ كَانَتِ الصَّلَاةُ تَبْلُغُهُ مِنْ بَعِيدٍ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Is’haq Bin Ammar that,

‘Abu Abdullahasws said: ‘It is for them to pass by Al-Medina, so they would greet upon Rasool-Allahsaww from nearby, even though the Blessings do reach himsaww from afar’.[2093]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمَمَرِّ فِي مُؤَخَّرِ مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ لَا أُسَلِّمُ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ لَمْ يَكُنْ أَبُو الْحَسَنِ ( عليه السلام ) يَصْنَعُ ذَلِكَ قُلْتُ فَيَدْخُلُ الْمَسْجِدَ فَيُسَلِّمُ مِنْ بَعِيدٍ لَا يَدْنُو مِنَ الْقَبْرِ فَقَالَ لَا قَالَ سَلِّمْ عَلَيْهِ حِينَ تَدْخُلُ وَ حِينَ تَخْرُجُ وَ مِنْ بَعِيدٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan Bin Yahya who said,

‘I asked Abu Al-Hassanasws about the passing by at the end of the Masjid of Rasool-Allahsaww and not greeting upon the Prophetsaww. So heasws said: ‘Abu Al-Hassanasws did not happen to do that’. I said, ‘So heasws would enter the Masjid, and heasws would greet from afar, not approaching the grave?’ So heasws said: ‘No, (but) Heasws said greetings upon himsaww while entering and when exiting, and from afar’.[2094]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صَلُّوا إِلَى جَانِبِ قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) وَ إِنْ كَانَتْ صَلَاةُ الْمُؤْمِنِينَ تَبْلُغُهُ أَيْنَمَا كَانُوا .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Wahab who said,

‘Abu Abdullahasws said: ‘Send Salawaat by the side of the grave of the Prophetsaww, and even though the sending of the Salawaat by the Believers reaches himsaww, from wherever they may happen to be’.[2095]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ حَضَرْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) وَ هَارُونَ الْخَلِيفَةَ وَ عِيسَى بْنَ جَعْفَرٍ وَ جَعْفَرَ بْنَ يَحْيَى بِالْمَدِينَةِ قَدْ جَاءُوا إِلَى قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ هَارُونُ لِأَبِي الْحَسَنِ ( عليه السلام ) تَقَدَّمْ فَأَبَى فَتَقَدَّمَ هَارُونُ فَسَلَّمَ وَ قَامَ نَاحِيَةً

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from one of our companions who said,

‘I was present with Abu Al-Hassanasws the 1st (7th Imamasws), and Haroun (Al Rasheed) the Caliph, and Isa Bin Ja’far, and Ja’far Bin Yahya, at Al-Medina, and they had come to the grave of the Prophetsaww. So Haroun said to Abu Al-Hassanasws, ‘Proceed!’ But, heasws refused. So Haroun proceeded and greeted, and stood nearby.

وَ قَالَ عِيسَى بْنُ جَعْفَرٍ لِأَبِي الْحَسَنِ ( عليه السلام ) تَقَدَّمْ فَأَبَى فَتَقَدَّمَ عِيسَى فَسَلَّمَ وَ وَقَفَ مَعَ هَارُونَ فَقَالَ جَعْفَرٌ لِأَبِي الْحَسَنِ ( عليه السلام ) تَقَدَّمْ فَأَبَى فَتَقَدَّمَ جَعْفَرٌ فَسَلَّمَ وَ وَقَفَ مَعَ هَارُونَ

And Isa Bin ja’far said to Abu Al Hassanasws, ‘Proceed’. But heasws refused. So Isa proceeded and greeted, and paused alongside Haroun. So Ja’far said to Abu Al-Hassanasws, ‘Proceed’. But heasws refused. So Ja’far proceeded and paused alongside Haroun.

وَ تَقَدَّمَ أَبُو الْحَسَنِ ( عليه السلام ) فَقَالَ السَّلَامُ عَلَيْكَ يَا أَبَهْ أَسْأَلُ اللَّهَ الَّذِي اصْطَفَاكَ وَ اجْتَبَاكَ وَ هَدَاكَ وَ هَدَى بِكَ أَنْ يُصَلِّيَ عَلَيْكَ

And Abu Al-Hassanasws proceeded, so heasws said: ‘The greetings be upon yousaww, O fathersaww! Iasws ask Allahazwj Who Chose yousaww, and Appointed yousaww, and Guided yousaww, and Guided through yousaww, that Heazwj should Send Blessings upon yousaww’.

فَقَالَ هَارُونُ لِعِيسَى سَمِعْتَ مَا قَالَ قَالَ نَعَمْ فَقَالَ هَارُونُ أَشْهَدُ أَنَّهُ أَبُوهُ حَقّاً

So Haroun said to Isa, ‘Did you hear what heasws said?’ He said, ‘Yes’. So Haroun said, ‘I testify that hesaww is hisasws fathersaww, truly’.[2096]

بَابُ الْمِنْبَرِ وَ الرَّوْضَةِ وَ مَقَامِ النَّبِيِّ ( صلى الله عليه وآله )

Chapter 217 – The Pulpit, and the garden, and place of the Prophetsaww

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا فَرَغْتَ مِنَ الدُّعَاءِ عِنْدَ قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) فَائْتِ الْمِنْبَرَ فَامْسَحْهُ بِيَدِكَ وَ خُذْ بِرُمَّانَتَيْهِ وَ هُمَا السُّفْلَاوَانِ وَ امْسَحْ عَيْنَيْكَ وَ وَجْهَكَ بِهِ فَإِنَّهُ يُقَالُ إِنَّهُ شِفَاءُ الْعَيْنِ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin yahya, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you are free from the supplication by the grave of the Prophetsaww, then go to the Pulpit and wipe it with your hand, and grab its two pomegranates, and they are both ceramic, and wipe your eyes and your face with it, for it is said that it is a healing for the eyes.

وَ قُمْ عِنْدَهُ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ سَلْ حَاجَتَكَ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ مَا بَيْنَ مِنْبَرِي وَ بَيْتِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مِنْبَرِي عَلَى تُرْعَةٍ مِنْ تُرَعِ الْجَنَّةِ وَ التُّرْعَةُ هِيَ الْبَابُ الصَّغِيرُ

And stand by it, so Praise Allahazwj and Extoll upon Himazwj, and ask your need, for Rasool-Allahsaww said: ‘What is between myas Pulpit and mysaww house, there is a garden from the Gardens of the Paradise, and mysaww Pulpit is a channel from the channels of the Paradise, and the channel, it is the small door.

ثُمَّ تَأْتِي مَقَامَ النَّبِيِّ ( صلى الله عليه وآله ) فَتُصَلِّي فِيهِ مَا بَدَا لَكَ فَإِذَا دَخَلْتَ الْمَسْجِدَ فَصَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ إِذَا خَرَجْتَ فَاصْنَعْ مِثْلَ ذَلِكَ وَ أَكْثِرْ مِنَ الصَّلَاةِ فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) .

Then go to the place of the Prophetsaww, and Pray Salaat therein whatever come to you. So when you enter the Masjid, then send Blessings upon the Prophetsaww. And when you exit, so do similar to that, and frequent from the Praying of Salaat in the Masjid of the Rasool-Allahsaww’.[2097]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمَّا كَانَ سَنَةُ إِحْدَى وَ أَرْبَعِينَ أَرَادَ مُعَاوِيَةُ الْحَجَّ فَأَرْسَلَ نَجَّاراً وَ أَرْسَلَ بِالْآلَةِ وَ كَتَبَ إِلَى صَاحِبِ الْمَدِينَةِ أَنْ يَقْلَعَ مِنْبَرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ يَجْعَلُوهُ عَلَى قَدْرِ مِنْبَرِهِ بِالشَّامِ فَلَمَّا نَهَضُوا لِيَقْلَعُوهُ انْكَسَفَتِ الشَّمْسُ وَ زُلْزِلَتِ الْأَرْضُ فَكَفُّوا وَ كَتَبُوا بِذَلِكَ إِلَى مُعَاوِيَةَ فَكَتَبَ عَلَيْهِمْ يَعْزِمُ عَلَيْهِمْ لَمَّا فَعَلُوهُ فَفَعَلُوا ذَلِكَ فَمِنْبَرُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْمَدْخَلُ الَّذِي رَأَيْتَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘When it was the year forty one, Muawiya intended the Hajj. So he sent carpenters and sent the tools, and wrote to the governor of Al-Medina that he should get rid of the Pulpit of Rasool-Allahsaww and make it to be upon a measurement of his own pulpit which was in Syria. So, when they got ready to get rid of it, the sun eclipsed and the ground shook. So, they refrained and wrote about that to Muawiya. So he wrote back to them, stressing upon them to what they should be doing. So they did that, and the Pulpit of Rasool-Allahsaww is (today) the entrance which one can see’.[2098]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ جَمِيلٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا بَيْنَ بَيْتِي وَ مِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مِنْبَرِي عَلَى تُرْعَةٍ مِنْ تُرَعِ الْجَنَّةِ وَ قَوَائِمُ مِنْبَرِي رُبَّتْ فِي الْجَنَّةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Jameel, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘In what is between mysaww house and mysaww Pulpit, there is a Garden from the Gardens of the Paradise, and mysaww Pulpit is upon a channel from the channels of the Paradise, and the legs of mysaww Pulpit were grown in the Paradise’.

قَالَ قُلْتُ هِيَ رَوْضَةُ الْيَوْمِ قَالَ نَعَمْ إِنَّهُ لَوْ كُشِفَ الْغِطَاءُ لَرَأَيْتُمْ .

He (the narrator) said, ‘I said, ‘Is it a Garden today?’ Heasws said: ‘Yes, if the cover is removed, you would see it’.[2099]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنْ حَدِّ مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) فَقَالَ الْأُسْطُوَانَةُ الَّتِي عِنْدَ رَأْسِ الْقَبْرِ إِلَى الْأُسْطُوَانَتَيْنِ مِنْ وَرَاءِ الْمِنْبَرِ عَنْ يَمِينِ الْقِبْلَةِ وَ كَانَ مِنْ وَرَاءِ الْمِنْبَرِ طَرِيقٌ تَمُرُّ فِيهِ الشَّاةُ وَ يَمُرُّ الرَّجُلُ مُنْحَرِفاً وَ كَانَ سَاحَةُ الْمَسْجِدِ مِنَ الْبَلَاطِ إِلَى الصَّحْنِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked himasws about the boundary of the Masjid of the Rasoolsaww, so heasws said: ‘The pillar which is by the head of the grave, up to the two pillars from behind the Pulpit from the right of the Qiblah; and it was so from behind the Pulpit there was a passageway which the sheep could pass through, and the man could pass through sideways, and the tiles of the Masjid were from Al-Balaat (a place), up to the courtyard’.[2100]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يَقُولُ النَّاسُ فِي الرَّوْضَةِ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِيمَا بَيْنَ بَيْتِي وَ مِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مِنْبَرِي عَلَى تُرْعَةٍ مِنْ تُرَعِ الْجَنَّةِ

Ahmad Bin Muhammad, from Ali Bin Hadeed, from Muraam who said,

‘I asked Abu Abdullahasws about what the people were saying regarding the Garden. So heasws said: ‘Rasool-Allahsaww said: ‘In what is between mysaww house and mysaww Pulpit, there is a Garden from the Gardens of the Paradise, and mysaww Pulpit is upon a channel from the channels of the Paradise’.

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ الرَّوْضَةِ فَقَالَ بُعْدُ أَرْبَعِ أَسَاطِينَ مِنَ الْمِنْبَرِ إِلَى الظِّلَالِ فَقُلْتُ جُعِلْتُ فِدَاكَ مِنَ الصَّحْنِ فِيهَا شَيْ‏ءٌ قَالَ لَا .

So I said to himasws, ‘May I be sacrificed for youasws! So what is the boundary of the Garden?’ So heasws said: ‘A distance of four pillars from the Pulpit up to the shaded area’. So I said, ‘May I be sacrificed for youasws! Is there anything from the courtyard in it?’ Heasws said: ‘No’.[2101]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدُّ الرَّوْضَةِ فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) إِلَى طَرَفِ الظِّلَالِ وَ حَدُّ الْمَسْجِدِ إِلَى الْأُسْطُوَانَتَيْنِ عَنْ يَمِينِ الْمِنْبَرِ إِلَى الطَّرِيقِ مِمَّا يَلِي سُوقَ اللَّيْلِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ali Bin Al Nu’man, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘A boundary of the Garden in the Masjid of Rasoolsaww is up to the side of the shaded area, and a boundary of the Masjid is up to the two pillars from the right of the Pulpit up to the street from what follows the night market’.[2102]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَمْ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ كَانَ ثَلَاثَةَ آلَافٍ وَ سِتَّمِائَةِ ذِرَاعٍ مُكَسَّراً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ismail, from Muhammad Bin Amro Bin Saeed, from Musa Bin Bakr, from Abdul A’ala, a slave of the progeny of Saam who said,

‘I said to Abu Abdullahasws, ‘How much was the Masjid of Rasool-Allahsaww?’ Heasws said: ‘It was of three thousand and six hundred cubits, broken (squared)’.[2103]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) هَلْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا بَيْنَ بَيْتِي وَ مِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ فَقَالَ نَعَمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Muawiya Bin Wahab who said,

‘I said to Abu Abdullahasws, ‘Did Rasool-Allahsaww say: ‘In what is between mysaww house and mysaww Pulpit, there is a garden from the Gardens of the Paradise?’ Heasws said: ‘Yes’.

وَ قَالَ بَيْتُ عَلِيٍّ وَ فَاطِمَةَ ( عليهما السلام ) مَا بَيْنَ الْبَيْتِ الَّذِي فِيهِ النَّبِيُّ ( صلى الله عليه وآله ) إِلَى الْبَابِ الَّذِي يُحَاذِي الزُّقَاقَ إِلَى الْبَقِيعِ قَالَ فَلَوْ دَخَلْتَ مِنْ ذَلِكَ الْبَابِ وَ الْحَائِطُ مَكَانَهُ أَصَابَ مَنْكِبَكَ الْأَيْسَرَ ثُمَّ سَمَّى سَائِرَ الْبُيُوتِ وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّلَاةُ فِي مَسْجِدِي تَعْدِلُ أَلْفَ صَلَاةٍ فِي غَيْرِهِ إِلَّا الْمَسْجِدَ الْحَرَامَ فَهُوَ أَفْضَلُ .

And heasws said: ‘The house of Aliasws and Fatimaasws is between the house in which is the Prophetsaww up to the door which is adjacent to the alleyway up to Al-Baqi’e. So if you were to enter from that door, and the wall, its place would be on your right shoulder’. Then heasws named the rest of the houses, and said, ‘Rasool-Allahsaww said: ‘The Salaat in mysaww Masjid equates to a thousand Salaats elsewhere, except for the Sacred Masjid, for it is superior’.[2104]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْقَاسِمِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا دَخَلْتَ مِنْ بَابِ الْبَقِيعِ فَبَيْتُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى يَسَارِكَ قَدْرَ مَمَرِّ عَنْزٍ مِنَ الْبَابِ وَ هُوَ إِلَى جَانِبِ بَيْتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ بَابَاهُمَا جَمِيعاً مَقْرُونَانِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, and a number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, altogether from Hammad Bin Usman, from Al Qasim Bin Salim who said,

‘I heard Abu Abdullahasws saying: ‘When you enter from the door of Al-Baqie, so the house of Aliasws would be upon your left of a measurement of a passageway of a goat from the door, and it is to the side of the house of Rasool-Allahsaww, and both of the doors are paired together’.[2105]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا بَيْنَ مِنْبَرِي وَ بُيُوتِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مِنْبَرِي عَلَى تُرْعَةٍ مِنْ تُرَعِ الْجَنَّةِ وَ صَلَاةٌ فِي مَسْجِدِي تَعْدِلُ أَلْفَ صَلَاةٍ فِيمَا سِوَاهُ مِنَ الْمَسَاجِدِ إِلَّا الْمَسْجِدَ الْحَرَامَ

Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Jameel Bin Darraj who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘In what is between mysaww Pulpit and mysaww houses, there is a Garden from the Gardens of the Paradise, and mysaww Pulpit is upon a channel from the channels of the Paradise, and a Salaat (performed) in mysaww Masjid equates to a thousand Salaats (performed) in what is besides from the Masjids, except for the ‘الْمَسْجِدَ الْحَرَامَ’ Sacred Masjid’.

قَالَ جَمِيلٌ قُلْتُ لَهُ بُيُوتُ النَّبِيِّ ( صلى الله عليه وآله ) وَ بَيْتُ عَلِيٍّ مِنْهَا قَالَ نَعَمْ وَ أَفْضَلُ .

Jameel said, ‘I said to himasws, ‘The houses of the Prophetsaww and the house of Aliasws are from it?’ Heasws said: ‘Yes, and superior (to it)’.[2106]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي سَلَمَةَ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ الصَّلَاةُ فِي مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) تَعْدِلُ عَشَرَةَ آلَافِ صَلَاةٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Salma, from Haroun Bin Kharjat,

‘Heasws said: ‘The Salaat prayed in the Masjid of the Rasoolsaww equates to ten thousand Salaats (performed elsewhere)’.[2107]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الصَّامِتِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صَلَاةٌ فِي مَسْجِدِ النَّبِيِّ ( صلى الله عليه وآله ) تَعْدِلُ بِعَشَرَةِ آلَافِ صَلَاةٍ .

Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Ibn Muskan, from Abu Al Saamit who said,

‘Abu Abdullahasws said: ‘A Salaat prayed in the Masjid of the Prophetsaww equates with ten thousand Salaats’.[2108]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الصَّلَاةُ فِي بَيْتِ  فَاطِمَةَ ( عليها السلام ) أَفْضَلُ أَوْ فِي الرَّوْضَةِ قَالَ فِي بَيْتِ  فَاطِمَةَ ( عليها السلام ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullahasws, ‘Is the Salaat prayed in the house of Syeda Fatimaasws superior or if prayed in the Garden?’ Heasws said: ‘(The one prayed) in the house of Syeda Fatimaasws’.[2109]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ وَ غَيْرِ وَاحِدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الصَّلَاةُ فِي بَيْتِ  فَاطِمَةَ ( عليها السلام ) مِثْلُ الصَّلَاةِ فِي الرَّوْضَةِ قَالَ وَ أَفْضَلُ .

A number of our companions, from Sahl Bin Ziyad, from Ayoub Bin Nuh, from Safwan, and Ibn Abu Umeyr, and someone else, from Jameel Bin Darraj who said,

‘I said to Abu Abdullahasws, ‘The Salaat prayed in the house of Syeda Fatimaasws is similar to the Salaat in the garden?’ Heasws said: ‘And superior (than it)’.[2110]

بَابُ مَقَامِ جَبْرَئِيلَ ( عليه السلام )

Chapter 218 – Standing Place of Jibraeelas

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ جَمِيعاً قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ائْتِ مَقَامَ جَبْرَئِيلَ ( عليه السلام ) وَ هُوَ تَحْتَ الْمِيزَابِ فَإِنَّهُ كَانَ مَقَامَهُ إِذَا اسْتَأْذَنَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قُلْ أَيْ جَوَادُ أَيْ كَرِيمُ أَيْ قَرِيبُ أَيْ بَعِيدُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَسْأَلُكَ أَنْ تَرُدَّ عَلَيَّ نِعْمَتَكَ

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar, altogether said,

‘Abu Abdullahasws said: ‘Go to the standing place of Jibraeelas, and it is beneath the water sprout, and it was hisas standing place when heas sought permission to (visit) Rasool-Allahsaww, and say, ‘O Benevolent! O Generous! O Near! O Remote! I ask Youazwj to Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww and the Peopleasws of hissaww Household; and I ask Youazwj to Return upon me Yourazwj Bounties’.

قَالَ وَ ذَلِكَ مَقَامٌ لَا تَدْعُو فِيهِ حَائِضٌ تَسْتَقْبِلُ الْقِبْلَةَ ثُمَّ تَدْعُو بِدُعَاءِ الدَّمِ إِلَّا رَأَتِ الطُّهْرَ إِنْ شَاءَ اللَّهُ.

Heasws said: ‘And that is a place wherein a menstruating woman would not supplicate facing the Qiblah, the supplication of the blood, except that she would see purity, if Allahazwj so Desires’.[2111]

بَابُ فَضْلِ الْمُقَامِ بِالْمَدِينَةِ وَ الصَّوْمِ وَ الِاعْتِكَافِ عِنْدَ الْأَسَاطِينِ

Chapter 219 – Merits of the staying in Al-Medina, and the Fasting, and I’tikaaf (seclusion) by the pillars (of the Masjid of Rasool-Allahsaww)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) أَيُّمَا أَفْضَلُ الْمُقَامُ بِمَكَّةَ أَوْ بِالْمَدِينَةِ فَقَالَ أَيَّ شَيْ‏ءٍ تَقُولُ أَنْتَ قَالَ فَقُلْتُ وَ مَا قَوْلِي مَعَ قَوْلِكَ قَالَ إِنَّ قَوْلَكَ يَرُدُّكَ إِلَى قَوْلِي قَالَ فَقُلْتُ لَهُ أَمَّا أَنَا فَأَزْعُمُ أَنَّ الْمُقَامَ بِالْمَدِينَةِ أَفْضَلُ مِنَ الْمُقَامِ بِمَكَّةَ قَالَ فَقَالَ أَمَا لَئِنْ قُلْتَ ذَلِكَ لَقَدْ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ذَاكَ يَوْمَ فِطْرٍ وَ جَاءَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَسَلَّمَ عَلَيْهِ فِي الْمَسْجِدِ ثُمَّ قَالَ قَدْ فَضَلْنَا النَّاسَ الْيَوْمَ بِسَلَامِنَا عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Jahm who said,

‘I asked Abu Al-Hassanasws, ‘Which of the two is superior, the staying in Makkah or in Al-Medina?’ So heasws said: ‘Which thing are you saying?’ So I said, ‘And what is my word (compared) with yourasws word?’ Heasws said: ‘Your words would return you to myasws words’. So I said to himasws, ‘I claim that the staying in Al-Medina is superior than staying in Al-Makkah’. So heasws said: ‘But, although you said that, Abu Abdullahasws said that (as well) on the day of Fitr, and heasws went over to Rasool-Allahsaww, so heasws greeted to himsaww in the Masjid, then said: ‘Weasws have been preferred over the people today by ourasws sending greetings upon Rasool-Allahsaww’.[2112]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ دَخَلْتُ أَنَا وَ عَمَّارٌ وَ جَمَاعَةٌ عَلَى أَبِي عَبْدِ اللَّهِ ( صلوات الله عليه ) بِالْمَدِينَةِ فَقَالَ مَا مُقَامُكُمْ فَقَالَ عَمَّارٌ قَدْ سَرَّحْنَا ظَهْرَنَا وَ أَمَرْنَا أَنْ نُؤْتَى بِهِ إِلَى خَمْسَةَ عَشَرَ يَوْماً فَقَالَ أَصَبْتُمُ الْمُقَامَ فِي بَلَدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الصَّلَاةَ فِي مَسْجِدِهِ وَ اعْمَلُوا لآِخِرَتِكُمْ وَ أَكْثِرُوا لِأَنْفُسِكُمْ إِنَّ الرَّجُلَ قَدْ يَكُونُ كَيِّساً فِي الدُّنْيَا فَيُقَالُ مَا أَكْيَسَ فُلَاناً وَ إِنَّمَا الْكَيِّسُ كَيِّسُ الْآخِرَةِ .

Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazam who said,

‘I, and Ammar, and a group went over to Abu Abdullahasws in Al-Medina. So heasws said: ‘What is your stay?’ So Ammar said, ‘We have released our backs, and we instructed that we would be going with it for fifteen days’. So heasws said: ‘You have attained the place in a city of Rasool-Allahsaww, and the praying of the Salaat in hissaww Masjid; and you should be working for your Hereafter, and frequent for yourselves. The man would happen to be clever regarding the world, so it would be said, ‘How clever is so and so!’, and rather, the clever is the one who is clever regarding the Hereafter’.[2113]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَمْرٍو الزَّيَّاتِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ فِي الْمَدِينَةِ بَعَثَهُ اللَّهُ فِي الْآمِنِينَ يَوْمَ الْقِيَامَةِ مِنْهُمْ يَحْيَى بْنُ حَبِيبٍ وَ أَبُو عُبَيْدَةَ الْحَذَّاءُ وَ عَبْدُ الرَّحْمَنِ بْنُ الْحَجَّاجِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Amro Al Zayyat,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who dies in Al-Medina, Allahazwj would Resurrect him among the Secured ones on the Day of Judgement – among them are Yahya Bin Habeeb, and Abu Ubeyda Al-Haza’a, and Abdul Rahman Bin Al-Hajjaj’.[2114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ فَإِنِ اسْتَطَعْتَ أَنْ تُقِيمَ ثَلَاثَةَ أَيَّامٍ الْأَرْبِعَاءَ وَ الْخَمِيسَ وَ الْجُمُعَةَ فَصَلِّ مَا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ يَوْمَ الْأَرْبِعَاءِ عِنْدَ الْأُسْطُوَانَةِ الَّتِي تَلِي الْقَبْرَ فَتَدْعُو اللَّهَ عِنْدَهَا وَ تَسْأَلُهُ كُلَّ حَاجَةٍ تُرِيدُهَا فِي آخِرَةٍ أَوْ دُنْيَا وَ الْيَوْمَ الثَّانِيَ عِنْدَ أُسْطُوَانَةِ التَّوْبَةِ وَ يَوْمَ الْجُمُعَةِ عِنْدَ مَقَامِ النَّبِيِّ ( صلى الله عليه وآله ) مُقَابِلَ الْأُسْطُوَانَةِ الْكَثِيرَةِ الْخَلُوقِ فَتَدْعُو اللَّهَ عِنْدَهُنَّ لِكُلِّ حَاجَةٍ وَ تَصُومُ تِلْكَ الثَّلَاثَةَ الْأَيَّامِ .

Ali Bin Ibrahim, from his father, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When you enter the Masjid, and if you have the capacity to stay for three days – the Wednesday, and the Thursday and the Friday, so Pray Salaat is what is between the grave and the Pulpit on the day of Wednesday by the pillar which follows the grave, and supplicate to Allahazwj and ask Himazwj for every need which you want in the Hereafter, or the world; and on the second day (Thursday), by the pillar is the repentance; and the day of Friday by the place of the Prophet facing the pillar of the abundant fragrance. So you should supplicate to Allahazwj by these for every need, and you should Fast those three days’.[2115]

ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صُمِ الْأَرْبِعَاءَ وَ الْخَمِيسَ وَ الْجُمُعَةَ وَ صَلِّ لَيْلَةَ الْأَرْبِعَاءِ وَ يَوْمَ الْأَرْبِعَاءِ عِنْدَ الْأُسْطُوَانَةِ الَّتِي تَلِي رَأْسَ النَّبِيِّ ( صلى الله عليه وآله ) وَ لَيْلَةَ الْخَمِيسِ وَ يَوْمَ الْخَمِيسِ عِنْدَ أُسْطُوَانَةِ أَبِي لُبَابَةَ وَ لَيْلَةَ الْجُمُعَةِ وَ يَوْمَ الْجُمُعَةِ عِنْدَ الْأُسْطُوَانَةِ الَّتِي تَلِي مَقَامَ النَّبِيِّ ( صلى الله عليه وآله )

Abn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Fast the Wednesday, and the Thursday, and the Friday, and pray Salaat on the night of the Wednesday and the day of the Wednesday by the pillar which follows the head of the Prophetsaww; and on the night of the Thursday and the day of the Thursday, by the pillar of Abu Lababa; and on the night of the Friday and the day of the Friday, by the pillar which follows the place of the Prophetsaww.

وَ ادْعُ بِهَذَا الدُّعَاءِ لِحَاجَتِكَ وَ هُوَ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِعِزَّتِكَ وَ قُوَّتِكَ وَ قُدْرَتِكَ وَ جَمِيعِ مَا أَحَاطَ بِهِ عِلْمُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا .

And supplicate by this supplication for your needs, and it is, ‘O Allahazwj! I ask Youazwj by Yourazwj Honour, and Yourazwj Strength, and Yourazwj Power, and the entirety of what Yourazwj Knowledge Encompasses, that Youazwj Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww, and that Youazwj Give such and such to me’.[2116]

بَابُ زِيَارَةِ مَنْ بِالْبَقِيعِ

Chapter 220 – Ziyarah of the ones at Al Baqi’e

– (From the narrator of the previous Hadith)

إِذَا أَتَيْتَ الْقَبْرَ الَّذِي بِالْبَقِيعِ فَاجْعَلْهُ بَيْنَ يَدَيْكَ ثُمَّ تَقُولُ السَّلَامُ عَلَيْكُمْ أَئِمَّةَ الْهُدَى السَّلَامُ عَلَيْكُمْ أَهْلَ التَّقْوَى السَّلَامُ عَلَيْكُمُ الْحُجَّةَ عَلَى أَهْلِ الدُّنْيَا السَّلَامُ عَلَيْكُمُ الْقُوَّامَ فِي الْبَرِيَّةِ بِالْقِسْطِ السَّلَامُ عَلَيْكُمْ أَهْلَ الصَّفْوَةِ السَّلَامُ عَلَيْكُمْ أَهْلَ النَّجْوَى

When you go to the graves, which are at Al-Baqie, so make it to be in front of you. Then you should be saying, ‘The greetings be upon youasws, O Imamsasws of the Guidance! The greetings be upon youasws the people of piety! The greetings be upon youasws the Proofs upon the people of the world! The greetings be upon youasws, the founders of the justice among the created beings! The greetings be upon youasws, O elite people! The greetings be upon youasws, the people of excellency!

أَشْهَدُ أَنَّكُمْ قَدْ بَلَّغْتُمْ وَ نَصَحْتُمْ وَ صَبَرْتُمْ فِي ذَاتِ اللَّهِ وَ كُذِّبْتُمْ وَ أُسِي‏ءَ إِلَيْكُمْ فَعَفَوْتُمْ وَ أَشْهَدُ أَنَّكُمُ الْأَئِمَّةُ الرَّاشِدُونَ الْمَهْدِيُّونَ وَ أَنَّ طَاعَتَكُمْ مَفْرُوضَةٌ وَ أَنَّ قَوْلَكُمُ الصِّدْقُ وَ أَنَّكُمْ دَعَوْتُمْ فَلَمْ تُجَابُوا وَ أَمَرْتُمْ فَلَمْ تُطَاعُوا

I testify that youasws have delivered (the Message), and preached, and were patient regarding the Being of Allahazwj, and youasws were belied, and they (people) poured grief upon youasws, but youasws forgave them. And, I testify that obedience to youasws and the righteous Imamsasws (from youasws) the Guides is an Obligation and that yourasws words are the Truth. And youasws called but youasws were not answered, and youasws ordered but youasws were not obeyed.

وَ أَنَّكُمْ دَعَائِمُ الدِّينِ وَ أَرْكَانُ الْأَرْضِ وَ لَمْ تَزَالُوا بِعَيْنِ اللَّهِ يَنْسَخُكُمْ فِي أَصْلَابِ كُلِّ مُطَهَّرٍ وَ يَنْقُلُكُمْ فِي أَرْحَامِ الْمُطَهَّرَاتِ لَمْ تُدَنِّسْكُمُ الْجَاهِلِيَّةُ الْجَهْلَاءُ وَ لَمْ تَشْرَكْ فِيكُمْ فِتَنُ الْأَهْوَاءِ طِبْتُمْ وَ طَابَ مَنْبِتُكُمْ

And youasws are the foundations of the Religion, and cornerstones of the earth, and never ceased to be in the Eye (Consideration) of Allahazwj, Reproducing youasws in the loins of every Purified one, and Transferring youasws into the Purified laps, the ignorance of the ignorant ones not soiling youasws, nor being affected by the strife of the whimsical desires. Youasws are good and goodly was yourasws coming to the world.

مَنَّ بِكُمْ عَلَيْنَا دَيَّانُ الدِّينِ فَجَعَلَكُمْ فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ وَ جَعَلَ صَلَوَاتِنَا عَلَيْكُمْ رَحْمَةً لَنَا وَ كَفَّارَةً لِذُنُوبِنَا إِذَا اخْتَارَكُمْ لَنَا وَ طَيَّبَ خَلْقَنَا بِمَا مَنَّ بِهِ عَلَيْنَا مِنْ وَلَايَتِكُمْ وَ كُنَّا عِنْدَهُ مُسَمَّيْنَ بِفَضْلِكُمْ مُعْتَرِفِينَ بِتَصْدِيقِنَا

The Creator of the Religion Favoured upon us, so Heazwj Made youasws to be in the houses which Allahazwj Permitted to be Elevated and Hisazwj Name to be mentioned therein, and Made our sending of the Blessings upon yousaww to be a Mercy upon you, and an expiation for our sins and Chose youasws for us, and Made good our births due to what Heazwj Favoured with upon us from your Wilayah, and we became named by yourasws merits, acknowledging with our ratifications.

إِيَّاكُمْ وَ هَذَا مَقَامُ مَنْ أَسْرَفَ وَ أَخْطَأَ وَ اسْتَكَانَ وَ أَقَرَّ بِمَا جَنَى وَ رَجَا بِمَقَامِهِ الْخَلَاصَ وَ أَنْ يَسْتَنْقِذَهُ بِكُمْ مُسْتَنْقِذُ الْهَلْكَى مِنَ الرَّدَى

Be aware! And this place, the one who transgresses, and errs, and takes shelter, and acknowledges with what crimes he had committed, and hopes of being finished from it, and that he be Delivered through youasws from the destruction and the doom. 

فَكُونُوا لِي شُفَعَاءَ فَقَدْ وَفَدْتُ إِلَيْكُمْ إِذَا رَغِبَ عَنْكُمْ أَهْلُ الدُّنْيَا وَ اتَّخَذُوا آيَاتِ اللَّهِ هُزُواً وَ اسْتَكْبَرُوا عَنْهَا يَا مَنْ هُوَ قَائِمٌ لَا يَسْهُو وَ دَائِمٌ لَا يَلْهُو وَ مُحِيطٌ بِكُلِّ شَيْ‏ءٍ لَكَ الْمَنُّ بِمَا وَفَّقْتَنِي وَ عَرَّفْتَنِي مِمَّا ائْتَمَنْتَنِي عَلَيْهِ إِذْ صَدَّ عَنْهُمْ عِبَادُكَ وَ جَهِلُوا مَعْرِفَتَهُمْ وَ اسْتَخَفُّوا بِحَقِّهِمْ وَ مَالُوا إِلَى سِوَاهُمْ

Therefore, become intercessors for me, for I am a delegate to youasws when the people of the world turned away from youasws, and they took the Signs of Allahazwj as a mockery, and were arrogant about it. O the Oneazwj Who Stands without forgetting, and Eternal without any vanity, and Encompasses everything. For Youazwj is the Favour with what Youazwj Made me to be concordant with, and Introduced me to what Youazwj Entrusted me upon, when Yourazwj servants shut-off from them, and were ignorant of recognising themasws, and took theirasws rights lightly, and inclined to others besides themasws.

فَكَانَتِ الْمِنَّةُ مِنْكَ عَلَيَّ مَعَ أَقْوَامٍ خَصَصْتَهُمْ بِمَا خَصَصْتَنِي بِهِ فَلَكَ الْحَمْدُ إِذْ كُنْتُ عِنْدَكَ فِي مَقَامِي هَذَا مَذْكُوراً مَكْتُوباً وَ لَا تَحْرِمْنِي مَا رَجَوْتُ وَ لَا تُخَيِّبْنِي فِيمَا دَعَوْتُ وَ ادْعُ لِنَفْسِكَ بِمَا أَحْبَبْتَ .

Thus is the Favour from Youazwj upon me along with a people Youazwj have Specialised with what Youazwj Specialised me with. So, for Youazwj is the Praise, when I am mentioned in Yourazwj Presence, Recorded, and do not Prohibit from me what I hope for, nor Disappoint me with regards to what I supplicate to Youazwj for myself’ – and supplicate for yourself with whatever you so like to’.[2117]

بَابُ إِتْيَانِ الْمَشَاهِدِ وَ قُبُورِ الشُّهَدَاءِ

Chapter 221 – Going to the shrines and the graves of the martyrs

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَدَعْ إِتْيَانَ الْمَشَاهِدِ كُلِّهَا مَسْجِدِ قُبَاءَ فَإِنَّهُ الْمَسْجِدُ الَّذِي أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ وَ مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ وَ مَسْجِدِ الْفَضِيخِ وَ قُبُورِ الشُّهَدَاءِ وَ مَسْجِدِ الْأَحْزَابِ وَ هُوَ مَسْجِدُ الْفَتْحِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Do not neglect going to the shrines, all of them (e.g.) Masjid Quba, for it is the Masjid which has been founded upon the piety from the first day, and the drinking place of Umm Ibrahimas, and Masjid Al-Fazeekh, and graves of the martyrs, and Masjid Al-Ahzaab and it is Masjid Al-Fat’h’.

قَالَ وَ بَلَغَنَا أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) كَانَ إِذَا أَتَى قُبُورَ الشُّهَدَاءِ قَالَ السَّلَامُ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ وَ لْيَكُنْ فِيمَا تَقُولُ عِنْدَ مَسْجِدِ الْفَتْحِ يَا صَرِيخَ الْمَكْرُوبِينَ وَ يَا مُجِيبَ دَعْوَةِ الْمُضْطَرِّينَ اكْشِفْ هَمِّي وَ غَمِّي وَ كَرْبِي كَمَا كَشَفْتَ عَنْ نَبِيِّكَ هَمَّهُ وَ غَمَّهُ وَ كَرْبَهُ وَ كَفَيْتَهُ هَوْلَ عَدُوِّهِ فِي هَذَا الْمَكَانِ .

Heasws said, ‘And it has reached us that the Prophetsaww, whenever hesaww went to the graves of the martyrs, said: ‘The greetings be upon you with what you endured patiently. So the best end-result is the House (of the Hereafter)’; and let yourself become, in what you should be saying at the Masjid Al-Fat’h, ‘O Helper in distress, and O Responder to the supplication of the desperate ones! Remove my worries, and my gloom, and my stress, just as Youazwj Removed from Yourazwj Prophetsaww, hissaww worries, and hissaww gloom, and hissaww stress, and Sufficed himsaww around hissaww enemies in this place’’.[2118]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَنَّا نَأْتِي الْمَسَاجِدَ الَّتِي حَوْلَ الْمَدِينَةِ فَبِأَيِّهَا أَبْدَأُ فَقَالَ ابْدَأْ بِقُبَا فَصَلِّ فِيهِ وَ أَكْثِرْ فَإِنَّهُ أَوَّلُ مَسْجِدٍ صَلَّى فِيهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي هَذِهِ الْعَرْصَةِ ثُمَّ ائْتِ مَشْرَبَةَ أُمِّ إِبْرَاهِيمَ فَصَلِّ فِيهَا وَ هِيَ مَسْكَنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مُصَلَّاهُ ثُمَّ تَأْتِي مَسْجِدَ الْفَضِيخِ فَتُصَلِّي فِيهِ فَقَدْ صَلَّى فِيهِ نَبِيُّكَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin khalid who said,

‘I asked Abu Abdullahasws, ‘We go to the Masjids which are around Al-Medina, so which of these should I begin with?’ Begin with (Masjid) Quba, so Pray Salaat therein and frequent it, for it is the first Masjid in this earth wherein Rasool-Allahsaww Prayed. Then go to the drinking place of Umm Ibrahimas, so Pray Salaat therein, and it is a dwelling of Rasool-Allahsaww and hissaww Praying place. Then go to Masjid Al Fazeekh, so Pray Salaat therein, for your Prophetsaww had Prayed Salaat in it.

فَإِذَا قَضَيْتَ هَذَا الْجَانِبَ أَتَيْتَ جَانِبَ أُحُدٍ فَبَدَأْتَ بِالْمَسْجِدِ الَّذِي دُونَ الْحَرَّةِ فَصَلَّيْتَ فِيهِ ثُمَّ مَرَرْتَ بِقَبْرِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ فَسَلَّمْتَ عَلَيْهِ ثُمَّ مَرَرْتَ بِقُبُورِ الشُّهَدَاءِ فَقُمْتَ عِنْدَهُمْ فَقُلْتَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الدِّيَارِ أَنْتُمْ لَنَا فَرَطٌ وَ إِنَّا بِكُمْ لَاحِقُونَ

When you have fulfilled this side, go to the side of Ohad, so begin with the Masjid which is besides Al-Harra, so Pray therein. Then pass by the grave of Hamza Bin Abdul Muttalibas, and greet upon himas. Then pass by the graves of the martyrs, so stay by them and said, ‘The greetings be upon you, O people of the houses! You have preceded us and we would be meeting you’.

ثُمَّ تَأْتِي الْمَسْجِدَ الَّذِي كَانَ فِي الْمَكَانِ الْوَاسِعِ إِلَى جَنْبِ الْجَبَلِ عَنْ يَمِينِكَ حِينَ تَدْخُلُ أُحُداً فَتُصَلِّي فِيهِ فَعِنْدَهُ خَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) إِلَى أُحُدٍ حِينَ لَقِيَ الْمُشْرِكِينَ فَلَمْ يَبْرَحُوا حَتَّى حَضَرَتِ الصَّلَاةُ فَصَلَّى فِيهِ

Then go over to the Masjid which was in the expanse to the side of the mountain, on your right where you entered Ohad, so Pray Salaat therein, for the Prophetsaww went out to Ohad from it where hesaww met (in battle) the Polytheists. But, hesaww did not move-ahead until the time for the Salaat presented itself, so hesaww Prayed therein.

ثُمَّ مُرَّ أَيْضاً حَتَّى تَرْجِعَ فَتُصَلِّيَ عِنْدَ قُبُورِ الشُّهَدَاءِ مَا كَتَبَ اللَّهُ لَكَ ثُمَّ امْضِ عَلَى وَجْهِكَ حَتَّى تَأْتِيَ مَسْجِدَ الْأَحْزَابِ فَتُصَلِّيَ فِيهِ وَ تَدْعُوَ اللَّهَ فِيهِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) دَعَا فِيهِ يَوْمَ الْأَحْزَابِ وَ قَالَ يَا صَرِيخَ الْمَكْرُوبِينَ وَ يَا مُجِيبَ دَعْوَةِ الْمُضْطَرِّينَ وَ يَا مُغِيثَ الْمَهْمُومِينَ اكْشِفْ هَمِّي وَ كَرْبِي وَ غَمِّي فَقَدْ تَرَى حَالِي وَ حَالَ أَصْحَابِي .

Then return after (visiting) those so you Pray Salaat by the graves of the martyrs what Allahazwj has Ordained for you. Then go upon your direction until you get to the Masjid Al-Ahzaab, so you Pray Salaat in it, and you supplicate to Allahazwj in it, for Rasool-Allahsaww supplicated therein on the day of (the battle of) Al-Ahzaab and said: ‘O Helper in distress, and O Responder to the supplication of the desperate ones! O Helper of the distressed one, Remove mysaww stress, and mysaww grief, for Youazwj have Seen mysaww state and the state of mysaww companions’’.[2119]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ عَاشَتْ فَاطِمَةُ ( سلام الله عليها ) بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَمْسَةً وَ سَبْعِينَ يَوْماً لَمْ تُرَ كَاشِرَةً وَ لَا ضَاحِكَةً تَأْتِي قُبُورَ الشُّهَدَاءِ فِي كُلِّ جُمْعَةٍ مَرَّتَيْنِ الْإِثْنَيْنِ وَ الْخَمِيسَ فَتَقُولُ هَاهُنَا كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هَاهُنَا كَانَ الْمُشْرِكُونَ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Ssaeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws, said, ‘I heard himasws saying: ‘Syeda Fatimaasws lived after Rasool-Allahsaww for seventy five days, not being seen smiling nor laughing. Sheasws was going to the graves of the martyrs twice very week, the Mondays and the Thursdays, so sheasws would be saying: ‘Over here was Rasool-Allahsaww, and over there were the Polytheists’.

وَ فِي رِوَايَةٍ أُخْرَى أَبَانٌ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهَا كَانَتْ تُصَلِّي هُنَاكَ وَ تَدْعُو حَتَّى مَاتَتْ ( عليها السلام ) .

And in another report of Aban, from the one who informed him, from Abu Abdullahasws, that Syedaasws used to Pray Salaat over there and supplicated until when sheasws passed away’.[2120]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَسْجِدِ الْفَضِيخِ لِمَ سُمِّيَ مَسْجِدَ الْفَضِيخِ فَقَالَ لِنَخْلٍ يُسَمَّى الْفَضِيخَ فَلِذَلِكَ سُمِّيَ مَسْجِدَ الْفَضِيخِ .

Muhammad Bin Yahya, from Ahmad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullahasws about Masjid Al-Fazeekh, ‘Why was it named as Masjid Al-Fazeekh?’ So heasws said: ‘Due to a palm tree named as Al-Fazeekh, so due to that it was named as Masjid Al-Fazeekh’.[2121]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَلْ أَتَيْتُمْ مَسْجِدَ قُبَاءَ أَوْ مَسْجِدَ الْفَضِيخِ أَوْ مَشْرَبَةَ أُمِّ إِبْرَاهِيمَ قُلْتُ نَعَمْ قَالَ أَمَا إِنَّهُ لَمْ يَبْقَ مِنْ آثَارِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) شَيْ‏ءٌ إِلَّا وَ قَدْ غُيِّرَ غَيْرَ هَذَا .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskaan, from Al Halby who said,

‘Abu Abdullahasws said: ‘Have you ever gone to Masjid Quba, or Masjid Al-Fazeekh, or the drinking place of Umm Ibrahimas?’  I said, ‘Yes’. Heasws said: ‘But, there does not remain any traces of Rasool-Allahsaww of anything, except that they have changed it, apart from this’.[2122]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عُمَرَ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ دَخَلْتُ أَنَا وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَسْجِدَ الْفَضِيخِ فَقَالَ يَا عَمَّارُ تَرَى هَذِهِ الْوَهْدَةَ قُلْتُ نَعَمْ قَالَ كَانَتِ امْرَأَةُ جَعْفَرٍ الَّتِي خَلَفَ عَلَيْهَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) قَاعِدَةً فِي هَذَا الْمَوْضِعِ وَ مَعَهَا ابْنَاهَا مِنْ جَعْفَرٍ فَبَكَتْ فَقَالَ لَهَا ابْنَاهَا مَا يُبْكِيكِ يَا أُمَّهْ قَالَتْ بَكَيْتُ  لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَا لَهَا تَبْكِينَ لِأَمِيرِ الْمُؤْمِنِينَ وَ لَا تَبْكِينَ لِأَبِينَا قَالَتْ لَيْسَ هَذَا هَكَذَا وَ لَكِنْ ذَكَرْتُ حَدِيثاً حَدَّثَنِي بِهِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي هَذَا الْمَوْضِعِ فَأَبْكَانِي قَالَا وَ مَا هُوَ

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Ja’far, from Umar Bin Saeed, from Al Hassan Bin Sadaqa, from Ammar Bin Musa who said,

‘Abu Abdullahasws and I went over to Masjid Al-Fazeekh, so heasws said: ‘O Ammar! Do you see this lowland?’ I said, ‘Yes’ Heasws said: ‘It was so that the wife of Ja’faras who was looked after by Amir Al-Momineenasws used to sit in this place, and with her were her two sons from Ja’far, so she would wail. So, her sons said to her, ‘What makes you weep, O mother?’ She said, ‘I cry for Amir Al-Momineenasws’. So they both said to her, ‘You are crying for Amir Al-Momineenasws and you are not crying for our fatheras?’ She said, ‘This is not like this, but I remembered a Hadeeth narrated to me by Amir Al-Momineenasws in this place, so it made me cry’. They said, ‘And what is it?’

