الكافي
AL-KAFI
ج 4
Volume 4
Part 5 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 5
Chapter 81 – The Talbiyya (The exclamation: ‘Here I am Lord-azwj! Here I am!)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُهُ لِمَ جُعِلَتِ التَّلْبِيَةُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى إِبْرَاهِيمَ ( عليه السلام ) أَنْ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالًا وَ عَلى كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ فَنَادَى فَأُجِيبَ مِنْ كُلِّ وَجْهٍ يُلَبُّونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked him-asws, ‘Why has the Talbiyya made to be?’ So he-asws said: ‘Allah-azwj Mighty and Majestic Revealed unto Ibrahim-as [22:27] And proclaim among the people for the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path. So he-as called out, and was answered from every direction, exclaiming Talbiyya’.[1]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَتُهُ الْقُرْآنَ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ .
Ali Bin Ibrahim, from his father, from Al nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws father-asws that Ali-asws said: ‘Talbiyya of the mute person, and his testimony, and his recitation of the Quran during the Prayer is the movement of his tongue, and gestures by his fingers’.[2]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّلْبِيَةُ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ لَبَّيْكَ دَاعِياً إِلَى دَارِ السَّلَامِ لَبَّيْكَ لَبَّيْكَ غَفَّارَ الذُّنُوبِ لَبَّيْكَ
Ali, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Talbiyya is – O Allah-azwj! Here I am! O Allah-azwj! Here I am! Here I am! There is no associate for You-azwj. Here I am! Surely the Praise, and the Bounties are for You-azwj, and the Kingdom, there being no associates for You-azwj! Here I am!, O the One with the Loftiness! Here I am! O the Caller to the house of Al-Islam. Here I am! Here I am! Forgiver of sins, here I am!
لَبَّيْكَ أَهْلَ التَّلْبِيَةِ لَبَّيْكَ لَبَّيْكَ ذَا الْجَلَالِ وَ الْإِكْرَامِ لَبَّيْكَ لَبَّيْكَ مَرْهُوباً وَ مَرْغُوباً إِلَيْكَ لَبَّيْكَ لَبَّيْكَ تُبْدِئُ وَ الْمَعَادُ إِلَيْكَ لَبَّيْكَ لَبَّيْكَ كَشَّافَ الْكُرَبِ الْعِظَامِ لَبَّيْكَ لَبَّيْكَ عَبْدُكَ وَ ابْنُ عَبْدَيْكَ لَبَّيْكَ لَبَّيْكَ يَا كَرِيمُ لَبَّيْكَ
Here I am, O the Rightful One for the Talbiyya! Here I am O the One with the Majesty and the Prestige, here I am! Here I am O the One hoped to and desired to You, here I am! Here I am the O Beginner and the ending being to You-azwj, here I am! Here I am O the Remover of the great anguish, here I am! Here I am, Your-azwj servant and a son of Your-azwj servant, here I am! Here I am, O the Benevolent, here I am!
تَقُولُ ذَلِكَ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ أَوْ نَافِلَةٍ وَ حِينَ يَنْهَضُ بِكَ بَعِيرُكَ وَ إِذَا عَلَوْتَ شَرَفاً أَوْ هَبَطْتَ وَادِياً أَوْ لَقِيتَ رَاكِباً أَوِ اسْتَيْقَظْتَ مِنْ مَنَامِكَ وَ بِالْأَسْحَارِ وَ أَكْثِرْ مَا اسْتَطَعْتَ مِنْهَا وَ اجْهَرْ بِهَا وَ إِنْ تَرَكْتَ بَعْضَ التَّلْبِيَةِ فَلَا يَضُرُّكَ غَيْرَ أَنَّ تَمَامَهَا أَفْضَلُ
You should be saying that at the end of each Prescribed Prayer, or optional, and when you get ready with your camel, or ascending a hillock, or descending into a valley, or meeting a rider, or when you wake up from your sleep, and at dawn, and frequent it as per your ability from it, and be loud with it. And, if you were to neglect some of the Talbiyya, so it would not harm you apart from that the complete of it is superior.
وَ اعْلَمْ أَنَّهُ لَا بُدَّ مِنَ التَّلْبِيَاتِ الْأَرْبَعِ فِي أَوَّلِ الْكَلَامِ وَ هِيَ الْفَرِيضَةُ وَ هِيَ التَّوْحِيدُ وَ بِهَا لَبَّى الْمُرْسَلُونَ وَ أَكْثِرْ مِنْ ذِي الْمَعَارِجِ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يُكْثِرُ مِنْهَا
And know, that it is a must from the Talbiyya, the four fist words (of it), and it is the Obligatory, and it is the Oneness (Tawheed), and by it have the Mursil Prophets-as exclaimed, and many of the ones with loftiness, for Rasool-Allah-saww used to frequent from it.
وَ أَوَّلُ مَنْ لَبَّى إِبْرَاهِيمُ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَدْعُوكُمْ إِلَى أَنْ تَحُجُّوا بَيْتَهُ فَأَجَابُوهُ بِالتَّلْبِيَةِ فَلَمْ يَبْقَ أَحَدٌ أُخِذَ مِيثَاقُهُ بِالْمُوَافَاةِ فِي ظَهْرِ رَجُلٍ وَ لَا بَطْنِ امْرَأَةٍ إِلَّا أَجَابَ بِالتَّلْبِيَةِ .
And, the first one to exclaim Talbiyya was Ibrahim-as saying: ‘Allah-azwj Mighty and Majestic is Calling you all to perform Hajj of His-azwj House (Kabah)!’ Thus, there did not remain anyone whose Covenant had been Taken with the loyalty in the back of a man, nor a belly of a woman, except that he answered by the Talbiyya’.[3]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَسَدِ بْنِ أَبِي الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَمَّنْ رَأَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ مُحْرِمٌ قَدْ كَشَفَ عَنْ ظَهْرِهِ حَتَّى أَبْدَاهُ لِلشَّمْسِ هُوَ يَقُولُ لَبَّيْكَ فِي الْمُذْنِبِينَ لَبَّيْكَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan Bin Ali Bin Yaqteen, from Asad Bin Abu Al A’ala, from Muhammad Bin Al Fuzayl,
(It has been narrated) from the one who saw Abu Abdullah-asws, and he-asws was in Ihraam, as his-asws back being exposed to the sun, he-asws was saying: ‘Here I-asws am among the sinners, here I-asws am!’.[4]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ رَفَعَهُ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمَّا أَحْرَمَ أَتَاهُ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ لَهُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّجِّ وَ الْعَجُّ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ وَ الثَّجُّ نَحْرُ الْبُدْنِ
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, raising it,
‘He-asws said: ‘When Rasool-Allah-saww wore Ihraam, Jibraeel-as came over to him-saww, so he-as said to him-saww: ‘Order your-saww companions with the ‘Ajji’ and the ‘Sajji’; and the Ajji is raising of the voice with the Talbiyya, and Al Sajji is sacrificing of the ‘الْبُدْنِ’ animal’.
وَ قَالَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ مَا بَلَغْنَا الرَّوْحَاءَ حَتَّى بَحَّتْ أَصْوَاتُنَا .
And he (the narrator) said, ‘Jabir Bin Abdullah said, ‘We had not reached Al-Rowha until our voices were (loud and) clear’.[5]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ تُلَبِّيَ وَ أَنْتَ عَلَى غَيْرِ طُهْرٍ وَ عَلَى كُلِّ حَالٍ .
Ali, from his father, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with it if you were to exclaim Talbiyya upon other than purity, and upon every state’.[6]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ .
Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Saeed Al Mukary, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not upon the women to be loud with the Talbiyya’.[7]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَبَّى فِي إِحْرَامِهِ سَبْعِينَ مَرَّةً إِيمَاناً وَ احْتِسَاباً أَشْهَدَ اللَّهُ لَهُ أَلْفَ أَلْفِ مَلَكٍ بِبَرَاءَةٍ مِنَ النَّارِ وَ بَرَاءَةٍ مِنَ النِّفَاقِ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ibn Fazzal, from various men,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The one who exclaims Talbiyya seventy times being in his Ihraam with having Eman (faith) and considering it as a good deed, Allah-azwj would Cause a thousand thousand Angels to testify for him with the freedom from the Fire, and freedom from the hypocrisy’.[8]
بَابُ مَا يَنْبَغِي تَرْكُهُ لِلْمُحْرِمِ مِنَ الْجِدَالِ وَ غَيْرِهِ
Chapter 82 – What is befitting for the one in Ihraam to neglect, from the arguing and such else
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ اشْتَرَطَ عَلَى النَّاسِ شَرْطاً وَ شَرَطَ لَهُمْ شَرْطاً قُلْتُ فَمَا الَّذِي اشْتَرَطَ عَلَيْهِمْ وَ مَا الَّذِي اشْتَرَطَ لَهُمْ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu 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, there shall be no obscenity, nor immorality nor quarrelling during the Hajj. So he-asws said: ‘Allah-azwj Mighty and Majestic Stipulated a condition against the people and Stipulated a condition for them’. I said, ‘So what is that which He-azwj Stipulated against them, and what is that which He-azwj Stipulated for them?’
فَقَالَ أَمَّا الَّذِي اشْتَرَطَ عَلَيْهِمْ فَإِنَّهُ قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ وَ أَمَّا مَا شَرَطَ لَهُمْ فَإِنَّهُ قَالَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى قَالَ يَرْجِعُ لَا ذَنْبَ لَهُ
So he-asws said: ‘As for that which He-azwj Stipulated against them, so He-azwj Said [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein, there shall be no obscenity, nor immorality nor quarrelling during the Hajj. And as for what He-azwj Stipulated for them, so He-azwj Said: [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him, (this is) the one who fears’. He-asws said: ‘He would return as there being no sins for him’,
قَالَ قُلْتُ أَ رَأَيْتَ مَنِ ابْتُلِيَ بِالْفُسُوقِ مَا عَلَيْهِ قَالَ لَمْ يَجْعَلِ اللَّهُ لَهُ حَدّاً يَسْتَغْفِرُ اللَّهَ وَ يُلَبِّي
He (the narrator) said, ‘I said, ‘What is your-asws view of the one who exclaims Talbiyya with the immorality, what (penalty) would be upon him?’ He-asws said: ‘Allah-azwj has not Made a Legal Punishment (Hadd) for him. He should seek Forgiveness of Allah-azwj, and he should exclaim Talbiyya’.
قُلْتُ فَمَنِ ابْتُلِيَ بِالْجِدَالِ مَا عَلَيْهِ قَالَ إِذَا جَادَلَ فَوْقَ مَرَّتَيْنِ فَعَلَى الْمُصِيبِ دَمٌ يُهَرِيقُهُ وَ عَلَى الْمُخْطِئِ بَقَرَةٌ .
He (the narrator) said, ‘So the one who indulges in the quarrelling, what (penalty) would be upon him?’ He-asws said: ‘When he quarrels more than twice, so upon the correctness (him being right), would be blood (of a sacrificial animal) that he would have to spill (by slaughtering as an expiation), and upon the error (him being wrong), would be a cow (to be slaughtered as an expiation)’.[9]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ قَالَ إِتْمَامُهَا أَنْ لَا رَفَثَ وَ لَا فُسُوقَ وَ لَا جِدَالَ فِي الْحَجِّ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
‘With regards to the Words of Allah-azwj Mighty and Majestic [2:196] And complete the Hajj and the Umrah for Allah, he-asws said: ‘Its completion is that there should neither be any sexual intercourse, nor immorality, nor a disputing during the Hajj’.[10]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَحْرَمْتَ فَعَلَيْكَ بِتَقْوَى اللَّهِ وَ ذِكْرِ اللَّهِ كَثِيراً وَ قِلَّةِ الْكَلَامِ إِلَّا بِخَيْرٍ فَإِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يَحْفَظَ الْمَرْءُ لِسَانَهُ إِلَّا مِنْ خَيْرٍ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ وَ الرَّفَثُ الْجِمَاعُ وَ الْفُسُوقُ الْكَذِبُ وَ السِّبَابُ وَ الْجِدَالُ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin yahya, and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘When you wear Ihraam, so upon you is with the fearing of Allah-azwj, and mentioning Allah-azwj frequently, and scarcity of the speech, except with goodness, for it is from the completion of the Hajj and the Umra that the person protects his tongue except from goodness, just as Allah-azwj Mighty and Majestic has Said. So Allah-azwj Mighty and Majestic is Saying [2:197] The Hajj is (performed in) the well-known months; so whoever determines the performance of the Hajj therein, there shall be no obscenity nor immorality nor quarrelling during the Hajj. And the obscenity (is a reference to) the copulation, and the immorality is the lying, and the insulting, and the quarrelling, the words of the man, ‘No, by Allah-azwj!’, and ‘Yes, by Allah-azwj!’
وَ اعْلَمْ أَنَّ الرَّجُلَ إِذَا حَلَفَ بِثَلَاثِ أَيْمَانٍ وِلَاءً فِي مَقَامٍ وَاحِدٍ وَ هُوَ مُحْرِمٌ فَقَدْ جَادَلَ فَعَلَيْهِ دَمٌ يُهَرِيقُهُ وَ يَتَصَدَّقُ بِهِ وَ إِذَا حَلَفَ يَمِيناً وَاحِدَةً كَاذِبَةً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ يُهَرِيقُهُ وَ يَتَصَدَّقُ بِهِ
And know, that the man, when he swears with three oaths sincerely, in one place and he is wearing Ihraam, so he has quarrelled. Therefore, upon him would be blood (of a sacrificial animal) to be spilled, and he should give in charity with it. And when he swears an oath once, falsely, so he has quarrelled, and upon him would be blood (of a sacrificial animal) to be spilled, and he should give in charity with it’.
وَ قَالَ اتَّقِ الْمُفَاخَرَةَ وَ عَلَيْكَ بِوَرَعٍ يَحْجُزُكَ عَنْ مَعَاصِي اللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
And he-asws said: ‘Fear the pride and upon you is with the piety, refraining you from disobeying Allah-azwj, for Allah-azwj Mighty and Majestic is Saying [22:29] Then let them fulfil their needful acts, and let them be loyal to their vows and let them go round the Ancient House (Kabah)’.
قَالَ أَبُو عَبْدِ اللَّهِ مِنَ التَّفَثِ أَنْ تَتَكَلَّمَ فِي إِحْرَامِكَ بِكَلَامٍ قَبِيحٍ فَإِذَا دَخَلْتَ مَكَّةَ وَ طُفْتَ بِالْبَيْتِ وَ تَكَلَّمْتَ بِكَلَامٍ طَيِّبٍ فَكَانَ ذَلِكَ كَفَّارَةً
Abu Abdullah-asws said: ‘From Al-Tafas (التَّفَثِ) is that you speak while being in your Ihraam, with ugly speech. So when you enter Makkah and circumambulate the House (Kabah), you should speak with good speech, so that would be an expiation’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ لَا لَعَمْرِي وَ بَلَى لَعَمْرِي قَالَ لَيْسَ هَذَا مِنَ الْجِدَالِ إِنَّمَا الْجِدَالُ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ .
He (the narrator) said, ‘And I asked him-asws about the man who is saying, ‘No, by my life!’, and ‘Yes, by my life!’’. He-asws said: ‘This is not from the ‘quarrelling’. But rather, the quarrelling is (saying), ‘No, by Allah-azwj!’, and ‘Yes, by Allah-azwj!’’.[11]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِذَا حَلَفَ ثَلَاثَ أَيْمَانٍ مُتَتَابِعَاتٍ صَادِقاً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ وَ إِذَا حَلَفَ بِيَمِينٍ وَاحِدَةٍ كَاذِباً فَقَدْ جَادَلَ وَ عَلَيْهِ دَمٌ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘When one swears by three oaths consecutively so he has quarrelled, and upon him is blood (of a sacrificial animal to be slaughtered); and when one swears with one false oath, so he has quarrelled, and upon him is blood (of a sacrificial animal to be slaughtered)’.[12]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُرِيدُ أَنْ يَعْمَلَ الْعَمَلَ فَيَقُولُ لَهُ صَاحِبُهُ وَ اللَّهِ لَا تَعْمَلْهُ فَيَقُولُ وَ اللَّهِ لَأَعْمَلَنَّهُ فَيُخَالِفُهُ مِرَاراً أَ يَلْزَمُهُ مَا يَلْزَمُ صَاحِبَ الْجِدَالِ قَالَ لَا إِنَّمَا أَرَادَ بِهَذَا إِكْرَامَ أَخِيهِ إِنَّمَا ذَلِكَ مَا كَانَ لِلَّهِ فِيهِ مَعْصِيَةٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Muskan, from Abu Baseer who said,
‘I asked him-asws about the one in Ihraam intending that he does the deed, so his companion is saying to him, ‘By Allah-azwj! You should not do it’. So he is saying, ‘By Allah-azwj! I will do it!’. So he opposes him a few times. Would it necessitate upon him what necessitated upon the one who quarrels?’ He-asws said: ‘No. But rather, what is Meant by this is honouring of his brother. But rather, that (penalty) is what was for the Sake of Allah-azwj wherein is a disobedience’.[13]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْجِدَالِ شَاةٌ وَ فِي السِّبَابِ وَ الْفُسُوقِ بَقَرَةٌ وَ الرَّفَثِ فَسَادُ الْحَجِّ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Suleyman Bin Khalid who said,
‘I heard Abu Abdullah-asws saying: ‘Regarding the quarrelling is a sheep, and regarding the insults and the immoralities is a cow, and the union spoils the Hajj’.[14]
بَابُ مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ وَ مَا يُكْرَهُ لَهُ لِبَاسُهُ
Chapter 83 – What the one in Ihraam can wear, from the clothes, and what is disliked for him, his clothing
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ بَعْضِهِمْ ( عليهم السلام ) قَالَ أَحْرَمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي ثَوْبَيْ كُرْسُفٍ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of our companions,
(It has been narrated) from one of them-asws having said: ‘Rasool-Allah-saww wore Ihraam in two cotton cloths’.[15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ ثَوْبَا رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الَّذِي أَحْرَمَ فِيهِمَا يَمَانِيَّيْنِ عِبْرِيٌّ وَ ظَفَارِ وَ فِيهِمَا كُفِّنَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The two (pieces of) clothes which Rasool-Allah-saww wore as Ihraam were both (made in) Yemen, Ibriy and Zafar (two towns), and in these two he-saww was shrouded’.[16]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ ثَوْبٍ يُصَلَّى فِيهِ فَلَا بَأْسَ أَنْ يُحْرَمَ فِيهِ
Ali, from his father, from Hammad Bin Isa, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘Every cloth that one has Prayed in, so there is no problem if he were to be Ihraamed in it’.[17]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ وَ لَحْمَتُهَا مِنْ غَزْلٍ قَالَ لَا بَأْسَ بِأَنْ يُحْرَمَ فِيهَا إِنَّمَا يُكْرَهُ الْخَالِصُ مِنْهُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Abdul Kareem Bin Amro, from Abu Baseer who said,
‘Abu Abdullah-asws was asked about the fabric whose interlace is silk and its weaving is from yarn. He-asws said: ‘There is no problem if he were to wear Ihraam in it. But rather, the abhorrence is the pure (silk) from it’.[18]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ شُعَيْبٍ أَبِي صَالِحٍ عَنْ خَالِدٍ أَبِي الْعَلَاءِ الْخَفَّافِ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ ( عليه السلام ) وَ عَلَيْهِ بُرْدٌ أَخْضَرُ وَ هُوَ مُحْرِمٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Shuayb Abu Salih, from Khalid Abu Al A’ala Al Khaffaf who said,
‘I saw Abu Ja’far-asws and upon him-asws was a green gown, and he-asws was in Ihraam’.[19]
مُحَمَّدُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ عِنْدَهُ جَالِساً فَسُئِلَ عَنْ رَجُلٍ يُحْرِمُ فِي ثَوْبٍ فِيهِ حَرِيرٌ فَدَعَا بِإِزَارٍ قُرْقُبِيٍّ فَقَالَ أَنَا أُحْرِمُ فِي هَذَا وَ فِيهِ حَرِيرٌ .
Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Hanaan Bin Sadeyr,
(It has been narrated) from Abu Abdullah-asws, said, ‘I was seated in his-asws presence, and he-asws was asked about a man who wears Ihraam in a cloth in which is silk. So he-asws called for a Qurquby loin cloth and he-asws said: ‘I-asws wore Ihraam in this and in it is silk’.[20]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَلْبَسُ الطَّيْلَسَانَ الْمَزْرُورَ فَقَالَ نَعَمْ وَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) لَا يُلْبَسُ طَيْلَسَانٌ حَتَّى يُنْزَعَ أَزْرَارُهُ فَحَدَّثَنِي أَبِي إِنَّمَا كُرِهَ ذَلِكَ مَخَافَةَ أَنْ يَزُرَّهُ الْجَاهِلُ عَلَيْهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,
‘I asked Abu Abdullah-asws about the one in Ihraam wearing the buttoned pallium. So he-asws said: ‘Yes, and in the Book of Ali-asws: ‘He cannot wear a pillion until he removes its buttons’. So my-asws father-asws narrated to me: ‘But rather, that is disliked (wearing a pillion) out of fear that the ignoramus would place buttons upon it’.[21]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَ ذَلِكَ وَ قَالَ إِنَّمَا كُرِهَ ذَلِكَ مَخَافَةَ أَنْ يَزُرَّهُ الْجَاهِلُ فَأَمَّا الْفَقِيهُ فَلَا بَأْسَ أَنْ يَلْبَسَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws similar to that, and he-asws said: ‘But rather, that (wearing of a pillion) is disliked out of fear that the ignorant one would button it. But, as for the understanding one, so there is no problem if he were to wear it’.[22]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَلْبَسْ ثَوْباً لَهُ أَزْرَارٌ وَ أَنْتَ مُحْرِمٌ إِلَّا أَنْ تَنْكُسَهُ وَ لَا ثَوْباً تَدَرَّعُهُ وَ لَا سَرَاوِيلَ إِلَّا أَنْ لَا يَكُونَ لَكَ إِزَارٌ وَ لَا خُفَّيْنِ إِلَّا أَنْ لَا يَكُونَ لَكَ نَعْلَانِ قَالَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘You should not wear a cloth which has buttons for it and you are in Ihraam, except if you overturn it, nor a cloth to shield (armour) by it, nor a trouser except if there do not happen to be buttons for it, nor socks if there do not happen to be two slippers for you’.
وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُقَارِنُ بَيْنَ ثِيَابِهِ الَّتِي أَحْرَمَ فِيهَا وَ غَيْرِهَا قَالَ لَا بَأْسَ بِذَلِكَ إِذَا كَانَتْ طَاهِرَةً .
And I asked him-asws about the one in Ihraam pairing between his clothes which he is Ihraamed in, and others. He-asws said: ‘There is no problem with that when those were clean’.[23]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَتَرَدَّى بِالثَّوْبَيْنِ قَالَ نَعَمْ وَ الثَّلَاثَةِ إِنْ شَاءَ يَتَّقِي بِهَا الْبَرْدَ وَ الْحَرَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about the one in Ihraam covering with two (pieces of) clothes. He-asws said: ‘Yes, and three if he so desires to, fearing the cold and the heat by it’.[24]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا بَأْسَ بِأَنْ يُغَيِّرَ الْمُحْرِمُ ثِيَابَهُ وَ لَكِنْ إِذَا دَخَلَ مَكَّةَ لَبِسَ ثَوْبَيْ إِحْرَامِهِ اللَّذَيْنِ أَحْرَمَ فِيهِمَا وَ كُرِهَ أَنْ يَبِيعَهُمَا .
Ali, from his father, from Ibn Abu Umeyr, from Muawiya who said,
‘Abu Abdullah-asws said: ‘There is no problem with the one in Ihraam changing his clothes. But, when he enters Makkah, he should wear two (pieces of) clothes which he has worn Ihraam in, and it is disliked that he sells these two’.[25]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَلْبَسُ الْخَزَّ قَالَ لَا بَأْسَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Al-Hassan-asws about the one in Ihraam wearing Al-Khazz (animal fur). He-asws said: ‘There is no problem’.[26]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يُحْرِمُ الرَّجُلُ فِي الثَّوْبِ الْأَسْوَدِ قَالَ لَا يُحْرِمُ فِي الثَّوْبِ الْأَسْوَدِ وَ لَا يُكَفَّنُ بِهِ الْمَيِّتُ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ahmad bin Aiz, from Al Husayn Bin Mukhtar who said,
‘I said to Abu Abdullah-asws, ‘Can the man Ihraam himself in black cloth?’ He-asws said: ‘He cannot be Ihraamed in black clothes, nor can the deceased be shrouded in it’.[27]
أَحْمَدُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُحْرِمُ فِي ثَوْبٍ وَسِخٍ قَالَ لَا وَ لَا أَقُولُ إِنَّهُ حَرَامٌ وَ لَكِنْ أُحِبُّ أَنْ يُطَهِّرَهُ وَ طَهُورُهُ غَسْلُهُ وَ لَا يَغْسِلُ الرَّجُلُ ثَوْبَهُ الَّذِي يُحْرِمُ فِيهِ حَتَّى يَحِلَّ وَ إِنْ تَوَسَّخَ إِلَّا أَنْ يُصِيبَهُ جَنَابَةٌ أَوْ شَيْءٌ فَيَغْسِلَهُ .
Ahmad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about the man who wears Ihraam in dirty clothes. He-asws said: ‘No! And, I-asws am not saying it is Prohibited, but, I-asws would love it if he would clean it, and its cleaning it is washing it; and the man should not wash his clothes in which he is wearing Ihraam in until he is free from it, and even if it becomes dirty, except if a sexual impurity hits it, or something, so he should wash it’.[28]
أَحْمَدُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ خَلُوقِ الْكَعْبَةِ لِلْمُحْرِمِ أَ يُغْسَلُ مِنْهُ الثَّوْبُ قَالَ لَا هُوَ طَهُورٌ ثُمَّ قَالَ إِنَّ بِثَوْبِي مِنْهُ لَطْخاً .
Ahmad, from Ibn Abu Umeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about the perfumes of the Kabah for the one in Ihraam, should he wash the clothes from it?’ He-asws said: ‘No, it is clean’. Then he-asws said: ‘My-asws clothes have been stained from it’.[29]
أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الثَّوْبِ الْمُعْلَمِ هَلْ يُحْرِمُ فِيهِ الرَّجُلُ قَالَ نَعَمْ إِنَّمَا يُكْرَهُ الْمُلْحَمُ .
Ahmad, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Lays Al Murady who said,
‘I asked Abu Abdullah-asws about the printed clothes, ‘Can the man Ihraam himself in it?’ He-asws said: ‘Yes. But rather, it is the blended (with silk) which is disliked’.[30]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الثَّوْبِ يَكُونُ مَصْبُوغاً بِالْعُصْفُرِ ثُمَّ يُغْسَلُ أَلْبَسُهُ وَ أَنَا مُحْرِمٌ قَالَ نَعَمْ لَيْسَ الْعُصْفُرُ مِنَ الطِّيبِ وَ لَكِنْ أَكْرَهُ أَنْ تَلْبَسَ مَا يَشْهَرُكَ بِهِ النَّاسُ .
Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Hilal who said,
‘Abu Abdullah-asws was asked about the clothes which happen to be dyed with saffron, then it is washed, ‘Can I wear it and I am in Ihraam?’ He-asws said: ‘Yes. The saffron is not from the perfumes, but I-asws dislike it if you were to wear what makes you to be prominent among the people’.[31]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الثَّوْبِ يُصِيبُهُ الزَّعْفَرَانُ ثُمَّ يُغْسَلُ فَلَا يَذْهَبُ أَ يُحْرَمُ فِيهِ قَالَ لَا بَأْسَ بِهِ إِذَا ذَهَبَ رِيحُهُ وَ لَوْ كَانَ مَصْبُوغاً كُلُّهُ إِذَا ضَرَبَ إِلَى الْبَيَاضِ وَ غُسِلَ فَلَا بَأْسَ بِهِ .
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,
‘I asked Abu Abdullah-asws about the clothes touched by saffron, then it is washed, but it does not go away, ‘Can I wear Ihraam in it?’ He-asws said: ‘There is no problem with it when its aroma goes away, and even if all of it was dyed, when it is struck to the whiteness and is washed, so there is no problem with it’.[32]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَلْبَسُ الثَّوْبَ قَدْ أَصَابَهُ الطِّيبُ قَالَ إِذَا ذَهَبَ رِيحُ الطِّيبِ فَلْيَلْبَسْهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Ismail Bin Al Fazl who said,
‘I asked Abu Abdullah-asws about the one in Ihraam wearing the clothes which have been touched by the perfume. He-asws said: ‘When its aroma goes away, so let him wear it’.[33]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ فِي ثَوْبٍ مَصْبُوغٍ بِمِشْقٍ وَ لَا بَأْسَ بِأَنْ يُحَوِّلَ الْمُحْرِمُ ثِيَابَهُ قُلْتُ إِذَا أَصَابَهَا شَيْءٌ يَغْسِلُهَا قَالَ نَعَمْ وَ إِنِ احْتَلَمَ فِيهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with it if the man were to wear Ihraam in clothes dyed with Mashq (a dye); and there is no problem if the one in Ihraam were to change his clothes’. I said, ‘When something hits it, so he should wash it?’ He-asws said: ‘Yes, and if he were to discharge in it’.[34]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَلْبَسُ لِحَافاً ظِهَارَتُهُ حَمْرَاءُ وَ بِطَانَتُهُ صَفْرَاءُ قَدْ أَتَى لَهُ سَنَةٌ وَ سَنَتَانِ قَالَ مَا لَمْ يَكُنْ لَهُ رِيحٌ فَلَا بَأْسَ وَ كُلُّ ثَوْبٍ يُصْبَغُ وَ يُغْسَلُ يَجُوزُ الْإِحْرَامُ فِيهِ فَإِنْ لَمْ يُغْسَلْ فَلَا .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaw Bin Sadaqa, from Ammar Bin Musa who said,
‘I asked Abu Abdullah-asws about the man who wears the bed-cover, the back of which is reddish and its inside is yellowish, a year and two years having passed for it. He-asws said: ‘As long as there does not happen to be a smell for it, so there is no problem; and every cloth dyed and washed, it is allowed to wear Ihraam in it. But if it is not washed, so no’.[35]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ نَجِيحٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ لَا بَأْسَ بِلُبْسِ الْخَاتَمِ لِلْمُحْرِمِ وَ فِي رِوَايَةٍ أُخْرَى لَا يَلْبَسْهُ لِلزِّينَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Najeeh,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘There is no problem for the one in Ihraam to wear the ring’. And in another report, (He-asws said): ‘He should not wear it for the adornment’.[36]
بَابُ الْمُحْرِمِ يَشُدُّ عَلَى وَسَطِهِ الْهِمْيَانَ وَ الْمِنْطَقَةَ
Chapter 84 – The one in Ihraam tightens the money-purse and the belt upon his waist
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ مَعِي أَهْلِي وَ أَنَا أُرِيدُ أَنْ أَشُدَّ نَفَقَتِي فِي حَقْوَيَّ فَقَالَ نَعَمْ فَإِنَّ أَبِي ( عليه السلام ) كَانَ يَقُولُ مِنْ قُوَّةِ الْمُسَافِرِ حِفْظُ نَفَقَتِهِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal who said,
‘I said to Abu Abdullah-asws, ‘My family is with me, and I intend to tighten my expenses (purse) around my waist’. So he-asws said: ‘Yes, for my-asws father-asws was saying: ‘From the strength of the traveller is the protection of his expenditure (money)’.[37]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَشُدُّ عَلَى بَطْنِهِ الْعِمَامَةَ قَالَ لَا ثُمَّ قَالَ كَانَ أَبِي يَقُولُ يَشُدُّ عَلَى بَطْنِهِ الْمِنْطَقَةَ الَّتِي فِيهَا نَفَقَتُهُ يَسْتَوْثِقُ مِنْهَا فَإِنَّهَا مِنْ تَمَامِ حَجِّهِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the one in Ihraam tightening the turban around his belly. He-asws said: ‘No’. Then he-asws said: ‘My-asws father-asws was saying: ‘He can tighten the money-belt in which is his expenditure (money), to be confident from it, for it is from the completion of his Hajj’.[38]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَصُرُّ الدَّرَاهِمَ فِي ثَوْبِهِ قَالَ نَعَمْ وَ يَلْبَسُ الْمِنْطَقَةَ وَ الْهِمْيَانَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb who said,
‘I asked Abu Abdullah-asws about the one in Ihraam packing the Dirhams inside his clothes. He-asws said: ‘Yes, and he can wear the money-belt and the purse’.[39]
بَابُ مَا يَجُوزُ لِلْمُحْرِمَةِ أَنْ تَلْبَسَهُ مِنَ الثِّيَابِ وَ الْحُلِيِّ وَ مَا يُكْرَهُ لَهَا مِنْ ذَلِكَ
Chapter 85 – What is allowed for the female in Ihraam to wear from the clothes, and the ornaments, and what is disliked for her from that
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الْمُحْرِمَةُ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ غَيْرَ الْحَرِيرِ وَ الْقُفَّازَيْنِ وَ كُرِهَ النِّقَابُ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ays Bin Al Qasim who said,
‘Abu Abdullah-asws said: ‘The woman in Ihraam can wear whatever she so desires to from the clothes, apart from the silk, and the two gloves; but the veil (Naqaab) is disliked’.
وَ قَالَ تَسْدِلُ الثَّوْبَ عَلَى وَجْهِهَا قُلْتُ حَدُّ ذَلِكَ إِلَى أَيْنَ قَالَ إِلَى طَرَفِ الْأَنْفِ قَدْرَ مَا تُبْصِرُ .
And he-asws said: ‘And she can hang the cloth upon her face’. I said, ‘The limit of that is up to where?’ He-asws said: ‘Up to the side of the nose, to a measurement of what she can see with’.[40]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ أَيَّ شَيْءٍ تَلْبَسُ مِنَ الثِّيَابِ قَالَ تَلْبَسُ الثِّيَابَ كُلَّهَا إِلَّا الْمَصْبُوغَةَ بِالزَّعْفَرَانِ وَ الْوَرْسِ وَ لَا تَلْبَسُ الْقُفَّازَيْنِ وَ لَا حُلِيّاً تَتَزَيَّنُ بِهِ لِزَوْجِهَا وَ لَا تَكْتَحِلُ إِلَّا مِنْ عِلَّةٍ وَ لَا تَمَسُّ طِيباً وَ لَا تَلْبَسُ حُلِيّاً وَ لَا فِرِنْداً وَ لَا بَأْسَ بِالْعَلَمِ فِي الثَّوْبِ .
A number of our companions, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ismail Bin Mihran, from Al Nazar Bin Suweyd,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the woman in Ihraam, ‘Which thing can she wear, from the clothes?’ He-asws said: ‘She can wear the clothes, all of them, except for ones dyed with saffron, and the dye plant; and she cannot wear the two gloves, nor an ornament to be adorned with for her husband, nor can she apply kohl except due to a reason, nor touch perfume, nor wear an ornament, nor Firanda (a decorative flower); and there is no problem with a pattern in the clothes’.[41]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ أَبُو جَعْفَرٍ ( عليه السلام ) بِامْرَأَةٍ مُتَنَقِّبَةٍ وَ هِيَ مُحْرِمَةٌ فَقَالَ أَحْرِمِي وَ أَسْفِرِي وَ أَرْخِي ثَوْبَكِ مِنْ فَوْقِ رَأْسِكِ فَإِنَّكِ إِنْ تَنَقَّبْتِ لَمْ يَتَغَيَّرْ لَوْنُكِ فَقَالَ رَجُلٌ إِلَى أَيْنَ تُرْخِيهِ فَقَالَ تُغَطِّي عَيْنَيْهَا قَالَ قُلْتُ يَبْلُغُ فَمَهَا قَالَ نَعَمْ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Abu Ja’far-asws passed by a veiled woman (in Naqaab) and she was in Ihraam. So he-asws said: ‘Wear Ihraam, and uncover your face, and relax your cloth from the top of your head, for if you were to veil (Naqaab), your colour would not change’. So a man asked, ‘Up to where should she relax it?’ So he-asws said: ‘To uncover her eyes’. I said, ‘It should not reach her mouth?’ He-asws said: ‘Yes’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمَةُ لَا تَلْبَسُ الْحُلِيَّ وَ لَا الثِّيَابَ الْمُصَبَّغَاتِ إِلَّا صِبْغٌ لَا يَرْدَعُ .
And Abu Abdullah-asws said: ‘The female in Ihraam should not wear an ornament, nor dyed clothes except if it is dyed and cannot be returned (to its original state)’.[42]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمَرْأَةِ يَكُونُ عَلَيْهَا الْحُلِيُّ وَ الْخَلْخَالُ وَ الْمَسَكَةُ وَ الْقُرْطَانِ مِنَ الذَّهَبِ وَ الْوَرِقِ تُحْرِمُ فِيهِ وَ هُوَ عَلَيْهَا وَ قَدْ كَانَتْ تَلْبَسُهُ فِي بَيْتِهَا قَبْلَ حَجِّهَا أَ تَنْزَعُهُ إِذَا أَحْرَمَتْ أَوْ تَتْرُكُهُ عَلَى حَالِهِ قَالَ تُحْرِمُ فِيهِ وَ تَلْبَسُهُ مِنْ غَيْرِ أَنْ تُظْهِرَهُ لِلرِّجَالِ فِي مَرْكَبِهَا وَ مَسِيرِهَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Al-Hassan-asws about the woman who happened to have ornaments upon her, and the anklets, and the bangles, and the ear-rings of gold and the silver, being in Ihraam, and these are upon her, and she used to wear these beforehand in her house before her Hajj. Should she remove these when she wears Ihraam or let these be upon its state?’ He-asws: ‘She can be in Ihraam and wear these without displaying it for the men during her riding and her walking’.[43]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْعِمَامَةِ السَّابِرِيَّةِ فِيهَا عَلَمُ حَرِيرٍ تُحْرِمُ فِيهَا الْمَرْأَةُ قَالَ نَعَمْ إِنَّمَا كُرِهَ ذَلِكَ إِذَا كَانَ سَدَاهُ وَ لَحْمَتُهُ جَمِيعاً حَرِيراً
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Hassan Al Ahmasy,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Al-Sabiriyya turban wherein are silken prints, the woman Ihraaming in it. He-asws said: ‘Yes, but rather that is disliked when its lacing and its yarn altogether are of silk’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَدْ سَأَلَنِي أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ أَنْ أَلْبَسَهَا وَ كَانَ وَجَدَ الْبَرْدَ فَأَمَرْتُهُ أَنْ يَلْبَسَهَا .
Then Abu Abdullah-asws said, ‘Abu Saeed had asked me-asws about the shawl, its lacing being of silk, if he can let her wear it, and she was feeling cold. So I-asws ordered him that he can let her wear it’.[44]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عُيَيْنَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَلْبَسَ وَ هِيَ مُحْرِمَةٌ قَالَ الثِّيَابُ كُلُّهَا مَا خَلَا الْقُفَّازَيْنِ وَ الْبُرْقُعَ وَ الْحَرِيرَ قُلْتُ تَلْبَسُ الْخَزَّ قَالَ نَعَمْ قُلْتُ فَإِنَّ سَدَاهُ الْإِبْرِيسَمُ وَ هُوَ حَرِيرٌ قَالَ مَا لَمْ يَكُنْ حَرِيراً خَالِصاً فَلَا بَأْسَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, or someone else from Dawood Bin Al Husayn, from Abu Uyayna who said,
‘I asked Abu Abdullah-asws, ‘What is Permissible for the woman to wear while she is in Ihraam?’ He-asws said: ‘The clothes, all of them, apart from the two gloves, and the veil (Niqaab/Burqa), and the silk’. I said, ‘Sha can wear the fur (Al-Khazz)?’ He-asws said: ‘Yes’. I said, ‘Supposing its lacing is of silk and it is (also of) silk?’ As long as it does not happen to be purely silk, so there is no problem’.[45]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ الْمُحْرِمَةُ لَا تَتَنَقَّبُ لِأَنَّ إِحْرَامَ الْمَرْأَةِ فِي وَجْهِهَا وَ إِحْرَامَ الرَّجُلِ فِي رَأْسِهِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Abdullah Bin Maymoun,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘The female in Ihraam cannot wear Naqaab, because the Ihraam of the woman is in her face, and an Ihraam of the man is in his head’.[46]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تَلْبَسَ ثَوْباً حَرِيراً وَ هِيَ مُحْرِمَةٌ قَالَ لَا وَ لَهَا أَنْ تَلْبَسَهُ فِي غَيْرِ إِحْرَامِهَا .
Humeyd Bin Ziyad, from Al Hassan Bin Sama’at from someone else, from Aban Bin Usman, from Ismail Bin Al Fazl who said,
‘I asked Abu Abdullah-asws about the woman, ‘Is it correct for her that she wears silken clothes and she is in Ihraam?’ He-asws said: ‘No! And, for her is that she can wear in other than her Ihraam’.[47]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ مَرَّ أَبُو جَعْفَرٍ ( عليه السلام ) بِامْرَأَةٍ مُحْرِمَةٍ قَدِ اسْتَتَرَتْ بِمِرْوَحَةٍ فَأَمَاطَ الْمِرْوَحَةَ بِنَفْسِهِ عَنْ وَجْهِهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Abu Ja’far passed by a woman in Ihraam who had veiled with a vent, so he-asws removed the vent himself-asws from her face’.[48]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُصَبَّغَاتُ الثِّيَابِ تَلْبَسُهُ الْمُحْرِمَةُ فَقَالَ لَا بَأْسَ بِهِ إِلَّا الْمُفْدَمَ الْمَشْهُورَ وَ الْقِلَادَةَ الْمَشْهُورَةَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan, from Hareyz, from Aamir Bin Juza’at who said,
‘I said to Abu Abdullah-asws, ‘The dyed clothes, can the female in Ihraam wear these?’ So he-asws said: ‘There is no problem with it except displayed ornaments and the displayed necklace’.[49]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ إِذَا أَحْرَمَتْ أَ تَلْبَسُ السَّرَاوِيلَ قَالَ نَعَمْ إِنَّمَا تُرِيدُ بِذَلِكَ السُّتْرَةَ .
Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Muhammad Al Halby who said,
‘I asked Abu Abdullah-asws about the woman when she wears Ihraam, can she wear the trouser?’ He-asws said: ‘Yes. But rather, it is the veiling which is intended by that’.[50]
بَابُ الْمُحْرِمِ يُضْطَرُّ إِلَى مَا لَا يَجُوزُ لَهُ لُبْسُهُ
Chapter 86 – The one in Ihraam is desperate to what is not allowed for him to wear
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ هَلَكَتْ نَعْلَاهُ وَ لَمْ يَقْدِرْ عَلَى نَعْلَيْنِ قَالَ لَهُ أَنْ يَلْبَسَ الْخُفَّيْنِ إِذَا اضْطُرَّ إِلَى ذَلِكَ وَ لْيَشُقَّهُ مِنْ ظَهْرِ الْقَدَمِ وَ إِنْ لَبِسَ الطَّيْلَسَانَ فَلَا يَزُرَّهُ عَلَيْهِ فَإِنِ اضْطُرَّ إِلَى قَبَاءٍ مِنْ بَرْدٍ وَ لَا يَجِدُ ثَوْباً غَيْرَهُ فَلْيَلْبَسْهُ مَقْلُوباً وَ لَا يُدْخِلْ يَدَيْهِ فِي يَدَيِ الْقَبَاءِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding a man whose slippers were destroyed and he was not able upon the slippers’. He-asws said: ‘For him is that he should wear two shoes when he is desperate to that, and let him tear these from the back of the feet; and if he wears the pillion, so he should not button upon it. So if he was desperate to a robe due to cold, and he cannot find a cloth other than it, so let him wear it overturned, and he should not enter his hand in the sleeve of the robe’.[51]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَلْبَسُ الْخُفَّيْنِ وَ الْجَوْرَبَيْنِ قَالَ إِذَا اضْطُرَّ إِلَيْهِمَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Rafa’at,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam wearing the two shoes and the two socks. He-asws said: ‘When he is desperate for these two’.[52]
سَهْلٌ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرٍ ( عليه السلام ) أَنَّ عَلِيّاً ( عليه السلام ) كَانَ لَا يَرَى بَأْساً بِعَقْدِ الثَّوْبِ إِذَا قَصُرَ ثُمَّ يُصَلِّي فِيهِ وَ إِنْ كَانَ مُحْرِماً .
