Bihar Al-Anwaar Volume 96 Part 4

بحار الأنوار

BIHAR AL-ANWAAR

الجزء السادس و التسعون

Volume 96

Part 4 out of 5

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^-asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 48 الوقوف بالمشعر الحرام و فضله و علله و أحكامه و الإفاضة منه‏

CHAPTER 48 – THE PAUSING AT THE SACRED MONUMENTS, AND ITS MERIT, AND ITS REASON, AND ITS RULINGS, AND THE DISPERSING FROM IT

الآيات البقرة فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرامِ وَ اذْكُرُوهُ كَما هَداكُمْ وَ إِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ‏.

The Verses – (Surah Al Baqarah): So when you disperse from Arafat, then remember Allah near the Sacred Monuments, and remember Him just as He has Guided you (to do so), although before that you were from the straying ones [2:198].

1- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ فِي حَدِيثِ إِبْرَاهِيمَ ع إِنَّ جَبْرَئِيلَ ع انْتَهَى بِهِ إِلَى الْمَوْقِفِ فَأَقَامَ بِهِ حَتَّى غَرَبَتِ الشَّمْسُ ثُمَّ أَفَاضَ بِهِ فَقَالَ يَا إِبْرَاهِيمُ ازْدَلِفْ إِلَى الْمَشْعَرِ الْحَرَامِ فَسُمِّيَتْ مُزْدَلِفَةَ.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Aban, from Al Husayn Bin Saeed, from Safwan, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws having said in a Hadeeth of Ibrahim^-as: ‘Jibraeel^-as ended with him^-as to the pausing. He^-as stayed with him^-as until the sunset, the departed with him^-as. He^-as said: ‘O Ibrahim^-as! ‘Azdalaf’ (draw near) to the Sacred Monuments!’ So it was named as Muzdalifa’’.[1]

2- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا سُمِّيَتْ مُزْدَلِفَةَ لِأَنَّهُمُ ازْدَلَفُوا إِلَيْهَا مِنْ عَرَفَاتٍ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother, from Fazala, from Muawiya,

‘From Abu Abdullah^-asws having said: ‘But rather Muzdalifa has been named because they draw near to it from Arafaat’’.[2]

3- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُمِّيَتِ الْمُزْدَلِفَةُ جَمْعاً لِأَنَّ آدَمَ جَمَعَ فِيهَا بَيْنَ الصَّلَاتَيْنِ الْمَغْرِبِ وَ الْعِشَاءِ.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Maro, from Abdul Hameed Bin Abu Al Daylam,

‘From Abu Abdullah^-asws having said: ‘Al-Muzdalifa has been named as ‘Jam’a’ because Adam^-as had gathered (Jam’a) in it the two Salats – Al-Maghrib and Al-Isha’’.[3]

4- قَالَ الصَّدُوقُ‏ قَالَ أَبِي رَضِيَ اللَّهُ عَنْهُ فِي رِسَالَتِهِ إِلَيَّ إِنَّمَا سُمِّيَتِ الْمُزْدَلِفَةُ جَمْعاً لِأَنَّهُ يُجْمَعُ فِيهَا الْمَغْرِبُ وَ الْعِشَاءُ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ‏.

Al-Sadouq said, ‘My father, may Allah^-azwj be Pleased with him, said in his correspondence to me, ‘But rather Al-Muzdalifa has been named as ‘Jam’a’ because Al-Maghrib and Al-Isha Salats are gathered in it by one Azaan and two Iqaama(s)’’.[4]

5- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ وَ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَهْلُ الْجَاهِلِيَّةِ يَقُولُونَ أَشْرِقْ ثَبِيرُ يَعْنُونَ الشَّمْسَ كَيْمَا نُغِيرَ وَ إِنَّمَا أَفَاضَ رَسُولُ اللَّهِ ص مِنَ الْمَشْعَرِ لِأَنَّهُمْ كَانُوا يُفِيضُونَ بِإِيجَافِ الْخَيْلِ وَ إِيضَاعِ الْإِبِلِ فَأَفَاضَ رَسُولُ اللَّهِ ص بِالسَّكِينَةِ وَ الْوَقَارِ وَ الدَّعَةِ وَ أَفَاضَ بِذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ الِاسْتِغْفَارِ وَ حَرَكَةِ لِسَانِهِ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Saeed, from Safwan, and Ibn Abu Umeyr and Fazala Bin Muawiya Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘The people of the Pre-Islamic period were saying, ‘Ashriq Sabir’, meaning the sun, so that they could launch their raid. However, Rasool-Allah^-saww departed from the Monuments because they used to depart with the rushing of horses and the driving of camels. So Rasool-Allah^-saww departed with tranquillity, dignity, and calmness, and he departed with the Zikr of Allah^-azwj, Mighty and Majestic and seeking the Forgiveness and movement of his^-saww tongue’’.[5]

أقول: قد مضى في باب علل الحج.

I say, ‘It has passed in the chapter on reasons for the Hajj’.

6- عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ قَالَ: قُلْتُ لِلصَّادِقِ ع كَيْفَ صَارَ وَطْءُ الْمَشْعَرِ عَلَيْهِ وَاجِباً

From Suleyman Bin Mihran who said,

‘I said to Al-Sadiq^-asws, ‘How did treading the Monuments became obligatory upon him?’

قَالَ لِيَسْتَوْجِبَ بِذَلِكَ بُحْبُوحَةَ الْجَنَّةِ.

He^-asws said: ‘So that he would be obligated the Paradise due to that’’.[6]

7- ضا، فقه الرضا عليه السلام‏ إِذَا أَتَيْتَ الْمُزْدَلِفَةَ وَ هِيَ الْجَمْعُ صَلَّيْتَ بِهَا الْمَغْرِبَ وَ الْعِشَاءَ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ ثُمَّ تُصَلِّي نَوَافِلَكَ لِلْمَغْرِبِ بَعْدَ الْعِشَاءِ وَ إِنَّمَا سُمِّيَتِ الْجَمْعَ الْمُزْدَلِفَةُ لِأَنَّهُ يُجْمَعُ فِيهَا الْمَغْرِبُ وَ الْعِشَاءُ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ

(The book) ‘Fiqh Al-Reza^-asws’, may the greetings be upon him^-asws – ‘When you come to Al-Muzdalifa, and it is ‘Al-Jam’a’, pray Al-Maghrib and Al-Isha Salat with one Azaan and two Iqaama, then pray your optional for Al-Maghrib after Al-Isha, and rather Al-Jam’a has been named as Al-Muzdalifa, because in it Al-Maghrib and Al-Isha are gathered with one Azaan and two Iqaama.

فَإِذَا أَصْبَحْتَ فَصَلِّ الْغَدَاةَ وَ قِفْ بِهَا كَوُقُوفِكَ بِعَرَفَةَ وَ ادْعُ اللَّهَ كَثِيراً فَإِذَا طَلَعَتِ الشَّمْسُ عَلَى جَبَلِ ثَبِيرٍ فَأَفِضْ مِنْهَا إِلَى مِنًى وَ إِيَّاكَ أَنْ تُفِيضَ مِنْهَا قَبْلَ طُلُوعِ الشَّمْسِ وَ لَا مِنْ عَرَفَاتٍ قَبْلَ غُرُوبِهَا فَيَلْزَمَكَ الدَّمُ‏.

When it is morning, praying the morning salat and pause at it like your pausing at Arafaat, and supplicate to Allah^-azwj a lot. When the sun emerges upon mount Subeyr, depart from it to Mina, and beware of departing from it before emergence of the sun nor from Arafaat before its setting, so the blood (sacrificial animal) will necessitate you’’.[7]

8- وَ رُوِيَ‏ أَنَّهُ يُفِيضُ مِنَ الْمَشْعَرِ إِذَا انْفَجَرَ الصُّبْحُ وَ بَانَ فِي الْأَرْضِ خِفَافُ الْبَعِيرِ وَ آثَارُ الْحَوَافِرِ فَإِذَا بَلَغْتَ طَرَفَ وَادِي مُحَسِّرٍ- فَاسْعَ فِيهِ مِقْدَارَ مِائَةِ خُطْوَةٍ فَإِنْ كُنْتَ رَاكِباً فَحَرِّكْ رَاحِلَتَكَ قَلِيلًا.

And it is reported that he should depart from the Monuments when the morning breaks, and the footprints of camels and the marks of hooves become visible on the ground. When you reach the edge of the valley of Muhassir (close to Mina), walk briskly for about a hundred steps, and if you are riding, then urge your mount forward slightly’’.[8]

9- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ كَتَبَ إِلَيْهِ الْفَضْلُ يَذْكُرُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ وَ أَبِي أُسَامَةَ الشَّحَّامِ وَ يَعْقُوبَ الْأَحْمَرِ قَالُوا كُنَّا جُلُوساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ زُرَارَةُ فَقَالَ إِنَّ الْحَكَمَ بْنَ عُيَيْنَةَ حَدَّثَ عَنْ أَبِيكَ أَنَّهُ قَالَ صَلِّ الْمَغْرِبَ دُونَ الْمُزْدَلِفَةِ

(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud who said, ‘Al Fazl wrote to him mentioning from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Isa Bin Abu Mansour, and Abu Usama Al Shahaam and Yaqoub Al Ahmar, they said,

‘We were seated in the presence of Abu Abdullah^-asws. Zurara entered to see him^-asws. He said, ‘Al-Hakam Bin Uyayna narrates from your^-asws father^-asws that he^-asws said: ‘Pray Al-Maghrib Salat before Al-Muzdalifa’!’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَنَا تَأَمَّلْتُهُ مَا قَالَ أَبِي هَذَا قَطُّ كَذَبَ الْحَكَمُ عَلَى أَبِي

Abu Abdullah^-asws said to him: ‘I^-asws have pondered it. My^-asws father^-asws did not say this at all! Al-Hakam has lied upon my^-asws father^-asws!’

قَالَ فَخَرَجَ زُرَارَةُ وَ هُوَ يَقُولُ مَا أَرَى الْحَكَمَ كَذَبَ عَلَى أَبِيهِ‏.

He (the narrator) said, ‘Zurara went out and he was saying, ‘I don’t see Al-Hakam lying upon his^-asws father^-asws’’.[9]

10- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ مِثْلَهُ إِلَى قَوْلِهِ كَذَبَ الْحَكَمُ بْنُ عُتَيْبَةَ عَلَى أَبِي ع‏.

(The book) ‘Rijal’ of Al-Kashi – Hamdawiya and Ibrahim, two sons of Nuseyr, from Al-Hassan Bin Musa Al-Khashhab, from Ja’far Bin Muhammad Bin Hakeem, from Ibrahim Abdul Hameed – similar to it up to his^-asws words: ‘Al-Hakam Bin Uyayna has lied upon my^-asws father^-asws’’.[10]

11- الْهِدَايَةُ، فَإِذَا غَرَبَتِ الشَّمْسُ فَامْضِ فَإِذَا انْتَهَيْتَ إِلَى الْكَثِيبِ الْأَحْمَرِ عَنْ يَمِينِ الطَّرِيقِ فَقُلِ اللَّهُمَّ ارْحَمْ مَوْقِفِي وَ زَكِّ عَمَلِي وَ سَلِّمْ لِي دِينِي وَ تَقَبَّلْ مَنَاسِكِي-

(The book) ‘Al Hidaya’ –

‘When the sun sets, continue. When you end to Al-Kaseeb Al-Ahmar on the right hand side of the road, say, ‘O Allah^-azwj! Mercy my pausing and Purify my deeds, and Keep my religion safe for me, and Accept my rituals!’

فَإِذَا أَتَيْتَ مُزْدَلِفَةَ وَ هِيَ جَمْعٌ فَصَلِّ بِهَا الْمَغْرِبَ وَ الْعَتَمَةَ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ وَ لَا تُصَلِّهِمَا إِلَّا بِهَا فَإِنْ ذَهَبَ رُبُعُ اللَّيْلِ وَ بِتَّ بِمُزْدَلِفَةَ فَإِذَا طَلَعَ الْفَجْرُ فَصَلِّ الْغَدَاةَ ثُمَّ قِفْ بِهَا بِسَفْحِ الْجَبَلِ إِلَى أَنْ تَطْلُعَ الشَّمْسُ عَلَى ثَبِيرٍ فَإِنَّ الْوَقْفَ بِهَا فَرِيضَةٌ

When you end up to Muzdalifa, and it is (called) ‘Jam’a’, pray Al-Maghrib Salat and Al-Isha at it with one Azaan and two Iqaama, and do not pray these except at it. When a quarter of the night is gone and you spend the night at Muzdalifa, so when the dawn emerges, pray the morning Salat. Then pause at it by the mountainside up to emergence of the sun, upon (mount) Subeyr, for the pausing at it is an obligation.

وَ احْمَدِ اللَّهَ وَ هَلِّلْهُ وَ سَبِّحْهُ وَ مَجِّدْهُ وَ كَبِّرْهُ وَ أَثْنِ عَلَيْهِ بِمَا هُوَ أَهْلُهُ وَ صَلِّ عَلَى النَّبِيِّ ص ثُمَّ ادْعُ لِنَفْسِكَ مَا بَيْنَكَ وَ بَيْنَ طُلُوعِ الشَّمْسِ عَلَى ثَبِيرٍ

And praise Allah^-azwj and extol His^-azwj Oneness, and glorify Him^-azwj, and Magnify Him^-azwj, and laud upon Him^-azwj with what He^-azwj is rightful of, and send Salawaat upon the Prophet^-saww, then supplicate for yourself in what is between you and emergence of the sun, upon (mount) Subeyr.

فَإِذَا طَلَعَتِ الشَّمْسُ وَ رَأَتِ الْإِبِلُ أَخْفَافَهَا فِي الْحَرَمِ فَامْضِ حَتَّى تَأْتِيَ وَادِيَ مُحَسِّرٍ فَارْمُلْ‏ فِيهِ قَدْرَ مِائَةِ خُطْوَةٍ فَقُلْ كَمَا قُلْتَ فِي السَّعْيِ بِمَكَّةَ.

When the sun emerges and the hooves of the camels are seen in the Sanctuary, continue until you come to the valley of Muhassir. Walk briskly for a measurement of a hundred steps. Say just as you had said during the Sa’ee at Makkah’’.[11]

12- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ‏

(The book) ‘Da’im Al Islaam’ –

‘We are reporting from Ja’far^-asws Bin Muhammad^-asws having said regarding Words of Allah^‑azwj Mighty and Majestic: Then disperse from where the people (Ibrahim and Ismail) dispersed [2:199].

قَالَ كَانَتْ قُرَيْشٌ تُفِيضُ مِنَ الْمُزْدَلِفَةِ فِي الْجَاهِلِيَّةِ وَ يَقُولُونَ نَحْنُ أَوْلَى بِالْبَيْتِ مِنَ النَّاسِ فَأَمَرَهُمُ اللَّهُ أَنْ يُفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ مِنْ عَرَفَاتٍ‏.

He^-asws said: ‘Qureysh used to disperse from Al-Muzdalifa during the Pre-Islamic period. They were saying, ‘We are foremost with the House (Kabah) than the people!’, so Allah^-azwj Commanded them to disperse from where the people disperse, from Arafaat’’.[12]

13- وَ عَنْ عَلِيٍّ ع‏ أَنَّ رَسُولَ اللَّهِ ص دَفَعَ مِنْ عَرَفَةَ حِينَ غَرَبَتِ الشَّمْسُ‏.

And from Ali^-asws: ‘Rasool-Allah^-saww pushed ahead from Arafaat when the sun had set’’.[13]

14- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع‏ أَنَّهُ سُئِلَ عَنْ وَقْتِ الْإِفَاضَةِ مِنْ عَرَفَاتٍ فَقَالَ إِذَا وَجَبَتِ الشَّمْسُ فَمَنْ أَفَاضَ قَبْلَ غُرُوبِ الشَّمْسِ فَعَلَيْهِ بَدَنَةٌ يَنْحَرُهَا.

And from Ja’far^-asws Bin Muhammad^-asws, he^-asws was asked about the time of dispersal from Arafaat. He^-asws said: ‘When the sun sets. The one who disperses before setting of the sun, upon him is (penalty of) a sacrificial animal, he has to slaughter it’’.[14]

15- وَ عَنْهُ ع أَنَّهُ قَالَ: وَ إِذَا أَفَضْتَ مِنْ عَرَفَاتٍ فَأَفِضْ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ وَ أَفِضْ بِالاسْتِغْفَارِ فَإِنَّ اللَّهَ يَقُولُ‏ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ وَ اسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ‏ وَ اقْصِدْ فِي السَّيْرِ

And from him^-asws, he^-asws said: ‘And when you have dispersed from Arafaat, depart and upon you should be the tranquillity and the dignity, and depart with seeking the Forgiveness, for Allah^-azwj Says: Then hasten on from where the people (Ibrahim and Ismail) hastened on, and seek the Forgiveness of Allah; surely Allah is Forgiving, Merciful [2:199], and be moderate in the travelling (walking).

وَ عَلَيْكَ بِالدَّعَةِ وَ تَرْكِ الْوَجِيفِ الَّذِي يَصْنَعُهُ كَثِيرٌ مِنَ النَّاسِ فَإِنَّ رَسُولَ اللَّهِ ص لَمَّا دَفَعَ مِنْ عَرَفَةَ شَنَقَ الْقُصْوَى‏ بِالزِّمَامِ حَتَّى إِنَّ رَأْسَهَا لَيُصِيبُ رَحْلَهُ وَ هُوَ يَقُولُ وَ يُشِيرُ بِيَدِهِ الْيُمْنَى أَيُّهَا النَّاسُ السَّكِينَةَ السَّكِينَةَ

And upon you is with the supplicating, and leave the hurrying which most of the people are doing, for when Rasool-Allah^-saww pushed ahead from Arafaat he^-saww guided Al-Qaswa (his^‑saww she-camel) gently with the reins until its head touched his^-saww saddle, and he^-saww was saying and indicating with his^-saww right hand: ‘O you people, the tranquillity, the tranquillity!’

فَكُلَّمَا أَتَى جَبَلًا مِنَ الْجِبَالِ أَرْخَى لَهَا قَلِيلًا حَتَّى تَصَعَّدَ حَتَّى أَتَى الْمُزْدَلِفَةَ وَ سُنَّتُهُ ص تُتَّبَعُ‏.

Every time he^-saww came to a hill, he^-saww loosened (the reins) a little until it could ascend, until he^-saww ended to Al-Muzdalifa, and his^-saww Sunnah should be followed’’.[15]

16- وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: لَمَّا دَفَعَ رَسُولُ اللَّهِ ص مِنْ عَرَفَاتٍ مَرَّ حَتَّى أَتَى الْمُزْدَلِفَةَ فَجَمَعَ بِهَا بَيْنَ الصَّلَاتَيْنِ الْمَغْرِبِ وَ الْعِشَاءِ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ‏.

And from Ali^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘When Rasool-Allah^-saww pushed ahead from Arafaat passing one until he^-saww came to Al-Muzdalifa. At it, he^‑saww gathered the two Salats, Al-Maghrib and Al-Isha, with one Azaan and two Iqaama’’.[16]

17- وَ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَنَّهُ سُئِلَ عَنْ صَلَاةِ الْمَغْرِبِ وَ الْعِشَاءِ لَيْلَةَ الْمُزْدَلِفَةِ قَبْلَ أَنْ يَأْتِيَ الْمُزْدَلِفَةَ فَقَالَ لَا وَ إِنْ ذَهَبَ ثُلُثُ اللَّيْلِ وَ مَنْ فَعَلَ ذَلِكَ مُتَعَمِّداً فَعَلَيْهِ دَمٌ‏.

And from Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws was asked about Salat of Al-Maghrib and Al-Isha on the night of Al-Muzdalifa before he^-asws came to Al-Muzdalifa. He^-asws said: ‘And if a third of the night is gone, and the one who does that deliberately, upon him is blood (sacrificial animal)’’.[17]

18- وَ عَنْهُ ع أَنَّهُ قَالَ: لَمَّا صَلَّى رَسُولُ اللَّهِ ص وَ جَمَعَ الْمَغْرِبَ وَ الْعِشَاءَ اضْطَجَعَ وَ لَمْ يُصَلِّ مِنَ اللَّيْلِ شَيْئاً وَ نَامَ ثُمَّ قَامَ حِينَ طَلَعَ الْفَجْرُ.

And from him^-asws, he^-asws said: ‘When Rasool-Allah^-saww prays Salat and gathered between Al-Maghrib and Al-Isha, he^-saww lied down and did not pray anything from the night, and he^-saww slept. Then he^-saww stood up when the dawn emerged’’.[18]

19- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: وَ انْزِلْ بِالْمُزْدَلِفَةِ بِبَطْنِ الْوَادِي بِقُرْبِ الْمَشْعَرِ الْحَرَامِ وَ لَا تُجَاوِزِ الْجَبَلَ وَ لَا الْحِيَاضَ‏.

And from him^-saww, may the Salawaat of Allah^-azwj be upon him^-saww, he^-saww said: ‘And descend at Al-Muzdalifa in the interior of the valley nearby the Sacred Monuments, and do not surpass the mountain nor the ponds’’.[19]

20- وَ عَنْهُ ع أَنَّهُ قَالَ: حَدُّ مَا بَيْنَ مِنًى وَ الْمُزْدَلِفَةِ مُحَسِّرٌ وَ حَدُّ عَرَفَاتٍ مَا بَيْنَ الْمَأْزِمَيْنِ إِلَى أَقْصَى الْمَوْقِفِ‏.

And from him^-asws, he^-asws said: ‘A boundary of what is between Mina and Al-Muzdalifa is Muhassir, and a boundary of Arafaat is what is between the two mountain passes up to the outskirts of the pausing’’.[20]

21- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ لَمْ يَبِتْ لَيْلَةَ الْمُزْدَلِفَةِ وَ هِيَ لَيْلَةُ النَّحْرِ بِالْمُزْدَلِفَةِ مِمَّنْ حَجَّ مُتَعَمِّداً لِغَيْرِ عِلَّةٍ فَعَلَيْهِ بَدَنَةٌ.

And from him^-asws, he^-asws said: ‘One who does not spend the night at Al-Muzdalifa, and it is the night of the sacrifice at Al-Muzdalifa, is from the one who performs Hajj deliberately for without a (valid) reason, upon him is (penalty of) a sacrificial animal’’. [21]

22- وَ عَنْهُ ع أَنَّهُ قَالَ: رَخَّصَ رَسُولُ اللَّهِ ص فِي تَقْدِيمِ الثُّقْلِ وَ النِّسَاءِ وَ الضُّعَفَاءِ مِنَ الْمُزْدَلِفَةِ إِلَى مِنًى بِلَيْلٍ‏.

And from him^-asws, he^-asws said: ‘Rasool-Allah^-saww allowed regarding the heavy loads, and the women and the weak to precede from Al-Muzdalifa to Mina at night’’.[22]

23- وَ عَنْهُ‏ أَنَّ رَسُولَ اللَّهِ ص لَمَّا صَلَّى الْفَجْرَ يَوْمَ النَّحْرِ رَكِبَ الْقُصْوَى حَتَّى أَتَى الْمَشْعَرَ الْحَرَامَ فَرَقِيَ عَلَيْهِ وَ اسْتَقْبَلَ الْقِبْلَةَ فَكَبَّرَ اللَّهَ وَ هَلَّلَهُ وَ وَحَّدَهُ وَ لَمْ يَزَلْ وَاقِفاً حَتَّى أَسْفَرَ جِدّاً ثُمَّ دَفَعَ ص قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ‏.

And from him^-asws: ‘When Rasool-Allah^-saww prayed al Fajr Salat on the day of the sacrifice, he^‑saww rode ‘Al-Qaswa’ (his^-saww she-camel) until he^-saww came to the Sacred Monuments. He^‑saww ascended upon it and faced the Qiblah. He^-saww exclaimed Greatness of Allah^-azwj, and extolled His^-azwj Oneness, and His^-azwj Unity, and did not cease pausing until it (the sky) was very yellow, then he^-saww pushed one before emergence of the sun’’.[23]

24- وَ عَنْهُ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ كُلُّ عَرَفَةَ مَوْقِفٌ وَ كُلُّ مُزْدَلِفَةَ مَوْقِفٌ وَ كُلُّ مِنًى مَنْحَرٌ.

And from him^-asws, he^-asws said: ‘Rasool-Allah^-saww said: ‘The whole of Arafaat is a pausing station, and the whole of Muzdalifa is a pausing station, and the whole of Mina is a sacrificing ground’’.[24]

25- وَ وَقَفَ رَسُولُ اللَّهِ ص عَلَى قُزَحَ وَ هُوَ الْجَبَلُ الَّذِي عَلَيْهِ الْبِنَاء.

And Rasool-Allah^-saww paused upon ‘Quzh’, and it is the mountain upon which is the building’’.[25]

26- قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ فَيُسْتَحَبُّ لِإِمَامِ الْمَوْسِمِ أَنْ يَقِفَ عَلَيْهِ‏.

Ja’far^-asws Bin Muhammad^-asws said: ‘It is recommended for the imam (prayer leader) of the season (of Hajj) that he pauses upon it’’.[26]

27- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: مَنْ أَفَاضَ مِنْ جَمْعٍ قَبْلَ أَنْ يُفِيضَ النَّاسُ غَيْرَ الضُّعَفَاءِ وَ أَصْحَابِ الْأَثْقَالِ وَ النِّسَاءِ الَّذِينَ رُخِّصَ لَهُمْ فِي ذَلِكَ فَعَلَيْهِ دَمٌ‏ إِنْ هُوَ تَعَمَّدَ ذَلِكَ وَ إِنْ جَهِلَهُ فَلَا شَيْ‏ءَ عَلَيْهِ‏.

And from him^-asws, may the Salawaat be upon him^-asws, he^-asws said: ‘One who disperses from Jam’a before the people disperse, without being from the weak and with the heavy load and the women, those for whom is allowed regarding that, upon him is blood (sacrificial animal), if he had deliberated that, but if he had been ignorant, there is nothing upon him’’.[27]

28- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ جَهِلَ فَلَمْ يَقِفْ بِالْمُزْدَلِفَةِ وَ مَضَى مِنْ غَيْرِ عَرَفَةَ إِلَى مِنًى فَلْيَرْجِعْ فَلْيَقِفْ بِهَا.

And from him^-asws, he^-asws said: ‘One who is ignorant so he does not pause at Al-Muzdalifa and continues from other than Arafaat to Mina, let him return, and let him pause at it’’.[28]

29- وَ عَنْهُ ع‏ أَنَّ رَسُولَ اللَّهِ ص لَمَّا أَفَاضَ مِنَ الْمُزْدَلِفَةِ جَعَلَ يَسِيرُ الْعَنَقَ‏ وَ يَقُولُ أَيُّهَا النَّاسُ السَّكِينَةَ السَّكِينَةَ حَتَّى وَقَفَ عَلَى بَطْنِ مُحَسِّرٍ فَقَرَعَ نَاقَتَهُ فَخَبَّبَ‏ حَتَّى خَرَجَ ثُمَّ عَادَ إِلَى مَسِيرِهِ الْأَوَّلِ قَالَ وَ السَّعْيُ وَاجِبٌ بِبَطْنِ مُحَسِّرٍ

And from him^-asws: ‘When Rasool-Allah^-saww departed from Al-Muzdalifa, he^-saww made the walking moderate and said: ‘O you people, the tranquillity, the tranquillity!’, until he^-saww passed upon the interior of Muhassir. He^-saww struck his^-saww camel to quicken its pace until he^-saww passed through, then returned to his^-saww normal pace. He^-saww said, ‘Hastening is required in the valley of Muhassir!’

قَالَ ثُمَّ سَارَ رَسُولُ اللَّهِ ص حَتَّى أَتَى جَمْرَةَ الْعَقَبَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ.

He^-asws said: ‘Then Rasool-Allah^-saww travelled until he^-saww came to the rocks of Al-Aqaba. He^‑saww pelted these with seven pebbles’’.[29]

30- وَ عَنْهُ ع أَنَّهُ قَالَ: يَوْمُ الْحَجِّ الْأَكْبَرُ يَوْمُ النَّحْرِ.

And from him^-asws, he^-asws said: ‘The day of ‘Hajj Al-Akbar’ (the greatest Hajj) is the day of the sacrifice’’.[30]

باب 49 نزول منى و علله و أحكام الرمي و علله‏

CHAPTER 49 – DESCENDING AT MINA AND ITS REASON, AND RULING OF THE PELTING, AND ITS REASON

1- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ جَبْرَئِيلَ ع أَتَى إِبْرَاهِيمَ ع فَقَالَ تَمَنَّ يَا إِبْرَاهِيمَ فَكَانَتْ تُسَمَّى مُنًى فَسَمَّاهَا النَّاسُ مِنًى‏.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Aban, from Al Husayn Bin Saeed, from Fazalat, from Muawiya,

‘From Abu Abdullah^-asws having said: ‘Jibraeel^-as came to Ibrahim^-as. He^-as said: ‘Wish (Tamanna) O Ibrahim^-as!’ Thus it was named as ‘Munna’, and the people named it as ‘Mina’’.[31]

2- ع، علل الشرائع بِهَذَا الْإِسْنَادِ عَنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِمَ سُمِّيَ الْخَيْفُ خَيْفاً

(The book) ‘Ilal Al Sharaie’ – By this chain, from Al Husayn, from Safwan, from Muawiya who said,

‘I said to Abu Abdullah^-asws, ‘Why is ‘Al-Khief’ named as ‘Khief’?’

قَالَ إِنَّمَا سُمِّيَ الْخَيْفَ لِأَنَّهُ مُرْتَفِعٌ‏ عَنِ الْوَادِي وَ كُلُّ مَا ارْتَفَعَ عَنِ الْوَادِي سُمِّيَ خَيْفاً.

He^-asws said: ‘But rather it is named as ‘Al-Khief’ because it is raised from the valley, and all what is raised from the valley is named as ‘Khief’’.[32]

3- سن، المحاسن أَبِي عَنْ صَفْوَانَ‏ مِثْلَهُ‏.

(The book) ‘Al Mahasin’ – My father, from Safwan, similar to it’.[33]

4- ع، علل الشرائع‏ ن، عيون أخبار الرضا عليه السلام فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع‏ الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا سُمِّيَتْ مِنًى مِنًى أَنَّ جَبْرَئِيلَ ع قَالَ هُنَاكَ يَا إِبْرَاهِيمَ تَمَنَّ عَلَى رَبِّكَ مَا شِئْتَ

(The book) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^‑asws, in ‘Ilal’ of Ibn Sinan, from Al-Reza^-asws: ‘The reason due to which Mina is named as ‘Mina’ is that Jibraeel^-as said: ‘Over here, O Ibrahim^-as, wish (Tamanna) to your^-as Lord^-azwj whatever you like!’

فَتَمَنَّى إِبْرَاهِيمُ فِي نَفْسِهِ أَنْ يَجْعَلَ اللَّهُ مَكَانَ ابْنِهِ إِسْمَاعِيلَ كَبْشاً يَأْمُرُهُ بِذَبْحِهِ فِدَاءَ عَمَلِهِ لَهُ فَأُعْطِيَ مُنَاهُ‏.

So, Ibrahim^-as made wishes (Tamanna) regarding himself^-as for Allah^-azwj to Make a ram to be in place of his^-as son^-as, he^-as had been Commanded with slaughtering him^-as as a ransom of his^‑as deed for Him^-azwj, and his^-as wish was Granted’’.[34]

أقول: قد مضى بعض ما يتعلق بالرمي في باب أنواع الحج.

I said, ‘Some of what is related with the pelting has passed in the chapter on the types of Hajj’.

5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: الْمَرِيضُ يُرْمَى عَنْهُ وَ الصَّبِيُّ يُعْطَى الْحَصَى فَيَرْمِي‏.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, said: ‘The sick can have pelting performed on his behalf, and the young child would be given the pebbles so he can pelt’’.[35]

6- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: إِنِّي كُنْتُ مَعَ أَبِي بِمِنًى فَأَتَى جَمْرَةَ الْعَقَبَةِ فَرَأَى النَّاسَ عِنْدَهَا وُقُوفاً فَقَالَ لِغُلَامٍ لَهُ يُقَالُ لَهُ سَعِيدٌ نَادِ فِي النَّاسِ أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَيْسَ هَذَا مَوْضِعَ وُقُوفٍ فَارْمُوا وَ امْضُوا فَنَادَى سَعِيدٌ.

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), said, ‘I was with my father^-asws at Mina. He^-asws came to the rocks of Al-Aqaba. He^-asws saw the people standing at it. He^-asws said to a slave of his^-asws called Saeed: ‘Call out among the people that Ja’far^-asws Bin Muhammad^-asws says: ‘This isn’t a place to be pausing, therefore pelt (stones) and continue moving forward!’’ Saeed called out’’.[36]

7- قَالَ: وَ سَأَلْتُهُ عَنْ جَمْرَةِ الْعَقَبَةِ أَوَّلَ يَوْمٍ يَقِفُ مَنْ رَمَاهَا

He said, ‘And I asked him^-asws about the rocks of Al-Aqaba on the first day, ‘Should the one who pelts it pause?’

قَالَ لَا يَقِفْ أَوَّلَ يَوْمٍ وَ لَكِنْ لِيَرْمِ وَ لْيَنْصَرِفْ‏.

He^-asws said: ‘He cannot pause on the first day, but let him pelt and leave’’.[37]

8- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع‏ قَالَ فِي رَمْيِ الْجِمَارِ ارْمِهَا مِنْ بَطْنِ الْوَادِي وَ اجْعَلْهُنَّ كُلَّهُنَّ عَنْ يَمِينِكَ وَ لَا تَرْمِ أَعْلَى الْجَمْرَةِ وَ لْتَكُنِ الْحَصَى مِثْلَ أَنْمُلَةٍ

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty,

‘From Al-Reza^-asws having said regarding pelting the rocks: ‘Pelt these from interior of the valley and make these, all of them to be on your right, and do not pelt at the top of the rock, but let the pebbles be like the fingernail’.

