الكافي
AL-KAFI
ج 4
Volume 4
Part 4 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 4
Chapter 28 – Merits of the Hajj and the Umra, and their Rewards
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ عَنْ خَالِدٍ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) حُجُّوا وَ اعْتَمِرُوا تَصِحَّ أَبْدَانُكُمْ وَ تَتَّسِعْ أَرْزَاقُكُمْ وَ تُكْفَوْنَ مَئُونَاتِ عِيَالِكُمْ
Ali Bin Ibrahim, from his father, from Amro Bin Usman Al Hazaz, from Ali Bin Abdullah Al Bajaly, from Khalid Al Qalanasy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘Perform Hajj and perform Umra, it would correct your bodies, and expand your livelihoods, and there would happen to be provisions for your dependents’.
وَ قَالَ الْحَاجُّ مَغْفُورٌ لَهُ وَ مَوْجُوبٌ لَهُ الْجَنَّةُ وَ مُسْتَأْنَفٌ لَهُ الْعَمَلُ وَ مَحْفُوظٌ فِي أَهْلِهِ وَ مَالِهِ .
And he-asws said: ‘The Pilgrim is Forgiven for, and the Paradise is Obligated for him, and the deeds are resumed for him, and there would be safety regarding his family and his wealth’.[1]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي يَقُولُ مَنْ أَمَّ هَذَا الْبَيْتَ حَاجّاً أَوْ مُعْتَمِراً مُبَرَّأً مِنَ الْكِبْرِ رَجَعَ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ ثُمَّ قَرَأَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى
A number of our companions, from Ahmad Bin Muhammad, from Ali in Al Hakam, from Sayf Bin Ameyra, from Abdul A’ala who said,
‘Abu Abdullah-asws said: ‘My-asws father-asws was saying: ‘The one who travels to this House (Kabah) as a pilgrim, or performs Umra free from arrogance, would return from his sins to as he was on the day his mother gave him birth’. Then he-asws recited [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him, (this is) the one who fears’.
قُلْتُ مَا الْكِبْرُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قُلْتُ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ وَ مَنْ فَعَلَ ذَلِكَ نَازَعَ اللَّهَ رِدَاءَهُ .
I said, ‘What is the arrogance?’ He-asws said: ‘Rasool-Allah-saww said: ‘The greatest of all arrogant ones are the most contemptible of the people and the most foolish of the people’. I said, ‘Who are the most contemptible of the people and the most foolish of the people?’ He-asws said: ‘The one who is ignorant of the Truth, and he slanders against his family; and the one who does that, would have disputed with Allah-azwj with his cloak’.[2]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ضَمَانُ الْحَاجِّ وَ الْمُعْتَمِرِ عَلَى اللَّهِ إِنْ أَبْقَاهُ بَلَّغَهُ أَهْلَهُ وَ إِنْ أَمَاتَهُ أَدْخَلَهُ الْجَنَّةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The guarantee of the Pilgrim of Hajj and the Pilgrim of Umra is upon Allah-azwj that He-azwj would Keep him alive and Make him reach back to his family. And if he was to die, Enter him into the Paradise’.[3]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَجَّةُ ثَوَابُهَا الْجَنَّةُ وَ الْعُمْرَةُ كَفَّارَةٌ لِكُلِّ ذَنْبٍ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Hajj, its Reward is the Paradise, and the Umra is an expiation of every sin’.[4]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عَمْرِو بْنِ كُلَيْعٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي قَدْ وَطَّنْتُ نَفْسِي عَلَى لُزُومِ الْحَجِّ كُلَّ عَامٍ بِنَفْسِي أَوْ بِرَجُلٍ مِنْ أَهْلِ بَيْتِي بِمَالِي فَقَالَ وَ قَدْ عَزَمْتَ عَلَى ذَلِكَ قَالَ قُلْتُ نَعَمْ قَالَ إِنْ فَعَلْتَ فَأَبْشِرْ بِكَثْرَةِ الْمَالِ .
Ali, from his father, from Hammad Bin Isa, from Yahya Bin Amro Bin Kuuleyb, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘I have settled myself upon necessitating the Hajj every year by myself or by a man from my family with my wealth’. So he-asws said: ‘And you are determined upon that?’ I said, ‘Yes’. He-asws said: ‘If you were to do so, then receive glad tidings with the abundance of the wealth’.[5]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحُجَّاجُ يَصْدُرُونَ عَلَى ثَلَاثَةِ أَصْنَافٍ صِنْفٌ يُعْتَقُ مِنَ النَّارِ وَ صِنْفٌ يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ وَ صِنْفٌ يُحْفَظُ فِي أَهْلِهِ وَ مَالِهِ فَذَاكَ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ .
Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The Pilgrims are arriving back being upon three types – a type who is emancipated (liberated) from the Fire, and a type who is exited from his sins as if he was like the day his mother gave him birth, and a type who received Protection regarding his family and his wealth. So that is the lowest of what the Pilgrim returns with’.[6]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ يَذْكُرُ الْحَجَّ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هُوَ أَحَدُ الْجِهَادَيْنِ هُوَ جِهَادُ الضُّعَفَاءِ وَ نَحْنُ الضُّعَفَاءُ أَمَا إِنَّهُ لَيْسَ شَيْءٌ أَفْضَلَ مِنَ الْحَجِّ إِلَّا الصَّلَاةُ وَ فِي الْحَجِّ لَهَاهُنَا صَلَاةٌ وَ لَيْسَ فِي الصَّلَاةِ قِبَلَكُمْ حَجٌّ لَا تَدَعِ الْحَجَّ وَ أَنْتَ تَقْدِرُ عَلَيْهِ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from safwan Bin Yahya, from Abdullah Bin Yahya Al Kahily who said,
‘I heard Abu Abdullah-asws saying, and the Hajj was mentioned, so he-asws said: ‘Rasool-Allah-saww said: ‘It is one of the two Jihads. It is the Jihad of the weak’, and we-asws are the weak ones. But, there is nothing superior than the Hajj except for the Prayer. And in the Hajj there is Prayer over there, and there was no Prayer in Hajj before you. Do not leave the Hajj and you are able over it.
أَ مَا تَرَى أَنَّهُ يَشْعَثُ رَأْسُكَ وَ يَقْشَفُ فِيهِ جِلْدُكَ وَ يَمْتَنِعُ فِيهِ مِنَ النَّظَرِ إِلَى النِّسَاءِ وَ إِنَّا نَحْنُ لَهَاهُنَا وَ نَحْنُ قَرِيبٌ وَ لَنَا مِيَاهٌ مُتَّصِلَةٌ مَا نَبْلُغُ الْحَجَّ حَتَّى يَشُقَّ عَلَيْنَا فَكَيْفَ أَنْتُمْ فِي بُعْدِ الْبِلَادِ وَ مَا مِنْ مَلِكٍ وَ لَا سُوقَةٍ يَصِلُ إِلَى الْحَجِّ إِلَّا بِمَشَقَّةٍ فِي تَغْيِيرِ مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ رِيحٍ أَوْ شَمْسٍ لَا يَسْتَطِيعُ رَدَّهَا وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ تَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ .
Do you not see that it dishevels your head and roughens your skin, and during it you are forbidden from looking at the women? And we-asws are over here for it, and we-asws are nearby, and for us-asws is its continuous (supply of) its water, (even then) we-asws do not reach the Hajj until it is difficult upon us-asws. So how would you be in the remote cities. And there is none from a king, nor a common folk who arrives to the Hajj except with difficulties with regards to the alteration of the food, or drink, or weather, or sun (heat), not having the ability to repel it; and these are the Words of the Mighty and Majestic [16:7] And they carry your heavy loads to regions which you could not reach but with distress of the souls; most surely your Lord is Kind, Merciful’.[7]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُحَالِفُ الْفَقْرُ وَ الْحُمَّى مُدْمِنَ الْحَجِّ وَ الْعُمْرَةِ .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Al Fuzayl Bin Yasar who said,
‘I heard Abu Ja’far-asws saying: ‘Rasool-Allah-saww said: ‘The poverty and the fever does not come near the one habitual of the Hajj and the Umra’.[8]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ سَعْدٍ الْإِسْكَافِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ الْحَاجَّ إِذَا أَخَذَ فِي جَهَازِهِ لَمْ يَخْطُ خُطْوَةً فِي شَيْءٍ مِنْ جَهَازِهِ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَشْرَ حَسَنَاتٍ وَ مَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ وَ رَفَعَ لَهُ عَشْرَ دَرَجَاتٍ حَتَّى يَفْرُغَ مِنْ جَهَازِهِ مَتَى مَا فَرَغَ فَإِذَا اسْتَقْبَلَتْ بِهِ رَاحِلَتُهُ لَمْ تَضَعْ خُفّاً وَ لَمْ تَرْفَعْهُ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِثْلَ ذَلِكَ حَتَّى يَقْضِيَ نُسُكَهُ فَإِذَا قَضَى نُسُكَهُ غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub, from Sa’ad Al Askaf who said,
‘I heard Abu Ja’far-asws saying: ‘When the pilgrim begins his preparation, he does not take a step with regards to something from his preparations, except that Allah-azwj Mighty and Majestic Writes ten good deeds for him, and Deletes ten sin from him, and Raises ten Levels for him, until he is free from his preparations. When he is free and he faces his ride with it, he does not place a shoe nor does he raise it, except that Allah-azwj Mighty and Majestic Writes for him similar to that until he has completed his rituals. So when he has completed his rituals, Allah-azwj Forgives his sins for him.
وَ كَانَ ذَا الْحِجَّةِ وَ الْمُحَرَّمَ وَ صَفَرَ وَ شَهْرَ رَبِيعٍ الْأَوَّلِ أَرْبَعَةَ أَشْهُرٍ تُكْتَبُ لَهُ الْحَسَنَاتُ وَ لَا تُكْتَبُ عَلَيْهِ السَّيِّئَاتُ إِلَّا أَنْ يَأْتِيَ بِمُوجِبَةٍ فَإِذَا مَضَتِ الْأَرْبَعَةُ الْأَشْهُرِ خُلِطَ بِالنَّاسِ .
And Zil-Hijja, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal are four months in which the good deeds are Written for him and the sins are not Written against him, except if he comes to a major sin. So when the four months are past, he is mixed with the people’.[9]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) لِأَيِّ شَيْءٍ صَارَ الْحَاجُّ لَا يُكْتَبُ عَلَيْهِ الذَّنْبُ أَرْبَعَةَ أَشْهُرٍ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَاحَ الْمُشْرِكِينَ الْحَرَمَ فِي أَرْبَعَةِ أَشْهُرٍ إِذْ يَقُولُ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ وَهَبَ لِمَنْ يَحُجُّ مِنَ الْمُؤْمِنِينَ الْبَيْتَ الذُّنُوبَ أَرْبَعَةَ أَشْهُرٍ .
A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘For which thing did the Hajj come to be such that the sins are not written against him for four months?’ He-asws said: ‘Allah-azwj Mighty and Majestic Allowed the Al-Harram for the Polytheists during four months when He-azwj Said [9:2] So go about in the land for four months. Then He-azwj Gifted for the ones from the Believers who perform Hajj of the House (Kabah), the sins of four months’.[10]
أَحْمَدُ عَنْ أَبِي مُحَمَّدٍ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ لَا يَزَالُ عَلَيْهِ نُورُ الْحَجِّ مَا لَمْ يُلِمَّ بِذَنْبٍ .
Ahmad Bin Abu Muhammad Al Hajjal, from Dawood Bin Abu Yazeed, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pilgrim is such that the Light of the Hajj does not cease to be upon him for as long as he does not sin’.[11]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي مُحَمَّدٍ الْفَرَّاءِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَابِعُوا بَيْنَ الْحَجِّ وَ الْعُمْرَةِ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَ الذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Muhammad Al Farra who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘Rasool-Allah-saww said: ‘Pursue between the Hajj and the Umra, for these two negate the poverty and the sins, just as the bellows negate the slag of the iron’.[12]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ جَعْفَرِ بْنِ عِمْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ وَ الْعُمْرَةُ سُوقَانِ مِنْ أَسْوَاقِ الْآخِرَةِ اللَّازِمُ لَهُمَا فِي ضَمَانِ اللَّهِ إِنْ أَبْقَاهُ أَدَّاهُ إِلَى عِيَالِهِ وَ إِنْ أَمَاتَهُ أَدْخَلَهُ الْجَنَّةَ .
Muhammad Bin Yahya, from Ali Bin Ismail, from Ali Bin Al Hakam, from Ja’far Bin Imran, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Hajj and the Umra are two markets from the markets of the Hereafter. It is a pre-requisite for these two to be in the Guarantee of Allah-azwj that if He-azwj Keeps him alive, would Return him back to his family, and if He-azwj Causes him to die, would Enter him into the Paradise’.[13]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ إِبْرَاهِيمَ بْنِ صَالِحٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ وَ الْمُعْتَمِرُ وَفْدُ اللَّهِ إِنْ سَأَلُوهُ أَعْطَاهُمْ وَ إِنْ دَعَوْهُ أَجَابَهُمْ وَ إِنْ شَفَعُوا شَفَّعَهُمْ وَ إِنْ سَكَتُوا ابْتَدَأَهُمْ وَ يُعَوَّضُونَ بِالدِّرْهَمِ أَلْفَ أَلْفِ دِرْهَمٍ .
Muhammad Bin yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Zakariyya Al Momin, from Ibrahim Bin Salih, from a man from our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pilgrims of the Hajj, and the pilgrims of the Umra are delegates of Allah-azwj. If they ask Him-azwj, He-azwj Grants them, and if they supplicate to Him-azwj, He-azwj Answers them, and if the intercede (for someone), He-azwj (Accepts) their intercession, and if they are silent, He-azwj Initiates them and Compensates with the Dirham, a thousand (and a) thousand Dirhams’.[14]
وَ عَنْهُ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِرْهَمٌ تُنْفِقُهُ فِي الْحَجِّ أَفْضَلُ مِنْ عِشْرِينَ أَلْفَ دِرْهَمٍ تُنْفِقُهَا فِي حَقٍّ .
And from him, from Abdul Momine, from Ali Bin Abu Hama,
(It has been narrated) from Abu Abdullah-asws having said: ‘A Dirham you spend in the Hajj is superior than the twenty thousand Dirhams you spend regarding a right’.[15]
وَ عَنْهُ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ دَاوُدَ بْنِ أَبِي سُلَيْمَانَ الْجَصَّاصِ عَنْ عُذَافِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا يَمْنَعُكَ مِنَ الْحَجِّ فِي كُلِّ سَنَةٍ قُلْتُ جُعِلْتُ فِدَاكَ الْعِيَالُ قَالَ فَقَالَ إِذَا مِتَّ فَمَنْ لِعِيَالِكَ أَطْعِمْ عِيَالَكَ الْخَلَّ وَ الزَّيْتَ وَ حُجَّ بِهِمْ كُلَّ سَنَةٍ .
And from him, from Abdul Momin, from Dawood Bin Abu Suleyman Al Jasas, from Uzafir who said,
‘Abu Abdullah-asws said: ‘What prevents you from the Hajj in every year?’ I said, ‘May I be sacrificed for you-asws! The dependents’. So he-asws said: ‘If you were to die, so who would be there for your dependants? Feed your dependants the vinegar, and the oil, and perform Hajj with them every year’.[16]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ بَادِرُوا بِالسَّلَامِ عَلَى الْحَاجِّ وَ الْمُعْتَمِرِ وَ مُصَافَحَتِهِمْ مِنْ قَبْلِ أَنْ تُخَالِطَهُمُ الذُّنُوبُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat, from Suleyman Al Ja’fary, from the one who reported it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘Initiate with the greetings upon the pilgrims of the Hajj and the pilgrims of the Umra, and shake their hands from before the sins get mixed up with them’.[17]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ وَ الْمُعْتَمِرُ فِي ضَمَانِ اللَّهِ فَإِنْ مَاتَ مُتَوَجِّهاً غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ وَ إِنْ مَاتَ مُحْرِماً بَعَثَهُ اللَّهُ مُلَبِّياً وَ إِنْ مَاتَ بِأَحَدِ الْحَرَمَيْنِ بَعَثَهُ اللَّهُ مِنَ الْآمِنِينَ وَ إِنْ مَاتَ مُنْصَرِفاً غَفَرَ اللَّهُ لَهُ جَمِيعَ ذُنُوبِهِ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Zakariyya Al momin, from Shuayb Al Aqarquqy, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pilgrim of the Hajj and the pilgrim of the Umra is in the Guarantee of Allah-azwj. So if he were to die heading for it, Allah-azwj would Forgive his sins for him; but if he were to die in Ihram, Allah-azwj would Resurrect him exclaiming Talbiyya; and if he were to die in one of the two Sanctuaries, Allah-azwj would Resurrect him among the secured ones; and if he were to die on his way back, Allah-azwj would Forgive for him the entirety of his sins’.[18]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا وَقَفَ أَحَدٌ فِي تِلْكَ الْجِبَالِ إِلَّا اسْتُجِيبَ لَهُ فَأَمَّا الْمُؤْمِنُونَ فَيُسْتَجَابُ لَهُمْ فِي آخِرَتِهِمْ وَ أَمَّا الْكُفَّارُ فَيُسْتَجَابُ لَهُمْ فِي دُنْيَاهُمْ .
Ali Bin Ibrahim, from his father, from Ibn Fazal,
(It has been narrated) from Al-Reza-asws, said, ‘I heard him-asws saying: ‘No one would pause in those mountains except that it (his supplication) would be Answered for him. So, as for the Believers, it would be Answered for them in their Hereafter, and as for the Infidel, so it would be Answered for them in their world’.[19]
وَ عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ يَا مِنًى قَدْ جَاءَ أَهْلُكِ فَاتَّسِعِي فِي فِجَاجِكِ وَ اتْرَعِي فِي مَثَابِكِ وَ مُنَادٍ يُنَادِي لَوْ تَدْرُونَ بِمَنْ حَلَلْتُمْ لَأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ .
And from him, from his father, from Ali Bin Asbat, from one of our companions who said,
‘Abu Abdullah-asws said: ‘When the people take their place in Mina, a Caller calls out: ‘O Mina! Your people have come. Therefore expand your glens and irrigate your resorts!’ And a Caller calls out: ‘Had you known the One-azwj you are being Welcomed by, you would have been convinced with the replacement (of your expenditure) after the Forgiveness’.[20]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ قَالَ حُجُّوا إِلَى اللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws, said, ‘(What about) [51:50] Therefore flee to Allah, surely I am a plain warner to you from Him?’ He-asws said: ‘Be a pilgrim to Allah-azwj Mighty and Majestic’.[21]
عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ لَوْ تَعْلَمُونَ بِفِنَاءِ مَنْ حَلَلْتُمْ لَأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ .
Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the people take their places in Mina, a Caller calls out: ‘Had you known of the court of the One you are being Welcomed by, you would have been convinced with the replacement (of your expenses) after the Forgiveness’.[22]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ خَالِهِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَعِيدٍ السَّمَّانِ قَالَ كُنْتُ أَحُجُّ فِي كُلِّ سَنَةٍ فَلَمَّا كَانَ فِي سَنَةٍ شَدِيدَةٍ أَصَابَ النَّاسَ فِيهَا جَهْدٌ فَقَالَ لِي أَصْحَابِي لَوْ نَظَرْتَ إِلَى مَا تُرِيدُ أَنْ تَحُجَّ الْعَامَ بِهِ فَتَصَدَّقْتَ بِهِ كَانَ أَفْضَلَ قَالَ فَقُلْتُ لَهُمْ وَ تَرَوْنَ ذَلِكَ قَالُوا نَعَمْ قَالَ فَتَصَدَّقْتُ تِلْكَ السَّنَةَ بِمَا أُرِيدُ أَنْ أَحُجَّ بِهِ وَ أَقَمْتُ قَالَ فَرَأَيْتُ رُؤْيَا لَيْلَةَ عَرَفَةَ وَ قُلْتُ وَ اللَّهِ لَا أَعُودُ وَ لَا أَدَعُ الْحَجَّ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from his maternal uncle Abdullah Bin Abdul Rahman, from Saeed Al Samman who said,
‘I used to perform Hajj every year. So when it was during a difficult year, the people were hit by hardships. So my companions said to me, ‘If only you would reconsider to what you are intending to perform Hajj of the year with, so giving in charity with it would be superior’. So I said to them, ‘And you are viewing that?’ They said, ‘Yes’. So I gave in charity that year with what I had intended to perform Hajj with, and I stayed (at home)’. So I saw a dream on the night of Arafat, and I said, ‘By Allah-azwj! Neither will I repeat, nor leave the Hajj’.
قَالَ فَلَمَّا كَانَ مِنْ قَابِلٍ حَجَجْتُ فَلَمَّا أَتَيْتُ مِنًى رَأَيْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ النَّاسُ مُجْتَمِعُونَ فَأَتَيْتُهُ فَقُلْتُ لَهُ أَخْبِرْنِي عَنِ الرَّجُلِ وَ قَصَصْتُ عَلَيْهِ قِصَّتِي وَ قُلْتُ أَيُّهُمَا أَفْضَلُ الْحَجُّ أَوِ الصَّدَقَةُ فَقَالَ مَا أَحْسَنَ الصَّدَقَةَ ثَلَاثَ مَرَّاتٍ
He (the narrator) said, ‘So when it was the next year, I performed Hajj. So when I went over to Mina, I saw Abu Abdullah-asws, and in his-asws presence was a gathering of the people. So I went over to him-asws, and I said to him-asws, ‘Inform me about the man’, and related to him-asws my story, and I said, ‘Which of these two is superior, the Hajj or the charity?’ So he-asws said: ‘How good is the charity’, three times.
قَالَ قُلْتُ أَجَلْ فَأَيُّهُمَا أَفْضَلُ قَالَ مَا يَمْنَعُ أَحَدَكُمْ مِنْ أَنْ يَحُجَّ وَ يَتَصَدَّقَ قَالَ قُلْتُ مَا يَبْلُغُ مَالُهُ ذَلِكَ وَ لَا يَتَّسِعُ قَالَ إِذَا أَرَادَ أَنْ يُنْفِقَ عَشَرَةَ دَرَاهِمَ فِي شَيْءٍ مِنْ سَبَبِ الْحَجِّ أَنْفَقَ خَمْسَةً وَ تَصَدَّقَ بِخَمْسَةٍ أَوْ قَصَّرَ فِي شَيْءٍ مِنْ نَفَقَتِهِ فِي الْحَجِّ فَيَجْعَلُ مَا يَحْبِسُ فِي الصَّدَقَةِ فَإِنَّ لَهُ فِي ذَلِكَ أَجْراً
He (the narrator) said, ‘I said, ‘Certainly! But which of the two is superior?’ He-asws said: ‘What prevents one of you from performing Hajj and giving charity?’ I said, ‘His wealth does not reach to that, nor can he expand (his expenditure)’. He-asws said: ‘Whenever he intends to spend ten Dirhams regarding something from the causes of the Hajj, spends five and gives in charity with five, or reduces something from his expenditure regarding the Hajj. Thus, he would make, whatever he has withheld regarding the charity, so there would be a Recompense for him with regards to that’.
قَالَ قُلْتُ هَذَا لَوْ فَعَلْنَاهُ اسْتَقَامَ قَالَ ثُمَّ قَالَ وَ أَنَّى لَهُ مِثْلُ الْحَجِّ فَقَالَهَا ثَلَاثَ مَرَّاتٍ إِنَّ الْعَبْدَ لَيَخْرُجُ مِنْ بَيْتِهِ فَيُعْطِي قِسْماً حَتَّى إِذَا أَتَى الْمَسْجِدَ الْحَرَامَ طَافَ طَوَافَ الْفَرِيضَةِ ثُمَّ عَدَلَ إِلَى مَقَامِ إِبْرَاهِيمَ فَصَلَّى رَكْعَتَيْنِ فَيَأْتِيهِ مَلَكٌ فَيَقُومُ عَنْ يَسَارِهِ فَإِذَا انْصَرَفَ ضَرَبَ بِيَدِهِ عَلَى كَتِفَيْهِ فَيَقُولُ يَا هَذَا أَمَّا مَا مَضَى فَقَدْ غُفِرَ لَكَ وَ أَمَّا مَا يَسْتَقْبِلُ فَجِدَّ .
He (the narrator) said, ‘I said, ‘This, were we to do it, would be straight’. Then he-asws said: ‘And in what way is it similar to Hajj?’ – So he-asws said it three times – ‘The servant goes out from his house, so he gives a chunk, until when he comes to the Sacred Masjid, circumambulates the Obligatory circumambulation, then goes over to the Standing Place of Ibrahim-as, so he Prays two Cycles, so an Angel comes over to him, and it stands upon his left. So when he leaves, strikes with its hand upon his shoulder and it would be saying: ‘O you! As for what has passed, so it has been Forgiven for you, and as for what is in the future, so strive’.[23]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) تَرَكْتَ الْجِهَادَ وَ خُشُونَتَهُ وَ لَزِمْتَ الْحَجَّ وَ لِينَهُ قَالَ وَ كَانَ مُتَّكِئاً فَجَلَسَ وَ قَالَ وَيْحَكَ أَ مَا بَلَغَكَ مَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي حَجَّةِ الْوَدَاعِ إِنَّهُ لَمَّا وَقَفَ بِعَرَفَةَ وَ هَمَّتِ الشَّمْسُ أَنْ تَغِيبَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا بِلَالُ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَ شَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Abu Hamza Al Sumaly who said,
‘A man said to Ali-asws Bin Al-Husayn-asws, ‘You-asws neglected the Jihad and necessitated the Hajj and its softness?’ He said, ‘And he-asws was reclining, so he-asws sat up and said: ‘Woe be unto you! Has it not reached you what Rasool-Allah-saww said in the Farewell Hajj? It was when he-saww had paused at Arafat and the sun had inclined to set, Rasool-Allah-saww said: ‘O Bilal! Say to the people, so let them be silent’. So when they were silent, Rasool-Allah-saww said: ‘Your Lord-azwj has Extended (Favours) upon you in this day, so He-azwj Forgave your good-doers, and Interceded for your good-doers regarding your evil-doers. Therefore depart (with your sins having been) Forgiven for you’.
قَالَ وَ زَادَ غَيْرُ الثُّمَالِيِّ أَنَّهُ قَالَ إِلَّا أَهْلَ التَّبِعَاتِ فَإِنَّ اللَّهَ عَدْلٌ يَأْخُذُ لِلضَّعِيفِ مِنَ الْقَوِيِّ
He (the narrator) said, ‘And (narrators) other than Al-Sumaly have increased that, ‘He-saww said: ‘Except for the people with the liabilities, for Allah-azwj is Just. He-azwj Takes for the weak ones, from the strong ones’.
فَلَمَّا كَانَتْ لَيْلَةُ جَمْعٍ لَمْ يَزَلْ يُنَاجِي رَبَّهُ وَ يَسْأَلُهُ لِأَهْلِ التَّبِعَاتِ فَلَمَّا وَقَفَ بِجَمْعٍ قَالَ لِبِلَالٍ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا قَالَ إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَ شَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ وَ ضَمِنَ لِأَهْلِ التَّبِعَاتِ مِنْ عِنْدِهِ الرِّضَا .
So when it was the night of Friday, he-saww did not cease to whisper to his-saww Lord-azwj, and he-saww asked Him-azwj for the people with the liabilities. So when he-saww paused at Jam’a, said to Bilal: ‘Say to the people, so let them be silent!’ So when they were silent, he-saww said: ‘Your Lord-azwj has Extended (Favours) upon you in this day, so He-azwj Forgave your good-doers, and Interceded for your good-doers regarding your evil-doers. Therefore depart (with your sins having been) Forgiven for you, and He-azwj has Taken the Responsibility for the people with the liabilities of the pleasure (of their creditors) from His-azwj Presence’.[24]
عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ لَمَّا أَفَاضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَلَقَّاهُ أَعْرَابِيٌّ بِالْأَبْطَحِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي خَرَجْتُ أُرِيدُ الْحَجَّ فَعَاقَنِي وَ أَنَا رَجُلٌ مَيِّلٌ يَعْنِي كَثِيرَ الْمَالِ فَمُرْنِي أَصْنَعُ فِي مَالِي مَا أَبْلُغُ بِهِ مَا يَبْلُغُ بِهِ الْحَاجُّ قَالَ فَالْتَفَتَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى أَبِي قُبَيْسٍ فَقَالَ لَوْ أَنَّ أَبَا قُبَيْسٍ لَكَ زِنَتَهُ ذَهَبَةٌ حَمْرَاءُ أَنْفَقْتَهُ فِي سَبِيلِ اللَّهِ مَا بَلَغْتَ مَا بَلَغَ الْحَاجُّ .
Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘When Rasool-Allah-saww departed, he-saww came across a Bedouin at Al-Bat’ha, who said, ‘O Rasool-Allah-saww! I went out intending the Hajj but I was hindered, and I am an affluent man, meaning of abundant wealth. So order me to do (something) with my wealth by which I can achieve what I would achieve with by the Hajj’. So Rasool-Allah-saww turned towards (Mount) Abu Qubays, so he-saww said: ‘If (Mount) Abu Qubayys was (a pile of) red gold coins for you, spending it in the Way of Allah-azwj, it would not achieve what the Hajj would achieve’.[25]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ دُفِنَ فِي الْحَرَمِ أَمِنَ مِنَ الْفَزَعِ الْأَكْبَرِ فَقُلْتُ لَهُ مِنْ بَرِّ النَّاسِ وَ فَاجِرِهِمْ قَالَ مِنْ بَرِّ النَّاسِ وَ فَاجِرِهِمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abu Ismail Al sarraj, from Haroun Bin Kharja who said,
‘I heard Abu Abdullah-asws saying: ‘The one who is buried in the Al-Harram would be secure from the great panic’. So I said to him-asws, ‘From the righteous of the people and their immoral ones (as well)?’ He-asws said: ‘From the righteous of the people and their immoral ones (as well)’.[26]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلَاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ الَّذِي لَا يُقْبَلُ مِنْهُ أَنْ يُحْفَظَ فِي أَهْلِهِ وَ مَالِهِ قَالَ فَقُلْتُ بِأَيِّ شَيْءٍ يُحْفَظُ فِيهِمْ قَالَ لَا يَحْدُثُ فِيهِمْ إِلَّا مَا كَانَ يَحْدُثُ فِيهِمْ وَ هُوَ مُقِيمٌ مَعَهُمْ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al A’ala, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The lowest of what can be hoped for with the Hajj which is not Accepted from him, is that he (the pilgrim) would have Protection regarding his family and his wealth’. He (the narrator) said, ‘I said, ‘By which thing would he have Protection regarding them?’ He-asws said: ‘Nothing (bad) would happen regarding them except for what has already happened while he was staying with them’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جُنْدَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَجُّ جِهَادُ الضَّعِيفِ ثُمَّ وَضَعَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَدَهُ فِي صَدْرِ نَفْسِهِ وَ قَالَ نَحْنُ الضُّعَفَاءُ وَ نَحْنُ الضُّعَفَاءُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jundub,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The Hajj is a Jihad of the weak ones’. Then Abu Abdullah-asws placed his-asws hand upon his-asws own chest and said: ‘We-asws are the weak ones, and we-asws are the weak ones’.[27]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَحُجُّ سَنَةً وَ شَرِيكِي سَنَةً قَالَ مَا يَمْنَعُكَ مِنَ الْحَجِّ يَا إِبْرَاهِيمُ قُلْتُ لَا أَتَفَرَّغُ لِذَلِكَ جُعِلْتُ فِدَاكَ أَتَصَدَّقُ بِخَمْسِمِائَةٍ مَكَانَ ذَلِكَ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ أَلْفٍ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ فَأَلْفٍ وَ خَمْسِمِائَةٍ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ أَلْفَيْنِ
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Ibrahim Bin Maymoun who said,
‘I said to Abu Abdullah-asws, ‘I perform Hajj one year and my associate performs Hajj one year’. He-asws said: ‘What is preventing you from the Hajj, O Ibrahim?’ I said, ‘I am not free for that, may I be sacrificed for you-asws. I tend to give in charity with five hundred in place of that’. He-asws said: ‘The Hajj is superior’. I said, ‘A thousand?’ He-asws said: ‘The Hajj is superior’. I said, ‘So a thousand and five hundred?’ He-asws said: ‘The Hajj is superior’. I said, ‘Two thousand?’
قَالَ أَ فِي أَلْفَيْكَ طَوَافُ الْبَيْتِ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ وُقُوفٌ بِعَرَفَةَ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ رَمْيُ الْجِمَارِ قُلْتُ لَا قَالَ أَ فِي أَلْفَيْكَ الْمَنَاسِكُ قُلْتُ لَا قَالَ الْحَجُّ أَفْضَلُ .
He-asws said: ‘Is there, in your two thousand, a circumambulation of the House (Kabah)?’ I said, ‘No’. He-asws said: ‘Is there, in your two thousand, a Sa’ee between Al-Safa and Al-Marwa’. I said, ‘No’. He-asws said: ‘Is there, in your two thousand, a pausing at Arafat?’ I said, ‘No’. He-asws said: ‘Is there, in your two thousand, pelting of the rocks?’ I said, ‘No’. He-asws said: ‘Is there, in your two thousand, the rituals?’ I said, ‘No’. He-asws said: ‘The Hajj is superior’.[28]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ قَالَ لِي إِبْرَاهِيمُ بْنُ مَيْمُونٍ كُنْتُ جَالِساً عِنْدَ أَبِي حَنِيفَةَ فَجَاءَهُ رَجُلٌ فَسَأَلَهُ فَقَالَ مَا تَرَى فِي رَجُلٍ قَدْ حَجَّ حَجَّةَ الْإِسْلَامِ الْحَجُّ أَفْضَلُ أَمْ يُعْتِقُ رَقَبَةً فَقَالَ لَا بَلْ عِتْقُ رَقَبَةٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَذَبَ وَ اللَّهِ وَ أَثِمَ لَحَجَّةٌ أَفْضَلُ مِنْ عِتْقِ رَقَبَةٍ وَ رَقَبَةٍ وَ رَقَبَةٍ حَتَّى عَدَّ عَشْراً
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘Abu Abdullah-asws said to me: ‘Ibrahim Bin Maymoun said to me-asws that he was seated in the presence of Abu Haneefa, so a man came over and asked him, ‘What is your view regarding a man who performs the Hajj of Al-Islam, is the Hajj superior or freeing a neck?’ So he said, ‘But, freeing of a neck’. So Abu Abdullah-asws said: ‘He lied, by Allah-azwj, and sinned! A Hajj is superior to freeing a neck, and a neck, and a neck. . .’ until he-asws counted ten.
ثُمَّ قَالَ وَيْحَهُ فِي أَيِّ رَقَبَةٍ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ الْوُقُوفُ بِعَرَفَةَ وَ حَلْقُ الرَّأْسِ وَ رَمْيُ الْجِمَارِ لَوْ كَانَ كَمَا قَالَ لَعَطَّلَ النَّاسُ الْحَجَّ وَ لَوْ فَعَلُوا كَانَ يَنْبَغِي لِلْإِمَامِ أَنْ يُجْبِرَهُمْ عَلَى الْحَجِّ إِنْ شَاءُوا وَ إِنْ أَبَوْا فَإِنَّ هَذَا الْبَيْتَ إِنَّمَا وُضِعَ لِلْحَجِّ .
Then he-asws said: ‘Woe be unto him! In which neck is a circumambulation with the House (Kabah), and Saee between Al-Safa and Al-Marwa, and the pausing at Arafat, and shaving of the head, and pelting of the rocks?’ Had it been what he said, the people would have suspended the Hajj, and if they had done so, it would have been befitting for the Imam-asws that he-asws forces them upon the Hajj, if they like it and even if they refuse, for this House (Kabah), rather, has been Placed for the Hajj’.[29]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَجَّةٌ أَفْضَلُ مِنْ عِتْقِ سَبْعِينَ رَقَبَةً فَقُلْتُ مَا يَعْدِلُ الْحَجَّ شَيْءٌ قَالَ مَا يَعْدِلُهُ شَيْءٌ وَ لَدِرْهَمٌ وَاحِدٌ فِي الْحَجِّ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوَاهُ مِنْ سَبِيلِ اللَّهِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘A Hajj is superios than freeing seventy necks’. So I said, ‘Does anything equate to the Hajj?’ He-asws said, ‘Nothing equates to the Hajj, and for one Dirham regarding the Hajj is superior than the two thousand, thousand (two million) Dirhams in what is besides it, from the Ways of Allah-azwj’.
ثُمَّ قَالَ لَهُ خَرَجْتُ عَلَى نَيِّفٍ وَ سَبْعِينَ بَعِيراً وَ بِضْعَ عَشْرَةَ دَابَّةً وَ لَقَدِ اشْتَرَيْتُ سُوداً أُكَثِّرُ بِهَا الْعَدَدَ وَ لَقَدْ آذَانِي أَكْلُ الْخَلِّ وَ الزَّيْتِ حَتَّى إِنَّ حَمِيدَةَ أَمَرَتْ بِدَجَاجَةٍ فَشُوِيَتْ فَرَجَعَتْ إِلَيَّ نَفْسِي .
Then he-asws said to him: ‘I-asws went (to Hajj) upon more, and there were seventy camles and some ten animals, and I-asws had bought slaves to increase the number with it, and the eating of the vinegar and the oil had harmed me-asws until Hameeda instructed with the chicken to be grilled, so I-asws returned to my-asws (former) self’.[30]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُتَصَدَّقُ بِهِ حَتَّى يَفْنَى .
Ali, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘A Hajj is better than a house filled with gold to be given in charity with until it depletes’.[31]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا وَ رَبِّ هَذِهِ الْبَنِيَّةِ لَا يُخَالِفُ مُدْمِنَ الْحَجِّ بِهَذَا الْبَيْتِ حُمَّى وَ لَا فَقْرٌ أَبَداً .
Ali, from his father, from Ibn Abu Umeyr, from Rabie Bin Abdullah, from Al Fuzayl who said,
‘I heard Abu Ja’far-asws saying: ‘No, by the Lord-azwj of this House (Kabah)! A habitual one of this House (Kabah) would neither be violated by fever, nor poverty, ever!’[32]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ أَبِي حَدَّثَنِي عَنْ آبَائِكَ ( عليهم السلام ) أَنَّهُ قِيلَ لِبَعْضِهِمْ إِنَّ فِي بِلَادِنَا مَوْضِعَ رِبَاطٍ يُقَالُ لَهُ قَزْوِينُ وَ عَدُوّاً يُقَالُ لَهُ الدَّيْلَمُ فَهَلْ مِنْ جِهَادٍ أَوْ هَلْ مِنْ رِبَاطٍ فَقَالَ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ
A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! My father narrated to me from your-asws forefathers-asws that it was said to one of them-asws, ‘In our city is a fort called Qazween, and enemies called Al-Daylam. So is there from a Jihad, or is there from a fort (to fight)?’ So he-asws said: ‘Upon you is with this House (Kabah), so perform its Hajj’.
ثُمَّ قَالَ فَأَعَادَ عَلَيْهِ الْحَدِيثَ ثَلَاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ ثُمَّ قَالَ فِي الثَّالِثَةِ أَ مَا يَرْضَى أَحَدُكُمْ أَنْ يَكُونَ فِي بَيْتِهِ يُنْفِقُ عَلَى عِيَالِهِ يَنْتَظِرُ أَمْرَنَا فَإِنْ أَدْرَكَهُ كَانَ كَمَنْ شَهِدَ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بَدْراً وَ إِنْ لَمْ يُدْرِكْهُ كَانَ كَمَنْ كَانَ مَعَ قَائِمِنَا فِي فُسْطَاطِهِ هَكَذَا وَ هَكَذَا وَ جَمَعَ بَيْنَ سَبَّابَتَيْهِ
Then he (the narrator) said: ‘So the discussion was repeated to him-asws three times, during all of that he-asws was saying: ‘It is upon you with this House (Kabah), so perform its Hajj’. Then he-asws said during the third: ‘Would not one of you be happy that he would happen to be in his house, spending upon his dependents, awaiting our-asws command? So if he was to meet him-asws, he would be like the one who witnessed (the battle of) Badr with Rasool-Allah-saww; and if he does meet him-asws, he would be like the one who would be with our-asws Qaim-asws in his-asws tent like this, and like this’ – and he-asws gathered between two of his-asws fingers’.
فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) صَدَقَ هُوَ عَلَى مَا ذَكَرَ .
So Abu Al-Hassan-asws, said: ‘He spoke the truth upon what he mentioned’.[33]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ غَالِبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ وَ الْعُمْرَةُ سُوقَانِ مِنْ أَسْوَاقِ الْآخِرَةِ وَ الْعَامِلُ بِهِمَا فِي جِوَارِ اللَّهِ إِنْ أَدْرَكَ مَا يَأْمُلُ غَفَرَ اللَّهُ لَهُ وَ إِنْ قَصَرَ بِهِ أَجَلُهُ وَقَعَ أَجْرُهُ عَلَى اللَّهِ.
A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Ghalib, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Hajj and the Umra are two markets from the markets of the Hereafter, and the performer of these two would be in the Neighbourhood of Allah-azwj. If he realises what he performs, Allah-azwj would Forgive for him, and if he is deficient with it, of his term (life-span), his Recompense would fall upon Allah-azwj’.[34]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حِجَجٌ تَتْرَى وَ عُمَرٌ تُسْعَى يَدْفَعْنَ عَيْلَةَ الْفَقْرِ وَ مِيتَةَ السَّوْءِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Za’lan, from Abdullah Bin Al Mugheira, from Ibn Al Tayyar who said,
‘Abu Abdullah-asws said: ‘Hajj performed in succession, and Umra performed constantly, both dispel the abject poverty and the evil death’.[35]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) رَجُلَانِ رَجُلٌ مِنَ الْأَنْصَارِ وَ رَجُلٌ مِنْ ثَقِيفٍ فَقَالَ الثَّقِيفِيُّ يَا رَسُولَ اللَّهِ حَاجَتِي فَقَالَ سَبَقَكَ أَخُوكَ الْأَنْصَارِيُّ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي عَلَى ظَهْرِ سَفَرٍ وَ إِنِّي عَجْلَانُ وَ قَالَ الْأَنْصَارِيُّ إِنِّي قَدْ أَذِنْتُ لَهُ
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Two men from the Helpers and one man from Saqeef came over to the Prophet-saww, so the Saqifite said, ‘O Rasool-Allah-saww! I need your-saww help’. So he-saww said: ‘Your brother, the Helper, preceded you’. So he said, ‘O Rasool-Allah-saww! I am upon the back of a journey and I am in a hurry’. And the Helper said, ‘I have permitted him (to be first)’.
فَقَالَ إِنْ شِئْتَ سَأَلْتَنِي وَ إِنْ شِئْتَ نَبَّأْتُكَ فَقَالَ نَبِّئْنِي يَا رَسُولَ اللَّهِ فَقَالَ جِئْتَ تَسْأَلُنِي عَنِ الصَّلَاةِ وَ عَنِ الْوُضُوءِ وَ عَنِ السُّجُودِ فَقَالَ الرَّجُلُ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ فَقَالَ أَسْبِغِ الْوُضُوءَ وَ امْلَأْ يَدَيْكَ مِنْ رُكْبَتَيْكَ وَ عَفِّرْ جَبِينَكَ فِي التُّرَابِ وَ صَلِّ صَلَاةَ مُوَدِّعٍ
So he-saww said: ‘If you like, you can ask me-saww, and if you like I-saww can tell you’. So he said, ‘Clarify it for me, O Rasool-Allah-saww!’. So he-saww said: ‘You came to ask me-asws about the Prayer, and about the ablution, and about the Prostrations’. So the man said, ‘Yes, by the One-azwj Who Sent you-saww with the Truth’. So he-saww said: ‘Perfect the ablution and fill your hands from your two knees, and spray your forehead in the dust, and Pray a farewell Prayer’.
وَ قَالَ الْأَنْصَارِيُّ يَا رَسُولَ اللَّهِ حَاجَتِي فَقَالَ إِنْ شِئْتَ سَأَلْتَنِي وَ إِنْ شِئْتَ نَبَّأْتُكَ فَقَالَ يَا رَسُولَ اللَّهِ نَبِّئْنِي قَالَ جِئْتَ تَسْأَلُنِي عَنِ الْحَجِّ وَ عَنِ الطَّوَافِ بِالْبَيْتِ وَ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ رَمْيِ الْجِمَارِ وَ حَلْقِ الرَّأْسِ وَ يَوْمِ عَرَفَةَ فَقَالَ الرَّجُلُ إِي وَ الَّذِي بَعَثَكَ بِالْحَقِّ قَالَ لَا تَرْفَعُ نَاقَتُكَ خُفّاً إِلَّا كَتَبَ اللَّهُ بِهِ لَكَ حَسَنَةً وَ لَا تَضَعُ خُفّاً إِلَّا حَطَّ بِهِ عَنْكَ سَيِّئَةً
And the Helper said, ‘O Rasool-Allah-saww! My need’. So he-saww said: ‘If you like, you can ask me-saww, and if you like I-saww can tell you’. So he said, ‘O Rasool-Allah-saww! Clarify to me’. He-as said: ‘You came to ask me-asws about the Hajj, and about the circumambulation with the House (Kabah), and the Sa’ee between Al-Safa and Al-Marwa, and pelting of the rocks, and shaving of the head, and the day of Arafat’. So the man said, ‘Yes, by the One-azwj Whom Sent you-saww with the Truth’. He-saww said: ‘Your she-camel will not raise a foot except that Allah-azwj would Write a good deed for you, due to it, nor would it place a foot except a sin would be deleted from you, due to it.
