AL-KAFI VOLUME 4 Part 3

الكافي

AL-KAFI

ج 4

Volume 4

Part 3 out of 7

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 Part 3

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 Abdullah^-asws said to me: ‘In Al-Fitr (1^st of Shawwal), there is a Takbeer (exclamations of the Greatness of Allah^-azwj), but it is concealed. I said, ‘And where is it?’ He^-asws 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?’ He^-asws said: ‘You should be saying, ‘Allah^-azwj is the Greatest (beyond description)! Allah^-azwj is the Greatest(beyond description)! There is no god except for Allah^-azwj and Allah^-azwj is the Greatest! Allah^-azwj is the Greatest and for Allah^-azwj is the Praise upon what He^-azwj Guided us’, and these are the Words of Allah^-azwj 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.[1]

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 Abdullah^-asws 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)’.[2]

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 Abdullah^-asws 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 he^-asws 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 you^-asws! So what is befitting for us that we do therein?’ So he^-asws 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 Muhammad^-saww and Helped him^-saww! Send Blessings upon Muhammad^-saww and his^-saww Progeny^-asws, and Forgive me for every sin I have sinned which You^-azwj Counted against me, and I have forgotten it, and it is with You^-azwj in Your^-azwj Book’, and fall down in prostration, and you should be saying, one hundred times, ‘I repent to Allah^-azwj’, 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-Momineen^-asws 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’.[3]

بَابُ يَوْمِ الْفِطْرِ

Chapter 72 – The day of Al-Fitr (1^st 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 Abdullah^-asws having said: ‘Feed on the day of Al-Fitr before you go out to the Prayer place’.[4]

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 Abdullah^-asws 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)’.[5]

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’far^-asws having said: ‘The Prophet^-saww said: ‘Whenever it is the first day of Shawwal, a Caller calls out: ‘O you Believers! Go to your awards!’ Then he^-asws said: ‘O Jabir! The Awards of Allah^-azwj are not like the awards of these kings (governments)’. Then he^-asws said: ‘It is a day of the awards’.[6]

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 Abdullah^-asws having said: ‘Whenever it is the morning of Al-Fitr, a Caller calls out: ‘Go to your awards!’.[7]

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’far^-asws 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’.[8]

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’.[9]

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’far^-asws the 2^nd, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! What are you^-asws saying regarding the Fast, for it is being reported that they (people) would never harmonise for the Fasting?’ So he^-asws 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 you^-asws’. He^-asws said: ‘The people, when they killed Al-Husayn^-asws, Allah^-azwj Blessed and High Commanded an Angel who called out: ‘O you unjust community! The one which killed the family of its Prophet! Allah^-azwj will neither harmonise you for Fasting nor for (Eid) Al-Fitr’.[10]

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’far^-asws 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 Progeny^-asws of Muhammad^-saww in it’. I said, ‘And why is that so?’ He^-asws said: ‘Because they^-asws are seeing their^-asws rights in the hands of others’.[11]

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 Abdullah^-asws said: ‘When Al-Husayn Bin Ali^-asws was struck with the sword, so his^-asws head fell, so they began to cut off his^-asws head, a Caller called out from the middle of the Throne: ‘Indeed! O you confused community, the Strayed ones after its Prophet^-saww! Allah^-azwj 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 Abdullah^-asws said: ‘So, there is no doubt, by Allah^-azwj! They are not harmonised, nor would they be harmonising until He^-azwj Avenges the revenge of Al-Husayn^-asws’.[12]

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-Hassan^-asws, ‘I broke the Fast of the day of Al-Fitr upon figs and dates’. So he^-asws said to me: ‘You gathered together a Blessing and a Sunnah’.[13]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww, whenever they came to him^-saww with perfume on the day of Al-Fitr, began with his^-saww wives’.[14]

بَابُ الْفِطْرَةِ

Chapter 75 – The Fitra (Obligatory Zakat payable on the 1^st 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 Abdullah^-asws 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’. He^-asws said: ‘And giving the Fitra before the Prayer is superior, and after the Prayer is (counted as) charity’.[15]

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 Abdullah^-asws about Al-Fitra, so he^-asws 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’.[16]

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 Abdullah^-asws 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 he^-asws said: ‘The (payment of) Zakat was Revealed and there was not wealth for the people, and rather it was the Fitra’.[17]

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 Abdullah^-asws 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’.[18]

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-Reza^-asws, said, ‘I asked him^-asws 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: ‘He^-asws said: ‘A Sa’a (approx. 3kg) by the Sa’a of the Prophet^-saww’.[19]

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 Abdullah^-asws about the hastening the Fitra by one day. So he^-asws said: ‘There is no problem with it’. I said, ‘So what is your^-asws view if we were to gather it and we make its price into silver and we give it to one Muslim man?’ He^-asws said: ‘There is no problem’.[20]

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 Abdullah^-asws 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’.[21]

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 Iman^-asws asking him^-asws about the Fitra and how much should be handed over. So he^-asws wrote: ‘Six Ratls (unit of measurement) of dates by the Medinite (counting), and that is nine Ratls by the Baghdady (counting)’.[22]

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 Hassan^-asws upon the hand of my father,

‘May I be sacrificed for you^-asws! 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 he^-asws 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)’.[23]

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 Abdullah^-asws, ‘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?’ He^-asws 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’.[24]

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 gives the charity of Al-Fitra (from himself)?’ He^-asws said: ‘He should give from what has been given as charity upon him’.[25]

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 Abdullah^-asws about a new-born who was born on the night of Al-Fitr. Is there Fitra upon him?’ He^-asws said: ‘No. The Month has exited’. He (the narrator) said, ‘And I asked him^-asws about the Jew who becomes a Muslim on the night of Al-Fitr. Is there Fitra uon him?’ He^-asws said: ‘No’.[26]

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-Hassan^-asws, said, ‘I wrote to him^-asws, ‘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 he^-asws 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?’ He^-asws said: ‘Yes’.[27]

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 Abdullah^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! Is there Fitra upon the people of the valleys?’ So he^-asws said: ‘The Fitra is upon everyone who consumes food. So upon him is that he pays from that subsistence’.[28]

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 Abdullah^-asws, said, ‘He^-asws was asked about a man in the desert, who was unable to give the Fitra’. He^-asws said: ‘He should give in charity with four Ratls (a unit of measurement) of milk’.[29]

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 Abdullah^-asws 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?’ He^-asws 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’.[30]

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 Abdullah^-asws 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’.[31]

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’far^-asws about the Zakat of the Fitra. He^-asws 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’.[32]

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 Ibrahim^-asws (7^th Imam^-asws), said, ‘I asked him^-asws about charity of the Fitra, ‘Can I give it to other than the people of Wilayah (Shiah), from the poor ones of my neighbours?’ He^-asws said: ‘Yes. The neighbour is more rightful with it, due to the place (status) well known’.[33]

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 Abdullah^-asws 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)’.[34]

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 Abdullah^-asws having said: ‘Go, and give the Fitra on behalf of our^-asws 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, I^-asws would be fearing Al-Fowt upon him’. I said, ‘And what is Al-Fowt?’ He^-asws said: ‘The death’.[35]

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-Hassan^-asws, and I wrote to him^-asws informing him^-asws that it is from Fitra of the dependents. So he^-asws wrote by his^-asws own handwriting: ‘I^-asws have taken possession of it, and accepted’.[36]

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 him^-asws about the Fitra, for whom is it?’ He^-asws said: ‘For the Imam^-asws’. I said to him^-asws, ‘So can I inform my companions?’ He^-asws said: ‘Yes, the ones whom you intend to purify from them’. And he^-asws said: ‘There is no problem if you were to give, and convert the price of that as silver (cash)’.[37]

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-Hassan^-asws the 3^rd that a group of people asked me about the Fitra, and are asking me that carry over its price to you^-asws; and I had sent a man to you^-asws last year, and he had asked me to ask you^-asws, 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 your^-asws view with regards to that? May Allah^-azwj Make me to be sacrificed for you^-asws’.

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 he^-asws wrote: ‘The Fitra, the questions have become numerous about it, and I^-asws 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’.[38]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww, 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 him^-saww, and he^-saww tightened his^-saww apron, and folded up his^-saww bed’. And one of them said, ‘And he^-saww isolated from the women’. So Abu Abdullah^-asws said: ‘As for isolating from the women, so no (he^-saww did not do so)’.[39]

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 Abdullah^-asws having said: ‘(The battle of) Badr was during a Month of Ramazan. So, Rasool-Allah^-saww did not seclude himself^-saww. So when it was the next year, he^-saww secluded himself^-saww for twenty nights – ten for his^-saww current year, and ten for making up to what was lost for him^-saww’.[40]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww secluded himself^-saww in a Month of Ramazan during the first ten. Then he^-saww secluded in the second year, during the middle ten, then secluded in the third year during the last ten. Then he^-saww did not cease to seclude during the last ten (every year)’.[41]

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 Abdullah^-asws having said: ‘There is no Itikaaf except with Fasting’.[42]

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 Abdullah^-asws said: ‘There is no Itikaaf except with Fasting’.[43]

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 Abdullah^-asws having said: ‘There is no Itikaaf except with Fasting in the general Masjid’.[44]

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 Abdullah^-asws, ‘What are you^-asws saying regarding the Itikaaf at Baghdad in some of its Masjids?’ So he^-asws said: ‘There is no Itikaaf except in a general Masjid in which a just Imam^-asws 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’.[45]

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 Abdullah^-asws having said: ‘There is no Itikaaf except during the twentieth of a Month of Ramazan’. And he^-asws said: ‘Ali^-asws was saying: ‘I^-asws do not view the Itikaaf (as correct) except in the Sacred Masjid, or Masjid of the Rasool^-saww, 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’.[46]

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 Abdullah^-asws, said, ‘He^-asws was asked about the Itikaaf. He^-asws said: ‘The Itikaaf is not correct except in the Sacred Masjid, or Masjid of the Rasool^-saww, or Masjid of Al-Kufa, or a general Masjid, and you should be Fasting for as long as you are in Itikaaf’.[47]

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’.[48]

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 Abdullah^-asws 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’.[49]

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 Abdullah^-asws 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 he^-asws 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’.[50]

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 Abdullah^-asws 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).[51]

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’far^-asws 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’.[52]

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’far^-asws 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 .

He^-asws 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’.[53]

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 Abdullah^-asws initiated me from without he asking him^-asws, so he^-asws said: ‘The Itikaaf is for three days, meaning the Sunnah, Allah^-azwj Willing’.[54]

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 Abdullah^-asws 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’.[55]

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 Abdullah^-asws, ‘I intend to perform Itikaaf, so what is that I should be saying, and what is that I should necessitate upon myself?’ So he^-asws 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’.[56]

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 Abdullah^-asws 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’.[57]

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 Abdullah^-asws  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 him^-asws: ‘That is not upon the sick one’.[58]

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 Abdullah^-asws regarding the female performing Itikaaf when she menstruates. He^-asws 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’.[59]

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’far^-asws about the one performing Itikaaf sleeping with his wife. He^-asws said: ‘When he does, so upon him would be what is upon the one who does Zihaar’.[60]

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 Abdullah^-asws about the one performing Itikaaf falling upon his wife. He^-asws said: ‘He is as the status of the one who breaks a Fast of a day from the Month of Ramazan’.[61]

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-Hassan^-asws, said, ‘I asked him^-asws about the one performing Itikaaf going to his wife. So he^-asws said: ‘He should neither go to his wife at night, nor at daytime, while he is performing Itikaaf’.[62]

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 Abdullah^-asws, said, ‘I said to him^-asws, ‘A man was captured by the Romans and did not Fast the Month of Ramazan, and he did not know which month it was’. He^-asws 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’.[63]

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 (5^th or 6^th Imam^-asws) having said: ‘Rasool-Allah^-saww 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’.[64]

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 Abdullah^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws grandfather^-asws that Ali^-asws 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 Allah^-azwj 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’.[65]

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-Reza^-asws having said to one of his^-asws friends on the day of Al-Fitr, and he^-asws was supplicating for him: ‘O so and so! May Allah^-azwj Accept from you, and from us^-asws’. Then he arose, until the day of Al-Azha came up, so he^-asws said to him: ‘O so and so! May Allah^-azwj Accept from us^-asws 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 him^-asws, ‘O son^-asws of Rasool-Allah^-saww! You^-asws said something during Al-Fitr, and you^-asws are saying during Al-Azha something else?’ So he^-asws said: ‘Yes. I^-asws said to him during Al-Fitr: ‘May Allah^-azwj Accept from you and from us^-asws, because he had done something similar to my^-asws deed, and I^-asws and him were equal in the deed; and I^-asws said regarding Al-Azha: ‘May Allah^-azwj Accept from us^-asws and from you, because we^-asws were able to sacrifice and he was not able to sacrifice, so we^-asws had done a deed other than his’.[66]

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-Hassan^-asws, said, ‘He^-asws looked at the people during the day of Fitr, playing and laughing, so he^-asws said to his^-asws companions and turned towards them: ‘Allah^-azwj Mighty and Majestic Created the Month of Ramazan as a race track for His^-azwj creatures in order for them to compete (by being) in His^-azwj obedience to (achieve) His^-azwj Pleasure. So a group preceded in it, so they succeeded, and another were left behind, so they lost out. So I^-asws 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 I^-asws swear by Allah^-azwj! If the covering was to be Removed, the good-doers would be busy in his goodness, and the evil-doer in his evil’.[67]

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 Muhammad^-asws, ‘Why did Allah^-azwj 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’.[68]

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 Abdullah^-asws having said: ‘They came to Amir Al-Momineen^-asws, and he^-asws 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-Momineen^-asws said to them: ‘You were eating and breaking the Fast?’ They said, ‘Yes’. He^-asws said: ‘You are Jews?’ They said, ‘No’. He^-asws said: ‘Christians?’ They said, ‘No’. He^-asws said: ‘So which of the Religions different to Al-Islam?’ They said, ‘But, (we are) Muslims’. He^-asws said: ‘So you are travelling?’ They said, ‘No’. He^-asws said: ‘Is there among you an illness Obligating breaking of the Fast which we^-asws are not notified of, but you are more with an insight into yourselves, because Allah^-azwj 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-Momineen^-asws smiled, then said: ‘Are you testifying that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww?’ They said, ‘We testify that there is no god except for Allah^-azwj, and (but) we do not recognise Muhammad^-saww’. He^-asws said: ‘But, he^-saww is Rasool-Allah^-saww!’ They said, ‘We do not recognise him^-saww with that. But rather, he^-saww is a Bedouin who called to himself^-saww’. So he^-asws said: ‘Either you accept or else I shall kill you’. They said, ‘Even if you^-asws 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 he^-asws got a hole to be cleaved between them joining them two in the middle. So he^-asws said to them: ‘I^-asws shall be placing you inside one of the two pits, and ignite the fire in the other, so I^-asws 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 he^-asws place them inside one of the two pits gently, then ordered with the fire, so it was ignited in the other side. Then he^-asws kept calling out to them, time after time: ‘What are you saying?’ So they kept on answering him^-asws, ‘You^-asws decide what you^-asws 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

He^-asws said: ‘Then he^-asws left. So the groups formed due to his^-asws deed, and the people discussed it. So one day, while he^-asws 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-Momineen^-asws 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-Momineen^-asws, ‘We are a group of Jews having come over from Al-Hijaz, and for us there is a need to you^-asws. So, will you^-asws be coming out to us, or should we enter to come to you^-asws?’

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

He^-asws said: ‘So he^-asws came out to them and he^-asws was saying: ‘They shall soon be entering and be resuming with the oaths. So what is your need?’ So their great one said to him^-asws, ‘O son^-asws of Abu Talib^-asws! What is this innovation which you have initiated in the Religion of Muhammad^-saww?’

So he^-asws said to him: ‘And which innovation?’ So the Jew said to him^-asws, ‘A group from the inhabitants of Al-Hijaz are alleging that you^-asws deliberated to a group who testified that there is no god except for Allah^-azwj but did not testify that Muhammad^-saww is His^-azwj Rasool^-saww, so you^-asws 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-Momineen^-asws said to him: ‘So I^-asws adjure you with the nine Signs which descended unto Musa^-as 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 Noon^-as was brought a group, after the passing away of Musa^-as, who testified that there is no god except for Allah^-azwj but did not accept that Musa^-as was His^-azwj Rasool^-saww, so he^-as killed them with a killing similar to this?’ So the Jew said to him^-asws, ‘Yes, I do testify that you^-asws applied the Law of Musa^-as’.