وَ قَالَ فِي الْحَصَى لَا تَأْخُذْهَا سَوْدَاءَ وَ لَا بَيْضَاءَ وَ لَا حَمْرَاءَ خُذْهَا كُحْلِيَّةً مُنَقَّطَةً تَخْذِفُهُنَّ خَذْفاً تَضَعُهَا عَلَى الْإِبْهَامِ وَ تَدْفَعُهَا بِظَهْرِ السَّبَّابَةِ

And he^-asws said regarding the pebble, ‘Do not take it, neither black nor white nor red. Take it as dark grey with spots. Throw them lightly by placing them on your thumb and propelling them with the back of your index finger’.

وَ قَالَ‏ تَقِفُ عِنْدَ الْجَمْرَتَيْنِ الْأَوَّلَتَيْنِ وَ لَا تَقِفْ عِنْدَ جَمْرَةِ الْعَقَبَةِ.

And he^-asws said: ‘Pause at the first two rocks, but do not paus at the rock of Al-Aqaba’’.[38]

9- ب، قرب الإسناد عَنِ الرِّضَا ع قَالَ: لَا تَرْمِ الْجِمَارَ إِلَّا وَ أَنْتَ طَاهِرٌ.

(The book) ‘Qurb Al Isnaad’ –

‘From Al-Reza^-asws having said: ‘Do not pelt the rocks except and you are clean’’.[39]

10- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَمْيِ الْجِمَارِ لِمَ جُعِلَ

(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Amraky,

‘From Ali son of Ja’far^-asws, from his brother Musa^-asws, he said, ‘I asked him^-asws about pelting the rocks, ‘Why has it been made to be?’

قَالَ لِأَنَّ إِبْلِيسَ اللَّعِينَ كَانَ يَتَرَاءَى لِإِبْرَاهِيمَ ع فِي مَوْضِعِ الْجِمَارِ فَرَجَمَهُ إِبْرَاهِيمُ ع فَجَرَتِ السُّنَّةُ بِذَلِكَ‏.

He^-asws said: ‘Because Iblees^-la the accursed had appeared to Ibrahim^-as in places of the rocks, so Ibrahim^-as pelted him^-la. The Sunnah (practice) flowed with that’’.[40]

11- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوَّلُ مَنْ رَمَى الْجِمَارَ آدَمُ ع

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Safwan, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws: ‘The first one to pelt the rocks was Adam^-as’.

وَ قَالَ أَتَى جَبْرَئِيلُ إِبْرَاهِيمَ ع وَ قَالَ ارْمِ يَا إِبْرَاهِيمُ

And he^-asws said: ‘Jibraeel^-as came to Ibrahim^-as and said: ‘Pelt, O Ibrahim^-as!’

فَرَمَى جَمْرَةَ الْعَقَبَةِ وَ ذَلِكَ الشَّيْطَانُ تَمَثَّلَ لَهُ عِنْدَهَا.

He^-as pelted the rocks of Al-Aqaba, and that is (because) the Satan^-la had resembled to him^-as at it’’.[41]

12- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ مَسْعُودٍ الطَّائِيِّ عَنْ عَبْدِ الْحَمِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِذَا اجْتَمَعَ النَّاسُ بِمِنًى نَادَى مُنَادٍ أَيُّهَا الْجَمْعُ لَوْ تَعْلَمُونَ بِمَنْ أَحْلَلْتُمْ لَأَيْقَنْتُمْ بِالْمَغْفِرَةِ بَعْدَ الْخَلَفِ

(The book) ‘Al Mahasin’ – One of our companions, from Al-Hassan Bin Yusuf, from Zakariya Bin Muhammad, from Masoud Al Taie, from Abdul Hameed who said,

‘I heard Abu Abdullah^-asws saying: ‘When the people gather at Mina, a caller calls out, ‘O you gathering! Had you known with Whom have been released, you would have been certain of the Forgiveness after the past!’

ثُمَّ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنَّ عَبْداً أَوْسَعْتُ عَلَيْهِ فِي رِزْقِهِ لَمْ يَفِدْ إِلَيَّ فِي كُلِّ أَرْبَعٍ لَمَحْرُومٌ‏.

Then Allah^-azwj Blessed and Exalted Says: “Indeed! Any servant I^-azwj have Expanded in his sustenance, but he does not come as a delegate to Me^-azwj in every four years, he is Deprived!”’[42]

13- سن، المحاسن الْوَشَّاءُ عَنِ الرِّضَا ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِذَا أَفَاضَ الرَّجُلُ عَنْ مِنًى وَضَعَ مَلَكٌ يَدَهُ بَيْنَ كَتِفَيْهِ ثُمَّ قَالَ لَهُ اسْتَأْنِفْ‏.

(The book) ‘Al Mahasin’ – Al Washa,

‘From Al-Reza^-asws having said: ‘Abu Abdullah^-asws said: ‘When the man departs from Mina, an Angels places his hand between his shoulder, then says to him, ‘Resume!’’[43]

14- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي رَمْيِ الْجِمَارِ قَالَ لَهُ بِكُلِّ حَصَاةٍ يَرْمِي بِهَا تُحَطُّ عَنْهُ كَبِيرَةٌ مُوبِقَةٌ.

(The book) ‘Al Mahasin’ – My father, from Hammad, from Hareez,

‘From Abu Abdullah^-asws regarding pelting the rocks, he^-asws said to him: ‘With each pebble he pelts with, a major destructive sin is dropped off from him’’.[44]

15- ضا، فقه الرضا عليه السلام‏ خُذْ حَصَيَاتِ الْجِمَارِ مِنْ حَيْثُ شِئْتَ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws: ‘Take the red pebbles from wherever you like’’.[45]

16- وَ قَدْ رُوِيَ‏ أَنَّ أَفْضَلَ مَا يُؤْخَذُ الْجِمَارُ مِنَ الْمُزْدَلِفَةِ وَ تَكُونُ مُنَقَّطَةً كُحْلِيَّةً مِثْلَ رَأْسِ الْأَنْمُلَةِ وَ اغْسِلْهَا غَسْلًا نَظِيفاً وَ لَا تُؤْخَذُ مِنَ الَّذِي رُمِيَ مَرَّةً وَ ارْمِ إِلَى جَمْرَةِ الْعَقَبَةِ فِي يَوْمِ النَّحْرِ بِسَبْعِ حَصَيَاتٍ وَ تَقِفُ فِي وَسَطِ الْوَادِي مُسْتَقْبِلَ الْقِبْلَةِ يَكُونُ بَيْنَكَ وَ بَيْنَ الْجَمْرَةِ عَشْرُ خُطُوَاتٍ لَا خَمْسَ عَشْرَةَ خُطْوَةً-

And it has been reported that the best of what pebbles can be taken is from Muzdalifa. They should be dark grey with spots, about the size of a fingertip. Wash them thoroughly and do not take pebbles that have already been used for throwing. Throw seven pebbles at the rocks of Al-Aqaba on the Day of Sacrifice. Stand in the middle of the valley facing the Qibla, with a distance of ten steps between you and the rocks, not fifteen steps.

وَ تَقُولُ وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ وَ الْحَصَى فِي كَفِّكَ الْيُسْرَى اللَّهُمَّ هَذِهِ حَصَيَاتِي فَأَحْصِهِنَّ لِي عِنْدَكَ وَ ارْفَعْهُنَّ فِي عَمَلِي

And you should say while you are facing the Qiblah while the pebbles are in your left hand, ‘O Allah^-azwj! These are my pebbles, so Count these for me in Your^-azwj Presence and Raise these in my deeds!’

ثُمَّ تَتَنَاوَلُ مِنْهَا وَاحِدَةً وَ تَرْمِي مِنْ قِبَلِ وَجْهِهَا وَ لَا تَرْمِيهَا مِنْ أَعْلَاهَا وَ تُكَبِّرُ مَعَ كُلِّ حَصَاةٍ وَ تَرْمِي يَوْمَ الثَّانِي وَ الثَّالِثِ وَ الرَّابِعِ فِي كُلِّ يَوْمٍ بِإِحْدَى وَ عِشْرِينَ حَصَاةً إِلَى الْجَمْرَةِ الْأُولَى بِسَبْعَةٍ وَ تَقِفُ عَلَيْهَا وَ تَدَعُ إِلَى الْجَمْرَةِ الْوُسْطَى بِسَبْعَةٍ وَ تَقِفُ عِنْدَهَا وَ تَدَعُ إِلَى جَمْرَةِ الْعَقَبَةِ بِسَبْعَةٍ وَ لَا تَقِفْ عِنْدَهَا

Then take one from it and pelt it from the direction of its facet and do not pelt it at its top, and exclaim Takbeer with every pebble; and on the second and the third day and the fourth, during each day with twenty-one pebbles to the first rock with seven, and pause at it and leave to go to the middle rock with seven and pause by it, and leave to the Aqaba rock with seven and do not pause at it.

فَإِنْ جَهِلْتَ وَ رَمَيْتَ مَقْلُوبَةً فَأَعِدْ عَلَى الْجَمْرَةِ الْوُسْطَى وَ جَمْرَةِ الْعَقَبَةِ وَ إِنْ سَقَطَتْ مِنْكَ حَصَاةٌ فَخُذْ مِنْ حَيْثُ شِئْتَ مِنَ الْحَرَمِ وَ لَا تَأْخُذْ مِنَ الَّذِي قَدْ رُمِيَ وَ إِنْ كَانَ مَعَكَ مَرِيضٌ لَا يَسْتَطِيعُ أَنْ يَرْمِيَ الْجِمَارَ فَاحْمِلْهُ إِلَى الْجَمْرَةِ وَ مُرْهُ أَنْ يَرْمِيَ مِنْ كَفِّهِ إِلَى الْجَمْرَةِ وَ إِنْ كَانَ كَسِيراً أَوْ مَبْطُوناً أَوْ ضَعِيفاً لَا يَعْقِلُ وَ لَا يَسْتَطِيعُ الْخُرُوجَ وَ لَا الْحُمْلَانَ فَارْمِ أَنْتَ عَنْهُ

If you are unaware and throw the pebbles in reverse order, repeat the throwing at the middle rock and Al-Aqaba rock. If a pebble falls from your hand, take one from wherever you wish within the Sanctuary, but do not take one that has already been thrown. If someone with you is ill and unable to throw the pebbles, carry them to the rock and instruct them to throw from their own hand. If they are broken, severely ill, weak, unconscious, or unable to leave or be carried, then throw on their behalf.

فَإِنْ جَهِلْتَ وَ رَمَيْتَ إِلَى الْأَوَّلَةِ بِسَبْعٍ وَ إِلَى الثَّانِيَةِ بِسِتَّةٍ وَ إِلَى الثَّالِثَةِ بِثَلَاثٍ فَارْمِ إِلَى الثَّانِيَةِ بِوَاحِدَةٍ وَ أَعِدِ الثَّالِثَةَ وَ مَتَى لَمْ تَجُزِ النِّصْفَ فَأَعِدِ الرَّمْيَ مِنْ أَوَّلِهِ وَ مَتَى مَا جُزْتَ النِّصْفَ فَابْنِ عَلَى ذَلِكَ وَ إِنْ رَمَيْتَ إِلَى الْجَمْرَةِ الْأَوَّلَةِ دُونَ النِّصْفِ فَعَلَيْكَ أَنْ تُعِيدَ الرَّمْيَ إِلَيْهَا وَ إِلَى بَعْدِهَا مِنْ أَوَّلِهِ فَإِذَا رَمَيْتَ يَوْمَ الرَّابِعِ فَاخْرُجْ مِنْهَا إِلَى مَكَّةَ وَ مُطْلَقٌ لَكَ رَمْيُ الْجِمَارِ مِنْ أَوَّلِ النَّهَارِ إِلَى زَوَالِ الشَّمْسِ‏.

If you mistakenly throw seven pebbles at the first rock, six at the second, and three at the third, then throw one more at the second and repeat the third. If you do not reach half the required number of pebbles, start the throwing process from the beginning. However, if you have completed more than half, continue from where you left off. If you throw at the first rock with less than half the pebbles, you must repeat the throwing for it and those after it from the beginning. Once you complete the throwing on the fourth day, leave Mina for Makkah. You are permitted to throw the pebbles from the beginning of the day up to the zenith of the sun (midday)’’.[46]

17- وَ قَدْ رُوِيَ مِنْ أَوَّلِ النَّهَارِ إِلَى آخِرِهِ وَ أَفْضَلُ ذَلِكَ مَا قَرُبَ مِنَ الزَّوَالِ وَ جَائِزٌ لِلْخَائِفِ وَ النِّسَاءِ الرَّمْيُ بِاللَّيْلِ فَإِنْ رَمَيْتَ وَ وَقَعَتْ فِي مَحْمِلٍ وَ انْحَدَرَتْ مِنْهُ إِلَى الْأَرْضِ أَجْزَأَتْ عَنْكَ وَ إِنْ بَقِيَتْ فِي الْمَحْمِلِ لَمْ تُجْزِ عَنْكَ وَ ارْمِ مَكَانَهَا أُخْرَى‏.

And it has been reported, from the beginning of the day up to its end, and the best of that is what is nearer to the midday, and it is allowed for the fearful and the women to pelt at night. If you throw and the pebble falls into a container and then rolls down to the ground, it is sufficient for you. However, if it remains in the container, it does not count, and you must throw another pebble in its place’’.[47]

18- الْهِدَايَةُ، ثُمَّ امْضِ إِلَى مِنًى تَرْمِي الْجِمَارَ فَإِنْ أَحْبَبْتَ أَنْ تَأْخُذَ حَصَاكَ الَّذِي تَرْمِي بِهِ مِنْ مُزْدَلِفَةَ فَعَلْتَ وَ إِنْ أَحْبَبْتَ أَنْ تَكُونَ مِنْ رَحْلِكَ بِمِنًى فَأَنْتَ فِي سَعَةٍ فَاغْسِلْهَا وَ اقْصِدْ إِلَى الْجَمْرَةِ الْقُصْوَى وَ هِيَ جَمْرَةُ الْعَقَبَةِ فَارْمِهَا بِسَبْعِ حَصَيَاتٍ مِنْ قِبَلِ وَجْهِهَا وَ لَا تَرْمِهَا مِنْ أَعْلَاهَا وَ يَكُونُ بَيْنَكَ وَ بَيْنَ الْجَمْرَةِ عَشَرَةُ أَذْرُعٍ أَوْ خَمْسَةَ عَشَرَ ذِرَاعاً

(The book) ‘Al Hidaya’ –

‘Then proceed to Mina to throw the pebbles. If you wish to take the pebbles you will throw, from Muzdalifa, you may do so. If you prefer to take them from your tent in Mina, you are free to do so. Wash them and head toward the farthest rock, which is the Aqaba rock. Throw seven pebbles at it from the direction of its face, and do not throw from its top. The distance between you and the rock should be ten or fifteen cubits.

وَ تَقُولُ وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ وَ الْحَصَى فِي يَدِكَ الْيُسْرَى اللَّهُمَّ هَذِهِ حَصَيَاتِي فَأَحْصِهِنَّ لِي وَ ارْفَعْهُنَّ لِي فِي عَمَلِي

And you should say while you are facing the Qiblah while the pebbles are in your left hand, ‘O Allah^-azwj! These are my pebbles so Count these for me and Raise these for me in my deeds!’

وَ تَقُولُ مَعَ كُلِّ حَصَاةٍ اللَّهُ أَكْبَرُ اللَّهُمَّ ادْحَرْ عَنِّي الشَّيْطَانَ الرَّجِيمَ اللَّهُمَّ تَصْدِيقاً بِكِتَابِكَ عَلَى سُنَّةِ نَبِيِّكَ ص اللَّهُمَّ اجْعَلْهُ حَجّاً مَبْرُوراً وَ عَمَلًا مَقْبُولًا وَ سَعْياً مَشْكُوراً وَ ذَنْباً مَغْفُوراً

And you should say with each pebble, ‘Allah^-azwj is Greatest!’ O Allah^-azwj! Drive the pelted Satan^-la away from me! O Allah^-azwj! Ratifying Your^-azwj, being upon the Sunnah of Your^-azwj Prophet^-saww! O Allah^-azwj! Make it an accomplished Hajj, and Accepted deed, and an Appreciated striving, and sins Forgiven!’

وَ لْتَكُنِ الْحَصَاةُ كَالْأَنْمُلَةِ مُنَقَّطَةً كُحْلِيَّةً أَوْ مِثْلَ حَصَى الْخَذْفِ فَإِذَا أَتَيْتَ رَحْلَكَ وَ رَجَعْتَ مِنْ رَمْيِ الْجِمَارِ فَقُلِ اللَّهُمَّ بِكَ وَثِقْتُ وَ عَلَيْكَ تَوَكَّلْتُ فَنِعْمَ الرَّبُّ أَنْتَ وَ نِعْمَ الْمَوْلَى وَ نِعْمَ النَّصِيرُ.

And let the pebbles be like the fingernails (in size) dark grey with spots, or like the pebbles used for throwing. When you return to your ride and have returned from pelting the rocks, say, O Allah^-azwj! With You^-azwj I have trusted, and upon You^-azwj I have relied, so You^-azwj are the Best Lord^-azwj, and the Best Master, and the Best persistent Helper!’’[48]

19- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَنَّهُ كَانَ يَسْتَحِبُّ أَنْ يَأْخُذَ حَصَى الْجِمَارِ مِنَ الْمُزْدَلِفَةِ.

(The book) ‘Da’aim Al Islam’ –

‘We are reporting from Abu Ja’far Muhammad^-asws Bin Ali^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws had recommended to take pebbles of the rocks from Al-Muzdalifa’’.[49]

20- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: خُذْ حَصَى الْجِمَارِ مِنَ الْمُزْدَلِفَةِ وَ إِنْ أَخَذْتَهَا مِنْ مِنًى أَجْزَأَكَ‏.

And from Ja’far^-asws Bin Muhammad^-asws, he^-asws said: ‘Take pebbles of the rocks from Al-Muzdalifa, and even if you were to take from Mina, it will suffice you’’.[50]

21- وَ عَنْهُ ع‏ أَنَّهُ كَانَ يَلْتَقِطُ حَصَى الْجِمَارِ الْتِقَاطاً كُلَّ حَصَاةٍ مِنْهَا بِقَدْرِ الْأَنْمُلَةِ وَ يُسْتَحَبُّ أَنْ تَكُونَ زُرْقاً أَوْ كُحْلِيَّةً مُنَقَّطَةً وَ يُكْرَهُ أَنْ تُكْسَرَ مِنَ الْحِجَارَةِ كَمَا يَفْعَلُ كَثِيرٌ مِنَ النَّاسِ وَ اغْسِلْهَا وَ إِنْ لَمْ تَغْسِلْهَا وَ كَانَتْ نَقِيَّةً لَمْ يَضُرَّكَ‏.

And from him^-asws, he^-asws used to collect the pebbles for throwing, picking each one up about the size of a fingertip. It is recommended that they be blue or dark grey with spots. It is disliked to break the stones, as many people do. Wash them, and if you do not wash them but they are clean, it will not harm you’’.[51]

22- وَ عَنْهُ ع‏ أَنَّهُ اسْتُحِبَّ الْغُسْلُ لِرَمْيِ الْجِمَارِ.

And from him^-asws: ‘He recommended the washing (bathing) for pelting the rocks’’.[52]

23- وَ عَنْهُ ع أَنَّهُ قَالَ: تَرْمِي كُلَّ جَمْرَةٍ بِسَبْعِ حَصَيَاتٍ وَ تَرْمِي مِنْ أَعْلَى الْوَادِي وَ تَجْعَلُ الْجَمْرَةَ عَنْ يَمِينِكَ وَ لَا تَرْمِ مِنْ أَعْلَى الْجَمْرَةِ وَ كَبِّرْ مَعَ كُلِّ حَصَاةٍ تَرْمِيهَا وَ قِفْ بَعْدَ الْفَرَاغِ مِنَ الرَّمْيِ وَ ادْعُ بِمَا قُسِمَ لَكَ ثُمَّ ارْجِعْ إِلَى رَحْلِكَ مِنْ مِنًى وَ لَا تَرْمِ مِنَ الْحَصَى بِشَيْ‏ءٍ قَدْ رُمِيَ بِهِ وَ إِنْ عَجَزَ عَلَيْكَ مِنَ الْحَصَى شَيْ‏ءٌ فَلَا بَأْسَ أَنْ تَأْخُذَهُ مِنْ قُرْبِ الْجَمْرَةِ.

And from him^-asws, he^-asws said: ‘Pelt seven pebbles at each rock, starting from the highest part of the valley. Place the rock on your right side and do not throw from the top of the rock. Say ‘Allah^-azwj is Greatest’ with each pebble you throw. After completing the throwing, stop and make a supplication for what has been Decreed for you. Then return to your tent in Mina. Do not throw pebbles that have already been used for throwing. If you are unable to find enough pebbles, it is permissible to take them from near the rocks’’.[53]

24- وَ عَنْهُ ع أَنَّهُ قَالَ: لَمَّا أَقْبَلَ رَسُولُ اللَّهِ ص مِنَ الْمُزْدَلِفَةِ مَرَّ عَلَى جَمْرَةِ الْعَقَبَةِ يَوْمَ النَّحْرِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ ثُمَّ أَقَامَ بِمِنًى وَ كَذَلِكَ السُّنَّةُ ثُمَّ تَرْمِي أَيَّامَ التَّشْرِيقِ الثَّلَاثَ الْجَمَرَاتِ كُلَّ يَوْمٍ عِنْدَ زَوَالِ الشَّمْسِ وَ هُوَ أَفْضَلُ وَ لَكَ أَنْ تَرْمِيَ مِنْ أَوَّلِ النَّهَارِ إِلَى آخِرِهِ وَ لَا تَرْمِي الْجِمَارَ إِلَّا عَلَى طُهْرٍ وَ مَنْ رَمَى عَلَى غَيْرِ طُهْرٍ فَلَا شَيْ‏ءَ عَلَيْهِ‏.

And from him^-asws, he^-asws said: ‘When Rasool-Allah^-saww came from Muzdalifa, he^-saww passed by the rocks of Aqaba on the day of the sacrifice and threw seven pebbles at it. Then he^-saww stayed in Mina, and this is how it is done according to the Sunnah. On the days of Tashreeq, you pelt the three rocks each day at the time of midday, which is preferred. However, you are permitted to throw them from the beginning of the day until its end. Do not throw the pebbles except while in a state of ritual purity. If someone throws without being in a state of purity, there is nothing upon him’’.[54]

25- وَ عَنْهُ‏ أَنَّ رَسُولَ اللَّهِ ص رَخَّصَ لِلرِّعَاءِ أَنْ يَرْمُوا الْجِمَارَ لَيْلًا قَالَ وَ مَنْ فَاتَهُ رَمْيُهَا بِالنَّهَارِ رَمَاهَا لَيْلًا إِنْ شَاءَ.

And from him^-asws: ‘Rasool-Allah^-saww allowed for the shepherd to pelt the rocks at night. He^‑saww said: ‘And the one who misses pelting at daytime can pelt these at night if he so desires’’.[55]

26- وَ عَنْهُ‏ أَنَّ رَسُولَ اللَّهِ ص كَانَ يَرْمِي الْجِمَارَ مَاشِياً وَ مَنْ رَكِبَ إِلَيْهَا فَلَا شَيْ‏ءَ عَلَيْهِ‏.

And from him^-asws: ‘Rasool-Allah^-saww had pelted the rocks while walking, and the one who rides to it, there is nothing upon him’’.[56]

27- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ تَرَكَ رَمْيَ الْجِمَارِ أَعَادَ.

And from him^-asws, he^-asws said: ‘One who neglects pelting the rocks, should repeat’’.[57]

28- وَ عَنْهُ أَنَّهُ قَالَ: يُرْمَى يَوْمَ النَّحْرِ الْجَمْرَةُ الْكُبْرَى وَ هِيَ جَمْرَةُ الْعَقَبَةِ وَقْتَ الِانْصِرَافِ مِنَ الْمُزْدَلِفَةِ وَ يُرْمَى فِي أَيَّامِ التَّشْرِيقِ الثَّلَاثُ الْجَمَرَاتِ كُلَّ يَوْمٍ يُبْتَدَأُ بِالصُّغْرَى ثُمَّ الْوُسْطَى ثُمَّ الْكُبْرَى‏.

And from him^-asws, he^-asws said: ‘On the day of the sacrifice, the largest rock is pelted, and it is the Aqaba rock, and the time of dispersing from Al-Muzdalifa, and in the days of Tashreeq the three rocks are pelted during every day beginning with the smallest, then the middle, then the largest’’.[58]

29- وَ عَنْهُ أَنَّهُ قَالَ: مَنْ قَدَّمَ جَمْرَةً عَلَى جَمْرَةٍ أَعَادَ الرَّمْيَ‏.

And from him^-asws, he^-asws said: ‘One who precedes a rock over a rock should repeat the pelting’’.[59]

30- وَ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: الْمَرِيضُ تُرْمَى عَنْهُ الْجِمَارُ.

And from Ali^-asws: ‘Rasool-Allah^-saww said: ‘The sick one, the rocks should be pelted on his behalf’’.[60]

31- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ تَعَجَّلَ النَّفْرَ فِي يَوْمَيْنِ تَرَكَ مَا يَبْقَى عِنْدَهُ مِنَ الْجِمَارِ بِمِنًى‏.

And from Ja’far^-asws Bin Muhammad^-asws, he^-asws said: ‘One who hastens to depart in two days should leave whatever remaining pebbles there are in his possession from the rocks, at Mina’’.[61]

32- وَ عَنْ عَلِيٍّ ع‏ أَنَّ رَسُولَ اللَّهِ ص لَمَّا رَمَى جَمْرَةَ الْعَقَبَةِ يَوْمَ النَّحْرِ أَتَى إِلَى الْمَنْحَرِ بِمِنًى فَقَالَ هَذَا الْمَنْحَرُ وَ كُلُّ مِنًى مَنْحَرٌ وَ نَحَرَ هَدْيَهُ وَ نَحَرَ النَّاسُ فِي رِحَالِهِمْ.

And from Ali^-asws: ‘When Rasool-Allah^-saww pelted the rocks of Al-Aqaba on the day of the sacrifice, he^-saww came to the sacrificing place at Mina. He^-saww said: ‘This is the sacrificing place, and the whole of Mina is a sacrificing place, and he^-saww sacrificed his^-saww sacrificial animal, and the people sacrificed in (by) their rides’’.[62]

باب 50 الهدي و وجوبه على المتمتع و سائر الدماء و حكمها

CHAPTER 50 – THE SACRIFICIAL OFFERING AND ITS OBLIGATION UPON THE PERFORMER OF UMRAH TAMATTO, AND REST OF THE BLOODS AND THEIR RULINGS

الآيات البقرة فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كامِلَةٌ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ‏

The Verses – (Surah Al Baqarah): and one who combines with the Umrah to the Hajj, then whatever is easy from the sacrifice. But the one who cannot find, so it is the Fasting for three days during the Hajj and seven when you return – these would be ten complete; that is for the one whose family does not happen to be present in the Sacred Masjid. [2:196].

المائدة يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحِلُّوا شَعائِرَ اللَّهِ وَ لَا الشَّهْرَ الْحَرامَ وَ لَا الْهَدْيَ وَ لَا الْقَلائِدَ

(Surah) Al Maidah: O you who believe! Do not violate the rituals of Allah nor the Sacred Month, nor the offerings, nor the sacrificial animals [5:2].

و قال تعالى‏ جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرامَ قِياماً لِلنَّاسِ وَ الشَّهْرَ الْحَرامَ وَ الْهَدْيَ وَ الْقَلائِدَ

And the Exalted Said: Allah Made the Kabah, the Sacred House, as a Standard for the people, and (so is) the Sacred Month, and the offerings and the sacrificial animals. [5:97].

الحج  وَ يَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُوماتٍ عَلى‏ ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ فَكُلُوا مِنْها وَ أَطْعِمُوا الْبائِسَ الْفَقِيرَ

(Surah) Al Hajj: and they would mention the Name of Allah during the well-known days upon what He has Graced them from the beasts, the cattle. Therefore, eat from these and feed the destitute, the poor [22:28].

إلى قوله تعالى‏ وَ لِكُلِّ أُمَّةٍ جَعَلْنا مَنْسَكاً لِيَذْكُرُوا اسْمَ اللَّهِ عَلى‏ ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ‏

Up to Words of the Exalted: And for every community We Made rituals for them to mention the Name of Allah upon what We Graced them from beasts, the cattle. [22:34].

إلى قوله تعالى‏ وَ الْبُدْنَ جَعَلْناها لَكُمْ مِنْ شَعائِرِ اللَّهِ لَكُمْ فِيها خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ‏ عَلَيْها صَوافَّ فَإِذا وَجَبَتْ جُنُوبُها فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ كَذلِكَ سَخَّرْناها لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ

Up to Words of the Exalted: And (as for) the sacrificial animals, We Made these for you to be from the Rituals of Allah. There is goodness for you in these, therefore mention the Name of Allah over them in rows. So, when they fall down on their sides, then eat from these and feed the contented and the beggar. Like that, We Subject these for you, perhaps you would be thankful [22:36].

لَنْ يَنالَ اللَّهَ لُحُومُها وَ لا دِماؤُها وَ لكِنْ يَنالُهُ التَّقْوى‏ مِنْكُمْ كَذلِكَ سَخَّرَها لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلى‏ ما هَداكُمْ وَ بَشِّرِ الْمُحْسِنِينَ‏.

It will never reach Allah, neither its flesh nor its blood, but the piety from you will reach Him. Like that, We Subjected these for you, for you to exclaim the Greatness of Allah upon what We Guided you, and give glad tidings to the good doers [22:37].

1- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْهَدْيُ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ لَا يَجِبُ حَتَّى يُعَلِّقَ عَلَيْهِ يَعْنِي إِذَا قَلَّدَهُ فَقَدْ وَجَبَ

(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Farqad,

‘From Abu Ja’far^-asws having said: ‘The offering is from the camels, and the cows, and the sheep, and it is not obligated until he casts upon it, meaning when he collars it, so it becomes obligated’.

وَ قَالَ وَ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏ شَاةٌ.

And he^-asws said: ‘whatever is easy from the sacrifice. [2:196], a sheep’’.[63]

2- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏ قَالَ يُجْزِيهِ شَاةٌ وَ الْبَدَنَةُ وَ الْبَقَرَةُ أَفْضَلُ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Al Halby,

‘From Abu Abdullah^-asws regarding His^-azwj Words: so if you are restricted then whatever is easy from the sacrifice. [2:196]. He^-asws said: ‘It suffices him, a sheep and the camel, and the cow is better’’.[64]

3- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْهُ ع قَالَ: إِنِ اسْتَمْتَعْتَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَإِنَّ عَلَيْكَ الْهَدْيَ مَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏ إِمَّا جَزُورٌ وَ إِمَّا بَقَرَةٌ وَ إِمَّا شَاةٌ فَإِنْ لَمْ تَقْدِرْ فَعَلَيْكَ الصِّيَامُ كَمَا قَالَ اللَّهُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From him^-asws, he^-asws said: ‘If you combine the Umrah to the Hajj, upon you is the offering, whatever is easy from the sacrifice. [2:196], either a camel, or a cow, or a sheep. If you are not able, upon you is the fasting just as Allah^-azwj has Said’’.[65]

4- وَ ذَكَرَ أَبُو بَصِيرٍ عَنْهُ ع قَالَ: نَزَلَتْ عَلَى رَسُولِ اللَّهِ ص الْمُتْعَةُ وَ هُوَ عَلَى الْمَرْوَةِ بَعْدَ فَرَاغِهِ مِنَ السَّعْيِ‏.

And Abu Baseer mentioned, from him^-asws having said: ‘The (Umrah) Tamatto was Revealed unto Rasool-Allah^-saww while he^-saww was upon Al-Marwa, after his^-saww being free from the Sa’ee’’.[66]

5- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏ قَالَ لِيَكُنْ كَبْشاً سَمِيناً فَإِنْ لَمْ يَجِدْ فَعِجْلًا مِنَ الْبَقَرِ وَ الْكَبْشُ أَفْضَلُ فَإِنْ لَمْ يَجِدْ فَهُوَ جَذَعٌ مِنَ الضَّأْنِ وَ إِلَّا مَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws regarding Words of the Exalted: And complete the Hajj and the Umrah for Allah; but if you are restricted, then whatever is easy from the offering; [2:196]. He^-asws said: ‘A fat ram. If he cannot find, then a calf from the cows, and the ram is best. If he cannot find, it is a young from the sheep, or else whatever is easy from the offering’’.[67]

6- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا وَجَدَ الرَّجُلُ هَدْياً ضَالًّا فَلْيُعَرِّفْهُ يَوْمَ النَّحْرِ وَ الْيَوْمَ الثَّانِيَ وَ الْيَوْمَ الثَّالِثَ ثُمَّ يَذْبَحُهَا عَنْ صَاحِبِهَا عَشِيَّةَ الثَّالِثِ.