وَ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ تَنْفَتِلُ كَمَا وَلَدَتْكَ أُمُّكَ مِنَ الذُّنُوبِ وَ رَمْيُ الْجِمَارِ ذُخْرٌ يَوْمَ الْقِيَامَةِ وَ حَلْقُ الرَّأْسِ لَكَ بِكُلِّ شَعْرَةٍ نُورٌ يَوْمَ الْقِيَامَةِ وَ يَوْمُ عَرَفَةَ يَوْمٌ يُبَاهِي اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمَلَائِكَةَ فَلَوْ حَضَرْتَ ذَلِكَ الْيَوْمَ بِرَمْلِ عَالِجٍ وَ قَطْرِ السَّمَاءِ وَ أَيَّامِ الْعَالَمِ ذُنُوباً فَإِنَّهُ تَبُتُّ ذَلِكَ الْيَوْمَ
And circumambulating with the House (Kabah), and performing Sa’ee between Al-Safa and Al-Marwa, would cleanse you from the sins to be just as you were when your mother gave brith to you; and pelting of the rocks would be a hoard of treasure on the Day of Judgement; and shaving of the head, there would be for you, for each hair of yours (shaved off), a Light on the Day of Judgement; and the day of Arafat is a day Allah-azwj Mighty and Majestic Boasts with to the Angels. So if you were to be present on that day with sins (of the number of) the grains of sand, and drops of the sky (rain), and days of the year, it would be Forgiven on that day’.
وَ فِي حَدِيثٍ آخَرَ لَهُ بِكُلِّ خُطْوَةٍ يَخْطُو إِلَيْهَا يُكْتَبُ لَهُ حَسَنَةٌ وَ يُمْحَى عَنْهُ سَيِّئَةٌ وَ يُرْفَعُ لَهُ بِهَا دَرَجَةٌ .
And in another Hadeeth of his-asws, (he-asws said): ‘With each step he steps towards it, a good deed would be Written for him and a sin would be deleted from him, and a Level would be raised for him’.[36]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَا يَقِفُ أَحَدٌ عَلَى تِلْكَ الْجِبَالِ بَرٌّ وَ لَا فَاجِرٌ إِلَّا اسْتَجَابَ اللَّهُ لَهُ فَأَمَّا الْبَرُّ فَيُسْتَجَابُ لَهُ فِي آخِرَتِهِ وَ دُنْيَاهُ وَ أَمَّا الْفَاجِرُ فَيُسْتَجَابُ لَهُ فِي دُنْيَاهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Al Hassan Bin Al Jaham,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Abu Ja’far-asws said: ‘One would not pause upon that mountain, neither a righteous one nor an immoral one, except that Allah-azwj would Answer (his supplication) for him. So, as for the righteous one, so it would be Answered for him in his Hereafter and in his world; and as for the immoral one, so it would be Answered for him in his world’.[37]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَاجُّ ثَلَاثَةٌ فَأَفْضَلُهُمْ نَصِيباً رَجُلٌ غُفِرَ لَهُ ذَنْبُهُ مَا تَقَدَّمَ مِنْهُ وَ مَا تَأَخَّرَ وَ وَقَاهُ اللَّهُ عَذَابَ الْقَبْرِ وَ أَمَّا الَّذِي يَلِيهِ فَرَجُلٌ غُفِرَ لَهُ ذَنْبُهُ مَا تَقَدَّمَ مِنْهُ وَ يَسْتَأْنِفُ الْعَمَلَ فِيمَا بَقِيَ مِنْ عُمُرِهِ وَ أَمَّا الَّذِي يَلِيهِ فَرَجُلٌ حُفِظَ فِي أَهْلِهِ وَ مَالِهِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Mufazzal Bin Salih, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said; ‘Rasool-Allah-saww said: ‘The pilgrims are three, so the most superior of them in share is a man for whom his sins are Forgiven, whatever has preceded from it and whatever it delayed, and Allah-azwj Saves him from the Punishment of the grave; and as for the one who follows him, so it is a man whose sins have been Forgiven for him, whatever has preceded from it, and he resumes the deeds in what is remaining from his life-span; and as for the one who follows him, so it is a man who is Protected regarding his family and his wealth’.[38]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَاجُّ عَلَى ثَلَاثَةِ أَصْنَافٍ صِنْفٌ يُعْتَقُ مِنَ النَّارِ وَ صِنْفٌ يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ وَ صِنْفٌ يُحْفَظُ فِي أَهْلِهِ وَ مَالِهِ وَ هُوَ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘The pilgrim is upon three types – a type who is emancipated from the Fire, and a type who comes out from his sins as if he was like the day his mother gave birth to him, and a type who is Protected regarding his family and his wealth – and it is the lowest of what the pilgrim returns with’.[39]
ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ سَفَرٍ أَبْلَغَ فِي لَحْمٍ وَ لَا دَمٍ وَ لَا جِلْدٍ وَ لَا شَعْرٍ مِنْ سَفَرِ مَكَّةَ وَ مَا أَحَدٌ يَبْلُغُهُ حَتَّى تَنَالَهُ الْمَشَقَّةُ .
Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from a journey more affecting in the flesh, nor blood, nor skin, nor hair, than the journey to Makkah; and there is no one who reaches it until he experiences hardship’.[40]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَخَذَ النَّاسُ مَوَاطِنَهُمْ بِمِنًى نَادَى مُنَادٍ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ إِنْ أَرَدْتُمْ أَنْ أَرْضَى فَقَدْ رَضِيتُ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Dawood Bin Abu Yazeed,
(It has been narrated) from Abu Abdullah-asws said: ‘When the people take their places in Mina, a Caller calls out on behalf of Allah-azwj Mighty and Majestic: ‘If you are intending for Me-azwj to be Pleased, so I-asws am Pleased’.[41]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ لَوْ تَعْلَمُونَ بِفِنَاءِ مَنْ حَلَلْتُمْ لَأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the people that their spots in Mina, a Caller calls out: ‘Had you known of the Court of the one who has Welcomed you, you would have been convinced with the replacement (of your expenditure) after the Forgiveness’.[42]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَشِيَّةً مِنَ الْعَشِيَّاتِ وَ نَحْنُ بِمِنًى وَ هُوَ يَحُثُّنِي عَلَى الْحَجِّ وَ يُرَغِّبُنِي فِيهِ يَا سَعِيدُ أَيُّمَا عَبْدٍ رَزَقَهُ اللَّهُ رِزْقاً مِنْ رِزْقِهِ فَأَخَذَ ذَلِكَ الرِّزْقَ فَأَنْفَقَهُ عَلَى نَفْسِهِ وَ عَلَى عِيَالِهِ ثُمَّ أَخْرَجَهُمْ قَدْ ضَحَاهُمْ بِالشَّمْسِ حَتَّى يَقْدَمَ بِهِمْ عَشِيَّةَ عَرَفَةَ إِلَى الْمَوْقِفِ فَيَقِيلَ أَ لَمْ تَرَ فُرَجاً تَكُونُ هُنَاكَ فِيهَا خَلَلٌ وَ لَيْسَ فِيهَا أَحَدٌ فَقُلْتُ بَلَى جُعِلْتُ فِدَاكَ
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Hafs, from Saeed Bin Yasar who said,
‘Abu Abdullah-asws, said during an evening from the evenings, when we were in Mina, and he-asws was encouraging me upon the Hajj and making me desirous with regards to it: ‘O Saeed! Whichever servant is Graced by Allah-azwj with sustenance from His-azwj Sustenances, so he takes that sustenance and spends it upon himself and upon his dependents. Then he takes them out, having exposed them to the sun until he proceeds with them to an evening of Arafat, to the Pausing Stop. Do you see relief to be over there in a vacant spot, and there is no one in it?’ So I said, ‘Yes, may I be sacrificed for you-asws’.
فَقَالَ يَجِيءُ بِهِمْ قَدْ ضَحَاهُمْ حَتَّى يَشْعَبَ بِهِمْ تِلْكَ الْفُرَجَ فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لَا شَرِيكَ لَهُ عَبْدِي رَزَقْتُهُ مِنْ رِزْقِي فَأَخَذَ ذَلِكَ الرِّزْقَ فَأَنْفَقَهُ فَضَحَى بِهِ نَفْسَهُ وَ عِيَالَهُ ثُمَّ جَاءَ بِهِمْ حَتَّى شَعَبَ بِهِمْ هَذِهِ الْفُرْجَةَ الْتِمَاسَ مَغْفِرَتِي أَغْفِرُ لَهُ ذَنْبَهُ وَ أَكْفِيهِ مَا أَهَمَّهُ وَ أَرْزُقُهُ
So he-asws said: ‘He comes with them, having exposed them (to the sun) until he fills with them that relief, so Allah-azwj Blessed and High, there being no associates for Him-azwj, would be Saying: “My-azwj servant, I-azwj Graced him from My-azwj Sustenance, so he took that sustenance and spent it, exposing himself and his dependents by it (to the hot sun), then he came over with them until he filled with them this relief, seeking My-azwj Forgiveness. I-azwj hereby Forgive his sins for him, and Suffice him for whatever worries him, and Sustain him’.
قَالَ سَعِيدٌ مَعَ أَشْيَاءَ قَالَهَا نَحْواً مِنْ عَشَرَةٍ .
Saeed (the narrator) said, ‘Along with the things which he-asws said, there were approximately ten’.[43]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ فِي طَرِيقِ مَكَّةَ ذَاهِباً أَوْ جَائِياً أَمِنَ مِنَ الْفَزَعِ الْأَكْبَرِ يَوْمَ الْقِيَامَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who dies in a road to Makkah, going or coming, would be secure from the great panic on the Day of Judgement’.[44]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ جَاءَهُ رَجُلٌ يُقَالُ لَهُ أَبُو الْوَرْدِ فَقَالَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَحِمَكَ اللَّهُ إِنَّكَ لَوْ كُنْتَ أَرَحْتَ بَدَنَكَ مِنَ الْمَحْمِلِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا الْوَرْدِ إِنِّي أُحِبُّ أَنْ أَشْهَدَ الْمَنَافِعَ الَّتِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِيَشْهَدُوا مَنافِعَ لَهُمْ إِنَّهُ لَا يَشْهَدُهَا أَحَدٌ إِلَّا نَفَعَهُ اللَّهُ أَمَّا أَنْتُمْ فَتَرْجِعُونَ مَغْفُوراً لَكُمْ وَ أَمَّا غَيْرُكُمْ فَيُحْفَظُونَ فِي أَهَالِيهِمْ وَ أَمْوَالِهِمْ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abu Al Magra’a, from Salma Bin Muhriz who said,
‘I was in the presence of Abu Abdullah-asws when a man called Abu Al-Wardi came over. So he said to Abu Abdullah-asws, ‘May Allah-azwj have Mercy on you-asws! You-asws, if only you-asws would rest your-asws body from the carriage’. So Abu Abdullah-asws said: ‘O Abu Al-Wardi! I-asws love it that I-asws witness the benefits which Allah-azwj Blessed and High Speaks of [22:28] That they may witness benefits for them. No one has witnessed these except that Allah-azwj has Benefited him. As for you, so you are returning having been Forgiven for you, and as for the others, so they are Protected with regards to their families and their wealth’.[45]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الرَّجُلُ مِنْ شَأْنِهِ الْحَجُّ كُلَّ سَنَةٍ ثُمَّ تَخَلَّفَ سَنَةً فَلَمْ يَخْرُجْ قَالَتِ الْمَلَائِكَةُ الَّذِينَ عَلَى الْأَرْضِ لِلَّذِينَ عَلَى الْجِبَالِ لَقَدْ فَقَدْنَا صَوْتَ فُلَانٍ فَيَقُولُونَ اطْلُبُوهُ فَيَطْلُبُونَهُ فَلَا يُصِيبُونَهُ فَيَقُولُونَ اللَّهُمَّ إِنْ كَانَ حَبَسَهُ دَيْنٌ فَأَدِّ عَنْهُ أَوْ مَرَضٌ فَاشْفِهِ أَوْ فَقْرٌ فَأَغْنِهِ أَوْ حَبْسٌ فَفَرِّجْ عَنْهُ أَوْ فِعْلٌ فَافْعَلْ بِهِ وَ النَّاسُ يَدْعُونَ لِأَنْفُسِهِمْ وَ هُمْ يَدْعُونَ لِمَنْ تَخَلَّفَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Abdul Hameed, from Abdullah Bin Jundub, from one of his men,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the Hajj was from the occupation of the man, then he stays behind one year and does not go out, the Angels who are upon the ground say to those who are upon the mountains: ‘We are missing the voice of so and so’. So they are saying: ‘Seek him’. So they seek him but they are not finding him, so they are saying: ‘O Allah-azwj! If it was the debts which withheld him, so Pay-off his debts, or an illness, so Cure him, or poverty, so Enrich him, or if he is imprisoned, so Relieve him from it, or work, so Deal with it’. And the people are supplicating for themselves, and they are supplicating for the one who stayed behind’.[46]
أَحْمَدُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) يَقُولُ يَا مَعْشَرَ مَنْ لَمْ يَحُجَّ اسْتَبْشِرُوا بِالْحَاجِّ وَ صَافِحُوهُمْ وَ عَظِّمُوهُمْ فَإِنَّ ذَلِكَ يَجِبُ عَلَيْكُمْ تُشَارِكُوهُمْ فِي الْأَجْرِ .
Ahmad, from Amro Bin Isman, from Ali Bin Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘O group of the ones who did not perform Hajj! Receive glad tidings with the pilgrims, and shake their hands, and magnify them, for that is Obligatory upon you in order to participate with them in the Recompense’.[47]
بَابُ فَرْضِ الْحَجِّ وَ الْعُمْرَةِ
Chapater 29 – Obligation of (performing) the Hajj and the Umra
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَسَائِلَ بَعْضُهَا مَعَ ابْنِ بُكَيْرٍ وَ بَعْضُهَا مَعَ أَبِي الْعَبَّاسِ فَجَاءَ الْجَوَابُ بِإِمْلَائِهِ سَأَلْتَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا يَعْنِي بِهِ الْحَجَّ وَ الْعُمْرَةَ جَمِيعاً لِأَنَّهُمَا مَفْرُوضَانِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,
‘I wrote to Abu Abdullah-asws with some questions, some of them with Ibn Bukeyrs, and some of them with Abu Al-Abbas. So the answer came with his-asws dictation: ‘You asked about the Words of Allah-azwj Mighty and Majestic [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it – it Means by it the Hajj and the Umra together, because both of these are necessities’.
وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ قَالَ يَعْنِي بِتَمَامِهِمَا أَدَاءَهُمَا وَ اتِّقَاءَ مَا يَتَّقِي الْمُحْرِمُ فِيهِمَا
And I asked him-asws about the Words of Allah-azwj Mighty and Majestic [2:196] And complete the Hajj and the Umrah for Allah. He-asws said: ‘It Means by ‘completing’, the fulfilling of them, and abstaining from what the one in Ihram abstains from during these two’.
وَ سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى الْحَجِّ الْأَكْبَرِ مَا يَعْنِي بِالْحَجِّ الْأَكْبَرِ فَقَالَ الْحَجُّ الْأَكْبَرُ الْوُقُوفُ بِعَرَفَةَ وَ رَمْيُ الْجِمَارِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ .
And I asked him-asws about the Words of the Exalted [9:3] the greater Hajj, what is the Meaning of ‘the greater Hajj’?’ So he-asws said: ‘The greater Hajj is the pausing at Arafat, and pelting the rocks, and the smaller Hajj is the Umra’.[48]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ قَالَ هُمَا مَفْرُوضَانِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Al Fazl Abu Al Abbas,
(It has been narrated) from Abu Abdullah-asws regarding [2:196] And complete the Hajj and the Umrah for Allah. He-asws said: ‘Both are necessities’.[49]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَجُّ عَلَى الْغَنِيِّ وَ الْفَقِيرِ فَقَالَ الْحَجُّ عَلَى النَّاسِ جَمِيعاً كِبَارِهِمْ وَ صِغَارِهِمْ فَمَنْ كَانَ لَهُ عُذْرٌ عَذَرَهُ اللَّهُ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Abdullah-asws, ‘The Hajj is upon the rich and the poor?’ So he-asws said: ‘The Hajj is upon the people altogether, their elders and their young ones. So the one who has an excuse for himself, Allah-azwj would Excuse him’.[50]
ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعُمْرَةُ وَاجِبَةٌ عَلَى الْخَلْقِ بِمَنْزِلَةِ الْحَجِّ عَلَى مَنِ اسْتَطَاعَ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ وَ إِنَّمَا نَزَلَتِ الْعُمْرَةُ بِالْمَدِينَةِ قَالَ قُلْتُ لَهُ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَ يُجْزِئُ ذَلِكَ عَنْهُ قَالَ نَعَمْ .
Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Umra is Obligatory upon the people at the status of the Hajj upon the one who has the ability for it, because Allah-azwj the Exalted is Saying [2:196] And complete the Hajj and the Umrah for Allah, and rather the Umra was Revealed at Al-Medina’. I said to him-asws, ‘So the one who enjoys (Tamattu) with the Umra to the Hajj, would that suffice from him?’ He-asws said: ‘Yes’.[51]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ وَ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ
A number of our companions, from Sahl Bin Ziyad, from Musa Bin Al Qasim Al Bajaly, and Muhammad Bin Yahya, from Al Amraky Bin Ali, altogether,
(It has been narrated) from Ali son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘Allah-azwj Mighty and Majestic Necessitated the Hajj upon the inhabitants of Al-Jiddah during every year, and these are the Words of the Mighty and Majestic [3:97] and Pilgrimage to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-sufficient, above any need of the worlds’.
قَالَ قُلْتُ فَمَنْ لَمْ يَحُجَّ مِنَّا فَقَدْ كَفَرَ قَالَ لَا وَ لَكِنْ مَنْ قَالَ لَيْسَ هَذَا هَكَذَا فَقَدْ كَفَرَ .
He (the narrator) said, ‘I said, ‘So the one from us who did not perform Hajj, so he has disbelieved?’ He-asws said: ‘No, but the one who says, ‘It is not like this’, so he has disbelieved’.[52]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Huzayfa Bin Mansour,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Necessitated the Hajj upon the people of Al-Jeddah during every year’.[53]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ لَيْسَ عَلَى الْمَمْلُوكِ حَجٌّ وَ لَا عُمْرَةٌ حَتَّى يُعْتَقَ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Al Fazl Bin Yunus,
(It has been narrated) from Abu Al-Hassan Musa-asws having said: ‘There is neither a Hajj nor an Umra upon the slave until he is freed’.[54]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ فَرْضٌ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Abu Umer, from Abu Jreer Al Qummy,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Hajj is Necessitated upon the people of Al-Jeddah during every year’.[55]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ .
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Al Husayn, from Muhammad Bin Sinan, from Huzayfa Bin Mansour,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Necessitated the Hajj upon the inhabitants of Al-Jeddah during every year’.[56]
بَابُ اسْتِطَاعَةِ الْحَجِّ
Chapter 30 – Ability for the Hajj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا قَالَ مَا السَّبِيلُ قَالَ أَنْ يَكُونَ لَهُ مَا يَحُجُّ بِهِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Hajby,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [3:97] and Hajj to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it. He-asws said: ‘That there happens to be for him what he can perform Hajj with it’.
قَالَ قُلْتُ مَنْ عُرِضَ عَلَيْهِ مَا يَحُجُّ بِهِ فَاسْتَحْيَا مِنْ ذَلِكَ أَ هُوَ مِمَّنْ يَسْتَطِيعُ إِلَيْهِ سَبِيلًا قَالَ نَعَمْ مَا شَأْنُهُ أَنْ يَسْتَحْيِيَ وَ لَوْ يَحُجُّ عَلَى حِمَارٍ أَجْدَعَ أَبْتَرَ فَإِنْ كَانَ يُطِيقُ أَنْ يَمْشِيَ بَعْضاً وَ يَرْكَبَ بَعْضاً فَلْيَحُجَّ .
He (the narrator) said, ‘I said, ‘(what about) the one who is offered that, from which he can perform Hajj with, but he is too embarrassed from that, would he be from the ones who has the capacity to journey to it?’ He-asws said: ‘Yes. What is his matter that he is too embarrassed, and even if he has to perform Hajj upon an amputated tailless donkey? So if he has to endure walking partly and riding partly, so let him perform Hajj’.[57]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ سَأَلَ حَفْصٌ الْكُنَاسِيُّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا عِنْدَهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا مَا يَعْنِي بِذَلِكَ قَالَ مَنْ كَانَ صَحِيحاً فِي بَدَنِهِ مُخَلًّى سَرْبُهُ لَهُ زَادٌ وَ رَاحِلَةٌ فَهُوَ مِمَّنْ يَسْتَطِيعُ الْحَجَّ أَوْ قَالَ مِمَّنْ كَانَ لَهُ مَالٌ
Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khash’amy who said,
‘Hafs Al-Kunany asked Abu Abdullah-asws, and I was in his-asws presence, about the Words of Allah-azwj Mighty and Majestic [3:97] and Hajj to the House is incumbent upon the people for the Sake of Allah, (upon) everyone who is able to undertake the journey to it, what is Meant by that?’ He-asws said; ‘The one who was of well-being in his body, his flock having been freed (looked after) for him, provisions, and ride, so he is from the ones who has the capacity for the Hajj’, or said: ‘From the ones who has wealth for him’.
فَقَالَ لَهُ حَفْصٌ الْكُنَاسِيُّ فَإِذَا كَانَ صَحِيحاً فِي بَدَنِهِ مُخَلًّى سَرْبُهُ لَهُ زَادٌ وَ رَاحِلَةٌ فَلَمْ يَحُجَّ فَهُوَ مِمَّنْ يَسْتَطِيعُ الْحَجَّ قَالَ نَعَمْ .
So Hafs Al-Kinany said to him-asws, ‘So when he was of well-being in his body, his flock having been freed (looked after) for him, provisions, and ride, so he is from the ones who has the capacity for the Hajj?’ He-asws said: ‘Yes’.[58]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا فَقَالَ مَا يَقُولُ النَّاسُ قَالَ فَقِيلَ لَهُ الزَّادُ وَ الرَّاحِلَةُ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ هَذَا فَقَالَ هَلَكَ النَّاسُ إِذاً لَئِنْ كَانَ مَنْ كَانَ لَهُ زَادٌ وَ رَاحِلَةٌ قَدْرَ مَا يَقُوتُ عِيَالَهُ وَ يَسْتَغْنِي بِهِ عَنِ النَّاسِ يَنْطَلِقُ إِلَيْهِ فَيَسْلُبُهُمْ إِيَّاهُ لَقَدْ هَلَكُوا
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Khalid Bin Jareer, from Abu Al Rabie Al Shamy who said,
‘Abu Abdullah-asws was asked about the Words of Allah-azwj Mighty and Majestic [3:97] every one who is able to undertake the journey to it. So he-asws said: ‘What are the people saying?’ So it was said to him-asws, ‘The provisions and the ride’. So Abu Abdullah-asws said: ‘Abu Ja’far-asws had been asked about this, so he-asws said: ‘The people are destroyed, because if it was such that the one for whom were provisions and a ride, able upon what he can feed his family, and he is needless from the people with it, he goes to it. So if that is confiscated (stolen) from him, he would be destroyed’.
فَقِيلَ لَهُ فَمَا السَّبِيلُ قَالَ فَقَالَ السَّعَةُ فِي الْمَالِ إِذَا كَانَ يَحُجُّ بِبَعْضٍ وَ يُبْقِي بَعْضاً يَقُوتُ بِهِ عِيَالَهُ أَ لَيْسَ قَدْ فَرَضَ اللَّهُ الزَّكَاةَ فَلَمْ يَجْعَلْهَا إِلَّا عَلَى مَنْ يَمْلِكُ مِائَتَيْ دِرْهَمٍ .
So it was said to him-asws, ‘So what is the way?’ So he-asws said: ‘The capacity in the wealth. If he was to perform Hajj with part of it, and part of it remains with his dependents (and they) can live by it. Allah-azwj has Necessitated the Zakat, so He-azwj did not Make it to be except upon the one who owns two hundred Dirhams’.[59]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي شَيَّعْتُ أَصْحَابِي إِلَى الْقَادِسِيَّةِ فَقَالُوا لِي انْطَلِقْ مَعَنَا وَ نُقِيمُ عَلَيْكَ ثَلَاثاً فَرَجَعْتُ وَ لَيْسَ عِنْدِي نَفَقَةٌ فَيَسَّرَ اللَّهُ وَ لَحِقْتُهُمْ قَالَ إِنَّهُ مَنْ كُتِبَ عَلَيْهِ فِي الْوَفْدِ لَمْ يَسْتَطِعْ أَنْ لَا يَحُجَّ وَ إِنْ كَانَ فَقِيراً وَ مَنْ لَمْ يُكْتَبْ لَمْ يَسْتَطِعْ أَنْ يَحُجَّ وَ إِنْ كَانَ غَنِيّاً صَحِيحاً .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,
‘I said to Abu Abdullah-asws, ‘I accompanied my companions to Al-Qadisiyya, so they said to me, ‘Come with us and we will stay (waiting) three (days) for you’. So I returned, and there was no expenditure (money) with me. But, Allah-azwj Eased it and I met up with them’. He-asws said: ‘The one upon whom is Ordained to be among the delegation (of the Hajj) would be able to perform Hajj even if he was poor; but the one for whom it is not Ordained, would not be able to perform Hajj, and even if he was rich, healthy’.[60]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ الْقَدَرِ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا أَ لَيْسَ قَدْ جَعَلَ اللَّهُ لَهُمُ الِاسْتِطَاعَةَ فَقَالَ وَيْحَكَ إِنَّمَا يَعْنِي بِالِاسْتِطَاعَةِ الزَّادَ وَ الرَّاحِلَةَ لَيْسَ اسْتِطَاعَةَ الْبَدَنِ
Muhammad Bin Abu Abdullah, from Musa Bin Imran, from Al Husayn Bin Yazeed Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man from the people of (believers in) Destiny asked him-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the Words of Allah-azwj Mighty and Majestic [3:97] and Hajj to the House is incumbent upon the people for the Sake of Allah, (upon) every one who is able to undertake the journey to it. Is it not so that Allah-azwj Makes to the capacity to be for them?’ So he-asws said; ‘Woe be unto you! But rather, what is Meant by the capacity are the provisions and the ride, it is not the ability of the body (only)’.
فَقَالَ الرَّجُلُ أَ فَلَيْسَ إِذَا كَانَ الزَّادُ وَ الرَّاحِلَةُ فَهُوَ مُسْتَطِيعٌ لِلْحَجِّ فَقَالَ وَيْحَكَ لَيْسَ كَمَا تَظُنُّ قَدْ تَرَى الرَّجُلَ عِنْدَهُ الْمَالُ الْكَثِيرُ أَكْثَرَ مِنَ الزَّادِ وَ الرَّاحِلَةِ فَهُوَ لَا يَحُجُّ حَتَّى يَأْذَنَ اللَّهُ تَعَالَى فِي ذَلِكَ .
So the man said, ‘So is it not so that when there are provisions and the ride, so he would have the capacity for the Hajj?’ So he-asws said: ‘Woe be unto you! It is not as you are thinking it to be. You have seen the man with whom is the abundant wealth, more than the (required) provision and the ride, but he is not performing Hajj until Allah-azwj the Exalted Permits him with regards to that’.[61]
بَابُ مَنْ سَوَّفَ الْحَجَّ وَ هُوَ مُسْتَطِيعٌ
Chapter 31 – The one who delays the Hajj and he is with the ability (for performing it)
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ لَمْ يَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لَا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ يَهُودِيّاً أَوْ نَصْرَانِيّاً .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Zareeh Al Muhariby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who dies and had not performed Hajj of Al-Islam, not having been prevented from that by a need (financially) ruining him by it, or an illness not being able to endure the Hajj in it, or a Sultan (ruling authority) preventing him, so let him die as a Jew or a Christian’.[62]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا فَقَالَ ذَلِكَ الَّذِي يُسَوِّفُ نَفْسَهُ الْحَجَّ يَعْنِي حَجَّةَ الْإِسْلَامِ حَتَّى يَأْتِيَهُ الْمَوْتُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [17:72] And whoever was blind with regards to this, he shall (also) be blind in the Hereafter; and more straying from the way. So he-asws said: ‘That is the one who delays himself for the Hajj, meaning Hajj of Al-Islam, until the death comes to him’.[63]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) التَّاجِرُ يُسَوِّفُ نَفْسَهُ الْحَجَّ قَالَ لَيْسَ لَهُ عُذْرٌ وَ إِنْ مَاتَ فَقَدْ تَرَكَ شَرِيعَةً مِنْ شَرَائِعِ الْإِسْلَامِ .
Ali Bin Ibrahim, from his father, from Abdul Rahman Bin Abu Najran, from Abu Jameela, from Zayd Al Shahaam who said,
‘I said to Abu Abdullah-asws, ‘The business man delays himself for the Hajj’. He-asws said: ‘There is no excuse for him, and if he were to die, so he would have neglected a Law from the Laws of Al-Islam’.[64]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ الرَّجُلَ التَّاجِرَ ذَا الْمَالِ حِينَ يُسَوِّفُ الْحَجَّ كُلَّ عَامٍ وَ لَيْسَ يَشْغَلُهُ عَنْهُ إِلَّا التِّجَارَةُ أَوِ الدَّيْنُ فَقَالَ لَا عُذْرَ لَهُ يُسَوِّفُ الْحَجَّ إِنْ مَاتَ وَ قَدْ تَرَكَ الْحَجَّ فَقَدْ تَرَكَ شَرِيعَةً مِنْ شَرَائِعِ الْإِسْلَامِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, form Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘What is your-asws view of a business man with wealth when he delays the Hajj every year, and he is not pre-occupied from it except by the business, or the debts?’ So he-asws said: ‘There is no excuse for him to delay the Hajj. If he were to die having had neglected the Hajj, so he would have neglected a Law from the Laws of Al-Islam’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby, from Abu Abdullah-asws, similar to it’.[65]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ لَمْ تَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لَا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ يَهُودِيّاً أَوْ نَصْرَانِيّاً .
Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban Bin usman, from Zareeh Al Muharby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who dies and did not perform Hajj, the Hajj of Al-Islam, not having been prevented from that by a need (financially) ruining him by it, or an illness not being able to endure the Hajj in it, or a Sultan (ruling authority) preventing him, so let him die as a Jew or a Christian’.[66]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ مَاتَ وَ هُوَ صَحِيحٌ مُوسِرٌ لَمْ يَحُجَّ فَهُوَ مِمَّنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ نَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى قَالَ قُلْتُ سُبْحَانَ اللَّهِ أَعْمَى قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْمَاهُ عَنْ طَرِيقِ الْحَقِّ .
Humeyd Bin Zyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The one who dies and he is of good health, affluent, not having had performed Hajj, so he is from the one whom Allah-azwj Mighty and Majestic Speaks of [20:124] and We will Resurrect him on the Day of Judgement, blind’. I said, ‘Glory be to Allah-azwj! Blind?’ He-asws said: ‘Yes. Allah-azwj Mighty and Majestic would Blind him away from the path of Truth’.[67]
بَابُ مَنْ يَخْرُجُ مِنْ مَكَّةَ لَا يُرِيدُ الْعَوْدَ إِلَيْهَا
Chapter 32 – The one who goes out from Makkah not intending the return to it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ خَرَجَ مِنْ مَكَّةَ وَ هُوَ لَا يُرِيدُ الْعَوْدَ إِلَيْهَا فَقَدِ اقْتَرَبَ أَجَلُهُ وَ دَنَا عَذَابُهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who goes out from Makkah (after performing Hajj or Umra) and he does not intend the return to it, so he has brought his term (death) closer, and his Punishment would be closer’.[68]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ خَرَجَ مِنْ مَكَّةَ وَ هُوَ لَا يُرِيدُ الْعَوْدَ إِلَيْهَا فَقَدِ اقْتَرَبَ أَجَلُهُ وَ دَنَا عَذَابُهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Husayn Bin Usman, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who goes out from Makkah and he does not intend to returning to it, so he has brought his term (death) closer, and his Punishment would be closer’.[69]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) يَقُولُ لِوُلْدِهِ يَا بَنِيَّ انْظُرُوا بَيْتَ رَبِّكُمْ فَلَا يَخْلُوَنَّ مِنْكُمْ فَلَا تُنَاظَرُوا .
Ahmad Bin Muhammad, from Al Hajjal, from Hammad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws was saying to his-asws sons: ‘O my-asws sons! Consider the House (Kabah) of your Lord-azwj, so as that it would never be empty from you, and never argue (about it – meaning keep on visiting without having second thoughts on visiting it)’.[70]
بَابُ أَنَّهُ لَيْسَ فِي تَرْكِ الْحَجِّ خِيَرَةٌ وَ أَنَّ مَنْ حُبِسَ عَنْهُ فَبِذَنْبٍ
Chapter 33 – There is no goodness in neglecting the Hajj, and if one is withheld from it, so it is due to sin
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ يُونُسَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي مَا لَكَ لَا تَحُجُّ فِي الْعَامِ فَقُلْتُ مُعَامَلَةٌ كَانَتْ بَيْنِي وَ بَيْنَ قَوْمٍ وَ أَشْغَالٌ وَ عَسَى أَنْ يَكُونَ ذَلِكَ خِيَرَةٌ فَقَالَ لَا وَ اللَّهِ مَا فَعَلَ اللَّهُ لَكَ فِي ذَلِكَ مِنْ خِيَرَةٍ ثُمَّ قَالَ مَا حُبِسَ عَبْدٌ عَنْ هَذَا الْبَيْتِ إِلَّا بِذَنْبٍ وَ مَا يَعْفُو أَكْثَرُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al nazar Bin Shuayd, from Yunus Bin Imran Bin Maysam, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said to me: ‘What is the matter with you, not performing the Hajj in the year?’ So I said, ‘There are dealings between me and the people, and I am occupied, and perhaps that would happen to be better (next time)’. So he-asws said: ‘No, by Allah-azwj! Allah-azwj will not Do good for you in that’. Then he-asws said: ‘Nothing withholds a servant from this House (Kaaba) except him being with sins, and (he should) ask for excessive Forgiveness.[71]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ فِي تَرْكِ الْحَجِّ خِيَرَةٌ .
A number of our companions, from Sahl Bin Ziyad, raising it,
‘Abu Abdullah-asws said: ‘There is no goodness in neglecting the Hajj’.[72]
بَابُ أَنَّهُ لَوْ تَرَكَ النَّاسُ الْحَجَّ لَجَاءَهُمُ الْعَذَابُ
Chapter 34 – It is such that if the people were to neglect the Hajj, the Punishment would come to them
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ تَرَكَ النَّاسُ الْحَجَّ لَمَا نُوظِرُوا الْعَذَابَ أَوْ قَالَ أُنْزِلَ عَلَيْهِمُ الْعَذَابُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Al Ahmasy,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the people were to neglect the Hajj, they would not be Respited of the Punishment’, or said: ‘The Punishment would descend upon them’.[73]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ ذَكَرْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) الْبَيْتَ فَقَالَ لَوْ عَطَّلُوهُ سَنَةً وَاحِدَةً لَمْ يُنَاظَرُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanan Bin Sadeyr, from his father who said,
‘I mentioned the House (Kabah) to Abu Abdullah-asws, so he-asws said: ‘If they were to suspend it for one year, they would not be (given the) Respite (from the Punishment)’.[74]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) يَقُولُ لِوُلْدِهِ يَا بَنِيَّ انْظُرُوا بَيْتَ رَبِّكُمْ فَلَا يَخْلُوَنَّ مِنْكُمْ فَلَا تُنَاظَرُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Hammad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws was saying to his-asws sons: ‘O my-asws sons! Consider the House (Kabah) of your Lord-azwj, so it should not be empty from you, and never have conflict (second thoughts) about (visiting it)’.[75]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Religion would not cease to be standing for as long as the Kabah is standing’.[76]
بَابٌ نَادِرٌ
Chapter 35 – Miscellaneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ رَجُلًا اسْتَشَارَنِي فِي الْحَجِّ وَ كَانَ ضَعِيفَ الْحَالِ فَأَشَرْتُ إِلَيْهِ أَنْ لَا يَحُجَّ فَقَالَ مَا أَخْلَقَكَ أَنْ تَمْرَضَ سَنَةً قَالَ فَمَرِضْتُ سَنَةً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws that a man consulted me regarding the Hajj, and he was of the weak state. So I advised him that he should not perform Hajj’. So he-asws said: ‘What is more weary than being sick for a year’. He (the narrator) said, ‘So I was sick for a year’.[77]
بَابُ الْإِجْبَارِ عَلَى الْحَجِّ
Chapter 36 – The compelling upon the Hajj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ هِشَامِ بْنِ سَالِمٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ غَيْرِهِمْ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ النَّاسَ تَرَكُوا الْحَجَّ لَكَانَ عَلَى الْوَالِي أَنْ يُجْبِرَهُمْ عَلَى ذَلِكَ وَ عَلَى الْمُقَامِ عِنْدَهُ وَ لَوْ تَرَكُوا زِيَارَةَ النَّبِيِّ ( صلى الله عليه وآله ) لَكَانَ عَلَى الْوَالِي أَنْ يُجْبِرَهُمْ عَلَى ذَلِكَ وَ عَلَى الْمُقَامِ عِنْدَهُ فَإِنْ لَمْ يَكُنْ لَهُمْ أَمْوَالٌ أَنْفَقَ عَلَيْهِمْ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Bakhtary, and Hisham Bin Salim, and Muawiya Bin Ammar, and others,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the people neglect the Hajj, it would be upon the governor that he compels them upon that, and upon the staying with it; and if they were to neglect the visitation of the Prophetsaw (the Holy Shrine in Medina) it would be upon the governor that he compels them upon that, and upon the staying with it. So if they do not happen to have the wealth for them, he should spend from the Public Treasury of the Muslims’.[78]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ عَطَّلَ النَّاسُ الْحَجَّ لَوَجَبَ عَلَى الْإِمَامِ أَنْ يُجْبِرَهُمْ عَلَى الْحَجِّ إِنْ شَاءُوا وَ إِنْ أَبَوْا فَإِنَّ هَذَا الْبَيْتَ إِنَّمَا وُضِعَ لِلْحَجِّ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the people were to suspend the Hajj, it would be Obligatory upon the Imam-asws that he-asws compels them upon the Hajj, if they like, and even if they refuse, for this House (Kabah), rather, has been Placed for the Hajj’.[79]
بَابُ أَنَّ مَنْ لَمْ يُطِقِ الْحَجَّ بِبَدَنِهِ جَهَّزَ غَيْرَهُ
Chapter 37 – The one who cannot endure the Hajj with his own body, should prepare someone else for it
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ لِرَجُلٍ كَبِيرٍ لَمْ يَحُجَّ قَطُّ إِنْ شِئْتَ أَنْ تُجَهِّزَ رَجُلًا ثُمَّ ابْعَثْهُ أَنْ يَحُجَّ عَنْكَ .
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,
(It has been narrated) from Ja’far-asws, from his-asws father-asws that Ali-asws said to an aged man who had not performed Hajj at all: ‘If you so desire you can prepare a man, then send him to perform Hajj on your behalf’.[80]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ سَلَامُ اللَّهِ عَلَيْهِ أَمَرَ شَيْخاً كَبِيراً لَمْ يَحُجَّ قَطُّ وَ لَمْ يُطِقِ الْحَجَّ لِكِبَرِهِ أَنْ يُجَهِّزَ رَجُلًا أَنْ يَحُجَّ عَنْهُ .
Ali Bin Ibrahim, from his father, from Abdullah Al Mugheira, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws ordered an aged old man who had not performed Hajj at all and could not endure the Hajj due to his age that he should prepare a man who would perform Hajj on his behalf’.[81]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ حَالَ بَيْنَهُ وَ بَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ اللَّهُ فِيهِ فَقَالَ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ مِنْ مَالِهِ صَرُورَةً لَا مَالَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,
‘I asked him-asws about a Muslim man prevented by illness between him and the Hajj, or a matter in which Allah-azwj has Excused him. So he said, ‘Upon him is that he should get a Saroura man (who has not performed Hajj) who has no wealth for himself, to perform Hajj on his behalf from his wealth’.[82]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) يَقُولُ لَوْ أَنَّ رَجُلًا أَرَادَ الْحَجَّ فَعَرَضَ لَهُ مَرَضٌ أَوْ خَالَطَهُ سَقَمٌ فَلَمْ يَسْتَطِعِ الْخُرُوجَ فَلْيُجَهِّزْ رَجُلًا مِنْ مَالِهِ ثُمَّ لْيَبْعَثْهُ مَكَانَهُ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin saeed, from Fazalat Bin Ayoub, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Ali-asws was saying: ‘If a man were to intend the Hajj, and an illness presents him, or a sickness blends him, so he is not able for the going out, so let him prepare a man from his wealth, then let him send him in his place’.[83]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِنْ كَانَ رَجُلٌ مُوسِرٌ حَالَ بَيْنَهُ وَ بَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ فَإِنَّ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ صَرُورَةً لَا مَالَ لَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘If a man was of an affluent state, and there was an illness between him and the Hajj, or a matter in which Allah-azwj Mighty and Majestic has Excused him, so upon him would be that a Saroura man (who has not performed Hajj) with no wealth for him, should perform Hajj on his behalf’.[84]
بَابُ مَا يُجْزِئُ مِنْ حَجَّةِ الْإِسْلَامِ وَ مَا لَا يُجْزِئُ
Chapter 38 – What suffices from the Hajj of Al-Islam and what does not suffice
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ رَجُلًا مُعْسِراً أَحَجَّهُ رَجُلٌ كَانَتْ لَهُ حَجَّةٌ فَإِنْ أَيْسَرَ بَعْدُ كَانَ عَلَيْهِ الْحَجُّ وَ كَذَلِكَ النَّاصِبُ إِذَا عَرَفَ فَعَلَيْهِ الْحَجُّ وَ إِنْ كَانَ قَدْ حَجَّ .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘If a man was insolvent, and a man who has wealth for him gets him to perform Hajj, for him would be a Hajj. So if he becomes affluent afterwards, the Hajj would be (outstanding) upon him. And similar to that is the Hostile One (Nasibi), when he recognises (the Wilayah), so upon him would be the Hajj (outstanding), and even though he had performed Hajj beforehand’.[85]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَكُنْ لَهُ مَالٌ فَحَجَّ بِهِ أُنَاسٌ مِنْ أَصْحَابِهِ أَ قَضَى حَجَّةَ الْإِسْلَامِ قَالَ نَعَمْ فَإِذَا أَيْسَرَ بَعْدَ ذَلِكَ فَعَلَيْهِ أَنْ يَحُجَّ قُلْتُ وَ هَلْ تَكُونُ حَجَّتُهُ تِلْكَ تَامَّةً أَوْ نَاقِصَةً إِذَا لَمْ يَكُنْ حَجَّ مِنْ مَالِهِ قَالَ نَعَمْ يُقْضَى عَنْهُ حَجَّةُ الْإِسْلَامِ وَ تَكُونُ تَامَّةً وَ لَيْسَتْ بِنَاقِصَةٍ وَ إِنْ أَيْسَرَ فَلْيَحُجَّ
Humeyd Bin Ziyad, from Ibn Sama’at, from a number of our companions, from Aban Bin usman, from Al Fazl Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who did not happen to have wealth for him, so he performed Hajj (with the help of) some people from his companions. Has he fulfilled a Hajj of Al-Islam?’ He-asws said: ‘Yes. But when he becomes affluent after that, upon him would be that he performs Hajj (again)’. I said, ‘And would that Hajj of his be complete or deficient when he did not perform Hajj from his own wealth?’ He-asws said: ‘Yes. The Hajj of Al-Islam has been fulfilled from it, and would happen to be complete, and would not be with deficiency; and if he becomes affluent, so let him perform Hajj (again)’.
قَالَ وَ سُئِلَ عَنِ الرَّجُلِ يَكُونُ لَهُ الْإِبِلُ يُكْرِيهَا فَيُصِيبُ عَلَيْهَا فَيَحُجُّ وَ هُوَ كَرِيٌّ تُغْنِي عَنْهُ حَجَّتُهُ أَوْ يَكُونُ يَحْمِلُ التِّجَارَةَ إِلَى مَكَّةَ فَيَحُجُّ فَيُصِيبُ الْمَالَ فِي تِجَارَتِهِ أَوْ يَضَعُ أَ تَكُونُ حَجَّتُهُ تَامَّةً أَوْ نَاقِصَةً أَوْ لَا تَكُونُ حَتَّى يَذْهَبَ بِهِ إِلَى الْحَجِّ وَ لَا يَنْوِي غَيْرَهُ أَوْ يَكُونُ يَنْوِيهِمَا جَمِيعاً أَ يَقْضِي ذَلِكَ حَجَّتَهُ قَالَ نَعَمْ حَجَّتُهُ تَامَّةٌ .