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

He^-asws said: ‘Then he brought out a book from his cloak, so he handed it over to Amir Al-Momineen^-asws. So he^-asws unwrapped it and looked into it, and wept. So the Jew said to him^-asws, ‘What make you^-asws weep, O son^-asws of Abu Talib^-as? But rather, you^-asws looked into this book and it is an Assyrian book, and you^-asws are an Arab man. So, do you^-asws know what it is?’ So Amir Al-Momineen^-asws said to him: ‘Yes, this is my^-asws name, affirmed’. So the Jew said to him^-asws, ‘So show me your^-asws name in this book, and inform me what your^-asws 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

He^-asws said: ‘So, Amir Al-Momineen^-asws showed him his^-asws name in the parchment, and he^-asws said: ‘My^-asws name, Eliya’. So the Jew said, ‘I hereby testify that there is no god except for Allah^-azwj, and I hereby testify that Muhammad^-saww is His^-azwj Rasool^-saww, and I hereby testify that you^-asws are the successor^-asws of Muhammad^-saww, and I hereby testify that you^-asws are the highest of the people with the people, from after Muhammad^-saww’, and they pledged allegiance to Amir Al-Momineen^-asws 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-Momineen^-asws said: ‘The Praise is for Allah^-azwj in Whose Presence I^-asws am not forgotten! The Praise is for Allah^-azwj Who Affirmed me^-asws in His^-azwj Presence in a Parchment of the righteous! And the Praise is for Allah^-azwj, the One with the Majesty and the Benevolence’. [69]

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 Allah^-azwj Alone, and may Allah^-azwj Send Blessings upon the one^-saww after whom there is no Prophet, and his^-saww Purified Progeny^-asws.

كِتَابُ الْحَجِّ

MiTHE 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 Abdullah^-asws having said: ‘When Allah^-azwj 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’’.[70]

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 Abdullah^-asws, ‘Why was kissing the (Black) Stone made to be?’ So he^-asws said: ‘When Allah^-azwj Mighty and Majestic Took the Covenant of the Children of Adam^-as, Called the (Black) Stone from the Paradise, so He^-azwj 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)’.[71]

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 Abdullah^-asws, ‘For which reason did Allah^-azwj 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. You^-asws inform me, may I be sacrificed for you^-asws, 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 he^-asws said: ‘You asked and complicated yourself in the problem, and you investigated, therefore understand the answer and free your heart and intent your listening. I^-asws shall inform you, Allah^-azwj Willing. Allah^-azwj Blessed and High Placed the Black Stone and it was a jewel from Paradise brought out to Adam^-as. 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 Adam^-as 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-Qaim^-asws.

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 Allah^-azwj, it is Jibraeel^-as, and it is to that place Al-Qaim^-asws would assign his^-asws appearance, and it is the Proof and the evidence upon Al-Qaim^-asws, 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 Allah^-azwj 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 Allah^-azwj 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 Allah^-azwj! No one apart from you Shias of ours^-asws are fulfilling that, nor is anyone preserving that promise, and the Covenant, anyone apart from our^-asws 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 Allah^-azwj, it would testify for you, and by Allah^-azwj it would testify against them with the disregard, and the ingratitude, and the disbelief; and it would be the eloquent Proof from Allah^-azwj 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 Allah^-azwj had it to be brought out from the Paradise, so do you know what the (Black) stone was?’ I said, ‘No’. He^-asws said: ‘It was an Angel from the great Angels in the Presence of Allah^-azwj. So when Allah^-azwj Took the Covenant from the Angels, and the first one to believe in it, and accept was that Angel. So Allah^-azwj Took it as a trustsee upon the entirety of His^-azwj creatures. So He^-azwj 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 Allah^-azwj 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 Allah^-azwj Made it to be with Adam^-as in the Paradise, reminding him^-as of the Covenant, and he^-as used to renew the acceptance in its presence during every year. So when Adam^-as disobeyed and came out from the Paradise, Allah^-azwj Caused him^-as to forget the promise and the Covenant which Allah^-azwj had Taken upon him^-as and upon his^-as children, for Muhammad^-saww, and for his^-saww successor^-asws, and Made him^-as 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 Allah^-azwj Turned to Adam^-as (with Mercy and Forgiveness), Changed that Angel to be in the image of a white pearl, and had is cast from the Paradise to Adam^-as, and it was in the land of India. So when he^-as looked at it, he^-as felt love towards it, and he^-as did not recognise it, mostly because it was a jewel. And Allah^-azwj Mighty and Majestic Caused it to speak, so it said to him^-as: ‘O Adam^-as! Do you^-as recognise me?’ He^-as said: ‘No’. It said, ‘The Satan^la overcame upon you^-as, so he^la made you^-as forget the remembrance of your^-as Lord^-azwj’.

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 Adam^-as in the Paradise. So it said to Adam^-as: ‘Where is the promise and the Covenant?’ So Adam^-as leapt to it and remembered the Covenant, and wept, and he^-as threw himself^-as at it, and kissed it, and renewed the acceptance with the promise and the Covenant. Then Allah^-azwj 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 Adam^-as carried it upon his^-as shoulder due to its majesty for it, and its reverence. So whenever he^-as was exhausted, Jibraeel^-as would carry it on his^-as behalf until he^-as arrived at Makkah with it. So he^-as did not cease to love it in Makkah, and he^-as would renew the acceptance to it every day and night. Then when Allah^-azwj Mighty and Majestic Built the Kaaba, Placed the Stone in that place because, when Allah^-azwj Mighty and Majestic Took the Covenant from the Children of Adam^-as, 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 Adam^-as moved away from the place of the House (Kaaba) to Al-Safa, and Hawwa^-as to Al-Marwa, and the Stone was place in that corner. So when Adam^-as looked from Al-Safa, and the Stone had illuminated in the corner, he exclaimed the Greatness of Allah^-azwj (Takbeer), and extolled Him^-azwj, and Glorified Him^-azwj. 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, Allah^-azwj Entrusted the Covenant, and the promise with it apart from others from the Angels because when Allah^-azwj Mighty and Majestic Took the Covenant for Himself^-azwj for the Lordship, and for Muhammad^-saww with the Prophet-hood, and for Ali^-asws 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 Muhammad^-saww and the Progeny^-asws of Muhammad^-saww than him, and due to that Allah^-azwj 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’.[72]

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 Abdullah^-asws having said: ‘Whilst my^-asws father^-asws and I^-asws were in the circumambulation we^-asws came across a ‘Sharjab’ from the men. So I^-asws said: ‘And what is the ‘Sharjab’, may Allah^-azwj Keep you^-asws well?’ He^-asws said: ‘The (unusually) tall’. So he said, ‘The greetings be unto you^-asws!’, and he entered his head in between me^-asws and my^-asws father^-asws’.

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

He^-asws said: ‘So my^-asws father^-asws and I^-asws turned towards him, and we^-asws returned the greeting. Then he said, ‘I would like to ask you^-asws (a question), may Allah^-azwj have Mercy on you^-asws’. So my^-asws father^-asws said to him: ‘We^-asws shall complete our^-asws circumambulation, then you can ask me^-asws’. So when my^-asws father^-asws completed the circumambulation, we^-asws went over to the (Black) Stone, and we^-asws Prayed two Cycles. Then he^-asws turned, so he^-asws said: ‘Where is the man, O my^-asws son^-asws?’ So there he was, behind him^-asws, having had Prayed. So he^-asws said: ‘From whom is the man?’ He said, ‘From the people of Syria’. So he^-asws said: ‘And from which people of Syria?’ He said, ‘From the dwellers of Bayt Al-Maqdis’. He^-asws said: ‘You recite the two Books?’ He said, ‘Yes’. He^-asws 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 you^-asws about the commencement of this House and about His^-azwj Words [68:1] Noon, and I swear by the Pen and what he will be writing, and about His^-azwj 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 he^-asws said: ‘O brother of the people of Syria. Hear our Hadeeth and do not belie against us, for the one who belies upon us^-asws with regards to anything, so he has belied upon Rasool-Allah^-saww, and the one who belies upon Rasool-Allah^-saww, so he has belied upon Allah^-azwj, and the one who belies upon Allah^-azwj, Allah^-azwj 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 Allah^-azwj 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 Allah^-azwj Mighty and Majestic, and they said: Are You going to Make in it one as shall make mischief therein and shed the blood? So He^-azwj Turned away from it. Thus, they saw that to be from His^-azwj Anger, so they sought Refuge by His^-azwj Throne. So Allah^-azwj Commanded an Angel from His^-azwj Angels that he should make a House for Him^-azwj in the sixth sky, called Al-Zurrah facing His^-azwj Throne. So He^-azwj 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 Adam^-as descended to the sky of the world, He^-azwj Commanded him^-as with the restoration of this House, and it is parallel to that. So He^-azwj Rendered it for Adam^-as and his^-as offspring, just as that was Rendered to the inhabitants of the sky’. He said, ‘You^-asws speak the truth, O son^-asws of Rasool-Allah^-saww’.[73]

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 Abdullah^-asws saying: ‘I^-asws was with my^-asws father^-asws at the (Black) Stone. So whilst he^-asws was standing Praying, a man came over to him^-asws, and he sat (near) him^-asws. So when he^-asws finished, he greeted him^-asws, then said, ‘I ask you^-asws about three things, none knows these except you^-asws, and another man’. He^-asws 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 he^-asws said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj Commanded the Angels that they should Prostrate to Adam^-saww they responded to Him^-azwj, 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? Allah^-azwj 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, He^-azwj was Angered upon them. Then, they pleaded Him^-azwj for the Forgiveness, so He^-azwj 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 Allah^-azwj 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 He^-azwj Turned towards them (with Mercy) and was Pleased with them. So this was the origin of the circumambulation. Then Allah^-azwj Made the Sacred House facing Al-Zurah, as (a means of) repentance for the ones from the Children of Adam^-as who sin, and (as a means of) Purificatin for them’. So he said, ‘You^-asws speak the truth’.[74]

بَابُ أَنَّ أَوَّلَ مَا خَلَقَ اللَّهُ مِنَ الْأَرَضِينَ مَوْضِعُ الْبَيْتِ وَ كَيْفَ كَانَ أَوَّلَ مَا خَلَقَ

Chapter 3 – The first of what Allah^-azwj Created from the lands was the place of the House (Kaaba), and how was the first of what He^-azwj 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 Abdullah^-asws, ‘Which thing was the place of the House (Kaaba) where was the water in the Words of Allah^-azwj Mighty and Majestic [11:7] and His Throne was upon the water?’ He^-asws said: ‘It was a white ‘Mahaat’, meaning a gem’.[75]

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,

‘He^-asws said: ‘Allah^-azwj Mighty and Majestic Sent down the Stone unto Adam^-as from the Paradise, and (it is now at) the House (Kaaba), (and it used to) be a white gem. So Allah^-azwj 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 Allah^-azwj Mighty and Majesti Commanded Ibrahim^-as and Ismail^-as with the construction of the House upon its foundations’.[76]

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 Abdullah^-asws having said: ‘Allah^-azwj 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’.[77]

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 Abdullah^-asws 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 Adam^-as, one of the two killed his companion, so it turned black. So when Adam^-as descended, Allah^-azwj Raised the land for him^-as, all of it, until he^-as saw it, then Said: ‘This is for you^-as, all of it’. He^-as said: ‘O Lord^-azwj! What is this white radiant land?’ He^-azwj Said: “It is My^-azwj land, and I^-azwj have Made it upon you^-as that you^-as should go around it, every day, by seven hundred circumambulations’.[78]

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’far^-asws, ‘With regards to the Sacred Masjid, for which thing did Allah^-azwj Name it as Al-Ateeq (the free)?’ So he^-asws said: ‘There is none from a house which Allah^-azwj 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 Allah^-azwj Mighty and Majestic, and it is free (from ownership)’. Then he^-asws said: ‘Allah^-azwj Mighty and Majestic Created it before the earth, then Created the earth from after it, so He^-azwj Spread it (the earth) from beneath it’.[79]

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’far^-asws, said, ‘I said to him^-asws, ‘Why was the House (Kaaba) named as Al-Ateeq (The free)?’ He^-asws said: ‘It is a free House, freed from the people. No one owns it’.[80]

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’far^-asws having said: ‘When Allah^-azwj 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 He^-azwj Made it to be a mountain from the foam, then Evened out the land from beneath it, and these are the Words of Allah^-azwj 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 Abdullah^-asws, similar to it.[81]

بَابٌ فِي حَجِّ آدَمَ ( عليه السلام )

Chapter 4 – Regarding the Hajj of Adam^-as

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 Ibrahim^-asws (7^th Imam^-asws, from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when Adam^-as and his^-as wife attained from the wheat, Exited both of them^-as from the Paradise, and Caused them to descend to the earth. So Adam^-as descended upon Al-Safa^-as, and Hawwa^-as descended upon Al-Marwa, and rather, Al-Safa was named as ‘Safa; because it was derived for him^-as, from the name of Adam^-as, the chosen one (Al-Mustafa), and that is due to the Words of Allah^-azwj Mighty and Majestic [3:33] Surely Allah Chose Adam and Noah. And Al-Marwa was named ‘Marwa’ because it was derived for her^-as, 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 Adam^-as said: ‘There would not have been a separation between me^-as and her^-as, except that she is not Permissible unto me^-as, and had she^-as been Permissible unto me^-as, she^-as would have descended with me^-as upon Al-Safa, but she^-as is Forbidden unto me^-as due to the reason of that, and separation has been effected between me^-as and her^-as’.

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, Adam^-as remained isolated from Hawwa^-as. So he^-as used to go to her at daytime, discussing with her^-as upon Al-Marwa. So whenever it was the night, and he^-as feared of being overcome by his^-as self (desire), would return to Al-Safa, and he^-as would sleep upon it. And, Adam^-as did not have a comfort  apart from her^-as, and due to that, the woman (Al-Nisa) has been named as such, as Hawwa^-as was the ‘Ansa’ (comfort) for Adam^-as.

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 Allah^-azwj Spoke to him^-as, nor did He^-azwj Send a Messenger to him^-as. Then, Allah^-azwj Mighty and Majestic Favoured upon him^-as with the repentance, and Dictated him^-as certain words. So when he^-as spoke by these, Allah^-azwj Turned towards him^-as (with Mercy) and Sent Jibraeel^-as unto him^-as’. So he^-as said: ‘Greeting be unto you^-as, O Adam^-as, the repentant one from his^-as error, the patient upon his^-as tribulation. Allah^-azwj Mighty and Majestic Sent me^-as to you^-as, to teach you^-as the rituals through which you^-as 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 he^-as grabbed his^-as hand and went with him^-as to the place of the House (Kaaba), and Allah^-azwj Sent down the cloud upon him^-as. 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 he^-as said: ‘O Adam^-as! Mark with your^-as foot where this cloud has shaded upon you^-as, for a house of white gem would be extracted for you, becoming your^-as Qiblah (direction), and a Qiblah of your^-as offspring from after you^-as’.

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 Adam^-as did so, and Allah^-azwj Brought out a House of white gem for him^-as beneath the cloud, and Allah^-azwj 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, Jibraeel^-as instructed him^-as that he^-as should seek Forgiveness of Allah^-azwj from his^-as sins at the entirety of the Signs, and informed him^-as that Allah^-azwj Mighty and Majestic had Forgiven him^-asws, and instructed him^-as 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 he^-as reached the place of the pebbles, Iblees^la appeared to him^-as, and he^la said to him^-as, ‘O Adam^la! Where are you^-asws intending (to go to)?’ So Jibraeel^-as said to him^-as: ‘Do not speak to him^la, and pelt him^-as with seven pebbles, and exclaim Takbeer with each pebble’. So Adam^-as did it, until he^-as 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 he^-as instructed him^-as that he^-as should offer the sacrifice, and it is the sacrificial animal, before the pelting of the stones. And he^-as instructed him^-as that he^-as should shave his^-as head, in reverence to Allah^-azwj Mighty and Majestic. So Adam^-as did that.

ثُمَّ أَمَرَهُ بِزِيَارَةِ الْبَيْتِ وَ أَنْ يَطُوفَ بِهِ سَبْعاً وَ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ أُسْبُوعاً يَبْدَأُ بِالصَّفَا وَ يَخْتِمُ بِالْمَرْوَةِ

Then he^-as instructed him^-as with the visitation of the House (Kaaba), and that he^-as should circumambulate with it seven (times), and he^-as 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, he^-as 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 Adam^-as 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 Jibraeel^-as said to him^-as: ‘Allah^-azwj Mighty and Majestic has Forgiven your^-as sins, and Accepted your^-as repentance, and Permitted your^-as wife for you^-as’. So Adam^-as went, and his^-as sins were Forgiven for him^-as, and his^-as repentance having been Accepted from him^-as, and his^-as wife having been Permitted unto him^-as’.[82]

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 Abdullah^-asws having said: ‘Adam^-as, when he^-as 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 Adam^-as. Allah^-azwj 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 Hawwa^-as 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 Adam^-as said, when there was separation between him^-as and Hawwa^-as, ‘There would not have been a separation between me^-as and my^-as wife except that she^-as has been Prohibited unto me^-as’. So he^-as isolated from her^-as, and he^-as used to go to her^-as at daytime. So he^-as would discuss with her, and whenever it was night, he^-as would fear upon being overcome by his^-as self (desire) over her^-as, he^-as 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 Adam^-as apart from her^-as.