Sahl, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,
(It has been narrated) from Ja’far-asws that Ali-asws did not see any problem with tying the cloth when it was short, then to be Prayed in it, and even if he was in Ihraam’.[53]
سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ وَ عَلَيْهِ سِلَاحُهُ إِذَا خَافَ الْعَدُوَّ .
Sahl, from Ahmad Bin Muhammad, from Musna, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is no problem with it if the man were to wear Ihraam and upon him is his weapon, when he fears the enemy’.[54]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اضْطُرَّ إِلَى ثَوْبٍ وَ هُوَ مُحْرِمٌ وَ لَيْسَ مَعَهُ إِلَّا قَبَاءٌ فَلْيَنْكُسْهُ وَ لْيَجْعَلْ أَعْلَاهُ أَسْفَلَهُ وَ يَلْبَسُهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Musa Al Hannat,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who is desperate to a cloth and he is in Ihraam, and there is nothing with him except for a robe, so let him invert it, and let him make its upper part to be its lower, and he wears it’.
وَ فِي رِوَايَةٍ أُخْرَى يَقْلِبُ ظَهْرَهُ بَطْنَهُ إِذَا لَمْ يَجِدْ غَيْرَهُ .
And in another report, ‘(He-asws said): ‘He overturns its back to be its inside, when he cannot find anything else’.[55]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمُحْرِمُ يَلْبَسُ السَّرَاوِيلَ إِذَا لَمْ يَكُنْ مَعَهُ إِزَارٌ وَ يَلْبَسُ الْخُفَّيْنِ إِذَا لَمْ يَكُنْ مَعَهُ نَعْلٌ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Abdul Rahman, from Humran,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one in Ihraam can wear the trouser when there does not happen to be a loin cloth with him; and he can wear the two shoes when there does not happen to be any slippers with him’.[56]
بَابُ مَا يَجِبُ فِيهِ الْفِدَاءُ مِنْ لُبْسِ الثِّيَابِ
Chapter 87 – What Obligates the expiation, from wearing the clothes
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ لَبِسَ ثَوْباً لَا يَنْبَغِي لَهُ لُبْسُهُ وَ هُوَ مُحْرِمٌ فَفَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلًا فَلَا شَيْءَ عَلَيْهِ وَ مَنْ فَعَلَهُ مُتَعَمِّداً فَعَلَيْهِ دَمٌ .
A number of our companions, from Sahl Bin Ziyad, and Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who wear clothes which are not befitting for him to wear while he is in Ihraam, so he does that out of forgetfulness, or mistake, or ignorance, so there is nothing upon him; but the one who does that deliberately, so upon him is blood (of a slaughtered animal)’.[57]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ ضُرُوبٍ مِنَ الثِّيَابِ مُخْتَلِفَةٍ يَلْبَسُهَا الْمُحْرِمُ إِذَا احْتَاجَ مَا عَلَيْهِ قَالَ لِكُلِّ صِنْفٍ مِنْهَا فِدَاءٌ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws), said, ‘I asked him-asws about the variety of different clothes which the one in Ihraam wears when he needs. What is upon him?’ He-asws said: ‘For every type from it, is an expiation’.[58]
بَابُ الرَّجُلِ يُحْرِمُ فِي قَمِيصٍ أَوْ يَلْبَسُهُ بَعْدَ مَا يُحْرِمُ
Chapter 88 – The man wear Ihraam in a shirt, or he wears it after wearing Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَحْرَمَ وَ عَلَيْهِ قَمِيصٌ قَالَ يَنْزَعُهُ وَ لَا يَشُقُّهُ وَ إِنْ كَانَ لَبِسَهُ بَعْدَ مَا أَحْرَمَ شَقَّهُ وَ أَخْرَجَهُ مِمَّا يَلِي رِجْلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, and someone else,
(It has been narrated) from Abu Abdullah-asws regarding a man who wears an Ihraam and upon him is a shirt. He-asws said: ‘He should remove it, and he should not tear it; and if it was such that he had worn it after having worn Ihraam, so he should tear it, and take it out from what is below his legs’.[59]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ خَالِدِ بْنِ مُحَمَّدٍ الْأَصَمِّ قَالَ دَخَلَ رَجُلٌ الْمَسْجِدَ الْحَرَامَ وَ هُوَ مُحْرِمٌ فَدَخَلَ فِي الطَّوَافِ وَ عَلَيْهِ قَمِيصٌ وَ كِسَاءٌ فَأَقْبَلَ النَّاسُ عَلَيْهِ يَشُقُّونَ قَمِيصَهُ وَ كَانَ صُلْباً فَرَآهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ هُمْ يُعَالِجُونَ قَمِيصَهُ يَشُقُّونَهُ فَقَالَ لَهُ كَيْفَ صَنَعْتَ فَقَالَ أَحْرَمْتُ هَكَذَا فِي قَمِيصِي وَ كِسَائِي فَقَالَ انْزِعْهُ مِنْ رَأْسِكَ لَيْسَ يُنْزَعُ هَذَا مِنْ رِجْلَيْهِ إِنَّمَا جَهِلَ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Khalid Bin Muhammad Al Asamma who said,
‘A man entered the Sacred Masjid and he was in Ihraam. So he entered in the circumambulation and upon him was a shirt and a robe. So the people came upon him, tearing his shirt, and he was firm. So Abu Abdullah-asws saw him, and they were handling his shirt, tearing it. So he-asws said to him: ‘What did you do?’ So he said, ‘I wore it like this inside my shirt and my robe’. So he-asws said: ‘Remove it from his head, not removing it from his leg. But rather it was ignorance’.
فَأَتَاهُ غَيْرُ ذَلِكَ فَسَأَلَهُ فَقَالَ مَا تَقُولُ فِي رَجُلٍ أَحْرَمَ فِي قَمِيصِهِ قَالَ يَنْزِعُهُ مِنْ رَأْسِهِ .
So, someone else came to him-asws and asked him-asws saying, ‘So what are you-asws saying regarding a man who wears Ihraam inside his shirt?’ He-asws said: ‘He should remove it from his head’.[60]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنْ لَبِسْتَ ثَوْباً فِي إِحْرَامِكَ لَا يَصْلُحُ لَكَ لُبْسُهُ فَلَبِّ وَ أَعِدْ غُسْلَكَ وَ إِنْ لَبِسْتَ قَمِيصاً فَشُقَّهُ وَ أَخْرِجْهُ مِنْ تَحْتِ قَدَمَيْكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘If you were to wear clothes inside your Ihraam, which is not correct for you to wear, so you exclaim Talbiyya, and repeat your washing. And, if you were to wear a shirt, so tear it, and take it out from beneath your feet’.[61]
بَابُ الْمُحْرِمِ يُغَطِّي رَأْسَهُ أَوْ وَجْهَهُ مُتَعَمِّداً أَوْ نَاسِياً
Chapter 89 – The one in Ihraam covers his head or his face deliberately, or out of forgetfulness
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ الْمُحْرِمُ يُؤْذِيهِ الذُّبَابُ حِينَ يُرِيدُ النَّوْمَ يُغَطِّي وَجْهَهُ قَالَ نَعَمْ وَ لَا يُخَمِّرْ رَأْسَهُ وَ الْمَرْأَةُ عِنْدَ النَّوْمِ لَا بَأْسَ بِأَنْ تُغَطِّيَ وَجْهَهَا كُلَّهُ عِنْدَ النَّوْمِ .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said, ‘The one in Ihraam is pestered by the flies when he intends to sleep, Can he cover his face?’ He-asws said: ‘Yes, but he cannot conceal his head; and the woman during sleep, there is no problem if she covers her face, all of it, during the sleep’.[62]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمُ يَتَوَضَّأُ ثُمَّ يُجَلِّلُ وَجْهَهُ بِالْمِنْدِيلِ يُخَمِّرُهُ كُلَّهُ قَالَ لَا بَأْسَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Abdul Malik Al Qummy who said,
‘I said to Abu Abdullah-asws, ‘The one in Ihraam performs ablution, then he wipes his face with the towel concealing all of it’. He-asws said: ‘There is no problem’.[63]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَنَامُ عَلَى وَجْهِهِ عَلَى زَامِلَتِهِ قَالَ لَا بَأْسَ بِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam sleeping upon his face on his wrapping’. He-asws said: ‘There is no problem with it’.[64]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَجِدُ الْبَرْدَ فِي أُذُنَيْهِ يُغَطِّيهِمَا قَالَ لَا .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman who said,
‘I asked Abu Al Hassan-asws about the one in Ihraam feeling the cold in his ears, can he cover them both?’ He-asws said: ‘No’.[65]
بَابُ الظِّلَالِ لِلْمُحْرِمِ
Chapter 90 – The shade for the one in Ihraam
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ الْمُثَنَّى الْخَطِيبِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ وَ بِشْرِ بْنِ إِسْمَاعِيلَ قَالَ قَالَ لِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَ لَا أَسُرُّكَ يَا ابْنَ مُثَنًّى قَالَ قُلْتُ بَلَى وَ قُمْتُ إِلَيْهِ قَالَ دَخَلَ هَذَا الْفَاسِقُ آنِفاً فَجَلَسَ قُبَالَةَ أَبِي الْحَسَنِ ( عليه السلام ) ثُمَّ أَقْبَلَ عَلَيْهِ فَقَالَ لَهُ يَا أَبَا الْحَسَنِ مَا تَقُولُ فِي الْمُحْرِمِ أَ يَسْتَظِلُّ عَلَى الْمَحْمِلِ فَقَالَ لَهُ لَا قَالَ فَيَسْتَظِلُّ فِي الْخِبَاءِ فَقَالَ لَهُ نَعَمْ
A number of our companions, from Ahmad Bin Muhammad, from Ja’far Bin Al Musanna Al Khattab, from Muhammad Bin al Fuzayl, and Bishr Bin Ismail who said,
‘Muhammad Bin Ismail said to me, ‘Shall I cheer you up O son of Musanna?’ I said, ‘Yes’, and I arose to him. This indecent man entered just nowhere, so he sat nearby Abu Al-Hassan-asws. Then he turned facing him-asws and he said to him-asws, ‘O Abu Al-Hassan-asws! What are you-asws saying regarding the one in Ihraam, can he shade himself in the carriage?’ So he-asws said to him: ‘No’. He said, ‘So can he shade in the tent?’ So he-asws said to him; ‘Yes’.
فَأَعَادَ عَلَيْهِ الْقَوْلَ شِبْهَ الْمُسْتَهْزِئِ يَضْحَكُ فَقَالَ يَا أَبَا الْحَسَنِ فَمَا فَرْقُ بَيْنِ هَذَا وَ هَذَا فَقَالَ يَا أَبَا يُوسُفَ إِنَّ الدِّينَ لَيْسَ بِقِيَاسٍ كَقِيَاسِكُمْ أَنْتُمْ تَلْعَبُونَ بِالدِّينِ إِنَّا صَنَعْنَا كَمَا صَنَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ قُلْنَا كَمَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَرْكَبُ رَاحِلَتَهُ فَلَا يَسْتَظِلُّ عَلَيْهَا وَ تُؤْذِيهِ الشَّمْسُ فَيَسْتُرُ جَسَدَهُ بَعْضَهُ بِبَعْضٍ وَ رُبَّمَا سَتَرَ وَجْهَهُ بِيَدِهِ وَ إِذَا نَزَلَ اسْتَظَلَّ بِالْخِبَاءِ وَ فَيْءِ الْبَيْتِ وَ فَيْءِ الْجِدَارِ .
So he repeated the words to him-asws, like scoffing, laughing, saying, ‘O Abu Al-Hassan-asws! So what is the difference between this and this?’ So he-asws said: ‘O Abu Yusuf! The Religion is not by the analogy like your analogies. You all are playing with the Religion. We-asws are doing just as Rasool-Allah-saww did, and we-asws say what Rasool-Allah-saww said. Rasool-Allah-saww used to ride upon his animal, so he-saww did not shade himself-saww upon it, and the sun bothered him-saww. So he-saww used to veil part of his-saww body with the other parts. Sometimes he-saww would veil his face with his-saww hands, and when he-saww encamped, he-saww shaded in the tent, and in the house, and by the wall’.[66]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الظِّلَالِ لِلْمُحْرِمِ فَقَالَ اضْحَ لِمَنْ أَحْرَمْتَ لَهُ قُلْتُ إِنِّي مَحْرُورٌ وَ إِنَّ الْحَرَّ يَشْتَدُّ عَلَيَّ قَالَ أَ مَا عَلِمْتَ أَنَّ الشَّمْسَ تَغْرُبُ بِذُنُوبِ الْمُحْرِمِينَ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira who said,
‘I asked Abu Al-Hassan-asws about the shades for the one in Ihram. So he-asws said: ‘Brightness is for the One-azwj Whom you are wearing Ihraam for’. I said, ‘I am feverish and the heat is intense upon me’. He-asws said: ‘Do you not know that the sun sets along with the sins of the ones in Ihraam?’[67]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ قَاسِمٍ الصَّيْقَلِ قَالَ مَا رَأَيْتُ أَحَداً كَانَ أَشَدَّ تَشْدِيداً فِي الظِّلِّ مِنْ أَبِي جَعْفَرٍ ( عليه السلام ) كَانَ يَأْمُرُ بِقَلْعِ الْقُبَّةِ وَ الْحَاجِبَيْنِ إِذَا أَحْرَمَ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ali Bin Al Rayyan, from Qasim Al Sayqal who said,
‘I did not see anyone who was more intense in strictness regarding the shade than Abu Ja’far-asws. He-asws used to order with the dome of the tent and the two curtains (to be removed) when he-asws wore Ihraam’.[68]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُضْرَبُ عَلَيْهَا الظِّلَالُ وَ هِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ فَالرَّجُلُ يُضْرَبُ عَلَيْهِ الظِّلَالُ وَ هُوَ مُحْرِمٌ قَالَ نَعَمْ إِذَا كَانَتْ بِهِ شَقِيقَةٌ وَ يَتَصَدَّقُ بِمُدٍّ لِكُلِّ يَوْمٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked him-asws about the woman for whom a shade is established and she is in Ihraam. He-asws said: ‘Yes’. I said, ‘So the man upon whom a shade is struck and he is in Ihraam?’ He-asws said: ‘Yes, when he was with a headache, and he would have to give in charity with one Mudd (750 gms approximately of wheat etc.) for each day’.[69]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) هَلْ يَجُوزُ لِلْمُحْرِمِ أَنْ يَمْشِيَ تَحْتَ ظِلِّ الْمَحْمِلِ فَكَتَبَ نَعَمْ
A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie who said,
‘I wrote to Al-Reza-asws, ‘Is it allowed for the one in Ihraam if he walks under a shade of the carriage?’ So he-asws said: ‘Yes’.
قَالَ وَ سَأَلَهُ رَجُلٌ عَنِ الظِّلَالِ لِلْمُحْرِمِ مِنْ أَذَى مَطَرٍ أَوْ شَمْسٍ وَ أَنَا أَسْمَعُ فَأَمَرَهُ أَنْ يَفْدِيَ شَاةً وَ يَذْبَحَهَا بِمِنًى .
He (the narrator) said, ‘And a man asked him-asws about the shade for the one in Ihraam, from the harm of rain, or sun, and I was listening. So he-asws ordered him that he should expiate with a sheep, and slaughter it at Mina’.[70]
أَحْمَدُ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الظِّلَالِ لِلْمُحْرِمِ قَالَ لَا يُظَلِّلْ إِلَّا مِنْ عِلَّةِ مَرَضٍ .
Ahmad, from Ali Bin Ahmad Bin Asheym, from Musa Bin Umar, from Muhammad Bin Mansour,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the shade for the one in Ihraam. He-asws said: ‘He should not shade except from a reason of illness’.[71]
أَحْمَدُ عَنْ عُثْمَانَ بْنِ عِيسَى الْكِلَابِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) إِنَّ عَلِيَّ بْنَ شِهَابٍ يَشْكُو رَأْسَهُ وَ الْبَرْدُ شَدِيدٌ وَ يُرِيدُ أَنْ يُحْرِمَ فَقَالَ إِنْ كَانَ كَمَا زَعَمَ فَلْيُظَلِّلْ وَ أَمَّا أَنْتَ فَاضْحَ لِمَنْ أَحْرَمْتَ لَهُ .
Ahmad, from Usman Bin Isa Al Kilaby who said,
‘I said to Abu Al-Hassan-asws the 1st that Ali Bin Shihaab complained about his headache and the intense cold, and he intends to wear Ihraam. So he-asws said: ‘If it was as you are claiming, so let him shade (himself). And as for you, so brightness is for the One-azwj Whom you are wearing Ihraam for’.[72]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ فَقَالَ لَا إِلَّا أَنْ يَكُونَ شَيْخاً كَبِيراً أَوْ قَالَ ذَا عِلَّةٍ .
Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ismail Bin Abdul Khaliq who said,
‘I asked Abu Abdullah-asws, ‘Can the one in Ihraam veil himself from the sun?’ So he-asws said: ‘No, except he happens to be an old man’. Or he-asws said: ‘(When he is) with an illness’.[73]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قُلْتُ لِلرِّضَا ( عليه السلام ) الْمُحْرِمُ يُظَلِّلُ عَلَى مَحْمِلِهِ وَ يَفْتَدِي إِذَا كَانَتِ الشَّمْسُ وَ الْمَطَرُ يُضِرَّانِ بِهِ قَالَ نَعَمْ قُلْتُ كَمِ الْفِدَاءُ قَالَ شَاةٌ .
Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmud who said,
‘I said to Al-Reza-asws, ‘The one in Ihraam shades upon his carriage, and he expiates when there was the sun and the rain, being harmed by it’. He-asws said: ‘Yes’. I said, ‘How much is the expiation?’ He-asws said: ‘A sheep’.[74]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِالْقُبَّةِ عَلَى النِّسَاءِ وَ الصِّبْيَانِ وَ هُمْ مُحْرِمُونَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Kahily,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with the tent upon the women and the children, and they are in Ihraam’.[75]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ بِثَوْبٍ وَ لَا بَأْسَ أَنْ يَسْتَتِرَ بَعْضَهُ بِبَعْضٍ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Al Moalla Bin Khunays,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam cannot veil himself from the sun by clothes, and there is no problem if he were to veil himself with part of himself (like a hand etc.) the other parts (like face etc.)’.[76]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ عَمَّتِي مَعِي وَ هِيَ زَمِيلَتِي وَ الْحَرُّ تَشْتَدُّ عَلَيْهَا إِذَا أَحْرَمَتْ فَتَرَى لِي أَنْ أُظَلِّلَ عَلَيَّ وَ عَلَيْهَا فَكَتَبَ ( عليه السلام ) ظَلِّلْ عَلَيْهَا وَحْدَهَا .
A number of our companions, from Sahl Bin Ziyad, from Bakr Bin Salih who said,
‘I wrote to Abu Ja’far-asws that my paternal aunt is with me and she is my colleague, and the heat is intense upon her when she wears Ihraam. So, what is your-asws view for me if I were to shade upon myself and upon her?’ So he-asws wrote: ‘Shade upon her alone’.[77]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ أَ يَتَغَطَّى قَالَ أَمَّا مِنَ الْحَرِّ وَ الْبَرْدِ فَلَا .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Zurara who said,
‘I asked him-asws about the one in Ihraam, can he cover himself?’ He-asws said: ‘As for, from the heat and the cold, so no’.[78]
مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ ظَلَّلَ فِي عُمْرَتِهِ قَالَ يَجِبُ عَلَيْهِ دَمٌ قَالَ وَ إِنْ خَرَجَ إِلَى مَكَّةَ وَ ظَلَّلَ وَجَبَ عَلَيْهِ أَيْضاً دَمٌ لِعُمْرَتِهِ وَ دَمٌ لِحَجَّتِهِ .
Muhammad Bin Yahya, from the one who mentioned it, from Abu Ali Bin Rashid who said,
‘I asked him-asws about the one in Ihraam shading himself during his Umra. He-asws said: ‘Blood (slaughter of an animal) is Obligated upon him’. He-asws said: ‘And if he goes out to Makka and shades, so it Obligates the blood (slaughter of an animal) upon him as well for his Umra, and blood (slaughter of an animal) for his Hajj’.[79]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كُنَّا فِي دِهْلِيزِ يَحْيَى بْنِ خَالِدٍ بِمَكَّةَ وَ كَانَ هُنَاكَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَ أَبُو يُوسُفَ فَقَامَ إِلَيْهِ أَبُو يُوسُفَ وَ تَرَبَّعَ بَيْنَ يَدَيْهِ فَقَالَ يَا أَبَا الْحَسَنِ جُعِلْتُ فِدَاكَ الْمُحْرِمُ يُظَلِّلُ قَالَ لَا قَالَ فَيَسْتَظِلُّ بِالْجِدَارِ وَ الْمَحْمِلِ وَ يَدْخُلُ الْبَيْتَ وَ الْخِبَاءَ قَالَ نَعَمْ قَالَ فَضَحِكَ أَبُو يُوسُفَ شِبْهَ الْمُسْتَهْزِئِ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Abu Umeyr, from Abu najran, from Muhammad Bin Al Fuzayl who said,
‘We were in a hallway of Yahya Bin Khalid in Makkah, and over there was Abu Al-Hassan Musa-asws, and Abu Yusuf. So Abu Yusuf-asws stood up to him-asws and squatted in front of him-asws, and he said, ‘O Abu Al Hassan-asws! May I be sacrificed for you-asws! The one in Ihraam can shade?’ He-asws said: ‘No’. He said, ‘So can he shade by the wall, and the carriage, and enter the house, and the tent?’ He-asws said: ‘Yes’. So Abu Yusuf laughed in a scoffing manner.
فَقَالَ لَهُ أَبُو الْحَسَنِ ( عليه السلام ) يَا أَبَا يُوسُفَ إِنَّ الدِّينَ لَيْسَ بِالْقِيَاسِ كَقِيَاسِكَ وَ قِيَاسِ أَصْحَابِكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ فِي كِتَابِهِ بِالطَّلَاقِ وَ أَكَّدَ فِيهِ بِشَاهِدَيْنِ وَ لَمْ يَرْضَ بِهِمَا إِلَّا عَدْلَيْنِ وَ أَمَرَ فِي كِتَابِهِ بِالتَّزْوِيجِ وَ أَهْمَلَهُ بِلَا شُهُودٍ فَأَتَيْتُمْ بِشَاهِدَيْنِ فِيمَا أَبْطَلَ اللَّهُ وَ أَبْطَلْتُمْ شَاهِدَيْنِ فِيمَا أَكَّدَ اللَّهُ عَزَّ وَ جَلَّ وَ أَجَزْتُمْ طَلَاقَ الْمَجْنُونِ وَ السَّكْرَانِ
So Abu Al-Hassan-asws said to him: ‘O Abu Yusuf! The Religion is not with the analogy like your analogies, and the analogies of your companions. Allah-azwj Mighty and Majestic Commanded in His-azwj Book with the divorce, and corroborated regarding it with two witnesses, and He-azwj was not Pleased with these two unless they were both just, and Commanded in His-azwj Book with the marriage, and Left it out without (necessitating) witnesses. But you are coming with two witnesses in what Allah-azwj has Voided, and you are voiding the two witnesses in what Allah-azwj Mighty and Majestic has Corroborated, and, you are allowing a divorce of the insane one, and the intoxicated one?
حَجَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَحْرَمَ وَ لَمْ يُظَلِّلْ وَ دَخَلَ الْبَيْتَ وَ الْخِبَاءَ وَ اسْتَظَلَّ بِالْمَحْمِلِ وَ الْجِدَارِ فَعَلْنَا كَمَا فَعَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَسَكَتَ .
Rasool-Allah-saww performed Hajj, so he-saww wore Ihraam and did no shade himself-saww, and entered the house, and the tent, and shaded with the carriage, and the wall. We-asws are doing just as Rasool-Allah-saww did’. So he was silent’.[80]
بَابُ أَنَّ الْمُحْرِمَ لَا يَرْتَمِسُ فِي الْمَاءِ
Chapter 91 – The one in Ihraam cannot immerse himself into the water
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam cannot immerse himself into the water’.[81]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ وَ لَا الصَّائِمُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Yaqoub Bin Shuayb,
(It has been narrated) from Abu Abdullah-asws having said: ‘Neither the one in Ihraam nor the Fasting one can immerse himself into the water’.[82]
بَابُ الطِّيبِ لِلْمُحْرِمِ
Chapter 92 – The perfume for the one in Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَمَسَّ شَيْئاً مِنَ الطِّيبِ وَ لَا مِنَ الدُّهْنِ فِي إِحْرَامِكَ وَ اتَّقِ الطِّيبَ فِي طَعَامِكَ وَ أَمْسِكْ عَلَى أَنْفِكَ مِنَ الرَّائِحَةِ الطَّيِّبَةِ وَ لَا تُمْسِكْ عَنْهُ مِنَ الرِّيحِ الْمُنْتِنَةِ فَإِنَّهُ لَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَتَلَذَّذَ بِرِيحٍ طَيِّبَةٍ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan and Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws who said, ‘You can neither touch anything from the perfumes, nor from the oils while being in your Ihraam; and fear the perfume in your meals, restrain your nose from the aromas of perfumes, and do not hold it from the fetid smell, for it is not befitting for the one in Ihraam that he indulges in pleasures with aromas of perfumes’.[83]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَمَسَّ الْمُحْرِمُ شَيْئاً مِنَ الطِّيبِ وَ لَا الرَّيْحَانِ وَ لَا يَتَلَذَّذْ بِهِ وَ لَا بِرِيحٍ طَيِّبَةٍ فَمَنِ ابْتُلِيَ بِشَيْءٍ مِنْ ذَلِكَ فَلْيَتَصَدَّقْ بِقَدْرِ مَا صَنَعَ قَدْرَ سَعَتِهِ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam cannot touch anything from the perfumes, nor the aromas, nor derive pleasures by it, nor with an aromatic wind. So the one who indulges with something from that, so let him give in charity by a measurement of what he did in accordance of his capacity’.[84]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَكَلَ زَعْفَرَاناً مُتَعَمِّداً أَوْ طَعَاماً فِيهِ طِيبٌ فَعَلَيْهِ دَمٌ فَإِنْ كَانَ نَاسِياً فَلَا شَيْءَ عَلَيْهِ وَ يَسْتَغْفِرُ اللَّهَ عَزَّ وَ جَلَّ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who eats saffron deliberately, or some food in which is aroma, so upon him is blood (slaughter of an animal). So if it was due to forgetfulness, so there is nothing upon him, and he should seek Forgiveness of Allah-azwj Mighty and Majestic’.[85]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ يُمْسِكُ عَلَى أَنْفِهِ مِنَ الرِّيحِ الطَّيِّبَةِ وَ لَا يُمْسِكُ عَلَى أَنْفِهِ مِنَ الرِّيحِ الْمُنْتِنَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam should withhold his nose from the aromas of perfumes, and he should not withhold his nose from the fetid smells’.[86]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ مِثْلَهُ وَ قَالَ لَا بَأْسَ بِالرِّيحِ الطَّيِّبَةِ فِيمَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ مِنْ رِيحِ الْعَطَّارِينَ وَ لَا يُمْسِكْ عَلَى أَنْفِهِ .
Ali, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, similar to it,
(It has been narrated) and he-asws said: ‘There is no problem with the aroma of the perfume in what is between Al-Safa and Al-Marwa from the aromas of the perfume sellers, and he does not have to withhold his nose’.[87]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) كُشِفَ بَيْنَ يَدَيْهِ طِيبٌ لِيَنْظُرَ إِلَيْهِ وَ هُوَ مُحْرِمٌ فَأَمْسَكَ عَلَى أَنْفِهِ بِثَوْبِهِ مِنْ رِيحِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail who said,
‘I saw Abu Al-Hassan-asws uncover a perfume in front of him in order to look at it, and he-asws was in Ihraam, so he-asws withheld his-asws nose by his-asws cloth, from its aroma’.[88]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْأُشْنَانُ فِيهِ الطِّيبُ أَغْسِلُ بِهِ يَدَيَّ وَ أَنَا مُحْرِمٌ قَالَ إِذَا أَرَدْتُمُ الْإِحْرَامَ فَانْظُرُوا مَزَاوِدَكُمْ فَاعْزِلُوا الَّذِي لَا تَحْتَاجُونَ إِلَيْهِ وَ قَالَ تَصَدَّقْ بِشَيْءٍ كَفَّارَةً لِلْأُشْنَانِ الَّذِي غَسَلْتَ بِهِ يَدَكَ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Al Hassan Bin Ziyad,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘The potash wherein is the perfume, Can I wash my hands with it and I am in Ihraam?’ He-asws said: ‘When you intend to wear the Ihraam, so look into your provisions and isolate that which you are not going to be needy to’. And he-asws said: ‘You should give in charity with something as an expiration of the potash which you washed your hands with’.[89]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ يُصِيبُ ثَوْبَهُ الطِّيبُ قَالَ لَا بَأْسَ بِأَنْ يَغْسِلَهُ بِيَدِ نَفْسِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding the one in Ihraam whose clothes are hit by the perfume. He-asws said: ‘There is no problem with if he was to wash by his own hands’.[90]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَسَنِ بْنِ هَارُونَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَكَلْتُ خَبِيصاً حَتَّى شَبِعْتُ وَ أَنَا مُحْرِمٌ فَقَالَ إِذَا فَرَغْتَ مِنْ مَنَاسِكِكَ وَ أَرَدْتَ الْخُرُوجَ مِنْ مَكَّةَ فَابْتَعْ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ فَيَكُونَ كَفَّارَةً لِذَلِكَ وَ لِمَا دَخَلَ فِي إِحْرَامِكَ مِمَّا لَا تَعْلَمُ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Abdul Kareem, from Al Hassan Bin Haroun who said,
‘I said to Abu Abdullah-asws, ‘I ate Khabeys (a porridge) until I was satiated, and I am in Ihraam’. So he-asws said: ‘When you are free from performing your rituals and intend to exit from Makkah, so buy some dates with one Dirham and give in charity with it, so it would become an expiation for that, and for what might have entered in your Ihraam from what you do not know’.[91]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي الْمِلْحِ فِيهِ زَعْفَرَانٌ لِلْمُحْرِمِ قَالَ لَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَأْكُلَ شَيْئاً فِيهِ زَعْفَرَانٌ وَ لَا شَيْئاً مِنَ الطِّيبِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan Bin Sudeyr, from his father who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the salt wherein is saffron, for the one in Ihraam?’ He-asws said: ‘It is not befitting for the one in Ihraam that he should be eating something wherein is saffron, nor anything from the perfumes’.[92]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنِ الْمُعَلَّى أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُرِهَ أَنْ يَنَامَ الْمُحْرِمُ عَلَى فِرَاشٍ أَصْفَرَ أَوْ عَلَى مِرْفَقَةٍ صَفْرَاءَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Al Moalla Abu Usman, from Moalla Bin Khunays,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is dislike that the one in Ihraam should sleep upon a yellow bed or upon a yellow bed-spread’.[93]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَمَسَّ رَيْحَاناً وَ أَنْتَ مُحْرِمٌ وَ لَا شَيْئاً فِيهِ زَعْفَرَانٌ وَ لَا تَطْعَمْ طَعَاماً فِيهِ زَعْفَرَانٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Do not smell the aromas and you are in Ihraam, nor anything wherein is saffron, nor eat a meal with saffron in it’.[94]
صَفْوَانُ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَغْسِلُ يَدَهُ بِالْأُشْنَانِ قَالَ كَانَ أَبِي يَغْسِلُ يَدَهُ بِالْحُرُضِ الْأَبْيَضِ .
Saffron, from Abu Al Magra who said,
‘I asked Abu Abdullah-asws about the one in Ihraam washing his hand with the potash. He-asws said: ‘My-asws father-asws used to wash his-asws hand with the white potash’.[95]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ لَا بَأْسَ بِأَنْ تَشَمَّ الْإِذْخِرَ وَ الْقَيْصُومَ وَ الْخُزَامَى وَ الشِّيحَ وَ أَشْبَاهَهُ وَ أَنْتَ مُحْرِمٌ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Muawiya Bin Ammar who said,
‘There is no problem with it if you were to smell the lemon-grass, and the Achilles (plant), and the lavender; and wormwood, and whatever resembles it, while you are in Ihraam’.[96]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَمَسُّ الطِّيبَ وَ هُوَ نَائِمٌ لَا يَعْلَمُ قَالَ يَغْسِلُهُ وَ لَيْسَ عَلَيْهِ شَيْءٌ وَ عَنِ الْمُحْرِمِ يَدْهُنُهُ الْحَلَالُ بِالدُّهْنِ الطَّيِّبِ وَ الْمُحْرِمُ لَا يَعْلَمُ مَا عَلَيْهِ قَالَ يَغْسِلُهُ أَيْضاً وَ لْيَحْذَرْ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Abdullah Bin Jabala, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam touching the perfume and he is asleep. He-asws said: ‘He should wash it, and there is nothing upon him (to expiate)’. And about the one in Ihraam being massaged by the one not in Ihraam, with the aromatic oil, and the one in Ihraam does not know what is upon him. He-asws said: ‘He should wash it as well, and let him be cautious’.[97]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَأْكُلُ الْأُتْرُجَّ قَالَ نَعَمْ قُلْتُ لَهُ رَائِحَةٌ طَيِّبَةٌ قَالَ الْأُتْرُجُّ طَعَامٌ لَيْسَ هُوَ مِنَ الطِّيبِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam eating the citron. He-asws said: ‘Yes’. I said to him-asws, ‘Its smell is aromatic’. He-asws said: ‘The citron is food. It is not from the perfumes’.[98]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحِنَّاءِ فَقَالَ إِنَّ الْمُحْرِمَ لَيَمَسُّهُ وَ يُدَاوِي بِهِ بَعِيرَهُ وَ مَا هُوَ بِطِيبٍ وَ مَا بِهِ بَأْسٌ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Henna. So he-asws said: ‘If the one in Ihraaam, let him touch it and heal his camel with it, and it is not a perfume, and there is no problem with it’.[99]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي جَعَلْتُ ثَوْبَيْ إِحْرَامِي مَعَ أَثْوَابٍ قَدْ جُمِّرَتْ فَأَجِدُ مِنْ رِيحِهَا قَالَ فَانْشُرْهَا فِي الرِّيحِ حَتَّى يَذْهَبَ رِيحُهَا .
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin aamir, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘I made my clothes to be my Ihraam along with clothes which had been incensed with. So I found from its aroma’. He-asws said: ‘Spread it out in the wind until its aroma goes away’.[100]
بَابُ مَا يُكْرَهُ مِنَ الزِّينَةِ لِلْمُحْرِمِ
Chapter 93 – What is disliked from the adornments for the one in Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَنْظُرْ فِي الْمِرْآةِ وَ أَنْتَ مُحْرِمٌ لِأَنَّهُ مِنَ الزِّينَةِ وَ لَا تَكْتَحِلِ الْمَرْأَةُ الْمُحْرِمَةُ بِالسَّوَادِ إِنَّ السَّوَادَ زِينَةٌ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘You should not look into the mirror and you are in Ihraam, because it is from the adornments; and the female in Ihraam should not apply Kohl with the blackness if the blackness is an adornment’.[101]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَنْظُرِ الْمُحْرِمُ فِي الْمِرْآةِ لِزِينَةٍ فَإِنْ نَظَرَ فَلْيُلَبِّ .
Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The one in Ihraam cannot look into the mirror in order to adorn. So if he looks, he should exclaim Talbiyya’.[102]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْكُحْلِ لِلْمُحْرِمِ قَالَ أَمَّا بِالسَّوَادِ فَلَا وَ لَكِنْ بِالصَّبِرِ وَ الْحُضُضِ .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Kohl for the one in Ihraam. He-asws said: ‘As for (applying) with the blackness, so no. But, (yes) with the Al-Sabr and Al-Huzuz (eye powders for treatment)’.[103]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اشْتَكَى الْمُحْرِمُ عَيْنَيْهِ فَلْيَكْتَحِلْ بِكُحْلٍ لَيْسَ فِيهِ مِسْكٌ وَ لَا طِيبٌ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hasan Bin Ali, from Aban, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam complains of his eyes, so let him apply Kohl wherein is neither musk nor perfume’.[104]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ لَا يَكْتَحِلْ إِلَّا مِنْ وَجَعٍ وَ قَالَ لَا بَأْسَ بِأَنْ تَكْتَحِلَ وَ أَنْتَ مُحْرِمٌ بِمَا لَمْ يَكُنْ فِيهِ طِيبٌ يُوجَدُ رِيحُهُ فَأَمَّا لِلزِّينَةِ فَلَا .
Ali, from his father, from Ibn Abu Umeyr, from Muawiya,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam cannot apply Kohl except for pain’. And he-asws said: ‘There is no problem with if you apply Kohl and you are in Ihraam, with what does not happen to have perfume in it or its aroma is not found. But, as for adornment, so no’.[105]
بَابُ الْعِلَاجِ لِلْمُحْرِمِ إِذَا مَرِضَ أَوْ أَصَابَهُ جُرْحٌ أَوْ خُرَاجٌ أَوْ عِلَّةٌ
Chapter 94 – The treatment for the one in Ihraam when he falls sick, or is hit by an injury, or pus, or a disease
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَأْكُلُ وَ هُوَ مُحْرِمٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam complains, so let him be treated with that what he eats, while he is in Ihraam’.[106]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَلَى كَعْبِ بْنِ عُجْرَةَ وَ الْقَمْلُ يَتَنَاثَرُ مِنْ رَأْسِهِ وَ هُوَ مُحْرِمٌ فَقَالَ لَهُ أَ تُؤْذِيكَ هَوَامُّكَ فَقَالَ نَعَمْ فَأُنْزِلَتْ هَذِهِ الْآيَةُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ
Ali, from his father, from Hammad, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww passed by Ka’ab Bin Ujra and lice was scattering from his head, and he was in Ihraam. So he-saww said to him: ‘Your vermins are harming you?’ So he said, ‘Yes’. So this Verse was Revealed [2:196] but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by Fasting or alms or sacrificing.
فَأَمَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَحْلِقَ وَ جَعَلَ الصِّيَامَ ثَلَاثَةَ أَيَّامٍ وَ الصَّدَقَةَ عَلَى سِتَّةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدَّيْنِ وَ النُّسُكَ شَاةً
So Rasool-Allah-saww ordered him that he should shave off his head and make the Fasting to be for three days, and to give charity upon six poor ones, for each poor one being two Mudds (750 gms x 2), and sacrifice a sheep’.
قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كُلُّ شَيْءٍ مِنَ الْقُرْآنِ أَوْ فَصَاحِبُهُ بِالْخِيَارِ يَخْتَارُ مَا شَاءَ وَ كُلُّ شَيْءٍ مِنَ الْقُرْآنِ فَمَنْ لَمْ يَجِدْ كَذَا فَعَلَيْهِ كَذَا فَالْأُولَى الْخِيَارُ .
Abu Abdullah-asws said: ‘And everything is from the Quran, or its doer is with the choice, he can choose whatever he so desires to; and everything from the Quran, ‘so the one who cannot find such and such, so upon him is such and such’, so he would have preference with the choice’.[107]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ رَجُلٌ ضَرِيرُ الْبَصَرِ وَ أَنَا حَاضِرٌ فَقَالَ أَكْتَحِلُ إِذَا أَحْرَمْتُ قَالَ لَا وَ لِمَ تَكْتَحِلُ قَالَ إِنِّي ضَرِيرُ الْبَصَرِ فَإِذَا أَنَا اكْتَحَلْتُ نَفَعَنِي وَ إِذَا لَمْ أَكْتَحِلْ ضَرَّنِي قَالَ فَاكْتَحِلْ قَالَ فَإِنِّي أَجْعَلُ مَعَ الْكُحْلِ غَيْرَهُ قَالَ مَا هُوَ قَالَ آخُذُ خِرْقَتَيْنِ فَأُرَبِّعُهُمَا فَأَجْعَلُ عَلَى كُلِّ عَيْنٍ خِرْقَةً وَ أُعَصِّبُهُمَا بِعِصَابَةٍ إِلَى قَفَايَ فَإِذَا فَعَلْتُ ذَلِكَ نَفَعَنِي وَ إِذَا تَرَكْتُهُ ضَرَّنِي قَالَ فَاصْنَعْهُ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man of impaired vision asked him-asws, and I was present, so he said, ‘Can I apply Kohl when I wear Ihraam?’ He-asws said: ‘No, and why would you apply Kohl?’ He said, ‘I am of impaired vision. So when I apply Kohl, it benefits me, and when I do not apply Kohl, it harms me’. He-asws said: ‘So apply Kohl’.
قَالَ فَإِنِّي أَجْعَلُ مَعَ الْكُحْلِ غَيْرَهُ قَالَ مَا هُوَ قَالَ آخُذُ خِرْقَتَيْنِ فَأُرَبِّعُهُمَا فَأَجْعَلُ عَلَى كُلِّ عَيْنٍ خِرْقَةً وَ أُعَصِّبُهُمَا بِعِصَابَةٍ إِلَى قَفَايَ فَإِذَا فَعَلْتُ ذَلِكَ نَفَعَنِي وَ إِذَا تَرَكْتُهُ ضَرَّنِي قَالَ فَاصْنَعْهُ .
He said, ‘Supposing if I was to make something else to be along with the Kohl?’ He-asws said: ‘What would it be?’ He said, ‘I take to rags and I fold them, so I make one rag to be upon each eye, and I tie these upon with a strip to the back of my head. So when I do so, that benefits me, and when I neglect it, it harms me’. He-asws said: ‘So do it’.[108]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ تَشَقَّقَتْ يَدَاهُ وَ رِجْلَاهُ وَ هُوَ مُحْرِمٌ أَ يَتَدَاوَى قَالَ نَعَمْ بِالسَّمْنِ وَ الزَّيْتِ وَ قَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَحِلُّ لَهُ أَنْ يَأْكُلَهُ وَ هُوَ مُحْرِمٌ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about a man, his hands and his legs crack while he is in Ihraam. Can he apply treatment?’ He-asws said: ‘Yes, with the butter and the oil’. And he-asws said: ‘When the one in Ihraam complains, so let him be treated with whatever is Permissible for him, from (that what) he eats it, while he is in Ihraam’.[109]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَعْصِرُ الدُّمَّلَ وَ يَرْبِطُ عَلَى الْقَرْحَةِ قَالَ لَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam squeezing the pimple and bandage upon his ulcer. He-asws said: ‘There is no problem’.[110]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ خَرَجَ بِالرَّجُلِ مِنْكُمُ الْخُرَاجُ أَوِ الدُّمَّلُ فَلْيَرْبِطْهُ وَ لْيَتَدَاوَ بِزَيْتٍ أَوْ سَمْنٍ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘If a man from you is injured with injury, or the pimple, so let him bandage it, and let him effect treatment with oil or butter’.[111]
أَحْمَدُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَكُونُ بِهِ شَجَّةٌ أَ يُدَاوِيهَا أَوْ يُعَصِّبُهَا بِخِرْقَةٍ قَالَ نَعَمْ وَ كَذَلِكَ الْقَرْحَةُ تَكُونُ فِي الْجَسَدِ .