He (the narrator) said, ‘And he-asws was asked about the man who happened to have the camel for him which he has hired. So rides and performs Hajj upon it, and he has hired it. Would it suffice him from his Hajj; or he carries the merchandise to Makkah (for trade), so he performs Hajj, and he earns the wealth in his trading or loses, would his Hajj happen to be complete or deficient, or it would not happen to be until he goes with it to the Hajj not intending something else (e.g. trade), or he intends both of these together, would that fulfill his Hajj?’ He-asws said: ‘Yes, his Hajj is complete’.[86]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ حَجَّ عَنْ غَيْرِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ حَجَّةِ الْإِسْلَامِ قَالَ نَعَمْ قُلْتُ حَجَّةُ الْجَمَّالِ تَامَّةٌ أَوْ نَاقِصَةٌ قَالَ تَامَّةٌ قُلْتُ حَجَّةُ الْأَجِيرِ تَامَّةٌ أَمْ نَاقِصَةٌ قَالَ تَامَّةٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man who performs Hajj on behalf of others, would that suffice him from the Hajj of Al-Islam?’ He-asws said: ‘Yes’. I said, ‘Is the Hajj of the camelier complete or deficient?’ He-asws said: ‘Complete’. I said, ‘Is the Hajj of the hired one complete or deficient?’ He-asws said: ‘Complete’.[87]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُهُ عَنْ رَجُلٍ حَجَّ وَ لَا يَدْرِي وَ لَا يَعْرِفُ هَذَا الْأَمْرَ ثُمَّ مَنَّ اللَّهُ عَلَيْهِ بِمَعْرِفَتِهِ وَ الدَّيْنُونَةِ بِهِ أَ عَلَيْهِ حَجَّةُ الْإِسْلَامِ أَمْ قَدْ قَضَى قَالَ قَدْ قَضَى فَرِيضَةَ اللَّهِ وَ الْحَجُّ أَحَبُّ إِلَيَّ
Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,
‘I wrote to Abu Abdullah-asws asking him-asws about a man who performed Hajj and neither knew nor recognised this matter (Al-Wilayah). Then Allah-azwj Favoured upon him with his understanding and the Religion with it, is the Hajj of Al-Islam upon him (to perform again), or has it been fulfilled?’ He-asws said: ‘He has fulfilled an Obligation of Allah-azwj, and the (repeating of the) Hajj is more beloved to me-asws’.
وَ عَنْ رَجُلٍ هُوَ فِي بَعْضِ هَذِهِ الْأَصْنَافِ مِنْ أَهْلِ الْقِبْلَةِ نَاصِبٍ مُتَدَيِّنٍ ثُمَّ مَنَّ اللَّهُ عَلَيْهِ فَعَرَفَ هَذَا الْأَمْرَ أَ يُقْضَى عَنْهُ حَجَّةُ الْإِسْلَامِ أَوْ عَلَيْهِ أَنْ يَحُجَّ مِنْ قَابِلٍ قَالَ الْحَجُّ أَحَبُّ إِلَيَّ .
And about a man who is among one of these types from the people of the Qiblah, a devout Nasibi. Then Allah-azwj Favours upon him, so he recognises this matter (Al-Wilayah). Has the Hajj of Al-Islam been fulfilled from him, or it is (still) upon him that he should perform Hajj the coming year?’ He-asws said: ‘The (performance of the) Hajj is more beloved to me-asws’.[88]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ الْهَمَدَانِيُّ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنِّي حَجَجْتُ وَ أَنَا مُخَالِفٌ وَ كُنْتُ صَرُورَةً فَدَخَلْتُ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ قَالَ فَكَتَبَ إِلَيْهِ أَعِدْ حَجَّكَ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,
‘Ibrahim Bin Muhammad Bin Imran Al-Hamdany wrote to Abu Ja’far-asws, ‘I performed Hajj, and I am an adversary, and I was Saroura (not having had performed Hajj before). So I included the Tamatto of Umra to the Hajj’. So he-asws wrote to him: ‘Repeat your Hajj’.[89]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَمُرُّ مُجْتَازاً يُرِيدُ الْيَمَنَ أَوْ غَيْرَهَا مِنَ الْبُلْدَانِ وَ طَرِيقُهُ بِمَكَّةَ فَيُدْرِكُ النَّاسَ وَ هُمْ يَخْرُجُونَ إِلَى الْحَجِّ فَيَخْرُجُ مَعَهُمْ إِلَى الْمَشَاهِدِ أَ يُجْزِئُهُ ذَلِكَ مِنْ حَجَّةِ الْإِسْلَامِ قَالَ نَعَمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘A man is just passing through intending (to go to) Al-Yemen, or somewhere else from the cities, and on his way is Makkah. So he comes across the people who are going out to the Hajj. So he goes out with them to the memorial places. Would that suffice him from the Hajj of Al-Islam?’ He-asws said: ‘Yes’.[90]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَخْرُجُ فِي تِجَارَةٍ إِلَى مَكَّةَ أَوْ يَكُونُ لَهُ إِبِلٌ فَيُكْرِيهَا حَجَّتُهُ نَاقِصَةٌ أَمْ تَامَّةٌ قَالَ لَا بَلْ حَجَّتُهُ تَامَّةٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘A man goes out to Makkah regarding business, or there happens to be a camel for him which he has hired. Would his Hajj be deficient or complete?’ He-asws said: ‘No, but his Hajj is complete’.[91]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَعْتَقَ عَشِيَّةَ عَرَفَةَ عَبْداً لَهُ أَ يُجْزِئُ عَنِ الْعَبْدِ حَجَّةُ الْإِسْلَامِ قَالَ نَعَمْ قُلْتُ فَأُمُّ وَلَدٍ أَحَجَّهَا مَوْلَاهَا أَ يُجْزِئُ عَنْهَا قَالَ لَا قُلْتُ أَ لَهُ أَجْرٌ فِي حَجَّتِهَا قَالَ نَعَمْ
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Shihab,
(It has been narrated) from Abu Abdullah-asws regarding a man who freed a slave of his on the eve of Arafat. Would a Hajj be sufficed from the slave, a Hajj of Al-Islam?’ He-asws said: ‘Yes’. I said, ‘So if a mother of a child is taken to Hajj by her master, would it suffice from her?’ He-asws said: ‘No’. I said, ‘Is there any Recompense for him regarding her Hajj?’ He-asws said: ‘Yes’.
قَالَ وَ سَأَلْتُهُ عَنِ ابْنِ عَشْرِ سِنِينَ يَحُجُّ قَالَ عَلَيْهِ حَجَّةُ الْإِسْلَامِ إِذَا احْتَلَمَ وَ كَذَلِكَ الْجَارِيَةُ عَلَيْهَا الْحَجُّ إِذَا طَمِثَتْ .
He (the narrator) said, ‘And I asked him-asws about a boy of ten years performing Hajj’. He-asws said: ‘Upon him is the Hajj of Al-Islam when he attains puberty, and similar to that is the girl, upon her would be the Hajj when she (starts) menstruating’.[92]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ( عليه السلام ) عَنِ الصَّبِيِّ مَتَى يُحْرَمُ بِهِ قَالَ إِذَا اثَّغَرَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and a number of our companions, from Sahl Bin Ziyad, altogether from Ali Bin Mahziyar, from Muhammad Bin Al Fuzayl who said,
‘I asked Abu Ja’far-asws the 2nd about the child, when can he wear Ihraam (Perform Hajj)?’ He-asws said: ‘When he can safeguard’.[93]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي رَجُلٍ خَرَجَ حَاجّاً حَجَّةَ الْإِسْلَامِ فَمَاتَ فِي الطَّرِيقِ فَقَالَ إِنْ مَاتَ فِي الْحَرَمِ فَقَدْ أَجْزَأَتْ عَنْهُ حَجَّةُ الْإِسْلَامِ وَ إِنْ كَانَ مَاتَ دُونَ الْحَرَمِ فَلْيَقْضِ عَنْهُ وَلِيُّهُ حَجَّةَ الْإِسْلَامِ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Zureys,
(It has been narrated) from Abu Ja’far-asws having said regarding a man who went out as a Pilgrim for Hajj of Al-Islam, so he died on the way, so he-asws said: ‘If he died in ‘Al-Haram’ (the Sanctuary), the Hajj of Al-Islam would suffice from him, but if he had died besides the Sanctuary, so let it his guardian fulfil it on his behalf, the Hajj of Al-Islam’.[94]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ خَرَجَ حَاجّاً وَ مَعَهُ جَمَلٌ لَهُ وَ نَفَقَةٌ وَ زَادٌ فَمَاتَ فِي الطَّرِيقِ قَالَ إِنْ كَانَ صَرُورَةً ثُمَّ مَاتَ فِي الْحَرَمِ فَقَدْ أَجْزَأَ عَنْهُ حَجَّةُ الْإِسْلَامِ وَ إِنْ كَانَ مَاتَ وَ هُوَ صَرُورَةٌ قَبْلَ أَنْ يُحْرِمَ جُعِلَ جَمَلُهُ وَ زَادُهُ وَ نَفَقَتُهُ وَ مَا مَعَهُ فِي حَجَّةِ الْإِسْلَامِ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْءٌ فَهُوَ لِلْوَرَثَةِ إِنْ لَمْ يَكُنْ عَلَيْهِ دَيْنٌ
Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Bureyd Al Ijaly who said,
‘I asked Abu Ja’far-asws about a man who went out as a pilgrim and with him was a camel of his, and expense money, and provisions. So he died on the way’. He-asws said: ‘If he was Saroura (not having had performed Hajj), then died in Ihraam, so it has sufficed from him for Hajj of Al-Islam; but if he died and he was Saroura (not having had performed Hajj) before he wore Ihraam, his camel and his provisions and his expenses would be made to be for a Hajj of Al-Islam. So if there is something excess from that, so it would be for the inheritors, if there do no happen to be debts upon him’.
قُلْتُ أَ رَأَيْتَ إِنْ كَانَتِ الْحَجَّةُ تَطَوُّعاً ثُمَّ مَاتَ فِي الطَّرِيقِ قَبْلَ أَنْ يُحْرِمَ لِمَنْ يَكُونُ جَمَلُهُ وَ نَفَقَتُهُ وَ مَا مَعَهُ قَالَ يَكُونُ جَمِيعُ مَا مَعَهُ وَ مَا تَرَكَ لِلْوَرَثَةِ إِلَّا أَنْ يَكُونَ عَلَيْهِ دَيْنٌ فَيُقْضَى عَنْهُ أَوْ يَكُونَ أَوْصَى بِوَصِيَّةٍ فَيُنْفَذَ ذَلِكَ لِمَنْ أَوْصَى لَهُ وَ يُجْعَلَ ذَلِكَ مِنْ ثُلُثِهِ .
I said, ‘What is your-asws view if the Hajj was optional, then he died on the way before he wore Ihraam, for whom would be his camel, and his expense money, and whatever was with him?’ He-asws said: ‘Whatever was with him, and whatever he left would happen to be for his inheritors, except if there happen to be debts upon him, so these would be fulfilled on his behalf; or if he had bequeathed with a bequest, so that bequest would be established for the one to whom it had been bequeathed to, and that would be made to be from his one-third (of his wealth/belongings)’.[95]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَذَرَ أَنْ يَمْشِيَ إِلَى بَيْتِ اللَّهِ الْحَرَامِ أَ يُجْزِئُهُ ذَلِكَ عَنْ حَجَّةِ الْإِسْلَامِ قَالَ نَعَمْ قُلْتُ وَ إِنْ حَجَّ عَنْ غَيْرِهِ وَ لَمْ يَكُنْ لَهُ مَالٌ وَ قَدْ نَذَرَ أَنْ يَحُجَّ مَاشِياً أَ يُجْزِئُ ذَلِكَ عَنْهُ قَالَ نَعَمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Rafa’at who said,
‘I asked Abu Abdullah-asws about a man who vowed that he would walk to the Sacred House of Allah-azwj, would that suffice from the Hajj of Al-Islam?’ He-asws said: ‘Yes’. I said, ‘And if he performs Hajj on behalf of others and there does not happen to be wealth for him, and he had vowed that he would be performing Hajj walking, would that suffice from him?’ He-asws said: ‘Yes’.[96]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ عَامِرِ بْنِ عَمِيرَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَلَغَنِي عَنْكَ أَنَّكَ قُلْتَ لَوْ أَنَّ رَجُلًا مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ فَحَجَّ عَنْهُ بَعْضُ أَهْلِهِ أَجْزَأَ ذَلِكَ عَنْهُ فَقَالَ نَعَمْ أَشْهَدُ بِهَا عَنْ أَبِي أَنَّهُ حَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَتَاهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أَبِي مَاتَ وَ لَمْ يَحُجَّ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حُجَّ عَنْهُ فَإِنَّ ذَلِكَ يُجْزِئُ عَنْهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Aamir Bin Ameyra who said,
‘I said to Abu Abdullah-asws, ‘It has reached me from you-asws that you-asws said, ‘If a man dies and had not performed Hajj, a Hajj of Al-Islam, so one of his family members performs Hajj on his behalf, that would suffice from him’. So he-asws said: ‘Yes. I-asws have it (the Hadeeth) from my-asws father-asws. He-asws narrated to me-asws that a man came over to Rasool-Allah-saww, so he said, ‘O Rasool-Allah-saww! My father died and did not perform Hajj’. So Rasool-Allah-saww said to him: ‘Perform Hajj on his behalf, for that would suffice him from it’.[97]
عَنْهُ عَنْ صَفْوَانَ عَنْ حَكَمِ بْنِ حُكَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنْسَانٌ هَلَكَ وَ لَمْ يَحُجَّ وَ لَمْ يُوصِ بِالْحَجِّ فَأَحَجَّ عَنْهُ بَعْضُ أَهْلِهِ رَجُلًا أَوِ امْرَأَةً هَلْ يُجْزِئُ ذَلِكَ وَ يَكُونُ قَضَاءً عَنْهُ وَ يَكُونُ الْحَجُّ لِمَنْ حَجَّ وَ يُؤْجَرُ مَنْ أَحَجَّ عَنْهُ فَقَالَ إِنْ كَانَ الْحَاجُّ غَيْرَ صَرُورَةٍ أَجْزَأَ عَنْهُمَا جَمِيعاً وَ أُجِرَ الَّذِي أَحَجَّهُ .
From him, from Safwan, from Hakam Bin Hukeym who said,
‘I said to Abu Abdullah-asws, ‘A person died and had not performed Hajj and did not bequeath with the Hajj to be performed. So one of his family members, a man or a woman performs Hajj on his behalf. Would that suffice him, and become a payback (Qazaa) from it, and the Hajj would happen to be for the one who performed Hajj and paid for the one to perform the Hajj on his behalf?’ So he-asws said: ‘If the pilgrim was not Saroura (not having had performed Hajj), it would suffice from both of them together, and the Recompense would be for the one who performed his Hajj’.[98]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَمُوتُ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَمْ يُوصِ بِهَا أَ يُقْضَى عَنْهُ قَالَ نَعَمْ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Rafa’at who said,
‘I asked Abu Abdullah-asws about a man who dies and did not perform Hajj, a Hajj of Al-Islam, and did not bequeath with it, does it have to be fulfilled on his behalf?’ He-asws said: ‘Yes’.[99]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ وَ الْمَرْأَةِ يَمُوتَانِ وَ لَمْ يَحُجَّا أَ يُقْضَى عَنْهُمَا حَجَّةُ الْإِسْلَامِ قَالَ نَعَمْ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Rafa’at who said,
‘I asked Abu Abdullah-asws about the man and the woman both dying and had not performed Hajj, does it have to be fulfilled from both of them, a Hajj of Al-Islam?’ He-asws said: ‘Yes’.[100]
مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ مَاتَ وَ لَهُ ابْنٌ لَمْ يَدْرِ أَ حَجَّ أَبُوهُ أَمْ لَا قَالَ يَحُجُّ عَنْهُ فَإِنْ كَانَ أَبُوهُ قَدْ حَجَّ كُتِبَ لِأَبِيهِ نَافِلَةً وَ لِلِابْنِ فَرِيضَةً وَ إِنْ كَانَ أَبُوهُ لَمْ يَحُجَّ كُتِبَ لِأَبِيهِ فَرِيضَةً وَ لِلِابْنِ نَافِلَةً .
Muhammad Bin Yahya, raising it,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about a man who died and for him was a son who did not know whether his father had performed Hajj or not’. He-asws said: ‘He should perform Hajj on his behalf. So if it was such that his father had performed Hajj, an optional (Hajj) would be Written for his father, and for the son, the Obligatory (Hajj); and if it was such that his father had not performed Hajj, an Obligatory (Hajj) would be Written for his father, and for the son, the optional (Hajj)’.[101]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ عَبْداً حَجَّ عَشْرَ حِجَجٍ كَانَتْ عَلَيْهِ حَجَّةُ الْإِسْلَامِ أَيْضاً إِذَا اسْتَطَاعَ إِلَى ذَلِكَ سَبِيلًا وَ لَوْ أَنَّ غُلَاماً حَجَّ عَشْرَ حِجَجٍ ثُمَّ احْتَلَمَ كَانَتْ عَلَيْهِ فَرِيضَةُ الْإِسْلَامِ وَ لَوْ أَنَّ مَمْلُوكاً حَجَّ عَشْرَ حِجَجٍ ثُمَّ أُعْتِقَ كَانَتْ عَلَيْهِ فَرِيضَةُ الْإِسْلَامِ إِذَا اسْتَطَاعَ إِلَيْهِ سَبِيلًا .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘If a servant performs Hajj ten times, there would (still) be upon him a Hajj of Al-Islam as well, when he has the capacity to that. And if a young boy were to perform Hajj ten times, then attains puberty, upon him would be an Obligation of Al-Islam, and if an owned slave performs Hajj ten times, then is freed, upon him would be an Obligation of Al-Islam, when he has the capacity for it’.[102]
بَابُ مَنْ لَمْ يَحُجَّ بَيْنَ خَمْسِ سِنِينَ
Chapter 39 – The one who does not perform Hajj in between five years
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَضَتْ لَهُ خَمْسُ سِنِينَ فَلَمْ يَفِدْ إِلَى رَبِّهِ وَ هُوَ مُوسِرٌ إِنَّهُ لَمَحْرُومٌ .
Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Zareeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one for whom five years pass by, so he does not become a delegate to his Lord-azwj, and he was affluent, he is a deprived one’.[103]
عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ مُنَادِياً يُنَادِي أَيُّ عَبْدٍ أَحْسَنَ اللَّهُ إِلَيْهِ وَ أَوْسَعَ عَلَيْهِ فِي رِزْقِهِ فَلَمْ يَفِدْ إِلَيْهِ فِي كُلِّ خَمْسَةِ أَعْوَامٍ مَرَّةً لِيَطْلُبَ نَوَافِلَهُ إِنَّ ذَلِكَ لَمَحْرُومٌ .
Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Abdullah Bin Sinan, from Humran,
from Abu Ja’far-asws having said: ‘For Allah-azwj there is a Caller who calls out: ‘Whichever servant upon whom Allah-azwj has Favoured, and Expanded upon him in his sustenance, so he does not delegate to Him-azwj during every five years in order to seek His-azwj Additional (Favours), that is a deprived one’.[104]
بَابُ الرَّجُلِ يَسْتَدِينُ وَ يَحُجُّ
Chapter 40 – The man borrows and he performs Hajj
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي طَالِبٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَحُجُّ بِدَيْنٍ وَ قَدْ حَجَّ حَجَّةَ الْإِسْلَامِ قَالَ نَعَمْ إِنَّ اللَّهَ سَيَقْضِي عَنْهُ إِنْ شَاءَ اللَّهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Abu Talib, from Yaqoub Bin Shuayb who said,
‘I asked Abu Abdullah-asws about a man who performs Hajj by incurring debt, and he had performed a Hajj, of Hajj of Al-Islam’. He-asws said: ‘Yes, Allah-azwj would be Causing it to be paid off from him, Allah-azwj Willing’.[105]
أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ قُلْتُ لَهُ هَلْ يَسْتَقْرِضُ الرَّجُلُ وَ يَحُجُّ إِذَا كَانَ خَلْفَ ظَهْرِهِ مَا يُؤَدَّى عَنْهُ إِذَا حَدَثَ بِهِ حَدَثٌ قَالَ نَعَمْ .
Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Musa Bin Bakr,
(It has been narrated) from Abu Al-Hassan-asws the 1st, said, ‘I said to him-asws, ‘Can the man borrow and perform Hajj when there was a replacement asset behind him what could pay it off on his behalf, when the event of death occurs with him?’ He-asws said: ‘Yes’.[106]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ عَلَيْهِ دَيْنٌ يَسْتَقْرِضُ وَ يَحُجُّ قَالَ إِنْ كَانَ لَهُ وَجْهٌ فِي مَالٍ فَلَا بَأْسَ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdul Malik Bin Utba who said,
‘I asked Abu Al-Hassan-asws about the man upon whom are debts; can he borrow and perform Hajj?’ He-asws said: ‘If there was for him a (replacement) asset in wealth, so there is no problem’.[107]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) الرَّجُلُ يَكُونُ عَلَيْهِ الدَّيْنُ وَ يَحْضُرُهُ الشَّيْءُ أَ يَقْضِي دَيْنَهُ أَوْ يَحُجُّ قَالَ يَقْضِي بِبَعْضٍ وَ يَحُجُّ بِبَعْضٍ قُلْتُ فَإِنَّهُ لَا يَكُونُ إِلَّا بِقَدْرِ نَفَقَةِ الْحَجِّ فَقَالَ يَقْضِي سَنَةً وَ يَحُجُّ سَنَةً فَقُلْتُ أُعْطِيَ الْمَالَ مِنْ نَاحِيَةِ السُّلْطَانِ قَالَ لَا بَأْسَ عَلَيْكُمْ .
Ahmad Bin Muhammad Bin Isa, from Abu Hammam who said,
‘I said to Al-Reza-asws, ‘A man happens to have the debt upon him, and something present itself to him, should he pay off his debt or perform Hajj?’ He-asws said: ‘He should pay off part of it and perform Hajj with part of it’. I said, ‘Supposing it does not happen to be except a quantity for expenditure of the Hajj?’ So he-asws said: ‘He should pay off one year, and he should perform Hajj one year’. So I said, ‘(Supposing if) the wealth is given from the Sultan (ruling authority)?’ He-asws said: ‘There is no problem upon you’.[108]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ غَيْرِ وَاحِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَكُونُ عَلَيَّ الدَّيْنُ فَيَقَعُ فِي يَدِيَ الدَّرَاهِمُ فَإِنْ وَزَّعْتُهَا بَيْنَهُمْ لَمْ يَبْقَ شَيْءٌ أَ فَأَحُجُّ بِهَا أَوْ أُوَزِّعُهَا بَيْنَ الْغُرَّامِ فَقَالَ تَحُجُّ بِهَا وَ ادْعُ اللَّهَ أَنْ يَقْضِيَ عَنْكَ دَيْنَكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab, from someone else who said,
‘I said to Abu Abdullah-asws, ‘There happen to be debts upon me, and the Dirhams occur upon my hands. So, if I were to distribute these between them, there would not remain anything. Shall I perform Hajj with it or distribute these between the creditors?’ So he-asws said: ‘You should perform Hajj with it and supplicate to Allah-azwj that He-azwj should Cause the fulfilment of your debts from you’.[109]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَسْتَقْرِضُ وَ يَحُجُّ فَقَالَ إِنْ كَانَ خَلْفَ ظَهْرِهِ مَالٌ إِنْ حَدَثَ بِهِ حَدَثٌ أُدِّيَ عَنْهُ فَلَا بَأْسَ .
Ahmad Bin Muhammad Bin Isa, from Al Barqy, from Ja’far Bin Basheer, from Musa Bin Bakr Al Wasity who said,
‘I asked Abu Al-Hassan-asws about the man who borrows and performs Hajj, so he-asws said: ‘If he has wealth left behind, if the event of death were to occur with him, so it would be paid off from him, so there is no problem’.[110]
بَابُ الْفَضْلِ فِي نَفَقَةِ الْحَجِّ
Chapter 41 – The excess in the expenditure for the Hajj
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ أَنَّ أَحَدَكُمْ إِذَا رَبِحَ الرِّبْحَ أَخَذَ مِنْهُ الشَّيْءَ فَعَزَلَهُ فَقَالَ هَذَا لِلْحَجِّ وَ إِذَا رَبِحَ أَخَذَ مِنْهُ وَ قَالَ هَذَا لِلْحَجِّ جَاءَ إِبَّانُ الْحَجِّ وَ قَدِ اجْتَمَعَتْ لَهُ نَفَقَةٌ عَزَمَ اللَّهَ فَخَرَجَ وَ لَكِنْ أَحَدُكُمْ يَرْبَحُ الرِّبْحَ فَيُنْفِقُهُ فَإِذَا جَاءَ إِبَّانُ الْحَجِّ أَرَادَ أَنْ يُخْرِجَ ذَلِكَ مِنْ رَأْسِ مَالِهِ فَيَشُقُّ عَلَيْهِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘If one of you were to make a profit, should take something from it and isolate it, and he should say, ‘This is for the Hajj’. And when he makes a profit and takes from it and says, ‘This is for the Hajj’, and the time for the Hajj comes, it would have gathered for him the (required) expenditure, he would be determined for Allah-azwj and would go out. But if one of you makes the profit and he spends it, and the time for the Hajj comes, and he intends to go, he would be taking that from the capital of his wealth, thus it would be difficult upon him’.[111]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ شَيْخٍ رَفَعَ الْحَدِيثَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ يَا فُلَانُ أَقْلِلِ النَّفَقَةَ فِي الْحَجِّ تَنْشَطْ لِلْحَجِّ وَ لَا تُكْثِرِ النَّفَقَةَ فِي الْحَجِّ فَتَمَلَّ الْحَجَّ .
A number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from a sheikh,
(It has been narrated) raising the Hadeeth to Abu Abdullah-asws having said to him: ‘O so and so! Reduce the expenditure regarding the Hajj, you would be vigorous for the Hajj, and do not spend abundantly regarding the Hajj, so you would be weary of it’.[112]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ عَلِيٌّ ( صلوات الله عليه ) لَيَنْقَطِعُ رِكَابُهُ فِي طَرِيقِ مَكَّةَ فَيَشُدُّهُ بِخُوصَةٍ لِيُهَوِّنَ الْحَجَّ عَلَى نَفْسِهِ .
Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Rabie Bin Abdullah who said,
‘I heard Abu Abdullah-asws saying: ‘Ali-asws was, if his-asws ride (stirrup) was cut off in the road to Makkah, he-asws would tighten it especially to ease the Hajj upon himself-asws’.[113]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْهَدِيَّةُ مِنْ نَفَقَةِ الْحَجِّ .
A number of our companions, from Sahl Bin Ziyad,
(It has been narrated) raising it from Abu Abdullah-asws having said: ‘The sacrificial animal is from the expenditure of the Hajj’.[114]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ هَدِيَّةُ الْحَجِّ مِنَ الْحَجِّ .
Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin jabala, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘A sacrificial animal of the Hajj is from the Hajj (expenditure)’.[115]
بَابُ أَنَّهُ يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَكُونَ مُتَهَيِّئاً لِلْحَجِّ فِي كُلِّ وَقْتٍ
Chater 42 – It is recommended for the man that he happens to be prepared for the Hajj at all times
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ حَمَّادِ بْنِ طَلْحَةَ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ ( عليه السلام ) يَا عِيسَى إِنِّي أُحِبُّ أَنْ يَرَاكَ اللَّهُ عَزَّ وَ جَلَّ فِيمَا بَيْنَ الْحَجِّ إِلَى الْحَجِّ وَ أَنْتَ تَتَهَيَّأُ لِلْحَجِّ .
A number of our companins, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Za’lan, from Abdullah Bin Al Mugheira, from Hammad Bin Talha, from Isa Bin Abu Mansour who said,
‘Ja’far-asws Bin Muhammad-asws said to me: ‘O Isa! I-asws would love it that Allah-azwj Mighty and Majestic would See you, in what is between the Hajj to the Hajj, and you are prepared for the Hajj’.[116]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ غَيْرِهِمَا عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنِ اتَّخَذَ مَحْمِلًا لِلْحَجِّ كَانَ كَمَنْ رَبَطَ فَرَساً فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, and Muhammad Bin Abu Hama, and someone else, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The one who prepares the carriage for the Hajj is like the one who ties his horse in the Way of Allah-azwj Mighty and Majestic’.[117]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ رَجَعَ مِنْ مَكَّةَ وَ هُوَ يَنْوِي الْحَجَّ مِنْ قَابِلٍ زِيدَ فِي عُمُرِهِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Hamza Bin Ya’la, from one of the Kufi’s, from Ahmad Bin Aiz, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘The one who returns from Makkah, and he is intending the Hajj from the coming year, would have an increase in his life-span’.[118]
بَابُ الرَّجُلِ يُسْلِمُ فَيَحُجُّ قَبْلَ أَنْ يَخْتَتِنَ
Chapter 43 – The man becomes a Muslim, so he performs Hajj before he is circumcised
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُسْلِمُ فَيُرِيدُ أَنْ يَحُجَّ وَ قَدْ حَضَرَ الْحَجُّ أَ يَحُجُّ أَوْ يَخْتَتِنُ قَالَ لَا يَحُجُّ حَتَّى يَخْتَتِنَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibrahim Bin Maymoun,
(It has been narrated) from Abu Abdullah-asws regarding the man who became a Muslim, so he intended to perform Hajj, and the (season) for the Hajj had presented itself, should he perform Hajj or should he be circumcised?’ He-asws said: ‘He should not perform Hajj until he is circumcised’.[119]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ أَنْ تَطُوفَ الْمَرْأَةُ غَيْرَ الْمَخْفُوضَةِ فَأَمَّا الرَّجُلُ فَلَا يَطُوفُ إِلَّا وَ هُوَ مُخْتَتِنٌ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem if the woman circumambulates without having been circumcised, but as for the man, so he should not circumambulate unless he is circumcised’.[120]
بَابُ الْمَرْأَةِ يَمْنَعُهَا زَوْجُهَا مِنْ حَجَّةِ الْإِسْلَامِ
Chapter 44 – The woman who is forbidden by her husband from performing the Hajj of Al-Islam
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ أَبَى أَنْ يَأْذَنَ لَهَا أَنْ تَحُجَّ وَ لَمْ تَحُجَّ حَجَّةَ الْإِسْلَامِ فَغَابَ زَوْجُهَا عَنْهَا وَ قَدْ نَهَاهَا أَنْ تَحُجَّ قَالَ لَا طَاعَةَ لَهُ عَلَيْهَا فِي حَجَّةِ الْإِسْلَامِ فَلْتَحُجَّ إِنْ شَاءَتْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a woman who had a husband for her who refused to allow her that she should perform Hajj, and she had not performed the Hajj of Al-Islam. So the husband was absent from her, and he had forbidden her to perform Hajj. He-asws said: ‘There is no obedience to him upon her with regards to Hajj of Al-Islam, so let her perform Hajj if she so desires it’.[121]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَخْرُجُ مَعَ غَيْرِ وَلِيٍّ قَالَ لَا بَأْسَ فَإِنْ كَانَ لَهَا زَوْجٌ أَوِ ابْنُ أَخٍ قَادِرَيْنِ عَلَى أَنْ يَخْرُجَا مَعَهَا وَ لَيْسَ لَهَا سَعَةٌ فَلَا يَنْبَغِي لَهَا أَنْ تَقْعُدَ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَمْنَعُوهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman who went out (for Hajj) with other than a guardian. He-asws said: ‘There is no problem. So if there was a husband for her, or a son of a brother being able upon them going out along with her, and there was no (financial) capacity for her, so it is not befitting for her that she should sit (not perform Hajj), nor is it befitting for them that they prevent her’.[122]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ وَ هِيَ صَرُورَةٌ لَا يَأْذَنُ لَهَا فِي الْحَجِّ قَالَ تَحُجُّ وَ إِنْ لَمْ يَأْذَنْ لَهَا .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a woman having a husband for her, and she is a Sarourat (not having had performed Hajj), who is not permitting to her for the Hajj’. He-asws said: ‘She should perform Hajj, and even if he has not permitted to her’.[123]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تُرِيدُ الْحَجَّ لَيْسَ مَعَهَا مَحْرَمٌ هَلْ يَصْلُحُ لَهَا الْحَجُّ فَقَالَ نَعَمْ إِذَا كَانَتْ مَأْمُونَةً .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,
(It has been narrated) from Abu Abdullah-asws regarding the woman intending the Hajj, not having a close relative for her, would it be correct for her to perform Hajj?’ So he-asws said: ‘Yes, when she was (with the) trustworthy (ones)’.[124]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( صلوات الله عليه ) عَنِ الْمَرْأَةِ الْحُرَّةِ تَحُجُّ إِلَى مَكَّةَ بِغَيْرِ وَلِيٍّ فَقَالَ لَا بَأْسَ تَخْرُجُ مَعَ قَوْمٍ ثِقَاتٍ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Muawiya who said,
‘I asked Abu Abdullah-asws about the free woman going for Hajj to Makkah without a guardian, so he-asws said: ‘There is no problem with her going out with a reliable group’.[125]
بَابُ الْقَوْلِ عِنْدَ الْخُرُوجِ مِنْ بَيْتِهِ وَ فَضْلِ الصَّدَقَةِ
Chapter 45 – The words (to be spoken) during the going out from his house, and the merits of the charity
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا اسْتَخْلَفَ رَجُلٌ عَلَى أَهْلِهِ بِخِلَافَةٍ أَفْضَلَ مِنْ رَكْعَتَيْنِ يَرْكَعُهُمَا إِذَا أَرَادَ الْخُرُوجَ إِلَى سَفَرٍ يَقُولُ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ نَفْسِي وَ أَهْلِي وَ مَالِي وَ ذُرِّيَّتِي وَ دُنْيَايَ وَ آخِرَتِي وَ أَمَانَتِي وَ خَاتِمَةَ عَمَلِي إِلَّا أَعْطَاهُ اللَّهُ مَا سَأَلَ.
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A mam will not leave behind upon his family with something superior than two Cycles (of Prayer) which he Prays when intending the going out to travel. He should be saying, ‘O Allah-azwj! I entrust to You-azwj, myself, and my family, and my wealth, and my offspring, and my world, and my Hereafter, and my entrustments, and the completion of my (pending) works’, except that Allah-azwj would Give him what he asks for’.[126]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ الْأَحْوَلِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا أَرَادَ سَفَراً جَمَعَ عِيَالَهُ فِي بَيْتٍ ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ الْغَدَاةَ نَفْسِي وَ مَالِي وَ أَهْلِي وَ وُلْدِي الشَّاهِدَ مِنَّا وَ الْغَائِبَ اللَّهُمَّ احْفَظْنَا وَ احْفَظْ عَلَيْنَا اللَّهُمَّ اجْعَلْنَا فِي جِوَارِكَ اللَّهُمَّ لَا تَسْلُبْنَا نِعْمَتَكَ وَ لَا تُغَيِّرْ مَا بِنَا مِنْ عَافِيَتِكَ وَ فَضْلِكَ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Haris Bin Muhammad Al Ahowl, from Bureyd Bin Muawiya Al Ijaly who said,
‘It was such that whenever Abu Ja’far-asws intended the travel, would gather his-asws dependents in a room, then say: ‘O Allah-azwj! I-asws entrust to You-azwj, myself-asws, and my-asws wealth, and my-asws family, and my-asws children, the ones present from us and the absent. O Allah-azwj! Protect us and Protect upon us. O Allah-azwj! Make us to be in Your-azwj vicinity. O Allah-azwj Do not Confiscate Your-azwj Bounties from us, and do not Change what is with us, from good health from You-azwj and Your-azwj Grace’.[127]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يُكْرَهُ السَّفَرُ فِي شَيْءٍ مِنَ الْأَيَّامِ الْمَكْرُوهَةِ الْأَرْبِعَاءِ وَ غَيْرِهِ فَقَالَ افْتَتِحْ سَفَرَكَ بِالصَّدَقَةِ وَ اقْرَأْ آيَةَ الْكُرْسِيِّ إِذَا بَدَا لَكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘Is the travelling abhorred regarding something from the disliked days, the Wednesday and others?’ So he-asws said: ‘Begin your travel with the charity, and recite the Verse of the Chair (Chapter 2:255), when it begins for you’.[128]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَصَدَّقْ وَ اخْرُجْ أَيَّ يَوْمٍ شِئْتَ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub,from Abdul Rahman Bin Al Hajjal who said,
‘Abu Abdullah-asws said: ‘Give charity and go out in whichever day you so desire to’.[129]
بَابُ الْقَوْلِ إِذَا خَرَجَ الرَّجُلُ مِنْ بَيْتِهِ
Chapter 46 – The words (to be spoken) when the man goes out from his house
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ حَدَّثَنَا صَبَّاحٌ الْحَذَّاءُ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ لَوْ كَانَ الرَّجُلُ مِنْكُمْ إِذَا أَرَادَ السَّفَرَ قَامَ عَلَى بَابِ دَارِهِ تِلْقَاءَ وَجْهِهِ الَّذِي يَتَوَجَّهُ لَهُ فَقَرَأَ فَاتِحَةَ الْكِتَابِ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ آيَةَ الْكُرْسِيِّ أَمَامَهُ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ
A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim who said, ‘Sabah Al Haza’a narrated to us saying,
‘I heard Musa-asws Bin Ja’far-asws saying: ‘If the man among you intends the travel, should stand upon the door of his house, turn his face to be towards the direction which he is diverting to, so he should recite the Opening of the Book (Chapter 1) in front of him, and on his right, and on his left, and the Verse of the Chair (Ch 2 V 255) in front of him, and on his right, and on his left.
ثُمَّ قَالَ اللَّهُمَّ احْفَظْنِي وَ احْفَظْ مَا مَعِي وَ سَلِّمْنِي وَ سَلِّمْ مَا مَعِي وَ بَلِّغْنِي وَ بَلِّغْ مَا مَعِي بِبَلَاغِكَ الْحَسَنِ لَحَفِظَهُ اللَّهُ وَ حَفِظَ مَا مَعَهُ وَ سَلَّمَهُ وَ سَلَّمَ مَا مَعَهُ وَ بَلَّغَهُ وَ بَلَّغَ مَا مَعَهُ
Then he should say, ‘O Allah-azwj! Protect me and Protect what is with me, and Secure me and Secure what is with me, and Make me reach (the destination) and Make what is with me to reach (its destination) with Your-azwj Goodly Delivery’, Allah-azwj will Protect him and Protect what is with him, and Secure him and Secure what is with him, and Deliver him (to the destination) and Deliver what is with him (to the destination)’.
قَالَ ثُمَّ قَالَ يَا صَبَّاحُ أَ مَا رَأَيْتَ الرَّجُلَ يُحْفَظُ وَ لَا يُحْفَظُ مَا مَعَهُ وَ يَسْلَمُ وَ لَا يَسْلَمُ مَا مَعَهُ وَ يَبْلُغُ وَ لَا يَبْلُغُ مَا مَعَهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ .
He (the narrator) said, ‘Then he-asws said: ‘O Sabah! Have you not seen them man who is Protected and what is with him is not protected, and he is safe but what is with him is not safe, and he reaches (the destination) and what is with him does not reach?’ I said, ‘Yes, may I be sacrificed for you-asws’.[130]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجْتَ مِنْ بَيْتِكَ تُرِيدُ الْحَجَّ وَ الْعُمْرَةَ إِنْ شَاءَ اللَّهُ فَادْعُ دُعَاءَ الْفَرَجِ وَ هُوَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, altogether from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you go out from your house intending the Hajj and the Umra, Allah-azwj Willing, so supplicate with the supplication of the Relief (Du’a Al-Faraj), and it is, ‘There is no god except for Allah-azwj, the Lenient, the Benevolent. There is no god except for Allah-azwj the Exalted, the Magnificent. Glory be to Allah-azwj, Lord-azwj of the seven skies, and Lord-azwj of the seven firmaments, and Lord-azwj of the Magnificent Throne. And the Praise is for Allah-azwj, Lord-azwj of the Worlds’.
ثُمَّ قُلْ اللَّهُمَّ كُنْ لِي جَاراً مِنْ كُلِّ جَبَّارٍ عَنِيدٍ وَ مِنْ كُلِّ شَيْطَانٍ مَرِيدٍ ثُمَّ قُلْ بِسْمِ اللَّهِ دَخَلْتُ وَ بِسْمِ اللَّهِ خَرَجْتُ وَ فِي سَبِيلِ اللَّهِ اللَّهُمَّ إِنِّي أُقَدِّمُ بَيْنَ يَدَيْ نِسْيَانِي وَ عَجَلَتِي بِسْمِ اللَّهِ وَ مَا شَاءَ اللَّهُ فِي سَفَرِي هَذَا ذَكَرْتُهُ أَوْ نَسِيتُهُ اللَّهُمَّ أَنْتَ الْمُسْتَعَانُ عَلَى الْأُمُورِ كُلِّهَا وَ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَ الْخَلِيفَةُ فِي الْأَهْلِ
Then say, ‘O Allah-azwj! Be a Protector of mine from every stubborn tyrant, and from every castaway Satanla’. Then say, ‘In the Name of Allah-azwj do I enter, and in the Name of Allah-azwj do I go out, and in the Way of Allah-azwj. O Allah-azwj! I proceed in front of me with my forgetfulness and my haste. In the Name of Allah-azwj and whatever Allah-azwj so Desires, in this journey of mine, I shall remember it or forget it. O Allah-azwj! You-azwj are the Aider upon the affairs, all of them, and You-azwj are the Companion in the journey, and the Caliph (Caretaker) regarding the family.
اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا وَ اطْوِ لَنَا الْأَرْضَ وَ سَيِّرْنَا فِيهَا بِطَاعَتِكَ وَ طَاعَةِ رَسُولِكَ اللَّهُمَّ أَصْلِحْ لَنَا ظَهْرَنَا وَ بَارِكْ لَنَا فِيمَا رَزَقْتَنَا وَ قِنَا عَذَابَ النَّارِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَ كَآبَةِ الْمُنْقَلَبِ وَ سُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَ الْمَالِ وَ الْوَلَدِ اللَّهُمَّ أَنْتَ عَضُدِي وَ نَاصِرِي بِكَ أَحُلُّ وَ بِكَ أَسِيرُ
O Allah-azwj! Ease our journey upon us, and Fold the land for us, and Make us to travel in it in Your-azwj as well as in the obedience of Your-azwj Rasool-saww. O Allah-azwj! Correct our backs for us and Bless for us in what Your-azwj Grace upon us and Save us from the Punishment of the Fire. O Allah-azwj! I seek Refuge with You-azwj from the fatigue of the travel, and anguish of the return, and the evil scenarios regarding the family, and the wealth, and the children. O Allah-azwj! You-azwj are my Reinforcement and my Helper. It is with You-azwj that I disembark and with You-azwj that I travel.
اللَّهُمَّ إِنِّي أَسْأَلُكَ فِي سَفَرِي هَذَا السُّرُورَ وَ الْعَمَلَ بِمَا يُرْضِيكَ عَنِّي اللَّهُمَّ اقْطَعْ عَنِّي بُعْدَهُ وَ مَشَقَّتَهُ وَ اصْحَبْنِي فِيهِ وَ اخْلُفْنِي فِي أَهْلِي بِخَيْرٍ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
O Allah-azwj! I ask you for the tranquillity in this journey of mine, and the actions with what You-azwj would be Pleased with from me. O Allah-azwj! Cut-off the difficulties from me after it, and be my Companion in it, and my Caliph (Caretaker) regarding my family with goodness; and there is neither Might nor Strength except with Allah-azwj.
اللَّهُمَّ إِنِّي عَبْدُكَ وَ هَذَا حُمْلَانُكَ وَ الْوَجْهُ وَجْهُكَ وَ السَّفَرُ إِلَيْكَ وَ قَدِ اطَّلَعْتَ عَلَى مَا لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ فَاجْعَلْ سَفَرِي هَذَا كَفَّارَةً لِمَا قَبْلَهُ مِنْ ذُنُوبِي وَ كُنْ عَوْناً لِي عَلَيْهِ وَ اكْفِنِي وَعْثَهُ وَ مَشَقَّتَهُ وَ لَقِّنِّي مِنَ الْقَوْلِ وَ الْعَمَلِ رِضَاكَ فَإِنَّمَا أَنَا عَبْدُكَ وَ بِكَ وَ لَكَ
O Allah-azwj! I am Your-azwj servant and this is Your-azwj Carrier, and the direction is Your-azwj Direction, and the journey is to You-azwj, and You-azwj are being notified upon what no one is notified upon. Therefore, Make this journey of mine to be an expiation for my sins which were before it, and Be a Supporter of mine upon it, and Suffice me from its fatigue, and its difficulties, and Attach me with Your-azwj Pleasure from the words and the deeds, for rather, I am Your-azwj servant, and with You-azwj, and for You-azwj’.