قَالَتْ كُنْتُ أَنَا وَ أَمِيرُ الْمُؤْمِنِينَ فِي هَذَا الْمَسْجِدِ فَقَالَ لِي تَرَيْنَ هَذِهِ الْوَهْدَةَ قُلْتُ نَعَمْ قَالَ كُنْتُ أَنَا وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَاعِدَيْنِ فِيهَا إِذْ وَضَعَ رَأْسَهُ فِي حَجْرِي ثُمَّ خَفَقَ حَتَّى غَطَّ وَ حَضَرَتْ صَلَاةُ الْعَصْرِ فَكَرِهْتُ أَنْ أُحَرِّكَ رَأْسَهُ عَنْ فَخِذِي فَأَكُونَ قَدْ آذَيْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَتَّى ذَهَبَ الْوَقْتُ وَ فَاتَتْ

She said, ‘I (was in the company of) Amir Al-Momineenasws in this Masjid, so heasws said to me: ‘Do you see this lowland?’ I said, ‘Yes’. Heasws said: ‘Iasws and Rasool-Allahsaww were seated therein when hesaww placed hissaww head in myasws lap. Then hesaww pulsated until hesaww was immersed in sleep, and the time for Salaat presented itself. But Iasws disliked to move hissaww head from myasws thigh so that Iasws might end up disturbing Rasool-Allahsaww, until the time (of the Salaat) passed and was lost.

فَانْتَبَهَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا عَلِيُّ صَلَّيْتَ قُلْتُ لَا قَالَ وَ لِمَ ذَلِكَ قُلْتُ كَرِهْتُ أَنْ أُوذِيَكَ قَالَ فَقَامَ وَ اسْتَقْبَلَ الْقِبْلَةَ وَ مَدَّ يَدَيْهِ كِلْتَيْهِمَا وَ قَالَ اللَّهُمَّ رُدَّ الشَّمْسَ إِلَى وَقْتِهَا حَتَّى يُصَلِّيَ عَلِيٌّ فَرَجَعَتِ الشَّمْسُ إِلَى وَقْتِ الصَّلَاةِ حَتَّى صَلَّيْتُ الْعَصْرَ ثُمَّ انْقَضَّتْ انْقِضَاضَ الْكَوْكَبِ .

So Rasool-Allahsaww woke up and said: ‘O Aliasws! Did youasws Pray Salaat?’ Iasws said: ‘No’. Hesaww said: ‘And why is that so?’ Iasws said: ‘Iasws disliked to disturb yousaww’. So hesaww arose and faced the Qiblah and extended both hissaww hands and said: ‘O Allahazwj! Return the sun to its time until Aliasws Prays Salaat’. So the sun returned to the time of the Salaat until Iasws Prayed Al-Asr, then it dived like the diving of the (shooting) stars’.[2123]

بَابُ وَدَاعِ قَبْرِ النَّبِيِّ ( صلى الله عليه وآله )

Chapter 222 – Bidding farewell to the grave of the Prophetsaww

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَخْرُجَ مِنَ الْمَدِينَةِ فَاغْتَسِلْ ثُمَّ ائْتِ قَبْرَ النَّبِيِّ ( صلى الله عليه وآله ) بَعْدَ مَا تَفْرُغُ مِنْ حَوَائِجِكَ وَ اصْنَعْ مِثْلَ مَا صَنَعْتَ عِنْدَ دُخُولِكَ وَ قُلِ اللَّهُمَّ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ زِيَارَةِ قَبْرِ نَبِيِّكَ فَإِنْ تَوَفَّيْتَنِي قَبْلَ ذَلِكَ فَإِنِّي أَشْهَدُ فِي مَمَاتِي عَلَى مَا شَهِدْتُ عَلَيْهِ فِي حَيَاتِي أَنْ لَا إِلَهَ إِلَّا أَنْتَ وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘Whenever you intend to exit from Al-Medina, so wash, then go to the grave of the Prophetsaww after being free from your needs, and do similar to what you did during your entry, and said, ‘O Allahazwj! Do not Make it to be the last of the promises from the Ziyarah of the grave of Yourazwj Prophetsaww. So if Youazwj were to Cause me to die before that, so I would testify during my death what I testified upon during my lifetime that there is no god except for Youazwj, and that Muhammadsaww, is Yourazwj servant, and Yourazwj Rasoolsaww’.[2124]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ وَدَاعِ قَبْرِ النَّبِيِّ ( صلى الله عليه وآله ) قَالَ تَقُولُ صَلَّى اللَّهُ عَلَيْكَ السَّلَامُ عَلَيْكَ لَا جَعَلَهُ اللَّهُ آخِرَ تَسْلِيمِي عَلَيْكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullahasws about bidding farewell to the grave of the Prophetsaww. Heasws said: ‘You should be saying, ‘May the Blessings of Allahazwj be upon yousaww. The greetings be upon yousaww. May Allahazwj not Make it to be the last of my greetings upon yousaww’.[2125]

بَابُ تَحْرِيمِ الْمَدِينَةِ

Chapter 223 – Sanctity of Al-Medina

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ حَسَّانَ بْنِ مِهْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مَكَّةُ حَرَمُ اللَّهِ وَ الْمَدِينَةُ حَرَمُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْكُوفَةُ حَرَمِي لَا يُرِيدُهَا جَبَّارٌ بِحَادِثَةٍ إِلَّا قَصَمَهُ اللَّهُ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Hassan Bin Mihran who said,

‘I heard Abu Abdullahasws saying, ‘Amir Al-Momineenasws said: ‘Makkah is Harram of Allahazwj, and Al-Medina is Harram of Rasool-Allahsaww, and Al-Kufa is myasws Harram. No tyrant will intend it by an incident except that Allahazwj would Shatter him’.[2126]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي الْعَبَّاسِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَدِينَةَ قَالَ نَعَمْ حَرَّمَ بَرِيداً فِي بَرِيدٍ غَضَاها قَالَ قُلْتُ صَيْدَهَا قَالَ لَا يَكْذِبُ النَّاسُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Abu Al Abbas who said,

‘I said to Abu Abdullahasws, ‘Harram of Rasool-Allahsaww is Al-Medina?’ Heasws said: ‘Yes. Hesaww sanctified a spot if Bareyda (a certain area of land) by planting therein’. I said, ‘(What about) hunting in (such a sacred area)?’ Heasws said: ‘The people would not be belied’.[2127]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُنْتُ عِنْدَ زِيَادِ بْنِ عَبْدِ اللَّهِ وَ عِنْدَهُ رَبِيعَةُ الرَّأْيِ فَقَالَ زِيَادٌ مَا الَّذِي حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْمَدِينَةِ فَقَالَ لَهُ بَرِيدٌ فِي بَرِيدٍ فَقَالَ لِرَبِيعَةَ وَ كَانَ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَمْيَالٌ فَسَكَتَ وَ لَمْ يُجِبْهُ فَأَقْبَلَ عَلَيَّ زِيَادٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ أَنْتَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Al Sayqal who said,

‘Abu Abdullahasws said: ‘Iasws was in the presence of Ziyad Bin Abdullah, and with him was Rabi’a Al-Rai’e. So Ziyad said, ‘What is which Rasool-Allahsaww sanctified from Al-Medina?’ So he said, ‘An area of Bareyd’. So he said to Rabi’e, ‘And it was many miles in the era of Rasool-Allahsaww’. So he was silent and did not answer him. So Ziyad turned towards measws, and he said, ‘O Abu Abdullahasws! What are youasws saying?’

فَقُلْتُ حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْمَدِينَةِ مَا بَيْنَ لَابَتَيْهَا قَالَ وَ مَا بَيْنَ لَابَتَيْهَا قُلْتُ مَا أَحَاطَتْ بِهِ الْحِرَارُ قَالَ وَ مَا حَرَّمَ مِنَ الشَّجَرِ قُلْتُ مِنْ عَيْرٍ إِلَى وُعَيْرٍ

So Iasws said: ‘Rasool-Allahsaww sanctified from Al-Medina what is in between the two Labeets’. He said, ‘And what is in between the two Labeets?’ Iasws said: ‘What is encompassed by the hills’. He said, ‘And what did hesaww sanctify from the trees?’ I said, ‘From this hill to that hill’.

قَالَ صَفْوَانُ قَالَ ابْنُ مُسْكَانَ قَالَ الْحَسَنُ فَسَأَلَهُ إِنْسَانٌ وَ أَنَا جَالِسٌ فَقَالَ لَهُ وَ مَا بَيْنَ لَابَتَيْهَا فَقَالَ مَا بَيْنَ الصَّوْرَيْنِ إِلَى الثَّنِيَّةِ.

Safwan said, ‘Ibn Muskan said, ‘Al-Hassan said, ‘A person asked himasws and I was seated, so he said to him, ‘And what is in between the two Labeets?’ Heasws said: ‘What is between the two boundaries of Al-Saniyya’.[2128]

وَ فِي رِوَايَةِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدُّ مَا حَرَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْمَدِينَةِ مِنْ ذُبَابٍ إِلَى وَاقِمٍ وَ الْعُرَيْضِ وَ النَّقْبِ مِنْ قِبَلِ مَكَّةَ .

And in a report of Ibn Muskann, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said, ‘A boundary of what Rasool-Allahsaww sanctified from Al-Medina, is from Dubaab up to Waaqim, and Al-Ureyz and Al-Saniyya from the front of Makkah’.[2129]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مَكَّةَ حَرَمُ اللَّهِ حَرَّمَهَا إِبْرَاهِيمُ ( عليه السلام ) وَ إِنَّ الْمَدِينَةَ حَرَمِي مَا بَيْنَ لَابَتَيْهَا حَرَمٌ لَا يُعْضَدُ شَجَرُهَا وَ هُوَ مَا بَيْنَ ظِلِّ عَائِرٍ إِلَى ظِلِّ وُعَيْرٍ وَ لَيْسَ صَيْدُهَا كَصَيْدِ مَكَّةَ يُؤْكَلُ هَذَا وَ لَا يُؤْكَلُ ذَلِكَ وَ هُوَ بَرِيدٌ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Makkah is Harram of Allahazwj. Ibrahimas sanctified it; and Al-Medina is mysaww Harram, in what is in between its two hills, being Prohibited to cut down its trees, and it is what in in between the shade of A’ir (a hillock) up to the shade of Wueyr (a hillock), and its hunt is not like the hunt of Makkah. This would be eaten and that would not be eaten, and it is a Bareyd (approximately three square miles)’.[2130]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَحْدَثَ بِالْمَدِينَةِ حَدَثاً أَوْ آوَى مُحْدِثاً فَعَلَيْهِ لَعْنَةُ اللَّهِ قُلْتُ وَ مَا الْحَدَثُ قَالَ الْقَتْلُ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,

‘I heard Abu Abdullahasws saying: ‘Rasool-Allahsaww said: ‘Whoever causes an incident in Al-Medina or shelters an incident maker, so upon him is the Curse of Allahazwj’. I said, ‘And what is the incident?’ Heasws said: ‘The killing’.[2131]

بَابُ مُعَرَّسِ النَّبِيِّ ( صلى الله عليه وآله )

Chapter 224 – Muarras (Resting Place) of the Prophetsaww

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا انْصَرَفْتَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ وَ انْتَهَيْتَ إِلَى ذِي الْحُلَيْفَةِ وَ أَنْتَ رَاجِعٌ إِلَى الْمَدِينَةِ مِنْ مَكَّةَ فَائْتِ مُعَرَّسَ النَّبِيِّ ( صلى الله عليه وآله ) فَإِنْ كُنْتَ فِي وَقْتِ صَلَاةٍ مَكْتُوبَةٍ أَوْ نَافِلَةٍ فَصَلِّ فِيهِ وَ إِنْ كَانَ فِي غَيْرِ وَقْتِ صَلَاةٍ مَكْتُوبَةٍ فَانْزِلْ فِيهِ قَلِيلًا فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَدْ كَانَ يُعَرِّسُ فِيهِ وَ يُصَلِّي .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al fazl Bin Shazaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you leave from Makkah to go to Al-Medina and end up at Zul-Huleyfa, and you are returning to Al-Medina from Makkah, so go to the Muarras of the Prophetsaww. So if you are in time for a Prescribed Salaat or an optional one, so Pray Salaat therein; and if you (arrive there) outside the time for a Prescribed Salaat, so encamp therein for a while, for Rasool-Allahsaww used to rest therein and Pray Salaat’.[2132]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ وَ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ لَمْ يُعَرِّسْ فَأَمَرَهُ الرِّضَا ( عليه السلام ) أَنْ يَنْصَرِفَ فَيُعَرِّسَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, and Al Hassan Bin Ali, from Ali Bin Asbaat, from one of our companions that he did not rest,

So Al-Rezaasws ordered him (hisasws companion) that he should leave, and he should rest’.[2133]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ جَمَّالَنَا مَرَّ بِنَا وَ لَمْ يَنْزِلِ الْمُعَرَّسَ فَقَالَ لَا بُدَّ أَنْ تَرْجِعُوا إِلَيْهِ فَرَجَعْتُ إِلَيْهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufyf, from Ali Bin Asbaat, from Muhammad Bin Al Qasim Bin Al Fuzayl who said,

‘I said to Abu Al-Hassanasws, ‘May I be sacrificed for youasws! Our camelier passed by with us and did not let us disembark at Al-Muarras’. So heasws said: ‘It is a must that you return to it’. So I returned to it’.[2134]

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ قَالَ قَالَ عَلِيُّ بْنُ أَسْبَاطٍ لِأَبِي الْحَسَنِ ( عليه السلام ) وَ نَحْنُ نَسْمَعُ إِنَّا لَمْ نَكُنْ عَرَّسْنَا فَأَخْبَرَنَا ابْنُ الْقَاسِمِ بْنِ الْفُضَيْلِ أَنَّهُ لَمْ يَكُنْ عَرَّسَ وَ أَنَّهُ سَأَلَكَ فَأَمَرْتَهُ بِالْعَوْدِ إِلَى الْمُعَرَّسِ فَيُعَرِّسُ فِيهِ فَقَالَ نَعَمْ

And from him, from Ibn Fazzal who said,

‘Ali Bin Asbaat said to Abu Al-Hassanasws and I were listening, ‘We did not happen to rest (in Al-Muarras), so Ibn Al-Qasim Bin Al-Fuzayl informed us that he had not rested (in Al-Muarras), and he had asked youasws, so youasws ordered him for the return to Al-Muarras, so he would rest therein’. So heasws said: ‘Yes’.

فَقَالَ لَهُ فَإِنَّا انْصَرَفْنَا فَعَرَّسْنَا فَأَيَّ شَيْ‏ءٍ نَصْنَعُ قَالَ تُصَلِّي فِيهِ وَ تَضْطَجِعُ وَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) يُصَلِّي بَعْدَ الْعَتَمَةِ فِيهِ

So he said to himasws, ‘Supposing we leave and we rest (in Al-Muarras), so which thing should we do?’ Heasws said: ‘You should Pray Salaat therein, and lie down; and it was so that Abu Al-Hassanasws would Pray Salaat, after the evening, therein’.

فَقَالَ لَهُ مُحَمَّدٌ فَإِنْ مَرَّ بِهِ فِي غَيْرِ وَقْتِ صَلَاةٍ مَكْتُوبَةٍ قَالَ بَعْدَ الْعَصْرِ قَالَ سُئِلَ أَبُو الْحَسَنِ ( عليه السلام ) عَنْ ذَا فَقَالَ مَا رُخِّصَ فِي هَذَا إِلَّا فِي رَكْعَتَيِ الطَّوَافِ فَإِنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) فَعَلَهُ وَ قَالَ يُقِيمُ حَتَّى يَدْخُلَ وَقْتُ الصَّلَاةِ

So Muhammad said to himasws, ‘Supposing we pass by it in other than the time of a Prescribed Salaat, say after Al-Asr?’ Heasws said: ‘Abu Al-Hassanasws was asked about that, so heasws said: ‘It is not allowed regarding this except for the two Cycles of the Tawaaf, for Al-Hassan Bin Aliasws did so’. And heasws said: ‘One should stay until the time for the Salaat comes up’.

قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ مَرَّ بِهِ بِلَيْلٍ أَوْ نَهَارٍ يُعَرِّسُ فِيهِ أَوْ إِنَّمَا التَّعْرِيسُ بِاللَّيْلِ فَقَالَ إِنْ مَرَّ بِهِ بِلَيْلٍ أَوْ نَهَارٍ فَلْيُعَرِّسْ فِيهِ .

He (the narrator) said, ‘I said to himasws, ‘May I be sacrificed for youasws! So the one who passes by it at night or by the day should rest therein, or rather the resting is at night?’ So heasws said: ‘If one passes by it at night or by the day, so let him rest therein’.[2135]

بَابُ مَسْجِدِ غَدِيرِ خُمٍّ

Chapter 225 – Masjid Ghadeer Khumm

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الصَّلَاةِ فِي مَسْجِدِ غَدِيرِ خُمٍّ بِالنَّهَارِ وَ أَنَا مُسَافِرٌ فَقَالَ صَلِّ فِيهِ فَإِنَّ فِيهِ فَضْلًا وَ قَدْ كَانَ أَبِي يَأْمُرُ بِذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahimasws (7th Imamasws) about the Salaat performed in Masjid Ghadeer Khumm by the day, and I am a traveller’. So heasws said: ‘Pray Salaat therein, for there is a merit in it, and myasws fatherasws used to order with that’.[2136]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَجَّالِ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ حَسَّانَ الْجَمَّالِ قَالَ حَمَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فَلَمَّا انْتَهَيْنَا إِلَى مَسْجِدِ الْغَدِيرِ نَظَرَ إِلَى مَيْسَرَةِ الْمَسْجِدِ فَقَالَ ذَلِكَ مَوْضِعُ قَدَمِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حَيْثُ قَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hajjal, from Abdul Samad Bin Basheer, from Hassan the camelier who said,

‘I accompanied Abu Abdullahasws from Al-Medina to Makkah. So when we ended up to Masjid Ghadeer, heasws looked at the left of the Masjid and heasws said: ‘That is the place Rasool-Allahsaww set foot in where hesaww said: ‘The one whose Master Isaww was, so Aliasws is his Master’.

ثُمَّ نَظَرَ إِلَى الْجَانِبِ الْآخَرِ فَقَالَ ذَلِكَ مَوْضِعُ فُسْطَاطِ أَبِي فُلَانٍ وَ فُلَانٍ وَ سَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ وَ أَبِي عُبَيْدَةَ الْجَرَّاحِ فَلَمَّا أَنْ رَأَوْهُ رَافِعاً يَدَيْهِ قَالَ بَعْضُهُمْ لِبَعْضٍ انْظُرُوا إِلَى عَيْنَيْهِ تَدُورُ كَأَنَّهُمَا عَيْنَا مَجْنُونٍ فَنَزَلَ  جَبْرَئِيلُ ( عليه السلام ) بِهَذِهِ الْآيَةِ وَ إِنْ يَكادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَ يَقُولُونَ إِنَّهُ لَمَجْنُونٌ وَ ما هُوَ إِلَّا ذِكْرٌ لِلْعالَمِينَ .

Then heasws looked towards the other side and heasws said: ‘That is the place of the tents of so and so, and so and so, and Saalim Mawla Abu Huzeyfa, and Abu Ubeyda Bin Al-Jarrah. So when he saw himsaww raising hissaww hands, one of them said to the other, ‘Look at hissaww eyes. They are round like an insane one’. So Jibraeelas descended with this Verse [68:51] And those who disbelieve would almost smite you with their eyes when they hear the Reminder, and they say: He is mad [68:52] And it is naught but a Reminder to the Worlds’.[2137]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَحَبُّ الصَّلَاةُ فِي مَسْجِدِ الْغَدِيرِ لِأَنَّ النَّبِيَّ ( صلى الله عليه وآله ) أَقَامَ فِيهِ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ هُوَ مَوْضِعٌ أَظْهَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ الْحَقَّ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Aban,

(It has been narrated) from Abu Abdullahasws having said: ‘The performance of the Salaat is recommended in Masjid Al-Ghadeer, because the Prophetsaww nominated Amir Al-Momineenasws therein, and it is a place in which Allahazwj Mighty and Majestic Manifested the Truth’.[2138]

بَابٌ

Chapter 226 – A Chapter

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ يَبْقَى فِي الْأَرْضِ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ حَتَّى تُرْفَعَ رُوحُهُ وَ عَظْمُهُ وَ لَحْمُهُ إِلَى السَّمَاءِ وَ إِنَّمَا تُؤْتَى مَوَاضِعُ آثَارِهِمْ وَ يُبَلِّغُونَهُمْ مِنْ بَعِيدٍ السَّلَامَ وَ يَسْمَعُونَهُمْ فِي مَوَاضِعِ آثَارِهِمْ مِنْ قَرِيبٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Ziyad Bin Abu Al Hallal,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Prophetas nor a successoras of a Prophetas who remains in the earth (after hisas passing away), for more than three days, until hisas soul, and hisas bones, and hisas flesh are Raised to the sky; and rather, they (people) are going to the places of theiras traces, and they are delivering the greetings from afar, and theyas are hearing them in the places of theiras traces, from nearby’.[2139]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ إِنَّ لِكُلِّ إِمَامٍ عَهْداً فِي عُنُقِ أَوْلِيَائِهِ وَ شِيعَتِهِ وَ إِنَّ مِنْ تَمَامِ الْوَفَاءِ بِالْعَهْدِ وَ حُسْنِ الْأَدَاءِ زِيَارَةَ قُبُورِهِمْ فَمَنْ زَارَهُمْ رَغْبَةً فِي زِيَارَتِهِمْ وَ تَصْدِيقاً بِمَا رَغِبُوا فِيهِ كَانَ أَئِمَّتُهُمْ شُفَعَاءَهُمْ يَوْمَ الْقِيَامَةِ .

Abu Ali Al Ashary, from Abdullah Bin Musa, from Al Hassan Bin Ali Al Washa who said,

‘I heard Al-Rezaasws saying: ‘For every Imamasws that is a pact in the necks of hisasws friends and hisasws Shiahs; and it is from the completion of the loyalty with the pact, and good etiquettes, the performance of the Ziyarahs of theirasws graves. So the one who performs theirasws Ziyaraats and wishes to be performing theirasws Ziyarahs, and ratification with what they are wishing for therein, it would be so that their Imamsasws would be their intercessors on the Day of Judgement’.[2140]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ بَعَثَ إِلَيَّ أَبُو الْحَسَنِ ( عليه السلام ) فِي مَرَضِهِ وَ إِلَى مُحَمَّدِ بْنِ حَمْزَةَ فَسَبَقَنِي إِلَيْهِ مُحَمَّدُ بْنُ حَمْزَةَ وَ أَخْبَرَنِي مُحَمَّدٌ مَا زَالَ يَقُولُ ابْعَثُوا إِلَى الْحَيْرِ ابْعَثُوا إِلَى الْحَيْرِ فَقُلْتُ لِمُحَمَّدٍ أَ لَا قُلْتَ لَهُ أَنَا أَذْهَبُ إِلَى الْحَيْرِ ثُمَّ دَخَلْتُ عَلَيْهِ وَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا أَذْهَبُ إِلَى الْحَيْرِ فَقَالَ انْظُرُوا فِي ذَاكَ

A number of our companions, from Sahl Bin Ziyad, from Abu Hashim Al Ja’fary who said,

‘Abu Al-Hassanasws sent for me and Muhammad Bin Hamza during hisasws illness. So Muhammad Bin Hamza preceded me to go to himasws, and Muhammad informed me, ‘Heasws did not cease saying, ‘Go to Al-Hayr, go to Al-Hayr!’ So I said to Muhammad, ‘Did you not say to himasws that I am going to Al-Hayr?’ Then I went over to himasws and said to himasws, ‘May I be sacrificed for youasws! I am going to Al-Hayr’. So heasws said: ‘Look into that’.

ثُمَّ قَالَ لِي إِنَّ مُحَمَّداً لَيْسَ لَهُ سِرٌّ مِنْ زَيْدِ بْنِ عَلِيٍّ وَ أَنَا أَكْرَهُ أَنْ يَسْمَعَ ذَلِكَ قَالَ فَذَكَرْتُ ذَلِكَ لِعَلِيِّ بْنِ بِلَالٍ فَقَالَ مَا كَانَ يَصْنَعُ بِالْحَيْرِ وَ هُوَ الْحَيْرُ فَقَدِمْتُ الْعَسْكَرَ فَدَخَلْتُ عَلَيْهِ فَقَالَ لِي اجْلِسْ حِينَ أَرَدْتُ الْقِيَامَ فَلَمَّا رَأَيْتُهُ أَنِسَ بِي ذَكَرْتُ لَهُ قَوْلَ عَلِيِّ بْنِ بِلَالٍ

Then heasws said to me: ‘Muhammad, there is a secret for him from Zayd Bin Ali, and I dislike it that he should hear that’. So I mentioned that to Ali Bin Bilal, and he said, ‘What does heasws have to do with Al-Hayr and heasws (himself) is (from) Al-Hayr?’ So I proceeded to Al-Askar and I went over to himasws. So heasws said to me: ‘Be seated!’, when I wanted to arise (to leave). So when I saw himasws glancing at me, I mentioned to himasws the words of Ali Bin Bilal.

فَقَالَ لِي أَ لَا قُلْتَ لَهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَطُوفُ بِالْبَيْتِ وَ يُقَبِّلُ الْحَجَرَ وَ حُرْمَةُ النَّبِيِّ وَ الْمُؤْمِنِ أَعْظَمُ مِنْ حُرْمَةِ الْبَيْتِ وَ أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَقِفَ بِعَرَفَةَ وَ إِنَّمَا هِيَ مَوَاطِنُ يُحِبُّ اللَّهُ أَنْ يُذْكَرَ فِيهَا فَأَنَا أُحِبُّ أَنْ يُدْعَى اللَّهُ لِي حَيْثُ يُحِبُّ اللَّهُ أَنْ يُدْعَى فِيهَا

So heasws said to me: ‘Did Iasws not say to you that Rasool-Allahsaww would perform Tawaaf by the House, and hesaww would kiss the (Black) Stone, and the sanctity of the Prophetsaww and the Believer is greater than sanctity of the House (Kaaba)? However, Allahazwj Mighty and Majestic Commanded himsaww that hesaww should pause at Arafaat, and rather it is a place wherein Allahazwj Loves that Heazwj be mentioned therein. Thus Iasws loved it that you supplicate to Allahazwj for me where Allahazwj Loves that Heazwj be supplicated to’.

وَ ذَكَرَ عَنْهُ أَنَّهُ قَالَ وَ لَمْ أَحْفَظْ عَنْهُ قَالَ إِنَّمَا هَذِهِ مَوَاضِعُ يُحِبُّ اللَّهُ أَنْ يُتَعَبَّدَ لَهُ فِيهَا فَأَنَا أُحِبُّ أَنْ يُدْعَى لِي حَيْثُ يُحِبُّ اللَّهُ أَنْ يُعْبَدَ هَلَّا قُلْتَ لَهُ كَذَا [وَ كَذَا] قَالَ قُلْتُ جُعِلْتُ فِدَاكَ لَوْ كُنْتُ أُحْسِنُ مِثْلَ هَذَا لَمْ أَرُدَّ الْأَمْرَ عَلَيْكَ هَذِهِ أَلْفَاظُ أَبِي هَاشِمٍ لَيْسَتْ أَلْفَاظَهُ .

And he mentioned from himasws that heasws said, and did not memorise it from him, heasws said: ‘But rather, these are places wherein Allahazwj Loved that Heazwj be worshipped, thus Iasws loved it that he should supplicate for me where Allahazwj Loves that Heazwj be worshipped. Did you not say to him such and such?’ He (the narrator) said, ‘I said to himasws, ‘May I be sacrificed for youasws! If I was good similar to this, I would not have referred the matter upon youasws’. These are the words of Hashim, not my words’.[2141]

بَابُ مَا يُقَالُ عِنْدَ قَبْرِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام )

Chapter 227 – What is to be said at the grave of Amir Al-Momineenasws

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَمَّنْ حَدَّثَهُ عَنِ الصَّادِقِ أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) قَالَ يَقُولُ السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللَّهِ أَنْتَ أَوَّلُ مَظْلُومٍ وَ أَوَّلُ مَنْ غُصِبَ حَقُّهُ صَبَرْتَ وَ احْتَسَبْتَ حَتَّى أَتَاكَ الْيَقِينُ فَأَشْهَدُ أَنَّكَ لَقِيتَ اللَّهَ وَ أَنْتَ شَهِيدٌ عَذَّبَ اللَّهُ قَاتِلَكَ بِأَنْوَاعِ الْعَذَابِ وَ جَدَّدَ عَلَيْهِ الْعَذَابَ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from the one who narrated it,

(It has been narrated) from Al-Sadiq Abu Al-Hassanasws the 3rd having said: ‘You should be saying, ‘The greetings be upon youasws, O Guardian (from) Allahazwj! Youasws are the first oppressed one, and the first one whose rights were usurped, and youasws were patient and reckoned until the conviction (death) came to youasws. I hereby testify that Youasws met Allahazwj, and youasws were a martyr. May Allahazwj Punish yourasws murderer with the varieties of the Punishments, and Renew the Punishments upon him.

جِئْتُكَ عَارِفاً بِحَقِّكَ مُسْتَبْصِراً بِشَأْنِكَ مُعَادِياً لِأَعْدَائِكَ وَ مَنْ ظَلَمَكَ أَلْقَى عَلَى ذَلِكَ رَبِّي إِنْ شَاءَ اللَّهُ يَا وَلِيَّ اللَّهِ إِنَّ لِي ذُنُوباً كَثِيرَةً فَاشْفَعْ لِي إِلَى رَبِّكَ فَإِنَّ لَكَ عِنْدَ اللَّهِ مَقَاماً مَحْمُوداً مَعْلُوماً وَ إِنَّ لَكَ عِنْدَ اللَّهِ جَاهاً وَ شَفَاعَةً وَ قَدْ قَالَ تَعَالَى وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى .

I come to you having recognised yourasws right, with an insight concerning youasws, and enemy to yourasws enemies and the ones who oppressed youasws. I shall meet my Lordazwj being upon that, Allahazwj Willing. O Guardianasws of Allahazwj! There are numerous sins for me, therefore intercede for me to yourasws Lordazwj, there is a praiseworthy status for youasws in the Presence of Allahazwj, well-known, and that for youasws, in the Presence of Allahazwj, is a prestige and (right of) intercession, and Allahazwj th Exalted has Said [21:28] and they will not be interceding except for the one whom He Approves of’.

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّازِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) مِثْلَهُ

Muhammad Bin Ja’far Al Razy, from Muhammad Bin Is Bin Ubeyd, from one of our companions, from Abu Al-Hassanasws the 3rd – similar to it.[2142]

تَقُولُ السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللَّهِ السَّلَامُ عَلَيْكَ يَا حُجَّةَ اللَّهِ السَّلَامُ عَلَيْكَ يَا خَلِيفَةَ اللَّهِ السَّلَامُ عَلَيْكَ يَا عَمُودَ الدِّينِ السَّلَامُ عَلَيْكَ يَا وَارِثَ النَّبِيِّينَ السَّلَامُ عَلَيْكَ يَا قَسِيمَ الْجَنَّةِ وَ النَّارِ وَ صَاحِبَ الْعَصَا وَ الْمِيسَمِ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ

You should be saying, ‘The greetings be upon youasws, O Guardian (from) Allahazwj! The greetings be upon youasws O Proof of Allahazwj! The greetings be upon youasws O Caliph of Allahazwj! The greetings be upon youasws, O Pillar of the Religion! The greetings be upon youasws, O inheritor of the Prophetsas! The greetings be upon youasws, O Distributor of the Garden and the Fire, and the owner of the staff (of Musaas) and the branding tool! (he is a Believer, and he is an Infidel). The greetings be upon youasws O Amir Al-Momineenasws!

أَشْهَدُ أَنَّكَ كَلِمَةُ التَّقْوَى وَ بَابُ الْهُدَى وَ الْعُرْوَةُ الْوُثْقَى وَ الْحَبْلُ الْمَتِينُ وَ الصِّرَاطُ الْمُسْتَقِيمُ وَ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ شَاهِدُهُ عَلَى عِبَادِهِ وَ أَمِينُهُ عَلَى عِلْمِهِ وَ خَازِنُ سِرِّهِ وَ مَوْضِعُ حِكْمَتِهِ وَ أَخُو رَسُولِهِ ( عليه السلام )

I hereby testify that youasws are the [48:26] the word of piety, and the door of guidance, and the [31:22] the Firmest Handle, and the strong rope, and [1:6] the Straight Path. And I testify that youasws are the Proof of Allahazwj upon Hisazwj creatures, and Hisazwj witness upon Hisazwj servants, and Hisazwj trustworthy upon Hisazwj Knowledge, and a Keeper of Hisazwj secrets, and a place of Hisazwj Wisdom, and a brother of Hisazwj Rasoolsaww.

وَ أَشْهَدُ أَنَّ دَعْوَتَكَ حَقٌّ وَ كُلَّ دَاعٍ مَنْصُوبٍ دُونَكَ بَاطِلٌ مَدْحُوضٌ أَنْتَ أَوَّلُ مَظْلُومٍ وَ أَوَّلُ مَغْصُوبٍ حَقُّهُ فَصَبَرْتَ وَ احْتَسَبْتَ لَعَنَ اللَّهُ مَنْ ظَلَمَكَ وَ اعْتَدَى عَلَيْكَ وَ صَدَّ عَنْكَ لَعْناً كَثِيراً يَلْعَنُهُمْ بِهِ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ وَ كُلُّ عَبْدٍ مُؤْمِنٍ مُمْتَحَنٍ

And I testify that youasws call was True, and every call linked to those besides youasws is false, to be refuted. Youasws are the first oppressed one, and the first one whose right was usurped, but youasws were patient and reckoned. May Allahazwj Curse the ones who oppressed youasws, and exceeded upon youasws, and shut-off from you with numerous Curses, Cursed by the Angels of Proximity, and every Mursil Prophetas, and every Tested Believing servant.

صَلَّى اللَّهُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ صَلَّى اللَّهُ عَلَى رُوحِكَ وَ بَدَنِكَ أَشْهَدُ أَنَّكَ عَبْدُ اللَّهِ وَ أَمِينُهُ بَلَّغْتَ نَاصِحاً وَ أَدَّيْتَ أَمِيناً وَ قُتِلْتَ صِدِّيقاً وَ مَضَيْتَ عَلَى يَقِينٍ لَمْ تُؤْثِرْ عَمًى عَلَى هُدًى وَ لَمْ تَمِلْ مِنْ حَقٍّ إِلَى بَاطِلٍ

May the Blessings be upon youasws, O Amir Al-Momineenasws, and may Allahazwj Send Blessings upon yourasws soul, and yourasws body. I testify that youasws are a servant of Allahazwj, and Hisazwj trustworthy one, having delivered the preaching, and fulfilled the entrustment, and were murdered while being a truthful one, and went upon certainty. Youasws did not give preference to the blindness over the guidance, and did not incline away from the Truth towards the falsehood.

أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلَاةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ اتَّبَعْتَ الرَّسُولَ وَ نَصَحْتَ لِلْأُمَّةِ وَ تَلَوْتَ الْكِتَابَ حَقَّ تِلَاوَتِهِ وَ جَاهَدْتَ فِي اللَّهِ حَقَّ جِهَادِهِ وَ دَعَوْتَ إِلَى سَبِيلِهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ حَتَّى أَتَاكَ الْيَقِينُ

I testify that you established the Salaat and paid the Zakat, and enjoined with the goodness and forbade from the evil, and followed the Rasoolsaww, and preached to the community, and recited the Book with its rightful recitation, and struggled in the Way of Allahazwj as it was rightful, and called to Hisazwj Way with the wisdom and the goodly preaching until the conviction (death) came to youasws.

أَشْهَدُ أَنَّكَ كُنْتَ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَ دَعَوْتَ إِلَيْهِ عَلَى بَصِيرَةٍ وَ بَلَّغْتَ مَا أُمِرْتَ بِهِ وَ قُمْتَ بِحَقِّ اللَّهِ غَيْرَ وَاهِنٍ وَ لَا مُوهِنٍ فَصَلَّى اللَّهُ عَلَيْكَ صَلَاةً مُتَّبَعَةً مُتَوَاصِلَةً مُتَرَادِفَةً يَتْبَعُ بَعْضُهَا بَعْضاً لَا انْقِطَاعَ لَهَا وَ لَا أَمَدَ وَ لَا أَجَلَ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ جَزَاكَ اللَّهُ مِنْ صِدِّيقٍ خَيْراً عَنْ رَعِيَّتِهِ

I testify that you were upon the Proof of yourasws Lordazwj, and called to Himazwj upon an insight, and delivered what youasws were Commanded with, and stood with the Right of Allahazwj without any weakness or hesitation. So may Allahazwj Send Blessings upon you, consecutively, continuously, in tandem, one following the other, there being no interruption to it, nor a time, nor a term. And the greetings be upon youasws, and Mercy of Allahazwj, and Hisazwj Blessings, and may Allahazwj Recompense youasws due to yourasws sincere goodness about Hisazwj citizens.

أَشْهَدُ أَنَّ الْجِهَادَ مَعَكَ جِهَادٌ وَ أَنَّ الْحَقَّ مَعَكَ وَ إِلَيْكَ وَ أَنْتَ أَهْلُهُ وَ مَعْدِنُهُ وَ مِيرَاثَ النُّبُوَّةِ عِنْدَكَ فَصَلَّى اللَّهُ عَلَيْكَ وَ سَلَّمَ تَسْلِيماً وَ عَذَّبَ اللَّهُ قَاتِلَكَ بِأَنْوَاعِ الْعَذَابِ

I testify that the Jihad performed alongside youasws is a Jihaad, and that the Truth is with youasws, and to youasws, and youasws are its rightful one, and its mine, and the inheritance of the Prophet-hood is with youasws. So may Allahazwj Send Blessings upon youasws, and greetings with abundance greetings; and may Allahazwj Punish yourasws murderer with the varieties of the Punishments.

أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ عَارِفاً بِحَقِّكَ مُسْتَبْصِراً بِشَأْنِكَ مُعَادِياً لِأَعْدَائِكَ مُوَالِياً لِأَوْلِيَائِكَ بِأَبِي أَنْتَ وَ أُمِّي أَتَيْتُكَ عَائِذاً بِكَ مِنْ نَارٍ اسْتَحَقَّهَا مِثْلِي بِمَا جَنَيْتُ عَلَى نَفْسِي أَتَيْتُكَ زَائِراً أَبْتَغِي بِزِيَارَتِكَ فَكَاكَ رَقَبَتِي مِنَ النَّارِ

I come to youasws, O Amir Al-Momineenasws, a recogniser of yourasws right, and with an insight about youasws, an enemy to yourasws enemies, a friend of yourasws friends. May my father and my mother be sacrificed for youasws! I come to you seeking refuge with youasws from a Fire Prepared for the likes of me due to what I have committed against myself. I come to youasws as a visitor seeking by yourasws Ziyarah, an emancipation (liberation) of my neck from the Fire.

أَتَيْتُكَ هَارِباً مِنْ ذُنُوبِيَ الَّتِي احْتَطَبْتُهَا عَلَى ظَهْرِي أَتَيْتُكَ وَافِداً لِعَظِيمِ حَالِكَ وَ مَنْزِلَتِكَ عِنْدَ رَبِّي فَاشْفَعْ لِي عِنْدَ رَبِّكَ فَإِنَّ لِي ذُنُوباً كَثِيرَةً وَ إِنَّ لَكَ عِنْدَ اللَّهِ مَقَاماً مَعْلُوماً وَ جَاهاً عَظِيماً وَ شَأْناً كَبِيراً وَ شَفَاعَةً مَقْبُولَةً وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى

I come to youasws fleeing from my sins, which I have loaded upon my back. I come to youasws as a delegate due to yourasws magnificent status and position in the Presence of my Lordazwj. Therefore, intercede for me in the Presence of yourasws Lordazwj, for there are numerous sins upon me, and that for youasws, in the Presence of Allahazwj, is a well-known position, and a magnificent status, and a great glory, and an Accepted intercession. And Allahazwj Mighty and Majestic has Said [21:28] and they will not be interceding except for the one whom He Approves of.

اللَّهُمَّ رَبَّ الْأَرْبَابِ صَرِيخَ الْأَحْبَابِ إِنِّي عُذْتُ بِأَخِي رَسُولِكَ مَعَاذاً فَفُكَّ رَقَبَتِي مِنَ النَّارِ آمَنْتُ بِاللَّهِ وَ مَا أُنْزِلَ إِلَيْكُمْ وَ أَتَوَلَّى آخِرَكُمْ بِمَا تَوَلَّيْتُ بِهِ أَوَّلَكُمْ وَ كَفَرْتُ بِالْجِبْتِ وَ الطَّاغُوتِ وَ اللَّاتِ وَ الْعُزَّى .

O Allahazwj! Lordazwj of the lords! Helper of the Loved ones! I hereby seek refuge with the brotherasws of Yourazwj Rasoolsaww with a refuge, therefore Save my neck from the Fire. I believe in Allahazwj and whatever was Revelaed upon youasws and I befriend the last ones of youasws with what I befriended the first ones of youasws, and I reject with the false idols, and the tyrants, and Al-Laat and Al-Uzza (first and the second one are referred to with these names in the Ahadith – the names of idols they used to worship)’.[2143]

بَابُ مَوْضِعِ رَأْسِ الْحُسَيْنِ ( عليه السلام )

Chapter 228 – Place of the head of Al-Husaynasws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ يَزِيدَ بْنِ عُمَرَ بْنِ طَلْحَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ بِالْحِيرَةِ أَ مَا تُرِيدُ مَا وَعَدْتُكَ قُلْتُ بَلَى يَعْنِي الذَّهَابَ إِلَى قَبْرِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ

Ali Bin Ibrahim, from his father, from Yahya Bin Zakariyya, from Yazeed Bin Umar Bin Talha who said,

‘Abu Abdullahasws said to me, and heasws was at Al-Hira: ‘Do you want what Iasws have promised you?’ I said, ‘Yes’ – meaning the going to the grave of Amir Al-Momineenasws.

قَالَ فَرَكِبَ وَ رَكِبَ إِسْمَاعِيلُ وَ رَكِبْتُ مَعَهُمَا حَتَّى إِذَا جَازَ الثُّوَيَّةَ وَ كَانَ بَيْنَ الْحِيرَةِ وَ النَّجَفِ عِنْدَ ذَكَوَاتٍ بِيضٍ نَزَلَ وَ نَزَلَ إِسْمَاعِيلُ وَ نَزَلْتُ مَعَهُمَا فَصَلَّى وَ صَلَّى إِسْمَاعِيلُ وَ صَلَّيْتُ

He (the narrator) said, ‘So heasws rode, and Ismail rode, and I rode with the two of them until when Al-Sawaiyya was exceeded, and it was between Al-Hira and Al-Najaf, by the white stones, heasws descended, and Ismail descended, and I descended along with them. So heasws Prayed Salaat, and Ismail Prayed Salaat and I Prayed Salaat along with them.

فَقَالَ لِإِسْمَاعِيلَ قُمْ فَسَلِّمْ عَلَى جَدِّكَ الْحُسَيْنِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ الْحُسَيْنُ بِكَرْبَلَاءَ فَقَالَ نَعَمْ وَ لَكِنْ لَمَّا حُمِلَ رَأْسُهُ إِلَى الشَّامِ سَرَقَهُ مَوْلًى لَنَا فَدَفَنَهُ بِجَنْبِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) .

So heasws said to Ismail: ‘Arise and greet your grandfather Al-Husaynasws’. So I said, ‘May I be sacrificed for youasws! Is not Al-Husaynasws at Karbala?’ So heasws said: ‘Yes, but when hisasws head was carried to Syria, a friend of oursasws took it away for usasws. So weasws buried it by the side of Amir Al-Momineenasws’.[2144]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنِ الْحَسَنِ الْخَزَّازِ عَنِ الْوَشَّاءِ أَبِي الْفَرَجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَمَرَّ بِظَهْرِ الْكُوفَةِ فَنَزَلَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ تَقَدَّمَ قَلِيلًا فَصَلَّى رَكْعَتَيْنِ ثُمَّ سَارَ قَلِيلًا فَنَزَلَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ قَالَ هَذَا مَوْضِعُ قَبْرِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قُلْتُ جُعِلْتُ فِدَاكَ وَ الْمَوْضِعَيْنِ اللَّذَيْنِ صَلَّيْتَ فِيهِمَا قَالَ مَوْضِعُ رَأْسِ الْحُسَيْنِ ( عليه السلام ) وَ مَوْضِعُ مَنْزِلِ الْقَائِمِ ( عليه السلام ) .

A number of our companions, from Sahl Bin Ziyad, from Ibrahim Bin Uqba, from Al Hassan Al Khazzaz, from Al Washha Abu Al Faraj, from Aban Bin Taghlub who said,

‘I was with Abu Abdullahasws, and we passed by the back of Al-Kufa. So heasws descended and Prayed two Cycles of Salaat, then walked a little, and heasws Prayed two Cycles of Salaat. Then heasws travelled a little, and heasws Prayed two Cycles of Salaat, then said: ‘This is the place of the grave of Amir Al-Momineenasws’. I said, ‘May I be sacrificed for youasws! And (what about) the two places where youasws Prayed Salaat therein?’ Heasws said: ‘The place of the head of Al-Husaynasws, and the place of the encampment of Al-Qaimasws’.[2145]

بَابُ زِيَارَةِ قَبْرِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ بْنِ عَلِيٍّ ( عليه السلام )

Chapter 229 – Ziyarah of the gave of Abu Abdullah Al-Husayn Bin Aliasws

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ نُعَيْمِ بْنِ الْوَلِيدِ عَنْ يُونُسَ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَتَيْتَ قَبْرَ الْحُسَيْنِ ( عليه السلام ) فَائْتِ الْفُرَاتَ وَ اغْتَسِلْ بِحِيَالِ قَبْرِهِ وَ تَوَجَّهْ إِلَيْهِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ حَتَّى تَدْخُلَ إِلَى الْقَبْرِ مِنَ الْجَانِبِ الشَّرْقِيِّ وَ قُلْ حِينَ تَدْخُلُهُ السَّلَامُ عَلَى مَلَائِكَةِ اللَّهِ الْمُنْزَلِينَ السَّلَامُ عَلَى مَلَائِكَةِ اللَّهِ الْمُرْدِفِينَ السَّلَامُ عَلَى مَلَائِكَةِ اللَّهِ الْمُسَوِّمِينَ السَّلَامُ عَلَى مَلَائِكَةِ اللَّهِ الَّذِينَ هُمْ فِي هَذَا الْحَرَمِ مُقِيمُونَ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Nuaym Bin Al Waleed, from Yunus Al Kunasy,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you go to the grave of Al-Husaynasws, so go to the Euphrates and wash by hisasws grave and divert your attention towards himasws, and upon you should be the tranquillity and the dignity until you enter to go to the grave from the eastern side, and said, when you are entering, ‘The greetings be upon the descending Angels of Allahazwj! The greetings be upon the replacement Angels of Allahazwj! The greetings be upon the Branding Angels of Allahazwj. The greetings be upon the Angels of Allahazwj who are stationed in this Harram!