Ahmad, from Ali Bin Al Numan, from Saeed Al A’raj who said,
‘I asked Abu Abdullah-asws about the one in Ihraam who happens to be with a fracture. Can he treat it, or tie it with a bandage?’ He-asws said: ‘Yes. And, similar to that is the ulcers which happen to be upon the body’.[112]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجُرْحُ فَيَتَدَاوَى بِدَوَاءٍ فِيهِ زَعْفَرَانٌ قَالَ إِنْ كَانَ الْغَالِبَ عَلَى الدَّوَاءِ فَلَا وَ إِنْ كَانَتِ الْأَدْوِيَةُ الْغَالِبَةَ عَلَيْهِ فَلَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Imran Al Halby who said,
‘Abu Abdullah-asws was asked about the one in Ihraam who happens to be with an injury, so he treats with a medication which has saffron in it. He-asws said: ‘If it (saffron) was overwhelming upon the medication, so no; and if it was such that the medication was overwhelming upon it, so there is no problem’.[113]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ نَاجِيَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصِيبُ أُذُنَهُ الرِّيحُ فَيَخَافُ أَنْ يَمْرَضَ هَلْ يَصْلُحُ لَهُ أَنْ يَسُدَّ أُذُنَيْهِ بِالْقُطْنِ قَالَ نَعَمْ لَا بَأْسَ بِذَلِكَ إِذَا خَافَ ذَلِكَ وَ إِلَّا فَلَا .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Najiya, from Muhammad Bin Ali, from Marwan Bin Muslim, from Sama’at,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam whose ears are hit by the wind, so he fears that he would fall sick. Is it correct for him that he closes his ears with the cotton?’ He-asws said: ‘Yes, there is no problem with that when he fears that, or else, so no’.[114]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا بَأْسَ بِأَنْ يُعَصِّبَ الْمُحْرِمُ رَأْسَهُ مِنَ الصُّدَاعِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Muawiya Bin Wahab,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with it if the one in Ihraam were to tie a strip around his head due to headache’.[115]
بَابُ الْمُحْرِمِ يَحْتَجِمُ أَوْ يَقُصُّ ظُفُراً أَوْ شَعْراً أَوْ شَيْئاً مِنْهُ
Chapter 95 – The one in Ihraam gets cupping done, or he clips nails, or hair, or something from it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَحْتَجِمُ قَالَ لَا إِلَّا أَنْ لَا يَجِدَ بُدّاً فَلْيَحْتَجِمْ وَ لَا يَحْلِقْ مَكَانَ الْمَحَاجِمِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al halby who said,
‘I asked Abu Abdullah-asws about the one in Ihraam getting cupping done. He-asws said: ‘No, unless it is inevitable, so let him get cupping done, and the place of the cupping should not be shaved’.[116]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَحْتَجِمِ الْمُحْرِمُ إِلَّا أَنْ يَخَافَ عَلَى نَفْسِهِ أَنْ لَا يَسْتَطِيعَ الصَّلَاةَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Musna Bin Abdul Salaam, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one in Ihraam cannot get cupping done unless if he fears upon himself, or unable to Pray’.[117]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ تَطُولُ أَظْفَارُهُ أَوْ يَنْكَسِرُ بَعْضُهَا فَيُؤْذِيهِ ذَلِكَ قَالَ لَا يَقُصُّ مِنْهَا شَيْئاً إِنِ اسْتَطَاعَ فَإِنْ كَانَتْ تُؤْذِيهِ فَلْيَقُصَّهَا وَ لْيُطْعِمْ مَكَانَ كُلِّ ظُفُرٍ قَبْضَةً مِنْ طَعَامٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about the one in Ihraam prolonging his nails, or one of them breaks, so that harms him. He-asws said: ‘He cannot cut anything from these if he can. So if it was harming him, so let him cut these, and let him feed in place of each nail, a handful of food’.[118]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي مُحْرِمٍ قَلَّمَ ظُفُراً قَالَ يَتَصَدَّقُ بِكَفٍّ مِنْ طَعَامٍ قَالَ ظُفُرَيْنِ قَالَ كَفَّيْنِ قُلْتُ ثَلَاثَةً قَالَ ثَلَاثَةِ أَكُفٍّ قُلْتُ أَرْبَعَةً قَالَ أَرْبَعَةِ أَكُفٍّ قُلْتُ خَمْسَةً قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ فَإِنْ قَصَّ عَشَرَةً أَوْ أَكْثَرَ مِنْ ذَلِكَ فَلَيْسَ عَلَيْهِ إِلَّا دَمٌ يُهَرِيقُهُ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Ja’far-asws regarding the one in Ihraam clipping his nails. He-asws said: ‘He should give in charity with a palm full of food’. He said, ‘Two nails?’ He-asws said: ‘Two palmfulls’. I said, ‘Three?’ He-asws said: ‘Three palmfulls’. I said, ‘Four?’ He-asws said: ‘Four palmfulls’. I said, ‘Five?’ He-asws said: ‘Upon him is blood (of a slaughtered animal). So if he were to cut ten or more from that, so there would not be upon him except for blood (of a slaughtered animal) to be spilled’.[119]
حُمَيْدُ بْنُ زِيَادٍ عَنْ حَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ هَاشِمِ بْنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَلَّمَ الْمُحْرِمُ أَظْفَارَ يَدَيْهِ وَ رِجْلَيْهِ فِي مَكَانٍ وَاحِدٍ فَعَلَيْهِ دَمٌ وَاحِدٌ وَ إِنْ كَانَتَا مُتَفَرِّقَتَيْنِ فَعَلَيْهِ دَمَانِ .
Humeyd Bin Ziyad, from Hassan Bin Muhammad Bin Sama’at, from Ali Bin Al Hassan Bin Rabaat, from Hashim Bin Al Musanna, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam clips the nails of his hands and his legs in one place, so upon him is one blood (of a slaughtered animal); and if it was in two different places, so upon him would be two bloods (of two slaughtered animals)’.[120]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أَنْ يُقَلِّمَ أَظْفَارَهُ عِنْدَ إِحْرَامِهِ قَالَ يَدَعُهَا قُلْتُ فَإِنَّ رَجُلًا مِنْ أَصْحَابِنَا أَفْتَاهُ بِأَنْ يُقَلِّمَ أَظْفَارَهُ وَ يُعِيدَ إِحْرَامَهُ فَفَعَلَ قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘I asked Abu Al-Hassan-asws about a man who forgot to clip his nails during his wearing his Ihraam. He-asws said: ‘He should let them be’. I said, ‘But a man from our companions issued a fatwa that if he cuts his nails, he should repeat his Ihraam. So he did’. He-asws said: ‘Upon him is blood (of a slaughtered animal) to be spilled’.[121]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَأْخُذِ الْمُحْرِمُ مِنْ شَعْرِ الْحَلَالِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam cannot take (cut) from the hairs of one not in Ihraam’.[122]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ حَلَقَ رَأْسَهُ أَوْ نَتَفَ إِبْطَهُ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلًا فَلَا شَيْءَ عَلَيْهِ وَ مَنْ فَعَلَهُ مُتَعَمِّداً فَعَلَيْهِ دَمٌ .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Ibn Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The one who shaves his head, or plucks his armpits out of forgetfulness, or in error, or out of ignorance, so there is nothing upon him; but the one who does it deliberately, so upon him is blood (of a slaughtered animal)’.[123]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ نَتَفَ الْمُحْرِمُ مِنْ شَعْرِ لِحْيَتِهِ وَ غَيْرِهَا شَيْئاً فَعَلَيْهِ أَنْ يُطْعِمَ مِسْكِيناً فِي يَدِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the one in Ihraam were to pluck from the hair of his beard, or anything from other than it, so upon him is that he feeds a poor one in his hand’.[124]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَنَاوَلُ لِحْيَتَهُ وَ هُوَ مُحْرِمٌ فَيَعْبَثُ بِهَا فَيَنْتِفُ مِنْهَا الطَّاقَاتِ يَبْقَيْنَ فِي يَدِهِ خَطَأً أَوْ عَمْداً قَالَ لَا يَضُرُّهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Mufazzal Bin Salih, from Lays Al Murady who said,
‘I asked Abu Abdullah-asws about the man who grabs his beard while he is in Ihraam, so he tampers with it, so some hairs get plucked off from it and they remain in his hand, out of error, or deliberately. He-asws said: ‘It does not harm him’.[125]
أَحْمَدُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا وَضَعَ أَحَدُكُمْ يَدَهُ عَلَى رَأْسِهِ أَوْ لِحْيَتِهِ وَ هُوَ مُحْرِمٌ فَسَقَطَ شَيْءٌ مِنَ الشَّعْرِ فَلْيَتَصَدَّقْ بِكَفَّيْنِ مِنْ كَعْكٍ أَوْ سَوِيقٍ .
Ahmd, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim who said,
‘Abu Abdullah-asws said: ‘When one of you places his hand upon his head, or his beard while he is in Ihraam, so something from the hair falls off, so let him give in charity with two handfuls from rusks or Suweyq (a broth)’.[126]
بَابُ الْمُحْرِمِ يُلْقِي الدَّوَابَّ عَنْ نَفْسِهِ
Chapter 96 – The one in Ihraam casts off the insects from himself
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلَ رَجُلٌ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ قَمْلَةً وَ هُوَ مُحْرِمٌ قَالَ بِئْسَ مَا صَنَعَ قَالَ فَمَا فِدَاؤُهَا قَالَ لَا فِدَاءَ لَهَا .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazala Bin Ayoub, from Aban, from Abu Al Jaroud who said,
‘A man asked Abu Ja’far-asws about a man who kills the lice while he is in Ihraam. He-asws said: ‘Evil is what he has done’. He said, ‘So what is its expiation?’ He-asws said: ‘There is no expiation for it’.[127]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي مُحْرِمٍ قَتَلَ قَمْلَةً قَالَ لَا شَيْءَ عَلَيْهِ فِي الْقَمْلِ وَ لَا يَنْبَغِي أَنْ يَتَعَمَّدَ قَتْلَهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the one in Ihraam having killed the lice?’ He-asws said: ‘There is nothing upon him regarding the lice, and it is not befitting that he deliberately kills it’.[128]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَرْمِي الْمُحْرِمُ الْقَمْلَةَ مِنْ ثَوْبِهِ وَ لَا مِنْ جَسَدِهِ مُتَعَمِّداً فَإِنْ فَعَلَ شَيْئاً مِنْ ذَلِكَ فَلْيُطْعِمْ مَكَانَهَا طَعَاماً قُلْتُ كَمْ قَالَ كَفّاً وَاحِداً .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Ahmad Bin Aiz, from Al Husayn Bin Abu Al A’ala who said,
‘Abu Abdullah-asws said: ‘The one in Ihraam cannot pelt the lice from his clothes, nor from his body, deliberately. So if he were to do something from that, so let him feed food in its place’. I said, ‘How much?’ He-asws said: ‘One handful’.[129]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ رَأَيْتَ إِنْ وَجَدْتُ عَلَيَّ قُرَاداً أَوْ حَلَمَةً أَطْرَحُهُمَا قَالَ نَعَمْ وَ صَغَارٌ لَهُمَا إِنَّهُمَا رَقِيَا فِي غَيْرِ مَرْقَاهُمَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘What is your-asws view if I were to find mite upon me, or a bug, can I throw these off?’ He-asws said: ‘Yes, and their young ones. They tend to ascend in other than their place of ascending’.[130]
بَابُ مَا يَجُوزُ لِلْمُحْرِمِ قَتْلُهُ وَ مَا يَجِبُ عَلَيْهِ فِيهِ الْكَفَّارَةُ
Chapter 97 – What is allowed for the one in Ihraam to kill, and what expiation is Obligated upon him with regards to it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَا خَافَ الْمُحْرِمُ عَلَى نَفْسِهِ مِنَ السِّبَاعِ وَ الْحَيَّاتِ وَ غَيْرِهَا فَلْيَقْتُلْهُ فَإِنْ لَمْ يُرِدْكَ فَلَا تُرِدْهُ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whatever the one in Ihraams fears upon himself from the predators, and the snakes, and such else, so let him kill it. But, if it does not intend (to attack) you, so you should not attack it’.[131]
عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَحْرَمْتَ فَاتَّقِ قَتْلَ الدَّوَابِّ كُلِّهَا إِلَّا الْأَفْعَى وَ الْعَقْرَبَ وَ الْفَأْرَةَ فَإِنَّهَا تُوهِي السِّقَاءَ وَ تُحْرِقُ عَلَى أَهْلِ الْبَيْتِ
Ali, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Sahzaan, altogether from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you wear Ihraam, so fear killing the insects, all of them, except for the snake, and the scorpion, and the rat, for these tear the water containers and burn down (the house) upon the people of the house.
وَ أَمَّا الْعَقْرَبُ فَإِنَّ نَبِيَّ اللَّهِ ( صلى الله عليه وآله ) مَدَّ يَدَهُ إِلَى الْحَجَرِ فَلَسَعَتْهُ عَقْرَبٌ فَقَالَ لَعَنَكِ اللَّهُ لَا بَرّاً تَدَعِينَ وَ لَا فَاجِراً
And as for the scorpion, so the Prophet-saww of Allah-azwj extended his-saww hand to the tree, and a scorpion bit him-saww. So he-saww said: ‘May Allah-azwj Curse you! Neither do you leave a righteous one nor an immoral one’.
وَ الْحَيَّةُ إِذَا أَرَادَتْكَ فَاقْتُلْهَا فَإِنْ لَمْ تُرِدْكَ فَلَا تُرِدْهَا
And the snake, when it intends (to attack) you, so kill it. But if it does not intend (to attack) you, so do not intend (to attack it)’.
وَ الْكَلْبُ الْعَقُورُ وَ السَّبُعُ إِذَا أَرَادَاكَ فَاقْتُلْهُمَا فَإِنْ لَمْ يُرِيدَاكَ فَلَا تُرِدْهُمَا
And the vicious dog and the wild animal, when they intend (to attack) you, so kill them. But, if they do not intend (to attack) you, so do not intend (to attack) them.
وَ الْأَسْوَدُ الْغَدِرُ فَاقْتُلْهُ عَلَى كُلِّ حَالٍ وَ ارْمِ الْغُرَابَ رَمْياً وَ الْحِدَأَةَ عَلَى ظَهْرِ بَعِيرِكَ .
And the treacherous black snake, so kill it upon every state. And the crow and the buzzard, pelt it upon the back of your camel’.[132]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُقْتَلُ فِي الْحَرَمِ وَ الْإِحْرَامِ الْأَفْعَى وَ الْأَسْوَدُ الْغَدِرُ وَ كُلُّ حَيَّةِ سَوْءٍ وَ الْعَقْرَبُ وَ الْفَأْرَةُ وَ هِيَ الْفُوَيْسِقَةُ وَ يُرْجَمُ الْغُرَابُ وَ الْحِدَأَةُ رَجْماً فَإِنْ عَرَضَ لَكَ لُصُوصٌ امْتَنَعْتَ مِنْهُمْ .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘They can be killed in the Harram and in Ihraam – the snake, and the treacherous black snake, and every evil snake, and the scorpion, and the mouse and it is Al-Fuweysiqa rat, and the crow can be pelted, and buzzard can be pelted. So if a thief were to present himself to you, defend from them’.[133]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَقْتُلُ الْمُحْرِمُ الزُّنْبُورَ وَ النَّسْرَ وَ الْأَسْوَدَ الْغَدِرَ وَ الذِّئْبَ وَ مَا خَافَ أَنْ يَعْدُوَ عَلَيْهِ وَ قَالَ الْكَلْبُ الْعَقُورُ هُوَ الذِّئْبُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim, from his father,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam can kill the wasp, and the eagle, and the treacherous black snake, and the wolf, and whatever he fears if it pursues him’. And he-asws said: ‘The vicious dog, it is the wolf’.[134]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ مُحْرِمٍ قَتَلَ زُنْبُوراً قَالَ إِنْ كَانَ خَطَأً فَلَيْسَ عَلَيْهِ شَيْءٌ قُلْتُ لَا بَلْ مُتَعَمِّداً قَالَ يُطْعِمُ شَيْئاً مِنْ طَعَامٍ قُلْتُ إِنَّهُ أَرَادَنِي قَالَ كُلُّ شَيْءٍ أَرَادَكَ فَاقْتُلْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam who kills a wasp. He-asws said: ‘If it was erroneously, so there is nothing upon him’. I said, ‘No, but it was deliberate’. He-asws said: ‘He should feed something from the food’. I said, ‘(If) it intended (to attack) me?’ He-asws said: ‘Everything which intends (to attack) you, so kill it’.[135]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلَامِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَقْتُلُ الْبَقَّةَ وَ الْبُرْغُوثَ إِذَا أَرَادَاهُ قَالَ نَعَمْ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Bin Abdul Salaam, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws, said, ‘I asked him-asws about the one in Ihraam (whether he can) kill the bug and the flea, when they intend (to attack) him’. He-asws said: ‘Yes’.[136]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْيَرْبُوعُ وَ الْقُنْفُذُ وَ الضَّبُّ إِذَا أَمَاتَهُ الْمُحْرِمُ فِيهِ جَدْيٌ وَ الْجَدْيُ خَيْرٌ مِنْهُ وَ إِنَّمَا قُلْتُ هَذَا كَيْ يَنْكُلَ عَنْ صَيْدِ غَيْرِهَا .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Al Haasan Bin Mahboub, from Ali Bin Raib, from Misma’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Jerboa (a rodent), and the hedgehog, and the lizard, when the one in Ihraam causes it to die, (the penalty) regarding it is a kid (young goat) (as an expiation); and the kid (young goat) is better than it, but rather, I-asws say this in order to deter (people) from hunting other than these’.[137]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقُرَادَ لَيْسَ مِنَ الْبَعِيرِ وَ الْحَلَمَةُ مِنَ الْبَعِيرِ بِمَنْزِلَةِ الْقَمْلَةِ مِنْ جَسَدِكَ فَلَا تُلْقِهَا وَ أَلْقِ الْقُرَادَ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘The tick is not from the camel, andالْحَلَمَةُ from the camel is at the status of the lice from your body. Therefore, do not cast it off, and cast off the ticks’.[138]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُقَرِّدُ الْبَعِيرَ قَالَ نَعَمْ وَ لَا يَنْزِعِ الْحَلَمَةَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam removing ticks from the camel. He-asws said: ‘Yes, and he cannot remove الْحَلَمَةَ’.[139]
أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ يَقْتُلُ الْمُحْرِمُ كُلَّ مَا خَشِيَهُ عَلَى نَفْسِهِ .
Ahmad, from Ali Bin Al Hakam, from Abdul Rahman Bin Al Armany,
(It has been narrated) from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws having said: ‘The one in Ihraam can kill whatever he fears upon himself’.[140]
أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِقَتْلِ الْبُرْغُوثِ وَ الْقَمْلَةِ وَ الْبَقَّةِ فِي الْحَرَمِ .
Ahmad, from Ibn Fazzal, from one of our companions, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with killing the flea, and the louse, and the bug inside the Harram’.[141]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ الْقَلَانِسِيِّ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَكَكْتُ رَأْسِي وَ أَنَا مُحْرِمٌ فَوَقَعَتْ قَمْلَةٌ قَالَ لَا بَأْسَ قُلْتُ أَيَّ شَيْءٍ تَجْعَلُ عَلَيَّ فِيهَا قَالَ وَ مَا أَجْعَلُ عَلَيْكَ فِي قَمْلَةٍ لَيْسَ عَلَيْكَ فِيهَا شَيْءٌ .
Ahmad Bin Muhammad, from Ahmad Al Qalanasy, from Ahmad Bin Al Waleed, from Aban, from Abu Al Jaroud who said,
‘I said to Abu Abdullah-asws, ‘I rub my head and I am in Ihraam, so lice falls down’. He-asws said: ‘There is no problem’. I said, ‘Which thing is upon me (as an expiation) with regards to it?’ He-asws said: ‘And I-asws did not make (anything to be) upon you with regards to lice. There is nothing upon you with regards to it’.[142]
بَابُ الْمُحْرِمِ يَذْبَحُ وَ يَحْتَشُّ لِدَابَّتِهِ
Chapter 98 – The one in Ihraam slaughters (an animal) and he cuts grass for his riding animal
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ يَذْبَحُ الْبَقَرَ وَ الْإِبِلَ وَ الْغَنَمَ وَ كُلَّ مَا لَمْ يَصُفَّ مِنَ الطَّيْرِ وَ مَا أُحِلَّ لِلْحَلَالِ أَنْ يَذْبَحَهُ فِي الْحَرَمِ وَ هُوَ مُحْرِمٌ فِي الْحِلِّ وَ الْحَرَمِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam can slaughter the cow, and the camel, and the sheep, and whatever does not array its wings from the birds, and whatever is Permissible for the one not in Ihraam that he slaughters inside the Harram, so it is also Permissible for the one in Ihraam (to slaughter) in the unrestricted area as well as in the Harram (the restricted area)’.[143]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمُ يَنْحَرُ بَعِيرَهُ أَوْ يَذْبَحُ شَاتَهُ قَالَ نَعَمْ قُلْتُ لَهُ يَحْتَشُّ لِدَابَّتِهِ وَ بَعِيرِهِ قَالَ نَعَمْ وَ يَقْطَعُ مَا شَاءَ مِنَ الشَّجَرِ حَتَّى يَدْخُلَ الْحَرَمَ فَإِذَا دَخَلَ الْحَرَمَ فَلَا .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘Can the one in Ihraam sacrifice his camel, or slaughter his sheep’. He-asws said: ‘Yes’. I said to him-asws, ‘Can he cut the grass for his riding animal and his camel?’ He-asws said: ‘Yes, and he can cut whatever he so desires to from the trees, until he enters the Harram. So when he enters the Harram, so no’.[144]
بَابُ أَدَبِ الْمُحْرِمِ
Chapter 99 – Disciplines of the one in Ihraam
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَكَكْتَ رَأْسَكَ فَحُكَّهُ حَكّاً رَفِيقاً وَ لَا تَحُكَّنَّ بِالْأَظْفَارِ وَ لَكِنْ بِأَطْرَافِ الْأَصَابِعِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you scratch your head, so scratch gently, and do not scratch with the nails, but with the side of your fingers’.[145]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اغْتَسَلَ الْمُحْرِمُ مِنَ الْجَنَابَةِ يَصُبُّ عَلَى رَأْسِهِ وَ يُمَيِّزُ الشَّعْرَ بِأَنَامِلِهِ بَعْضَهُ مِنْ بَعْضٍ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam washes from the sexual impurity, he can pour (water) upon his head and separate the hairs by his fingers, from each other’.[146]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَدْخُلَ الْمُحْرِمُ الْحَمَّامَ وَ لَكِنْ لَا يَتَدَلَّكُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with it if the one in Ihraam were to enter the bathhouse, but he should not massage’.[147]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلْمُحْرِمِ أَنْ يُلَبِّيَ مَنْ دَعَاهُ حَتَّى يَقْضِيَ إِحْرَامَهُ قُلْتُ كَيْفَ يَقُولُ قَالَ يَقُولُ يَا سَعْدُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Hammad Bin Isa,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not (correct) for the one in Ihraam that he answers by (saying), ‘Labbeyk’ (Here I am!), until his Ihraam is off’. I said, ‘How should he be saying?’ He-asws said: ‘He should be saying, ‘(Yes) O Sa’ad!’’.[148]
مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَتَخَلَّلُ قَالَ لَا بَأْسَ .
Muhammad Bin Yahya, and Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadawa, from Ammar Bin Musa,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam, whether he can pick (clean) his teeth’. He-asws said: ‘There is no problem’.[149]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمُحْرِمُ يَسْتَاكُ قَالَ نَعَمْ قُلْتُ فَإِنْ أَدْمَى يَسْتَاكُ قَالَ نَعَمْ هُوَ مِنَ السُّنَّةِ وَ رُوِيَ أَيْضاً لَا يَسْتَدْمِي .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya who said,
‘I said to Abu Abdullah-asws, ‘The one in Ihraam, can he brush his teeth?’ He-asws said: ‘Yes’. I said, ‘Supposing he brushes his teeth habitually (frequently)?’ He-asws said: ‘Yes, it is from the Sunnah’. And it is reported that that he should not bleed.[150]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَحُكُّ الْمُحْرِمُ رَأْسَهُ وَ يَغْتَسِلُ بِالْمَاءِ قَالَ يَحُكُّ رَأْسَهُ مَا لَمْ يَتَعَمَّدْ قَتْلَ دَابَّةٍ وَ لَا بَأْسَ بِأَنْ يَغْتَسِلَ بِالْمَاءِ وَ يَصُبَّ عَلَى رَأْسِهِ مَا لَمْ يَكُنْ مُلَبِّداً فَإِنْ كَانَ مُلَبِّداً فَلَا يُفِيضُ عَلَى رَأْسِهِ الْمَاءَ إِلَّا مِنَ الِاحْتِلَامِ .
Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban, from Zurara who said,
‘I asked Abu Abdullah-asws about the one in Ihraam, if he can scratch his head and wash (his head) with the water?’ He-asws said: ‘He can scratch his head for as long as he does not intend killing the insects; and there is no problem with him washing with the water, and he can pour upon his head for as long as he does not happen to have applied ‘talbid’ (lice powder). So, if he was such, having applied lice powder, so he should not pour the water upon his head, except if (after becoming impure) due to wet-dream’.[151]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكْرَهُ الِاحْتِبَاءُ لِلْمُحْرِمِ وَ يُكْرَهُ فِي الْمَسْجِدِ الْحَرَامِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘The squatting (الِاحْتِبَاءُ) is disliked for the one in Ihraam, and it is disliked in the Sacred Masjid’.[152]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي حَلَّالٍ الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ اقْتَتَلَا وَ هُمَا مُحْرِمَانِ قَالَ سُبْحَانَ اللَّهِ بِئْسَ مَا صَنَعَا قُلْتُ قَدْ فَعَلَا فَمَا الَّذِي يَلْزَمُهُمَا قَالَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا دَمٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hafs Bin Bakhtary, from Abu Hallal Al Razy,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the two men (pushing and) pulling each other, and they were both in Ihraam. He-asws said: ‘Glory be to Allah-azwj! Evil is what they have both done’. I said, ‘They have done it. So what is that which necessitates the two of them?’ He-asws said: ‘Upon each one of them is blood (of a sacrificial animal)’.[153]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصَارِعُ هَلْ يَصْلُحُ لَهُ قَالَ لَا يَصْلُحُ لَهُ مَخَافَةَ أَنْ يُصِيبَهُ جِرَاحٌ أَوْ يَقَعَ بَعْضُ شَعْرِهِ .
Muhammad in Yahya, from Ahmad Bin Muhammad, from Al Amraky Bin Ali,
(It has been narrated) from Ali son of Ja’far-asws, from his brother-asws, Abu Al-Hassan-asws, said, ‘I asked him-asws about the one in Ihraam grappling (with someone). Is it correct for him to do so?’ He-asws said: ‘It is not correct for him out of fear that an injury might hit him, or some of his hair might fall off’.[154]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدٍ قَالَ سَأَلَ أَبُو عَبْدِ الرَّحْمَنِ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يُعَالِجُ دَبَرَ الْجَمَلِ قَالَ فَقَالَ يُلْقِي عَنْهُ الدَّوَابَّ وَ لَا يُدْمِيهِ .
Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Abdulla Bin Jabala, from Abdullah Bin Saeed who said,
‘Abu Abdul Rahman asked Abu Abdullah-asws about the one in Ihraam treating the back of the camel. So he-asws said: ‘He can cast off the insects from it and he should not bleed it’.[155]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجَرَبُ فَيُؤْذِيهِ قَالَ يَحُكُّهُ فَإِنْ سَالَ مِنْهُ الدَّمُ فَلَا بَأْسَ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammae Bin Musa,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam who happens to be with scabies, so it harms him. He-asws said: ‘He can scrape it. So if the blood were to flow from it, there would be no problem’.[156]
بَابُ الْمُحْرِمِ يَمُوتُ
Chapter 100 – The one in Ihraam dies
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي الْمُحْرِمِ يَمُوتُ قَالَ يُغَسَّلُ وَ يُكَفَّنُ وَ يُغَطَّى وَجْهُهُ وَ لَا يُحَنَّطُ وَ لَا يُمَسُّ شَيْئاً مِنَ الطِّيبِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Abu Hamza,
(It has been narrated) from Abu Al-Hassan-asws regarding the one in Ihraam dying. He-asws said: ‘He would be washed, and enshrouded, and his face would be covered. Neither would he be embalmed nor touched by anything from the perfumes’.[157]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَمُوتُ قَالَ يُغَسَّلُ وَ يُكَفَّنُ بِالثِّيَابِ كُلِّهَا يُصْنَعُ بِهِ كَمَا يُصْنَعُ بِالْمُحِلِّ غَيْرَ أَنَّهُ لَا يُمَسُّ الطِّيبَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the one in Ihraam, dying’. He-asws said: ‘He would be washed and can be enshrouded with the clothes, all of them. He would be dealt with just as the one not in Ihraam is dealt with, apart from that he would not be touched with the perfume’.[158]
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ الْحَسَنِ بْنِ عَلِيٍّ بِالْأَبْوَاءِ وَ هُوَ مُحْرِمٌ وَ مَعَهُ الْحَسَنُ وَ الْحُسَيْنُ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ عَبْدُ اللَّهِ وَ عُبَيْدُ اللَّهِ ابْنَا الْعَبَّاسِ فَكَفَّنُوهُ وَ خَمَّرُوا وَجْهَهُ وَ رَأْسَهُ وَ لَمْ يُحَنِّطُوهُ وَ قَالَ هَكَذَا فِي كِتَابِ عَلِيٍّ ( عليه السلام ) .
Muhammad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Abu Maryam,
(It has been narrated) from Abu Abdullah-asws, having said: ‘Abdul Rahman Bin Al-Hassan Bin Ali died at Al-Abwa and he was in Ihraam, and with him were Al-Hassa, Al-Husayn, and Abdullah Bin Ja’far, and Abdullah, and Ubeydullah, the two sons of Al-Abbas. So they enshrouded him, and covered his face and his dead, and did not embalm him’. And he-asws said: ‘This is how it is in the Book of Ali-asws’.[159]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ تَمُوتُ وَ هِيَ طَامِثٌ قَالَ لَا تُمَسَّ الطِّيبَ وَ إِنْ كُنَّ مَعَهَا نِسْوَةٌ حَلَالٌ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Abdullah Bin Jabala, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the woman in Ihraam, dying, and she is in her menstruation. He-asws said: ‘The perfume should not touch her and even if there were (other) women with her who were not in Ihraam’.[160]
بَابُ الْمَحْصُورِ وَ الْمَصْدُودِ وَ مَا عَلَيْهِمَا مِنَ الْكَفَّارَةِ
Chapter 101 – The confined one and the prevented one, what is the expiation upon the both of them
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ صُدَّ بِالْحُدَيْبِيَةِ قَصَّرَ وَ أَحَلَّ وَ نَحَرَ ثُمَّ انْصَرَفَ مِنْهَا وَ لَمْ يَجِبْ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ النُّسُكَ فَأَمَّا الْمَحْصُورُ فَإِنَّمَا يَكُونُ عَلَيْهِ التَّقْصِيرُ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Dawood Bin Sirham, from Abdullah Bin Farqad, from Humran,
(It has been narrated) from Abu Ja’far-asws having said that Rasool-Allah-saww, when he-saww was prevented at Al-Hudaybiyya, shortened (his-saww nails, hair etc.), and freed from wearing Ihraam, and offered a sacrifice. Then he-saww left from it. And, the shaving (of the head) is not Obligated until the rituals are fulfilled. So, as for the confined one, rather the shortening (of hair, nails, etc.) happens to be upon him’.[161]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مُحْرِمٍ انْكَسَرَتْ سَاقُهُ أَيَّ شَيْءٍ يَكُونُ حَالُهُ وَ أَيُّ شَيْءٍ عَلَيْهِ قَالَ هُوَ حَلَالٌ مِنْ كُلِّ شَيْءٍ قُلْتُ مِنَ النِّسَاءِ وَ الثِّيَابِ وَ الطِّيبِ فَقَالَ نَعَمْ مِنْ جَمِيعِ مَا يَحْرُمُ عَلَى الْمُحْرِمِ
A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘I asked Abu Al-Hassan-asws about the one in Ihraam who breaks his leg, ‘Which would be his state, and which thing would be upon him?’ He-asws said: ‘He is free from Ihraam, from everything’. I said, ‘(In Permissibility) from the women, and the clothes, and the perfume?’ So he-asws said: ‘Yes, from the entirety of whatever is Prohibited unto the one in Ihraam’.
وَ قَالَ أَ مَا بَلَغَكَ قَوْلُ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) حُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ قُلْتُ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي الْحَجِّ قَالَ لَا بُدَّ أَنْ يَحُجَّ مِنْ قَابِلٍ
And he-asws said: ‘Has it not reached you, the words of Abu Abdullah-asws: ‘You-azwj have Freed me-asws where You-azwj Restricted me-asws, by Your-azwj Measurement which You-azwj Ordained upon me-asws’?’ I said, ‘May Allah-azwj Keep you-asws well! What are you-asws saying regarding the Hajj?’ He-asws said: ‘He must perform Hajj, the next year’.
قُلْتُ أَخْبِرْنِي عَنِ الْمَحْصُورِ وَ الْمَصْدُودِ هُمَا سَوَاءٌ فَقَالَ لَا قُلْتُ فَأَخْبِرْنِي عَنِ النَّبِيِّ ( صلى الله عليه وآله ) حِينَ صَدَّهُ الْمُشْرِكُونَ قَضَى عُمْرَتَهُ قَالَ لَا وَ لَكِنَّهُ اعْتَمَرَ بَعْدَ ذَلِكَ .
I said, ‘Inform me about the confined one and the prevented one. Are they both equal?’ So he-asws said: ‘No’. I said, ‘So inform me about the Prophet-saww where the Polytheists prevented him-saww. Did he-saww fulfill his-saww Umra?’ He-asws said: ‘No, but he-saww performed Umra after that’.[162]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْمَحْصُورُ غَيْرُ الْمَصْدُودِ الْمَحْصُورُ الْمَرِيضُ وَ الْمَصْدُودُ الَّذِي يَصُدُّهُ الْمُشْرِكُونَ كَمَا رَدُّوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ أَصْحَابَهُ لَيْسَ مِنْ مَرَضٍ وَ الْمَصْدُودُ تَحِلُّ لَهُ النِّسَاءُ وَ الْمَحْصُورُ لَا تَحِلُّ لَهُ النِّسَاءُ
Ali Bin Ibrahim, from his father, from Ibn Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The confined one is other than a prevented one. The confined one is the sick (confined by the illness), and the prevented one is the one whom the Polytheists prevent, just as they returned Rasool-Allah-saww and his-saww companions, not being from an illness. And the prevented one, the women are Permissible for him, and the confined one, the women are not Permissible for him.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أُحْصِرَ فَبَعَثَ بِالْهَدْيِ قَالَ يُوَاعِدُ أَصْحَابَهُ مِيعَاداً إِنْ كَانَ فِي الْحَجِّ فَمَحِلُّ الْهَدْيِ يَوْمُ النَّحْرِ فَإِذَا كَانَ يَوْمُ النَّحْرِ فَلْيَقُصَّ مِنْ رَأْسِهِ وَ لَا يَجِبُ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ الْمَنَاسِكَ وَ إِنْ كَانَ فِي عُمْرَةٍ فَلْيَنْظُرْ مِقْدَارَ دُخُولِ أَصْحَابِهِ مَكَّةَ وَ السَّاعَةَ الَّتِي يَعِدُهُمْ فِيهَا فَإِذَا كَانَ تِلْكَ السَّاعَةُ قَصَّرَ وَ أَحَلَّ
He (the narrator) said, ‘And I asked him-asws about a man who is confined (by an illness), so he sends the sacrificial animal. He-asws said: ‘His companions would set up a promised time. If it was regarding the Hajj, so the time for the offering is the day of the sacrifice. So when it would be the day of the sacrifice, so let him shorten (hair) from his head, and the shaving is not Obligated upon him until the rituals are fulfilled. And, if it was regarding an Umra, so let him wait until his companions enter Makkah, and the time which they had set up for him with regards to it. So when it is that particular time, he shortens (hair, nails etc.), and frees from Ihraam.
وَ إِنْ كَانَ مَرِضَ فِي الطَّرِيقِ بَعْدَ مَا أَحْرَمَ فَأَرَادَ الرُّجُوعَ رَجَعَ إِلَى أَهْلِهِ وَ نَحَرَ بَدَنَةً أَوْ أَقَامَ مَكَانَهُ حَتَّى يَبْرَأَ إِذَا كَانَ فِي عُمْرَةٍ وَ إِذَا بَرَأَ فَعَلَيْهِ الْعُمْرَةُ وَاجِبَةً وَ إِنْ كَانَ عَلَيْهِ الْحَجُّ رَجَعَ أَوْ أَقَامَ فَفَاتَهُ الْحَجُّ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ
And if it was that he had fallen sick on the way after having had worn Ihraam, and he intended the return, he can return to his family, and sacrifice his animal, or he can stay in his place until he is cured. If it was during an Umra and when he is cured, so upon him is the (performing of the) Umra, an Obligation. And if the Hajj was outstanding upon him, he can either return or stay. So if the Hajj is missed, upon him would be the Hajj in the next year’.
فَإِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا خَرَجَ مُعْتَمِراً فَمَرِضَ فِي الطَّرِيقِ فَبَلَغَ عَلِيّاً ( عليه السلام ) ذَلِكَ وَ هُوَ فِي الْمَدِينَةِ فَخَرَجَ فِي طَلَبِهِ فَأَدْرَكَهُ بِالسُّقْيَا وَ هُوَ مَرِيضٌ بِهَا فَقَالَ يَا بُنَيَّ مَا تَشْتَكِي فَقَالَ أَشْتَكِي رَأْسِي فَدَعَا عَلِيٌّ ( عليه السلام ) بِبَدَنَةٍ فَنَحَرَهَا وَ حَلَقَ رَأْسَهُ وَ رَدَّهُ إِلَى الْمَدِينَةِ فَلَمَّا بَرَأَ مِنْ وَجَعِهِ اعْتَمَرَ
Al-Husayn-asws Bin Ali-asws went out for performing Umra, but he-asws fell ill on the way. So (the news of) that reached Ali-asws, and he-asws was in Al-Medina. So he-asws went out seeking him-asws, and he-asws came across him-asws at Al-Suqya, and the illness was with him-asws. So he-asws said: ‘O my-asws son-asws! What is your-saww complaint?’ So he-asws said: ‘I-asws complain of my-asws head’. So Ali-asws called for his-asws sacrificial animal and sacrificed it, and shaved his-asws head, and returned him-asws to Al-Medina. So when he-asws was cured from his-asws pain, he-asws performed Umra’.
قُلْتُ أَ رَأَيْتَ حِينَ بَرَأَ مِنْ وَجَعِهِ قَبْلَ أَنْ يَخْرُجَ إِلَى الْعُمْرَةِ حَلَّتْ لَهُ النِّسَاءُ قَالَ لَا تَحِلُّ لَهُ النِّسَاءُ حَتَّى يَطُوفَ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ قُلْتُ فَمَا بَالُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حِينَ رَجَعَ مِنْ الْحُدَيْبِيَةِ حَلَّتْ لَهُ النِّسَاءُ وَ لَمْ يَطُفْ بِالْبَيْتِ قَالَ لَيْسَا سَوَاءً كَانَ النَّبِيُّ ( صلى الله عليه وآله ) مَصْدُوداً وَ الْحُسَيْنُ ( عليه السلام ) مَحْصُوراً .
I said, ‘What is your-asws view, where he-asws was cured from his-asws pain before he went out to perform Umra, were the women Permissible unto him-asws?’ He-asws said: ‘The women are not Permissible to him-asws until he-asws circumambulates by the House (Kabah), and with Al-Safa and Al-Marwa (Sa’ee)’. I said, ‘So what was the matter, Rasool-Allah-saww, where he-saww returned from Al-Medina, the Women were Permissible unto him-saww and he-saww had not circumambulated by the House (Kabah)?’ He-asws said: ‘They are not the same. The Prophet-saww was prevented, and Al-Husayn-asws was confined (by illness)’.[163]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أُحْصِرَ الرَّجُلُ بَعَثَ بِهَدْيِهِ فَإِذَا أَفَاقَ وَ وَجَدَ مِنْ نَفْسِهِ خِفَّةً فَلْيَمْضِ إِنْ ظَنَّ أَنَّهُ يُدْرِكُ النَّاسَ فَإِنْ قَدِمَ مَكَّةَ قَبْلَ أَنْ يَنْحَرَ الْهَدْيَ فَلْيُقِمْ عَلَى إِحْرَامِهِ حَتَّى يَفْرُغَ مِنْ جَمِيعِ الْمَنَاسِكِ وَ لْيَنْحَرْ هَدْيَهُ وَ لَا شَيْءَ عَلَيْهِ وَ إِنْ قَدِمَ مَكَّةَ وَ قَدْ نَحَرَ هَدْيَهُ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ أَوِ الْعُمْرَةَ
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the man is confined (by an illness), he should send forward his sacrificial animal. So when he wakes up and finds lightness from himself (feels better), so let him go if he thinks he can catch up with the people. So when he sets foot in Makkah before the sacrifice of the animal, so let him stay upon his Ihraam until he is free from the entirety of the rituals, and let him sacrifice his animal, and there would be nothing upon him. And, if he sets foot in Makkah, and his animal has already been sacrificed, so upon him would be the (performance of the) Hajj the next year, or the Umra’.
قُلْتُ فَإِنْ مَاتَ وَ هُوَ مُحْرِمٌ قَبْلَ أَنْ يَنْتَهِيَ إِلَى مَكَّةَ قَالَ يُحَجُّ عَنْهُ إِنْ كَانَتْ حَجَّةَ الْإِسْلَامِ وَ يُعْتَمَرُ إِنَّمَا هُوَ شَيْءٌ عَلَيْهِ .