فَإِذَا جَعَلْتَ رِجْلَكَ فِي الرِّكَابِ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ فَإِذَا اسْتَوَيْتَ عَلَى رَاحِلَتِكَ وَ اسْتَوَى بِكَ مَحْمِلُكَ فَقُلْ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِلْإِسْلَامِ وَ عَلَّمَنَا الْقُرْآنَ وَ مَنَّ عَلَيْنَا بِمُحَمَّدٍ ( صلى الله عليه وآله ) سُبْحَانَ اللَّهِ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
So when you make your feet to be in the stirrups, so say, ‘In the Name of Allah-azwj the Beneficent, the Merciful. In the Name of Allah-azwj, and Allah-azwj is the Greatest’. So when you are established upon your ride, and your carriage is (also) established with you, so say, ‘The Praise is for Allah-azwj who Guided us to Al-Islam and Taught us the Quran, and Favoured upon us with Muhammad-saww. Glroy be to Allah-azwj! [43:13] Glory be to Him Who Made this subservient to us and we were not able to do it [43:14] And surely to our Lord we must return, and the Praise is for Allah-azwj, Lord-azwj of the Worlds.
اللَّهُمَّ أَنْتَ الْحَامِلُ عَلَى الظَّهْرِ وَ الْمُسْتَعَانُ عَلَى الْأَمْرِ اللَّهُمَّ بَلِّغْنَا بَلَاغاً يَبْلُغُ إِلَى خَيْرٍ بَلَاغاً يَبْلُغُ إِلَى مَغْفِرَتِكَ وَ رِضْوَانِكَ اللَّهُمَّ لَا طَيْرَ إِلَّا طَيْرُكَ وَ لَا خَيْرَ إِلَّا خَيْرُكَ وَ لَا حَافِظَ غَيْرُكَ .
O Allah-azwj! You-azwj are the Carrier upon the backs, and the Supporter upon the affairs. O Allah-azwj! Deliver us (to our destination) with an arrival, which reaches to a goodly arrival, reaching to Your-azwj Forgiveness, and Your-azwj Pleasure. O Allah-azwj! There is no traversing except for Your-azwj Making us traverse, and there is no goodness except for Your-azwj Goodness, and there is no Protector apart from You-azwj’.[131]
بَابُ الْوَصِيَّةِ
Chapter 47 – The Exhortation
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ مَا يُعْبَأُ مَنْ يَؤُمُّ هَذَا الْبَيْتَ إِذَا لَمْ يَكُنْ فِيهِ ثَلَاثُ خِصَالٍ خُلُقٌ يُخَالِقُ بِهِ مَنْ صَحِبَهُ أَوْ حِلْمٌ يَمْلِكُ بِهِ مِنْ غَضَبِهِ أَوْ وَرَعٌ يَحْجُزُهُ عَنْ مَحَارِمِ اللَّهِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father-asws was saying: ‘He is not ready, the one who decides (to visit) this House (Kabah), when there do not happen to be three characteristics in him – good manners he behaves with, with his companion, or forbearance by which he controls his anger, or piety restraining him from the Prohibitions of Allah-azwj’.[132]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا يُعْبَأُ مَنْ يَسْلُكُ هَذَا الطَّرِيقَ إِذَا لَمْ يَكُنْ فِيهِ ثَلَاثُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ وَ حِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَ حُسْنُ الصُّحْبَةِ لِمَنْ صَحِبَهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘He is not ready, the one who travels upon this road (to Makkah), when there do not happen to be three characteristics in him – piety restraining him from disobeying Allah-azwj, and forbearance controlling by it, his anger, and good companionship with the one who accompanies him’.[133]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَطِّنْ نَفْسَكَ عَلَى حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ فِي حُسْنِ خُلُقِكَ وَ كُفَّ لِسَانَكَ وَ اكْظِمْ غَيْظَكَ وَ أَقِلَّ لَغْوَكَ وَ تَفْرُشُ عَفْوَكَ وَ تَسْخُو نَفْسُكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawyia Bin Ammar who said,
‘Abu Abdullah-asws said: ‘Settle yourself upon good companionship with the one who accompanies you with in regard to good mannerisms; and restrain your tongue, and stifle your anger, and lessen your vanities, and roll out your forgiveness, and make yourself generous’.[134]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ فَقَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَ مُرَافَقَةَ مَنْ رَافَقَهُ وَ مُمَالَحَةَ مَنْ مَالَحَهُ وَ مُخَالَقَةَ مَنْ خَالَقَهُ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ismail Bin Mihran, from Muhammad Bin Hafs, from Abu Al Rabie Al Shamy who said,
‘We were in the presence of Abu Abdullah-asws and the House (Kabah) was crammed with its people. So he-asws said: ‘He is not from us-asws, the one is not of good companionship with the one who accompanies him, and friendly with the one who is friendly to him, and eats with the one who eats with him, and behaves with the one who behaves with him’.[135]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الرَّفِيقَ ثُمَّ السَّفَرَ
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘(First select) the comrade, then (embark on) the journey’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا تَصْحَبَنَّ فِي سَفَرِكَ مَنْ لَا يَرَى لَكَ مِنَ الْفَضْلِ عَلَيْهِ كَمَا تَرَى لَهُ عَلَيْكَ .
And Amir Al-Momineen-asws said: ‘Do not accompany in your journey the one who does not see for you the merit upon him, just as you are seeing the merit for him upon you’.[136]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا صَحِبْتَ فَاصْحَبْ نَحْوَكَ وَ لَا تَصْحَبَنَّ مَنْ يَكْفِيكَ فَإِنَّ ذَلِكَ مَذَلَّةٌ لِلْمُؤْمِنِ .
Ali, from his father, from Hammad Bin Usman, from Hareyz, from the one who mentioned it,
(It has been narrated) from Abu Ja’far-asws having said: ‘When you accompany, so accompany someone like you, and do not accompany the one who suffices (needless) from you, for in that, is humiliation for the Believer’.[137]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَدْ عَرَفْتَ حَالِي وَ سَعَةَ يَدِي وَ تَوَسُّعِي عَلَى إِخْوَانِي فَأَصْحَبُ النَّفَرَ مِنْهُمْ فِي طَرِيقِ مَكَّةَ فَأَتَوَسَّعُ عَلَيْهِمْ قَالَ لَا تَفْعَلْ يَا شِهَابُ إِنْ بَسَطْتَ وَ بَسَطُوا أَجْحَفْتَ بِهِمْ وَ إِنْ أَمْسَكُوا أَذْلَلْتَهُمْ فَاصْحَبْ نُظَرَاءَكَ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Al husayn Al lulu’ie, from Muhammad Bin Sinan, from Huzayfa Bin Mansour, from Shihab Bin Abd Rabbih who said,
‘I said to Abu Abdullah-asws, ‘You-asws have recognised my (affluent) state and the extent of my (helping) hand and my extending (favours) upon my brethren. So, can I accompany a number of them in the road to Makkah, so that I can extend (favours) upon them?’ He-asws said: ‘Don’t do it, O Shihab! If you extend and they extend, you would aggrieve them; and if they withhold, you would (end up) humiliating them. Therefore, accompany your equals’.[138]
أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَخْرُجُ الرَّجُلُ مَعَ قَوْمٍ مَيَاسِيرَ وَ هُوَ أَقَلُّهُمْ شَيْئاً فَيُخْرِجُ الْقَوْمُ النَّفَقَةَ وَ لَا يَقْدِرُ هُوَ أَنْ يُخْرِجَ مِثْلَ مَا أَخْرَجُوا فَقَالَ مَا أُحِبُّ أَنْ يُذِلَّ نَفْسَهُ لِيَخْرُجْ مَعَ مَنْ هُوَ مِثْلُهُ .
Ahmad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘A man goes out along with an affluent group and he is the least of them in things. So the group takes out the expenditure, and he is not able that he should take out the like of what they are taking out’. So he-asws said: ‘I-asws do not like it that he should humiliate himself. Let him go out with the ones who are like him’.[139]
بَابُ الدُّعَاءِ فِي الطَّرِيقِ
Chapter 48 – The supplication in the road
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ صَحِبْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ مُتَوَجِّهٌ إِلَى مَكَّةَ فَلَمَّا صَلَّى قَالَ اللَّهُمَّ خَلِّ سَبِيلَنَا وَ أَحْسِنْ تَسْيِيرَنَا وَ أَحْسِنْ عَافِيَتَنَا وَ كُلَّمَا صَعِدَ أَكَمَةً قَالَ اللَّهُمَّ لَكَ الشَّرَفُ عَلَى كُلِّ شَرَفٍ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I accompanied Abu Abdullah-asws and he-asws was heading towards Makkah. So when he-asws Prayed, he-asws said: ‘O Allah-azwj! Free our way, and better our-asws travelling, and better our health’. And, every time he-asws ascended a hillock, said: ‘O Allah-azwj! For You-azwj is the Nobility over every nobility’.[140]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَفَرِهِ إِذَا هَبَطَ سَبَّحَ وَ إِذَا صَعِدَ كَبَّرَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww, in a journey of his-saww, whenever he-saww descended, Glorified (Allah-azwj), and whenever he-saww ascended, exclaimed Greatness (of Allah-azwj – Takbeer)’.[141]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ قَاسِمٍ الصَّيْرَفِيِّ عَنْ حَفْصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عَلَى ذِرْوَةِ كُلِّ جِسْرٍ شَيْطَانٌ فَإِذَا انْتَهَيْتَ إِلَيْهِ فَقُلْ بِسْمِ اللَّهِ يَرْحَلْ عَنْكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Qasim Al Sayrafi, from Hafs Bin Al Qasim who said,
‘Abu Abdullah-asws said: ‘Upon the height of every bridge is a devilla. So whenever you end up to it, say, ‘In the Name of Allah-azwj’, hela would move away from you’.[142]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ لِنَفْسِيَ الْيَقِينَ وَ الْعَفْوَ وَ الْعَافِيَةَ فِي الدُّنْيَا وَ الْآخِرَةِ اللَّهُمَّ أَنْتَ ثِقَتِي وَ أَنْتَ رَجَائِي وَ أَنْتَ عَضُدِي وَ أَنْتَ نَاصِرِي بِكَ أَحُلُّ وَ بِكَ أَسِيرُ
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Isa Bin Abdullah Al qummi,
(It has been narrated) from Abu Abdullah-asws having said: ‘Say, ‘O Allah-azwj! I ask You-azwj for the conviction for myself, and the Forgiveness, and the good health in the world and the Hereafter. O Allah-azwj! You-azwj are my Reliable One, and You-azwj are my Hope, and You-azwj are my backbone, and You-azwj are my Helper. With You-azwj I disembark and with You-azwj do I travel’.
قَالَ وَ مَنْ يَخْرُجْ فِي سَفَرٍ وَحْدَهُ فَلْيَقُلْ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ آنِسْ وَحْشَتِي وَ أَعِنِّي عَلَى وَحْدَتِي وَ أَدِّ غَيْبَتِي .
He-asws said: ‘And the one who goes out alone in a journey, so let him say, ‘Whatever Allah-azwj so Desires. There is no Strength except by Allah-azwj. O Allah-azwj! Comfort me in my fear, and Support me upon my loneliness, and End my absence (from home)’.[143]
أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ رَجُلٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِذَا خَرَجْتَ فِي سَفَرٍ فَقُلِ اللَّهُمَّ إِنِّي خَرَجْتُ فِي وَجْهِي هَذَا بِلَا ثِقَةٍ مِنِّي بِغَيْرِكَ وَ لَا رَجَاءٍ آوِي إِلَيْهِ إِلَّا إِلَيْكَ وَ لَا قُوَّةٍ أَتَّكِلُ عَلَيْهَا وَ لَا حِيلَةٍ أَلْجَأُ إِلَيْهَا إِلَّا طَلَبَ فَضْلِكَ وَ ابْتِغَاءَ رِزْقِكَ وَ تَعَرُّضاً لِرَحْمَتِكَ وَ سُكُوناً إِلَى حُسْنِ عَادَتِكَ وَ أَنْتَ أَعْلَمُ بِمَا سَبَقَ لِي فِي عِلْمِكَ فِي سَفَرِي هَذَا مِمَّا أُحِبُّ أَوْ أَكْرَهُ
Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Hammad, from a man, from Abu Saeed Al Mukary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you go out on a journey, so say, ‘O Allah-azwj! I am going out in this direction of mine without any reliance from me with other than You-azwj, nor any hope of sheltering to anyone except to You-azwj, nor a strength I can count upon, nor a method I can utilise except for the seeking of Your-azwj Grace, and seeking Your-azwj sustenance, and exposure to Your-azwj Mercy, and tranquillity to Your-azwj Goodly Conduct, and You-azwj are most Knowing with what has preceded for me in Your-azwj Knowledge with regards to this journey of mine, whether I like it or dislike it.
فَإِنَّمَا أُوقِعْتُ عَلَيْهِ يَا رَبِّ مِنْ قَدَرِكَ فَمَحْمُودٌ فِيهِ بَلَاؤُكَ وَ مُنْتَصِحٌ عِنْدِي فِيهِ قَضَاؤُكَ وَ أَنْتَ تَمْحُو مَا تَشَاءُ وَ تُثْبِتُ وَ عِنْدَكَ أُمُّ الْكِتَابِ
So rather, I tumbled upon it, O Lord-azwj, from Your-azwj Ordainment, therefore Your-azwj affliction was praiseworthy therein, and with me Your-azwj Judgement in it was full of advice, and You-azwj Delete whatever You-azwj so Desire to, and Affirm, and with You-azwj is the Mother of the Book.
اللَّهُمَّ فَاصْرِفْ عَنِّي مَقَادِيرَ كُلِّ بَلَاءٍ وَ مَقْضِيَّ كُلِّ لَاوَاءٍ وَ ابْسُطْ عَلَيَّ كَنَفاً مِنْ رَحْمَتِكَ وَ لُطْفاً مِنْ عَفْوِكَ وَ سَعَةً مِنْ رِزْقِكَ وَ تَمَاماً مِنْ نِعْمَتِكَ وَ جِمَاعاً مِنْ مُعَافَاتِكَ وَ أَوْقِعْ عَلَيَّ فِيهِ جَمِيعَ قَضَائِكَ عَلَى مُوَافَقَةِ جَمِيعِ هَوَايَ فِي حَقِيقَةِ أَحْسَنِ أَمَلِي وَ ادْفَعْ مَا أَحْذَرُ فِيهِ وَ مَا لَا أَحْذَرُ عَلَى نَفْسِي وَ دِينِي وَ مَالِي مِمَّا أَنْتَ أَعْلَمُ بِهِ مِنِّي وَ اجْعَلْ ذَلِكَ خَيْراً لآِخِرَتِي وَ دُنْيَايَ مَعَ مَا أَسْأَلُكَ
O Allah-azwj! So (please) Turn away from me the Ordainment of every affliction and every adversity Destined, and Extend upon me a canopy from Your-azwj Mercy, and kindness from Your-azwj Forgiveness, and Expansion from Your-azwj Grace, and completion from Your-azwj Bounties, and Comprehensive good health from You-azwj. And, there should befall upon me therein the entirety of Your-azwj Ordainments upon the entirety of my desires in reality, the best of my actions, and Repel what I am cautious of therein and what I am not cautious of upon myself, and my Religion, and my wealth, from what You-azwj are more Knowing with than I am, and Make that to be good for my Hereafter and my world, along with what I am asking You-azwj for’.
يَا رَبِّ أَنْ تَحْفَظَنِي فِيمَنْ خَلَّفْتُ وَرَائِي مِنْ وُلْدِي وَ أَهْلِي وَ مَالِي وَ مَعِيشَتِي وَ حُزَانَتِي وَ قَرَابَتِي وَ إِخْوَانِي بِأَحْسَنِ مَا خَلَفْتَ بِهِ غَائِباً مِنَ الْمُؤْمِنِينَ فِي تَحْصِينِ كُلِّ عَوْرَةٍ وَ حِفْظٍ مِنْ كُلِّ مَضِيعَةٍ وَ تَمَامِ كُلِّ نِعْمَةٍ وَ كِفَايَةِ كُلِّ مَكْرُوهٍ وَ سَتْرِ كُلِّ سَيِّئَةٍ وَ صَرْفِ كُلِّ مَحْذُورٍ وَ كَمَالِ كُلِّ مَا يَجْمَعُ لِيَ الرِّضَا وَ السُّرُورَ فِي جَمِيعِ أُمُورِي وَ افْعَلْ ذَلِكَ بِي بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ السَّلَامُ عَلَيْهِ وَ عَلَيْهِمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ .
O Lord-azwj! Protect me with regards to what I have left behind me, from my children, and my family, and my wealth, and my livelihood, and my savings, and my relatives, and my brethren with the best of what You-azwj Protect with for the one who is absent, being from the Believers, with regards to the fortifying every exposure, and Protecting from every loss, and completion of every Bounty, and Sufficing for every abhorrence, and Concealing of every evil, and Exchanging every hazard, and Completing what Gathers the pleasure and the joy for me in the entirety of my affairs; and Do that with me by the right of Muhammad-saww and the Progeny-asws of Muhammad, and Send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and the Greetings be upon him-saww and upon them-asws, and Mercy of Allah-azwj, and His-azwj Blessings’.[144]
بَابُ أَشْهُرِ الْحَجِّ
Chapter 49 – The Months for the Hajj
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ لَيْسَ لِأَحَدٍ أَنْ يَحُجُّ فِيمَا سِوَاهُنَّ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Al Hannat, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘[2:197] The Hajj is (performed in) the well-known months – Shawwal, and Zil-Qadah, and Zil-Hijja. It is not for anyone that he performs Hajj in what is besides these’.[145]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ وَ الْفَرْضُ التَّلْبِيَةُ وَ الْإِشْعَارُ وَ التَّقْلِيدُ فَأَيَّ ذَلِكَ فَعَلَ فَقَدْ فَرَضَ الْحَجَّ وَ لَا يُفْرَضُ الْحَجُّ إِلَّا فِي هَذِهِ الشُّهُورِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ وَ هُوَ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein – And the Obligations are the Talbiyya, and the Rituals, and leading the sacrificial animal. So whoever does that, so he has done that Hajj, and the Hajj is not done except during these months which Allah-azwj Mighty and Majestic Says are the well-known months – and these are Shawwal, and Zil-qadah, and Zil-Hijjaj’.[146]
عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ قَالَ أَشْهُرُ الْحَجِّ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ عَشْرٌ مِنْ ذِي الْحِجَّةِ وَ أَشْهُرُ السِّيَاحَةِ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرُ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ .
Ali Bin Ibrahim, by his chain,
‘He-asws said: ‘The months for the Hajj are Shawwal, and Zil-Qadah, and ten (days) from Zil-Hijja; and the months for visitations are twenty (days) from Zil-Hijjaj, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) from Rabbi Al-Akhar’.[147]
بَابُ الْحَجِّ الْأَكْبَرِ وَ الْأَصْغَرِ
Chapter 50 – The Greater Hajj and the Lesser (Hajj)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ يَوْمِ الْحَجِّ الْأَكْبَرِ فَقَالَ هُوَ يَوْمُ النَّحْرِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about the day of the Greater Hajj, so he-asws said: ‘It is the day of the sacrifice, and the Lesser Hajj is the Umra’.[148]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Greater Hajj is on the day of the Sacrifice’.[149]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجِّ الْأَكْبَرِ فَإِنَّ ابْنَ عَبَّاسٍ كَانَ يَقُولُ يَوْمُ عَرَفَةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ وَ يَحْتَجُّ بِقَوْلِهِ عَزَّ وَ جَلَّ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَ هِيَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ رَبِيعٍ الْآخِرِ وَ لَوْ كَانَ الْحَجُّ الْأَكْبَرُ يَوْمَ عَرَفَةَ لَكَانَ أَرْبَعَةَ أَشْهُرٍ وَ يَوْماً .
Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Fuzayl Bin Iyaz who said,
‘I asked Abu Abdullah-asws about the Greater Hajj, ‘But Ibn Abbas was saying that it is on the day of Arafat!’ So Abu Abdullah-asws said: ‘Amir Al-Momineen-asws said: ‘The Greater Hajj is on the day of the Sacrifice, and he-asws argued by the Words of the Mighty and Majestic [9:2] So go about in the land for four months, and these are the twenty (days) from Zil-Hijjaj, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) from Rabbi Al-Akhar, and had the Greater Hajj been on the day of Arafat, it would have been four months and one day’.[150]
بَابُ أَصْنَافِ الْحَجِّ
Chapter 51 – The Types of Hajj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْحَجُّ ثَلَاثَةُ أَصْنَافٍ حَجُّ مُفْرَدٍ وَ قِرَانٍ وَ تَمَتُّعٍ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ بِهَا أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْفَضْلُ فِيهَا وَ لَا نَأْمُرُ النَّاسَ إِلَّا بِهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘The Hajj is of three types – an individual Hajj, and a paired one (قِرَانٍ), and Tamatto (تَمَتُّعٍ) with the Umra to the Hajj, and Rasool-Allah-saww ordered with it, and the merits are therein, and we-asws do not order the people except with it’.[151]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْحَجُّ عِنْدَنَا عَلَى ثَلَاثَةِ أَوْجُهٍ حَاجٌّ مُتَمَتِّعٌ وَ حَاجٌّ مُفْرِدٌ سَائِقٌ لِلْهَدْيِ وَ حَاجٌّ مُفْرِدٌ لِلْحَجِّ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Mansour Al Sayqal who said,
‘Abu Abdullah-asws said: ‘The Hajj with us-asws is upon three aspects – A Hajj of Tamatto (مُتَمَتِّعٌ), and an individual pilgrim ushering for the sacrifice, and an individual pilgrim for the Hajj’.[152]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ أَنْوَاعِ الْحَجِّ أَفْضَلُ فَقَالَ التَّمَتُّعُ وَ كَيْفَ يَكُونُ شَيْءٌ أَفْضَلَ مِنْهُ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ مِثْلَ مَا فَعَلَ النَّاسُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz who said,
‘I asked Abu Abdullah-asws, ‘Which type of the Hajj is superior?’ So he-asws said: ‘The Tamatto (التَّمَتُّعُ); and how can anything be more superior than it, and Rasool-Allah-saww said: ‘Had I faced from my-asws matters what I managed, I-saww would have done the like what the people did’.[153] (See Ch 27 H 6)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا نَعْلَمُ حَجّاً لِلَّهِ غَيْرَ الْمُتْعَةِ إِنَّا إِذَا لَقِينَا رَبَّنَا قُلْنَا رَبَّنَا عَمِلْنَا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ يَقُولُ الْقَوْمُ عَمِلْنَا بِرَأْيِنَا فَيَجْعَلُنَا اللَّهُ وَ إِيَّاهُمْ حَيْثُ يَشَاءُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, fom Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘We-asws do not know of a Hajj for the Sake of Allah-azwj apart from the Tamatto (الْمُتْعَةِ). We-asws, when we-asws meet our-asws Lord-azwj, we-asws would say: ‘Our-asws Lord-azwj! We-asws acted by Your-azwj Book and Sunnah of Your-azwj Prophet-saww’, and the people would be saying, ‘We acted by our opinions’. So Allah-azwj would Make us-asws and them to be wherever He-azwj so Desires to’.[154]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَفْضَلُ مِنَ الْمُفْرِدِ السَّائِقِ لِلْهَدْيِ وَ كَانَ يَقُولُ لَيْسَ يَدْخُلُ الْحَاجُّ بِشَيْءٍ أَفْضَلَ مِنَ الْمُتْعَةِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nast,
(It has been narrated) from Abu Ja’far-aswsthe 2nd having said: ‘Abu Ja’far-asws was saying: ‘The Tamatto (الْمُتَمَتِّعُ) with the Umra to the Hajj is superior than the individual (Hajj), the ushering of the sacrificial animal’; and he-asws was saying: ‘There is nothing included in the Hajj which is more superior than the Tamatto (الْمُتْعَةِ)’.[155]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَجَّ فَلْيَتَمَتَّعْ إِنَّا لَا نَعْدِلُ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Muawiya,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who performs Hajj, so let him perform Tamatto. We-asws do not compromise with the Book of Allah-azwj Mighty and Majestic and the Sunnah of His-azwj Prophet-saww’.[156]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ بَعْضَ النَّاسِ يَقُولُ جَرِّدِ الْحَجَّ وَ بَعْضَ النَّاسِ يَقُولُ اقْرُنْ وَ سُقْ وَ بَعْضَ النَّاسِ يَقُولُ تَمَتَّعْ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ لَوْ حَجَجْتُ أَلْفَ عَامٍ لَمْ أَقْرُنْهَا إِلَّا مُتَمَتِّعاً .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ibn Abu Najran, from Safwan Al Jammal who said,
‘I said to Abu Abdullah-asws, ‘Some of the people are saying, ‘The Hajj is performed exclusively’, and some of the people are saying, ‘Pair it (with Umra) and usher (the sacrificial animal)’, and some of the people are saying, ‘Perform Tamatto with the Umra to the Hajj’. So he-asws said: ‘If I-asws were to perform Hajj for a thousand years, I-asws would not be pairing it except with the Tamatto ’.[157]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ كَتَبَ إِلَيْهِ عَلِيُّ بْنُ مُيَسِّرٍ يَسْأَلُهُ عَنْ رَجُلٍ اعْتَمَرَ فِي شَهْرِ رَمَضَانَ ثُمَّ حَضَرَ لَهُ الْمَوْسِمُ أَ يَحُجُّ مُفْرِداً لِلْحَجِّ أَوْ يَتَمَتَّعُ أَيُّهُمَا أَفْضَلُ فَكَتَبَ إِلَيْهِ يَتَمَتَّعُ أَفْضَلُ .
Ahmad Bin Muhammad, from Ali Bin Hadeed who said,
‘Ali Bin Muyassar wrote to him-asws, asking him-asws about a man who performed Umra during the Month of Ramazaan. Then the season (for the Hajj) presented itself to him. Should he go exclusively for the Hajj, or should he perform Tamatto, which of these two is superior?’ So he-asws wrote to him: ‘Performing Tamatto which is superior’.[158]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجِّ فَقَالَ تَمَتَّعْ ثُمَّ قَالَ إِنَّا إِذَا وَقَفْنَا بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ قُلْنَا يَا رَبِّ أَخَذْنَا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ قَالَ النَّاسُ رَأَيْنَا بِرَأْيِنَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about the Hajj, so he-asws said: ‘Tamatto (تَمَتَّعْ)’. Then he-asws said: ‘We-asws, when we-asws pause in front of Allah-azwj Mighty and Majestic (on the Day of Judgement), we-asws would say: ‘O Lord-azwj! We took with Your-azwj Book and Sunnah of Your-azwj Prophet-saww’, and the people would say, ‘We opined with our opinions’.[159]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتْعَةُ وَ اللَّهِ أَفْضَلُ وَ بِهَا نَزَلَ الْقُرْآنُ وَ جَرَتِ السُّنَّةُ .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Tamatto , by Allah-azwj, is superior, and Quran Revealed with it, and the Sunnah flowed by it’.[160]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فِي السَّنَةِ الَّتِي حَجَّ فِيهَا وَ ذَلِكَ فِي سَنَةِ اثْنَتَيْ عَشْرَةَ وَ مِائَتَيْنِ فَقُلْتُ جُعِلْتُ فِدَاكَ بِأَيِّ شَيْءٍ دَخَلْتَ مَكَّةَ مُفْرِداً أَوْ مُتَمَتِّعاً فَقَالَ مُتَمَتِّعاً فَقُلْتُ لَهُ أَيُّمَا أَفْضَلُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَوْ مَنْ أَفْرَدَ وَ سَاقَ الْهَدْيَ فَقَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَفْضَلُ مِنَ الْمُفْرِدِ السَّائِقِ لِلْهَدْيِ وَ كَانَ يَقُولُ لَيْسَ يَدْخُلُ الْحَاجُّ بِشَيْءٍ أَفْضَلَ مِنَ الْمُتْعَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘I asked Abu Ja’far-asws regarding the Sunnah in which Hajj is performed, and that was in the year two hundred and twelve, so I said, ‘May I be sacrificed for you-asws! By which thing did you-asws enter Makkah, exclusive or for Tamatto?’ So he-asws said: ‘For Tamatto ’. So I said to him-asws, ‘Which of the two is superior, the Tamatto with the Umra to the Hajj, or the one who performs is exclusively and ushers the sacrificial animal?’ So he-asws said: ‘Abu Ja’far-asws was saying: ‘The Tamatto with the Umra to the Hajj is superior than the exclusive, the ushering of the sacrificial animal’; and he-asws was saying: ‘The pilgrim does not enter with anything more superior than the Tamatto ’.[161]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ تَمَتَّعْ قَالَ فَقَضَى أَنَّهُ أَفْرَدَ الْحَجَّ فِي ذَلِكَ الْعَامِ أَوْ بَعْدَهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ سَأَلْتُكَ فَأَمَرْتَنِي بِالتَّمَتُّعِ وَ أَرَاكَ قَدْ أَفْرَدْتَ الْحَجَّ الْعَامَ فَقَالَ أَمَا وَ اللَّهِ إِنَّ الْفَضْلَ لَفِي الَّذِي أَمَرْتُكَ بِهِ وَ لَكِنِّي ضَعِيفٌ فَشَقَّ عَلَيَّ طَوَافَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَلِذَلِكَ أَفْرَدْتُ الْحَجَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan,
(It has been narrated) from Abdul Malik Bin Amro who asked Abu Abdullah-asws about the Tamatto with the Umra to the Hajj, so he-asws said: ‘Perform Tamatto ’. It so happened that he-asws performed the exclusive Hajj during that year, or after it, so I said, ‘May Allah-azwj Keep you-asws well! I asked you-asws and you-asws instructed me with the Tamatto, and I see you-asws to have performed the exclusive Hajj this year?’ So he-asws said: ‘But, by Allah-azwj, the merit is in that which I-asws had instructed you with, but I-asws am (physically) weak, so it was difficult upon me, the two circumambulations between Al-Safa and Al-Marwa, therefore, due to that, I-asws performed the exclusive Hajj’.[162]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَمِّهِ عُبَيْدِ اللَّهِ أَنَّهُ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ إِنِّي اعْتَمَرْتُ فِي الْحُرُمِ وَ قَدِمْتُ الْآنَ مُتَمَتِّعاً فَسَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ نِعْمَ مَا صَنَعْتَ إِنَّا لَا نَعْدِلُ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَإِذَا بَعَثَنَا رَبُّنَا أَوْ وَرَدْنَا عَلَى رَبِّنَا قُلْنَا يَا رَبِّ أَخَذْنَا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) وَ قَالَ النَّاسُ رَأَيْنَا رَأْيَنَا فَصَنَعَ اللَّهُ عَزَّ وَ جَلَّ بِنَا وَ بِهِمْ مَا شَاءَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al halby, from his uncle Ubeydullah who said,
‘A man asked Abu Abdullah-asws and I was present, so he said, ‘I performed Umra in the Sacred Months, and now I am proceeding for performing Tamatto ’. So I heard Abu Abdullah-asws saying, ‘Good is what you are doing. We-asws do not compromise with the Book of Allah-azwj Mighty and Majestic and Sunnah of Rasool-Allah-saww. So when our-asws Lord-azwj Resurrects us-asws, or we-asws return to our-asws Lord-azwj, we-asws shall say: ‘O Lord-azwj! We took by Your-azwj Book and Sunnah of Your-azwj Prophet-saww’, and the people would say, ‘We opined by our opinions’. So Allah-azwj Mighty and Majestic would Deal with us-asws and with them, however He-azwj so Desires to’.[163]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ دَخَلْتُ مَعَ إِخْوَتِي عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْنَا إِنَّا نُرِيدُ الْحَجَّ وَ بَعْضُنَا صَرُورَةٌ فَقَالَ عَلَيْكُمْ بِالتَّمَتُّعِ فَإِنَّا لَا نَتَّقِي فِي التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ سُلْطَاناً وَ اجْتِنَابِ الْمُسْكِرِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ .
Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dorost, from Muhammad Bin Al Fazl Al Hashimy who said,
‘I went over along with my brothers to Abu Abdullah-asws, so we said, ‘We are intending the Hajj, and some of us are Saroura (not having had performed Hajj)’. So he-asws said: ‘Upon you is with the Tamatto, for we-asws do not fear a Sultan (ruling authority) regarding the Tamatto with the Umra to the Hajj, and keeping away from the intoxicants, and the wiping upon the two socks’.[164]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي اعْتَمَرْتُ فِي رَجَبٍ وَ أَنَا أُرِيدُ الْحَجَّ أَ فَأَسُوقُ الْهَدْيَ وَ أُفْرِدُ الْحَجَّ أَوْ أَتَمَتَّعُ فَقَالَ فِي كُلٍّ فَضْلٌ وَ كُلٌّ حَسَنٌ قُلْتُ فَأَيُّ ذَلِكَ أَفْضَلُ فَقَالَ تَمَتَّعْ هُوَ وَ اللَّهِ أَفْضَلُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umery, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘I performed Umra during Rajab, and I am intending the Hajj, so shall I usher the sacrificial animal, and perform the exclusive Hajj, or shall I perform Tamatto ?’ So he-asws said: ‘There is merit in each, and they are all good’. I said, ‘So which of that is superior?’ So he-asws said: ‘Tamatto. It is, by Allah-azwj, superior’.
ثُمَّ قَالَ إِنَّ أَهْلَ مَكَّةَ يَقُولُونَ إِنَّ عُمْرَتَهُ عِرَاقِيَّةٌ وَ حَجَّتَهُ مَكِّيَّةٌ كَذَبُوا أَ وَ لَيْسَ هُوَ مُرْتَبِطاً بِحَجِّهِ لَا يَخْرُجُ حَتَّى يَقْضِيَهُ
Then he-asws said: ‘The people of Makka are saying that its Umra is Iraqi, and its Hajj is Makkan. They are lying! Or is it not so that is it linked with his Hajj? He cannot come out from it until he fulfils it’.
ثُمَّ قَالَ إِنِّي كُنْتُ أَخْرُجُ لِلَيْلَةٍ أَوْ لِلَيْلَتَيْنِ تَبْقَيَانِ مِنْ رَجَبٍ فَتَقُولُ أُمُّ فَرْوَةَ أَيْ أَبَهْ إِنَّ عُمْرَتَنَا شَعْبَانِيَّةٌ وَ أَقُولُ لَهَا أَيْ بُنَيَّةُ إِنَّهَا فِيمَا أَهْلَلْتُ وَ لَيْسَتْ فِيمَا أَحْلَلْتُ .
Then he-asws said: ‘I-asws used to go out with a night or two nights remaining from Rajab, so Umm Farwa was saying: ‘Father-asws! Our Umra is in Shabaan’, and I-asws was saying to her: ‘Yes, my-asws daughter! It is in what I-asws would begin, and would not be in what I-asws am free (from Ihraam)’.[165]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ وَ أَفْرَدَ رَغْبَةً عَنِ الْمُتْعَةِ فَقَدْ رَغِبَ عَنْ دِينِ اللَّهِ عَزَّ وَ جَلَّ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from safwan Al Jammal,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one does not happen to have a sacrificial animal with him, and he performs exclusive (Hajj) turning away from the Tamatto, so he has turned away from the Religion of Allah-azwj Mighty and Majestic’.[166]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّهُمْ يَقُولُونَ فِي حَجَّةِ الْمُتَمَتِّعِ حَجُّهُ مَكِّيَّةٌ وَ عُمْرَتُهُ عِرَاقِيَّةٌ فَقَالَ كَذَبُوا أَ وَ لَيْسَ هُوَ مُرْتَبِطاً بِحَجَّتِهِ لَا يَخْرُجُ مِنْهَا حَتَّى يَقْضِيَ حَجَّتَهُ .
Ali Bin Ibrahim, from his father, from Ibn Umeyr, from Muawiya who said,
‘I said to Abu Abdullah-asws, ‘They (people) are saying regarding the Tamatto Hajj, is a Makkan Hajj, and its Umra is Iraqi’. So he-asws said: ‘They are lying! Or is it not so that it is linked? He cannot come out from it until he fulfils his Hajj’.[167]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ قَالَ حَجَّ جَمَاعَةٌ مِنْ أَصْحَابِنَا فَلَمَّا قَدِمُوا الْمَدِينَةَ دَخَلُوا عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالُوا إِنَّ زُرَارَةَ أَمَرَنَا أَنْ نُهِلَّ بِالْحَجِّ إِذَا أَحْرَمْنَا فَقَالَ لَهُمْ تَمَتَّعُوا فَلَمَّا خَرَجُوا مِنْ عِنْدِهِ دَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ لَئِنْ لَمْ تُخْبِرْهُمْ بِمَا أَخْبَرْتَ زُرَارَةَ لَنَأْتِيَنَّ الْكُوفَةَ وَ لَنُصْبِحَنَّ بِهِ كُذَّاباً فَقَالَ رُدَّهُمْ فَدَخَلُوا عَلَيْهِ فَقَالَ صَدَقَ زُرَارَةُ ثُمَّ قَالَ أَمَا وَ اللَّهِ لَا يَسْمَعُ هَذَا بَعْدَ هَذَا الْيَوْمِ أَحَدٌ مِنِّي .
Ali Bin Ibrahim, from his father, from hammad Bin Isa, from Hareyz, from Abdul Malik Bin Ayn who said,
‘A group of our companions performed Hajj. So when they proceeded to Al-Medina, then went over to Abu Ja’far-asws, and they said, ‘Zurara instructed us that we should begin with the Hajj when we adorn our Ihraams’. So he-asws said to them: ‘Perform Tamatto ’. So when they went out from his-asws presence, I went over to him-asws, so I said, ‘May I be sacrificed for you-asws! Why did you-asws not inform them with what Zurara had informed them? They would be going to Al-Kufa and would be reckoning him as a liar with it’. So he-asws said: ‘Return them’. So they came over to him-asws, and he-asws said: ‘Zurara spoke the truth’. Then he-asws said: ‘But, by Allah-azwj! No one would hear this from me-asws after this day’.[168]
بَابُ مَا عَلَى الْمُتَمَتِّعِ مِنَ الطَّوَافِ وَ السَّعْيِ
Chapter 52 – What is upon the performer of Tamatto, from the circumambulation and the Sa’ee
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَى الْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ سَعْيَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ عَلَيْهِ إِذَا قَدِمَ مَكَّةَ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, altogether, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Upon the performer of Tamatto is the performing of the Umra to the Hajj, three circumambulations with the House (Kabah), and two Sa’ees between Al-Safa and Al-Marwa, and upon him is that he proceeds to Makkah, circumambulation of the House (Kabah), and (Praying) two Cycles by the Standing Place of Ibrahim-as, and a Sa’ee between Al-Safa and Al-Marwa.
ثُمَّ يُقَصِّرُ وَ قَدْ أَحَلَّ هَذَا لِلْعُمْرَةِ وَ عَلَيْهِ لِلْحَجِّ طَوَافَانِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ يُصَلِّي عِنْدَ كُلِّ طَوَافٍ بِالْبَيْتِ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) .
Then he should shorten (hair, nails, etc.), and this is Permissible for the Umra, and upon him, for the Hajj, would be two circumambulations, and one Sa’ee between Al-Safa and Al-Marwa, and he should Pray two Cycles during each circumambulation (seven circuits) of the House (Kabah), by the Standing Place of Ibrahim-as’.[169]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَمَتِّعُ عَلَيْهِ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ طَوَافَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ قَطْعُ التَّلْبِيَةِ مِنْ مُتْعَتِهِ إِذَا نَظَرَ إِلَى بُيُوتِ مَكَّةَ وَ يُحْرِمُ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَ يَقْطَعُ التَّلْبِيَةَ يَوْمَ عَرَفَةَ حِينَ تَزُولُ الشَّمْسُ .
A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The performer of Tamatto, upon him are three circumambulations of the House, and two circumambulations (Sa’ee) between Al-Safa and Al-Marwa, and the Talbiyaa is cut off from his Tamatto when he looks at the houses of Makkah, and he would wear the Ihraam with the Hajj on the day of Tarwiyya (8th Zil Hijja), and he would cut off the Talbiyya on the Day of Arafat (9th Zil Hijja), when the sun (starts to) decline’.[170]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَلَى الْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ يُصَلِّي لِكُلِّ طَوَافٍ رَكْعَتَيْنِ وَ سَعْيَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ .
Ali Bin Ibrhahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Upon the performer of Tamatto with the Umra to the Hajj are three circumambulations with the House (Kabah), and he should Pray for every circumambulation (seven circuits), two Cycles, and perform two Sa’ees between Al-Safa and Al-Marwa’.[171]
بَابُ صِفَةِ الْإِقْرَانِ وَ مَا يَجِبُ عَلَى الْقَارِنِ
Chapter 53 – Description of the pairing (Umra & Hajj), and what is Obligated upon the (performer of the) pairing (Umra & Hajj)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَكُونُ الْقَارِنُ إِلَّا بِسِيَاقِ الْهَدْيِ وَ عَلَيْهِ طَوَافَانِ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ كَمَا يَفْعَلُ الْمُفْرِدُ لَيْسَ بِأَفْضَلَ مِنَ الْمُفْرِدِ إِلَّا بِسِيَاقِ الْهَدْيِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The performance of the pairing (Umra & Hajj) cannot happen except with ushering of the sacrificial animal, and upon him would be two circumambulations with the House (Kabah), and one Sa’ee between Al-Safa and Al-Marwa, just as he would do performing the exclusive Hajj. It is not with the superiority than the exclusive (Hajj) except by the ushering of the sacrificial animal’.[172]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَارِنُ لَا يَكُونُ إِلَّا بِسِيَاقِ الْهَدْيِ وَ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَوَافٌ بَعْدَ الْحَجِّ وَ هُوَ طَوَافُ النِّسَاءِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The performance of the pairing (Hajj) does not happen except with ushering of the sacrificial animal, and upon him is the circumambulation of the House (Kabah), and two Cycles by the Standing Place of Ibrahim-as, and one Sa’ee between Al-Safa and Al-Marwa, and one circumambulation after the Hajj, and it is the circumambulation (for) the women (طَوَافُ النِّسَاءِ)’.[173]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي سُقْتُ الْهَدْيَ وَ قَرَنْتُ قَالَ وَ لِمَ فَعَلْتَ ذَلِكَ التَّمَتُّعُ أَفْضَلُ ثُمَّ قَالَ يُجْزِئُكَ فِيهِ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَاحِدٌ وَ قَالَ طُفْ بِالْكَعْبَةِ يَوْمَ النَّحْرِ .
Ali, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘I drove the sacrificial animal, and I performed the pairing (Umra & Hajj)’. He-asws said: ‘And why did you do that. The Tamatto is superior’. Then he-asws said: ‘It would suffice you therein with a circumambulation with the House (Kabah), and a Sa’ee between Al-Safa and Al-Marwa, once’. And he-asws said: ‘Circumambulate with the Kabah on the day of the sacrifice’.[174]
بَابُ صِفَةِ الْإِشْعَارِ وَ التَّقْلِيدِ
Chapter 54 – Description of the marking (the sacrificial animal) and the yoking (Taqleed)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي قَدِ اشْتَرَيْتُ بَدَنَةً فَكَيْفَ أَصْنَعُ بِهَا فَقَالَ انْطَلِقْ حَتَّى تَأْتِيَ مَسْجِدَ الشَّجَرَةِ فَأَفِضْ عَلَيْكَ مِنَ الْمَاءِ وَ الْبَسْ ثَوْبَيْكَ ثُمَّ أَنِخْهَا مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ ادْخُلِ الْمَسْجِدَ فَصَلِّ ثُمَّ افْرِضْ بَعْدَ صَلَاتِكَ ثُمَّ اخْرُجْ إِلَيْهَا فَأَشْعِرْهَا مِنَ الْجَانِبِ الْأَيْمَنِ مِنْ سَنَامِهَا ثُمَّ قُلْ بِسْمِ اللَّهِ اللَّهُمَّ مِنْكَ وَ لَكَ اللَّهُمَّ تَقَبَّلْ مِنِّي ثُمَّ انْطَلِقْ حَتَّى تَأْتِيَ الْبَيْدَاءَ فَلَبِّهْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘I have purchased a camel, so how should I deal with it’. So he-asws said: ‘Go with it until you come to Masjid Al-Shajara, so shower upon yourself with the water, and wear your two clothes. Then kneel it facing the Qiblah. Then enter the Masjid, so Pray, then commit upon your Prayer, then go out to it. So mark it from the right side of its hump, the say, ‘In the Name of Allah-azwj! O Allah-azwj, from You-azwj and to You-azwj. O Allah-azwj! Accept from me’. Then go until you get to Al-Bayda, and recite Talbiyyah’.[175]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَجْلِيلِ الْهَدْيِ وَ تَقْلِيدِهَا فَقَالَ لَا تُبَالِي أَيَّ ذَلِكَ فَعَلْتَ وَ سَأَلْتُهُ عَنْ إِشْعَارِ الْهَدْيِ فَقَالَ نَعَمْ مِنَ الشِّقِّ الْأَيْمَنِ فَقُلْتُ مَتَى نُشْعِرُهَا قَالَ حِينَ تُرِيدُ أَنْ تُحْرِمَ .
Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Muhammad Al Halby who said,
‘I asked Abu Abdullah-asws about decorating the sacrificial animal and yoking it, so he-asws said: ‘It does not matter which of that you do’. And I asked him-asws about marking the sacrificial animal, so he-asws said: ‘Yes, notch on the right side’. So I said, ‘When should we mark it’. He-asws said: ‘When you intend to wear the Ihraam’.[176]
أَبَانٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ زُرَارَةُ قَالَا سَأَلْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ وَ مَتَى يُحْرِمُ صَاحِبُهَا وَ مِنْ أَيِّ جَانِبٍ تُشْعَرُ وَ مَعْقُولَةً تُنْحَرُ أَوْ بَارِكَةً فَقَالَ تُنْحَرُ مَعْقُولَةً وَ تُشْعَرُ مِنَ الْجَانِبِ الْأَيْمَنِ .
Aban, from Abdul Rahman Bin Abu Abdullah, and Zurara, both said,
‘We asked Abu Abdullah-asws about the camel, how to mark it, and when should its owner wear the Ihraam, and from which side to mark it, and to sacrifice it tied down or knelt down. So he-asws said: ‘Sacrifice it tied down, and mark it from the right side’.[177]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ قَالَ تُشْعَرُ وَ هِيَ مَعْقُولَةٌ وَ تُنْحَرُ وَ هِيَ قَائِمَةٌ تُشْعَرُ مِنْ جَانِبِهَا الْأَيْمَنِ وَ يُحْرِمُ صَاحِبُهَا إِذَا قُلِّدَتْ وَ أُشْعِرَتْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najra, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the camel, how to mark it. He-asws said: ‘Mark it while it is tied down, and sacrifice it while it is standing. Mark it from its right side, and its owner should wear the Ihraam when he yokes and marks’.[178]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَتِ الْبُدْنُ كَثِيرَةً قَامَ فِيمَا بَيْنَ ثِنْتَيْنِ ثُمَّ أَشْعَرَ الْيُمْنَى ثُمَّ الْيُسْرَى وَ لَا يُشْعِرُ أَبَداً حَتَّى يَتَهَيَّأَ لِلْإِحْرَامِ لِأَنَّهُ إِذَا أَشْعَرَ وَ قَلَّدَ وَ جَلَّلَ وَجَبَ عَلَيْهِ الْإِحْرَامُ وَ هِيَ بِمَنْزِلَةِ التَّلْبِيَةِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj,
(It has been narrated) from Abu Abdullah-asws having said: ‘When there are many camels, stand in what is between the two, then mark the right side, then the left, but do not mark it ever until you are ready for the Ihraan, because when one marks, and yokes, and decorates, the Ihraam would be Obligatory upon him, and it is at the status of the Talbiyya’.[179]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ الْبُدْنُ تُشْعَرُ مِنَ الْجَانِبِ الْأَيْمَنِ وَ يَقُومُ الرَّجُلُ فِي جَانِبِ الْأَيْسَرِ ثُمَّ يُقَلِّدُهَا بِنَعْلٍ خَلَقٍ قَدْ صَلَّى فِيهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The camel should be marked from the right side, and the man should be standing in the left side. Then he should yoke it with a slipper which he has Prayed in’.[180]
بَابُ الْإِفْرَادِ
Chapter 55 – The exclusive (Hajj)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُفْرِدُ بِالْحَجِّ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَوَافُ الزِّيَارَةِ وَ هُوَ طَوَافُ النِّسَاءِ وَ لَيْسَ عَلَيْهِ هَدْيٌ وَ لَا أُضْحِيَّةٌ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one performing the exclusive Hajj, upon him is a circumambulation of the House, and two Cycles by the Standing Place of Ibrahim-as, and a Sa’ee between Al-Safa and Al-Marwa, and a circumambulation of the visitation, and it is a circumambulation of the women (طَوَافُ النِّسَاءِ), and there is no sacrificial animal upon him, nor an offering’.
قَالَ وَ سَأَلْتُهُ عَنِ الْمُفْرِدِ لِلْحَجِّ هَلْ يَطُوفُ بِالْبَيْتِ بَعْدَ طَوَافِ الْفَرِيضَةِ قَالَ نَعَمْ مَا شَاءَ وَ يُجَدِّدُ التَّلْبِيَةَ بَعْدَ الرَّكْعَتَيْنِ وَ الْقَارِنُ بِتِلْكَ الْمَنْزِلَةِ يَعْقِدَانِ مَا أَحَلَّا مِنَ الطَّوَافِ بِالتَّلْبِيَةِ .
He (the narrator) said, ‘And I asked him-asws about the performer of the exclusive Hajj, should be circumambulate with the House (Kabah) after the Obligatory circumambulation?’ He-asws said: ‘Yes, whatever he so desires to, and he should renew the Talbiyya after (Praying) the two Cycles; and the performer of the pairing Hajj is with that status, holding both what is allowed from the circumambulation with the Talbiyya’.[181]
باب فِيمَنْ لَمْ يَنْوِ الْمُتْعَةَ
Chapter 56 – Regarding the one who does not intend the Tamatto
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ لَبَّى بِالْحَجِّ مُفْرِداً فَقَدِمَ مَكَّةَ وَ طَافَ بِالْبَيْتِ وَ صَلَّى رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ فَلْيَحِلَّ وَ لْيَجْعَلْهَا مُتْعَةً إِلَّا أَنْ يَكُونَ سَاقَ الْهَدْيَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man who exclaimed Talbiyya with the exclusive Hajj. He proceeded to Makkah and circumambulated with the House (Kabah), and Prayed two Cycles by the Standing Place of Ibrahim-as, and performed Sa’ee between Al-Safa and Al-Marwa’. He-asws said: ‘So let him be free (from Ihraam), and let him make it to be a Tamatto, unless if he happens to be ushering the sacrificial animal’.[182]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ طَافَ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ أَحَلَّ أَحَبَّ أَوْ كَرِهَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Zurara who said,
‘I heard Abu Ja’far-asws saying: ‘The one who circumambulates with the House (Kabah), and with Al-Safa and Al-Marwa, is free (from Ihraam), whether he likes it or not’.[183]
أَحْمَدُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَا طَافَ بَيْنَ هَذَيْنِ الْحَجَرَيْنِ الصَّفَا وَ الْمَرْوَةِ أَحَدٌ إِلَّا أَحَلَّ إِلَّا سَائِقَ الْهَدْيِ .
Ahmad, from Al Hassan Bin Ali, from Yunus Bin Yaqoub, from the one who informed him,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Whoever performs Tawaaf (circumambulation) between the two stones, Al-Safa and Al-Marwa, would be out of the state of (from Ihraam), unless he is ushering the sacrificial animal’.[184]
بَابُ حَجِّ الْمُجَاوِرِينَ وَ قُطَّانِ مَكَّةَ
Chapter 57 – The Hajj of the ones in the vicinity and residents of Makkah
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِأَهْلِ سَرِفٍ وَ لَا لِأَهْلِ مَرٍّ وَ لَا لِأَهْلِ مَكَّةَ مُتْعَةٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem Bin Amro, and from Saeed Al A’araj,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no (performing of) Tamatto for the people of Sarf, nor for the people of Marr, nor for the people of Makkah. Allah-azwj Mighty and Majestic is Saying [2:196] that is for him whose family is not present in the Sacred Masjid’.[185]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لِأَهْلِ مَكَّةَ مُتْعَةٌ قَالَ لَا وَ لَا لِأَهْلِ بُسْتَانَ وَ لَا لِأَهْلِ ذَاتِ عِرْقٍ وَ لَا لِأَهْلِ عُسْفَانَ وَ نَحْوِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said, ‘Is there (the performing of) Tamatto for the people of Makkah?’ He-asws said: ‘No, and neither for the people of Bustan, nor for the people of Zat Irqin, nor for the people of Usfan and around it’.[186]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ قَالَ مَنْ كَانَ مَنْزِلُهُ عَلَى ثَمَانِيَةَ عَشَرَ مِيلًا مِنْ بَيْنِ يَدَيْهَا وَ ثَمَانِيَةَ عَشَرَ مِيلًا مِنْ خَلْفِهَا وَ ثَمَانِيَةَ عَشَرَ مِيلًا عَنْ يَمِينِهَا وَ ثَمَانِيَةَ عَشَرَ مِيلًا عَنْ يَسَارِهَا فَلَا مُتْعَةَ لَهُ مِثْلَ مَرٍّ وَ أَشْبَاهِهَا .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [2:196] that is for him whose family is not present in the Sacred Masjid, he-asws said: ‘The one whose dwelling was upon eighteen miles from in front of it, and eighteen miles from behind it, and eighteen miles from the right of it, and eighteen miles from the left of it, so there is no (Performing of) Tamatto for him, just like (the town of) Marr and what resembles it’.[187]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دَاوُدَ عَنْ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَهْلِ مَكَّةَ أَ يَتَمَتَّعُونَ قَالَ لَيْسَ لَهُمْ مُتْعَةٌ قُلْتُ فَالْقَاطِنُ بِهَا قَالَ إِذَا أَقَامَ بِهَا سَنَةً أَوْ سَنَتَيْنِ صَنَعَ صُنْعَ أَهْلِ مَكَّةَ قُلْتُ فَإِنْ مَكَثَ الشَّهْرَ قَالَ يَتَمَتَّعُ قُلْتُ مِنْ أَيْنَ قَالَ يَخْرُجُ مِنَ الْحَرَمِ قُلْتُ أَيْنَ يُهِلُّ بِالْحَجِّ قَالَ مِنْ مَكَّةَ نَحْواً مِمَّا يَقُولُ النَّاسُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dawood, from Hammad who said,
‘I asked Abu Abdullah-asws about the people of Makkah, should they be performing Tamatto?’ He-asws said: ‘Tamatto is not for them’. I said, ‘So the residents in it?’ He-asws said: ‘When one stays for a year in it, or two years, he should do what the people of Makkah do’. I said, ‘Supposing one remains there for a month?’ He-asws said: ‘He should perform Tamatto’. I said, ‘From where?’ He-asws said: ‘He should come out from the ‘الْحَرَمِ’ Harram’. I said, ‘Where should he begin with the Hajj?’ He-asws said: ‘From Makkah, around where from what the people are saying it is (Makkah)’.[188]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُرِيدُ الْجِوَارَ فَكَيْفَ أَصْنَعُ قَالَ إِذَا رَأَيْتَ الْهِلَالَ هِلَالَ ذِي الْحِجَّةِ فَاخْرُجْ إِلَى الْجِعْرَانَةِ فَأَحْرِمْ مِنْهَا بِالْحَجِّ فَقُلْتُ لَهُ كَيْفَ أَصْنَعُ إِذَا دَخَلْتُ مَكَّةَ أُقِيمُ إِلَى يَوْمِ التَّرْوِيَةِ لَا أَطُوفُ بِالْبَيْتِ قَالَ تُقِيمُ عَشْراً لَا تَأْتِي الْكَعْبَةَ إِنَّ عَشْراً لَكَثِيرٌ إِنَّ الْبَيْتَ لَيْسَ بِمَهْجُورٍ وَ لَكِنْ إِذَا دَخَلْتَ فَطُفْ بِالْبَيْتِ وَ اسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Abdullah-asws, ‘I want to be in Ji’rana, so how should I act?’ He-asws said: ‘When you see the crescent, the crescent of Zil-Hijja, so go out to Ji’rana and wear the Ihraam from it for the Hajj’. So I said to him-asws, ‘How should I act when I enter Makkah, shall I stay up to the day of Al-Tarwiyya (8th Zil Hijjah) not circumambulating the House?’ He-asws said: ‘You should stay for ten (days), not going to the Kabah. The ten days are a lot. The House (Kabah) is not to be with desolation. But, when you enter, so circumambulate with the House, and perform Sa’ee between Al-Safa and Al-Marwa’.
فَقُلْتُ لَهُ أَ لَيْسَ كُلُّ مَنْ طَافَ بِالْبَيْتِ وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَقَدْ أَحَلَّ قَالَ إِنَّكَ تَعْقِدُ بِالتَّلْبِيَةِ ثُمَّ قَالَ كُلَّمَا طُفْتَ طَوَافاً وَ صَلَّيْتَ رَكْعَتَيْنِ فَاعْقِدْ بِالتَّلْبِيَةِ ثُمَّ قَالَ إِنَّ سُفْيَانَ فَقِيهَكُمْ أَتَانِي فَقَالَ مَا يَحْمِلُكَ عَلَى أَنْ تَأْمُرَ أَصْحَابَكَ يَأْتُونَ الْجِعْرَانَةَ فَيُحْرِمُونَ مِنْهَا فَقُلْتُ لَهُ هُوَ وَقْتٌ مِنْ مَوَاقِيتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ وَ أَيُّ وَقْتٍ مِنْ مَوَاقِيتِ رَسُولِ اللَّهِ (صلى الله عليه وآله ) هُوَ فَقُلْتُ لَهُ أَحْرَمَ مِنْهَا حِينَ قَسَمَ غَنَائِمَ حُنَيْنٍ وَ مَرْجِعُهُ مِنَ الطَّائِفِ
So I said to him-asws, ‘Is it not that everyone who circumambulates by the House, and performs Sa’ee between Al-Safa and Al-Marwa, so he has freed (from wearing Ihraam)’. You should begin with the Talbiyya’. Then he-asws said: ‘Every time you circumambulate with a circuit, and Pray two Cycles, so begin with the Talbiyya’. Then he-asws said: ‘Sufyan, a jurist of yours, came to me, so he said, ‘What carried you-asws upon that you-asws instructed your-asws companions that they should be going to Al-Ji’rana and they should be wearing Ihraam from it?’ So I-asws said: ‘It is a stage from the stages of Rasool-Allah-saww’. So he said, ‘And which stages are from the stages of Rasool-Allah-saww?’ So I-asws said to him: ‘He-saww wore Ihraam from it when he-saww distributed the war booties of (battle of) Hunayn, and he-saww had returned from Al-Ta’if’.
فَقَالَ إِنَّمَا هَذَا شَيْءٌ أَخَذْتُهُ مِنْ عَبْدِ اللَّهِ بْنِ عُمَرَ كَانَ إِذَا رَأَى الْهِلَالَ صَاحَ بِالْحَجِّ فَقُلْتُ أَ لَيْسَ قَدْ كَانَ عِنْدَكُمْ مَرْضِيّاً قَالَ بَلَى وَ لَكِنْ أَ مَا عَلِمْتَ أَنَّ أَصْحَابَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا أَحْرَمُوا مِنَ الْمَسْجِدِ فَقُلْتُ إِنَّ أُولَئِكَ كَانُوا مُتَمَتِّعِينَ فِي أَعْنَاقِهِمُ الدِّمَاءُ وَ إِنَّ هَؤُلَاءِ قَطَنُوا بِمَكَّةَ فَصَارُوا كَأَنَّهُمْ مِنْ أَهْلِ مَكَّةَ وَ أَهْلُ مَكَّةَ لَا مُتْعَةَ لَهُمْ فَأَحْبَبْتُ أَنْ يَخْرُجُوا مِنْ مَكَّةَ إِلَى بَعْضِ الْمَوَاقِيتِ وَ أَنْ يَسْتَغِبُّوا بِهِ أَيَّاماً فَقَالَ لِي وَ أَنَا أُخْبِرُهُ أَنَّهَا وَقْتٌ مِنْ مَوَاقِيتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَا أَبَا عَبْدِ اللَّهِ فَإِنِّي أَرَى لَكَ أَنْ لَا تَفْعَلَ فَضَحِكْتُ وَ قُلْتُ وَ لَكِنِّي أَرَى لَهُمْ أَنْ يَفْعَلُوا
So he said, ‘But rather this is a thing I have taken from Abdullah Bin Umar. It was so that whenever he saw the crescent, he called for the Hajj’. So I-asws said: ‘Was he not an agreeable person with you?’ He said, ‘Yes, but I did not know that the companions of Rasool-Allah-saww, rather, wore their Ihraams from the Masjid’. So I-asws said: ‘Your friends were performing Tamatto, in their necks was the blood, and they were resident of Makkah, so they became as if they were from the people of Makkah, and the people of Makkah, there is no Tamatto for them. Therefore, I-asws loved it that they should be going out from Makkah to one of the junctures, and even if they are absent by it for a few days’. So he said to me-asws, and I-asws informed him and it is a juncture from the junctures of Rasool-Allah-saww, ‘O Abu Abdullah-asws! I see for you-asws that you-asws will not do it’. So I-asws smiled and said: ‘But, I-asws see for them that they would be doing it’.
فَسَأَلَ عَبْدُ الرَّحْمَنِ عَمَّنْ مَعَنَا مِنَ النِّسَاءِ كَيْفَ يَصْنَعْنَ فَقَالَ لَوْ لَا أَنَّ خُرُوجَ النِّسَاءِ شُهْرَةٌ لَأَمَرْتُ الصَّرُورَةَ مِنْهُنَّ أَنْ تَخْرُجَ وَ لَكِنْ مُرْ مَنْ كَانَ مِنْهُنَّ صَرُورَةً أَنْ تُهِلَّ بِالْحَجِّ فِي هِلَالِ ذِي الْحِجَّةِ فَأَمَّا اللَّوَاتِي قَدْ حَجَجْنَ فَإِنْ شِئْنَ فَفِي خَمْسٍ مِنَ الشَّهْرِ وَ إِنْ شِئْنَ فَيَوْمَ التَّرْوِيَةِ
So Abdul Rahman asked about the ones who were with us from the women, what they should be doing, so he-asws said: ‘Had the going out of the women not been (a matter of) publicity, I-asws would have ordered the Sasourat women (first time pilgrims) from them that they would be going out, by I-asws order the ones from them who are first time Pilgrims that she should be commencing with the Hajj during the crescent of Zil-Hijjaj. So, as for those who have performed Hajj before, so if they like to, so (they should be commencing Hajj) during the 5th of the month, and if they so like to, so during the day of Al-Tarwiyya (8th Zilhajj)’.
فَخَرَجَ وَ أَقَمْنَا فَاعْتَلَّ بَعْضُ مَنْ كَانَ مَعَنَا مِنَ النِّسَاءِ الصَّرُورَةِ مِنْهُنَّ فَقَدِمَ فِي خَمْسٍ مِنْ ذِي الْحِجَّةِ فَأَرْسَلْتُ إِلَيْهِ أَنَّ بَعْضَ مَنْ مَعَنَا مِنْ صَرُورَةِ النِّسَاءِ قَدِ اعْتَلَلْنَ فَكَيْفَ تَصْنَعُ فَقَالَ فَلْتَنْظُرْ مَا بَيْنَهَا وَ بَيْنَ التَّرْوِيَةِ فَإِنْ طَهُرَتْ فَلْتُهِلَّ بِالْحَجِّ وَ إِلَّا فَلَا يَدْخُلْ عَلَيْهَا يَوْمُ التَّرْوِيَةِ إِلَّا وَ هِيَ مُحْرِمَةٌ وَ أَمَّا الْأَوَاخِرُ فَيَوْمَ التَّرْوِيَةِ
So he-asws went out, and we stayed, and one of the ones who was with us, from the first time Pilgrim women, fell sick. So the 5th of Zilhajj arrived, and I sent a message to him-asws that one of the ones who were with us, from the first time Pilgrim women, she has fallen sick, so what should she be doing?’ So he-asws said: ‘Let her wait what is between her and (the day of) Al Tarwiyya (8th Zilhajj). So if she has become pure (stopped menstruating), then let her commence with the Hajj, or else the day of Al Tarwiyya should not enter upon her except that she is in Ihraam; and as for the others, so on the day of Al-Tarwiyya’.
فَقُلْتُ إِنَّ مَعَنَا صَبِيّاً مَوْلُوداً فَكَيْفَ نَصْنَعُ بِهِ فَقَالَ مُرْ أُمَّهُ تَلْقَى حَمِيدَةَ فَتَسْأَلَهَا كَيْفَ تَصْنَعُ بِصِبْيَانِهَا فَأَتَتْهَا فَسَأَلَتْهَا كَيْفَ تَصْنَعُ فَقَالَتْ إِذَا كَانَ يَوْمُ التَّرْوِيَةِ فَأَحْرِمُوا عَنْهُ وَ جَرِّدُوهُ وَ غَسِّلُوهُ كَمَا يُجَرَّدُ الْمُحْرِمُ وَ قِفُوا بِهِ الْمَوَاقِفَ فَإِذَا كَانَ يَوْمُ النَّحْرِ فَارْمُوا عَنْهُ وَ احْلِقُوا عَنْهُ رَأْسَهُ وَ مُرِي الْجَارِيَةَ أَنْ تَطُوفَ بِهِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ
So I said, ‘There is a new-born child with us, so what should we be doing with him?’ So he-asws said: ‘Instruct its mother that she should meet up with Hameeda-as (the wife of the Imam-asws), so she should ask her-as what she should be doing with her child’. So she went over to her-as and asked her-as what she should do, so she-as said: ‘When it would be the day of Al-Tarwiyya, so wear Ihraam on his behalf, and take off his clothes and wash him, just as the ones in Ihraam do, and pause with him at the juncture. So when it would be (the day of the) sacrifice, so pelt the rocks on his behalf, shave off his head, and instruct the slave girl that she should be circumambulating with him between Al Safa and Al Marwa’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ مِنْ أَهْلِ مَكَّةَ يَخْرُجُ إِلَى بَعْضِ الْأَمْصَارِ ثُمَّ يَرْجِعُ إِلَى مَكَّةَ فَيَمُرُّ بِبَعْضِ الْمَوَاقِيتِ أَ لَهُ أَنْ يَتَمَتَّعَ قَالَ مَا أَزْعُمُ أَنَّ ذَلِكَ لَيْسَ لَهُ لَوْ فَعَلَ وَ كَانَ الْإِهْلَالُ أَحَبَّ إِلَيَّ .
He (the narrator) said, ‘And I asked him-asws about a man from the people of Makkah who goes out to one of the cities, then he returns to Makkah. So he by-passses one of the junctures, is it for him that he should be performing Tamatto?’ He-asws said: ‘What I-asws claim is, that is not for him (to do). If he were to do it and he was commencing (the Hajj), it would be more beloved to me-asws’.[189]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمُجَاوِرُ بِمَكَّةَ سَنَةً يَعْمَلُ عَمَلَ أَهْلِ مَكَّةَ يَعْنِي يُفْرِدُ الْحَجَّ مَعَ أَهْلِ مَكَّةَ وَ مَا كَانَ دُونَ السَّنَةِ فَلَهُ أَنْ يَتَمَتَّعَ .
Ali Biin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The one in the vicinity of Makkah for a year should be doing the deed of the people of Makkah, meaning he would be performing the exclusive Hajj along with the people of Makkah, and whatever was besides the year, so for him is that he should not be performing Tamatto’.[190]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُجَاوِرِ أَ لَهُ أَنْ يَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ قَالَ نَعَمْ يَخْرُجُ إِلَى مُهَلِّ أَرْضِهِ فَيُلَبِّي إِنْ شَاءَ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Sama’at,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the one in the vicinity (of Makkah), is it for him that he should perform Tamatto with the Umra to the Hajj?’ He-asws said: ‘Yes. He should be going out to a place of its land, so he should be exclaiming Talbiyya if he so desires to’.[191]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ دَخَلَ مَكَّةَ بِحَجَّةٍ عَنْ غَيْرِهِ ثُمَّ أَقَامَ سَنَةً فَهُوَ مَكِّيٌّ فَإِذَا أَرَادَ أَنْ يَحُجُّ عَنْ نَفْسِهِ أَوْ أَرَادَ أَنْ يَعْتَمِرَ بَعْدَ مَا انْصَرَفَ مِنْ عَرَفَةَ فَلَيْسَ لَهُ أَنْ يُحْرِمَ بِمَكَّةَ وَ لَكِنْ يَخْرُجُ إِلَى الْوَقْتِ وَ كُلَّمَا حَوَّلَ رَجَعَ إِلَى الْوَقْتِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who enters Makkah for the Hajj on behalf of others, then he stays for a year, so he is a Makkan. So when he intends to perform Hajj for himself, or he intends to perform Umra after having left from Arafaat, so it is not for him that he should wear Ihraam in Makkah, but he should be going out to the juncture; and every time he moves (to another place), he should return to the juncture’.[192]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ أَبِي الْفَضْلِ قَالَ كُنْتُ مُجَاوِراً بِمَكَّةَ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ أُحْرِمُ بِالْحَجِّ فَقَالَ مِنْ حَيْثُ أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الْجِعْرَانَةِ أَتَاهُ فِي ذَلِكَ الْمَكَانِ فُتُوحٌ فَتْحُ الطَّائِفِ وَ فَتْحُ خَيْبَرَ وَ الْفَتْحُ فَقُلْتُ مَتَى أَخْرُجُ قَالَ إِنْ كُنْتَ صَرُورَةً فَإِذَا مَضَى مِنْ ذِي الْحِجَّةِ يَوْمٌ وَ إِنْ كُنْتَ قَدْ حَجَجْتَ قَبْلَ ذَلِكَ فَإِذَا مَضَى مِنَ الشَّهْرِ خَمْسٌ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan, from Abu Al Fazl who said,
‘I was in the vicinity of Makkah, so I asked Abu Abdullah-asws: ‘From where should I be wearing the Ihraam for the Hajj. So he-asws said: ‘From where Rasool-Allah-saww wore his-saww Ihraam, from Al-Ji’rana. Victories came to him-saww in that place – the victory of Al-Taif, and victory of Khaybar, and the (other) victories’. So I said, ‘When shall I go out?’ He-asws said: ‘If you were a first time Pilgrim, so when a day from Zil-Hijja passes by, and if you have performed Hajj before that, so when five (days) pass by from the month’.[193]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُجَاوِرُ بِمَكَّةَ إِذَا دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ فِي رَجَبٍ أَوْ شَعْبَانَ أَوْ شَهْرِ رَمَضَانَ أَوْ غَيْرِ ذَلِكَ مِنَ الشُّهُورِ إِلَّا أَشْهُرَ الْحَجِّ فَإِنَّ أَشْهُرَ الْحَجِّ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ مَنْ دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ ثُمَّ أَرَادَ أَنْ يُحْرِمَ فَلْيَخْرُجْ إِلَى الْجِعْرَانَةِ فَيُحْرِمُ مِنْهَا
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in the vicinity of Makkah, when he enters it for Umra during other than the months of the Hajj, Rajab, or Shabaan, or the Month of Ramazan, or other than that from the months, except for the months of the Hajj, Shawwal and Zil-Qadah and Zil-Hijj, the one who enters in it for Umra during other than the months of the Hajj, then intends to wear Ihraam, so let him go out to the vicinities, and he should wear Ihraam from these.
ثُمَّ يَأْتِي مَكَّةَ وَ لَا يَقْطَعُ التَّلْبِيَةَ حَتَّى يَنْظُرَ إِلَى الْبَيْتِ ثُمَّ يَطُوفُ بِالْبَيْتِ وَ يُصَلِّي الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ( عليه السلام ) ثُمَّ يَخْرُجُ إِلَى الصَّفَا وَ الْمَرْوَةِ فَيَطُوفُ بَيْنَهُمَا ثُمَّ يُقَصِّرُ وَ يُحِلُّ ثُمَّ يَعْقِدُ التَّلْبِيَةَ يَوْمَ التَّرْوِيَةِ .
Then he should go to Makkah and he should not cut off the Talbiyya until he looks at the House. Then he should circumambulate the House (Kabah), and he should Pray two Cycles by the Standing Place of Ibrahim-as. Then he should go out to Al-Safa and Al-Marwa, so he should circumambulate between these two. Then he should clip (hairs, nails, etc.), and he should free (himself from the Ihraam). Then he should exclaim the Talbiyya on the day of Al-Tarwiyya (8th Zilhajj)’.[194]
بَابُ حَجِّ الصِّبْيَانِ وَ الْمَمَالِيكِ
Chapter 58 – Hajj of the children and the owned slaves
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا حَجَّ الرَّجُلُ بِابْنِهِ وَ هُوَ صَغِيرٌ فَإِنَّهُ يَأْمُرُهُ أَنْ يُلَبِّيَ وَ يَفْرِضَ الْحَجَّ فَإِنْ لَمْ يُحْسِنْ أَنْ يُلَبِّيَ لُبِّيَ عَنْهُ وَ يُطَافُ بِهِ وَ يُصَلَّى عَنْهُ
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musny Al Hanaat, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws having said: ‘When a man performs Hajj with his son and he is young, so he should instruct him that he should exclaim Talbiyya, and necessitate the Hajj (as Obligatory upon himself). So if he is not good in exclaiming Talbiyya, he should exclaim it on his behalf, and he should circumambulate with him, and he should Pray on his behalf’.
قُلْتُ لَيْسَ لَهُمْ مَا يَذْبَحُونَ قَالَ يُذْبَحُ عَنِ الصِّغَارِ وَ يَصُومُ الْكِبَارُ وَ يُتَّقَى عَلَيْهِمْ مَا يُتَّقَى عَلَى الْمُحْرِمِ مِنَ الثِّيَابِ وَ الطِّيبِ فَإِنْ قَتَلَ صَيْداً فَعَلَى أَبِيهِ .
I said, ‘Is it not for them what they should be slaughtering?’ He-asws said: ‘He should slaughter on behalf of the young, and the older ones would Fast, and the abstention would be upon them what abstentions are upon the ones in Ihraam, from the clothes, and the perfume. So if he were to kill a prey, (its expiation) would be upon his father’.[195]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَيُّوبَ أَخِي أُدَيْمٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ يُجَرَّدُ الصِّبْيَانُ فَقَالَ كَانَ أَبِي يُجَرِّدُهُمْ مِنْ فَخٍّ .
Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Ayoub, brother of Adeym who said,
‘Abu Abdullah-asws was asked, ‘From where should the children undress (and wear Ihraam)?’ So he-asws said: ‘My-asws father-asws used to get them to undress (and wear Ihraam) from Fakkhan’.[196]
مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَعِي صِبْيَةً صِغَاراً وَ أَنَا أَخَافُ عَلَيْهِمُ الْبَرْدَ فَمِنْ أَيْنَ يُحْرِمُونَ قَالَ ائْتِ بِهِمُ الْعَرْجَ فَيُحْرِمُوا مِنْهَا فَإِنَّكَ إِذَا أَتَيْتَ الْعَرْجَ وَقَعْتَ فِي تِهَامَةَ ثُمَّ قَالَ فَإِنْ خِفْتَ عَلَيْهِمْ فَائْتِ بِهِمُ الْجُحْفَةَ .
Muhammad Bin Yahya, from Al Hassan Bin Ali, from Yunus Bin Yaqoub, from his father who said,
‘I said to Abu Abdullah-asws, ‘There are young children with me and I am scared upon them of the cold. So, from where should they be wearing Ihraam?’ He-asws said: ‘Go with them to Al-Araj, so they would be wearing Ihraam from it. So you, when you go to Al-Araj, wear Ihraam in Tihama’. Then he-asws said: ‘And if you are fearful upon them, so go with them to Al-Juhfa’.[197]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ انْظُرُوا مَنْ كَانَ مَعَكُمْ مِنَ الصِّبْيَانِ فَقَدِّمُوهُ إِلَى الْجُحْفَةِ أَوْ إِلَى بَطْنِ مَرٍّ وَ يُصْنَعُ بِهِمْ مَا يُصْنَعُ بِالْمُحْرِمِ وَ يُطَافُ بِهِمْ وَ يُرْمَى عَنْهُمْ وَ مَنْ لَا يَجِدُ مِنْهُمْ هَدْياً فَلْيَصُمْ عَنْهُ وَلِيُّهُ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَضَعُ السِّكِّينَ فِي يَدِ الصَّبِيِّ ثُمَّ يَقْبِضُ عَلَى يَدَيْهِ الرَّجُلُ فَيَذْبَحُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Consider the ones who are with you, from the children, and proceed them to Al Juhfa, or to Batn Marra, and do with them what the ones in Ihraam would do, and circumambulate with them, and pelt the rocks on their behalf. And, the one from them who cannot find a sacrifice, so let his guardian Fast on his behalf. And, it was so, that Ali-asws Bin Al-Husayn-asws would place the knife in the hand of the child, then he-asws would grab upon his hand, so he-asws would slaughter (along with him)’.[198]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَيْسَ عَلَى الْمَمْلُوكِ حَجٌّ وَ لَا عُمْرَةٌ حَتَّى يُعْتَقَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Fazl Bin Yunus,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘There is neither a Hajj upon the owned slave, nor an Umra, until he is freed’.[199]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ غِلْمَانٍ لَنَا دَخَلُوا مَعَنَا مَكَّةَ بِعُمْرَةٍ وَ خَرَجُوا مَعَنَا إِلَى عَرَفَاتٍ بِغَيْرِ إِحْرَامٍ قَالَ قُلْ لَهُمْ يَغْتَسِلُونَ ثُمَّ يُحْرِمُونَ وَ اذْبَحُوا عَنْهُمْ كَمَا تَذْبَحُونَ عَنْ أَنْفُسِكُمْ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,
‘I asked Abu Abdullah-asws about boys of ours who entered Makkah along with us for Umra, and they went out with us to Arafaat without being in Ihraam. He-asws said: ‘Say to them that they should be washing, then they should be wearing Ihraam, and you should be slaughtering on their behalf just as you are slaughtering for your own selves’.[200]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَا أَصَابَ الْعَبْدُ وَ هُوَ مُحْرِمٌ فِي إِحْرَامِهِ فَهُوَ عَلَى السَّيِّدِ إِذَا أَذِنَ لَهُ فِي الْإِحْرَامِ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘Everything which the slave commits while he is in Ihraam, so it (expiation) is upon the master when he permits to him to be in the Ihraam’.[201]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ غُلَامٍ لَنَا خَرَجْتُ بِهِ مَعِي وَ أَمَرْتُهُ فَتَمَتَّعَ وَ أَهَلَّ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَ لَمْ أَذْبَحْ عَنْهُ أَ لَهُ أَنْ يَصُومَ بَعْدَ النَّفْرِ وَ قَدْ ذَهَبَتِ الْأَيَّامُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ أَلَا كُنْتَ أَمَرْتَهُ أَنْ يُفْرِدَ الْحَجَّ قُلْتُ طَلَبْتُ الْخَيْرَ فَقَالَ كَمَا طَلَبْتَ الْخَيْرَ فَاذْبَحْ شَاةً سَمِينَةً وَ كَانَ ذَلِكَ يَوْمَ النَّفْرِ الْأَخِيرِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hama,
(It has been narrated) from Abu Ibrahim-as (7th Imam-asws), said, ‘I asked him-asws about a slave of ours whom I brought out along with me, and I ordered him, so he performed Tamatto, and began with the hajj on the day of Al-Tarwiyya (8th Zilhajj), and I did not slaughter on his behalf. Is it for him that he Fasts after the leaving, and the days had passed, those which Allah-azwj Mighty and Majestic has Spoken of?’ So he-asws said: ‘Why did you not order him that he should perform the exclusive Hajj?’ I said, ‘I sought the goodness’. So he-asws said: ‘Just as you sought the goodness, so slaughter a fat sheep, and that would be during the last of the days of leaving’.[202]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَمَرَ غِلْمَانَهُ أَنْ يَتَمَتَّعُوا قَالَ عَلَيْهِ أَنْ يُضَحِّيَ عَنْهُمْ قُلْتُ فَإِنَّهُ أَعْطَاهُمْ دَرَاهِمَ فَبَعْضُهُمْ ضَحَّى وَ بَعْضُهُمْ أَمْسَكَ الدَّرَاهِمَ وَ صَامَ قَالَ قَدْ أَجْزَأَ عَنْهُمْ وَ هُوَ بِالْخِيَارِ إِنْ شَاءَ تَرَكَهَا قَالَ وَ لَوْ أَنَّهُ أَمَرَهُمْ وَ صَامُوا كَانَ قَدْ أَجْزَأَ عَنْهُمْ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Sama’at who asked about a man who ordered his servants that they should be performing Tamatto, he-asws said: ‘It is upon him that he should sacrifice on their behalf’. I said, ‘Supposing if he was to give them the Dirhams, and some of them were to sacrifice, and some of them were to withhold the Dirhams and Fast?’ He-asws said: ‘It would suffice him from them, and he would be with the choice, if he so desires to, he can leave it (the money in their hands)’. He-asws said: ‘And if he has ordered them, and they Fasted, it would have sufficed him from them’.[203]
بَابُ الرَّجُلِ يَمُوتُ صَرُورَةً أَوْ يُوصِي بِالْحَجِّ
Chapter 59 – The man dies as Saroura (not having had performed Hajj), or he bequeaths with the Hajj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ تُوُفِّيَ وَ أَوْصَى أَنْ يُحَجَّ عَنْهُ قَالَ إِنْ كَانَ صَرُورَةً فَمِنْ جَمِيعِ الْمَالِ إِنَّهُ بِمَنْزِلَةِ الدَّيْنِ الْوَاجِبِ وَ إِنْ كَانَ قَدْ حَجَّ فَمِنْ ثُلُثِهِ وَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَمْ يَتْرُكْ إِلَّا قَدْرَ نَفَقَةِ الْحَمُولَةِ وَ لَهُ وَرَثَةٌ فَهُمْ أَحَقُّ بِمَا تَرَكَ فَإِنْ شَاءُوا أَكَلُوا وَ إِنْ شَاءُوا أَحَجُّوا عَنْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding a man who dies and bequeathed that Hajj be performed on his behalf. He-asws said: ‘If he was Saroura (not having had performed Hajj), so it would be from the entirety of his wealth. It would be as the status of the debt, the Obligation; and if he had performed Hajj beforehand, so it would be from his one-third. And, the one who dies and had not performed Hajj of Al-Islam, and he did not leave (anything) except for a measurement of the expenses of the carrier, and there are inheritors for him, so they would be more deserving with what he had left. Thus, if they so desire to, they can consume it, and if they so desire to, they can perform Hajj on his behalf’.[204]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الرَّجُلِ الصَّرُورَةِ يَحُجُّ عَنِ الْمَيِّتِ قَالَ نَعَمْ إِذَا لَمْ يَجِدِ الصَّرُورَةُ مَا يَحُجُّ بِهِ عَنْ نَفْسِهِ فَإِنْ كَانَ لَهُ مَا يَحُجُّ بِهِ عَنْ نَفْسِهِ فَلَيْسَ يُجْزِئُ عَنْهُ حَتَّى يَحُجَّ مِنْ مَالِهِ وَ هِيَ تُجْزِئُ عَنِ الْمَيِّتِ إِنْ كَانَ لِلصَّرُورَةِ مَالٌ وَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ .
A number of our companions, from Ahmad Bin Muhammad, from Sa’ad Bin abu Khalaf who said,
‘I asked Abu Al-Hassan Musa-asws about the Saroura man (not having had performed Hajj), performing Hajj on behalf of the deceased. He-asws said: ‘Yes. When the Saroura does not find what he can perform Hajj with for himself. So if there was for him what he can perform Hajj with for himself, so he would not be suffice from it until he performs Hajj from his own wealth, and it would be sufficient on behalf of the deceased, whether there happened to be any wealth for the Saroura, or if there did not happen to be any wealth for him’.[205]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ صَرُورَةٍ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَهُ مَالٌ قَالَ يَحُجُّ عَنْهُ صَرُورَةٌ لَا مَالَ لَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding a Saroura man (not having had performed Hajj), who died and had not performed Hajj of Al-Islam, and for him was wealth’. He-asws said: ‘A Saroura would perform Hajj on his behalf, the one who does not have any wealth for him’.[206]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُوتُ وَ يُوصِي بِحَجَّةٍ فَيُعْطَى رَجُلٌ دَرَاهِمَ يَحُجُّ بِهَا عَنْهُ فَيَمُوتُ قَبْلَ أَنْ يَحُجَّ ثُمَّ أُعْطِيَ الدَّرَاهِمَ غَيْرُهُ قَالَ إِنْ مَاتَ فِي الطَّرِيقِ أَوْ بِمَكَّةَ قَبْلَ أَنْ يَقْضِيَ مَنَاسِكَهُ فَإِنَّهُ يُجْزِئُ عَنِ الْأَوَّلِ قُلْتُ فَإِنِ ابْتُلِيَ بِشَيْءٍ يُفْسِدُ عَلَيْهِ حَجَّهُ حَتَّى يَصِيرَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ أَ يُجْزِئُ عَنِ الْأَوَّلِ قَالَ نَعَمْ قُلْتُ لِأَنَّ الْأَجِيرَ ضَامِنٌ لِلْحَجِّ قَالَ نَعَمْ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘I asked him-asws about the man who dies and bequeath with a Hajj. So Dirhams are given to a man to perform Hajj with on his behalf, but he dies before he performs Hajj. Then the Dirhams are given to someone else. He-asws said: ‘If he died in the way, or in Makkah before he had fulfilled his rituals, so it would suffice from the first one’. I said, ‘Supposing he is involved with something which spoils his Hajj upon him until the Hajj of the next year comes to be (Obligatory) upon him, would it suffice him from the first one?’ He-asws said: ‘Yes’. I said, ‘Is it because the hired one is responsible for the Hajj?’ He-asws said: ‘Yes’.[207]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَعْطَى رَجُلًا مَا يَحُجُّهُ فَحَدَثَ بِالرَّجُلِ حَدَثٌ فَقَالَ إِنْ كَانَ خَرَجَ فَأَصَابَهُ فِي بَعْضِ الطَّرِيقِ فَقَدْ أَجْزَأَتْ عَنِ الْأَوَّلِ وَ إِلَّا فَلَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws regarding a man who give a man what he can perform Hajj with, so an event (of death) occurs with the man. So he-asws said: ‘If it was such that he went out and was hit in one of the roads, so it would suffice from the former (deceased), or else, so no’.[208]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَّاءِ عَنْ أَيُّوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَوْدَعَنِي مَالًا فَهَلَكَ وَ لَيْسَ لِوُلْدِهِ شَيْءٌ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ قَالَ حُجَّ عَنْهُ وَ مَا فَضَلَ فَأَعْطِهِمْ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al numan, from Suweyd Al Qala’a, from Ayoub, from Bureyd Al Ijaly,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man whom entrusted wealth to me, so he dies, and there was nothing for his children, and he had not performed Hajj, the Hajj of Al-Islam. He-asws said: ‘Perform Hajj on his behalf, and whatever is excess, so give it to them (the dependents of the deceased)’.[209]
بَابُ الْمَرْأَةِ تَحُجُّ عَنِ الرَّجُلِ
Chapter 60 – The woman performs Hajj on behalf of the man
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُصَادِفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تَحُجُّ عَنِ الرَّجُلِ الصَّرُورَةِ فَقَالَ إِنْ كَانَتْ قَدْ حَجَّتْ وَ كَانَتْ مُسْلِمَةً فَقِيهَةً فَرُبَّ امْرَأَةٍ أَفْقَهُ مِنْ رَجُلٍ .
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ibn Raib, from Musadif,
(It has been narrated) from Abu Abdullah-asws regarding the Saroura woman (not having had performed Hajj) who performs Hajj on behalf of the Saroura man (not having had performed Hajj). So he-asws said: ‘If she had performed Hajj beforehand, and she was a Muslim, an understanding one (فَقِيهَةً). Sometimes, a woman is of more understanding than a man’.[210]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَحُجُّ عَنِ الْمَرْأَةِ وَ الْمَرْأَةُ تَحُجُّ عَنِ الرَّجُلِ قَالَ لَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The man performs Hajj on behalf of the woman, and the woman performs Hajj on behalf of the man’. He-asws said: ‘There is no problem’.[211]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) امْرَأَةٌ مِنْ أَهْلِنَا مَاتَ أَخُوهَا فَأَوْصَى بِحَجَّةٍ وَ قَدْ حَجَّتِ الْمَرْأَةُ فَقَالَتْ إِنْ صَلَحَ حَجَجْتُ أَنَا عَنْ أَخِي وَ كُنْتُ أَنَا أَحَقَّ بِهَا مِنْ غَيْرِي فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ تَحُجَّ عَنْ أَخِيهَا وَ إِنْ كَانَ لَهَا مَالٌ فَلْتَحُجَّ مِنْ مَالِهَا فَإِنَّهُ أَعْظَمُ لِأَجْرِهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub who said,
‘I said to Abu Abdullah-asws, ‘A woman of our family, a brother of hers died and bequeathed with Hajj, and the woman had performed Hajj beforehand, so she said, ‘If I am well, I shall perform Hajj on behalf of my brother, and I am more rightful with it than others’. So Abu Abdullah-asws said: ‘There is no problem if she were to perform Hajj on behalf of her brother; and if there was wealth for her, so let her perform Hajj from her own wealth, for it would be greater for her Recompense’.[212]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَنَّهُ قَالَ تَحُجُّ الْمَرْأَةُ عَنْ أَخِيهَا وَ عَنْ أُخْتِهَا وَ قَالَ تَحُجُّ الْمَرْأَةُ عَنِ ابْنِهَا .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Rafa’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘The woman can perform Hajj on behalf of her brother and on behalf of her sister’. And he-asws said: ‘The woman can perform Hajj on behalf of her son’.[213]
بَابُ مَنْ يُعْطَى حَجَّةً مُفْرَدَةً فَيَتَمَتَّعُ أَوْ يَخْرُجُ مِنْ غَيْرِ الْمَوْضِعِ الَّذِي يُشْتَرَطُ
Chapter 61 – The one who is given (money) to perform exclusive Hajj, so he performs Tamatto, or he goes out from other than the place which was stipulated
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ أَعْطَى رَجُلًا دَرَاهِمَ يَحُجُّ بِهَا عَنْهُ حَجَّةً مُفْرَدَةً أَ يَجُوزُ لَهُ أَنْ يَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ نَعَمْ إِنَّمَا خَالَفَهُ إِلَى الْفَضْلِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, fom Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who gives Dirhams to a man to perform Hajj on his behalf, an exclusive Hajj. Would it suffice for him if he were to perform Tamatto with the Umra to the Hajj?’ So he-asws said: ‘Yes. But rather, he would have opposed him to perform the more meritorious one’.[214]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حَرِيزٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَعْطَى رَجُلًا حَجَّةً يَحُجُّ بِهَا عَنْهُ مِنَ الْكُوفَةِ فَحَجَّ عَنْهُ مِنَ الْبَصْرَةِ قَالَ لَا بَأْسَ إِذَا قَضَى جَمِيعَ مَنَاسِكِهِ فَقَدْ تَمَّ حَجُّهُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Hareyz who said,
‘I asked Abu Abdullah-asws about a man who gives (money) to a man who had performed Hajj, to perform Hajj with it on his behalf from Al-Kufa, but he performs Hajj on his behalf from Al-Basra. He-asws said: ‘There is no problem. When he fulfills the entirety of his rituals so he would have completed his Hajj’.[215]
بَابُ مَنْ يُوصِي بِحَجَّةٍ فَيُحَجُّ عَنْهُ مِنْ غَيْرِ مَوْضِعِهِ أَوْ يُوصِي بِشَيْءٍ قَلِيلٍ فِي الْحَجِّ
Chapter 62 – The one who bequeaths with a Hajj, so he performs Hajj from other than its place, or he bequeaths something little regarding the Hajj
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ مَاتَ وَ أَوْصَى بِحَجَّةٍ أَ يَجُوزُ أَنْ يُحَجَّ عَنْهُ مِنْ غَيْرِ الْبَلَدِ الَّذِي مَاتَ فِيهِ فَقَالَ مَا كَانَ دُونَ الْمِيقَاتِ فَلَا بَأْسَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Zakariyya Bin Adam who said,
‘I asked Abu Al-Hassan-asws about a man who died and bequeathed with a Hajj. Is it allowed that Hajj be performed on his behalf from another city than the one which he died in?’ So he-asws said: ‘Whatever was besides the juncture, so there is no problem’.[216]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أُوصِيَ بِحَجَّةٍ فَلَمْ تَكْفِهِ مِنَ الْكُوفَةِ إِنَّهَا تُجْزِئُ حَجَّتُهُ مِنْ دُونِ الْوَقْتِ .
Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Aban Bin Usman, from Umar Bin Yazeed who said,
‘Abu Abdullah-asws said regarding a man who bequeathed with a Hajj, but did not have sufficiency (of funds) to perform it from Al-Kufa, that it would suffice for him to perform Hajj from besides the juncture’.[217]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يَمُوتُ فَيُوصِي بِالْحَجِّ مِنْ أَيْنَ يُحَجُّ عَنْهُ قَالَ عَلَى قَدْرِ مَالِهِ إِنْ وَسِعَهُ مَالُهُ فَمِنْ مَنْزِلِهِ وَ إِنْ لَمْ يَسَعْهُ مَالُهُ مِنْ مَنْزِلِهِ فَمِنَ الْكُوفَةِ فَإِنْ لَمْ يَسَعْهُ مِنَ الْكُوفَةِ فَمِنَ الْمَدِينَةِ .
A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the man who dies, so he bequeaths with the Hajj, from where should the Hajj be performed on his behalf?’ He-asws said: ‘Upon the measurement of his wealth. If there is capacity in his wealth, so from his house, and if there is no capacity in his wealth for it to be performed from his house, then from Al-Kufa. So if there is no capacity for it to be performed from Al-Kufa, so from Al-Medina’.[218]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَوْصَى أَنْ يُحَجَّ عَنْهُ حَجَّةُ الْإِسْلَامِ فَلَمْ يَبْلُغْ جَمِيعُ مَا تَرَكَ إِلَّا خَمْسِينَ دِرْهَماً قَالَ يُحَجُّ عَنْهُ مِنْ بَعْضِ الْأَوْقَاتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ قُرْبٍ .
Ahmad Bin Muhammad, from Ibn Mahmoun, from Ibn Raib,
(It has been narrated) from Abu Abdullah-asws regarding a man who bequeaths that Hajj be performed on his behalf, the Hajj of Al-Islam, but the entirety of what he left did not reach (the required amount), except for fifty Dirhams. He-asws said: ‘He should perform Hajj on his behalf from one of the junctures which Rasool-Allah-saww used as a juncture (to wear Ihraam), from nearby’.[219]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ أَوْ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي سَعِيدٍ عَمَّنْ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَوْصَى بِعِشْرِينَ دِرْهَماً فِي حَجَّةٍ قَالَ يَحُجُّ بِهَا رَجُلٌ مِنْ مَوْضِعٍ بَلَغَهُ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, or from a man, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Saeed,
(It has been narrated) from the one who asked Abu Abdullah-asws about a man who bequeathed twenty Dirhams regarding Hajj. He-asws said: ‘A man should perform Hajj with it from a place where its required expenditure would suffice it’.[220]
بَابُ الرَّجُلِ يَأْخُذُ الْحَجَّةَ فَلَا تَكْفِيهِ أَوْ يَأْخُذُهَا فَيَدْفَعُهَا إِلَى غَيْرِهِ
Chapter 63 – The man takes the (responsibility of performing) the Hajj but is not (paid) sufficienty, or he takes it and hands it over to someone else
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ أَمَرْتُ رَجُلًا يَسْأَلُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الرَّجُلِ يَأْخُذُ مِنْ رَجُلٍ حَجَّةً فَلَا تَكْفِيهِ أَ لَهُ أَنْ يَأْخُذَ مِنْ رَجُلٍ أُخْرَى وَ يَتَّسِعَ بِهَا وَ يُجْزِئُ عَنْهُمَا جَمِيعاً أَوْ يُشْرِكُهُمَا جَمِيعاً إِنْ لَمْ تَكْفِهِ إِحْدَاهُمَا فَذَكَرَ أَنَّهُ قَالَ أَحَبُّ إِلَيَّ أَنْ تَكُونَ خَالِصَةً لِوَاحِدٍ فَإِنْ كَانَتْ لَا تَكْفِيهِ فَلَا يَأْخُذْهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Ismail who said,
‘I instructed a man to aske Abu Al-Hassan-asws about the man who takes (the responsibility for performing) a Hajj, but is not (paid) sufficiently. Is it for him that he takes (more) from another man and increase the capacity with it, and he would suffice from both of them together, or participate both of them if it is not sufficient from one of the two? So he mentioned that he-asws said: ‘It would be more beloved to me-asws if it happens to be unmixed for one. And if it does not happen to suffice him, so he should not take it’.[221]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ جَعْفَرٍ الْأَحْوَلِ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مَا تَقُولُ فِي الرَّجُلِ يُعْطَى الْحَجَّةَ فَيَدْفَعُهَا إِلَى غَيْرِهِ قَالَ لَا بَأْسَ بِهِ .
A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ja’far Al Ahowl, from Usman Bin Isa who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘What are you-asws saying regarding the man who gives the (responsibility of performing) the Hajj, but he hands it over to someone else?’ He-asws said: ‘There is no problem with it’.[222]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أُوصِيَ بِحَجَّةٍ فَلَمْ تَكْفِهِ قَالَ فَيُقَدِّمُهَا حَتَّى يُحَجَّ دُونَ الْوَقْتِ .
Abu Ali Al Ashary, from Ahmad Bin Muhammad, from Mohsan Bin Ahmad, from Aban, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘A man bequeaths with a Hajj, but he does not (pay) sufficiently for it’. He-asws said: ‘So he should proceed until he performs Hajj besides the juncture’.[223]
بَابُ الْحَجِّ عَنِ الْمُخَالِفِ
Chapter 64 – The Hajj performed on behalf of the adversary
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يَحُجُّ الرَّجُلُ عَنِ النَّاصِبِ فَقَالَ لَا فَقُلْتُ فَإِنْ كَانَ أَبِي قَالَ فَإِنْ كَانَ أَبَاكَ فَنَعَمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih who said,
‘I said to Abu Abdullah-asws, ‘Can the man perform Hajj on behalf of the Nasibi (Hostile one)?’ So he-asws said: ‘No’. I said, ‘Supposing it was my father?’ He-asws said: ‘So if it was your father, then yes’.[224]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ الرَّجُلُ يَحُجُّ عَنِ النَّاصِبِ هَلْ عَلَيْهِ إِثْمٌ إِذَا حَجَّ عَنِ النَّاصِبِ وَ هَلْ يَنْفَعُ ذَلِكَ النَّاصِبَ أَمْ لَا فَكَتَبَ لَا يَحُجَّ عَنِ النَّاصِبِ وَ لَا يَحُجَّ بِهِ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,
‘I wrote to him-asws, ‘The man performs Hajj on behalf of the Nasibi (Hostile one), would there be a sin upon him when he performs Hajj on behalf of the Nasibi (Hostile one), and would that be beneficial to the Nasibi (Hostile one) or not?’ So he-asws wrote: ‘Do not perform Hajj on behalf of the Nasibi (Hostile one), nor perform Hajj with him’.[225]
بَابٌ
Chapter 65 – A Chapter
مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ حَدَّثَهُ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَنَّ مَوْلَاكَ عَلِيَّ بْنَ مَهْزِيَارَ أَوْصَى أَنْ يُحَجَّ عَنْهُ مِنْ ضَيْعَةٍ صَيَّرَ رُبُعَهَا لَكَ فِي كُلِّ سَنَةٍ حَجَّةً إِلَى عِشْرِينَ دِينَاراً وَ أَنَّهُ قَدِ انْقَطَعَ طَرِيقُ الْبَصْرَةِ فَتَضَاعَفُ الْمَئُونَةُ عَلَى النَّاسِ فَلَيْسَ يَكْتَفُونَ بِعِشْرِينَ دِينَاراً وَ كَذَلِكَ أَوْصَى عِدَّةٌ مِنْ مَوَالِيكَ فِي حِجَجِهِمْ فَكَتَبَ يُجْعَلُ ثَلَاثُ حِجَجٍ حَجَّتَيْنِ إِنْ شَاءَ اللَّهُ .
Muhammad Bin Yahya, from the one who narrated it, from Ibrahim Bin Mahziyar who said,
‘I wrote to Abu Muhammad-asws that, ‘The one in your-asws Wilayah, Ali Bin Mahziyar, bequeathed that Hajj be performed on his behalf from a village, a quarter of it being for you-asws, during every year, one Hajj, up to (expenditure of) twenty Dinars, and the road of Al-Basra is cut off, so the expenditure has increased upon the people, therefore it cannot be sufficed by twenty Dinars. And, a number of the ones in your-asws Wilayah have bequeathed similarly with regards to their Hajj’. So he-asws wrote: ‘So make (expenditure of) three Hajjs to be for two Hajjs, (and that would suffice) Allah-azwj Willing’.[226]
إِبْرَاهِيمُ قَالَ وَ كَتَبَ إِلَيْهِ عَلِيُّ بْنُ مُحَمَّدٍ الْحُصَيْنِيُّ أَنَّ ابْنَ عَمِّي أَوْصَى أَنْ يُحَجَّ عَنْهُ بِخَمْسَةَ عَشَرَ دِينَاراً فِي كُلِّ سَنَةٍ فَلَيْسَ يَكْفِي فَمَا تَأْمُرُ فِي ذَلِكَ فَكَتَبَ يَجْعَلُ حَجَّتَيْنِ فِي حَجَّةٍ إِنَّ اللَّهَ عَالِمٌ بِذَلِكَ .
Ibrahim said,
‘And Ali Bin Muhammad Al-Husayni wrote to him-asws that, ‘A cousin of mine bequeathed that Hajj be performed on his behalf with twenty five Dinars during every year, but it does not suffice, so what are your-asws orders regarding that?’ So he-asws wrote: ‘He should make (the expenditure of) two Hajjs to be regarding one Hajj (to be sufficient), Allah-azwj Willing. He-azwj is more Knowing with that’.[227]
بَابُ مَا يَنْبَغِي لِلرَّجُلِ أَنْ يَقُولَ إِذَا حَجَّ عَنْ غَيْرِهِ
Chapter 66 – What is befitting for the man that he should be saying when he performs Hajj on behalf of someone else
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ أَخِيهِ أَوْ عَنْ أَبِيهِ أَوْ عَنْ رَجُلٍ مِنَ النَّاسِ هَلْ يَنْبَغِي لَهُ أَنْ يَتَكَلَّمَ بِشَيْءٍ قَالَ نَعَمْ يَقُولُ بَعْدَ مَا يُحْرِمُ اللَّهُمَّ مَا أَصَابَنِي فِي سَفَرِي هَذَا مِنْ تَعَبٍ أَوْ شِدَّةٍ أَوْ بَلَاءٍ أَوْ شَعَثٍ فَأْجُرْ فُلَاناً فِيهِ وَ أْجُرْنِي فِي قَضَائِي عَنْهُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Kareem, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘The man performs Hajj on behalf of his brother, or on behalf of his father, or on behalf of a man from the people. Is it befitting for him that he should be saying something?’ He-asws said: ‘Yes. He should be saying after having worn the Ihraam, ‘O Allah-azwj! Whatever hits me during this journey of mine, from fatigue, or difficulties, or affliction, or untidiness, so Recompense so and so with regards to it, and Recompense me for fulfilling it on his behalf’.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ مِثْلَهُ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby – similar to it’.[228]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا يَجِبُ عَلَى الَّذِي يَحُجُّ عَنِ الرَّجُلِ قَالَ يُسَمِّيهِ فِي الْمَوَاطِنِ وَ الْمَوَاقِفِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Hareyz, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘What is Obligatory upon the one who performs Hajj on behalf of another man?’ He-asws said: ‘He should name him in the places and the junctures’.[229]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لَهُ أَ رَأَيْتَ الَّذِي يَقْضِي عَنْ أَبِيهِ أَوْ أُمِّهِ أَوْ أَخِيهِ أَوْ غَيْرِهِمْ أَ يَتَكَلَّمُ بِشَيْءٍ قَالَ نَعَمْ يَقُولُ عِنْدَ إِحْرَامِهِ اللَّهُمَّ مَا أَصَابَنِي مِنْ نَصَبٍ أَوْ شَعَثٍ أَوْ شِدَّةٍ فَأْجُرْ فُلَاناً فِيهِ وَ أْجُرْنِي فِي قَضَائِي عَنْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘It was said to him-asws, ‘What is your-asws view about the one who fulfills (Hajj) on behalf of his father, or his mother, or his brothers, or other than them, should he be saying something?’ He-asws said: ‘Yes. He should be saying during his wearing his Ihraam, ‘O Allah-azwj! Whatever hits me from difficulties, or untidiness, or hardships, so Recompense so and so, and Recompense me regarding my fulfilment on his behalf’.[230]
بَابُ الرَّجُلِ يَحُجُّ عَنْ غَيْرِهِ فَحَجَّ عَنْ غَيْرِ ذَلِكَ أَوْ يَطُوفُ عَنْ غَيْرِهِ
Chapter 67 – A man performs Hajj on behalf of someone else, so he performs Hajj on behalf of someone other than that one, or circumambulates on behalf of someone else
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الْأَزْرَقِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) الرَّجُلُ يَحُجُّ عَنِ الرَّجُلِ يَصْلُحُ لَهُ أَنْ يَطُوفَ عَنْ أَقَارِبِهِ فَقَالَ إِذَا قَضَى مَنَاسِكَ الْحَجِّ فَلْيَصْنَعْ مَا شَاءَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Yahya Al Arzaq who said,
‘I said to Abu Al-Hassan-asws, ‘The man performs Hajj on behalf of the man, would it be correct for him if he were to circumambulate on behalf of his relatives?’ So he-asws said: ‘When he fulfils the rituals of the Hajj, so let him do whatever he so desires to’.[231]
مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَعْطَى رَجُلًا مَالًا يَحُجُّ عَنْهُ فَحَجَّ عَنْ نَفْسِهِ فَقَالَ هِيَ عَنْ صَاحِبِ الْمَالِ .
Muhammad Bin Yahya, raising it, said,
‘Abu Abdullah-asws was asked about a man who gave wealth to a man to perform Hajj on his behalf, but he performed Hajj for himself. So he-asws said: ‘It would be (Reckoned as being) on behalf of the owner of the wealth’.[232]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَخَذَ مِنْ رَجُلٍ مَالًا وَ لَمْ يَحُجَّ عَنْهُ وَ مَاتَ لَمْ يُخَلِّفْ شَيْئاً قَالَ إِنْ كَانَ حَجَّ الْأَجِيرُ أُخِذَتْ حَجَّتُهُ وَ دُفِعَتْ إِلَى صَاحِبِ الْمَالِ وَ إِنْ لَمْ يَكُنْ حَجَّ كُتِبَ لِصَاحِبِ الْمَالِ ثَوَابُ الْحَجِّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his men,
(It has been narrated) from Abu Abdullah-asws regarding a man who took wealth from a man and did not perform Hajj on his behalf, and died, and did not leave anything. He-asws said: ‘If it was such that the hired one had performed (his own) Hajj, his Hajj would be seized and handed over to the owner of the wealth. And, if had not performed Hajj, (even then) the Rewards of the Hajj would be Written for the owner of the wealth’.[233]
بَابُ مَنْ حَجَّ عَنْ غَيْرِهِ إِنَّ لَهُ فِيهَا شِرْكَةً
Chapter 68 – The one who performs Hajj on behalf of someone else; there is a participation in it for him
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ بْنُ سِنَانٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ رَجُلٌ فَأَعْطَاهُ ثَلَاثِينَ دِينَاراً يَحُجُّ بِهَا عَنْ إِسْمَاعِيلَ وَ لَمْ يَتْرُكْ شَيْئاً مِنَ الْعُمْرَةِ إِلَى الْحَجِّ إِلَّا اشْتَرَطَهُ عَلَيْهِ حَتَّى اشْتَرَطَ عَلَيْهِ أَنْ يَسْعَى عَنْ وَادِي مُحَسِّرٍ ثُمَّ قَالَ يَا هَذَا إِذَا أَنْتَ فَعَلْتَ هَذَا كَانَ لِإِسْمَاعِيلَ حَجَّةٌ بِمَا أَنْفَقَ مِنْ مَالِهِ وَ كَانَ لَكَ تِسْعٌ بِمَا أَتْعَبْتَ مِنْ بَدَنِكَ .
A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ali Bin Asbaat, from a man from our companions called Abdul Rahman Bin Sinan who said,
‘I was in the presence of Abu Abdullah-asws, when a man came over to him-asws. So he-asws gave him thirty Dinars to perform Hajj with it on behalf of Ismail, and he-asws did not leave anything from the Umra to the Hajj, except that he-asws stipulated upon him, to the extent that he-asws stipulated upon him that he should be walking briskly from the valley of Muhassar. Then he-asws said: ‘O you! When you do this, it would be a Hajj for Ismail with whatever is spent from his wealth, and for you would be nine (times as much) with what you exhaust yourself from your body’.[234]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يُوسُفَ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ آخَرَ مَا لَهُ مِنَ الْأَجْرِ وَ الثَّوَابِ قَالَ لِلَّذِي يَحُجُّ عَنْ رَجُلٍ أَجْرُ وَ ثَوَابُ عَشْرِ حِجَجٍ .
Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Ali Bin Yusuf, from Abu Abdullah Al momin, from Ibn Muskan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘The man performs Hajj on behalf of another, what would be for him, from the Recompense and the Rewards?’ He-asws said: ‘For the one who performs Hajj on behalf of another man would be Recompense and Rewards of ten Hajjs’.[235]
باب نَادِرٌ
Chapter 69 – Miscellaneous
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ دَفَعَ إِلَى خَمْسَةِ نَفَرٍ حَجَّةً وَاحِدَةً فَقَالَ يَحُجُّ بِهَا بَعْضُهُمْ فَسَوَّغَهَا رَجُلٌ مِنْهُمْ فَقَالَ لِي كُلُّهُمْ شُرَكَاءُ فِي الْأَجْرِ فَقُلْتُ لِمَنِ الْحَجُّ قَالَ لِمَنْ صَلَّى فِي الْحَرِّ وَ الْبَرْدِ .
A number of our companions, from Sahl Bin Ziyad, from the one who mentioned it, from Ibn Abu Umeyr, from Ali Bin Yaqteen who said,
‘I said to Abu Al-Hassan-asws, ‘A man handed over (the responsibility of performing) one Hajj to five people, so he said, ‘Perform Hajj with it’. So a man from them performed it’. So he-asws said: ‘All of them are participants in the Recompense’. So I said, ‘For whom would be the Hajj?’ He-asws said: ‘For the one who Prayed in the heat and the cold’.[236]
بَابُ الرَّجُلِ يُعْطَى الْحَجَّ فَيَصْرِفُ مَا أَخَذَ فِي غَيْرِ الْحَجِّ أَوْ تَفْضُلُ الْفَضْلَةُ مِمَّا أُعْطِيَ
Chapter 70 – A man gives the (responsibility of performing the) Hajj, but he spends what he took, on other than the Hajj, or there remained an excess from what he was given
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يُعْطَى الْحَجَّةَ يَحُجُّ بِهَا وَ يُوَسِّعُ عَلَى نَفْسِهِ فَيَفْضُلُ مِنْهَا أَ يَرُدُّهَا عَلَيْهِ قَالَ لَا هِيَ لَهُ
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Abdullah Al Qummy who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the man who is given (the responsibility of performing the) Hajj. He performs Hajj with it and spends liberally upon himself, but there remains excess from it. Should he return it back to him?’ He-asws said: ‘No. It is for him’.[237]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْخُذُ الدَّرَاهِمَ لِيَحُجَّ بِهَا عَنْ رَجُلٍ هَلْ يَجُوزُ لَهُ أَنْ يُنْفِقَ مِنْهَا فِي غَيْرِ الْحَجِّ قَالَ إِذَا ضَمِنَ الْحَجَّ فَالدَّرَاهِمُ لَهُ يَصْنَعُ بِهَا مَا أَحَبَّ وَ عَلَيْهِ حَجَّةٌ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa Al Sabaty,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who takes the Dirhams from a man in order to perform Hajj with it. Is it allowed for him that he should spend from it in other than the Hajj?’ He-asws said: ‘When he took the responsibility for the Hajj, so the Dirhams are for him. He can do with these whatever he so likes to, and upon him is the performance of the Hajj’.[238]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ بَعَثَنِي عُمَرُ بْنُ يَزِيدَ إِلَى أَبِي جَعْفَرٍ الْأَحْوَلِ بِدَرَاهِمَ وَ قَالَ قُلْ لَهُ إِنْ أَرَادَ أَنْ يَحُجَّ بِهَا فَلْيَحُجَّ وَ إِنْ أَرَادَ أَنْ يُنْفِقَهَا فَلْيُنْفِقْهَا قَالَ فَأَنْفَقَهَا وَ لَمْ يَحُجَّ قَالَ حَمَّادٌ فَذَكَرَ ذَلِكَ أَصْحَابُنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ وَجَدْتُمُ الشَّيْخَ فَقِيهاً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said, ‘Amar Bin Yazeed sent me to Abu Ja’far Al Ahowl with Dirhams and said,
‘Say to him that I intend the Hajj to be performed with it, so let him perform Hajj. And, if he intends to spend it, so let him spend it’. So I spent it and did not perform Hajj’. Hammad said, ‘So our companions mentioned that to Abu Abdullah-asws, so he-asws said: ‘You have found the understanding Sheykh’.[239]
بَابُ الطَّوَافِ وَ الْحَجِّ عَنِ الْأَئِمَّةِ ( عليهم السلام )
Chapter 71 – The circumambulation and the Hajj on behalf of the Imams-asws
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) يَا سَيِّدِي إِنِّي أَرْجُو أَنْ أَصُومَ فِي الْمَدِينَةِ شَهْرَ رَمَضَانَ فَقَالَ تَصُومُ بِهَا إِنْ شَاءَ اللَّهُ قُلْتُ وَ أَرْجُو أَنْ يَكُونَ خُرُوجُنَا فِي عَشْرٍ مِنْ شَوَّالٍ وَ قَدْ عَوَّدَ اللَّهُ زِيَارَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ وَ زِيَارَتَكَ فَرُبَّمَا حَجَجْتُ عَنْ أَبِيكَ وَ رُبَّمَا حَجَجْتُ عَنْ أَبِي وَ رُبَّمَا حَجَجْتُ عَنِ الرَّجُلِ مِنْ إِخْوَانِي وَ رُبَّمَا حَجَجْتُ عَنْ نَفْسِي فَكَيْفَ أَصْنَعُ فَقَالَ تَمَتَّعْ فَقُلْتُ إِنِّي مُقِيمٌ بِمَكَّةَ مُنْذُ عَشْرِ سِنِينَ فَقَالَ تَمَتَّعْ .
A number of our companions, from Ahmad Bin Muhammad, from Musa Bin Al Qasim Al Bajaly who said,
‘I said to Abu Ja’far-asws, ‘O my Master-asws! I hope to be Fasting in Al-Medina in a month of Ramazan’. So he-asws said: ‘You will Fast in it, Allah-azwj Willing’. I said, ‘And I am hoping that our exit takes place in the 10th of Shawwal, and I would have visited Rasool-Allah-saww, and the People-asws of his-saww Household, and visited you-asws. So, sometimes I perform Hajj on behalf of your-asws father-asws, and sometimes I perform Hajj on behalf of my father, and sometimes I perform Hajj on behalf of the man from my brethren, and sometimes I perform Hajj for myself. So how should I be doing it?’ So he-asws said: ‘Tamatto’. So I said, ‘I am staying in Makkah since the last ten years’. So he-asws said: ‘Tamatto’.[240]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَدْ أَرَدْتُ أَنْ أَطُوفَ عَنْكَ وَ عَنْ أَبِيكَ فَقِيلَ لِي إِنَّ الْأَوْصِيَاءَ لَا يُطَافُ عَنْهُمْ فَقَالَ لِي بَلْ طُفْ مَا أَمْكَنَكَ فَإِنَّهُ جَائِزٌ
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Ali Bin Mahziyar, from Musa Bin Al Qasim who said,
‘I said to Abu Ja’far-asws the 2nd (9th Imam-asws) ‘I intended to circumambulate on your-asws behalf and on behalf of your-asws father-asws. So it was said to me: ‘The successors-asws are such that circumambulations are not to be performed on their-asws behalf’. So he-asws said to me: ‘But, circumambulate whatever you are able to, for it is allowed’.
ثُمَّ قُلْتُ لَهُ بَعْدَ ذَلِكَ بِثَلَاثِ سِنِينَ إِنِّي كُنْتُ اسْتَأْذَنْتُكَ فِي الطَّوَافِ عَنْكَ وَ عَنْ أَبِيكَ فَأَذِنْتَ لِي فِي ذَلِكَ فَطُفْتُ عَنْكُمَا مَا شَاءَ اللَّهُ ثُمَّ وَقَعَ فِي قَلْبِي شَيْءٌ فَعَمِلْتُ بِهِ قَالَ وَ مَا هُوَ قُلْتُ طُفْتُ يَوْماً عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ ثَلَاثَ مَرَّاتٍ صَلَّى اللَّهُ عَلَى رَسُولِ اللَّهِ
Then, I said to him-asws, after three years, ‘I had sought your-asws permission regarding the circumambulation on your-asws behalf, and on behalf of your-asws father, so you-asws permitted to me with regards to that. So I circumambulated on behalf of you-asws both what Allah-azwj so Desired. Then something occurred in my heart, so I acted by it’. He-asws said: ‘And what was it?’ I said, ‘I circumambulated one day, on behalf of Rasool-Allah-saww’. So he-asws said three times: ‘May Allah-azwj Send Blessings upon Rasool-Allah-saww’.
ثُمَّ الْيَوْمَ الثَّانِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ثُمَّ طُفْتُ الْيَوْمَ الثَّالِثَ عَنِ الْحَسَنِ ( عليه السلام ) وَ الرَّابِعَ عَنِ الْحُسَيْنِ ( عليه السلام ) وَ الْخَامِسَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَ السَّادِسَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ( عليه السلام ) وَ الْيَوْمَ السَّابِعَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) وَ الْيَوْمَ الثَّامِنَ عَنْ أَبِيكَ مُوسَى ( عليه السلام ) وَ الْيَوْمَ التَّاسِعَ عَنْ أَبِيكَ عَلِيٍّ ( عليه السلام ) وَ الْيَوْمَ الْعَاشِرَ عَنْكَ يَا سَيِّدِي وَ هَؤُلَاءِ الَّذِينَ أَدِينُ اللَّهَ بِوَلَايَتِهِمْ
Then on the second day, on behalf of Amir Al-Momineen-asws. Then one the third day I circumambulated on behalf of Al-Hassan-asws; and on the fourth day on behalf of Al-Husayn-asws; and on the fifth day on behalf of Ali-asws Bin Al-Husayn-asws; and on the sixth day on behalf of Abu Ja’far Muhammad-asws Bin Ali-asws; and on the seventh day on behalf of Ja’far-asws Bin Muhammad-asws; and on the eight day on behalf of your-asws father-asws Musa-asws; and on the ninth day on behalf of your-asws father-asws Ali-asws (Al Reza)-asws, and on the tenth day on your-asws behalf, my Master-asws. And they-asws are those whom I make to be a Religion of Allah-azwj, by their-asws Wilayah’.
فَقَالَ إِذَنْ وَ اللَّهِ تَدِينَ اللَّهَ بِالدِّينِ الَّذِي لَا يَقْبَلُ مِنَ الْعِبَادِ غَيْرَهُ قُلْتُ وَ رُبَّمَا طُفْتُ عَنْ أُمِّكَ فَاطِمَةَ ( عليها السلام ) وَ رُبَّمَا لَمْ أَطُفْ فَقَالَ اسْتَكْثِرْ مِنْ هَذَا فَإِنَّهُ أَفْضَلُ مَا أَنْتَ عَامِلُهُ إِنْ شَاءَ اللَّهُ .
So he-asws said: ‘Then, by Allah-azwj, you have made a Religion of Allah-azwj with the Religion which He-azwj will not be Accepting from the servants, apart from it’. I said, ‘And sometimes I circumambulate on behalf of your-asws mother-asws Fatima-asws, and sometimes I do not circumambulate’. So he-asws said: ‘Frequent from this, for it would be the most superior of what you act upon, Allah-azwj Willing’.[241]
بَابُ مَنْ يُشْرِكُ قَرَابَتَهُ وَ إِخْوَتَهُ فِي حَجَّتِهِ أَوْ يَصِلُهُمْ بِحَجَّةٍ
Chapter 72 – The one who participates his relatives and his brethren in his Hajj, or he links them with Hajj
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أُشْرِكُ أَبَوَيَّ فِي حَجَّتِي قَالَ نَعَمْ قُلْتُ أُشْرِكُ إِخْوَتِي فِي حَجَّتِي قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَاعِلٌ لَكَ حَجّاً وَ لَهُمْ حَجّاً وَ لَكَ أَجْرٌ لِصِلَتِكَ إِيَّاهُمْ قُلْتُ فَأَطُوفُ عَنِ الرَّجُلِ وَ الْمَرْأَةِ وَ هُمْ بِالْكُوفَةِ فَقَالَ نَعَمْ تَقُولُ حِينَ تَفْتَتِحُ الطَّوَافَ اللَّهُمَّ تَقَبَّلْ مِنْ فُلَانٍ الَّذِي تَطُوفُ عَنْهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘Can I participate my parents in my Hajj?’ He-asws said: ‘Yes’. I said, ‘Can I participate my brethren in my Hajj?’ He-asws said: ‘Yes. Allah-azwj Mighty and Majestic has Made Hajj to be for you and Hajj to be for them, and for you would be a Recompense for your linking them’. I said, ‘So, can I circumambulate on behalf of the man and the woman and they are in Al-Kufa?’ So he-asws said: ‘Yes. You should be saying when you begin the circumambulation, ‘O Allah-azwj! Accept from so and so, on whose behalf I am circumambulating’.[242]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَمْرِو بْنِ إِلْيَاسَ قَالَ حَجَجْتُ مَعَ أَبِي وَ أَنَا صَرُورَةٌ فَقُلْتُ إِنِّي أُحِبُّ أَنْ أَجْعَلَ حَجَّتِي عَنْ أُمِّي فَإِنَّهَا قَدْ مَاتَتْ قَالَ فَقَالَ لِي حَتَّى أَسْأَلَ لَكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ إِلْيَاسُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنَّ ابْنِي هَذَا صَرُورَةٌ وَ قَدْ مَاتَتْ أُمُّهُ فَأَحَبَّ أَنْ يَجْعَلَ حَجَّتَهُ لَهَا أَ فَيَجُوزُ ذَلِكَ لَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُكْتَبُ لَهُ وَ لَهَا وَ يُكْتَبُ لَهُ أَجْرُ الْبِرِّ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from one of our companions, from Amro Bin Ilyas who said,
‘I performed Hajj along with my father, and I was a Saroura (not having had performed Hajj). So I said, ‘I would love it to make my Hajj to be on behalf of my mother who has died’. So he said to me, ‘(Wait) until I ask Abu Abdullah-asws for you’. So Ilyas said to Abu Abdullah-asws, and I was listening, ‘May I be sacrificed for you-asws! This son of mine is a Saroura (not having had performed Hajj), and his mother has died, So he would like to make his Hajj to be for her. Is that allowed for him?’ So Abu Abdullah-asws said: ‘It would be Written for him, and for her, and it would be Written for him the Recompense of the righteous deed’.[243]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَدَخَلَ عَلَيْهِ الْحَارِثُ بْنُ الْمُغِيرَةِ فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي لِيَ ابْنَةٌ قَيِّمَةٌ لِي عَلَى كُلِّ شَيْءٍ وَ هِيَ عَاتِقٌ أَ فَأَجْعَلُ لَهَا حَجَّتِي قَالَ أَمَا إِنَّهُ يَكُونُ لَهَا أَجْرُهَا وَ يَكُونُ لَكَ مِثْلُ ذَلِكَ وَ لَا يُنْقَصُ مِنْ أَجْرِهَا شَيْءٌ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Safwan Al Jammal who said,
‘I went over to Abu Abdullah-asws, so Al-Haris Bin Al-Mugheira came over to him-asws, and he said to him-asws, ‘May my father be sacrificed for you-asws, and my mother! For me is a daughter who stands for me upon everything, and she is a first-born. Can I make my Hajj to be for her?’ He-asws said: ‘Its Recompense would happen to be for her, and there would happen to be for you the like of that, and there would not be a reduction from its Recompense, of anything’.[244]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحُجُّ فَيَجْعَلُ حَجَّتَهُ وَ عُمْرَتَهُ أَوْ بَعْضَ طَوَافِهِ لِبَعْضِ أَهْلِهِ وَ هُوَ عَنْهُ غَائِبٌ بِبَلَدٍ آخَرَ قَالَ قُلْتُ فَيَنْقُصُ ذَلِكَ مِنْ أَجْرِهِ قَالَ لَا هِيَ لَهُ وَ لِصَاحِبِهِ وَ لَهُ أَجْرٌ سِوَى ذَلِكَ بِمَا وَصَلَ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws), said, ‘I asked him-asws about the man who performs Hajj, so he makes his Hajj and his Umra, or part of his circumambulation for one of his family members, and he is absent from him in another city. I said, ‘So would that effect a reduction from his Recompense?’ He-asws said: ‘No. It would be for him and for his companion; and for him would be a recompense besides that with what he has linked’.
قُلْتُ وَ هُوَ مَيِّتٌ هَلْ يَدْخُلُ ذَلِكَ عَلَيْهِ قَالَ نَعَمْ حَتَّى يَكُونُ مَسْخُوطاً عَلَيْهِ فَيُغْفَرُ لَهُ أَوْ يَكُونُ مُضَيَّقاً عَلَيْهِ فَيُوَسَّعُ عَلَيْهِ قُلْتُ فَيَعْلَمُ هُوَ فِي مَكَانِهِ أَنَّ عَمَلَ ذَلِكَ لَحِقَهُ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ نَاصِباً يَنْفَعُهُ ذَلِكَ قَالَ نَعَمْ يُخَفَّفُ عَنْهُ .
I said, ‘And he is deceased, would that enter upon him?’ He-asws said: ‘Yes, to the extent that if he happens to be under Wrath, so it would be Forgiven for him, or if there happens to be a constriction upon him, so it would be Expanded upon him’. I said, ‘So he, in his place, would know that, that deed was performed for his right?’ He-asws said: ‘Yes’. I said, ‘And even if he was a Nasibi (Hostile one), that would benefit him?’ He-asws said: ‘Yes. It (Punishment) would be Lightened from him’.[245]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا بِالْمَدِينَةِ بَعْدَ مَا رَجَعْتُ مِنْ مَكَّةَ إِنِّي أَرَدْتُ أَنْ أَحُجَّ عَنِ ابْنَتِي قَالَ فَاجْعَلْ ذَلِكَ لَهَا الْآنَ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Al Haris Bin Al Mugheira who said,
‘I said to Abu Abdullah-asws, and I was in Al-Medina after having had returned from Makkah, ‘I intend to perform Hajj on behalf of my daughter’. He-asws said: ‘So make that to be for her, now’.[246]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُشْرِكُ أَبَاهُ وَ أَخَاهُ وَ قَرَابَتَهُ فِي حَجِّهِ فَقَالَ إِذاً يُكْتَبَ لَكَ حَجٌّ مِثْلُ حَجِّهِمْ وَ تُزْدَادَ أَجْراً بِمَا وَصَلْتَ
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws regarding a man who participated his father, and his brother, and his relatives in his Hajj. So he-asws said: ‘Then, a Hajj would be Written for him similar to their Hajj, and a Recompense would be increased due to what he linked’.[247]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ وَصَلَ أَبَاهُ أَوْ ذَا قَرَابَةٍ لَهُ فَطَافَ عَنْهُ كَانَ لَهُ أَجْرُهُ كَامِلًا وَ لِلَّذِي طَافَ عَنْهُ مِثْلُ أَجْرِهِ وَ يُفَضَّلُ هُوَ بِصِلَتِهِ إِيَّاهُ بِطَوَافٍ آخَرَ
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Abu hamza, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The one who links his father, or one of his relatives, so he circumambulates on his behalf, for him would be his Recompense, complete, and for the one on whose behalf he circumambulated would be similar to his Recompense, and he would be merited with his linking him with another circumambulation’.
وَ قَالَ مَنْ حَجَّ فَجَعَلَ حَجَّتَهُ عَنْ ذِي قَرَابَتِهِ يَصِلُهُ بِهَا كَانَتْ حَجَّتُهُ كَامِلَةً وَ كَانَ لِلَّذِي حَجَّ عَنْهُ مِثْلُ أَجْرِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَاسِعٌ لِذَلِكَ .
And he-asws said: ‘The one performs Hajj, so he makes his Hajj to be on behalf of his relative, linking him with it, his Hajj would be complete, and for the one on whose behalf he performed Hajj would be the like of his Recompense. Allah-azwj Mighty and Majestic would Expand for that’.[248]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْأَشْعَثِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ أَبِيهِ قَالَ رَجَعْتُ مِنْ مَكَّةَ فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) فِي الْمَسْجِدِ وَ هُوَ قَاعِدٌ فِيمَا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي إِذَا خَرَجْتُ إِلَى مَكَّةَ رُبَّمَا قَالَ لِيَ الرَّجُلُ طُفْ عَنِّي أُسْبُوعاً وَ صَلِّ رَكْعَتَيْنِ فَأَشْتَغِلُ عَنْ ذَلِكَ فَإِذَا رَجَعْتُ لَمْ أَدْرِ مَا أَقُولُ لَهُ
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of our companions, from Ali Bin Muhammad Al Ash’as, from Ali Bin Ibrahim Al Hazramy, from his father who said,
‘I returned from Makkah, so I met Abu Al-Hassan Musa-asws in the Masjid, and he-asws was seated in what is between the grave and the Pulpit (of Rasool-Allah-saww). So I said, ‘O son-asws of Rasool-Allah-saww! When I go out to Makkah, sometimes the man says to me, ‘Circumambulate on my behalf, seven (circuits), and Pray two Cycles’. But, I am too pre-occupied from that, so when I return, I do not know what I should be saying to him’.
قَالَ إِذَا أَتَيْتَ مَكَّةَ فَقَضَيْتَ نُسُكَكَ فَطُفْ أُسْبُوعاً وَ صَلِّ رَكْعَتَيْنِ ثُمَّ قُلِ اللَّهُمَّ إِنَّ هَذَا الطَّوَافَ وَ هَاتَيْنِ الرَّكْعَتَيْنِ عَنْ أَبِي وَ أُمِّي وَ عَنْ زَوْجَتِي وَ عَنْ وُلْدِي وَ عَنْ حَامَّتِي وَ عَنْ جَمِيعِ أَهْلِ بَلَدِي حُرِّهِمْ وَ عَبْدِهِمْ وَ أَبْيَضِهِمْ وَ أَسْوَدِهِمْ
He-asws said: ‘When you go to Makkah, so fulfil your rituals, circumambulate seven (circuits) and Pray two Cycles, then say, ‘O Allah-azwj! This circumambulation, and these two Cycles (of Prayer) are no behalf of my father and my mother, and on behalf of my wife, and on behalf of my children, and of behalf of my protectors, and on behalf of the entirety of the people of my city, their free ones, and their slaves, and their white ones, and their black ones’.
فَلَا تَشَاءُ أَنْ قُلْتَ لِلرَّجُلِ إِنِّي قَدْ طُفْتُ عَنْكَ وَ صَلَّيْتُ عَنْكَ رَكْعَتَيْنِ إِلَّا كُنْتَ صَادِقاً فَإِذَا أَتَيْتَ قَبْرَ النَّبِيِّ ( صلى الله عليه وآله ) فَقَضَيْتَ مَا يَجِبُ عَلَيْكَ فَصَلِّ رَكْعَتَيْنِ ثُمَّ قِفْ عِنْدَ رَأْسِ النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ قُلْ السَّلَامُ عَلَيْكَ يَا نَبِيَّ اللَّهِ مِنْ أَبِي وَ أُمِّي وَ زَوْجَتِي وَ وُلْدِي وَ جَمِيعِ حَامَّتِي وَ مِنْ جَمِيعِ أَهْلِ بَلَدِي حُرِّهِمْ وَ عَبْدِهِمْ وَ أَبْيَضِهِمْ وَ أَسْوَدِهِمْ فَلَا تَشَاءُ أَنْ تَقُولَ لِلرَّجُلِ إِنِّي أَقْرَأْتُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَنْكَ السَّلَامَ إِلَّا كُنْتَ صَادِقاً .
So you would not be saying to the man, ‘I have performed a circumambulation on your behalf, and Prayed two Cycles on your behalf’, except that you would be truthful (in saying that). So when you go to the grave of the Prophet-saww, fulfil what is Obligatory upon you. Pray two Cycles, then pause by the head of the Prophet-saww, then say, ‘Greetings be upon you-saww, O Prophet-saww of Allah-azwj, from my father and my mother, and my wife, and my children, and the entirety of the people of my city, their free ones, and they slaves, and their white ones, and their black ones’. So you would not be saying to the man, ‘I conveyed the greetings to Rasool-Allah-saww’, except that you would be truthful (in saying that)’.[249]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) كَمْ أُشْرِكُ فِي حَجَّتِي قَالَ كَمْ شِئْتَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,
‘I asked Abu Al-Hassan-asws, ‘How many can I participate in my Hajj?’ He-asws said: ‘As many as you like to’.[250]
أَحْمَدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ أَشْرَكْتَ أَلْفاً فِي حَجَّتِكَ لَكَانَ لِكُلِّ وَاحِدٍ حَجَّةٌ مِنْ غَيْرِ أَنْ تَنْقُصَ حَجَّتُكَ شَيْئاً .
Ahmad Bin Abdullah, from Ahmad Bin Abu Abdullah, from Abu Imran Al Armany, from Ali Bin Al Husayn, from Muhammad Bin Al Hassan,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Abu Abdullah-asws said: ‘If you were to participate a thousand in your Hajj, there would be a Hajj for each one, from without there being a reduction of anything in your Hajj’.[251]
بَابُ تَوْفِيرِ الشَّعْرِ لِمَنْ أَرَادَ الْحَجَّ وَ الْعُمْرَةَ
Chapter 73 – Letting grow the hair for the one who intends the Hajj and the Umra
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ فَمَنْ أَرَادَ الْحَجَّ وَفَّرَ شَعْرَهُ إِذَا نَظَرَ إِلَى هِلَالِ ذِي الْقَعْدَةِ وَ مَنْ أَرَادَ الْعُمْرَةَ وَفَّرَ شَعْرَهُ شَهْراً
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Hajj is in known months – Shawwal, and Zil-Qadah, and Zil Hijja. So the one who intends the Hajj should let his hair grow when he looks at the crescent of Zilqadah; and the one who intends the Umra should let his hair grow for a month’.[252]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُرِيدُ الْحَجَّ أَ يَأْخُذُ مِنْ رَأْسِهِ فِي شَوَّالٍ كُلِّهِ مَا لَمْ يَرَ الْهِلَالَ قَالَ لَا بَأْسَ مَا لَمْ يَرَ الْهِلَالَ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,
‘I asked Abu Abdullah-asws about the man who intends the Hajj, can he take off (his hair) from his head during Shawwal, all of it, for as long as he does not see the crescent (of Zilqadah)?’ He-asws said: ‘There is no problem for as long as he does not see the crescent’.[253]
أَحْمَدُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا تَأْخُذْ مِنْ شَعْرِكَ وَ أَنْتَ تُرِيدُ الْحَجَّ فِي ذِي الْقَعْدَةِ وَ لَا فِي الشَّهْرِ الَّذِي تُرِيدُ فِيهِ الْخُرُوجَ إِلَى الْعُمْرَةِ .