The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Safwan, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘When the man finds a strayed sacrificial animal, let him introduce (publicise) it on the day of the sacrifice and the second day and the third day, then he can slaughter it on behalf of its owner in the evening of the third’’.[68]

7- خص، منتخب البصائر ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ الْحَسَنِ بْنِ مَتِّيلٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنِ السَّيَّارِيِّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: سَأَلَنِي بَعْضُ الْخَوَارِجِ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ‏ إِلَى قَوْلِهِ‏ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ‏ الْآيَةَ مَا الَّذِي أَحَلَّ اللَّهُ مِنْ ذَلِكَ وَ مَا الَّذِي حَرَّمَ اللَّهُ

(The book) ‘Muntakhab Al Basaair’ – Ibn Al Waleed, from Al Saffar, and Al-Hassan Bin Mateel, from Ibrahim Bin Hashim, from Ibrahim Bin Muhammad Al Hamdany, from Al Sayyari, from Dawood Al Raqy who said,

‘One of the Kharijites asked me about Words of Allah^-azwj Blessed and Exalted: (for) two from the sheep and two from the goats, [6:143] – up to His^-azwj Words: And (for) two from the camels and two from the cows, [6:144] – the Verse, ‘What is that which Allah^-azwj has Made Permissible from that, and what is that which Allah^-azwj has Prohibited?’

قَالَ فَلَمْ يَكُنْ عِنْدِي فِي ذَلِكَ شَيْ‏ءٌ فَحَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنَ الْخَوَارِجِ سَأَلَنِي عَنْ كَذَا وَ كَذَا

He said: ‘There did not happen to be anything with me regarding that. I performed Hajj, and I entered to see Abu Abdullah^-asws. I said, ‘May I be sacrificed for you^-asws! A man from the Kharijites asked me about such and such!’

فَقَالَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ فِي الْأُضْحِيَّةِ بِمِنًى الضَّأْنَ وَ الْمَعْزَ الْأَهْلِيَّةَ وَ حَرَّمَ فِيهَا الْجَبَلِيَّةَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ

He^-asws said: ‘Allah^-azwj Mighty and Majestic has Permitted for the slaughtering at Mina, the domesticated sheep and the goat, and has Prohibited the wild ones in it, and that is His^-azwj Word, Mighty and Majestic: (for) two from the sheep and two from the goats, [6:143].

‏ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ فِي الْأُضْحِيَّةِ بِمِنًى الْإِبِلَ الْعِرَابَ وَ حَرَّمَ فِيهَا الْبَخَاتِيَّ وَ أَحَلَّ فِيهَا الْبَقَرَ الْأَهْلِيَّةَ وَ حَرَّمَ فِيهَا الْجَبَلِيَّةَ وَ ذَلِكَ قَوْلُهُ‏ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ‏

And Allah^-azwj Mighty and Majestic Permitted regarding the slaughtering at Mina, the Bedouin camels, and Prohibited in it the sale of camels that are fattened (for trade). He^-azwj has Made the domesticated cattle lawful and Prohibited the wild cattle, and that is His^-azwj Word: And (for) two from the camels and two from the cows, [6:144]’.

قَالَ فَانْصَرَفْتُ إِلَى صَاحِبِي فَأَخْبَرْتُهُ بِهَذَا الْجَوَابِ فَقَالَ هَذَا شَيْ‏ءٌ حَمَلَتْهُ الْإِبِلُ مِنَ الْحِجَازِ.

He (the narrator) said, ‘I left to go my companions and informed him of this answer. He said, ‘This is something the camels have carried from Al-Hijaz!’’[69]

8- عُدَّةُ الدَّاعِي، قَالَ الصَّادِقُ ع‏ الْقَانِعُ الَّذِي يَسْأَلُ وَ الْمُعْتَرُّ صَدِيقُكَ‏.

(The book) ‘Uddat Al Daie’ –

‘Al-Sadiq^-asws said: ‘The ‘Qanie’ is one who asks (begs), and ‘Al-Mu’tar is your friend’’.[70]

9- الْهِدَايَةُ، ثُمَّ اشْتَرِ مِنْهُ هَدْيَكَ إِنْ كَانَ مِنَ الْبُدْنِ أَوْ مِنَ الْبَقَرِ وَ إِلَّا فَاجْعَلْهُ كَبْشاً سَمِيناً فَحْلًا فَإِنْ لَمْ تَجِدْ كَبْشاً فَحْلًا فَمَوْجُوءٌ مِنَ الضَّأْنِ فَإِنْ لَمْ تَجِدْ فَتَيْساً فَحْلًا فَإِنْ لَمْ تَجِدْ فَمَا تَيَسَّرَ لَكَ وَ عَظِّمْ شَعَائِرَ اللَّهِ وَ لَا تُعْطِ الْجَزَّارَ جُلُودَهَا وَ لَا قَلَائِدَهَا وَ لَا جِلَالَهَا وَ لَكِنْ تَصَدَّقْ بِهَا وَ لَا تُعْطِ السَّلَّاخَ مِنْهَا شَيْئاً فَإِذَا اشْتَرَيْتَ هَدْيَكَ فَاسْتَقْبِلِ الْقِبْلَةَ وَ انْحَرْهُ أَوِ اذْبَحْهُ

(The book) ‘Al-Hidaya’ – Then purchase your sacrificial offering from it, whether it is from the camels or the cattle. If not, then make it a fat ram, a male. If you do not find a male ram, then a castrated sheep. If you do not find that, then a male goat. If you do not find that, then whatever is available to you. Honour the symbols of Allah^-azwj and do not give the butcher its skin, collars, or coverings, but rather give them in charity. Do not give the slaughterer anything from it. When you have purchased your sacrificial offering, face the Qiblah and slaughter it or sacrifice it.

وَ قُلْ‏ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ ما أَنَا مِنَ الْمُشْرِكِينَ‏ إِنَّ صَلاتِي وَ نُسُكِي وَ مَحْيايَ وَ مَماتِي لِلَّهِ رَبِ‏ الْعالَمِينَ لا شَرِيكَ لَهُ وَ بِذلِكَ أُمِرْتُ‏ وَ أَنَا مِنَ الْمُسْلِمِينَ

And say, ‘I turn my face towards the One Who Originated the skies and the earth, being upright, – a submitter – and I am not from the associaters’ [6:79] Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, [6:163], and I am from the submitters!

اللَّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ تَقَبَّلْ مِنِّي

O Allah^-azwj, from You^-azwj and for You^-azwj! In the Name of Allah^-azwj, and Allah^-azwj is Greatest! O Allah^-azwj! Accept from me!’

ثُمَّ اذْبَحْ وَ انْحَرْ وَ لَا تَنْخَعْ حَتَّى يَمُوتَ ثُمَّ كُلْ وَ تَصَدَّقْ وَ أَطْعِمْ وَ اهْدِ إِلَى مَنْ شِئْتَ ثُمَّ احْلِقْ رَأْسَكَ‏.

Then slaughter and sacrifice, but do not sever the spinal cord until it dies. Then eat, and give in charity, and feed others, and gift to whomever you wish. Then shave your head’’.[71]

10- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏ أَنَّ رَسُولَ اللَّهِ ص نَحَرَ هَدْيَهُ بِمِنًى بِالْمَنْحَرِ وَ قَالَ هَذَا الْمَنْحَرُ وَ مِنًى كُلُّهَا مَنْحَرٌ وَ أَمَرَ النَّاسَ فَنَحَرُوا وَ ذَبَحُوا ذَبَائِحَهُمْ فِي رِحَالِهِمْ بِمِنًى‏.

(The book) ‘Da’im Al-Islam’ – We are reporting from Ja’far Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, may the Salawaat of Allah^-azwj be upon them^-asws: ‘Rasool-Allah^-saww sacrificed his^-saww sacrificial animal in Mina at the slaughtering place, and he^-saww said: ‘This is the slaughtering place, and the whole of Mina is a slaughtering place!’, and he^-saww instructed the people so they sacrificed and slaughtered their animal by their saddles at Mina’’.[72]

11- وَ عَنْهُ‏ أَنَّ رَسُولَ اللَّهِ ص أَشْرَكَ عَلِيّاً فِي هَدْيِهِ وَ كَانَتْ مِائَةَ بَدَنَةٍ فَنَحَرَ رَسُولُ اللَّهِ ص بِيَدِهِ ثلاث [ثَلَاثَاً] وَ سِتِّينَ بَدَنَةً وَ أَمَرَ عَلِيّاً فَنَحَرَ بَاقِيَهُنَ‏.

And from him^-asws: ‘Rasool-Allah^-saww participated Ali^-asws in his^-saww sacrificial animal, and these were a hundred camels. Rasool-Allah^-saww sacrificed sixty-three camels by his^-saww own hands, and he^-saww instructed Ali^-azwj, so he^-asws sacrificed the rest’’.[73]

12- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: يُسْتَحَبُّ لِلْمَرْءِ أَنْ يَلِيَ نَحْرَ هَدْيِهِ أَوْ ذَبْحَ أُضْحِيَّتِهِ بِيَدِهِ إِنْ قَدَرَ عَلَى ذَلِكَ فَإِنْ لَمْ يَقْدِرْ فَلْتَكُنْ يَدُهُ مَعَ يَدِ الْجَازِرِ فَإِنْ لَمْ يَسْتَطِعْ فَلْيَقُمْ قَائِماً عَلَيْهَا حَتَّى تُنْحَرَ أَوْ تُذْبَحَ وَ يُكَبِّرُ اللَّهَ عِنْدَ ذَلِكَ‏.

And from Ja’far^-asws Bin Muhammad^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^‑asws said: ‘It is recommended for the person that he takes charge of sacrificing his sacrificial animal, or slaughters his offering by his own hands, if he is able upon that. If he is not able, let his hand be with the hand of the butcher. If he is not capable, let him stand upright upon it until it is sacrificed or slaughtered, and he should exclaim Takbeer at that’’.[74]

13- وَ عَنْهُ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ الْبُدْنَ جَعَلْناها لَكُمْ مِنْ شَعائِرِ اللَّهِ لَكُمْ فِيها خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها صَوافَّ فَإِذا وَجَبَتْ جُنُوبُها فَكُلُوا مِنْها

And from him^-asws, he^-asws said regarding Words of Allah^-azwj Mighty and Majestic: And (as for) the sacrificial animals, We Made these for you to be from the Rituals of Allah. There is goodness for you in these, therefore mention the Name of Allah over them in rows. So, when they fall down on their sides, then eat from these [22:36].

قَالَ صَوَافُّ اصْطِفَافُهَا حِينَ تُصَفُّ لِلْمَنْحَرِ تُنْحَرُ قِيَاماً مَعْقُولَةً قَائِمَةً عَلَى ثَلَاثِ قَوَائِمَ وَ قَوْلُهُ‏ فَإِذا وَجَبَتْ جُنُوبُها أَيْ سَقَطَتْ إِلَى الْأَرْضِ

He^-asws said: ‘The ‘rows’ refers to their alignment when they are lined up for sacrifice. They are slaughtered while standing, with one leg tied and standing on three legs. His^-azwj Saying, when they fall down on their sides, means when they fall to the ground’.

قَالَ وَ كَذَلِكَ نَحَرَ رَسُولُ اللَّهِ ص هَدْيَهُ مِنَ الْبُدْنِ قِيَاماً فَأَمَّا الْغَنَمُ وَ الْبَقَرُ فَتُضْجَعُ وَ تُذْبَحُ

He^-asws said: ‘And like that Rasool-Allah^-saww sacrificed his camels while they were standing. As for sheep and cattle, they are laid down and then slaughtered.

وَ قَوْلُهُ‏ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها يَعْنِي التَّسْمِيَةَ عِنْدَ النَّحْرِ وَ الذَّبْحِ وَ أَقَلُّ ذَلِكَ أَنْ تَقُولَ بِسْمِ اللَّهِ

His^-azwj Saying: saying, therefore mention the Name of Allah over them refers to reciting the Name of Allah^-azwj at the time of slaughter or sacrifice. The minimum requirement is to say ‘In the Name of Allah^-azwj’.

وَ يُسْتَحَبُّ أَنْ تَقُولَ عِنْدَ ذَبْحِ الْهَدْيِ وَ الضَّحَايَا وَ نَحْرِ مَا يُنْحَرُ مِنْهَا- وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي‏ وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللَّهِ‏.

It is recommended that you should say at the time of slaughtering the sacrificial animals and offerings, and when sacrificing those meant for slaughter, Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, [6:163], and I am from the submitters! O Allah^-azwj! From You^-azwj and for You^-azwj! In the name of Allah^-azwj!’’[75]

14- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: لَا يَذْبَحْ نُسُكَ الْمُسْلِمِ إِلَّا مُسْلِمٌ‏.

And from him^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, said: ‘None should slaughter an offering of a Muslim except a Muslim’’.[76]

15- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَنَّهُ رَخَّصَ فِي الِاشْتِرَاكِ فِي الْهَدْيِ لِمَنْ لَمْ يَجِدْ هَدْياً يَنْفَرِدُ بِهِ يُشَارِكُ فِي الْبَدَنَةِ وَ الْبَقَرَةِ بِمَا قَدَرَ عَلَيْهِ‏.

And from him^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws allowed in the buying the sacrificial animal for the one who cannot find a sacrificial he can be individual with, he can participate in the camel, and the camel, with whatever he is able upon’’.[77]

16- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: أَفْضَلُ الْهَدْيِ وَ الْأَضَاحِيِّ الْإِنَاثُ مِنَ الْإِبِلِ ثُمَّ الذُّكُورُ مِنْهَا ثُمَّ الْإِنَاثُ مِنَ الْبَقَرِ ثُمَّ الذُّكُورُ مِنْهَا ثُمَّ الذُّكُورُ مِنَ الضَّأْنِ ثُمَّ الذُّكُورُ مِنَ الْمَعْزِ ثُمَّ الْإِنَاثُ مِنَ الضَّأْنِ ثُمَّ الْإِنَاثُ مِنَ الْمَعْزِ وَ الْفَحْلُ مِنَ الذُّكُورِ مِنْ كُلِّ شَيْ‏ءٍ أَفْضَلُ ثُمَّ الْمَوْجُوءُ ثُمَّ الْخَصِيُ‏.

And from him^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘The best sacrificial offerings and sacrifices are the female camels, followed by the male camels, then the female cattle, followed by the male cattle, then the male sheep, followed by the male goats, then the female sheep, followed by the female goats. And the uncastrated male among all types is the best, followed by the sick, then the castrated’’.[78]

17- وَ عَنْهُ ع أَنَّهُ قَالَ: الَّذِي يُجْزِي فِي الْهَدْيِ وَ الضَّحَايَا مِنَ الْإِبِلِ الثَّنِيُّ وَ مِنَ الْبَقَرِ الْمُسِنُّ وَ مِنَ الْمَعْزِ الثَّنِيُّ وَ يُجْزِي مِنَ الضَّأْنِ الْجَذَعُ وَ لَا يُجْزِي الْجَذَعُ مِنْ غَيْرِ الضَّأْنِ وَ ذَلِكَ لِأَنَّ الْجَذَعَ مِنَ الضَّأْنِ يَلْقَحُ وَ لَا يَلْقَحُ الْجَذَعُ مِنْ غَيْرِهِ‏.

And from him^-asws, he^-asws said: ‘That which suffices for sacrificial offerings and sacrifices is a one-year-old plus from the camels, a two-year old from the cattle, and a one-year-old from the goats. From the sheep, a six-month old lamb is acceptable, but a six-month old from anything other than sheep is not acceptable. This is because a six-month old from the sheep can impregnate, whereas a six month from other animals cannot’’.[79]

18- وَ عَنْهُ ع‏ أَنَّهُ كَانَ يَسْتَحِبُّ مِنَ الضَّأْنِ الْكَبْشَ الْأَقْرَنَ الَّذِي يَمْشِي فِي سَوَادٍ وَ يَأْكُلُ فِي سَوَادٍ وَ يَنْظُرُ فِي سَوَادٍ وَ يَبْعَرُ فِي سَوَادٍ وَ كَذَلِكَ كَانَ الْكَبْشُ الَّذِي أُنْزِلَ عَلَى إِبْرَاهِيمَ ع وَ أُنْزِلَ عَلَى الْجَبَلِ الْأَيْمَنِ فِي مَسْجِدِ مِنًى وَ كَذَلِكَ كَانَ رَسُولُ اللَّهِ ص يُضَحِّي بِمِثْلِ هَذِهِ الصِّفَةِ مِنَ الْكِبَاشِ‏.

And from him^-asws, he^-asws preferred a horned ram from the sheep, one that walks in darkness, and eats in darkness, and looks in darkness, and dungs in darkness. Such was the ram that was sent down to Ibrahim^-as and descended upon the right side of the mountain in the Masjid of Mina, and like that Rasool-Allah^-saww had sacrificed with the likes of this description from the rams’’.[80]

19- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: نَهَى رَسُولُ اللَّهِ ص أَنْ يُضَحَّى بِالْأَعْضَبِ وَ الْأَعْضَبُ الْمَكْسُورُ الْقَرْنِ كُلِّهُ دَاخِلِهِ وَ خَارِجِهِ وَ إِنِ انْكَسَرَ الْخَارِجُ وَحْدَهُ فَهُوَ أَقْصَمُ‏.

And from Ali^-asws, he^-asws said: ‘Rasool-Allah^-saww forbade from sacrificing ‘Al-A’zab’, and the ‘A’zab’ is with the broken horn, all of it, its inner and its outer, and if only the outer is broken, it is (called) ‘Aqsam’’.[81]

20- قَالَ عَلِيٌّ ع وَ قَالَ رَسُولُ اللَّهِ ص‏ اسْتَشْرِفُوا الْعَيْنَ وَ الْأُذُنَ‏.

Ali^-asws said: ‘And Rasool-Allah^-saww said: ‘Examine the eyes and the ears’’.[82]

21- وَ عَنْ عَلِيٍّ ع‏ أَنَّهُ سُئِلَ عَنِ الْعَرْجَاءِ قَالَ إِذَا بَلَغَتِ الْمَنْسِكَ فَلَا بَأْسَ إِذَا لَمْ يَكُنِ الْعَرَجُ بَيِّناً فَإِذَا كَانَ بَيِّناً لَمْ يُجْزِ أَنْ يُضَحَّى بِهَا وَ لَا بِالْعَجْفَاءِ وَ هِيَ الْمَهْزُولَةُ.

And from Ali^-asws, he^-asws was asked about the lame. He^-asws said: ‘If it can reach the place of sacrifice then there is no harm, as long as the lameness is not obvious. But if the lameness is evident, then it is not permissible to sacrifice it, nor is it permissible to sacrifice a skinny animal’.[83]

22- وَ عَنْهُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: لَا يُضَحَّى بِالْجَدَّاءِ وَ لَا بِالْجَرْبَاءِ وَ الْجَدَّاءُ الْمَقْطُوعَةُ الْأَطْبَاءِ وَ هِيَ حَلَمَاتُ الضَّرْعِ وَ الْجَرْبَاءُ الَّتِي بِهَا الْجَرَبُ‏.

And from him^-asws, from Rasool-Allah^-saww, he^-saww said: ‘It is not permissible to sacrifice the ‘Jada’a’ nor the ‘Jarba’a’, and the ‘Jad’a’ is the one whose ends of the udders have been cut off, and ‘Al Jarba’a’ is which has Mange (disease)’’.[84]

23- وَ عَنْ عَلِيٍّ ع‏ أَنَّهُ نَهَى عَنِ الْجَدْعَاءِ وَ الْهَرِمَةِ فَالْجَدْعَاءُ الْمَجْدُوعَةُ الْأُذُنِ أَيْ مَقْطُوعَتُهَا.

And from Ali^-asws, he^-asws forbade from (sacrificing) ‘Al-Jad’a’ and ‘Al-Harmah’. The ‘Jad’a’ of the amputated ears, i.e. severed’’.[85]

24- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَنَّهُ كَرِهَ الْمُقَابَلَةَ وَ الْمُدَابَرَةَ وَ الشَّرْقَاءَ وَ الْخَرْقَاءَ فَالْمُقَابَلَةُ الْمَقْطُوعُ مِنْ أُذُنِهَا شَيْ‏ءٌ مِنْ مُقَدَّمِهَا يُتْرَكُ فِيهَا مُعَلَّقاً وَ الْمُدَابَرَةُ تَكُونُ كَذَلِكَ مِنْ مُؤَخَّرِ أُذُنِهَا وَ الشَّرْقَاءُ الْمَشْقُوقَةُ الْأُذُنِ بِاثْنَيْنِ وَ الْخَرْقَاءُ الَّتِي فِي أُذُنِهَا ثَقْبٌ مُسْتَدِيرٌ.

And from Ja’far^-asws Bin Muhammad^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^‑asws disliked (sacrificing) ‘Al-Muqabalah’, and ‘Al-Mudabarah’, and ‘Al-Sharqa’a’, and ‘Al-Khaqa’a’. The ‘Muqabalah’ has something from its ears cut off from its front and it is left hanging; and the ‘Mudabarah’ would be like that from the back of its ear; and the ‘Sharqa’a’ is with its ear split into two, and the ‘Kharqa’a’ is which in its ear there is a round hole’’.[86]

25- وَ عَنْهُ أَنَّهُ قَالَ: إِذَا اشْتَرَى الرَّجُلُ الْهَدْيَ سَلِيماً وَ أَوْجَبَهُ ثُمَّ أَصَابَهُ بَعْدَ ذَلِكَ عَيْبٌ أَجْزَأَ عَنْهُ وَ إِنْ لَمْ يُوجِبْهُ أَبْدَلَهُ وَ إِيجَابُهُ إِشْعَارُهُ أَوْ تَقْلِيدُهُ‏.

And from him^-asws, he^-asws said: ‘If a man buys a sacrificial animal in sound condition and designates it for sacrifice, then it develops a defect afterwards, it is still acceptable for sacrifice. But if he has not yet designated it, he must replace it. Designating it is done by marking it or placing a collar on it’’.[87]

26- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنِ اشْتَرَى هَدْياً وَ لَمْ يَعْلَمْ بِهِ عَيْباً فَلَمَّا نَقَدَ الثَّمَنَ وَ قَبَضَهُ رَأَى الْعَيْبَ قَالَ يُجْزِي عَنْهُ وَ إِنْ لَمْ يَكُنْ نَقَدَ ثَمَنَهُ فَلْيَرُدَّهُ وَ لْيَسْتَبْدِلْ بِهِ‏.

And from him^-asws, he^-asws said: ‘If someone buys a sacrificial animal without knowing it has a defect, then after paying the price and taking possession of it, he notices the defect, it is still acceptable for sacrifice. But if he has not yet paid the price, he should return it and replace it’’.[88]

27- وَ عَنْهُ ع أَنَّهُ قَالَ: فِي الْهَدْيِ يَعْطَبُ قَبْلَ أَنْ يَبْلُغَ مَحِلَّهُ قَالَ يُنْحَرُ ثُمَّ يُلَطَّخُ النَّعْلُ الَّذِي قُلِّدَ بِهَا بِدَمٍ ثُمَّ يُتْرَكُ لِيَعْلَمَ مَنْ مَرَّ بِهَا أَنَّهَا هَدْيٌ فَيَأْكُلَ مِنْهَا إِنْ أَحَبَّ

And from him^-asws, he^-asws said: ‘If a sacrificial animal becomes incapacitated before reaching its designated place, it should be slaughtered, and the sandal that was used to mark it should be smeared with its blood and left so that those who pass by recognise it as a sacrificial animal and may eat from it if they like.

فَإِنْ كَانَتْ فِي نَذْرٍ أَوْ جَزَاءٍ فَهِيَ مَضْمُونَةٌ وَ عَلَيْهِ أَنْ يَشْتَرِيَ مَكَانَهَا وَ إِنْ كَانَتْ تَطَوُّعاً وَ قَدْ أَجْزَأَتْ عَنْهُ وَ يَأْكُلُ مِمَّا تَطَوَّعَ بِهِ وَ لَا يَأْكُلُ مِنَ الْوَاجِبِ‏ عَلَيْهِ وَ لَا يُبَاعُ مَا عَطِبَ مِنَ الْهَدْيِ وَاجِباً كَانَ أَوْ غَيْرَ وَاجِبٍ وَ مَنْ هَلَكَ هَدْيُهُ فَلَمْ يَجِدْ مَا يُهْدِي مَكَانَهُ فَاللَّهُ أَوْلَى بِالْعُذْرِ.

If it was for a vow or as a penalty, it must be replaced, and the person must buy another in its place. If it was a voluntary offering, it is sufficient, and he may eat from what he offered voluntarily, but he must not eat from what was obligatory upon him. An incapacitated sacrificial animal, whether obligatory or voluntary, must not be sold. If someone’s sacrificial animal perishes and he cannot find a replacement, then Allah^-azwj is Foremost with the excuse’’.[89]

28- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ أَضَلَّ هَدْيَهُ فَاشْتَرَى مَكَانَهُ هَدْياً ثُمَّ وَجَدَهُ فَإِنْ كَانَ أَوْجَبَ الثَّانِيَ نَحَرَهُمَا جَمِيعاً وَ إِنْ لَمْ يُوجِبْهُ فَهُوَ فِيهِ بِالْخِيَارِ وَ إِنْ وَجَدَ هَدْيَهُ عِنْدَ أَحَدٍ قَدِ اشْتَرَاهُ وَ نَحَرَهُ أَخَذَهُ إِنْ شَاءَ وَ لَمْ يُجْزِ عَنِ الَّذِي نَحَرَهُ‏.

And from him^-asws, he^-asws said: ‘If someone loses his sacrificial animal and buys another in its place, then later finds the original one, if he had already designated the second one as a sacrifice, he must slaughter both. If he had not yet designated it, he has the choice to keep either. If he finds his original sacrificial animal with someone who had bought and slaughtered it, he may take it back if he wishes, but it does not count as a valid sacrifice for the one who slaughtered it’’.[90]

29- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: مَنْ وَجَدَ هَدْياً ضَالًّا عَرَّفَ بِهِ فَإِنْ لَمْ يَجِدْ لَهُ طَالِباً نَحَرَهُ آخِرَ أَيَّامِ النَّحْرِ عَنْ صَاحِبِهِ‏.

And from him^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘Whoever finds a lost sacrificial animal should announce it. If no one claims it, he should slaughter it on behalf of its owner on the last day of sacrifice’’.[91]

30- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ نَحَرَ هَدْيَهُ فَسُرِقَ أَجْزَأَ عَنْهُ‏.

And from him^-asws, he^-asws said: ‘If someone slaughters their sacrificial animal and it is stolen, it is still considered valid on their behalf’’.[92]

31- وَ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّ رَسُولَ اللَّهِ ص أَمَرَ مَنْ سَاقَ الْهَدْيَ أَنْ يُعَرِّفَ بِهِ أَيْ يُوقِفَهُ بِعَرَفَةَ وَ الْمَنَاسِكِ كُلِّهَا.

And from Abu Ja’far^-asws: ‘Rasool-Allah^-saww instructed the one who ushered the sacrificial animal that he be known with it, i.e., he pauses it at Arafaat and the rituals, all of them’’.[93]

32- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّ رَسُولَ اللَّهِ ص لَمَّا نَحَرَ هَدْيَهُ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِقِطْعَةٍ فَطُبِخَتْ فَأَكَلَ مِنْهَا وَ أَمَرَنِي فَأَكَلْتُ وَ حَسَا مِنَ الْمَرَقِ وَ أَمَرَنِي فَحَسَوْتُ مِنْهُ وَ كَانَ أَشْرَكَنِي فِي هَدْيِهِ فَقَالَ مَنْ حَسَا مِنَ الْمَرَقِ فَقَدْ أَكَلَ مِنَ اللَّحْمِ‏.

And from Amir Al-Momineen^-asws: ‘When Rasool-Allah^-saww slaughtered his^-saww sacrificial animal, he^-asws ordered a piece from each camel to be cooked. He^-saww ate from it and instructed me^-asws to eat as well, and I^-asws drank from the broth. He^-saww then told me^-asws that by drinking from the broth, I^-asws had also eaten from the meat’’.[94]

33- قَالَ أَبُو عَبْدِ اللَّهِ ع‏ وَ كَذَلِكَ يَنْبَغِي لِمَنْ أَهْدَى هَدْياً تَطَوُّعاً أَوْ ضَحَّى أَنْ يَأْكُلَ مِنْ هَدْيِهِ وَ أُضْحِيَّتِهِ ثُمَّ يَتَصَدَّقَ وَ لَيْسَ فِي ذَلِكَ تَوْقِيتٌ يَأْكُلُ مَا أَحَبَّ وَ يُطْعِمُ وَ يُهْدِي وَ يَتَصَدَّقُ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ وَ قَالَ‏ فَكُلُوا مِنْها وَ أَطْعِمُوا الْبائِسَ الْفَقِيرَ.

Abu Abdullah^-asws said: ‘Like that it is befitting for the one who has offered a voluntary sacrifice or a voluntary gift to eat from their sacrifice and then give charity. There is no specific time for this; they can eat what they like, feed others, and give gifts or charity. Allah^-azwj Mighty and Majestic Said: then eat from these and feed the contented and the beggar. [22:36], and He^-azwj Said: Therefore, eat from these and feed the destitute, the poor [22:28]’’.[95]

34- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: مَنْ ضَحَّى أَوْ أَهْدَى هَدْياً فَلَيْسَ لَهُ أَنْ يُخْرِجَ مِنْ مِنًى مِنْ لَحْمِهِ بِشَيْ‏ءٍ وَ لَا بَأْسَ بِإِخْرَاجِ السَّنَامِ لِلدَّوَاءِ وَ الْجِلْدِ وَ الصُّوفِ وَ الشَّعْرِ وَ الْعَصَبِ وَ الشَّيْ‏ءِ يُنْتَفَعُ بِهِ وَ يُسْتَحَبُّ أَنْ يُتَصَدَّقَ بِالْجِلْدِ وَ لَا بَأْسَ أَنْ يُعْطَى الْجَازِرُ مِنْ جُلُودِ الْهَدْيِ وَ لُحُومِهَا وَ جِلَالِهَا فِي أُجْرَتِهِ‏.

And from him^-asws, he^-asws said: ‘One who sacrifices or offers a sacrifice, it is not permissible for them to take any meat out of Mina. However, there is no harm in taking the hump for medicine, or the skin, and the wool, and the hair, or the sinews, or anything that can be used. It is recommended to give the skin in charity, and there is no harm in giving the slaughterer some of the skins, meat, or horns of the sacrifice as part of his payment’’.[96]

35- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: مَنِ اشْتَرَى هَدْياً أَوْ أُضْحِيَّةً يَرَى أَنَّهَا سَمِينَةٌ فَخَرَجَتْ عَجْفَاءَ فَقَدْ أَجْزَتْ عَنْهُ وَ كَذَلِكَ إِنِ اشْتَرَاهُ وَ هُوَ يَرَى أَنَّهَا عَجْفَاءُ فَوَجَدَهَا سَمِينَةً فَقَدْ أَجْزَتْ عَنْهُ‏.

And from Amir Al-Momineen^-asws, he^-asws said: ‘One buys a sacrifice or an offering, thinking that it is fat, but it turns out to be lean, it is still valid for him. Similarly, if he buys it thinking it is lean, and then finds it to be fat, it is still valid for him’’.[97]

36- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لِصَاحِبِ الْهَدْيِ أَنْ يَبِيعَهُ وَ يَسْتَبْدِلَ بِهِ غَيْرَهُ مَا لَمْ يُوجِبْهُ‏.

And from Abu Abdullah^-asws, he^-asws said for an owner of the sacrificial animal: ‘He can sell it and replace it with another for as long as he has not obligated (designated) it’’.[98]

37- وَ عَنْهُ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لِيَشْهَدُوا مَنافِعَ لَهُمْ وَ يَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُوماتٍ عَلى‏ ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ‏

And from him^-asws, he^-asws said regarding Words of Allah^-azwj Mighty and Majestic: So they would witness the benefits for them, and they would mention the Name of Allah during the well-known days upon what He has Graced them from the beasts, the cattle. [22:28].

قَالَ الْأَيَّامُ الْمَعْلُومَاتُ أَيَّامُ التَّشْرِيقِ وَ كَذَلِكَ الْأَيَّامُ الْمَعْدُودَاتُ هِيَ أَيَّامُ التَّشْرِيقِ وَ أَيَّامُ التَّشْرِيقِ ثَلَاثَةُ أَيَّامٍ بَعْدَ النَّحْرِ وَ قِيلَ إِنَّمَا سُمِّيَتْ أَيَّامَ التَّشْرِيقِ لِأَنَّ النَّاسَ يُشَرِّقُونَ فِيهَا قَدِيدَ الْأَضَاحِيِّ أَيْ يَنْشُرُونَهُ لِلشَّمْسِ لِيَجِفَّ

He^-asws said: ‘The known days are the days of Al-Tashreeq, and likewise, the counted days are the days of Tashreeq. The days of Tashreeq are three days after the day of Sacrifice. It is said that they are called the days of Tashreeq because people spread the meat of the sacrifices in the sun to dry.

فَيَوْمُ النَّحْرِ هُوَ يَوْمُ عِيدِ الْأَضْحَى وَ الْيَوْمُ الَّذِي يَلِيهِ هُوَ أَوَّلُ أَيَّامِ التَّشْرِيقِ وَ يُقَالُ لَهُ يَوْمُ الْقَرِّ سُمِّيَ بِذَلِكَ لِأَنَّ النَّاسَ يَسْتَقِرُّونَ فِيهِ بِمِنًى وَ الْعَامَّةُ تُسَمِّيهِ يَوْمَ الرُّءُوسِ لِأَنَّهُمْ يَأْكُلُونَهَا فِيهِ وَ الْيَوْمُ الَّذِي يَلِيهِ هُوَ يَوْمُ النَّفْرِ الْأَوَّلِ وَ الْيَوْمُ الَّذِي يَلِي ذَلِكَ الْيَوْمَ يَوْمُ النَّفْرِ الْآخِرِ وَ هُوَ آخِرُ أَيَّامِ التَّشْرِيقِ‏.