فَإِذَا اسْتَقْبَلْتَ قَبْرَ الْحُسَيْنِ ( عليه السلام ) فَقُلِ السَّلَامُ عَلَى رَسُولِ اللَّهِ السَّلَامُ عَلَى أَمِينِ اللَّهِ عَلَى رُسُلِهِ وَ عَزَائِمِ أَمْرِهِ وَ الْخَاتَمِ لِمَا سَبَقَ وَ الْفَاتِحِ لِمَا اسْتَقْبَلَ وَ الْمُهَيْمِنِ عَلَى ذَلِكَ كُلِّهِ وَ السَّلَامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

So when you face the grave of Al-Husaynasws, so say, ‘The greetings be upon Rasool-Allahsaww! The greetings be upon the trustworthy one of Allahazwj upon Hisazwj Rasoolsas, and the most determined one in Hisazwj Commands, and the final seal due to what preceded, and the opening of what is in the future, and the dominant one upon all of that. And the greetings be upon himsaww, and Mercy of Allahazwj, and Hisazwj Blessings’.

ثُمَّ تَقُولُ اللَّهُمَّ صَلِّ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَبْدِكَ وَ أَخِي رَسُولِكَ الَّذِي انْتَجَبْتَهُ بِعِلْمِكَ وَ جَعَلْتَهُ هَادِياً لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَ الدَّلِيلِ عَلَى مَنْ بَعَثْتَهُ بِرِسَالَاتِكَ وَ دَيَّانِ الدِّينِ بِعَدْلِكَ وَ فَصْلِ قَضَائِكَ بَيْنَ خَلْقِكَ وَ الْمُهَيْمِنِ عَلَى ذَلِكَ كُلِّهِ وَ السَّلَامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

Then you should be saying, ‘O Allahazwj Send Blessings upon Amir Al Momineenasws, Yourazwj servant, and brotherasws of Yourazwj Rasoolsaww whom Youazwj Appointed with Yourazwj Knowledge, and Made himsaww as a gift to the ones whom Youazwj so Desired from Yourazwj creatures, and the pointer upon the ones whom Youazwj Sent with Yourazwj Messages, and the established of the Religion with Yourazwj Justice, and a decider of Yourazwj Judgements in between Yourazwj creatures, and the dominant one upon all of that. And the greetings be upon himsaww, and Mercy of Allahazwj and Hisazwj Blessings.

اللَّهُمَّ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ عَبْدِكَ وَ ابْنِ الَّذِي انْتَجَبْتَهُ بِعِلْمِكَ وَ جَعَلْتَهُ هَادِياً لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَ الدَّلِيلِ عَلَى مَنْ بَعَثْتَهُ بِرِسَالَاتِكَ وَ دَيَّانِ الدِّينِ بِعَدْلِكَ وَ فَصْلِ قَضَائِكَ بَيْنَ خَلْقِكَ وَ الْمُهَيْمِنِ عَلَى ذَلِكَ كُلِّهِ وَ السَّلَامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

O Allahazwj! Send Blessings upon Al-Hassanasws Bin Aliasws, Yourazwj servant, and sonasws one whom Youazwj Chose with Yourazwj Knowledge, and Made himsaww as a guide for the ones whom Youazwj so Desired from Yourazwj creatures, and the pointed upon the ones whom Youazwj Sent with Yourazwj Messages, and an establisher of the Religion with Yourazwj justice, and a decider of Yourazwj Judgements in between Yourazwj creatures, and the dominant upon all of that. And the greetings be upon himasws and the Mercy of Allahazwj and Hisazwj Blessings’.

ثُمَّ تُصَلِّي عَلَى الْحُسَيْنِ وَ سَائِرِ الْأَئِمَّةِ ( عليهم السلام ) كَمَا صَلَّيْتَ وَ سَلَّمْتَ عَلَى الْحَسَنِ ( عليه السلام ) ثُمَّ تَأْتِي قَبْرَ الْحُسَيْنِ ( عليه السلام ) فَتَقُولُ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ السَّلَامُ عَلَيْكَ يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ أَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ عَنِ اللَّهِ عَزَّ وَ جَلَّ مَا أُمِرْتَ بِهِ وَ لَمْ تَخْشَ أَحَداً غَيْرَهُ وَ جَاهَدْتَ فِي سَبِيلِهِ وَ عَبَدْتَهُ صَادِقاً حَتَّى أَتَاكَ الْيَقِينُ

Then you should send Blessings upon Al-Husaynasws and the rest of the Imamsasws just as you sent upon Al-Hassanasws. Then go to the grave of Al-Husaynasws, and you should be saying, ‘The greetings be upon youasws, O sonasws of Rasool-Allahsaww! The greetings be upon youasws, O sonasws of Amir Al-Momineenasws! O Abu Abdullahasws! I hereby testify that youasws had delivered on behalf of Allahazwj Mighty and Majestic what youasws had been Commanded with, and did not fear anyone apart from Himazwj; and youasws struggled in Hisazwj Way, and worshipped Himazwj truthfully until the conviction (death) came to youasws.

أَشْهَدُ أَنَّكَ كَلِمَةُ التَّقْوَى وَ بَابُ الْهُدَى وَ الْعُرْوَةُ الْوُثْقَى وَ الْحُجَّةُ عَلَى مَنْ يَبْقَى وَ مَنْ تَحْتَ الثَّرَى أَشْهَدُ أَنَّ ذَلِكَ سَابِقٌ فِيمَا مَضَى وَ ذَلِكَ لَكُمْ فَاتِحٌ فِيمَا بَقِيَ أَشْهَدُ أَنَّ أَرْوَاحَكُمْ وَ طِينَتَكُمْ طَيِّبَةٌ طَابَتْ وَ طَهُرَتْ هِيَ بَعْضُهَا مِنْ بَعْضٍ مَنّاً مِنَ اللَّهِ وَ رَحْمَةً

I testify that youasws are the [48:26] the word of piety, and the door of guidance, and the [31:22] the Firmest Handle, and the Proof upon the ones who remain, and the ones under the ground. I testify that preceded in what has past, and that is a victory for youasws regarding what remains. I testify that yourasws souls and yourasws essences are good, Made good and Purified, and one of them was from the other, being a Favour from Allahazwj, and a Mercy.

وَ أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي بِكُمْ مُؤْمِنٌ وَ لَكُمْ تَابِعٌ فِي ذَاتِ نَفْسِي وَ شَرَائِعِ دِينِي وَ خَاتِمَةِ عَمَلِي وَ مُنْقَلَبِي وَ مَثْوَايَ وَ أَسْأَلُ اللَّهَ الْبَرَّ الرَّحِيمَ أَنْ يُتِمَّ ذَلِكَ لِي أَشْهَدُ أَنَّكُمْ قَدْ بَلَّغْتُمْ عَنِ اللَّهِ مَا أَمَرَكُمْ بِهِ وَ لَنْ تَخْشَوْا أَحَداً غَيْرَهُ وَ جَاهَدْتُمْ فِي سَبِيلِهِ وَ عَبَدْتُمُوهُ حَتَّى أَتَاكُمُ الْيَقِينُ

And I testify by Allahazwj, and keep youasws as witnesses that I am a believer in youasws, and a follower of yoursasws with regards to my own person, and Laws of my Religion, and the completion of my deeds, and my transference, and my place of rest. And I ask Allahazwj, the Benefactor, the Merciful, that Heazwj Completes that for me. I testify that youasws have preached on behalf of Allahazwj what youasws had been Commanded with, and never feared anyone apart from Himazwj, and youasws struggled in Hisazwj Way, and worshipped Himazwj until the conviction (death) came to youasws all.

لَعَنَ اللَّهُ مَنْ قَتَلَكُمْ وَ لَعَنَ اللَّهُ مَنْ أَمَرَ بِهِ وَ لَعَنَ اللَّهُ مَنْ بَلَغَهُ ذَلِكَ مِنْهُمْ فَرَضِيَ بِهِ أَشْهَدُ أَنَّ الَّذِينَ انْتَهَكُوا حُرْمَتَكُمْ وَ سَفَكُوا دَمَكُمْ مَلْعُونُونَ عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ ( صلى الله عليه وآله )

And May Allahazwj Curse the ones who murdered youasws, and the one who ordered with it, and may Allahazwj Curse the ones who executed it from them, so he was pleased with it. I testify that those who violated yourasws sanctities and spilt yourasws blood are accursed upon the tongue of the Ummy Prophetsaww.

ثُمَّ تَقُولُ اللَّهُمَّ الْعَنِ الَّذِينَ بَدَّلُوا نِعْمَتَكَ وَ خَالَفُوا مِلَّتَكَ وَ رَغِبُوا عَنْ أَمْرِكَ وَ اتَّهَمُوا رَسُولَكَ وَ صَدُّوا عَنْ سَبِيلِكَ اللَّهُمَّ احْشُ قُبُورَهُمْ نَاراً وَ أَجْوَافَهُمْ نَاراً وَ احْشُرْهُمْ وَ أَشْيَاعَهُمْ إِلَى جَهَنَّمَ زُرْقاً

Then you should be saying, ‘O Allahazwj! Curse those who changed Yourazwj Bounties and opposed Yourazwj Religion, and turned away from Yourazwj Commands, and falsely accused Yourazwj Rasoolsaww, and prevented from Yourazwj Way. O Allahazwj! Fill their graves with Fire, and their insides with Fire, and Resurrect them and their adherents to Hell as blue-eyed.

اللَّهُمَّ الْعَنْهُمْ لَعْناً يَلْعَنُهُمْ بِهِ كُلُّ مَلَكٍ مُقَرَّبٍ وَ كُلُّ نَبِيٍّ مُرْسَلٍ وَ كُلُّ عَبْدٍ مُؤْمِنٍ امْتَحَنْتَ قَلْبَهُ لِلْإِيمَانِ اللَّهُمَّ الْعَنْهُمْ فِي مُسْتَسِرِّ السِّرِّ وَ فِي ظَاهِرِ الْعَلَانِيَةِ اللَّهُمَّ الْعَنْ جَوَابِيتَ هَذِهِ الْأُمَّةِ وَ الْعَنْ طَوَاغِيتَهَا وَ الْعَنْ فَرَاعِنَتَهَا وَ الْعَنْ قَتَلَةَ أَمِيرِ الْمُؤْمِنِينَ وَ الْعَنْ قَتَلَةَ الْحُسَيْنِ وَ عَذِّبْهُمْ عَذَاباً لَا تُعَذِّبُ بِهِ أَحَداً مِنَ الْعَالَمِينَ اللَّهُمَّ اجْعَلْنَا مِمَّنْ يَنْصُرُهُ وَ تَنْتَصِرُ بِهِ وَ تَمُنُّ عَلَيْهِ بِنَصْرِكَ لِدِينِكَ فِي الدُّنْيَا وَ الْآخِرَةِ

O Allahazwj! Curse them with such a Curse that every Angel of Proximity would curse with, and every Musril Prophetsaww, and every Believing servant whose heart has been Tested for the faith. O Allahazwj! Curse them in private, privately, and in the open, publicly. O Allahazwj! Curse the false gods of this community, and Curse its tyrants, and Curse its Pharaohs, and Curse the murderer of Amir Al-Momineenasws, and Curse the murderer of Al-Husaynasws, and Punish them with such a Punishment which no one has been Punished with from the worlds. O Allahazwj! Make us to be from the ones who help himasws, and are sought for help, and Favoured upon with Yourazwj Help for Yourazwj Religion, in the world and the Hereafter.

ثُمَّ اجْلِسْ عِنْدَ رَأْسِهِ فَقُلْ صَلَّى اللَّهُ عَلَيْكَ أَشْهَدُ أَنَّكَ عَبْدُ اللَّهِ وَ أَمِينُهُ بَلَّغْتَ نَاصِحاً وَ أَدَّيْتَ أَمِيناً وَ قُتِلْتَ صِدِّيقاً وَ مَضَيْتَ عَلَى يَقِينٍ لَمْ تُؤْثِرْ عَمًى عَلَى هُدًى وَ لَمْ تَمِلْ مِنْ حَقٍّ إِلَى بَاطِلٍ

Then sit by hisasws head, so say, ‘O Allahazwj May the Blessings of Allahazwj be upon youasws! I testify that youasws are a servant of Allahazwj, and Hisazwj trustworthy one. Youasws delivered the preaching, and fulfilled the entrustments, and were murdered while being truthful, and passed away upon conviction, never having had preferred the blindness over guidance, and did not incline away from Truth to the falsehood.

أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلَاةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ اتَّبَعْتَ الرَّسُولَ وَ تَلَوْتَ الْكِتَابَ حَقَّ تِلَاوَتِهِ وَ دَعَوْتَ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ صَلَّى اللَّهُ عَلَيْكَ وَ سَلَّمَ تَسْلِيماً وَ جَزَاكَ اللَّهُ مِنْ صِدِّيقٍ خَيْراً عَنْ رَعِيَّتِكَ

I testify that youasws have established the Salaat, and paid the Zakat, and enjoined with the goodness and forbade from the evil, and followed the Rasoolsaww, and recited the Book as its was its right to be recited, and called to the Way of yourasws Lordazwj with the wisdom and the goodly preachings. May Allahazwj Send Blessings upon youasws, and greetings with abundant greetings. And may Allahazwj Recompense youasws goodly from the truthful ones of yourasws citizens.

وَ أَشْهَدُ أَنَّ الْجِهَادَ مَعَكَ جِهَادٌ وَ أَنَّ الْحَقَّ مَعَكَ وَ إِلَيْكَ وَ أَنْتَ أَهْلُهُ وَ مَعْدِنُهُ وَ مِيرَاثَ النُّبُوَّةِ عِنْدَكَ وَ عِنْدَ أَهْلِ بَيْتِكَ صَلَّى اللَّهُ عَلَيْكَ وَ سَلَّمَ تَسْلِيماً أَشْهَدُ أَنَّكَ صِدِّيقُ اللَّهِ وَ حُجَّتُهُ عَلَى خَلْقِهِ وَ أَشْهَدُ أَنَّ دَعْوَتَكَ حَقٌّ وَ كُلَّ دَاعٍ مَنْصُوبٍ غَيْرَكَ فَهُوَ بَاطِلٌ مَدْحُوضٌ وَ أَشْهَدُ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ

And I testify that the Jihad with you is a Jihad, and that the Truth is with youasws, and to youasws, and youasws are its rightful one, and its mine, and the inheritance of the Prophet-hood is with youasws, and with the Peopleasws of yourasws Household. May Allahazwj Send Blessings upon youasws, and greetings with abundant greetings. I testify that youasws are the truthful one of Allahazwj, and Hisazwj Proof upon Hisazwj creatures. And I testify that youasws was true, and every caller linked to other than youasws, is on the falsehood, refuted. And I testify that Allahazwj, Heazwj is the Evident Truth’.

ثُمَّ تَحَوَّلُ عِنْدَ رِجْلَيْهِ وَ تَخَيَّرُ مِنَ الدُّعَاءِ وَ تَدْعُو لِنَفْسِكَ ثُمَّ تَحَوَّلُ عِنْدَ رَأْسِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَ تَقُولُ سَلَامُ اللَّهِ وَ سَلَامُ مَلَائِكَتِهِ الْمُقَرَّبِينَ وَ أَنْبِيَائِهِ الْمُرْسَلِينَ يَا مَوْلَايَ وَ ابْنَ مَوْلَايَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ عَلَيْكَ صَلَّى اللَّهُ عَلَيْكَ وَ عَلَى أَهْلِ بَيْتِكَ وَ عِتْرَةِ آبَائِكَ الْأَخْيَارِ الْأَبْرَارِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً

Then transfer yourself to be by hisasws feet, and choose from the supplications, and supplicate for yourself. Then transfer to be by the head of Aliasws Bin Al-Husaynasws and you should be saying, ‘Greeting of Allahazwj, and greetings of Hisazwj Angels of Proximity, and Hisazwj Mursil Prophetsas, O my Masterasws, and sonasws of my Masterasws, and Mercy of Allahazwj, and Hisazwj Blessings be upon youasws, and upon the Peopleasws of yourasws Household, and the goodly offspring of yourasws forefathersasws, the righteous ones from whomasws Allahazwj Kept Away the uncleanness from themasws and Purified themasws with a Purification’. 

ثُمَّ تَأْتِي قُبُورَ الشُّهَدَاءِ وَ تُسَلِّمُ عَلَيْهِمْ وَ تَقُولُ السَّلَامُ عَلَيْكُمْ أَيُّهَا الرَّبَّانِيُّونَ أَنْتُمْ لَنَا فَرَطٌ وَ نَحْنُ لَكُمْ تَبَعٌ وَ نَحْنُ لَكُمْ خَلَفٌ وَ أَنْصَارٌ أَشْهَدُ أَنَّكُمْ أَنْصَارُ اللَّهِ وَ سَادَةُ الشُّهَدَاءِ فِي الدُّنْيَا وَ الْآخِرَةِ فَإِنَّكُمْ أَنْصَارُ اللَّهِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كَأَيِّنْ مِنْ نَبِيٍّ قاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَما وَهَنُوا لِما أَصابَهُمْ فِي سَبِيلِ اللَّهِ وَ ما ضَعُفُوا وَ مَا اسْتَكانُوا وَ مَا ضَعُفْتُمْ وَ مَا اسْتَكَنْتُمْ حَتَّى لَقِيتُمُ اللَّهَ عَلَى سَبِيلِ الْحَقِّ وَ نُصْرَةِ كَلِمَةِ اللَّهِ التَّامَّةِ

Then go to the graves of the martyrs and greet upon them, and you should be saying, ‘The greetings be upon you, O Rabbis. You all preceded us and we are following you, and we are behind you and are your helpers. I testify that you are the helpers of Allahazwj, and chiefs of the martyrs in the world and the Hereafter, for you all helped Allahazwj just as Allahazwj Mighty and Majestic Said [3:146] And how many a Prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah's Way, nor did they weaken, nor did they abase themselves – you were neither weak nor calmed down until you met Allahazwj upon the way of the Truth, and helped the Perfect Word of Allahazwj.

صَلَّى اللَّهُ عَلَى أَرْوَاحِكُمْ وَ أَبْدَانِكُمْ وَ سَلَّمَ تَسْلِيماً أَبْشِرُوا بِمَوْعِدِ اللَّهِ الَّذِي لَا خُلْفَ لَهُ إِنَّهُ لَا يُخْلِفُ الْمِيعَادَ وَ اللَّهُ مُدْرِكٌ لَكُمْ بِثَارِ مَا وَعَدَكُمْ أَنْتُمْ سَادَةُ الشُّهَدَاءِ فِي الدُّنْيَا وَ الْآخِرَةِ أَنْتُمُ السَّابِقُونَ وَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ أَشْهَدُ أَنَّكُمْ قَدْ جَاهَدْتُمْ فِي سَبِيلِ اللَّهِ وَ قُتِلْتُمْ عَلَى مِنْهَاجِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ ابْنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً الْحَمْدُ لِلَّهِ الَّذِي صَدَقَكُمْ وَعْدَهُ وَ أَرَاكُمْ مَا تُحِبُّونَ

May Allahazwj Bless your souls and your bodies, and Greet you with abundant greetings. Received glad tidings by the Promises of Allahazwj, which there is no opposing it because Heazwj does not break Hisazwj Promises. And Allahazwj is Aware of you with the rest of what Heazwj Promised you. You are the chiefs of the martyrs in the world and the Hereafter. You are the preceding ones, and the emigrants, and the helpers. I testify that you have struggled in the Way of Allahazwj, and fought upon the manifesto of Rasool-Allahsaww, and sonasws of Rasool-Allahsaww, and greetings (be upon you) with abundant greetings. The Praise is for Allahazwj Who Made Hisazwj Promises come true and Showed you what you were longing for’.

ثُمَّ تَرْجِعُ إِلَى الْقَبْرِ وَ تَقُولُ أَتَيْتُكَ يَا حَبِيبَ رَسُولِ اللَّهِ وَ ابْنَ رَسُولِهِ وَ إِنِّي بِكَ عَارِفٌ وَ بِحَقِّكَ مُقِرٌّ بِفَضْلِكَ مُسْتَبْصِرٌ بِضَلَالَةِ مَنْ خَالَفَكَ عَارِفٌ بِالْهُدَى الَّذِي أَنْتُمْ عَلَيْهِ بِأَبِي أَنْتَ وَ أُمِّي وَ نَفْسِي اللَّهُمَّ إِنِّي أُصَلِّي عَلَيْهِ كَمَا صَلَّيْتَ عَلَيْهِ أَنْتَ وَ رَسُولُكَ وَ أَمِيرُ الْمُؤْمِنِينَ صَلَاةً مُتَتَابِعَةً مُتَوَاصِلَةً مُتَرَادِفَةً تَتْبَعُ بَعْضُهَا بَعْضاً لَا انْقِطَاعَ لَهَا وَ لَا أَمَدَ وَ لَا أَجَلَ فِي مَحْضَرِنَا هَذَا وَ إِذَا غِبْنَا وَ شَهِدْنَا وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

Then return to the grave and you should be saying, ‘I come to youasws, of beloved of Rasool-Allahsaww, and sonasws of Hisazwj Rasoolsaww, and I am a recogniser of yourasws right, acknowledger of yourasws merits with an insight into the ones who opposed youasws, recognising the guidance which youasws are upon. May my father and my mother and myself be sacrificed for youasws! O Allahazwj! I ask Youazwj to Send Blessings upon himasws just as Youazwj, and Yourazwj Rasoolsaww, and Amir Al-Momineenasws Sent Blessings consecutively, continuously, in tandem, one following the other, there being no interruption to it, nor a time, nor a term, in this presence of ours, and when we are absent and present, and the greetings be upon youasws, and the Mercy of Allahazwj and Hisazwj Blessings’.

وَ إِذَا أَرَدْتَ أَنْ تُوَدِّعَهُ فَقُلِ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَسْتَوْدِعُكَ اللَّهَ وَ أَقْرَأُ عَلَيْكَ السَّلَامَ آمَنَّا بِاللَّهِ وَ بِالرَّسُولِ وَ بِمَا جِئْتَ بِهِ وَ دَلَلْتَ عَلَيْهِ وَ اتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

And when you want to bid farewell, so say, ‘The greetings be upon you, and the Mercy of Allahazwj and Hisazwj Blessings! I entrust youasws to Allahazwj, and covey the greetings upon youasws, believing in Allahazwj and Hisazwj Rasoolsaww, and in whatever youasws came with, and pointed upon, and made us to follow the Rasoolsaww, so we would be Recorded to be with the witnesses.

اللَّهُمَّ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنَّا وَ مِنْهُ اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَنْفَعَنَا بِحُبِّهِ اللَّهُمَّ ابْعَثْهُ مَقَاماً مَحْمُوداً تَنْصُرُ بِهِ دِينَكَ وَ تَقْتُلُ بِهِ عَدُوَّكَ وَ تُبِيرُ بِهِ مَنْ نَصَبَ حَرْباً لآِلِ مُحَمَّدٍ فَإِنَّكَ وَعَدْتَ ذَلِكَ وَ أَنْتَ لَا تُخْلِفُ الْمِيعَادَ

O Allahazwj! Do Make it to be the last of the promises from us and from himasws. O Allahazwj! I ask Youazwj that You Benefit us with hisasws love. O Allahazwj! Resurrect himasws in the praiseworthy place, by which Yourazwj Religion would be helped by, and by which Yourazwj enemies be fought against, and by which the ones who establish war against the Progenyasws of Muhammadsaww can be defeated, for Youazwj Promised that and Youazwj do not break the Promises.

السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَشْهَدُ أَنَّكُمْ شُهَدَاءُ نُجَبَاءُ جَاهَدْتُمْ فِي سَبِيلِ اللَّهِ وَ قُتِلْتُمْ عَلَى مِنْهَاجِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً كَثِيراً .

The greetings be upon youasws, and Mercy of Allahazwj, and Hisazwj Blessings. I testify that you are the martyrs who fought in the Way of Allahazwj, and were killed upon the manifesto of Rasool-Allahsaww, and greetings be with abundant greetings’.[2146]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ قَالَ كُنْتُ أَنَا وَ يُونُسُ بْنُ ظَبْيَانَ وَ الْمُفَضَّلُ بْنُ عُمَرَ وَ أَبُو سَلَمَةَ السَّرَّاجُ جُلُوساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ الْمُتَكَلِّمُ مِنَّا يُونُسَ وَ كَانَ أَكْبَرَنَا سِنّاً فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْضُرُ مَجْلِسَ هَؤُلَاءِ الْقَوْمِ يَعْنِي وُلْدَ الْعَبَّاسِ فَمَا أَقُولُ فَقَالَ إِذَا حَضَرْتَ فَذَكَرْتَنَا فَقُلِ اللَّهُمَّ أَرِنَا الرَّخَاءَ وَ السُّرُورَ فَإِنَّكَ تَأْتِي عَلَى مَا تُرِيدُ

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Al Husayn Bin Suweyr who said,

‘I, and Yunus Bin Zibyan, and Al-Mufazzal Bin Umar, and Abu Salma Al-Sarraj were seated in the presence of Abu Abdullahasws, and the speaker from us was Ynus, and he was the eldest of us in age. So he said to himasws, ‘May I be sacrificed for youasws! I tend to be present in the gatherings of these people, meaning the sons of Al-Abbas, so what should I be saying?’ So heasws said: ‘Whenever you are present, so mention usasws and say, ‘O Allahazwj! Show us the ease and the happiness’, for you would come upon what you want’.

فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي كَثِيراً مَا أَذْكُرُ الْحُسَيْنَ ( عليه السلام ) فَأَيَّ شَيْ‏ءٍ أَقُولُ فَقَالَ قُلْ صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ تُعِيدُ ذَلِكَ ثَلَاثاً فَإِنَّ السَّلَامَ يَصِلُ إِلَيْهِ مِنْ قَرِيبٍ وَ مِنْ بَعِيدٍ ثُمَّ قَالَ إِنَّ أَبَا عَبْدِ اللَّهِ الْحُسَيْنَ ( عليه السلام ) لَمَّا قَضَى بَكَتْ عَلَيْهِ السَّمَاوَاتُ السَّبْعُ وَ الْأَرَضُونَ السَّبْعُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ مَنْ يَنْقَلِبُ فِي الْجَنَّةِ وَ النَّارِ مِنْ خَلْقِ رَبِّنَا وَ مَا يُرَى وَ مَا لَا يُرَى بَكَى عَلَى أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ( عليه السلام ) إِلَّا ثَلَاثَةَ أَشْيَاءَ لَمْ تَبْكِ عَلَيْهِ

So I said, ‘May I be sacrificed for youasws! I frequently mention Al-Husaynasws, so which should I be saying?’ Say, ‘May Allahazwj Send Blessings upon youasws, O Abu Abdullahasws!’ – repeating that three times, for the greetings arrives to himasws from nearby and from afar. Then say, ‘Abu Abdullahasws was such that when heasws passed away, the seven skies and the seven firmaments and whatever is in them cried over himasws, and the ones who move around in the Paradise and the Fire, from the creatures of our Lordazwj, and what can be seen and what cannot be seen cry upon Abu Abdullah Al-Husaynasws, except for three things which did not cry upon himasws’.

قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هَذِهِ الثَّلَاثَةُ الْأَشْيَاءِ قَالَ لَمْ تَبْكِ عَلَيْهِ الْبَصْرَةُ وَ لَا دِمَشْقُ وَ لَا آلُ عُثْمَانَ عَلَيْهِمْ لَعْنَةُ اللَّهِ قُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَزُورَهُ فَكَيْفَ أَقُولُ وَ كَيْفَ أَصْنَعُ قَالَ إِذَا أَتَيْتَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَاغْتَسِلْ عَلَى شَاطِئِ الْفُرَاتِ ثُمَّ الْبَسْ ثِيَابَكَ الطَّاهِرَةَ ثُمَّ امْشِ حَافِياً فَإِنَّكَ فِي حَرَمٍ مِنْ حَرَمِ اللَّهِ وَ حَرَمِ رَسُولِهِ وَ عَلَيْكَ بِالتَّكْبِيرِ وَ التَّهْلِيلِ وَ التَّسْبِيحِ وَ التَّحْمِيدِ وَ التَّعْظِيمِ لِلَّهِ عَزَّ وَ جَلَّ كَثِيراً وَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ حَتَّى تَصِيرَ إِلَى بَابِ الْحَيْرِ

I said, ‘May I be sacrificed for youasws! And what are these three things?’ Heasws said: ‘Three did not cry upon himasws (the people of) Al-Basra, nor (people of) Syria, nor the progeny of Usman, may the Curse of Allahazwj be upon them’. I said, ‘May I be sacrificed for youasws! I want to perform hisasws Ziyarah, so what should I be doing?’ Heasws said: ‘When you go to Abu Abdullahasws, so wash (yourself) upon the banks of the Euphrates, then wear your clean clothes, then walk bare-footed, for you would be in a Harram from a Harram of Allahazwj, and a Harram of Hisazwj Rasoolsaww, and it is upon you with the exclamations of Greatness (Takbeer), and the Holiness (Tahleel), and the Glorification (Tasbeeh), and the Praise (Tahmeed), and the reverence for Allahazwj Mighty and Majestic, a lot, and the sending of Salawaat upon Muhammadsaww and the Peopleasws of hissaww Household until you come to the door of Al-Heyr.

ثُمَّ تَقُولُ السَّلَامُ عَلَيْكَ يَا حُجَّةَ اللَّهِ وَ ابْنَ حُجَّتِهِ السَّلَامُ عَلَيْكُمْ يَا مَلَائِكَةَ اللَّهِ وَ زُوَّارَ قَبْرِ ابْنِ نَبِيِّ اللَّهِ ثُمَّ اخْطُ عَشْرَ خُطُوَاتٍ ثُمَّ قِفْ وَ كَبِّرْ ثَلَاثِينَ تَكْبِيرَةً ثُمَّ امْشِ إِلَيْهِ حَتَّى تَأْتِيَهُ مِنْ قِبَلِ وَجْهِهِ فَاسْتَقْبِلْ وَجْهَكَ بِوَجْهِهِ وَ تَجْعَلُ الْقِبْلَةَ بَيْنَ كَتِفَيْكَ ثُمَّ قُلِ السَّلَامُ عَلَيْكَ يَا حُجَّةَ اللَّهِ وَ ابْنَ حُجَّتِهِ السَّلَامُ عَلَيْكَ يَا قَتِيلَ اللَّهِ وَ ابْنَ قَتِيلِهِ

Then you should be saying, ‘The greetings be upon youasws, O Proof of Allahazwj, and a sonasws of Hisazwj Proof. The greetings be upon you, O Angels of Allahazwj and the visitors of the grave of a sonasws of the Prophetsaww of Allahazwj!’ Then take ten steps, then pause and exclaim thirty Takbeers. Then walk towards himasws until you come to himasws from its front side, so turn your face towards hisasws face, and make the Qiblah to be between your shoulders, then say, ‘The greetings be upon youasws, O Proof of Allahazwj, and sonasws of Hisazwj Proof. The greetings be upon youasws, O the one (who was) killed for (the sake of) Allahazwj, and a sonasws of the oneasws (who was) killed for Himazwj.

السَّلَامُ عَلَيْكَ يَا ثَارَ اللَّهِ وَ ابْنَ ثَارِهِ السَّلَامُ عَلَيْكَ يَا وَتْرَ اللَّهِ الْمَوْتُورَ فِي السَّمَاوَاتِ وَ الْأَرْضِ أَشْهَدُ أَنَّ دَمَكَ سَكَنَ فِي الْخُلْدِ وَ اقْشَعَرَّتْ لَهُ أَظِلَّةُ الْعَرْشِ وَ بَكَى لَهُ جَمِيعُ الْخَلَائِقِ وَ بَكَتْ لَهُ السَّمَاوَاتُ السَّبْعُ وَ الْأَرَضُونَ السَّبْعُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ مَنْ يَتَقَلَّبُ فِي الْجَنَّةِ وَ النَّارِ مِنْ خَلْقِ رَبِّنَا وَ مَا يُرَى وَ مَا لَا يُرَى أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ وَ ابْنُ حُجَّتِهِ

The greetings be upon youasws, of helper of Allahazwj and a sonasws of Hisazwj helper. The greetings be upon youasws, O the most oppressed ones of the oppressed ones of Allahazwj in the skies and the earth. I testify that yourasws blood would settle in the eternity, and the shades of the Throne would shudder for it, and they would be crying for it, the entirety of the creatures, and they would cry for it, the seven skies and the seven firmaments and whatever is within them, and whatever is in between them, and the ones who move about in the Paradise and the Fire, from the creatures of our Lordazwj, and what can be seen and what cannot be seen. I testify that youasws are the Proof of Allahazwj and a sonasws of Hisazwj Proof.

وَ أَشْهَدُ أَنَّكَ قَتِيلُ اللَّهِ وَ ابْنُ قَتِيلِهِ وَ أَشْهَدُ أَنَّكَ ثَائِرُ اللَّهِ وَ ابْنُ ثَائِرِهِ وَ أَشْهَدُ أَنَّكَ وَتْرُ اللَّهِ الْمَوْتُورُ فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ أَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَ نَصَحْتَ وَ وَفَيْتَ وَ أَوْفَيْتَ وَ جَاهَدْتَ فِي سَبِيلِ اللَّهِ وَ مَضَيْتَ لِلَّذِي كُنْتَ عَلَيْهِ شَهِيداً وَ مُسْتَشْهَداً وَ شَاهِداً وَ مَشْهُوداً

And I testify that you are the one (who was) killed for (the sake of) Allahazwj and a sonasws of the oneasws (was) killed for Himazwj. And I testify that youasws are a helper of Allahazwj and a sonasws of Hisazwj helpers. And I testify that youasws are the most oppressed one of the oppressed ones of Allahazwj in the skies and the earth. And I testify that youasws have delivered, and preached, and were loyal and accomplished, and struggled in the Way of Allahazwj, and passed away for which youasws were martyred upon, and were seeking martyrdom, and were a witness, and were witnessed’.

أَنَا عَبْدُ اللَّهِ وَ مَوْلَاكَ وَ فِي طَاعَتِكَ وَ الْوَافِدُ إِلَيْكَ أَلْتَمِسُ كَمَالَ الْمَنْزِلَةِ عِنْدَ اللَّهِ وَ ثَبَاتَ الْقَدَمِ فِي الْهِجْرَةِ إِلَيْكَ وَ السَّبِيلَ الَّذِي لَا يُخْتَلَجُ دُونَكَ مِنَ الدُّخُولِ فِي كَفَالَتِكَ الَّتِي أُمِرْتَ بِهَا مَنْ أَرَادَ اللَّهَ بَدَأَ بِكُمْ

I am a servant of Allahazwj and yourasws slave, and in yourasws obedience, and the delegate to youasws, seeking the perfection status in the Presence of Allahazwj, and steadfast in the emigration to youasws, and the Way which there is no wavering besides youasws from the entry into being in yourasws responsibility which youasws have been Commanded with for the ones whom Allahazwj so Intends, beginning with youasws.

بِكُمْ يُبَيِّنُ اللَّهُ الْكَذِبَ وَ بِكُمْ يُبَاعِدُ اللَّهُ الزَّمَانَ الْكَلِبَ وَ بِكُمْ فَتَحَ اللَّهُ وَ بِكُمْ يَخْتِمُ اللَّهُ وَ بِكُمْ يَمْحُو مَا يَشَاءُ وَ بِكُمْ يُثْبِتُ وَ بِكُمْ يَفُكُّ الذُّلَّ مِنْ رِقَابِنَا وَ بِكُمْ يُدْرِكُ اللَّهُ تِرَةَ كُلِّ مُؤْمِنٍ يُطْلَبُ بِهَا وَ بِكُمْ تُنْبِتُ الْأَرْضُ أَشْجَارَهَا وَ بِكُمْ تُخْرِجُ الْأَشْجَارُ أَثْمَارَهَا وَ بِكُمْ تُنْزِلُ السَّمَاءُ قَطْرَهَا وَ رِزْقَهَا وَ بِكُمْ يَكْشِفُ اللَّهُ الْكَرْبَ وَ بِكُمْ يُنَزِّلُ اللَّهُ الْغَيْثَ وَ بِكُمْ تَسِيخُ الْأَرْضُ الَّتِي تَحْمِلُ أَبْدَانَكُمْ وَ تَسْتَقِرُّ جِبَالُهَا عَنْ مَرَاسِيهَا إِرَادَةُ الرَّبِّ فِي مَقَادِيرِ أُمُورِهِ تَهْبِطُ إِلَيْكُمْ وَ تَصْدُرُ مِنْ بُيُوتِكُمْ وَ الصَّادِرُ عَمَّا فَصَلَ مِنْ أَحْكَامِ الْعِبَادِ

Through youasws, Allahazwj Exposes the lies, and through youasws does Allahazwj Distances the era of the dogs, and by youasws does Allahazwj Grant victory, and by youasws Allahazwj Ends (matters), and by youasws Heazwj Deletes whatever Heazwj so Desires to, and by youasws Heazwj Affirms, and by youasws Heazwj Repels the humiliation from our necks, and by youasws Allahazwj Causes all the Believers to realise justice seeking by it, and by youasws does the earth grow its trees, and by youasws the trees bring out their fruits, and by youasws does the sky send down its drops and its sustenance, and by youasws does Allahazwj Remove the worries, and by youasws Allahazwj Sends down the rain, and by youasws the earth does the earth subside carrying yourasws bodies, and the mountains come to a rest from its anchorages. The Intentions of the Lordazwj in the Ordainment of Hisazwj affairs descends to youasws, and gets implemented from yourasws houses, and the implementation about what decisions are to be made from the regulations of the servants.

لُعِنَتْ أُمَّةٌ قَتَلَتْكُمْ وَ أُمَّةٌ خَالَفَتْكُمْ وَ أُمَّةٌ جَحَدَتْ وَلَايَتَكُمْ وَ أُمَّةٌ ظَاهَرَتْ عَلَيْكُمْ وَ أُمَّةٌ شَهِدَتْ وَ لَمْ تُسْتَشْهَدْ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ النَّارَ مَثْوَاهُمْ وَ بِئْسَ وِرْدُ الْوَارِدِينَ وَ بِئْسَ الْوِرْدُ الْمَوْرُودُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ أَنَا إِلَى اللَّهِ مِمَّنْ خَالَفَكَ بَرِي‏ءٌ ثَلَاثاً

Curse be upon the community which murdered youasws, and the community which opposed youasws, and the community which fought against yourasws Wilayah, and the community which were openly against youasws, and the community who witnessed and did not seek martyrdom. Praise be to Allahazwj Who Made the Fire to be their dwelling, and evil is the return of the returners, and evil is the return of the returning ones; and the Praise is for Allahazwj, Lordazwj of the worlds, and Blessings be upon youasws, O Abu Abdullahasws. I am from the ones who disavow from those who opposed youasws’ – (saying it) three times.

ثُمَّ تَقُومُ فَتَأْتِي ابْنَهُ عَلِيّاً ( عليه السلام ) وَ هُوَ عِنْدَ رِجْلَيْهِ فَتَقُولُ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ السَّلَامُ عَلَيْكَ يَا ابْنَ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ السَّلَامُ عَلَيْكَ يَا ابْنَ الْحَسَنِ وَ الْحُسَيْنِ السَّلَامُ عَلَيْكَ يَا ابْنَ خَدِيجَةَ وَ فَاطِمَةَ صَلَّى اللَّهُ عَلَيْكَ لَعَنَ اللَّهُ مَنْ قَتَلَكَ تَقُولُهَا ثَلَاثاً أَنَا إِلَى اللَّهِ مِنْهُمْ بَرِي‏ءٌ ثَلَاثاً

Then you should arise and go to hisasws son Alias, and heasws is by hisasws feet, so you should be saying, ‘The greetings be upon youasws, O sonasws of Rasool-Allahsaww! The greetings be upon youasws, O sonasws of Amir Al-Momineenasws. The greetings be upon youasws O sonas of Al-Hassanasws and Al-Husaynasws. The greetings be upon youasws O sonasws of Khadeejaasws and Fatimaasws. May Allahazwj Curse the one who murdered youas’ – saying it three times. ‘I am, to Allahazwj, disavowing from them’ – three times.

ثُمَّ تَقُومُ فَتُومِئُ بِيَدِكَ إِلَى الشُّهَدَاءِ وَ تَقُولُ السَّلَامُ عَلَيْكُمْ ثَلَاثاً فُزْتُمْ وَ اللَّهِ فُزْتُمْ وَ اللَّهِ فَلَيْتَ أَنِّي مَعَكُمْ فَأَفُوزَ فَوْزاً عَظِيماً ثُمَّ تَدُورُ فَتَجْعَلُ قَبْرَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَيْنَ يَدَيْكَ فَصَلِّ سِتَّ رَكَعَاتٍ وَ قَدْ تَمَّتْ زِيَارَتُكَ فَإِنْ شِئْتَ فَانْصَرِفْ .

Then arise and gesture towards the martyrs and you should be saying, ‘The greetings be upon you’ – three times. ‘You succeeded, by Allahazwj, you succeeded, by Allahazwj! And if only I was with you all, so I would have succeeded with a great success’. Then turn around, so made the grave of Abu Abdullahasws to be in front of youasws, and Pray six Cycles of Salaat, and you would have completed your Ziyarah. Thus, if you so desire to, so leave’.[2147]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ( عليه السلام ) قَالَ تَقُولُ عِنْدَ رَأْسِ الْحُسَيْنِ ( عليه السلام ) السَّلَامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ السَّلَامُ عَلَيْكَ يَا حُجَّةَ اللَّهِ فِي أَرْضِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ السَّلَامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ السَّلَامُ عَلَيْكَ يَا ابْنَ عَلِيٍّ الْمُرْتَضَى السَّلَامُ عَلَيْكَ يَا ابْنَ فَاطِمَةَ الزَّهْرَاءِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from one of our companions,

(It has been narrated) from Abu Al-Hassanasws, owner of army (Al-Askar) (11th Imamasws) having said: ‘You should be saying by the head of Al-Husaynasws, ‘The greetings be upon youasws, O Abu Abdullahasws! The greetings be upon youasws O Proof of Allahazwj in Hisazwj earth, and Hisazwj witness upon Hisazwj creatures. The greetings be upon youasws, O sonasws of Rasool-Allahsaww. The greetings be upon youasws, O sonasws of Ali Al-Murtazaasws. The greetings be upon youasws sonasws of Fatima Al-Zahraasws.

أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلَاةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ جَاهَدْتَ فِي سَبِيلِ اللَّهِ حَتَّى أَتَاكَ الْيَقِينُ فَصَلَّى اللَّهُ عَلَيْكَ حَيّاً وَ مَيِّتاً

I testify that youasws had established the Salaat, and gave the Zakat, and enjoined for the goodness and forbade form the evil, and struggled in the Way of Allahazwj until the conviction (death) came to youasws. So may Allahazwj Send Blessings upon youasws, (of both) the living and the dead’.

ثُمَّ تَضَعُ خَدَّكَ الْأَيْمَنَ عَلَى الْقَبْرِ وَ قُلْ أَشْهَدُ أَنَّكَ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ جِئْتُ مُقِرّاً بِالذُّنُوبِ لِتَشْفَعَ لِي عِنْدَ رَبِّكَ يَا ابْنَ رَسُولِ اللَّهِ

Then place your right cheek upon the grave and say, ‘I testify that youasws are upon the evidence from yourasws Lordazwj. I come acknowledging with my sins for youasws to intercede for me in the Presence of yourasws Lordazwj, O sonasws of Rasool-Allahsaww!’

ثُمَّ اذْكُرِ الْأَئِمَّةَ بِأَسْمَائِهِمْ وَاحِداً وَاحِداً وَ قُلْ أَشْهَدُ أَنَّكُمْ حُجَّةُ اللَّهِ ثُمَّ قُلْ اكْتُبْ لِي عِنْدَكَ مِيثَاقاً وَ عَهْداً أَنِّي أَتَيْتُكَ أُجَدِّدُ الْمِيثَاقَ فَاشْهَدْ لِي عِنْدَ رَبِّكَ إِنَّكَ أَنْتَ الشَّاهِدُ .

Then mentioned the Imamsasws with theirasws names, one by one, and say, ‘I testify that youasws all are the Proofs of Allahazwj’. Then say, ‘Write for me a Covenant with youasws, and a promise that I come to you for renewing the Covenant, therefore testify for me in the Presence of yourasws Lordazwj that youasws are the witness’.

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Ja’far Al-Razzaz Al-Kufy, from Muhammad Bin Isa Bin Ubeyd, from the one who mentioned it, from Abu Al-Hassanasws – similar to it.[2148]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ زَيْدِ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا فَرَغْتَ مِنَ السَّلَامِ عَلَى الشُّهَدَاءِ فَائْتِ قَبْرَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَاجْعَلْهُ بَيْنَ يَدَيْكَ ثُمَّ تُصَلِّي مَا بَدَا لَكَ .

Ali Bi nIbrahim, from his father, from Ibn Abu Najra, from Zayd Bin Is’haq, from Al Hassan Bin Atiyya,

(It has been narrated) from Abu Abdullahasws having said: ‘When you are free from the greeting upon the martyrs, so go to the grave of Abu Abdullahasws, and make it to be in front of you, then Pray Salaat, whatever comes to you’.[2149]

بَابُ الْقَوْلِ عِنْدَ قَبْرِ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَبِي جَعْفَرٍ الثَّانِي وَ مَا يُجْزِئُ مِنَ الْقَوْلِ عِنْدَ كُلِّهِمْ (عليهم السلام)

Chapter 230 – The words to be spoken at the grave of Abu Al-Hassan Musaasws, and Abu Ja’farasws the 2nd, and what suffices from the words at (the graves) of all of themasws

مُحَمَّدُ بْنُ جَعْفَرٍ الرَّزَّازُ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ تَقُولُ بِبَغْدَادَ السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللَّهِ السَّلَامُ عَلَيْكَ يَا حُجَّةَ اللَّهِ السَّلَامُ عَلَيْكَ يَا نُورَ اللَّهِ فِي ظُلُمَاتِ الْأَرْضِ السَّلَامُ عَلَيْكَ يَا مَنْ بَدَا لِلَّهِ فِي شَأْنِهِ أَتَيْتُكَ عَارِفاً بِحَقِّكَ مُعَادِياً لِأَعْدَائِكَ فَاشْفَعْ لِي عِنْدَ رَبِّكَ وَ ادْعُ اللَّهَ وَ سَلْ حَاجَتَكَ

Muhammad Bin Ja’far Al Razzaz Al Kufy, from Muhammad Bin Isa Bin Ubeyd, from the one who mentioned it,

(It has been narrated) from Abu Al-Hassanasws having said: ‘You should be saying at Baghdad, ‘The greetings be upon you, O Guardian from Allahazwj! The greetings be upon youasws, O Proof of Allahazwj! The greetings be upon youasws, O Light of Allahazwj in the darknesses of the earth. The greetings be upon youasws, O who appeared as Allahazwj in Hisazwj Glory! I come to you recognising of yourasws right, as (I am) an enemy of yourasws enemies, therefore interceded for me in the Presence of yourasws Lordazwj’; and supplicate to Allahazwj and ask your need’.