Ahmad, from Muhammad Bin Sinan, from Abu Khalid, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Do not take from your hair in Zil Qadah and you are intending the Hajj, nor in the month in which you are intending the going out to the Umra’.[254]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْخُذُ الرَّجُلُ إِذَا رَأَى هِلَالَ ذِي الْقَعْدَةِ وَ أَرَادَ الْخُرُوجَ مِنْ رَأْسِهِ وَ لَا مِنْ لِحْيَتِهِ .
Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of our companions, from Saeed Al A’araj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The man, when he sees the crescent of Zil Qadah, and he intends the going, should neither take (hair) from his head not from his beard’.[255]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَعْفِ شَعْرَكَ لِلْحَجِّ إِذَا رَأَيْتَ هِلَالَ ذِي الْقَعْدَةِ وَ لِلْعُمْرَةِ شَهْراً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Retain your hair for the Hajj, when you see the crescent of Zil Qadah, and for the Umra (retain it) for a month’.[256]
بَابُ مَوَاقِيتِ الْإِحْرَامِ
Chapter 74 – Junctures for (wearing of) the Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ تُحْرِمَ مِنَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ لَا تُجَاوِزَهَا إِلَّا وَ أَنْتَ مُحْرِمٌ فَإِنَّهُ وَقَّتَ لِأَهْلِ الْعِرَاقِ وَ لَمْ يَكُنْ يَوْمَئِذٍ عِرَاقٌ بَطْنَ الْعَقِيقِ مِنْ قِبَلِ أَهْلِ الْعِرَاقِ وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَ هِيَ مَهْيَعَةُ وَ وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ مَنْ كَانَ مَنْزِلُهُ خَلْفَ هَذِهِ الْمَوَاقِيتِ مِمَّا يَلِي مَكَّةَ فَوَقْتُهُ مَنْزِلُهُ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘From the perfection of the Hajj and the Umra is that you should wear Ihraam from the juncture which Rasool-Allah-saww had designated, and not to exceed it except you are in Ihraam, for he-saww had designated a juncture for the people of Al-Iraq, and in those days there was no Iraq, being Batn Al-Ateeq for the people coming from the direction of Al-Iraq; and designated a juncture for the people of Al-Yemen, Yalamlam; and designated for the people of Al-Taif, being Qarn Al-Manazal; and designated a juncture for the people of Al-Maghrib (north Africa), being Al-Juhfa, and it is Mahiya; and designated a juncture for the people of Al-Medina, being Zul-Huleyfa. And the one who house was behind these junctures, from what follows Makkah, so his juncture is his house’.[257]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَنْبَغِي لِحَاجٍّ وَ لَا لِمُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَ لَا بَعْدَهَا وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ هُوَ مَسْجِدُ الشَّجَرَةِ يُصَلَّى فِيهِ وَ يُفْرَضُ فِيهِ الْحَجَّ وَ وَقَّتَ لِأَهْلِ الشَّامِ الْجُحْفَةَ وَ وَقَّتَ لِأَهْلِ نَجْدٍ الْعَقِيقَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَرْغَبَ عَنْ مَوَاقِيتِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘Abu Abdullah-asws said: ‘The (wearing of the) Ihraam is from five junctures which Rasool-Allah-saww designated. It is not befitting for the pilgrim for Hajj nor for a pilgrim for Umra that he should be wearing Ihraam before these, nor after these. A juncture for the people of Al-Medina is Zul Huleyfa, and it is Masjid Shajara. He-saww Prayed in it, and he-saww Obligated the Hajj therein; and a juncture for the people of Syria is Al-Juhfa; and a juncture for the people of Najd is Al-Aqeeq; and a juncture for the people of Al-Taif is Qaran Al-Manazal; and a juncture for the people of Al-Yemen is Yalamlam. And, it is not befitting for anyone that he turns away from the junctures of Rasool-Allah-saww’.[258]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِّثْنِي عَنِ الْعَقِيقِ أَ وَقْتٌ وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَوْ شَيْءٌ صَنَعَهُ النَّاسُ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ وَقَّتَ لِأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَ هِيَ عِنْدَنَا مَكْتُوبَةٌ مَهْيَعَةُ وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ نَجْدٍ الْعَقِيقَ وَ مَا أَنْجَدَتْ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al numan, from Abu Ayoub Al Khazzaz who said,
‘I said to Abu Abdullah-asws, ‘Narrated to me about Al-Aqeeq, is it a juncture which Rasool-Allah-saww designated, or is it something which the people made up?’ So he-asws said: ‘Rasool-Allah-saww designated a juncture for the people of Al-Medina, being Zul Huleyfa; and a juncture for the people of Al-Maghrib (north Africa), being Al-Juhfa, and it is written with us as Mahiya; and a juncture for the people of Al-Yemem, being Yalamlam; and a juncture for the people of Al-Taif, being Qaran Al-Manazal; and a juncture of the people of Najd, being Al-Aqeeq, and it is not made up’.[259]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ آخِرُ الْعَقِيقِ بَرِيدُ أَوْطَاسٍ وَ قَالَ بَرِيدُ الْبَعْثِ دُونَ غَمْرَةَ بِبَرِيدَيْنِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘At the end of Al-Aqeeq is Bareyd Owtaas’. And he-asws said: ‘Bareyd of Al-Ba’as is besides Ghamra by two Bareyds’.[260]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ حَدُّ الْعَقِيقِ مَا بَيْنَ الْمَسْلَخِ إِلَى عَقَبَةِ غَمْرَةَ .
A number of our ompanions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The boundary of Al-Aqeeq is what is between Al-Maslakh up to Aqaba Ghamra’.[261]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْطَاسٌ لَيْسَ مِنَ الْعَقِيقِ.
A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from a man,
(It has been narrated) from Abu Abdullah-asws having said: ‘Owtaas is not from Al-Aqeeq’.[262]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْإِحْرَامِ مِنْ أَيِّ الْعَقِيقِ أَفْضَلُ أَنْ أُحْرِمَ فَقَالَ مِنْ أَوَّلِهِ أَفْضَلُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws about the Ihraam, ‘From where in Al-Aqeeq is it superior that I should wear Ihraam?’ So he-asws said: ‘From its beginning, is superior’.[263]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَنَّا نُحْرِمُ مِنْ طَرِيقِ الْبَصْرَةِ وَ لَسْنَا نَعْرِفُ حَدَّ عَرْضِ الْعَقِيقِ فَكَتَبَ أَحْرِمْ مِنْ وَجْرَةَ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far, from Yunus Bin Abdul Rahman who said,
‘I wrote to Abu Al-Hassan-asws, ‘We tend to wear Ihraam from the road of Al-Basra, and we do not recognise a boundary of the land of Al-Aqeeq’. So he-asws wrote: ‘Wear Ihraam from Wajra’.[264]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَقَامَ بِالْمَدِينَةِ شَهْراً وَ هُوَ يُرِيدُ الْحَجَّ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ فِي غَيْرِ طَرِيقِ أَهْلِ الْمَدِينَةِ الَّذِي يَأْخُذُونَهُ فَلْيَكُنْ إِحْرَامُهُ مِنْ مَسِيرَةِ سِتَّةِ أَمْيَالٍ فَيَكُونُ حِذَاءَ الشَّجَرَةِ مِنَ الْبَيْدَاءِ
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who stays in Al-Medina for a month and he intends the Hajj, then it becomes inevitable for him that he goes out in a road other than of the people of Al-Medina which they are taking by, so let his Ihraam be worn from a travel distance of six miles, so he would happen to be parallel to the (Masjid) Al-Shajara, from Al-Bayda’.
وَ فِي رِوَايَةٍ أُخْرَى يُحْرِمُ مِنَ الشَّجَرَةِ ثُمَّ يَأْخُذُ أَيَّ طَرِيقٍ شَاءَ .
And in another report, ‘He-asws said): ‘He should wear Ihraam from the (Masjid Al-Shajara, then he can take whichever road he so desires to’.[265]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوَّلُ الْعَقِيقِ بَرِيدُ الْبَعْثِ وَ هُوَ دُونَ الْمَسْلَخِ بِسِتَّةِ أَمْيَالٍ مِمَّا يَلِي الْعِرَاقَ وَ بَيْنَهُ وَ بَيْنَ غَمْرَةَ أَرْبَعَةٌ وَ عِشْرُونَ مِيلًا بَرِيدَانِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The beginning of Al-Aqeeq is Bareyd Al-Ba’as, and it is besides Al-Maslakh by six miles from what follows Al-Iraq, and between it and between Ghamra are twenty four miles, two Bareyds’.
بَعْضُ أَصْحَابِنَا قَالَ إِذَا خَرَجْتَ مِنَ الْمَسْلَخِ فَأَحْرِمْ عِنْدَ أَوَّلِ بَرِيدٍ يَسْتَقْبِلُكَ .
One of our companions said, ‘When you go out from Al-Maslakh, so wear Ihraam at the first Bareyd facing you’.[266]
بَابُ مَنْ أَحْرَمَ دُونَ الْوَقْتِ
Chapter 75 – The one who wears Ihraam besides the juncture
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَحْرَمَ بِحَجَّةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ لَيْسَ إِحْرَامُهُ بِشَيْءٍ إِنْ أَحَبَّ أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ فَلْيَرْجِعْ وَ لَا أَرَى عَلَيْهِ شَيْئاً وَ إِنْ أَحَبَّ أَنْ يَمْضِيَ فَلْيَمْضِ فَإِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ مِنْهُ وَ يَجْعَلُهَا عُمْرَةً فَإِنَّ ذَلِكَ أَفْضَلُ مِنْ رُجُوعِهِ لِأَنَّهُ أَعْلَنَ الْإِحْرَامَ بِالْحَجِّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibrahim Al Karkhy who said,
‘I asked Abu Abdullah-asws about a man who wore Ihraam for Hajj during other than the months of the Hajj, besides the juncture which Rasool-Allah-saww had designated’. He-asws said: ‘His Ihraam is not with anything. If he so likes to, he can return to his house, so let him return, and I-asws do not see anything upon him; and if keeps going, so let him keep going. So when he ends up to a juncture, so let him wear Ihraam from it, and make it to be an Umra, for that would be superior than his returning, because he announced the Ihraam to be for the Hajj’.[267]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ لَيْسَ لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ فِي سِوَاهُنَّ وَ لَيْسَ لِأَحَدٍ أَنْ يُحْرِمَ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ مَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً وَ تَرَكَ الثِّنْتَيْنِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Hajj is during known months – Shawwal, and Zilqadah, and Zilhijja. It is not for anyone that he wears Ihraam for the Hajj during other that these, and it is not for anyone that he wears Ihraam besides the junctures which Rasool-Allah-saww designated. So, rather, the example of that is like the one who Prays four (Cycles) during the journey and leaves the (Praying of) two (Cycles)’.[268]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى بَدَنَةً قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْوَقْتِ الَّذِي يُحْرِمُ فِيهِ فَأَشْعَرَهَا وَ قَلَّدَهَا أَ يَجِبُ عَلَيْهِ حِينَ فَعَلَ ذَلِكَ مَا يَجِبُ عَلَى الْمُحْرِمِ قَالَ لَا وَ لَكِنْ إِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ ثُمَّ لْيُشْعِرْهَا وَ يُقَلِّدْهَا فَإِنَّ تَقْلِيدَهُ الْأَوَّلَ لَيْسَ بِشَيْءٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Fuzayl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about a man who bought a camel before he ended up to the juncture in which he wore the Ihraam. So he marked it and yoked it. Does it Obligate upon him, when he did that, what is Obligated upon the one in Ihraam?’ He-asws said: ‘No, but when he ended up to the juncture, so let him wear the Ihraam, then let him mark it and yoke it, for his yoking it firstly, is not with anything’.[269]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ أَحْرَمَ بِالْحَجِّ فِي غَيْرِ أَشْهُرِ الْحَجِّ فَلَا حَجَّ لَهُ وَ مَنْ أَحْرَمَ دُونَ الْمِيقَاتِ فَلَا إِحْرَامَ لَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina who said,
‘Abu Abdullah-asws said: ‘The one who wears Ihraam for the Hajj during other than the months of the Hajj, so there is no Hajj for him; and the one who wears Ihraam besides the junctures, so there is no Ihraam for him’.[270]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مِهْرَانَ بْنِ أَبِي نَصْرٍ عَنْ أَخِيهِ رَبَاحٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نُرَوَّى بِالْكُوفَةِ أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ إِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يُحْرِمَ الرَّجُلُ مِنْ دُوَيْرَةِ أَهْلِهِ فَهَلْ قَالَ هَذَا عَلِيٌّ ( عليه السلام ) فَقَالَ قَدْ قَالَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِمَنْ كَانَ مَنْزِلُهُ خَلْفَ الْمَوَاقِيتِ وَ لَوْ كَانَ كَمَا يَقُولُونَ مَا كَانَ يَمْنَعُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ لَا يَخْرُجَ بِثِيَابِهِ إِلَى الشَّجَرَةِ
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Mihran Bin Abu Nasr, from his brother Rabah who said,
‘I said to Abu Abdullah-asws, ‘We are reporting in Al-Kufa that Ali-asws said: ‘From the completion of the Hajj and the Umra is that the man should wear Ihraam from the houses of his family. Has Ali-asws said this?’ So he-asws said: ‘Amir Al-Momineen-asws has said that for the one whose house is behind the junctures. And, had it been as they are saying it to be, Rasool-Allah-saww would not have forbidden that one should not go out with his clothes to the (Masjid) Al-Shajara’.[271]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مَيْسَرَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا مُتَغَيِّرُ اللَّوْنِ فَقَالَ لِي مِنْ أَيْنَ أَحْرَمْتَ قُلْتُ مِنْ مَوْضِعِ كَذَا وَ كَذَا فَقَالَ رُبَّ طَالِبِ خَيْرٍ تَزِلُّ قَدَمُهُ ثُمَّ قَالَ يَسُرُّكَ إِنْ صَلَّيْتَ الظُّهْرَ فِي السَّفَرِ أَرْبَعاً قُلْتُ لَا قَالَ فَهُوَ وَ اللَّهِ ذَاكَ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ali Bin Uqba, from Maysara who said,
‘I went to Abu Abdullah-asws and the colour of my face had changed. So he-asws said to me: ‘From where did you wear Ihraam?’ I said, ‘From such and such a place’. So he-asws said: ‘Sometimes the seeker of the goodness, his feet tend to waver’. Then he-asws said: ‘Would it make you joyful if you were to Pray Al-Zohr during a journey, as four (Cycles)?’ I said, ‘No’. He-asws said: ‘So it, By Allah-azwj, is (like) that’ (i.e. wearing Ihraam at other than a designated juncture).[272]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَحْرَمَ دُونَ الْوَقْتِ وَ أَصَابَ مِنَ النِّسَاءِ وَ الصَّيْدِ فَلَا شَيْءَ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from one of our companions,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who wears Ihraam besides the juncture, and attains from the women, and the hunting, so there is nothing upon him’.[273]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ دُونَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَّا أَنْ يَخَافَ فَوْتَ الشَّهْرِ فِي الْعُمْرَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya who said,
‘I heard Abu Abdullah-asws saying: ‘It is not befitting for anyone that he should wear Ihraam beside the junctures which Rasool-Allah-saww had designated, except if he fears losing the month regarding the Umra’.[274]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَجِيءُ مُعْتَمِراً عُمْرَةَ رَجَبٍ فَيَدْخُلُ عَلَيْهِ هِلَالُ شَعْبَانَ قَبْلَ أَنْ يَبْلُغَ الْوَقْتَ أَ يُحْرِمُ قَبْلَ الْوَقْتِ وَ يَجْعَلُهَا لِرَجَبٍ أَوْ يُؤَخِّرُ الْإِحْرَامَ إِلَى الْعَقِيقِ وَ يَجْعَلُهَا لِشَعْبَانَ قَالَ يُحْرِمُ قَبْلَ الْوَقْتِ فَيَكُونُ لِرَجَبٍ لِأَنَّ لِرَجَبٍ فَضْلَهُ وَ هُوَ الَّذِي نَوَى .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the man who comes for Umra, the Umra of Rajab. So, the crescent of Shaban enters upon him before he reaches the juncture. Can he wear Ihraam before the juncture, and make it to be for Rajab, or should he delay wearing the Ihraam up to the juncture and make it to be for Shaban?’ He-asws said: ‘He can wear Ihraam before the juncture, so it would happen to be for Rajab, because for Rajab there is its merit, and it is which he intended’.[275]
بَابُ مَنْ جَاوَزَ مِيقَاتَ أَرْضِهِ بِغَيْرِ إِحْرَامٍ أَوْ دَخَلَ مَكَّةَ بِغَيْرِ إِحْرَامٍ
Chapter 76 – The one who exceeds the land of a juncture without Ihraam, or enters Makkah without Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ قَالَ قَالَ أَبِي يَخْرُجُ إِلَى مِيقَاتِ أَهْلِ أَرْضِهِ فَإِنْ خَشِيَ أَنْ يَفُوتَهُ الْحَجُّ أَحْرَمَ مِنْ مَكَانِهِ فَإِنِ اسْتَطَاعَ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَلْيَخْرُجْ ثُمَّ لْيُحْرِمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby who said,
‘I asked Abu Abdullah-asws about a man who forgot to wear Ihraam until he entered the Harram. He-asws said: ‘My-asws father-asws said: ‘He should go out to a juncture of the people of his land. So if he fears that the Hajj would be lost, he can wear Ihraam from his place. So if he is able to out from the Harram, so let him go out, then he should wear Ihraam’.[276]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ كَتَبْتُ إِلَيْهِ أَنَّ بَعْضَ مَوَالِيكَ بِالْبَصْرَةِ يُحْرِمُونَ بِبَطْنِ الْعَقِيقِ وَ لَيْسَ بِذَلِكَ الْمَوْضِعِ مَاءٌ وَ لَا مَنْزِلٌ وَ عَلَيْهِمْ فِي ذَلِكَ مَئُونَةٌ شَدِيدَةٌ وَ يُعْجِلُهُمْ أَصْحَابُهُمْ وَ جَمَّالُهُمْ وَ مِنْ وَرَاءِ بَطْنِ الْعَقِيقِ بِخَمْسَةَ عَشَرَ مِيلًا مَنْزِلٌ فِيهِ مَاءٌ وَ هُوَ مَنْزِلُهُمُ الَّذِي يَنْزِلُونَ فِيهِ فَتَرَى أَنْ يُحْرِمُوا مِنْ مَوْضِعِ الْمَاءِ لِرِفْقِهِ بِهِمْ وَ خِفَّتِهِ عَلَيْهِمْ
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I wrote to him-asws Some of those in your-asws Wilayah in Al-Basra are wearing Ihraam at Batn Al-Aqeeq, and there is no water in that place, nor is there any lodging, and upon them regarding that requires intense provisions, and their companions and their cameleers hasten them; and from behind Batn Al-Aqeeq by fifteen miles, there is a station wherein is water, and it is their lodgement which they are encamping in. So what is your-asws view if they were to wear Ihraam from a place of water in order to be easier with them and light upon them’.
فَكَتَبَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَقَّتَ الْمَوَاقِيتَ لِأَهْلِهَا وَ لِمَنْ أَتَى عَلَيْهَا مِنْ غَيْرِ أَهْلِهَا وَ فِيهَا رُخْصَةٌ لِمَنْ كَانَتْ بِهِ عِلَّةٌ فَلَا يُجَاوِزِ الْمِيقَاتَ إِلَّا مِنْ عِلَّةٍ .
So he-asws wrote: ‘Rasool-Allah-saww designated the junctures for its people and for the ones who come to it from other than its people, and with regards to it is a permission for the one who has a reason for it. Therefore, none should exceed the junctures except for the one who has a reason to do so’.[277]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي خَرَجْتُ بِأَهْلِي مَاشِياً فَلَمْ أُهِلَّ حَتَّى أَتَيْتُ الْجُحْفَةَ وَ قَدْ كُنْتُ شَاكِياً فَجَعَلَ أَهْلُ الْمَدِينَةِ يَسْأَلُونَ عَنِّي فَيَقُولُونَ لَقِينَاهُ وَ عَلَيْهِ ثِيَابُهُ وَ هُمْ لَا يَعْلَمُونَ وَ قَدْ رَخَّصَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَنْ كَانَ مَرِيضاً أَوْ ضَعِيفاً أَنْ يُحْرِمَ مِنَ الْجُحْفَةِ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Sayf Bin Umeyra, from Abu Bakr Al Hazramy who said,
‘Abu Abdullah-asws said: ‘I-asws went out walking with my-asws family, so I-asws did not commence (Hajj) until I-asws came up to Al-Juhfa, and there had been complaints (of the hardships endured). So the people of Al-Medina went on asking about me-asws, and they were saying, ‘We met him-asws, and upon him-asws were his-asws (normal) clothes’, and they were not knowing that Rasool-Allah-saww had permitted for the one who was sick, or weak, that he can wear Ihraam from Al-Juhfa’.[278]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْرِضُ لَهُ الْمَرَضُ الشَّدِيدُ قَبْلَ أَنْ يَدْخُلَ مَكَّةَ قَالَ لَا يَدْخُلْهَا إِلَّا بِإِحْرَامٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Rafa’at Bin Musa,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man to whom the extreme illness presented itself before he entered Makkah. He-asws said: ‘He should not enter it except being in Ihraam’.[279]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أُنَاسٍ مِنْ أَصْحَابِنَا حَجُّوا بِامْرَأَةٍ مَعَهُمْ فَقَدِمُوا إِلَى الْوَقْتِ وَ هِيَ لَا تُصَلِّي فَجَهِلُوا أَنَّ مِثْلَهَا يَنْبَغِي أَنْ يُحْرِمَ فَمَضَوْا بِهَا كَمَا هِيَ حَتَّى قَدِمُوا مَكَّةَ وَ هِيَ طَامِثٌ حَلَالٌ فَسَأَلُوا النَّاسَ فَقَالُوا تَخْرُجُ إِلَى بَعْضِ الْمَوَاقِيتِ فَتُحْرِمُ مِنْهُ وَ كَانَتْ إِذَا فَعَلَتْ لَمْ تُدْرِكِ الْحَجَّ فَسَأَلُوا أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ تُحْرِمُ مِنْ مَكَانِهَا قَدْ عَلِمَ اللَّهُ نِيَّتَهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Anaas,
(It has been narrated) from our companions performing Hajj, and there was a woman along with them. So they proceeded to the juncture, and she did not Pray. So they did not know whether the likes of her should be wearing Ihraam. So they went with her until they proceeded to Makkah, and she was menstruating, being free (from Ihraam). So they asked the people, and they said, ‘She should go out to one of the junctures, and she should wear the Ihraam from it’. And, it was so that, had she done that, she would not have realised the Hajj’. So they asked Abu Ja’far-asws, and he-asws said: ‘She should wear Ihraam from her place. Allah-azwj has Knowledge of her intentions’.[280]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مَرَّ عَلَى الْوَقْتِ الَّذِي يُحْرِمُ النَّاسُ مِنْهُ فَنَسِيَ أَوْ جَهِلَ فَلَمْ يُحْرِمْ حَتَّى أَتَى مَكَّةَ فَخَافَ إِنْ رَجَعَ إِلَى الْوَقْتِ أَنْ يَفُوتَهُ الْحَجُّ فَقَالَ يَخْرُجُ مِنَ الْحَرَمِ وَ يُحْرِمُ وَ يُجْزِئُهُ ذَلِكَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about a man who passed by the juncture which the people were wearing Ihraam from, but he forgot, or did not know. So he did not wear Ihraam until he came to Makkah. Then, he feared that if he were to return to the juncture, he would miss the Hajj. So he-asws said: ‘He should go out from the Harram, and he should wear Ihraam, and that would suffice him’.[281]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ جَهِلَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ كَيْفَ يَصْنَعُ قَالَ يَخْرُجُ مِنَ الْحَرَمِ ثُمَّ يُهِلُّ بِالْحَجِّ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany who said,
‘I asked Abu Abdullah-asws about a man who did not know that he should be wearing Ihraam until he entered the Harram. What should he do?’ He-asws said: ‘He should go out from the Harram, then he should commence with the Hajj’.[282]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ نَسِيَ أَنْ يُحْرِمَ أَوْ جَهِلَ وَ قَدْ شَهِدَ الْمَنَاسِكَ كُلَّهَا وَ طَافَ وَ سَعَى قَالَ تُجْزِئُهُ نِيَّتُهُ إِذَا كَانَ قَدْ نَوَى ذَلِكَ فَقَدْ تَمَّ حَجُّهُ وَ إِنْ لَمْ يُهِلَّ وَ قَالَ فِي مَرِيضٍ أُغْمِيَ عَلَيْهِ حَتَّى أَتَى الْوَقْتَ فَقَالَ يُحْرِمُ مِنْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding a man who forgot that he should be wearing Ihraam, or did not know, and he had witnessed the rituals, all of them, and circumambulated, and performed Sa’ee. He-asws said: ‘His intention would suffice him when he had intended that. Thus, his Hajj would be complete, and even if he had not exclaimed Talbiyya’. And he-asws said regarding a man who had fainted until he came to the juncture. So he-asws said: ‘He should wear Ihraam from it’.[283]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْإِحْرَامِ مِنْ غَمْرَةَ قَالَ لَيْسَ بِهِ بَأْسٌ أَنْ يُحْرِمَ مِنْهَا وَ كَانَ بَرِيدُ الْعَقِيقِ أَحَبَّ إِلَيَّ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan BinYahya, from Is’haq Bin Ammar who said,
‘I asked Abu Al-Hassan-asws about (wearing) the Ihraam from Ghamra. He-asws said: ‘There is no problem with it if one wears Ihraam from it, and Bareyd Al-Aqeeq would be more beloved to me-asws’.[284]
صَفْوَانُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ كَانَتْ مَعَ قَوْمٍ فَطَمِثَتْ فَأَرْسَلَتْ إِلَيْهِمْ فَسَأَلَتْهُمْ فَقَالُوا مَا نَدْرِي أَ عَلَيْكِ إِحْرَامٌ أَمْ لَا وَ أَنْتِ حَائِضٌ فَتَرَكُوهَا حَتَّى دَخَلَتِ الْحَرَمَ قَالَ إِنْ كَانَ عَلَيْهَا مُهْلَةٌ فَلْتَرْجِعْ إِلَى الْوَقْتِ فَلْتُحْرِمْ مِنْهُ وَ إِنْ لَمْ يَكُنْ عَلَيْهَا وَقْتٌ فَلْتَرْجِعْ إِلَى مَا قَدَرَتْ عَلَيْهِ بَعْدَ مَا تَخْرُجُ مِنَ الْحَرَمِ بِقَدْرِ مَا لَا يَفُوتُهَا .
Safwan, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about a woman who was with a group of people, so she experienced menstruation. So she sent a message to them, and asked them. So they said, ‘We do not know whether wearing of the Ihraam is upon you or not, and you as in menstruation’. So they left her until she entered the Harram. He-asws said: ‘If there was sufficient time for her, so let her return to the juncture, and wear Ihraam from it; and if there was not sufficient time for her, so let her return to whatever she is able upon after having gone out from the Harram, by a measurement of would not make her to miss it (the Hajj)’.[285]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَحْمَدَ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ وَرْدَانَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ مَنْ كَانَ مِنْ مَكَّةَ عَلَى مَسِيرَةِ عَشَرَةِ أَمْيَالٍ لَمْ يَدْخُلْهَا إِلَّا بِإِحْرَامٍ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ahmad Bin Amro Bin Saeed, from Wardaan,
(It has been narrated) from Abu Al-Hassan-asws the 1st having said: ‘The one who was away from Makkah upon a travel distance of ten miles cannot enter it (the Harram) except in Ihraam’.[286]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) خَرَجَتْ مَعَنَا امْرَأَةٌ مِنْ أَهْلِنَا فَجَهِلَتِ الْإِحْرَامَ فَلَمْ تُحْرِمْ حَتَّى دَخَلْنَا مَكَّةَ وَ نَسِينَا أَنْ نَأْمُرَهَا بِذَلِكَ قَالَ فَمُرُوهَا فَلْتُحْرِمْ مِنْ مَكَانِهَا مِنْ مَكَّةَ أَوْ مِنَ الْمَسْجِدِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Sowrat Bin Kuleyb who said,
‘I said to Abu Ja’far-asws, ‘I went out (for Hajj) and with us was a woman from our family. She did not know about (wearing of) the Ihraam until we entered Makkah, and we forgot that we should be instructing her with that’. He-asws said: ‘So instruct her, and let her wear Ihraam from her place, from Makkah or from the Masjid’.[287]
بَابُ مَا يَجِبُ لِعَقْدِ الْإِحْرَامِ
Chapter 77 – What is Obligated for tying the Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا انْتَهَيْتَ إِلَى الْعَقِيقِ مِنْ قِبَلِ الْعِرَاقِ أَوْ إِلَى الْوَقْتِ مِنْ هَذِهِ الْمَوَاقِيتِ وَ أَنْتَ تُرِيدُ الْإِحْرَامَ إِنْ شَاءَ اللَّهُ فَانْتِفْ إِبْطَيْكَ وَ قَلِّمْ أَظْفَارَكَ وَ اطْلِ عَانَتَكَ وَ خُذْ مِنْ شَارِبِكَ وَ لَا يَضُرُّكَ بِأَيِّ ذَلِكَ بَدَأْتَ ثُمَّ اسْتَكْ وَ اغْتَسِلْ وَ الْبَسْ ثَوْبَيْكَ وَ لْيَكُنْ فَرَاغُكَ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ عِنْدَ زَوَالِ الشَّمْسِ وَ إِنْ لَمْ يَكُنْ عِنْدَ زَوَالِ الشَّمْسِ فَلَا يَضُرُّكَ غَيْرَ أَنِّي أُحِبُّ أَنْ يَكُونَ ذَاكَ مَعَ الِاخْتِيَارِ عِنْدَ زَوَالِ الشَّمْسِ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you end up to Al-Aqeeq from the direction of Al-Iraq, or to a juncture from these junctures, and you are intending (to wear) the Ihraam, Allah-azwj Willing, so pluck your armpits, and clip your nails, and clear your pubic hair, and take (off) from your moustache, and it does not harm you by which of that you begin with. Then, brush your teeth, and wash, and wear your clothes, and let yourself be free from doing that, Allah-azwj Willing, by the (start of the) decline of the sun (midday); and if that cannot happen by the decline of the sun, so it would not harm you. I-asws would love it if that happens with the choice by the (start of the) decline of the sun’.[288]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ السُّنَّةُ فِي الْإِحْرَامِ تَقْلِيمُ الْأَظْفَارِ وَ أَخْذُ الشَّارِبِ وَ حَلْقُ الْعَانَةِ .
Ali, from his father, from Hammad, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Sunnah regarding the Ihraam is the clipping of the nails, and taking off the moustache, and shaving the pubic area’.[289]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ إِذَا طَلَيْتُ لِلْإِحْرَامِ الْأَوَّلِ كَيْفَ أَصْنَعُ فِي الطَّلْيَةِ الْأَخِيرَةِ وَ كَمْ بَيْنَهُمَا قَالَ إِذَا كَانَ بَيْنَهُمَا جُمْعَتَانِ خَمْسَةَ عَشَرَ يَوْماً فَاطَّلِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,
‘Abu Baseer asked Abu Abdullah-asws and I was present, so he said, ‘When the first shaving is done for the Ihraam, what should be done regarding the next shaving, and how much (time) should be elapsing between the two?’ He-asws said: ‘When there would be two Fridays between the two, fifteen days, so shave (the unwanted hair)’.[290]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ لَا بَأْسَ بِأَنْ تَطَّلِيَ قَبْلَ الْإِحْرَامِ بِخَمْسَةَ عَشَرَ يَوْماً .
A number of our companions, from Ahmad, from Safwan, from Abu Saeed Al Mukary, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with shaving (unwanted hair) before wearing the Ihraam, by fifteen days’.[291]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ الْحَسَنُ بْنُ سَعِيدٍ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) رَجُلٌ أَحْرَمَ بِغَيْرِ غُسْلٍ أَوْ بِغَيْرِ صَلَاةٍ عَالِمٌ أَوْ جَاهِلٌ مَا عَلَيْهِ فِي ذَلِكَ وَ كَيْفَ يَنْبَغِي أَنْ يَصْنَعَ فَكَتَبَ ( عليه السلام ) يُعِيدُ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,
‘Al-Hassan Bin Saeed wrote to Abu Al-Hassan-asws, ‘A man wears Ihraam without washing, or without a Prayer, knowingly or out of ignorance, what is upon him regarding that, and what is befitting that he should be doing?’ So he-asws wrote: ‘Repeat’.[292]
بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ كُنَّا بِالْمَدِينَةِ فَلَاحَانِي زُرَارَةُ فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ فَقُلْتُ حَلْقُهُ أَفْضَلُ وَ قَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَاسْتَأْذَنَّا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَذِنَ لَنَا وَ هُوَ فِي الْحَمَّامِ يَطَّلِي وَ قَدِ اطَّلَى إِبْطَيْهِ فَقُلْتُ لِزُرَارَةَ يَكْفِيكَ قَالَ لَا لَعَلَّهُ فَعَلَ هَذَا لِمَا لَا يَجُوزُ لِي أَنْ أَفْعَلَهُ
One of our companions, from Ibn Jamhour, from Muhammad Bin Al Qasim, from Abdullah Bin Abu Yafour who said,
‘We were in Al-Medina, so Zurara disputed with me regarding plucking of the armpit and shaving it’. So I said, ‘Shaving it is better’, and Zurara said, plucking it is better’. So I sought permission for us to see Abu Abdullah-asws, so he-asws permitted us, and he-asws was in the bathhouse having waxed, and he-asws had waxed his-asws armpits. So I said to Zurara, ‘Does it suffice you?’ He said, ‘No, maybe this deed is for him-asws, and it may not be allowed for me that I should do it’.
فَقَالَ فِيمَا أَنْتُمَا فَقُلْتُ إِنَّ زُرَارَةَ لَاحَانِي فِي نَتْفِ الْإِبْطِ وَ حَلْقِهِ قُلْتُ حَلْقُهُ أَفْضَلُ وَ قَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَقَالَ أَصَبْتَ السُّنَّةَ وَ أَخْطَأَهَا زُرَارَةُ حَلْقُهُ أَفْضَلُ مِنْ نَتْفِهِ وَ طَلْيُهُ أَفْضَلُ مِنْ حَلْقِهِ
So he-asws said: ‘In what (discussion) are you two?’ So I said, ‘Zurara is disputing with me regarding plucking the armpit and shaving it. I said shaving is better, and Zurara said plucking is better’. So he-asws said: ‘You have hit the Sunnah and Zurara has erred. Shaving it is better than plucking it, and waxing it is better than shaving it’.
ثُمَّ قَالَ لَنَا اطَّلِيَا فَقُلْنَا فَعَلْنَا مُنْذُ ثَلَاثٍ فَقَالَ أَعِيدَا فَإِنَّ الِاطِّلَاءَ طَهُورٌ .
Then he-asws said to us: ‘Get the waxing done’. So we said, ‘We did that three days ago’. So he-asws said: ‘Repeat it, for the waxing is cleanliness’.[293]
بَابُ مَا يُجْزِئُ مِنْ غُسْلِ الْإِحْرَامِ وَ مَا لَا يُجْزِئُ
Chapter 78 – What suffices from washing for the Ihraam and what does not suffice
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ غُسْلُ يَوْمِكَ لِيَوْمِكَ وَ غُسْلُ لَيْلَتِكَ لِلَيْلَتِكَ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Umar Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws having said: ‘Your washing in the daytime is for your day, and your washing at night time is for your night’.[294]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ بِالْمَدِينَةِ لِإِحْرَامِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ غُسْلِ ذِي الْحُلَيْفَةِ قَالَ نَعَمْ فَأَتَاهُ رَجُلٌ وَ أَنَا عِنْدَهُ فَقَالَ اغْتَسَلَ بَعْضُ أَصْحَابِنَا فَعَرَضَتْ لَهُ حَاجَةٌ حَتَّى أَمْسَى قَالَ يُعِيدُ الْغُسْلَ يَغْتَسِلُ نَهَاراً لِيَوْمِهِ ذَلِكَ وَ لَيْلًا لِلَيْلَتِهِ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked him-asws about the man who washes in Al-Medina for his Ihraam. Would that suffice him from washing at Zul Huleyfa?’ He-asws said: ‘Yes’. So a man came over and I was in his-asws presence, so he said, ‘One of our companions what, and a need presented itself to him until evening’. He-asws said: ‘He should repeat the washing. His washing at daytime is for that day of his, and at night is for his night’.[295]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ ثُمَّ يَنَامُ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the man who washes for his Ihraam, then he sleeps before he wears his Ihraam. He-asws said: ‘Upon him is repeating of the washing’.[296]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اغْتَسَلَ لِلْإِحْرَامِ ثُمَّ لَبِسَ قَمِيصاً قَبْلَ أَنْ يُحْرِمَ قَالَ قَدِ انْتَقَضَ غُسْلُهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,
‘I asked Abu Abdullah-asws about a man who washes for his Ihraam, then wears a shirt before he wears Ihraam. He-asws said: ‘It breaks his washing (for the Ihraam)’.[297]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ اغْتَسَلَ لِلْإِحْرَامِ ثُمَّ نَامَ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza who said,
‘I asked Abu Al-Hassan-asws about a man who washes for the Ihraam, then sleeps before he wears Ihraam. He-asws said: ‘Upon him is repeating of the washing’.[298]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ اغْتَسَلَ لِإِحْرَامِهِ ثُمَّ قَلَّمَ أَظْفَارَهُ قَالَ يَمْسَحُهَا بِالْمَاءِ وَ لَا يُعِيدُ الْغُسْلَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of his companions,
(It has been narrated) from Abu Ja’far-asws regarding a man who washes for his Ihraam, then clips his nails. He-asws said: ‘He should wipe them with the water, and he would not repeat the washing’.[299]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ أَرْسَلْنَا إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ جَمَاعَةٌ وَ نَحْنُ بِالْمَدِينَةِ إِنَّا نُرِيدُ أَنْ نُوَدِّعَكَ فَأَرْسَلَ إِلَيْنَا أَنِ اغْتَسِلُوا بِالْمَدِينَةِ فَإِنِّي أَخَافُ أَنْ يَعْسُرَ عَلَيْكُمُ الْمَاءُ بِذِي الْحُلَيْفَةِ فَاغْتَسِلُوا بِالْمَدِينَةِ وَ الْبَسُوا ثِيَابَكُمُ الَّتِي تُحْرِمُونَ فِيهَا ثُمَّ تَعَالَوْا فُرَادَى أَوْ مَثَانِيَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘We sent a message to Abu Abdullah-asws, and we were a group, and we were in Al-Medina, ‘We intend to bid you-asws farewell’. So he-asws sent a message to us: ‘Wash yourselves in Al-Medina, for I-asws am afraid that (finding) water would be difficult upon you in Zul Huleyfa. Therefore, wash in Al-Medina, and wear your clothes which you would be wearing as Ihraam in, then come individually or in twos’.[300]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اغْتَسَلَ الرَّجُلُ وَ هُوَ يُرِيدُ أَنْ يُحْرِمَ فَلَبِسَ قَمِيصاً قَبْلَ أَنْ يُلَبِّيَ فَعَلَيْهِ الْغُسْلُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ala’a Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the man washes and he intends to wear Ihraam, so he wears a shirt (instead) before he exclaims Talbiyya, then upon him is (repeating of) the washing’.[301]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ دَرَّاجٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ ثُمَّ يَمْسَحُ رَأْسَهُ بِمِنْدِيلٍ قَالَ لَا بَأْسَ بِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Darraj,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the man who washes for the Ihraam, then he wipes his head with a towel. He-asws said: ‘There is no problem with it’.[302]
بَابُ مَا يَجُوزُ لِلْمُحْرِمِ بَعْدَ اغْتِسَالِهِ مِنَ الطِّيبِ وَ الصَّيْدِ وَ غَيْرِ ذَلِكَ قَبْلَ أَنْ يُلَبِّيَ
Chapter 79 – What is allowed for the one in Ihraam after his washing, from the perfume, and the hunting, and other than that, before he exclaims Talbiyya
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدَّهِنُ بِدُهْنٍ فِيهِ طِيبٌ وَ هُوَ يُرِيدُ أَنْ يُحْرِمَ قَالَ لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ تَبْقَى رَائِحَتُهُ فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ قَبْلَ الْغُسْلِ وَ بَعْدَهُ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,
‘I asked him-asws about the man who massaged with oil in which was perfume, and he intended to wear Ihraam. He-asws said: ‘You should not massage when you intend to wear Ihraam, with oil in which is Musk or Amber. Its aroma would remain in your head after you wear Ihraam, and you can massage with whatever you so desire to from the oils when you intend to wear Ihraam before the washing and after it. So when you wear Ihraam, so the oil would be Prohibited unto you until you are free (from Ihraam)’.[303]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ مِنْ أَجْلِ رَائِحَةٍ تَبْقَى فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘You should not massage with oil when you intend to wear Ihraam, with oil in which is Musk or Amber, due to the reason of its aroma remaining in your head after having worn Ihraam; and you can massage with whatever you so desire to from the oils, when you intend to wear Ihraam. So when you wear Ihraam, then the oil becomes Prohibited unto you until you are free (from Ihraam)’.[304]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ فُضَيْلٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الطِّيبِ عِنْدَ الْإِحْرَامِ وَ الدُّهْنِ فَقَالَ كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا يَزِيدُ عَلَى السَّلِيخَةِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Abdul Rahman Bin Abu Abdullah, and Fuzayl, and Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having been asked about the perfume and the oil while wearing Ihraam. So he-asws said: ‘Ali-asws did not exceed upon the cassia bark’.[305]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ يَدَّهِنَ الرَّجُلُ قَبْلَ أَنْ يَغْتَسِلَ لِلْإِحْرَامِ أَوْ بَعْدَهُ وَ كَانَ يَكْرَهُ الدُّهْنَ الْخَاثِرَ الَّذِي يَبْقَى .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Dawood Bin Al Numan, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘Abu Abdullah-asws said: ‘There is no problem with the man massaging with oil before he washes for the Ihraam, or after it’, and he-asws used to dislike the anointing oil which remains’.[306]
أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ الْمُحْرِمِ يَدَّهِنُ بَعْدَ الْغُسْلِ قَالَ نَعَمْ فَادَّهَنَّا عِنْدَهُ بِسَلِيخَةِ بَانٍ وَ ذَكَرَ أَنَّ أَبَاهُ كَانَ يَدَّهِنُ بَعْدَ مَا يَغْتَسِلُ لِلْإِحْرَامِ وَ أَنَّهُ يَدَّهِنُ بِالدُّهْنِ مَا لَمْ يَكُنْ غَالِيَةً أَوْ دُهْناً فِيهِ مِسْكٌ أَوْ عَنْبَرٌ .
Ahmad Bin Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,
‘I asked Abu Abdullah-asws about the man in Ihraam massaging with oil after the washing (for the Ihraam). He-asws said: ‘Yes’. So we applied oil in his-asws presence with clear cassia bark, and he-asws mentioned that his-asws father-asws used to massage with oil after having washed for the Ihraam, and he-asws massages with the oil for as long as it does not happen to be expensive, or an oil wherein is Musk or Amber’.[307]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ اغْتَسَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِلْإِحْرَامِ ثُمَّ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى ثُمَّ خَرَجَ إِلَى الْغِلْمَانِ فَقَالَ هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ حَتَّى نَأْكُلَهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Muskan, from Ali Bin Abdul Aziz having said:
‘Abu Abdullah-asws washed for the Ihraam, then entered the Masjid Al-Shajara, so he Prayed, then went out to the servants, so he-asws said: ‘Bring what is with you, from the flesh of the hunts so we-asws can eat it’.[308]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ إِذَا تَهَيَّأَ لِلْإِحْرَامِ فَلَهُ أَنْ يَأْتِيَ النِّسَاءَ مَا لَمْ يَعْقِدِ التَّلْبِيَةَ أَوْ يُلَبِّ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,
(It has been narrated) from Abu Abdullah-asws regarding the man when he prepares for (wearing) the Ihraam, so for him is that he can go to the women for as long as he has not entered into the Talbiyya, or has exclaimed it’.[309]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي رَجُلٍ صَلَّى الظُّهْرَ فِي مَسْجِدِ الشَّجَرَةِ وَ عَقَدَ الْإِحْرَامَ ثُمَّ مَسَّ طِيباً أَوْ صَادَ صَيْداً أَوْ وَاقَعَ أَهْلَهُ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ مَا لَمْ يُلَبِّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,
(It has been narrated) from one of our companions, from one of the two (5th or 6th Imam-asws) regarding a man who Prays Al-Zohr in Masjid Al-Shajarah, and ties the Ihraam, then touches perfume, or hunts a prey, or falls upon his wife. He-asws said: ‘There is nothing upon him for as long as he has not exclaimed Talbiyya’.[310]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ( عليه السلام ) رَجُلٌ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَ أَحْرَمَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ أَ لَهُ ذَلِكَ فَكَتَبَ ( عليه السلام ) نَعَمْ أَوْ لَا بَأْسَ بِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from one of his companions who said,
‘I wrote to Abu Ibrahim-asws (7th Imam-asws), ‘A man enters the Masjid Shajarah, so he Prays and wears Ihraam, and goes out from the Masjid. Then it becomes inevitable for him, before having exclaimed Talbiyya that he should break that by falling upon the wife. Is that for him?’ So he-asws wrote: ‘Yes, there is no problem with it’.[311]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) مَا تَقُولُ فِي رَجُلٍ تَهَيَّأَ لِلْإِحْرَامِ وَ فَرَغَ مِنْ كُلِّ شَيْءٍ الصَّلَاةِ وَ جَمِيعِ الشُّرُوطِ إِلَّا أَنَّهُ لَمْ يُلَبِّ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ وَ يُوَاقِعَ النِّسَاءَ فَقَالَ نَعَمْ .