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 Adam^-as remain with that for as long as Allah^-azwj do Desired that he^-as remains. Allah^-azwj neither Spoke to him^-as nor Sent a Messenger to him^-as. And the Lord^-azwj Praised his^-as patience to the Angels. So when the time arrived, which Allah^-azwj Mighty and Majestic Intended that He^-azwj Turns towards Adam^-as (with Mercy), Sent Jibraeel^-as unto him^-as. So he^-as said: ‘Greeting be unto you^-as, O Adam^-as, the patient upon his^-as tribulations, the repentant from his^-as error! Allah^-azwj Mighty and Majestic Sent me^-as to you^-as, to teach you^-as the rituals which Allah^-azwj Intends to Turns towards you^-as 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 Jibraeel^-as grabbed the hand of Adam^-as until he^-as came with him^-as to the place of the House (Kaaba). So a cloud descended from the sky and shaded the place of the House. So Jibraeel^-as said: ‘O Adam^-as! Mark with your food where the cloud shades, for it is a Qiblah (direction) for you and for the later ones of your^-as posterity from your^-as children’. So Adam^-as marked by his^-as 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 he^-as went with him^-as to Mina. So he^-as showed him^-as a Masjid of Mina. So he^-as marked with his^-as leg, and extended his^-as 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 he^-as went with him^-as from Mina to Arafat, so he^-as made him^-as stay at Al-Muarraf. So he^-as said, when the sun set, ‘Acknowledge your^-as sin seven times and ask Allah^-azwj for the Forgiveness and the Turning, seven times’. So Adam^-as did that, and it is due to that Al-Muarraf has been named as ‘Al-Muarraf’ because Adam^-as acknowledged his^-as sins therein, and made it to be a Sunnah for his^-as children to be acknowledging their sins just as Adam^-as did, and they would be asking for Allah^-azwj’s Turning just as Adam^-as 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 Jibraeel^-as instructed him^-as, so he^-as departed from Arafat. So he^-as passed upon seven mountains, and he^-as instructed him^-as that he^-as exclaims (Takbeer) at each mountain with four exclamations. So Adam^-as did that, until he^-as ended up to Jam’a. So when he^-as 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 he^-as instructed him^-as that he^-as lies down (Yanbat’ha) in Bat’ha of Jam’a. So he^-as lied down in Bat’ha of Jam’a until the morning broke. So he^-as instructed him^-as that he^-as ascend upon the mountain, a mount of Jam’a, and instructed him^-as that when the sun emerges, he^-as should acknowledge his^-as sins seven times, and ask Allah^-azwj for the Turning, and the Forgiveness, seven times’. So Adam^-as did that just as he^-as Jibraeel^-as had instructed him^-as.

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, he^-as made the two acknowledgements for these to become a Sunnah among his^-as 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 he^-as departed from Jam’a to Mina. So he^-as reached Mina at noon, and he^-as instructed him^-as 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 he^-as instructed him^-as that he^-as offers an offering to Allah^-azwj, for it to be Accepted from him^-as, and he^-as would recognise that Allah^-azwj Mighty and Majestic has Turned towards him^-as (with Mercy), and the sacrifice would become a Sunnah among his^-as children. So Adam^-as offered a sacrifice and Allah^-azwj Accepted it from him^-as, so He^-azwj Sent a flame from the sky, so it devoured the offering of Adam^-as. So Jibraeel^-as said to him^-as: ‘O Adam^-as! Allah^-azwj has Favoured to you^-saww when He^-azwj Taught you the rituals by which He^-azwj would Turn towards you^-as and Accepted your^-azwj offering. Therefore, shave-off your^-as head in reverence to Allah^-azwj Mighty and Majestic when He^-azwj Accepts your^-as sacrifice’. So Adam^-as shaved-off his^-as head in reverence to Allah^-azwj 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 Jibraeel^-as grabbed the hand of Adam^-as and he^-as went with him^-as to the House (Kaaba). So Iblees^la appeared to him^-as at the stone. So Iblees^la may Allah^-azwj Cure him^la said to him^-as, ‘O Adam^-as! Where are you^-as intending (to go to)?’ So Jibraeel^-as said to him^-as: ‘O Adam^-as! Pelt him^la with seven pebbles, and exclaim Takbeer with each pelting, one Takbeer’. So Adam^-as did that, and Iblees^la 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 he^la appeared to him^-as at the second stone, so he^la said to him^-as, ‘O Adam^-as! Where are you^-as intending (to go to)?’ So Jibraeel^-as said to him^-as: ‘Pelt him^la with seven pebbles, and exclaim Takbeer with each pebble, one exclamation’. So Adam^-as did that, and Iblees^la went away. Then he^la appeared to him^-as at the third stone, so he^la said to him^-as, ‘O Adam^-as! Where are you^-as intending (to go to)?’ So Jibraeel^-as said to him^-as: ‘Pelt him with seven pebbles, and exclaim Takbeer with each pebble, one exclamation’. So Adam^-as did that and Iblees^la 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 Jibraeel^-as said to him^-as: ‘You^-as will never see him^la in your^-as place after this, ever!’ Then he^-as went with him^-as to the House (Kaaba) and he^-as instructed him^-as that he^-as circumambulate with the House, seven times. So Adam^-as did that, and Jibraeel^-as said to him^-as: ‘Allah^-azwj has Forgiven you^-as for your^-as sins, and Accepted your^-as repentance, and Permitted for you^-as, your^-as wife^-as’.

 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 Abdullah^-asws – similar to it’.[83]

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 Abdullah^-asws having said: ‘When Adam^-as circumambulated with the House (Kaaba) and ended up to Al-Multazam, Jibraeel^-as said to him^-as: ‘O Adam^-as! Acknowledge your^-as sins to your^-as Lord^-azwj in this place’. So Adam^-as paused and said: ‘O Lord^-azwj! For every deed is a Recompense, and I^-as have worked, so what is my^-as Recompense?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “O Adam^-as! I^-azwj have Forgiven your^-as 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 .

He^-as said: ‘O Lord^-azwj! And for my^-as children, or for my^-as offspring?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “O Adam^-as! The ones from your^-as offspring who comes to this place and acknowledges his sins, and repents just as you^-as repented, then seeks Forgiveness, I^-azwj will Forgive him’.[84]

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 Abdullah^-asws having said: ‘When Adam^-as departed from Mina, the Angels met him^-as, so they said: ‘O Adam^-as! Righteous was your^-as Hajj. But it is such that we have performed Hajj of this House before you^-as performed your^-as Hajj, by two thousand years’.[85]

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 Abdullah^-asws 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 Adam^-as was Turned to’.[86]

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’far^-asws about Adam^-as when he^-as performed Hajj, what did he^-as shave off his^-as head with?’ So he^-asws said: ‘Jibraeel^-as descended unto him^-as with a sapphire from the Paradise, so he^-as brushed it upon his^-as head, and his^-as hair scattered off’.[87]

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-Reza^-asws 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 he^-asws said: ‘When Allah^-azwj Mighty and Majestic Caused Adam^-as to descend from the Paradise, descended upon (Mount) Abu Qubays. So he^-as complained to his^-as Lord^-azwj of the loneliness, and he could neither hear what he^-as used to hear in the Paradise. So Allah^-azwj Mighty and Majestic Caused a red ruby to descend, so he^-as placed it in the place of the House (Kaaba). So Adam^-as used to circumambulate by it, and its illumination reached the places of the boundaries. Thus, he^-as came to know its boundaries based upon its illumination, and Allah^-azwj 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-Reza^-asws, approximate to this’.[88]

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’far^-asws, from his^-asws forefathers^-asws: ‘Allah^-azwj Blessed and High Revealed unto Jibraeel^-as: “I^-azwj am Allah^-azwj! The Beneficent, the Merciful. And, I^-azwj was Merciful to Adam^-as and Hawwa^-as when they complained to Me^-azwj what they complained of. So I^-azwj Sent down to them a tent from the tents of the Paradise, and Strengthened them from Me^-azwj due to the separation from the Paradise, and Gathered both of them^-as in the tent. Thus, I^-azwj was Merciful to them due to their^-as weeping, and their^-as fear in their^-as 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

He^-asws said: ‘And Al-Tur’a is the ‘place’ of the House (Kaaba), and its foundations are which the Angels built before Adam^-as. So Jibraeel^-as descended unto Adam^-as with the tent, which was of the measurement of the corners of the House (Kaaba) and its base, so he^-as pitched it. He^-asws said: ‘And Jibraeel^-as brought down Adam^-as from Al-Safa, and Hawwa^-as from Al-Marwa, and gathered both of them^-as 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

He^-asws 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, Allah^-azwj 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

He^-asws said: ‘And due to that, Allah^-azwj 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

He^-asws said: ‘And Allah^-azwj Mighty and Majestic Revealed unto Jibraeel^-as: “Descend upon the tent with seventy thousand Angels to fortify it from the renegade devils, and comforting Adam^-as and circumambulating the tent in reverence to the House (Kaaba) and the tent”. So he^-as 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 he^-asws said: ‘Allah^-azwj Mighty and Majestic Revealed unto Jibraeel^-as after that: “Descend unto Adam^-as and Hawwa^-as and prevent them from the place of the base of My^-azwj House and raise the foundations of My^-azwj House for My^-azwj Angels, then the children of Adam^-as”.

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 Jibraeel^-as descended unto Adam^-as and Hawwa^-as 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 Adam^-as upon Al-Safa and Hawwa^-as upon Al-Marwa. So Adam^-as said: ‘O Jibraeel^-as! Is it due to the Anger from Allah^-azwj Mighty and Majestic that you^-as are transferring us^-as and separating between us^-as, or is it by the Pleasure and Management upon us^-as?’

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 he^-as said to them both: ‘That did not happen due to the Anger from Allah^-azwj upon you^-as, but Allah^-azwj will not be questioned about what He^-azwj does. O Adam^-as! The seventy thousand Angels which Allah^-azwj Sent down to the earth in order to comfort you^-as and were circumambulating around the corners of Bayt Al-Mamoor and the tent, asked Allah^-azwj 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 Allah^-azwj Mighty and Majestic Revealed unto me^-as that I^-as forbid you^-as 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 Adam^-as said: ‘We^-as are pleased with the ‘بِتَقْدِيرِ’ (Ordainment) of Allah^-azwj and would implement His^-azwj Command with regards to us^-as’. 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 Allah^-azwj Mighty and Majestic Revealed unto Jibraeel^-as: “Build it and complete it”. So Jibraeel^-as uprooted the four rocks from their places by the Command of Allah^-azwj Mighty and Majestic by his^-as wings. So he^-as placed them where Allah^-azwj 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 Allah^-azwj Mighty and Majestic Revealed unto Jibraeel^-as: “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 Jibraeel^-as completed it. So when he^-as was free (from that), the Angels circumambulated around it. So when Adam^-as and Hawwa^-as looked at the Angels circumambulating around the House (Kaaba), they both^-as went and circumambulated seven circuits. Then they both^-as left to seek what they^-as should be eating’.[89]

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 Abdullah^-asws and sat with him^-asws among a group of his like minded people. So he said, ‘O Abu Abdullah^-asws! The gatherings are a safety, and it is inevitable for the one who needs to cough, so he coughs. Do you^-asws permit me with regards to speaking?’ So he^-asws 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 you^-asws 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 you^-asws are a head of this matter and its peak, and your^-asws father^-saww 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 Abdullah^-asws said; ‘The one whom Allah^-azwj Lets to stray and Blinds his heart is obscured from the Truth and does not seek refuge with it, and the Satan^la 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, Allah^-azwj is worshipped at by His^-azwj 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 He^-azwj Made it as a place of His^-azwj Prophets^-as 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 His^-azwj Pleasure, and a road to get to His^-azwj Forgiveness. It is established upon the balance of perfection, and is a summary of the Magnificence and the Majesty. Allah^-azwj Created it before the spread of the land, by two thousand years. Thus, He^-azwj is the most rightful of being obeyed regarding whatever He^-azwj Commands, and refrained from whatever He^-azwj Forbids from and Enjoins. Allah^-azwj is the Originator of the souls and the images’.[90]

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-Momineen^-asws said in a sermon of his^-asws: ‘And had Allah^-azwj, Majestic is His^-azwj Praise, so Intended with His^-azwj Prophets^-as, when He^-azwj Sent them^-as, He^-azwj 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 them^-as, would have Done so. And, had He^-azwj 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 Allah^-azwj Sent a Sign down from the sky, so it would have humbled their necks to it in submission, and had He^-azwj done so, the afflictions would have been dropped from the people altogether. But, Allah^-azwj, Majestic is His^-azwj Praise, Made His^-azwj Rasool^-saww of higher strength in their^-as determinations of their^-as intentions, and weak in what the eyes could see from their^-as 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 Prophets^-as 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, Allah^-azwj Intended that there should happen to be a following for His^-azwj Rasools^-as, and the ratifications for His^-azwj Books, and the humbleness to His^-azwj Religion, and the submissiveness to His^-azwj Commands, and the acceptance to His^-azwj obedience, the Commands being for Him^-azwj 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 Allah^-azwj, Majestic is His^-azwj Praise, has Tested the former ones, since Adam^-as to the last of them from this world, with the stones which can neither harm nor benefit, nor can they see nor hear, so He^-azwj made it to be His^-azwj Sacred House (Kaaba) which has been Made for the people to stand (in Prayer). Then He^-azwj 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 He^-azwj Commanded Adam^-as and his^-as children that they Praise Him^-azwj 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 Allah^-azwj around it, and walking upon their feets, tired, dusty, for Him^-azwj, 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. Allah^-azwj Made it a cause for His^-azwj Mercy, and a link and a means to His^-azwj Paradise, and a reason for His^-azwj Forgiveness, and a trial for His^-azwj creatures by His^-azwj 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 Allah^-azwj Blessed and High Placed His^-azwj 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 Iblees^la from ‘الْقُلُوبِ’ the hearts, and would have negated the weakening of the insecurities from the people. But, Allah^-azwj Mighty and Majestic Tests His^-azwj servants with a variety of difficulties, and they worship Him^-azwj with a variety of struggles, and He^-azwj 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, He^-azwj Made that as gateways opened to His^-azwj Mercy, and causes for ease to His^-azwj Forgiveness and His^-azwj Trial, just as He^-azwj 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’.[91]

بَابُ حَجِّ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ بِنَائِهِمَا الْبَيْتَ وَ مَنْ وَلِيَ الْبَيْتَ بَعْدَهُمَا ( عليهما السلام )

Chapter 7 – Hajj of Ibrahim^-as and Ismail^-as, and their^-as building the House (Kaaba), and the ones who were the guardians of the House (Kaaba) after them^-as

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 Abdullah^-asws having said: ‘When Ismail^-as was born, Ibrahim^-as and his^-as mother^-as carried him^-as upon a donkey, and Jibraeel^-as went with him^-as, until he^-as placed him^-as at the (Black) Stone, and with him^-as 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 Ibrahim^-as said to Jibraeel^-as: ‘Is it over here I^-as should build?’ He^-as said: ‘Yes’.

قَالَ وَ مَكَّةُ يَوْمَئِذٍ سَلَمٌ وَ سَمُرٌ وَ حَوْلَ مَكَّةَ يَوْمَئِذٍ نَاسٌ مِنَ الْعَمَالِيقِ

He^-asws 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 him^-asws as well, he^-asws said: ‘When Ibrahim^-as turned (to leave), Hajar^-as said to him^-as: ‘To whom are you^-as leaving us^-as?’ He^-as said: ‘To the Lord^-azwj 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 .

He^-asws said: ‘So when the water ran out and the boy was thirsty, she^-as went out until she^-as ascended Al-Safa. So she^-as called out: ‘Is there anyone kind in the valley?’ Then she^-as came down until she^-as went to Al-Marwa. So she^-as called out similar to that. Then she^-as turned returning to her^-as son^-as. So there he^-as was kicking his^-as heel in water. So she^-as gathered it. So it accumulated, and had she^-as neglected it, it would have evaporated’.[92]

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 Abdullah^-asws having said: ‘When Ibrahim^-as left Ismail^-as at Makkah, the young child was thirsty. So there was a tree in between Al-Safa and Al-Marwa. So his^-as mother^-as went out until she^-as stood upon Al-Safa, so she^-as said: ‘Is there anyone in the valley who is kind?’ But no one answered her^-as. So she^-as went until she^-as ended up to Al-Marwa, and she^-as said: ‘Is there anyone in the valley who is kind?’ But she^-as 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 she^-as returned to Al-Safa and said that, until she did that seven (times). Thus, Allah^-azwj Made that to flow as a Sunnah, and Jibraeel^-as came to her^-as, so he^-as said to her^-as: ‘Who are you^-as?’ So she^-as said: ‘I^-as am a mother of a son^-as of Ibrahim^-as’. He^-as said to her^-as: ‘To whom did he^-as leave you^-as?’ So she^-as said: ‘But, you^-as say that. I^-as did say to him^-as, ‘Where are you^-as intending to go, O Ibrahim^-as, to whom are you^-as leaving us^-as?’ So he^-as said: ‘To Allah^-azwj Mighty and Majestic’. So Jibraeel^-as said: ‘And he^-as has allocated you^-as 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

He^-asws said: ‘And the people used to keep away from passing by Makkah due to the scarcity of the water. So the child kicked with his^-as leg and Zamzam flowed. So she^-as 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 she^-as 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 .