I said, ‘Supposing he dies while being in Ihraam before he ends up at Makkah?’ He-asws said: ‘The Hajj should be performed on his behalf, if there was a Hajj of Al-Islam outstanging, and Umra (be performed on his behalf). But rather, it is a thing which is (outstanding) upon him’.[164]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمَحْصُورِ وَ لَمْ يَسُقِ الْهَدْيَ قَالَ يَنْسُكُ وَ يَرْجِعُ فَإِنْ لَمْ يَجِدْ ثَمَنَ هَدْيٍ صَامَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said regarding the one confined (by an illness) not ushering the sacrificial animal: ‘He should perform rituals and return. So if he cannot find the price of a sacrificial animal, he should Fast’.[165]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أُحْصِرَ الرَّجُلُ فَبَعَثَ بِهَدْيِهِ فَآذَاهُ رَأْسُهُ قَبْلَ أَنْ يَنْحَرَ هَدْيَهُ فَإِنَّهُ يَذْبَحُ شَاةً فِي الْمَكَانِ الَّذِي أُحْصِرَ فِيهِ أَوْ يَصُومُ أَوْ يَتَصَدَّقُ وَ الصَّوْمُ ثَلَاثَةُ أَيَّامٍ وَ الصَّدَقَةُ عَلَى سِتَّةِ مَسَاكِينَ نِصْفُ صَاعٍ لِكُلِّ مِسْكِينٍ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Musna, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man is confined (by an illness), so he sends his sacrificial animal. So his head hurts before he sacrifices his animal. So he should slaughter his sheep in the place in which he is confined (by the illness), or he should Fast, or give in charity. And the Fasting, is for three days, and the charity is upon six poor ones, half a Sa’a (approximately 1.5 kg of food), for each poor one’.[166]
سَهْلٌ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِطُ وَ هُوَ يَنْوِي الْمُتْعَةَ فَيُحْصَرُ هَلْ يُجْزِئُهُ أَنْ لَا يَحُجَّ مِنْ قَابِلٍ قَالَ يَحُجُّ مِنْ قَابِلٍ وَ الْحَاجُّ مِثْلُ ذَلِكَ إِذَا أُحْصِرَ قُلْتُ رَجُلٌ سَاقَ الْهَدْيَ ثُمَّ أُحْصِرَ قَالَ يَبْعَثُ بِهَدْيِهِ قُلْتُ هَلْ يَسْتَمْتِعُ مِنْ قَابِلٍ فَقَالَ لَا وَ لَكِنْ يَدْخُلُ فِي مِثْلِ مَا خَرَجَ مِنْهُ .
Sahl, from Ibn Abu Nasr, from Rafa’at,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man who stipulates, and he intended the Tumutto, but he falls sick, ‘Would it suffice him if he does not perform Hajj the next year?’ He-asws said: ‘He should perform Hajj the next year; and similar to that he should perform Hajj when he is confined (by an illness)’. I said, ‘A man ushers the sacrificial animal, then he is confined (by an illness)’. He-asws said: ‘He should send his sacrificial animal’. I said, ‘Should he perform Tumutto the next year?’ So he-asws said: ‘No. But, he should enter into what he had exited from’.[167]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ عَرَضَ لَهُ سُلْطَانٌ فَأَخَذَهُ ظَالِماً لَهُ يَوْمَ عَرَفَةَ قَبْلَ أَنْ يُعَرِّفَ فَبَعَثَ بِهِ إِلَى مَكَّةَ فَحَبَسَهُ فَلَمَّا كَانَ يَوْمُ النَّحْرِ خَلَّى سَبِيلَهُ كَيْفَ يَصْنَعُ قَالَ يَلْحَقُ فَيَقِفُ بِجَمْعٍ ثُمَّ يَنْصَرِفُ إِلَى مِنًى فَيَرْمِي وَ يَذْبَحُ وَ يَحْلِقُ وَ لَا شَيْءَ عَلَيْهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Fazl Bin Yunus,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about a man to whom a Sultan (ruling authority) seized unjustly on the day of Arafaat, before he could participate. So he had him sent to Makka and imprisoned him. So when it was the day of the sacrifice, he freed his way. ‘What should he do?’ He-asws said: ‘He should meet up (with the people) at Jam’a. Then he should leave to go to Mina, and he should pelt (the rocks), and slaughter (the sacrificial animal), and he should shave (his head), and there would be nothing upon him’.
قُلْتُ فَإِنْ خَلَّى عَنْهُ يَوْمَ النَّفْرِ كَيْفَ يَصْنَعُ قَالَ هَذَا مَصْدُودٌ عَنِ الْحَجِّ إِنْ كَانَ دَخَلَ مَكَّةَ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ فَلْيَطُفْ بِالْبَيْتِ أُسْبُوعاً ثُمَّ يَسْعَى أُسْبُوعاً وَ يَحْلِقُ رَأْسَهُ وَ يَذْبَحُ شَاةً فَإِنْ كَانَ مُفْرِداً لِلْحَجِّ فَلَيْسَ عَلَيْهِ ذَبْحٌ وَ لَا شَيْءَ عَلَيْهِ .
I said, ‘Supposing he was freed on the day of the sacrifice, what should he do?’ He-asws said: ‘This one is prevented from the Hajj. If he had entered Makkah intending to perform Tumutto with the Umra to the Hajj, so let him circumambulate by the House, seven (circuits). Then he should perform Sa’ee, seven (circuits), and he should shave off his head, and he should slaughter a sheep. So if he was performing exclusively for the Hajj, so there would be neither a slaughter, nor anything upon him’.[168]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْمَصْدُودُ يَذْبَحُ حَيْثُ صُدَّ وَ يَرْجِعُ صَاحِبُهُ فَيَأْتِي النِّسَاءَ وَ الْمَحْصُورُ يَبْعَثُ بِهَدْيِهِ وَ يَعِدُهُمْ يَوْماً فَإِذَا بَلَغَ الْهَدْيُ أَحَلَّ هَذَا فِي مَكَانِهِ
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al Hassan Al Maysami, from Aban, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The prevented one should slaughter (his sacrificial animal) where he has been prevented, and he would return, and he can go to the women. And the one confined (by an illness) should send his sacrificial animal, and they would appoint a day. So when the sacrificial animal reaches (its destination), this one would free himself from his Ihraam in his place’.
قُلْتُ لَهُ أَ رَأَيْتَ إِنْ رَدُّوا عَلَيْهِ دَرَاهِمَهُ وَ لَمْ يَذْبَحُوا عَنْهُ وَ قَدْ أَحَلَّ فَأَتَى النِّسَاءَ قَالَ فَلْيُعِدْ وَ لَيْسَ عَلَيْهِ شَيْءٌ وَ لْيُمْسِكِ الْآنَ عَنِ النِّسَاءِ إِذَا بَعَثَ .
I said to him-asws, ‘What is your-asws view if they were to return the Dirham back to him and they do not slaughter on his behalf, and he has already freed himself from his Ihraam, and has gone to the women?’ He-asws said: ‘So let him repeat, and there would be nothing (expiation) upon, and let him refrain from the women now, when he sends (his sacrificial animal)’.[169]
بَابُ الْمُحْرِمِ يَتَزَوَّجُ أَوْ يُزَوِّجُ وَ يُطَلِّقُ وَ يَشْتَرِي الْجَوَارِيَ
Chapter 102 – The one in Ihraam gets married, or marries and divorces, and he buys the slave girl
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ لَا يَنْكِحُ وَ لَا يُنْكِحُ وَ لَا يَخْطُبُ وَ لَا يَشْهَدُ النِّكَاحَ وَ إِنْ نَكَحَ فَنِكَاحُهُ بَاطِلٌ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam can neither be married off, or get married, nor address, nor attend the marriage. And, if he were to get married, so his marriage would be invalid’.[170]
أَحْمَدُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ تَزَوَّجَ وَ هُوَ مُحْرِمٌ فَأَبْطَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِكَاحَهُ .
Ahmad, from Safwan Bin yahya, from Hareyz, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man from the Ansaars married and he was in Ihraam. So Rasool-Allah-saww invalidated his marriage’.[171]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ بُكَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمُحْرِمَ إِذَا تَزَوَّجَ وَ هُوَ مُحْرِمٌ فُرِّقَ بَيْنَهُمَا ثُمَّ لَا يَتَعَاوَدَانِ أَبَداً .
Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Ibn Bukeyr, from Ibrahim Bin Al Hassan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam, when he marries while being in Ihraam, separation would be effected between the two of them. Then they would not (be able to) be married again, ever’.[172]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ الْمُحْرِمُ لَا يَتَزَوَّجُ فَإِنْ فَعَلَ فَنِكَاحُهُ بَاطِلٌ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Safwan, from Muawiya Bin Ammar who said,
‘The one in Ihraam cannot get married. So if he were to do so, then his marriage would be invalid’.[173]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَنْبَغِي لِلرَّجُلِ الْحَلَالِ أَنْ يُزَوِّجَ مُحْرِماً وَ هُوَ يَعْلَمُ أَنَّهُ لَا يَحِلُّ لَهُ قُلْتُ فَإِنْ فَعَلَ فَدَخَلَ بِهَا الْمُحْرِمُ قَالَ إِنْ كَانَا عَالِمَيْنِ فَإِنَّ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا بَدَنَةً وَ عَلَى الْمَرْأَةِ إِنْ كَانَتْ مُحْرِمَةً بَدَنَةً وَ إِنْ لَمْ تَكُنْ مُحْرِمَةً فَلَا شَيْءَ عَلَيْهَا إِلَّا أَنْ تَكُونَ قَدْ عَلِمَتْ أَنَّ الَّذِي تَزَوَّجَهَا مُحْرِمٌ فَإِنْ كَانَتْ عَلِمَتْ ثُمَّ تَزَوَّجَتْهُ فَعَلَيْهَا بَدَنَةٌ .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Sama’at Bin Mihran,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not befitting for the man (who is) not in Ihraam that he should marry the one in Ihraam, and he is knowing that it is not Permissible for him’. I said to him-asws, ‘Supposing he does so and the one in Ihraam sleeps with her?’ He-asws said: ‘If they were both knowing, so upon each one of them would be a sacrificial animal, and upon the woman, if she was in Ihraam, would be a sacrificial animal, and if she was not in Ihraam, so there would be nothing upon her, except if she happen to have known that the one who married her was in Ihraam. So if she was knowing (of that fact), then got married to him, so upon her would be a sacrificial animal’.[174]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُحْرِمُ يُطَلِّقُ وَ لَا يَتَزَوَّجُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The one in Ihraam can divorce, but he cannot marry’.[175]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُطَلِّقُ قَالَ نَعَمْ
Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Hammad Bin Usman,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam, ‘Can he divorce?’ He-asws said: ‘Yes’.[176]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَشْتَرِي الْجَوَارِيَ وَ يَبِيعُ قَالَ نَعَمْ .
Ahmad Bin Muhammad, from Al Barqy, from Sa’ad Bin Sa’ad,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I asked him-asws about the one in Ihraam, ‘Can he buy the slave girl, and sell?’ He-asws said: ‘Yes’.[177]
بَابُ الْمُحْرِمِ يُوَاقِعُ امْرَأَتَهُ قَبْلَ أَنْ يَقْضِيَ مَنَاسِكَهُ أَوْ مُحِلٍّ يَقَعُ عَلَى مُحْرِمَةٍ
Chapter 103 – The one in Ihraam falls upon his wife before he fulfils his rituals, or the one free from Ihraam falls upon a woman in Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ غَشِيَ امْرَأَتَهُ وَ هِيَ مُحْرِمَةٌ قَالَ جَاهِلَيْنِ أَوْ عَالِمَيْنِ قُلْتُ أَجِبْنِي فِي الْوَجْهَيْنِ جَمِيعاً قَالَ إِنْ كَانَا جَاهِلَيْنِ اسْتَغْفَرَا رَبَّهُمَا وَ مَضَيَا عَلَى حَجِّهِمَا وَ لَيْسَ عَلَيْهِمَا شَيْءٌ وَ إِنْ كَانَا عَالِمَيْنِ فُرِّقَ بَيْنَهُمَا مِنَ الْمَكَانِ الَّذِي أَحْدَثَا فِيهِ وَ عَلَيْهِمَا بَدَنَةٌ وَ عَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ فَإِذَا بَلَغَا الْمَكَانَ الَّذِي أَحْدَثَا فِيهِ فُرِّقَ بَيْنَهُمَا حَتَّى يَقْضِيَا نُسُكَهُمَا وَ يَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara who said,
‘I asked him-asws about one in Ihraam overwhelming his wife and she is in Ihraam. He-asws said: ‘Were they both ignorant or knowing?’ I said, ‘Answer me regarding the two aspects together’. He-asws said: ‘If they were both ignorant, they would both seek Forgiveness of their Lord-azwj and fulfil their rituals upon their Hajj, and there would not be anything upon them. But, if they were both knowing, separation would be effected between the two of them from the place wherein the occurrence took place, and upon them both would be a sacrificial animal (each), and upon them would be the performance of the Hajj the next year. So when they reach the place in which they had acted so, separation would be effected between them until they both fulfill their rituals, and they return back to the place in which they attained that which they attained’.
قُلْتُ فَأَيُّ الْحَجَّتَيْنِ لَهُمَا قَالَ الْأُولَى الَّتِي أَحْدَثَا فِيهَا مَا أَحْدَثَا وَ الْأُخْرَى عَلَيْهِمَا عُقُوبَةٌ .
I said, ‘So which of the two Hajj is for them?’ He-asws said: ‘The first in which they did what they did, and the other would be upon them as a Punishment’.[178]
عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ أَبَانِ بْنِ عُثْمَانَ رَفَعَهُ إِلَى أَحَدِهِمَا ( عليهما السلام ) قَالَ مَعْنَى يُفَرَّقُ بَيْنَهُمَا أَيْ لَا يَخْلُوَانِ وَ أَنْ يَكُونَ مَعَهُمَا ثَالِثٌ .
Ali, from his father, from Hammad, from Aban Bin Usman,
(It has been narrated) raising it to one of the two (5th or 6th Imam-asws) having said: ‘The meaning of ‘effecting separation between the two)’, i.e.. They both should not be together without there happening to be a third person along with them’.[179]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ يَقَعُ عَلَى أَهْلِهِ قَالَ إِنْ كَانَ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَ الْحَجُّ مِنْ قَابِلٍ وَ إِنْ لَمْ يَكُنْ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَ لَيْسَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the one in Ihraam falling upon his wife. He-asws said: ‘If he has gone into her, so upon him would be a sacrificial animal, and he (performing of the) Hajj the next year. And if he had not gone into her, so upon him would be a sacrificial animal, and there would not be a Hajj upon him the next year’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ وَ هُوَ مُحْرِمٌ قَالَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْءٌ وَ إِنْ لَمْ يَكُنْ جَاهِلًا فَعَلَيْهِ سَوْقُ بَدَنَةٍ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ فَإِذَا انْتَهَى إِلَى الْمَكَانِ الَّذِي وَقَعَ بِهَا فُرِّقَ مَحْمِلُهُمَا فَلَمْ يَجْتَمِعَا فِي خِبَاءٍ وَاحِدٍ إِلَّا أَنْ يَكُونَ مَعَهُمَا غَيْرُهُمَا حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ .
He (the narrator) said, ‘I asked him-asws about a man who falls upon his wife, and he is in Ihraam. He-asws said: ‘If he was ignorant, so there is nothing upon him; and if he did not happen to be ignorant, so upon him would be ushering of a sacrificial animal, and upon him would be the Hajj next year. So when he ends up to the place where he fell upon her, separation would be effect between their two carriages, so they would not be gathered in one tent unless there happens to be someone else along with the two of them, until the sacrificial animal reaches its place’.[180]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ وَقَعَ عَلَى أَهْلِهِ وَ هُوَ مُحْرِمٌ قَالَ أَ جَاهِلٌ أَوْ عَالِمٌ قَالَ قُلْتُ جَاهِلٌ قَالَ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ وَ لَا شَيْءَ عَلَيْهِ .
Al Husayn Bin Muhammad, from Moallah Bin Muhammad, from Al Hassan Bin Ali, from Aban Bin Usman, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘A man falls upon his wife and he is in Ihraam’. He-asws said: ‘Are they both ignorant of knowing?’ I said, ‘Ignorant’. He-asws said: ‘He should seek Forgiveness of Allah-azwj, and he should not repeat, and there would be nothing upon him’.[181]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ مُحْرِمٍ وَاقَعَ أَهْلَهُ فَقَالَ قَدْ أَتَى عَظِيماً قُلْتُ أَفْتِنِي فَقَالَ اسْتَكْرَهَهَا أَوْ لَمْ يَسْتَكْرِهْهَا قُلْتُ أَفْتِنِي فِيهِمَا جَمِيعاً
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,
‘I asked Abu Al-Hassan-asws about one in Ihraam falling upon his wife. So he-asws said: ‘He has come to a grievous matter’. I said, ‘Issue a verdict to me’. So he-asws said: ‘Did he coerce (force) her or did he not coerce her?’ I said, ‘Issue a verdict regarding both together’.
فَقَالَ إِنْ كَانَ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَتَانِ وَ إِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَةٌ وَ عَلَيْهَا بَدَنَةٌ وَ يَفْتَرِقَانِ مِنَ الْمَكَانِ الَّذِي كَانَ فِيهِ مَا كَانَ حَتَّى يَنْتَهِيَا إِلَى مَكَّةَ وَ عَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ لَا بُدَّ مِنْهُ
So he-asws said: ‘If he had coerced her, so upon him would be two sacrificial animals; and if did not happen to have coerced her, so upon him would be a sacrificial animal, and upon her would be a sacrificial animal, and they would both be separate from the place in which they did what they did, until they both end up to Makkah, and upon them both would be the Hajj of the next year, it being inevitable from it’.
قَالَ قُلْتُ فَإِذَا انْتَهَيَا إِلَى مَكَّةَ فَهِيَ امْرَأَتُهُ كَمَا كَانَتْ فَقَالَ نَعَمْ هِيَ امْرَأَتُهُ كَمَا هِيَ فَإِذَا انْتَهَيَا إِلَى الْمَكَانِ الَّذِي كَانَ مِنْهُمَا مَا كَانَ افْتَرَقَا حَتَّى يُحِلَّا فَإِذَا أَحَلَّا فَقَدِ انْقَضَى عَنْهُمَا فَإِنَّ أَبِي كَانَ يَقُولُ ذَلِكَ
He (the narrator) said, ‘I said, ‘So when they both end up to Makkah, so she would still be his wife just as she used to be?’ So he-asws said: ‘Yes. She would be his wife just as she used to be. So when they both end up to the place which from the two of them was what was, separated would be effected between them until they were free from their Ihraam. So it would have been ended from them. My-asws father-asws was saying that’.
وَ فِي رِوَايَةٍ أُخْرَى فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ فَإِطْعَامُ سِتِّينَ مِسْكِيناً لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَمَانِيَةَ عَشَرَ يَوْماً وَ عَلَيْهَا أَيْضاً كَمِثْلِهِ إِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا .
And in another report, ‘(He-asws said): ‘So if he was not able upon a sacrificial animal, so he should feed sixty poor ones, for each poor one being one Mudd (approximated 750 gms of food). So if he was not able, then he should Fast for eighteen days, and upon her as well would be similar to it if he did not happen to have coerced her’.[182]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) أَخْبِرْنِي عَنْ رَجُلٍ مُحِلٍّ وَقَعَ عَلَى أَمَةٍ لَهُ مُحْرِمَةٍ قَالَ مُوسِرٌ أَوْ مُعْسِرٌ قُلْتُ أَجِبْنِي فِيهِمَا قَالَ هُوَ أَمَرَهَا بِالْإِحْرَامِ أَوْ لَمْ يَأْمُرْهَا أَوْ أَحْرَمَتْ مِنْ قِبَلِ نَفْسِهَا قُلْتُ أَجِبْنِي فِيهِمَا
A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Sabbah Al Haza’a, from Is’haq Bin Ammar who,
‘I said to Abu Al-Hassan Musa-asws, ‘Inform me about a man not in Ihraam falling upon a slave girl of his in Ihraam’. He-asws said: ‘Is he (financially) solvent or insolvent?’ I said, ‘Answer me regarding both of them’. He-asws said: ‘Did he instruct her to be in Ihraam or did not instruct her so? Or did she wear Ihraam of her own accord?’ I said, ‘Answer me regarding both of these’.
فَقَالَ إِنْ كَانَ مُوسِراً وَ كَانَ عَالِماً أَنَّهُ لَا يَنْبَغِي لَهُ وَ كَانَ هُوَ الَّذِي أَمَرَهَا بِالْإِحْرَامِ فَعَلَيْهِ بَدَنَةٌ وَ إِنْ شَاءَ بَقَرَةٌ وَ إِنْ شَاءَ شَاةٌ وَ إِنْ لَمْ يَكُنْ أَمَرَهَا بِالْإِحْرَامِ فَلَا شَيْءَ عَلَيْهِ مُوسِراً كَانَ أَوْ مُعْسِراً وَ إِنْ كَانَ أَمَرَهَا وَ هُوَ مُعْسِرٌ فَعَلَيْهِ دَمُ شَاةٍ أَوْ صِيَامٌ .
So he-asws said: ‘If he was (financially) solvent and was knowing that it is not befitting for him, and he had instructed her to be in Ihraam, so upon him is a sacrificial animal; and if he so desires it, a cow, or if he so desires it, a sheep. And, if he did not happen to have instructed her with the Ihraam, so there is nothing upon him, whether he was (financially) solvent or insolvent; and if he had instructed her so and he was (financially) solvent, so upon him is blood of a sheep, or Fasts’.[183]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ بَاشَرَ امْرَأَتَهُ وَ هُمَا مُحْرِمَانِ مَا عَلَيْهِمَا فَقَالَ إِنْ كَانَتِ الْمَرْأَةُ أَعَانَتْ بِشَهْوَةٍ مَعَ شَهْوَةِ الرَّجُلِ فَعَلَيْهِمَا الْهَدْيُ جَمِيعاً وَ يُفَرَّقُ بَيْنَهُمَا حَتَّى يَفْرُغَا مِنَ الْمَنَاسِكِ وَ حَتَّى يَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا وَ إِنْ كَانَتِ الْمَرْأَةُ لَمْ تُعِنْ بِشَهْوَةٍ وَ اسْتَكْرَهَهَا صَاحِبُهَا فَلَيْسَ عَلَيْهَا شَيْءٌ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim, from Suleyman Bin Khalid,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who slept with his wife and they were both in Ihraam, ‘What is upon them both?’ So he-asws said: ‘If the woman had aided by desire along with the desire of the man, so upon them both would be the sacrifice, together (each), and separation would be effected between the two of them until they are both free from the rituals, and until they both return to the place in which they attained what they attained. And if it was such that the woman did not aid with desire and disliked her companion (doing it), so there is nothing upon her’.[184]
بَابُ الْمُحْرِمِ يُقَبِّلُ امْرَأَتَهُ وَ يَنْظُرُ إِلَيْهَا بِشَهْوَةٍ أَوْ غَيْرِ شَهْوَةٍ أَوْ يَنْظُرُ إِلَى غَيْرِهَا
Chapter 104 – The one in Ihraam kisses his wife and he looks at her with desire, or without desire, or he looks at someone else
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ نَظَرَ إِلَى امْرَأَتِهِ فَأَمْنَى أَوْ أَمْذَى وَ هُوَ مُحْرِمٌ قَالَ لَا شَيْءَ عَلَيْهِ وَ لَكِنْ لِيَغْتَسِلْ وَ يَسْتَغْفِرُ رَبَّهُ وَ إِنْ حَمَلَهَا مِنْ غَيْرِ شَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَلَا شَيْءَ عَلَيْهِ وَ إِنْ حَمَلَهَا أَوْ مَسَّهَا بِشَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَعَلَيْهِ دَمٌ
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam looking at his wife so he discharges semen or seminal fluid, and he is in Ihraam. He-asws said: ‘There is nothing upon him, but let him wash, and he should seek Forgiveness of his Lord-azwj. And, if he burdened upon her from without desire, so he discharged semen or seminal fluid, then there is nothing upon him; and if he burdened her or touched her with desire, so he discharged semen or seminal fluid, then upon him is blood (of a sacrificial animal)’.
وَ قَالَ فِي الْمُحْرِمِ يَنْظُرُ إِلَى امْرَأَتِهِ وَ يُنْزِلُهَا بِشَهْوَةٍ حَتَّى يُنْزِلَ قَالَ عَلَيْهِ بَدَنَةٌ .
And he-asws said regarding the one in Ihraam looking at his wife, and he descends upon her until his discharge descends, said: ‘Upon him is a sacrificial animal’.[185]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَضَعُ يَدَهُ مِنْ غَيْرِ شَهْوَةٍ عَلَى امْرَأَتِهِ قَالَ نَعَمْ يُصْلِحُ عَلَيْهَا خِمَارَهَا وَ يُصْلِحُ عَلَيْهَا ثَوْبَهَا وَ مَحْمِلَهَا قُلْتُ أَ فَيَمَسُّهَا وَ هِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ الْمُحْرِمُ يَضَعُ يَدَهُ بِشَهْوَةٍ قَالَ يُهَرِيقُ دَمَ شَاةٍ قُلْتُ فَإِنْ قَبَّلَ قَالَ هَذَا أَشَدُّ يَنْحَرُ بَدَنَةً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam placing his hand upon his wife from without desire. He-asws said: ‘Yes, he can correct her veil upon her, or he can correct her clothes upon her, and her carriage’. I said, ‘Can he touch her and she is in Ihraam?’ He-asws said: ‘Yes’. I said, ‘The one in Ihraam placing his hand with desire?’ He-asws said: ‘He should spill blood of a sheep’. I said, ‘Supposing he kisses?’ He-asws said: ‘This is more intense. He should sacrifice a camel’.[186]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ بَدَنَةٌ وَ إِنْ لَمْ يُنْزِلْ وَ لَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about a man who kisses his wife and he is in Ihraam. He-asws said: ‘Upon him is a sacrificial animal. And even if he did not discharge, it is not for him that he should eat from it’.[187]
سَهْلُ بْنُ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا سَيَّارٍ إِنَّ حَالَ الْمُحْرِمِ ضَيِّقَةٌ فَمَنْ قَبَّلَ امْرَأَتَهُ عَلَى غَيْرِ شَهْوَةٍ وَ هُوَ مُحْرِمٌ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ قَبَّلَ امْرَأَتَهُ عَلَى شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَ يَسْتَغْفِرُ رَبَّهُ وَ مَنْ مَسَّ امْرَأَتَهُ بِيَدِهِ وَ هُوَ مُحْرِمٌ عَلَى شَهْوَةٍ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ نَظَرَ إِلَى امْرَأَتِهِ نَظَرَ شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَ مَنْ مَسَّ امْرَأَتَهُ أَوْ لَازَمَهَا مِنْ غَيْرِ شَهْوَةٍ فَلَا شَيْءَ عَلَيْهِ .
Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ibn Raib, from Misma’a Abu Sayyar who said,
‘Abu Abdullah-asws said to me: ‘O Abu Sayyar! The state of the one in Ihraam is constricted. So the one who kisses his wife upon other than desire and he was in Ihraam, so upon him is blood of a sheep; and the one who kisses his wife upon desire, so he discharges semen, so upon him would be a camel, and he should seek Forgiveness of his Lord-azwj. And the one who touches his wife with his hand upon desire and he is in Ihraam, so upon him is blood of a sheep. And the one who looks at his wife with a lustful look, so he discharges semen, so upon him would be a camel. And the one who touches his wife, or holds her from without desire, so there is nothing upon him’.[188]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمُحْرِمِ يَعْبَثُ بِأَهْلِهِ حَتَّى يُمْنِيَ مِنْ غَيْرِ جِمَاعٍ أَوْ يَفْعَلُ ذَلِكَ فِي شَهْرِ رَمَضَانَ مَا ذَا عَلَيْهِمَا قَالَ عَلَيْهِمَا جَمِيعاً الْكَفَّارَةُ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ .
Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Al-Hassan-asws about the one in Ihraam tampering with his wife until he discharges semen from without copulation, or he does that during a Month of Ramazan. What is that which would be upon them both?’ He-asws said: ‘Upon them both is an expiation similar to what is upon the one who copulates’.[189]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي مُحْرِمٍ عَبِثَ بِذَكَرِهِ فَأَمْنَى قَالَ أَرَى عَلَيْهِ مِثْلَ مَا عَلَى مَنْ أَتَى أَهْلَهُ وَ هُوَ مُحْرِمٌ بَدَنَةً وَ الْحَجَّ مِنْ قَابِلٍ .
Ali Bin Ibrahim, from his father, from Amro Bin Usman Al Khazzaz, from Sabbah Al Haza’a, from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I said to him-asws, ‘What are you-asws saying regarding the one in Ihraam who tampers with his manhood, so he discharges?’ He-asws said: ‘I-asws upon him to be similar to what is upon the one who goes to his wife and he is in Ihraam – a sacrificial animal, and the Hajj (to be performed) the next year’.[190]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَظَرَ إِلَى سَاقِ امْرَأَةٍ فَأَمْنَى قَالَ إِنْ كَانَ مُوسِراً فَعَلَيْهِ بَدَنَةٌ وَ إِنْ كَانَ بَيْنَ ذَلِكَ فَبَقَرَةٌ وَ إِنْ كَانَ فَقِيراً فَشَاةٌ أَمَا إِنِّي لَمْ أَجْعَلْ ذَلِكَ عَلَيْهِ مِنْ أَجْلِ الْمَاءِ وَ لَكِنْ مِنْ أَجْلِ أَنَّهُ نَظَرَ إِلَى مَا لَا يَحِلُّ لَهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a man who looks at a leg of a woman, so he discharges. He-asws said: ‘If he was (financially) solvent, so upon him is a camel; and if he was in between that, so a cow; and if he was poor, so a sheep. But, I-asws do not make that to be upon him from a reason of the water (discharge), but from a reason that he looked at what is not Permissible for him’.[191]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ فِي مُحْرِمٍ نَظَرَ إِلَى غَيْرِ أَهْلِهِ فَأَنْزَلَ قَالَ عَلَيْهِ دَمٌ لِأَنَّهُ نَظَرَ إِلَى غَيْرِ مَا يَحِلُّ لَهُ وَ إِنْ لَمْ يَكُنْ أَنْزَلَ فَلْيَتَّقِ اللَّهَ وَ لَا يَعُدْ وَ لَيْسَ عَلَيْهِ شَيْءٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘Regarding the one in Ihraam looking at other than his wife, so his discharge descends. He-asws said: ‘Upon him is blood (of a sacrificial animal), because he looked at other than what is Permissible for him. And, if he did not happen to have discharged, so let him fear Allah-azwj, and he should not repeat, and there is nothing upon him’.[192]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُحْرِمِ يُقَبِّلُ أُمَّهُ قَالَ لَا بَأْسَ هَذِهِ قُبْلَةُ رَحْمَةٍ إِنَّمَا يُكْرَهُ قُبْلَةُ الشَّهْوَةِ .
Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban Bin Usman, from Al Husayn Bin Hammad who said,
‘I asked Abu Abdullah-asws about the one in Ihraam kissing his mother. He-asws said: ‘There is no problem with these kisses of mercy. But what is disliked is kisses of the lustful desires’.[193]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ يَسْمَعُ كَلَامَ امْرَأَةٍ مِنْ خَلْفِ حَائِطٍ وَ هُوَ مُحْرِمٌ فَتَشَهَّى حَتَّى أَنْزَلَ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ .
Ali Bin Ibrahim, from his father, from Wuheyb Bin Hafs, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a man who heard the speech of his wife from behind a wall and he was in Ihraam. So he desired her until he discharged. He-asws said: ‘There is nothing upon him’.[194]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ اسْتَمَعَ عَلَى رَجُلٍ يُجَامِعُ أَهْلَهُ فَأَمْنَى قَالَ لَيْسَ عَلَيْهِ شَيْءٌ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding the one in Ihraam who listened upon a man copulating with his wife, so he discharged. He-asws said: ‘There is nothing upon him’.[195]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ تُنْعَتُ لَهُ الْمَرْأَةُ الْجَمِيلَةُ الْخِلْقَةِ فَيُمْنِي قَالَ لَيْسَ عَلَيْهِ شَيْءٌ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Sama’at,
(It has been narrated) from Abu Abdullah-asws regarding the one in Ihraam to whom the beautiful woman describes her creation, so he discharges. He-asws said: ‘There is nothing upon her’.[196]
بَابُ الْمُحْرِمِ يَأْتِي أَهْلَهُ وَ قَدْ قَضَى بَعْضَ مَنَاسِكِهِ
Chapter 105 – The one in Ihraam goes to his wife, and he had already fulfilled some of his rituals
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَقَعَ عَلَى أَهْلِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ فَخَرَجْتُ إِلَى أَصْحَابِنَا فَأَخْبَرْتُهُمْ فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَنْ مِثْلِ مَا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Salma Bin Muhraz who said,
‘I asked Abu Abdullah-asws about a man who falls upon his wife before he has circumambulated the circumambulation of the women (طَوَافَ النِّسَاءِ). He-asws said: ‘There is nothing upon him’. So I went out to our companions and I informed them, so they said, ‘He-asws applied dissimulation on you. This here is Muyassar who had asked him-asws similar to what you asked, so he-asws said to him: ‘Upon you is a sacrificial animal’.
قَالَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَخْبَرْتُ أَصْحَابَنَا بِمَا أَجَبْتَنِي فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَمَّا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ فَقَالَ إِنَّ ذَلِكَ كَانَ بَلَغَهُ فَهَلْ بَلَغَكَ قُلْتُ لَا قَالَ لَيْسَ عَلَيْكَ شَيْءٌ .
He (the narrator) said, ‘So I went to him-asws and I said, ‘May I be sacrificed for you-asws! I informed our companions with what you-asws answered me with, but they said, ‘He-asws applied dissimulation on you. This here is Muyassar who had asked him-asws similar to what you asked, so he-asws said to him: ‘Upon you is a sacrificial animal’’. So he-asws said: ‘That was because it (the ruling) had reached him. So, had it reached you?’ I said, ‘No’. He-asws said: ‘There is nothing upon you’.[197]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ يَوْمَ النَّحْرِ قَبْلَ أَنْ يَزُورَ قَالَ إِنْ كَانَ وَقَعَ عَلَيْهَا بِشَهْوَةٍ فَعَلَيْهِ بَدَنَةٌ وَ إِنْ كَانَ غَيْرَ ذَلِكَ فَبَقَرَةٌ قُلْتُ أَوْ شَاةٌ قَالَ أَوْ شَاةٌ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Khalid Al Qammat who said,
‘I asked Abu Abdullah-asws about a man who falls upon his wife on the day of the sacrifice before he performs Ziyaarat. He-asws said: ‘If he had fallen upon her with desire, so upon him is a camel; and if it was without that, so a cow’. I said, ‘Or a sheep?’ He-asws said: ‘Or a sheep’.[198]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُتَمَتِّعٍ وَقَعَ عَلَى أَهْلِهِ وَ لَمْ يَزُرْ قَالَ يَنْحَرُ جَزُوراً وَ قَدْ خَشِيتُ أَنْ يَكُونَ قَدْ ثُلِمَ حَجُّهُ إِنْ كَانَ عَالِماً وَ إِنْ كَانَ جَاهِلًا فَلَا شَيْءَ عَلَيْهِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about (a man) performing Tumutto falling upon his wife and he has not performed Ziyaarat. He-asws said: ‘He should sacrifice a camel, and I-asws fear that his Hajj would break if he was knowing; and if he was ignorant, so there is nothing upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ عَلَيْهِ جَزُورٌ سَمِينَةٌ وَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about a man who falls upon his wife before he has circumambulated the circumambulation of the women (طَوَافَ النِّسَاءِ). He-asws said: ‘Upon him is a fat camel. And, if he was ignorant, so there is nothing upon him’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَ قَدْ طَافَ طَوَافَ النِّسَاءِ وَ لَمْ تَطُفْ هِيَ قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ مِنْ عِنْدِهِ .
He (the narrator) said, ‘And I asked him-asws about a man who kisses his wife and he has circumambulated the circumambulation of the women (طَوَافَ النِّسَاءِ), but she had not circumambulated. He-asws said: ‘Upon him is blood he would be spilling (of a sacrificial animal) from him’.[199]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ وَاقَعَ أَهْلَهُ حِينَ ضَحَّى قَبْلَ أَنْ يَزُورَ الْبَيْتَ قَالَ يُهَرِيقُ دَماً .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ays Bin Al Qasim who said,
‘I asked Abu Abdullah-asws about a man who falls upon his wife when he sacrificed, before he had performed Ziyaarat of the House (Kabah). He-asws said: ‘He should spill blood (of a sacrificial animal)’.[200]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا وَاقَعَ الْمُحْرِمُ امْرَأَتَهُ قَبْلَ أَنْ يَأْتِيَ الْمُزْدَلِفَةَ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam falls upon his wife before he comes to Al-Muzdalifa, so upon him is (performing of) the Hajj next year’.[201]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ عَلَيْهِ طَوَافُ النِّسَاءِ وَحْدَهُ فَطَافَ مِنْهُ خَمْسَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَافَ أَنْ يَبْدُرَهُ فَخَرَجَ إِلَى مَنْزِلِهِ فَنَفَضَ ثُمَّ غَشِيَ جَارِيَتَهُ
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Humran Bin Ayn,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a man upon whom was the performing of circumambulation of the women (طَوَافُ النِّسَاءِ), alone. So he circumambulated five circuits from it, then had belly ache. So he feared that he might caught by surprise. So he went out to his house, so he relieved himself. Then he overwhelmed his slave girl.
قَالَ يَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ بِالْبَيْتِ طَوَافَيْنِ تَمَامَ مَا كَانَ قَدْ بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ وَ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ وَ إِنْ كَانَ طَافَ طَوَافَ النِّسَاءِ فَطَافَ مِنْهُ ثَلَاثَةَ أَشْوَاطٍ ثُمَّ خَرَجَ فَغَشِيَ فَقَدْ أَفْسَدَ حَجَّهُ وَ عَلَيْهِ بَدَنَةٌ وَ يَغْتَسِلُ ثُمَّ يَعُودُ فَيَطُوفُ أُسْبُوعاً .
He-asws said: ‘He should wash, then return, and he should circumambulated by the House (Kabah) with two circuits to complete what had remain upon him from his circumambulation, and he should seek Forgiveness of Allah-azwj, and he should not repeat. And if it was a circumambulation of the women (طَوَافُ النِّسَاءِ), so he had circumambulated three circuits, then went out, so he overwhelmed (his slave girl), so he would have spoil his Hajj, and upon him would be a sacrificial animal, and he should wash, then repeat, so he would have to circumambulate seven (circuits)’.[202]
ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ أُسْبُوعاً طَوَافَ الْفَرِيضَةِ ثُمَّ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ ثُمَّ غَشِيَ أَهْلَهُ قَالَ يَغْتَسِلُ ثُمَّ يَعُودُ فَيَطُوفُ ثَلَاثَةَ أَشْوَاطٍ وَ يَسْتَغْفِرُ رَبَّهُ وَ لَا شَيْءَ عَلَيْهِ
Ibn Mahboub, from Abdul Aziz Al Abdy, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about a man who circumambulated by the House (Kabah) seven Obligatory circumambulations. Then he performed Sa’ee between Al-Safa and Al-Marwa, four circuits. Then his belly ached, so he went out and fulfilled his need. Then he overwhelmed his wife. He-asws said: ‘He should wash, then return, so he should circumambulate three (remaining) circuits, and he should seek Forgiveness of his Lord-azwj, and there is nothing upon him’.
قُلْتُ فَإِنْ كَانَ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَطَافَ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ فَغَشِيَ أَهْلَهُ فَقَالَ أَفْسَدَ حَجَّهُ وَ عَلَيْهِ بَدَنَةٌ وَ يَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ أُسْبُوعاً ثُمَّ يَسْعَى وَ يَسْتَغْفِرُ رَبَّهُ
I said, ‘Supposing it was circumambulation of the House (Kabah), the Obligatory circumambulation, so he circumambulated four circuits, then his belly ached, so he went out and fulfilled his need, and overwhelmed his wife?’ So he-asws said: ‘His Hajj would be spoilt, and upon him would be a sacrificial animal, and he should wash, then return, so he should circumambulate seven (circuits), then perform Sa’ee, and he should seek Forgiveness of his Lord-azwj’.
قُلْتُ كَيْفَ لَمْ تَجْعَلْ عَلَيْهِ حِينَ غَشِيَ أَهْلَهُ قَبْلَ أَنْ يَفْرُغَ مِنْ سَعْيِهِ كَمَا جَعَلْتَ عَلَيْهِ هَدْياً حِينَ غَشِيَ أَهْلَهُ قَبْلَ أَنْ يَفْرُغَ مِنْ طَوَافِهِ قَالَ إِنَّ الطَّوَافَ فَرِيضَةٌ وَ فِيهِ صَلَاةٌ وَ السَّعْيَ سُنَّةٌ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله )
I said, ‘How come you-asws did not make to be upon him, where he overwhelmed his wife before he was free from his Sa’ee, just as you-asws are making it to be upon him, a sacrificial offering where he overwhelms his wife before he is free from his circumambulation?’ He-asws said: ‘The circumambulation is Obligatory, and therein is Prayer, and the Sa’ee, being a Sunnah from Rasool-Allah-saww’.
قُلْتُ أَ لَيْسَ اللَّهُ يَقُولُ إِنَّ الصَّفا وَ الْمَرْوَةَ مِنْ شَعائِرِ اللَّهِ قَالَ بَلَى وَ لَكِنْ قَدْ قَالَ فِيهِمَا وَ مَنْ تَطَوَّعَ خَيْراً فَإِنَّ اللَّهَ شاكِرٌ عَلِيمٌ فَلَوْ كَانَ السَّعْيُ فَرِيضَةً لَمْ يَقُلْ فَمَنْ تَطَوَّعَ خَيْراً .
I said, ‘Isn’t Allah-azwj Saying that [2:158] Surely the Safa and the Marwa are among the Rituals appointed by Allah?’ He-asws said: ‘Yes, but He-azwj has Said [2:158] and whoever does good voluntarily, then surely Allah is Grateful, Knowing. So, had the Sa’ee been Obligatory, He-azwj would not have Said [2:158] and whoever does good voluntarily’.[203]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَوْ لِجَارِيَتِهِ بَعْدَ مَا حَلَقَ فَلَمْ يَطُفْ وَ لَمْ يَسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ اطْرَحِي ثَوْبَكِ وَ نَظَرَ إِلَى فَرْجِهَا قَالَ لَا شَيْءَ عَلَيْهِ إِذَا لَمْ يَكُنْ غَيْرَ النَّظَرِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about a man who said to his wife, or to his slave girl, after having shaved (his head), but he had not circumambulated, and had not performed Sa’ee between Al-Safa and Al-Marwa: ‘Cast off your clothes’, and he looked at her private parts’. He-asws said: ‘There is nothing upon him, when anything other than looking did not take place’.[204]
أَبْوَابُ الصَّيْدِ
CHAPTERS ON HUNTING
بَابُ النَّهْيِ عَنِ الصَّيْدِ وَ مَا يُصْنَعُ بِهِ إِذَا أَصَابَهُ الْمُحْرِمُ وَ الْمُحِلُّ فِي الْحِلِّ وَ الْحَرَمِ
Chapter 106 – The Prohibition from the hunting and what to do with it when the one in Ihraam does it, and the one not in Ihraam in the non-restricted area and in the Harram
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَحِلَّنَّ شَيْئاً مِنَ الصَّيْدِ وَ أَنْتَ حَرَامٌ وَ لَا وَ أَنْتَ حَلَالٌ فِي الْحَرَمِ وَ لَا تَدُلَّنَّ عَلَيْهِ مُحِلًّا وَ لَا مُحْرِماً فَيَصْطَادُوهُ وَ لَا تُشِرْ إِلَيْهِ فَيُسْتَحَلَّ مِنْ أَجْلِكَ فَإِنَّ فِيهِ فِدَاءً لِمَنْ تَعَمَّدَهُ .