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Ziyad Bin Marwan who said,
‘I said to Abu Al Hassan-asws, ‘What are you-asws saying regarding a man who prepares to (wear) the Ihraam, and is free from performing everything, the Prayer and the entirety of the stipulations, except that he has not exclaimed Talbiyya. Is it for him that he breaks that and falls upon the wife?’ So he-asws said: ‘Yes’.[312]
بَابُ صَلَاةِ الْإِحْرَامِ وَ عَقْدِهِ وَ الِاشْتِرَاطِ فِيهِ
Chapter 80 – The Prayer of the Ihraam, and tying it, and the stipulations regarding it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَضُرُّكَ بِلَيْلٍ أَحْرَمْتَ أَمْ نَهَارٍ إِلَّا أَنَّ أَفْضَلَ ذَلِكَ عِنْدَ زَوَالِ الشَّمْسِ .
Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Hammad, from Al Halby, and Muawiya Bin Ammar, altogether,
(It has been narrated) from Abu Abdullah-asws having said: ‘It does not harm you whether you wear Ihraam at night or by the day, except that the superior of that is at the (start of the) decline of the sun’.[313]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا يَكُونُ إِحْرَامٌ إِلَّا فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَحْرَمْتَ فِي دُبُرِهَا بَعْدَ التَّسْلِيمِ وَ إِنْ كَانَتْ نَافِلَةً صَلَّيْتَ رَكْعَتَيْنِ وَ أَحْرَمْتَ فِي دُبُرِهِمَا فَإِذَا انْفَتَلْتَ مِنْ صَلَاتِكَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله )
Ali, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Ibn Abu Umeyr, altogether from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Ihraam does not happen except after the Prescribed Prayer. You should wear Ihraam at the end of it after the greetings (in the Prayer), even though it may be an optional (Prayer). You should Pray two Cycles, and wear Ihraam at the end of these two. So when you turn from your Prayer, then Praise Allah-azwj and Extol upon Him-azwj, and send Blessings upon the Prophet-saww.
وَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ لَكَ وَ آمَنَ بِوَعْدِكَ وَ اتَّبَعَ أَمْرَكَ فَإِنِّي عَبْدُكَ وَ فِي قَبْضَتِكَ لَا أُوقَى إِلَّا مَا وَقَيْتَ وَ لَا آخُذُ إِلَّا مَا أَعْطَيْتَ
And say, ‘O Allah-azwj! I hereby ask You-azwj to Make me to be from the ones who have answered to You, and believed in Your-azwj Promise, and followed Your-azwj Commands, for I am Your-azwj servant, and in Your-azwj Hold. I cannot protect except what You-azwj Protect, and I cannot take except what You-azwj Give.
وَ قَدْ ذَكَرْتَ الْحَجَّ فَأَسْأَلُكَ أَنْ تَعْزِمَ لِي عَلَيْهِ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ تُقَوِّيَنِي عَلَى مَا ضَعُفْتُ عَنْهُ وَ تَسَلَّمَ مِنِّي مَنَاسِكِي فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ وَ اجْعَلْنِي مِنْ وَفْدِكَ الَّذِينَ رَضِيتَ وَ ارْتَضَيْتَ وَ سَمَّيْتَ وَ كَتَبْتَ
And You-azwj have Mentioned the Hajj, so I hereby ask You-azwj that You-azwj should Determine it for me to be upon Your-azwj Book and the Sunnah of Your-azwj Prophet-saww, and Strengthen me upon what I have weakened from, and Accept from me my rituals in Ease from You-azwj and well-being, and Make me to be from Your-azwj delegates who Please You-azwj and You-azwj are Pleased with, and Named, and Ordained.
اللَّهُمَّ فَتَمِّمْ لِي حَجِّي وَ عُمْرَتِي اللَّهُمَّ إِنِّي أُرِيدُ التَّمَتُّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) فَإِنْ عَرَضَ لِي شَيْءٌ يَحْبِسُنِي فَحُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ
O Allah-azwj! So Perfect my Hajj for me, and my Umra. O Allah-azwj! I intend the Tamutto with the Umra to the Hajj upon Your-azwj Book and Sunnah of Your-azwj Prophet-saww. Thus, if something were to present itself to me withholding me, so free me when it withholds me by Your-azwj Power which Your-azwj have Ordained upon me.
اللَّهُمَّ إِنْ لَمْ تَكُنْ حَجَّةً فَعُمْرَةً أَحْرَمَ لَكَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ عِظَامِي وَ مُخِّي وَ عَصَبِي مِنَ النِّسَاءِ وَ الثِّيَابِ وَ الطِّيبِ أَبْتَغِي بِذَلِكَ وَجْهَكَ وَ الدَّارَ الْآخِرَةَ
O Allah-azwj! If it does not happen to be for Hajj, so for Umra. I shall hold sacred for You-azwj, my hair, and my skin, and my flesh, and my blood, and my bones, and my mind away from my attaining from the women, and the clothes, and the perfume, and I seek Your-azwj Face by that and the House of the Hereafter’.
قَالَ وَ يُجْزِئُكَ أَنْ تَقُولَ هَذَا مَرَّةً وَاحِدَةً حِينَ تُحْرِمُ ثُمَّ قُمْ فَامْشِ هُنَيْئَةً فَإِذَا اسْتَوَتْ بِكَ الْأَرْضُ مَاشِياً كُنْتَ أَوْ رَاكِباً فَلَبِّ .
He-asws said: ‘And it would suffice you if you were to be saying this once when you wear Ihraam. Then stand, so walk comfortably, then when the ground is even with you, whether you were walking or riding, so exclaim Talbiyya’.[314]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَكَيْفَ أَقُولُ قَالَ تَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ( صلى الله عليه وآله ) وَ إِنْ شِئْتَ أَضْمَرْتَ الَّذِي تُرِيدُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘I intend to perform Tamutto with the Umra to the Hajj, so what should I be saying?’ He-asws said: ‘You should be saying, ‘O Allah-azwj! I intend to perform Tamutto with the Umra to the Hajj upon Your-azwj Book and the Sunnah of Your-azwj Prophet-saww’; and if you so desire to, you can keep in mind that which you intend for (instead of saying it)’.[315]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ أَ لَيْلًا أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّ سَاعَةٍ قَالَ صَلَاةَ الظُّهْرِ فَسَأَلْتُهُ مَتَى تَرَى أَنْ نُحْرِمَ فَقَالَ سَوَاءٌ عَلَيْكُمْ إِنَّمَا أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) صَلَاةَ الظُّهْرِ لِأَنَّ الْمَاءَ كَانَ قَلِيلًا كَأَنْ يَكُونَ فِي رُءُوسِ الْجِبَالِ فَيُهَجِّرُ الرَّجُلُ إِلَى مِثْلِ ذَلِكَ مِنَ الْغَدِ وَ لَا يَكَادُ يَقْدِرُونَ عَلَى الْمَاءِ وَ إِنَّمَا أُحْدِثَتْ هَذِهِ الْمِيَاهُ حَدِيثاً .
Ali, from his father, from Ibn Abu Umeyr, from Hammad Bin usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws, ‘Did Rasool-Allah-saww wear Ihraam at night or at daytime?’ So he-asws said: ‘At daytime’. I said, ‘At what time?’ He-asws said: ‘Al-Zohr Prayer’. So I asked him-asws, ‘When do you-asws view we should be wearing Ihraam?’ So he-asws said: ‘It is the same upon you. But rather, Rasool-Allah-saww wore Ihraam at Al-Zohr Prayer because the water was scarce. It used to occur in the top parts of the mountains, so the man would leave to acquire that from the morning, and almost was not able upon finding the water, and rather, these waters (today), are newly occurring’.[316]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ فِي وَجْهَيْنِ مِنَ الْحَجِّ يَقُولُ بَعْضٌ أَحْرِمْ بِالْحَجِّ مُفْرِداً فَإِذَا طُفْتَ بِالْبَيْتِ وَ سَعَيْتَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَأَحِلَّ وَ اجْعَلْهَا عُمْرَةً وَ بَعْضُهُمْ يَقُولُ أَحْرِمْ وَ انْوِ الْمُتْعَةَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَيُّ هَذَيْنِ أَحَبُّ إِلَيْكَ قَالَ انْوِ الْمُتْعَةَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,
‘I said to Abu Ibrahim-asws (7th Imam-asws) that our companions are differing regarding two aspect from the Hajj. Some are saying, ‘Wear Ihraam for the exclusive Hajj. So when you have circumambulated by the House, and performed Sa’ee between Al-Safa and Al-Marwa, so free (yourself from the Ihraam) and make to be an Umra’; and some of them are saying, ‘Wear Ihraam and intend the Tamutto with the Umra to the Hajj’. Which of these two is more beloved to you-asws?’ He-asws said: ‘Intend the Tamutto’.[317]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الَّذِي يَقُولُ حُلَّنِي حَيْثُ حَبَسْتَنِي قَالَ هُوَ حِلٌّ حَيْثُ حَبَسَهُ قَالَ أَوْ لَمْ يَقُلْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Humran who said,
‘I asked Abu Abdullah-asws about the one who is saying, ‘Free me whereas You-azwj withheld me’ (the obligations of Hajj). He-asws said: ‘Allah-azwj has Freed him where he was withheld’. He-asws said: ‘Or should he not say it’.[318]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ هُوَ حِلٌّ إِذَا حُبِسَ اشْتَرَطَ أَوْ لَمْ يَشْتَرِطْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin usman, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘He is free as he is withheld, whether he makes such stipulation or not’.[319]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ وَ زَيْدٍ الشَّحَّامِ وَ مَنْصُورِ بْنِ حَازِمٍ قَالُوا أَمَرَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ نُلَبِّيَ وَ لَا نُسَمِّيَ شَيْئاً وَ قَالَ أَصْحَابُ الْإِضْمَارِ أَحَبُّ إِلَيَّ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy and Zayd Al Shahham, and Mansour Bin Hazim who said,
‘Abu Abdullah-asws ordered us that we should exclaim Talbiyya and not to specify anything. And he-asws said: ‘The people of the concealment in the mind are more beloved to me (than the ones speaking their intentions)’.[320]
أَحْمَدُ عَنْ عَلِيٍّ عَنْ سَيْفٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَنَّهُ سَأَلَ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ الْإِضْمَارُ أَحَبُّ إِلَيَّ فَلَبِّ وَ لَا تُسَمِّ .
Ahmad, from Ali, from Sayf, from Is’haq Bin Ammar,
When asked, Abu Al-Hassan Musa-asws said: ‘The keeping (of the intention) in the mind is more beloved to me-asws, therefore exclaim Talbiyya and do not specify’.[321]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَحْرَمَ فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَ كَانَ يُجْزِئُهُ ذَلِكَ قَالَ نَعَمْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah who said,
‘I said to Abu Abdullah-asws, ‘Do you-asws view that if a man were to wear Ihraam at the end of the Prescribed Prayer that would suffice him?’ He-asws said: ‘Yes’.[322]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ فِي مَسْجِدِ الشَّجَرَةِ فَقُلْ وَ أَنْتَ قَاعِدٌ فِي دُبُرِ الصَّلَاةِ قَبْلَ أَنْ تَقُومَ مَا يَقُولُ الْمُحْرِمُ ثُمَّ قُمْ فَامْشِ حَتَّى تَبْلُغَ الْمِيلَ وَ تَسْتَوِيَ بِكَ الْبَيْدَاءُ فَإِذَا اسْتَوَتْ بِكَ فَلَبِّهْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, and Abdul Rahman Bin Al Hajjaj, and Hammad Bin Usman, from Al Halby, altogether,
Abu Abdullah-asws has said: ‘When you have Prayed in the Masjid Al-Shajara, so say while you are seated, at the end of the Prayer, before you arise, what the one in Ihraam would be saying. Then arise, and walk until you reach the mile, and Al-Bayda is in front of you. So when it is in front of you, then exclaim Talibiyya’.[323]
عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَجُوزُ لِلْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ أَنْ يُظْهِرَ التَّلْبِيَةَ فِي مَسْجِدِ الشَّجَرَةِ فَقَالَ نَعَمْ إِنَّمَا لَبَّى النَّبِيُّ ( صلى الله عليه وآله ) عَلَى الْبَيْدَاءِ لِأَنَّ النَّاسَ لَمْ يَكُونُوا يَعْرِفُونَ التَّلْبِيَةَ فَأَحَبَّ أَنْ يُعَلِّمَهُمْ كَيْفَ التَّلْبِيَةُ .
Ali, from his father, from Ismail Bin Marrar, from Yunus, from Abdullah Bin Sinan,
The (narrator) asked Abu Abdullah-asws, ‘Is it allowed for the one performing Tamutto with the Umra to the Hajj, that he should manifest the Talbiyya in Masjid Al-Shajara?’ So he-asws said: ‘But rather, the Prophet-saww exclaimed Talbiyya at Al-Bayda, because the people were not recognising the Talbiyya. Therefore Allah-azwj Loved it that he-saww should be teaching them how to exclaim Talbiyya’.[324]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِذَا أَحْرَمَ الرَّجُلُ فِي دُبُرِ الْمَكْتُوبَةِ أَ يُلَبِّي حِينَ يَنْهَضُ بِهِ بَعِيرُهُ أَوْ جَالِساً فِي دُبُرِ الصَّلَاةِ قَالَ أَيَّ ذَلِكَ شَاءَ صَنَعَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I said to him-asws, ‘When the man wears the Ihraam at the end of the Prescribed (Prayer), should he exclaim Talbiyya when he gets ready with it on his camel, or when he is seated at the end of the Prayer?’ He-asws said: ‘Whichever of that he so desires to, he can do it’.
قَالَ الْكُلَيْنِيُّ وَ هَذَا عِنْدِي مِنَ الْأَمْرِ الْمُتَوَسَّعِ إِلَّا أَنَّ الْفَضْلَ فِيهِ أَنْ يُظْهِرَ التَّلْبِيَةَ حَيْثُ أَظْهَرَ النَّبِيُّ ( صلى الله عليه وآله ) عَلَى طَرَفِ الْبَيْدَاءِ وَ لَا يَجُوزُ لِأَحَدٍ أَنْ يَجُوزَ مِيلَ الْبَيْدَاءِ إِلَّا وَ قَدْ أَظْهَرَ التَّلْبِيَةَ وَ أَوَّلُ الْبَيْدَاءِ أَوَّلُ مِيلٍ يَلْقَاكَ عَنْ يَسَارِ الطَّرِيقِ .
Al-Kulayni (author of this book) said, ‘And this is with me from the easier matters, except that the merit in it is that he should manifest the Talbiyya where the Prophet-saww manifested it, upon the side of Al-Bayda, and it is not allowed for anyone that he should exceed a mile of Al-Bayda, except if he had already expressed Talbiyya; and the first mile of Al-Bayda is the first mile which you come across on the left of the road’.[325]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلِّ الْمَكْتُوبَةَ ثُمَّ أَحْرِمْ بِالْحَجِّ أَوْ بِالْمُتْعَةِ وَ اخْرُجْ بِغَيْرِ تَلْبِيَةٍ حَتَّى تَصْعَدَ إِلَى أَوَّلِ الْبَيْدَاءِ إِلَى أَوَّلِ مِيلٍ عَنْ يَسَارِكَ فَإِذَا اسْتَوَتْ بِكَ الْأَرْضُ رَاكِباً كُنْتَ أَوْ مَاشِياً فَلَبِّ فَلَا يَضُرُّكَ لَيْلًا أَحْرَمْتَ أَوْ نَهَاراً وَ مَسْجِدُ ذِي الْحُلَيْفَةِ الَّذِي كَانَ خَارِجاً عَنِ السَّقَائِفِ عَنْ صَحْنِ الْمَسْجِدِ ثُمَّ الْيَوْمَ لَيْسَ شَيْءٌ مِنَ السَّقَائِفِ مِنْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Pray the Prescribed (Prayers), then wear Ihraam for the Hajj, or for the Umra, and go out without Talbiyya until you ascend to the beginning of Al-Bayda, to the first mile on your left. So when the ground is level, whether you are riding or walking, so exclaim Talbiyya. It would not harm you whether you wear Ihraam at night or at daytime. And, Masjid Zul-Huleyfa is that which was outside from the pavilions, from the courtyard of the Masjid. Then today, there is nothing from the pavilions from it (still remaining)’.[326]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُعْتَمِرُ عُمْرَةً مُفْرَدَةً يَشْتَرِطُ عَلَى رَبِّهِ أَنْ يَحُلَّهُ حَيْثُ حَبَسَهُ وَ مُفْرِدُ الْحَجِّ يَشْتَرِطُ عَلَى رَبِّهِ إِنْ لَمْ يَكُنْ حَجَّةً فَعُمْرَةً .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahbooub, from Ali Bin Raib, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one performing Umra exclusively stipulates to his Lord-azwj that He-azwj Releases him as He-azwj had withheld him, and the one performing the exclusive Hajj who stipulates to his Lord-azwj if Hajj does not happen (for him), so (make) it is an Umra (for him)’.[327]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ كَانَتْ بَنُو إِسْرَائِيلَ إِذَا قَرَّبَتِ الْقُرْبَانَ تَخْرُجُ نَارٌ تَأْكُلُ قُرْبَانَ مَنْ قُبِلَ مِنْهُ وَ إِنَّ اللَّهَ جَعَلَ الْإِحْرَامَ مَكَانَ الْقُرْبَانِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Abu Al Magra,
(It has been narrated) from Abu Abdullah-asws having said: ‘It used to be so that whenever the Children of Israel used to offer an offering, a flame would come out consuming the offering (which was a sign of) accepting it from him, and that Allah-azwj Made the Ihraam to be in place of the offering (as a means of acceptance)’.[328]
[1] Al Kafi – V 4 – The Book of Hajj Ch 28 H 1
[2] Al Kafi – V 4 – The Book of Hajj Ch 28 H 2
[3] Al Kafi – V 4 – The Book of Hajj Ch 28 H 3
[4] Al Kafi – V 4 – The Book of Hajj Ch 28 H 4
[5] Al Kafi – V 4 – The Book of Hajj Ch 28 H 5
[6] Al Kafi – V 4 – The Book of Hajj Ch 28 H 6
[7] Al Kafi – V 4 – The Book of Hajj Ch 28 H 7
[8] Al Kafi – V 4 – The Book of Hajj Ch 28 H 8
[9] Al Kafi – V 4 – The Book of Hajj Ch 28 H 9
[10] Al Kafi – V 4 – The Book of Hajj Ch 28 H 10
[11] Al Kafi – V 4 – The Book of Hajj Ch 28 H 11
[12] Al Kafi – V 4 – The Book of Hajj Ch 28 H 12
[13] Al Kafi – V 4 – The Book of Hajj Ch 28 H 13
[14] Al Kafi – V 4 – The Book of Hajj Ch 28 H 14
[15] Al Kafi – V 4 – The Book of Hajj Ch 28 H 15
[16] Al Kafi – V 4 – The Book of Hajj Ch 28 H 16
[17] Al Kafi – V 4 – The Book of Hajj Ch 28 H 17
[18] Al Kafi – V 4 – The Book of Hajj Ch 28 H 18
[19] Al Kafi – V 4 – The Book of Hajj Ch 28 H 19
[20] Al Kafi – V 4 – The Book of Hajj Ch 28 H 20
[21] Al Kafi – V 4 – The Book of Hajj Ch 28 H 21
[22] Al Kafi – V 4 – The Book of Hajj Ch 28 H 22
[23] Al Kafi – V 4 – The Book of Hajj Ch 28 H 23
[24] Al Kafi – V 4 – The Book of Hajj Ch 28 H 24
[25] Al Kafi – V 4 – The Book of Hajj Ch 28 H 25
[26] Al Kafi – V 4 – The Book of Hajj Ch 28 H 26
[27] Al Kafi – V 4 – The Book of Hajj Ch 28 H 27
[28] Al Kafi – V 4 – The Book of Hajj Ch 28 H 29
[29] Al Kafi – V 4 – The Book of Hajj Ch 28 H 30
[30] Al Kafi – V 4 – The Book of Hajj Ch 28 H 31
[31] Al Kafi – V 4 – The Book of Hajj Ch 28 H 32
[32] Al Kafi – V 4 – The Book of Hajj Ch 28 H 33
[33] Al Kafi – V 4 – The Book of Hajj Ch 28 H 34
[34] Al Kafi – V 4 – The Book of Hajj Ch 28 H 35
[35] Al Kafi – V 4 – The Book of Hajj Ch 28 H 36
[36] Al Kafi – V 4 – The Book of Hajj Ch 28 H 37
[37] Al Kafi – V 4 – The Book of Hajj Ch 28 H 38
[38] Al Kafi – V 4 – The Book of Hajj Ch 28 H 39
[39] Al Kafi – V 4 – The Book of Hajj Ch 28 H 40
[40] Al Kafi – V 4 – The Book of Hajj Ch 28 H 41
[41] Al Kafi – V 4 – The Book of Hajj Ch 28 H 42
[42] Al Kafi – V 4 – The Book of Hajj Ch 28 H 43
[43] Al Kafi – V 4 – The Book of Hajj Ch 28 H 44
[44] Al Kafi – V 4 – The Book of Hajj Ch 28 H 45
[45] Al Kafi – V 4 – The Book of Hajj Ch 28 H 46
[46] Al Kafi – V 4 – The Book of Hajj Ch 28 H 47
[47] Al Kafi – V 4 – The Book of Hajj Ch 28 H 48
[48] Al Kafi – V 4 – The Book of Hajj Ch 29 H 1
[49] Al Kafi – V 4 – The Book of Hajj Ch 29 H 2
[50] Al Kafi – V 4 – The Book of Hajj Ch 29 H 3
[51] Al Kafi – V 4 – The Book of Hajj Ch 29 H 4
[52] Al Kafi – V 4 – The Book of Hajj Ch 29 H 5
[53] Al Kafi – V 4 – The Book of Hajj Ch 29 H 6
[54] Al Kafi – V 4 – The Book of Hajj Ch 29 H 7
[55] Al Kafi – V 4 – The Book of Hajj Ch 29 H 8
[56] Al Kafi – V 4 – The Book of Hajj Ch 29 H 9
[57] Al Kafi – V 4 – The Book of Hajj Ch 30 H 1
[58] Al Kafi – V 4 – The Book of Hajj Ch 30 H 2
[59] Al Kafi – V 4 – The Book of Hajj Ch 30 H 3
[60] Al Kafi – V 4 – The Book of Hajj Ch 30 H 4
[61] Al Kafi – V 4 – The Book of Hajj Ch 30 H 5
[62] Al Kafi – V 4 – The Book of Hajj Ch 31 H 1
[63] Al Kafi – V 4 – The Book of Hajj Ch 31 H 2
[64] Al Kafi – V 4 – The Book of Hajj Ch 31 H 3
[65] Al Kafi – V 4 – The Book of Hajj Ch 31 H 4
[66] Al Kafi – V 4 – The Book of Hajj Ch 31 H 5
[67] Al Kafi – V 4 – The Book of Hajj Ch 31 H 6
[68] Al Kafi – V 4 – The Book of Hajj Ch 32 H 1
[69] Al Kafi – V 4 – The Book of Hajj Ch 32 H 2
[70] Al Kafi – V 4 – The Book of Hajj Ch 32 H 3
[71] Al Kafi – V 4 – The Book of Hajj Ch 33 H 1
[72] Al Kafi – V 4 – The Book of Hajj Ch 33 H 2
[73] Al Kafi – V 4 – The Book of Hajj Ch 34 H 1
[74] Al Kafi – V 4 – The Book of Hajj Ch 34 H 2
[75] Al Kafi – V 4 – The Book of Hajj Ch 34 H 3
[76] Al Kafi – V 4 – The Book of Hajj Ch 34 H 4
[77] Al Kafi – V 4 – The Book of Hajj Ch 35 H 1
[78] Al Kafi – V 4 – The Book of Hajj Ch 36 H 1
[79] Al Kafi – V 4 – The Book of Hajj Ch 36 H 2
[80] Al Kafi – V 4 – The Book of Hajj Ch 37 H 1
[81] Al Kafi – V 4 – The Book of Hajj Ch 37 H 2
[82] Al Kafi – V 4 – The Book of Hajj Ch 37 H 3
[83] Al Kafi – V 4 – The Book of Hajj Ch 37 H 4
[84] Al Kafi – V 4 – The Book of Hajj Ch 37 H 5
[85] Al Kafi – V 4 – The Book of Hajj Ch 38 H 1
[86] Al Kafi – V 4 – The Book of Hajj Ch 38 H 2
[87] Al Kafi – V 4 – The Book of Hajj Ch 38 H 3
[88] Al Kafi – V 4 – The Book of Hajj Ch 38 H 4
[89] Al Kafi – V 4 – The Book of Hajj Ch 38 H 5
[90] Al Kafi – V 4 – The Book of Hajj Ch 38 H 6
[91] Al Kafi – V 4 – The Book of Hajj Ch 38 H 7
[92] Al Kafi – V 4 – The Book of Hajj Ch 38 H 8
[93] Al Kafi – V 4 – The Book of Hajj Ch 38 H 9
[94] Al Kafi – V 4 – The Book of Hajj Ch 38 H 10
[95] Al Kafi – V 4 – The Book of Hajj Ch 38 H 11
[96] Al Kafi – V 4 – The Book of Hajj Ch 38 H 12
[97] Al Kafi – V 4 – The Book of Hajj Ch 38 H 13
[98] Al Kafi – V 4 – The Book of Hajj Ch 38 H 14
[99] Al Kafi – V 4 – The Book of Hajj Ch 38 H 15
[100] Al Kafi – V 4 – The Book of Hajj Ch 38 H 16
[101] Al Kafi – V 4 – The Book of Hajj Ch 38 H 17
[102] Al Kafi – V 4 – The Book of Hajj Ch 38 H 18
[103] Al Kafi – V 4 – The Book of Hajj Ch 39 H 1
[104] Al Kafi – V 4 – The Book of Hajj Ch 39 H 2
[105] Al Kafi – V 4 – The Book of Hajj Ch 40 H 1
[106] Al Kafi – V 4 – The Book of Hajj Ch 40 H 2
[107] Al Kafi – V 4 – The Book of Hajj Ch 40 H 3
[108] Al Kafi – V 4 – The Book of Hajj Ch 40 H 4
[109] Al Kafi – V 4 – The Book of Hajj Ch 40 H 5
[110] Al Kafi – V 4 – The Book of Hajj Ch 40 H 6
[111] Al Kafi – V 4 – The Book of Hajj Ch 41 H 1
[112] Al Kafi – V 4 – The Book of Hajj Ch 41 H 2
[113] Al Kafi – V 4 – The Book of Hajj Ch 41 H 3
[114] Al Kafi – V 4 – The Book of Hajj Ch 41 H 4
[115] Al Kafi – V 4 – The Book of Hajj Ch 41 H 5
[116] Al Kafi – V 4 – The Book of Hajj Ch 42 H 1
[117] Al Kafi – V 4 – The Book of Hajj Ch 42 H 2
[118] Al Kafi – V 4 – The Book of Hajj Ch 42 H 3
[119] Al Kafi – V 4 – The Book of Hajj Ch 43 H 1
[120] Al Kafi – V 4 – The Book of Hajj Ch 43 H 2
[121] Al Kafi – V 4 – The Book of Hajj Ch 44 H 1
[122] Al Kafi – V 4 – The Book of Hajj Ch 44 H 2
[123] Al Kafi – V 4 – The Book of Hajj Ch 44 H 3
[124] Al Kafi – V 4 – The Book of Hajj Ch 44 H 4
[125] Al Kafi – V 4 – The Book of Hajj Ch 44 H 5
[126] Al Kafi – V 4 – The Book of Hajj Ch 45 H 1
[127] Al Kafi – V 4 – The Book of Hajj Ch 45 H 2
[128] Al Kafi – V 4 – The Book of Hajj Ch 45 H 3
[129] Al Kafi – V 4 – The Book of Hajj Ch 45 H 4
[130] Al Kafi – V 4 – The Book of Hajj Ch 46 H 1
[131] Al Kafi – V 4 – The Book of Hajj Ch 46 H 2
[132] Al Kafi – V 4 – The Book of Hajj Ch 47 H 1
[133] Al Kafi – V 4 – The Book of Hajj Ch 47 H 2
[134] Al Kafi – V 4 – The Book of Hajj Ch 47 H 3
[135] Al Kafi – V 4 – The Book of Hajj Ch 47 H 4
[136] Al Kafi – V 4 – The Book of Hajj Ch 47 H 5
[137] Al Kafi – V 4 – The Book of Hajj Ch 47 H 6
[138] Al Kafi – V 4 – The Book of Hajj Ch 47 H 7
[139] Al Kafi – V 4 – The Book of Hajj Ch 47 H 8
[140] Al Kafi – V 4 – The Book of Hajj Ch 48 H 1
[141] Al Kafi – V 4 – The Book of Hajj Ch 48 H 2
[142] Al Kafi – V 4 – The Book of Hajj Ch 48 H 3
[143] Al Kafi – V 4 – The Book of Hajj Ch 48 H 4
[144] Al Kafi – V 4 – The Book of Hajj Ch 48 H 5
[145] Al Kafi – V 4 – The Book of Hajj Ch 49 H 1
[146] Al Kafi – V 4 – The Book of Hajj Ch 49 H 2
[147] Al Kafi – V 4 – The Book of Hajj Ch 49 H 3
[148] Al Kafi – V 4 – The Book of Hajj Ch 50 H 1
[149] Al Kafi – V 4 – The Book of Hajj Ch 50 H 2
[150] Al Kafi – V 4 – The Book of Hajj Ch 50 H 3
[151] Al Kafi – V 4 – The Book of Hajj Ch 51 H 1
[152] Al Kafi – V 4 – The Book of Hajj Ch 51 H 2
[153] Al Kafi – V 4 – The Book of Hajj Ch 51 H 3
[154] Al Kafi – V 4 – The Book of Hajj Ch 51 H 4
[155] Al Kafi – V 4 – The Book of Hajj Ch 51 H 5
[156] Al Kafi – V 4 – The Book of Hajj Ch 51 H 6
[157] Al Kafi – V 4 – The Book of Hajj Ch 51 H 7
[158] Al Kafi – V 4 – The Book of Hajj Ch 51 H 8
[159] Al Kafi – V 4 – The Book of Hajj Ch 51 H 9
[160] Al Kafi – V 4 – The Book of Hajj Ch 51 H 10
[161] Al Kafi – V 4 – The Book of Hajj Ch 51 H 11
[162] Al Kafi – V 4 – The Book of Hajj Ch 51 H 12
[163] Al Kafi – V 4 – The Book of Hajj Ch 51 H 13
[164] Al Kafi – V 4 – The Book of Hajj Ch 51 H 14
[165] Al Kafi – V 4 – The Book of Hajj Ch 51 H 15
[166] Al Kafi – V 4 – The Book of Hajj Ch 51 H 16
[167] Al Kafi – V 4 – The Book of Hajj Ch 51 H 17
[168] Al Kafi – V 4 – The Book of Hajj Ch 51 H 18
[169] Al Kafi – V 4 – The Book of Hajj Ch 52 H 1
[170] Al Kafi – V 4 – The Book of Hajj Ch 52 H 2
[171] Al Kafi – V 4 – The Book of Hajj Ch 52 H 3
[172] Al Kafi – V 4 – The Book of Hajj Ch 53 H 1
[173] Al Kafi – V 4 – The Book of Hajj Ch 53 H 2
[174] Al Kafi – V 4 – The Book of Hajj Ch 53 H 3
[175] Al Kafi – V 4 – The Book of Hajj Ch 54 H 1
[176] Al Kafi – V 4 – The Book of Hajj Ch 54 H 2
[177] Al Kafi – V 4 – The Book of Hajj Ch 54 H 3
[178] Al Kafi – V 4 – The Book of Hajj Ch 54 H 4
[179] Al Kafi – V 4 – The Book of Hajj Ch 54 H 5
[180] Al Kafi – V 4 – The Book of Hajj Ch 54 H 6
[181] Al Kafi – V 4 – The Book of Hajj Ch 55 H 1
[182] Al Kafi – V 4 – The Book of Hajj Ch 56 H 1
[183] Al Kafi – V 4 – The Book of Hajj Ch 56 H 2
[184] Al Kafi – V 4 – The Book of Hajj Ch 56 H 3
[185] Al Kafi – V 4 – The Book of Hajj Ch 57 H 1
[186] Al Kafi – V 4 – The Book of Hajj Ch 57 H 2
[187] Al Kafi – V 4 – The Book of Hajj Ch 57 H 3
[188] Al Kafi – V 4 – The Book of Hajj Ch 57 H 4
[189] Al Kafi – V 4 – The Book of Hajj Ch 57 H 5
[190] Al Kafi – V 4 – The Book of Hajj Ch 57 H 6
[191] Al Kafi – V 4 – The Book of Hajj Ch 57 H 7
[192] Al Kafi – V 4 – The Book of Hajj Ch 57 H 8
[193] Al Kafi – V 4 – The Book of Hajj Ch 57 H 9
[194] Al Kafi – V 4 – The Book of Hajj Ch 57 H 10
[195] Al Kafi – V 4 – The Book of Hajj Ch 58 H 1
[196] Al Kafi – V 4 – The Book of Hajj Ch 58 H 2
[197] Al Kafi – V 4 – The Book of Hajj Ch 58 H 3
[198] Al Kafi – V 4 – The Book of Hajj Ch 58 H 4
[199] Al Kafi – V 4 – The Book of Hajj Ch 58 H 5
[200] Al Kafi – V 4 – The Book of Hajj Ch 58 H 6
[201] Al Kafi – V 4 – The Book of Hajj Ch 58 H 7
[202] Al Kafi – V 4 – The Book of Hajj Ch 58 H 8
[203] Al Kafi – V 4 – The Book of Hajj Ch 58 H 9
[204] Al Kafi – V 4 – The Book of Hajj Ch 59 H 1
[205] Al Kafi – V 4 – The Book of Hajj Ch 59 H 2
[206] Al Kafi – V 4 – The Book of Hajj Ch 59 H 3
[207] Al Kafi – V 4 – The Book of Hajj Ch 59 H 4
[208] Al Kafi – V 4 – The Book of Hajj Ch 59 H 5
[209] Al Kafi – V 4 – The Book of Hajj Ch 59 H 6
[210] Al Kafi – V 4 – The Book of Hajj Ch 60 H 1
[211] Al Kafi – V 4 – The Book of Hajj Ch 60 H 2
[212] Al Kafi – V 4 – The Book of Hajj Ch 60 H 3
[213] Al Kafi – V 4 – The Book of Hajj Ch 60 H 4
[214] Al Kafi – V 4 – The Book of Hajj Ch 61 H 1
[215] Al Kafi – V 4 – The Book of Hajj Ch 61 H 2
[216] Al Kafi – V 4 – The Book of Hajj Ch 62 H 1
[217] Al Kafi – V 4 – The Book of Hajj Ch 62 H 2
[218] Al Kafi – V 4 – The Book of Hajj Ch 62 H 3
[219] Al Kafi – V 4 – The Book of Hajj Ch 62 H 4
[220] Al Kafi – V 4 – The Book of Hajj Ch 62 H 5
[221] Al Kafi – V 4 – The Book of Hajj Ch 63 H 1
[222] Al Kafi – V 4 – The Book of Hajj Ch 63 H 2
[223] Al Kafi – V 4 – The Book of Hajj Ch 63 H 3
[224] Al Kafi – V 4 – The Book of Hajj Ch 64 H 1
[225] Al Kafi – V 4 – The Book of Hajj Ch 64 H 2
[226] Al Kafi – V 4 – The Book of Hajj Ch 65 H 1
[227] Al Kafi – V 4 – The Book of Hajj Ch 65 H 2
[228] Al Kafi – V 4 – The Book of Hajj Ch 66 H 1
[229] Al Kafi – V 4 – The Book of Hajj Ch 66 H 2
[230] Al Kafi – V 4 – The Book of Hajj Ch 66 H 3
[231] Al Kafi – V 4 – The Book of Hajj Ch 67 H 1
[232] Al Kafi – V 4 – The Book of Hajj Ch 67 H 2
[233] Al Kafi – V 4 – The Book of Hajj Ch 67 H 3
[234] Al Kafi – V 4 – The Book of Hajj Ch 68 H 1
[235] Al Kafi – V 4 – The Book of Hajj Ch 68 H 2
[236] Al Kafi – V 4 – The Book of Hajj Ch 69 H 1
[237] Al Kafi – V 4 – The Book of Hajj Ch 70 H 1
[238] Al Kafi – V 4 – The Book of Hajj Ch 70 H 2
[239] Al Kafi – V 4 – The Book of Hajj Ch 70 H 3
[240] Al Kafi – V 4 – The Book of Hajj Ch 71 H 1
[241] Al Kafi – V 4 – The Book of Hajj Ch 71 H 2
[242] Al Kafi – V 4 – The Book of Hajj Ch 72 H 1
[243] Al Kafi – V 4 – The Book of Hajj Ch 72 H 2
[244] Al Kafi – V 4 – The Book of Hajj Ch 72 H 3
[245] Al Kafi – V 4 – The Book of Hajj Ch 72 H 4
[246] Al Kafi – V 4 – The Book of Hajj Ch 72 H 5
[247] Al Kafi – V 4 – The Book of Hajj Ch 72 H 6
[248] Al Kafi – V 4 – The Book of Hajj Ch 72 H 7
[249] Al Kafi – V 4 – The Book of Hajj Ch 72 H 8
[250] Al Kafi – V 4 – The Book of Hajj Ch 72 H 9
[251] Al Kafi – V 4 – The Book of Hajj Ch 72 H 10
[252] Al Kafi – V 4 – The Book of Hajj Ch 73 H 1
[253] Al Kafi – V 4 – The Book of Hajj Ch 73 H 2
[254] Al Kafi – V 4 – The Book of Hajj Ch 73 H 3
[255] Al Kafi – V 4 – The Book of Hajj Ch 73 H 4
[256] Al Kafi – V 4 – The Book of Hajj Ch 73 H 5
[257] Al Kafi – V 4 – The Book of Hajj Ch 74 H 1
[258] Al Kafi – V 4 – The Book of Hajj Ch 74 H 2
[259] Al Kafi – V 4 – The Book of Hajj Ch 74 H 3
[260] Al Kafi – V 4 – The Book of Hajj Ch 74 H 4
[261] Al Kafi – V 4 – The Book of Hajj Ch 74 H 5
[262] Al Kafi – V 4 – The Book of Hajj Ch 74 H 6
[263] Al Kafi – V 4 – The Book of Hajj Ch 74 H 7
[264] Al Kafi – V 4 – The Book of Hajj Ch 74 H 8
[265] Al Kafi – V 4 – The Book of Hajj Ch 74 H 9
[266] Al Kafi – V 4 – The Book of Hajj Ch 74 H 10
[267] Al Kafi – V 4 – The Book of Hajj Ch 75 H 1
[268] Al Kafi – V 4 – The Book of Hajj Ch 75 H 2
[269] Al Kafi – V 4 – The Book of Hajj Ch 75 H 3
[270] Al Kafi – V 4 – The Book of Hajj Ch 75 H 4
[271] Al Kafi – V 4 – The Book of Hajj Ch 75 H 5
[272] Al Kafi – V 4 – The Book of Hajj Ch 75 H 6
[273] Al Kafi – V 4 – The Book of Hajj Ch 75 H 7
[274] Al Kafi – V 4 – The Book of Hajj Ch 75 H 8
[275] Al Kafi – V 4 – The Book of Hajj Ch 75 H 9
[276] Al Kafi – V 4 – The Book of Hajj Ch 76 H 1
[277] Al Kafi – V 4 – The Book of Hajj Ch 76 H 2
[278] Al Kafi – V 4 – The Book of Hajj Ch 76 H 3
[279] Al Kafi – V 4 – The Book of Hajj Ch 76 H 4
[280] Al Kafi – V 4 – The Book of Hajj Ch 76 H 5
[281] Al Kafi – V 4 – The Book of Hajj Ch 76 H 6
[282] Al Kafi – V 4 – The Book of Hajj Ch 76 H 7
[283] Al Kafi – V 4 – The Book of Hajj Ch 76 H
[284] Al Kafi – V 4 – The Book of Hajj Ch 76 H 9
[285] Al Kafi – V 4 – The Book of Hajj Ch 76 H 10
[286] Al Kafi – V 4 – The Book of Hajj Ch 76 H 11
[287] Al Kafi – V 4 – The Book of Hajj Ch 76 H 12
[288] Al Kafi – V 4 – The Book of Hajj Ch 77 H 1
[289] Al Kafi – V 4 – The Book of Hajj Ch 77 H 2
[290] Al Kafi – V 4 – The Book of Hajj Ch 77 H 3
[291] Al Kafi – V 4 – The Book of Hajj Ch 77 H 4
[292] Al Kafi – V 4 – The Book of Hajj Ch 77 H 5
[293] Al Kafi – V 4 – The Book of Hajj Ch 77 H 6
[294] Al Kafi – V 4 – The Book of Hajj Ch 78 H 1
[295] Al Kafi – V 4 – The Book of Hajj Ch 78 H 2
[296] Al Kafi – V 4 – The Book of Hajj Ch 78 H 3
[297] Al Kafi – V 4 – The Book of Hajj Ch 78 H 4
[298] Al Kafi – V 4 – The Book of Hajj Ch 78 H 5
[299] Al Kafi – V 4 – The Book of Hajj Ch 78 H 6
[300] Al Kafi – V 4 – The Book of Hajj Ch 78 H 7
[301] Al Kafi – V 4 – The Book of Hajj Ch 78 H 8
[302] Al Kafi – V 4 – The Book of Hajj Ch 78 H 9
[303] Al Kafi – V 4 – The Book of Hajj Ch 79 H 1
[304] Al Kafi – V 4 – The Book of Hajj Ch 79 H 2
[305] Al Kafi – V 4 – The Book of Hajj Ch 79 H 3
[306] Al Kafi – V 4 – The Book of Hajj Ch 79 H 4
[307] Al Kafi – V 4 – The Book of Hajj Ch 79 H 5
[308] Al Kafi – V 4 – The Book of Hajj Ch 79 H 6
[309] Al Kafi – V 4 – The Book of Hajj Ch 79 H 7
[310] Al Kafi – V 4 – The Book of Hajj Ch 79 H 8
[311] Al Kafi – V 4 – The Book of Hajj Ch 79 H 9
[312] Al Kafi – V 4 – The Book of Hajj Ch 79 H 10
[313] Al Kafi – V 4 – The Book of Hajj Ch 80 H 1
[314] Al Kafi – V 4 – The Book of Hajj Ch 80 H 2
[315] Al Kafi – V 4 – The Book of Hajj Ch 80 H 3
[316] Al Kafi – V 4 – The Book of Hajj Ch 80 H 4
[317] Al Kafi – V 4 – The Book of Hajj Ch 80 H 5
[318] Al Kafi – V 4 – The Book of Hajj Ch 80 H 6
[319] Al Kafi – V 4 – The Book of Hajj Ch 80 H 7
[320] Al Kafi – V 4 – The Book of Hajj Ch 80 H 8
[321] Al Kafi – V 4 – The Book of Hajj Ch 80 H 9
[322] Al Kafi – V 4 – The Book of Hajj Ch 80 H 10
[323] Al Kafi – V 4 – The Book of Hajj Ch 80 H 11
[324] Al Kafi – V 4 – The Book of Hajj Ch 80 H 12
[325] Al Kafi – V 4 – The Book of Hajj Ch 80 H 13
[326] Al Kafi – V 4 – The Book of Hajj Ch 80 H 14
[327] Al Kafi – V 4 – The Book of Hajj Ch 80 H 15
[328] Al Kafi – V 4 – The Book of Hajj Ch 80 H 16