He^-asws 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 them^-as, and they^-as quenched them from the water. So the riders (in turn) fed them^-as from the food, and Allah^-azwj Mighty and Majestic Caused that to flow for them^-as as livelihood. And the people used to pass by at Makkah, so they would be feeding them^-as from the food, and they^-as were quenching them from the water’.[93]

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 Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Commanded Ibrahim^-as that he should perform Hajj and Ismail^-as should perform Hajj along with him^-as and settle him^-as in the sanctuary. So he^-as performed Hajj upon a red camel, and there wasn’t anyone with him^-as except for Jibraeel^-as. So when he^-as reached the Sanctuary, Jibraeel^-as said to him^-as: ‘O Ibrahim^-as! Both of you^-as should descend and bathe before entering the Sanctuary’. So they both^-as descended and bathed, and he^-as showed them^-as how they^-as should be preparing for the Ihraam. So they^-as 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 he^-as instructed them^-as to welcome with the Hajj and instructed them^-as with the four Talbiyya  (Here I am O Allah^-azwj!) which the Mursil Prophets^-as had exclaimed beforehand. Then he^-as went with them^-as to Al-Safa, so they encamped, and Jibraeel^-as stood in between them^-as, and faced the House (Kaaba). So he^-as exclaimed Takbeer, so they^-as exclaimed Takbeer, and he^-as extolled Allah^-azwj and they^-as extolled Allah^-azwj, and he^-as Praised and Glorified Allah^-azwj, so they^-as Praised and Glorified Allah^-azwj, and he^-as commended upon Him^-azwj and they^-as 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 Jibraeel^-as proceeded, and they^-as both went Praising upon Allah^-azwj Mighty and Majestic and Glorifying Him^-azwj until they ended up with them^-as to the place of the (Black) Stone. So Jibraeel^-as kissed the Stone, and instructed them that they should both^-as kiss it and circumambulate it, seven (times). Then he^-as stood with them^-as in the place of Standing Place of Ibrahim^-as, so he^-as Prayed two Cyclces, and they both^-as Prayed. Then he^-as showed them^-as the rituals and what they^-as 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 they^-as had fulfilled their^-as rituals, Allah^-azwj Commanded Ibrahim^-as with the leaving and Ismail^-as to stay alone, not having anyone with him^-as apart from his^-as mother^-as. So when it was the next (year), Allah^-azwj Permitted Ibrahim^-as 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, Ismail^-as gathered the rocks and placed them in the middle of the Kaaba. So when Allah^-azwj Permitted for him^-as regarding the building, Ibrahim^-as proceeded, so he^-as said: ‘O my^-as son^-as! Allah^-azwj has Commanded us^-as with the building of the Kaaba’, and he^-as uncovered from it, and there it was, one red rock. So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “Build the construction upon it”, and, Allah^-azwj 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

Ibrahim^-as and Ismail^-as 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 Ibrahim^-as departed and he^-as had evened out the House, and Ismail^-as 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 he^-as saw a woman from Himeyr whose beauty astounded them. So he^-as asked Allah^-azwj Mighty and Majestic to get him^-as to be married to her, and she used to have a husband for her. So Allah^-azwj Judge upon her husband with the death, and she stayed at Makkah in grief upon her husband. So Allah^-azwj Eased that from her and Ismail^-as 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 Ibrahim^-as proceeded to Hajj, and the woman stayed at home and Ismail^-as went out to Al-Taif to acquire some provisions for his^-as family. So she looked at an old disheveled man. So he^-as asked about their state, and she informed him^-as with the goodness of the state. So he^-as asked her about him^-as in particular. So she informed him^-as with the goodness of the Religion, and he^-as asked her: ‘Where are you from?’ So she said, ‘A woman from Himeyr’. So Ibrahim^-as went and did not meet Ismail^-as, and Ibrahim^-as had written a letter, so he^-as said: ‘Hand it over to your husband when he^-as comes, Allah^-azwj 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

Ismail^-as came back to her, so she handed over the letter to him^-as. He^-as read it and said: ‘Do you know who this old man is?’ So she said, ‘I had seen him^-as as more handsome than you^-as in his^-as resemblance’. He^-as said: ‘That is Ibrahim^-as’. So she said, ‘Aah! Evil is what I was with him^-as’. So he^-as said: ‘And why is that so? Did he^-as look at anything from your beauty?’ She said, ‘No, but I fear that I have been deficient’. And the woman said to him^-as, 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 he^-as 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 Ismail^-as 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 Abdullah^-asws 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 Ismail^-as, ‘How shall we deal with this facet which is not covered by the apparel?’ So he^-as 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 Ismail^-as placed columns therein similar to these columns which you are seeing (today), from wood. And Ismail^-as 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. Ismail^-as did not know how he^-as should be dealing with it, so Allah^-azwj Mighty and Majestic Revealed unto him^-as he^-as 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

He^-asws said: ‘And Ismail^-as complained to Ibrahim^-as of the scarcity of the water, so Allah^-azwj Mighty and Majestic Revealed unto Ibrahim^-as that he^-as should dig a well from there to occur drinking for the Pilgrims from it. So Jibraeel^-as descended and dug their^-as well, meaning Zamzam, until its water appeared. Then Jibraeel^-as said: ‘Descend, O Ibrahim^-as!’ So he^-as descended after Jibraeel^-as. So he^-as said; ‘O Ibrahim^-as! Strike in the four corners of the well and say: ‘In the Name of Allah^-azwj!’

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

He^-asws said: ‘So Ibrahim^-as struck in the corner which faced the House and said: ‘In the Name of Allah^-azwj!’ So a spring sprouted. Then he^-as struck in the second corner and said: ‘In the Name of Allah^-azwj!’ So a spring sprouted. Then he^-as struck in the third, and said: ‘In the Name of Allah^-azwj!’ So a spring sprouted. Then he^-as struck in the fourth, and said: ‘In the Name of Allah^-azwj!’ 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 Jibraeel^-as said to him^-as: ‘Drink, O Ibrahim^-as, and supplicate for your^-as son in it, for the Blessing’. And Ibrahim^-as and Jibraeel^-as came out from the well together. So he^-as said to him^-as: ‘I^-as leave it upon you^-as, O Ibrahim^-as, and circumambulate the House, for this here is a watering place which Allah^-azwj would Quench the children of Ismail^-as’. So Ibrahim^-as went and Ismail^-as accompanied him^-as until he^-as went out from the Sanctuary. Ibrahim^-as went away, and Ismail^-as returned to the Sanctuary’.[94]

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 (5^th or 6^th Imam^-asws) having said: ‘Allah^-azwj Mighty and Majestic Commanded Ibrahim^-as with the building of the House (Kaaba), and that he^-as should raise its foundations, and show the people their rituals (to be performed). Therefore, Ibrahim^-as and Ismail^-as 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’far^-asws said: ‘So Ibrahim^-as called out on (Mount) Abu Qubays: ‘There is an entrustment with me^-as for you!’ So he^-as gave it the (Black) Stone, and he^-as placed it in its place. Then Ibrahim^-as called out among the people with the Hajj, so he^-as said: ‘O you people! I^-as am Ibrahim^-as, the Friend of Allah^-azwj! Allah^-azwj 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 him^-as 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 .

He^-asws said: ‘And Ibrahim^-as performed Hajj, him^-as and his^-as 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’far^-asws and Abu Abdullah^-asws both claiming that it was Is’haq, and as for Zurara, so he claimes that it was Ismail^-as.[95]

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-Hassan^-asws, meaning Al-Reza^-asws, 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 you^-asws, and which thing is it?’ He^-asws 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 Prophets^-as, and it is which descended unto Ibrahim^-as, when he^-as 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-Hassan^-asws about the tranquility, so he^-asws mentioned similar to it’.[96]

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 Abdullah^-asws having said: ‘When Ibrahim^-as and Ismail^-as constructed the building of the House (Kaaba) and completed its building, Ibrahim^-as sat upon a corner, then called out: ‘Come for the Hajj! Come for the Hajj!’ Had he^-as called out ‘Come you all to the Hajj!’ none would have performed Hajj except the human beings who were in those days. But, he^-as called out: ‘Come for the Hajj!’ Thus, the people responded in the backs of the men, ‘Here I am, Inviter to Allah^-azwj! Here I am, Incited to Allah^-azwj 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 perform one Hajj, and the one who did not responded, would not be performing Hajj’.[97]

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 Abdullah^-asws having said: ‘The Kaaba, in the era of Ibrahim^-as 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’.[98]

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 Abdullah^-asws 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’.[99]

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’far^-asws and Abu Abdullah^-asws both mentioning that when it was the day of Al-Tarwiyya (8^th Zilhajj), Jibraeel^-as said to Ibrahim^-as: ‘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 he^-as went to Mina, so he^-as slept overnight at it. Then he^-as went to Arafat in the morning and he^-as pitched his^-as tent at Namira besides Arafat. He^-as 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 he^-as deliberated to Arafat, so he (Jibraeel^-as said: ‘This here is Arafat, therefore recognised (A’raf) your^-as rituals at it, and acknowledge with your^-as sins’. Thus, Arafat was named as such’.

ثُمَّ أَفَاضَ إِلَى الْمُزْدَلِفَةِ فَسُمِّيَتِ الْمُزْدَلِفَةَ لِأَنَّهُ ازْدَلَفَ إِلَيْهَا

Then he^-as departed to Al-Muzdalifa. Thus, Al-Muzdalifa has been named as such because he^-as 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 he^-as stood at the Sacred Monument, so Allah^-azwj Commanded him^-as that he^-as should slaughter his^-as son^-as, and he^-as had seen merits and morals in him^-as and politeness which was with him^-as. So when it was the morning, he^-as departed from the Monument to Mina, so he^-as to his^-as mother: ‘Visit the House (Kaaba) and retain the boy’. So he^-as said: ‘O my^-as son^-as! Bring a donkey and the knife until I^-as 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 he^-as intend by the donkey and the knife?’ He said, ‘He^-as intended to slaughter him^-as, then carry him^-as upon it and bury him^-as’.

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

He^-asws said: ‘So the boy^-as came with the donkey and the knife, and he^-as said: ‘O father^-as! Where is the sacrifice?’ He^-as said: ‘Your^-as Lord^-azwj Knows where it is, O my^-as son^-as! By Allah^-azwj, it is such that Allah^-azwj has Commanded me^-as with slaughtering you^-as, therefore consider what is your^-as view’. He^-as said: ‘O father^-as! Do what you^-as have been Commanded with, for you^-as will find me^-as, Allah^-azwj 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

He^-asws said;’ So when he^-as was determined upon the slaughter, he^-as said: ‘O father^-as! Cover my^-as face and tie my^-as legs’. He^-as said: ‘O my^-as son^-as! The tying along with the slaughter! By Allah^-azwj, I^-as will not gather these two upon you^-as 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’far^-asws said: ‘So he^-as threw down for him the saddle of the donkey, then laid him^-as down upon it, and took the knife and placed it upon his^-as throat. So an old man appeared and said, ‘What are you^-as intending from this boy?’ He^-as said: ‘I^-as intend to slaughter him^-as’. So he said, ‘Glory be to Allah^-azwj! A boy who has not disobeyed Allah^-azwj even for the blink of an eye, you^-as are slaughtering him^-as?’ So he^-as said: ‘Yes. Allah^-azwj has Commanded me^-as’. So he said, ‘But, your^-as Lord^-azwj has Forbidden you^-as from slaughtering him^-as, and rather the Satan^la instructed you^-as with this in your^-as dream’. He^-as said: ‘Woe be unto you^-as! The speech which you heard, it is which was Delivered to me^-as, what you are seeing. No, by Allah^-azwj! I^-as 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 he^-as was determined upon the slaughtering. So the old man said, ‘O Ibrahim^-as! You^-as are an Imam^-as followed with (by the people), so if you^-as were to slaughter your^-as son^-as, the people would be slaughtering their sons. So, stop, don’t!’ But he^-as 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’far^-asws saying: ‘So he^-as laid him^-as down at the middle rock (the three pelted rocks), then grabbed the knife and placed it upon his^-as throat. Then he^-as raised his^-as head towards the sky, then leaned upon it. So Jibraeel^-as overturned it (the knife) upon his^-as throat. So Ibrahim^-as looked and there it was, overturned. So Ibrahim^-as turned it back upon its sharp edge, and Jibraeel^-as overturned it upon its blunt edge. So he^-as did that time and again, then there was a Call from the left of Masjid Al-Khief: ‘O Ibrahim^-as! You^-as have ratified the dream’, and he (Jibraeel^-as withdrew the boy^-as from underneath him^-as, and Jibraeel^-as got the ram from the peak of (Mount) Subeyr, and placed it underneath him^-as.

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 Ibrahim^-as. She said, ‘That is my^-as husband^-as’. He said, ‘So who was whom I saw with him upon his^-as description, and his^-as qualities?’ She said, ‘That is my^-as son^-as’. He said, ‘I saw him^-as to have laid him^-as down, and grab the knife in order to slaughter him^-as’. She said, ‘Never! I^-as have not seen Ibrahim^-as except as the most merciful of the people. And, how did you see him^-as slaughter his^-as son^-as?’ He said, ‘By the Lord^-azwj of the sky and the earth, and Lord^-azwj of this House (Kaaba), I have seen him^-as laying him^-as down and grab the knife in order to slaughter him^-as’. She said, ‘Why?’ He said, ‘He^-as claimed that his^-as Lord^-azwj has Commanded him^-as for it’. She said, ‘So it is right for him^-as that he^-as obeys his^-as Lord^-azwj’.

قَالَ فَلَمَّا قَضَتْ مَنَاسِكَهَا فَرِقَتْ أَنْ يَكُونَ قَدْ نَزَلَ فِي ابْنِهَا شَيْ‏ءٌ فَكَأَنِّي أَنْظُرُ إِلَيْهَا مُسْرِعَةً فِي الْوَادِي وَاضِعَةً يَدَهَا عَلَى رَأْسِهَا.

He^-asws said: ‘So when she^-as completed her^-as rituals, she^-as scared that something may have descended with regards to her^-as son^-as. It is as if I^-asws am looking at her^-as hastening in the valley, placing her^-as hands upon her^-as 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

He^-asws said: ‘So when Sarah^-as (Hajar^-as)[100] came over and was informed of the news, she stood by her^-as son^-as, and there were the effects of the knife scratches in his^-as throat. So she^-as panicked, and complained, and that was the beginning of her illness in which she^-as 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’far^-asws having said: ‘He^-as intended to slaughter him^-as in the place in which the mother^-as of Rasool-Allah^-saww 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 Ali^-asws Bin Al-Husayn^-asws regarding something which was between the Clan of Hashim^-as and the Clan of Umayya. So he^-asws travelled and was struck in the wilderness’.[101]

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’far^-asws, ‘Where did Ibrahim^-as intend to slaughter his^-as son^-as?’ He^-asws 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 him^-asws about the ram of Ibrahim^-as, what was it’s colour, and from where did it descend. So he^-asws 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’.[102]

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 Abdullah^-asws about what has been increased regarding the Sacred Masjid (the extension of the Masjid). So he^-asws said: ‘Ibrahim^-as and Ismail^-as limited the Sacred Masjid between Al-Safa and Al-Marwa’.[103]

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 Abdullah^-asws having said: ‘Ibrahim^-as marked in Makkah what is between Al-Hazoura to the place of Sa’ee (Al-Safa and Al-Marwa), so that is it, which Ibrahim^-as marked, meaning the Masjid’.[104]

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 Abdullah^-asws having said: ‘Ismail^-as buried his^-as mother^-as in Al-Hijr, and built a chamber upon it, lest the grave of the mother^-as of Ismail^-as be trampled upon in Al-Hijr’ (by those who circle the Kaaba).[105]

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 Abdullah^-asws having said: ‘Al-Hijr is the house of Ismail^-as, and therein is the grave of Hajar^-as, and grave of Ismail^-as’.[106]

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 Abdullah^-asws about Al-Hijr, is it from the House (Kaaba), or is there something (else) in it, from the House (Kaaba)?’ So he^-asws said: ‘No, not even (the size of) a nail clipping. But, Ismail^-as buried his^-as mother in it, and he^-as disliked that it should be trampled upon. So he^-as built a chamber upon it, and therein are the graves of the Prophets^-as’.[107]

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 Abdullah^-asws said: ‘Buried in Al-Hijr, from what follows the third corner (of the Kaaba), are the virgin daughters of Ismail^-as’.[108]

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’far^-asws having said: ‘The children of Ismail^-as 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 Ibrahim^-as), from the Prohibition of the mother and the daughter and whatever Allah^-azwj 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 Ismail^-as and Adnan Bin Adad, was Musa^-as’.[109]

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) whenever 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, Allah^-azwj 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.[110]

(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 Abdullah^-asws having said: ‘The Arabs did not cease to be upon something from the uprightness (The Religion of Ibrahim^-as). 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 Allah^-azwj Sent a cloud upon them like the wing of a bird, so it rained thunderbolts upon them. Seventeen men were incinerated around the catapult’.[111]

بَابُ حَجِّ الْأَنْبِيَاءِ ( عليهم السلام )

Chapter 8 – Hajj of the Prophets^-as

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-Hassan^-asws said to me: ‘The ark of Noah^-as 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)’.[112]

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 Abdullah^-asws, said, ‘I heard Abu Ja’far^-asws narrating to Ata’a saying: ‘The length of the ark of Noah^-as 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’.[113]

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’far^-asws saying: ‘Musa^-as Bin Imran^-as passed by among seventy Prophets^-as upon the glens of Al-Rawha. Upon them were the Qatwany cloaks, saying: ‘Here I am, Your^-azwj servant son of Your^-azwj servant! (Talbiyya )’.[114]

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 Abdullah^-asws having said: ‘Musa^-as, the Prophet^-as, passed by the glens of Al-Rawha upon a red camel harnessed from fibres. Upon him^-as were two Qatwany cloaks, and he^-as was saying: ‘Here I^-as am, O Benevolent! Here I^-as am! (Talbiyya ).