Ali Bin Ibrahim, from his father and Muhammad Bin yahya, from Ahmad Bin Muhammad, altogether from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is nothing Permissible from the hunting, and you are in Ihraam, nor if you are not in Ihraam, inside the Harram, nor can you point towards it, whether you are in Ihraam or not, so that it can be hunted, not can you mention it so that it would be permissible (to be hunted) due to you, for therein is a ransom for the one who deliberates to it’.[205]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ لَا يَدُلُّ عَلَى الصَّيْدِ فَإِنْ دَلَّ عَلَيْهِ فَقُتِلَ فَعَلَيْهِ الْفِدَاءُ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam cannot point out to the prey. So if he were to point it out, and it is killed, then upon him would be the ransom’.[206]
ابْنُ أَبِي عُمَيْرٍ وَ صَفْوَانُ بْنُ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَأْكُلْ مِنَ الصَّيْدِ وَ أَنْتَ حَرَامٌ وَ إِنْ كَانَ الَّذِي أَصَابَهُ مُحِلٌّ وَ لَيْسَ عَلَيْكَ فِدَاءٌ مَا أَتَيْتَهُ بِجَهَالَةٍ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهْلٍ كَانَ أَوْ بِعَمْدٍ.
Ibn Abu Umeyr and Safwan Bin Yahya, altogether from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘You should not eat from the prey and you are in Ihraam, and even if the one who caught it is not in Ihraam; and there is no ransom upon you for as long you come to it out of ignorance, except for the hunting. Thus, upon you, with regards to it, is the ransom, whether it was out of ignorance or deliberate’.[207]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَصِيدُ الصَّيْدَ بِجَهَالَةٍ قَالَ عَلَيْهِ كَفَّارَةٌ قُلْتُ فَإِنَّهُ أَصَابَهُ خَطَأً قَالَ وَ أَيُّ شَيْءٍ الْخَطَأُ عِنْدَكَ قُلْتُ يَرْمِي هَذِهِ النَّخْلَةَ فَيُصِيبُ نَخْلَةً أُخْرَى قَالَ نَعَمْ هَذَا الْخَطَأُ وَ عَلَيْهِ الْكَفَّارَةُ
A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I asked him-asws about the one in Ihraam hunting the prey out of ignorance. He-asws said: ‘Upon him is an expiation’. I said, ‘Supposing he attained it in error?’ He-asws said: ‘And which thing is (regarded) as an error with you?’ I said, ‘He pelts this palm tree, so it hits another palm tree’. He-asws said: ‘Yes, this is the error, and upon him is the expiation’.
قُلْتُ فَإِنَّهُ أَخَذَ طَائِراً مُتَعَمِّداً فَذَبَحَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ أَ لَسْتَ قُلْتَ إِنَّ الْخَطَأَ وَ الْجَهَالَةَ وَ الْعَمْدَ لَيْسُوا بِسَوَاءٍ فَلِأَيِّ شَيْءٍ يَفْضُلُ الْمُتَعَمِّدُ الْجَاهِلَ وَ الْخَاطِئَ قَالَ إِنَّهُ أَثِمَ وَ لَعِبَ بِدِينِهِ .
I said, ‘Supposing he were to seize a bird deliberately, so he slaughters it and he is in Ihraam?’ He-asws said: ‘Upon him is the expiation’. I said, ‘Did you-asws not say that the error, and the ignorance, and the deliberation are not the same? So for which thing is the deliberation distinguishable from the ignorance and the error?’ He-asws said: ‘It is a sin, and a playing with his Religion’.[208]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَمَى الْمُحْرِمُ صَيْداً فَأَصَابَ اثْنَيْنِ فَإِنَّ عَلَيْهِ كَفَّارَتَيْنِ جَزَاؤُهُمَا .
A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam pelts a prey, so he hits two, so upon him would be two expiations, as two penalties’.[209]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ فِي الْحَرَمِ وَ هُوَ مُحْرِمٌ فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يَدْفِنَهُ وَ لَا يَأْكُلْهُ أَحَدٌ وَ إِذَا أَصَابَهُ فِي الْحِلِّ فَإِنَّ الْحَلَالَ يَأْكُلُهُ وَ عَلَيْهِ هُوَ الْفِدَاءُ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa and Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘When the one in Ihraam catches the prey inside the Harram and he is in Ihraam, so it is befitting for him that he buries it and no one can eat it; and when he catches it in the unrestricted area, so the one not in Ihraam can eat it, and upon him, it is the ransom’.[210]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أَصَابَ مِنْ صَيْدٍ أَصَابَهُ مُحْرِمٌ وَ هُوَ حَلَالٌ قَالَ فَلْيَأْكُلْ مِنْهُ الْحَلَالُ وَ لَيْسَ عَلَيْهِ شَيْءٌ إِنَّمَا الْفِدَاءُ عَلَى الْمُحْرِمِ.
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘A man attains from a prey caught by one in Ihraam, and he is not in Ihraam’. He-asws said: ‘So let the one who is not in Ihraam eat from it, and there would be nothing upon him. But rather, the ransom is upon the one in Ihraam’.[211]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ لُحُومِ الْوَحْشِ تُهْدَى إِلَى الرَّجُلِ وَ لَمْ يَعْلَمْ صَيْدَهَا وَ لَمْ يَأْمُرْ بِهِ أَ يَأْكُلُهُ قَالَ لَا
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the flesh of the wild animal gifted to the man, and he does not know it being hunted, and he did not instruct with it. Can he eat it?’ He-asws said: ‘No’.
قَالَ وَ سَأَلْتُهُ أَ يَأْكُلُ قَدِيدَ الْوَحْشِ مُحْرِمٌ قَالَ لَا .
He (the narrator) said, ‘And I asked him-asws, ‘Can the one in Ihraam eat the cured meat of the wild animal?’ He-asws said: ‘No’.[212]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ جَمِيلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الصَّيْدُ يَكُونُ عِنْدَ الرَّجُلِ مِنَ الْوَحْشِ فِي أَهْلِهِ أَوْ مِنَ الطَّيْرِ يُحْرِمُ وَ هُوَ فِي مَنْزِلِهِ قَالَ لَا بَأْسَ لَا يَضُرُّهُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwn Bin Yahya, from Jameel who said,
‘I said to Abu Abdullah-asws, ‘The hunted prey from the wild animals happens to be in the possession of the man among his family, or from the birds. Is it Prohibited and he is in his house?’ He-asws said: ‘There is no problem. It would not harm him’.[213]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا وَطِئْتَهُ أَوْ وَطِئَهُ بَعِيرُكَ وَ أَنْتَ مُحْرِمٌ فَعَلَيْكَ فِدَاؤُهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘Whatever you trample, or your camel tramples upon, and you are in Ihraam, so upon you is it ransom’.
وَ قَالَ اعْلَمْ أَنَّهُ لَيْسَ عَلَيْكَ فِدَاءُ شَيْءٍ أَتَيْتَهُ وَ أَنْتَ جَاهِلٌ بِهِ وَ أَنْتَ مُحْرِمٌ فِي حَجِّكَ وَ لَا فِي عُمْرَتِكَ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهَالَةٍ كَانَ أَوْ بِعَمْدٍ .
And he-asws said: ‘Know! There is no ransom upon you for anything you come to, and you are ignorant, and you are in Ihraam, during your Hajj, nor during your Umra, except for the hunted prey. So, upon you, regarding it, is the ransom, whether it was out of ignorance or deliberate’.[214]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي الْمُحْرِمِ يُصِيبُ الصَّيْدَ فَيُدْمِيهِ ثُمَّ يُرْسِلُهُ قَالَ عَلَيْهِ جَزَاؤُهُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said regarding the one in Ihraam catching the prey, so he makes it bleed, then he releases it, said: ‘Upon him is its penalty’.[215]
بَابُ الْمُحْرِمِ يُضْطَرُّ إِلَى الصَّيْدِ وَ الْمَيْتَةِ
Chapter 107 – The one in Ihraam is desperate to the hunted prey and the dead
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُضْطَرُّ فَيَجِدُ الْمَيْتَةَ وَ الصَّيْدَ أَيَّهُمَا يَأْكُلُ قَالَ يَأْكُلُ مِنَ الصَّيْدِ مَا يُحِبُّ أَنْ يَأْكُلَ مِنْ مَالِهِ قُلْتُ بَلَى قَالَ إِنَّمَا عَلَيْهِ الْفِدَاءُ فَلْيَأْكُلْ وَ لْيَفْدِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam being desperate, so he finds the dead (animal carcass), and the hunted prey, which of these two should he eat?’ He-asws said: ‘He should eat from the hunted prey what he loves to eat from his own wealth’. I said, ‘Why?’ He-asws said: ‘Rather, upon him is the ransom, so let him eat and let him (pay the) ransom’.[216]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمُضْطَرِّ إِلَى الْمَيْتَةِ وَ هُوَ يَجِدُ الصَّيْدَ قَالَ يَأْكُلُ الصَّيْدَ قُلْتُ إِنَّ اللَّهَ قَدْ أَحَلَّ لَهُ الْمَيْتَةَ إِذَا اضْطُرَّ إِلَيْهَا وَ لَمْ يُحِلَّ لَهُ الصَّيْدَ قَالَ تَأْكُلُ مِنْ مَالِكَ أَحَبُّ إِلَيْكَ أَوْ مِنْ مَيْتَةٍ قُلْتُ مِنْ مَالِي قَالَ هُوَ مَالُكَ لِأَنَّ عَلَيْكَ فِدَاهُ قُلْتُ فَإِنْ لَمْ يَكُنْ عِنْدِي مَالٌ قَالَ تَقْتَضِيهِ إِذَا رَجَعْتَ إِلَى مَالِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws about the one desperate to the dead (animal carcass), and he can find the hunted prey. He-asws said: ‘He should eat the hunted prey’. I said, ‘Allah-azwj has Permitted the animal carcass for him when he is desperate for it, and has not Permitted the hunted prey for him’. He-asws said: ‘Is your eating from your own wealth more beloved to you or from an animal carcass?’ I said, ‘From my own wealth’. He-asws said: ‘It is your wealth, because upon you is its ransom’. I said, ‘Supposing there does not happen to be wealth with me?’ He-asws said: ‘You can fulfill it when you return to your wealth’.[217]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنِ ابْنِ بُكَيْرٍ وَ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ اضْطُرَّ إِلَى مَيْتَةٍ وَ صَيْدٍ وَ هُوَ مُحْرِمٌ قَالَ يَأْكُلُ الصَّيْدَ وَ يَفْدِي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Shahaab, from Ibn Bukeyr and Zurara,
from Abu Abdullah-asws regarding a man desperate to an animal carcass and a hunted prey, and he is in Ihraam. He-asws said: ‘He should eat the hunted prey, and he should (pay its) ransom’.[218]
بَابُ الْمُحْرِمِ يَصِيدُ الصَّيْدَ مِنْ أَيْنَ يَفْدِيهِ وَ أَيْنَ يَذْبَحُهُ
Chapter 108 – The one in Ihraam hunts the prey, from where should he ransom it, and where should he slaughter it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ يَفْدِي الْمُحْرِمُ فِدَاءَ الصَّيْدِ مِنْ حَيْثُ أَصَابَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar,
‘He-asws said: ‘The one in Ihraam would pay the ransom of the hunted prey from wherever he attains it’.[219]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ وَجَبَ عَلَيْهِ هَدْيٌ فِي إِحْرَامِهِ فَلَهُ أَنْ يَنْحَرَهُ حَيْثُ شَاءَ إِلَّا فِدَاءَ الصَّيْدِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ هَدْياً بالِغَ الْكَعْبَةِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhamamd, from one of his men,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in his Ihraam, upon whom a sacrifice is Obligated, so for him is that he should sacrifice wherever he so desires to, except for the ransoming of the hunted prey, for Allah-azwj Mighty and Majestic is Saying [5:95] an offering to be brought to the Kabah’.[220]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ وَجَبَ عَلَيْهِ فِدَاءٌ صَيْداً أَصَابَهُ وَ هُوَ مُحْرِمٌ فَإِنْ كَانَ حَاجّاً نَحَرَ هَدْيَهُ الَّذِي يَجِبُ عَلَيْهِ بِمِنًى وَ إِنْ كَانَ مُعْتَمِراً نَحَرَ بِمَكَّةَ قُبَالَةَ الْكَعْبَةِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The one upon whom is Obligated the ransoming of a hunted prey, and he is in Ihraam, so if he was a pilgrim of Hajj so he should sacrifice his offering which is Obligated upon him, at Mina; and if he was a pilgrim of Umra, he should sacrifice at Makkah, facing the Kabah’.[221]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي الْمُحْرِمِ إِذَا أَصَابَ صَيْداً فَوَجَبَ عَلَيْهِ الْفِدَاءُ فَعَلَيْهِ أَنْ يَنْحَرَهُ إِنْ كَانَ فِي الْحَجِّ بِمِنًى حَيْثُ يَنْحَرُ النَّاسُ فَإِنْ كَانَ فِي عُمْرَةٍ نَحَرَهُ بِمَكَّةَ وَ إِنْ شَاءَ تَرَكَهُ إِلَى أَنْ يَقْدَمَ فَيَشْتَرِيَهُ فَإِنَّهُ يُجْزِئُ عَنْهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Regarding the one in Ihraam when he attains a prey, so the ransom is Obligated upon him, therefore it is upon him that he should sacrifice, if it was during Hajj, at Mina where the people sacrifice; so if it was during an Umra, he should sacrifice at Makkah. And, if he so desires it, he can leave it until he proceeds (to Makkah), so he buys it, for it would suffice from him’.[222]
بَابُ كَفَّارَاتِ مَا أَصَابَ الْمُحْرِمُ مِنَ الْوَحْشِ
Chapter 109 – The expiations on what the one in Ihraam attains from the wild animals
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ نَعَامَةً أَوْ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ قَالَ فَلْيُطْعِمْ سِتِّينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ ثَمَانِيَةَ عَشَرَ يَوْماً وَ الصَّدَقَةُ مُدٌّ عَلَى كُلِّ مِسْكِينٍ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one in Ihraam hunting an ostrich or a wild donkey. He-asws said: ‘Upon him is a sacrificial animal’. I said, ‘Supposing he is not able upon an animal?’ He-asws said: ‘So let him feed sixty poor ones’. I said, ‘Supposing he is not able upon giving charity?’ He-asws said: ‘So let him Fast eighteen days, and give in charity with one Mudd (approximately 750 gms of food) upon a poor one each day’.
قَالَ وَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ بَقَرَةً قَالَ عَلَيْهِ بَقَرَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَقَرَةٍ قَالَ فَلْيُطْعِمْ ثَلَاثِينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ تِسْعَةَ أَيَّامٍ
He (the narrator) said, ‘And I asked him-asws about the one in Ihraam killing a cow. He-asws said: ‘Upon him is a cow (as a sacrifice)’. I said, ‘Supposing he is not able upon a cow?’ He-asws said: ‘So let him feed thirty poor ones’. I said, ‘Supposing he is not able upon giving charity?’ He-asws said: ‘So let him Fast nine days’.
قُلْتُ فَإِنْ أَصَابَ ظَبْياً قَالَ عَلَيْهِ شَاةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ قَالَ فَإِطْعَامُ عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ عَلَى مَا يَتَصَدَّقُ بِهِ فَعَلَيْهِ صِيَامُ ثَلَاثَةِ أَيَّامٍ .
I said, ‘Supposing he kills an antelope?’ He-asws said: ‘Upon him is a sheep’. I said, ‘Supposing he is not able?’ He-asws said: ‘So he should feed ten poor ones. So, if he is not able upon what he should be giving in charity with, so upon him would be the Fasts of three days’.[223]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَكُونُ عَلَيْهِ بَدَنَةٌ وَاجِبَةٌ فِي فِدَاءٍ قَالَ إِذَا لَمْ يَجِدْ بَدَنَةً فَسَبْعُ شِيَاهٍ فَإِنْ لَمْ يَقْدِرْ صَامَ ثَمَانِيَةَ عَشَرَ يَوْماً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Muhammad, from Dawood Al Raqqy,
(It has been narrated) from Abu Abdullah-asws regarding the man who happens to have a (penalty of) a camel upon him, being an Obligation regarding a ransom. He-asws said: ‘When he cannot find a camel, so seven sheep. So, if he is not able, he should Fast for eighteen days’.[224]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَوْ عَدْلُ ذلِكَ صِياماً قَالَ يُثَمِّنُ قِيمَةَ الْهَدْيِ طَعَاماً ثُمَّ يَصُومُ لِكُلِّ مُدٍّ يَوْماً فَإِذَا زَادَتِ الْأَمْدَادُ عَلَى شَهْرَيْنِ فَلَيْسَ عَلَيْهِ أَكْثَرُ مِنْهُ .
Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [5:95] or the equivalent of it in Fasting. He-asws said: ‘He should evaluate the price of the sacrifice as food, then he would Fast for each Mudd (approximately 750 gms), one day. So when the Mudds increase upon two months, so there is nothing more upon him than it’.[225]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الْمُحْرِمُ يَقْتُلُ نَعَامَةً قَالَ عَلَيْهِ بَدَنَةٌ مِنَ الْإِبِلِ قُلْتُ يَقْتُلُ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَالْبَقَرَةَ قَالَ بَقَرَةٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, altogether from Safwan Bin Yahya, from Yaqoub Bin Shuayb,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘The one in Ihraam kills an ostrick’. He-asws said: ‘Upon him is a sacrificial animal from the camels’. I said, ‘He kills a wild donkey’. He-asws said: ‘Upon him is a sacrificial animal’. I said, ‘So (what about if he kills) a cow?’ He-asws said: ‘(Upon him is) a cow’.[226]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ قَتَلَ نَعَامَةً قَالَ عَلَيْهِ بَدَنَةٌ فَإِنْ لَمْ يَجِدْ فَإِطْعَامُ سِتِّينَ مِسْكِيناً
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from one of our companions,
(It has been narrated) from Abu Abdullah-asws regarding one in Ihraam killing an ostrich. He-asws said: ‘Upon him is a sacrificial animal. So if he cannot find, the he feeds sixty poor ones’.
وَ قَالَ إِنْ كَانَ قِيمَةُ الْبَدَنَةِ أَكْثَرَ مِنْ إِطْعَامِ سِتِّينَ مِسْكِيناً لَمْ يَزِدْ عَلَى إِطْعَامِ سِتِّينَ مِسْكِيناً وَ إِنْ كَانَ قِيمَةُ الْبَدَنَةِ أَقَلَّ مِنْ إِطْعَامِ سِتِّينَ مِسْكِيناً لَمْ يَكُنْ عَلَيْهِ إِلَّا قِيمَةُ الْبَدَنَةِ .
And he-asws said: ‘If the value of the animal was more than the feeding of sixty poor ones, it (the penalty) would not exceed feeding of sixty poor ones; and if the value of the animal was less than the feeding of sixty poor ones, it (penalty) would not be upon him except for the value of the animal’.[227]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ رَمَى ظَبْياً فَأَصَابَهُ فِي يَدِهِ فَعَرَجَ مِنْهَا قَالَ إِنْ كَانَ الظَّبْيُ مَشَى عَلَيْهَا وَ رَعَى فَعَلَيْهِ رُبُعُ قِيمَتِهِ وَ إِنْ كَانَ ذَهَبَ عَلَى وَجْهِهِ فَلَمْ يَدْرِ مَا صَنَعَ فَعَلَيْهِ الْفِدَاءُ لِأَنَّهُ لَا يَدْرِي لَعَلَّهُ قَدْ هَلَكَ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding one in Ihraam shooting an arrow at an antelope, so he hits it in its hand, and it lames from it. He-asws said: ‘If the antelope walks upon it and grazes, so upon him would be a quarter of its value. And, if it was such that he goes upon its direction, so he does not know what happened, upon him would be the penalty, because he does not know, perhaps it may have perished’.[228]
سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ ثَعْلَباً قَالَ عَلَيْهِ دَمٌ قُلْتُ فَأَرْنَباً قَالَ مِثْلُ مَا عَلَى الثَّعْلَبِ .
Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a man who kills a fox. He-asws said: ‘Upon him is blood (of a sacrificial animal)’. I said, ‘So (what about) a rabbit?’ He-asws said: ‘Similar to what is (Obligated) upon the fox’.[229]
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ أَرْنَباً أَوْ ثَعْلَباً قَالَ فِي الْأَرْنَبِ شَاةٌ.
Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Abu Al Hassan-asws, said, ‘I asked him-asws about the one in Ihraam killing a rabbit, or a fox. He-asws said: ‘Regarding the rabbit is (a penalty of) a sheep’.[230]
سَهْلُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْيَرْبُوعُ وَ الْقُنْفُذُ وَ الضَّبُّ إِذَا أَصَابَهُ الْمُحْرِمُ فَعَلَيْهِ جَدْيٌ وَ الْجَدْيُ خَيْرٌ مِنْهُ وَ إِنَّمَا جُعِلَ عَلَيْهِ هَذَا كَيْ يَنْكُلَ عَنْ صَيْدِ غَيْرِهِ .
Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Misma’a Bin Abdul Malik, from Abu Abdullah-asws;
and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Ahmad Bin Ali, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘The jerboa (a rodent), and the hedgehog, and the lizard, when the one in Ihraam kills it, so upon him is a kid (young goat); and the young goat is better than it, but rather I-asws make this to be upon him to perhaps deter him from hunting something else’.[231]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ وَ لَمْ يَجِدْ مَا يُكَفِّرُ مِنْ مَوْضِعِهِ الَّذِي أَصَابَ فِيهِ الصَّيْدَ قُوِّمَ جَزَاؤُهُ مِنَ النَّعَمِ دَرَاهِمَ ثُمَّ قُوِّمَتِ الدَّرَاهِمُ طَعَاماً لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ فَإِنْ لَمْ يَقْدِرْ عَلَى الطَّعَامِ صَامَ لِكُلِّ نِصْفِ صَاعٍ يَوْماً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, and a number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeya,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam attains the hunted prey, and cannot find what he can expiate from its which he hunted the prey, should evaluate its price from the cattle in Dirhams, then evaluate the Dirham as foodstuff – for each poor one being half a Sa’a (approximately 1.5 kg). So if he is not able upon the foodstuff, should Fast one day for each half Sa’a’.[232]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ بَيْضَ نَعَامَةٍ وَ هُوَ مُحْرِمٌ قَالَ يُرْسِلُ الْفَحْلَ فِي الْإِبِلِ عَلَى عَدَدِ الْبَيْضِ قُلْتُ فَإِنَّ الْبَيْضَ يَفْسُدُ كُلُّهُ وَ يَصْلُحُ كُلُّهُ قَالَ مَا يُنْتَجُ مِنَ الْهَدْيِ فَهُوَ هَدْيٌ بَالِغُ الْكَعْبَةِ وَ إِنْ لَمْ يُنْتَجْ فَلَيْسَ عَلَيْهِ شَيْءٌ فَمَنْ لَمْ يَجِدْ إِبِلًا فَعَلَيْهِ لِكُلِّ بَيْضَةٍ شَاةٌ فَإِنْ لَمْ يَجِدْ فَالصَّدَقَةُ عَلَى عَشَرَةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about a man who attained an egg of an ostrich, and he was in Ihraam. He-asws said: ‘He should send (as a sacrifice), the stallion among the camels upon the number of the eggs’. I said, ‘Supposing the eggs get spoilt, all of them, and (if) they are correct, all of them’. He-asws said: ‘What is befitting from the sacrifice, so it is the sacrifice reaching the Kabah; and if it produces, so there is nothing upon him. So the one who cannot find a camel, so upon him, for each of the eggs, is a sheep. So if he cannot find, so let him give in charity upon ten poor ones, for each poor one being a Mudd (750 gms.). So if he is not able, so he should Fast for three days’.[233]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى لِرَجُلٍ مُحْرِمٍ بَيْضَ نَعَامَةٍ فَأَكَلَهُ الْمُحْرِمُ قَالَ عَلَى الَّذِي اشْتَرَاهُ لِلْمُحْرِمِ فِدَاءٌ وَ عَلَى الْمُحْرِمِ فِدَاءٌ
A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Ali Bin Raib, from Abu Ubeyda,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about a man who buys ostrich eggs for a man in Ihraam, so the man in Ihraam eats it. He-asws said: ‘There is a ransom upon the one who bought it for the one in Ihraam, and upon the one in Ihraam is (also) a ransom’.
قُلْتُ وَ مَا عَلَيْهِمَا قَالَ عَلَى الْمُحِلِّ جَزَاءُ قِيمَةِ الْبَيْضِ لِكُلِّ بَيْضَةٍ دِرْهَمٌ وَ عَلَى الْمُحْرِمِ الْجَزَاءُ لِكُلِّ بَيْضَةٍ شَاةٌ .
I said, ‘And what is upon both of them?’ He-asws said: ‘Upon the one not in Ihraam is a penalty of the price of the eggs, for each egg being a Dirham; and upon the one in Ihraam is the penalty, for each egg being a sheep’.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ مِثْلَهُ .
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda – similar to it.[234]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ مَرَّ وَ هُوَ مُحْرِمٌ فَأَخَذَ ظَبْيَةً فَاحْتَلَبَهَا وَ شَرِبَ لَبَنَهَا قَالَ عَلَيْهِ دَمٌ وَ جَزَاءٌ فِي الْحَرَمِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Yazeed Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws regarding a man passing-by and he is in Ihraam. So he seizes an antelope, so he milks it and drinks its milk. He-asws said: ‘Upon him is blood (of a sacrificial animal), and a penalty in the Harram’.[235]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مُحْرِمٍ كَسَرَ قَرْنَ ظَبْيٍ قَالَ يَجِبُ عَلَيْهِ الْفِدَاءُ
Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Sama’at Bin Mihran, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the one in Ihraam breaking a horn of an antelope. He-asws said: ‘The ransom is Obligated upon him’.
قَالَ قُلْتُ فَإِنْ كَسَرَ يَدَهُ قَالَ إِنْ كَسَرَ يَدَهُ وَ لَمْ يَرْعَ فَعَلَيْهِ دَمُ شَاةٍ .
He (the narrator) said, ‘I said, ‘Supposing he broke its hand?’ He-asws said: ‘If he broke his hand and it did not graze, so upon him would be blood of a sheep (as sacrifice)’.[236]
بَابُ كَفَّارَةِ مَا أَصَابَ الْمُحْرِمُ مِنَ الطَّيْرِ وَ الْبَيْضِ
Chapter 110 – Expiation of what the one in Ihraam attains, from the birds and the eggs
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُحْرِمُ إِذَا أَصَابَ حَمَامَةً فَفِيهَا شَاةٌ وَ إِنْ قَتَلَ فِرَاخَهُ فَفِيهِ حَمَلٌ وَ إِنْ وَطِئَ الْبَيْضَ فَعَلَيْهِ دِرْهَمٌ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one in Ihraam, when he attains a dove, so with regards to it is a sheep; and if he kills a chick, so regarding it is a lamb, and if he tramples the egg, so upon him is a Dirham’.[237]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الْحَمَامَةِ وَ أَشْبَاهِهَا إِذَا قَتَلَهَا الْمُحْرِمُ شَاةٌ وَ إِنْ كَانَ فِرَاخاً فَعَدْلُهَا مِنَ الْحُمْلَانِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having said regarding the dove and what resembles it: ‘When the one in Ihraam kills it, (upon him would be) a sheep; and if it was a chick, so he would equate it from the lambs’.
وَ قَالَ فِي رَجُلٍ وَطِئَ بَيْضَ نَعَامَةٍ فَفَدَغَهَا وَ هُوَ مُحْرِمٌ فَقَالَ قَضَى فِيهِ عَلِيٌّ ( عليه السلام ) أَنْ يُرْسِلَ الْفَحْلَ عَلَى مِثْلِ عَدَدِ الْبَيْضِ مِنَ الْإِبِلِ فَمَا لَقِحَ وَ سَلِمَ حَتَّى يُنْتَجَ كَانَ النِّتَاجُ هَدْياً بَالِغَ الْكَعْبَةِ .
And he-asws said regarding a man trampling an ostrich egg, so he breaks it, and he is in Ihraam, so he-asws said: ‘Ali-asws judged with regards to it that he should send the stallion upon a similar number of the eggs, to be among the camels. So whatever gets impregnated and is safe until it is produced, the produced would be an offering to reach the Kabah’.[238]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَتَلَ الْمُحْرِمُ قَطَاةً فَعَلَيْهِ حَمَلٌ قَدْ فُطِمَ مِنَ اللَّبَنِ وَ رَعَى مِنَ الشَّجَرِ .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad altogether, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Mufazzal Bin Salih,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the one in Ihraam kills a sand grouse, so upon him is a lamb having weaned from the milk and grazed from the trees’.[239]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ وَطِئَ بَيْضَ قَطَاةٍ فَشَدَخَهُ قَالَ يُرْسِلُ الْفَحْلَ فِي عَدَدِ الْبَيْضِ مِنَ الْغَنَمِ كَمَا يُرْسِلُ الْفَحْلَ فِي عَدَدِ الْبَيْضِ مِنَ النَّعَامِ فِي الْإِبِلِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Mansour Bin Hazim, from Suleyman Bin Khalid who said,
‘I asked him-asws about the one in Ihraam trampling an egg of a sand grouse, so he breaks it. He-asws said: ‘He should send a stallion among the sheep regarding the number of eggs, just as he would send the stallion regarding the number of the ostrich eggs to be among the camels’.[240]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي كِتَابِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي بَيْضِ الْقَطَاةِ بَكَارَةٌ مِنَ الْغَنَمِ إِذَا أَصَابَهُ الْمُحْرِمُ مِثْلُ مَا فِي بَيْضِ النَّعَامِ بَكَارَةٌ مِنَ الْإِبِلِ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj, from Suleyman Bin Khalid,
(It has been narrated) from Abu Abdullah-asws having said: ‘In the Book of Ali-asws, regarding an egg of the sand grouse, is a young from the sheep, when the one in Ihraam attains it, similar to what is regarding an egg of the ostrich being a young she camel’.[241]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ قَتَلَ فَرْخاً وَ هُوَ مُحْرِمٌ فِي غَيْرِ الْحَرَمِ فَقَالَ عَلَيْهِ حَمَلٌ وَ لَيْسَ عَلَيْهِ قِيمَةٌ لِأَنَّهُ لَيْسَ فِي الْحَرَمِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a man who kills a chick and he is in Ihraam, in besides the Harram. So he-asws said: ‘Upon him is a lamb, and there is no evaluation upon him because he is not inside the Harram’.[242]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَمَّنْ حَدَّثَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قِيمَةِ مَا فِي الْقُمْرِيِّ وَ الدُّبْسِيِّ وَ السُّمَانَى وَ الْعُصْفُورِ وَ الْبُلْبُلِ فَقَالَ قِيمَتُهُ فَإِنْ أَصَابَهُ وَ هُوَ مُحْرِمٌ بِالْحَرَمِ فَقِيمَتَانِ لَيْسَ عَلَيْهِ فِيهِ دَمٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from the one who narrated it, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about the price of what is regarding the turtle dove, and the laughing dove (a small pigeon), and the quail, and the sparrow and the nightingale. So he-asws said: ‘If is attains it and he is in Ihraam (as well as) in the Harram, so it would be double the price, there being no blood (of a sacrificial animal) with regards to it’.[243]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْقُبَّرَةِ وَ الْعُصْفُورِ وَ الصَّعْوَةِ يَقْتُلُهُمُ الْمُحْرِمُ قَالَ عَلَيْهِ مُدٌّ مِنْ طَعَامٍ لِكُلِّ وَاحِدٍ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from oen of our companions,
(It has been narrated) from Abu Abdullah-asws regarding the lark, and the sparrow, and the wren, the one in Ihraam killing them. He-asws said: ‘Upon him is a Mudd (approximately 750 gms.) of food for each one of them’.[244]
مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ أَصَابَ قَطَاةً أَوْ حَجَلَةً أَوْ دُرَّاجَةً أَوْ نَظِيرَهُنَّ فَعَلَيْهِ دَمٌ .
Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Sayf Bin Ameyra, from Mansour Bin Hazim, from Suleyman Bin Khalid,
(It has been narrated) from Abu Ja’far-asws having said: ‘In the Book of Amir Al-Momineen-asws: ‘The one who kills a sand grouse, or a partridge, or a francolin, or their peers, so upon him is blood (of a sacrificial animal)’.[245]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ أَصَابَ طَيْرَيْنِ وَاحِدٌ مِنْ حَمَامِ الْحَرَمِ وَ الْآخَرُ مِنْ حَمَامِ غَيْرِ الْحَرَمِ قَالَ يَشْتَرِي بِقِيمَةِ الَّذِي مِنْ حَمَامِ الْحَرَمِ قَمْحاً فَيُطْعِمُهُ حَمَامَ الْحَرَمِ وَ يَتَصَدَّقُ بِجَزَاءِ الْآخَرِ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘A man attains two birds, one from the doves of the Harram, and the other from the doves apart from the Harram’. He-asws said: ‘He should buy with the price of that which was in the Harram, the bird feed, so he feeds the doves of the Harram, and he should give in charity with the value of the other one’.[246]
بَابُ الْقَوْمِ يَجْتَمِعُونَ عَلَى الصَّيْدِ وَ هُمْ مُحْرِمُونَ
Chapter 111 – The group gathering upon the hunting, and they are in Ihraam
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلَيْنِ أَصَابَا صَيْداً وَ هُمَا مُحْرِمَانِ الْجَزَاءُ بَيْنَهُمَا أَوْ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا جَزَاءٌ فَقَالَ لَا بَلْ عَلَيْهِمَا أَنْ يَجْزِيَ كُلُّ وَاحِدٍ مِنْهُمَا الصَّيْدَ
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, and Safwan Bin Yahya, altogether from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Al-Hassan-asws about two men both hunting a prey, and they are both in Ihraam. Would the penalty be (shared) between them or upon each one of them would be a penalty?’ So he-asws said: ‘No, but upon them both is that each one of them be penalised for the hunted prey’.
قُلْتُ إِنَّ بَعْضَ أَصْحَابِنَا سَأَلَنِي عَنْ ذَلِكَ فَلَمْ أَدْرِ مَا عَلَيْهِ فَقَالَ إِذَا أَصَبْتُمْ مِثْلَ هَذَا فَلَمْ تَدْرُوا فَعَلَيْكُمْ بِالِاحْتِيَاطِ حَتَّى تَسْأَلُوا عَنْهُ فَتَعْلَمُوا .
I said, ‘One of our companions asked me about that, but I did not know what is upon him’. So he-asws said: ‘When you all attain similar to this, and you are not knowing, so upon you is to be with the precaution until you ask about it, so you learn’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ مِثْلَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj – similar to it.[247]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا اجْتَمَعَ قَوْمٌ عَلَى صَيْدٍ وَ هُمْ مُحْرِمُونَ فِي صَيْدِهِ أَوْ أَكَلُوا مِنْهُ فَعَلَى كُلِّ وَاحِدٍ مِنْهُمْ قِيمَتُهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a group of people gather upon a hunt, and they are in Ihraam during its hunting, or they eat from it, so upon each one of them is its price’.[248]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ يُوسُفَ الطَّاطَرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) صَيْدٌ أَكَلَهُ قَوْمٌ مُحْرِمُونَ قَالَ عَلَيْهِمْ شَاةٌ وَ لَيْسَ عَلَى الَّذِي ذَبَحَهُ إِلَّا شَاةٌ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Al Hakam Bin Ayman, from Yusuf Al Tatary who said,
‘I said to Abu Abdullah-asws, ‘A hunted prey eaten by a group of people in Ihraam’. He-asws said: ‘Upon them is a sheep, and there is not upon the one who slaughtered it, except for a sheep’.[249]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْمٍ اشْتَرَوْا صَيْداً فَقَالَتْ رَفِيقَةٌ لَهُمْ اجْعَلُوا لِي فِيهِ بِدِرْهَمٍ فَجَعَلُوا لَهَا فَقَالَ عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ فِدَاءٌ .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about a group of people who are buying a hunted prey. So a female friend of theirs says to them, ‘Make (part of it) to be for me, regarding one Dirham’. So they make it to be for her. So he-asws said: ‘Upon each person from them, is a ransom’.[250]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ قَالَ خَرَجْنَا سِتَّةَ نَفَرٍ مِنْ أَصْحَابِنَا إِلَى مَكَّةَ فَأَوْقَدْنَا نَاراً عَظِيمَةً فِي بَعْضِ الْمَنَازِلِ أَرَدْنَا أَنْ نَطْرَحَ عَلَيْهَا لَحْماً ذَكِيّاً وَ كُنَّا مُحْرِمِينَ فَمَرَّ بِنَا طَائِرٌ صَافٌّ قَالَ حَمَامَةٌ أَوْ شِبْهُهَا فَأَحْرَقَتْ جَنَاحَهُ فَسَقَطَ فِي النَّارِ فَمَاتَ فَاغْتَمَمْنَا لِذَلِكَ
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat who said,
‘We went out, being six of us from our companions, to Makkah. So we ignited a great fire in one of the encampment intending to grill pure meat upon it, and we were in Ihraam. So a bird passed by us flapping. It was either a dove or it’s like. So its wings got burnt, and it fell into the fire, so it died. So we were gloomy due to that.
فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَكَّةَ فَأَخْبَرْتُهُ وَ سَأَلْتُهُ فَقَالَ عَلَيْكُمْ فِدَاءٌ وَاحِدٌ دَمُ شَاةٍ تَشْتَرِكُونَ فِيهِ جَمِيعاً لِأَنَّ ذَلِكَ كَانَ مِنْكُمْ عَلَى غَيْرِ تَعَمُّدٍ وَ لَوْ كَانَ ذَلِكَ مِنْكُمْ تَعَمُّداً لِيَقَعَ فِيهَا الصَّيْدُ فَوَقَعَ أَلْزَمْتُ كُلَّ رَجُلٍ مِنْكُمْ دَمَ شَاةٍ
So I went over to Abu Abdullah-asws in Makkah, and informed him-asws, and asked him-asws. So he-asws said: ‘Upon you all is one ransom, blood of a sheep. You can all participate in it, because that was from you upon other than deliberation; and had that been deliberate from you in order to catch they prey, so it fell, that would have necessitated upon each one of you, blood of a sheep’.
قَالَ أَبُو وَلَّادٍ وَ كَانَ ذَلِكَ مِنَّا قَبْلَ أَنْ نَدْخُلَ الْحَرَمَ .
Abu Wallad said, ‘And that was from us before we had entered the Harram’.[251]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي مُحْرِمَيْنِ أَصَابَا صَيْداً فَقَالَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا الْفِدَاءُ .
Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Shihad, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws, regarding the ones in Ihraam hunting a prey. So he-asws said: ‘Upon each one of them is the ransom’.[252]
بَابُ فَصْلِ مَا بَيْنَ صَيْدِ الْبَرِّ وَ الْبَحْرِ وَ مَا يَحِلُّ لِلْمُحْرِمِ مِنْ ذَلِكَ
Chapter 112 – Difference between the prey of the land and the sea, and what is Permissible for the one in Ihraam from that
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا بَأْسَ بِأَنْ يَصِيدَ الْمُحْرِمُ السَّمَكَ وَ يَأْكُلَ مَالِحَهُ وَ طَرِيَّهُ وَ يَتَزَوَّدَ وَ قَالَ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَ طَعامُهُ مَتاعاً لَكُمْ
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no problem with it provided that the one in Ihraam were to hunt the fish, and he eats its salt-water ones and its fresh-water ones, and he provides for himself’. And He-azwj Said: ‘[5:96] Lawful to you is the game of the sea and its food, a provision for you’.
قَالَ مَالِحُهُ الَّذِي يَأْكُلُونَ وَ فَصْلُ مَا بَيْنَهُمَا كُلُّ طَيْرٍ يَكُونُ فِي الْآجَامِ يَبِيضُ فِي الْبَرِّ وَ يُفْرِخُ فِي الْبَرِّ فَهُوَ مِنْ صَيْدِ الْبَرِّ وَ مَا كَانَ مِنْ صَيْدِ الْبَرِّ يَكُونُ فِي الْبَرِّ وَ يَبِيضُ فِي الْبَحْرِ وَ يُفْرِخُ فِي الْبَحْرِ فَهُوَ مِنْ صَيْدِ الْبَحْرِ .
He-asws said: ‘Its salt-water is that which you are eating. And, the difference what is between these two is that every bird which happens to be in the bushes, and laying its eggs in the land, so it is from the hunting prey of the land; and whatever was from the prey of the land which happens to be in the land, and lays its eggs in the sea, and hatch in the sea, so it is from the prey of the sea’.[253]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ شَيْءٍ يَكُونُ أَصْلُهُ فِي الْبَحْرِ وَ يَكُونُ فِي الْبَرِّ وَ الْبَحْرِ فَلَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَقْتُلَهُ فَإِنْ قَتَلَهُ فَعَلَيْهِ الْجَزَاءُ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Everything whose origin happens to be in the sea and happens to be in the land and the sea, so it is not befitting of the one in Ihraam that he should kill it. So if he were to kill it, then upon him would be the penalty, just as Allah-azwj Mighty and Majestic has Said’.[254]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ مِنْ مُحْرِمٍ قَتَلَ جَرَادَةً قَالَ كَفٌّ مِنْ طَعَامٍ وَ إِنْ كَانَ كَثِيراً فَعَلَيْهِ دَمُ شَاةٍ .