The Day of Sacrifice is the day of Eid Al-Azha, and the day following it is the first day of Tashreeq, which is called the day of rest, because people settle in Mina on that day. The general public refers to it as the day of heads because they eat the heads of the sacrifices on that day. The day following that is the first day of departure, and the day after that is the final day of departure, which is the last of the days of Tashreeq’’.[99]

38- فس، تفسير القمي‏ ذلِكَ وَ مَنْ يُعَظِّمْ شَعائِرَ اللَّهِ فَإِنَّها مِنْ تَقْوَى الْقُلُوبِ‏ قَالَ تَعْظِيمُ الْبُدْنِ وَ جَوْدَتُهَا

(The book) ‘Tafseer Al-Qummi’ – That; and one who magnifies the rituals of Allah, so it is from the piety of the hearts [22:32]. He said, ‘Revering the camel and its quality’.

قَوْلُهُ‏ لَكُمْ فِيها مَنافِعُ إِلى‏ أَجَلٍ مُسَمًّى‏ قَالَ الْبُدْنُ يَرْكَبُهَا الْمُحْرِمُ مِنْ مَوْضِعِهَا الَّذِي يُحْرِمُ فِيهِ غَيْرَ مُضِرٍّ بِهَا وَ لَا مُعَنِّفٍ عَلَيْهَا وَ إِنْ كَانَ لَهَا لَبَنٌ يَشْرَبُ مِنْ لَبَنِهَا إِلَى يَوْمِ النَّحْرِ

His^-azwj Words: For you there are benefits therein up to a specified term, then their place (of sacrifice) is the Ancient House [22:33]. He said, ‘The sacrificial camels are ridden by the one in Ihram from the place where he assumes his Ihram, without causing harm to them or treating them harshly. If the camels have milk, he may drink from their milk until the day of Sacrifice’.

قَوْلُهُ‏ ثُمَّ مَحِلُّها إِلَى الْبَيْتِ الْعَتِيقِ‏ وَ قَوْلُهُ‏ فَلَهُ أَسْلِمُوا وَ بَشِّرِ الْمُخْبِتِينَ‏ قَالَ الْعَابِدِينَ

His^-azwj Words: then their place (of sacrifice) is the Liberated House (Kabah) [22:33], and His^‑azwj Words: therefore to him you should be submitting; and give glad tidings to the humble ones [22:34]. He said, ‘The worshippers’.

وَ قَوْلُهُ‏ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها صَوافَ‏ قَالَ تُنْحَرُ قَائِمَةً فَإِذا وَجَبَتْ جُنُوبُها أَيْ وَقَعَتْ عَلَى الْأَرْضِ‏

And His^-azwj Words: therefore mention the Name of Allah over them in rows [22:36]. He said, ‘He should slaughter while standing’ – So, when they fall down on their sides, [22:36] – i.e., fall upon the ground’.

فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ قَالَ الْقَانِعُ الَّذِي يَسْأَلُ فَتُعْطِيهِ وَ الْمُعْتَرُّ الَّذِي يَعْتَرِيكَ فَلَا يَسْأَلُ

then eat from these and feed the contented and the beggar [22:36]. He said, ‘The ‘Qanie’ is the one who begs, so you give him, and the ‘Mu’tar’ is the one who appears to you but he does not beg’.

وَ قَوْلُهُ‏ لَنْ يَنالَ اللَّهَ لُحُومُها وَ لا دِماؤُها وَ لكِنْ يَنالُهُ التَّقْوى‏ مِنْكُمْ‏ أَيْ لَا يَبْلُغُ مَا يَتَقَرَّبُ بِهِ إِلَى اللَّهِ وَ إِنْ نَحَرَهَا إِذَا لَمْ يَتَّقِ اللَّهَ وَ إِنَّمَا يَتَقَبَّلُ مِنَ‏ الْمُتَّقِينَ‏.

And His^-azwj Words: It will never reach Allah, neither its flesh nor its blood, but the piety from you will reach Him. [22:37] – i.e., whatever you are drawing closer to Allah^-azwj with does not reach, and even if you slaughter it, when you don’t fear Allah^-azwj, and rather He^-azwj Accepts from the pious’’.[100]

39- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَا يَأْكُلُ الْمُحْرِمُ مِنَ الْفِدْيَةِ وَ لَا الْكَفَّارَاتِ وَ لَا جَزَاءِ الصَّيْدِ وَ يَأْكُلُ مِمَّا سِوَى ذَلِكَ‏.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘The one in Ihraam (consecrated) can neither eat from the ransom, nor the expiations, nor compensation of the hunting, and he can eat from what is besides that’’.[101]

40- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْبَدَنَةِ كَيْفَ يَنْحَرُهَا قَائِمَةً أَوْ بَارِكَةً

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about the camel, ‘How should one slaughter it, standing (it) or kneeling it?’

قَالَ يَعْقِلُهَا إِنْ شَاءَ قَائِمَةً وَ إِنْ شَاءَ بَارِكَةً.

He^-asws said: ‘He should tie it, if he like standing (it), and if he likes kneeling (it)’’.[102]

41- قَالَ: وَ سَأَلْتُهُ عَنِ الضَّحِيَّةِ يَشْتَرِيهَا الرَّجُلُ عَوْرَاءَ لَا يَعْلَمُ بِهَا إِلَّا بَعْدَ شِرَائِهَا هَلْ تُجْزِي عَنْهُ

He said, ‘And I asked him^-asws about the offering that a man buys, which is blind, and he does not know about it until after purchasing it, ‘Does it suffice for him?’

قَالَ نَعَمْ إِلَّا أَنْ تَكُونَ هَدْياً فَإِنَّهُ لَا يَجُوزُ فِي الْهَدْيِ‏.

He^-asws said: ‘Yes, unless it is a sacrificial animal, for it does not suffice in the sacrifice’’.[103]

42- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع‏ لَا يُجْزِي فِي النُّسُكِ الْخَصِيُّ لِأَنَّهُ نَاقِصٌ وَ يَجُوزُ الْمَوْجُوءُ إِذَا لَمْ يُوجَدْ غَيْرُهُ وَ فِيهِ وَ الْهَدْيُ لِلْمُتَمَتِّعِ فَرِيضَةٌ.

(The book) ‘Al Khisaal’ – In a Hadeeth by Al Amsh,

‘From Al-Sadiq^-asws: ‘The castrated animal does not count for the ritual sacrifice because it is deficient, but the wounded animal is acceptable if no other animal is available, and the sacrificial animal for the performer of (Umrah) Tamatto is obligatory’’.[104]

43- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: إِنَّ النَّبِيَّ ص نَهَى أَنْ تُحْبَسَ لُحُومُ الْأَضَاحِيِّ فَوْقَ ثَلَاثَةِ أَيَّامٍ مِنْ أَجْلِ الْحَاجَةِ فَأَمَّا الْيَوْمَ فَلَا بَأْسَ بِهِ‏.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Abu Najran, from Muhammad Bin Humran, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘He^-asws prohibited from the meat of the sacrifices to be stored for more than three days for the sake of need. As for one day, there is no problem with it’’.[105]

44- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ‏ مِثْلَهُ‏.

(The book) ‘Al-Mahasin’ – From Ibn Abu Umeyr, from Jameel, from Muhammad Bin Muslim – similar to it’.[106]

45- ع، علل الشرائع الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ بَزِيعٍ عَنْ يُونُسَ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَبْسِ لُحُومِ الْأَضَاحِيِّ فَوْقَ ثَلَاثَةِ أَيَّامٍ بِمِنًى قَالَ لَا بَأْسَ بِذَلِكَ الْيَوْمَ إِنَّ رَسُولَ اللَّهِ ص إِنَّمَا نَهَى عَنْ ذَلِكَ أَوَّلًا لِأَنَّ النَّاسَ كَانُوا يَوْمَئِذٍ مَجْهُودِينَ فَأَمَّا الْيَوْمَ فَلَا بَأْسَ بِهِ‏.

(The book) ‘Ilal Al Sharaie’ – Al Attar, from his father, from Ibn Abu Al Khattab, from Ibn Bazie, from Yunus, from Jameel who said,

‘I asked Abu Abdullah^-asws about withholding (storing) the sacrificed meat for more than three days at Mina. He^-asws said: ‘There is no problem with that today. Rasool-Allah^-saww had rather had forbidden from that at first because the people on that day were in hardship. As for today, there is no problem with it’’.[107]

46- وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كُنَّا نَنْهَى النَّاسَ عَنْ إِخْرَاجِ لُحُومِ الْأَضَاحِيِّ بَعْدَ ثَلَاثَةٍ لِقِلَّةِ اللَّحْمِ وَ كَثْرَةِ النَّاسِ فَأَمَّا الْيَوْمَ فَقَدْ كَثُرَ اللَّحْمُ وَ قَلَّ النَّاسُ فَلَا بَأْسَ بِإِخْرَاجِهِ‏.

And Abu Abdullah^-asws said: ‘We used to forbid people from taking the meat of the sacrifices out after three days due to the scarcity of meat and the large number of people. But today, meat has become abundant and the number of people has decreased, so there is no harm in taking it out’’.[108]

47- سن، المحاسن أَبِي عَنْ يُونُسَ‏ مِثْلَهُ إِلَى قَوْلِهِ فَأَمَّا الْيَوْمَ فَلَا بَأْسَ‏.

(The book) ‘Al Mahasin’ – My father, from Yunus – similar to it up to his^-asws words: ‘As for today, there is no problem’’.[109]

48- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ خَالِهِ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ نَهَيْتُكُمْ عَنْ ثَلَاثٍ نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ أَلَا فَزُورُوهَا وَ عَنْ إِخْرَاجِ لُحُومِ الْأَضَاحِيِّ مِنْ مِنًى بَعْدَ ثَلَاثٍ أَلَا فَكُلُوا وَ ادَّخِرُوا

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Abdullah Bin Abbas Al Alawy, from Muhammad Bin Abdullah Bin Musa, from his father,

‘From his maternal uncle Zayd son of Ali (Bin Al Husayn^-asws, from his father^-asws, from his grandfather^-asws, from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘I^-saww forbade you from three things – I^-saww forbade you from visiting the graves, but now visit them. I^-saww forbade you from taking the meat of the sacrifices out of Mina after three days, but now eat and store it.

وَ نَهَيْتُكُمْ عَنِ النَّبِيذِ أَلَا فَانْبِذُوا وَ كُلُّ مُسْكِرٍ حَرَامٌ يَعْنِي الَّذِي يُنْبَذُ بِالْغَدَاةِ وَ يُشْرَبُ بِالْعَشِيِّ وَ يُنْبَذُ بِالْعَشِيِّ وَ يُشْرَبُ بِالْغَدَاةِ فَإِذَا غَلَى فَهُوَ حَرَامٌ‏.

And I^-saww forbade you from Al-Nabeez, so discard it. Every intoxicant is forbidden, meaning that which is fermented in the morning and consumed in the evening, and fermented in the evening and consumed in the morning. When it ferments and boils, it is forbidden’’.[110]

49- سر، السرائر الْبَزَنْطِيُّ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُتَمَتِّعِ كَمْ يُجْزِيهِ قَالَ شَاةٌ.

(The book) ‘Al Saraair’ of Al Bazanty, from Jameel who said,

‘I asked Abu Abdullah^-asws about the Tamatto (Umrah), ‘How much suffices it?’ He^-asws said: ‘A sheep’’.[111]

50- مع، معاني الأخبار السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: نَزَلَ جَبْرَئِيلُ عَلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّجِّ فَالْعَجُّ رَفْعُ الْأَصْوَاتِ بِالتَّلْبِيَةِ وَ الثَّجُّ نَحْرُ الْبُدْنِ‏.

(The book) ‘Ma’any Al Akhbar’ – Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Al Sakuni,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Ali^-asws having said: ‘Jibraeel^-as descended unto the Prophet^-saww. He^-as said: ‘O Muhammad^-saww! Instruct your companions with ‘Al-Ajj’ and ‘Al-Sajj’!’ Al-Ajj is raising the voices with exclaiming the Talbiyya, and ‘Al-Sajj’ is slaughtering the sacrificial camel’’.[112]

51 ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَمَتَّعَ عَنْ أُمِّهِ وَ أَهَلَّ بِحَجَّةٍ عَنْ أَبِيهِ قَالَ إِنْ ذَبَحَ فَهُوَ خَيْرٌ لَهُ وَ إِنْ لَمْ يَذْبَحْ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ لِأَنَّهُ تَمَتَّعَ عَنْ أُمِّهِ وَ أَهَلَّ بِحَجَّةٍ عَنْ أَبِيهِ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibn Abu Al Khattab, from Ibn Bazie, from Salih Bin Uqbah, from Al Haris Bin Al Mugheira,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about a man who performs Umrah Tamatto on behalf of his mother and declares to perform Hajj on behalf of his father. He^-asws said: ‘It he slaughters (a sacrificial animal) it is better for him, and if he does not slaughter, there isn’t anything upon  him because he is performing Tamatto (Umrah) on behalf of his mother, and declared his intention to perform Hajj on behalf of his father’’.[113]

52 ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَدْنَى مَا يُجْزِي فِي الْهَدْيِ مِنْ أَسْنَانِ الْغَنَمِ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutwakkil, from Sa’ad, from Ibn Isa, from Ibn Marouf, from Ibn Mahziyar, from Muhammad Bin Yahya Al Khazzaz, from Hammad Bin Usman who said,

‘I said to Abu Abdullah^-asws, ‘The least of what would suffice regarding the sacrificial animal, from the age of the sheep?’

قَالَ فَقَالَ الْجَذَعُ مِنَ الضَّأْنِ

He (the narrator) said, ‘He^-asws said: ‘A one year old from the sheep’.

قَالَ قُلْتُ فَالْجَذَعُ مِنَ الْمَاعِزِ

He (the narrator) said, ‘I said, ‘(What about) the one year old from the goats?’

قَالَ فَقَالَ لَا يُجْزِي

He (the narrator) said, ‘He^-asws said: ‘It does not suffice!’

قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ الْعِلَّةُ فِيهِ

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! (What is) the reason regarding it?’

قَالَ فَقَالَ لِأَنَّ الْجَذَعَ مِنَ الضَّأْنِ يَلْقَحُ وَ الْجَذَعَ مِنَ الْمَعْزِ لَا يَلْقَحُ‏.

He (the narrator) said, ‘He^-asws said: ‘Because the one year old from the sheep can breed, and the one year old from the goat cannot breed’’.[114]

53 سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى‏ مِثْلَهُ‏.

(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Yahya – similar to it’.[115]

54 مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَإِذا وَجَبَتْ جُنُوبُها قَالَ إِذَا وَقَعَتْ عَلَى الْأَرْضِ‏

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Fazalah, from Aban Bin Usman,

‘From Abdul Rahman son of Abu Abdullah^-asws, from Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: So, when they fall down on their sides, [22:36]. He^-asws said: ‘When they fall upon the ground’.

فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ قَالَ الْقَانِعُ الَّذِي يَرْضَى بِمَا أَعْطَيْتَهُ وَ لَا يَسْخَطُ وَ لَا يَكْلَحُ وَ لَا يُزَبِّدُ شِدْقُهُ غَضَباً وَ الْمُعْتَرُّ الْمَارُّ بِكَ تُطْعِمُهُ‏.

then eat from these and feed the contented and the beggar [22:36]. He^-asws said: ‘The ‘Qanie’ is the one who is satisfied with whatever you give him and does not get angry. He neither sulks nor do his cheeks puff with anger, while the ‘Mu’tar’ is the one passing by you so you feed him’’.[116]

55 مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ سَيْفٍ التَّمَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ سَعِيدَ بْنَ عَبْدِ الْمَلِكِ قَدِمَ حَاجّاً فَلَقِيَ أَبِي ع فَقَالَ إِنِّي سُقْتُ هَدْياً فَكَيْفَ أَصْنَعُ

(The book) ‘Ma’any Al Akhbar’ – By this chain, from Ibn Mahziyar, from Al Husayn Bin Saeed, from Sa’fwan, from Sayf Al Tammar who said,

‘Abu Abdullah^-asws said: ‘Indeed, Saeed Ibn Abdul Malik arrived as a pilgrim and met my^-asws father^-asws. He said, ‘I have brought a sacrificial offering, so what should I do?’

فَقَالَ أَطْعِمْ أَهْلَكَ ثُلُثاً وَ أَطْعِمِ الْقَانِعَ ثُلُثاً وَ أَطْعِمِ الْمِسْكِينَ ثُلُثاً

He^-asws said: ‘Feed your family one-third, feed the contented one-third, and feed the needy one-third’.

قُلْتُ الْمِسْكِينُ هُوَ السَّائِلُ

I asked, ‘Is the needy person the one who asks?’

قَالَ نَعَمْ وَ الْقَانِعُ يَقْنَعُ بِمَا أَرْسَلْتَ إِلَيْهِ مِنَ الْبَضْعَةِ فَمَا فَوْقَهَا وَ الْمُعْتَرُّ يَعْتَرِيكَ لَا يَسْأَلُكَ‏.

He (peace be upon him) replied, ‘Yes, and the contented one is the one who is satisfied with what you send to him from the meat, and the beggar is the one who comes to you and does not ask’’.[117]

56 وَ قَالَ النَّبِيُّ ص‏ لَا يَجُوزُ شَهَادَةُ خَائِنٍ وَ لَا خَائِنَةٍ وَ لَا ذِي غِمْرٍ عَلَى أَخِيهِ‏ وَ لَا ظَنِينٍ فِي وَلَاءٍ وَ لَا قَرَابَةٍ وَ لَا الْقَانِعِ مَعَ أَهْلِ الْبَيْتِ لَهُمْ أَمَّا الْخِيَانَةُ فَإِنَّهَا تَدْخُلُ فِي أَشْيَاءَ كَثِيرَةٍ سِوَى الْخِيَانَةِ فِي الْمَالِ

And the Prophet^-saww said: ‘The testimony of a traitor is not acceptable, nor the testimony of a female traitor, nor one who harbours ill feelings against his brother, nor one who is suspicious in terms of loyalty or kinship. As for treason, it applies to many things besides betrayal in matters of wealth.

مِنْهَا أَنْ يُؤْتَمَنَ عَلَى فَرْجٍ فَلَا يُؤَدِّيَ فِيهَا الْأَمَانَةَ وَ مِنْهَا أَنْ يُسْتَوْدَعَ سِرّاً يَكُونُ إِنْ أَفْشَى فِيهِ عَطَبُ الْمُسْتَوْدِعِ أَوْ فِيهِ شَيْنُهُ وَ مِنْهَا أَنْ يُؤْتَمَنَ عَلَى حُكْمٍ بَيْنَ اثْنَيْنِ أَوْ فَوْقِهِمَا فَلَا يَعْدِلَ وَ مِنْهَا أَنْ يَغُلَّ مِنَ الْمَغْنَمِ شَيْئاً

Among these is being entrusted with someone’s honour and failing to fulfil that trust, and among these is being entrusted with a secret, where if it is revealed, it leads to harm or disgrace for the one who entrusted it, and among these is being entrusted with a judgment between two or more people and failing to be just, and among these is stealing something from the spoils of war.

وَ مِنْهَا أَنْ يَكْتُمَ شَهَادَةً وَ مِنْهَا أَنْ يُسْتَشَارَ فَيُشِيرَ بِخِلَافِ الصَّوَابِ تَعَمُّداً وَ أَشْبَاهُ ذَلِكَ وَ الْغِمْرُ الشَّحْنَاءُ وَ الْعَدَاوَةُ وَ أَمَّا الظَّنِينُ فِي الْوَلَاءِ وَ الْقَرَابَةِ فَالَّذِي يُتَّهَمُ بِالدِّعَاوَةِ إِلَى غَيْرِ أَبِيهِ أَوِ الْمُتَوَلِّي إِلَى غَيْرِ مَوَالِيهِ

And among these is concealing testimony, and among these is being consulted and advising contrary to what is correct intentionally, and similar acts. And ‘Al-Ghimr’ refers to rancour and enmity. As for ‘Al-Zaneen’ in loyalty and kinship, it refers to one who is suspected of claiming lineage to someone other than his father, or one who affiliates himself with someone other than his rightful protector.

وَ قَدْ يَكُونُ أَنْ يُتَّهَمَ فِي شَهَادَتِهِ لِقَرِيبِهِ وَ الظَّنِينُ أَيْضاً الْمُتَّهَمُ فِي دِينِهِ وَ أَمَّا الْقَانِعُ مَعَ أَهْلِ الْبَيْتِ لَهُمْ فَالرَّجُلُ يَكُونُ مَعَ الْقَوْمِ فِي حَاشِيَتِهِمْ كَالْخَادِمِ لَهُمْ وَ التَّابِعِ وَ الْأَجِيرِ وَ نَحْوِهِ وَ أَصْلُ الْقُنُوعِ الرَّجُلُ الَّذِي يَكُونُ مَعَ الرَّجُلِ يَطْلُبُ فَضْلَهُ وَ يَسْأَلُهُ مَعْرُوفَهُ بِقَوْلٍ فَهَذَا يَطْلُبُ مَعَاشَهُ مِنْ هَؤُلَاءِ فَلَا تَجُوزُ شَهَادَتُهُ لَهُمْ

And it may be that he is suspected in his testimony for his relative, and the ‘Zaneen’ is also one who is suspected in his faith. As for the ‘Qanie’ with the family, he is the man who is with the people in their entourage, like a servant to them, and a follower, and a hired worker, or someone similar. The essence of ‘Qanie’ (contentment) is the man who is with someone seeking his favour and asking for his kindness through words. This person seeks his livelihood from these people, so his testimony is not accepted for them.

قَالَ اللَّهُ تَعَالَى‏ فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ فَالْقَانِعُ الَّذِي يَقْنَعُ بِمَا تُعْطِيهِ وَ يَسْأَلُ وَ الْمُعْتَرُّ الَّذِي يَتَعَرَّضُ وَ لَا يَسْأَلُ

Allah^-azwj the Exalted Said: then eat from these and feed the contented and the beggar [22:36]. The ‘Qanie’ is the one who is contented with whatever you give him, and he asks, and the ‘Mu’tar’ is the one who presented and does not beg.

وَ يُقَالُ مِنْ هَذَا الْقُنُوعِ قَنَعَ يَقْنَعُ قُنُوعاً وَ أَمَّا الْقَانِعُ الرَّاضِي بِمَا أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ فَلَيْسَ مِنْ ذَلِكَ

It is said that from this contentment, one becomes ‘Qanie’, meaning content. As for the ‘Qanie’ who is satisfied with what Allah^-azwj the Mighty and Majestic had Given him, so he isn’t from that.

يُقَالُ مِنْهُ قَنِعْتُ أَقْنَعُ قَنَاعَةً فَهَذَا بِكَسْرِ النُّونِ وَ ذَاكَ بِفَتْحِهَا وَ ذَاكَ مِنَ الْقُنُوعِ وَ هَذَا مِنَ الْقَنَاعَةِ.

It is said of him, ‘I am contented’, so this (Qanie) is with a broken (letter) ‘Noun’, and that is with it’s ‘Fat’ha’, and that is from the contentment (Qunou) and this is from the satisfaction (Qana’at)’’.[118]

57 ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْقَانِعِ وَ الْمُعْتَرِّ قَالَ الْقَانِعُ الَّذِي يَقْنَعُ بِمَا أَعْطَيْتَهُ وَ الْمُعْتَرُّ الَّذِي يَعْتَرُّ بِكَ‏.

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I asked Al-Reza^-asws about the ‘Qanie’ and the ‘Mu’tar’. He^-asws said: ‘The ‘Qanie’ is the one contented with whatever you give him, and the ‘Mu’tar’ is the one who presents himself to you’’.[119]

58 سن، المحاسن حَمَّادٌ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع فِي حَدِيثٍ لَهُ إِذَا ذَبَحَ الْحَاجُّ كَانَ فَدَاهُ مِنَ النَّارِ.

(The book) ‘Al Mahasin’ – Hammad, from Rabie, from Al Fuzeyl,

‘From Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws said in a Hadeeth of his^-asws: ‘When the pilgrim slaughter, it would be his ransom from the Hellfire!’’[120]

59 سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ إِسْحَاقَ عَنْ عَبَّادٍ [الرَّوَاجِنِيِ‏] الدواجني عَنْ جَعْفَرِ بْنِ سَعِيدٍ عَنْ بَشِيرِ بْنِ زَيْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِفَاطِمَةَ ع اشْهَدِي ذَبْحَ ذَبِيحَتِكِ فَإِنَّ أَوَّلَ قَطْرَةٍ مِنْهَا يُكَفِّرُ اللَّهُ بِهَا كُلَّ ذَنْبٍ عَلَيْكِ وَ كُلَّ خَطِيئَةٍ عَلَيْكِ‏

(The book) ‘Al Mahasin’ – My father, from Al Qasim Bin Is’haq, from Abbad Al Dawajy, from Ja’far Bin Saeed, from Bashir Bin Zayd who said,

‘Rasool-Allah^-saww said to (Syeda) Fatima^-asws: ‘Witness the slaughter of your^-asws sacrifice, for the first drop of its blood will expiate all sins upon you^-asws and every misdeed upon you^-asws!’

فَسَمِعَهُ بَعْضُ الْمُسْلِمِينَ فَقَالَ يَا رَسُولَ اللَّهِ هَذَا لِأَهْلِ بَيْتِكَ خَاصَّةً أَمْ لِلْمُسْلِمِينَ عَامَّةً

One of the Muslims heard this, so he said, ‘O Rasool-Allah^-saww! Is this for People^-asws of your^‑saww Household in particular or for the Muslims in general?’

قَالَ إِنَّ اللَّهَ وَعَدَنِي فِي عِتْرَتِي أَنْ لَا يُطْعِمَ النَّارَ أَحَداً مِنْهُمْ وَ هَذَا لِلنَّاسِ عَامَّةً.

He^-saww said: ‘Allah^-azwj has Promised me that He^-azwj will not Feed anyone of them^-asws to the Hellfire, and this is for the people in general’’.[121]

60 سن، المحاسن مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يُحِبُّ إِطْعَامَ الطَّعَامِ وَ إِرَاقَةَ الدِّمَاءِ بِمِنًى‏.

(The book) ‘Al Mahasin’ – Muhammad Bin Al Husayn Bin Ahmad, from Khalid,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Loves feeding the food and spilling the blood (of sacrificial animals) at Mina’’.[122]

61 ضا، فقه الرضا عليه السلام‏ كُلُّ مَا أَتَيْتَهُ مِنَ الصَّيْدِ فِي عُمْرَةٍ أَوْ مُتْعَةٍ فَعَلَيْكَ أَنْ تَذْبَحَ أَوْ تَنْحَرَ مَا لَزِمَكَ مِنَ الْجَزَاءِ- بِمَكَّةَ عِنْدَ الْحَزْوَرَةِ قُبَالَةَ الْكَعْبَةِ مَوْضِعَ الْمَنْحَرِ وَ إِنْ شِئْتَ أَخَّرْتَهُ إِلَى أَيَّامِ التَّشْرِيقِ فَتَنْحَرُهُ بِمِنًى

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Whatever you hunt during Umrah or Tamatto, you must slaughter or sacrifice what is required as compensation in Makkah at Al Hazwarah (a place between Al-Safa and Al-Marwa), facing the Kabah, at the place of sacrifice. If you wish, you may delay it until the days of Al Tashreeqand then sacrifice it in Mina’.

وَ قَدْ رُوِيَ ذَلِكَ أَيْضاً وَ إِذَا وَجَبَ عَلَيْكَ فِي مُتْعَةٍ وَ مَا أَشْبَهَ مِمَّا يَجِبُ عَلَيْكَ فِيهِ مِنْ جَزَاءِ الْحَجِّ فَلَا تَنْحَرْهُ إِلَّا بِمِنًى فَإِنْ كَانَ عَلَيْكَ دَمٌ وَاجِبٌ قَلَّدْتَهُ أَوْ جَلَّلْتَهُ أَوْ أَشْعَرْتَهُ فَلَا تَنْحَرْهُ إِلَّا فِي يَوْمِ النَّحْرِ بِمِنًى

And that has been reported also, ‘If you are required to offer a sacrifice for Tamatto or anything similar that necessitates compensation in Hajj, then do not slaughter it except in Mina. If a mandatory blood sacrifice is due upon you, and you have marked it by garlanding, covering, or signalling it, then do not slaughter it except on the day of Sacrifice in Mina.

وَ إِذَا أَرَدْتَ أَنْ تُشْعِرَ بَدَنَتَكَ فَاضْرِبْهَا بِالشَّفْرَةِ عَلَى سَنَامِهَا مِنْ جَانِبِ الْأَيْمَنِ فَإِنْ كَانَتِ الْبُدْنُ كَثِيرَةً فَادْخُلْ بَيْنَهَا وَ اضْرِبْهَا بِالشَّفْرَةِ يَمِيناً وَ شِمَالًا وَ إِذَا أَرَدْتَ نَحْرَهَا فَانْحَرْهَا وَ هِيَ قَائِمَةٌ مُسْتَقْبِلَ الْقِبْلَةِ وَ تُشْعِرُهَا وَ هِيَ بَارِكَةٌ

If you intend to mark your sacrificial animal, strike it with a blade on its right-side hump. If there are many sacrificial animals, enter among them and strike them with the blade to the right and left. When you wish to slaughter them, do so while they are standing and facing the Qiblah. Mark them while they are kneeling.

وَ كُلْ مِنْ أُضْحِيَّتِكَ وَ أَطْعِمِ الْقَانِعَ وَ الْمُعْتَرَّ الْقَانِعُ الَّذِي يَقْنَعُ بِمَا تُعْطِيهِ وَ الْمُعْتَرُّ الَّذِي يَعْتَرِيكَ وَ لَا تُعْطِي الْجَزَّارَ مِنْهَا شَيْئاً وَ لَا تَأْكُلْ مِنْ فِدَاءِ الصَّيْدِ إِنِ اضْطُرِرْتَهُ فَإِنَّهُ مِنْ تَمَامِ حَجِّكَ‏.

Eat from your sacrifice and feed the ‘Qanie’ and the ‘Mu’tar’. The ‘Qanie’ is the one who is content with whatever you give, and the Mu’tar’ is the one who approaches you without asking. Do not give anything from it to the butcher as payment. Do not eat from the compensation sacrifice for hunting if you were forced into it, for that is part of the completion of your Hajj’’.[123]

62 ضا، فقه الرضا عليه السلام‏ فَإِذَا أَتَيْتَ مِنًى فَاشْتَرِ هَدْيَكَ وَ اذْبَحْهُ فَإِذَا أَرَدْتَ ذَبْحَهُ أَوْ نَحْرَهُ فَقُلْ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘When you arrive at Mina, purchase your sacrificial animal and slaughter it. When you are about to slaughter or sacrifice it, say, ‘I turn my face towards the One Who Originated the skies and the earth, being upright, and I am not from the associaters’ [6:79] ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, [6:163], and I am from the submitters!

اللَّهُمَّ هَذَا مِنْكَ وَ لَكَ وَ بِكَ وَ إِلَيْكَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ اللَّهُ أَكْبَرُ اللَّهُمَّ تَقَبَّلْ مِنِّي كَمَا تَقَبَّلْتَ مِنْ إِبْرَاهِيمَ خَلِيلِكَ وَ مُوسَى كَلِيمِكَ وَ مُحَمَّدٍ حَبِيبِكَ صَلَّى اللَّهُ عَلَيْهِمْ

O Allah^-azwj! This is from You^-azwj and for You^-azwj! In the name of Allah^-azwj the Beneficent, the Merciful! O Allah^-azwj! Accept from me just as You^-azwj had Accepted from Ibrahim^-as Your^-azwj friend, and Musa^-as Your^-azwj converser, and Muhammad^-saww Your^-azwj Beloved! May the Salawaat of Allah^-azwj be upon them^-as!’

ثُمَّ أَمِرَّ السِّكِّينَ عَلَيْهَا وَ لَا تَنْخَعْهَا حَتَّى تَمُوتَ وَ لَا يَجُوزُ فِي الْأَضَاحِيِّ مِنَ الْبُدْنِ إِلَّا الثَّنِيُّ وَ هُوَ الَّذِي تَمَّتْ لَهُ سَنَةٌ وَ دَخَلَ فِي الثَّانِيَةِ وَ مِنَ الضَّأْنِ الْجَذَعُ لِسَنَةٍ وَ تُجْزِي الْبَقَرَةُ عَنْ خَمْسَةٍ.

Then pass the knife over it, but do not sever its spinal cord until it dies. In sacrificial offerings, only the one-year-old from camels and cattle is permissible, which is an animal that has completed one year and entered the second. From sheep, the lam of one year is sufficient, and the cow suffices for five people’’.[124]

63 وَ رُوِيَ‏ عَنْ سَبْعَةٍ إِذَا كَانُوا مِنْ أَهْلِ بَيْتٍ وَاحِدٍ.

And it is reported (a cow suffices) from seven when they were from one household’’.[125]

64 وَ رُوِيَ‏ أَنَّهَا لَا تُجْزِي إِلَّا عَنْ وَاحِدٍ فَإِذَا نَحَرْتَ أُضْحِيَّتَكَ أَكَلْتَ مِنْهَا وَ تَصَدَّقْتَ بِالْبَاقِي‏.

And it is reported, ‘It does not suffice except for one (person). When you slaughter your sacrificial animal, you can eat from it and donate in charity with the remainder’’.[126]

65 وَ رُوِيَ‏ أَنَّ شَاةً تُجْزِي عَنْ سَبْعِينَ إِذَا لَمْ يُوجَدْ شَيْ‏ءٌ مِنَ الْهَدْيِ.