قَالَ وَ مَرَّ يُونُسُ بْنُ مَتَّى بِصِفَاحِ الرَّوْحَاءِ وَ هُوَ يَقُولُ لَبَّيْكَ كَشَّافَ الْكُرَبِ الْعِظَامِ لَبَّيْكَ

He^-asws said:’ And Yunus Bin Matta^-as passed by the glens of Al-Rawha and he^-as was saying: ‘Here I^-as am, O Remover of grievous anguish! Here I^-as am (Talbiyya ).

قَالَ وَ مَرَّ عِيسَى ابْنُ مَرْيَمَ بِصِفَاحِ الرَّوْحَاءِ وَ هُوَ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ أَمَتِكَ لَبَّيْكَ

He^-asws said: ‘And Isa^-as Bin Maryam^-as passed by the glens of Al-Rawha, and he^-as was saying: ‘Here I^-as am, Your^-azwj servant, son^-as of Your^-azwj Maid^-as! Here I^-as am!’

وَ مَرَّ مُحَمَّدٌ ( صلى الله عليه وآله ) بِصِفَاحِ الرَّوْحَاءِ وَ هُوَ يَقُولُ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ .

And Muhammad^-saww passed by the glens of Al-Rawha and he^-saww was saying: ‘Here I^-saww am, O One with the Loftiness! Here I^-saww am!’[115]

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’far^-asws having said: ‘Musa^-as adorned the Ihraam from Ramla in Egypt, and he^-as passed by the glens of Al-Rawha wearing Ihraam, sitting on a she-camel harnessed from fibres. Upon him^-as were two Qatwany cloaks, exclaiming Talbiyya , and the mountains responded to him^-as’.[116]

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’far^-asws that Suleyman^-as Bin Dawood^-as 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’.[117]

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’far^-asws having said: ‘Seven hundred Prophets^-as have Prayed in Masjid Al-Khief, and that what is in between the corner (of the Kaaba) and the Standing Place (of Ibrahim^-as) is fraught with the graves of the Prophets^-as, and that Adam^-as is in the Sanctuary of Allah^-azwj Mighty and Majestic’.[118]

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’far^-asws having said: ‘Musa^-as Bin Imran^-as performed Hajj and with him^-as were seventy Prophets^-as from the Children of Israel. Their^-as camels were harnessed from fibre. They^-as were exclaiming Talbiyya, and the mountains were responding to them^-as. And, upon Musa^-as, were two Qatwany cloaks. He^-as was saying: ‘Here I^-as am! Your^-azwj servant, son^-as of Your^-azwj servant!’[119]

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 Abdullah^-asws enter Al-Hijr from the side of the door. So he^-asws stood Praying upon a measurement of two cubits from the House (Kaaba). So I said to him^-asws, ‘I have not seen anyone from your^-asws family Praying by the conduit’. So he^-asws said: ‘This is the Praying place of Shabbar and Shabbir, the two sons of (Prophet) Haroun^-as’.[120]

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 Abdullah^-asws having said: ‘Seventy Prophets^-as are buried in what is between the Yamani corner and the Black Stone. Allah^-azwj Caused them^-as to die of hunger and adversities’.[121]

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 Abdullah^-asws having said: ‘When Dawood^-as paused at the Pausing Station in Arafat, looked at the people and their abundance. So he^-as climbed upon the mountain, and started supplicating. So when he^-as had completed his^-as rituals, Jibraeel^-as came over to him and said to him^-as: ‘O Dawood^-as! Your^-as Lord^-azwj is Saying to you^-as: “Why did you^-as ascend the mountain? Do you^-as think that a voice from the voices would be concealed from Me^-azwj?”

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 he^-as went with him^-as to the sea to Jeddah. So he^-as swam with him^-as in the sea for a travel distance of forty mornings in the land. So there was a rock, and he (Jibraeel^-as split it and there was an insect in it. So he^-as said to him^-as: ‘O Dawood^-as! Your^-as Lord^-azwj is Saying to you^-as: “I^-azwj can Hear the voice of this one in the inside of this rock at the bottom of this sea, so do you^-as think that a voice from the voices would be concealed from Me^-azwj?”’[122]

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 Muttalib^-as’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 Abdullah^-asws, and he^-asws was seated in the shade of a tree. So he^-asws began the discussion and we did not ask him^-asws, so he^-asws said: ‘When Tubba came from Al-Iraq and there came with him the scholars and the sons of the Prophets^-as. 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

He^-asws said: ‘So his eyes came out until they dropped upon his cheeks. So he called the scholars and the sons of the Prophets^-as 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 Allah^-azwj and the House is the House of Allah^-azwj and therein dwell the offspring of Ibrahim^-as 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 Allah^-azwj 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

He^-asws 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’.[123]

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 Abdullah^-asws 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 Muttalib^-as, so he took them. So Abdul Muttalib^-as directed himself^-as to his companions to ask him to return his^-as camels back to him^-as, and he^-as sought permission to see him. So they got the permission for him^-as 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 him^-as and let him^-as 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 him^-as, ‘What is your^-as need?’’ So he^-as said to him: ‘Your companions passed by camels of mine, so they took them, therefore I^-as would like you to return these to me^-as’. So he was astounded (surprised) from his^-asws request to him for the return of the camels, and said, ‘This is the one who you all are claiming that he^-as is the great one of Qureysh and mentioned his^-as intellect, neglecting asking me that I should leave from his^-as House (Kaaba) which he^-as worships. But, had he^-as asked me that I should leave from demolishing it, I would have left it for him^-as, 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 him^-as of his speech, so Abdul Muttalib^-as said to him: ‘For that House (Kaaba) there is a Lord^-azwj Defending it, and rather I^-as asked you to return my camels to me due to my^-as need to these’. So he ordered with their return to him^-as and Abdul Muttalib^-as went away until he^-as came across the elephant upon the side of the Sanctuary. So he^-as said to it: ‘Mahmoud!’ So it moved its head, and he^-as said to it: ‘Do you know for what they have come with you?’ So it said by (shaking) its head, ‘No’. So he^-as said: ‘They have come with you to demolish the House of your Lord^-azwj. 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

He^-asws said: ‘So Abdul Muttalib^-as 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, Allah^-azwj 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’.[124]

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 Abdullah^-asws 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-Allah^-saww 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 him^-saww, he^-as ordered them with a cloth which he^-saww spread out, then placed the Stone in its middle, then the tribes grabbed with the sides of the cloth, so they raised it. Then he^-saww took it, so he^-saww placed it in its place. Thus, Allah^-azwj Specialised him^-saww with it’.[125]

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 Prophet^-saww 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 Allah^-azwj, 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 Allah^-azwj 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) Ibrahim^-as 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) Ibrahim^-as had placed it, an intense tremor hit them, and there was darkness. So they refrained from it. And the building of Ibrahim^-as 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-Allah^-saww emerged, and they said, ‘This is the trustworthy one who has come’. So they made him^-as the judge, and he^-saww spread his^-saww cloak’, and one of them said, ‘This is a Taraouniyuun (a type of clothing) cloak which was his^-saww’. And he^-saww 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 Prophet^-saww 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’.[126]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww was shared with the Qureysh in building the House (Kaaba). So there came to be for Rasool-Allah^-saww, 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 Hashim^-as, from the Black Stone up to the Syrian corner’.[127]

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,

‘He^-asws 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 Muttalib^-as overcame, and they had furnishing for him^-as in the courtyard of the Kaaba, and that did not happen for anyone over there apart from him^-as. So while he^-as was sleeping in the shade of the Kaaba, he^-as saw in his^-as dream, a comer had come saying to him^-as: ‘Dig Barra’. He^-as said: ‘And what is Barra?’ Then he came to him^-as during the second day, so he said, ‘Dig Tayba’. Then he came to him^-as during the third day, so he said, ‘Dig Al-Masouna’. He^-as 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 him^-as 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 Muttalib^-as saw this, he^-as 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 he^-as said to Qureysh: ‘I^-as 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 him^-as to that. So he^-as went to dig it by himself^-as, and he^-as had only one son for him^-as, and he is Al-Haris, and he used to assist him^-as 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 him^-as, he^-as went to the door of the Kaaba, then raised his^-as hand, and supplicated to Allah^-azwj Mighty and Majestic and vowed to Him^-azwj that if He^-azwj was to Grace him^-as with ten sons, he^-as would sacrifice the most beloved of them to him^-as, as an offering to Allah^-azwj 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 he^-as dug and reached the walls of the well built by Ismail^-as and knew that he^-as 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’. He^-as said to them: ‘You did not assist me^-as upon digging it. It is for me^-as and for my^-as children up to the end, forever’.[128]

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 Ibrahim^-asws (7^th Imam^-asws) saying: ‘When Abudl Muttalib^-as dug Zamzam and ended up to its bottom, there came out to him^-as, from one of the sides of the well, a stinking odour which frightened him^-as, but he^-as refused to give up, and his^-as son Al-Haris came out (from the well). Then he^-as persistently, and he^-as found at the bottom, a spring which came out to him^-as 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 he^-as dug, so he^-as had not dug except for one cubit until sleep overcame him^-as. So he^-as saw (in his^-as dream), a man of long hands, beautiful hair, handsome face, excellent clothes, aromatic perfume, and he was saying: ‘Dig, you^-as will achieve, and strive, you^-asws will receive, and do not hoard it for the distribution. The swords are for others and the well is for you^-as. You^-as are the greatest of the Arabs in worthiness, and from you^-as would be coming out, its Prophet^-saww, and its Guardian^-asws, 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 you^-as nor for you^-as, but in the second century from you^-as, by them, Allah^-azwj 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 your^-as 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

He^-asws would be his^-saww brother, and his^-saww Vizier, and less than him^-saww in age, and he^-asws would be able upon the idols, not disobeying him^-saww by one letter, nor concealing anything, and he^-saww would be consulting him^-asws in every matter which would come up against him^-saww.

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 Muttalib^-as was exhausted from it, so he^-as found thirteen swords leaning to the side of it. So he^-as took these and intended broadcast it, so he^-as said (to himself^-as: ‘And how can I^-as, and I^-as have not reached the water yet?’ Then he^-as dug, so he^-as had not dug a palm’s width until a horn of a gazelle and its head was see. So he^-as brought it out and in it was inscribed: ‘There is no god except for Allah^-azwj, Muhammad^-saww is Rasool-Allah^-saww, Ali^-asws is a Guardian^-asws from Allah^-azwj, So and so is the Caliph of Allah^-azwj’.

فَسَأَلْتُهُ فَقُلْتُ فُلَانٌ مَتَى كَانَ قَبْلَهُ أَوْ بَعْدَهُ قَالَ لَمْ يَجِئْ بَعْدُ وَ لَا جَاءَ شَيْ‏ءٌ مِنْ أَشْرَاطِهِ

So I (the narrator) asked him^-asws, ‘So and so, when would he be, before him^-asws or after him^-asws?’ So he^-asws said: ‘He^-asws has yet to come after him^-asws, nor has anything from his^-asws 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 Muttalib^-as came out, and the water had emerged, and he^-as realized, and he^-as was ascending and there was a black snake which had a long tail for it, preceding him^-as quickly to the top. So he^-as struck it and cut off most of its tail. Then he^-as sought it but it was lost, and so and so would kill it, Allah^-azwj 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 Muttalib^-as invalidating the dream which he^-as saw regarding the well, and he^-as kept the swords in sheets in the Kaaba. So Allah^-azwj Granted him the sleep, and he^-as was in a chamber of the Kaaba, so he^-as saw that very man and he was saying: ‘O praise-worthy one of (the Clan of) Shayba! Praise your^-saww Lord^-azwj, for He^-azwj would be Making you^-as to be a speaker of the earth, and the Qureysh would be following you^-as 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 Muttalib^-as woke up, so it astounded him^-as: ‘He came to me in the sleep. So if he is from my^-as Lord^-azwj, then he^-as is beloved to me^-as; and if he happens to be from Satan^la, then I^-as think it would be a tail-less one’. But, he^-as neither saw anything, nor did he^-as hear a speech. So when it was the night, he came to him^-as in his^-as dream with a number of men and children. So they said to him^-as: ‘We are the followers of your^-as 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 yourself^-as 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 you^-as, then for you^-asws is the nobility. Therefore hand over these thirteen swords to a child of (the Clan of) Makhzoum, and there would not appear to you^-as more than this; and one sword from it is for you^-as, for it would fall from your^-as hand. So you^-as 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 Qaim^-asws of the Progeny^-asws of Muhammad^-saww.

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 Muttalib^-as woke up and went, and the swords were upon his^-as shoulder, and he^-as came to an area around Makkah. So a sword was lost from him^-asws. It was the most finest of these with him^-as. Thus, it would be appearing from there. Then he^-as entered in readiness for Umra and circumambulated with it. Upon his^-as shoulders were the swords and the two gazelles, performing twenty one circumambulations, and the Qureysh were looking on at him^-as, and he^-as was saying: ‘O Allah^-azwj! Make Your^-azwj Promise come True, and Affirm my^-as words for me^-as, and Publicise my^-as mention, and Strengthen my^-as 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 his^-as oft-repeated speech, and he^-as did not circumambulate the House (Kaaba) after his^-as dream regarding the well, with the quatrains of poems until he^-as died. But, he^-as recited a poem upon his^-as son^-as on the day he^-as wanted to sacrifice Abdullah^-as. So he^-as handed over the swords, all of them, to the Clan of Makhzoum – to Al-Zubeyr, and to Abu Talib^-as, and to Abdullah^-as. So there came to be four swords for Abu Talib^-as from that – one sword being for Abu Talib^-as, and a sword for Ali^-asws, and a sword for Ja’far^-as and one sword for Talib. And there were two swords for Al-Zubeyr, and there were two swords for Abdullah^-as.

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 he^-as repeated, so there came to be four for Ali^-asws, the remainder being two for Fatima^-asws, and two for her^-asws children^-asws. So the sword of Ja’far^-as fell on the day he^-as was injured, and it is no known in whose hand it felt until today. And we^-asws are saying: ‘A sword from our^-asws swords will not fall to be in the hands of others except for a man who would assist us^-asws with it, along with us^-asws, 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 .