A number of our companions, from Sahl Bin Ziiyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the one in Ihraam killing a locust. He-asws said: ‘A handful of food; and if there were many, so upon him is blood of a sheep’.[255]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ قَتَلَ جَرَادَةً قَالَ يُطْعِمُ تَمْرَةً وَ التَّمْرَةُ خَيْرٌ مِنْ جَرَادَةٍ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws regarding one in Ihraam killing a locust. He-asws said: ‘He should feed dates (to a poor one), and the date is better than a locust’.[256]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ اعْلَمْ أَنَّ مَا وَطِئْتَ مِنَ الدَّبَا أَوْ وَطِئَتْهُ بَعِيرُكَ فَعَلَيْكَ فِدَاؤُهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Know that whatever is trampled upon from the insects, or trampled by your camel, so upon you is its ransom’.[257]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَرَّ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى قَوْمٍ يَأْكُلُونَ جَرَاداً فَقَالَ سُبْحَانَ اللَّهِ وَ أَنْتُمْ مُحْرِمُونَ فَقَالُوا إِنَّمَا هُوَ مِنْ صَيْدِ الْبَحْرِ فَقَالَ لَهُمُ ارْمُوهُ فِي الْمَاءِ إِذاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Ali-asws passed by a group of people eating locusts. So he-asws said: ‘Glory be to Allah-azwj, and you are in Ihraam?’ So they said, ‘But rather, it is from the hunted preys of the sea’. So he-asws said to them: ‘Thrown it into the water then’.[258]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ الْمُحْرِمُ يَتَنَكَّبُ الْجَرَادَ إِذَا كَانَ عَلَى الطَّرِيقِ فَإِنْ لَمْ يَجِدْ بُدّاً فَقَتَلَ فَلَا شَيْءَ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws having said: ‘The one in Ihraam steps upon the locusts when they are upon the road, so if he cannot find it apparent, so he kills it, then there is nothing upon him’.[259]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْجَرَادِ يَدْخُلُ مَتَاعَ الْقَوْمِ فَيَدُوسُونَهُ مِنْ غَيْرِ تَعَمُّدٍ لِقَتْلِهِ أَوْ يَمُرُّونَ بِهِ فِي الطَّرِيقِ فَيَطَئُونَهُ قَالَ إِنْ وَجَدْتَ مَعْدِلًا فَاعْدِلْ عَنْهُ فَإِنْ قَتَلْتَهُ غَيْرَ مُتَعَمِّدٍ فَلَا بَأْسَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar, from Abu Baseer who said,
‘I asked him-asws about the locusts entering the provisions of the people, so they are trampling it from without the intention of killing it, or they are passing by it in the road, so they are stepping on it. He-asws said: ‘If you find avoidance, so avoid from it. But, if you were to kill it without deliberation, then there is no problem’.[260]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنِ الطَّيَّارِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا يَأْكُلِ الْمُحْرِمُ طَيْرَ الْمَاءِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Al Tayyar,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘The one in Ihraam cannot eat from the birds of the sea’.[261]
بَابُ الْمُحْرِمِ يُصِيبُ الصَّيْدَ مِرَاراً
Chapter 113 – The one in Ihraam catches the prey repeatedly
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُحْرِمِ يَصِيدُ الطَّيْرَ قَالَ عَلَيْهِ الْكَفَّارَةُ فِي كُلِّ مَا أَصَابَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the one in Ihram hunting the birds. He-asws said: ‘Upon him is the expiation regarding everything what he attains’.[262]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي مُحْرِمٍ أَصَابَ صَيْداً قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ فَإِنْ أَصَابَ آخَرَ قَالَ إِذَا أَصَابَ آخَرَ فَلَيْسَ عَلَيْهِ كَفَّارَةٌ وَ هُوَ مِمَّنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws regarding the one in Ihraam catching a hunted prey. He-asws said: ‘Upon him is the expiation’. I said, ‘Supposing he catches another one?’ He-asws said: ‘When he catches another, so there is no expiation upon him, and he would be from the one for whom Allah-azwj Mighty and Majestic Said [5:95] and whoever returns (to it), Allah will Inflict Retribution on him’.[263]
بَابُ الْمُحْرِمِ يُصِيبُ الصَّيْدَ فِي الْحَرَمِ
Chapter 114 – The one in Ihraam catches the hunted prey inside the Harram
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ قَتَلَ الْمُحْرِمُ حَمَامَةً فِي الْحَرَمِ فَعَلَيْهِ شَاةٌ وَ ثَمَنُ الْحَمَامَةِ دِرْهَمٌ أَوْ شِبْهُهُ يَتَصَدَّقُ بِهِ أَوْ يُطْعِمُهُ حَمَامَ مَكَّةَ فَإِنْ قَتَلَهَا فِي الْحَرَمِ وَ لَيْسَ بِمُحْرِمٍ فَعَلَيْهِ ثَمَنُهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘If the one in Ihraam kills a dove inside the Harram, so upon him is a sheep, and a price of the dove, a Dirham or like it. He should either give in charity with it, or he should feed the doves of Makkah. So if he had killed it inside the Harram, and he was not in Ihraam, so upon him would be its price’.[264]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ رَجُلٍ أَكَلَ بَيْضَ حَمَامِ الْحَرَمِ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ لِكُلِّ بَيْضَةٍ دَمٌ وَ عَلَيْهِ ثَمَنُهَا سُدُسُ أَوْ رُبُعُ الدِّرْهَمِ الْوَهْمُ مِنْ صَالِحٍ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Al Haris Bin Al Mugheira,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about a man who ate an egg of a dove of the Harram, and he was in Ihraam’. He-asws said: ‘Upon him, for each egg, is blood (of a sacrificial animal), and upon him is its price, being a sixth or a quarter Dirham for being deluded from correctness’.
ثُمَّ قَالَ إِنَّ الدِّمَاءَ لَزِمَتْهُ لِأَكْلِهِ وَ هُوَ مُحْرِمٌ وَ إِنَّ الْجَزَاءَ لَزِمَهُ لِأَخْذِهِ بَيْضَ حَمَامِ الْحَرَمِ .
Then he-asws said: ‘The blood (of a sacrificial animal) is necessitated upon him for eating it, and he was in Ihraam; and the penalty (of its price) is necessitated on him for taking an egg of a dove of the Harram’.[265]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ مُحْرِمٍ مَرَّ وَ هُوَ فِي الْحَرَمِ فَأَخَذَ عُنُقَ ظَبْيَةٍ فَاحْتَلَبَهَا وَ شَرِبَ مِنْ لَبَنِهَا قَالَ عَلَيْهِ دَمٌ وَ جَزَاؤُهُ فِي الْحَرَمِ ثَمَنُ اللَّبَنِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Yazeed Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws about a man in Ihraam passing by and he was inside the Harram. So he seized a neck of an antelope, so he milked it, and drank from its milk. He-asws said: ‘Upon him is blood (of a sacrificial animal), and its penalty for him being inside the Harram, is the price of the milk’.[266]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ أَصَبْتَ الصَّيْدَ وَ أَنْتَ حَرَامٌ فِي الْحَرَمِ فَالْفِدَاءُ مُضَاعَفٌ عَلَيْكَ وَ إِنْ أَصَبْتَهُ وَ أَنْتَ حَلَالٌ فِي الْحَرَمِ فَقِيمَةٌ وَاحِدَةٌ وَ إِنْ أَصَبْتَهُ وَ أَنْتَ حَرَامٌ فِي الْحِلِّ فَإِنَّمَا عَلَيْكَ فِدَاءٌ وَاحِدٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, and Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘If you were to attain the hunted prey and you are in Ihraam inside the Harram, so the ransom is doubled upon you; and if you were to attain it and you are not in Ihraam inside the Harram, so its price is single; and if you were to attain it and you are in Ihraam in the unrestricted aread, so rather, upon you is one ransom’.[267]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّمَا يَكُونُ الْجَزَاءُ مُضَاعَفاً فِيمَا دُونَ الْبَدَنَةِ حَتَّى يَبْلُغَ الْبَدَنَةَ فَإِذَا بَلَغَ الْبَدَنَةَ فَلَا تُضَاعَفُ لِأَنَّهُ أَعْظَمُ مَا يَكُونُ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ يُعَظِّمْ شَعائِرَ اللَّهِ فَإِنَّها مِنْ تَقْوَى الْقُلُوبِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from one of his men,
(It has been narrated) from Abu Abdullah-asws having said: ‘But rather, the penalty happens to double regarding what is besides the camel, until it reaches the camel. So when it reaches the camel, so it does not get multiplied, because it is greatest of what can happen to be. Allah-azwj Mighty and Majestic Said [22:32] and whoever magnifies the Rituals of Allah, this surely is from the piety of the hearts’.[268]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مُحْرِمٌ قَتَلَ طَيْراً فِيمَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَ الْجَزَاءُ وَ يُعَزَّرُ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannar, from Humran Bin Ayn,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘One in Ihraam kills a bird deliberately in what is between Al-Safa and Al-Marwa’. He-asws said: ‘Upon him is the ransom, and the penalty, and he would be reprimanded’.
قَالَ قُلْتُ فَإِنْ فَعَلَهُ فِي الْكَعْبَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَ الْجَزَاءُ وَ يُضْرَبُ دُونَ الْحَدِّ وَ يُقَامُ لِلنَّاسِ كَيْ يَنْكُلَ غَيْرُهُ .
He (the narrator) said, ‘I said, ‘But his deed was done deliberately in the Kabah’. He-asws said: ‘Upon him is the ransom, and the penalty, and he would be lashed less than the Legal Penalty (Hadd), and he would be stood (in front of) the people, perhaps others would be deterred’.[269]
بَابُ نَوَادِرَ
Chapter 115 – Miscellaneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ تَنالُهُ أَيْدِيكُمْ وَ رِماحُكُمْ قَالَ حُشِرَتْ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي عُمْرَةِ الْحُدَيْبِيَةِ الْوُحُوشُ حَتَّى نَالَتْهَا أَيْدِيهِمْ وَ رِمَاحُهُمْ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, and Ibn Abu UUmeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [5:94] Allah will certainly Try you in respect of some game which your hands and your lances can reach. He-asws said: ‘The wild animals crowded to Rasool-Allah-azwj during the Umra of Al-Hudaybiyya to the extent that their hands and their spears could reach them’.[270]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ تَنالُهُ أَيْدِيكُمْ وَ رِماحُكُمْ قَالَ حُشِرَ عَلَيْهِمُ الصَّيْدُ فِي كُلِّ مَكَانٍ حَتَّى دَنَا مِنْهُمْ لِيَبْلُوَهُمُ اللَّهُ بِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [5:94] O you who believe! Allah will certainly Try you in respect of some game which your hands and your lances can reach. He-asws said: ‘The prey crowded towards them in every place until they approached them. Allah-azwj Tried them with it’.[271]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ذَوا عَدْلٍ مِنْكُمْ قَالَ الْعَدْلُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamany,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [5:95] as two just persons among you shall judge. He-asws said: ‘The just ones are Rasool-Allah-saww, and the Imam-asws from after him-saww’. Then he-asws said: ‘This is from what the scribes have erred with (during the compilation) of the Quran’.[272]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ فِي قَوْلِهِ تَعَالَى تَنالُهُ أَيْدِيكُمْ وَ رِماحُكُمْ قَالَ مَا تَنَالُهُ الْأَيْدِي الْبَيْضُ وَ الْفِرَاخُ وَ مَا تَنَالُهُ الرِّمَاحُ فَهُوَ مَا لَا تَصِلُ إِلَيْهِ الْأَيْدِي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, raising it,
Regarding the Words of Allah-azwj [5:94] which your hands and your lances can reach. He-asws said: ‘What the hands can reach are the eggs and the chicks, and what the spears can reach, so it is what the hands cannot get to it’.[273]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ قَالَ الْعَدْلُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic [5:95] as two just persons among you shall judge. He-asws said: ‘The just ones are Rasool-Allah-saww and the Imam-asws from after him-saww’. Then he-asws said: ‘This is from what the scribes have erred with (during the compilation of) the Book (the holy Quran)’.[274]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ قَالَ إِنَّ رَجُلًا انْطَلَقَ وَ هُوَ مُحْرِمٌ فَأَخَذَ ثَعْلَباً فَجَعَلَ يُقَرِّبُ النَّارَ إِلَى وَجْهِهِ وَ جَعَلَ الثَّعْلَبُ يَصِيحُ وَ يُحْدِثُ مِنِ اسْتِهِ وَ جَعَلَ أَصْحَابُهُ يَنْهَوْنَهُ عَمَّا يَصْنَعُ ثُمَّ أَرْسَلَهُ بَعْدَ ذَلِكَ فَبَيْنَمَا الرَّجُلُ نَائِمٌ إِذْ جَاءَتْهُ حَيَّةٌ فَدَخَلَتْ فِي فِيهِ فَلَمْ تَدَعْهُ حَتَّى جَعَلَ يُحْدِثُ كَمَا أَحْدَثَ الثَّعْلَبُ ثُمَّ خَلَّتْ عَنْهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from one of his companions, from Abu Jameela, from Zayd Al Shahham,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [5:95] and whoever returns (to it), Allah will Inflict Retribution on him. He-asws said: ‘A man went, and he was in Ihraam, so he seized a fox and made its face to be close to the fire, and the fox went on to shriek and it excreted from its behind; and his companions went to prevent him from what he was doing. Then he released it after that. So when the man was in his sleep, a snake came over and entered into his mouth. So it did not leave him until excreted just as the fox had excreted. Then it left him alone’.[275]
مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ أَكَلَ مِنْ لَحْمِ صَيْدٍ لَا يَدْرِي مَا هُوَ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ دَمُ شَاةٍ .
Muhammad Bin Yahya, raising it,
(It has been narrated) from Abu Abdullah-asws regarding a man who ate from the flesh of a hunted prey not knowing what it was, and he was in Ihraam. He-asws said: ‘Upon him is blood of a sheep’.[276]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَضَى حَجَّهُ ثُمَّ أَقْبَلَ حَتَّى إِذَا خَرَجَ مِنَ الْحَرَمِ اسْتَقْبَلَهُ صَيْدٌ قَرِيبٌ مِنَ الْحَرَمِ وَ الصَّيْدُ مُتَوَجِّهٌ نَحْوَ الْحَرَمِ فَرَمَاهُ فَقَتَلَهُ مَا عَلَيْهِ فِي ذَلِكَ قَالَ يَفْدِيهِ عَلَى نَحْوِهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Uqba, from his father Uqba Bin Khalid,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about a man who fulfilled his Hajj, then came back until he had exited from the Harram. A prey faced him near to the Harram, and the prey was going in the direction of the Harram. So he shot an arrow at it and killed it. What is upon him with regards to that?’ He-asws said: ‘His ransom (payable) is upon its (prey’s) like’.[277]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ سَأَلْتُ الرَّجُلَ عَنِ الْمُحْرِمِ يَشْرَبُ الْمَاءَ مِنْ قِرْبَةٍ أَوْ سِقَاءٍ اتُّخِذَ مِنْ جُلُودِ الصَّيْدِ هَلْ يَجُوزُ ذَلِكَ أَمْ لَا فَقَالَ يَشْرَبُ مِنْ جُلُودِهَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,
‘I asked the man-asws about the one in Ihraam drinking the water from a bottle or a water container taken from the skin of the hunted prey. Is that allowed or not?’ So he-asws said: ‘He can drink from its skin’.[278]
بَابُ دُخُولِ الْحَرَمِ
Chapter 116 – Entry into the Harram
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مُزَامَلَةً فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ نَزَلَ وَ اغْتَسَلَ وَ أَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ دَخَلَ الْحَرَمَ حَافِياً فَصَنَعْتُ مِثْلَ مَا صَنَعَ فَقَالَ يَا أَبَانُ مَنْ صَنَعَ مِثْلَ مَا رَأَيْتَنِي صَنَعْتُ تَوَاضُعاً لِلَّهِ مَحَا اللَّهُ عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَ كَتَبَ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَ بَنَى اللَّهُ عَزَّ وَ جَلَّ لَهُ مِائَةَ أَلْفِ دَرَجَةٍ وَ قَضَى لَهُ مِائَةَ أَلْفِ حَاجَةٍ .
A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Ibrahim, from Aban Bin Taghlub who said,
‘I was with Abu Abdullah-asws accompanying him-asws in what is between Makkah and Al-Medina. So when he-asws ended up to the Harram, he-asws encamped and washed, and grabbed his-asws slippers by his-asws hands, then entered the Harram bare-footed. So I did similar to what he-asws did’. So he-asws said: ‘O Aban! The one who does like what you saw me-asws do, in reverence to Allah-azwj, Allah-azwj would Delete from him one hundred thousand sins, and Write for him one hundred thousand good deeds, and Allah-azwj Mighty and Majestic would Build for him one hundred thousand Levels, and would Fulfill for him one hundred thousand needs’.[279]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عُبَيْدَةَ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ اغْتَسَلَ وَ أَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ مَشَى فِي الْحَرَمِ سَاعَةً .
Ali Bin Ibrahim, from Salih Bin Al Sandy, from Hammad Bin Isa, from Husayn Bin Al Mukhtar, from Abu Ubeyda who said,
‘I accompanied Abu Ja’far-asws in what is between Makkah and Al-Medina. So when he-asws ended up to the Harram, he-asws washed and grabbed his-asws slippers by his-asws hands, then walked into the Harram for a while’.
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ مِثْلَهُ .
Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Al husayn Bin Al Mukhtar – similar to it’.[280]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلْتَ الْحَرَمَ فَتَنَاوَلْ مِنَ الْإِذْخِرِ فَامْضَغْهُ وَ كَانَ يَأْمُرُ أُمَّ فَرْوَةَ بِذَلِكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘When you enter the Harram, so take from the Izkhir (Fragrant grass) and chew it’. And he-asws used to instruct Umm Farwa-as with that’.[281]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْحَرَمَ فَخُذْ مِنَ الْإِذْخِرِ فَامْضَغْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you enter the Harram, so take from the Izkhir (fragrant grass), and chew it’.
قَالَ الْكُلَيْنِيُّ سَأَلْتُ بَعْضَ أَصْحَابِنَا عَنْ هَذَا فَقَالَ يُسْتَحَبُّ ذَلِكَ لِيَطِيبَ بِهَا الْفَمُ لِتَقْبِيلِ الْحَجَرِ .
Al-Kulayni said, ‘I asked one of our companions about this, so he said, ‘He-asws loved that in order to freshen the mouth with it, to kiss the (Black) Stone’.[282]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ قَالَ سَأَلْتُهُ عَنِ الْغُسْلِ فِي الْحَرَمِ قَبْلَ دُخُولِهِ أَوْ بَعْدَ دُخُولِهِ قَالَ لَا يَضُرُّكَ أَيَّ ذَلِكَ فَعَلْتَ وَ إِنِ اغْتَسَلْتَ بِمَكَّةَ فَلَا بَأْسَ وَ إِنِ اغْتَسَلْتَ فِي بَيْتِكَ حِينَ تَنْزِلُ بِمَكَّةَ فَلَا بَأْسَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Zareeh who said,
‘I asked about the washing in the Harram before entering it, or after entering it. He-asws said: ‘It would not harm you which of that you do; and if you were to wash in Makkah, so there is no problem, and if you were to wash in your house where you have lodged in Makkah, so there is no problem’.[283]
بَابُ قَطْعِ تَلْبِيَةِ الْمُتَمَتِّعِ
Chapter 117 – Cutting off Talbiyya of the Tumatto
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلْتَ مَكَّةَ وَ أَنْتَ مُتَمَتِّعٌ فَنَظَرْتَ إِلَى بُيُوتِ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ وَ حَدُّ بُيُوتِ مَكَّةَ الَّتِي كَانَتْ قَبْلَ الْيَوْمِ عَقَبَةُ الْمَدَنِيِّينَ وَ إِنَّ النَّاسَ قَدْ أَحْدَثُوا بِمَكَّةَ مَا لَمْ يَكُنْ فَاقْطَعِ التَّلْبِيَةَ وَ عَلَيْكَ بِالتَّكْبِيرِ وَ التَّهْلِيلِ وَ التَّحْمِيدِ وَ الثَّنَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِمَا اسْتَطَعْتَ .
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, and Ibn Abu Umeyr, and Safwan, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘Whenever you enter Makkah and you are performing Tumatto, and you look at the houses of Makkah, so cut off the Talbiyya; and a boundary of the house of Makkah which was before today is Uqba Al-Maniyyeen, and that the people have built anew in Makkah which did not exist beforehand. Therefore, cut off the Talbiyya, and upon you would be with the Extollation of the Greatness (Takbeer), and Extollation of the Holiness (Tahleel), and the Extollation of the Glory, and the Praise upon Allah-azwj Mighty and Majestic with whatever your capacity might be’.[284]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا رَأَيْتَ أَبْيَاتَ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan Bin Sadeyr, from his father who said,
‘Abu Ja’far-asws and Abu Abdullah-asws, whenever they-asws saw the houses of Makkah, cut off the Talbiyya’.[285]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُتَمَتِّعُ إِذَا نَظَرَ إِلَى بُيُوتِ مَكَّةَ قَطَعَ التَّلْبِيَةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The performer of Tumatto, when he looks at the houses of Makkah, should cut off the Talbiyya’.[286]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْمُتَمَتِّعِ مَتَى يَقْطَعُ التَّلْبِيَةَ قَالَ إِذَا نَظَرَ إِلَى أَعْرَاشِ مَكَّةَ عَقَبَةَ ذِي طُوًى قُلْتُ بُيُوتُ مَكَّةَ قَالَ نَعَمْ .
Muhammad Bin yahya, from Ahmad Bin Muhammad,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having been asked about the performer of the Tumatto, when should he cut off the Talbiyya, he-asws said: ‘When he looks at the chairs of Makka at Uqba Zi Tuwwa’. I said, ‘Houses of Makkah?’ He-asws said: ‘Yes’.[287]
بَابُ دُخُولِ مَكَّةَ
Chapter 118 – Entering Makkah
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِنْ أَيْنَ أَدْخُلُ مَكَّةَ وَ قَدْ جِئْتُ مِنَ الْمَدِينَةِ فَقَالَ ادْخُلْ مِنْ أَعْلَى مَكَّةَ وَ إِذَا خَرَجْتَ تُرِيدُ الْمَدِينَةَ فَاخْرُجْ مِنْ أَسْفَلِ مَكَّةَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Fazzal, from yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘From where should I enter Makkah, and I have come from Al-Medina?’ So he-asws said: ‘Enter from the top part of Makkah. And when you exit, intending Al-Medina, so go out from the lower part of Makkah’.[288]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ( عليه السلام ) أَنَّهُ كَانَ إِذَا قَدِمَ مَكَّةَ بَدَأَ بِمَنْزِلِهِ قَبْلَ أَنْ يَطُوفَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Talha Bin Zayd,
(It has been narrated) from Ja’far-asws, from his-asws father-asws, from Ali-asws, who-asws, whenever he-asws set foot in Makkah, began with his-asws house before he-asws circumambulated’.[289]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ طَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَ الْقَائِمِينَ وَ الرُّكَّعِ السُّجُودِ فَيَنْبَغِي لِلْعَبْدِ أَنْ لَا يَدْخُلَ مَكَّةَ إِلَّا وَ هُوَ طَاهِرٌ قَدْ غَسَلَ عَرَقَهُ وَ الْأَذَى وَ تَطَهَّرَ .
Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin usman, from Muhammad Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic is Saying in His-azwj Book [22:26] and purify My House for those who circumambulate it and stand to Pray and bow down and prostrate themselves. Thus, it is befitting for the servant that he does not enter Makkah except when he is clean, having had washed his sweat, and body parts, and purified’.[290]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا انْتَهَيْتَ إِلَى الْحَرَمِ إِنْ شَاءَ اللَّهُ فَاغْتَسِلْ حِينَ تَدْخُلُهُ وَ إِنْ تَقَدَّمْتَ فَاغْتَسِلْ مِنْ بِئْرِ مَيْمُونٍ أَوْ مِنْ فَخٍّ أَوْ مِنْ مَنْزِلِكَ بِمَكَّةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you end up to the Harram, Allah-azwj Willing, so wash where you enter it (on arrival). And, if you were to wash beforehand, so wash from the well of Maymoun, or from Fakkha, or from you house in Makkah’.[291]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ قَالَ أَمَرَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ نَغْتَسِلَ مِنْ فَخٍّ قَبْلَ أَنْ نَدْخُلَ مَكَّةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin usman, from Al Halby who said,
‘Abu Abdullah-asws ordered us that we should wash from Fakkha before we enter Makkah’.[292]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا انْتَهَيْتَ إِلَى بِئْرِ مَيْمُونٍ أَوْ بِئْرِ عَبْدِ الصَّمَدِ فَاغْتَسِلْ وَ اخْلَعْ نَعْلَيْكَ وَ امْشِ حَافِياً وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Ali, from Aban Bin Usman, from Ajlan Abu Salih who said,
‘Abu Abdullah-asws said: ‘Whenever you end up to the well of Maymoun, or the well of Abdul Samad, so wash, and take off your slippers, and walk bare-footed, and upon you should be the tranquility and dignity’.[293]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قَالَ لِي إِنِ اغْتَسَلْتَ بِمَكَّةَ ثُمَّ نِمْتَ قَبْلَ أَنْ تَطُوفَ فَأَعِدْ غُسْلَكَ .
A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Baseer, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Al-Hassan-asws, ‘He-asws said to me: ‘If you wash in Makkah, then sleep before you perform Tawaaf, so repeat your washing’.[294]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ الرَّجُلِ يَغْتَسِلُ لِدُخُولِ مَكَّةَ ثُمَّ يَنَامُ فَيَتَوَضَّأُ قَبْلَ أَنْ يَدْخُلَ أَ يُجْزِئُهُ ذَلِكَ أَوْ يُعِيدُ قَالَ لَا يُجْزِئُهُ لِأَنَّهُ إِنَّمَا دَخَلَ بِوُضُوءٍ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Ibrahim-asws about the man who washes in order to enter Makkah. Then he sleeps. So if he were to perform ablution before he enters (Makkah), would that suffice him, or should he repeat?’ He-asws said: ‘It would not suffice him, because he, rather, entered with ablution (only)’.[295]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَنْ دَخَلَهَا بِسَكِينَةٍ غُفِرَ لَهُ ذَنْبُهُ قُلْتُ كَيْفَ يَدْخُلُهَا بِسَكِينَةٍ قَالَ يَدْخُلُ غَيْرَ مُتَكَبِّرٍ وَ لَا مُتَجَبِّرٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who enters it with tranquility, his sins would be Forgiven for him’. I said, ‘How does one enter with tranquility?’ He-asws said: ‘One enters without arrogance, nor any haughtiness’.[296]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَدْخُلُ مَكَّةَ رَجُلٌ بِسَكِينَةٍ إِلَّا غُفِرَ لَهُ قُلْتُ مَا السَّكِينَةُ قَالَ يَتَوَاضَعُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aban, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man would not enter Makkah with tranquility except that he would be Forgiven’. I said, ‘What is the tranquility?’ He-asws said: ‘Humbleness’.[297]
بَابُ دُخُولِ الْمَسْجِدِ الْحَرَامِ
Chapter 119 – Entering the Sacred Masjid
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَادْخُلْهُ حَافِياً عَلَى السَّكِينَةِ وَ الْوَقَارِ وَ الْخُشُوعِ وَ قَالَ وَ مَنْ دَخَلَهُ بِخُشُوعٍ غَفَرَ اللَّهُ لَهُ إِنْ شَاءَ اللَّهُ قُلْتُ مَا الْخُشُوعُ قَالَ السَّكِينَةُ لَا تَدْخُلْهُ بِتَكَبُّرٍ
Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, and Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you enter the Sacred Masjid, so enter it bare-footed upon the tranquility, and the dignity, and the reverence’. And he-asws said: ‘And the one who enters it with reverence, Allah-azwj would Forgive him, Allah-azwj Willing’. I said, ‘What is the reverence?’ He-asws said: ‘The tranquility, not entering it with arrogance.
فَإِذَا انْتَهَيْتَ إِلَى بَابِ الْمَسْجِدِ فَقُمْ وَ قُلِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ مَا شَاءَ اللَّهُ وَ السَّلَامُ عَلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ وَ السَّلَامُ عَلَى رَسُولِ اللَّهِ وَ السَّلَامُ عَلَى إِبْرَاهِيمَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
So when you end up to the door of the Masjid, then stand and say, ‘Greetings be upon you-saww, O Prophet-saww, and Mercy of Allah-azwj, and His-azwj Blessings. In the Name of Allah-azwj, and by Allah-azwj, and from Allah-azwj, and whatever Allah-azwj so Desires. And greetings be upon the Prophets-saww of Allah-azwj and His-azwj Rasools-as. And the greetings be upon Rasool-Allah-saww, and the greetings be upon Ibrahim-as. And the Praise is for Allah-azwj Lord-azwj of the worlds’.
فَإِذَا دَخَلْتَ الْمَسْجِدَ فَارْفَعْ يَدَيْكَ وَ اسْتَقْبِلِ الْبَيْتَ وَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ فِي مَقَامِي هَذَا فِي أَوَّلِ مَنَاسِكِي أَنْ تَقْبَلَ تَوْبَتِي وَ أَنْ تَجَاوَزَ عَنْ خَطِيئَتِي وَ تَضَعَ عَنِّي وِزْرِي الْحَمْدُ لِلَّهِ الَّذِي بَلَّغَنِي بَيْتَهُ الْحَرَامَ اللَّهُمَّ إِنِّي أَشْهَدُ أَنَّ هَذَا بَيْتُكَ الْحَرَامُ الَّذِي جَعَلْتَهُ مَثَابَةً لِلنَّاسِ وَ أَمْناً مُبَارَكاً وَ هُدًى لِلْعَالَمِينَ
So when you enter the Masjid, then raise your hands and face the House (Kaaba), and say, ‘O Allah-azwj! I ask You-azwj in this place of mine during the first of my rituals that You-azwj should Accept my repentance, and that You-azwj should Overlook my errors, and Place my burden away from me. The Praise is for Allah-azwj Who Made me reach His-azwj Sacred House (Kaaba). O Allah-azwj! I hereby testify that this is Your-azwj Sacred House, which You-azwj Made it as a refuge for the people, and a security, Blessed, and a Guidance for the worlds.
اللَّهُمَّ إِنِّي عَبْدُكَ وَ الْبَلَدُ بَلَدُكَ وَ الْبَيْتُ بَيْتُكَ جِئْتُ أَطْلُبُ رَحْمَتَكَ وَ أَؤُمُّ طَاعَتَكَ مُطِيعاً لِأَمْرِكَ رَاضِياً بِقَدَرِكَ أَسْأَلُكَ مَسْأَلَةَ الْمُضْطَرِّ إِلَيْكَ الْخَائِفِ لِعُقُوبَتِكَ اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ اسْتَعْمِلْنِي بِطَاعَتِكَ وَ مَرْضَاتِكَ .
O Allah-azwj! I am Your-azwj servant, and the city is Your-azwj city, and the House is Your-azwj House. I have come seeking Your-azwj Mercy, and intending to obey You-azwj, obedient to Your-azwj Command, being pleased with Your-azwj Ordainment. I ask You-azwj with the asking of the one desperate to You-azwj, the one fearful of Your-azwj Punishment. O Allah-azwj! Open for me the doors of Your-azwj Mercy, and Enable me with Your-azwj obedience and Your-azwj Pleasure’.[298]
وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقُولُ وَ أَنْتَ عَلَى بَابِ الْمَسْجِدِ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ مَا شَاءَ اللَّهُ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ خَيْرُ الْأَسْمَاءِ لِلَّهِ وَ الْحَمْدُ لِلَّهِ وَ السَّلَامُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) السَّلَامُ عَلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
And Abu Baseer reported,
(It has been narrated) from Abu Abdullah-asws having said: ‘You should be saying while you are at the door of the Masjid, ‘In the Name of Allah-azwj, and by Allah-azwj, and from Allah-azwj, and whatever Allah-azwj so Desires, and upon the Religion of Rasool-Allah-saww, and the best of the Names are for Allah-azwj, and the Praise is for Allah-azwj. And, the greetings be upon Rasool-Allah-saww. The greetings be upon Muhammad-saww son of Abdullah-as. The greetings be upon you-saww O Prophet-saww, and the Mercy of Allah-azwj, and His-azwj Blessings.
السَّلَامُ عَلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ السَّلَامُ عَلَى إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ السَّلَامُ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ ارْحَمْ مُحَمَّداً وَ آلَ مُحَمَّدٍ كَمَا صَلَّيْتَ وَ بَارَكْتَ وَ تَرَحَّمْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
The greetings be upon the Prophets-as of Allah-azwj, and His-azwj Rasool-saww. The greetings be upon Ibrahim-as, Friend of the Beneficent. The greetings be upon the Mursil Prophets-as. The Praise is for Allah-azwj, Lord-azwj of the worlds. The greetings be upon us and upon the righteous servants. O Allah-azwj! Send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and Your-azwj Blessings be upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and be Merciful to Muhammad-saww and the Progeny-asws of Muhammad-saww, just as You-azwj Send Favours, and Blessings, and were Merciful upon Ibrahim-as and the progeny of Ibrahim-as, You-azwj being the Praiseworthy, the Glorious.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ عَلَى إِبْرَاهِيمَ خَلِيلِكَ وَ عَلَى أَنْبِيَائِكَ وَ رُسُلِكَ وَ سَلِّمْ عَلَيْهِمْ وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
O Allah-azwj! Send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww, Your-azwj servant, and Your-azwj Rasool-saww, and upon Ibrahim-saww, Your-azwj Friend, and upon Your-azwj Prophets-as and Your-azwj Rasools-as, and Greetings be upon them, and Peace be upon the Mursils-as. And the Praise is for Allah-azwj, Lord-azwj of the worlds.
اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ اسْتَعْمِلْنِي فِي طَاعَتِكَ وَ مَرْضَاتِكَ وَ احْفَظْنِي بِحِفْظِ الْإِيمَانِ أَبَداً مَا أَبْقَيْتَنِي جَلَّ ثَنَاءُ وَجْهِكَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي مِنْ وَفْدِهِ وَ زُوَّارِهِ وَ جَعَلَنِي مِمَّنْ يَعْمُرُ مَسَاجِدَهُ وَ جَعَلَنِي مِمَّنْ يُنَاجِيهِ
O Allah-azwj! Open for me the doors of Your-azwj Mercy, and Enable me in Your-azwj obedience, and Your-azwj Pleasure, and Protect me with protection of the belief forever for as long as You-azwj keep me remaining (alive), Majestic being the Praise of Your-azwj Face. The Praise is for Allah-azwj Who Made me to be from His-azwj delegates, and His-azwj visitor, and Made me to be from the ones who build His-azwj Masjids, and Made me to be from the ones who whisper to Him-azwj.
اللَّهُمَّ إِنِّي عَبْدُكَ وَ زَائِرُكَ فِي بَيْتِكَ وَ عَلَى كُلِّ مَأْتِيٍّ حَقٌّ لِمَنْ أَتَاهُ وَ زَارَهُ وَ أَنْتَ خَيْرُ مَأْتِيٍّ وَ أَكْرَمُ مَزُورٍ فَأَسْأَلُكَ يَا اللَّهُ يَا رَحْمَانُ بِأَنَّكَ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ وَ بِأَنَّكَ وَاحِدٌ أَحَدٌ صَمَدٌ لَمْ تَلِدْ وَ لَمْ تُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
O Allah-azwj! I am Your-azwj servant, and Your-azwj visitor in Your-azwj House, and upon every Host there is a right for the one whom comes to him, and visits him, and You-azwj are the best of the Hosts, and the most Honourable visited One. So I ask You-azwj, O Allah-azwj, O Beneficent, by You-azwj being Allah-azwj Who, there is no god for Him-azwj. You-azwj are Alone, there being no associates for You-azwj, and by You-azwj being One, Alone, Last, not begetting and not being begotten, and there being no one as a match for Him-azwj.
وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى أَهْلِ بَيْتِهِ يَا جَوَادُ يَا كَرِيمُ يَا مَاجِدُ يَا جَبَّارُ يَا كَرِيمُ أَسْأَلُكَ أَنْ تَجْعَلَ تُحْفَتَكَ إِيَّايَ بِزِيَارَتِي إِيَّاكَ أَوَّلَ شَيْءٍ تُعْطِينِي فَكَاكَ رَقَبَتِي مِنَ النَّارِ اللَّهُمَّ فُكَّ رَقَبَتِي مِنَ النَّارِ تَقُولُهَا ثَلَاثاً
And that Muhammad-saww is Your-azwj servant, and Your-azwj Rasool-saww. Blessings be upon him-saww and upon the People-asws of his-saww Household. O Generous, O Benevolent, O Glorious, O Compeller, O Benevolent! I ask You-azwj that You-azwj should Make Your-azwj gift to me due to my visiting You-azwj, the first thing You-azwj should Give me is to emancipate (liberate) my neck from the Fire. O Allah-azwj! Emancipate my neck from the Fire!’ – You should be saying three times.
وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ الطَّيِّبِ وَ ادْرَأْ عَنِّي شَرَّ شَيَاطِينِ الْإِنْسِ وَ الْجِنِّ وَ شَرَّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ.
And Expand upon me from Your-azwj sustenance, the Permissible, the good, and Turn away from me the evil of Satanla among the humans and the Jinns, and evil of the sinful Arabs and non-Arabs’.[299]
بَابُ الدُّعَاءِ عِنْدَ اسْتِقْبَالِ الْحَجَرِ وَ اسْتِلَامِهِ
Chapter 120 – The supplication during facing the (Black) Stone and touching it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَنَوْتَ مِنَ الْحَجَرِ الْأَسْوَدِ فَارْفَعْ يَدَيْكَ وَ احْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ اسْأَلِ اللَّهَ أَنْ يَتَقَبَّلَ مِنْكَ ثُمَّ اسْتَلِمِ الْحَجَرَ وَ قَبِّلْهُ فَإِنْ لَمْ تَسْتَطِعْ أَنْ تُقَبِّلَهُ فَاسْتَلِمْهُ بِيَدِكَ فَإِنْ لَمْ تَسْتَطِعْ أَنْ تَسْتَلِمَهُ بِيَدِكَ فَأَشِرْ إِلَيْهِ وَ قُلِ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you approach the Black Stone, so raise your hands, and Praise Allah-azwj, and Extoll upon Him-azwj, and send Blessings upon the Prophet-saww, and ask Allah-azwj that He-azwj should Accept from them. Then touch the Stone and kiss it. So if you are unable to kiss it, then touch it with your hand. So if you are unable to touch with your hand, then gesture towards it and say, ‘O Allah-azwj! O Allah-azwj! My entrustment I have fulfilled, and my Covenant I have undertaken for you to testify for me with the loyalty.
اللَّهُمَّ تَصْدِيقاً بِكِتَابِكَ وَ عَلَى سُنَّةِ نَبِيِّكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالْجِبْتِ وَ الطَّاغُوتِ وَ بِاللَّاتِ وَ الْعُزَّى وَ عِبَادَةِ الشَّيْطَانِ وَ عِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ
O Allah-azwj! I testify (that I am following) Your-azwj Book and upon the Sunnah of Your-azwj Prophet-saww, I hereby testify that there is no god except for Allah-azwj Alone, there being no associates for Him-azwj; and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. I believe in Allah-azwj and reject in the Idols and the false gods, and in Al-Laat, and Al-Uzza, and worship of the Satanla, and worship of every caller calling to other than Allah-azwj’.
فَإِنْ لَمْ تَسْتَطِعْ أَنْ تَقُولَ هَذَا كُلَّهُ فَبَعْضَهُ وَ قُلِ اللَّهُمَّ إِلَيْكَ بَسَطْتُ يَدِي وَ فِيمَا عِنْدَكَ عَظُمَتْ رَغْبَتِي فَاقْبَلْ سَيْحَتِي وَ اغْفِرْ لِي وَ ارْحَمْنِي اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَ الْفَقْرِ وَ مَوَاقِفِ الْخِزْيِ فِي الدُّنْيَا وَ الْآخِرَةِ .
So if you are not able to be saying all of this, so (say) part of it, and say, ‘O Allah-azwj! To You-azwj do I extend my hand, and regarding what is in Your-azwj Present do I consider great and wish for. Therefore, Accept my journey and Forgive me, and be Merciful to me. O Allah-azwj! I seek Refuge with You-azwj from the infidelity, and the poverty, and the positions of shame, in the world and the Hereafter’.[300]
وَ فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَامْشِ حَتَّى تَدْنُوَ مِنَ الْحَجَرِ الْأَسْوَدِ فَتَسْتَقْبِلَهُ وَ تَقُولُ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَ مَا كُنَّا لِنَهْتَدِيَ لَوْ لَا أَنْ هَدَانَا اللَّهُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَكْبَرُ مِنْ خَلْقِهِ وَ أَكْبَرُ مِمَّنْ أَخْشَى وَ أَحْذَرُ وَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
And in a report of Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you enter the Sacred Masjid, so walk until you approach the Black Stone, so touch it and you should be saying, ‘The Praise is for Allah-azwj Who [7:43] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us. Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except for Allah-azwj, and Allah-azwj is the Greatest, Greater than His-azwj creation, and Greater than the ones whom I fear and am cautious of, and there is no god except for Allah-azwj Alone, there being no associates for Him-azwj. For Him-azwj is the Kingdom, and the Praise. He-azwj Revives and Causes to dies, and He-azwj Causes to die and He-azwj Revives. In His-azwj Hand is the Goodness, and He-azwj is Able upon everything.
وَ تُصَلِّي عَلَى النَّبِيِّ وَ آلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ وَ تُسَلِّمُ عَلَى الْمُرْسَلِينَ كَمَا فَعَلْتَ حِينَ دَخَلْتَ الْمَسْجِدَ ثُمَّ تَقُولُ اللَّهُمَّ إِنِّي أُومِنُ بِوَعْدِكَ وَ أُوفِي بِعَهْدِكَ ثُمَّ ذَكَرَ كَمَا ذَكَرَ مُعَاوِيَةُ .
And you should send Blessing upon the Prophet-azwj and the Progeny-asws of the Prophet-saww, and you should send greetings upon the Mursil Prophets-as, just as you did when you entered the Masjid. Then you should be saying, ‘O Allah-azwj! I believe in Your-azwj Promise and I am loyal with Your-azwj Covenant’. Then he-asws mentioned just as Muawiya (the narrator) mentioned’.[301]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ وَ حَاذَيْتَ الْحَجَرَ الْأَسْوَدَ فَقُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ وَ بِاللَّاتِ وَ الْعُزَّى وَ بِعِبَادَةِ الشَّيْطَانِ وَ بِعِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from the one who mentioned it,
(It has been narrated) from Abu Ja’far-asws having said: ‘Whenever you enter the Sacred Masjid and are parallel to the Black Stone, so say:
‘أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ وَ بِاللَّاتِ وَ الْعُزَّى وَ بِعِبَادَةِ الشَّيْطَانِ وَ بِعِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ اللَّهِ’
‘There is no god except for Allah-azwj Alone, there being no associates for Him-azwj; and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. I believe in Allah-azwj and disbelieve in the false gods, and in Al-Laat and Al-Uzza, and in the worship of the Satanla, and in the worship of every caller calling to other than Allah-azwj’.
ثُمَّ ادْنُ مِنَ الْحَجَرِ وَ اسْتَلِمْهُ بِيَمِينِكَ ثُمَّ تَقُولُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ عِنْدَكَ لِي بِالْمُوَافَاةِ .
Then approach the Stone and touch it with your right hand, then you should be saying:
‘بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ أَمَانَتِي أَدَّيْتُهَا وَ مِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ عِنْدَكَ لِي بِالْمُوَافَاةِ’
‘In the Name of Allah-azwj, and Allah-azwj is the Greatest. O Allah-azwj! My entrustments I have fulfilled, and my Covenant I have undertaken to testify in your presence for me with the loyalty’.[302]
بَابُ الِاسْتِلَامِ وَ الْمَسْحِ
Chapter 121 – The touching and the wiping (of the Black Stone)
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اسْتِلَامِ الرُّكْنِ قَالَ اسْتِلَامُهُ أَنْ تُلْصِقَ بَطْنَكَ بِهِ وَ الْمَسْحُ أَنْ تَمْسَحَهُ بِيَدِكَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,
‘I asked Abu Abdullah-asws about touching the corner (of the Kaaba). He-asws said: ‘Touch it and attach your belly with it, and the wiping it that you wipe with your hand’.[303]
بَابُ الْمُزَاحَمَةِ عَلَى الْحَجَرِ الْأَسْوَدِ
Chapter 122 – The crowding at the Black Stone
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُنَّا نَقُولُ لَا بُدَّ أَنْ نَسْتَفْتِحَ بِالْحَجَرِ وَ نَخْتِمَ بِهِ فَأَمَّا الْيَوْمَ فَقَدْ كَثُرَ النَّاسُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘We used to be saying, ‘It is a must that we begin with the (Black) Stone and we end with it. But, as for today, the people have become numerous’.[304]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ وَ سُفْيَانُ الثَّوْرِيُّ قَرِيبٌ مِنِّي فَقَالَ يَا أَبَا عَبْدِ اللَّهِ كَيْفَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَصْنَعُ بِالْحَجَرِ إِذَا انْتَهَى إِلَيْهِ فَقُلْتُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَسْتَلِمُهُ فِي كُلِّ طَوَافِ فَرِيضَةٍ وَ نَافِلَةٍ
Ali Bin IBrahi, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shaaan, from Safwan Bin Yahya, and Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws was circumambulating and Sufyan Al-Sowry was near me-asws, and he said, ‘O Abu Abdullah-asws! How was Rasool-Allah-azwj dealing with the (Black) Stone whenever he-saww ended up to it?’ So I-asws said: ‘Rasool-Allah-saww touched it during each Obligatory Tawaaf as well as optional’.