قَالَ وَ تُسَلِّمُ بِهَذَا عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) .

And heasws said: ‘And you should greet with this to Abu Ja’farasws’.[2150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنِ الرِّضَا ( عليه السلام ) قَالَ سُئِلَ أَبِي عَنْ إِتْيَانِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ صَلُّوا فِي الْمَسَاجِدِ حَوْلَهُ وَ يُجْزِئُ فِي الْمَوَاضِعِ كُلِّهَا أَنْ تَقُولَ السَّلَامُ عَلَى أَوْلِيَاءِ اللَّهِ وَ أَصْفِيَائِهِ السَّلَامُ عَلَى أُمَنَاءِ اللَّهِ وَ أَحِبَّائِهِ السَّلَامُ عَلَى أَنْصَارِ اللَّهِ وَ خُلَفَائِهِ السَّلَامُ عَلَى مَحَالِّ مَعْرِفَةِ اللَّهِ السَّلَامُ عَلَى مَسَاكِنِ ذِكْرِ اللَّهِ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Haroun Bin Muslim,

(It has been narrated) from Ali Bin Hassan from Al-Rezaasws who said, ‘My father asked about going to the grave of Al-Husaynasws, so heasws said: ‘Praying Salaat in the Masajids around it would suffice in all of its places that you should be saying, ‘The greetings be upon the Guardians of Allahazwj, and Hisazwj elites. The greetings be upon the trustworthy ones of Allahazwj and Hisazwj Beloved ones! The greetings be upon the helpers of Allahazwj and Hisazwj Caliphs. The greetings be upon the places for recognising Allahazwj! The greetings be upon the Houses of Allahazwj Mention.

السَّلَامُ عَلَى مُظَاهِرِي أَمْرِ اللَّهِ وَ نَهْيِهِ السَّلَامُ عَلَى الدُّعَاةِ إِلَى اللَّهِ السَّلَامُ عَلَى الْمُسْتَقِرِّينَ فِي مَرْضَاةِ اللَّهِ السَّلَامُ عَلَى الْمُمَحَّصِينَ فِي طَاعَةِ اللَّهِ السَّلَامُ عَلَى الْأَدِلَّاءِ عَلَى اللَّهِ السَّلَامُ عَلَى الَّذِينَ مَنْ وَالَاهُمْ فَقَدْ وَالَى اللَّهَ وَ مَنْ عَادَاهُمْ فَقَدْ عَادَى اللَّهَ وَ مَنْ عَرَفَهُمْ فَقَدْ عَرَفَ اللَّهَ وَ مَنْ جَهِلَهُمْ فَقَدْ جَهِلَ اللَّهَ وَ مَنِ اعْتَصَمَ بِهِمْ فَقَدِ اعْتَصَمَ بِاللَّهِ وَ مَنْ تَخَلَّى مِنْهُمْ فَقَدْ تَخَلَّى مِنَ اللَّهِ

The greetings be upon the disclosers of the Command of Allahazwj and Hisazwj Prohibitions! The greetings be upon the callers to Allahazwj! The greetings be upon the ones settled in the Pleasure of Allahazwj! The greetings be upon the ones refined in the obedience of Allahazwj! The greetings be upon the pointers towards Allahazwj! The greetings be upon those who, if one befriends themasws, so he has befriended Allahazwj, and the one who is inimical to themasws, so he has been inimical to Allahazwj, and the one who recognises themasws so he has recognised Allahazwj, and the one who is ignorant of themasws, so he is ignorant of Allahazwj, and the one who holds themasws so he has held on to Allahazwj, and the one who loosens from themasws so he has loosened from Allahazwj.

أُشْهِدُ اللَّهَ أَنِّي سِلْمٌ لِمَنْ سَالَمْتُمْ وَ حَرْبٌ لِمَنْ حَارَبْتُمْ مُؤْمِنٌ بِسِرِّكُمْ وَ عَلَانِيَتِكُمْ مُفَوِّضٌ فِي ذَلِكَ كُلِّهِ إِلَيْكُمْ لَعَنَ اللَّهُ عَدُوَّ آلِ مُحَمَّدٍ مِنَ الْجِنِّ وَ الْإِنْسِ وَ أَبْرَأُ إِلَى اللَّهِ مِنْهُمْ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ

I testify to Allahazwj that I am at peace with the ones who are at peace with youasws, and (I am) at war against those who are at war with youasws, (I am) a believer in yourasws secrets and your public notifications, (I am) entrusting myself with regards to all of that, to youasws. May Allahazwj Curse the enemies of the Progenyasws of Muhammadsaww, from the Jinns and the human, and the disavow from them to Allahazwj, and may Allahazwj Send Blessings upon Muhammadsaww and hissaww Progenyasws’.

هَذَا يُجْزِئُ فِي الزِّيَارَاتِ كُلِّهَا وَ تُكْثِرُ مِنَ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ وَ تُسَمِّي وَاحِداً وَاحِداً بِأَسْمَائِهِمْ وَ تَبْرَأُ إِلَى اللَّهِ مِنْ أَعْدَائِهِمْ وَ تَخْتَارُ لِنَفْسِكَ مِنَ الدُّعَاءِ مَا أَحْبَبْتَ وَ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ .

This would suffice with regards to all of the Ziyarahs, and frequent from the sending of Salawat upon Muhammadsaww and hissaww Progenyasws, and name themasws, one by one, by theirasws names, and disavow to Allahazwj from theirasws enemies, and choose for yourself from the supplication, whatever you like, and for the believing men and the believing women’.[2151]

بَابُ فَضْلِ الزِّيَارَاتِ وَ ثَوَابِهَا

Chapter 231 – Merits of the Ziyarah and its Rewards

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا لِمَنْ زَارَ أَحَداً مِنْكُمْ قَالَ كَمَنْ زَارَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Zayd Al Shahham who said,

‘I said to Abu Abdullahasws, ‘What is for the one (who) performs the Ziyarah of one of youasws?’ Heasws said: ‘It is as if he has performed the Ziyarah of Rasool-Allahsaww’.[2152]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ مَنْ زَارَنِي فِي حَيَاتِي أَوْ بَعْدَ مَوْتِي أَوْ زَارَكَ فِي حَيَاتِكَ أَوْ بَعْدَ مَوْتِكَ أَوْ زَارَ ابْنَيْكَ فِي حَيَاتِهِمَا أَوْ بَعْدَ مَوْتِهِمَا ضَمِنْتُ لَهُ يَوْمَ الْقِيَامَةِ أَنْ أُخَلِّصَهُ مِنْ أَهْوَالِهَا وَ شَدَائِدِهَا حَتَّى أُصَيِّرَهُ مَعِي فِي دَرَجَتِي .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Sinan, from Muhammad Bin Ali, raising it, said,

‘Rasool-Allahsaww said: ‘O Aliasws! The one who performs mysaww Ziyarah during mysaww lifetime and after mysaww passing away, or yourasws Ziyarah during yourasws lifetime or after yourasws passing away, or a Ziyarah of yourasws two sonsasws during theirasws lifetime or after theirasws passing away, Isaww guarantee for him that on the Day of Judgement Isaww shall relieve him from the terrors (of the Day) and his difficulties until Isaww make him to arrive with measws into his Levels (reserved in the Paradise)’.[2153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ عَنْ يُونُسَ بْنِ أَبِي وَهْبٍ الْقَصْرِيِّ قَالَ دَخَلْتُ الْمَدِينَةَ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ أَتَيْتُكَ وَ لَمْ أَزُرْ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ بِئْسَ مَا صَنَعْتَ لَوْ لَا أَنَّكَ مِنْ شِيعَتِنَا مَا نَظَرْتُ إِلَيْكَ أَ لَا تَزُورُ مَنْ يَزُورُهُ اللَّهُ مَعَ الْمَلَائِكَةِ وَ يَزُورُهُ الْأَنْبِيَاءُ وَ يَزُورُهُ الْمُؤْمِنُونَ قُلْتُ جُعِلْتُ فِدَاكَ مَا عَلِمْتُ ذَلِكَ قَالَ اعْلَمْ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْأَئِمَّةِ كُلِّهِمْ وَ لَهُ ثَوَابُ أَعْمَالِهِمْ وَ عَلَى قَدْرِ أَعْمَالِهِمْ فُضِّلُوا .

Muhammad Bin Yahya, from Hamdan Bin Suleyman, from Abdullah Bin Muhammad Al Yamani, from Mani’e Bin Al Hajjaj, from Yunus Bin Abu Wahab Al Qasry who said,

‘I entered Al-Medina, so I went to Abu Abdullahasws and I said, ‘May I be sacrificed for youasws! I came to youasws and I have not performed the Ziyarah of Amir Al-Momineenasws’. Heasws said: ‘Iasws am unhappy with what you have done, and had you not being from ourasws Shiah, Iasws would not have even looked at you. You did not visit the oneasws whom Allahazwj visits along with the Angels, and the Prophetsas visit himasws, and the believers visit himasws?’ I said, ‘May I be sacrificed for youasws! I had no knowledge of that’. Heasws said: ‘Know that Amir Al-Momineenasws is superior in the Presence of Allahazwj than the Imamsasws, all of themasws, and for himasws is the Reward of theirasws deeds, and upon a measurement of theirasws deeds having merits’.[2154]

بَابُ فَضْلِ زِيَارَةِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ( عليه السلام )

Chapter 232 – Merits of the Ziyarah of Abu Abdullah Al-Husaynasws

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ بَشِيرٍ الدَّهَّانِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رُبَّمَا فَاتَنِي الْحَجُّ فَأُعَرِّفُ عِنْدَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ أَحْسَنْتَ يَا بَشِيرُ أَيُّمَا مُؤْمِنٍ أَتَى قَبْرَ الْحُسَيْنِ ( عليه السلام ) عَارِفاً بِحَقِّهِ فِي غَيْرِ يَوْمِ عِيدٍ كَتَبَ اللَّهُ لَهُ عِشْرِينَ حَجَّةً وَ عِشْرِينَ عُمْرَةً مَبْرُورَاتٍ مَقْبُولَاتٍ وَ عِشْرِينَ حَجَّةً وَ عُمْرَةً مَعَ نَبِيٍّ مُرْسَلٍ أَوْ إِمَامٍ عَدْلٍ وَ مَنْ أَتَاهُ فِي يَوْمِ عِيدٍ كَتَبَ اللَّهُ لَهُ مِائَةَ حَجَّةٍ وَ مِائَةَ عُمْرَةٍ وَ مِائَةَ غَزْوَةٍ مَعَ نَبِيٍّ مُرْسَلٍ أَوْ إِمَامٍ عَدْلٍ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba,, from Bashir Al Dahhhan who said,

‘I said to Abu Abdullahasws, ‘Sometimes I miss the Hajj, so I go over to the grave of Al-Husaynasws’. So heasws said: ‘Well done, O Bashir! Whichever Believer goes to the grave of Al-Husaynasws, recognising hisasws right during other than the day of Eid, Allahazwj would Write for him twenty Hajjs, and twenty Umrahs, properly performed, Accepted; and twenty Hajj and Umra with a Mursil Prophetas, or a Just Imamasws. And the one who goes to himasws on the day of Eid, Allahazwj would Write for him one hundred Hajj, and one hundred Umrah, and one hundred military expeditions with a Mursil Prophetas, or a just Imamasws’.

قَالَ قُلْتُ لَهُ كَيْفَ لِي بِمِثْلِ الْمَوْقِفِ قَالَ فَنَظَرَ إِلَيَّ شِبْهَ الْمُغْضَبِ ثُمَّ قَالَ لِي يَا بَشِيرُ إِنَّ الْمُؤْمِنَ إِذَا أَتَى قَبْرَ الْحُسَيْنِ ( عليه السلام ) يَوْمَ عَرَفَةَ وَ اغْتَسَلَ مِنَ الْفُرَاتِ ثُمَّ تَوَجَّهَ إِلَيْهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ حَجَّةً بِمَنَاسِكِهَا وَ لَا أَعْلَمُهُ إِلَّا قَالَ وَ غَزْوَةً .

He (the narrator) said, ‘I said to himasws, ‘How is it for me with the likes of the Pausing Station (like Arafaat)?’ So heasws looked at me resembling the anger, then said to me: ‘O Bashir! The Believer, when he goes to the grave of Al-Husaynasws on the day of Arafaat, and washes from the Euphrates, then diverts (his attention) to himasws, Allahazwj would Write for him, with every step taken, a Hajj with its rituals’ – and I do not know except that heasws said: ‘And a military expedition’’.[2155]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ زِيَارَةُ قَبْرِ الْحُسَيْنِ ( عليه السلام ) تَعْدِلُ عِشْرِينَ حَجَّةً وَ أَفْضَلُ وَ مِنْ عِشْرِينَ عُمْرَةً وَ حَجَّةً .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al Husayn Bin Al Mukhtar, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullahasws having said: ‘A Ziyarah of the grave of Al-Husaynasws equates to twenty Hajjs and superior, and from twenty Umrahs and Hajj’.[2156]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَمَرَّ قَوْمٌ عَلَى حَمِيرٍ فَقَالَ أَيْنَ يُرِيدُ هَؤُلَاءِ قُلْتُ قُبُورَ الشُّهَدَاءِ قَالَ فَمَا يَمْنَعُهُمْ مِنْ زِيَارَةِ الشَّهِيدِ الْغَرِيبِ فَقَالَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ وَ زِيَارَتُهُ وَاجِبَةٌ قَالَ زِيَارَتُهُ خَيْرٌ مِنْ حَجَّةٍ وَ عُمْرَةٍ وَ عُمْرَةٍ وَ حَجَّةٍ حَتَّى عَدَّ عِشْرِينَ حَجَّةً وَ عُمْرَةً ثُمَّ قَالَ مَقْبُولَاتٍ مَبْرُورَاتٍ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Yazeed Bin Abdul Malik who said,

‘I was with Abu Abdullahasws and a group of people passed by (riding) upon donkeys. So heasws said: ‘Where are they intending (to go to)?’ I said, ‘Graves of the martyrs’. Heasws said: ‘So what is preventing them from the Ziyarah of the martyr, the alienated?’ So a man from the people of Al-Iraq said, ‘Is hisasws Ziyarah Obligatory?’ Heasws said: ‘Hisasws Ziyarah is better than a Hajj and an Umra, and an Umra, and a Hajj’ – until heasws had counted twenty Hajj and Umra’. Then heasws said: the ‘Accepted, properly performed’ (ones).

قَالَ فَوَ اللَّهِ مَا قُمْتُ حَتَّى أَتَاهُ رَجُلٌ فَقَالَ لَهُ إِنِّي قَدْ حَجَجْتُ تِسْعَ عَشْرَةَ حَجَّةً فَادْعُ اللَّهَ أَنْ يَرْزُقَنِي تَمَامَ الْعِشْرِينَ حَجَّةً قَالَ هَلْ زُرْتَ قَبْرَ الْحُسَيْنِ ( عليه السلام ) قَالَ لَا قَالَ لَزِيَارَتُهُ خَيْرٌ مِنْ عِشْرِينَ حَجَّةً .

He (the narrator) said, ‘I had not arisen until a man came over, and he said to himasws, ‘I have performed nineteen Hajjs, so supplicate to Allahazwj to Grace me with completing the twentieth Hajj’. Heasws said: ‘Have you performed the Ziyarah of the grave of Al-Husaynasws?’ He said, ‘No’. Heasws said: ‘Hisasws Ziyarah is better than twenty Hajjs’.[2157]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي سَعِيدٍ الْمَدَائِنِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَئْتِ [آتِي] قَبْرَ الْحُسَيْنِ ( عليه السلام ) قَالَ نَعَمْ يَا أَبَا سَعِيدٍ فَائْتِ قَبْرَ ابْنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَطْيَبِ الطَّيِّبِينَ وَ أَطْهَرِ الطَّاهِرِينَ وَ أَبَرِّ الْأَبْرَارِ فَإِذَا زُرْتَهُ كَتَبَ اللَّهُ لَكَ بِهِ خَمْسَةً وَ عِشْرِينَ حَجَّةً .

Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abu Saeed Al Madainy who said,

‘I went over to Abu Abdullahasws, so I said, ‘May I be sacrificed for youasws! Can I go to the grave of Al-Husaynasws?’. Heasws said: ‘Yes, O Abu Saeed! The visitor of the grave of a sonasws of Rasool-Allahsaww is better than the best ones, and cleaner than the cleanest ones, and more righteous than the righteous ones. So when you perform hisasws Ziyarah, Allahazwj would Write for you twenty-five Hajjs due to it’.[2158]

مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ صَدَقَةَ عَنْ صَالِحٍ النِّيلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَتَى قَبْرَ الْحُسَيْنِ ( عليه السلام ) عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ أَجْرَ مَنْ أَعْتَقَ أَلْفَ نَسَمَةٍ وَ كَمَنْ حَمَلَ عَلَى أَلْفِ فَرَسٍ مُسْرَجَةٍ مُلْجَمَةٍ فِي سَبِيلِ اللَّهِ .

Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Muhammad Bin Sadaqa, from Salih Al Nayli who said,

‘Abu Abdullahasws said: ‘The one who goes to the grave of Al-Husaynasws recognising hisasws right, Allahazwj would Write for him the Recompense of freeing a thousand people, and he would be like the one who readies a thousand horses with saddles and reins in the Way of Allahazwj’.[2159]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَكَّلَ اللَّهُ بِقَبْرِ الْحُسَيْنِ ( عليه السلام ) أَرْبَعَةَ آلَافِ مَلَكٍ شُعْثٍ غُبْرٍ يَبْكُونَهُ إِلَى يَوْمِ الْقِيَامَةِ فَمَنْ زَارَهُ عَارِفاً بِحَقِّهِ شَيَّعُوهُ حَتَّى يُبْلِغُوهُ مَأْمَنَهُ وَ إِنْ مَرِضَ عَادُوهُ غُدْوَةً وَ عَشِيَّةً وَ إِنْ مَاتَ شَهِدُوا جَنَازَتَهُ وَ اسْتَغْفَرُوا لَهُ إِلَى يَوْمِ الْقِيَامَةِ .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Is’haq Bin Ibrahim, from haroun Bin Kharjat who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj has Allocated four thousand Angels by the grave of Al-Husaynasws, dishevelled, dusty, crying over himasws up to the Day of Judgement. So the one who performs hisasws Ziyarah recognising hisasws right, they would accompany him until he reaches his safe place; and if he is sick they console him morning and evening; and if he dies they witness his funeral and seek Forgiveness for him up to the Day of Judgement’.[2160]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَرْبَعَةَ آلَافِ مَلَكٍ عِنْدَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) شُعْثٍ غُبْرٍ يَبْكُونَهُ إِلَى يَوْمِ الْقِيَامَةِ رَئِيسُهُمْ مَلَكٌ يُقَالُ لَهُ مَنْصُورٌ فَلَا يَزُورُهُ زَائِرٌ إِلَّا اسْتَقْبَلُوهُ وَ لَا يُوَدِّعُهُ مُوَدِّعٌ إِلَّا شَيَّعُوهُ وَ لَا مَرِضَ إِلَّا عَادُوهُ وَ لَا يَمُوتُ إِلَّا صَلَّوْا عَلَى جِنَازَتِهِ وَ اسْتَغْفَرُوا لَهُ بَعْدَ مَوْتِهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Umar Bin Aban Al Kalby, from Aban Bin Taghlub who said,

‘Abu Abdullahasws said: ‘There are four thousand Angels by the grave of Al-Husaynasws, dishevelled, dusty, weeping himasws up to the Day of Judgement. Their head is an Angel called Mansour. So there is no visitor who performs hisasws Ziyarah except that they welcome him, and they do not bid him farewell except that they accompany him; and there is neither a sick one except that they console him, nor one who dies except that they Pray Salaat upon his funeral, and they seek Forgiveness for him after his death’.[2161]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَتَى الْحُسَيْنَ عَارِفاً بِحَقِّهِ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustaraq, from one of our companions, from Musna Al Hannat,

(It has been narrated) from Abu Al-Hassanasws the first who said, ‘I heard himasws saying: ‘The one who comes to Al-Husaynasws recognising hisasws right, Allahazwj would Forgive for him whatever had preceded from his sins and whatever is delayed’.[2162]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْخَيْبَرِيِّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) أَدْنَى مَا يُثَابُ بِهِ زَائِرُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِشَطِّ الْفُرَاتِ إِذَا عَرَفَ حَقَّهُ وَ حُرْمَتَهُ وَ وَلَايَتَهُ أَنْ يُغْفَرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Al Kahybari, from Al Husayn Bin Muhammad who said,

‘Abu Al-Hassan Musaasws said: ‘The lowest of what the performer of a Ziyarah of Abu Abdullahasws by the banks of the Euphrates is Rewarded with when he recognises his right, and hisasws sanctity, and hisasws Wilayah that Heazwj would Forgive for him whatever had preceded from his sins and what is delayed’.[2163]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ غَسَّانَ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَتَى قَبْرَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَارِفاً بِحَقِّهِ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Gassan Al Basry,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who comes to the grave of Abu Abdullahasws recognising hisasws right, Allahazwj would Forgive his sins, from the committed ones and those he will commit (in the future)’.[2164]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُوسَى بْنِ عُمَرَ عَنْ غَسَّانَ الْبَصْرِيِّ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ اسْتَأْذَنْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقِيلَ لِي ادْخُلْ فَدَخَلْتُ فَوَجَدْتُهُ فِي مُصَلَّاهُ فِي بَيْتِهِ فَجَلَسْتُ حَتَّى قَضَى صَلَاتَهُ فَسَمِعْتُهُ وَ هُوَ يُنَاجِي رَبَّهُ وَ يَقُولُ يَا مَنْ خَصَّنَا بِالْكَرَامَةِ وَ خَصَّنَا بِالْوَصِيَّةِ وَ وَعَدَنَا الشَّفَاعَةَ وَ أَعْطَانَا عِلْمَ مَا مَضَى وَ مَا بَقِيَ وَ جَعَلَ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْنَا

Muhammad Bin Yahya, and someone else, from Muhammad Bin Ahmad and Muhammad Bin Al Husayn, altogether from Musa Bin Umra, from Gassan Al basry, from Muawiya Bin Wahab, and Ali Bin Ibrahim, from his father, from one of our companions, from Ibrahim Bin Uqba, from Muawiya Bin Wahab who said,

‘I sought permission to see Abu Abdullahasws, so it was said to me, ‘Enter’. So I went in and found himasws to be upon hisasws Prayer mat in hisasws room. So, I sat down until heasws had completed hisasws Salaat. Then I heard himasws, and heasws was whispering to hisasws Lordazwj, and saying: ‘O the Oneazwj Who Specialised usasws with the Prestige, and Specialised usasws with the successor-ship, and Promised usasws (the right of) intercession, and Granted usasws knowledge what is past and what remains, Made the hearts of the people to incline towards usasws.

اغْفِرْ لِي وَ لِإِخْوَانِي وَ لِزُوَّارِ قَبْرِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ( عليه السلام ) الَّذِينَ أَنْفَقُوا أَمْوَالَهُمْ وَ أَشْخَصُوا أَبْدَانَهُمْ رَغْبَةً فِي بِرِّنَا وَ رَجَاءً لِمَا عِنْدَكَ فِي صِلَتِنَا وَ سُرُوراً أَدْخَلُوهُ عَلَى نَبِيِّكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ وَ إِجَابَةً مِنْهُمْ لِأَمْرِنَا وَ غَيْظاً أَدْخَلُوهُ عَلَى عَدُوِّنَا أَرَادُوا بِذَلِكَ رِضَاكَ

(The prayer for a believer) Forgive me, and my brethren, and the visitors of the grave of Abu Abdullah Al-Husaynasws who spent their wealth, and drove their bodies wishing to be good to usasws, and hoping for what is in Yourazwj Presence regarding maintaining relationships with usasws and the cheerfulness entering upon Yourazwj Prophetsaww, and their answering to ourasws orders, and the rage which they entered upon ourasws enemies intending by that Yourazwj Pleasure.

فَكَافِهِمْ عَنَّا بِالرِّضْوَانِ وَ اكْلَأْهُمْ بِاللَّيْلِ وَ النَّهَارِ وَ اخْلُفْ عَلَى أَهَالِيهِمْ وَ أَوْلَادِهِمُ الَّذِينَ خُلِّفُوا بِأَحْسَنِ الْخَلَفِ وَ اصْحَبْهُمْ وَ اكْفِهِمْ شَرَّ كُلِّ جَبَّارٍ عَنِيدٍ وَ كُلِّ ضَعِيفٍ مِنْ خَلْقِكَ أَوْ شَدِيدٍ وَ شَرَّ شَيَاطِينِ الْإِنْسِ وَ الْجِنِّ وَ أَعْطِهِمْ أَفْضَلَ مَا أَمَّلُوا مِنْكَ فِي غُرْبَتِهِمْ عَنْ أَوْطَانِهِمْ وَ مَا آثَرُونَا بِهِ عَلَى أَبْنَائِهِمْ وَ أَهَالِيهِمْ وَ قَرَابَاتِهِمْ

Therefore, suffice them from usasws with the contentment and Care for them by the night and the day, and Look after their families and their children whom they have left behind, with the best care; and Accompany them and Suffice them from the evil of every stubborn tyrant, from every weak ones of Yourazwj creatures and the strong ones, and evil of the devils, and the human beings, and the jinn, and Give them the best of what is to be Granted from Youazwj regarding their being strangers away from their homelands, and what they preferred usasws with upon their own sons, and their families, and their relatives.

اللَّهُمَّ إِنَّ أَعْدَاءَنَا عَابُوا عَلَيْهِمْ خُرُوجَهُمْ فَلَمْ يَنْهَهُمْ ذَلِكَ عَنِ الشُّخُوصِ إِلَيْنَا وَ خِلَافاً مِنْهُمْ عَلَى مَنْ خَالَفَنَا فَارْحَمْ تِلْكَ الْوُجُوهَ الَّتِي قَدْ غَيَّرَتْهَا الشَّمْسُ وَ ارْحَمْ تِلْكَ الْخُدُودَ الَّتِي تَقَلَّبَتْ عَلَى حُفْرَةِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ ارْحَمْ تِلْكَ الْأَعْيُنَ الَّتِي جَرَتْ دُمُوعُهَا رَحْمَةً لَنَا وَ ارْحَمْ تِلْكَ الْقُلُوبَ الَّتِي جَزِعَتْ وَ احْتَرَقَتْ لَنَا وَ ارْحَمِ الصَّرْخَةَ الَّتِي كَانَتْ لَنَا اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ تِلْكَ الْأَنْفُسَ وَ تِلْكَ الْأَبْدَانَ حَتَّى نُوَافِيَهُمْ عَلَى الْحَوْضِ يَوْمَ الْعَطَشِ

O Allahazwj! Ourasws enemies faulted them for their going towards (ourasws shrines), but that did not prevent them from the travelling to usasws, and they opposed (all of) those who had opposed usasws. So be Merciful to those faces whom the sun has changed, and be Merciful to those cheeks which kissed upon the grave of Abu Abdullahasws, and be Merciful to those eyes which flowed its tears in sympathy with usasws, and be Merciful to those hearts which mourned and burnt for usasws, and be Merciful to the screams which were for usasws. O Allahazwj! I hereby entrust to Youazwj those selves, and those bodies until weasws fulfil (ourasws Promises to them) at the Fountain on the day of the thirst’.

فَمَا زَالَ وَ هُوَ سَاجِدٌ يَدْعُو بِهَذَا الدُّعَاءِ فَلَمَّا انْصَرَفَ قُلْتُ جُعِلْتُ فِدَاكَ لَوْ أَنَّ هَذَا الَّذِي سَمِعْتُ مِنْكَ كَانَ لِمَنْ لَا يَعْرِفُ اللَّهَ لَظَنَنْتُ أَنَّ النَّارَ لَا تَطْعَمُ مِنْهُ شَيْئاً وَ اللَّهِ لَقَدْ تَمَنَّيْتُ أَنْ كُنْتُ زُرْتُهُ وَ لَمْ أَحُجَّ فَقَالَ لِي مَا أَقْرَبَكَ مِنْهُ فَمَا الَّذِي يَمْنَعُكَ مِنْ إِتْيَانِهِ

So heasws did not cease to be in Prostration supplicating with this supplication. So when heasws finished, I said, ‘May I be sacrificed for youasws! If this, which I heard from youasws was for the one who does not recognise Allahazwj, I think that the Fire would not consume anything from him. By Allahazwj! I wish that I had performed hisasws Ziyarah and had not performed Hajj’. So heasws said to me: ‘How close heasws is to you. So what is that which prevents you from going to himasws?’

ثُمَّ قَالَ يَا مُعَاوِيَةُ لِمَ تَدَعُ ذَلِكَ قُلْتُ جُعِلْتُ فِدَاكَ لَمْ أَدْرِ أَنَّ الْأَمْرَ يَبْلُغُ هَذَا كُلَّهُ قَالَ يَا مُعَاوِيَةُ مَنْ يَدْعُو لِزُوَّارِهِ فِي السَّمَاءِ أَكْثَرُ مِمَّنْ يَدْعُو لَهُمْ فِي الْأَرْضِ .

Then heasws said: ‘O Muawiya! Why did you leave that?’ I said, ‘May I be sacrificed for youasws! I did not know that the matter had reach all of this (significance)’. Heasws said: ‘O Muawiya! The ones who supplicate for hisasws visitors in the sky are more than the ones who supplicate for them in the earth’.[2165]

بَابُ فَضْلِ زِيَارَةِ أَبِي الْحَسَنِ مُوسَى ( عليه السلام )

Chapter 233 – Merits of the Ziyarah of Abu Al-Hassan Musaasws

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحِمْيَرِيِّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْقُمِّيِّ قَالَ قَالَ الرِّضَا ( عليه السلام ) مَنْ زَارَ قَبْرَ أَبِي بِبَغْدَادَ كَمَنْ زَارَ قَبْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَبْرَ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَّا أَنَّ لِرَسُولِ اللَّهِ وَ لِأَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَضْلَهُمَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Al Himayri, from Al Husayn Bin Muhammad Al Qummy who said,

‘Al-Rezaasws said: ‘The one who performs Ziyarah of the grave of myasws fatherasws in Baghdad is like the one who performed Ziyarah of the grave of Rasool-Allahsaww, and grave of Amir Al-Momineenasws, except that for Rasool-Allahsaww and for Amir Al-Momineenasws has its merits’.[2166]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ زِيَارَةِ قَبْرِ أَبِي الْحَسَنِ ( عليه السلام ) مِثْلُ قَبْرِ الْحُسَيْنِ ( عليه السلام ) قَالَ نَعَمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa,

(It has been narrated) from Al-Rezaasws, said, ‘I asked himasws about Ziyarah of the grave of Abu Al-Hassanasws is like the grave of Al-Husaynasws?’ Heasws said: ‘Yes’.[2167]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ الْقَلَانِسِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْحُضَيْنِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ مَرْوَانَ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) أَسْأَلُهُ عَنْ زِيَارَةِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ وَ عَنْ زِيَارَةِ أَبِي الْحَسَنِ وَ أَبِي جَعْفَرٍ ( عليه السلام ) أَجْمَعِينَ فَكَتَبَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمُقَدَّمُ وَ هَذَا أَجْمَعُ وَ أَعْظَمُ أَجْراً .

Muhammad Bin Yahya, from Hamdan Al Qalanasy, from Ali Bin Muhammad Al Huzayni, from Ali Bin Abdullah Bin Marwan, from Ibrahim Bin Uqba who said,

‘I wrote to Abu Al-Hassanasws the 3rd asking himasws about Ziyaraat of Abu Abdullah Al-Husaynasws, and about Ziyarah Abu Al-Hassanasws, and Abu Ja’farasws altogether. So heasws wrote to me: ‘Abu Abdullahasws is the foremost and the whole, and this is greater in Recompense’.[2168]

بَابُ فَضْلِ زِيَارَةِ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام )

Chapter 234 – Merits of the Ziyarah of Abu Al-Hassan Al-Rezaasws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ زِيَارَةُ الرِّضَا ( عليه السلام ) أَفْضَلُ أَمْ زِيَارَةُ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ زِيَارَةُ أَبِي أَفْضَلُ وَ ذَلِكَ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَزُورُهُ كُلُّ النَّاسِ وَ أَبِي لَا يَزُورُهُ إِلَّا الْخَوَاصُّ مِنَ الشِّيعَةِ .

Ali Bin Ibrahim, from his father, from Ali Bin Mahziyar who said,

‘I said to Abu Ja’farasws, ‘May I be sacrificed for youasws! Ziyarah of Al-Rezaasws is superior or Ziyarah of Abu Abdullah Al-Husaynasws?’ So heasws said: ‘Ziyarah of myasws fatherasws is superior, and that is that Abu Abdullahasws, all the people visit himasws, and myasws fatherasws, no one visits himasws except for the particular ones from the Shiah’.[2169]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ حَجَّ حَجَّةَ الْإِسْلَامِ فَدَخَلَ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ فَأَعَانَهُ اللَّهُ عَلَى عُمْرَتِهِ وَ حَجِّهِ ثُمَّ أَتَى الْمَدِينَةَ فَسَلَّمَ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ أَتَاكَ عَارِفاً بِحَقِّكَ يَعْلَمُ أَنَّكَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ بَابُهُ الَّذِي يُؤْتَى مِنْهُ فَسَلَّمَ عَلَيْكَ ثُمَّ أَتَى أَبَا عَبْدِ اللَّهِ الْحُسَيْنَ ( صلوات الله عليه ) فَسَلَّمَ عَلَيْهِ ثُمَّ أَتَى بَغْدَادَ وَ سَلَّمَ عَلَى أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) ثُمَّ انْصَرَفَ إِلَى بِلَادِهِ فَلَمَّا كَانَ فِي وَقْتِ الْحَجِّ رَزَقَهُ اللَّهُ الْحَجَّ فَأَيُّهُمَا أَفْضَلُ هَذَا الَّذِي قَدْ حَجَّ حَجَّةَ الْإِسْلَامِ يَرْجِعُ أَيْضاً فَيَحُجُّ أَوْ يَخْرُجُ إِلَى خُرَاسَانَ إِلَى أَبِيكَ عَلِيِّ بْنِ مُوسَى ( عليه السلام ) فَيُسَلِّمُ عَلَيْهِ

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Husayn Bin Sayf, from Muhammad Bin Aslam, from Muhammad Bin Suleyman who said,

‘I asked Abu Ja’farasws about a man who performs Hajj, a Hajj of Al-Islam, so he enters to perform Umrah, being the Umrah to the Hajj. So, Allahazwj Supports him upon his Umrah and his Hajj. Then he goes to Al-Medina and greets upon the Prophetsaww. Then he comes to youasws, having recognised yourasws right, knowing that youasws are a Proof of Allahazwj upon Hisazwj creatures, and Hisazwj Door, which come from Himazwj. So he greets youasws, then he goes to Abu Abdullah Al-Husaynasws, so he greets upon himasws. Then he goes to Baghdad and greets upon Abu Al-Hassan Musaasws. Then he leaves to go to his city. So when it was the time for Hajj, Allahazwj Graces him with the Hajj. So which of the two is superior, this which he had already performed the Hajj of Al-Islam, returning as well, so he performs hajj (again), or he returns to Khurasan to yourasws fatherasws Aliasws Bin Musaasws so he greets upon himasws?’

قَالَ لَا بَلْ يَأْتِي خُرَاسَانَ فَيُسَلِّمُ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) أَفْضَلُ وَ لْيَكُنْ ذَلِكَ فِي رَجَبٍ وَ لَا يَنْبَغِي أَنْ تَفْعَلُوا فِي هَذَا الْيَوْمِ فَإِنَّ عَلَيْنَا وَ عَلَيْكُمْ مِنَ السُّلْطَانِ شُنْعَةً .

Heasws said: ‘No. But, his going to Khurasan and greeting upon Abu Al-Hassanasws is superior, but that is during Rajab, and it is not befitting that you should do so during these days, for upon usasws and upon youasws is a repulsiveness from the ruling authority’.[2170]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ حَمْدَانَ بْنِ إِسْحَاقَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَوْ حُكِيَ لِي عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) الشَّكُّ مِنْ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ زَارَ قَبْرَ أَبِي بِطُوسَ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ

Muhammad Bin Yahya, from Ali Bin Ibrahim Al Ja’fary, from Hamdan Bin Is’haq who said,

‘I heard Abu Ja’farasws or it was told to me from a man, from Abu Ja’farasws – the doubt being from Ali Bin Ibrahim, who said, ‘Abu Ja’farasws said: ‘The one who performs Ziyarah of the grave of myasws fatherasws at Toos, Allahazwj would Forgive his sins, whatever he has committed and what he will commit’.

قَالَ فَحَجَجْتُ بَعْدَ الزِّيَارَةِ فَلَقِيتُ أَيُّوبَ بْنَ نُوحٍ فَقَالَ لِي قَالَ أَبُو جَعْفَرٍ الثَّانِي ( عليه السلام ) مَنْ زَارَ قَبْرَ أَبِي بِطُوسَ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ بَنَى اللَّهُ لَهُ مِنْبَراً فِي حِذَاءِ مِنْبَرِ مُحَمَّدٍ وَ عَلِيٍّ ( عليه السلام ) حَتَّى يَفْرُغَ اللَّهُ مِنْ حِسَابِ الْخَلَائِقِ فَرَأَيْتُهُ وَ قَدْ زَارَ فَقَالَ جِئْتُ أَطْلُبُ الْمِنْبَرَ .

He (the narrator) said, ‘So I performed Hajj after the Ziyarah. Then I met Ayoub Bin Nuh, and he said to me, ‘Abu Ja’farasws the 2nd said: ‘The one who performs Ziyarah of myasws fatherasws at Toos, Allahazwj would Forgive for him whatever had preceded from his sins, and whatever was delayed, and Allahazwj would Build for him a Pulpit (in the vicinity) of the Pulpit of Muhammadsaww and Aliasws, until Allahazwj is Free from the Reckoning of the creatures’. So I saw that he had performed Ziyarah seeking the Pulpit’.[2171]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ النَّيْسَابُورِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ الْمَكِّيِّ عَنْ يَحْيَى بْنِ سُلَيْمَانَ الْمَازِنِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ مَنْ زَارَ قَبْرَ وَلَدِي عَلِيٍّ كَانَ لَهُ عِنْدَ اللَّهِ كَسَبْعِينَ حَجَّةً مَبْرُورَةً قَالَ قُلْتُ سَبْعِينَ حَجَّةً قَالَ نَعَمْ وَ سَبْعِينَ أَلْفَ حَجَّةٍ قَالَ قُلْتُ سَبْعِينَ أَلْفَ حَجَّةٍ قَالَ رُبَّ حَجَّةٍ لَا تُقْبَلُ مَنْ زَارَهُ وَ بَاتَ عِنْدَهُ لَيْلَةً كَانَ كَمَنْ زَارَ اللَّهَ فِي عَرْشِهِ

Muhammad Bin Yahya, from Ali Bin Al Husayn Al Neyshapouri, from Ibrahim Bin Ahmad, from Abdul Rahman Bin Saeed Al Makky, from Yahya Bin Suleyman Al Mazany,

(It has been narrated) from Abu Al-Hassan Musaasws having said: ‘The one who performs Ziyarah of myasws sonasws Aliasws, there would be for him, in the Presence of Allahazwj, like seventy Hajj, performed correctly’. I said, ‘Seventy Hajjs?’ Heasws said: ‘Yes, and (even) seventy thousand Hajjs’. I said, ‘Seventy thousand Hajjs?’ Heasws said: ‘Perhaps a Hajj is not Accepted. (But) the one who visits himasws and spends the night in hisasws presence would be like the one who had visited Allahazwj in Hisazwj Throne’.

قَالَ نَعَمْ إِذَا كَانَ يَوْمُ الْقِيَامَةِ كَانَ عَلَى عَرْشِ الرَّحْمَنِ أَرْبَعَةٌ مِنَ الْأَوَّلِينَ وَ أَرْبَعَةٌ مِنَ الْآخِرِينَ فَأَمَّا الْأَرْبَعَةُ الَّذِينَ هُمْ مِنَ الْأَوَّلِينَ فَنُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى ( عليهم السلام ) وَ أَمَّا الْأَرْبَعَةُ مِنَ الْآخِرِينَ فَمُحَمَّدٌ وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ ثُمَّ يُمَدُّ الْمِضْمَارُ فَيَقْعُدُ مَعَنَا مَنْ زَارَ قُبُورَ الْأَئِمَّةِ ( عليهم السلام ) إِلَّا أَنَّ أَعْلَاهُمْ دَرَجَةً وَ أَقْرَبَهُمْ حَبْوَةً زُوَّارُ قَبْرِ وَلَدِي عَلِيٍّ ( عليه السلام ) .

Heasws said: ‘Yes, when it would be the Day of Judgement, there would be upon the Throne of the Beneficent, four from the former ones, and four from the later ones. So, as for the four who would be from the former, so it would be Noahas, and Ibrahimas, and Musaas, and Isaas. And as for the four who would be from the later ones, so it would be Muhammadsaww, and Aliasws, and Al-Hassanasws, and Al-Husaynasws. Then the area would be extended, so there would be sitting with usasws, the ones who performed Ziyarah of the graves of the Imamsasws, except that the one with the highest of the ranks and the closest of them in receipt of gifts would be the performers of the Ziyarah of the grave of myasws sonasws Aliasws’.[2172]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا لِمَنْ زَارَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ كَمَنْ زَارَ اللَّهَ عَزَّ وَ جَلَّ فَوْقَ عَرْشِهِ قَالَ قُلْتُ فَمَا لِمَنْ زَارَ أَحَداً مِنْكُمْ قَالَ كَمَنْ زَارَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Zayd Al Shahham who said,

‘I said to Abu Abdullahasws, ‘What is for the one who performs the Ziyarah of Rasool-Allahsaww?’ Heasws said: ‘He would be like the one who visits Allahazwj Mighty and Majestic above Hisazwj Throne’. I said, ‘So what is for the one who performs the Ziyarah of one of youasws?’ Heasws said: ‘It is as if he performed the Ziyarah of Rasool-Allahsaww’.[2173]

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بَابٌ

Chapter 235 -  A Chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ وَ غَيْرُهُ عَنْ أَبِيهِ عَنْ خَلَّادٍ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَكَّةُ حَرَمُ اللَّهِ وَ حَرَمُ رَسُولِهِ وَ حَرَمُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) الصَّلَاةُ فِيهَا بِمِائَةِ أَلْفِ صَلَاةٍ وَ الدِّرْهَمُ فِيهَا بِمِائَةِ أَلْفِ دِرْهَمٍ

Ali Bin Ibrahim, and someone else, from his father, from Khallad Al Qalansy,

(It has been narrated) from Abu Abdullahasws having said: ‘Makkah is a Harram of Allahazwj, and a Harram of Hisazwj Rasoolsaww, and a Harram of Amir Al-Momineenasws. The praying of Salaat therein is (equated) to a hundred thousand Salaats, and the Dirham (of charity) therein is (equated) to one hundred Dirhams.

وَ الْمَدِينَةُ حَرَمُ اللَّهِ وَ حَرَمُ رَسُولِهِ وَ حَرَمُ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا الصَّلَاةُ فِيهَا بِعَشَرَةِ آلَافِ صَلَاةٍ وَ الدِّرْهَمُ فِيهَا بِعَشَرَةِ آلَافِ دِرْهَمٍ

And Al-Medina is a Harram of Allahazwj, and a Harram of Hisazwj Rasoolsaww, and a Harram of Amir Al-Momieenasws. The Salaat (prayed) therein is (equated) to ten thousand Salaats, and the Dirham (of charity) therein is (equated) to ten thousand Dirhams.

وَ الْكُوفَةُ حَرَمُ اللَّهِ وَ حَرَمُ رَسُولِهِ وَ حَرَمُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) الصَّلَاةُ فِيهَا بِأَلْفِ صَلَاةٍ وَ الدِّرْهَمُ فِيهَا بِأَلْفِ دِرْهَمٍ.

And Al-Kufa is a Harram of Allahazwj, and a Harram of Hisazwj Rasoolsaww, and a Harram of Amir Al-Momineenasws. The Salaat (prayed) therein is (equated) to a thousand Salaats, and the Dirham (of charity) therein is (equated) to a thousand Dirhams’.[2174]

مُحَمَّدُ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ تَتِمُّ الصَّلَاةُ فِي أَرْبَعَةِ مَوَاطِنَ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) وَ مَسْجِدِ الْكُوفَةِ وَ حَرَمِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Is’haq Bin Jareer, from Abu Baseer, from Abu Abdullahasws, said,

‘I heard himasws saying: ‘The Salaat is complete in four places – in the Masjid of Al-Harram, and the Masjid of the Rasoolsaww, and the Masjid of Al-Kufa, and the Harram of Al-Husaynasws’.[2175]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَتِمُّ الصَّلَاةُ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) وَ مَسْجِدِ الْكُوفَةِ وَ حَرَمِ الْحُسَيْنِ ( عليه السلام ).

Ali Bin Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,

‘It was narrated to me by the one who heard Abu Abdullahasws saying: ‘The Salaat is complete in the Masjid of Al-Harram, and the Masjid of the Rasoolsaww, and Masjid of Al-Kufa, and Harram of Al-Husaynasws’.[2176]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ حُسَيْنٌ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَتِمُّ الصَّلَاةُ فِي ثَلَاثَةِ مَوَاطِنَ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) وَ عِنْدَ قَبْرِ الْحُسَيْنِ ( عليه السلام ) .

Abu Ali Al Ashary, from Al Hassan Bin Ali, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Balaad, from a man from our companions called Husayn,

(It has also been narrated) from Abu Abdullahasws having said: ‘The Salaat is complete in three places – in the Masjid of Al-Harram, and the Masjid of the Rasoolsaww, and by the grave of Al-Husaynasws’.[2177]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ عَبْدِ الْحَمِيدِ خَادِمِ إِسْمَاعِيلَ بْنِ جَعْفَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَتِمُّ الصَّلَاةُ فِي أَرْبَعَةِ مَوَاطِنَ الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ ( صلى الله عليه وآله ) وَ مَسْجِدِ الْكُوفَةِ وَ حَرَمِ الْحُسَيْنِ ( عليه السلام ) .