He^-asws 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 master^-asws revives it. And had I^-asws so desired I^-asws would name its place, I^-asws would name him^-asws, but I^-asws fear upon you all that if I^-asws were to name him^-asws, so you (in turn) would reveal his^-asws name, and it would end up being linked to other than to him^-asws’.[129]

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 Allah^-azwj 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

He^-asws 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, ‘Ali^-asws Bin Al-Husayn^-asws’. So he said, ‘That is a mine’. So he sent for Ali^-asws Bin Al-Husayn^-asws, and he^-asws came over to him. So he informed him^-asws of what was from the prevention of Allah^-azwj 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 Ali^-asws Bin Al-Husayn^-asws said to him: ‘O Hajjaj! You deliberated to a construction of Ibrahim^-as and Ismail^-as, 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

He^-asws 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 he^-asws saw the gathering of the soil, Ali^-asws Bin Al-Husayn^-asws came over, and he^-asws 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. Ali^-asws Bin Al-Husayn^-asws 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 he^-asws approached it and covered it with his^-asws clothing, then wept. Then he^-asws covered it with the soil by his^-asws hand himself^-asws. Then he^-asws called the builders, so he^-asws said: ‘Place your building’. So they placed their building. So when its walls were raised, he^-asws 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’.[130]

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 Abdullah^-asws 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?’ He^-asws said: ‘The Standing Place of Ibrahim^-as where he^-as stood at the (Black) Stone, so his^-as feet made an impact in it, and the Black Stone, and the house of Ismail^-as’.[131]

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’far^-asws, ‘Did you^-asws meet Al-Husayn^-asws?’ He^-asws said: ‘Yes. I^-asws remember him^-asws, and I^-asws was with him^-asws in the Sacred Masjid, and the flood had entered into it, and the people were standing upon the Standing Place (of Ibrahim^-as). 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 he^-asws said to me: ‘O so and so! What are they making of it?’ So I said, ‘May Allah^-azwj Keep you^-asws well! They are fearing that the torrent may have swept away the Standing Place (of Ibrahim^-as)’. So he^-aswssaid: ‘Announce that Allah^-azwj 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 Ibrahim^-as) is that which Ibrahim^-as 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 Prophet^-saww conquered Makkah, he^-saww returned it to the place where Ibrahim^-as 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 Ibrahim^-as) 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)’.[132]

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-Momineen^-asws was asked about the pausing by the mountain, how come it did not happen to be in ‘الْحَرَمِ’ the Sanctuary? So he^-asws said: ‘Because the Kabah is His^-azwj House and the الْحَرَمِ is its door. So when the delegations come over, He^-azwj 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 him^-asws, ‘So why have the Signs of ‘الْحَرَمِ’ (Al-Harram) the Sanctuary) come to be inside the Al-Harram?’ He^-asws 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 Him^-azwj, He^-azwj 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 him^-asws, ‘So why are the Fasts Prohibited during the days of Al-Tashreek (11^th, 12^th, and 13^th of Zilhajj)?’ He^-asws said: ‘Because the people are visitors of Allah^-azwj, and they are among His^-azwj guests, and it is not Commendable for the Host that He^-azwj would Make His^-azwj 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 him^-asws, ‘So the attachment with the curtains of the Kabah, for which meaning is it?’ He^-asws 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’.[133]

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’far^-asws having said: ‘Al-Muzdalifa is a city of Allah^-azwj with the most insects. So when it is the night of Al-Tarwiyya, a Caller Calls out from the Presence of Allah^-azwj: ‘O group of insects! Go away from the delegations of Allah^-azwj!’

قَالَ فَتَخْرُجُ فِي الْجِبَالِ فَتَسَعُهَا حَيْثُ لَا تُرَى فَإِذَا انْصَرَفَ الْحَاجُّ عَادَتْ .

He^-asws said: ‘So they go out to be in the mountains and they crawl around where they cannot be seen. So when the Pilgrims leave, they return’.[134]

بَابُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ مَكَّةَ حِينَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ

Chapter 12 – Allah^-azwj Mighty and Majestic Sanctified Makkah when He^-azwj 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 Abdullah^-asws 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: “I^-azwj am Allah^-azwj! The Owner of Bakka. I^-azwj Sanctified it on the day I^-azwj Created the skies and the earth, and I^-azwj Placed it between these two mountains, and Surrounded it with seven Angels, encircling”’.[135]

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’far^-asws saying: ‘Allah^-azwj Sanctified His^-azwj 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’.[136]

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 Abdullah^-asws having said; ‘When Rasool-Allah^-saww stepped into Makkah on the day he^-saww conquered Makkah, opened the door of the Kabah and ordered with the images in the Kabah so they were obliterated. Then he^-saww grabbed to two sides of the door, so he^-saww said: ‘There is no god except for Allah^-azwj, One, there being no associates for Him^-azwj. True in His^-azwj Promise, Helping His^-azwj 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 son^-saww 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

He^-saww said: ‘So I^-saww am saying just as my^-saww brother^-as Yusuf^-as 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! Allah^-azwj had Sanctified Makkah on the day He^-azwj Created the skies and the earth. Thus, it would be a Al-Harram by the Sanctity of Allah^-azwj 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-Allah^-saww! Except for Al-Izkhir (a fragrant tropical grass), for it is for the grave and the houses’. So Rasool-Allah^-saww said: ‘Except for Al-Izkhir (a fragrant tropical grass)’.[137]

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-Allah^-saww said on the day he^-saww conquered Makkah that: ‘Allah^-azwj Sanctified Makkah the day He^-azwj 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 me^-saww, and it will not be unrestricted for anyone after me^-saww, and it is not unrestricted for me^-saww except for ‘a time’ of ‘a day’.[138]

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 Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj 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?’ He^-asws said: ‘The one from the people who enters the Al-Harram seeking refuge with it, so he is secure from the Wrath of Allah^-azwj; 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’.[139]

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 Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [3:97] and whoever enters it shall be secure. He^-asws 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’.[140]

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 Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [3:97] and whoever enters it shall be secure. He^-asws 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’.[141]

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 Abdullah^-asws went over to the Masjid, so it was said to him^-asws, ‘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 he^-asws said: ‘Set up a trap for it and kill it, for it is the heretic’.[142]

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 Abdullah^-asws about the Words of Allah^-azwj Mighty and Mjestic [22:25] and whoever shall incline therein to wrong unjustly. He^-asws said: ‘Every injustice is heresy, and striking the servant regarding other than a fault is from that heresy’.[143]

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 Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [22:25] and whoever shall incline therein to wrong unjustly, We will Make him taste of a painful Punishment. So he^-asws said: ‘Every injustice which the man commits himself in Makkah, from theft, or being unjust to anyone, or something from the injustices, so I^-asws see it as the heresy, and due to that one should fear from residing in the Al-Harram’.[144]

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 Abdullah^-asws about a man who kills a man in the unrestricted area, then enters the Al-Harram. So he^-asws 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 you^-asws saying regarding a man who kills inside the Al-Harram, or steals?’ He^-asws 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 Allah^-azwj 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 he^-asws said: ‘This is (regarding) the one who is inside the Al-Harram. So there is no aggression except upon the oppressors’.[145]

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 Abdullah^-asws 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’.[146]

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 Abdullah^-asws, said, ‘I asked him^-asws 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 he^-asws 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’.[147] 

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 Abdullah^-asws about that which is brought from the cloth of the Kabah, is it correct for us that we wear something from it?’ He^-asws said: ‘It is correct for the children, and the Parchments (covering the Holy Quran), and the pillowcase, seeking the Blessings by that, Allah^-azwj Willing’.[148]

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 Abdullah^-asws 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’.[149]

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 Abdullah^-asws: ‘I have taken a perfume from the perfumes of the Standing Place (of Ibrahim^-as, and soil from the soils of the House (Kabah), and seven pebbles’. So he^-asws said: ‘Evil is what you have done. As for the soil and the pebbles, so return it’.[150]

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 Abdullah^-asws that my uncle is a sweeper of the Kabah and took from its soil. So we tend to heal by it. So he^-asws said: ‘Return it back to it’.[151]

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 Abdullah^-asws, ‘I went out from the (Sacred) Masjid and in my clothes were pebbles (taken from the Sacred Masjid)’. He^-asws said: ‘So either return it, or throw it back into the Masjid’.[152]

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’far^-asws 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?’ He^-asws 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’.[153]

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 Abdullah^-asws having said: ‘When you are free from performing your rituals, return, for it would be more desirous for you to the returning’.[154]

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 Abdullah^-asws having said: ‘Do not snatch (anything) from a tree in Makkah except for the palm and the fruit tree’.[155]

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 Abdullah^-asws having said: ‘Everything growing in the Al-Harram, so it is Prohibited upon the entirety of the people’.[156]

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’far^-asws, ‘The man enters Makkah, so he cuts down from its trees’. He^-asws said: ‘Cut down what was entering upon you, and do not cut down what did not enter you house, upon you’.[157]

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 Abdullah^-asws, ‘A tree, the root of which is in the unrestricted area, and its branches are in the Al-Harram’. So he^-asws 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 he^-asws said: ‘Its branches are Prohibited due to the placing of its roots’.[158]

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 Abdullah^-asws having said: ‘You can free the camel inside the Al-Harram to eat whatever it so desires to’.[159]

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 Abdullah^-asws regarding the tree which the man uproots from his house, inside the Al-Harram’. He^-asws 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’.[160]

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 Abdullah^-asws having said: ‘Nothing can be slaughtered in Makkah except for the camel, and the cow, and the sheep, and the chicken’.[161]

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 Abdullah^-asws 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 him^-asws about the Ethiopian chicken (Turkey). He^-asws said: ‘It is not from the hunts. But rather the hunt is what flies between the sky and the earth’.[162]

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 Abdullah^-asws was asked, and I was present, about the Ethiopian chicken (Turkey), coming out with it from the Al-Harram. So he^-asws said: ‘It does no fly around with the birds’.[163]

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 Abdullah^-asws 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’.[164]

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 Abdullah^-asws, said, ‘I asked him^-asws about a man who was gifted a domesticated dove and he was inside the Al-Harram. So he^-asws 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’.[165]

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 Abdullah^-asws, and he^-asws said: ‘Bury these, and pay the expiation of every bird from these’.[166]

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 Abdullah^-asws 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 he^-asws 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)’.[167]

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’far^-asws about a man who was gifted a clipped dove inside the Al-Harram. So Abu Ja’far^-asws said: ‘Take it and be good to it, and look after it until when its feathers are complete (grown back), so free its way’.[168]

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 Abdullah^-asws asking him^-asws, so he^-asws 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’.[169]

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-Reza^-asws 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’.[170]

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 Abdullah^-asws having said regarding a man who slaughtered a dove from the doves of the Al-Harram. He^-asws said: ‘Upon him is the expiation’. I said, ‘So can he eat it?’ He^-asws said: ‘No?’ I said, ‘Can he throw it away?’ He^-asws said: ‘Then there would happen to be another expiation upon him’. I said, ‘So what should he do with it?’ He^-asws said: ‘He should bury it’.[171]

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’far^-asws, said, ‘I asked him^-asws about a man who went out with a bird, from Makkah to Al-Kufa. He^-asws said: ‘He should return it to Makkah’.[172]

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 Abdullah^-asws 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)’.[173]

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 (5^th or 6^th Imam^-asws) 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 he^-asws 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’.[174]

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-Hassan^-asws 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?’ He^-asws 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 he^-asws said: ‘But rather, I^-asws compared for you, a thing with a thing’.[175]

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 Ibrahim^-asws, said, ‘I asked him^-asws about a group locked the door upon birds from the doves of the Al-Harram, so they died. He^-asws said: ‘Upon them is the price of each bird, half a Dirham, feeding by it the doves of the Al-Harram’.[176]

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 Abdullah^-asws regarding a man, not in Ihram, being inside the Al-Harram, pelts a prey outside from the Al-Harram, so he kills it. He^-asws 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 him^-asws 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 he^-asws said: ‘Its flesh is prohibited like the dead’.[177]

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 Abdullah^-asws, said, ‘I heard him^-asws 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’.[178]

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-Hassan^-asws 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?’ He^-asws said to the messenger: ‘I^-asws thing they were delightful. They should slaughter a sheep in place of each bird’.[179]

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 Abdullah^-asws, ‘A man grasped a dove from the doves of the Al-Harram. He^-asws 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’.[180]

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 Abdullah^-asws, ‘A slaughtered bird was gifted to us in Makkah, so our families ate it’. So he^-asws said: ‘The people of Makkah do not see any problem with it’. I said, ‘So which thing are you^-asws saying: ‘He^-asws said: ‘Upon them is its price (penalty)’.[181]

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-Hassan^-asws, ‘We bought hawks and we entered the Al-Harram. So is that for us?’ So he^-asws 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’.[182]

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 Abdullah^-asws afterwards, so I informed him^-asws. So he^-asws 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, he^-asws has taken it from his^-asws forefathers^-asws’.[183]

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 Abdullah^-asws about two chickens which I slaughtered and I was in Makkah. So he^-asws 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 he^-asws said: ‘Upon you is their price’. I said, ‘How much is their price?’ He^-asws said: ‘One Dirham, and it is better than these two’.[184]

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 Abdullah^-asws at Makkah, and Dawood Bin Ali was in it. So Abu Abdullah^-asws said to me: ‘Dawood Bin Ali said to me^-asws, ‘What are you^-asws saying, O Abu Abdullah^-asws, regarding the dove we had hunted and clipped (its wings)?’ So I^-asws said: ‘You plucked, and you should feed it. So when it is straight (wings grown back), free its way’.[185]

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 Abdullah^-asws about an ostrich egg which I ate in the Al-Harram. He^-asws said: ‘Give in charity with its price’.[186]

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 Abdullah^-asws and informed him^-asws, so he^-asws 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’.[187]

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 Abdullah^-asws, ‘What is disliked from the birds?’ So he^-asws said: ‘When arrays its wings hovering upon your head’.[188]

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 Abdullah^-asws, ‘A man kills a lion inside the Al-Harram?’ He^-asws said: ‘Upon him would be a ram to slaughter’.[189]

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 (5^th or 6^th Imam^-asws) 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 he^-asws 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’.[190]

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 Abdullah^-asws about the leopard someone bought in Mina, and he went out with it from Al-Harram. So he^-asws said: ‘Everything from the predatory wild animal which enter the الْحَرَمِ in captivity, so upon you is exiting it’.[191]

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’far^-asws, from his^-asws father^-asws, from Ali^-asws 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. He^-asws said: ‘Upon him is its compensation, when its roots were inside ‘الْحَرَمِ’ the Al-Harram’.[192]

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 Abdullah^-asws 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 he^-asws said: ‘It’s price (as a penalty), and its flesh would be Prohibited like the dead’.[193]

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 Abdullah^-asws 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’.[194]

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 Abdullah^-asws about the man who found the lost property inside the Al-Harram. He^-asws said: ‘He should not touch it, and as for you, so there is no problem if you were to (take it and) publicise it’.[195]

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 Abdullah^-asws, so Al-Tayyar said to him^-asws, ‘I found one Dinar during the circumambulation whose writing had been obscured’. So he^-asws said: ‘It would be for him’.[196]

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-Tayyib^-asws (8^th Imam^-asws), ‘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 your^-asws view regarding that?’ So he^-asws wrote, ‘I^-asws 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’.[197] 

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’far^-asws and he^-asws was Mohtab (Sitting with arms around the knees covered) facing the Kabah. So he^-asws 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’far^-asws, ‘Ka’ab Al-Ahbaar was saying that the Kabah prostrates to Bayt Al-Maqdis during every morning’. So Abu Ja’far^-asws 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’far^-asws said: ‘You lied, and Ka’ab Al-Ahbar lied along with you’, and (the Imam^-asws) 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 him^-asws facing anyone by saying: ‘You lied!’ apart from him. Then he^-asws said: ‘Allah^-azwj Mighty and Majestic has not Created a spot in the earth more Beloved to Him^-azwj, than it’. Then he^-asws gestured with his^-asws hand towards the Kabah, (and said): ‘Nor is anything more Prestigious to Allah^-azwj Mighty and Majestic than it. For it, Allah^-azwj Sanctified the months in His^-azwj Book the day He^-azwj 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’.[198]

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 Abdullah^-asws having said: ‘Allah^-azwj 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’.[199]

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 Abdullah^-asws 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’.[200]

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 Abdullah^-asws 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’.[201]

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 Abdullah^-asws 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 Imam^-asws is (an act of) worship’.

وَ قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ .

And he^-asws said: ‘The one who looks towards the Kabah, one good deed is written for him and ten sins are deleted from him’.[202]

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 Abdullah^-asws having said: ‘The one who looks at the Kabah with an understanding, so he recognises from our^-asws rights, and our^-asws sanctity, is like the one who recognises from it (Kabah’s) rights, and its Sanctity, Allah^-azwj would Forgive for him his sins, and Suffice him for the concerns of the world and the Hereafter’.[203]

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 Abdullah^-asws, said, ‘I asked him^-asws 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?’ He^-asws said: ‘No. Neither greet him nor panic him until he comes out from the Al-Harram’.[204]

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’far^-asws 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 Muhammad^-asws Bin Ali^-asws. Abu Ja’far^-asws said: ‘So he came over to me and asked me^-asws. So I^-asws 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’far^-asws. So they said, ‘This one is a strayed one, an innovator. It is not to be taken from him^-asws, nor is there any knowledge for him^-asws, 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’far^-asws, so I said to him^-asws, ‘I met the Clan of Shayba and informed them, so they are claiming that you^-asws are such and such, and that you^-asws are one with no knowledge for you^-asws. Then they asked me with the grievous thing, except that I should deliver to you^-asws what they said’. He^-asws said: ‘And I^-asws am asking you with what they asked you. When you go over to them, so say to them, ‘From my^-asws knowledge is that, if I^-asws were to govern anything from the affairs of the Muslims, I^-asws would cut off their hands, then hang them (their necks) in the curtains of the Kabah. Then I^-asws would make them stand upon the bench (to be judged). Then I^-asws would order a caller to call out, ‘Indeed! These are the stealers from Allah^-azwj, therefore recognise them!’[205]

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’far^-asws, from his brother^-asws Abu Al-Hassan^-asws, said, ‘I asked him^-asws about a man made his slave girls as a gift to the Kabah. How should he deal with it?’ He^-asws said: ‘A man had come over to my^-asws father, and he had gifted his slave girl to the Kabah. So he^-asws 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’.[206]

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 Abdullah^-asws having said: ‘A man came over to Abu Ja’far^-asws, so he said, ‘I have gifted a slave girl to the Kabah, and I have given five hundred Dinar for her. So what is your^-asws view?’ He^-asws 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’.[207]

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 Allah^-azwj. 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’far^-asws Bin Muhammad^-asws, so ask him^-asws’. So I went over to him^-asws and asked him^-asws, and related the story to him^-asws. So he^-asws 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 him^-asws, ‘One of the ones I asked instructed me with handing her over to the Clan of Shayba’. So he^-asws said: ‘But, our^-asws Qaim^-asws, if he^-asws had risen, would have seized them, and cut off their hands, and circled with them and said: ‘These are the thieves (stealing from) Allah^-azwj’.[208]

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’far^-asws, so I said to him^-asws, ‘May I be sacrificed for you^-asws! 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 he^-asws said: ‘Buy some honey with it, and saffron, and take some clay from the grave of Abu Abdullah^-asws (Imam Husayn^-asws), 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’.[209]

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 Abdullah^-asws said: ‘Muawiya was the first one to hang two shutters upon his door in Makkah.  So he prevented the Pilgrims of the House of Allah^-azwj from what Allah^-azwj 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 Allah^-azwj 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 Pharaoh^la of this community’.[210]

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 Abdullah^-asws, from his^-asws father^-asws 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’.[211]

بَابُ حَجِّ النَّبِيِّ ( صلى الله عليه وآله )

Chapter 27 – Hajj of the Prophet^-saww

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’far^-asws having said: ‘The Prophet^-saww did not perform Hajj, after proceeding to Al-Medina, except for one, and he^-saww had performed Hajj in Makkah along with his^-saww people, (many) Hajjs’.[212]

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 Abdullah^-asws having said: ‘Rasool-Allah^-azwj performed ten Hajjs in concealment’.[213]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww performed twenty Hajjs’.[214]

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 Abdullah^-asws having said that Rasool-Allah^-saww stayed in Al-Medina for ten years not performing Hajj. Then Allah^-azwj 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 he^-saww ordered the proclaimers that they should be proclaiming in their loud voices that Rasool-Allah^-saww would be performing (Hajj) during this year of his^-saww.