قَالَ فَتَخَلَّفَ عَنِّي قَلِيلًا فَلَمَّا انْتَهَيْتُ إِلَى الْحَجَرِ جُزْتُ وَ مَشَيْتُ فَلَمْ أَسْتَلِمْهُ فَلَحِقَنِي فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَ لَمْ تُخْبِرْنِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَسْتَلِمُ الْحَجَرَ فِي كُلِّ طَوَافِ فَرِيضَةٍ وَ نَافِلَةٍ قُلْتُ بَلَى قَالَ فَقَدْ مَرَرْتَ بِهِ فَلَمْ تَسْتَلِمْ فَقُلْتُ إِنَّ النَّاسَ كَانُوا يَرَوْنَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مَا لَا يَرَوْنَ لِي وَ كَانَ إِذَا انْتَهَى إِلَى الْحَجَرِ أَفْرَجُوا لَهُ حَتَّى يَسْتَلِمَهُ وَ إِنِّي أَكْرَهُ الزِّحَامَ .
He-asws said: ‘So he stayed behind from me-asws a little. So when I-asws ended up to the (Black) Stone, I-asws passed by it and walked, but I-asws did not touch it. So he caught up with me-asws and said, ‘O Abu Abdullah-asws! Did you-asws not inform me that Rasool-Allah-saww used to touch the (Black) Stone during each Obligatory Tawaaf as well as optional?’ I-asws said: ‘Yes’. He said, ‘But you-asws passed by it but did not touch’. So I-asws said: ‘The people were viewing (showing respect) for Rasool-Allah-saww what they are not (showing respect) viewing for me-asws, and it was such that whenever he-saww ended up to the (Black) Stone, they would make a way for him-saww until he-saww touched it, and I-asws dislike the congestion (to push people away)’.[305]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَتَيْتُ الْحَجَرَ الْأَسْوَدَ فَوَجَدْتُ عَلَيْهِ زِحَاماً فَلَمْ أَلْقَ إِلَّا رَجُلًا مِنْ أَصْحَابِنَا فَسَأَلْتُهُ فَقَالَ لَا بُدَّ مِنِ اسْتِلَامِهِ فَقَالَ إِنْ وَجَدْتَهُ خَالِياً وَ إِلَّا فَسَلِّمْ مِنْ بَعِيدٍ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Sayf Al Tammar who said,
‘I said to Abu Abdullah-asws, ‘I went over to the (Black) Stone, so I found congestion at it. So, I did not find except for one man from our companions, So I asked him, and he said, ‘It is a must to touch it’. So he-asws said: ‘If you find it empty, otherwise greet it from afar’.[306]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ حَجَّ وَ لَمْ يَسْتَلِمِ الْحَجَرَ فَقَالَ هُوَ مِنَ السُّنَّةِ فَإِنْ لَمْ يَقْدِرْ فَاللَّهُ أَوْلَى بِالْعُذْرِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about a man who performed Hajj and did not tough the (Black) Stone. So he-asws said: ‘It is from the Sunnah. So if he was not able, then Allah-azwj is closer with (Recognising) the excuse’.[307]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي لَا أَخْلُصُ إِلَى الْحَجَرِ الْأَسْوَدِ فَقَالَ إِذَا طُفْتَ طَوَافَ الْفَرِيضَةِ فَلَا يَضُرُّكَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Yaqoub Bin Shuayb who said,
‘I said to Abu Abdullah-asws, ‘I cannot conclude at (embrace) the Black Stone’. So he-asws said: ‘When you have performed the Obligatory Tawaaf, so it would not affect you’.[308]
حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَجَرِ إِذَا لَمْ أَسْتَطِعْ مَسَّهُ وَ كَثُرَ الزِّحَامُ فَقَالَ أَمَّا الشَّيْخُ الْكَبِيرُ وَ الضَّعِيفُ وَ الْمَرِيضُ فَمُرَخَّصٌ وَ مَا أُحِبُّ أَنْ تَدَعَ مَسَّهُ إِلَّا أَنْ لَا تَجِدَ بُدّاً .
Humeyd Bin Ziyad, from Ibn Sama’at, from someone else, from Aban Bin Usman, from Muhammad Al Halby who said,
‘I asked Abu Abdullah-asws about the (Black) Stone when one is not able to touch it and there is a lot of congestion. So he-asws said: ‘As for the aged old man, and the weak, and the sick, so they are authorised; and I-asws do not like it that you should leave touching it except if you cannot find opportunity to do so’.[309]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ الرِّضَا ( عليه السلام ) عَنِ الْحَجَرِ الْأَسْوَدِ وَ هَلْ يُقَاتَلُ عَلَيْهِ النَّاسُ إِذَا كَثُرُوا قَالَ إِذَا كَانَ كَذَلِكَ فَأَوْمِ إِلَيْهِ إِيمَاءً بِيَدِكَ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,
‘Al-Reza-asws was asked about the Black Stone, and can one fight the people over it when there are a lot of them. He-asws said: ‘When it was like that, so gesture towards it with your hand from wherever you are’.[310]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ وَ لَا اسْتِلَامُ الْحَجَرِ وَ لَا دُخُولُ الْبَيْتِ وَ لَا سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ يَعْنِي الْهَرْوَلَةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is not upon the women to be loud with the Talbiyya, nor touching the (Black) Stone, nor entering the House (Kaaba), nor a Sa’ee between Al-Safa and Al-Marwa, meaning the Harwala (the trotting/ hurrying/running)’.[311]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اسْتَلِمُوا الرُّكْنَ فَإِنَّهُ يَمِينُ اللَّهِ فِي خَلْقِهِ يُصَافِحُ بِهَا خَلْقَهُ مُصَافَحَةَ الْعَبْدِ أَوِ الرَّجُلِ يَشْهَدُ لِمَنِ اسْتَلَمَهُ بِالْمُوَافَاةِ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Ahmad Bin Musa, from Ali Bin Ja’far, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-asws said: ‘Touch the corner (of the Black Stone), for it is the Right Hand of Allah-azwj among His-azwj creatures. He-azwj Shakes hands with His-azwj creatures by it, like the shaking of the hands of the servants, or the man testifies, the one who touches it, with the loyalty’.[312]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ اسْتِلَامِ الْحَجَرِ مِنْ قِبَلِ الْبَابِ فَقَالَ أَ لَيْسَ إِنَّمَا تُرِيدُ أَنْ تَسْتَلِمَ الرُّكْنَ قُلْتُ نَعَمْ قَالَ يُجْزِئُكَ حَيْثُ مَا نَالَتْ يَدُكَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Saeed, from Saeed Al A’araj,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about touching the (Black) Stone in front of the Door. So he-asws said: ‘Is it not so, rather, you are intending that you touch the (Yamani) corner?’ I said, ‘Yes’. He-asws said: ‘It would suffice for you whatever your hand can reach to.[313]
بَابُ الطَّوَافِ وَ اسْتِلَامِ الْأَرْكَانِ
Chapter 123 – The Tawaaf and touching the corners
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طُفْ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ وَ تَقُولُ فِي الطَّوَافِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي يُمْشَى بِهِ عَلَى طَلَلِ الْمَاءِ كَمَا يُمْشَى بِهِ عَلَى جَدَدِ الْأَرْضِ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي يَهْتَزُّ لَهُ عَرْشُكَ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي تَهْتَزُّ لَهُ أَقْدَامُ مَلَائِكَتِكَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Perform Tawaaf by the House (Kaaba), seven circuits and you should be saying during the Tawaaf, ‘O Allah-azwj! I ask You-azwj by Your-azwj Name by which one can walk upon the surface of the water just as one can walk upon the hard ground. And I ask You-azwj by Your-azwj Name by which Your Throne can be shaken for him. And I ask You-azwj by Your-azwj Name by which the feet of the Angels would Shake for him.
وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي دَعَاكَ بِهِ مُوسَى مِنْ جَانِبِ الطُّورِ فَاسْتَجَبْتَ لَهُ وَ أَلْقَيْتَ عَلَيْهِ مَحَبَّةً مِنْكَ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي غَفَرْتَ بِهِ لِمُحَمَّدٍ ( صلى الله عليه وآله ) مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ أَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا مَا أَحْبَبْتَ مِنَ الدُّعَاءِ
And I ask You by Your-azwj Name by which Musa-as supplicated to You-azwj with from the side of the (Mount) Toor, so You-azwj Answered him-as and You-azwj Cast the Loved upon him-as from You-azwj. And I ask You-azwj by Your-azwj Name by which were Forgiven for Muhammad-saww whatever there were from the sins (of the Shiah) which were in the past and in the future, and the Favours were Completed upon him-saww, if You-azwj could Deal with me such and such what I like from the supplication.
وَ كُلَّمَا انْتَهَيْتَ إِلَى بَابِ الْكَعْبَةِ فَصَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ تَقُولُ فِيمَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَ الْحَجَرِ الْأَسْوَدِ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ وَ قُلْ فِي الطَّوَافِ اللَّهُمَّ إِنِّي إِلَيْكَ فَقِيرٌ وَ إِنِّي خَائِفٌ مُسْتَجِيرٌ فَلَا تُغَيِّرْ جِسْمِي وَ لَا تُبَدِّلِ اسْمِي .
And every time you ended up to the Door of the Kaaba, so send Blessings upon the Prophet-saww and you should be saying in what is between the Yamany corner and the Black Stone:
‘رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ’
‘[2:201] Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire’.
And say during your Tawaaf:
‘اللَّهُمَّ إِنِّي إِلَيْكَ فَقِيرٌ وَ إِنِّي خَائِفٌ مُسْتَجِيرٌ فَلَا تُغَيِّرْ جِسْمِي وَ لَا تُبَدِّلِ اسْمِي’
‘O Allah-azwj! I am needy to You-azwj, and I am fearful seeker of Refuge, therefore neither Alter my body nor Replace my name’.[314]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ حَدَّثَنِي أَيُّوبُ أَخُو أُدَيْمٍ عَنِ الشَّيْخِ قَالَ قَالَ لِي أَبِي كَانَ أَبِي ( عليه السلام ) إِذَا اسْتَقْبَلَ الْمِيزَابَ قَالَ اللَّهُمَّ أَعْتِقْ رَقَبَتِي مِنَ النَّارِ وَ أَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ أَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Sinan, from Abdullah Bin Muskan who said, ‘Ayoub, a brother of Adeym narrated to me,
(It has been narrated) from the Sheykh-asws: ‘My-asws father-asws said to me-asws: ‘Whenever you face the water spout, say, ‘O Allah-azwj! Emancipate (liberate) my neck from the Fire, and Expand upon me from Your-azwj Permissible sustenance, and Turn away from me the evil of the wicked ones of the Jinn, and the human beings, and Enter me into the Paradise by Your-azwj Mercy’.[315]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَبْدِ السَّلَامِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) دَخَلْتُ طَوَافَ الْفَرِيضَةِ فَلَمْ يُفْتَحْ لِي شَيْءٌ مِنَ الدُّعَاءِ إِلَّا الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَعَيْتُ فَكَانَ كَذَلِكَ فَقَالَ مَا أُعْطِيَ أَحَدٌ مِمَّنْ سَأَلَ أَفْضَلَ مِمَّا أُعْطِيتَ .
Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim bin Abu Bala’a, from Abdul Salaam Bin Abdul Rahman Bin Nuaym who said,
‘I said to Abu Abdullah-asws, ‘I entered the Obligatory Tawaaf but could not begin with anything from the supplications except for the sending of Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww (Salawat), and, I performed the Sa’ee, so that was that (as well)’. So he-asws said: ‘No one from the beseechers would be Given anything superior that what you would be Given’.[316]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا أَقُولُ إِذَا اسْتَقْبَلْتُ الْحَجَرَ فَقَالَ كَبِّرْ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin yahya, from Yaqoub Bin Shuayb who said,
‘I said to Abu Abdullah-asws, ‘What should I be saying when I face the Black Stone?’ So he-asws said:
‘كَبِّرْ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ’
‘Exclaim the Greatness of Allah-azwj (Takbeer), and send Blessings upon Muhammad-saww and his-saww Progeny-asws (Salawaat)’.
قَالَ وَ سَمِعْتُهُ إِذَا أَتَى الْحَجَرَ يَقُولُ اللَّهُ أَكْبَرُ السَّلَامُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
He (the narrator) said, ‘And I heard him-asws when he-asws went over to the (Black) Stone, he-asws was saying:
‘اللَّهُ أَكْبَرُ السَّلَامُ عَلَى رَسُولِ اللَّهِ (صلى الله عليه وآله)’
‘Allah-azwj is the Greatest! The greetings be upon Rasool-Allah-saww’.[317]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ عَاصِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا بَلَغَ الْحَجَرَ قَبْلَ أَنْ يَبْلُغَ الْمِيزَابَ يَرْفَعُ رَأْسَهُ ثُمَّ يَقُولُ اللَّهُمَّ أَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ وَ هُوَ يَنْظُرُ إِلَى الْمِيزَابِ وَ أَجِرْنِي بِرَحْمَتِكَ مِنَ النَّارِ وَ عَافِنِي مِنَ السُّقْمِ وَ أَوْسِعْ عَلَيَّ مِنَ الرِّزْقِ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ شَرَّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Aasim,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was so that whenever Ali-asws Bin Al-Husayn-asws reached the (Black) Stone before reaching the water spout, raised his-asws head, then he-asws was saying: ‘Enter me-asws into the Paradise by Your-azwj Mercy’, and he-asws was looking at the water spout: ‘And Save me-asws, by Your-azwj Mercy, from the Fire, and Make me well from the illness, and Expand upon me-asws from the Permissible sustenance, and Turn away from me-asws the evil of the wicked Jinns and the humans, and evil of the wicked Arabs and non-Arabs’.[318]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمَّا انْتَهَى إِلَى ظَهْرِ الْكَعْبَةِ حِينَ يَجُوزُ الْحَجَرَ يَا ذَا الْمَنِّ وَ الطَّوْلِ وَ الْجُودِ وَ الْكَرَمِ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَ تَقَبَّلْهُ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina who said,
‘I heard Abu Abdullah-asws saying when he-asws ended up to the back of the Kaaba where passing by the (Black) Stone: ‘O the One with the Favours, and the Leniency, and the Benevolence, and the Generosity! My-asws deeds are weak, so Multiply these for me-asws, and Accept these from me-asws, You-azwj are the Hearing, the Knowing’.[319]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُسْتَحَبُّ أَنْ تَقُولَ بَيْنَ الرُّكْنِ وَ الْحَجَرِ اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ وَ قَالَ إِنَّ مَلَكاً مُوَكَّلًا يَقُولُ آمِينَ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is recommended that you should be saying, between the (Al-Yamany) corner and the (Black) Stone:
‘اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ’
‘O Allah-azwj! ‘[2:201] Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire’. And he-asws said: ‘The two Angels allocated would be saying: ‘Ameen’’.[320]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَسْتَلِمُ إِلَّا الرُّكْنَ الْأَسْوَدَ وَ الْيَمَانِيَّ ثُمَّ يُقَبِّلُهُمَا وَ يَضَعُ خَدَّهُ عَلَيْهِمَا وَ رَأَيْتُ أَبِي يَفْعَلُهُ .
Ahmad Bin Muhammad, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww did not touch except for the corner of the Black (Stone), and the Yamani (corner). Then he-saww kissed them both, and placed his-saww cheek upon them both, and I-asws saw my-asws father-asws doing it’.[321]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ بِالْبَيْتِ فَإِذَا رَجُلٌ يَقُولُ مَا بَالُ هَذَيْنِ الرُّكْنَيْنِ يُسْتَلَمَانِ وَ لَا يُسْتَلَمُ هَذَانِ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) اسْتَلَمَ هَذَيْنِ وَ لَمْ يَعْرِضْ لِهَذَيْنِ فَلَا تَعْرِضْ لَهُمَا إِذَا لَمْ يَعْرِضْ لَهُمَا رَسُولُ اللَّهِ ( صلى الله عليه وآله )
Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Jameel Bin Salih,
(It has been narrated) from Abu Abdullah-asws having said: ‘I-asws was circumambulating by the House (Kaaba), so there was a man saying, ‘What is the matter these two corners are touched and those two corners are not touched?’ So I-asws said: ‘Rasool-Allah-saww touched these two and did not bother with those two. Therefore you should not bother with those two when Rasool-Allah-saww did not bother with (touching) them’.[322]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ عَنْ زَيْدٍ الشَّحَّامِ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ إِذَا انْتَهَى إِلَى الْحَجَرِ مَسَحَهُ بِيَدِهِ وَ قَبَّلَهُ وَ إِذَا انْتَهَى إِلَى الرُّكْنِ الْيَمَانِيِّ الْتَزَمَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ تَمْسَحُ الْحَجَرَ بِيَدِكَ وَ تَلْتَزِمُ الْيَمَانِيَّ فَقَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَتَيْتُ الرُّكْنَ الْيَمَانِيَّ إِلَّا وَجَدْتُ جَبْرَئِيلَ قَدْ سَبَقَنِي إِلَيْهِ يَلْتَزِمُهُ .
Ahmad Bin Muhammad, from Al Barqy, raising if from Zayd Al Shahaam Abu Asama,
(It has been narrated) from Abu Abdullah-asws, said: ‘I was circumambulating along with Abu Abdullah-asws, and it was so that whenever he-asws ended up to the (Black) Stone, he-asws wiped it with his-asws hand, and kissed it; and whenever he-asws ended up to the Yamani corner, embraced it’. So I said, ‘May I be sacrificed for you-asws! You-asws wipe the (black) Stone with your-asws hand, and embrace the Yamani corner?’ So he-asws said: ‘Rasool-Allah-saww said: ‘I-saww have not come to the Yamani corner except that I-saww found Jibraeel-as having had preceded me-saww to it, embracing it’’.[323]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ رِبْعِيٍّ عَنِ الْعَلَاءِ بْنِ الْمُقْعَدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ بِالرُّكْنِ الْيَمَانِيِّ مَلَكاً هِجِّيراً يُؤَمِّنُ عَلَى دُعَائِكُمْ .
Ahmad Bin Muhammad, from Al Husayn Bin Ali, from Rabie, from Al A’ala Bin Al Muqa’ad who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic has Allocated a persistent Angel at the Yamani corner, saying ‘Ameen’, upon your supplications’.[324]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلَاءِ بْنِ الْمُقْعَدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مَلَكاً مُوَكَّلًا بِالرُّكْنِ الْيَمَانِيِّ مُنْذُ خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرَضِينَ لَيْسَ لَهُ هِجِّيرٌ إِلَّا التَّأْمِينَ عَلَى دُعَائِكُمْ فَلْيَنْظُرْ عَبْدٌ بِمَا يَدْعُو فَقُلْتُ لَهُ مَا الْهِجِّيرُ فَقَالَ كَلَامٌ مِنْ كَلَامِ الْعَرَبِ أَيْ لَيْسَ لَهُ عَمَلٌ وَ فِي رِوَايَةٍ أُخْرَى لَيْسَ لَهُ عَمَلٌ غَيْرُ ذَلِكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al A’ala Bin Al Muqa’ad who said,
‘I heard Abu Abdullah-asws saying: ‘An Angel has been Allocated with the Yamani corner since Allah-azwj Created the skies and the firmaments, there not being anything constantly for him to do except for saying ‘Ameen’ upon your supplication. So let a servant look into what he is supplicating for’. So, I said to him-asws, ‘What is Al-Hijjir?’ So he-asws said: ‘It is an expression from the expression of the Arabs meaning that there is no (other) work for him to do’.
And in another report, ‘(He-asws said): ‘There is no work for him apart from that’.[325]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرُّكْنُ الْيَمَانِيُّ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ لَمْ يُغْلِقْهُ اللَّهُ مُنْذُ فَتَحَهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Yamani corner is a Door from the Doors of the Paradise. Allah-azwj did not Lock it since He-azwj Opened it’.
وَ فِي رِوَايَةٍ أُخْرَى بَابُنَا إِلَى الْجَنَّةِ الَّذِي مِنْهُ نَدْخُلُ .
And in another report, ‘(He-asws said): ‘It is our-asws Door to the Paradise from which we-asws enter’.[326]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِبْرَاهِيمَ بْنِ سِنَانٍ عَنْ أَبِي مَرْيَمَ قَالَ كُنْتُ مَعَ أَبِي جَعْفَرٍ ( عليه السلام ) أَطُوفُ فَكَانَ لَا يَمُرُّ فِي طَوَافٍ مِنْ طَوَافِهِ بِالرُّكْنِ الْيَمَانِيِّ إِلَّا اسْتَلَمَهُ ثُمَّ يَقُولُ اللَّهُمَّ تُبْ عَلَيَّ حَتَّى أَتُوبَ وَ اعْصِمْنِي حَتَّى لَا أَعُودَ .
A number from our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Bin Al Numan, from Ibrahim Bin Sinan, from Abu Maryam who said,
‘I was with Abu Ja’far-asws circumambulating, and it was such that he-asws did not pass by the Yamani corner during his-asws Tawaaf except that he touched it, then he-asws was saying: ‘O Allah-azwj! Turn towards me-asws (with Mercy) until I-asws repent, and Protect me-asws until I-asws do not repeat’.[327]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي الْفَرَجِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُنْتُ أَطُوفُ مَعَهُ بِالْبَيْتِ فَقَالَ أَيُّ هَذَا أَعْظَمُ حُرْمَةً فَقُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ بِهَذَا مِنِّي فَأَعَادَ عَلَيَّ فَقُلْتُ لَهُ دَاخِلُ الْبَيْتِ فَقَالَ الرُّكْنُ الْيَمَانِيُّ عَلَى بَابٍ مِنْ أَبْوَابِ الْجَنَّةِ مَفْتُوحٌ لِشِيعَةِ آلِ مُحَمَّدٍ مَسْدُودٌ عَنْ غَيْرِهِمْ وَ مَا مِنْ مُؤْمِنٍ يَدْعُو بِدُعَاءٍ عِنْدَهُ إِلَّا صَعِدَ دُعَاؤُهُ حَتَّى يَلْصَقَ بِالْعَرْشِ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ حِجَابٌ .
A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Abu Al Faraj Al Sandy,
(It has been narrated) from Abu Abdullah-asws, said, ‘I was with him-asws by the House (Kaaba), so he-asws said: ‘Which of these is greater in sanctity?’ So I said, ‘May I be sacrificed for you-asws! You-asws are more knowing with this than I am’. But, he-asws repeated it upon me. So I said to him-asws, ‘Entering the House (Kaaba)’. So he-asws said: ‘The Yamani corner is at the Door from the Doors of the Paradise, being Opened up for the Shiah of the Progeny-asws of Muhammad-saww apart from others, and there is none from a Believer who supplicates with a supplication at it, except his supplication ascends until it affixes by the Throne, there not being a Veil between it and Allah-azwj’.[328]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فِي هَذَا الْمَوْضِعِ يَعْنِي حِينَ يَجُوزُ الرُّكْنَ الْيَمَانِيَّ مَلَكاً أُعْطِيَ سَمَاعَ أَهْلِ الْأَرْضِ فَمَنْ صَلَّى عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حِينَ يَبْلُغُهُ أَبْلَغَهُ إِيَّاهُ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘Surely, in this place, meaning where the Yamani corner is situated, there is an Angel having been Granted the hearing of (the speech of) the people of the earth. So the one who sends Blessings (Salawat) upon Rasool-Allah-saww when he reaches it (the Yamani corner), he (the Angel) delivers it to him-saww’.[329]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كَانَ بِمَكَّةَ رَجُلٌ مَوْلًى لِبَنِي أُمَيَّةَ يُقَالُ لَهُ ابْنُ أَبِي عَوَانَةَ لَهُ عِنَادَةٌ وَ كَانَ إِذَا دَخَلَ إِلَى مَكَّةَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْ أَحَدٌ مِنْ أَشْيَاخِ آلِ مُحَمَّدٍ ( عليهم السلام ) يَعْبَثُ بِهِ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, or someone else from Mhammad Bin Usman who said,
‘There was a man in Makkah who was a slave of the Clan of Umayya called Ibn Abu Awana who had obstinacy for him, and whenever Abu Abdullah-asws or any one from the Sheykhs-as of the Progeny-asws of Muhammad-saww entered Makkah, he would abuse them-as.
وَ إِنَّهُ أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ فِي الطَّوَافِ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِي اسْتِلَامِ الْحَجَرِ فَقَالَ اسْتَلَمَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهُ مَا أَرَاكَ اسْتَلَمْتَهُ قَالَ أَكْرَهُ أَنْ أُوذِيَ ضَعِيفاً أَوْ أَتَأَذَّى قَالَ فَقَالَ قَدْ زَعَمْتَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) اسْتَلَمَهُ قَالَ نَعَمْ وَ لَكِنْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَوْهُ عَرَفُوا لَهُ حَقَّهُ وَ أَنَا فَلَا يَعْرِفُونَ لِي حَقِّي .
And he came to Abu Abdullah-asws while he-asws was in the Tawaaf, and he said, ‘O Abu Abdullah-asws! What are you-asws saying regarding touching the (Black) Stone?’ So he-asws said: ‘Rasool-Allah-saww touched it’. So he said to him-asws, ‘I did not see you-asws touching it’. He-asws said: ‘I-asws disliked that I-asws should hurt the weak ones or be hurt (due to congestion)’. So he said, ‘But you-asws have claimed that Rasool-Allah-saww touched it’. He-asws said: ‘Yes, but it was so that whenever Rasool-Allah-saww was seen, they recognised his-saww right for him-saww (and made way for him-saww), and as for me-asws, they are not recognising my-asws right for me-asws’.[330]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ سُئِلَ كَيْفَ يَسْتَلِمُ الْأَقْطَعُ الْحَجَرَ قَالَ يَسْتَلِمُ الْحَجَرَ مِنْ حَيْثُ الْقَطْعِ فَإِنْ كَانَتْ مَقْطُوعَةً مِنَ الْمِرْفَقِ اسْتَلَمَ الْحَجَرَ بِشِمَالِهِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws forefathers-asws that Ali-asws was asked, ‘How can the one whose right hand is cut off, touch the (Black) Stone?’ He-asws said: ‘He should touch from there the cut is. So if it was cut off from the elbow, he should touch the (Black) Stone by his left hand’.[331]
مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ النَّوْفَلِيِّ عَنْ إِبْرَاهِيمَ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) طَافَ بِالْكَعْبَةِ حَتَّى إِذَا بَلَغَ الرُّكْنَ الْيَمَانِيَّ رَفَعَ رَأْسَهُ إِلَى الْكَعْبَةِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي شَرَّفَكِ وَ عَظَّمَكِ وَ الْحَمْدُ لِلَّهِ الَّذِي بَعَثَنِي نَبِيّاً وَ جَعَلَ عَلِيّاً إِمَاماً اللَّهُمَّ أَهْدِ لَهُ خِيَارَ خَلْقِكَ وَ جَنِّبْهُ شِرَارَ خَلْقِكَ .
Muhammad Bin Yahya, from the one who mentioned it, from Muhammad Bin Ja’far Al Nowfaly, from Ibrahim Bin Isa, from his father,
(It has been narrated) from Abu Al-Hassan-asws that Rasool-Allah-saww circumambulated by the Kaaba until when he-saww reached the Yamani corner, raised his-saww head towards the Kaaba, then said: ‘The Praise is for Allah-azwj Who Honoured you and Magnified you. And the Praise is for Allah-azwj Who Sent me-saww as a Prophet-saww, and Made Ali-asws as an Imam-asws. O Allah-azwj! Guide to him-asws the best of Your-azwj creatures, and Keep away from him-asws the evil ones of Your-azwj creatures’.[332]
بَابُ الْمُلْتَزَمِ وَ الدُّعَاءِ عِنْدَهُ
Chapter 124 – Al-Multazam (the back part of the Kaaba) and the supplication at it
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ مِنْ أَيْنَ أَسْتَلِمُ الْكَعْبَةَ إِذَا فَرَغْتُ مِنْ طَوَافِي قَالَ مِنْ دُبُرِهَا .
A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘I said to him-asws, ‘From where should I touch the Kaaba when I am free from my Tawaaf?’ He-asws said: ‘From the back of it’.[333]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ اسْتِلَامِ الْكَعْبَةِ فَقَالَ مِنْ دُبُرِهَا .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
(It has been narrated) from Abu Abdullah-asws having been asked about touching the Kaaba. So he-asws said: ‘From the back of it’.[334]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كُنْتَ فِي الطَّوَافِ السَّابِعِ فَائْتِ الْمُتَعَوَّذَ وَ هُوَ إِذَا قُمْتَ فِي دُبُرِ الْكَعْبَةِ حِذَاءَ الْبَابِ فَقُلِ اللَّهُمَّ الْبَيْتُ بَيْتُكَ وَ الْعَبْدُ عَبْدُكَ وَ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ اللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَ الْفَرَجُ ثُمَّ اسْتَلِمِ الرُّكْنَ الْيَمَانِيَّ ثُمَّ ائْتِ الْحَجَرَ فَاخْتِمْ بِهِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al nazar Bin Suweyd, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Whenever you are in the seventh (circuit of the) Tawaaf, so go to Al-Muta’awwaz, and it is where you stand at the back of the Kaaba, parallel to the Door, so say, ‘O Allah-azwj! The House is Your-azwj House, and the servant is Your-azwj servant, and this is the place of the Refuge with You-azwj from the Fire. O Allah-azwj! From You-azwj is the comfort and the relief’. Then touch the Yamani corner, then go to the (Black) Stone and finish (complete your Tawaaf) with it’.[335]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ إِذَا انْتَهَى إِلَى الْمُلْتَزَمِ قَالَ لِمَوَالِيهِ أَمِيطُوا عَنِّي حَتَّى أُقِرَّ لِرَبِّي بِذُنُوبِي فِي هَذَا الْمَكَانِ فَإِنَّ هَذَا مَكَانٌ لَمْ يُقِرَّ عَبْدٌ لِرَبِّهِ بِذُنُوبِهِ ثُمَّ اسْتَغْفَرَ اللَّهَ إِلَّا غَفَرَ اللَّهُ لَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws. It was so that whenever he-asws ended up to Al-Multazam, said to the ones in his-asws Wilayah: ‘Go away from me-asws until I-asws acknowledge to my-asws Lord-azwj of my-asws sins in this place, for this place is such that a servant will not acknowledge his sins to his Lord-azwj, then seek Forgiveness, except that Allah-azwj would Forgive him’.[336]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا فَرَغْتَ مِنْ طَوَافِكَ وَ بَلَغْتَ مُؤَخَّرَ الْكَعْبَةِ وَ هُوَ بِحِذَاءِ الْمُسْتَجَارِ دُونَ الرُّكْنِ الْيَمَانِيِّ بِقَلِيلٍ فَابْسُطْ يَدَيْكَ عَلَى الْبَيْتِ وَ أَلْصِقْ بَطْنَكَ وَ خَدَّكَ بِالْبَيْتِ وَ قُلِ اللَّهُمَّ الْبَيْتُ بَيْتُكَ وَ الْعَبْدُ عَبْدُكَ وَ هَذَا مَكَانُ الْعَائِذِ بِكَ مِنَ النَّارِ
Ali Bin Ibrahim, from is father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘When you are free from your Tawaaf and reached the back part of the Kaaba, and it is parallel to Al-Mustajar, besides the Yamani corner by a little, so extend your hand towards the House (Kaaba) and attach your belly and your cheek with the House (Kaaba), and say, ‘O Allah-azwj! The House is Your-azwj House, and the servant is Your-azwj servant, and this is the Place to seek Refuge with You-azwj from the Fire’.
ثُمَّ أَقِرَّ لِرَبِّكَ بِمَا عَمِلْتَ فَإِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ يُقِرُّ لِرَبِّهِ بِذُنُوبِهِ فِي هَذَا الْمَكَانِ إِلَّا غَفَرَ اللَّهُ لَهُ إِنْ شَاءَ اللَّهُ وَ تَقُولُ اللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَ الْفَرَجُ وَ الْعَافِيَةُ اللَّهُمَّ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَ اغْفِرْ لِي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَ خَفِيَ عَلَى خَلْقِكَ
Then acknowledge to your Lord-azwj with whatever you have done, for there is none from a Believing servant who acknowledges to his Lord-azwj of his sins in this place except that Allah-azwj would Forgive him, Allah-azwj Willing.
And, you should be saying,
‘اللَّهُمَّ مِنْ قِبَلِكَ الرَّوْحُ وَ الْفَرَجُ وَ الْعَافِيَةُ اللَّهُمَّ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَ اغْفِرْ لِي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَ خَفِيَ عَلَى خَلْقِكَ’
‘O Allah-azwj, from You-azwj is the comfort and the relief and the health. O Allah-azwj! My deeds are weak, so Multiply them for me, and Forgive for me what You-azwj are Notified upon from me, and it is concealed from Your-azwj creatures’.
ثُمَّ تَسْتَجِيرُ بِاللَّهِ مِنَ النَّارِ وَ تَخَيَّرُ لِنَفْسِكَ مِنَ الدُّعَاءِ ثُمَّ اسْتَلِمِ الرُّكْنَ الْيَمَانِيَّ ثُمَّ ائْتِ الْحَجَرَ الْأَسْوَدَ .
Then seek Refuge with Allah-azwj from the Fire, and choose for yourself from the supplications, then touch the Yamani corner, then go to the Black Stone’.[337]
بَابُ فَضْلِ الطَّوَافِ
Chapter 125 – Merits of the Tawaaf
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ مَيْمُونٍ الصَّائِغِ قَالَ قَدِمَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ قَدِمْتَ حَاجّاً فَقَالَ نَعَمْ فَقَالَ أَ تَدْرِي مَا لِلْحَاجِّ قَالَ لَا قَالَ مَنْ قَدِمَ حَاجّاً وَ طَافَ بِالْبَيْتِ وَ صَلَّى رَكْعَتَيْنِ كَتَبَ اللَّهُ لَهُ سَبْعِينَ أَلْفَ حَسَنَةٍ وَ مَحَا عَنْهُ سَبْعِينَ أَلْفَ سَيِّئَةٍ وَ رَفَعَ لَهُ سَبْعِينَ أَلْفَ دَرَجَةٍ وَ شَفَّعَهُ فِي سَبْعِينَ أَلْفَ حَاجَةٍ وَ كَتَبَ لَهُ عِتْقَ سَبْعِينَ أَلْفَ رَقَبَةٍ قِيمَةُ كُلِّ رَقَبَةٍ عَشَرَةُ آلَافِ دِرْهَمٍ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Al Hassan Bin Yusuf, from Zakariyya Al Momin, from Ali Bin Maymoun Al Saig who said,
‘A man came over to Ali-asws Bin Al-Husayn-asws, so he-asws said: ‘You have come for Hajj?’ He said, ‘Yes’. So he-asws said: ‘Do you know what is for the pilgrim?’ He said, ‘No’. He-asws said: ‘The one who comes as a pilgrim and performs Tawaaf by the House (Kaaba), and Prays two Cycles, Allah-azwj Writes seventy thousand good deeds for him, and Deletes from him seventy thousand sins, and raises for him seventy thousand Levels, and Intercedes for him in seventy thousand needs, and Writes for him the emancipation of seventy thousand necks, the price of each neck being ten thousand Dirhams’.[338]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي يَقُولُ مَنْ طَافَ بِهَذَا الْبَيْتِ أُسْبُوعاً وَ صَلَّى رَكْعَتَيْنِ فِي أَيِّ جَوَانِبِ الْمَسْجِدِ شَاءَ كَتَبَ اللَّهُ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ وَ قَضَى لَهُ سِتَّةَ آلَافِ حَاجَةٍ فَمَا عَجَّلَ مِنْهَا فَبِرَحْمَةِ اللَّهِ وَ مَا أَخَّرَ مِنْهَا فَشَوْقاً إِلَى دُعَائِهِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al yamani, from Is’haq Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father-asws was saying: ‘The one who performs Tawaaf by this House (Kaaba), seven (circuits), and Prays two Cycles in whichever side of the Masjid he so desires to, Allah-azwj would Write for him six thousand good deeds, and Delete from him six thousand sins, and Raise for him six thousand Levels, and Fulfil for him six thousand needs. So whatever is Hastened from these, so it is by the Mercy of Allah-azwj, and whatever is Delayed from these, so it is out of Desire (of Allah-azwj) to Listen to his supplication’.[339]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ دَخَلْتُ عَلَيْهِ وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ مَسَائِلَ كَثِيرَةٍ فَلَمَّا رَأَيْتُهُ عَظُمَ عَلَيَّ كَلَامُهُ فَقُلْتُ لَهُ نَاوِلْنِي يَدَكَ أَوْ رِجْلَكَ أُقَبِّلُهَا فَنَاوَلَنِي يَدَهُ فَقَبَّلْتُهَا فَذَكَرْتُ قَوْلَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَدَمَعَتْ عَيْنَايَ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from the one who informed him,
(It has been narrated) from Al Abd Al-Salih-asws (7th Imam-asws), said, ‘I went over to him-asws and I wanted to ask him-asws a lot of questions. So when I saw him-asws, his-asws words were impressive upon me. So, I said to him-asws, ‘Give me your-asws hand or your-asws left, so I can kiss it. So he-asws gave me his-asws hand, and I kissed it, and I remembered the words of Rasool-Allah-saww, and my eyes filled with my tears.
فَلَمَّا رَآنِي مُطَأْطِئاً رَأْسِي قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا مِنْ طَائِفٍ يَطُوفُ بِهَذَا الْبَيْتِ حِينَ تَزُولُ الشَّمْسُ حَاسِراً عَنْ رَأْسِهِ حَافِياً يُقَارِبُ بَيْنَ خُطَاهُ وَ يَغُضُّ بَصَرَهُ وَ يَسْتَلِمُ الْحَجَرَ فِي كُلِّ طَوَافٍ مِنْ غَيْرِ أَنْ يُؤْذِيَ أَحَداً وَ لَا يَقْطَعُ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ عَنْ لِسَانِهِ إِلَّا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِكُلِّ خُطْوَةٍ سَبْعِينَ أَلْفَ حَسَنَةٍ وَ مَحَا عَنْهُ سَبْعِينَ أَلْفَ سَيِّئَةٍ وَ رَفَعَ لَهُ سَبْعِينَ أَلْفَ دَرَجَةٍ وَ أَعْتَقَ عَنْهُ سَبْعِينَ أَلْفَ رَقَبَةٍ ثَمَنُ كُلِّ رَقَبَةٍ عَشَرَةُ آلَافِ دِرْهَمٍ وَ شُفِّعَ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ وَ قُضِيَتْ لَهُ سَبْعُونَ أَلْفَ حَاجَةٍ إِنْ شَاءَ فَعَاجِلَهُ وَ إِنْ شَاءَ فَآجِلَهُ .
So when he-asws saw me bowing my head, he-asws said: ‘Rasool-Allah-saww said: ‘There is none who performs Tawaaf (does Tawaaf), circumambulating by this House (Kaaba) when the sun (starts to) decline, uncovered from his head, bare-footed, taking small steps, and lowering his gaze, and kissing the (Black) Stone during each Tawaaf from without harming anyone, nor cutting off the mention of Allah-azwj Mighty and Majestic from his tongue, except that Allah-azwj Mighty and Majestic would Write for him, with every step taken, seventy thousand good deeds, and Delete from him seventy thousand sins, and raising for him seventy thousand Levels, and Emancipating (liberating) on his behalf seventy thousand necks, the price of each neck being ten thousand Dirhams, and Intercede for him in seventy from the people of his household, and Fulfil for him seventy thousand needs, Allah-azwj Willing, whether it is immediately, and if He-azwj so Desires to, later on’.[340]
بَابُ أَنَّ الصَّلَاةَ وَ الطَّوَافَ أَيُّهُمَا أَفْضَلُ
Chapter 126 – The Prayer and the Tawaaf, which of the two is superior
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَقَامَ بِمَكَّةَ سَنَةً فَالطَّوَافُ أَفْضَلُ لَهُ مِنَ الصَّلَاةِ وَ مَنْ أَقَامَ سَنَتَيْنِ خَلَطَ مِنْ ذَا وَ مِنْ ذَا وَ مَنْ أَقَامَ ثَلَاثَ سِنِينَ كَانَتِ الصَّلَاةُ أَفْضَلَ لَهُ مِنَ الطَّوَافِ .
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who stays in Makkah for a year, so the Tawaaf is superior for him than the Prayer; and the one who stays for two years, so a mixture from that and from that; and the one who stays for three year, the Prayer would be superior for him than the Tawaaf’.[341]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّوَافُ لِغَيْرِ أَهْلِ مَكَّةَ أَفْضَلُ مِنَ الصَّلَاةِ وَ الصَّلَاةُ لِأَهْلِ مَكَّةَ أَفْضَلُ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz Bin Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Tawaaf, for other than the inhabitants of Makkah, is superior than offering the Salaat (the Prayer); and the Salaat (Prayer) for the inhabitants of Makkah, is superior’.[342]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَوَافٌ قَبْلَ الْحَجِّ أَفْضَلُ مِنْ سَبْعِينَ طَوَافٍ بَعْدَ الْحَجِّ .
A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ibn Al Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Tawaaf before the Hajj is superior than seventy Tawaafs after the Hajj’.[343]
بَابُ حَدِّ مَوْضِعِ الطَّوَافِ
Chapter 127 – Boundary of the place of the Tawaaf
مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنْ حَدِّ الطَّوَافِ بِالْبَيْتِ الَّذِي مَنْ خَرَجَ مِنْهُ لَمْ يَكُنْ طَائِفاً بِالْبَيْتِ قَالَ كَانَ النَّاسُ عَلَى عَهْدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يَطُوفُونَ بِالْبَيْتِ وَ الْمَقَامِ وَ أَنْتُمُ الْيَوْمَ تَطُوفُونَ مَا بَيْنَ الْمَقَامِ وَ بَيْنَ الْبَيْتِ
Muhammad Bin Yahya, and someone else from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz Bin Abdullah, from Muhammad Bin Muslim who said,
‘I asked him-asws about the boundary of the Tawaaf by the House (Kaaba), which, if one were to go out from it, would not happen to be a circumambulator of the House (Kaaba). He-asws said: ‘It was so that the people in the era of Rasool-Allah-saww were performing Tawaaf by the House (Kaaba) and the Standing Place (of Ibrahim-as, and you all today are performing Tawaaf what is between the Standing Place (of Ibrahim-as) and the House (Kaaba).
فَكَانَ الْحَدُّ مَوْضِعَ الْمَقَامِ الْيَوْمَ فَمَنْ جَازَهُ فَلَيْسَ بِطَائِفٍ وَ الْحَدُّ قَبْلَ الْيَوْمِ وَ الْيَوْمَ وَاحِدٌ قَدْرَ مَا بَيْنَ الْمَقَامِ وَ بَيْنَ الْبَيْتِ مِنْ نَوَاحِي الْبَيْتِ كُلِّهَا
So, the boundary today is the place of the Standing Place (of Ibrahim-as). Therefore the one who exceeds it, so he is not with the Tawaaf. And the boundary before today, and today, is one, measured by what is between the Standing Place (of Ibrahim-as) and the House (Kaaba) from the surrounding of the House (Kaaba), all of it.