And it is reported: ‘A sheep suffices for seventy (persons) when nothing from the sacrificial animals can be found’’.[127]

باب 51 من لم يجد الهدي

CHAPTER 51 – ONE WHO CANNOT FIND THE SACRIFICIAL ANIMAL

1- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِ‏ قَالَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَمَنْ فَاتَتْهُ هَذِهِ الْأَيَّامُ فَلْيَتَسَحَّرْ لَيْلَةَ الْحَصْبَةِ وَ هِيَ لَيْلَةُ النَّفْرِ.

‏(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon them^-asws regarding Words of Allah^-azwj Mighty and Majestic: so it is the Fasting for three days during the Hajj [2:196]. He^-asws said: ‘A day before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat. The one who misses these days, let him take a pre-dawn meal on the night of ‘Al-Hasba’, and it is the night of the dispersing (then fast in the morning)’’.[128]

2- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْمُتَمَتِّعِ يَكُونُ لَهُ فُضُولٌ مِنَ الْكِسْوَةِ بَعْدَ الَّذِي يَحْتَاجُ إِلَيْهِ فَلَتَسْوَى تِلْكَ الْفُضُولُ مِائَةَ دِرْهَمٍ يَكُونُ مِمَّنْ يَجِدُ

(The book) ‘Qurb Al Isnaad’ – Ibn Abu Al Khattab, from Al Bazanty who said,

‘I asked Al-Reza^-asws about the performer of ‘Tamatto’ who has extra clothing beyond what he needs. If the value of this extra clothing amounts to one hundred Dirhams, ‘Would he be considered among those who can ‘find’ (i.e., have financial means to perform Hajj)?

فَقَالَ لَهُ بُدٌّ مِنْ كِرًى وَ نَفَقَةٍ

He^-asws said to him: ‘There is no escape for him from having rent and expenditure (money)!’

فَقُلْتُ لَهُ إِنَّ لَهُ كِرًى وَ نَفَقَةً وَ مَا يَحْتَاجُ بَعْدُ إِلَيْهِ مِنْ هَذَا الْفُضُولِ مِنْ كِسْوَتِهِ

I said, ‘Supposing he has rent and expenditure money and he still has not need to this extra clothing?’

فَقَالَ وَ أَيُّ شَيْ‏ءٍ كِسْوَةٌ بِمِائَةِ دِرْهَمٍ هَذَا مِمَّنْ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ‏.

He^-asws said: ‘And which thing is this clothing of one hundred Dirhams? This is from the ones Allah^-azwj Blessed and Exalted Said: ‘But the one who cannot find, so it is the Fasting for three days during the Hajj and seven when you return [2:196]’’.[129]

3- ب، قرب الإسناد عَنِ الرِّضَا ع قَالَ: إِذَا صَامَ الْمُتَمَتِّعُ يَوْمَيْنِ وَ لَمْ يُتَابِعِ الصَّوْمَ الْيَوْمَ الثَّالِثَ فَقَدْ فَاتَهُ صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ فَلْيَصُمْ بِمَكَّةَ ثَلَاثَةَ أَيَّامٍ مُتَتَابِعَاتٍ فَإِنْ لَمْ يَقْدِرْ أَوْ لَمْ يُقِمْ عَلَيْهِ جَمَّالُهُ فَلْيَصُمْهَا فِي الطَّرِيقِ الثَّلَاثَةَ أَيَّامٍ فَعَلَيْهِ إِذَا قَدِمَ عَلَى أَهْلِهِ عَشَرَةُ أَيَّامٍ مُتَتَابِعَاتٍ‏.

(The book) ‘Qurb Al Isnaad’ –

‘From Al-Reza^-asws having said: ‘When the performer of Tamatto fasts two days and does not follow fasting the third day, so he has missed ‘Fasting for three days during the Hajj [2:196], so let him fast at Makkah three days consecutively. If he is not able or his cameleer cannot stay for him, let him fast these three days in the road. Upon him, when he arrives to his family, is fasting ten days consecutively’’.[130]

4- ضا، فقه الرضا عليه السلام‏ إِذَا عَجَزْتَ عَنِ الْهَدْيِ وَ لَمْ يُمْكِنْكَ صُمْتَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ وَ سَبْعَةَ أَيَّامٍ إِذَا رَجَعْتَ إِلَى أَهْلِكَ وَ إِنْ فَاتَكَ صَوْمُ هَذِهِ الثَّلَاثَةِ أَيَّامٍ صُمْتَ صَبِيحَةَ لَيْلَةِ الْحَصْبَةِ وَ يَوْمَيْنِ بَعْدَهَا

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘If you are unable to offer the sacrificial animal and cannot afford it, then you must fast one day before the day of Al Tarwiyya,  on the Day of Al Tarwiyya, and on the day of Arafah, followed by seven days when you return to your family. If you miss fasting these three days, then you should fast on the morning after the Night of ‘Hasba’ (Sacrifice) and the two days following it.

وَ إِنْ وَجَدْتَ ثَمَنَ الْهَدْيِ وَ لَمْ تَجِدِ الْهَدْيَ فَخَلِّفِ الثَّمَنَ عِنْدَ رَجُلٍ مِنْ أَهْلِ مَكَّةَ يَشْتَرِي ذَلِكَ فِي ذِي الْحِجَّةِ وَ يَذْبَحُ عَنْكَ فَإِنْ مَضَتْ ذُو الْحِجَّةِ وَ لَمْ يَشْتَرِ لَكَ أَخَّرَهَا إِلَى قَابِلِ ذِي الْحِجَّةِ فَإِنَّهَا أَيَّامُ الذَّبْحِ‏.

If you find the price of the sacrificial animal but cannot find the animal itself, then leave the money with a trustworthy person in Makka so that they may purchase and slaughter it on your behalf during the month of Zul Hijjah. If Zul Hijjah passes and the sacrifice has not been made, then it should be delayed until the following Zul Hijjah, as these are the days of sacrifice’’.[131]

5- ضا، فقه الرضا عليه السلام‏ وَ مَنْ كَانَ مُتَمَتِّعاً فَلَمْ يَجِدْ هَدْياً فَعَلَيْهِ صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذَا رَجَعَ إِلَى أَهْلِهِ تِلْكَ عَشَرَةٌ كَامِلَةٌ.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘One who was performing Tamatto but he cannot find an offering, upon him to fast three days during the Hajj and seven when he returns to his family, that would be ten complete’’.[132]

6- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: كُنْتُ أُصَلِّي قَائِماً وَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع قَاعِداً قُدَّامِي وَ أَنَا لَا أَعْلَمُ

(The book) Tafseer Al Ayyashi – from Abdul Rahman Bin Al Hajjaj who said,

‘I was praying Salat while standing, and Abu Al-Hassan Musa^-asws Bin Ja’far^-asws was seated in front of me, and I didn’t know’.

قَالَ فَجَاءَهُ عَبَّادٌ الْبَصْرِيُّ فَسَلَّمَ عَلَيْهِ وَ جَلَسَ قَالَ يَا أَبَا الْحَسَنِ مَا تَقُولُ فِي رَجُلٍ تَمَتَّعَ وَ لَمْ يَكُنْ لَهُ هَدْيٌ

He said, ‘Abbad Al-Basri came, greeted him^-asws, and sat down. He said: ‘O Abu Al-Hassan^-asws! What do you^-asws say about a man who performs ‘Tamatto’ but does not have a sacrificial animal?’

قَالَ يَصُومُ الْأَيَّامَ الَّتِي قَالَ اللَّهُ تَعَالَى فَجَعَلْتُ سَمْعِي إِلَيْهِمَا

He^-asws said: ‘He should fast the days which Allah^-azwj Said’.

قَالَ عَبَّادٌ وَ أَيُّ أَيَّامٍ هِيَ

Abbad said, ‘And which days are these?’

قَالَ قَبْلَ التَّرْوِيَةِ وَ يَوْمُ التَّرْوِيَةِ وَ يَوْمُ عَرَفَةَ

He^-asws said: ‘(One day) before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat’.

 قَالَ فَإِنْ فَاتَهُ

He said, ‘Supposing he misses these?’

قَالَ يَصُومُ صَبِيحَةَ الْحَصْبَةِ وَ يَوْمَيْنِ بَعْدَهُ

He^-asws said: ‘He should fast the morning of ‘Al-Hasba’ (the day of sacrifice), and two days after it’.

قَالَ أَ فَلَا تَقُولُ كَمَا قَالَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ

He said, ‘Why are you^-asws not saying like what Abdullah Bin Al-Hassan (Al-Basri) does?’

قَالَ وَ أَيَّ شَيْ‏ءٍ

He^-asws said: ‘And which thing does he say?’

قَالَ قَالَ يَصُومُ أَيَّامَ التَّشْرِيقِ

He said, ‘He says he should fast the days of Al-Tashreeq’’.

قَالَ إِنَّ جَعْفَراً صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ إِنَّ رَسُولَ اللَّهِ ص أَمَرَ بِلَالًا يُنَادِي أَنَّ هَذِهِ أَيَّامُ أَكْلٍ وَ شُرْبٍ فَلَا يَصُومَنَّ أَحَدٌ

He^-asws said: ‘Ja’far^-asws, may the Salawaat of Allah^-azwj be upon him^-asws had said: ‘Rasool-Allah^‑saww had instructed Bilal^-ra to call out, ‘These are the days of eating and drinking, so no one should fast these!’’

فَقَالَ يَا أَبَا الْحَسَنِ إِنَّ اللَّهَ قَالَ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ‏

He said, ‘O Abu Al-Hassan^-asws! Allah^-azwj Says: so it is the Fasting for three days during the Hajj and seven when you return [2:196]!’

قَالَ‏ كَانَ جَعْفَرٌ ع يَقُولُ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ كلتين [كِلْتَانِ‏] أَشْهُرُ الْحَجِ‏.

He^-asws said: ‘Ja’far^-asws had said: ‘Zul Qadah, and Zul Hijjah, both of these are months of Hajj’.[133]

7- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ لَمْ يَكُنْ مَعَهُ هَدْيٌ صَامَ قَبْلَ التَّرْوِيَةِ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَإِنْ لَمْ يَصُمْ هَذِهِ الْأَيَّامَ صَامَ بِمَكَّةَ فَإِنْ أَعْجَلُوا صَامَ فِي الطَّرِيقِ وَ إِنْ أَقَامَ بِمَكَّةَ قَدْرَ مَسِيرِهِ إِلَى مَنْزِلِهِ فَشَاءَ أَنْ يَصُومَ السَّبْعَةَ الْأَيَّامِ فَعَلَ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Mansour Bin Hazim,

‘From Abu Abdullah^-asws having said: ‘When you combine the Umrah to the Hajj and there does not happen to be a sacrificial animal with him, he should fast before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat. If he does not fast these days, he should fast at Makkah. If he is in a hurry, he should fast in the road, and if he stays at Makkah a measure of his travel to his house, if he likes to fast the seven days, he can do so’’.[134]

8- شي، تفسير العياشي عَنْ رِبْعِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ الْجَارُودِ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِ‏

(The book) ‘Tafseer Al Ayyashi’ – From Rabie, from Abdullah Bin Al Jaroud,

‘From Abu Al-Hassan^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj Mighty and Majestic: so it is the Fasting for three days during the Hajj and seven when you return [2:196]!

قَالَ قَبْلَ التَّرْوِيَةِ يَصُومُ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَمَنْ فَاتَهُ ذَلِكَ فَلْيَقْضِ ذَلِكَ فِي بَقِيَّةِ ذِي الْحِجَّةِ فَإِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ‏ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ‏.

He^-asws said: ‘He should fast before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat. The one who misses that, let him make that up during the remainder of Zil Hijjah, for Allah^-azwj Says in His^-azwj Book: ‘The Hajj is (performed in) the well-known months; [2:197]’’.[135]

9- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِ‏ قَالَ قَبْلَ التَّرْوِيَةِ يَصُومُ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَمَنْ فَاتَهُ ذَلِكَ فَلْيَقْضِ ذَلِكَ فِي بَقِيَّةِ ذِي الْحِجَّةِ فَإِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ‏ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: So it is the Fasting for three days during the Hajj [2:196]!’ He^-asws said: ‘Before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat. So, the one who misses that, let him make that up during the remainder of Zil Hijjah, for Allah^-azwj Says in His^-azwj Book: The Hajj is (performed in) the well-known months; [2:197]’’.[136]

10- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَ سَبْعَةٍ إِذا رَجَعْتُمْ‏ قَالَ إِذَا رَجَعْتَ إِلَى أَهْلِكَ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: so it is the Fasting for three days during the Hajj and seven when you return [2:196]! He^-asws said: ‘When you return to your family’’.[137]

11- شي، تفسير العياشي عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِيمَنْ لَمْ يَصُمِ الثَّلَاثَةَ الْأَيَّامِ فِي ذِي الْحِجَّةِ حَتَّى يُهِلَّ الْهِلَالُ قَالَ عَلَيْهِ دَمٌ لِأَنَّ اللَّهَ يَقُولُ‏ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِ‏ فِي ذِي الْحِجَّةِ

(The book) ‘Tafseer Al Ayyashi, from Hafs Bin Al Bakhtari,

‘From Abu Abdullah^-asws regarding the one who does not fast the three days in Zul Hajj until the crescent appears. He^-asws said: ‘Upon him is blood (sacrificial animal) because Allah^-azwj Says: so it is the Fasting for three days during the Hajj [2:196], in Zil Hijjah’.

قَالَ ابْنُ أَبِي عُمَيْرٍ وَ سَقَطَ عَنْهُ السَّبْعَةُ الْأَيَّامِ‏.

Ibn Abu Umeyr said, ‘And the seven days were dropped from him^-asws’’.[138]

12- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع‏ سَأَلْتُهُ عَنْ صَوْمِ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَ السَّبْعَةِ أَ يَصُومُهَا مُتَوَالِيَةً أَمْ يُفَرِّقُ بَيْنَهُمَا

(The book) ‘Tafseer Al Ayyashi’ –

‘From Ali son of Ja’far^-asws, from his brother Musa^-asws Bin Ja’far^-asws, ‘I asked him^-asws about fasting three days during the Hajj and the seven, ‘Does he have to fast these consecutively or he can separate between them?’

قَالَ يَصُومُ الثَّلَاثَةَ لَا يُفَرِّقُ بَيْنَهَا وَ لَا يَجْمَعُ الثَّلَاثَةَ وَ السَّبْعَةَ جَمِيعاً.

He^-asws said: ‘He should fast the three not separating between these, and he should not gather the three and the seven together’’.[139]

13- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ صَوْمِ الثَّلَاثَةِ الْأَيَّامِ فِي الْحَجِّ وَ السَّبْعَةِ أَ يَصُومُهَا مُتَوَالِيَةً أَوْ يُفَرِّقُ بَيْنَهُمَا

(The book) ‘Tafseer Al Ayyashi’ –

‘From Ali son of Ja’far^-asws, from his brother Musa^-asws Bin Ja’far^-asws, he said, ‘I asked him^-asws about fasting the three days during the Hajj, and the seven, ‘Should he fast these consecutively or can he separate between the two?’

قَالَ يَصُومُ الثَّلَاثَةَ وَ السَّبْعَةَ- لَا يُفَرِّقُ بَيْنَهَا وَ لَا يَجْمَعُ السَّبْعَةَ وَ الثَّلَاثَةَ جَمِيعاً.

He^-asws said: ‘He should fast the three and the seven not separating between these, and he cannot gather the seven and the three together’’.[140]

14- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع‏ فِي صِيَامِ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ قَالَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَإِنْ فَاتَهُ ذَلِكَ تَسَحَّرَ لَيْلَةَ الْحَصْبَةِ.

(The book) ‘Tafseer Al Ayyashi’ – from Abdul Rahman Bin Muhammad Al Arzamy,

‘From Abu Abdullah^-asws, from his^-asws father^-asws, from Ali^-asws regarding fasting the three days during Hajj. He^-asws said: ‘A day before Al Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat. If he misses that, he should take a pre-dawn meal on the night of Al-Hasba (sacrifice then fast in the morning)’’.[141]

15- شي، تفسير العياشي عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: صِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَإِنْ فَاتَهُ ذَلِكَ تَسَحَّرَ لَيْلَةَ الْحَصْبَةِ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ وَ سَبْعَةٍ إِذَا رَجَعَ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Giyas Bin Ibrahim, from his father,

‘From Ali^-asws having said: ‘Fasting the three days during Hajj is, the day before Tarwiyya, and the day of Tarwiyya and the day of Arafaat. If he misses that, he should take a pre-dawn meal on the night of Al-Hasbah (sacrifice), so he should fast three days, and seven when he returns’’.[142]

16- وَ قَالَ قَالَ عَلِيٌّ ع‏ إِذَا فَاتَ الرَّجُلَ الصِّيَامُ فَلْيَبْدَأْ صِيَامَهُ مِنْ لَيْلَةِ النَّفْرِ.

And he said,

‘Ali^-asws said: ‘When the man misses the fasts, let him begin his fasts from the night of the dispersal (from Arafaat)’’.[143]

17- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: يَصُومُ الْمُتَمَتِّعُ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ فَإِنْ فَاتَهُ أَنْ يَصُومَ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ وَ لَمْ يَكُنْ عِنْدَهُ دَمٌ صَامَ إِذَا انْقَضَتْ أَيَّامُ التَّشْرِيقِ فَيَتَسَحَّرُ لَيْلَةَ الْحَصْبَةِ ثُمَّ يُصْبِحُ صَائِماً.

(The book) ‘Tafseer Al Ayyashi’ – From Ibrahim Bin Abu Yahya,

‘From Abu Abdullah^-asws, from his^-asws father^-asws from Ali^-asws having said: ‘The performer of Tamatto should fast a day before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat. If he misses it, he should fast three days during the Hajj, and there does not happen to be blood (sacrificial animal) with him, he should fast when the days of Al-Tashreeq have expired. He should hold take a pre-dawn meal on the night of Al-Hasba (sacrifice), then he should fast in the morning’’.[144]

باب 52 الأضاحي و أحكامها

CHAPTER 52 – THE SACRIFICE AND ITS RULINGS

1- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع قَاعِداً فَسَأَلَهُ حَفْصُ بْنُ الْقَاسِمِ فَقَالَ لَهُ مَا تَرَى أَ يُضَحَّى بِالْخَصِيِّ

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Al Waleed, from Ibn Bukeyr who said,

‘I was seated in the presence of Abu Abdullah^-asws. Hafs Bin Al-Qasim asked him^-asws. He said to him^-asws, ‘Can one sacrifice with the castrated (animal)’.

قَالَ فَقَالَ إِنْ كُنْتُمْ إِنَّمَا تُرِيدُونَ اللَّحْمَ فَدُونَكُمْ أَوْ عَلَيْكُمْ‏.

He (the narrator) said, ‘He^-asws said: ‘But rather if you wanted the meat, then take it if you want, and it would be upon you’’.[145]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الضَّحِيَّةِ يَشْتَرِيهَا الرَّجُلُ عَوْرَاءَ لَا يَعْلَمُ بِهَا إِلَّا بَعْدَ شِرَائِهَا هَلْ تُجْزِي عَنْهُ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Musa Al-Kazim^-asws), said, ‘I asked him^-asws about the sacrifice the man buys it as blind, not knowing of it except after having bought it, ‘Does is suffice him?’

قَالَ نَعَمْ إِلَّا أَنْ تَكُونَ هَدْياً فَإِنَّهُ لَا يَجُوزُ فِي الْهَدْيِ‏.

He^-asws said: ‘Yes, except if it happens to be a sacrificial offering, for it does not suffice as a sacrificial offering’’.[146]

3- قَالَ: وَ سَأَلْتُهُ عَنِ الضَّحِيَّةِ يُخْطِئُ الَّذِي يَذْبَحُهَا فَيُسَمِّي غَيْرَ صَاحِبِهَا تُجْزِي صَاحِبَ الضَّحِيَّةِ

He said, ‘And I asked him^-asws about the sacrificial animal, the one who slaughters is names other than its owner, ‘Does it suffice the owner of the sacrifice?’

قَالَ قَالَ نَعَمْ إِنَّمَا هُوَ مَا نَوَى‏.

He said, ‘He^-asws said: ‘Yes, rather he is what he had meant’’.[147]

4- قَالَ: وَ سَأَلْتُهُ عَنْ جُلُودِ الْأَضَاحِيِّ هَلْ تَصْلُحُ لِمَنْ ضَحَّى بِهَا أَنْ يَجْعَلَهَا جِرَاباً

He said, ‘And I asked him^-asws about sins of the sacrificed animals, ‘Is it correct for the one who sacrifices it that he makes a bag out of it?’

قَالَ لَا يَصْلُحُ أَنْ يَجْعَلَهَا جِرَاباً إِلَّا أَنْ يَتَصَدَّقَ بِثَمَنِهِ‏.

He^-asws said: ‘It is not correct to make it as a bag except if he donates its price in charity’’.[148]

5- قَالَ: وَ سَأَلْتُهُ عَنِ الْأَضْحَى فِي غَيْرِ أَيَّامِ مِنًى قَالَ ثَلَاثَةُ أَيَّامٍ‏.

He said, ‘And I asked him^-asws about the sacrifice in other than the days of Mina. He^-asws said: ‘Three days’’.[149]

6- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ مُسَافِرٍ قَدِمَ بَعْدَ الْأَضْحَى بِيَوْمَيْنِ أَ يَصْلُحُ أَنْ يُضَحِّيَ فِي الْيَوْمِ الثَّالِثِ

He said, ‘And I asked him^-asws about a traveller man who arrives two days after the sacrifice, ‘Is it correct that he sacrifices on the third day?’

قَالَ نَعَمْ‏.

He^-asws said: ‘Yes’’.[150]

7- ل، الخصال‏ فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً ع يَا عَلِيُّ لَا تُمَاكِسْ فِي أَرْبَعَةِ أَشْيَاءَ فِي شِرَاءِ الْأُضْحِيَّةِ وَ الْكَفَنِ وَ النَّسَمَةِ وَ الْكِرَاءِ إِلَى مَكَّةَ.

(The book) ‘Al Khisaal’ –

‘Among what the Prophet^-saww had bequeathed with to Ali^-asws: ‘O Ali^-asws! Do not bargain in four things – in buying the sacrificial animal, and the shroud, and the slave, and the hire charges to Makkah’’.[151]

8- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع‏ مِثْلَهُ‏.

(The book) ‘Al Khisaal’ – My father, and Ibn Al Waleed, both together from Muhammad Al Attar and Ahmad Bin Idrees, both together from Al Ash’ary, from Muhammad Bin Isa raising it to Abu Ja’far^-asws – similar to it’.[152]

9- ل، الخصال أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ لَهُ كَمْ تُجْزِي الْبَدَنَةُ

(The book) ‘My father, from Al Sa’dabady, from Al Barqy, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid,

‘From Abu Al-Hassan^-asws, he (the narrator) said, ‘I said to him^-asws, ‘How many does a camel suffice?’

قَالَ عَنْ نَفْسٍ وَاحِدَةٍ

He^-asws said: ‘For one person’.

قُلْتُ فَالْبَقَرَةُ

I said, ‘So (what about) the cow?’

قَالَ تُجْزِي عَنْ خَمْسَةٍ إِذَا كَانُوا يَأْكُلُونَ عَلَى مَائِدَةٍ وَاحِدَةٍ

He^-asws said: ‘It suffices for five when they had been eating upon one table (as a family)’.

قُلْتُ كَيْفَ صَارَتِ الْبَدَنَةُ لَا تُجْزِي إِلَّا عَنْ وَاحِدَةٍ وَ الْبَقَرَةُ تُجْزِي عَنْ خَمْسَةٍ

I said, ‘How come the camel because insufficient except for one while the cow suffices for five?’

قَالَ لِأَنَّ الْبَدَنَةَ لَمْ يَكُنْ فِيهَا مِنَ الْعِلَّةِ مَا كَانَ فِي الْبَقَرَةِ إِنَّ الَّذِينَ أَمَرُوا قَوْمَ مُوسَى ع بِعِبَادَةِ الْعِجْلِ كَانُوا خَمْسَةَ أَنْفُسٍ وَ كَانُوا أَهْلَ بَيْتٍ يَأْكُلُونَ عَلَى خِوَانٍ وَاحِدٍ وَ هُمْ أذينوه وَ أَخُوهُ ميذويه وَ ابْنُ أَخِيهِ وَ ابْنَتُهُ وَ امْرَأَتُهُ وَ هُمُ الَّذِينَ أَمَرُوا بِعِبَادَةِ الْعِجْلِ وَ هُمُ الَّذِينَ ذَبَحُوا الْبَقَرَةَ الَّتِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِذَبْحِهَا.

He^-asws said: ‘Because the camel does not happen to have a reason what happens to be in the cow. The people of Musa which had instructed with worship of the calf were five persons, and they were members of a household eating upon one table-spread, and they were Azinuhu and his brother Mizwiya, and son of his brother, and his daughter, and his wife, and they are those who had instructed with worshipping the calf, and they are the ones who slaughtered the cow which Allah^-azwj Mighty and Majestic had Commanded with slaughtering it’’.[153]

10- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ مِثْلَهُ‏.

(The book) ‘My father, from Muhammad Bin Suleyman, from Al-Husayn Bin Khalid – similar to it’.[154]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ حُمْرَانَ قَالَ عَزَّتِ الْبُدْنُ سَنَةً بِمِنًى حَتَّى بَلَغَتِ الْبَدَنَةُ مِائَةَ دِينَارٍ فَسُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ اشْتَرِكُوا فِيهَا قَالَ قُلْتُ كَمْ قَالَ مَا خَفَّ هُوَ أَفْضَلُ قُلْتُ عَنْ كَمْ تُجْزِئُ قَالَ عَنْ سَبْعِينَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Humran who said,

‘He^-asws said: ‘The sacrificial animals became too expensive in Mina one year, to the extent that the camel reached one hundred Dinars. So Abu Ja’far^-asws was asked about that, and he^-asws said: ‘Participate in it’. I said, ‘How many?’ He^-asws said: ‘Whatever is lighter, so it is superior’. I said, ‘On behalf of how many would it suffice?’ He^-asws said: ‘On behalf of seventy’.^[155]

قال الصدوق رحمه الله جاء من هذا الحديث هكذا فأوردته لما فيه من ذكر الخمسة و الذي أفتي به في البدنة أنها تجزي عن سبعة و كذلك البقرة تجزي عن سبعة متفرقين و ليست هذه الأخبار بمختلفة لأن ما يجزي عن سبعة يجزي عن واحد و يجزي عن خمسة أيضا و ليس في هذا الحديث أن البدنة لا تجزي إلا عن واحد و لا فيه أن البقرة لا تجزي إلا عن خمسة.

Al-Sadouq, may Allah^-azwj Mercy him, said, ‘This narration has come in this form, so I have included it due to its mention of the five individuals. However, the ruling I give regarding the sacrificial camel is that it suffices for seven people, and likewise, a cow suffices for seven individuals, even if they are unrelated. These reports are not contradictory, because what suffices for seven can also suffice for one or for five. This narration does not state that the sacrificial camel suffices only for one person, nor does it say that the cow suffices only for five’.

11- ن، عيون أخبار الرضا عليه السلام‏ ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ مِثْلَهُ‏.

(The books) ‘Uyoun Akhbar Al-Reza^-asws, (and) ‘Ilal Al Sharaie’ – ‘My father, from Ali, from his brother, from Ibn Ma’bad – similar to it’.[156]

12- ل، الخصال‏ ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْبَقَرَةُ وَ الْبَدَنَةُ تُجْزِيَانِ عَنْ سَبْعَةٍ إِذَا اجْتَمَعُوا مِنْ أَهْلِ بَيْتٍ وَ مِنْ غَيْرِهِمْ‏.

(The books) ‘Al Khisaal’, (and) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Wuheyb, from Hafs, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘The cow and the camel both are sufficient on behalf of seven (persons) when they gather from a household, and from others’’.[157]

13- ل، الخصال‏ ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْبَقَرَةِ يُضَحَّى بِهَا

(The books) ‘Al Khisaal’, (and) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Bunan Bin Muhammad, from Al-Hassan Bin Ahmad, from Yunus Bin Yaqoub who said,

‘I asked Abu Abdullah^-asws about the cow to be sacrificed with’.

قَالَ فَقَالَ تُجْزِي عَنْ سَبْعَةٍ مُتَفَرِّقِينَ‏.

He (the narrator) said, ‘He^-asws said: ‘It suffices on behalf of seven different people’’.[158]

14- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: كَانَ النَّبِيُّ ص يُضَحِّي بِكَبْشَيْنِ أَقْرَنَيْنِ أَمْلَحَيْنِ‏.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, by a chain of Al-Tameemi, from Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘The Prophet^-saww had sacrificed two horned, speckled rams’’.[159]

15- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّمَا جَعَلَ اللَّهُ هَذَا الْأَضْحَى لِتَتَّسِعَ مَسَاكِينُكُمْ مِنَ اللَّحْمِ فَأَطْعِمُوهُمْ‏.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Nowfaly, from Al Sakuni,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘But rather, Allah^-azwj has Made this sacrificial meat for nine of your needy people, so feed them’’.[160]

16- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ لَحْمِ الْأَضَاحِيِّ فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ وَ ابْنُهُ مُحَمَّدٌ ع يَتَصَدَّقَانِ بِالثُّلُثِ عَلَى جِيرَانِهِمَا وَ بِثُلُثٍ عَلَى الْمَسَاكِينِ وَ ثُلُثٍ يُمْسِكَانِهِ لِأَهْلِ الْبَيْتِ‏.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Abi Jameela,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the meat of the sacrifice. He^-asws said: ‘Ali Bin Al-Husayn^-asws and his^-asws son^-asws Muhammad^-asws had both donated in charity with two-thirds to their neighbours, and a third to the needy (beggars), and a third to their needy ones of the family members’’.[161]

17- ع، علل الشرائع الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا عِلَّةُ الْأُضْحِيَّةِ

(The book) ‘Ilal Al Sharaie’ – Al Daqqaq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Al Batainy, from Abu Baseer,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘What is reason of the sacrifice?’

فَقَالَ إِنَّهُ يُغْفَرُ صَاحِبُهَا عِنْدَ أَوَّلِ قَطْرَةٍ تَقْطُرُ مِنْ دَمِهَا عَلَى الْأَرْضِ وَ لِيَعْلَمَ اللَّهُ عَزَّ وَ جَلَّ مَنْ يَتَّقِيهِ بِالْغَيْبِ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ لَنْ يَنالَ اللَّهَ لُحُومُها وَ لا دِماؤُها وَ لكِنْ يَنالُهُ التَّقْوى‏ مِنْكُمْ‏

He^-asws said: ‘(Sins) are Forgiven for its owner at the first drop to drip from its blood upon the ground, and for Allah^-azwj Mighty and Majestic to Know the one who fears Him^-azwj in the unseen. Allah^-azwj Mighty and Majestic Says: It will never reach Allah, neither its flesh nor its blood, but the piety from you will reach Him. [22:37]’.

ثُمَّ قَالَ انْظُرْ كَيْفَ قَبِلَ اللَّهُ قُرْبَانَ هَابِيلَ وَ رَدَّ قُرْبَانَ قَابِيلَ‏.

Then he^-asws said: ‘Look at how Allah^-azwj had Accepted the offering of Habeel^-as and Rejected the offering of Qabeel^-la’’.[162]

18- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ عَنْ أَبِي الْحَسَنِ‏ مُوسَى ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ اسْتَفْرِهُوا ضَحَايَاكُمْ فَإِنَّهَا مَطَايَاكُمْ عَلَى الصِّرَاطِ.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, from Musa Bin Ja’far Al Baghdadi, from Abdullah Bin Abdullah, from Musa Bin Ibrahim,

‘From Abu Al-Hassan Musa^-asws having said: ‘Rasool-Allah^-saww said: ‘Choose the best for your sacrifice for these will be your mounts upon the Bridge (in the Hereafter)’’.[163]

19- ع، علل الشرائع بِهَذَا الْإِسْنَادِ عَنْهُ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِأُمِّ سَلَمَةَ وَ قَدْ قَالَتْ لَهُ يَا رَسُولَ اللَّهِ يَحْضُرُ الْأَضْحَى وَ لَيْسَ عِنْدِي مَا أُضَحِّي بِهِ فَأَسْتَقْرِضُ وَ أُضَحِّي

(The book) ‘Ilal Al Sharaie’ – By this chain,

‘From him^-asws having said: ‘Rasool-Allah^-saww said to Umm Salama^-ra and she^-as had said to him^-saww: ‘O Rasool-Allah^-saww! The (time) for the sacrifice has presented and there isn’t any sacrificial animal with me^-as I^-as can sacrifice with. Shall I^-as borrow and sacrifice?’

قَالَ فَاسْتَقْرِضِي فَإِنَّهُ دَيْنٌ مَقْضِيٌ‏.

He^-saww said: ‘Borrow, for it is a debt to be fulfilled’’.[164]

20- ع، علل الشرائع الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع سُئِلَ هَلْ تُطْعَمُ الْمَسَاكِينُ فِي كَفَّارَةِ الْيَمِينِ مِنْ لُحُومِ الْأَضَاحِيِّ

(The book) ‘Ilal Al Sharaie’ – Al Daqqaq, from Al Asady, from Sahl, from Al Nowfaly, from Al Sakuni,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws was asked, ‘Can the needy ones be fed from the sacrificial meat regarding an expiation of an oath?’

قَالَ لَا لِأَنَّهُ قُرْبَانُ اللَّهِ عَزَّ وَ جَلَ‏.