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdul Malik Al Qummy, from Ismail Bin Jabir, from Abdul Hameed, a servant of Ismail Bin Ja’far,

(It has been narrated) from Abu Abdullahasws having said: ‘The Salaat is complete in four places – The Masjid of Al-Harram, and the Masjid of the Rasoolsaww, and the Masjid of Al-Kufaasws, and Harram of Al-Husaynasws’.[2178]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي شِبْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَزُورُ قَبْرَ الْحُسَيْنِ ( عليه السلام ) قَالَ نَعَمْ زُرِ الطَّيِّبَ وَ أَتِمَّ الصَّلَاةَ فِيهِ قُلْتُ فَإِنَّ بَعْضَ أَصْحَابِنَا يَرَوْنَ التَّقْصِيرَ قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ الضَّعَفَةُ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdullah, from Salih Bin Uqba, from Abu Shibl who said,

‘I said to Abu Abdullahasws, ‘Shall I perform Ziyarah of the grave of Al-Husaynasws?’ Heasws said: ‘Yes. Perform Ziyarah of the pure one and complete the Salaat therein’. I said, ‘But some of our companions are reporting the shortening (of the Salaat)’. Heasws said: ‘But rather, that is done by the weak ones’.[2179]

بَابُ النَّوَادِرِ

Chapter 236 – The Miscellaneous

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَوَاهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا بَعُدَتْ بِأَحَدِكُمُ الشُّقَّةُ وَ نَأَتْ بِهِ الدَّارُ فَلْيَعْلُ أَعْلَى مَنْزِلِهِ وَ لْيُصَلِّ رَكْعَتَيْنِ وَ لْيُومِ بِالسَّلَامِ إِلَى قُبُورِنَا فَإِنَّ ذَلِكَ يَصِلُ إِلَيْنَا .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from the one who reported it who said,

‘Abu Abdullahasws said: ‘When the dwelling of one of you is far away, and the house is distant, so let him go to the high place of his house, and let him Pray two Cycles of Salaat, and let him gesture with the greetings towards ourasws graves, for that arrives to usasws’.[2180]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ زِيَارَةَ الْحُسَيْنِ ( عليه السلام ) فَزُرْهُ وَ أَنْتَ حَزِينٌ مَكْرُوبٌ شَعِثٌ مُغْبَرٌّ جَائِعٌ عَطْشَانُ وَ سَلْهُ الْحَوَائِجَ وَ انْصَرِفْ عَنْهُ وَ لَا تَتَّخِذْهُ وَطَناً .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from one our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you intend to perform the Ziyarah of Al-Husaynasws, so perform it while you are in grief, distressed, dishevelled, dusty, hungry, thirsty, and ask himasws for the needs, and leave from himasws and do not take it as a homeland’.[2181]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ كَرَّامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَأْخُذُ الْإِنْسَانُ مِنْ طِينِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَيَنْتَفِعُ بِهِ وَ يَأْخُذُ غَيْرُهُ وَ لَا يَنْتَفِعُ بِهِ فَقَالَ لَا وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا يَأْخُذُهُ أَحَدٌ وَ هُوَ يَرَى أَنَّ اللَّهَ يَنْفَعُهُ بِهِ إِلَّا نَفَعَهُ بِهِ .

Ahmad Bin Muhammad, from Ibn Fazzal, from Karram, from Ibn Abu Yafour who said,

‘I said to Abu Abdullahasws, ‘The human being takes from the clay of the grave of Al-Husaynasws, so he would benefit by it, and others take and do not benefit by it?’ So heasws said: ‘No! By the Oneazwj Who, there is no god except for Himazwj, no one would take it but believing that Allahazwj would Benefit him by it, for sure he would benefit by it’.[2182]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِنَّ عِنْدَ رَأْسِ الْحُسَيْنِ ( عليه السلام ) لَتُرْبَةً حَمْرَاءَ فِيهَا شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ

Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Yunus Bin Al Rabie,

(It has been narrated) from Abu Abdullahasws having said: ‘By the head of Al-Husaynasws there is red clay wherein is a healing from every disease except for the death’.

قَالَ فَأَتَيْنَا الْقَبْرَ بَعْدَ مَا سَمِعْنَا هَذَا الْحَدِيثَ فَاحْتَفَرْنَا عِنْدَ رَأْسِ الْقَبْرِ فَلَمَّا حَفَرْنَا قَدْرَ ذِرَاعٍ ابْتَدَرَتْ عَلَيْنَا مِنْ رَأْسِ الْقَبْرِ مِثْلُ السِّهْلَةِ حَمْرَاءَ قَدْرَ الدِّرْهَمِ فَحَمَلْنَاهَا إِلَى الْكُوفَةِ فَمَزَجْنَاهُ وَ أَقْبَلْنَا نُعْطِي النَّاسَ يَتَدَاوَوْنَ بِهَا .

He (the narrator) said, ‘So we went to the grave after having heard this Hadeeth, so we dug by the head of the grave. So when we had dug the measurement of a cubit, there appeared to us, from the head of the grave, like the red coastal sand like the (size of a) Dirham (coin). So we carried it to Al-Kufa, and we blended it, and went around giving it to the people for them to use it as medication’.[2183]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ رِزْقِ اللَّهِ بْنِ أَبِي الْعَلَاءِ عَنْ سُلَيْمَانَ بْنِ عُمَرَ السَّرَّاجِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ يُؤْخَذُ طِينُ قَبْرِ الْحُسَيْنِ ( عليه السلام ) مِنْ عِنْدِ الْقَبْرِ عَلَى سَبْعِينَ ذِرَاعاً .

Ahmad Bin Muhammad, from Razaqallah Bin Abu Al A’ala, from Suleyman Bin Umar Al Sarraj, from one of our companions who said,

‘You can take the clay of the grave of Al-Husaynasws from the grave up to (a distance of) seventy cubits’ (70 square yards).[2184]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُهُ يَقُولُ لِمَوْضِعِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) حُرْمَةٌ مَعْلُومَةٌ مَنْ عَرَفَهَا وَ اسْتَجَارَ بِهَا أُجِيرَ قُلْتُ صِفْ لِي مَوْضِعَهَا قَالَ امْسَحْ مِنْ مَوْضِعِ قَبْرِهِ الْيَوْمَ خَمْسَةً وَ عِشْرِينَ ذِرَاعاً مِنْ قُدَّامِهِ وَ خَمْسَةً وَ عِشْرِينَ ذِرَاعاً عِنْدَ رَأْسِهِ وَ خَمْسَةً وَ عِشْرِينَ ذِرَاعاً مِنْ نَاحِيَةِ رِجْلَيْهِ وَ خَمْسَةً وَ عِشْرِينَ ذِرَاعاً مِنْ خَلْفِهِ

A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Is’haq Bin Ammar who said,

‘I heard himasws saying: ‘For the place of the grave of Al-Husaynasws, there is a known sanctity, for the one who recognises it and seeks refuge by it’. I said, ‘Describe its place to me’. Heasws said: ‘Measure out from the place of hisasws grave today, twenty five cubits from its front, and twenty five cubits by hisasws head, and twenty five cubits from around hisasws legs, and twenty five cubits from behind himasws.

وَ مَوْضِعُ قَبْرِهِ مِنْ يَوْمَ دُفِنَ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مِنْهُ مِعْرَاجٌ يُعْرَجُ مِنْهُ بِأَعْمَالِ زُوَّارِهِ إِلَى السَّمَاءِ وَ لَيْسَ مِنْ مَلَكٍ وَ لَا نَبِيٍّ فِي السَّمَاوَاتِ إِلَّا وَ هُمْ يَسْأَلُونَ اللَّهَ أَنْ يَأْذَنَ لَهُمْ فِي زِيَارَةِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) فَفَوْجٌ يَنْزِلُ وَ فَوْجٌ يَعْرُجُ .

And the place of the grave from the day heasws was buried is a Garden from the Gardens of the Paradise, and from it is an ascending stairway from which the deeds of hisasws visitors ascend to the sky, and there is none from an Angel, nor a Prophetas in the skies, except that they are asking Allahazwj to Permit them with regards to performing Ziyarah of the grave of Al-Husaynasws. So a multitude descends and a multitude ascends’.[2185]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ الْخَتْمُ عَلَى طِينِ قَبْرِ الْحُسَيْنِ ( عليه السلام ) أَنْ يُقْرَأَ عَلَيْهِ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

Ali Bin Muhammad, raising it, said,

‘Heasws said: ‘The sealing upon the clay of the grave of Al-Husaynasws is that one should recite over it [97:1] We have indeed revealed this in the Night of Predestination (Chapter 97)’.

وَ رُوِيَ إِذَا أَخَذْتَهُ فَقُلْ بِسْمِ اللَّهِ اللَّهُمَّ بِحَقِّ هَذِهِ التُّرْبَةِ الطَّاهِرَةِ وَ بِحَقِّ الْبُقْعَةِ الطَّيِّبَةِ وَ بِحَقِّ الْوَصِيِّ الَّذِي تُوَارِيهِ وَ بِحَقِّ جَدِّهِ وَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ وَ الْمَلَائِكَةِ الَّذِينَ يَحُفُّونَ بِهِ وَ الْمَلَائِكَةِ الْعُكُوفِ عَلَى قَبْرِ وَلِيِّكَ يَنْتَظِرُونَ نَصْرَهُ صَلَّى اللَّهُ عَلَيْهِمْ أَجْمَعِينَ اجْعَلْ لِي فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ أَمَاناً مِنْ كُلِّ خَوْفٍ وَ عِزّاً مِنْ كُلِّ ذُلٍّ وَ أَوْسِعْ بِهِ عَلَيَّ فِي رِزْقِي وَ أَصِحَّ بِهِ جِسْمِي .

And it is reported that when you take it, so say, ‘In the Name of Allahazwj. O Allahazwj! By the right of this dust, and by the right of the purified spot, and by the right of the successorasws who is covered (buried), and by the right of hisasws grandfathersaww, and hisasws fatherasws, and hisasws motherasws, and hisasws brotherasws, and the Angels who are surrounding himasws, and the Angels devoted upon the grave of Yourazwj Guardian awaiting helping himasws, Make a healing for me in it, from every disease, and a security from every fear, and honour from every disgrace, and Expand upon me in my sustenance, and correct my body for me’.[2186]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ اللَّهِ بْنِ الْخَطَّابِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مِسْمَعٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَنَانٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا سَدِيرُ تَزُورُ قَبْرَ الْحُسَيْنِ ( عليه السلام ) فِي كُلِّ يَوْمٍ قُلْتُ جُعِلْتُ فِدَاكَ لَا قَالَ فَمَا أَجْفَاكُمْ قَالَ فَتَزُورُونَهُ فِي كُلِّ جُمْعَةٍ قُلْتُ لَا قَالَ فَتَزُورُونَهُ فِي كُلِّ شَهْرٍ قُلْتُ لَا قَالَ فَتَزُورُونَهُ فِي كُلِّ سَنَةٍ قُلْتُ قَدْ يَكُونُ ذَلِكَ

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Abdullah Bin Al Khattab,f rom Abdullah Bin Muhammad Bin Sinan, from Misma’a, from Yunus Bin Abdul Rahman, from Hanaan, from his father who said,

‘Abu Abdullahasws said: ‘O Sadeyr! Do you visit the grave of Al-Husayn every day?’ I said, ‘May I be sacrificed for youasws, No’ .Heasws said: ‘So how discourteous you are. So, do you visit it every Friday?’ I said, ‘No’. Heasws said: ‘So do you visit it every month?’ I said, ‘No’. Heasws said: ‘So do you visit it every year?’ I said, ‘That some (years) may happen to be’.

قَالَ يَا سَدِيرُ مَا أَجْفَاكُمْ لِلْحُسَيْنِ ( عليه السلام ) أَ مَا عَلِمْتَ أَنَّ لِلَّهِ عَزَّ وَ جَلَّ أَلْفَيْ أَلْفِ مَلَكٍ شُعْثٌ غُبْرٌ يَبْكُونَ وَ يَزُورُونَ لَا يَفْتُرُونَ وَ مَا عَلَيْكَ يَا سَدِيرُ أَنْ تَزُورَ قَبْرَ الْحُسَيْنِ ( عليه السلام ) فِي كُلِّ جُمْعَةٍ خَمْسَ مَرَّاتٍ وَ فِي كُلِّ يَوْمٍ مَرَّةً قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ بَيْنَنَا وَ بَيْنَهُ فَرَاسِخَ كَثِيرَةً

Heasws said: ‘O Sadeyr! How discourteous of you towards Al-Husaynasws. Do you not know that Allahazwj Mighty and Majestic has two million Angels, dishevelled, dusty, crying and performing hisasws Ziyarah, not wavering. And it is not (difficult) upon you, O Sadeyr, that you should be visiting the grave of Al-Husaynasws five times every week, and once every day’.  I said, ‘May I be sacrificed for youasws! In between us and himasws there are a lot of Farsakhs (travel distance)’.

فَقَالَ لِي اصْعَدْ فَوْقَ سَطْحِكَ ثُمَّ تَلْتَفِتُ يُمْنَةً وَ يُسْرَةً ثُمَّ تَرْفَعُ رَأْسَكَ إِلَى السَّمَاءِ ثُمَّ انْحُ نَحْوَ الْقَبْرِ وَ تَقُولُ السَّلَامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ تُكْتَبُ لَكَ زَوْرَةٌ وَ الزَّوْرَةُ حَجَّةٌ وَ عُمْرَةٌ

So heasws said to me: ‘Ascend above your roof, then turn towards the right and the left, then raise your head towards the sky, then face towards the grave and you should be saying:

السَّلَامُ عَلَيْكَ يَا أَبَا عَبْدِ اللَّهِ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

‘The greetings be upon youasws, O Abu Abdullahasws! The greetings be upon youasws, and the Mercy of Allahazwj, and Hisazwj Blessings’ – there would be Written for you a Ziyarah, and the Ziyarah of the Hajj, and Umra’.

قَالَ سَدِيرٌ فَرُبَّمَا فَعَلْتُ فِي الشَّهْرِ أَكْثَرَ مِنْ عِشْرِينَ مَرَّةً .

Sadeyr said, ‘So I used to do it during the month, more than twenty times’.[2187]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ النِّصْفُ مِنْ شَعْبَانَ نَادَى مُنَادٍ مِنَ الْأُفُقِ الْأَعْلَى أَلَا زَائِرِي قَبْرِ الْحُسَيْنِ ارْجِعُوا مَغْفُوراً لَكُمْ وَ ثَوَابُكُمْ عَلَى رَبِّكُمْ وَ مُحَمَّدٍ نَبِيِّكُمْ .

Ali Bin Ibrahim, from his father, from one of his companions, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever it is the middle of Shabaan, a Caller Calls our from the high horizons: ‘Indeed! Visitors of the grave of Al-Husaynasws! Return (to your homes) as (your sins have been) Forgiven for you, and your Rewards are upon your Lordazwj, and Muhammadsaww, your Prophetsaww!’[2188]

تَمَّ كِتَابُ الْحَجِّ مِنَ الْكَافِي وَ يَتْلُوهُ كِتَابُ الْجِهَادِ وَ الْحَمْدُ لِلَّهِ

The Book of Hajj from Al Kafi is completed, and it would be followed by the Book of Jihaad. And the Praise is for Allahazwj.

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[1] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 1

[2] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 2

[3] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 3

[4] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 4

[5] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 5

[6] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 6

[7] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 7

[8] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 8

[9] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 9

[10] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 10

[11] Al Kafi – V 4 – The Book of Zakaat Ch 48 H 11

[12] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 1

[13] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 2

[14] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 3

[15] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 4

[16] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 5

[17] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 6

[18] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 7

[19] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 8

[20] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 9

[21] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 10

[22] Al Kafi – V 4 – The Book of Zakaat Ch 49 H 11

[23] Al Kafi – V 4 – The Book of Zakaat Ch 50 H 1

[24] Al Kafi – V 4 – The Book of Zakaat Ch 50 H 2

[25] Al Kafi – V 4 – The Book of Zakaat Ch 50 H 3

[26] Al Kafi – V 4 – The Book of Zakaat Ch 51 H 1

[27] Al Kafi – V 4 – The Book of Zakaat Ch 51 H 2

[28] Al Kafi – V 4 – The Book of Zakaat Ch 51 H 3

[29] Al Kafi – V 4 – The Book of Zakaat Ch 52 H 1

[30] Al Kafi – V 4 – The Book of Zakaat Ch 52 H 2

[31] Al Kafi – V 4 – The Book of Zakaat Ch 52 H 3

[32] Al Kafi – V 4 – The Book of Zakaat Ch 52 H 4

[33] Al Kafi – V 4 – The Book of Zakaat Ch 52 H 5

[34] Al Kafi – V 4 – The Book of Zakaat Ch 53 H 1

[35] Al Kafi – V 4 – The Book of Zakaat Ch 53 H 2

[36] Al Kafi – V 4 – The Book of Zakaat Ch 53 H 3

[37] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 1

[38] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 2

[39] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 3

[40] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 4

[41] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 5

[42] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 6

[43] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 7

[44] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 8

[45] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 9

[46] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 10

[47] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 11

[48] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 12

[49] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 13

[50] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 14

[51] Al Kafi – V 4 – The Book of Zakaat Ch 55 H 1

[52] Al Kafi – V 4 – The Book of Zakaat Ch 55 H 2

[53] Al Kafi – V 4 – The Book of Zakaat Ch 55 H 3

[54] Al Kafi – V 4 – The Book of Zakaat Ch 56 H 1

[55] Al Kafi – V 4 – The Book of Zakaat Ch 56 H 2

[56] Al Kafi – V 4 – The Book of Zakaat Ch 57 H 1

[57] Al Kafi – V 4 – The Book of Zakaat Ch 57 H 2

[58] Al Kafi – V 4 – The Book of Zakaat Ch 57 H 3

[59] Al Kafi – V 4 – The Book of Zakaat Ch 58 H 1

[60] Al Kafi – V 4 – The Book of Zakaat Ch 58 H 2

[61] Al Kafi – V 4 – The Book of Zakaat Ch 58 H 3

[62] Al Kafi – V 4 – The Book of Zakaat Ch 58 H 4

[63] Al Kafi – V 4 – The Book of Zakaat Ch 58 H 5

[64] Al Kafi – V 4 – The Book of Zakaat Ch 58 H 6

[65] Al Kafi – V 4 – The Book of Zakaat Ch 59 H 1

[66] Al Kafi – V 4 – The Book of Zakaat Ch 59 H 2

[67] Al Kafi – V 4 – The Book of Zakaat Ch 60 H 1

[68] Al Kafi – V 4 – The Book of Zakaat Ch 60 H 2

[69] Al Kafi – V 4 – The Book of Zakaat Ch 61 H 1

[70] Al Kafi – V 4 – The Book of Zakaat Ch 61 H 2

[71] Al Kafi – V 4 – The Book of Zakaat Ch 61 H 3

[72] Al Kafi – V 4 – The Book of Zakaat Ch 62 H 1

[73] Al Kafi – V 4 – The Book of Zakaat Ch 62 H 2

[74] Al Kafi – V 4 – The Book of Zakaat Ch 62 H 3

[75] Al Kafi – V 4 – The Book of Zakaat Ch 63 H 1

[76] Al Kafi – V 4 – The Book of Zakaat Ch 63 H 2

[77] Al Kafi – V 4 – The Book of Zakaat Ch 63 H 3

[78] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 1

[79] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 2

[80] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 3

[81] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 4

[82] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 5

[83] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 6

[84] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 7

[85] Al Kafi – V 4 – The Book of Zakaat Ch 64 H 8

[86] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 1

[87] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 2

[88] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 1

[89] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 2

[90] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 3

[91] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 4

[92] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 5

[93] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 1

[94] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 2

[95] Al Kafi – V 4 – The Book of Zakaat Ch 65 H 3

[96] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 1

[97] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 2

[98] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 2

[99] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 4

[100] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 5

[101] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 6

[102] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 7

[103] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 8

[104] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 9

[105] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 10

[106] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 11

[107] Al Kafi – V 4 – The Book of Zakaat Ch 66 H 12

[108] Al Kafi – V 4 – The Book of Zakaat Ch 67 H 1

[109] Al Kafi – V 4 – The Book of Zakaat Ch 68 H 1

[110] Al Kafi – V 4 – The Book of Zakaat Ch 68 H 2

[111] Al Kafi – V 4 – The Book of Zakaat Ch 68 H 3

[112] Al Kafi – V 4 – The Book of Zakaat Ch 69 H 1

[113] Al Kafi – V 4 – The Book of Zakaat Ch 69 H 2

[114] Al Kafi – V 4 – The Book of Zakaat Ch 69 H 3

[115] Al Kafi – V 4 – The Book of Zakaat Ch 69 H 4

[116] Al Kafi – V 4 – The Book of Zakaat Ch 70 H 1

[117] Al Kafi – V 4 – The Book of Zakaat Ch 70 H 2

[118] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 1

[119] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 2

[120] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 3

[121] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 4

[122] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 5

[123] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 1

[124] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 2

[125] Al Kafi – V 4 – The Book of Zakaat Ch 71 H 3

[126] Al Kafi – V 4 – The Book of Zakaat Ch 72 H 1

[127] Al Kafi – V 4 – The Book of Zakaat Ch 72 H 2

[128] Al Kafi – V 4 – The Book of Zakaat Ch 72 H 3

[129] Al Kafi – V 4 – The Book of Zakat Ch 72 H 1

[130] Al Kafi – V 4 – The Book of Zakat Ch 72 H 2

[131] Al Kafi – V 4 – The Book of Zakat Ch 72 H 3

[132] Al Kafi – V 4 – The Book of Zakat Ch 72 H 4

[133] Al Kafi – V 4 – The Book of Zakat Ch 72 H 5

[134] Al Kafi – V 4 – The Book of Zakat Ch 73 H 1

[135] Al Kafi – V 4 – The Book of Zakat Ch 73 H 2

[136] Al Kafi – V 4 – The Book of Zakat Ch 73 H 3

[137] Al Kafi – V 4 – The Book of Zakat Ch 73 H 4

[138] Al Kafi – V 4 – The Book of Zakat Ch 74 H 1

[139] Al Kafi – V 4 – The Book of Zakat Ch 74 H 2

[140] Al Kafi – V 4 – The Book of Zakat Ch 74 H 1

[141] Al Kafi – V 4 – The Book of Zakat Ch 74 H 2

[142] Al Kafi – V 4 – The Book of Zakat Ch 74 H 3

[143] Al Kafi – V 4 – The Book of Zakat Ch 74 H 4

[144] Al Kafi – V 4 – The Book of Zakat Ch 75 H 1

[145] Al Kafi – V 4 – The Book of Zakat Ch 75 H 2

[146] Al Kafi – V 4 – The Book of Zakat Ch 75 H 3

[147] Al Kafi – V 4 – The Book of Zakat Ch 76 H 1

[148] Al Kafi – V 4 – The Book of Zakat Ch 76 H 2

[149] Al Kafi – V 4 – The Book of Zakat Ch 76 H 3

[150] Al Kafi – V 4 – The Book of Zakat Ch 76 H 4

[151] Al Kafi – V 4 – The Book of Zakat Ch 76 H 5

[152] Al Kafi – V 4 – The Book of Zakat Ch 76 H 6

[153] Al Kafi – V 4 – The Book of Zakat Ch 76 H 7

[154] Al Kafi – V 4 – The Book of Zakat Ch 76 H 8

[155] Al Kafi – V 4 – The Book of Zakat Ch 76 H 9

[156] Al Kafi – V 4 – The Book of Zakat Ch 76 H 10

[157] Al Kafi – V 4 – The Book of Zakat Ch 76 H 11

[158] Al Kafi – V 4 – The Book of Zakat Ch 76 H 12

[159] Al Kafi – V 4 – The Book of Zakat Ch 76 H 13

[160] Al Kafi – V 4 – The Book of Zakat Ch 76 H 14

[161] Al Kafi – V 4 – The Book of Zakat Ch 76 H 15

[162] Al Kafi – V 4 – The Book of Zakat Ch 77 H 1

[163] Al Kafi – V 4 – The Book of Zakat Ch 77 H 2

[164] Al Kafi – V 4 – The Book of Zakat Ch 77 H 3

[165] Al Kafi – V 4 – The Book of Zakat Ch 77 H 4

[166] Al Kafi – V 4 – The Book of Zakat Ch 77 H 6

[167] Al Kafi – V 4 – The Book of Zakat Ch 77 H 7

[168] Al Kafi – V 4 – The Book of Zakat Ch 77 H 8

[169] Al Kafi – V 4 – The Book of Zakat Ch 77 H 9

[170] Al Kafi – V 4 – The Book of Zakat Ch 77 H 10

[171] Al Kafi – V 4 – The Book of Zakat Ch 78 H 1

[172] Al Kafi – V 4 – The Book of Zakat Ch 78 H 2

[173] Al Kafi – V 4 – The Book of Zakat Ch 78 H 3

[174] Al Kafi – V 4 – The Book of Zakat Ch 78 H 4

[175] Al Kafi – V 4 – The Book of Zakat Ch 78 H 5

[176] Al Kafi – V 4 – The Book of Zakat Ch 78 H 6

[177] Al Kafi – V 4 – The Book of Zakat Ch 78 H 7

[178] Al Kafi – V 4 – The Book of Zakat Ch 78 H 8

[179] Al Kafi – V 4 – The Book of Zakat Ch 78 H 1

[180] Al Kafi – V 4 – The Book of Zakat Ch 78 H 2

[181] Al Kafi – V 4 – The Book of Zakat Ch 78 H 3

[182] Al Kafi – V 4 – The Book of Zakat Ch 78 H 4

[183] Al Kafi – V 4 – The Book of Zakat Ch 78 H 5

[184] Al Kafi – V 4 – The Book of Zakat Ch 78 H 6

[185] Al Kafi – V 4 – The Book of Zakat Ch 78 H 7

[186] Al Kafi – V 4 – The Book of Zakat Ch 78 H 8

[187] Al Kafi – V 4 – The Book of Zakat Ch 78 H 9

[188] Al Kafi – V 4 – The Book of Zakat Ch 78 H 10

[189] Al Kafi – V 4 – The Book of Zakat Ch 78 H 11

[190] Al Kafi – V 4 – The Book of Zakat Ch 78 H 12

[191] Al Kafi – V 4 – The Book of Zakat Ch 78 H 13

[192] Al Kafi – V 4 – The Book of Zakat Ch 78 H 14

[193] Al Kafi – V 4 – The Book of Zakat Ch 78 H 15

[194] Al Kafi – V 4 – The Book of Zakat Ch 78 H 16

[195] Al Kafi – V 4 – The Book of Zakat Ch 79 H 1

[196] Al Kafi – V 4 – The Book of Zakat Ch 79 H 2

[197] Al Kafi – V 4 – The Book of Zakat Ch 79 H 3

[198] Al Kafi – V 4 – The Book of Zakat Ch 79 H 4

[199] Al Kafi – V 4 – The Book of Zakat Ch 79 H 5

[200] Al Kafi – V 4 – The Book of Zakat Ch 79 H 6

[201] Al Kafi – V 4 – The Book of Zakat Ch 79 H 7

[202] Al Kafi – V 4 – The Book of Zakat Ch 79 H 8

[203] Al Kafi – V 4 – The Book of Zakat Ch 79 H 9

[204] Al Kafi – V 4 – The Book of Zakat Ch 79 H 10

[205] Al Kafi – V 4 – The Book of Zakat Ch 79 H 11

[206] Al Kafi – V 4 – The Book of Zakat Ch 79 H 12

[207] Al Kafi – V 4 – The Book of Zakat Ch 80 H 1

[208] Al Kafi – V 4 – The Book of Zakat Ch 80 H 2

[209] Al Kafi – V 4 – The Book of Zakat Ch 80 H 3

[210] Al Kafi – V 4 – The Book of Zakat Ch 80 H 4

[211] Al Kafi – V 4 – The Book of Zakat Ch 80 H 5

[212] Al Kafi – V 4 – The Book of Zakat Ch 80 H 6

[213] Al Kafi – V 4 – The Book of Zakat Ch 80 H 7

[214] Al Kafi – V 4 – The Book of Zakat Ch 80 H 8

[215] Al Kafi – V 4 – The Book of Zakat Ch 80 H 9

[216] Al Kafi – V 4 – The Book of Zakat Ch 80 H 10

[217] Al Kafi – V 4 – The Book of Zakat Ch 80 H 11

[218] Al Kafi – V 4 – The Book of Zakat Ch 80 H 12

[219] Al Kafi – V 4 – The Book of Zakat Ch 80 H 13

[220] Al Kafi – V 4 – The Book of Zakat Ch 81 H 1

[221] Al Kafi – V 4 – The Book of Zakat Ch 81 H 2

[222] Al Kafi – V 4 – The Book of Zakat Ch 81 H 3

[223] Al Kafi – V 4 – The Book of Zakat Ch 81 H 4

[224] Al Kafi – V 4 – The Book of Zakat Ch 81 H 5

[225] Al Kafi – V 4 – The Book of Zakat Ch 81 H 6

[226] Al Kafi – V 4 – The Book of Zakat Ch 81 H 7

[227] Al Kafi – V 4 – The Book of Zakat Ch 81 H 8

[228] Al Kafi – V 4 – The Book of Zakat Ch 81 H 9

[229] Al Kafi – V 4 – The Book of Zakat Ch 81 H 10

[230] Al Kafi – V 4 – The Book of Zakat Ch 81 H 11

[231] Al Kafi – V 4 – The Book of Zakat Ch 82 H 1

[232] Al Kafi – V 4 – The Book of Zakat Ch 82 H 2

[233] Al Kafi – V 4 – The Book of Zakat Ch 82 H 3

[234] Al Kafi – V 4 – The Book of Zakat Ch 82 H 4

[235] Al Kafi – V 4 – The Book of Zakat Ch 82 H 5

[236] Al Kafi – V 4 – The Book of Zakat Ch 82 H 6

[237] Al Kafi – V 4 – The Book of Zakat Ch 83 H 1

[238] Al Kafi – V 4 – The Book of Zakat Ch 83 H 2

[239] Al Kafi – V 4 – The Book of Zakat Ch 83 H 3

[240] Al Kafi – V 4 – The Book of Zakat Ch 83 H 4

[241] Al Kafi – V 4 – The Book of Zakat Ch 83 H 5

[242] Al Kafi – V 4 – The Book of Zakat Ch 83 H 6

[243] Al Kafi – V 4 – The Book of Zakat Ch 83 H 7

[244] Al Kafi – V 4 – The Book of Zakat Ch 83 H 8

[245] Al Kafi – V 4 – The Book of Zakat Ch 83 H 9

[246] Al Kafi – V 4 – The Book of Zakat Ch 83 H 10

[247] Al Kafi – V 4 – The Book of Zakat Ch 84 H 1

[248] Al Kafi – V 4 – The Book of Zakat Ch 84 H 2

[249] Al Kafi – V 4 – The Book of Zakat Ch 84 H 3

[250] Al Kafi – V 4 – The Book of Zakat Ch 84 H 4

[251] Al Kafi – V 4 – The Book of Zakat Ch 84 H 5

[252] Al Kafi – V 4 – The Book of Fasts Ch 1 H 1

[253] Al Kafi – V 4 – The Book of Fasts Ch 1 H 2

[254] Al Kafi – V 4 – The Book of Fasts Ch 1 H 3

[255] Al Kafi – V 4 – The Book of Fasts Ch 1 H 4

[256] Al Kafi – V 4 – The Book of Fasts Ch 1 H 5

[257] Al Kafi – V 4 – The Book of Fasts Ch 1 H 6

[258] Al Kafi – V 4 – The Book of Fasts Ch 1 H 7

[259] Al Kafi – V 4 – The Book of Fasts Ch 1 H 8

[260] Al Kafi – V 4 – The Book of Fasts Ch 1 H 9

[261] Al Kafi – V 4 – The Book of Fasts Ch 1 H 10

[262] Al Kafi – V 4 – The Book of Fasts Ch 1 H 11

[263] Al Kafi – V 4 – The Book of Fasts Ch 1 H 12

[264] Al Kafi – V 4 – The Book of Fasts Ch 1 H 13

[265] Al Kafi – V 4 – The Book of Fasts Ch 1 H 14

[266] Al Kafi – V 4 – The Book of Fasts Ch 1 H 15

[267] Al Kafi – V 4 – The Book of Fasts Ch 1 H 16

[268] Al Kafi – V 4 – The Book of Fasts Ch 1 H 17

[269] Al Kafi – V 4 – The Book of Fasts Ch 2 H 1

[270] Al Kafi – V 4 – The Book of Fasts Ch 2 H 2

[271] Al Kafi – V 4 – The Book of Fasts Ch 2 H 3

[272] Al Kafi – V 4 – The Book of Fasts Ch 2 H 4

[273] Al Kafi – V 4 – The Book of Fasts Ch 2 H 5

[274] Al Kafi – V 4 – The Book of Fasts Ch 2 H 6

[275] Al Kafi – V 4 – The Book of Fasts Ch 2 H 7

[276] Al Kafi – V 4 – The Book of Fasts Ch 3 H 1

[277] Al Kafi – V 4 – The Book of Fasts Ch 3 H 2

[278] Al Kafi – V 4 – The Book of Fasts Ch 3 H 3

[279] Al Kafi – V 4 – The Book of Fasts Ch 3 H 4

[280] Al Kafi – V 4 – The Book of Fasts Ch 4 H 1

[281] Al Kafi – V 4 – The Book of Fasts Ch 4 H 2

[282] Al Kafi – V 4 – The Book of Fasts Ch 5 H 1

[283] Al Kafi – V 4 – The Book of Fasts Ch 5 H 2

[284] Al Kafi – V 4 – The Book of Fasts Ch 5 H 3

[285] Al Kafi – V 4 – The Book of Fasts Ch 5 H 4

[286] Al Kafi – V 4 – The Book of Fasts Ch 5 H 5

[287] Al Kafi – V 4 – The Book of Fasts Ch 5 H 6

[288] Al Kafi – V 4 – The Book of Fasts Ch 5 H 7

[289] Al Kafi – V 4 – The Book of Fasts Ch 5 H 7

[290] Al Kafi – V 4 – The Book of Fasts Ch 5 H 8

[291] Al Kafi – V 4 – The Book of Fasts Ch 6 H 1

[292] Al Kafi – V 4 – The Book of Fasts Ch 6 H 2

[293] Al Kafi – V 4 – The Book of Fasts Ch 6 H 3

[294] Al Kafi – V 4 – The Book of Fasts Ch 6 H 4

[295] Al Kafi – V 4 – The Book of Fasts Ch 6 H 5

[296] Al Kafi – V 4 – The Book of Fasts Ch 6 H 6

[297] Al Kafi – V 4 – The Book of Fasts Ch 6 H 7

[298] Al Kafi – V 4 – The Book of Fasts Ch 6 H 8

[299] Al Kafi – V 4 – The Book of Fasts Ch 6 H 9

[300] Al Kafi – V 4 – The Book of Fasts Ch 6 H 10

[301] Al Kafi – V 4 – The Book of Fasts Ch 6 H 11

[302] Al Kafi – V 4 – The Book of Fasts Ch 6 H 12

[303] Al Kafi – V 4 – The Book of Fasts Ch 7 H 1

[304] Except for the leap year as per the Hadith in ref. 58)