فَمَنْ طَافَ فَتَبَاعَدَ مِنْ نَوَاحِيهِ أَبْعَدَ مِنْ مِقْدَارِ ذَلِكَ كَانَ طَائِفاً بِغَيْرِ الْبَيْتِ بِمَنْزِلَةِ مَنْ طَافَ بِالْمَسْجِدِ لِأَنَّهُ طَافَ فِي غَيْرِ حَدٍّ وَ لَا طَوَافَ لَهُ .
Thus, the one who performs Tawaaf remotely from its surrounding area, further from that measurement, would be circumambulating by other than the House, being at the status of the one who performs Tawaaf by the Masjid, because he would be performing Tawaaf in another boundary, and there is no Tawaaf for him’.[344]
بَابُ حَدِّ الْمَشْيِ فِي الطَّوَافِ
Chapter 128 – Limit of the walking during the Tawaaf
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الطَّوَافِ فَقُلْتُ أُسْرِعُ وَ أُكْثِرُ أَوْ أُبْطِئُ قَالَ مَشْيٌ بَيْنَ الْمَشْيَيْنِ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Barqy, from Abdul Rahman Bin Sayaba who said,
‘I asked Abu Abdullah-asws about the Tawaaf, so I said, ‘Quickly, or mostly (quickly), or slowly?’ He-asws said:’ Walk between the two walks (moderate pace)’.[345]
بَابُ الرَّجُلِ يَطُوفُ فَتَعْرِضُ لَهُ الْحَاجَةُ أَوِ الْعِلَّةُ
Chapter 129 – The man performs Tawaaf, so a need presents itself to him, or an illness
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ طَافَ شَوْطاً أَوْ شَوْطَيْنِ ثُمَّ خَرَجَ مَعَ رَجُلٍ فِي حَاجَةٍ فَقَالَ إِنْ كَانَ طَوَافَ نَافِلَةٍ بَنَى عَلَيْهِ وَ إِنْ كَانَ طَوَافَ فَرِيضَةٍ لَمْ يَبْنِ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Aban Bin Taghlub,
(It has been narrated) from Abu Abdullah-asws regarding a man who performs Tawaaf one circuit, or two circuits, then goes out with a man regarding a need. So he-asws said: ‘If it was such that it’s was an optional Tawaaf, he would build upon it (and complete the seven circuits), but if it was such that it was an Obligatory Tawaaf, he would not build upon it (i.e., repeat it)’.[346]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يُحْدِثُ فِي طَوَافِ الْفَرِيضَةِ وَ قَدْ طَافَ بَعْضَهُ قَالَ يَخْرُجُ فَيَتَوَضَّأُ فَإِنْ كَانَ جَازَ النِّصْفَ بَنَى عَلَى طَوَافِهِ وَ إِنْ كَانَ أَقَلَّ مِنَ النِّصْفِ أَعَادَ الطَّوَافَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the man who excretes wind during the Obligatory Tawaaf, and he had circumambulated part of it. He-asws said: ‘He should go out and perform ablution. So if he had completed the half, he would build upon his Tawaaf; and if it was less than half, he would repeat the Tawaaf’.[347]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ ثَلَاثَةَ أَشْوَاطٍ مِنَ الْفَرِيضَةِ ثُمَّ وَجَدَ خَلْوَةً مِنَ الْبَيْتِ فَدَخَلَهُ كَيْفَ يَصْنَعُ فَقَالَ يَقْضِي طَوَافَهُ وَ قَدْ خَالَفَ السُّنَّةَ فَلْيُعِدْ طَوَافَهُ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Fazzal, from Hammad Bin Isa, from Imran Al Halby who said,
‘I asked Abu Abdullah-asws about a man who performed Tawaaf by the House (Kaaba), three circuits from the Obligatory one. Then he found empty space from the House (Kaaba). So he entered it. How should he deal with it?’ So he-asws said: ‘He should fulfil his Tawaaf, and he has opposed the Sunnah, therefore upon him is his Tawaaf (to repeat)’.[348]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا طَافَ الرَّجُلُ بِالْبَيْتِ أَشْوَاطاً ثُمَّ اشْتَكَى أَعَادَ الطَّوَافَ يَعْنِي الْفَرِيضَةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man performs Tawaaf by the House, a few circuits, then complains, should repeat the Tawaaf, meaning the Obligatory one’.[349]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ ثُمَّ اعْتَلَّ عِلَّةً لَا يَقْدِرُ مَعَهَا عَلَى تَمَامِ الطَّوَافِ فَقَالَ إِنْ كَانَ طَافَ أَرْبَعَةَ أَشْوَاطٍ أَمَرَ مَنْ يَطُوفُ عَنْهُ ثَلَاثَةَ أَشْوَاطٍ فَقَدْ تَمَّ طَوَافُهُ وَ إِنْ كَانَ طَافَ ثَلَاثَةَ أَشْوَاطٍ وَ لَا يَقْدِرُ عَلَى الطَّوَافِ فَإِنَّ هَذَا مِمَّا غَلَبَ اللَّهُ عَلَيْهِ فَلَا بَأْسَ بِأَنْ يُؤَخِّرَ الطَّوَافَ يَوْماً وَ يَوْمَيْنِ
A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Is’haq Bin Ammar,
(It has been narrated) from Abu Al-Hassan-asws regarding a man who circumambulated the Obligatory Tawaaf. Then becomes unwell with such an illness that he is unable, along with it, upon completing the Tawaaf. So he-asws said: ‘If he had performed four circuits, he can instruct someone to perform three circuits on his behalf; and if he had performed three circuits, and he was not able upon the Tawaaf, so this one is from the one whom Allah-azwj has Overcome upon. Therefore, there is no problem if he was to delay the Tawaaf for a day, and two days.
فَإِنْ خَلَّتْهُ الْعِلَّةُ عَادَ فَطَافَ أُسْبُوعاً وَ إِنْ طَالَتْ عِلَّتُهُ أَمَرَ مَنْ يَطُوفُ عَنْهُ أُسْبُوعاً وَ يُصَلِّي هُوَ رَكْعَتَيْنِ وَ يَسْعَى عَنْهُ وَ قَدْ خَرَجَ مِنْ إِحْرَامِهِ وَ كَذَلِكَ يَفْعَلُ فِي السَّعْيِ وَ فِي رَمْيِ الْجِمَار.
So if his illness leaves him, he would repeat, and he would perform seven (circuits). But, if his illness prolongs, he can instruct someone to perform Tawaaf on his behalf, seven (circuits), and he would Pray two Cycles, and perform Sa’ee on his behalf, and he would have come out from his Ihraam. And similar to that he would do regarding the Sa’ee, and regarding the pelting of the rocks’.[350]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَزَّةَ قَالَ مَرَّ بِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا فِي الشَّوْطِ الْخَامِسِ مِنَ الطَّوَافِ فَقَالَ لِي انْطَلِقْ حَتَّى نَعُودَ هَاهُنَا رَجُلًا فَقُلْتُ لَهُ إِنَّمَا أَنَا فِي خَمْسَةِ أَشْوَاطٍ فَأُتِمُّ أُسْبُوعِي قَالَ اقْطَعْهُ وَ احْفَظْهُ مِنْ حَيْثُ تَقْطَعُ حَتَّى تَعُودَ إِلَى الْمَوْضِعِ الَّذِي قَطَعْتَ مِنْهُ فَتَبْنِيَ عَلَيْهِ .
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abdul Aziz, from Abu Azza who said,
‘Abu Abdullah-asws passed by me, and I was in the fifth circuit from the Tawaaf’. So he-asws said to me: ‘Go, until we bid farewell to a man over there’. So I said to him-asws, ‘But rather, I am in the fifth circuit, so I should complete by seven’. He-asws said: ‘Cut it, and memorise it from where you have cut until you return to the place which you cut if off from, and build upon it’.[351]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ سُكَيْنِ بْنِ عَمَّارٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُكَنَّى أَبَا أَحْمَدَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الطَّوَافِ يَدُهُ فِي يَدِي إِذْ عَرَضَ لِي رَجُلٌ لَهُ إِلَيَّ حَاجَةٌ فَأَوْمَأْتُ إِلَيْهِ بِيَدِي فَقُلْتُ لَهُ كَمَا أَنْتَ حَتَّى أَفْرُغَ مِنْ طَوَافِي فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا هَذَا قُلْتُ أَصْلَحَكَ اللَّهُ رَجُلٌ جَاءَنِي فِي حَاجَةٍ فَقَالَ لِي مُسْلِمٌ هُوَ قُلْتُ نَعَمْ
Ahmad Bin Muhammad Bin Ismail Bin Bazie, from Abu Ismail Al Sarraj, from Sukeyn Bin Ammar, from a man from our companions teknonymed as Abu Ahmad, who said,
‘I was with Abu Abdullah-asws in the Tawaaf, his-asws hand being in my hand, when a man presented himself to me having a need for him to me. So, I gestured to him with my hand saying, ‘Stay where you are until I am free from my Tawaaf’. So Abu Abdullah-asws said to me: ‘Who is this?’ I said, ‘May Allah-azwj Keep you-asws well! A man who came to me regarding a need’. So he-asws said to me: ‘Is he a Muslim?’ I said, ‘Yes’.
فَقَالَ لِي اذْهَبْ مَعَهُ فِي حَاجَتِهِ فَقُلْتُ لَهُ أَصْلَحَكَ اللَّهُ فَأَقْطَعُ الطَّوَافَ فَقَالَ نَعَمْ قُلْتُ وَ إِنْ كُنْتُ فِي الْمَفْرُوضِ قَالَ نَعَمْ وَ إِنْ كُنْتَ فِي الْمَفْرُوضِ
So he-asws said to me: ‘Go with him regarding his need’. So I said to him-asws, ‘May Allah-azwj Keep you-asws well! So I should cut the Tawaaf?’ So he-asws said: ‘Yes’. I said, ‘And even if I was in the Obligatory one?’ He-asws said: ‘Yes, and even if you were in the Obligatory one’.
قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ مَشَى مَعَ أَخِيهِ الْمُسْلِمِ فِي حَاجَتِهِ كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَ مَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ وَ رَفَعَ لَهُ أَلْفَ أَلْفِ دَرَجَةٍ .
He (the narrator) said, ‘And Abu Abdullah-asws said: ‘And the one who walks along with his Muslim brother with regards to his need, Allah-azwj would Write for him a thousand thousand good deeds, and Delete from him a thousand thousand sins, and Rasie for him a thousand thousand Levels’.[352]
بَابُ الرَّجُلِ يَطُوفُ فَيُعْيِي أَوْ تُقَامُ الصَّلَاةُ أَوْ يَدْخُلُ عَلَيْهِ وَقْتُ الصَّلَاةِ
Chapter 130 – The man performs Tawaaf, so he gets tired, or establishes the Salaat, or the time for the Salaat (Prayer) comes upon him
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ كَانَ فِي طَوَافِ فَرِيضَةٍ فَأَدْرَكَتْهُ صَلَاةُ فَرِيضَةٍ قَالَ يَقْطَعُ طَوَافَهُ وَ يُصَلِّي الْفَرِيضَةَ ثُمَّ يَعُودُ وَ يُتِمُّ مَا بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Shihab, from Hisham,
(It has been narrated) from Abu Abdullah-asws having said regarding a man who was in an Obligatory Tawaaf, so he came across the Obligatory Salaat. He-asws said: ‘He should cut his Tawaaf, and he should offer the Obligatory Salaat (Prayer), then he should return and complete what remains upon him from his Tawaaf’.[353]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي الطَّوَافِ قَدْ طَافَ بَعْضَهُ وَ بَقِيَ عَلَيْهِ بَعْضُهُ فَيَطْلُعُ الْفَجْرُ فَيَخْرُجُ مِنَ الطَّوَافِ إِلَى الْحِجْرِ أَوْ إِلَى بَعْضِ الْمَسْجِدِ إِذَا كَانَ لَمْ يُوتِرْ فَيُوتِرُ ثُمَّ يَرْجِعُ إِلَى مَكَانِهِ فَيُتِمُّ طَوَافَهُ أَ فَتَرَى ذَلِكَ أَفْضَلُ أَمْ يُتِمُّ الطَّوَافَ ثُمَّ يُوتِرُ وَ إِنْ أَسْفَرَ بَعْضَ الْإِسْفَارِ قَالَ ابْدَأْ بِالْوَتْرِ وَ اقْطَعِ الطَّوَافَ إِذَا خِفْتَ ذَلِكَ ثُمَّ أَتِمَّ الطَّوَافَ بَعْدُ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws, said, ‘I asked him-asws about the man who happens to be in the Tawaaf, having had done part of it, and there remains upon him part of it. So, the dawn emerges, and he goes out from the Tawaaf to the (Black) Stone, or to one of the Masjids. If he had not performed Al-Witr, so he performs Al-Witr. Then he returns to his place, so he completes his Tawaaf. Do you-asws view that as being superior, or he should complete the Tawaaf, then he should perform Al-Witr and even if it becomes brighter part of the brightness?’ He-asws said: ‘He should begin with Al-Witr, and cut the Tawaaf when he fears that. Then he should complete the Tawaaf afterwards’.[354]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ كَانَ فِي طَوَافِ الْفَرِيضَةِ فَأُقِيمَتِ الصَّلَاةُ قَالَ يُصَلِّي مَعَهُمُ الْفَرِيضَةَ فَإِذَا فَرَغَ بَنَى مِنْ حَيْثُ قَطَعَ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about a man who was in the Obligatory Tawaaf, so the Salaat (Prayer) is established. He-asws said: ‘He should Pray the Obligatory along with them. So when he is free, he can build from where he had cut it’.[355]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يُعْيِي فِي الطَّوَافِ أَ لَهُ أَنْ يَسْتَرِيحَ قَالَ نَعَمْ يَسْتَرِيحُ ثُمَّ يَقُومُ فَيَبْنِي عَلَى طَوَافِهِ فِي فَرِيضَةٍ أَوْ غَيْرِهَا وَ يَفْعَلُ ذَلِكَ فِي سَعْيِهِ وَ جَمِيعِ مَنَاسِكِهِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib who said,
‘I said to Abu Abdullah-asws, ‘The man tires during the Tawaaf. Is it for him that he rests?’ He-asws said: ‘Yes. He can rest, then stand, so he builds upon his Tawaaf, in an Obligatory one, or other than it; and he can do that in his Sa’ee, and the entirety of his rituals’.[356]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَسْتَرِيحُ فِي طَوَافِهِ فَقَالَ نَعَمْ أَنَا قَدْ كَانَتْ تُوضَعُ لِي مِرْفَقَةٌ فَأَجْلِسُ عَلَيْهَا .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws having been asked about the man who rests during his Tawaaf. So he-asws said: ‘Yes. I-asws had been such, so an enclosure was set up for me, so I-asws sat upon it’.[357]
[1] Al Kafi – V 4 – The Book of Hajj Ch 81 H 1
[2] Al Kafi – V 4 – The Book of Hajj Ch 81 H 2
[3] Al Kafi – V 4 – The Book of Hajj Ch 81 H 3
[4] Al Kafi – V 4 – The Book of Hajj Ch 81 H 4
[5] Al Kafi – V 4 – The Book of Hajj Ch 81 H 5
[6] Al Kafi – V 4 – The Book of Hajj Ch 81 H 6
[7] Al Kafi – V 4 – The Book of Hajj Ch 81 H 7
[8] Al Kafi – V 4 – The Book of Hajj Ch 81 H 8
[9] Al Kafi – V 4 – The Book of Hajj Ch 82 H 1
[10] Al Kafi – V 4 – The Book of Hajj Ch 82 H 2
[11] Al Kafi – V 4 – The Book of Hajj Ch 82 H 3
[12] Al Kafi – V 4 – The Book of Hajj Ch 82 H 4
[13] Al Kafi – V 4 – The Book of Hajj Ch 82 H 5
[14] Al Kafi – V 4 – The Book of Hajj Ch 82 H 6
[15] Al Kafi – V 4 – The Book of Hajj Ch 83 H 1
[16] Al Kafi – V 4 – The Book of Hajj Ch 83 H 2
[17] Al Kafi – V 4 – The Book of Hajj Ch 83 H 3
[18] Al Kafi – V 4 – The Book of Hajj Ch 83 H 4
[19] Al Kafi – V 4 – The Book of Hajj Ch 83 H 5
[20] Al Kafi – V 4 – The Book of Hajj Ch 83 H 6
[21] Al Kafi – V 4 – The Book of Hajj Ch 83 H 7
[22] Al Kafi – V 4 – The Book of Hajj Ch 83 H 8
[23] Al Kafi – V 4 – The Book of Hajj Ch 83 H 8
[24] Al Kafi – V 4 – The Book of Hajj Ch 83 H 10
[25] Al Kafi – V 4 – The Book of Hajj Ch 83 H 11
[26] Al Kafi – V 4 – The Book of Hajj Ch 83 H 12
[27] Al Kafi – V 4 – The Book of Hajj Ch 83 H 13
[28] Al Kafi – V 4 – The Book of Hajj Ch 83 H 14
[29] Al Kafi – V 4 – The Book of Hajj Ch 83 H 15
[30] Al Kafi – V 4 – The Book of Hajj Ch 83 H 16
[31] Al Kafi – V 4 – The Book of Hajj Ch 83 H 17
[32] Al Kafi – V 4 – The Book of Hajj Ch 83 H 18
[33] Al Kafi – V 4 – The Book of Hajj Ch 83 H 19
[34] Al Kafi – V 4 – The Book of Hajj Ch 83 H 20
[35] Al Kafi – V 4 – The Book of Hajj Ch 83 H 21
[36] Al Kafi – V 4 – The Book of Hajj Ch 83 H 22
[37] Al Kafi – V 4 – The Book of Hajj Ch 84 H 1
[38] Al Kafi – V 4 – The Book of Hajj Ch 84 H 2
[39] Al Kafi – V 4 – The Book of Hajj Ch 84 H 3
[40] Al Kafi – V 4 – The Book of Hajj Ch 85 H 1
[41] Al Kafi – V 4 – The Book of Hajj Ch 85 H 2
[42] Al Kafi – V 4 – The Book of Hajj Ch 85 H 3
[43] Al Kafi – V 4 – The Book of Hajj Ch 85 H 4
[44] Al Kafi – V 4 – The Book of Hajj Ch 85 H 5
[45] Al Kafi – V 4 – The Book of Hajj Ch 85 H 6
[46] Al Kafi – V 4 – The Book of Hajj Ch 85 H 7
[47] Al Kafi – V 4 – The Book of Hajj Ch 85 H 8
[48] Al Kafi – V 4 – The Book of Hajj Ch 85 H 9
[49] Al Kafi – V 4 – The Book of Hajj Ch 85 H 10
[50] Al Kafi – V 4 – The Book of Hajj Ch 85 H 11
[51] Al Kafi – V 4 – The Book of Hajj Ch 86 H 1
[52] Al Kafi – V 4 – The Book of Hajj Ch 86 H 2
[53] Al Kafi – V 4 – The Book of Hajj Ch 86 H 3
[54] Al Kafi – V 4 – The Book of Hajj Ch 86 H 4
[55] Al Kafi – V 4 – The Book of Hajj Ch 86 H 5
[56] Al Kafi – V 4 – The Book of Hajj Ch 86 H 6
[57] Al Kafi – V 4 – The Book of Hajj Ch 87 H 1
[58] Al Kafi – V 4 – The Book of Hajj Ch 87 H 2
[59] Al Kafi – V 4 – The Book of Hajj Ch 88 H 1
[60] Al Kafi – V 4 – The Book of Hajj Ch 88 H 2
[61] Al Kafi – V 4 – The Book of Hajj Ch 88 H 3
[62] Al Kafi – V 4 – The Book of Hajj Ch 89 H 1
[63] Al Kafi – V 4 – The Book of Hajj Ch 89 H 2
[64] Al Kafi – V 4 – The Book of Hajj Ch 89 H 3
[65] Al Kafi – V 4 – The Book of Hajj Ch 89 H 4
[66] Al Kafi – V 4 – The Book of Hajj Ch 90 H 1
[67] Al Kafi – V 4 – The Book of Hajj Ch 90 H 2
[68] Al Kafi – V 4 – The Book of Hajj Ch 90 H 3
[69] Al Kafi – V 4 – The Book of Hajj Ch 90 H 4
[70] Al Kafi – V 4 – The Book of Hajj Ch 90 H 5
[71] Al Kafi – V 4 – The Book of Hajj Ch 90 H 6
[72] Al Kafi – V 4 – The Book of Hajj Ch 90 H 7
[73] Al Kafi – V 4 – The Book of Hajj Ch 90 H 8
[74] Al Kafi – V 4 – The Book of Hajj Ch 90 H 9
[75] Al Kafi – V 4 – The Book of Hajj Ch 90 H 10
[76] Al Kafi – V 4 – The Book of Hajj Ch 90 H 11
[77] Al Kafi – V 4 – The Book of Hajj Ch 90 H 12
[78] Al Kafi – V 4 – The Book of Hajj Ch 90 H 13
[79] Al Kafi – V 4 – The Book of Hajj Ch 90 H 14
[80] Al Kafi – V 4 – The Book of Hajj Ch 90 H 15
[81] Al Kafi – V 4 – The Book of Hajj Ch 91 H 1
[82] Al Kafi – V 4 – The Book of Hajj Ch 91 H 2
[83] Al Kafi – V 4 – The Book of Hajj Ch 92 H 1
[84] Al Kafi – V 4 – The Book of Hajj Ch 92 H 2
[85] Al Kafi – V 4 – The Book of Hajj Ch 92 H 3
[86] Al Kafi – V 4 – The Book of Hajj Ch 92 H 4
[87] Al Kafi – V 4 – The Book of Hajj Ch 92 H 5
[88] Al Kafi – V 4 – The Book of Hajj Ch 92 H 6
[89] Al Kafi – V 4 – The Book of Hajj Ch 92 H 7
[90] Al Kafi – V 4 – The Book of Hajj Ch 92 H 8
[91] Al Kafi – V 4 – The Book of Hajj Ch 92 H 9
[92] Al Kafi – V 4 – The Book of Hajj Ch 92 H 10
[93] Al Kafi – V 4 – The Book of Hajj Ch 92 H 11
[94] Al Kafi – V 4 – The Book of Hajj Ch 92 H 12
[95] Al Kafi – V 4 – The Book of Hajj Ch 92 H 13
[96] Al Kafi – V 4 – The Book of Hajj Ch 92 H 14
[97] Al Kafi – V 4 – The Book of Hajj Ch 92 H 15
[98] Al Kafi – V 4 – The Book of Hajj Ch 92 H 17
[99] Al Kafi – V 4 – The Book of Hajj Ch 92 H 18
[100] Al Kafi – V 4 – The Book of Hajj Ch 92 H 19
[101] Al Kafi – V 4 – The Book of Hajj Ch 93 H 1
[102] Al Kafi – V 4 – The Book of Hajj Ch 93 H 2
[103] Al Kafi – V 4 – The Book of Hajj Ch 93 H 3
[104] Al Kafi – V 4 – The Book of Hajj Ch 93 H 4
[105] Al Kafi – V 4 – The Book of Hajj Ch 93 H 5
[106] Al Kafi – V 4 – The Book of Hajj Ch 94 H 1
[107] Al Kafi – V 4 – The Book of Hajj Ch 94 H 2
[108] Al Kafi – V 4 – The Book of Hajj Ch 94 H 3
[109] Al Kafi – V 4 – The Book of Hajj Ch 94 H 4
[110] Al Kafi – V 4 – The Book of Hajj Ch 94 H 5
[111] Al Kafi – V 4 – The Book of Hajj Ch 94 H 6
[112] Al Kafi – V 4 – The Book of Hajj Ch 94 H 7
[113] Al Kafi – V 4 – The Book of Hajj Ch 94 H 8
[114] Al Kafi – V 4 – The Book of Hajj Ch 94 H 9
[115] Al Kafi – V 4 – The Book of Hajj Ch 94 H 10
[116] Al Kafi – V 4 – The Book of Hajj Ch 95 H 1
[117] Al Kafi – V 4 – The Book of Hajj Ch 95 H 2
[118] Al Kafi – V 4 – The Book of Hajj Ch 95 H 3
[119] Al Kafi – V 4 – The Book of Hajj Ch 95 H 4
[120] Al Kafi – V 4 – The Book of Hajj Ch 95 H 5
[121] Al Kafi – V 4 – The Book of Hajj Ch 95 H 6
[122] Al Kafi – V 4 – The Book of Hajj Ch 95 H 7
[123] Al Kafi – V 4 – The Book of Hajj Ch 95 H 8
[124] Al Kafi – V 4 – The Book of Hajj Ch 95 H 9
[125] Al Kafi – V 4 – The Book of Hajj Ch 95 H 10
[126] Al Kafi – V 4 – The Book of Hajj Ch 95 H 11
[127] Al Kafi – V 4 – The Book of Hajj Ch 96 H 1
[128] Al Kafi – V 4 – The Book of Hajj Ch 96 H 2
[129] Al Kafi – V 4 – The Book of Hajj Ch 96 H 3
[130] Al Kafi – V 4 – The Book of Hajj Ch 96 H 4
[131] Al Kafi – V 4 – The Book of Hajj Ch 97 H 1
[132] Al Kafi – V 4 – The Book of Hajj Ch 97 H 2
[133] Al Kafi – V 4 – The Book of Hajj Ch 97 H 3
[134] Al Kafi – V 4 – The Book of Hajj Ch 97 H 4
[135] Al Kafi – V 4 – The Book of Hajj Ch 97 H 5
[136] Al Kafi – V 4 – The Book of Hajj Ch 97 H 6
[137] Al Kafi – V 4 – The Book of Hajj Ch 97 H 7
[138] Al Kafi – V 4 – The Book of Hajj Ch 97 H 8
[139] Al Kafi – V 4 – The Book of Hajj Ch 97 H 9
[140] Al Kafi – V 4 – The Book of Hajj Ch 97 H 10
[141] Al Kafi – V 4 – The Book of Hajj Ch 97 H 11
[142] Al Kafi – V 4 – The Book of Hajj Ch 97 H 12
[143] Al Kafi – V 4 – The Book of Hajj Ch 98 H 1
[144] Al Kafi – V 4 – The Book of Hajj Ch 98 H 2
[145] Al Kafi – V 4 – The Book of Hajj Ch 99 H 1
[146] Al Kafi – V 4 – The Book of Hajj Ch 99 H 2
[147] Al Kafi – V 4 – The Book of Hajj Ch 99 H 3
[148] Al Kafi – V 4 – The Book of Hajj Ch 99 H 4
[149] Al Kafi – V 4 – The Book of Hajj Ch 99 H 5
[150] Al Kafi – V 4 – The Book of Hajj Ch 99 H 6
[151] Al Kafi – V 4 – The Book of Hajj Ch 99 H 7
[152] Al Kafi – V 4 – The Book of Hajj Ch 99 H 8
[153] Al Kafi – V 4 – The Book of Hajj Ch 99 H 9
[154] Al Kafi – V 4 – The Book of Hajj Ch 99 H 10
[155] Al Kafi – V 4 – The Book of Hajj Ch 99 H 11
[156] Al Kafi – V 4 – The Book of Hajj Ch 99 H 12
[157] Al Kafi – V 4 – The Book of Hajj Ch 100 H 1
[158] Al Kafi – V 4 – The Book of Hajj Ch 100 H 2
[159] Al Kafi – V 4 – The Book of Hajj Ch 100 H 3
[160] Al Kafi – V 4 – The Book of Hajj Ch 100 H 4
[161] Al Kafi – V 4 – The Book of Hajj Ch 101 H 1
[162] Al Kafi – V 4 – The Book of Hajj Ch 101 H 2
[163] Al Kafi – V 4 – The Book of Hajj Ch 101 H 3
[164] Al Kafi – V 4 – The Book of Hajj Ch 101 H 4
[165] Al Kafi – V 4 – The Book of Hajj Ch 101 H 5
[166] Al Kafi – V 4 – The Book of Hajj Ch 101 H 6
[167] Al Kafi – V 4 – The Book of Hajj Ch 101 H 7
[168] Al Kafi – V 4 – The Book of Hajj Ch 101 H 8
[169] Al Kafi – V 4 – The Book of Hajj Ch 101 H 9
[170] Al Kafi – V 4 – The Book of Hajj Ch 102 H 1
[171] Al Kafi – V 4 – The Book of Hajj Ch 102 H 2
[172] Al Kafi – V 4 – The Book of Hajj Ch 102 H 3
[173] Al Kafi – V 4 – The Book of Hajj Ch 102 H 4
[174] Al Kafi – V 4 – The Book of Hajj Ch 102 H 5
[175] Al Kafi – V 4 – The Book of Hajj Ch 102 H 6
[176] Al Kafi – V 4 – The Book of Hajj Ch 102 H 7
[177] Al Kafi – V 4 – The Book of Hajj Ch 102 H 8
[178] Al Kafi – V 4 – The Book of Hajj Ch 103 H 1
[179] Al Kafi – V 4 – The Book of Hajj Ch 103 H 2
[180] Al Kafi – V 4 – The Book of Hajj Ch 103 H 3
[181] Al Kafi – V 4 – The Book of Hajj Ch 103 H 4
[182] Al Kafi – V 4 – The Book of Hajj Ch 103 H 5
[183] Al Kafi – V 4 – The Book of Hajj Ch 103 H 6
[184] Al Kafi – V 4 – The Book of Hajj Ch 103 H 7
[185] Al Kafi – V 4 – The Book of Hajj Ch 104 H 1
[186] Al Kafi – V 4 – The Book of Hajj Ch 104 H 2
[187] Al Kafi – V 4 – The Book of Hajj Ch 104 H 3
[188] Al Kafi – V 4 – The Book of Hajj Ch 104 H 4
[189] Al Kafi – V 4 – The Book of Hajj Ch 104 H 5
[190] Al Kafi – V 4 – The Book of Hajj Ch 104 H 6
[191] Al Kafi – V 4 – The Book of Hajj Ch 104 H 7
[192] Al Kafi – V 4 – The Book of Hajj Ch 104 H 8
[193] Al Kafi – V 4 – The Book of Hajj Ch 104 H 9
[194] Al Kafi – V 4 – The Book of Hajj Ch 104 H 10
[195] Al Kafi – V 4 – The Book of Hajj Ch 104 H 11
[196] Al Kafi – V 4 – The Book of Hajj Ch 104 H 12
[197] Al Kafi – V 4 – The Book of Hajj Ch 105 H 1
[198] Al Kafi – V 4 – The Book of Hajj Ch 105 H 2
[199] Al Kafi – V 4 – The Book of Hajj Ch 105 H 3
[200] Al Kafi – V 4 – The Book of Hajj Ch 105 H 4
[201] Al Kafi – V 4 – The Book of Hajj Ch 105 H 5
[202] Al Kafi – V 4 – The Book of Hajj Ch 105 H 6
[203] Al Kafi – V 4 – The Book of Hajj Ch 105 H 7
[204] Al Kafi – V 4 – The Book of Hajj Ch 105 H 8
[205] Al Kafi – V 4 – The Book of Hajj Ch 106 H 1
[206] Al Kafi – V 4 – The Book of Hajj Ch 106 H 2
[207] Al Kafi – V 4 – The Book of Hajj Ch 106 H 3
[208] Al Kafi – V 4 – The Book of Hajj Ch 106 H 4
[209] Al Kafi – V 4 – The Book of Hajj Ch 106 H 5
[210] Al Kafi – V 4 – The Book of Hajj Ch 106 H 6
[211] Al Kafi – V 4 – The Book of Hajj Ch 106 H 7
[212] Al Kafi – V 4 – The Book of Hajj Ch 106 H 8
[213] Al Kafi – V 4 – The Book of Hajj Ch 106 H 9
[214] Al Kafi – V 4 – The Book of Hajj Ch 106 H 10
[215] Al Kafi – V 4 – The Book of Hajj Ch 106 H 11
[216] Al Kafi – V 4 – The Book of Hajj Ch 107 H 1
[217] Al Kafi – V 4 – The Book of Hajj Ch 107 H 2
[218] Al Kafi – V 4 – The Book of Hajj Ch 107 H 3
[219] Al Kafi – V 4 – The Book of Hajj Ch 108 H 1
[220] Al Kafi – V 4 – The Book of Hajj Ch 108 H 2
[221] Al Kafi – V 4 – The Book of Hajj Ch 108 H 3
[222] Al Kafi – V 4 – The Book of Hajj Ch 108 H 4
[223] Al Kafi – V 4 – The Book of Hajj Ch 109 H 1
[224] Al Kafi – V 4 – The Book of Hajj Ch 109 H 2
[225] Al Kafi – V 4 – The Book of Hajj Ch 109 H 3
[226] Al Kafi – V 4 – The Book of Hajj Ch 109 H 4
[227] Al Kafi – V 4 – The Book of Hajj Ch 109 H 5
[228] Al Kafi – V 4 – The Book of Hajj Ch 109 H 6
[229] Al Kafi – V 4 – The Book of Hajj Ch 109 H 7
[230] Al Kafi – V 4 – The Book of Hajj Ch 109 H 8
[231] Al Kafi – V 4 – The Book of Hajj Ch 109 H 9
[232] Al Kafi – V 4 – The Book of Hajj Ch 109 H 10
[233] Al Kafi – V 4 – The Book of Hajj Ch 109 H 11
[234] Al Kafi – V 4 – The Book of Hajj Ch 109 H 12
[235] Al Kafi – V 4 – The Book of Hajj Ch 109 H 13
[236] Al Kafi – V 4 – The Book of Hajj Ch 109 H 14
[237] Al Kafi – V 4 – The Book of Hajj Ch 110 H 1
[238] Al Kafi – V 4 – The Book of Hajj Ch 110 H 2
[239] Al Kafi – V 4 – The Book of Hajj Ch 110 H 3
[240] Al Kafi – V 4 – The Book of Hajj Ch 110 H 4
[241] Al Kafi – V 4 – The Book of Hajj Ch 110 H 5
[242] Al Kafi – V 4 – The Book of Hajj Ch 110 H 6
[243] Al Kafi – V 4 – The Book of Hajj Ch 110 H 7
[244] Al Kafi – V 4 – The Book of Hajj Ch 110 H 8
[245] Al Kafi – V 4 – The Book of Hajj Ch 110 H 9
[246] Al Kafi – V 4 – The Book of Hajj Ch 110 H 10
[247] Al Kafi – V 4 – The Book of Hajj Ch 111 H 1
[248] Al Kafi – V 4 – The Book of Hajj Ch 111 H 2
[249] Al Kafi – V 4 – The Book of Hajj Ch 111 H 3
[250] Al Kafi – V 4 – The Book of Hajj Ch 111 H 4
[251] Al Kafi – V 4 – The Book of Hajj Ch 111 H 5
[252] Al Kafi – V 4 – The Book of Hajj Ch 111 H 6
[253] Al Kafi – V 4 – The Book of Hajj Ch 112 H 1
[254] Al Kafi – V 4 – The Book of Hajj Ch 112 H 2
[255] Al Kafi – V 4 – The Book of Hajj Ch 112 H 3
[256] Al Kafi – V 4 – The Book of Hajj Ch 112 H 4
[257] Al Kafi – V 4 – The Book of Hajj Ch 112 H 5
[258] Al Kafi – V 4 – The Book of Hajj Ch 112 H 6
[259] Al Kafi – V 4 – The Book of Hajj Ch 112 H 7
[260] Al Kafi – V 4 – The Book of Hajj Ch 112 H 8
[261] Al Kafi – V 4 – The Book of Hajj Ch 112 H 9
[262] Al Kafi – V 4 – The Book of Hajj Ch 113 H 1
[263] Al Kafi – V 4 – The Book of Hajj Ch 113 H 2
[264] Al Kafi – V 4 – The Book of Hajj Ch 114 H 1
[265] Al Kafi – V 4 – The Book of Hajj Ch 114 H 2
[266] Al Kafi – V 4 – The Book of Hajj Ch 114 H 3
[267] Al Kafi – V 4 – The Book of Hajj Ch 114 H 4
[268] Al Kafi – V 4 – The Book of Hajj Ch 114 H 5
[269] Al Kafi – V 4 – The Book of Hajj Ch 114 H 6
[270] Al Kafi – V 4 – The Book of Hajj Ch 115 H 1
[271] Al Kafi – V 4 – The Book of Hajj Ch 115 H 2
[272] Al Kafi – V 4 – The Book of Hajj Ch 115 H 3
[273] Al Kafi – V 4 – The Book of Hajj Ch 115 H 4
[274] Al Kafi – V 4 – The Book of Hajj Ch 115 H 5
[275] Al Kafi – V 4 – The Book of Hajj Ch 115 H 6
[276] Al Kafi – V 4 – The Book of Hajj Ch 115 H 7
[277] Al Kafi – V 4 – The Book of Hajj Ch 115 H 8
[278] Al Kafi – V 4 – The Book of Hajj Ch 115 H 9
[279] Al Kafi – V 4 – The Book of Hajj Ch 116 H 1
[280] Al Kafi – V 4 – The Book of Hajj Ch 116 H 2
[281] Al Kafi – V 4 – The Book of Hajj Ch 116 H 3
[282] Al Kafi – V 4 – The Book of Hajj Ch 116 H 4
[283] Al Kafi – V 4 – The Book of Hajj Ch 116 H 5
[284] Al Kafi – V 4 – The Book of Hajj Ch 117 H 1
[285] Al Kafi – V 4 – The Book of Hajj Ch 117 H 2
[286] Al Kafi – V 4 – The Book of Hajj Ch 117 H 3
[287] Al Kafi – V 4 – The Book of Hajj Ch 117 H 4
[288] Al Kafi – V 4 – The Book of Hajj Ch 118 H 1
[289] Al Kafi – V 4 – The Book of Hajj Ch 118 H 2
[290] Al Kafi – V 4 – The Book of Hajj Ch 118 H 3
[291] Al Kafi – V 4 – The Book of Hajj Ch 118 H 4
[292] Al Kafi – V 4 – The Book of Hajj Ch 118 H 5
[293] Al Kafi – V 4 – The Book of Hajj Ch 118 H 6
[294] Al Kafi – V 4 – The Book of Hajj Ch 118 H 7
[295] Al Kafi – V 4 – The Book of Hajj Ch 118 H 8
[296] Al Kafi – V 4 – The Book of Hajj Ch 118 H 9
[297] Al Kafi – V 4 – The Book of Hajj Ch 118 H 10
[298] Al Kafi – V 4 – The Book of Hajj Ch 119 H 1
[299] Al Kafi – V 4 – The Book of Hajj Ch 119 H 2
[300] Al Kafi – V 4 – The Book of Hajj Ch 120 H 1
[301] Al Kafi – V 4 – The Book of Hajj Ch 120 H 2
[302] Al Kafi – V 4 – The Book of Hajj Ch 120 H 3
[303] Al Kafi – V 4 – The Book of Hajj Ch 121 H 1
[304] Al Kafi – V 4 – The Book of Hajj Ch 122 H 1
[305] Al Kafi – V 4 – The Book of Hajj Ch 122 H 2
[306] Al Kafi – V 4 – The Book of Hajj Ch 122 H 3
[307] Al Kafi – V 4 – The Book of Hajj Ch 122 H 4
[308] Al Kafi – V 4 – The Book of Hajj Ch 122 H 5
[309] Al Kafi – V 4 – The Book of Hajj Ch 122 H 6
[310] Al Kafi – V 4 – The Book of Hajj Ch 122 H 7
[311] Al Kafi – V 4 – The Book of Hajj Ch 122 H 8
[312] Al Kafi – V 4 – The Book of Hajj Ch 122 H 9
[313] Al Kafi – V 4 – The Book of Hajj Ch 122 H 10
[314] Al Kafi – V 4 – The Book of Hajj Ch 123 H 1
[315] Al Kafi – V 4 – The Book of Hajj Ch 123 H 2
[316] Al Kafi – V 4 – The Book of Hajj Ch 123 H 3
[317] Al Kafi – V 4 – The Book of Hajj Ch 123 H 4
[318] Al Kafi – V 4 – The Book of Hajj Ch 123 H 5
[319] Al Kafi – V 4 – The Book of Hajj Ch 123 H 6
[320] Al Kafi – V 4 – The Book of Hajj Ch 123 H 7
[321] Al Kafi – V 4 – The Book of Hajj Ch 123 H 8
[322] Al Kafi – V 4 – The Book of Hajj Ch 123 H 9
[323] Al Kafi – V 4 – The Book of Hajj Ch 123 H 10
[324] Al Kafi – V 4 – The Book of Hajj Ch 123 H 11
[325] Al Kafi – V 4 – The Book of Hajj Ch 123 H 12
[326] Al Kafi – V 4 – The Book of Hajj Ch 123 H 13
[327] Al Kafi – V 4 – The Book of Hajj Ch 123 H 14
[328] Al Kafi – V 4 – The Book of Hajj Ch 123 H 15
[329] Al Kafi – V 4 – The Book of Hajj Ch 123 H 16
[330] Al Kafi – V 4 – The Book of Hajj Ch 123 H 17
[331] Al Kafi – V 4 – The Book of Hajj Ch 123 H 18
[332] Al Kafi – V 4 – The Book of Hajj Ch 123 H 19
[333] Al Kafi – V 4 – The Book of Hajj Ch 124 H 1
[334] Al Kafi – V 4 – The Book of Hajj Ch 124 H 2
[335] Al Kafi – V 4 – The Book of Hajj Ch 124 H 3
[336] Al Kafi – V 4 – The Book of Hajj Ch 124 H 4
[337] Al Kafi – V 4 – The Book of Hajj Ch 124 H 5
[338] Al Kafi – V 4 – The Book of Hajj Ch 125 H 1
[339] Al Kafi – V 4 – The Book of Hajj Ch 125 H 2
[340] Al Kafi – V 4 – The Book of Hajj Ch 125 H 3
[341] Al Kafi – V 4 – The Book of Hajj Ch 126 H 1
[342] Al Kafi – V 4 – The Book of Hajj Ch 126 H 2
[343] Al Kafi – V 4 – The Book of Hajj Ch 126 H 3
[344] Al Kafi – V 4 – The Book of Hajj Ch 127 H 1
[345] Al Kafi – V 4 – The Book of Hajj Ch 128 H 1
[346] Al Kafi – V 4 – The Book of Hajj Ch 129 H 1
[347] Al Kafi – V 4 – The Book of Hajj Ch 129 H 2
[348] Al Kafi – V 4 – The Book of Hajj Ch 129 H 3
[349] Al Kafi – V 4 – The Book of Hajj Ch 129 H 4
[350] Al Kafi – V 4 – The Book of Hajj Ch 129 H 5
[351] Al Kafi – V 4 – The Book of Hajj Ch 129 H 6
[352] Al Kafi – V 4 – The Book of Hajj Ch 129 H 7
[353] Al Kafi – V 4 – The Book of Hajj Ch 130 H 1
[354] Al Kafi – V 4 – The Book of Hajj Ch 130 H 2
[355] Al Kafi – V 4 – The Book of Hajj Ch 130 H 3
[356] Al Kafi – V 4 – The Book of Hajj Ch 130 H 4
[357] Al Kafi – V 4 – The Book of Hajj Ch 130 H 5