He^-asws said: ‘No, because it is an offering to Allah^-azwj Mighty and Majesty’’.[165]

21- ع، علل الشرائع أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى الْأَزْرَقِ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع الرَّجُلُ يُعْطِي الضَّحِيَّةَ مَنْ يَسْلُخُهَا بِجِلْدِهَا

‘Ilal Al Sharaie’ – My father and Ibn Al Waleed, both together from Muhammad Al Attar, from Al Ash’ary, from Ali Bin Ismail, from Safwan Bin Yahya Al Azraq who said,

‘I said to Abu Ibrahim^-as, ‘The man gives the skin of the sacrificed animal to the one who skins it’.

قَالَ لَا بَأْسَ بِهِ إِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَكُلُوا مِنْها وَ أَطْعِمُوا وَ الْجِلْدُ لَا يُؤْكَلُ وَ لَا يُطْعَمُ‏.

He^-asws said: ‘There is no problem with it. But rather Allah^-azwj Mighty and Majestic: Therefore, eat from these and feed [22:28], and the skin can neither be eaten nor fed’’.[166]

22- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمُقْرِي عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ عَنْ شُرَيْحِ بْنِ هَانِي عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَوْ عَلِمَ النَّاسُ مَا فِي الْأُضْحِيَّةِ لَاسْتَدَانُوا وَ ضَحَّوْا إِنَّهُ يُغْفَرُ لِصَاحِبِ الْأُضْحِيَّةِ عِنْدَ أَوَّلِ قَطْرَةٍ تَقْطُرُ مِنْ دَمِهَا.

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from Ahmad Bin Yahya Al Muqry, from Abdullah Bin Musa, from Israeel, from Abu Is’haq, from Shureyh Bin Hany,

‘From Ali^-asws, he^-asws said: ‘Had the people known what is in the sacrifice, they would have taken out loans and sacrificed. (Sins) are Forgiven for owner of the sacrificed at the first drop dripping from its blood’’.[167]

23- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَا يُضَحَّى بِالْعَرْجَاءِ بَيِّنٍ عَرَجُهَا وَ لَا بِالْعَوْرَاءِ بَيِّنٍ عَوَرُهَا وَ لَا بِالْعَجْفَاءِ وَ لَا بِالْجَرْبَاءِ وَ لَا بِالْجَدْعَاءِ وَ لَا بِالْعَضْبَاءِ وَ هِيَ الْمَكْسُورَةُ الْقَرْنِ وَ الْجَدْعَاءُ الْمَقْطُوعَةُ الْأُذُنِ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Al Mugheira, from Al Sakuni,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘A sacrificial animal should not be one that is lame with an obvious limp, one-eyed with obvious blindness, emaciated, afflicted with mange, mutilated, or injured. The ‘injured’ refers to one with a broken horn, and the ‘mutilated’ refers to one with a cut-off ear’’.[168]

24- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي نَصْرٍ الْبَغْدَادِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمُقْرِي عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ عَنْ شُرَيْحِ بْنِ هَانِي عَنْ عَلِيٍّ ع قَالَ: أَمَرَنَا رَسُولُ اللَّهِ ص فِي الْأَضَاحِيِّ أَنْ نَسْتَشْرِفَ الْعَيْنَ وَ الْأُذُنَ وَ نَهَانَا عَنِ الْخَرْقَاءِ وَ الشَّرْقَاءِ وَ الْمُقَابَلَةِ وَ الْمُدَابَرَةِ.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashary, from Abu Nasr Al Baghdadi, from Ahmad Bin Yahya Al Muqry, from Abdullah Bin Musa, from Israeel, from Abu Is’haq, from Shureyh Bin Hany,

‘From Ali^-asws having said: ‘Rasool-Allah^-saww instructed us regarding the sacrifice that we should carefully look at the eyes and the ears, and he^-saww forbade us from the one of torn ears, and the split ears, and the ears cut from the front, and ears cut from the back’’.[169]

و الخرقاء أن يكون في الأذن ثقب مستدير و الشرقاء في الغنم المشقوقة الأذن باثنين حتى ينفذ إلى الطرف و المقابلة أن يقطع من مقدم أذنها شي‏ء ثم يترك معلقا لا يبين كأنه زنمة و يقال لمثل ذلك من الإبل المزنم و يسمى ذلك المعلق الرعل و المدابرة أن يفعل ذلك بمؤخر أذن الشاة.

‘Al-Kharqa’ refers to an animal whose ear has a round hole. ‘Al-Sharqa’ in sheep refers to one whose ear is split in two all the way to the edge. ‘Al-Muqabalah’ is when a part of the front of the ear is cut but left hanging, not completely severed, resembling a pendant, and a similar case in camels is called ‘Al-Muzannam’, with the hanging part referred to as ‘Al-Ra‘l’. Al-‘Mudabarah’ is when the same is done to the back of the sheep’s ear’.

25- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ وَ إِنَّمَا جَعَلَ اللَّهُ هَذَا الْأَضْحَى لِيُشْبَعَ مَسَاكِينُكُمْ مِنَ اللَّحْمِ فَأَطْعِمُوهُمْ‏.

(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Al Ahwazy, from Fazala, from Al Sakuni,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘And rather Allah^-azwj Made this sacrifice to be to satiate your needy ones from the meat, so feed them’’.[170]

26- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص‏ مِثْلَهُ‏.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww – similar to it’’.[171]

27- سن، المحاسن ابْنُ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ اللَّهَ يُحِبُّ إِطْعَامَ الطَّعَامِ وَ هِرَاقَةَ الدِّمَاءِ.

(The book) ‘Al Mahasin’ – Ibn Fazzal, from Sa’alba, from Muhammad Bin Qays who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Loves feeding the food and spilling the blood (of sacrificial animal)’’.[172]

28- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ‏ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ يُحِبُّ هِرَاقَةَ الدِّمَاءِ وَ إِطْعَامَ الطَّعَامِ‏.

(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Loves spilling of the blood (of sacrificial animal) and feeding the food’’.[173]

29 سن، المحاسن أَبُو سُمَيْنَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنِ ابْنِ عَمِيرَةَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ع‏ مِثْلَهُ‏.

(The book) ‘Al Mahasin’ – Abu Sameena, from Al-Hassan Bin Ali Bin Yusuf, from Ibn Ameyra, from Ubeydullah Bin Al Waleed Al Wasafy, ‘From Abu Ja’far^-asws, similar to it’’.[174]

30- سن، المحاسن أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ مَيْمُونٍ [الْبَانِ‏] اللبان عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْإِيمَانُ حُسْنُ الْخُلُقِ وَ إِطْعَامُ الطَّعَامِ وَ إِرَاقَةُ الدِّمَاءِ.

(The book) ‘Al Mahasin’ – Ahmad Bin Muhammad, from Al Hakam Bin Ayman, from Maymoun Al Laban,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The Eman is good mannerisms, and feeding the food, and spilling the blood’’.[175]

31- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الرِّضَا ع قَالَ: لَا يُضَحَّى بِاللَّيْلِ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Ahmad Bin Muhammad,

‘From Al-Reza^-asws having said: ‘Do not sacrifice at night’’.[176]

– 32- شي، تفسير العياشي عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: سَأَلَنِي بَعْضُ الْخَوَارِجِ عَنْ هَذِهِ الْآيَةِ فِي كِتَابِ اللَّهِ‏ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ‏ وَ مِنَ الْبَقَرِ اثْنَيْنِ‏ مَا الَّذِي أَحَلَّ اللَّهُ مِنْ ذَلِكَ وَ مَا الَّذِي حَرَّمَ اللَّهُ

(The book) ‘Tafseer Al Ayyashi’ – From Dawood Al Raqy who said,

‘One of the Kharijites asked me about this Verse in the Book of Allah^-azwj: two from the sheep and two from the goats, Say: ‘Is it the two males He Prohibited, or the two females, [6:143] And (for) two from the camels and two from the cows [6:144], ‘What is that which Allah^-azwj has Permitted from that, and what is what which Allah^-azwj has Prohibited?’

فَلَمْ يَكُنْ عِنْدِي فِيهِ شَيْ‏ءٌ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا حَاجٌّ فَأَخْبَرْتُهُ بِمَا كَانَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَلَّ فِي الْأُضْحِيَّةِ مِنَ الْإِبِلِ الْعِرَابَ وَ حَرَّمَ فِيهَا الْبَخَاتِيَّ وَ أَحَلَّ الْبَقَرَةَ الْأَهْلِيَّةَ أَنْ يُضَحَّى بِهَا وَ حَرَّمَ الْجَبَلِيَّةَ

There did not happen to be with me anything regarding it, so I entered to see Abu Abdullah^‑asws and I was a pilgrim. I informed him^-asws with what had happened. He^-asws said: ‘Allah^-azwj Blessed and Exalted has Permitted regarding the sacrifices, has Permitted the Arabian camels has Prohibited the Bakhaty in these, and has Permitted the domesticated cows to be sacrificed with and Prohibited the wild cattle’.

فَانْصَرَفْتُ إِلَى الرَّجُلِ فَأَخْبَرْتُهُ بِهَذَا الْجَوَابِ فَقَالَ لِي هَذَا شَيْ‏ءٌ حَمَلَتْهُ الْإِبِلُ مِنَ الْحِجَازِ عَنْ رَجُلٍ مِنَ الْبَصْرِيِّينَ مِنَ الشَّارِيَّةِ.

I let to go to the man and informed him of this answer. He said to me, ‘This is something the camels have carried from Al-Hijaz!’ – from a man from the people of Basra from the ‘Al-Shariya’ (a sect from the Kharijites)’’.[177]

33- شي، تفسير العياشي عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: كَانَ مَتْجَرِي إِلَى مِصْرَ وَ كَانَ لِي بِهَا صَدِيقٌ مِنَ الْخَوَارِجِ فَأَتَانِي وَقْتَ خُرُوجِي إِلَى الْحَجِّ فَقَالَ لِي هَلْ سَمِعْتَ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثَمانِيَةَ أَزْواجٍ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ‏ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ‏ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ‏ أَيّاً أَحَلَّ وَ أَيّاً حَرَّمَ

(The book) ‘Tafseer Al Ayyashi’ – From Safwan Al Jammal who said,

‘My trading was to Egypt and over there was a friend of mine from the Kharijites. He came to me at the time of my going out to the Hajj. He said to me, ‘Have you heard from Ja’far^-asws Bin Muhammad^-saww regarding Words of Allah^-azwj Mighty and Majestic: (Consider) pairs of eight – (for) two from the sheep and two from the goats, Say: ‘Is it the two males He Prohibited, or the two females, [6:143] And (for) two from the camels and two from the cows, [6:144]? Which are Permissible and which are Prohibited?’

قُلْتُ مَا سَمِعْتُ مِنْهُ فِي هَذَا شَيْئاً

I said, ‘I have not heard anything from him^-asws regarding this!’

فَقَالَ لِي أَنْتَ عَلَى الْخُرُوجِ فَأُحِبُّ أَنْ تَسْأَلَهُ عَنْ ذَلِكَ

He^-asws said to me: ‘You are upon the going out, so I would love it if you could ask him^-asws about that’’

قَالَ فَحَجَجْتُ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنْ مَسْأَلَةِ الْخَارِجِيِّ فَقَالَ حَرَّمَ مِنَ الضَّأْنِ وَ الْمَعْزِ الْجَبَلِيَّةَ وَ أَحَلَّ الْأَهْلِيَّةَ يَعْنِي فِي الْأَضَاحِيِّ وَ أَحَلَّ مِنَ الْإِبِلِ الْعِرَابَ وَ مِنَ الْبَقَرِ الْأَهْلِيَّةَ وَ حَرَّمَ مِنَ الْبَقَرِ الْجَبَلِيَّةَ وَ مِنَ الْإِبِلِ الْبَخَاتِيَّ يَعْنِي فِي الْأَضَاحِيِّ

He (the narrator) said, ‘O performed Hajj, so I entered to see Abu Abdullah^-asws. I asked him^‑asws about the question of the Kharijite. He^-asws said: ‘He^-azwj has Prohibited from the sheep and the goats the mountainous (wild ones), and has Permitted the domesticated, meaning regarding the sacrifice, and has Permitted from the camels, the Arabian, and from the cows the domesticated and has Prohibited from the cows, the wild ones, and from the camels, the Bakhaty, meaning regarding the sacrifice’’.

قَالَ فَلَمَّا انْصَرَفْتُ أَخْبَرْتُهُ فَقَالَ أَمَا إِنَّهُ لَوْ لَا مَا أَهْرَقَ جَدُّهُ مِنَ الدِّمَاءِ مَا اتَّخَذْتُ إِمَاماً غَيْرَهُ‏.

He^-asws said: ‘When I left, I informed him. He said, ‘Had it not been for the bloodshed what his^‑asws grandfather^-asws had spilt (When Ali^-asws killed the Kharijites), I would not have taken an Imam^-asws other than him^-asws (Abu Abdullah^-asws)’’.[178]

34- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع فِي ذِكْرِ يَوْمِ النَّحْرِ وَ صِفَةِ الْأُضْحِيَّةِ وَ مِنْ تَمَامِ الْأُضْحِيَّةِ اسْتِشْرَافُ أُذُنِهَا وَ سَلَامَةُ عَيْنِهَا فَإِذَا سَلِمَتِ الْأُذُنُ وَ الْعَيْنُ سَلِمَتِ الْأُضْحِيَّةُ وَ تَمَّتْ وَ لَوْ كَانَتْ عَضْبَاءَ الْقَرْنِ تَجُرُّ رِجْلَهَا إِلَى الْمَنْسَكِ‏.

(The book) ‘Nahj Al Balagah’ –

‘From a sermon of his^-asws in mentioning the day of the sacrifice and description of the sacrifice: ‘And from completeness of the sacrificial animal is the erectness of its ears, and soundness of its eyes. When the ears and the eyes are sound, the sacrificial animal is sound and complete, even if its horn were to be broken or it were to drag its legs to the ritual sacrifice’’.[179]

35- الْهِدَايَةُ، لَا يَجُوزُ فِي الْأَضَاحِيِّ مِنَ الْبُدْنِ إِلَّا الثَّنِيُّ وَ هُوَ الَّذِي لَهُ خَمْسُ سِنِينَ أَوْ دَخَلَ فِي السَّادِسَةِ وَ يُجْزِي مِنَ الْمَعْزِ أَوِ الْبَقَرِ الثَّنِيُّ وَ هُوَ الَّذِي تَمَّ لَهُ سَنَةٌ وَ دَخَلَ فِي الثَّانِيَةِ وَ يُجْزِي مِنَ الضَّأْنِ الْجَذَعُ لِسَنَةٍ وَ يُجْزِي الْبَقَرَةُ عَنْ خَمْسَةِ نَفَرٍ إِذَا كَانُوا مِنْ أَهْلِ بَيْتٍ‏.

(The book) ‘Al Hidaya’ –

‘It is not sufficient from the camels regarding the sacrifice except the ‘Sanniyun’, and it is which has five years for it, or it has entered into the sixth, and it suffices from the goat or the cow the ‘Sanniyun’, and it is which has a complete year for it and has entered into the second, and it suffices from the sheep the lamb of a year, and the cow suffices on behalf of five persons when they were from one household’’.[180]

36- وَ رُوِيَ‏ أَنَّهَا تُجْزِي عَنْ سَبْعَةٍ وَ الْجَزُورُ يُجْزِي عَنْ عَشَرَةٍ مُتَفَرِّقِينَ وَ الْكَبْشُ يُجْزِي عَنِ الرَّجُلِ وَ عَنْ أَهْلِ بَيْتِهِ وَ إِذَا عَزَّتِ الْأَضَاحِيُّ أَجْزَأَتْ شَاةٌ عَنْ سَبْعِينَ‏.

And it is reported, ‘It suffices on behalf of seven, and the camel suffices on behalf of ten different ones, and the ram suffices on behalf of the (one) man and on behalf of his household, and if sacrificial animals become scarce, a single sheep can be suffice on behalf of seventy people’’.[181]

37- مِصْبَاحُ الْأَنْوَارِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَقْبَلَ رَسُولُ اللَّهِ ص يَوْمَ النَّحْرِ حَتَّى دَخَلَ عَلَى فَاطِمَةَ ع فَقَالَ يَا فَاطِمَةُ قُومِي فَاشْهَدِي أُضْحِيَّتَكِ‏ فَإِنَّ بِكُلِّ قَطْرَةٍ مِنْ دَمِهَا كَفَّارَةَ كُلِّ ذَنْبٍ أَمَا إِنَّهَا يُؤْتَى بِهَا يَوْمَ الْقِيَامَةِ فَتُوضَعُ فِي مِيزَانِكِ مِثْلَ مَا هِيَ سَبْعِينَ ضِعْفاً

(The book) ‘Misbah al Anwaar’ –

‘From Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww came on the day of the sacrifice until he^-saww entered to see (Syeda) Fatima^-asws. He^-saww said: ‘O Fatima^-asws! Stand and witness your^-asws sacrifice, for with every drop of its blood is an expiation of every sin. They will come with it on the Day of Qiyamah and placed in your scale similar to what is a seventy manifold’.

قَالَ فَقَالَ لَهُ الْمِقْدَادُ بْنُ الْأَسْوَدِ يَا رَسُولَ اللَّهِ هَذَا خَاصَّةٌ أَمْ لِكُلِّ مُؤْمِنٍ عَامَّةً

He^-asws said: ‘Al-Miqdad Bin Al-Aswad said to him^-saww: ‘O Rasool-Allah^-saww! Is this special or general for every Momin?’

فَقَالَ بَلْ لِآلِ مُحَمَّدٍ وَ لِلْمُؤْمِنِينَ.

He^-saww said: ‘But, for Progeny^-asws of Muhammad^-saww and for the Momineen’’.[182]

38- كِتَابُ الْغَايَاتِ، عَنْ أَبَانِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: مَا مِنْ عَمَلٍ أَفْضَلَ يَوْمَ النَّحْرِ مِنْ دَمٍ مَسْفُوكٍ وَ مَشْيٍ فِي بِرِّ الْوَالِدَيْنِ أَوْ ذِي رَحِمٍ قَاطِعٍ يَأْخُذُ عَلَيْهِ بِالْفَضْلِ وَ يَبْدَأُ بِالسَّلَامِ أَوْ رَجُلٍ أَطْعَمَ مِنْ صَالِحِ نُسُكِهِ ثُمَّ دَعَا إِلَى بَقِيَّتِهَا جِيرَانَهُ مِنَ الْيَتَامَى وَ أَهْلِ الْمَسْكَنَةِ وَ الْمَمْلُوكِ وَ تَعَاهَدَ الْأُسَرَاءَ.

(The book) ‘Al Ghayaat’ – From Aban Bin Muhammad,

‘From Muhammad^-asws Bin Ali^-asws having said: ‘There is no deed better on the day of Sacrifice than shedding blood (of sacrificial animal), walking in kindness towards one’s parents, or reconciling with a severed relative with the grace and initiating greetings, or a man who feeds from his righteous ritual, then he call to its remainder, the orphans from his neighbourhood, and the needy people, and the slaves, and cares for the captives’’.[183]

39- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَخْطُبُ يَوْمَ النَّحْرِ وَ هُوَ يَقُولُ هَذَا يَوْمُ الثَّجِّ وَ الْعَجِّ فَالثَّجُّ مَا تُهَرِيقُونَ فِيهِ مِنَ الدِّمَاءِ فَمَنْ صَدَقَتْ نِيَّتُهُ كَانَ أَوَّلُ قَطْرَةٍ لَهُ كَفَّارَةً لِكُلِّ ذَنْبٍ وَ الْعَجُّ الدُّعَاءُ

(The book) ‘Da’im Al Islam –

‘From Ali^-asws who said, ‘I heard Rasool-Allah^-saww addressing on the day of sacrifice, and he^‑saww said: ‘This is the day of ‘Sajj’ and the ‘Ajj’. The ‘Sajj’ is what blood you are spilling in it. So, the one whose intention is truthful, its first drop would be an expiation for ever sins, while the ‘Ajj’ is the supplication.

فَعِجُّوا إِلَى اللَّهِ فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَا يَنْصَرِفُ مِنْ هَذَا الْمَوْضِعِ أَحَدٌ إِلَّا مَغْفُوراً لَهُ إِلَّا صَاحِبُ كَبِيرَةٍ مُصِرٌّ عَلَيْهَا لَا يُحَدِّثُ نَفْسَهُ بِالْإِقْلَاعِ عَنْهَا.

So, perform ‘Ajj’ to Allah^-azwj, for by the One in Whose Hand is the soul of Muhammad^-saww! No one will leave from this place except (sins) will be Forgiven for him except owner (committer) of major sins, being persistent upon these, not even discussing with himself (consider) the uprooting from these’’.[184]

40- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ ذَكَرَ الدَّفْعَ مِنَ الْمُزْدَلِفَةِ فَقَالَ وَ إِذَا صِرْتَ إِلَى مِنًى فَانْحَرْ هَدْيَكَ وَ احْلِقْ رَأْسَكَ وَ لَا يَضُرُّكَ بِأَيِّ ذَلِكَ بَدَأْتَ

(The book) ‘Da’im Al Islam’ –

‘We are reporting from Abu Abdullah^-asws, he^-asws mentioned the pushing forward from Al-Muzdalifa. He^-asws said: ‘And when you come to Mina slaughter your offering and shave your head, and it will not harm you with which of that you begin’.

وَ قَالَ الْحَلْقُ أَفْضَلُ مِنَ التَّقْصِيرِ لِأَنَّ رَسُولَ اللَّهِ ص حَلَقَ رَأْسَهُ فِي حَجَّةِ الْوَدَاعِ وَ فِي عُمْرَةِ الْحُدَيْبِيَةِ.

And he^-asws said: ‘The shaving is better than the shortening (of hair) because Rasool-Allah^-saww had shaved his^-saww head during the farewell Hajj, and during Umrah of Al-Hudaybiya’’.[185]

41- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: الْأَقْرَعُ يُمِرُّ الْمُوسَى عَلَى رَأْسِهِ‏.

And from Amir Al-Momineen^-asws, he^-asws said: ‘The bald person should just pass the razor over his head’’.[186]

42- وَ عَنْهُ ع أَنَّهُ قَالَ: إِذَا حَلَّتِ المَرْأَةُ مِنْ إِحْرَامِهَا أَخَذَتْ مِنْ أَطْرَافِ قُرُونِ رَأْسِهَا.

And from him^-asws, he^-asws said: ‘When the woman de-consecrates from her Ihraam (consecration), she should take (clip) from the top of her head’’.[187]

43– وَ عَنْهُ ع أَنَّهُ قَالَ: يَبْلُغُ بِالْحَلْقِ إِلَى الْعَظْمَيْنِ الشَّاخِصَيْنِ تَحْتَ الصُّدْغَيْنِ‏.

And from him^-asws, he^-asws said: ‘The shaving should reach to the two protruding bones beneath the temples’’.[188]

44- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ نَسِيَ أَنْ يَحْلِقَ بِمِنًى حَلَقَ إِذَا ذَكَرَ فِي الطَّرِيقِ فَإِنْ قَدَرَ أَنْ يُرْسِلَ شَعْرَهُ فَيُلْقِيَهُ بِمِنًى فَعَلَ‏.

And from Abu Abdullah^-asws, he^-asws said: ‘One who forgets to shave (head) at Mina should shave when he remembers it in the road. If he is able to send his hair and have it thrown at Mina, should do so’’.[189]

45- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّهُ أَمَرَ بِدَفْنِ الشَّعْرِ وَ قَالَ كُلُّ مَا وَقَعَ مِنِ ابْنِ آدَمَ فَهُوَ مَيْتَةٌ وَ يُقَلِّمُ الْمُحْرِمُ أَظْفَارَهُ إِذَا حَلَقَ وَ الْحَلْقُ هُوَ جَزُّ الشَّعْرِ وَ سَحْتُهُ‏ بِالْمُوسَى عَنْ جِلْدَةِ الرَّأْسِ وَ التَّقْصِيرُ مَا أَخَذْتَ مِنْهُ بِالْمِقَصَّيْنِ قَلِيلًا كَانَ أَوْ كَثِيراً وَ الْحَلْقُ أَفْضَلُ مِنَ التَّقْصِيرِ كَمَا ذَكَرْنَا.

And from Amir Al-Momineen^-asws, he^-asws had instructed with burying the hair, and said: ‘Whatever falls off from a son of Adam^-as, it is dead, and the consecrated one should clip his nails when he shaves (his head). Shaving is the removal of hair by the razor from the scalp, while trimming is what is cut with scissors, whether little or much’. Shaving is better than trimming, as we have mentioned’’.[190]

46- وَ قَدْ رُوِّينَا عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: اللَّهُمَّ ارْحَمِ الْمُحَلِّقِينَ

And we are reporting from Amir Al-Momineen^-asws that Rasool-Allah^-saww said: ‘O Allah^-azwj! Mercy the shaved ones!’

فَقِيلَ يَا رَسُولَ اللَّهِ وَ الْمُقَصِّرِينَ

It was said, ‘O Rasool-Allah^-saww, and (what about) the reducers (of hair)?’

فَقَالَ وَ الْمُقَصِّرِينَ فِي الرَّابِعَةِ فَالْحَلْقُ أَفْضَلُ وَ التَّقْصِيرُ يُجْزِي قَالَ اللَّهُ عَزَّ وَ جَلَ‏ لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرامَ إِنْ شاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُسَكُمْ وَ مُقَصِّرِينَ لا تَخافُونَ‏ فَبَدَأَ بِالْحَلْقِ وَ هُوَ أَفْضَلُ.

He^-saww said: ‘And the reducers would be in the fourth. The shaving is best, and the reducing suffices. Allah^-azwj Mighty and Majestic Says: ‘Allah has Validated the dream of His Rasool with the Truth – You will be entering the Sacred Masjid in safety if Allah so Desires, your heads being shaven and (others) with hair-cut, [48:27]. So, begin with the shaving, and it is the best’’.[191]

باب 53 الحلق و التقصير و أحكامهما و فيه بيان مواطن التحلل‏

CHAPTER 53 – THE SHAVING (OF HEAD), AND THE REDUCING (HAIR OF HEAD) AND THEIR RULINGS, AND IN IT IS EXPLANATION OF PLACES OF DE-CONSECRATING

أقول: قد مضى في باب الإجهار بالتلبية روايتان أنه ليس على النساء حلق و إنما يقصرون من شعورهن.

I say, ‘Two reports have passed in the chapter on the loudness with the Talbiyya that it isn’t upon the women to shave (head hair), and rather they should be reducing from their (head) hair’.

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: إِنَّ الْحَسَنَ وَ الْحُسَيْنَ ع كَانَا يَأْمُرَانِ بِدَفْنِ شُعُورِهِمَا بِمِنًى‏.

(The book) ‘Qurb Al Isnad’ – Abu Al Bakhtary,

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘Al-Hassan^-asws and Al-Husayn^-asws had both instructed with burying their^-asws hair at Mina’’.[192]

2- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع‏ الْحَلْقُ سُنَّةٌ.

(The book) ‘Al Khisaal’ – In a report by Al Amsh,

‘From Al-Sadiq^-asws: ‘The shaving (of head hair for men) is a Sunnah’’.[193]

3- عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ أَنَّهُ قَالَ: قُلْتُ لِلصَّادِقِ ع كَيْفَ صَارَ الْحَلْقُ عَلَى الصَّرُورَةِ وَاجِباً دُونَ مَنْ قَدْ حَجَّ

Suleyman Bin Mihran, he said,

‘I said to Al-Sadiq^-asws, ‘How did the shaving (of male head hair) became obligatory upon the first-timer rather than the one who has already performed Hajj?’

فَقَالَ لِيَصِيرَ بِذَلِكَ مُوسَماً بِسِمَةِ الْآمِنِينَ أَ لَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرامَ إِنْ شاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُؤُسَكُمْ وَ مُقَصِّرِينَ لا تَخافُونَ‏.

He^-asws said: ‘For him to become marked as, ‘the secure one’ with that. Have you not heard Allah^-azwj Mighty and Majesty Saying: You will be entering the Sacred Masjid in safety if Allah so Desires, your heads being shaven and (others) with hair-cut, not fearing. [48:27]’’.[194]

4- ب، قرب الإسناد مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ عَنِ الْعَلَاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِذَا حَلَقْتُ رَأْسِي وَ أَنَا مُتَمَتِّعٌ أَطْلِي رَأْسِي بِالْحِنَّاءِ

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Khalid al Tayalisy, from Al ‘A’la’ who said,

‘I said to Abu Abdullah^-asws, ‘When I have shaved my head and I am a Tamatto performer, can I apply the henna to my head?’

قَالَ نَعَمْ مِنْ غَيْرِ أَنْ تَمَسَّ شَيْئاً مِنَ الطِّيبِ

He^-asws said: ‘Yes, from without touching anything from the perfume’.

قُلْتُ وَ أَلْبَسُ الْقَمِيصَ وَ أَتَقَنَّعُ

I said, ‘And wear the shirt and cover my head?’

قَالَ نَعَمْ

He^-asws said: ‘Yes’.

قُلْتُ قَبْلَ أَنْ أَطُوفَ بِالْكَعْبَةِ

I said, ‘Before I perform Tawaaf of the Kabah?’

قَالَ نَعَمْ‏.

He^-asws said: ‘Yes’’.[195]

5- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّهُ كَانَ يَقُولُ‏ إِذَا رَمَيْتَ جَمْرَةَ الْعَقَبَةِ فَقَدْ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ كَانَ قَدْ حُرِّمَ عَلَيْكَ إِلَّا النِّسَاءَ.

(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws, he^-asws had said: ‘When you have pelted the rocks of Al-Aqaba, so all things are Permissible for you which had been Prohibited upon you, except the women’’.[196]

6- ب، قرب الإسناد الطَّيَالِسِيُّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَلْبَسُ قَلَنْسُوَةً وَ قَمِيصاً إِذَا ذَبَحْتُ وَ حَلَقْتُ

(The book) ‘Qurb Al Isnaad’ – Al Tayalisy, from Ismail Bin Abdul Khaliq who said,

‘I said to Abu Abdullah^-asws, ‘Can I wear a cap and a shirt when I slaughter and shave?’

قَالَ أَمَّا الْمُتَمَتِّعُ فَلَا وَ أَمَّا مَنْ أَفْرَدَ الْحَجَّ فَنَعَمْ‏.

He^-asws said: ‘As for the Tamatto, so not, and as for the one who individualises with the Hajj, so yes’’.[197]

7- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّا حِينَ نَفَرْنَا مِنْ مِنًى أَقَمْنَا أَيَّاماً ثُمَّ حَلَقْتُ رَأْسِي طَلَباً لِلتَّلَذُّذِ فَدَخَلَنِي مِنْ ذَلِكَ شَيْ‏ءٌ

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I said to Al-Reza^-asws, ‘May I be sacrificed for you^-asws! When we dispersed from Mina, we stayed a few days. Then I shaved my head seeking the comfort, so something from that entered into me’.

فَقَالَ كَانَ أَبُو الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ إِذَا خَرَجَ مِنْ مَكَّةَ فَأَتَى سَايَةَ وَ حَلَقَ رَأْسَهُ‏.

He^-asws said: ‘Abu Al-Hassan^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, when he^-saww went out from Makkah, he^-asws had come to ‘Sayah’ and shaved his^-asws head’’.[198]

8- ضا، فقه الرضا عليه السلام‏ فَإِذَا سَعَيْتَ تُقَصِّرُ مِنْ شَعْرِ رَأْسِكَ مِنْ جَوَانِبِهِ وَ حَاجِبَيْكَ وَ مِنْ‏ لِحْيَتِكَ وَ قَدْ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ أَحْرَمْتَ مِنْهُ‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘When you have performed Sa’ee, reduce from the hair of your head from its sides and your eyebrows, and from your beard, and you would be de-consecrated from all things you had consecrated from’’.[199]

9- ضا، فقه الرضا عليه السلام‏ ثُمَّ احْلِقْ شَعْرَكَ فَإِذَا أَرَدْتَ أَنْ تَحْلِقَ رَأْسَكَ فَاسْتَقْبِلِ الْقِبْلَةَ وَ ابْدَأْ بِالنَّاصِيَةِ وَ احْلِقْ مِنَ الْعَظْمَيْنِ النَّابِتَيْنِ بِحِذَاءِ الْأُذُنَيْنِ وَ قُلِ اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ وَ ادْفِنْ شَعْرَكَ بِمِنًى‏.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Then shave your (head) hair. When you intend to shave your head, face the Qiblah and begin with the forelock and shave from the two protruding bones parallel to the ears, and say, ‘O Allah^-azwj! Grant me, with each hair, Noor of the Day of Qiyamah!’, and bury your hair at Mina’’.[200]

10- وَ اعْلَمْ أَنَّكَ إِذَا رَمَيْتَ جَمْرَةَ الْعَقَبَةِ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ إِلَّا الطِّيبَ وَ النِّسَاءَ وَ إِذَا طُفْتَ طَوَافَ الْحَجِّ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ إِلَّا النِّسَاءَ فَإِذَا طُفْتَ طَوَافَ النِّسَاءِ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ إِلَّا الصَّيْدَ فَإِنَّهُ حَرَامٌ عَلَى الْمُحِلِّ فِي الْحَرَمِ وَ عَلَى الْمُحْرِمِ فِي الْحِلِّ وَ الْحَرَمِ‏.

And know, when you have pelted the rocks of Al-Aqaba, all things are Permissible for you except the perfume and the women, and when you have performed Tawaaf of the Hajj, all things are Permissible for you except the women. When you have performed ‘Tawaaf Al-Nisaa’’, all things are Permissible for you except the hunting, for it is Prohibited upon the de-consecrated one in the Sanctuary and upon the consecrated one in the de-consecrated zone and the Sanctuary’’.[201]

11- سر، السرائر الْبَزَنْطِيُّ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُتَمَتِّعِ مَا يَحِلُّ لَهُ إِذَا حَلَقَ رَأْسَهُ

(The book) ‘Al Saraair’ – Al Bazanty, from Jameel who said,

‘I asked Abu Abdullah^-asws about the performer of Tamatto, ‘What is Permissible for him when he has shaved his head?’