[305] Al Kafi – V 4 – The Book of Fasts Ch 7 H 2

[306] Al Kafi – V 4 – The Book of Fasts Ch 7 H 3

[307] Al Kafi – V 4 – The Book of Fasts Ch 8 H 1

[308] Al Kafi – V 4 – The Book of Fasts Ch 8 H 2

[309] Al Kafi – V 4 – The Book of Fasts Ch 8 H 3

[310] Al Kafi – V 4 – The Book of Fasts Ch 8 H 4

[311] Al Kafi – V 4 – The Book of Fasts Ch 9 H 1

[312] Al Kafi – V 4 – The Book of Fasts Ch 9 H 2

[313] Al Kafi – V 4 – The Book of Fasts Ch 9 H 3

[314] Al Kafi – V 4 – The Book of Fasts Ch 9 H 4

[315] Al Kafi – V 4 – The Book of Fasts Ch 9 H 5

[316] Al Kafi – V 4 – The Book of Fasts Ch 9 H 6

[317] Al Kafi – V 4 – The Book of Fasts Ch 9 H 7

[318] Al Kafi – V 4 – The Book of Fasts Ch 9 H 8

[319] Al Kafi – V 4 – The Book of Fasts Ch 9 H 9

[320] Al Kafi – V 4 – The Book of Fasts Ch 10 H 1

[321] Al Kafi – V 4 – The Book of Fasts Ch 11 H 1

[322] Al Kafi – V 4 – The Book of Fasts Ch 11 H 2

[323] Al Kafi – V 4 – The Book of Fasts Ch 11 H 3

[324] Al Kafi – V 4 – The Book of Fasts Ch 11 H 4

[325] Al Kafi – V 4 – The Book of Fasts Ch 10 H 5

[326] Al Kafi – V 4 – The Book of Fasts Ch 11 H 6

[327] Al Kafi – V 4 – The Book of Fasts Ch 10 H 7

[328] Al Kafi – V 4 – The Book of Fasts Ch 11 H 8

[329] Al Kafi – V 4 – The Book of Fasts Ch 11 H 9

[330] Al Kafi – V 4 – The Book of Fasts Ch 11 H 10

[331] Al Kafi – V 4 – The Book of Fasts Ch 11 H 11

[332] Al Kafi – V 4 – The Book of Fasts Ch 12 H 1

[333] Al Kafi – V 4 – The Book of Fasts Ch 12 H 2

[334] Al Kafi – V 4 – The Book of Fasts Ch 12 H 3

[335] Al Kafi – V 4 – The Book of Fasts Ch 12 H 4

[336] Al Kafi – V 4 – The Book of Fasts Ch 12 H 5

[337] Al Kafi – V 4 – The Book of Fasts Ch 12 H 6

[338] Al Kafi – V 4 – The Book of Fasts Ch 12 H 7

[339] Al Kafi – V 4 – The Book of Fasts Ch 13 H 1

[340] Al Kafi – V 4 – The Book of Fasts Ch 13 H 2

[341] Al Kafi – V 4 – The Book of Fasts Ch 13 H 3

[342] Al Kafi – V 4 – The Book of Fasts Ch 13 H 4

[343] Al Kafi – V 4 – The Book of Fasts Ch 13 H 5

[344] Al Kafi – V 4 – The Book of Fasts Ch 13 H 6

[345] Al Kafi – V 4 – The Book of Fasts Ch 13 H 7

[346] Al Kafi – V 4 – The Book of Fasts Ch 13 H 8

[347] Al Kafi – V 4 – The Book of Fasts Ch 13 H 9

[348] Al Kafi – V 4 – The Book of Fasts Ch 13 H 10

[349] Al Kafi – V 4 – The Book of Fasts Ch 13 H 11

[350] Al Kafi – V 4 – The Book of Fasts Ch 13 H 12

[351] Al Kafi – V 4 – The Book of Fasts Ch 13 H 13

[352] Al Kafi – V 4 – The Book of Fasts Ch 14 H 1

[353] Al Kafi – V 4 – The Book of Fasts Ch 14 H 2

[354] Al Kafi – V 4 – The Book of Fasts Ch 14 H 3

[355] Al Kafi – V 4 – The Book of Fasts Ch 15 H 1

[356] Al Kafi – V 4 – The Book of Fasts Ch 15 H 2

[357] Al Kafi – V 4 – The Book of Fasts Ch 16 H 1

[358] Al Kafi – V 4 – The Book of Fasts Ch 16 H 2

[359] Al Kafi – V 4 – The Book of Fasts Ch 16 H 3

[360] Al Kafi – V 4 – The Book of Fasts Ch 16 H 4

[361] Al Kafi – V 4 – The Book of Fasts Ch 16 H 5

[362] Al Kafi – V 4 – The Book of Fasts Ch 17 H 1

[363] Al Kafi – V 4 – The Book of Fasts Ch 17 H 2

[364] Al Kafi – V 4 – The Book of Fasts Ch 17 H 3

[365] Al Kafi – V 4 – The Book of Fasts Ch 17 H 4

[366] Al Kafi – V 4 – The Book of Fasts Ch 17 H 5

[367] Al Kafi – V 4 – The Book of Fasts Ch 17 H 6

[368] Al Kafi – V 4 – The Book of Fasts Ch 17 H 7

[369] Al Kafi – V 4 – The Book of Fasts Ch 18 H 1

[370] Al Kafi – V 4 – The Book of Fasts Ch 18 H 2

[371] Al Kafi – V 4 – The Book of Fasts Ch 18 H 3

[372] Al Kafi – V 4 – The Book of Fasts Ch 18 H 4

[373] Al Kafi – V 4 – The Book of Fasts Ch 18 H 5

[374] Al Kafi – V 4 – The Book of Fasts Ch 19 H 1

[375] Al Kafi – V 4 – The Book of Fasts Ch 19 H 2

[376] Al Kafi – V 4 – The Book of Fasts Ch 20 H 1

[377] Al Kafi – V 4 – The Book of Fasts Ch 20 H 2

[378] Al Kafi – V 4 – The Book of Fasts Ch 20 H 3

[379] Al Kafi – V 4 – The Book of Fasts Ch 21 H 1

[380] Al Kafi – V 4 – The Book of Fasts Ch 21 H 2

[381] Al Kafi – V 4 – The Book of Fasts Ch 21 H 3

[382] Al Kafi – V 4 – The Book of Fasts Ch 22 H 1

[383] Al Kafi – V 4 – The Book of Fasts Ch 22 H 2

[384] Al Kafi – V 4 – The Book of Fasts Ch 22 H 3

[385] Al Kafi – V 4 – The Book of Fasts Ch 22 H 4

[386] Al Kafi – V 4 – The Book of Fasts Ch 22 H 5

[387] Al Kafi – V 4 – The Book of Fasts Ch 22 H 6

[388] Al Kafi – V 4 – The Book of Fasts Ch 22 H 7

[389] Al Kafi – V 4 – The Book of Fasts Ch 22 H 8

[390] Al Kafi – V 4 – The Book of Fasts Ch 22 H 9

[391] Al Kafi – V 4 – The Book of Fasts Ch 23 H 1

[392] Al Kafi – V 4 – The Book of Fasts Ch 23 H 2

[393] Al Kafi – V 4 – The Book of Fasts Ch 23 H 3

[394] Al Kafi – V 4 – The Book of Fasts Ch 24 H 1

[395] Al Kafi – V 4 – The Book of Fasts Ch 24 H 2

[396] Al Kafi – V 4 – The Book of Fasts Ch 24 H 3

[397] Al Kafi – V 4 – The Book of Fasts Ch 24 H 4

[398] Al Kafi – V 4 – The Book of Fasts Ch 24 H 5

[399] Al Kafi – V 4 – The Book of Fasts Ch 25 H 1

[400] Al Kafi – V 4 – The Book of Fasts Ch 25 H 2

[401] Al Kafi – V 4 – The Book of Fasts Ch 25 H 3

[402] Al Kafi – V 4 – The Book of Fasts Ch 25 H 4

[403] Al Kafi – V 4 – The Book of Fasts Ch 25 H 5

[404] Al Kafi – V 4 – The Book of Fasts Ch 25 H 6

[405] Al Kafi – V 4 – The Book of Fasts Ch 26 H 1

[406] Al Kafi – V 4 – The Book of Fasts Ch 26 H 2

[407] Al Kafi – V 4 – The Book of Fasts Ch 26 H 3

[408] Al Kafi – V 4 – The Book of Fasts Ch 26 H 4

[409] Al Kafi – V 4 – The Book of Fasts Ch 27 H 1

[410] Al Kafi – V 4 – The Book of Fasts Ch 27 H 2

[411] Al Kafi – V 4 – The Book of Fasts Ch 27 H 3

[412] Al Kafi – V 4 – The Book of Fasts Ch 27 H

[413] Al Kafi – V 4 – The Book of Fasts Ch 27 H 5

[414] Al Kafi – V 4 – The Book of Fasts Ch 27 H 6

[415] Al Kafi – V 4 – The Book of Fasts Ch 28 H 1

[416] Al Kafi – V 4 – The Book of Fasts Ch 28 H 2

[417] Al Kafi – V 4 – The Book of Fasts Ch 28 H 3

[418] Al Kafi – V 4 – The Book of Fasts Ch 28 H 4

[419] Al Kafi – V 4 – The Book of Fasts Ch 29 H 1

[420] Al Kafi – V 4 – The Book of Fasts Ch 29 H 2

[421] Al Kafi – V 4 – The Book of Fasts Ch 29 H 3

[422] Al Kafi – V 4 – The Book of Fasts Ch 29 H 4

[423] Al Kafi – V 4 – The Book of Fasts Ch 29 H 5

[424] Al Kafi – V 4 – The Book of Fasts Ch 29 H 6

[425] Al Kafi – V 4 – The Book of Fasts Ch 30 H 1

[426] Al Kafi – V 4 – The Book of Fasts Ch 30 H 2

[427] Al Kafi – V 4 – The Book of Fasts Ch 30 H 3

[428] Al Kafi – V 4 – The Book of Fasts Ch 31 H 1

[429] Al Kafi – V 4 – The Book of Fasts Ch 31 H 2

[430] Al Kafi – V 4 – The Book of Fasts Ch 31 H 3

[431] Al Kafi – V 4 – The Book of Fasts Ch 31 H 4

[432] Al Kafi – V 4 – The Book of Fasts Ch 32 H 1

[433] Al Kafi – V 4 – The Book of Fasts Ch 32 H 2

[434] Al Kafi – V 4 – The Book of Fasts Ch 32 H 3

[435] Al Kafi – V 4 – The Book of Fasts Ch 32 H 4

[436] Al Kafi – V 4 – The Book of Fasts Ch 32 H 5

[437] Al Kafi – V 4 – The Book of Fasts Ch 33 H 1

[438] Al Kafi – V 4 – The Book of Fasts Ch 33 H 2

[439] Al Kafi – V 4 – The Book of Fasts Ch 34 H 1

[440] Al Kafi – V 4 – The Book of Fasts Ch 34 H 2

[441] Al Kafi – V 4 – The Book of Fasts Ch 34 H 3

[442] Al Kafi – V 4 – The Book of Fasts Ch 34 H 4

[443] Al Kafi – V 4 – The Book of Fasts Ch 35 H 1

[444] Al Kafi – V 4 – The Book of Fasts Ch 35 H 2

[445] Al Kafi – V 4 – The Book of Fasts Ch 36 H 1

[446] Al Kafi – V 4 – The Book of Fasts Ch 36 H 2

[447] Al Kafi – V 4 – The Book of Fasts Ch 37 H 1

[448] Al Kafi – V 4 – The Book of Fasts Ch 37 H 2

[449] Al Kafi – V 4 – The Book of Fasts Ch 37 H 3

[450] Al Kafi – V 4 – The Book of Fasts Ch 37 H 4

[451] Al Kafi – V 4 – The Book of Fasts Ch 37 H 5

[452] Al Kafi – V 4 – The Book of Fasts Ch 37 H 6

[453] Al Kafi – V 4 – The Book of Fasts Ch 37 H 7

[454] Al Kafi – V 4 – The Book of Fasts Ch 38 H 1

[455] Al Kafi – V 4 – The Book of Fasts Ch 39 H 1

[456] Al Kafi – V 4 – The Book of Fasts Ch 39 H 2

[457] Al Kafi – V 4 – The Book of Fasts Ch 39 H 3

[458] Al Kafi – V 4 – The Book of Fasts Ch 39 H 4

[459] Al Kafi – V 4 – The Book of Fasts Ch 39 H 5

[460] Al Kafi – V 4 – The Book of Fasts Ch 39 H 6

[461] Al Kafi – V 4 – The Book of Fasts Ch 39 H 7

[462] Al Kafi – V 4 – The Book of Fasts Ch 39 H 8

[463] Al Kafi – V 4 – The Book of Fasts Ch 40 H 1

[464] Al Kafi – V 4 – The Book of Fasts Ch 40 H 2

[465] Al Kafi – V 4 – The Book of Fasts Ch 40 H 3

[466] Al Kafi – V 4 – The Book of Fasts Ch 41 H 1

[467] Al Kafi – V 4 – The Book of Fasts Ch 41 H 2

[468] Al Kafi – V 4 – The Book of Fasts Ch 41 H 3

[469] Al Kafi – V 4 – The Book of Fasts Ch 41 H 4

[470] Al Kafi – V 4 – The Book of Fasts Ch 41 H 5

[471] Al Kafi – V 4 – The Book of Fasts Ch 41 H 6

[472] Al Kafi – V 4 – The Book of Fasts Ch 42 H 1

[473] Al Kafi – V 4 – The Book of Fasts Ch 42 H 2

[474] Al Kafi – V 4 – The Book of Fasts Ch 42 H 3

[475] Al Kafi – V 4 – The Book of Fasts Ch 42 H 4

[476] Al Kafi – V 4 – The Book of Fasts Ch 42 H 5

[477] Al Kafi – V 4 – The Book of Fasts Ch 42 H 6

[478] Al Kafi – V 4 – The Book of Fasts Ch 42 H 7

[479] Al Kafi – V 4 – The Book of Fasts Ch 43 H 1

[480] Al Kafi – V 4 – The Book of Fasts Ch 43 H 2

[481] Al Kafi – V 4 – The Book of Fasts Ch 44 H 1

[482] Al Kafi – V 4 – The Book of Fasts Ch 44 H 2

[483] Al Kafi – V 4 – The Book of Fasts Ch 44 H 3

[484] Al Kafi – V 4 – The Book of Fasts Ch 44 H 4

[485] Al Kafi – V 4 – The Book of Fasts Ch 44 H 5

[486] Al Kafi – V 4 – The Book of Fasts Ch 44 H 6

[487] Al Kafi – V 4 – The Book of Fasts Ch 45 H 1

[488] Al Kafi – V 4 – The Book of Fasts Ch 45 H 2

[489] Al Kafi – V 4 – The Book of Fasts Ch 45 H 3

[490] Al Kafi – V 4 – The Book of Fasts Ch 45 H 4

[491] Al Kafi – V 4 – The Book of Fasts Ch 46 H 1

[492] Al Kafi – V 4 – The Book of Fasts Ch 46 H 2

[493] Al Kafi – V 4 – The Book of Fasts Ch 46 H 3

[494] Al Kafi – V 4 – The Book of Fasts Ch 47 H 1

[495] Al Kafi – V 4 – The Book of Fasts Ch 47 H 2

[496] Al Kafi – V 4 – The Book of Fasts Ch 48 H 1

[497] Al Kafi – V 4 – The Book of Fasts Ch 48 H 2

[498] Al Kafi – V 4 – The Book of Fasts Ch 48 H 3

[499] Al Kafi – V 4 – The Book of Fasts Ch 48 H 4

[500] Al Kafi – V 4 – The Book of Fasts Ch 48 H 5

[501] Al Kafi – V 4 – The Book of Fasts Ch 48 H 6

[502] Al Kafi – V 4 – The Book of Fasts Ch 48 H 7

[503] Al Kafi – V 4 – The Book of Fasts Ch 49 H 1

[504] Al Kafi – V 4 – The Book of Fasts Ch 49 H 2

[505] Al Kafi – V 4 – The Book of Fasts Ch 49 H 3

[506] Al Kafi – V 4 – The Book of Fasts Ch 50 H 1

[507] Al Kafi – V 4 – The Book of Fasts Ch 50 H 2

[508] Al Kafi – V 4 – The Book of Fasts Ch 50 H 3

[509] Al Kafi – V 4 – The Book of Fasts Ch 50 H 4

[510] Al Kafi – V 4 – The Book of Fasts Ch 50 H 5

[511] Al Kafi – V 4 – The Book of Fasts Ch 50 H 6

[512] Al Kafi – V 4 – The Book of Fasts Ch 50 H 7

[513] Al Kafi – V 4 – The Book of Fasts Ch 51 H 1

[514] Al Kafi – V 4 – The Book of Fasts Ch 51 H 2

[515] Al Kafi – V 4 – The Book of Fasts Ch 51 H 3

[516] Al Kafi – V 4 – The Book of Fasts Ch 51 H 4

[517] Al Kafi – V 4 – The Book of Fasts Ch 51 H 5

[518] Al Kafi – V 4 – The Book of Fasts Ch 52 H 1

[519] Al Kafi – V 4 – The Book of Fasts Ch 52 H 2

[520] Al Kafi – V 4 – The Book of Fasts Ch 52 H 3

[521] Al Kafi – V 4 – The Book of Fasts Ch 52 H 4

[522] Al Kafi – V 4 – The Book of Fasts Ch 52 H 5

[523] Al Kafi – V 4 – The Book of Fasts Ch 52 H 6

[524] Al Kafi – V 4 – The Book of Fasts Ch 52 H 7

[525] Al Kafi – V 4 – The Book of Fasts Ch 52 H 8

[526] Al Kafi – V 4 – The Book of Fasts Ch 52 H 9

[527] Al Kafi – V 4 – The Book of Fasts Ch 53 H 1

[528] Al Kafi – V 4 – The Book of Fasts Ch 53 H 2

[529] Al Kafi – V 4 – The Book of Fasts Ch 54 H 1

[530] Al Kafi – V 4 – The Book of Fasts Ch 54 H 2

[531] Al Kafi – V 4 – The Book of Fasts Ch 54 H 3

[532] Al Kafi – V 4 – The Book of Fasts Ch 54 H 4

[533] Al Kafi – V 4 – The Book of Fasts Ch 54 H 5

[534] Al Kafi – V 4 – The Book of Fasts Ch 54 H 6

[535] Al Kafi – V 4 – The Book of Fasts Ch 55 H 1

[536] Al Kafi – V 4 – The Book of Fasts Ch 55 H 2

[537] Al Kafi – V 4 – The Book of Fasts Ch 55 H 3

[538] Al Kafi – V 4 – The Book of Fasts Ch 55 H 4

[539] Al Kafi – V 4 – The Book of Fasts Ch 55 H 5

[540] Al Kafi – V 4 – The Book of Fasts Ch 55 H 6

[541] Al Kafi – V 4 – The Book of Fasts Ch 55 H 7

[542] Al Kafi – V 4 – The Book of Fasts Ch 55 H 8

[543] Al Kafi – V 4 – The Book of Fasts Ch 55 H 9

[544] Al Kafi – V 4 – The Book of Fasts Ch 55 H 10

[545] Al Kafi – V 4 – The Book of Fasts Ch 55 H 11

[546] Al Kafi – V 4 – The Book of Fasts Ch 56 H 1

[547] Al Kafi – V 4 – The Book of Fasts Ch 56 H 2

[548] Al Kafi – V 4 – The Book of Fasts Ch 56 H 3

[549] Al Kafi – V 4 – The Book of Fasts Ch 56 H 4

[550] Al Kafi – V 4 – The Book of Fasts Ch 56 H 5

[551] Al Kafi – V 4 – The Book of Fasts Ch 56 H 6

[552] Al Kafi – V 4 – The Book of Fasts Ch 56 H 7

[553] Al Kafi – V 4 – The Book of Fasts Ch 56 H 8

[554] Al Kafi – V 4 – The Book of Fasts Ch 56 H 9

[555] Al Kafi – V 4 – The Book of Fasts Ch 57 H 1

[556] Al Kafi – V 4 – The Book of Fasts Ch 57 H 2

[557] Al Kafi – V 4 – The Book of Fasts Ch 57 H 3

[558] Al Kafi – V 4 – The Book of Fasts Ch 58 H 1

[559] Al Kafi – V 4 – The Book of Fasts Ch 58 H 2

[560] Al Kafi – V 4 – The Book of Fasts Ch 58 H 3

[561] Al Kafi – V 4 – The Book of Fasts Ch 58 H 4

[562] Al Kafi – V 4 – The Book of Fasts Ch 58 H 5

[563] Al Kafi – V 4 – The Book of Fasts Ch 58 H 6

[564] Al Kafi – V 4 – The Book of Fasts Ch 58 H 7

[565] Al Kafi – V 4 – The Book of Fasts Ch 58 H 8

[566] Al Kafi – V 4 – The Book of Fasts Ch 58 H 9

[567] Al Kafi – V 4 – The Book of Fasts Ch 58 H 10

[568] Al Kafi – V 4 – The Book of Fasts Ch 59 H 1

[569] Al Kafi – V 4 – The Book of Fasts Ch 59 H 2

[570] Al Kafi – V 4 – The Book of Fasts Ch 59 H 3

[571] Al Kafi – V 4 – The Book of Fasts Ch 59 H 4

[572] Al Kafi – V 4 – The Book of Fasts Ch 59 H 5

[573] Al Kafi – V 4 – The Book of Fasts Ch 59 H 6

[574] Al Kafi – V 4 – The Book of Fasts Ch 59 H 7

[575] Al Kafi – V 4 – The Book of Fasts Ch 60 H 1

[576] Al Kafi – V 4 – The Book of Fasts Ch 60 H 2

[577] Al Kafi – V 4 – The Book of Fasts Ch 60 H 3

[578] Al Kafi – V 4 – The Book of Fasts Ch 61 H

[579] Al Kafi – V 4 – The Book of Fasts Ch 61 H 2

[580] Al Kafi – V 4 – The Book of Fasts Ch 61 H 3

[581] Al Kafi – V 4 – The Book of Fasts Ch 61 H 4

[582] Al Kafi – V 4 – The Book of Fasts Ch 61 H 5

[583] Al Kafi – V 4 – The Book of Fasts Ch 61 H 6

[584] Al Kafi – V 4 – The Book of Fasts Ch 61 H 7

[585] Al Kafi – V 4 – The Book of Fasts Ch 62 H 1

[586] Al Kafi – V 4 – The Book of Fasts Ch 62 H 2

[587] Al Kafi – V 4 – The Book of Fasts Ch 62 H 3

[588] Al Kafi – V 4 – The Book of Fasts Ch 63 H 1

[589] Al Kafi – V 4 – The Book of Fasts Ch 63 H 2

[590] Al Kafi – V 4 – The Book of Fasts Ch 63 H 3

[591] Al Kafi – V 4 – The Book of Fasts Ch 63 H 4

[592] Al Kafi – V 4 – The Book of Fasts Ch 64 H 1

[593] Al Kafi – V 4 – The Book of Fasts Ch 64 H 2

[594] Al Kafi – V 4 – The Book of Fasts Ch 64 H 3

[595] Al Kafi – V 4 – The Book of Fasts Ch 64 H 4

[596] Al Kafi – V 4 – The Book of Fasts Ch 64 H 5

[597] Al Kafi – V 4 – The Book of Fasts Ch 64 H 6

[598] Al Kafi – V 4 – The Book of Fasts Ch 65 H 1

[599] Al Kafi – V 4 – The Book of Fasts Ch 65 H 2

[600] Al Kafi – V 4 – The Book of Fasts Ch 65 H 3

[601] Al Kafi – V 4 – The Book of Fasts Ch 65 H 4

[602] Al Kafi – V 4 – The Book of Fasts Ch 65 H 5

[603] Al Kafi – V 4 – The Book of Fasts Ch 66 H 1

[604] Al Kafi – V 4 – The Book of Fasts Ch 66 H 2

[605] Al Kafi – V 4 – The Book of Fasts Ch 66 H 3

[606] Al Kafi – V 4 – The Book of Fasts Ch 66 H 4

[607] Al Kafi – V 4 – The Book of Fasts Ch 66 H 5

[608] Al Kafi – V 4 – The Book of Fasts Ch 66 H 6

[609] Al Kafi – V 4 – The Book of Fasts Ch 67 H 1

[610] Al Kafi – V 4 – The Book of Fasts Ch 67 H 2

[611] Al Kafi – V 4 – The Book of Fasts Ch 67 H 3

[612] Al Kafi – V 4 – The Book of Fasts Ch 67 H 4

[613] Al Kafi – V 4 – The Book of Fasts Ch 68 H 1

[614] Al Kafi – V 4 – The Book of Fasts Ch 68 H 2

[615] Al Kafi – V 4 – The Book of Fasts Ch 68 H 3

[616] Al Kafi – V 4 – The Book of Fasts Ch 68 H 4

[617] Al Kafi – V 4 – The Book of Fasts Ch 68 H 5

[618] Al Kafi – V 4 – The Book of Fasts Ch 68 H 6

[619] Al Kafi – V 4 – The Book of Fasts Ch 69 H 1

[620] Al Kafi – V 4 – The Book of Fasts Ch 69 H 2

[621] Al Kafi – V 4 – The Book of Fasts Ch 69 H 3

[622] Al Kafi – V 4 – The Book of Fasts Ch 69 H 4

[623] Al Kafi – V 4 – The Book of Fasts Ch 69 H 5

[624] Al Kafi – V 4 – The Book of Fasts Ch 69 H 6

[625] Al Kafi – V 4 – The Book of Fasts Ch 69 H 7

[626] Al Kafi – V 4 – The Book of Fasts Ch 69 H 8

[627] Al Kafi – V 4 – The Book of Fasts Ch 69 H 9

[628] Al Kafi – V 4 – The Book of Fasts Ch 69 H 10

[629] Al Kafi – V 4 – The Book of Fasts Ch 69 H 11

[630] Al Kafi – V 4 – The Book of Fasts Ch 69 H 12

[631] Al Kafi – V 4 – The Book of Fasts Ch 70 H 1

[632] Al Kafi – V 4 – The Book of Fasts Ch 70 H 2

[633] Al Kafi – V 4 – The Book of Fasts Ch 70 H 3

[634] Al Kafi – V 4 – The Book of Fasts Ch 70 H 4

[635] Al Kafi – V 4 – The Book of Fasts Ch 70 H 5

[636] Al Kafi – V 4 – The Book of Fasts Ch 70 H 6

[637] Al Kafi – V 4 – The Book of Fasts Ch 71 H 1

[638] Al Kafi – V 4 – The Book of Fasts Ch 71 H 2

[639] Al Kafi – V 4 – The Book of Fasts Ch 71 H 3

[640] Al Kafi – V 4 – The Book of Fasts Ch 72 H 1

[641] Al Kafi – V 4 – The Book of Fasts Ch 72 H 2

[642] Al Kafi – V 4 – The Book of Fasts Ch 72 H 3

[643] Al Kafi – V 4 – The Book of Fasts Ch 72 H 4

[644] Al Kafi – V 4 – The Book of Fasts Ch 73 H 1

[645] Al Kafi – V 4 – The Book of Fasts Ch 73 H 2

[646] Al Kafi – V 4 – The Book of Fasts Ch 74 H 1

[647] Al Kafi – V 4 – The Book of Fasts Ch 74 H 2

[648] Al Kafi – V 4 – The Book of Fasts Ch 74 H 3

[649] Al Kafi – V 4 – The Book of Fasts Ch 74 H 4

[650] Al Kafi – V 4 – The Book of Fasts Ch 74 H 5

[651] Al Kafi – V 4 – The Book of Fasts Ch 75 H 1

[652] Al Kafi – V 4 – The Book of Fasts Ch 75 H 2

[653] Al Kafi – V 4 – The Book of Fasts Ch 75 H 3

[654] Al Kafi – V 4 – The Book of Fasts Ch 75 H 4

[655] Al Kafi – V 4 – The Book of Fasts Ch 75 H 5

[656] Al Kafi – V 4 – The Book of Fasts Ch 75 H 6

[657] Al Kafi – V 4 – The Book of Fasts Ch 75 H 7

[658] Al Kafi – V 4 – The Book of Fasts Ch 75 H 8

[659] Al Kafi – V 4 – The Book of Fasts Ch 75 H 9

[660] Al Kafi – V 4 – The Book of Fasts Ch 75 H 10

[661] Al Kafi – V 4 – The Book of Fasts Ch 75 H 11

[662] Al Kafi – V 4 – The Book of Fasts Ch 75 H 12

[663] Al Kafi – V 4 – The Book of Fasts Ch 75 H 13

[664] Al Kafi – V 4 – The Book of Fasts Ch 75 H 14

[665] Al Kafi – V 4 – The Book of Fasts Ch 75 H 15

[666] Al Kafi – V 4 – The Book of Fasts Ch 75 H 16

[667] Al Kafi – V 4 – The Book of Fasts Ch 75 H 17

[668] Al Kafi – V 4 – The Book of Fasts Ch 75 H 18

[669] Al Kafi – V 4 – The Book of Fasts Ch 75 H 19

[670] Al Kafi – V 4 – The Book of Fasts Ch 75 H 20

[671] Al Kafi – V 4 – The Book of Fasts Ch 75 H 21

[672] Al Kafi – V 4 – The Book of Fasts Ch 75 H 22

[673] Al Kafi – V 4 – The Book of Fasts Ch 75 H 23

[674] Al Kafi – V 4 – The Book of Fasts Ch 75 H 24

[675] Al Kafi – V 4 – The Book of Fasts Ch 76 H 1

[676] Al Kafi – V 4 – The Book of Fasts Ch 76 H 2

[677] Al Kafi – V 4 – The Book of Fasts Ch 76 H 3

[678] Al Kafi – V 4 – The Book of Fasts Ch 77 H 1

[679] Al Kafi – V 4 – The Book of Fasts Ch 77 H 2

[680] Al Kafi – V 4 – The Book of Fasts Ch 77 H 3

[681] Al Kafi – V 4 – The Book of Fasts Ch 78 H 1

[682] Al Kafi – V 4 – The Book of Fasts Ch 78 H 2

[683] Al Kafi – V 4 – The Book of Fasts Ch 78 H 3

[684] Al Kafi – V 4 – The Book of Fasts Ch 78 H 4

[685] Al Kafi – V 4 – The Book of Fasts Ch 78 H 5

[686] Al Kafi – V 4 – The Book of Fasts Ch 79 H 2

[687] Al Kafi – V 4 – The Book of Fasts Ch 79 H 1

[688] Al Kafi – V 4 – The Book of Fasts Ch 79 H 3

[689] Al Kafi – V 4 – The Book of Fasts Ch 79 H 4

[690] Al Kafi – V 4 – The Book of Fasts Ch 79 H 5

[691] Al Kafi – V 4 – The Book of Fasts Ch 80 H 1

[692] Al Kafi – V 4 – The Book of Fasts Ch 80 H 2

[693] Al Kafi – V 4 – The Book of Fasts Ch 80 H 3

[694] Al Kafi – V 4 – The Book of Fasts Ch 81 H 1

[695] Al Kafi – V 4 – The Book of Fasts Ch 81 H 2

[696] Al Kafi – V 4 – The Book of Fasts Ch 82 H 1

[697] Al Kafi – V 4 – The Book of Fasts Ch 82 H 2

[698] Al Kafi – V 4 – The Book of Fasts Ch 82 H 3

[699] Al Kafi – V 4 – The Book of Fasts Ch 82 H 1

[700] Al Kafi – V 4 – The Book of Fasts Ch 82 H 2

[701] Al Kafi – V 4 – The Book of Fasts Ch 82 H 3

[702] Al Kafi – V 4 – The Book of Fasts Ch 82 H 4

[703] Al Kafi – V 4 – The Book of Fasts Ch 82 H 5

[704] Al Kafi – V 4 – The Book of Fasts Ch 82 H 6

[705] Al Kafi – V 4 – The Book of Fasts Ch 82 H 7

[706] Al Kafi – V 4 – The Book of Hajj Ch 1 H 1

[707] Al Kafi – V 4 – The Book of Hajj Ch 1 H 2

[708] Al Kafi – V 4 – The Book of Hajj Ch 1 H 3

[709] Al Kafi – V 4 – The Book of Hajj Ch 2 H 1

[710] Al Kafi – V 4 – The Book of Hajj Ch 2 H 2

[711] Al Kafi – V 4 – The Book of Hajj Ch 3 H 1

[712] Al Kafi – V 4 – The Book of Hajj Ch 3 H 2

[713] Al Kafi – V 4 – The Book of Hajj Ch 3 H 3

[714] Al Kafi – V 4 – The Book of Hajj Ch 3 H 4

[715] Al Kafi – V 4 – The Book of Hajj Ch 3 H 5

[716] Al Kafi – V 4 – The Book of Hajj Ch 3 H 6

[717] Al Kafi – V 4 – The Book of Hajj Ch 3 H 7

[718] Al Kafi – V 4 – The Book of Hajj Ch 4 H 1

[719] Al Kafi – V 4 – The Book of Hajj Ch 4 H 2

[720] Al Kafi – V 4 – The Book of Hajj Ch 4 H 3

[721] Al Kafi – V 4 – The Book of Hajj Ch 4 H 4

[722] Al Kafi – V 4 – The Book of Hajj Ch 4 H 5

[723] Al Kafi – V 4 – The Book of Hajj Ch 4 H 6

[724] Al Kafi – V 4 – The Book of Hajj Ch 5 H 1

[725] Al Kafi – V 4 – The Book of Hajj Ch 5 H 2

[726] Al Kafi – V 4 – The Book of Hajj Ch 6 H 1

[727] Al Kafi – V 4 – The Book of Hajj Ch 6 H 2

[728] Al Kafi – V 4 – The Book of Hajj Ch 7 H 1

[729] Al Kafi – V 4 – The Book of Hajj Ch 7 H 2

[730] Al Kafi – V 4 – The Book of Hajj Ch 7 H 3

[731] Al Kafi – V 4 – The Book of Hajj Ch 7 H 4

[732] Al Kafi – V 4 – The Book of Hajj Ch 7 H 5

[733] Al Kafi – V 4 – The Book of Hajj Ch 7 H 6

[734] Al Kafi – V 4 – The Book of Hajj Ch 7 H 7

[735] Al Kafi – V 4 – The Book of Hajj Ch 7 H 8

[736] Mistake by the narrator

[737] Al Kafi – V 4 – The Book of Hajj Ch 7 H 9

[738] Al Kafi – V 4 – The Book of Hajj Ch 7 H 10 

[739] Al Kafi – V 4 – The Book of Hajj Ch 7 H 11

[740] Al Kafi – V 4 – The Book of Hajj Ch 7 H 12

[741] Al Kafi – V 4 – The Book of Hajj Ch 7 H 13

[742] Al Kafi – V 4 – The Book of Hajj Ch 7 H 14

[743] Al Kafi – V 4 – The Book of Hajj Ch 7 H 15

[744] Al Kafi – V 4 – The Book of Hajj Ch 7 H 16

[745] Al Kafi – V 4 – The Book of Hajj Ch 7 H 17

[746] Al Kafi – V 4 – The Book of Hajj Ch 7 H 18

[747] Al Kafi – V 4 – The Book of Hajj Ch 7 H 19

[748] Al Kafi – V 4 – The Book of Hajj Ch 8 H 1

[749] Al Kafi – V 4 – The Book of Hajj Ch 8 H 2

[750] Al Kafi – V 4 – The Book of Hajj Ch 8 H 3

[751] Al Kafi – V 4 – The Book of Hajj Ch 8 H 4

[752] Al Kafi – V 4 – The Book of Hajj Ch 8 H 5

[753] Al Kafi – V 4 – The Book of Hajj Ch 8 H 6

[754] Al Kafi – V 4 – The Book of Hajj Ch 8 H 7

[755] Al Kafi – V 4 – The Book of Hajj Ch 8 H 8

[756] Al Kafi – V 4 – The Book of Hajj Ch 8 H 9

[757] Al Kafi – V 4 – The Book of Hajj Ch 8 H 10

[758] Al Kafi – V 4 – The Book of Hajj Ch 8 H 11

[759] Al Kafi – V 4 – The Book of Hajj Ch 9 H 1

[760] Al Kafi – V 4 – The Book of Hajj Ch 9 H 2

[761] Al Kafi – V 4 – The Book of Hajj Ch 9 H 3

[762] Al Kafi – V 4 – The Book of Hajj Ch 9 H 4

[763] Al Kafi – V 4 – The Book of Hajj Ch 9 H 5

[764] Al Kafi – V 4 – The Book of Hajj Ch 9 H 6

[765] Al Kafi – V 4 – The Book of Hajj Ch 9 H 7

[766] Al Kafi – V 4 – The Book of Hajj Ch 9 H 8

[767] Al Kafi – V 4 – The Book of Hajj Ch 10 H 1

[768] Al Kafi – V 4 – The Book of Hajj Ch 10 H 2

[769] Al Kafi – V 4 – The Book of Hajj Ch 11 H 1

[770] Al Kafi – V 4 – The Book of Hajj Ch 11 H 2

[771] Al Kafi – V 4 – The Book of Hajj Ch 12 H 1

[772] Al Kafi – V 4 – The Book of Hajj Ch 12 H 2

[773] Al Kafi – V 4 – The Book of Hajj Ch 12 H 3

[774] Al Kafi – V 4 – The Book of Hajj Ch 12 H 4

[775] Al Kafi – V 4 – The Book of Hajj Ch 13 H 1

[776] Al Kafi – V 4 – The Book of Hajj Ch 13 H 2

[777] Al Kafi – V 4 – The Book of Hajj Ch 13 H 3

[778] Al Kafi – V 4 – The Book of Hajj Ch 14 H 1

[779] Al Kafi – V 4 – The Book of Hajj Ch 14 H 2

[780] Al Kafi – V 4 – The Book of Hajj Ch 14 H 3

[781] Al Kafi – V 4 – The Book of Hajj Ch 14 H 4

[782] Al Kafi – V 4 – The Book of Hajj Ch 15 H 1

[783] Al Kafi – V 4 – The Book of Hajj Ch 15 H 2

[784] Al Kafi – V 4 – The Book of Hajj Ch 16 H 1

[785] Al Kafi – V 4 – The Book of Hajj Ch 17 H 1

[786] Al Kafi – V 4 – The Book of Hajj Ch 17 H 2

[787] Al Kafi – V 4 – The Book of Hajj Ch 17 H 3

[788] Al Kafi – V 4 – The Book of Hajj Ch 17 H 4

[789] Al Kafi – V 4 – The Book of Hajj Ch 18 H 1

[790] Al Kafi – V 4 – The Book of Hajj Ch 18 H 2

[791] Al Kafi – V 4 – The Book of Hajj Ch 19 H 1

[792] Al Kafi – V 4 – The Book of Hajj Ch 19 H 2

[793] Al Kafi – V 4 – The Book of Hajj Ch 19 H 3

[794] Al Kafi – V 4 – The Book of Hajj Ch 19 H 4

[795] Al Kafi – V 4 – The Book of Hajj Ch 19 H 5

[796] Al Kafi – V 4 – The Book of Hajj Ch 19 H 6

[797] Al Kafi – V 4 – The Book of Hajj Ch 20 H 1

[798] Al Kafi – V 4 – The Book of Hajj Ch 20 H 2

[799] Al Kafi – V 4 – The Book of Hajj Ch 20 H 3

[800] Al Kafi – V 4 – The Book of Hajj Ch 21 H 1

[801] Al Kafi – V 4 – The Book of Hajj Ch 21 H 2

[802] Al Kafi – V 4 – The Book of Hajj Ch 21 H 3

[803] Al Kafi – V 4 – The Book of Hajj Ch 21 H 4

[804] Al Kafi – V 4 – The Book of Hajj Ch 21 H 5

[805] Al Kafi – V 4 – The Book of Hajj Ch 21 H 6

[806] Al Kafi – V 4 – The Book of Hajj Ch 21 H 7

[807] Al Kafi – V 4 – The Book of Hajj Ch 21 H 8

[808] Al Kafi – V 4 – The Book of Hajj Ch 21 H 9

[809] Al Kafi – V 4 – The Book of Hajj Ch 21 H 10

[810] Al Kafi – V 4 – The Book of Hajj Ch 21 H 11

[811] Al Kafi – V 4 – The Book of Hajj Ch 21 H 12

[812] Al Kafi – V 4 – The Book of Hajj Ch 21 H 13

[813] Al Kafi – V 4 – The Book of Hajj Ch 21 H 14

[814] Al Kafi – V 4 – The Book of Hajj Ch 21 H 15

[815] Al Kafi – V 4 – The Book of Hajj Ch 21 H 16

[816] Al Kafi – V 4 – The Book of Hajj Ch 21 H 17

[817] Al Kafi – V 4 – The Book of Hajj Ch 21 H 18

[818] Al Kafi – V 4 – The Book of Hajj Ch 21 H 19

[819] Al Kafi – V 4 – The Book of Hajj Ch 21 H 20

[820] Al Kafi – V 4 – The Book of Hajj Ch 21 H 21

[821] Al Kafi – V 4 – The Book of Hajj Ch 21 H 22

[822] Al Kafi – V 4 – The Book of Hajj Ch 21 H 23

[823] Al Kafi – V 4 – The Book of Hajj Ch 21 H 24

[824] Al Kafi – V 4 – The Book of Hajj Ch 21 H 25

[825] Al Kafi – V 4 – The Book of Hajj Ch 21 H 26

[826] Al Kafi – V 4 – The Book of Hajj Ch 21 H 27

[827] Al Kafi – V 4 – The Book of Hajj Ch 21 H 28

[828] Al Kafi – V 4 – The Book of Hajj Ch 21 H 29

[829] Al Kafi – V 4 – The Book of Hajj Ch 21 H 30

[830] Al Kafi – V 4 – The Book of Hajj Ch 22 H 1

[831] Al Kafi – V 4 – The Book of Hajj Ch 22 H 2

[832] Al Kafi – V 4 – The Book of Hajj Ch 22 H 3

[833] Al Kafi – V 4 – The Book of Hajj Ch 22 H 4

[834] Al Kafi – V 4 – The Book of Hajj Ch 23 H 1

[835] Al Kafi – V 4 – The Book of Hajj Ch 23 H 2

[836] Al Kafi – V 4 – The Book of Hajj Ch 23 H 3

[837] Al Kafi – V 4 – The Book of Hajj Ch 23 H 4

[838] Al Kafi – V 4 – The Book of Hajj Ch 23 H 5

[839] Al Kafi – V 4 – The Book of Hajj Ch 23 H 6

[840] Al Kafi – V 4 – The Book of Hajj Ch 24 H 1

[841] Al Kafi – V 4 – The Book of Hajj Ch 25 H 1

[842] Al Kafi – V 4 – The Book of Hajj Ch 25 H 2

[843] Al Kafi – V 4 – The Book of Hajj Ch 25 H 3

[844] Al Kafi – V 4 – The Book of Hajj Ch 25 H 4

[845] Al Kafi – V 4 – The Book of Hajj Ch 25 H 5

[846] Al Kafi – V 4 – The Book of Hajj Ch 25 H 5

[847] Al Kafi – V 4 – The Book of Hajj Ch 25 H 2

[848] Al Kafi – V 4 – The Book of Hajj Ch 27 H 1

[849] Al Kafi – V 4 – The Book of Hajj Ch 27 H 2

[850] Al Kafi – V 4 – The Book of Hajj Ch 27 H 3

[851] Al Kafi – V 4 – The Book of Hajj Ch 27 H 4

[852] Al Kafi – V 4 – The Book of Hajj Ch 27 H 5

[853] Al Kafi – V 4 – The Book of Hajj Ch 27 H 6

[854] Al Kafi – V 4 – The Book of Hajj Ch 27 H 7

[855] Al Kafi – V 4 – The Book of Hajj Ch 27 H 8

[856] Al Kafi – V 4 – The Book of Hajj Ch 27 H 9

[857] Al Kafi – V 4 – The Book of Hajj Ch 27 H 10

[858] Al Kafi – V 4 – The Book of Hajj Ch 27 H 11

[859] Al Kafi – V 4 – The Book of Hajj Ch 27 H 12

[860] Al Kafi – V 4 – The Book of Hajj Ch 27 H 13

[861] Al Kafi – V 4 – The Book of Hajj Ch 27 H 14

[862] Al Kafi – V 4 – The Book of Hajj Ch 28 H 1

[863] Al Kafi – V 4 – The Book of Hajj Ch 28 H 2

[864] Al Kafi – V 4 – The Book of Hajj Ch 28 H 3

[865] Al Kafi – V 4 – The Book of Hajj Ch 28 H 4

[866] Al Kafi – V 4 – The Book of Hajj Ch 28 H 5

[867] Al Kafi – V 4 – The Book of Hajj Ch 28 H 6

[868] Al Kafi – V 4 – The Book of Hajj Ch 28 H 7

[869] Al Kafi – V 4 – The Book of Hajj Ch 28 H 8

[870] Al Kafi – V 4 – The Book of Hajj Ch 28 H 9

[871] Al Kafi – V 4 – The Book of Hajj Ch 28 H 10

[872] Al Kafi – V 4 – The Book of Hajj Ch 28 H 11

[873] Al Kafi – V 4 – The Book of Hajj Ch 28 H 12

[874] Al Kafi – V 4 – The Book of Hajj Ch 28 H 13

[875] Al Kafi – V 4 – The Book of Hajj Ch 28 H 14

[876] Al Kafi – V 4 – The Book of Hajj Ch 28 H 15

[877] Al Kafi – V 4 – The Book of Hajj Ch 28 H 16

[878] Al Kafi – V 4 – The Book of Hajj Ch 28 H 17

[879] Al Kafi – V 4 – The Book of Hajj Ch 28 H 18

[880] Al Kafi – V 4 – The Book of Hajj Ch 28 H 19

[881] Al Kafi – V 4 – The Book of Hajj Ch 28 H 20

[882] Al Kafi – V 4 – The Book of Hajj Ch 28 H 21

[883] Al Kafi – V 4 – The Book of Hajj Ch 28 H 22

[884] Al Kafi – V 4 – The Book of Hajj Ch 28 H 23

[885] Al Kafi – V 4 – The Book of Hajj Ch 28 H 24

[886] Al Kafi – V 4 – The Book of Hajj Ch 28 H 25

[887] Al Kafi – V 4 – The Book of Hajj Ch 28 H 26

[888] Al Kafi – V 4 – The Book of Hajj Ch 28 H 27

[889] Al Kafi – V 4 – The Book of Hajj Ch 28 H 29

[890] Al Kafi – V 4 – The Book of Hajj Ch 28 H 30

[891] Al Kafi – V 4 – The Book of Hajj Ch 28 H 31

[892] Al Kafi – V 4 – The Book of Hajj Ch 28 H 32

[893] Al Kafi – V 4 – The Book of Hajj Ch 28 H 33

[894] Al Kafi – V 4 – The Book of Hajj Ch 28 H 34

[895] Al Kafi – V 4 – The Book of Hajj Ch 28 H 35

[896] Al Kafi – V 4 – The Book of Hajj Ch 28 H 36

[897] Al Kafi – V 4 – The Book of Hajj Ch 28 H 37

[898] Al Kafi – V 4 – The Book of Hajj Ch 28 H 38

[899] Al Kafi – V 4 – The Book of Hajj Ch 28 H 39

[900] Al Kafi – V 4 – The Book of Hajj Ch 28 H 40

[901] Al Kafi – V 4 – The Book of Hajj Ch 28 H 41

[902] Al Kafi – V 4 – The Book of Hajj Ch 28 H 42

[903] Al Kafi – V 4 – The Book of Hajj Ch 28 H 43

[904] Al Kafi – V 4 – The Book of Hajj Ch 28 H 44

[905] Al Kafi – V 4 – The Book of Hajj Ch 28 H 45

[906] Al Kafi – V 4 – The Book of Hajj Ch 28 H 46

[907] Al Kafi – V 4 – The Book of Hajj Ch 28 H 47

[908] Al Kafi – V 4 – The Book of Hajj Ch 28 H 48

[909] Al Kafi – V 4 – The Book of Hajj Ch 29 H 1

[910] Al Kafi – V 4 – The Book of Hajj Ch 29 H 2

[911] Al Kafi – V 4 – The Book of Hajj Ch 29 H 3

[912] Al Kafi – V 4 – The Book of Hajj Ch 29 H 4

[913] Al Kafi – V 4 – The Book of Hajj Ch 29 H 5

[914] Al Kafi – V 4 – The Book of Hajj Ch 29 H 6

[915] Al Kafi – V 4 – The Book of Hajj Ch 29 H 7

[916] Al Kafi – V 4 – The Book of Hajj Ch 29 H 8

[917] Al Kafi – V 4 – The Book of Hajj Ch 29 H 9

[918] Al Kafi – V 4 – The Book of Hajj Ch 30 H 1

[919] Al Kafi – V 4 – The Book of Hajj Ch 30 H 2

[920] Al Kafi – V 4 – The Book of Hajj Ch 30 H 3

[921] Al Kafi – V 4 – The Book of Hajj Ch 30 H 4

[922] Al Kafi – V 4 – The Book of Hajj Ch 30 H 5

[923] Al Kafi – V 4 – The Book of Hajj Ch 31 H 1

[924] Al Kafi – V 4 – The Book of Hajj Ch 31 H 2

[925] Al Kafi – V 4 – The Book of Hajj Ch 31 H 3

[926] Al Kafi – V 4 – The Book of Hajj Ch 31 H 4

[927] Al Kafi – V 4 – The Book of Hajj Ch 31 H 5

[928] Al Kafi – V 4 – The Book of Hajj Ch 31 H 6

[929] Al Kafi – V 4 – The Book of Hajj Ch 32 H 1

[930] Al Kafi – V 4 – The Book of Hajj Ch 32 H 2

[931] Al Kafi – V 4 – The Book of Hajj Ch 32 H 3

[932] Al Kafi – V 4 – The Book of Hajj Ch 33 H 1

[933] Al Kafi – V 4 – The Book of Hajj Ch 33 H 2

[934] Al Kafi – V 4 – The Book of Hajj Ch 34 H 1

[935] Al Kafi – V 4 – The Book of Hajj Ch 34 H 2

[936] Al Kafi – V 4 – The Book of Hajj Ch 34 H 3

[937] Al Kafi – V 4 – The Book of Hajj Ch 34 H 4

[938] Al Kafi – V 4 – The Book of Hajj Ch 35 H 1

[939] Al Kafi – V 4 – The Book of Hajj Ch 36 H 1

[940] Al Kafi – V 4 – The Book of Hajj Ch 36 H 2

[941] Al Kafi – V 4 – The Book of Hajj Ch 37 H 1