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-Allah^-saww during the four days remaining from Zil-Qadah. And rather, they were following awaiting what he^-saww would ordered them with so they would follow it, or he^-saww 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-Allah^-saww went out with four days remaining from Zil-Qadah. So when he^-saww ended up to Zul Huleyfa, the sun declined, so he^-saww washed, then went out until he^-saww came over to the Masjid which was by the tree. So he^-saww Prayed Al-Zohr therein, and determined with the individual Hajj, and went out until he^-saww ended up to Al-Bayda at the first mile. So they stood in two rows for him^-saww.

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 he^-saww exclaimed Talbiyya with the individual Hajj and ushered the sacrificial animals, sixty-six or forty-six, until he^-saww ended up to Makkah during the end part of the fourth of Zil-Hijja. So he^-saww circumambulated with the House (Kabah) seven circuits, then Prayed two Cycles behind the Standing Place of Ibrahim^-as. Then he^-saww turned back to the (Black) Stone, so he^-saww kissed it, and he^-saww had kissed it during his^-saww 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 he^-saww said: ‘Al-Safa and Al-Marwa are from the Rituals of Allah^-azwj, therefore begin with what Allah^-azwj 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 Allah^-azwj 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 he^-saww came to Al-Safa, so he^-saww climbed upon it and faced the Yemeni corner (of the Kabah), and he^-saww Praised Allah^-azwj and Extolled upon Him^-azwj, and supplicated for a measurement of what it takes to recite Surah Al-Baqarah slowly. Then he^-saww went down to Al-Marwa, so he^-saww paused upon it just as he^-saww had paused upon Al-Safa. Then he^-saww came down and returned to Al-Safa. So he^-saww paused upon it, then went down to Al-Marwa, until he^-saww 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 he^-saww was free from his^-saww seventh, and he^-saww was upon Al-Marwa, faced towards the people with his^-saww face, and he^-saww Praised Allah^-azwj and Extolled upon Him^-azwj, then said: ‘This is Jibraeel^-as’, and he^-saww gestured by his^-saww hand to behind him^-saww, ‘Instructing me^-saww that I^-saww should order the one who did not usher a sacrificial animal, that he should free (himself from the wearing of Ihram), and had I^-saww faced from my^-saww matters what I^-saww managed, I^-saww would have done the like of what I^-saww am ordering you all for, but I^-saww 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

He^-asws said: ‘So a man from the group said, ‘We were brought out as Pilgrims and our heads and our hairs are dripping’. So Rasool-Allah^-saww said to him: ‘But, you will never believe in this, ever!’ So Suraqat Bin Malik Bin Ju’sham Al-Kinany said to him^-saww, ‘O Rasool-Allah^-saww! Teach us our Religioin as if we have been Created today. So this, which you^-saww are ordering us with, it is for this year of our or (we) do this in the future (as well)?’ So Rasool-Allah^-saww said to him: ‘But, it is forever, up to the Day of Judgement’. Then he^-saww clasped (held) his^-saww 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 )

He^-asws said: ‘And Ali^-asws came back from Al-Yemen to Rasool-Allah^-saww, and he^-saww was in Makkah. So he^-asws went over to Syeda Fatima^-asws and she^-asws had freed (from wearing Ihram), so he^-asws found an aromatic fragrance, and found dyed clothes upon her. So he^-asws said: ‘What is this, O Fatima^-asws?’ So she^-asws said: ‘Rasool-Allah^-saww 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 Ali^-asws went out to Rasool-Allah^-saww to follow up, and he^-asws said: ‘O Rasool-Allah^-saww! I^-asws saw Fatima^-asws to have freed (from wearing Ihram), and upon her^-asws were dyed clothes’. So Rasool-Allah^-saww said: ‘I^-saww ordered the people with that. But you^-asws, O Ali^-asws, with what have you^-asws welcomed (commenced) (the Hajj)?’ He^-asws said: ‘O Rasool-Allah^-saww! My^-asws welcoming is like the welcoming of the Prophet^-saww’. So Rasool-Allah^-saww said to him^-asws: ‘Remain upon your^-asws Ihram like me^-saww, and you^-asws are a participant in my^-saww 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

He^-asws said: ‘And Rasool-Allah^-saww encamped in Makkah at Al-Bat’ha, him^-saww and his^-saww companions, and he^-saww did not lodge in the houses. So when it was the day of Al-Tarwiyya (8^th of Zil-Hijja), at the decline of the sun, he^-saww ordered the people that they should wash and commence with the Hajj, and these are the Words of Allah^-azwj Mighty and Majestic which were Revealed unto His^-azwj Prophet^-saww [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 Prophet^-saww and his^-saww companions went out inclined with the Hajj until he^-saww came to Mina. So he^-saww Prayed Al-Zohr, and Al-Asr, and Al-Magrib, and Al-Isha the last, and Al-Fajr. Then he^-saww went in the morning, and the people were with him^-saww. 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-Allah^-saww came back, and Qureysh were hoping that his^-saww 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, Allah^-azwj the Exalted Revealed unto him^-saww [2:199] Then hasten on from where the people hasten on and seek the Forgiveness of Allah; surely Allah is Forgiving, Merciful, Meaning Ibrahim^-as, and Ismail^-as, and Is’haq^-as during their^-as hastening from it, and the ones who were after them^-as. So when the Qureysh saw that the tent of Rasool-Allah^-saww 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 he^-saww struck his^-saww 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-Allah^-saww went out and with him^-saww were the Qureysh, and he^-saww had washed and cut-off the Talbiyya until he^-saww paused by the Masjid. So he preached the people and ordered them and forbid them. Then he^-saww Prayed Al-Zohr, and Al-Asr with one Azan and two Iqamas. Then he^-saww went to the Pausing Station, so he^-saww paused in it. So the people went on to crowd with their sandals by his^-saww camel, pausing by his^-saww side. So he^-saww forbid it, but they did similar to that. So he^-saww said: ‘O you people! The place of the sandals is not by my^-saww camel with the Pausing, but all this’, and he^-saww gestured by his^-saww 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 he^-saww did similar to that in Al Muzdalifa. So the people paused until the disc fell, the disc of the sun. Then he^-saww departed and ordered the people with the gentleness until he^-saww ended up to Al Muzdalifa, and it is the Sacred Ritual. So he^-saww 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 he^-saww stayed until he^-saww 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 him^-saww, he^-saww departed until he^-saww ended up to Mina, so he^-saww 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-Allah^-saww came with were sixty-four to sixty-six, and Ali^-asws came with thirty-four to thirty-six. So Rasool-Allah^-saww sacrificed sixty six, and Ali^-asws sacrificed thirty-four camels. And Rasool-Allah^-saww 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-Allah^-saww and Ali^-asws 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 he^-saww shaved (his^-saww 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 (11^th, 12^th, and 13^th 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 he^-saww pelted the rocks and went until he^-saww ended up to Al-Bat’ha. So Ayesha said to him^-saww, ‘O Rasool-Allah^-saww! You^-saww are returning your^-saww wives with Hajj and Umra together, and I should return (only) with Hajj?’ So he^-saww 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 Ibrahim^-as, and performed Sa’ee between Al-Safa and Al-Marwa. Then she came over to the Prophet^-saww.

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 he^-saww travelled from that day of his^-saww 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’.[215]

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-Hassan^-asws having said: ‘Rasool-Allah^-saww, when he^-saww went from Mina, took the Zabb road, and returned by what is between Al-Mazimayn, and it was such that whenever he^-saww travelled by a road, did not return in it (i.e. came back from another way)’.[216]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww, when he^-saww performed Hajj, the Hajj of Al-Islam, went out during where there remained four days from Zil-Qadah until he^-saww came over to Al-Shajara. So he^-saww Prayed by it, then sat upon his^-saww ride until he^-saww came to Al-Bayda. So he^-saww 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-Allah^-saww set foot in Makkah, he^-saww circumambulated by the House, then the people circumambulated along with him^-saww.

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 he^-saww Prayed two Cycles by the Standing Place (of Ibrahim^-as, and kissed the (Black) Stone, then said: ‘Begin with what Allah^-azwj Mighty and Majestic Began with’. So he^-saww came over to Al-Saffa and began with it. Then he^-saww circumambulated between Al-Safa and Al-Marwa, seven (times). So when he^-saww had completed his^-saww circumambulations at Al-Marwa, he^-saww 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 he^-saww ordered them that they should free (themselves from the Ihram), and make it to be an Umra, and it is something which Allah^-azwj Mighty and Majestic had Commanded with. So the people freed (themselves from the Ihram), and Rasool-Allah^-saww said: ‘Had I^-saww faced from my^-saww matters what I^-saww managed, I^-saww would have done the like of what I^-saww am ordering you all for’, and he^-saww did not have the leeway that he^-saww frees (from his^-saww Ihram) due to the reason of the sacrificial animal which were with him^-azwj. Allah^-azwj 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-Allah^-saww! Teach us as if we were Created today. What is your^-saww view of this which you^-saww are ordering us with. Is it for this year of ours, or for every year?’ So Rasool-Allah^-saww said: ‘No, but it is for ever and ever’. And a man stood up, so he said, ‘O Rasool-Allah^-saww! We came out as Pilgrims and our heads are dripping’. So Rasool-Allah^-saww 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

He^-asws said: ‘And Ali^-asws came back from Al-Yemen until fulfilled the Hajj. So he^-asws found Syeda Fatima^-asws having had freed (from wearing the Ihram), and found aromatic fragrance. So he^-asws went to Rasool-Allah^-saww to follow up. So Rasool-Allah^-saww said: ‘O Ali^-asws! With which thing have you^-asws welcomed (the Hajj)?’ So he^-asws said: ‘I^-asws welcomed with the welcoming of the Prophet^-saww’. So he^-saww said: ‘Do not free (from the Ihram), for you^-asws are a participant in the sacrifice’, and he^-saww made thirty-seven to be for him^-asws, and Rasool-Allah^-saww sacrificed sixty-three, which he^-saww sacrificed with his^-saww 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 he^-saww grabbed a piece from each camel to be in one pot. Then he^-saww ordered with it, so it was cooked. So he^-saww ate from it and sipped from the soup, and said: ‘We^-saww 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 him^-asws, ‘Did Rasool-Allah^-saww wear the Ihram at night or at daytime?’ So he^-asws said: ‘Daytime’. I said, ‘Which time?’ He^-asws said: ‘Al-Zohr Prayer’.[217]

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 Abdullah^-asws said: ‘The Hajj was mentioned to Rasool-Allah^-saww, so he^-saww to the ones to whom his^-saww letter reached, from the ones who had entered into Al-Islam, that Rasool-Allah^-saww intended the Hajj, proclaiming with that, the one who can bear the Hajj should perform the Hajj. So the people came over. So when he^-saww encamped at Al-Shajara, he^-saww 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 he^-asws mentioned that when he^-saww exclaimed Talbiyya, said, ‘Here I^-saww am O Allah^-azwj! Here I^-saww am! Here I^-saww am! There is no associate for You^-azwj! Here I^-saww am! The Praise, and the Bounties are for You^-azwj, and the Kingdom! There is no associate for You^-azwj!’ And Rasool-Allah^-saww would frequent in saying: ‘O the One with the Loftiness!’ And he^-saww would exclaim Talbiyya every time he^-saww 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 he^-saww entered Makkah, he^-saww entered from its high ground, from Al-Aqaba, and when he^-saww went out, went from Zi-Tuwwa (a low ground). So when he^-saww 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 he^-saww Praised Allah^-azwj and Extolled upon Him^-azwj, and sent Blessings upon his^-saww father^-as Ibrahim^-as. Then he^-saww went over to the (Black) Stone. So when he^-saww circumambulated with the House (Kabah), Prayed two Cycles behind the Standing Place of Ibrahim^-as. And he^-azwj entered Zamzam, so he^-saww drank from it, then said: ‘O Allah^-azwj! I^-saww ask You^-azwj 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 he^-saww went on saying that, and he^-saww was facing the Kabah. Then he^-saww said to his^-saww companions: ‘Let the last of your promised with the Kabah be the submission to the Black) Stone, therefore submit to it’. Then he^-saww went out to Al-Safa, then said: ‘I^-saww begin with what Allah^-azwj Began with’. Then he^-saww ascended upon Al-Safa. So he^-saww stayed upon it of a measurement of what it takes the human being to recite Surah Al-Baqarah’.[218]

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 Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww sacrificed thirty-six (camels) with his^-saww own hands and Ali^-asws sacrificed what remained’. I said, ‘Thirty-seven?’ He^-asws said: ‘Yes’.[219]

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 Abdullah^-asws having said: ‘The one who was in charge upon the camels of Rasool-Allah^-saww was Najiya Bin Jundub Al-Khuzai’e Al-Aslamy, and the one who shaved the head of the Prophet^-saww during his^-saww 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

He^-asws said: ‘And when it was the Hajj of Rasool-Allah^-saww and he was shaving him^-saww, the Qureysh said, ‘Mo’mar! The ear of Rasool-Allah^-saww is in your hands, and in your hand is the razor’. So Mo’mar said, ‘By Allah^-azwj! I count is as a great favour from Allah^-azwj 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 .