قَالَ كُلُّ شَيْ‏ءٍ إِلَّا النِّسَاءَ وَ الطِّيبَ

He^-asws said, ‘All things except the women and the perfume’.

قُلْتُ الْمُفْرِدُ

I said, ‘The individualiser (of the Hajj)?’

قَالَ كُلُّ شَيْ‏ءٍ إِلَّا النِّسَاءَ

He^-asws said: ‘All things except the women’’.

ثُمَّ قَالَ وَ أَزْعُمُ يَقُولُ الطِّيبَ وَ لَا يَرَى ذَلِكَ شَيْئاً.

Then he (the narrator) said: ‘And I assumed he^-asws would say, ‘The perfume’, and he^-asws did not view that as anything (significant)’’.[202]

12- سر، السرائر مِنْ كِتَابِ الْبَزَنْطِيِّ عَنِ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ لَبَّدَ شَعْرَهُ أَوْ عَظَّمَهُ فَلَيْسَ لَهُ التَّقْصِيرُ وَ عَلَيْهِ الْحَلْقُ وَ مَنْ لَمْ يُلَبِّدْهُ فَمُخَيَّرٌ إِنْ شَاءَ قَصَّرَ وَ إِنْ شَاءَ حَلَقَ وَ الْحَلْقُ أَفْضَلُ‏.

(The book) ‘Al Saraair’ – From the book of Al Bazanty, from Al Halby who said,

‘I heard Abu Abdullah^-asws saying: ‘One who mats his hair of thickens it, the reducing isn’t for him, and upon him is the shaving; and the one who does not mat it, is with a choice, if he likes he can shorten and if he likes he can shave, and the shaving is better’’.[203]

13- الْهِدَايَةُ، ثُمَّ قَصِّرْ مِنْ شَعْرِ رَأْسِكَ مِنْ جَوَانِبِهِ وَ لِحْيَتِكَ وَ خُذْ مِنْ شَارِبِكَ وَ قَلِّمْ أَظْفَارَكَ وَ أَبْقِ مِنْهَا لِحَجِّكَ ثُمَّ اغْتَسِلْ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ أَحْرَمْتَ مِنْهُ‏.

(The book) ‘Al Hidaya’ –

‘Then reduce from the hair of your head from its sides, and your beard, and take from (clip) from your moustache, and clip your nails, and let remains from it for your Hajj, then wash (bathe). When you have done that, you are de-consecrated from all things you had consecrated from’’.[204]

14- وَ مِنْهُ، فَإِذَا أَرَدْتَ أَنْ تَحْلِقَ فَاسْتَقْبِلِ الْقِبْلَةَ وَ ابْدَأْ بِالنَّاصِيَةِ وَ احْلِقْ إِلَى الْعَظْمَيْنِ النَّابِتَيْنِ مِنَ الصُّدْغَيْنِ قُبَالَةَ وَتِدِ الْأُذُنَيْنِ فَإِذَا حَلَقْتَ فَقُلِ اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ وَ ادْفِنْ شَعْرَكَ بِمِنًى.

And from him^-asws: ‘When you want to shave, then face the Qiblah and begin with the forelock and shave toward the two protruding bones of the temples, opposite the base of the ears. When you have finished shaving, say: ‘O Allah^-azwj! Grant me with each hair, Noor on the Day of Qiyamah and bury your hair at Mina’’.[205]

باب 54 سائر أحكام منى من المبيت و التكبير و غيرهما و فيه تفسير الأيام المعدودات و الأيام المعلومات و أحكام النفرين‏

CHAPTER 54 – REST OF THE RULING OF MINA, FROM SPENDING THE NIGHT, AND THE TAKBEER AND OTHER SUCH, AND IN IT IS INTERPRETATION OF THE ‘NUMBERED DAYS’, AND THE ‘KNOWN DAYS’, AND RULING OF THE TWO DEPARTURES

الآيات البقرة فَإِذا قَضَيْتُمْ مَناسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا وَ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ

The Verses – (Surah) Al Baqarah: So when you have fulfilled your rituals, then mention Allah as you mentioned your forefathers, or with a more intense mentioning. So, from the people there is one who is saying, ‘Our Lord! Give us in the world’, and there would not be for him a portion in the Hereafter [2:200].

وَ مِنْهُمْ مَنْ يَقُولُ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ

And from them is one who is saying, ‘Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire [2:201].

أُولئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَ اللَّهُ سَرِيعُ الْحِسابِ

Those, for them is a share from what they are earning; and Allah is Swift in the Reckoning [2:202].

وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى‏ وَ اتَّقُوا اللَّهَ وَ اعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

And mention Allah during the numbered days; so the one who hastens off in two days, there would be no sin on him, and the one who delays, there would be no sin on him, (this is) for the one who fears; and fear Allah, and know that to Him you shall be Gathering together [2:203].

الحج‏ لِيَشْهَدُوا مَنافِعَ لَهُمْ وَ يَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُوماتٍ عَلى‏ ما رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعامِ‏ إلى قوله تعالى‏ كَذلِكَ سَخَّرَها لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلى‏ ما هَداكُمْ‏.

(Surah) Al Hajj: So they would witness the benefits for them, and they would mention the Name of Allah during the well-known days upon what He has Graced them from the beasts, the cattle. [22:28] – up to Words of the Exalted: Like that, We Subjected these for you, for you to exclaim the Greatness of Allah upon what We Guided you, [22:37].

1- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‏ فِي الرَّجُلِ أَفَاضَ إِلَى الْبَيْتِ فَغَلَبَتْ عَيْنَاهُ حَتَّى أَصْبَحَ قَالَ فَقَالَ لَا بَأْسَ عَلَيْهِ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Ja’far^-asws, from his^-asws father^-asws, from Ali^-asws, may the Salawaat of Allah^-azwj be upon them^-asws regarding the man who departs to the House (Kabah), but his eyes are overcome (with sleep) until morning. He^-asws said: ‘There is no problem upon him. He should seek Forgiveness of Allah^-azwj and he does not have to repeat’’.[206]

2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ بَاتَ بِمَكَّةَ حَتَّى أَصْبَحَ فِي لَيَالِي مِنًى قَالَ إِنْ كَانَ أَتَاهَا نَهَاراً فَبَاتَ حَتَّى أَصْبَحَ فَعَلَيْهِ دَمُ شَاةٍ يُهَرِيقُهُ وَ إِنْ كَانَ خَرَجَ مِنْ مِنًى بَعْدَ نِصْفِ اللَّيْلِ فَأَصْبَحَ بِمَكَّةَ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ.

(The book) ‘Qurb Al Isnad’ –

‘From Ali, from his brother (Al-Kazim^-asws). He said, ‘I asked him^-asws about a man who spends the night at Makkah until morning, during the nights of Mina. He^-asws said: ‘If he had come to it at daytime, so he spent the night until morning, upon him is blood of a sheep to spill, and if he had gone out from Mina after midnight so in the morning he is at Makkah, there isn’t anything upon him’’.[207]‏

3- ع، علل الشرائع أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعَبَّاسَ اسْتَأْذَنَ رَسُولَ اللَّهِ ص أَنْ يَلْبَثَ بِمَكَّةَ لَيَالِيَ مِنًى فَأَذِنَ لَهُ رَسُولُ اللَّهِ ص مِنْ أَجْلِ سِقَايَةِ الْحَاجِ‏.

(The book) ‘Ilal Al Sharaie’ – My father and Ibn Al Waleed, both together from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Ibn Ri’ab, from Malik Bin Ayn,

‘From Abu Ja’far^-asws having said: ‘Al Abbas sought permission of Rasool-Allah^-saww to remain at Makkah on the nights of Mina. Rasool-Allah (s.aw.) permitted for him for reason of quenching the pilgrims’’.[208]

4- ع، علل الشرائع أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي أَ تَدْرِي لِمَ جُعِلَتْ أَيَّامُ مِنًى ثَلَاثاً

(The book) ‘Ilal Al Sharaie’ – My father and Ibn Al Waleed, both together from Sa’ad, from Ibn Hashim, from Ibn Abu Umeyr, from one of our companions,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said to me: ‘Do you know why the nights of Mina have been made to be three?’

قَالَ قُلْتُ لِأَيِّ شَيْ‏ءٍ جُعِلْتُ فِدَاكَ وَ لِمَا ذَا

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! For which thing (reason), and what for?’

قَالَ لِي مَنْ أَدْرَكَ شَيْئاً مِنْهَا فَقَدْ أَدْرَكَ الْحَجَ‏.

He^-asws said to me: ‘One who comes across something from it, so he has come across the Hajj’’.[209]

5- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ التَّكْبِيرِ أَيَّامَ التَّشْرِيقِ هَلْ يَرْفَعُ فِيهِ الْيَدَيْنِ أَمْ لَا

(The book) ‘Qurb Al Isnad’ –

‘Ali, from his brother (Al-Kazim^-asws), said, ‘I asked him^-asws about the Takbeer during the days of Al-Tashreeq (10^th, 11^th & 12^th Zilhajj), ‘Should one raise the hands during it or not?’

قَالَ يَرْفَعُ يَدَهُ شَيْئاً أَوْ يُحَرِّكُهَا.

He^-asws said: ‘He should raise his hands something (a little), or move them’’.[210]

6- قَالَ: وَ سَأَلْتُهُ عَنِ التَّكْبِيرِ أَيَّامَ التَّشْرِيقِ أَ وَاجِبٌ هُوَ

He said, ‘And I asked him^-asws about the Takbeer during the days of Al-Tashreeq, ‘Is it obligatory?’

قَالَ يُسْتَحَبُّ فَإِنْ نَسِيَ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ.

He^-asws said: ‘It is recommended. If he forgets, there isn’t anything (penalty) upon him’’.[211]

He said, ‘And I asked him^-asws about a man entering to be with the imam (prayer leader) and he had preceded him by a unit, so the imam (prayer leader) exclaims Takbeer, then performs Salat in the days of Al-Tashreeq, ‘How should the man deal with it?’

7- قَالَ: وَ سَأَلْتُهُ عَنْ رَجُلٍ يَدْخُلُ مَعَ الْإِمَامِ وَ قَدْ سَبَقَهُ بِرَكْعَةٍ فَيُكَبِّرُ الْإِمَامُ إِذَا سَلَّمَ أَيَّامَ التَّشْرِيقِ كَيْفَ يَصْنَعُ الرَّجُلُ قَالَ يَقُومُ فَيَقْضِي مَا فَاتَهُ مِنَ الصَّلَاةِ فَإِذَا فَرَغَ كَبَّرَ.

He^-asws said: ‘He should stand and fulfil what he had missed out from the Salat. When he is free, he should exclaim Takbeer’’.[212]

8- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي وَحْدَهُ أَيَّامَ التَّشْرِيقِ هَلْ عَلَيْهِ تَكْبِيرٌ

He said, ‘And I asked him^-asws about the man who prays Salat alone in the days of Al-Tashreeq, ‘Is the Takbeer upon him?’

قَالَ نَعَمْ وَ إِنْ نَسِيَ فَلَا بَأْسَ‏.

He^-asws said: ‘Yes, and if he forgets, there is no problem’’.[213]

9- قَالَ: وَ سَأَلْتُهُ عَنِ الْقَوْلِ فِي أَيَّامِ التَّشْرِيقِ مَا هُوَ

He said, ‘And I asked him^-asws about the word during the days of Tashreeq, ‘What is it?’

قَالَ تَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ‏.

He^-asws said: ‘You should say, ‘Allah^-azwj is Greatest! There is no god except Allah^-azwj, and Allah^‑azwj is Greatest! Allah^-azwj is Greatest! And for Allah^-azwj is the Praise, Allah^-azwj is Greatest upon what He^-azwj has Guided us! Allah^-azwj is Greatest upon what He^-azwj has Graced us from the beasts, the cattle!’’[214]

10- قَالَ: وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ صَلَاةُ الْعِيدَيْنِ وَ التَّكْبِيرُ قَالَ نَعَمْ‏.

He said, ‘And I asked him^-asws about the women, ‘Is it upon them (to pray) Salat of the two Eid(s), and the Takbeer?’ He^-asws said: ‘Yes’’.[215]

11- قَالَ: وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ التَّكْبِيرُ أَيَّامَ التَّشْرِيقِ

He said, ‘And I asked him^-asws about the women, ‘Is it upon them to exclaim the Takbeer in the days of Al-Tashreeq?’

قَالَ نَعَمْ وَ لَا يَجْهَرْنَ بِهِ‏.

He^-asws said: ‘Yes, and they should not be loud with it’’.[216]

12- فس، تفسير القمي‏ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ‏ قَالَ أَيَّامُ التَّشْرِيقِ الثَّلَاثَةُ وَ الْأَيَّامُ الْمَعْلُومَاتُ الْعَشْرُ مِنْ ذِي الْحِجَّةِ.

(The book) ‘Tafseer Al-Qummi’ – And mention Allah during the numbered days; [2:203]. He said, ‘The three days of Al-Tashreeq’, and ‘the well-known days’ are the ten (days) of Zil Hajj’’.[217]

13- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع التَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ فِي دُبُرِ الصَّلَوَاتِ

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Hammad Bin Isa, from Hareez, from Zurarah who said,

‘I said to Abu Ja’far^-asws, ‘The Takbeer during the days of Al-Tashreeq in the ends of the Salat(s)’.

قَالَ التَّكْبِيرُ بِمِنًى فِي دُبُرِ خَمْسَ عَشْرَةَ صَلَاةً وَ بِالْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ وَ أَوَّلُ التَّكْبِيرِ فِي دُبُرِ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ تَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ

He^-asws said: ‘The Takbeer at Mina in the end of fifteen Salats, and in the (other) cities in the end of ten Salats, and the first Takbeer is in the end of Al-Zohr Salat on the day of the sacrifice. You should say, ‘Allah^-azwj is Greatest! Allah^-azwj is Greatest! There is no god except Allah^-azwj, and Allah^-azwj is Greatest! Allah^-azwj is Greatest! And for Allah^-azwj is the Praise, Allah^-azwj is Greatest upon what He^-azwj has Guided us! Allah^-azwj is Greatest upon what He^-azwj has Graced us from the beasts, the cattle!’

وَ إِنَّمَا جُعِلَ فِي سَائِرِ الْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ التَّكْبِيرُ إِنَّهُ إِذَا نَفَرَ النَّاسُ فِي النَّفْرِ الْأَوَّلِ أَمْسَكَ أَهْلُ الْأَمْصَارِ عَنِ التَّكْبِيرِ وَ كَبَّرَ أَهْلُ مِنًى مَا دَامُوا بِمِنًى إِلَى النَّفْرِ الْأَخِيرِ.

And rather the Takbeer has been made in rest of the cities in the end of ten Salats because when the people depart, the people of the (other) cities withhold from the Takbeer while the people of Mina exclaim Takbeer at Mina for as long as they are at Mina up to the last departure’’.[218]

14- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنِ ابْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى وَ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ التَّكْبِيرِ أَيَّامَ التَّشْرِيقِ لِأَهْلِ الْأَمْصَارِ فَقَالَ يَوْمَ النَّحْرِ صَلَاةَ الظُّهْرِ إِلَى انْقِضَاءِ عَشْرِ صَلَوَاتٍ وَ لِأَهْلِ مِنًى فِي خَمْسَ عَشْرَةَ صَلَاةً فَإِنْ أَقَامَ إِلَى الظُّهْرِ وَ الْعَصْرِ كَبَّرَ.

(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al-Husayn Bin Is’haq, from Ibn Mahziyar, from Hammad Bin Isa and Fazalat Bin Muawiya Bin Ammar who said,

‘I asked Abu Abdullah^-asws about the Takbeer in the days of Al-Tashreeq for the people of the (other) cities. He^-asws said: ‘The day of the sacrifice, Al-Zohr Salat up to termination of ten Salats, and for the people of Mina in fifteen Salats. If he stays up to Al-Zohr and Al-Asr, he should exclaim Takbeer’’.[219]

15- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع التَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ فِي دُبُرِ الصَّلَوَاتِ

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Yazeed, and Muhammad Bin Al-Husayn and Ali Bin Ismail, altogether from Hammad, from Hareez, from Zurarah who said,

‘I said to Abu Ja’far^-asws, ‘The Takbeer during the days of Al-Tashreeq in the end of the Salats’.

قَالَ التَّكْبِيرُ بِمِنًى فِي دُبُرِ خَمْسَ عَشْرَةَ صَلَاةً مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْغَدَاةِ

He^-asws said: ‘The Takbeer at Mina is in the end of fifteen Salats, from Al-Zohr Salat up to the morning Salat’.

فَقَالَ تَقُولُ فِيهِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ‏ وَ الْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا-

He^-asws said: ‘You should say in it, ‘Allah^-azwj is Greatest! Allah^-azwj is Greatest! There is no god except Allah^-azwj, and Allah^-azwj is Greatest! Allah^-azwj is Greatest! And for Allah^-azwj is the Praise, Allah^-azwj is Greatest upon what He^-azwj has Guided us! Allah^-azwj is Greatest upon what He^-azwj has Graced us from the beasts, the cattle, and the Praise is for Allah^-azwj upon what He^-azwj has Bestowed us!’

وَ إِنَّمَا جُعِلَ فِي سَائِرِ الْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ التَّكْبِيرُ لِأَنَّهُ إِذَا نَفَرَ النَّاسُ فِي النَّفْرِ الْأَوَّلِ أَمْسَكَ أَهْلُ الْأَمْصَارِ عَنِ التَّكْبِيرِ وَ كَبَّرَ أَهْلُ مِنًى مَا دَامُوا بِمِنًى إِلَى النَّفْرِ الْأَخِيرِ.

And rather the Takbeer has been made in rest of the cities in the end of ten Salats because when the people depart, the people of the (other) cities withhold from the Takbeer while the people of Mina exclaim Takbeer for as long as they are at Mina up to the last departure’’.[220]

16- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ أَبِي الْقَاسِمِ الدِّعْبِلِيِّ عَنْ أَبِي عَلِيِّ بْنِ عَلِيٍّ عَنْ أَبِي عَلِيِّ بْنِ رَزِينٍ عَنْ أَبِيهِ رَزِينِ بْنِ عُثْمَانَ عَنْ أَبِيهِ عُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ بُدَيْلٍ عَنْ أَبِيهِ بُدَيْلِ بْنِ وَرْقَاءَ الْخُزَاعِيِّ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص ارْكَبْ جَمَلَكَ هَذَا الْأَوْرَقَ وَ نَادِ فِي النَّاسِ أَنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Haffar, from Abu Al Qasim Al Deobali, from Abu Ali Bin Ali, from Abu Ali Bin Razeyn, from his father Razeyn Bin Usman, from his father Usman Bin Abdul Rahman, from his Abdul Rahman Bin Abdullah, from his father Abdullah Bin Budeyl, from his father Budeyl Bin Warqa Al Khuzaie who said,

‘Rasool-Allah^-saww said to me: ‘Ride this grey camel of yours and call out among the people, ‘These are the days of eating and drinking!’

وَ كُنْتُ جَهِيراً فَرَأَيْتُنِي بَيْنَ خِيَامِهِمْ وَ أَنَا أَقُولُ أَنَا رَسُولُ رَسُولِ اللَّهِ ص يَقُولُ لَكُمْ إِنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ

I was someone with a loud voice. I saw myself between their tents and I was saying, ‘I am a messenger of Rasool-Allah^-saww! He^-saww Says to you all: ‘These are the days of eating and drinking!’

وَ هِيَ لُغَةُ خُزَاعَةَ يَعْنِي الِاجْتِمَاعَ وَ مِنْ هُنَا قَرَأَ أَبُو عَمْرٍو فَشارِبُونَ شُرْبَ الْهِيمِ‏.

And it is language of Khuza’a, meaning the gathering, and from over here Abu Amro recited: And they would be drinking (like) the thirsty camel drinks [56:55]’’.[221]

أقول: قد أوردنا في باب علل الحج.

I say, ‘We have referred to it in the chapter on reasons of the Hajj’.

17- أَنَّ ذَا النُّونِ الْمِصْرِيَّ سَأَلَ أَبَا عَبْدِ اللَّهِ ع لِمَ كُرِهَ الصِّيَامُ فِي أَيَّامِ التَّشْرِيقِ قَالَ لِأَنَّ الْقَوْمَ زُوَّارُ اللَّهِ وَ هُمْ فِي ضِيَافَتِهِ وَ لَا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ عِنْدَ مَنْ زَارَهُ وَ أَضَافَهُ‏.

Zul Noon Al-Basry asked Abu Abdullah^-asws why he^-asws disliked the fasting during the days of Al-Tashreeq. He^-asws said: ‘Because the people are visitors of Allah^-azwj and they are His^-azwj Hospitality, and it is not befitting for the guest to be fasting in the presence of the one he visits and hosts him’’.[222]

18- مع، معاني الأخبار الْوَرَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: بَعَثَ رَسُولُ اللَّهِ ص بُدَيْلَ بْنَ وَرْقَاءَ الْخُزَاعِيَّ عَلَى جَمَلٍ أَوْرَقَ فَأَمَرَهُ أَنْ يُنَادِيَ فِي النَّاسِ أَيَّامَ مِنًى أَنْ لَا تَصُومُوا هَذِهِ الْأَيَّامَ فَإِنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ وَ بِعَالٍ وَ الْبِعَالُ النِّكَاحُ وَ مُلَاعَبَةُ الرَّجُلِ أَهْلَهُ‏.

(The book) ‘Ma’any Al Akhbar’ – Al Warraq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Amro Bin Jumie,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww sent Budeyl Bin Warqa Al-Khuzaie upon a grey camel and instructed him to call out among the people during the days of Mina, ‘Do not fast in these days, for these are the days of eating and drinking and intimacy!’ – and the ‘intimacy’ is the marital relations and the man playfully engaging with his wife’’.[223]

19- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى عَنِ الصَّادِقِ ع قَالَ قَالَ أَبِي قَالَ عَلِيٌّ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ‏ قَالَ أَيَّامُ التَّشْرِيقِ‏.

(The book) ‘Qurb Al Isnad – Hammad Bin Isa,

‘From Al-Sadiq^-asws who said: ‘My^-asws father^-asws said: ‘Ali^-asws said regarding Words of Allah^-azwj Mighty and Majestic:  And mention Allah during the numbered days; [2:203]. He^-asws said: ‘The days of Al-Tashreeq’’.[224]

20- شي، تفسير العياشي عَنْ حَمَّادٍ مِثْلَهُ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Hammad, similar to it’.[225]

21- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ عَلِيٌّ ع‏ الْأَيَّامُ الْمَعْلُومَاتُ أَيَّامُ الْعَشْرِ وَ الْمَعْدُودَاتُ أَيَّامُ التَّشْرِيقِ‏.

(The book) ‘Qurb Al Isnad’ – Muhammad Bin Al Waleed, from Hammad Bin Isa who said,

‘I heard Abu Abdullah^-asws saying: ‘Ali^-asws said: ‘The ‘well known days’ is the ten days (of Zilhajj), and the ‘numbered days’ are the days of Al-Tashreeq’’.[226]

22- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ عَلِيٌّ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ يَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُوماتٍ‏ قَالَ أَيَّامُ الْعَشْرِ.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Aban, from Al-Husayn Bin Saeed, from Hammad Bin Isa,

‘From Abu Abdullah^-asws: ‘Ali^-asws said regarding Words of Allah^-azwj Mighty and Majestic: and they would mention the Name of Allah during the well-known days [22:28]. He^-asws said: ‘The ten days (of Zilhajj)’’.[227]

23- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ يَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُوماتٍ‏ قَالَ هِيَ أَيَّامُ التَّشْرِيقِ.

(The book) ‘Ma’any Al Akhbar’ – By this chain, from Al-Husayn, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: and they would mention the Name of Allah during the well-known days [22:28]. He^-asws said: ‘These are the days of Al-Tashreeq’’.[228]

24- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الصَّلْتِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ عَنِ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى‏ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ‏ قَالَ الْمَعْلُومَاتُ وَ الْمَعْدُودَاتُ وَاحِدَةٌ وَ هِيَ أَيَّامُ التَّشْرِيقِ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Bin Ahmad Bin Ali Bin Al Salt, from Abdullah Bin Al Salt, from Yunus, from Abu Jameela, from Al Shahaam,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Blessed and Exalted: And mention Allah during the numbered days; [2:203]. He^-asws said: ‘The well-known’ days and ‘the numbered days’ are one, and these are the days of Al-Tashreeq’’.[229]

25- شي، تفسير العياشي عَنِ الشَّحَّامِ‏ مِثْلَهُ‏.

(The book) ‘Tafseer Al-Ayyashi, from Al-Shaham – similar to it’.[230]

26- شي، تفسير العياشي عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْأَيَّامِ الْمَعْدُودَاتِ‏ قَالَ هِيَ أَيَّامُ التَّشْرِيقِ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Rifa’at,

‘From Abu Abdullah^-asws, he (narrator) said, ‘I asked him^-asws about the numbered days [2:203]. He^-asws said: ‘These are the days of Al-Tashreeq’’.[231]

27- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ‏ قَالَ التَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ فِي دُبُرِ الصَّلَوَاتِ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj: And mention Allah during the numbered days; [2:203]. He^-asws said: ‘The Takbeer during the days of Tashreeq in the end of the Salats’’.[232] 

28- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: التَّكْبِيرُ فِي الْعِيدَيْنِ وَاجِبٌ أَمَّا فِي الْفِطْرِ فَفِي خَمْسِ صَلَوَاتٍ يُبْتَدَأُ بِهِ مِنْ صَلَاةِ الْمَغْرِبِ لَيْلَةَ الْفِطْرِ إِلَى صَلَاةِ الْعَصْرِ مِنْ يَوْمِ الْفِطْرِ وَ هُوَ أَنْ يُقَالَ

(The book) ‘Al Khisaal’ in a report by Al Amsh,

‘From Al-Sadiq^-asws having said: ‘The Takbeer in the two Eid(s) is obligatory. As for in (Eid) Al-Fitr, it is in five Salat(s). He should begin with it from Al-Maghrib Salat on the night of Al-Fitr up to Al-Asr Salat from the day of Al-Fitr, and it is that he should say: –

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ الْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا- لِقَوْلِهِ عَزَّ وَ جَلَ‏ وَ لِتُكْمِلُوا الْعِدَّةَ وَ لِتُكَبِّرُوا اللَّهَ عَلى‏ ما هَداكُمْ‏

‘Allah^-azwj is Greatest! Allah^-azwj is Greatest! There is no god except Allah^-azwj, and Allah^-azwj is Greatest! Allah^-azwj is Greatest! And for Allah^-azwj is the Praise, Allah^-azwj is Greatest upon what He^-azwj has Guided us! Allah^-azwj is Greatest upon what He^-azwj has Graced us from the beasts, the cattle, and the Praise is for Allah^-azwj upon what He^-azwj has Bestowed us!’, due to Words of Mighty and Majestic: in order for you to complete the number, for you to exclaim the Greatness of Allah upon what He has Guided you, and perhaps you would be thanking [2:185].

وَ فِي الْأَضْحَى بِالْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍ يُبْتَدَأُ بِهِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْغَدَاةِ يَوْمَ الثَّالِثِ وَ بِمِنًى فِي دُبُرِ خَمْسَ عَشْرَةَ صَلَاةً يُبْتَدَأُ بِهِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الْغَدَاةِ يَوْمَ الرَّابِعِ وَ يُزَادُ فِي هَذَا التَّكْبِيرِ اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ‏.

And in (Eid) Al-Azha in the cities (other than Mina), in the end of ten Salats. He should begin with it from Al-Zohr Salat on the day of the sacrifice up to the morning Salat on the third day, and in Mina in the end of fifteen Salats. He should begin with it from Al-Zohr Salat on the day of the sacrifice up to the morning Salat on the fourth day, and he should increase in this Takbeer, ‘Allah^-azwj is Greatest upon what He^-azwj has Graced us from the beasts, the cattle’’.[233]

29- ضا، فقه الرضا عليه السلام‏ ثُمَّ تَرْجِعُ إِلَى مِنًى وَ تُقِيمُ بِهَا إِلَى يَوْمِ الرَّابِعِ فَإِذَا رَمَيْتَ الْجِمَارَ يَوْمَ الرَّابِعِ ارْتِفَاعَ النَّهَارِ فَامْضِ مِنْهَا إِلَى مَكَّةَ فَإِذَا دَخَلْتَ مَسْجِدَ الْحَصْبَاءِ دَخَلْتَهُ فَاسْتَلْقَيْتَ فِيهِ عَلَى قَفَاكَ بِقَدْرِ مَا تَسْتَرِيحُ ثُمَّ تَدْخُلُ مَكَّةَ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ فَتَطُوفُ بِالْبَيْتِ مَا شِئْتَ تَطَوُّعاً.

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Then you should return to Mina and stay at it up to the fourth day. When you have pelted the rocks on the fourth day at rising of the day, continue from it to Makkah. When you enter Masjid Al-Hasba, lied down upon your back in it in accordance to what you need to rest, then enter Makkah, and upon you should be the calmness and the dignity. Perform Tawaaf of the House (Kabah) whatever you like to voluntarily’’.[234]

30- وَ مَنْ بَاتَ لَيَالِيَ مِنًى بِمَكَّةَ فَعَلَيْهِ لِكُلِّ لَيْلَةٍ دَمٌ يُهَرِيقُهُ‏.

And one who spends the nights of Mina at Makkah, upon him, for each night, is blood (of sacrificial animal) he should spill’’.[235]

31- سر، السرائر الْبَزَنْطِيُّ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ قَالَ: كَبِّرْ أَيَّامَ التَّشْرِيقِ عِنْدَ كُلِّ صَلَاةٍ

(The book) ‘Al Saraair’ – Al Bazanty, from Al A’ala, from Muhammad who said,

He^-asws said, ‘He should exclaim Takbeer in the days of Al-Tashreeq at every Salat’.

قُلْتُ لَهُ كَمْ

I said to him^-asws, ‘How many?’

قَالَ كَمْ شِئْتَ إِنَّهُ لَيْسَ بِمَفْرُوضٍ‏.

He^-asws said, ‘As many as he like. It isn’t obligated’’.[236]

32- سر، السرائر مِنْ كِتَابِ الْبَزَنْطِيِّ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى‏ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ كَانَ الْمُشْرِكُونَ يَفْتَخِرُونَ بِمِنًى إِذَا كَانَ أَيَّامُ التَّشْرِيقِ فَيَقُولُونَ كَانَ أَبُونَا كَذَا وَ كَانَ أَبُونَا كَذَا فَيَذْكُرُونَ فَضْلَهُمْ فَقَالَ‏ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ‏.

(The book) ‘Al Saraair’ – From the book of Al Bazanty, from Al Halby who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj the Exalted: then mention Allah as you mentioned your forefathers, or with a more intense mentioning [2:200]. He^-asws said: ‘The Polytheists used to pride at Mina whenever it was the days of Al-Tashreeq. They were saying, ‘Our fathers were such and such’, and ‘Our fathers were such and such’. They were mentioning their merits. He^-azwj Said: then mention Allah as you mentioned your forefathers, or with a more intense mentioning [2:200]’’.[237]

33- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع فِي قَوْلِ اللَّهِ‏ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ كَانَ الرَّجُلُ فِي الْجَاهِلِيَّةِ يَقُولُ كَانَ أَبِي وَ كَانَ أَبِي فَأُنْزِلَتْ هَذِهِ الْآيَةُ فِي ذَلِكَ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws regarding Words of Allah^-azwj: then mention Allah as you mentioned your forefathers, or with a more intense mentioning [2:200]. He^-asws said: ‘The man during the pre-Islamic period used to say, ‘My father was’, and, ‘My father was’. So, this Verse was Revealed regarding that’’.[238]

34- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ الْحُسَيْنِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ مِثْلَهُ سَوَاءً أَيْ كَانُوا يَفْتَخِرُونَ بِآبَائِهِمْ يَقُولُونَ أَبِي الَّذِي حَمَلَ الدِّيَاتِ وَ الَّذِي قَاتَلَ كَذَا وَ كَذَا إِذَا قَامُوا بِمِنًى بَعْدَ النَّحْرِ وَ كَانُوا يَقُولُونَ أَيْضاً يَحْلِفُونَ بِآبَائِهِمْ لَا وَ أَبِي لَا وَ أَبِي‏.

(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim, ‘From Abu Abdullah^-asws, and Al-Husayn Bin Fazala Bin Ayoub, from Al A’ala, from Muhammad Bin Muslim, from Abu Ja’far^-asws regarding Words of Allah^-azwj, similar to it, same, i.e. they used to pride of their fathers. They were saying, ‘My father is the one who bore the wergild, and the one who fought such and such’, when they were staying at Mina after the sacrifice, and they were saying also swearing by their fathers, ‘No, by my father! No, by my father!’’[239]

35- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ‏ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانَ مِنْ قَوْلِهِمْ كَلَّا وَ أَبِيكَ بَلَى وَ أَبِيكَ فَأُمِرُوا أَنْ يَقُولُوا لَا وَ اللَّهِ بَلَى وَ اللَّهِ‏.