[942] Al Kafi – V 4 – The Book of Hajj Ch 37 H 2

[943] Al Kafi – V 4 – The Book of Hajj Ch 37 H 3

[944] Al Kafi – V 4 – The Book of Hajj Ch 37 H 4

[945] Al Kafi – V 4 – The Book of Hajj Ch 37 H 5

[946] Al Kafi – V 4 – The Book of Hajj Ch 38 H 1

[947] Al Kafi – V 4 – The Book of Hajj Ch 38 H 2

[948] Al Kafi – V 4 – The Book of Hajj Ch 38 H 3

[949] Al Kafi – V 4 – The Book of Hajj Ch 38 H 4

[950] Al Kafi – V 4 – The Book of Hajj Ch 38 H 5

[951] Al Kafi – V 4 – The Book of Hajj Ch 38 H 6

[952] Al Kafi – V 4 – The Book of Hajj Ch 38 H 7

[953] Al Kafi – V 4 – The Book of Hajj Ch 38 H 8

[954] Al Kafi – V 4 – The Book of Hajj Ch 38 H 9

[955] Al Kafi – V 4 – The Book of Hajj Ch 38 H 10

[956] Al Kafi – V 4 – The Book of Hajj Ch 38 H 11

[957] Al Kafi – V 4 – The Book of Hajj Ch 38 H 12

[958] Al Kafi – V 4 – The Book of Hajj Ch 38 H 13

[959] Al Kafi – V 4 – The Book of Hajj Ch 38 H 14

[960] Al Kafi – V 4 – The Book of Hajj Ch 38 H 15

[961] Al Kafi – V 4 – The Book of Hajj Ch 38 H 16

[962] Al Kafi – V 4 – The Book of Hajj Ch 38 H 17

[963] Al Kafi – V 4 – The Book of Hajj Ch 38 H 18

[964] Al Kafi – V 4 – The Book of Hajj Ch 39 H 1

[965] Al Kafi – V 4 – The Book of Hajj Ch 39 H 2

[966] Al Kafi – V 4 – The Book of Hajj Ch 40 H 1

[967] Al Kafi – V 4 – The Book of Hajj Ch 40 H 2

[968] Al Kafi – V 4 – The Book of Hajj Ch 40 H 3

[969] Al Kafi – V 4 – The Book of Hajj Ch 40 H 4

[970] Al Kafi – V 4 – The Book of Hajj Ch 40 H 5

[971] Al Kafi – V 4 – The Book of Hajj Ch 40 H 6

[972] Al Kafi – V 4 – The Book of Hajj Ch 41 H 1

[973] Al Kafi – V 4 – The Book of Hajj Ch 41 H 2

[974] Al Kafi – V 4 – The Book of Hajj Ch 41 H 3

[975] Al Kafi – V 4 – The Book of Hajj Ch 41 H 4

[976] Al Kafi – V 4 – The Book of Hajj Ch 41 H 5

[977] Al Kafi – V 4 – The Book of Hajj Ch 42 H 1

[978] Al Kafi – V 4 – The Book of Hajj Ch 42 H 2

[979] Al Kafi – V 4 – The Book of Hajj Ch 42 H 3

[980] Al Kafi – V 4 – The Book of Hajj Ch 43 H 1

[981] Al Kafi – V 4 – The Book of Hajj Ch 43 H 2

[982] Al Kafi – V 4 – The Book of Hajj Ch 44 H 1

[983] Al Kafi – V 4 – The Book of Hajj Ch 44 H 2

[984] Al Kafi – V 4 – The Book of Hajj Ch 44 H 3

[985] Al Kafi – V 4 – The Book of Hajj Ch 44 H 4

[986] Al Kafi – V 4 – The Book of Hajj Ch 44 H 5

[987] Al Kafi – V 4 – The Book of Hajj Ch 45 H 1

[988] Al Kafi – V 4 – The Book of Hajj Ch 45 H 2

[989] Al Kafi – V 4 – The Book of Hajj Ch 45 H 3

[990] Al Kafi – V 4 – The Book of Hajj Ch 45 H 4

[991] Al Kafi – V 4 – The Book of Hajj Ch 46 H 1

[992] Al Kafi – V 4 – The Book of Hajj Ch 46 H 2

[993] Al Kafi – V 4 – The Book of Hajj Ch 47 H 1

[994] Al Kafi – V 4 – The Book of Hajj Ch 47 H 2

[995] Al Kafi – V 4 – The Book of Hajj Ch 47 H 3

[996] Al Kafi – V 4 – The Book of Hajj Ch 47 H 4

[997] Al Kafi – V 4 – The Book of Hajj Ch 47 H 5

[998] Al Kafi – V 4 – The Book of Hajj Ch 47 H 6

[999] Al Kafi – V 4 – The Book of Hajj Ch 47 H 7

[1000] Al Kafi – V 4 – The Book of Hajj Ch 47 H 8

[1001] Al Kafi – V 4 – The Book of Hajj Ch 48 H 1

[1002] Al Kafi – V 4 – The Book of Hajj Ch 48 H 2

[1003] Al Kafi – V 4 – The Book of Hajj Ch 48 H 3

[1004] Al Kafi – V 4 – The Book of Hajj Ch 48 H 4

[1005] Al Kafi – V 4 – The Book of Hajj Ch 48 H 5

[1006] Al Kafi – V 4 – The Book of Hajj Ch 49 H 1

[1007] Al Kafi – V 4 – The Book of Hajj Ch 49 H 2

[1008] Al Kafi – V 4 – The Book of Hajj Ch 49 H 3

[1009] Al Kafi – V 4 – The Book of Hajj Ch 50 H 1

[1010] Al Kafi – V 4 – The Book of Hajj Ch 50 H 2

[1011] Al Kafi – V 4 – The Book of Hajj Ch 50 H 3

[1012] Al Kafi – V 4 – The Book of Hajj Ch 51 H 1

[1013] Al Kafi – V 4 – The Book of Hajj Ch 51 H 2

[1014] Al Kafi – V 4 – The Book of Hajj Ch 51 H 3

[1015] Al Kafi – V 4 – The Book of Hajj Ch 51 H 4

[1016] Al Kafi – V 4 – The Book of Hajj Ch 51 H 5

[1017] Al Kafi – V 4 – The Book of Hajj Ch 51 H 6

[1018] Al Kafi – V 4 – The Book of Hajj Ch 51 H 7

[1019] Al Kafi – V 4 – The Book of Hajj Ch 51 H 8

[1020] Al Kafi – V 4 – The Book of Hajj Ch 51 H 9

[1021] Al Kafi – V 4 – The Book of Hajj Ch 51 H 10

[1022] Al Kafi – V 4 – The Book of Hajj Ch 51 H 11

[1023] Al Kafi – V 4 – The Book of Hajj Ch 51 H 12

[1024] Al Kafi – V 4 – The Book of Hajj Ch 51 H 13

[1025] Al Kafi – V 4 – The Book of Hajj Ch 51 H 14

[1026] Al Kafi – V 4 – The Book of Hajj Ch 51 H 15

[1027] Al Kafi – V 4 – The Book of Hajj Ch 51 H 16

[1028] Al Kafi – V 4 – The Book of Hajj Ch 51 H 17

[1029] Al Kafi – V 4 – The Book of Hajj Ch 51 H 18

[1030] Al Kafi – V 4 – The Book of Hajj Ch 52 H 1

[1031] Al Kafi – V 4 – The Book of Hajj Ch 52 H 2

[1032] Al Kafi – V 4 – The Book of Hajj Ch 52 H 3

[1033] Al Kafi – V 4 – The Book of Hajj Ch 53 H 1

[1034] Al Kafi – V 4 – The Book of Hajj Ch 53 H 2

[1035] Al Kafi – V 4 – The Book of Hajj Ch 53 H 3

[1036] Al Kafi – V 4 – The Book of Hajj Ch 54 H 1

[1037] Al Kafi – V 4 – The Book of Hajj Ch 54 H 2

[1038] Al Kafi – V 4 – The Book of Hajj Ch 54 H 3

[1039] Al Kafi – V 4 – The Book of Hajj Ch 54 H 4

[1040] Al Kafi – V 4 – The Book of Hajj Ch 54 H 5

[1041] Al Kafi – V 4 – The Book of Hajj Ch 54 H 6

[1042] Al Kafi – V 4 – The Book of Hajj Ch 55 H 1

[1043] Al Kafi – V 4 – The Book of Hajj Ch 56 H 1

[1044] Al Kafi – V 4 – The Book of Hajj Ch 56 H 2

[1045] Al Kafi – V 4 – The Book of Hajj Ch 56 H 3

[1046] Al Kafi – V 4 – The Book of Hajj Ch 57 H 1

[1047] Al Kafi – V 4 – The Book of Hajj Ch 57 H 2

[1048] Al Kafi – V 4 – The Book of Hajj Ch 57 H 3

[1049] Al Kafi – V 4 – The Book of Hajj Ch 57 H 4

[1050] Al Kafi – V 4 – The Book of Hajj Ch 57 H 5

[1051] Al Kafi – V 4 – The Book of Hajj Ch 57 H 6

[1052] Al Kafi – V 4 – The Book of Hajj Ch 57 H 7

[1053] Al Kafi – V 4 – The Book of Hajj Ch 57 H 8

[1054] Al Kafi – V 4 – The Book of Hajj Ch 57 H 9

[1055] Al Kafi – V 4 – The Book of Hajj Ch 57 H 10

[1056] Al Kafi – V 4 – The Book of Hajj Ch 58 H 1

[1057] Al Kafi – V 4 – The Book of Hajj Ch 58 H 2

[1058] Al Kafi – V 4 – The Book of Hajj Ch 58 H 3

[1059] Al Kafi – V 4 – The Book of Hajj Ch 58 H 4

[1060] Al Kafi – V 4 – The Book of Hajj Ch 58 H 5

[1061] Al Kafi – V 4 – The Book of Hajj Ch 58 H 6

[1062] Al Kafi – V 4 – The Book of Hajj Ch 58 H 7

[1063] Al Kafi – V 4 – The Book of Hajj Ch 58 H 8

[1064] Al Kafi – V 4 – The Book of Hajj Ch 58 H 9

[1065] Al Kafi – V 4 – The Book of Hajj Ch 59 H 1

[1066] Al Kafi – V 4 – The Book of Hajj Ch 59 H 2

[1067] Al Kafi – V 4 – The Book of Hajj Ch 59 H 3

[1068] Al Kafi – V 4 – The Book of Hajj Ch 59 H 4

[1069] Al Kafi – V 4 – The Book of Hajj Ch 59 H 5

[1070] Al Kafi – V 4 – The Book of Hajj Ch 59 H 6

[1071] Al Kafi – V 4 – The Book of Hajj Ch 60 H 1

[1072] Al Kafi – V 4 – The Book of Hajj Ch 60 H 2

[1073] Al Kafi – V 4 – The Book of Hajj Ch 60 H 3

[1074] Al Kafi – V 4 – The Book of Hajj Ch 60 H 4

[1075] Al Kafi – V 4 – The Book of Hajj Ch 61 H 1

[1076] Al Kafi – V 4 – The Book of Hajj Ch 61 H 2

[1077] Al Kafi – V 4 – The Book of Hajj Ch 62 H 1

[1078] Al Kafi – V 4 – The Book of Hajj Ch 62 H 2

[1079] Al Kafi – V 4 – The Book of Hajj Ch 62 H 3

[1080] Al Kafi – V 4 – The Book of Hajj Ch 62 H 4

[1081] Al Kafi – V 4 – The Book of Hajj Ch 62 H 5

[1082] Al Kafi – V 4 – The Book of Hajj Ch 63 H 1

[1083] Al Kafi – V 4 – The Book of Hajj Ch 63 H 2

[1084] Al Kafi – V 4 – The Book of Hajj Ch 63 H 3

[1085] Al Kafi – V 4 – The Book of Hajj Ch 64 H 1

[1086] Al Kafi – V 4 – The Book of Hajj Ch 64 H 2

[1087] Al Kafi – V 4 – The Book of Hajj Ch 65 H 1

[1088] Al Kafi – V 4 – The Book of Hajj Ch 65 H 2

[1089] Al Kafi – V 4 – The Book of Hajj Ch 66 H 1

[1090] Al Kafi – V 4 – The Book of Hajj Ch 66 H 2

[1091] Al Kafi – V 4 – The Book of Hajj Ch 66 H 3

[1092] Al Kafi – V 4 – The Book of Hajj Ch 67 H 1

[1093] Al Kafi – V 4 – The Book of Hajj Ch 67 H 2

[1094] Al Kafi – V 4 – The Book of Hajj Ch 67 H 3

[1095] Al Kafi – V 4 – The Book of Hajj Ch 68 H 1

[1096] Al Kafi – V 4 – The Book of Hajj Ch 68 H 2

[1097] Al Kafi – V 4 – The Book of Hajj Ch 69 H 1

[1098] Al Kafi – V 4 – The Book of Hajj Ch 70 H 1

[1099] Al Kafi – V 4 – The Book of Hajj Ch 70 H 2

[1100] Al Kafi – V 4 – The Book of Hajj Ch 70 H 3

[1101] Al Kafi – V 4 – The Book of Hajj Ch 71 H 1

[1102] Al Kafi – V 4 – The Book of Hajj Ch 71 H 2

[1103] Al Kafi – V 4 – The Book of Hajj Ch 72 H 1

[1104] Al Kafi – V 4 – The Book of Hajj Ch 72 H 2

[1105] Al Kafi – V 4 – The Book of Hajj Ch 72 H 3

[1106] Al Kafi – V 4 – The Book of Hajj Ch 72 H 4

[1107] Al Kafi – V 4 – The Book of Hajj Ch 72 H 5

[1108] Al Kafi – V 4 – The Book of Hajj Ch 72 H 6

[1109] Al Kafi – V 4 – The Book of Hajj Ch 72 H 7

[1110] Al Kafi – V 4 – The Book of Hajj Ch 72 H 8

[1111] Al Kafi – V 4 – The Book of Hajj Ch 72 H 9

[1112] Al Kafi – V 4 – The Book of Hajj Ch 72 H 10

[1113] Al Kafi – V 4 – The Book of Hajj Ch 73 H 1

[1114] Al Kafi – V 4 – The Book of Hajj Ch 73 H 2

[1115] Al Kafi – V 4 – The Book of Hajj Ch 73 H 3

[1116] Al Kafi – V 4 – The Book of Hajj Ch 73 H 4

[1117] Al Kafi – V 4 – The Book of Hajj Ch 73 H 5

[1118] Al Kafi – V 4 – The Book of Hajj Ch 74 H 1

[1119] Al Kafi – V 4 – The Book of Hajj Ch 74 H 2

[1120] Al Kafi – V 4 – The Book of Hajj Ch 74 H 3

[1121] Al Kafi – V 4 – The Book of Hajj Ch 74 H 4

[1122] Al Kafi – V 4 – The Book of Hajj Ch 74 H 5

[1123] Al Kafi – V 4 – The Book of Hajj Ch 74 H 6

[1124] Al Kafi – V 4 – The Book of Hajj Ch 74 H 7

[1125] Al Kafi – V 4 – The Book of Hajj Ch 74 H 8

[1126] Al Kafi – V 4 – The Book of Hajj Ch 74 H 9

[1127] Al Kafi – V 4 – The Book of Hajj Ch 74 H 10

[1128] Al Kafi – V 4 – The Book of Hajj Ch 75 H 1

[1129] Al Kafi – V 4 – The Book of Hajj Ch 75 H 2

[1130] Al Kafi – V 4 – The Book of Hajj Ch 75 H 3

[1131] Al Kafi – V 4 – The Book of Hajj Ch 75 H 4

[1132] Al Kafi – V 4 – The Book of Hajj Ch 75 H 5

[1133] Al Kafi – V 4 – The Book of Hajj Ch 75 H 6

[1134] Al Kafi – V 4 – The Book of Hajj Ch 75 H 7

[1135] Al Kafi – V 4 – The Book of Hajj Ch 75 H 8

[1136] Al Kafi – V 4 – The Book of Hajj Ch 75 H 9

[1137] Al Kafi – V 4 – The Book of Hajj Ch 76 H 1

[1138] Al Kafi – V 4 – The Book of Hajj Ch 76 H 2

[1139] Al Kafi – V 4 – The Book of Hajj Ch 76 H 3

[1140] Al Kafi – V 4 – The Book of Hajj Ch 76 H 4

[1141] Al Kafi – V 4 – The Book of Hajj Ch 76 H 5

[1142] Al Kafi – V 4 – The Book of Hajj Ch 76 H 6

[1143] Al Kafi – V 4 – The Book of Hajj Ch 76 H 7

[1144] Al Kafi – V 4 – The Book of Hajj Ch 76 H

[1145] Al Kafi – V 4 – The Book of Hajj Ch 76 H 9

[1146] Al Kafi – V 4 – The Book of Hajj Ch 76 H 10

[1147] Al Kafi – V 4 – The Book of Hajj Ch 76 H 11

[1148] Al Kafi – V 4 – The Book of Hajj Ch 76 H 12

[1149] Al Kafi – V 4 – The Book of Hajj Ch 77 H 1

[1150] Al Kafi – V 4 – The Book of Hajj Ch 77 H 2

[1151] Al Kafi – V 4 – The Book of Hajj Ch 77 H 3

[1152] Al Kafi – V 4 – The Book of Hajj Ch 77 H 4

[1153] Al Kafi – V 4 – The Book of Hajj Ch 77 H 5

[1154] Al Kafi – V 4 – The Book of Hajj Ch 77 H 6

[1155] Al Kafi – V 4 – The Book of Hajj Ch 78 H 1

[1156] Al Kafi – V 4 – The Book of Hajj Ch 78 H 2

[1157] Al Kafi – V 4 – The Book of Hajj Ch 78 H 3

[1158] Al Kafi – V 4 – The Book of Hajj Ch 78 H 4

[1159] Al Kafi – V 4 – The Book of Hajj Ch 78 H 5

[1160] Al Kafi – V 4 – The Book of Hajj Ch 78 H 6

[1161] Al Kafi – V 4 – The Book of Hajj Ch 78 H 7

[1162] Al Kafi – V 4 – The Book of Hajj Ch 78 H 8

[1163] Al Kafi – V 4 – The Book of Hajj Ch 78 H 9

[1164] Al Kafi – V 4 – The Book of Hajj Ch 79 H 1

[1165] Al Kafi – V 4 – The Book of Hajj Ch 79 H 2

[1166] Al Kafi – V 4 – The Book of Hajj Ch 79 H 3

[1167] Al Kafi – V 4 – The Book of Hajj Ch 79 H 4

[1168] Al Kafi – V 4 – The Book of Hajj Ch 79 H 5

[1169] Al Kafi – V 4 – The Book of Hajj Ch 79 H 6

[1170] Al Kafi – V 4 – The Book of Hajj Ch 79 H 7

[1171] Al Kafi – V 4 – The Book of Hajj Ch 79 H 8

[1172] Al Kafi – V 4 – The Book of Hajj Ch 79 H 9

[1173] Al Kafi – V 4 – The Book of Hajj Ch 79 H 10

[1174] Al Kafi – V 4 – The Book of Hajj Ch 80 H 1

[1175] Al Kafi – V 4 – The Book of Hajj Ch 80 H 2

[1176] Al Kafi – V 4 – The Book of Hajj Ch 80 H 3

[1177] Al Kafi – V 4 – The Book of Hajj Ch 80 H 4

[1178] Al Kafi – V 4 – The Book of Hajj Ch 80 H 5

[1179] Al Kafi – V 4 – The Book of Hajj Ch 80 H 6

[1180] Al Kafi – V 4 – The Book of Hajj Ch 80 H 7

[1181] Al Kafi – V 4 – The Book of Hajj Ch 80 H 8

[1182] Al Kafi – V 4 – The Book of Hajj Ch 80 H 9

[1183] Al Kafi – V 4 – The Book of Hajj Ch 80 H 10

[1184] Al Kafi – V 4 – The Book of Hajj Ch 80 H 11

[1185] Al Kafi – V 4 – The Book of Hajj Ch 80 H 12

[1186] Al Kafi – V 4 – The Book of Hajj Ch 80 H 13

[1187] Al Kafi – V 4 – The Book of Hajj Ch 80 H 14

[1188] Al Kafi – V 4 – The Book of Hajj Ch 80 H 15

[1189] Al Kafi – V 4 – The Book of Hajj Ch 80 H 16

[1190] Al Kafi – V 4 – The Book of Hajj Ch 81 H 1

[1191] Al Kafi – V 4 – The Book of Hajj Ch 81 H 2

[1192] Al Kafi – V 4 – The Book of Hajj Ch 81 H 3

[1193] Al Kafi – V 4 – The Book of Hajj Ch 81 H 4

[1194] Al Kafi – V 4 – The Book of Hajj Ch 81 H 5

[1195] Al Kafi – V 4 – The Book of Hajj Ch 81 H 6

[1196] Al Kafi – V 4 – The Book of Hajj Ch 81 H 7

[1197] Al Kafi – V 4 – The Book of Hajj Ch 81 H 8

[1198] Al Kafi – V 4 – The Book of Hajj Ch 82 H 1

[1199] Al Kafi – V 4 – The Book of Hajj Ch 82 H 2

[1200] Al Kafi – V 4 – The Book of Hajj Ch 82 H 3

[1201] Al Kafi – V 4 – The Book of Hajj Ch 82 H 4

[1202] Al Kafi – V 4 – The Book of Hajj Ch 82 H 5

[1203] Al Kafi – V 4 – The Book of Hajj Ch 82 H 6

[1204] Al Kafi – V 4 – The Book of Hajj Ch 83 H 1

[1205] Al Kafi – V 4 – The Book of Hajj Ch 83 H 2

[1206] Al Kafi – V 4 – The Book of Hajj Ch 83 H 3

[1207] Al Kafi – V 4 – The Book of Hajj Ch 83 H 4

[1208] Al Kafi – V 4 – The Book of Hajj Ch 83 H 5

[1209] Al Kafi – V 4 – The Book of Hajj Ch 83 H 6

[1210] Al Kafi – V 4 – The Book of Hajj Ch 83 H 7

[1211] Al Kafi – V 4 – The Book of Hajj Ch 83 H 8

[1212] Al Kafi – V 4 – The Book of Hajj Ch 83 H 8

[1213] Al Kafi – V 4 – The Book of Hajj Ch 83 H 10

[1214] Al Kafi – V 4 – The Book of Hajj Ch 83 H 11

[1215] Al Kafi – V 4 – The Book of Hajj Ch 83 H 12

[1216] Al Kafi – V 4 – The Book of Hajj Ch 83 H 13

[1217] Al Kafi – V 4 – The Book of Hajj Ch 83 H 14

[1218] Al Kafi – V 4 – The Book of Hajj Ch 83 H 15

[1219] Al Kafi – V 4 – The Book of Hajj Ch 83 H 16

[1220] Al Kafi – V 4 – The Book of Hajj Ch 83 H 17

[1221] Al Kafi – V 4 – The Book of Hajj Ch 83 H 18

[1222] Al Kafi – V 4 – The Book of Hajj Ch 83 H 19

[1223] Al Kafi – V 4 – The Book of Hajj Ch 83 H 20

[1224] Al Kafi – V 4 – The Book of Hajj Ch 83 H 21

[1225] Al Kafi – V 4 – The Book of Hajj Ch 83 H 22

[1226] Al Kafi – V 4 – The Book of Hajj Ch 84 H 1

[1227] Al Kafi – V 4 – The Book of Hajj Ch 84 H 2

[1228] Al Kafi – V 4 – The Book of Hajj Ch 84 H 3

[1229] Al Kafi – V 4 – The Book of Hajj Ch 85 H 1

[1230] Al Kafi – V 4 – The Book of Hajj Ch 85 H 2

[1231] Al Kafi – V 4 – The Book of Hajj Ch 85 H 3

[1232] Al Kafi – V 4 – The Book of Hajj Ch 85 H 4

[1233] Al Kafi – V 4 – The Book of Hajj Ch 85 H 5

[1234] Al Kafi – V 4 – The Book of Hajj Ch 85 H 6

[1235] Al Kafi – V 4 – The Book of Hajj Ch 85 H 7

[1236] Al Kafi – V 4 – The Book of Hajj Ch 85 H 8

[1237] Al Kafi – V 4 – The Book of Hajj Ch 85 H 9

[1238] Al Kafi – V 4 – The Book of Hajj Ch 85 H 10

[1239] Al Kafi – V 4 – The Book of Hajj Ch 85 H 11

[1240] Al Kafi – V 4 – The Book of Hajj Ch 86 H 1

[1241] Al Kafi – V 4 – The Book of Hajj Ch 86 H 2

[1242] Al Kafi – V 4 – The Book of Hajj Ch 86 H 3

[1243] Al Kafi – V 4 – The Book of Hajj Ch 86 H 4

[1244] Al Kafi – V 4 – The Book of Hajj Ch 86 H 5

[1245] Al Kafi – V 4 – The Book of Hajj Ch 86 H 6

[1246] Al Kafi – V 4 – The Book of Hajj Ch 87 H 1

[1247] Al Kafi – V 4 – The Book of Hajj Ch 87 H 2

[1248] Al Kafi – V 4 – The Book of Hajj Ch 88 H 1

[1249] Al Kafi – V 4 – The Book of Hajj Ch 88 H 2

[1250] Al Kafi – V 4 – The Book of Hajj Ch 88 H 3

[1251] Al Kafi – V 4 – The Book of Hajj Ch 89 H 1

[1252] Al Kafi – V 4 – The Book of Hajj Ch 89 H 2

[1253] Al Kafi – V 4 – The Book of Hajj Ch 89 H 3

[1254] Al Kafi – V 4 – The Book of Hajj Ch 89 H 4

[1255] Al Kafi – V 4 – The Book of Hajj Ch 90 H 1

[1256] Al Kafi – V 4 – The Book of Hajj Ch 90 H 2

[1257] Al Kafi – V 4 – The Book of Hajj Ch 90 H 3

[1258] Al Kafi – V 4 – The Book of Hajj Ch 90 H 4

[1259] Al Kafi – V 4 – The Book of Hajj Ch 90 H 5

[1260] Al Kafi – V 4 – The Book of Hajj Ch 90 H 6

[1261] Al Kafi – V 4 – The Book of Hajj Ch 90 H 7

[1262] Al Kafi – V 4 – The Book of Hajj Ch 90 H 8

[1263] Al Kafi – V 4 – The Book of Hajj Ch 90 H 9

[1264] Al Kafi – V 4 – The Book of Hajj Ch 90 H 10

[1265] Al Kafi – V 4 – The Book of Hajj Ch 90 H 11

[1266] Al Kafi – V 4 – The Book of Hajj Ch 90 H 12

[1267] Al Kafi – V 4 – The Book of Hajj Ch 90 H 13

[1268] Al Kafi – V 4 – The Book of Hajj Ch 90 H 14

[1269] Al Kafi – V 4 – The Book of Hajj Ch 90 H 15

[1270] Al Kafi – V 4 – The Book of Hajj Ch 91 H 1

[1271] Al Kafi – V 4 – The Book of Hajj Ch 91 H 2

[1272] Al Kafi – V 4 – The Book of Hajj Ch 92 H 1

[1273] Al Kafi – V 4 – The Book of Hajj Ch 92 H 2

[1274] Al Kafi – V 4 – The Book of Hajj Ch 92 H 3

[1275] Al Kafi – V 4 – The Book of Hajj Ch 92 H 4

[1276] Al Kafi – V 4 – The Book of Hajj Ch 92 H 5

[1277] Al Kafi – V 4 – The Book of Hajj Ch 92 H 6

[1278] Al Kafi – V 4 – The Book of Hajj Ch 92 H 7

[1279] Al Kafi – V 4 – The Book of Hajj Ch 92 H 8

[1280] Al Kafi – V 4 – The Book of Hajj Ch 92 H 9

[1281] Al Kafi – V 4 – The Book of Hajj Ch 92 H 10

[1282] Al Kafi – V 4 – The Book of Hajj Ch 92 H 11

[1283] Al Kafi – V 4 – The Book of Hajj Ch 92 H 12

[1284] Al Kafi – V 4 – The Book of Hajj Ch 92 H 13

[1285] Al Kafi – V 4 – The Book of Hajj Ch 92 H 14

[1286] Al Kafi – V 4 – The Book of Hajj Ch 92 H 15

[1287] Al Kafi – V 4 – The Book of Hajj Ch 92 H 17

[1288] Al Kafi – V 4 – The Book of Hajj Ch 92 H 18

[1289] Al Kafi – V 4 – The Book of Hajj Ch 92 H 19

[1290] Al Kafi – V 4 – The Book of Hajj Ch 93 H 1

[1291] Al Kafi – V 4 – The Book of Hajj Ch 93 H 2

[1292] Al Kafi – V 4 – The Book of Hajj Ch 93 H 3

[1293] Al Kafi – V 4 – The Book of Hajj Ch 93 H 4

[1294] Al Kafi – V 4 – The Book of Hajj Ch 93 H 5

[1295] Al Kafi – V 4 – The Book of Hajj Ch 94 H 1

[1296] Al Kafi – V 4 – The Book of Hajj Ch 94 H 2

[1297] Al Kafi – V 4 – The Book of Hajj Ch 94 H 3

[1298] Al Kafi – V 4 – The Book of Hajj Ch 94 H 4

[1299] Al Kafi – V 4 – The Book of Hajj Ch 94 H 5

[1300] Al Kafi – V 4 – The Book of Hajj Ch 94 H 6

[1301] Al Kafi – V 4 – The Book of Hajj Ch 94 H 7

[1302] Al Kafi – V 4 – The Book of Hajj Ch 94 H 8

[1303] Al Kafi – V 4 – The Book of Hajj Ch 94 H 9

[1304] Al Kafi – V 4 – The Book of Hajj Ch 94 H 10

[1305] Al Kafi – V 4 – The Book of Hajj Ch 95 H 1

[1306] Al Kafi – V 4 – The Book of Hajj Ch 95 H 2

[1307] Al Kafi – V 4 – The Book of Hajj Ch 95 H 3

[1308] Al Kafi – V 4 – The Book of Hajj Ch 95 H 4

[1309] Al Kafi – V 4 – The Book of Hajj Ch 95 H 5

[1310] Al Kafi – V 4 – The Book of Hajj Ch 95 H 6

[1311] Al Kafi – V 4 – The Book of Hajj Ch 95 H 7

[1312] Al Kafi – V 4 – The Book of Hajj Ch 95 H 8

[1313] Al Kafi – V 4 – The Book of Hajj Ch 95 H 9

[1314] Al Kafi – V 4 – The Book of Hajj Ch 95 H 10

[1315] Al Kafi – V 4 – The Book of Hajj Ch 95 H 11

[1316] Al Kafi – V 4 – The Book of Hajj Ch 96 H 1

[1317] Al Kafi – V 4 – The Book of Hajj Ch 96 H 2

[1318] Al Kafi – V 4 – The Book of Hajj Ch 96 H 3

[1319] Al Kafi – V 4 – The Book of Hajj Ch 96 H 4

[1320] Al Kafi – V 4 – The Book of Hajj Ch 97 H 1

[1321] Al Kafi – V 4 – The Book of Hajj Ch 97 H 2

[1322] Al Kafi – V 4 – The Book of Hajj Ch 97 H 3

[1323] Al Kafi – V 4 – The Book of Hajj Ch 97 H 4

[1324] Al Kafi – V 4 – The Book of Hajj Ch 97 H 5

[1325] Al Kafi – V 4 – The Book of Hajj Ch 97 H 6

[1326] Al Kafi – V 4 – The Book of Hajj Ch 97 H 7

[1327] Al Kafi – V 4 – The Book of Hajj Ch 97 H 8

[1328] Al Kafi – V 4 – The Book of Hajj Ch 97 H 9

[1329] Al Kafi – V 4 – The Book of Hajj Ch 97 H 10

[1330] Al Kafi – V 4 – The Book of Hajj Ch 97 H 11

[1331] Al Kafi – V 4 – The Book of Hajj Ch 97 H 12

[1332] Al Kafi – V 4 – The Book of Hajj Ch 98 H 1

[1333] Al Kafi – V 4 – The Book of Hajj Ch 98 H 2

[1334] Al Kafi – V 4 – The Book of Hajj Ch 99 H 1

[1335] Al Kafi – V 4 – The Book of Hajj Ch 99 H 2

[1336] Al Kafi – V 4 – The Book of Hajj Ch 99 H 3

[1337] Al Kafi – V 4 – The Book of Hajj Ch 99 H 4

[1338] Al Kafi – V 4 – The Book of Hajj Ch 99 H 5

[1339] Al Kafi – V 4 – The Book of Hajj Ch 99 H 6

[1340] Al Kafi – V 4 – The Book of Hajj Ch 99 H 7

[1341] Al Kafi – V 4 – The Book of Hajj Ch 99 H 8

[1342] Al Kafi – V 4 – The Book of Hajj Ch 99 H 9

[1343] Al Kafi – V 4 – The Book of Hajj Ch 99 H 10

[1344] Al Kafi – V 4 – The Book of Hajj Ch 99 H 11

[1345] Al Kafi – V 4 – The Book of Hajj Ch 99 H 12

[1346] Al Kafi – V 4 – The Book of Hajj Ch 100 H 1

[1347] Al Kafi – V 4 – The Book of Hajj Ch 100 H 2

[1348] Al Kafi – V 4 – The Book of Hajj Ch 100 H 3

[1349] Al Kafi – V 4 – The Book of Hajj Ch 100 H 4

[1350] Al Kafi – V 4 – The Book of Hajj Ch 101 H 1

[1351] Al Kafi – V 4 – The Book of Hajj Ch 101 H 2

[1352] Al Kafi – V 4 – The Book of Hajj Ch 101 H 3

[1353] Al Kafi – V 4 – The Book of Hajj Ch 101 H 4

[1354] Al Kafi – V 4 – The Book of Hajj Ch 101 H 5

[1355] Al Kafi – V 4 – The Book of Hajj Ch 101 H 6

[1356] Al Kafi – V 4 – The Book of Hajj Ch 101 H 7

[1357] Al Kafi – V 4 – The Book of Hajj Ch 101 H 8

[1358] Al Kafi – V 4 – The Book of Hajj Ch 101 H 9

[1359] Al Kafi – V 4 – The Book of Hajj Ch 102 H 1

[1360] Al Kafi – V 4 – The Book of Hajj Ch 102 H 2

[1361] Al Kafi – V 4 – The Book of Hajj Ch 102 H 3

[1362] Al Kafi – V 4 – The Book of Hajj Ch 102 H 4

[1363] Al Kafi – V 4 – The Book of Hajj Ch 102 H 5

[1364] Al Kafi – V 4 – The Book of Hajj Ch 102 H 6

[1365] Al Kafi – V 4 – The Book of Hajj Ch 102 H 7

[1366] Al Kafi – V 4 – The Book of Hajj Ch 102 H 8

[1367] Al Kafi – V 4 – The Book of Hajj Ch 103 H 1

[1368] Al Kafi – V 4 – The Book of Hajj Ch 103 H 2

[1369] Al Kafi – V 4 – The Book of Hajj Ch 103 H 3

[1370] Al Kafi – V 4 – The Book of Hajj Ch 103 H 4

[1371] Al Kafi – V 4 – The Book of Hajj Ch 103 H 5

[1372] Al Kafi – V 4 – The Book of Hajj Ch 103 H 6

[1373] Al Kafi – V 4 – The Book of Hajj Ch 103 H 7

[1374] Al Kafi – V 4 – The Book of Hajj Ch 104 H 1

[1375] Al Kafi – V 4 – The Book of Hajj Ch 104 H 2

[1376] Al Kafi – V 4 – The Book of Hajj Ch 104 H 3

[1377] Al Kafi – V 4 – The Book of Hajj Ch 104 H 4

[1378] Al Kafi – V 4 – The Book of Hajj Ch 104 H 5

[1379] Al Kafi – V 4 – The Book of Hajj Ch 104 H 6

[1380] Al Kafi – V 4 – The Book of Hajj Ch 104 H 7

[1381] Al Kafi – V 4 – The Book of Hajj Ch 104 H 8

[1382] Al Kafi – V 4 – The Book of Hajj Ch 104 H 9

[1383] Al Kafi – V 4 – The Book of Hajj Ch 104 H 10

[1384] Al Kafi – V 4 – The Book of Hajj Ch 104 H 11

[1385] Al Kafi – V 4 – The Book of Hajj Ch 104 H 12

[1386] Al Kafi – V 4 – The Book of Hajj Ch 105 H 1

[1387] Al Kafi – V 4 – The Book of Hajj Ch 105 H 2

[1388] Al Kafi – V 4 – The Book of Hajj Ch 105 H 3

[1389] Al Kafi – V 4 – The Book of Hajj Ch 105 H 4

[1390] Al Kafi – V 4 – The Book of Hajj Ch 105 H 5

[1391] Al Kafi – V 4 – The Book of Hajj Ch 105 H 6

[1392] Al Kafi – V 4 – The Book of Hajj Ch 105 H 7

[1393] Al Kafi – V 4 – The Book of Hajj Ch 105 H 8

[1394] Al Kafi – V 4 – The Book of Hajj Ch 106 H 1

[1395] Al Kafi – V 4 – The Book of Hajj Ch 106 H 2

[1396] Al Kafi – V 4 – The Book of Hajj Ch 106 H 3

[1397] Al Kafi – V 4 – The Book of Hajj Ch 106 H 4

[1398] Al Kafi – V 4 – The Book of Hajj Ch 106 H 5

[1399] Al Kafi – V 4 – The Book of Hajj Ch 106 H 6

[1400] Al Kafi – V 4 – The Book of Hajj Ch 106 H 7

[1401] Al Kafi – V 4 – The Book of Hajj Ch 106 H 8

[1402] Al Kafi – V 4 – The Book of Hajj Ch 106 H 9

[1403] Al Kafi – V 4 – The Book of Hajj Ch 106 H 10

[1404] Al Kafi – V 4 – The Book of Hajj Ch 106 H 11

[1405] Al Kafi – V 4 – The Book of Hajj Ch 107 H 1

[1406] Al Kafi – V 4 – The Book of Hajj Ch 107 H 2

[1407] Al Kafi – V 4 – The Book of Hajj Ch 107 H 3

[1408] Al Kafi – V 4 – The Book of Hajj Ch 108 H 1

[1409] Al Kafi – V 4 – The Book of Hajj Ch 108 H 2

[1410] Al Kafi – V 4 – The Book of Hajj Ch 108 H 3

[1411] Al Kafi – V 4 – The Book of Hajj Ch 108 H 4

[1412] Al Kafi – V 4 – The Book of Hajj Ch 109 H 1

[1413] Al Kafi – V 4 – The Book of Hajj Ch 109 H 2

[1414] Al Kafi – V 4 – The Book of Hajj Ch 109 H 3

[1415] Al Kafi – V 4 – The Book of Hajj Ch 109 H 4

[1416] Al Kafi – V 4 – The Book of Hajj Ch 109 H 5

[1417] Al Kafi – V 4 – The Book of Hajj Ch 109 H 6

[1418] Al Kafi – V 4 – The Book of Hajj Ch 109 H 7

[1419] Al Kafi – V 4 – The Book of Hajj Ch 109 H 8

[1420] Al Kafi – V 4 – The Book of Hajj Ch 109 H 9

[1421] Al Kafi – V 4 – The Book of Hajj Ch 109 H 10

[1422] Al Kafi – V 4 – The Book of Hajj Ch 109 H 11

[1423] Al Kafi – V 4 – The Book of Hajj Ch 109 H 12

[1424] Al Kafi – V 4 – The Book of Hajj Ch 109 H 13

[1425] Al Kafi – V 4 – The Book of Hajj Ch 109 H 14

[1426] Al Kafi – V 4 – The Book of Hajj Ch 110 H 1

[1427] Al Kafi – V 4 – The Book of Hajj Ch 110 H 2

[1428] Al Kafi – V 4 – The Book of Hajj Ch 110 H 3

[1429] Al Kafi – V 4 – The Book of Hajj Ch 110 H 4

[1430] Al Kafi – V 4 – The Book of Hajj Ch 110 H 5

[1431] Al Kafi – V 4 – The Book of Hajj Ch 110 H 6

[1432] Al Kafi – V 4 – The Book of Hajj Ch 110 H 7

[1433] Al Kafi – V 4 – The Book of Hajj Ch 110 H 8

[1434] Al Kafi – V 4 – The Book of Hajj Ch 110 H 9

[1435] Al Kafi – V 4 – The Book of Hajj Ch 110 H 10

[1436] Al Kafi – V 4 – The Book of Hajj Ch 111 H 1

[1437] Al Kafi – V 4 – The Book of Hajj Ch 111 H 2

[1438] Al Kafi – V 4 – The Book of Hajj Ch 111 H 3

[1439] Al Kafi – V 4 – The Book of Hajj Ch 111 H 4

[1440] Al Kafi – V 4 – The Book of Hajj Ch 111 H 5

[1441] Al Kafi – V 4 – The Book of Hajj Ch 111 H 6

[1442] Al Kafi – V 4 – The Book of Hajj Ch 112 H 1

[1443] Al Kafi – V 4 – The Book of Hajj Ch 112 H 2

[1444] Al Kafi – V 4 – The Book of Hajj Ch 112 H 3

[1445] Al Kafi – V 4 – The Book of Hajj Ch 112 H 4

[1446] Al Kafi – V 4 – The Book of Hajj Ch 112 H 5

[1447] Al Kafi – V 4 – The Book of Hajj Ch 112 H 6

[1448] Al Kafi – V 4 – The Book of Hajj Ch 112 H 7

[1449] Al Kafi – V 4 – The Book of Hajj Ch 112 H 8

[1450] Al Kafi – V 4 – The Book of Hajj Ch 112 H 9

[1451] Al Kafi – V 4 – The Book of Hajj Ch 113 H 1

[1452] Al Kafi – V 4 – The Book of Hajj Ch 113 H 2

[1453] Al Kafi – V 4 – The Book of Hajj Ch 114 H 1

[1454] Al Kafi – V 4 – The Book of Hajj Ch 114 H 2

[1455] Al Kafi – V 4 – The Book of Hajj Ch 114 H 3

[1456] Al Kafi – V 4 – The Book of Hajj Ch 114 H 4

[1457] Al Kafi – V 4 – The Book of Hajj Ch 114 H 5

[1458] Al Kafi – V 4 – The Book of Hajj Ch 114 H 6

[1459] Al Kafi – V 4 – The Book of Hajj Ch 115 H 1

[1460] Al Kafi – V 4 – The Book of Hajj Ch 115 H 2

[1461] Al Kafi – V 4 – The Book of Hajj Ch 115 H 3

[1462] Al Kafi – V 4 – The Book of Hajj Ch 115 H 4

[1463] Al Kafi – V 4 – The Book of Hajj Ch 115 H 5

[1464] Al Kafi – V 4 – The Book of Hajj Ch 115 H 6

[1465] Al Kafi – V 4 – The Book of Hajj Ch 115 H 7

[1466] Al Kafi – V 4 – The Book of Hajj Ch 115 H 8

[1467] Al Kafi – V 4 – The Book of Hajj Ch 115 H 9

[1468] Al Kafi – V 4 – The Book of Hajj Ch 116 H 1

[1469] Al Kafi – V 4 – The Book of Hajj Ch 116 H 2

[1470] Al Kafi – V 4 – The Book of Hajj Ch 116 H 3

[1471] Al Kafi – V 4 – The Book of Hajj Ch 116 H 4

[1472] Al Kafi – V 4 – The Book of Hajj Ch 116 H 5

[1473] Al Kafi – V 4 – The Book of Hajj Ch 117 H 1

[1474] Al Kafi – V 4 – The Book of Hajj Ch 117 H 2

[1475] Al Kafi – V 4 – The Book of Hajj Ch 117 H 3

[1476] Al Kafi – V 4 – The Book of Hajj Ch 117 H 4

[1477] Al Kafi – V 4 – The Book of Hajj Ch 118 H 1

[1478] Al Kafi – V 4 – The Book of Hajj Ch 118 H 2

[1479] Al Kafi – V 4 – The Book of Hajj Ch 118 H 3

[1480] Al Kafi – V 4 – The Book of Hajj Ch 118 H 4

[1481] Al Kafi – V 4 – The Book of Hajj Ch 118 H 5

[1482] Al Kafi – V 4 – The Book of Hajj Ch 118 H 6

[1483] Al Kafi – V 4 – The Book of Hajj Ch 118 H 7

[1484] Al Kafi – V 4 – The Book of Hajj Ch 118 H 8

[1485] Al Kafi – V 4 – The Book of Hajj Ch 118 H 9

[1486] Al Kafi – V 4 – The Book of Hajj Ch 118 H 10

[1487] Al Kafi – V 4 – The Book of Hajj Ch 119 H 1

[1488] Al Kafi – V 4 – The Book of Hajj Ch 119 H 2

[1489] Al Kafi – V 4 – The Book of Hajj Ch 120 H 1

[1490] Al Kafi – V 4 – The Book of Hajj Ch 120 H 2

[1491] Al Kafi – V 4 – The Book of Hajj Ch 120 H 3

[1492] Al Kafi – V 4 – The Book of Hajj Ch 121 H 1

[1493] Al Kafi – V 4 – The Book of Hajj Ch 122 H 1

[1494] Al Kafi – V 4 – The Book of Hajj Ch 122 H 2

[1495] Al Kafi – V 4 – The Book of Hajj Ch 122 H 3

[1496] Al Kafi – V 4 – The Book of Hajj Ch 122 H 4

[1497] Al Kafi – V 4 – The Book of Hajj Ch 122 H 5

[1498] Al Kafi – V 4 – The Book of Hajj Ch 122 H 6

[1499] Al Kafi – V 4 – The Book of Hajj Ch 122 H 7

[1500] Al Kafi – V 4 – The Book of Hajj Ch 122 H 8

[1501] Al Kafi – V 4 – The Book of Hajj Ch 122 H 9

[1502] Al Kafi – V 4 – The Book of Hajj Ch 122 H 10

[1503] Al Kafi – V 4 – The Book of Hajj Ch 123 H 1

[1504] Al Kafi – V 4 – The Book of Hajj Ch 123 H 2

[1505] Al Kafi – V 4 – The Book of Hajj Ch 123 H 3

[1506] Al Kafi – V 4 – The Book of Hajj Ch 123 H 4

[1507] Al Kafi – V 4 – The Book of Hajj Ch 123 H 5

[1508] Al Kafi – V 4 – The Book of Hajj Ch 123 H 6

[1509] Al Kafi – V 4 – The Book of Hajj Ch 123 H 7

[1510] Al Kafi – V 4 – The Book of Hajj Ch 123 H 8

[1511] Al Kafi – V 4 – The Book of Hajj Ch 123 H 9

[1512] Al Kafi – V 4 – The Book of Hajj Ch 123 H 10

[1513] Al Kafi – V 4 – The Book of Hajj Ch 123 H 11

[1514] Al Kafi – V 4 – The Book of Hajj Ch 123 H 12

[1515] Al Kafi – V 4 – The Book of Hajj Ch 123 H 13

[1516] Al Kafi – V 4 – The Book of Hajj Ch 123 H 14

[1517] Al Kafi – V 4 – The Book of Hajj Ch 123 H 15

[1518] Al Kafi – V 4 – The Book of Hajj Ch 123 H 16

[1519] Al Kafi – V 4 – The Book of Hajj Ch 123 H 17

[1520] Al Kafi – V 4 – The Book of Hajj Ch 123 H 18

[1521] Al Kafi – V 4 – The Book of Hajj Ch 123 H 19

[1522] Al Kafi – V 4 – The Book of Hajj Ch 124 H 1

[1523] Al Kafi – V 4 – The Book of Hajj Ch 124 H 2

[1524] Al Kafi – V 4 – The Book of Hajj Ch 124 H 3

[1525] Al Kafi – V 4 – The Book of Hajj Ch 124 H 4

[1526] Al Kafi – V 4 – The Book of Hajj Ch 124 H 5

[1527] Al Kafi – V 4 – The Book of Hajj Ch 125 H 1

[1528] Al Kafi – V 4 – The Book of Hajj Ch 125 H 2

[1529] Al Kafi – V 4 – The Book of Hajj Ch 125 H 3

[1530] Al Kafi – V 4 – The Book of Hajj Ch 126 H 1

[1531] Al Kafi – V 4 – The Book of Hajj Ch 126 H 2

[1532] Al Kafi – V 4 – The Book of Hajj Ch 126 H 3

[1533] Al Kafi – V 4 – The Book of Hajj Ch 127 H 1

[1534] Al Kafi – V 4 – The Book of Hajj Ch 128 H 1

[1535] Al Kafi – V 4 – The Book of Hajj Ch 129 H 1

[1536] Al Kafi – V 4 – The Book of Hajj Ch 129 H 2

[1537] Al Kafi – V 4 – The Book of Hajj Ch 129 H 3

[1538] Al Kafi – V 4 – The Book of Hajj Ch 129 H 4

[1539] Al Kafi – V 4 – The Book of Hajj Ch 129 H 5

[1540] Al Kafi – V 4 – The Book of Hajj Ch 129 H 6

[1541] Al Kafi – V 4 – The Book of Hajj Ch 129 H 7

[1542] Al Kafi – V 4 – The Book of Hajj Ch 130 H 1

[1543] Al Kafi – V 4 – The Book of Hajj Ch 130 H 2

[1544] Al Kafi – V 4 – The Book of Hajj Ch 130 H 3

[1545] Al Kafi – V 4 – The Book of Hajj Ch 130 H 4

[1546] Al Kafi – V 4 – The Book of Hajj Ch 130 H 5

[1547] Al Kafi – V 4 – The Book of Hajj Ch 131 H 1

[1548] Al Kafi – V 4 – The Book of Hajj Ch 131 H 2

[1549] Al Kafi – V 4 – The Book of Hajj Ch 131 H 3

[1550] Al Kafi – V 4 – The Book of Hajj Ch 131 H 4

[1551] Al Kafi – V 4 – The Book of Hajj Ch 131 H 5

[1552] Al Kafi – V 4 – The Book of Hajj Ch 131 H 6

[1553] Al Kafi – V 4 – The Book of Hajj Ch 131 H 7

[1554] Al Kafi – V 4 – The Book of Hajj Ch 131 H 8

[1555] Al Kafi – V 4 – The Book of Hajj Ch 131 H 9

[1556] Al Kafi – V 4 – The Book of Hajj Ch 131 H 10

[1557] Al Kafi – V 4 – The Book of Hajj Ch 132 H 1

[1558] Al Kafi – V 4 – The Book of Hajj Ch 132 H 3

[1559] Al Kafi – V 4 – The Book of Hajj Ch 133 H 1

[1560] Al Kafi – V 4 – The Book of Hajj Ch 133 H 2

[1561] Al Kafi – V 4 – The Book of Hajj Ch 134 H 1

[1562] Al Kafi – V 4 – The Book of Hajj Ch 134 H 2

[1563] Al Kafi – V 4 – The Book of Hajj Ch 134 H 3

[1564] Al Kafi – V 4 – The Book of Hajj Ch 134 H 4

[1565] Al Kafi – V 4 – The Book of Hajj Ch 135 H 1

[1566] Al Kafi – V 4 – The Book of Hajj Ch 135 H 2

[1567] Al Kafi – V 4 – The Book of Hajj Ch 135 H 3

[1568] Al Kafi – V 4 – The Book of Hajj Ch 135 H 4

[1569] Al Kafi – V 4 – The Book of Hajj Ch 135 H 5