He^-asws said: ‘And Mo’mar was the one who used to prepare the ride for Rasool-Allah^-saww. So Rasool-Allah^-saww 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 you^-saww, O Rasool-Allah^-saww, intending that you^-saww would replace me’. So Rasool-Allah^-saww said: ‘I^-saww would have not done it’.[220]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww 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’.[221]

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 Abdullah^-asws, ‘Did Rasool-Allah^-saww perform a Hajj other than the Farewell Hajj?’ He^-asws said: ‘Yes, twenty Hajjs’ (in concealment as per the below Hadith).[222]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww performed twenty Hajjs in concealment’.[223]

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 Abdullah^-asws having said: ‘Rasool-Allah^-saww 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’.[224]

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 Abdullah^-asws having said mentioning that Rasool-Allah^-saww performed Umras during Zil-Qadah – three Umras. All of that was in accordance with his^-saww Umra of Zil-Qadah’.[225]

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[1] Al Kafi – V 4 – The Book of Fasts Ch 71 H 1

[2] Al Kafi – V 4 – The Book of Fasts Ch 71 H 2

[3] Al Kafi – V 4 – The Book of Fasts Ch 71 H 3

[4] Al Kafi – V 4 – The Book of Fasts Ch 72 H 1

[5] Al Kafi – V 4 – The Book of Fasts Ch 72 H 2

[6] Al Kafi – V 4 – The Book of Fasts Ch 72 H 3

[7] Al Kafi – V 4 – The Book of Fasts Ch 72 H 4

[8] Al Kafi – V 4 – The Book of Fasts Ch 73 H 1

[9] Al Kafi – V 4 – The Book of Fasts Ch 73 H 2

[10] Al Kafi – V 4 – The Book of Fasts Ch 74 H 1

[11] Al Kafi – V 4 – The Book of Fasts Ch 74 H 2

[12] Al Kafi – V 4 – The Book of Fasts Ch 74 H 3

[13] Al Kafi – V 4 – The Book of Fasts Ch 74 H 4

[14] Al Kafi – V 4 – The Book of Fasts Ch 74 H 5

[15] Al Kafi – V 4 – The Book of Fasts Ch 75 H 1

[16] Al Kafi – V 4 – The Book of Fasts Ch 75 H 2

[17] Al Kafi – V 4 – The Book of Fasts Ch 75 H 3

[18] Al Kafi – V 4 – The Book of Fasts Ch 75 H 4

[19] Al Kafi – V 4 – The Book of Fasts Ch 75 H 5

[20] Al Kafi – V 4 – The Book of Fasts Ch 75 H 6

[21] Al Kafi – V 4 – The Book of Fasts Ch 75 H 7

[22] Al Kafi – V 4 – The Book of Fasts Ch 75 H 8

[23] Al Kafi – V 4 – The Book of Fasts Ch 75 H 9

[24] Al Kafi – V 4 – The Book of Fasts Ch 75 H 10

[25] Al Kafi – V 4 – The Book of Fasts Ch 75 H 11

[26] Al Kafi – V 4 – The Book of Fasts Ch 75 H 12

[27] Al Kafi – V 4 – The Book of Fasts Ch 75 H 13

[28] Al Kafi – V 4 – The Book of Fasts Ch 75 H 14

[29] Al Kafi – V 4 – The Book of Fasts Ch 75 H 15

[30] Al Kafi – V 4 – The Book of Fasts Ch 75 H 16

[31] Al Kafi – V 4 – The Book of Fasts Ch 75 H 17

[32] Al Kafi – V 4 – The Book of Fasts Ch 75 H 18

[33] Al Kafi – V 4 – The Book of Fasts Ch 75 H 19

[34] Al Kafi – V 4 – The Book of Fasts Ch 75 H 20

[35] Al Kafi – V 4 – The Book of Fasts Ch 75 H 21

[36] Al Kafi – V 4 – The Book of Fasts Ch 75 H 22

[37] Al Kafi – V 4 – The Book of Fasts Ch 75 H 23

[38] Al Kafi – V 4 – The Book of Fasts Ch 75 H 24

[39] Al Kafi – V 4 – The Book of Fasts Ch 76 H 1

[40] Al Kafi – V 4 – The Book of Fasts Ch 76 H 2

[41] Al Kafi – V 4 – The Book of Fasts Ch 76 H 3

[42] Al Kafi – V 4 – The Book of Fasts Ch 77 H 1

[43] Al Kafi – V 4 – The Book of Fasts Ch 77 H 2

[44] Al Kafi – V 4 – The Book of Fasts Ch 77 H 3

[45] Al Kafi – V 4 – The Book of Fasts Ch 78 H 1

[46] Al Kafi – V 4 – The Book of Fasts Ch 78 H 2

[47] Al Kafi – V 4 – The Book of Fasts Ch 78 H 3

[48] Al Kafi – V 4 – The Book of Fasts Ch 78 H 4

[49] Al Kafi – V 4 – The Book of Fasts Ch 78 H 5

[50] Al Kafi – V 4 – The Book of Fasts Ch 79 H 2

[51] Al Kafi – V 4 – The Book of Fasts Ch 79 H 1

[52] Al Kafi – V 4 – The Book of Fasts Ch 79 H 3

[53] Al Kafi – V 4 – The Book of Fasts Ch 79 H 4

[54] Al Kafi – V 4 – The Book of Fasts Ch 79 H 5

[55] Al Kafi – V 4 – The Book of Fasts Ch 80 H 1

[56] Al Kafi – V 4 – The Book of Fasts Ch 80 H 2

[57] Al Kafi – V 4 – The Book of Fasts Ch 80 H 3

[58] Al Kafi – V 4 – The Book of Fasts Ch 81 H 1

[59] Al Kafi – V 4 – The Book of Fasts Ch 81 H 2

[60] Al Kafi – V 4 – The Book of Fasts Ch 82 H 1

[61] Al Kafi – V 4 – The Book of Fasts Ch 82 H 2

[62] Al Kafi – V 4 – The Book of Fasts Ch 82 H 3

[63] Al Kafi – V 4 – The Book of Fasts Ch 82 H 1

[64] Al Kafi – V 4 – The Book of Fasts Ch 82 H 2

[65] Al Kafi – V 4 – The Book of Fasts Ch 82 H 3

[66] Al Kafi – V 4 – The Book of Fasts Ch 82 H 4

[67] Al Kafi – V 4 – The Book of Fasts Ch 82 H 5

[68] Al Kafi – V 4 – The Book of Fasts Ch 82 H 6

[69] Al Kafi – V 4 – The Book of Fasts Ch 82 H 7

[70] Al Kafi – V 4 – The Book of Hajj Ch 1 H 1

[71] Al Kafi – V 4 – The Book of Hajj Ch 1 H 2

[72] Al Kafi – V 4 – The Book of Hajj Ch 1 H 3

[73] Al Kafi – V 4 – The Book of Hajj Ch 2 H 1

[74] Al Kafi – V 4 – The Book of Hajj Ch 2 H 2

[75] Al Kafi – V 4 – The Book of Hajj Ch 3 H 1

[76] Al Kafi – V 4 – The Book of Hajj Ch 3 H 2

[77] Al Kafi – V 4 – The Book of Hajj Ch 3 H 3

[78] Al Kafi – V 4 – The Book of Hajj Ch 3 H 4

[79] Al Kafi – V 4 – The Book of Hajj Ch 3 H 5

[80] Al Kafi – V 4 – The Book of Hajj Ch 3 H 6

[81] Al Kafi – V 4 – The Book of Hajj Ch 3 H 7

[82] Al Kafi – V 4 – The Book of Hajj Ch 4 H 1

[83] Al Kafi – V 4 – The Book of Hajj Ch 4 H 2

[84] Al Kafi – V 4 – The Book of Hajj Ch 4 H 3

[85] Al Kafi – V 4 – The Book of Hajj Ch 4 H 4

[86] Al Kafi – V 4 – The Book of Hajj Ch 4 H 5

[87] Al Kafi – V 4 – The Book of Hajj Ch 4 H 6

[88] Al Kafi – V 4 – The Book of Hajj Ch 5 H 1

[89] Al Kafi – V 4 – The Book of Hajj Ch 5 H 2

[90] Al Kafi – V 4 – The Book of Hajj Ch 6 H 1

[91] Al Kafi – V 4 – The Book of Hajj Ch 6 H 2

[92] Al Kafi – V 4 – The Book of Hajj Ch 7 H 1

[93] Al Kafi – V 4 – The Book of Hajj Ch 7 H 2

[94] Al Kafi – V 4 – The Book of Hajj Ch 7 H 3

[95] Al Kafi – V 4 – The Book of Hajj Ch 7 H 4

[96] Al Kafi – V 4 – The Book of Hajj Ch 7 H 5

[97] Al Kafi – V 4 – The Book of Hajj Ch 7 H 6

[98] Al Kafi – V 4 – The Book of Hajj Ch 7 H 7

[99] Al Kafi – V 4 – The Book of Hajj Ch 7 H 8

[100] Mistake by the narrator

[101] Al Kafi – V 4 – The Book of Hajj Ch 7 H 9

[102] Al Kafi – V 4 – The Book of Hajj Ch 7 H 10   

[103] Al Kafi – V 4 – The Book of Hajj Ch 7 H 11

[104] Al Kafi – V 4 – The Book of Hajj Ch 7 H 12

[105] Al Kafi – V 4 – The Book of Hajj Ch 7 H 13

[106] Al Kafi – V 4 – The Book of Hajj Ch 7 H 14

[107] Al Kafi – V 4 – The Book of Hajj Ch 7 H 15

[108] Al Kafi – V 4 – The Book of Hajj Ch 7 H 16

[109] Al Kafi – V 4 – The Book of Hajj Ch 7 H 17

[110] Al Kafi – V 4 – The Book of Hajj Ch 7 H 18

[111] Al Kafi – V 4 – The Book of Hajj Ch 7 H 19

[112] Al Kafi – V 4 – The Book of Hajj Ch 8 H 1

[113] Al Kafi – V 4 – The Book of Hajj Ch 8 H 2

[114] Al Kafi – V 4 – The Book of Hajj Ch 8 H 3

[115] Al Kafi – V 4 – The Book of Hajj Ch 8 H 4

[116] Al Kafi – V 4 – The Book of Hajj Ch 8 H 5

[117] Al Kafi – V 4 – The Book of Hajj Ch 8 H 6

[118] Al Kafi – V 4 – The Book of Hajj Ch 8 H 7

[119] Al Kafi – V 4 – The Book of Hajj Ch 8 H 8

[120] Al Kafi – V 4 – The Book of Hajj Ch 8 H 9

[121] Al Kafi – V 4 – The Book of Hajj Ch 8 H 10

[122] Al Kafi – V 4 – The Book of Hajj Ch 8 H 11

[123] Al Kafi – V 4 – The Book of Hajj Ch 9 H 1

[124] Al Kafi – V 4 – The Book of Hajj Ch 9 H 2

[125] Al Kafi – V 4 – The Book of Hajj Ch 9 H 3

[126] Al Kafi – V 4 – The Book of Hajj Ch 9 H 4

[127] Al Kafi – V 4 – The Book of Hajj Ch 9 H 5

[128] Al Kafi – V 4 – The Book of Hajj Ch 9 H 6

[129] Al Kafi – V 4 – The Book of Hajj Ch 9 H 7

[130] Al Kafi – V 4 – The Book of Hajj Ch 9 H 8

[131] Al Kafi – V 4 – The Book of Hajj Ch 10 H 1

[132] Al Kafi – V 4 – The Book of Hajj Ch 10 H 2

[133] Al Kafi – V 4 – The Book of Hajj Ch 11 H 1

[134] Al Kafi – V 4 – The Book of Hajj Ch 11 H 2

[135] Al Kafi – V 4 – The Book of Hajj Ch 12 H 1

[136] Al Kafi – V 4 – The Book of Hajj Ch 12 H 2

[137] Al Kafi – V 4 – The Book of Hajj Ch 12 H 3

[138] Al Kafi – V 4 – The Book of Hajj Ch 12 H 4

[139] Al Kafi – V 4 – The Book of Hajj Ch 13 H 1

[140] Al Kafi – V 4 – The Book of Hajj Ch 13 H 2

[141] Al Kafi – V 4 – The Book of Hajj Ch 13 H 3

[142] Al Kafi – V 4 – The Book of Hajj Ch 14 H 1

[143] Al Kafi – V 4 – The Book of Hajj Ch 14 H 2

[144] Al Kafi – V 4 – The Book of Hajj Ch 14 H 3

[145] Al Kafi – V 4 – The Book of Hajj Ch 14 H 4

[146] Al Kafi – V 4 – The Book of Hajj Ch 15 H 1

[147] Al Kafi – V 4 – The Book of Hajj Ch 15 H 2

[148] Al Kafi – V 4 – The Book of Hajj Ch 16 H 1

[149] Al Kafi – V 4 – The Book of Hajj Ch 17 H 1

[150] Al Kafi – V 4 – The Book of Hajj Ch 17 H 2

[151] Al Kafi – V 4 – The Book of Hajj Ch 17 H 3

[152] Al Kafi – V 4 – The Book of Hajj Ch 17 H 4

[153] Al Kafi – V 4 – The Book of Hajj Ch 18 H 1

[154] Al Kafi – V 4 – The Book of Hajj Ch 18 H 2

[155] Al Kafi – V 4 – The Book of Hajj Ch 19 H 1

[156] Al Kafi – V 4 – The Book of Hajj Ch 19 H 2

[157] Al Kafi – V 4 – The Book of Hajj Ch 19 H 3

[158] Al Kafi – V 4 – The Book of Hajj Ch 19 H 4

[159] Al Kafi – V 4 – The Book of Hajj Ch 19 H 5

[160] Al Kafi – V 4 – The Book of Hajj Ch 19 H 6

[161] Al Kafi – V 4 – The Book of Hajj Ch 20 H 1

[162] Al Kafi – V 4 – The Book of Hajj Ch 20 H 2

[163] Al Kafi – V 4 – The Book of Hajj Ch 20 H 3

[164] Al Kafi – V 4 – The Book of Hajj Ch 21 H 1

[165] Al Kafi – V 4 – The Book of Hajj Ch 21 H 2

[166] Al Kafi – V 4 – The Book of Hajj Ch 21 H 3

[167] Al Kafi – V 4 – The Book of Hajj Ch 21 H 4

[168] Al Kafi – V 4 – The Book of Hajj Ch 21 H 5

[169] Al Kafi – V 4 – The Book of Hajj Ch 21 H 6

[170] Al Kafi – V 4 – The Book of Hajj Ch 21 H 7

[171] Al Kafi – V 4 – The Book of Hajj Ch 21 H 8

[172] Al Kafi – V 4 – The Book of Hajj Ch 21 H 9

[173] Al Kafi – V 4 – The Book of Hajj Ch 21 H 10

[174] Al Kafi – V 4 – The Book of Hajj Ch 21 H 11

[175] Al Kafi – V 4 – The Book of Hajj Ch 21 H 12

[176] Al Kafi – V 4 – The Book of Hajj Ch 21 H 13

[177] Al Kafi – V 4 – The Book of Hajj Ch 21 H 14

[178] Al Kafi – V 4 – The Book of Hajj Ch 21 H 15

[179] Al Kafi – V 4 – The Book of Hajj Ch 21 H 16

[180] Al Kafi – V 4 – The Book of Hajj Ch 21 H 17

[181] Al Kafi – V 4 – The Book of Hajj Ch 21 H 18

[182] Al Kafi – V 4 – The Book of Hajj Ch 21 H 19

[183] Al Kafi – V 4 – The Book of Hajj Ch 21 H 20

[184] Al Kafi – V 4 – The Book of Hajj Ch 21 H 21

[185] Al Kafi – V 4 – The Book of Hajj Ch 21 H 22

[186] Al Kafi – V 4 – The Book of Hajj Ch 21 H 23

[187] Al Kafi – V 4 – The Book of Hajj Ch 21 H 24

[188] Al Kafi – V 4 – The Book of Hajj Ch 21 H 25

[189] Al Kafi – V 4 – The Book of Hajj Ch 21 H 26

[190] Al Kafi – V 4 – The Book of Hajj Ch 21 H 27

[191] Al Kafi – V 4 – The Book of Hajj Ch 21 H 28

[192] Al Kafi – V 4 – The Book of Hajj Ch 21 H 29

[193] Al Kafi – V 4 – The Book of Hajj Ch 21 H 30

[194] Al Kafi – V 4 – The Book of Hajj Ch 22 H 1

[195] Al Kafi – V 4 – The Book of Hajj Ch 22 H 2

[196] Al Kafi – V 4 – The Book of Hajj Ch 22 H 3

[197] Al Kafi – V 4 – The Book of Hajj Ch 22 H 4

[198] Al Kafi – V 4 – The Book of Hajj Ch 23 H 1

[199] Al Kafi – V 4 – The Book of Hajj Ch 23 H 2

[200] Al Kafi – V 4 – The Book of Hajj Ch 23 H 3

[201] Al Kafi – V 4 – The Book of Hajj Ch 23 H 4

[202] Al Kafi – V 4 – The Book of Hajj Ch 23 H 5

[203] Al Kafi – V 4 – The Book of Hajj Ch 23 H 6

[204] Al Kafi – V 4 – The Book of Hajj Ch 24 H 1

[205] Al Kafi – V 4 – The Book of Hajj Ch 25 H 1

[206] Al Kafi – V 4 – The Book of Hajj Ch 25 H 2

[207] Al Kafi – V 4 – The Book of Hajj Ch 25 H 3

[208] Al Kafi – V 4 – The Book of Hajj Ch 25 H 4

[209] Al Kafi – V 4 – The Book of Hajj Ch 25 H 5

[210] Al Kafi – V 4 – The Book of Hajj Ch 25 H 5

[211] Al Kafi – V 4 – The Book of Hajj Ch 25 H 2

[212] Al Kafi – V 4 – The Book of Hajj Ch 27 H 1

[213] Al Kafi – V 4 – The Book of Hajj Ch 27 H 2

[214] Al Kafi – V 4 – The Book of Hajj Ch 27 H 3

[215] Al Kafi – V 4 – The Book of Hajj Ch 27 H 4

[216] Al Kafi – V 4 – The Book of Hajj Ch 27 H 5

[217] Al Kafi – V 4 – The Book of Hajj Ch 27 H 6

[218] Al Kafi – V 4 – The Book of Hajj Ch 27 H 7

[219] Al Kafi – V 4 – The Book of Hajj Ch 27 H 8

[220] Al Kafi – V 4 – The Book of Hajj Ch 27 H 9

[221] Al Kafi – V 4 – The Book of Hajj Ch 27 H 10

[222] Al Kafi – V 4 – The Book of Hajj Ch 27 H 11

[223] Al Kafi – V 4 – The Book of Hajj Ch 27 H 12

[224] Al Kafi – V 4 – The Book of Hajj Ch 27 H 13

[225] Al Kafi – V 4 – The Book of Hajj Ch 27 H 14