[1570] Al Kafi – V 4 – The Book of Hajj Ch 136 H 1

[1571] Al Kafi – V 4 – The Book of Hajj Ch 136 H 2

[1572] Al Kafi – V 4 – The Book of Hajj Ch 136 H 3

[1573] Al Kafi – V 4 – The Book of Hajj Ch 136 H 4

[1574] Al Kafi – V 4 – The Book of Hajj Ch 136 H 5

[1575] Al Kafi – V 4 – The Book of Hajj Ch 137 H 1

[1576] Al Kafi – V 4 – The Book of Hajj Ch 137 H 2

[1577] Al Kafi – V 4 – The Book of Hajj Ch 137 H 3

[1578] Al Kafi – V 4 – The Book of Hajj Ch 137 H 4

[1579] Al Kafi – V 4 – The Book of Hajj Ch 137 H 5

[1580] Al Kafi – V 4 – The Book of Hajj Ch 137 H 6

[1581] Al Kafi – V 4 – The Book of Hajj Ch 137 H 7

[1582] Al Kafi – V 4 – The Book of Hajj Ch 137 H 8

[1583] Al Kafi – V 4 – The Book of Hajj Ch 137 H 9

[1584] Al Kafi – V 4 – The Book of Hajj Ch 138 H 1

[1585] Al Kafi – V 4 – The Book of Hajj Ch 138 H 2

[1586] Al Kafi – V 4 – The Book of Hajj Ch 138 H 3

[1587] Al Kafi – V 4 – The Book of Hajj Ch 138 H 4

[1588] Al Kafi – V 4 – The Book of Hajj Ch 138 H 5

[1589] Al Kafi – V 4 – The Book of Hajj Ch 138 H 6

[1590] Al Kafi – V 4 – The Book of Hajj Ch 138 H 7

[1591] Al Kafi – V 4 – The Book of Hajj Ch 138 H 8

[1592] Al Kafi – V 4 – The Book of Hajj Ch 139 H 1

[1593] Al Kafi – V 4 – The Book of Hajj Ch 139 H 2

[1594] Al Kafi – V 4 – The Book of Hajj Ch 139 H 3

[1595] Al Kafi – V 4 – The Book of Hajj Ch 139 H 4

[1596] Al Kafi – V 4 – The Book of Hajj Ch 139 H 5

[1597] Al Kafi – V 4 – The Book of Hajj Ch 139 H 6

[1598] Al Kafi – V 4 – The Book of Hajj Ch 139 H 7

[1599] Al Kafi – V 4 – The Book of Hajj Ch 139 H 8

[1600] Al Kafi – V 4 – The Book of Hajj Ch 139 H 9

[1601] Al Kafi – V 4 – The Book of Hajj Ch 139 H 10

[1602] Al Kafi – V 4 – The Book of Hajj Ch 139 H 11

[1603] Al Kafi – V 4 – The Book of Hajj Ch 139 H 12

[1604] Al Kafi – V 4 – The Book of Hajj Ch 139 H 13

[1605] Al Kafi – V 4 – The Book of Hajj Ch 139 H 14

[1606] Al Kafi – V 4 – The Book of Hajj Ch 139 H 15

[1607] Al Kafi – V 4 – The Book of Hajj Ch 139 H 16

[1608] Al Kafi – V 4 – The Book of Hajj Ch 139 H 17

[1609] Al Kafi – V 4 – The Book of Hajj Ch 139 H 18

[1610] Al Kafi – V 4 – The Book of Hajj Ch 140 H 1

[1611] Al Kafi – V 4 – The Book of Hajj Ch 140 H 2

[1612] Al Kafi – V 4 – The Book of Hajj Ch 140 H 3

[1613] Al Kafi – V 4 – The Book of Hajj Ch 141 H 1

[1614] Al Kafi – V 4 – The Book of Hajj Ch 141 H 2

[1615] Al Kafi – V 4 – The Book of Hajj Ch 141 H 3

[1616] Al Kafi – V 4 – The Book of Hajj Ch 141 H 4

[1617] Al Kafi – V 4 – The Book of Hajj Ch 141 H 5

[1618] Al Kafi – V 4 – The Book of Hajj Ch 141 H 6

[1619] Al Kafi – V 4 – The Book of Hajj Ch 141 H 7

[1620] Al Kafi – V 4 – The Book of Hajj Ch 141 H 8

[1621] Al Kafi – V 4 – The Book of Hajj Ch 141 H 9

[1622] Al Kafi – V 4 – The Book of Hajj Ch 142 H 1

[1623] Al Kafi – V 4 – The Book of Hajj Ch 142 H 2

[1624] Al Kafi – V 4 – The Book of Hajj Ch 142 H 3

[1625] Al Kafi – V 4 – The Book of Hajj Ch 142 H 4

[1626] Al Kafi – V 4 – The Book of Hajj Ch 142 H 5

[1627] Al Kafi – V 4 – The Book of Hajj Ch 142 H 6

[1628] Al Kafi – V 4 – The Book of Hajj Ch 142 H 7

[1629] Al Kafi – V 4 – The Book of Hajj Ch 142 H 8

[1630] Al Kafi – V 4 – The Book of Hajj Ch 142 H 9

[1631] Al Kafi – V 4 – The Book of Hajj Ch 142 H 10

[1632] Al Kafi – V 4 – The Book of Hajj Ch 143 H 1

[1633] Al Kafi – V 4 – The Book of Hajj Ch 143 H 2

[1634] Al Kafi – V 4 – The Book of Hajj Ch 143 H 3

[1635] Al Kafi – V 4 – The Book of Hajj Ch 143 H 4

[1636] Al Kafi – V 4 – The Book of Hajj Ch 143 H 5

[1637] Al Kafi – V 4 – The Book of Hajj Ch 144 H 1

[1638] Al Kafi – V 4 – The Book of Hajj Ch 144 H 2

[1639] Al Kafi – V 4 – The Book of Hajj Ch 144 H 3

[1640] Al Kafi – V 4 – The Book of Hajj Ch 144 H 4

[1641] Al Kafi – V 4 – The Book of Hajj Ch 144 H 5

[1642] Al Kafi – V 4 – The Book of Hajj Ch 144 H 6

[1643] Al Kafi – V 4 – The Book of Hajj Ch 145 H 1

[1644] Al Kafi – V 4 – The Book of Hajj Ch 145 H 2

[1645] Al Kafi – V 4 – The Book of Hajj Ch 145 H 3

[1646] Al Kafi – V 4 – The Book of Hajj Ch 146 H 1

[1647] Al Kafi – V 4 – The Book of Hajj Ch 146 H 2

[1648] Al Kafi – V 4 – The Book of Hajj Ch 146 H 3

[1649] Al Kafi – V 4 – The Book of Hajj Ch 146 H 4

[1650] Al Kafi – V 4 – The Book of Hajj Ch 146 H 5

[1651] Al Kafi – V 4 – The Book of Hajj Ch 146 H 6

[1652] Al Kafi – V 4 – The Book of Hajj Ch 147 H 1

[1653] Al Kafi – V 4 – The Book of Hajj Ch 147 H 2

[1654] Al Kafi – V 4 – The Book of Hajj Ch 147 H 3

[1655] Al Kafi – V 4 – The Book of Hajj Ch 147 H 4

[1656] Al Kafi – V 4 – The Book of Hajj Ch 147 H 5

[1657] Al Kafi – V 4 – The Book of Hajj Ch 147 H 6

[1658] Al Kafi – V 4 – The Book of Hajj Ch 147 H 7

[1659] Al Kafi – V 4 – The Book of Hajj Ch 147 H 8

[1660] Al Kafi – V 4 – The Book of Hajj Ch 148 H 1

[1661] Al Kafi – V 4 – The Book of Hajj Ch 148 H 2

[1662] Al Kafi – V 4 – The Book of Hajj Ch 148 H 3

[1663] Al Kafi – V 4 – The Book of Hajj Ch 148 H 4

[1664] Al Kafi – V 4 – The Book of Hajj Ch 148 H 5

[1665] Al Kafi – V 4 – The Book of Hajj Ch 149 H 1

[1666] Al Kafi – V 4 – The Book of Hajj Ch 149 H 2

[1667] Al Kafi – V 4 – The Book of Hajj Ch 149 H 3

[1668] Al Kafi – V 4 – The Book of Hajj Ch 149 H 4

[1669] Al Kafi – V 4 – The Book of Hajj Ch 149 H 5

[1670] Al Kafi – V 4 – The Book of Hajj Ch 150 H 1

[1671] Al Kafi – V 4 – The Book of Hajj Ch 150 H 2

[1672] Al Kafi – V 4 – The Book of Hajj Ch 150 H 3

[1673] Al Kafi – V 4 – The Book of Hajj Ch 150 H 4

[1674] Al Kafi – V 4 – The Book of Hajj Ch 151 H 1

[1675] Al Kafi – V 4 – The Book of Hajj Ch 151 H 2

[1676] Al Kafi – V 4 – The Book of Hajj Ch 151 H 3

[1677] Al Kafi – V 4 – The Book of Hajj Ch 151 H 4

[1678] Al Kafi – V 4 – The Book of Hajj Ch 151 H 5

[1679] Al Kafi – V 4 – The Book of Hajj Ch 151 H 6

[1680] Al Kafi – V 4 – The Book of Hajj Ch 151 H 7

[1681] Al Kafi – V 4 – The Book of Hajj Ch 151 H 8

[1682] Al Kafi – V 4 – The Book of Hajj Ch 151 H 9

[1683] Al Kafi – V 4 – The Book of Hajj Ch 151 H 10

[1684] Al Kafi – V 4 – The Book of Hajj Ch 152 H 1

[1685] Al Kafi – V 4 – The Book of Hajj Ch 152 H 2

[1686] Al Kafi – V 4 – The Book of Hajj Ch 152 H 3

[1687] Al Kafi – V 4 – The Book of Hajj Ch 152 H 4

[1688] Al Kafi – V 4 – The Book of Hajj Ch 153 H 1

[1689] Al Kafi – V 4 – The Book of Hajj Ch 153 H 2

[1690] Al Kafi – V 4 – The Book of Hajj Ch 154 H 1

[1691] Al Kafi – V 4 – The Book of Hajj Ch 154 H 2

[1692] Al Kafi – V 4 – The Book of Hajj Ch 154 H 3

[1693] Al Kafi – V 4 – The Book of Hajj Ch 154 H 4

[1694] Al Kafi – V 4 – The Book of Hajj Ch 154 H 5

[1695] Al Kafi – V 4 – The Book of Hajj Ch 155 H 1

[1696] Al Kafi – V 4 – The Book of Hajj Ch 156 H 1

[1697] Al Kafi – V 4 – The Book of Hajj Ch 156 H 2

[1698] Al Kafi – V 4 – The Book of Hajj Ch 156 H 3

[1699] Al Kafi – V 4 – The Book of Hajj Ch 157 H 1

[1700] Al Kafi – V 4 – The Book of Hajj Ch 157 H 2

[1701] Al Kafi – V 4 – The Book of Hajj Ch 157 H 3

[1702] Al Kafi – V 4 – The Book of Hajj Ch 157 H 4

[1703] Al Kafi – V 4 – The Book of Hajj Ch 157 H 5

[1704] Al Kafi – V 4 – The Book of Hajj Ch 157 H 6

[1705] Al Kafi – V 4 – The Book of Hajj Ch 158 H 1

[1706] Al Kafi – V 4 – The Book of Hajj Ch 158 H 2

[1707] Al Kafi – V 4 – The Book of Hajj Ch 158 H 3

[1708] Al Kafi – V 4 – The Book of Hajj Ch 158 H 4

[1709] Al Kafi – V 4 – The Book of Hajj Ch 158 H 5

[1710] Al Kafi – V 4 – The Book of Hajj Ch 158 H 6

[1711] Al Kafi – V 4 – The Book of Hajj Ch 158 H 7

[1712] Al Kafi – V 4 – The Book of Hajj Ch 159 H 1

[1713] Al Kafi – V 4 – The Book of Hajj Ch 159 H 2

[1714] Al Kafi – V 4 – The Book of Hajj Ch 159 H 3

[1715] Al Kafi – V 4 – The Book of Hajj Ch 159 H 4

[1716] Al Kafi – V 4 – The Book of Hajj Ch 159 H 5

[1717] Al Kafi – V 4 – The Book of Hajj Ch 160 H 1

[1718] Al Kafi – V 4 – The Book of Hajj Ch 160 H 2

[1719] Al Kafi – V 4 – The Book of Hajj Ch 161 H 1

[1720] Al Kafi – V 4 – The Book of Hajj Ch 161 H 2

[1721] Al Kafi – V 4 – The Book of Hajj Ch 161 H 3

[1722] Al Kafi – V 4 – The Book of Hajj Ch 161 H 4

[1723] Al Kafi – V 4 – The Book of Hajj Ch 162 H 1

[1724] Al Kafi – V 4 – The Book of Hajj Ch 163 H 1

[1725] Al Kafi – V 4 – The Book of Hajj Ch 163 H 2

[1726] Al Kafi – V 4 – The Book of Hajj Ch 163 H 3

[1727] Al Kafi – V 4 – The Book of Hajj Ch 163 H 4

[1728] Al Kafi – V 4 – The Book of Hajj Ch 163 H 5

[1729] Al Kafi – V 4 – The Book of Hajj Ch 163 H 6

[1730] Al Kafi – V 4 – The Book of Hajj Ch 164 H 1

[1731] Al Kafi – V 4 – The Book of Hajj Ch 164 H 2

[1732] Al Kafi – V 4 – The Book of Hajj Ch 165 H 1

[1733] Al Kafi – V 4 – The Book of Hajj Ch 165 H 2

[1734] Al Kafi – V 4 – The Book of Hajj Ch 165 H 3

[1735] Al Kafi – V 4 – The Book of Hajj Ch 165 H 4

[1736] Al Kafi – V 4 – The Book of Hajj Ch 165 H 5

[1737] Al Kafi – V 4 – The Book of Hajj Ch 165 H 6

[1738] Al Kafi – V 4 – The Book of Hajj Ch 165 H 7

[1739] Al Kafi – V 4 – The Book of Hajj Ch 165 H 8

[1740] Al Kafi – V 4 – The Book of Hajj Ch 165 H 9

[1741] Al Kafi – V 4 – The Book of Hajj Ch 165 H 10

[1742] Al Kafi – V 4 – The Book of Hajj Ch 165 H 11

[1743] Al Kafi – V 4 – The Book of Hajj Ch 166 H 1

[1744] Al Kafi – V 4 – The Book of Hajj Ch 166 H 2

[1745] Al Kafi – V 4 – The Book of Hajj Ch 166 H 3

[1746] Al Kafi – V 4 – The Book of Hajj Ch 166 H 4

[1747] Al Kafi – V 4 – The Book of Hajj Ch 166 H 5

[1748] Al Kafi – V 4 – The Book of Hajj Ch 166 H 6

[1749] Al Kafi – V 4 – The Book of Hajj Ch 167 H 1

[1750] Al Kafi – V 4 – The Book of Hajj Ch 167 H 2

[1751] Al Kafi – V 4 – The Book of Hajj Ch 167 H 3

[1752] Al Kafi – V 4 – The Book of Hajj Ch 167 H 4

[1753] Al Kafi – V 4 – The Book of Hajj Ch 167 H 5

[1754] Al Kafi – V 4 – The Book of Hajj Ch 167 H 6

[1755] Al Kafi – V 4 – The Book of Hajj Ch 168 H 1

[1756] Al Kafi – V 4 – The Book of Hajj Ch 168 H 2

[1757] Al Kafi – V 4 – The Book of Hajj Ch 168 H 3

[1758] Al Kafi – V 4 – The Book of Hajj Ch 168 H 4

[1759] Al Kafi – V 4 – The Book of Hajj Ch 168 H 5

[1760] Al Kafi – V 4 – The Book of Hajj Ch 168 H 6

[1761] Al Kafi – V 4 – The Book of Hajj Ch 168 H 7

[1762] Al Kafi – V 4 – The Book of Hajj Ch 168 H 8

[1763] Al Kafi – V 4 – The Book of Hajj Ch 169 H 1

[1764] Al Kafi – V 4 – The Book of Hajj Ch 169 H 2

[1765] Al Kafi – V 4 – The Book of Hajj Ch 169 H 3

[1766] Al Kafi – V 4 – The Book of Hajj Ch 169 H 4

[1767] Al Kafi – V 4 – The Book of Hajj Ch 169 H 5

[1768] Al Kafi – V 4 – The Book of Hajj Ch 169 H 6

[1769] Al Kafi – V 4 – The Book of Hajj Ch 170 H 1

[1770] Al Kafi – V 4 – The Book of Hajj Ch 170 H 2

[1771] Al Kafi – V 4 – The Book of Hajj Ch 170 H 3

[1772] Al Kafi – V 4 – The Book of Hajj Ch 170 H 4

[1773] Al Kafi – V 4 – The Book of Hajj Ch 170 H 5

[1774] Al Kafi – V 4 – The Book of Hajj Ch 170 H 6

[1775] Al Kafi – V 4 – The Book of Hajj Ch 170 H 7

[1776] Al Kafi – V 4 – The Book of Hajj Ch 170 H 8

[1777] Al Kafi – V 4 – The Book of Hajj Ch 171 H 1

[1778] Al Kafi – V 4 – The Book of Hajj Ch 171 H 2

[1779] Al Kafi – V 4 – The Book of Hajj Ch 171 H 3

[1780] Al Kafi – V 4 – The Book of Hajj Ch 171 H 4

[1781] Al Kafi – V 4 – The Book of Hajj Ch 171 H 5

[1782] Al Kafi – V 4 – The Book of Hajj Ch 171 H 6

[1783] Al Kafi – V 4 – The Book of Hajj Ch 172 H 1

[1784] Al Kafi – V 4 – The Book of Hajj Ch 172 H 2

[1785] Al Kafi – V 4 – The Book of Hajj Ch 172 H 3

[1786] Al Kafi – V 4 – The Book of Hajj Ch 172 H 4

[1787] Al Kafi – V 4 – The Book of Hajj Ch 172 H 5

[1788] Al Kafi – V 4 – The Book of Hajj Ch 172 H 6

[1789] Al Kafi – V 4 – The Book of Hajj Ch 172 H 7

[1790] Al Kafi – V 4 – The Book of Hajj Ch 172 H 8

[1791] Al Kafi – V 4 – The Book of Hajj Ch 172 H 9

[1792] Al Kafi – V 4 – The Book of Hajj Ch 173 H 1

[1793] Al Kafi – V 4 – The Book of Hajj Ch 173 H 2

[1794] Al Kafi – V 4 – The Book of Hajj Ch 173 H 3

[1795] Al Kafi – V 4 – The Book of Hajj Ch 173 H 4

[1796] Al Kafi – V 4 – The Book of Hajj Ch 173 H 5

[1797] Al Kafi – V 4 – The Book of Hajj Ch 173 H 6

[1798] Al Kafi – V 4 – The Book of Hajj Ch 173 H 7

[1799] Al Kafi – V 4 – The Book of Hajj Ch 174 H 1

[1800] Al Kafi – V 4 – The Book of Hajj Ch 174 H 2

[1801] Al Kafi – V 4 – The Book of Hajj Ch 174 H 3

[1802] Al Kafi – V 4 – The Book of Hajj Ch 174 H 4

[1803] Al Kafi – V 4 – The Book of Hajj Ch 174 H 5

[1804] Al Kafi – V 4 – The Book of Hajj Ch 174 H 6

[1805] Al Kafi – V 4 – The Book of Hajj Ch 174 H 7

[1806] Al Kafi – V 4 – The Book of Hajj Ch 174 H 8

[1807] Al Kafi – V 4 – The Book of Hajj Ch 174 H 9

[1808] Al Kafi – V 4 – The Book of Hajj Ch 174 H 10

[1809] Al Kafi – V 4 – The Book of Hajj Ch 175 H 1

[1810] Al Kafi – V 4 – The Book of Hajj Ch 175 H 2

[1811] Al Kafi – V 4 – The Book of Hajj Ch 175 H 3

[1812] Al Kafi – V 4 – The Book of Hajj Ch 175 H 4

[1813] Al Kafi – V 4 – The Book of Hajj Ch 175 H 5

[1814] Al Kafi – V 4 – The Book of Hajj Ch 176 H 1

[1815] Al Kafi – V 4 – The Book of Hajj Ch 176 H 2

[1816] Al Kafi – V 4 – The Book of Hajj Ch 176 H 3

[1817] Al Kafi – V 4 – The Book of Hajj Ch 176 H 4

[1818] Al Kafi – V 4 – The Book of Hajj Ch 176 H 5

[1819] Al Kafi – V 4 – The Book of Hajj Ch 177 H 1

[1820] Al Kafi – V 4 – The Book of Hajj Ch 177 H 2

[1821] Al Kafi – V 4 – The Book of Hajj Ch 177 H 3

[1822] Al Kafi – V 4 – The Book of Hajj Ch 177 H 4

[1823] Al Kafi – V 4 – The Book of Hajj Ch 177 H 5

[1824] Al Kafi – V 4 – The Book of Hajj Ch 178 H 1

[1825] Al Kafi – V 4 – The Book of Hajj Ch 178 H 2

[1826] Al Kafi – V 4 – The Book of Hajj Ch 179 H 1

[1827] Al Kafi – V 4 – The Book of Hajj Ch 179 H 2

[1828] Al Kafi – V 4 – The Book of Hajj Ch 180 H 1

[1829] Al Kafi – V 4 – The Book of Hajj Ch 180 H 2

[1830] Al Kafi – V 4 – The Book of Hajj Ch 180 H 3

[1831] Al Kafi – V 4 – The Book of Hajj Ch 180 H 4

[1832] Al Kafi – V 4 – The Book of Hajj Ch 180 H 5

[1833] Al Kafi – V 4 – The Book of Hajj Ch 180 H 6

[1834] Al Kafi – V 4 – The Book of Hajj Ch 181 H 1

[1835] Al Kafi – V 4 – The Book of Hajj Ch 181 H 2

[1836] Al Kafi – V 4 – The Book of Hajj Ch 181 H 3

[1837] Al Kafi – V 4 – The Book of Hajj Ch 181 H 4

[1838] Al Kafi – V 4 – The Book of Hajj Ch 181 H 5

[1839] Al Kafi – V 4 – The Book of Hajj Ch 181 H 6

[1840] Al Kafi – V 4 – The Book of Hajj Ch 181 H 7

[1841] Al Kafi – V 4 – The Book of Hajj Ch 181 H 8

[1842] Al Kafi – V 4 – The Book of Hajj Ch 181 H 9

[1843] Al Kafi – V 4 – The Book of Hajj Ch 181 H 10

[1844] Al Kafi – V 4 – The Book of Hajj Ch 181 H 11

[1845] Al Kafi – V 4 – The Book of Hajj Ch 181 H 12

[1846] Al Kafi – V 4 – The Book of Hajj Ch 181 H 13

[1847] Al Kafi – V 4 – The Book of Hajj Ch 181 H 14

[1848] Al Kafi – V 4 – The Book of Hajj Ch 181 H 15

[1849] Al Kafi – V 4 – The Book of Hajj Ch 181 H 16

[1850] Al Kafi – V 4 – The Book of Hajj Ch 181 H 17

[1851] Al Kafi – V 4 – The Book of Hajj Ch 182 H 1

[1852] Al Kafi – V 4 – The Book of Hajj Ch 182 H 2

[1853] Al Kafi – V 4 – The Book of Hajj Ch 182 H 3

[1854] Al Kafi – V 4 – The Book of Hajj Ch 183 H1

[1855] Al Kafi – V 4 – The Book of Hajj Ch 183 H2

[1856] Al Kafi – V 4 – The Book of Hajj Ch 183 H 3

[1857] Al Kafi – V 4 – The Book of Hajj Ch 183 H 4

[1858] Al Kafi – V 4 – The Book of Hajj Ch 183 H 5

[1859] Al Kafi – V 4 – The Book of Hajj Ch 183 H 6

[1860] Al Kafi – V 4 – The Book of Hajj Ch 183 H 7

[1861] Al Kafi – V 4 – The Book of Hajj Ch 183 H 8

[1862] Al Kafi – V 4 – The Book of Hajj Ch 183 H 9

[1863] Al Kafi – V 4 – The Book of Hajj Ch 184 H 1

[1864] Al Kafi – V 4 – The Book of Hajj Ch 184 H 2

[1865] Al Kafi – V 4 – The Book of Hajj Ch 184 H 3

[1866] Al Kafi – V 4 – The Book of Hajj Ch 184 H 4

[1867] Al Kafi – V 4 – The Book of Hajj Ch 184 H 5

[1868] Al Kafi – V 4 – The Book of Hajj Ch 185 H 1

[1869] Al Kafi – V 4 – The Book of Hajj Ch 185 H 2

[1870] Al Kafi – V 4 – The Book of Hajj Ch 185 H 3

[1871] Al Kafi – V 4 – The Book of Hajj Ch 185 H 4

[1872] Al Kafi – V 4 – The Book of Hajj Ch 185 H 5

[1873] Al Kafi – V 4 – The Book of Hajj Ch 185 H 6

[1874] Al Kafi – V 4 – The Book of Hajj Ch 185 H 7

[1875] Al Kafi – V 4 – The Book of Hajj Ch 185 H 8

[1876] Al Kafi – V 4 – The Book of Hajj Ch 186 H 1

[1877] Al Kafi – V 4 – The Book of Hajj Ch 186 H 2

[1878] Al Kafi – V 4 – The Book of Hajj Ch 186 H 3

[1879] Al Kafi – V 4 – The Book of Hajj Ch 186 H 4

[1880] Al Kafi – V 4 – The Book of Hajj Ch 186 H 5

[1881] Al Kafi – V 4 – The Book of Hajj Ch 186 H 6

[1882] Al Kafi – V 4 – The Book of Hajj Ch 186 H 7

[1883] Al Kafi – V 4 – The Book of Hajj Ch 186 H 8

[1884] Al Kafi – V 4 – The Book of Hajj Ch 186 H 9

[1885] Al Kafi – V 4 – The Book of Hajj Ch 186 H 10

[1886] Al Kafi – V 4 – The Book of Hajj Ch 187 H 1

[1887] Al Kafi – V 4 – The Book of Hajj Ch 187 H 2

[1888] Al Kafi – V 4 – The Book of Hajj Ch 188 H 1

[1889] Al Kafi – V 4 – The Book of Hajj Ch 188 H 2

[1890] Al Kafi – V 4 – The Book of Hajj Ch 188 H 3

[1891] Al Kafi – V 4 – The Book of Hajj Ch 188 H 4

[1892] Al Kafi – V 4 – The Book of Hajj Ch 188 H 5

[1893] Al Kafi – V 4 – The Book of Hajj Ch 188 H 6

[1894] Al Kafi – V 4 – The Book of Hajj Ch 188 H 7

[1895] Al Kafi – V 4 – The Book of Hajj Ch 188 H 8

[1896] Al Kafi – V 4 – The Book of Hajj Ch 188 H 9

[1897] Al Kafi – V 4 – The Book of Hajj Ch 188 H 10

[1898] Al Kafi – V 4 – The Book of Hajj Ch 188 H 11

[1899] Al Kafi – V 4 – The Book of Hajj Ch 188 H 12

[1900] Al Kafi – V 4 – The Book of Hajj Ch 188 H 13

[1901] Al Kafi – V 4 – The Book of Hajj Ch 189 H 1

[1902] Al Kafi – V 4 – The Book of Hajj Ch 189 H 2

[1903] Al Kafi – V 4 – The Book of Hajj Ch 189 H 3

[1904] Al Kafi – V 4 – The Book of Hajj Ch 189 H 4

[1905] Al Kafi – V 4 – The Book of Hajj Ch 190 H 1

[1906] Al Kafi – V 4 – The Book of Hajj Ch 190 H 2

[1907] Al Kafi – V 4 – The Book of Hajj Ch 190 H 3

[1908] Al Kafi – V 4 – The Book of Hajj Ch 190 H 4

[1909] Al Kafi – V 4 – The Book of Hajj Ch 190 H 5

[1910] Al Kafi – V 4 – The Book of Hajj Ch 191 H 1

[1911] Al Kafi – V 4 – The Book of Hajj Ch 191 H 2

[1912] Al Kafi – V 4 – The Book of Hajj Ch 191 H 3

[1913] Al Kafi – V 4 – The Book of Hajj Ch 191 H 4

[1914] Al Kafi – V 4 – The Book of Hajj Ch 191 H 5

[1915] Al Kafi – V 4 – The Book of Hajj Ch 191 H 6

[1916] Al Kafi – V 4 – The Book of Hajj Ch 191 H 7

[1917] Al Kafi – V 4 – The Book of Hajj Ch 191 H 8

[1918] Al Kafi – V 4 – The Book of Hajj Ch 191 H 9

[1919] Al Kafi – V 4 – The Book of Hajj Ch 191 H 10

[1920] Al Kafi – V 4 – The Book of Hajj Ch 191 H 11

[1921] Al Kafi – V 4 – The Book of Hajj Ch 191 H 12

[1922] Al Kafi – V 4 – The Book of Hajj Ch 191 H 13

[1923] Al Kafi – V 4 – The Book of Hajj Ch 191 H 14

[1924] Al Kafi – V 4 – The Book of Hajj Ch 191 H 15

[1925] Al Kafi – V 4 – The Book of Hajj Ch 191 H 16

[1926] Al Kafi – V 4 – The Book of Hajj Ch 192 H 1

[1927] Al Kafi – V 4 – The Book of Hajj Ch 192 H 2

[1928] Al Kafi – V 4 – The Book of Hajj Ch 192 H 3

[1929] Al Kafi – V 4 – The Book of Hajj Ch 192 H 4

[1930] Al Kafi – V 4 – The Book of Hajj Ch 192 H 5

[1931] Al Kafi – V 4 – The Book of Hajj Ch 193 H 1

[1932] Al Kafi – V 4 – The Book of Hajj Ch 193 H 2

[1933] Al Kafi – V 4 – The Book of Hajj Ch 193 H 3

[1934] Al Kafi – V 4 – The Book of Hajj Ch 193 H 4

[1935] Al Kafi – V 4 – The Book of Hajj Ch 193 H 5

[1936] Al Kafi – V 4 – The Book of Hajj Ch 193 H 6

[1937] Al Kafi – V 4 – The Book of Hajj Ch 193 H 7

[1938] Al Kafi – V 4 – The Book of Hajj Ch 194 H 1

[1939] Al Kafi – V 4 – The Book of Hajj Ch 194 H 2

[1940] Al Kafi – V 4 – The Book of Hajj Ch 194 H 3

[1941] Al Kafi – V 4 – The Book of Hajj Ch 194 H 4

[1942] Al Kafi – V 4 – The Book of Hajj Ch 194 H 5

[1943] Al Kafi – V 4 – The Book of Hajj Ch 195 H 1

[1944] Al Kafi – V 4 – The Book of Hajj Ch 195 H 2

[1945] Al Kafi – V 4 – The Book of Hajj Ch 196 H 1

[1946] Al Kafi – V 4 – The Book of Hajj Ch 196 H 2

[1947] Al Kafi – V 4 – The Book of Hajj Ch 196 H 3

[1948] Al Kafi – V 4 – The Book of Hajj Ch 196 H 4

[1949] Al Kafi – V 4 – The Book of Hajj Ch 196 H 5

[1950] Al Kafi – V 4 – The Book of Hajj Ch 197 H 1

[1951] Al Kafi – V 4 – The Book of Hajj Ch 197 H 2

[1952] Al Kafi – V 4 – The Book of Hajj Ch 197 H 3

[1953] Al Kafi – V 4 – The Book of Hajj Ch 197 H 4

[1954] Al Kafi – V 4 – The Book of Hajj Ch 197 H 5

[1955] Al Kafi – V 4 – The Book of Hajj Ch 197 H 6

[1956] Al Kafi – V 4 – The Book of Hajj Ch 198 H 1

[1957] Al Kafi – V 4 – The Book of Hajj Ch 198 H 2

[1958] Al Kafi – V 4 – The Book of Hajj Ch 198 H 3

[1959] Al Kafi – V 4 – The Book of Hajj Ch 198 H 4

[1960] Al Kafi – V 4 – The Book of Hajj Ch 198 H 5

[1961] Al Kafi – V 4 – The Book of Hajj Ch 198 H 6

[1962] Al Kafi – V 4 – The Book of Hajj Ch 198 H 7

[1963] Al Kafi – V 4 – The Book of Hajj Ch 198 H 8

[1964] Al Kafi – V 4 – The Book of Hajj Ch 198 H 10

[1965] Al Kafi – V 4 – The Book of Hajj Ch 198 H 10

[1966] Al Kafi – V 4 – The Book of Hajj Ch 198 H 11

[1967] Al Kafi – V 4 – The Book of Hajj Ch 198 H 12

[1968] Al Kafi – V 4 – The Book of Hajj Ch 199 H 1

[1969] Al Kafi – V 4 – The Book of Hajj Ch 200 H 1

[1970] Al Kafi – V 4 – The Book of Hajj Ch 200 H 2

[1971] Al Kafi – V 4 – The Book of Hajj Ch 200 H 3

[1972] Al Kafi – V 4 – The Book of Hajj Ch 200 H 4

[1973] Al Kafi – V 4 – The Book of Hajj Ch 200 H 5

[1974] Al Kafi – V 4 – The Book of Hajj Ch 200 H 6

[1975] Al Kafi – V 4 – The Book of Hajj Ch 200 H 7

[1976] Al Kafi – V 4 – The Book of Hajj Ch 200 H 8

[1977] Al Kafi – V 4 – The Book of Hajj Ch 201 H 1

[1978] Al Kafi – V 4 – The Book of Hajj Ch 201 H 2

[1979] Al Kafi – V 4 – The Book of Hajj Ch 201 H 3

[1980] Al Kafi – V 4 – The Book of Hajj Ch 201 H 4

[1981] Al Kafi – V 4 – The Book of Hajj Ch 201 H 5

[1982] Al Kafi – V 4 – The Book of Hajj Ch 201 H 6

[1983] Al Kafi – V 4 – The Book of Hajj Ch 201 H 7

[1984] Al Kafi – V 4 – The Book of Hajj Ch 201 H 8

[1985] Al Kafi – V 4 – The Book of Hajj Ch 201 H 9

[1986] Al Kafi – V 4 – The Book of Hajj Ch 201 H 10

[1987] Al Kafi – V 4 – The Book of Hajj Ch 201 H 11

[1988] Al Kafi – V 4 – The Book of Hajj Ch 201 H 12

[1989] Al Kafi – V 4 – The Book of Hajj Ch 202 H 1

[1990] Al Kafi – V 4 – The Book of Hajj Ch 202 H 2

[1991] Al Kafi – V 4 – The Book of Hajj Ch 202 H 3

[1992] Al Kafi – V 4 – The Book of Hajj Ch 202 H 4

[1993] Al Kafi – V 4 – The Book of Hajj Ch 202 H 5

[1994] Al Kafi – V 4 – The Book of Hajj Ch 202 H 6

[1995] Al Kafi – V 4 – The Book of Hajj Ch 202 H 7

[1996] Al Kafi – V 4 – The Book of Hajj Ch 202 H 8

[1997] Al Kafi – V 4 – The Book of Hajj Ch 202 H 9

[1998] Al Kafi – V 4 – The Book of Hajj Ch 202 H 10

[1999] Al Kafi – V 4 – The Book of Hajj Ch 202 H 11

[2000] Al Kafi – V 4 – The Book of Hajj Ch 203 H 1

[2001] Al Kafi – V 4 – The Book of Hajj Ch 203 H 2

[2002] Al Kafi – V 4 – The Book of Hajj Ch 203 H 3

[2003] Al Kafi – V 4 – The Book of Hajj Ch 203 H 4

[2004] Al Kafi – V 4 – The Book of Hajj Ch 203 H 5

[2005] Al Kafi – V 4 – The Book of Hajj Ch 204 H 1

[2006] Al Kafi – V 4 – The Book of Hajj Ch 204 H 2

[2007] Al Kafi – V 4 – The Book of Hajj Ch 205 H 1

[2008] Al Kafi – V 4 – The Book of Hajj Ch 205 H 2

[2009] Al Kafi – V 4 – The Book of Hajj Ch 206 H 1

[2010] Al Kafi – V 4 – The Book of Hajj Ch 206 H 2

[2011] Al Kafi – V 4 – The Book of Hajj Ch 206 H 3

[2012] Al Kafi – V 4 – The Book of Hajj Ch 207 H 1

[2013] Al Kafi – V 4 – The Book of Hajj Ch 207 H 2

[2014] Al Kafi – V 4 – The Book of Hajj Ch 207 H 3

[2015] Al Kafi – V 4 – The Book of Hajj Ch 207 H 4

[2016] Al Kafi – V 4 – The Book of Hajj Ch 208 H 1

[2017] Al Kafi – V 4 – The Book of Hajj Ch 208 H 2

[2018] Al Kafi – V 4 – The Book of Hajj Ch 208 H 3

[2019] Al Kafi – V 4 – The Book of Hajj Ch 208 H 4

[2020] Al Kafi – V 4 – The Book of Hajj Ch 208 H 5

[2021] Al Kafi – V 4 – The Book of Hajj Ch 208 H 6

[2022] Al Kafi – V 4 – The Book of Hajj Ch 208 H 7

[2023] Al Kafi – V 4 – The Book of Hajj Ch 209 H 1

[2024] Al Kafi – V 4 – The Book of Hajj Ch 209 H 2

[2025] Al Kafi – V 4 – The Book of Hajj Ch 209 H 3

[2026] Al Kafi – V 4 – The Book of Hajj Ch 209 H 4

[2027] Al Kafi – V 4 – The Book of Hajj Ch 209 H 5

[2028] Al Kafi – V 4 – The Book of Hajj Ch 209 H 6

[2029] Al Kafi – V 4 – The Book of Hajj Ch 209 H 7

[2030] Al Kafi – V 4 – The Book of Hajj Ch 209 H 8

[2031] Al Kafi – V 4 – The Book of Hajj Ch 209 H 9

[2032] Al Kafi – V 4 – The Book of Hajj Ch 210 H 1

[2033] Al Kafi – V 4 – The Book of Hajj Ch 210 H 2

[2034] Al Kafi – V 4 – The Book of Hajj Ch 210 H 3

[2035] Al Kafi – V 4 – The Book of Hajj Ch 210 H 4

[2036] Al Kafi – V 4 – The Book of Hajj Ch 210 H 5

[2037] Al Kafi – V 4 – The Book of Hajj Ch 211 H 1

[2038] Al Kafi – V 4 – The Book of Hajj Ch 211 H 2

[2039] Al Kafi – V 4 – The Book of Hajj Ch 211 H 3

[2040] Al Kafi – V 4 – The Book of Hajj Ch 211 H 4

[2041] Al Kafi – V 4 – The Book of Hajj Ch 212 H 1

[2042] Al Kafi – V 4 – The Book of Hajj Ch 212 H 2

[2043] Al Kafi – V 4 – The Book of Hajj Ch 212 H 3

[2044] Al Kafi – V 4 – The Book of Hajj Ch 212 H 4

[2045] Al Kafi – V 4 – The Book of Hajj Ch 212 H 5

[2046] Al Kafi – V 4 – The Book of Hajj Ch 212 H 6

[2047] Al Kafi – V 4 – The Book of Hajj Ch 212 H 7

[2048] Al Kafi – V 4 – The Book of Hajj Ch 212 H 8

[2049] Al Kafi – V 4 – The Book of Hajj Ch 212 H 9

[2050] Al Kafi – V 4 – The Book of Hajj Ch 212 H 10

[2051] Al Kafi – V 4 – The Book of Hajj Ch 212 H 11

[2052] Al Kafi – V 4 – The Book of Hajj Ch 212 H 12

[2053] Al Kafi – V 4 – The Book of Hajj Ch 212 H 13

[2054] Al Kafi – V 4 – The Book of Hajj Ch 212 H 14

[2055] Al Kafi – V 4 – The Book of Hajj Ch 212 H 15

[2056] Al Kafi – V 4 – The Book of Hajj Ch 212 H 16

[2057] Al Kafi – V 4 – The Book of Hajj Ch 212 H 17

[2058] Al Kafi – V 4 – The Book of Hajj Ch 212 H 18

[2059] Al Kafi – V 4 – The Book of Hajj Ch 212 H 19

[2060] Al Kafi – V 4 – The Book of Hajj Ch 212 H 20

[2061] Al Kafi – V 4 – The Book of Hajj Ch 212 H 21

[2062] Al Kafi – V 4 – The Book of Hajj Ch 212 H 22

[2063] Al Kafi – V 4 – The Book of Hajj Ch 212 H 23

[2064] Al Kafi – V 4 – The Book of Hajj Ch 212 H 24

[2065] Al Kafi – V 4 – The Book of Hajj Ch 212 H 25

[2066] Al Kafi – V 4 – The Book of Hajj Ch 212 H 27

[2067] Al Kafi – V 4 – The Book of Hajj Ch 212 H 28

[2068] Al Kafi – V 4 – The Book of Hajj Ch 212 H 28

[2069] Al Kafi – V 4 – The Book of Hajj Ch 212 H 29

[2070] Al Kafi – V 4 – The Book of Hajj Ch 212 H 30

[2071] Al Kafi – V 4 – The Book of Hajj Ch 212 H 31

[2072] Al Kafi – V 4 – The Book of Hajj Ch 212 H 32

[2073] Al Kafi – V 4 – The Book of Hajj Ch 212 H 33

[2074] Al Kafi – V 4 – The Book of Hajj Ch 212 H 34

[2075] Al Kafi – V 4 – The Book of Hajj Ch 212 H 35

[2076] Al Kafi – V 4 – The Book of Hajj Ch 212 H 36

[2077] Al Kafi – V 4 – The Book of Hajj Ch 212 H 37

[2078] Al Kafi – V 4 – The Book of Hajj Ch 213 H 1

[2079] Al Kafi – V 4 – The Book of Hajj Ch 213 H 2

[2080] Al Kafi – V 4 – The Book of Hajj Ch 213 H 3

[2081] Al Kafi – V 4 – The Book of Hajj Ch 213 H 4

[2082] Al Kafi – V 4 – The Book of Hajj Ch 213 H 5

[2083] Al Kafi – V 4 – The Book of Hajj Ch 214 H 1

[2084] Al Kafi – V 4 – The Book of Hajj Ch 214 H 2

[2085] Al Kafi – V 4 – The Book of Hajj Ch 214 H 3

[2086] Al Kafi – V 4 – The Book of Hajj Ch 214 H 4

[2087] Al Kafi – V 4 – The Book of Hajj Ch 215 H 1

[2088] Al Kafi – V 4 – The Book of Hajj Ch 215 H 2

[2089] Al Kafi – V 4 – The Book of Hajj Ch 216 H 1

[2090] Al Kafi – V 4 – The Book of Hajj Ch 216 H 2

[2091] Al Kafi – V 4 – The Book of Hajj Ch 216 H 3

[2092] Al Kafi – V 4 – The Book of Hajj Ch 216 H 4

[2093] Al Kafi – V 4 – The Book of Hajj Ch 216 H 5

[2094] Al Kafi – V 4 – The Book of Hajj Ch 216 H 6

[2095] Al Kafi – V 4 – The Book of Hajj Ch 216 H 7

[2096] Al Kafi – V 4 – The Book of Hajj Ch 216 H 8

[2097] Al Kafi – V 4 – The Book of Hajj Ch 217 H 1

[2098] Al Kafi – V 4 – The Book of Hajj Ch 217 H 2

[2099] Al Kafi – V 4 – The Book of Hajj Ch 217 H 3

[2100] Al Kafi – V 4 – The Book of Hajj Ch 217 H 4

[2101] Al Kafi – V 4 – The Book of Hajj Ch 217 H 5

[2102] Al Kafi – V 4 – The Book of Hajj Ch 217 H 6

[2103] Al Kafi – V 4 – The Book of Hajj Ch 217 H 7

[2104] Al Kafi – V 4 – The Book of Hajj Ch 217 H 8

[2105] Al Kafi – V 4 – The Book of Hajj Ch 217 H 9

[2106] Al Kafi – V 4 – The Book of Hajj Ch 217 H 10

[2107] Al Kafi – V 4 – The Book of Hajj Ch 217 H 11

[2108] Al Kafi – V 4 – The Book of Hajj Ch 217 H 12

[2109] Al Kafi – V 4 – The Book of Hajj Ch 217 H 13

[2110] Al Kafi – V 4 – The Book of Hajj Ch 217 H 14

[2111] Al Kafi – V 4 – The Book of Hajj Ch 218 H 1

[2112] Al Kafi – V 4 – The Book of Hajj Ch 219 H 1

[2113] Al Kafi – V 4 – The Book of Hajj Ch 219 H 2

[2114] Al Kafi – V 4 – The Book of Hajj Ch 219 H 3

[2115] Al Kafi – V 4 – The Book of Hajj Ch 219 H 4

[2116] Al Kafi – V 4 – The Book of Hajj Ch 219 H 4

[2117] Al Kafi – V 4 – The Book of Hajj Ch 220 H 1

[2118] Al Kafi – V 4 – The Book of Hajj Ch 221 H 1

[2119] Al Kafi – V 4 – The Book of Hajj Ch 221 H 2

[2120] Al Kafi – V 4 – The Book of Hajj Ch 221 H 3

[2121] Al Kafi – V 4 – The Book of Hajj Ch 221 H 4

[2122] Al Kafi – V 4 – The Book of Hajj Ch 221 H 5

[2123] Al Kafi – V 4 – The Book of Hajj Ch 221 H 6

[2124] Al Kafi – V 4 – The Book of Hajj Ch 222 H 1

[2125] Al Kafi – V 4 – The Book of Hajj Ch 222 H 2

[2126] Al Kafi – V 4 – The Book of Hajj Ch 223 H 1

[2127] Al Kafi – V 4 – The Book of Hajj Ch 223 H 2

[2128] Al Kafi – V 4 – The Book of Hajj Ch 223 H 3

[2129] Al Kafi – V 4 – The Book of Hajj Ch 223 H 4

[2130] Al Kafi – V 4 – The Book of Hajj Ch 223 H 5

[2131] Al Kafi – V 4 – The Book of Hajj Ch 223 H 6

[2132] Al Kafi – V 4 – The Book of Hajj Ch 224 H 1

[2133] Al Kafi – V 4 – The Book of Hajj Ch 224 H 2

[2134] Al Kafi – V 4 – The Book of Hajj Ch 224 H 3

[2135] Al Kafi – V 4 – The Book of Hajj Ch 224 H 4

[2136] Al Kafi – V 4 – The Book of Hajj Ch 225 H1

[2137] Al Kafi – V 4 – The Book of Hajj Ch 225 H 2

[2138] Al Kafi – V 4 – The Book of Hajj Ch 225 H 3

[2139] Al Kafi – V 4 – The Book of Hajj Ch 225 H 1

[2140] Al Kafi – V 4 – The Book of Hajj Ch 225 H 2

[2141] Al Kafi – V 4 – The Book of Hajj Ch 225 H 3

[2142] Al Kafi – V 4 – The Book of Hajj Ch 226 H 1

[2143] Al Kafi – V 4 – The Book of Hajj Ch 226 H 2

[2144] Al Kafi – V 4 – The Book of Hajj Ch 227 H 1

[2145] Al Kafi – V 4 – The Book of Hajj Ch 227 H 2

[2146] Al Kafi – V 4 – The Book of Hajj Ch 228 H 1

[2147] Al Kafi – V 4 – The Book of Hajj Ch 228 H 2

[2148] Al Kafi – V 4 – The Book of Hajj Ch 228 H 3

[2149] Al Kafi – V 4 – The Book of Hajj Ch 228 H 4

[2150] Al Kafi – V 4 – The Book of Hajj Ch 229 H 1

[2151] Al Kafi – V 4 – The Book of Hajj Ch 229 H 2

[2152] Al Kafi – V 4 – The Book of Hajj Ch 230 H 1

[2153] Al Kafi – V 4 – The Book of Hajj Ch 230 H 2

[2154] Al Kafi – V 4 – The Book of Hajj Ch 230 H 3

[2155] Al Kafi – V 4 – The Book of Hajj Ch 231 H 1

[2156] Al Kafi – V 4 – The Book of Hajj Ch 231 H 2

[2157] Al Kafi – V 4 – The Book of Hajj Ch 231 H 3

[2158] Al Kafi – V 4 – The Book of Hajj Ch 231 H 4

[2159] Al Kafi – V 4 – The Book of Hajj Ch 231 H 5

[2160] Al Kafi – V 4 – The Book of Hajj Ch 231 H 6

[2161] Al Kafi – V 4 – The Book of Hajj Ch 231 H 7

[2162] Al Kafi – V 4 – The Book of Hajj Ch 231 H 8

[2163] Al Kafi – V 4 – The Book of Hajj Ch 231 H 9

[2164] Al Kafi – V 4 – The Book of Hajj Ch 231 H 10

[2165] Al Kafi – V 4 – The Book of Hajj Ch 231 H 11

[2166] Al Kafi – V 4 – The Book of Hajj Ch 232 H 1

[2167] Al Kafi – V 4 – The Book of Hajj Ch 232 H 2

[2168] Al Kafi – V 4 – The Book of Hajj Ch 232 H 3

[2169] Al Kafi – V 4 – The Book of Hajj Ch 232 H 1

[2170] Al Kafi – V 4 – The Book of Hajj Ch 232 H 2

[2171] Al Kafi – V 4 – The Book of Hajj Ch 232 H 3

[2172] Al Kafi – V 4 – The Book of Hajj Ch 232 H 4

[2173] Al Kafi – V 4 – The Book of Hajj Ch 232 H 5

[2174] Al Kafi – V 4 – The Book of Hajj Ch 233 H 1

[2175] Al Kafi – V 4 – The Book of Hajj Ch 233 H 2

[2176] Al Kafi – V 4 – The Book of Hajj Ch 233 H 3

[2177] Al Kafi – V 4 – The Book of Hajj Ch 233 H 4

[2178] Al Kafi – V 4 – The Book of Hajj Ch 233 H 5

[2179] Al Kafi – V 4 – The Book of Hajj Ch 233 H 6

[2180] Al Kafi – V 4 – The Book of Hajj Ch 234 H 1

[2181] Al Kafi – V 4 – The Book of Hajj Ch 234 H 2

[2182] Al Kafi – V 4 – The Book of Hajj Ch 234 H 3

[2183] Al Kafi – V 4 – The Book of Hajj Ch 234 H 4

[2184] Al Kafi – V 4 – The Book of Hajj Ch 234 H 5

[2185] Al Kafi – V 4 – The Book of Hajj Ch 234 H 6

[2186] Al Kafi – V 4 – The Book of Hajj Ch 234 H 7

[2187] Al Kafi – V 4 – The Book of Hajj Ch 234 H 8

[2188] Al Kafi – V 4 – The Book of Hajj Ch 234 H 9