(The book) ‘Tafseer Al Ayyashi’ – from Zurara,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about His^-azwj Words: then mention Allah as you mentioned your forefathers, or with a more intense mentioning. [2:200]. He^-asws said: ‘The people of the Pre-Islamic period, it was from their talk, ‘Never, by your father! Yes, by your father!’ So, they were Commanded to be saying, ‘No, by Allah^-azwj! Yes, by Allah^-azwj!’’[240]

36- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ ع‏ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ‏ وَ هِيَ الْأَيَّامُ الثَّلَاثَةُ الَّتِي هِيَ أَيَّامُ التَّشْرِيقِ بَعْدَ يَوْمِ النَّحْرِ وَ هَذَا الذِّكْرُ هُوَ التَّكْبِيرُ بَعْدَ الصَّلَوَاتِ الْمَكْتُوبَاتِ يُبْتَدَأُ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ إِلَى صَلَاةِ الظُّهْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ.

Tafseer Al Imam (Hassan Al-Askari^-asws), may the greeting be upon him^-asws – The Imam^-asws said: And mention Allah during the numbered days; [2:203], and these are the three days of ‘Tashreeq‘ (11^th, 12^th, and 13^th of Zilhajj) which come after the day of sacrifice. And this remembrance is the Takbeer after the prescribed Salats, starting from the Zohr Salat on the day of sacrifice to the Zohr Salat of the last day of Tashreeq, and it is: ‘Allah^-azwj is Greatest! Allah^-azwj is Greatest! There is no god except Allah^-azwj, Allah^-azwj is Greatest! Allah^-azwj is Greatest!  And for Allah^-azwj is Praise’’.[241]

37- الْهِدَايَةُ، ثُمَّ ارْجِعْ إِلَى مِنًى وَ لَا تَبِتْ أَيَّامَ التَّشْرِيقِ إِلَّا بِهَا فَإِنْ بِتَّ فِي‏ غَيْرِهَا فَعَلَيْكَ دَمٌ فَإِنْ خَرَجْتَ أَوَّلَ اللَّيْلِ فَلَا تَنْصُفُ اللَّيْلُ إِلَّا وَ أَنْتَ بِهَا وَ إِنْ بِتَّ فِي غَيْرِهَا فَعَلَيْكَ دَمٌ وَ إِنْ خَرَجْتَ بَعْدَ نِصْفِ اللَّيْلِ فَلَا يَضُرُّكَ الصُّبْحُ فِي غَيْرِهَا

(The book) ‘Al Hidaya’ –

‘Then return to Mina and do not spend the night the days of Al-Tashreeq except at it. If you spend a night elsewhere upon you is blood (sacrificial animal). If you go out in the beginning of the night, half the night should not pass except and you are at it, and if you spend a night elsewhere upon you is blood (sacrificial animal), and if you go out after midnight, the morning elsewhere will not harm you.

وَ ارْمِ الْجِمَارَ فِي كُلِّ يَوْمٍ بَعْدَ طُلُوعِ الشَّمْسِ إِلَى الزَّوَالِ وَ كُلَّمَا قَرُبْتَ مِنَ الزَّوَالِ فَهُوَ أَفْضَلُ وَ قُلْ كَمَا قُلْتَ يَوْمَ رَمَيْتَ جَمْرَةَ الْعَقَبَةِ وَ ابْدَأْ بِالْجَمْرَةِ الْأُولَى فَارْمِهَا بِسَبْعِ حَصَيَاتٍ قِبَلَ وَجْهِهَا وَ لَا تَرْمِهَا مِنْ أَعْلَاهَا تَقُومُ فِي بَطْنِ الْوَادِي وَ قُلْ مِثْلَ مَا قُلْتَ يَوْمَ النَّحْرِ يَوْمَ رَمَيْتَ جَمْرَةَ الْعَقَبَةِ

And pelt the rocks during each day after emergence of the sun up to the midday, and every time you draw closer to the midday, it is better, and say just as you had said on the day you had pelted the rocks of Al-Aqaba. Begin with the first rock and pelt it with seven pebbles facing its facet and do not pelt it from its top. You should stand in the interior of the valley and say similar to what you had say on the day of the sacrifice on the day you pelted the rocks of Al-Aqaba.

ثُمَّ قِفْ عَلَى يَسَارِ الطَّرِيقِ وَ اسْتَقْبِلِ الْبَيْتَ وَ احْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ص ثُمَّ تَقَدَّمْ قَلِيلًا وَ ادْعُ اللَّهَ وَ اسْأَلْهُ أَنْ يَتَقَبَّلَ مِنْكَ ثُمَّ تَقَدَّمْ أَيْضاً قَلِيلًا فَادْعُ اللَّهَ

Then pause upon left of the road and face the House (Kabah) and praise Allah^-azwj and laud upon Him^-azwj, and send Salawaat upon the Prophet^-saww. Then go ahead a little and supplicate to Allah^-azwj and ask Him^-azwj to Accept from You^-azwj. Then go ahead a little as well and supplicate to Allah^-azwj.

ثُمَّ تَقَدَّمْ أَيْضاً قَلِيلًا ثُمَّ افْعَلْ ذَلِكَ عِنْدَ الْوُسْطَى تَرْمِيهَا بِسَبْعِ حَصَيَاتٍ ثُمَّ اصْنَعْ كَمَا صَنَعْتَ بِالْأُولَى وَ تَقِفُ وَ تَدْعُو اللَّهَ كَمَا دَعَوْتَ فِي الْأُولَى ثُمَّ امْضِ إِلَى الثَّالِثَةِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ فَارْمِهَا بِسَبْعِ حَصَيَاتٍ وَ لَا تَقِفْ عِنْدَهَا

Then go ahead a little. Then do that by the middle, pelting it with seven pebbles. Then do like what you had done with the first, and paus, and supplicate to Allah^-azwj just as you had supplicated in the first. Then continue to the third and upon you should be the calmness and the dignity. Pelt it with seven pebbles and do not pause at it.

فَإِذَا كَانَ يَوْمُ النَّفْرِ الْأَخِيرِ وَ هُوَ يَوْمُ الرَّابِعِ مِنَ الْأَضْحَى فَحَمِّلْ رَحْلَكَ وَ اخْرُجْ وَ ارْمِ الْجِمَارَ كَمَا رَمَيْتَهَا فِي الْيَوْمِ الثَّانِي وَ الثَّالِثِ تَمَامَ سَبْعِينَ حصيات [حَصَاةً] فَإِذَا فَرَغْتَ مِنْهَا فَاسْتَقْبِلْ مِنًى بِوَجْهِكَ وَ اسْأَلِ اللَّهَ أَنْ يَتَقَبَّلَ مِنْكَ وَ ادْعُ بِمَا بَدَا لَكَ‏.

When it will be the day of last departure, and it is the fourth day from the sacrifice carry your belongings and go out, and pelt the rocks just as you had pelted these during the second day and the third, completing seventy pebbles. When you are free from it, face Mina with your face and ask Allah^-azwj to Accept from you and supplicate with whatever comes to you’’.[242]

38- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِذَا أَفَضْتَ مِنَ الْمُزْدَلِفَةِ يَوْمَ النَّحْرِ فَارْمِ جَمْرَةَ الْعَقَبَةِ ثُمَّ إِذَا أَتَيْتَ مِنًى فَانْحَرْ هَدْيَكَ ثُمَّ احْلِقْ رَأْسَكَ‏.

(The book) ‘Da’aim Al Islam’ –

‘We are reporting from Abu Abdullah^-asws, he^-asws said: ‘When you hasten on from Al-Muzdalifa on the day of sacrifice, pelt the rocks of Al-Aqaba. Then when you come to Mina, sacrifice your offering, then shave your head’’.[243]

39- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ‏ قَالَ التَّفَثُ الرَّمْيُ وَ الْحَلْقُ وَ النُّذُورُ مَنْ نَذَرَ أَنْ يَمْشِيَ وَ الطَّوَافُ هُوَ طَوَافُ الزِّيَارَةِ بَعْدَ الذَّبْحِ وَ الْحَلْقِ يَوْمَ النَّحْرِ وَ هَذَا الطَّوَافُ هُوَ طَوَافٌ وَاجِبٌ‏.

And from Amir Al-Momineen^-asws, he^-asws said regarding Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, and let them fulfil their vows and let them perform Tawaaf of the Liberated House [22:29]. He^-asws said: ‘The ‘rituals’ are the pelting (of the rocks), and the shaving (of the head), and the vows of the one who vows that he will walk, and the Tawaaf of the visitation after the slaughtering (the offering), and the shaving (the head) on the day of the sacrifice, and this Tawaaf, it is an obligatory Tawaaf’’.[244]

40- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّ رَسُولَ اللَّهِ ص أَفَاضَ يَوْمَ النَّحْرِ إِلَى الْبَيْتِ فَصَلَّى الظُّهْرَ بِمَكَّةَ.

And from Amir Al-Momineen^-asws: ‘Rasool-Allah^-saww departed on the day of sacrifice to the House (Kabah). He^-saww pray Al-Zohr Salat at Makkah’’.[245]

41- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَنْبَغِي تَعْجِيلُ الزِّيَارَةِ وَ أَنْ لَا تُؤَخَّرَ [وَ] أَنْ تَزُورَ يَوْمَ النَّحْرِ وَ إِنْ أُخِّرَ ذَلِكَ إِلَى غَدٍ فَلَا بَأْسَ‏.

And from Abu Abdullah^-asws, he^-asws said: ‘It is befitting to hasten the visitation, and not to delay, and to visit (Kabah) on the day of sacrifice, and if you were to delay that to the next morning, there is no problem’’.[246]

42- وَ عَنْهُ ع‏ أَنَّهُ كَانَ يَسْتَحِبُّ أَنْ يَغْتَسِلَ لِلزِّيَارَةِ.

And from him^-asws, he^-asws had recommended to wash (bathe) for the visitation (of Kabah)’’.[247]

43- وَ عَنْهُ ع أَنَّهُ قَالَ: إِذَا زُرْتَ يَوْمَ النَّحْرِ فَطُفْ طَوَافَ الزِّيَارَةِ وَ هُوَ طَوَافُ الْإِفَاضَةِ تَطُوفُ بِالْبَيْتِ أُسْبُوعاً وَ تُصَلِّي الرَّكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ وَ تَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ أُسْبُوعاً فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ حَلَّ لَكَ اللِّبَاسُ وَ الطِّيبُ

And from him^-asws, he^-asws said: ‘When you visit (Kabah) on the day of sacrifice, perform Tawaaf of the visitation, and it is Tawaaf of the departure. You should perform Tawaaf of the House (Kabah) seven circuits and pray two units Salat behind Maqam Ibrahim^-as and perform Sa’ee between Al-Safa and Al-Marwa, seven circuits. When you have done that, the clothing and the perfume become Permissible for you.

ثُمَّ ارْجِعْ إِلَى الْبَيْتِ فَطُفْ بِهِ أُسْبُوعاً وَ هُوَ طَوَافُ النِّسَاءِ وَ لَيْسَ فِيهِ سَعْيٌ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ كَانَ حُرِّمَ عَلَى الْمُحْرِمِ مِنَ النِّسَاءِ وَ غَيْرِ ذَلِكَ مِمَّا حُرِّمَ فِي الْإِحْرَامِ عَلَى الْمُحْرِمِ إِلَّا الصَّيْدَ فَإِنَّهُ لَا يَحِلُّ إِلَّا بَعْدَ النَّفْرِ مِنْ مِنًى‏.

Then return to the House (Kabah) and perform Tawaaf of it seven circuits, and it is ‘Tawaaf Al-Nisaa’, and there isn’t any Sa’ee in it. When you have done that, so all things become Permissible for you, which had been Prohibited upon the consecrated one, from the women and other than that from what had been Prohibited during the Ihraam upon the consecrated one, except the hunting, for it is not Permissible, except after the departure from Mina’’.[248]

44- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّهُ نَهَى أَنْ يَبِيتَ أَحَدٌ مِنَ الْحَجِيجِ لَيَالِيَ مِنًى إِلَّا بِمِنًى‏.

And from Amir Al-Momineen^-asws, he^-asws had prohibited for anyone from the pilgrims to spend a night from the nights of Mina, except at Mina’’.[249]

45- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِذَا زُرْتُ الْبَيْتَ فَارْجِعْ إِلَى مِنًى وَ لَا تَبِيتُ أَيَّامَ التَّشْرِيقِ إِلَّا بِهَا وَ مَنْ تَعَمَّدَ الْمَبِيتَ عَنْ مِنًى لَيَالِيَ بِمِنًى فَعَلَيْهِ لِكُلِّ لَيْلَةٍ دَمٌ وَ إِنْ جَهِلَ أَوْ نَسِيَ فَلَا شَيْ‏ءَ عَلَيْهِ وَ يَسْتَغْفِرُ اللَّهَ‏.

And from Abu Abdullah^-asws, he^-asws said: ‘When you visit the House (Kabah), return to Mina and do not spend the days of Al-Tashreeq except at it, and the one who deliberately spends a night from the nights of Mina away from Mina, upon him is blood (of sacrificial animal) for each night, and if he is ignorant or forgets, there is nothing upon him, and he should seek Forgiveness of Allah^-azwj’’.[250]

46- وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّ رَسُولَ اللَّهِ ص قَصَّرَ الصَّلَاةَ بِمِنًى‏.

And from Amir Al-Momineen^-asws: ‘Rasool-Allah^-saww shortened the Salat at Mina’’.[251]

47- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَإِذا قَضَيْتُمْ مَناسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ كَانَ الْمُشْرِكُونَ يَفْخَرُونَ بِمِنًى أَيَّامَ التَّشْرِيقِ بِآبَائِهِمْ وَ يَذْكُرُونَ أَسْلَافَهُمْ وَ مَا كَانَ لَهُمْ مِنَ الشَّرَفِ فَأَمَرَ اللَّهُ الْمُسْلِمِينَ أَنْ يَذْكُرُوهُ مَكَانَ ذَلِكَ‏.

And from Abu Abdullah^-asws, he^-asws said regarding Words of Allah^-azwj Mighty and Majestic: So, when you have fulfilled your rituals, then mention Allah as you mentioned your forefathers, or with a more intense mentioning. [2:200]. He^-asws said: ‘The Polytheists used to pride of their fathers at Mina in the days of Al-Tashreeq, and they were mentioning their ancestors and what nobility used to be for them, so Allah^-azwj Commanded the Muslims to be mentioning Him^-azwj (Zikr) in place of that’’.[252]

و روينا عن أهل البيت صلوات الله عليهم من الدعاء و ذكر الله في أيام التشريق وجوها يطول ذكرها و ليس منها شي‏ء موقت و ما أكثر المؤمن من ذلك فهو أفضل و يزور البيت كل يوم إن شاء و يطوف تطوعا ما بدا له و يرجع من يومه إلى منى فيبيت بها إلى أن ينفر منها.

‘And we are reporting from People^-asws of the Household, may the Salawaat of Allah^-azwj be upon them^-asws, the supplications and the Zikr of Allah^-azwj during the days of Al-Tashreeq, the aspects the mention of which would be lengthy and there isn’t anything from it specified, and whatever the Momin can frequent from that it is better, and he should visit the House (Kabah) every day if he desires, and he should perform Tawaaf voluntarily whatever comes to him, and he should return from his very day to Mina and spend the night at it up to his departure from it’.

باب 55 الرجوع من منى إلى مكة للزيارة و فيه أحكام النفرين أيضا و تفسير قوله تعالى فمن تعجل في يومين و معنى قضاء التفث‏

CHAPTER 55 – THE RETURN FROM MINA TO MAKKAH FOR THE VISITATION (OF KABAH), AND IN IT ARE RULINGS OF THE DISPERSAL ALSO AND INTERPRETATION OF WORDS OF THE EXALTED so the one who hastens off in two days [2:203], AND MEANING OF THAT IS FULFILMENT OF THE RITUALS

الآيات الحج‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ‏.

The Verses – (Surah) Al Hajj: Then let them accomplish their rituals, and let them fulfil their vows and let them perform Tawaaf of the Liberated House [22:29].

1- ضا، فقه الرضا عليه السلام‏ زُرِ الْبَيْتَ يَوْمَ النَّحْرِ أَوْ مِنَ الْغَدِ وَ إِنْ أَخَّرْتَهَا إِلَى آخِرِ الْيَوْمِ أَجْزَأَكَ وَ تَغْتَسِلُ لِزِيَارَةِ الْبَيْتِ وَ إِنْ زُرْتَ نَهَاراً فَدَخَلَ عَلَيْكَ اللَّيْلُ فِي طَرِيقِكَ أَوْ فِي طَوَافِكَ أَوْ فِي سَعْيِكَ فَلَا بَأْسَ بِهِ مَا لَمْ تَنْقُضِ الْوُضُوءَ وَ إِنْ نَقَضْتَ الْوُضُوءَ أَعَدْتَ الْغُسْلَ

(The book) ‘Fiqh Al-Reza^-asws’, may the greeting be upon him^-asws – ‘Visit the House (Kabah) on the day of sacrifice, or from the next morning, and if you were to delay it to the end of the day, it will suffice you, and you should wash (bathe) for visiting the House (Kabah), and if you were to visit at daytime and the night enters upon you in your road or during your Tawaaf or during your Sa’ee, there is no problem with it for as long as you do not break the Wudu, and if you do break the Wudu, repeat the washing.

وَ كَذَلِكَ إِذَا خَرَجْتَ مِنْ مِنًى لَيْلًا وَ قَدِ اغْتَسَلْتَ وَ أَصْبَحْتَ فِي طَرِيقِكَ أَوْ فِي طَوَافِكَ وَ سَعْيِكَ فَلَا شَيْ‏ءَ عَلَيْكَ فِيمَا لَمْ يَنْقُضِ الْوُضُوءَ فَإِنْ نَقَضْتَ الْوُضُوءَ أَعَدْتَ الْغُسْلَ وَ طُفْتَ فِي الْبَيْتِ طَوَافَ الزِّيَارَةِ وَ هُوَ طَوَافُ الْحَجِّ سَبْعَةَ أَشْوَاطٍ

And like that when you go out from Mina at night and you have already washed, and morning comes in your road, or during your Tawaaf and your Sa’ee, there is nothing upon you so long as you have not broken the Wudu. If you do break the Wudu, repeat the washing and perform Tawaaf of the House (Kabah), Tawaaf of the visitation, and it is Tawaaf of the Hajj of seven circuits.

وَ صَلَّيْتَ عِنْدَ الْمَقَامِ رَكْعَتَيْنِ وَ سَعَيْتَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ كَمَا فَعَلْتَ عِنْدَ الْمُتْعَةِ سَبْعَةَ أَشْوَاطٍ ثُمَّ تَطُوفُ بِالْبَيْتِ أُسْبُوعاً وَ هُوَ طَوَافُ النِّسَاءِ وَ لَا تَبِتْ بِمَكَّةَ وَ يَلْزَمُكَ دَمٌ‏.

And pray two units Salat by Al-Maqam and perform Sa’ee between Al-Safa and Al-Marwa just as you had done during Tamatto, of seven circuits, and it is Tawaaf Al-Nisa, and do not spend the night at Makkah, and blood (sacrificial animal) will necessitate you’’.[253]

2- سر، السرائر قَالَ مُعَاوِيَةُ بْنُ عَمَّارٍ فِي كِتَابِهِ‏ فَإِذَا أَرَدْتَ أَنْ تَنْفِرَ وَ انْتَهَيْتَ إِلَى الْحَصْبَةِ وَ هِيَ الْبَطْحَاءُ فَشِئْتَ أَنْ تَنْزِلَ بِهَا قَلِيلًا فَإِنَّ أَبَا عَبْدِ اللَّهِ ع قَالَ إِنَّ أَبِي كَانَ يَنْزِلُهَا ثُمَّ يَرْتَحِلُ فَيَدْخُلُ مَكَّةَ مِنْ غَيْرِ أَنْ يَنَامَ وَ قَالَ إِنَّ رَسُولَ اللَّهِ ص وَ أَهْلَ بَيْتِهِ نَزَلَهَا حِينَ بَعَثَ عَائِشَةَ مَعَ أَخِيهَا عَبْدِ الرَّحْمَنِ إِلَى التَّنْعِيمِ فَاعْتَمَرَتْ لِمَكَانِ الْعِلَّةِ الَّتِي أَصَابَتْهَا الْخَبَرَ.

(The book) ‘Al Saraair’ –

‘Muawiya Bin Ammar said in his book, ‘When you want to depart and you end up to Al-Hasba, and it is Al-Bat’ha, if you like you can descend at it for a little while, for Abu Abdullah^-asws said: ‘My^-asws father^-asws had descended at it, then he^-asws departed and entered Makkah from without having slept, and he^-asws said: ‘Rasool-Allah^-saww and People^-asws of his^-saww Household had descended at it when he^-saww had sent Ayesha with her brother Abdul Rahman to Al-Taneem, so she performed Umrah due to an illness which had afflicted her’ – the Hadeeth’’.[254]

3- شي، تفسير العياشي عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى‏ مِنْهُمُ الصَّيْدَ وَ اتَّقَى الرَّفَثَ وَ الْفُسُوقَ وَ الْجِدَالَ وَ مَا حُرِّمَ عَلَيْهِ فِي إِحْرَامِهِ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Sallam Bin Al Mustaneer,

‘From Abu Ja’far^-asws regarding His^-azwj Words: so the one who hastens off in two days, there would be no sin on him, and the one who delays, there would be no sin on him, (this is) for the one – from them – who fears; [2:203] the hunting, and fears the marital relations, and the mischief, and the quarrelling and whatever is Prohibited unto him in his Ihraam’’.[255]

4- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ‏ قَالَ يَرْجِعُ مَغْفُوراً لَهُ لَا ذَنْبَ لَهُ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Muawiya Bin Ammar,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: so the one who hastens off in two days, there would be no sin on him, and the one who delays, there would be no sin on him, [2:203]. He^-asws said: ‘He will return (his sins) have been Forgiven for him, there being no sin (left) for him’’.[256]

5- شي، تفسير العياشي عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُرِيدُ أَنْ نَتَعَجَّلَ

(The book) ‘Tafseer Al Ayyashi’ – From Abu Ayoub Al Khazzaz who said,

‘I said to Abu Abdullah^-asws, ‘We want to hasten!’

فَقَالَ لَا تَنْفِرُوا فِي الْيَوْمِ الثَّانِي حَتَّى تَزُولَ الشَّمْسُ فَأَمَّا الْيَوْمَ الثَّالِثَ فَإِذَا انْتَصَفَ فَانْفِرُوا فَإِنَّ اللَّهَ يَقُولُ‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ‏ فَلَوْ سَكَتَ لَمْ يَبْقَ أَحَدٌ إِلَّا تَعَجَّلَ وَ لَكِنَّهُ قَالَ جَلَّ وَ عَزَّ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ‏.

He^-asws said: ‘Do not depart during the second day until the sun declines (at midday). As for the third day, when it is half (the day gone), depart, for Allah^-azwj Says: so the one who hastens off in two days, there would be no sin on him, [2:203]. If He^-azwj had been Silent (Stopped here), there would not have remained anyone except he would have hastened off, but the Mighty and Majestic Said: and the one who delays, there would be no sin on him, [2:203]’’.[257]

6- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ الْمُؤْمِنَ حِينَ يَخْرُجُ مِنْ بَيْتِهِ حَاجّاً لَا يَخْطُو خُطْوَةً وَ لَا تَخْطُو بِهِ رَاحِلَتُهُ إِلَّا كَتَبَ اللَّهُ لَهُ بِهَا حَسَنَةً وَ مَحَا عَنْهُ سَيِّئَةً وَ رَفَعَ لَهُ بِهَا دَرَجَةً

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘When the Momin servant goes out from his house as a pilgrim, he does not take a step nor does his mount take a step with him except Allah^-azwj Writes a good deed for him with it, and Deletes and evil deed from him, and Raises a rank for him with it.

فَإِذَا وَقَفَ بِعَرَفَاتٍ فَلَوْ كَانَتْ لَهُ ذُنُوبٌ عَدَدَ الثَّرَى رَجَعَ كَمَا وَلَدَتْهُ أُمُّهُ فَقَالَ لَهُ اسْتَأْنِفِ الْعَمَلَ يَقُولُ اللَّهُ‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى‏.

When he pauses at Arafaat, even if there were to be for him sins the number of grains of sand, he will return like what he was when his mother had given him birth. He^-azwj will Say to him: “Resume the deeds!” Allah^-azwj Says: so the one who hastens off in two days, there would be no sin on him, and the one who delays, there would be no sin on him, (this is) for the one who fears; [2:203]’’.[258]

7- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ فِي رِوَايَةٍ أُخْرَى‏ نَحْوَهُ وَ زَادَ فِيهِ فَإِذَا حَلَقَ رَأْسَهُ‏ لَمْ تَسْقُطْ شَعْرَةٌ إِلَّا جَعَلَ اللَّهُ لَهُ بِهَا نُوراً يَوْمَ الْقِيَامَةِ وَ مَا أَنْفَقَ مِنْ نَفَقَةٍ كُتِبَتْ لَهُ فَإِذَا طَافَ بِالْبَيْتِ رَجَعَ كَمَا وَلَدَتْهُ أُمُّهُ‏.

(The book) ‘Tafseer Al Ayyashi’ –

From Abu Baseer in another report, approximate to it and there is additional in it: ‘When he shaves his head, a hair will not fall except Allah^-azwj will Make for him with it, Noor on the Day of Qiyamah, and whatever money he spends Allah^-azwj will Write for him. When he has performed Tawaaf of the House (Kabah), he will return just as his mother has given him birth (sinless)’’.[259]

8- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ‏ الْآيَةَ قَالَ أَنْتُمْ وَ اللَّهِ هُمْ إِنَّ رَسُولَ اللَّهِ ص قَالَ لَا يَثْبُتُ عَلَى وَلَايَةِ عَلِيٍّ إِلَّا الْمُتَّقُونَ‏.

(The book) ‘Tafseer Al Ayyashi’ – From Abu Hamza Al Sumali,

‘From Abu Ja’far^-asws regarding His^-azwj Words: so the one who hastens off in two days, there would be no sin on him, [2:203] – the Verse. He^-asws said: ‘By Allah^-azwj! You (Shias) are they! Rasool-Allah^-saww said: ‘No one will be steadfast upon the Wilayah of Ali^-asws except the pious!’’[260]

9- شي، تفسير العياشي عَنْ حَمَّادٍ عَنْهُ‏ فِي قَوْلِهِ‏ لِمَنِ اتَّقى‏ الصَّيْدَ فَإِنِ ابْتُلِيَ بِشَيْ‏ءٍ مِنَ الصَّيْدِ فَفَدَاهُ فَلَيْسَ لَهُ أَنْ يَنْفِرَ فِي يَوْمَيْنِ‏.

(The book) ‘Tafseer Al Ayyashi’ –

From Hammad, from him^-asws regarding His^-azwj Words: (this is) for the one who fears; [2:203]: ‘The hunting. If he is Tried with something from the hunting, he should ransom it; it isn’t for him to depart during (the) two days’’.[261]

10- م، تفسير الإمام عليه السلام‏ قَوْلُهُ تَعَالَى‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ‏ أَيْ فِي أَيَّامِ التَّشْرِيقِ فَانْصَرَفَ مِنْ حَجِّهِ إِلَى بِلَادِهِ الَّتِي خَرَجَ مِنْهَا فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ إِلَى تَمَامِ الْيَوْمِ الثَّالِثِ‏ فَلا إِثْمَ عَلَيْهِ‏ أَيْ لَا إِثْمَ عَلَيْهِ مِنْ ذُنُوبِهِ السَّالِفَةِ لِأَنَّهَا قَدْ غُفِرَتْ لَهُ كُلُّهَا بِحَجَّتِهِ وَ هَذِهِ الْمُقَارَنَةُ لِنَدَمِهِ عَلَيْهَا وَ تَوَقِّيهِ مِنْهَا

Tafseer Al Imam (Hassan Al-Askari^-asws), may the greeting be upon him^-asws – Words of the Exalted: so the one who hastens off in two days, [2:203] – i.e. during the days of Al-Tashreeq, so he leaves from his Hajj to go to his city which he had come out from, there would be no sin on him, and the one who delays, – up to the third day – there would be no sin on him, i.e. there will be no sin upon him from his past sins because these would have been Forgiven for him, all of them, due to his Hajj, and this has been paired for regretting upon it and his saving from it.

لِمَنِ اتَّقى‏ أَنْ يُوَاقِعَ الْمُوبِقَاتِ بَعْدَهَا فَإِنَّهُ إِنْ وَاقَعَهَا كَانَ عَلَيْهِ إِثْمُهَا وَ لَمْ يُغْفَرْ لَهُ تِلْكَ الذُّنُوبُ السَّالِفَةُ بِتَوْبَةٍ قَدْ أَبْطَلَهَا بِمُوبِقَاتِهِ بَعْدَهَا وَ إِنَّمَا يَغْفِرُهَا بِتَوْبَةٍ يُجَدِّدُهَا

(this is) for the one who fears; [2:203] from falling into destructive sins after it. If he does fall into it, upon him would be its sin and those past sins would not be Forgiven for him for his repentance would have been nullified due to his destructive sins after it, and rather He^-azwj Forgave these due to renewed repentance.

وَ اتَّقُوا اللَّهَ‏ يَا أَيُّهَا الْحُجَّاجُ الْمَغْفُورُ لَهُمْ سَالِفُ ذُنُوبِهِمْ بِحَجِّهِمُ الْمَقْرُونِ بِتَوْبَتِهِمْ فَلَا تُعَاوِدُوا الْمُوبِقَاتِ فَيَعُودَ إِلَيْكُمْ أَثْقَالُهَا وَ يُثَقِّلَكُمُ احْتِمَالُهَا فَلَا يُغْفَرَ لَكُمْ إِلَّا بِتَوْبَةٍ بَعْدَهَا وَ اعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ‏ فَيَنْظُرُ فِي أَعْمَالِكُمْ فَيُجَازِيكُمْ رَبُّكُمْ عَلَيْهَا.

And fear Allah – O you Pilgrims, the ones whose past sins have been Forgiven for them due to their Hajj paired with their repentance! Therefore, do not be repeating the grave sins, for its weight would be returning to you, and carrying these would weigh you down, so these would not be Forgiven for you except by a (renewed) repentance after it. And know that to Him you shall be Gathering together [2:203] – so He^-azwj would be Looking into your deeds, and your Lord^-azwj would be Recompensing you upon these’’.[262]

11- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ‏ قَالَ قَصُّ الشَّارِبِ وَ الْأَظْفَارِ.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Aban, from Al-Husayn Bin Saeed, from Hammad, from Rabie, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, [22:29]. He^-asws said: ‘Clipping the moustache and the nails’’.[263]

12- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ الْحُسَيْنِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ‏ قَالَ التَّفَثُ حُفُوفُ الرَّجُلِ مِنَ الطِّيبِ فَإِذَا قَضَى مَنْسَكَهُ حَلَّ لَهُ الطِّيبُ‏.

(The book) ‘Ma’any Al Akhbar’ – By this chain, from Al-Husayn, from Fazalat, from Aban, from Zurara, from Humran,

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, [22:29]. He^-asws said: ‘The ‘rituals’ is the man refraining from the perfume. When he has fulfilled his rituals, the perfume is Permissible for him’’.[264]

13- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنِ الْحُسَيْنِ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ‏ قَالَ هُوَ الْحَلْقُ وَ مَا فِي جِلْدِ الْإِنْسَانِ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother, from Al-Husayn, from Al Nazr, from Ibn Sinan who said,

‘I said to Abu Abdullah^-asws, ‘Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, [22:29]. He^-asws said: ‘It is the shaving (of the head) and what is in the skin of the human being’’.[265]

14- ن، عيون أخبار الرضا عليه السلام‏ مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ‏ قَالَ التَّفَثُ تَقْلِيمُ الْأَظْفَارِ وَ طَرْحُ الْوَسَخِ وَ طَرْحُ الْإِحْرَامِ عَنْهُ‏.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greeting be upon him^-asws, (and) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty who said,

‘Abu Al-Hassan^-asws regarding Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, and let them fulfil their vows [22:29]. He^-asws said: ‘The ‘rituals) is clipping the nails, and removing the dirt, and removing the Ihraam off from him’’.[266]

15- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ‏ فَقَالَ مَا يَكُونُ مِنَ الرَّجُلِ فِي حَالِ إِحْرَامِهِ فَإِذَا دَخَلَ مَكَّةَ طَافَ وَ تَكَلَّمَ بِكَلَامٍ طَيِّبٍ فَإِنَّ ذَلِكَ كَفَّارَةٌ لِذَلِكَ الَّذِي كَانَ مِنْهُ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Al-Husayn, from Al Qasim Bin Muhammad, from Aban Bin Usman, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, [22:29]. He^-asws said: ‘What happens from the man in the state of his Ihraam (consecration). When he enters Makkah, he performs Tawaaf, and talks with good talk, for that is an atonement for that which had happened from him’’.[267]

16- مع، معاني الأخبار الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ التَّفَثِ قَالَ هُوَ حُفُوفُ الرَّأْسِ‏.

(The book) ‘Ma’any Al Akhbar’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Hamdawiya, from Muhammad Bin Abdul Hameed, from Abu Jameela, from Umar Bin Hanzala,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the ‘rituals’. He^-asws said: ‘It is shaving off the head’’.[268]

17- مع، معاني الأخبار بِالْإِسْنَادِ عَنِ الْعَيَّاشِيِّ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ التَّفَثِ فَقَالَ هُوَ الْحَلْقُ وَ مَا فِي جِلْدِ الْإِنْسَانِ‏.

(The book) ‘Ma’any Al Akhbar’ – By the chain from Al Ayyashi, from Muhammad Bin Nuseyr, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the ‘rituals’. He^-asws said: ‘It is shaving and what is in the skin of a human being’’.[269]

18- مع، معاني الأخبار بِالْإِسْنَادِ عَنِ الْعَيَّاشِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ‏ قَالَ هُوَ الْحُفُوفُ وَ الشَّعَثُ

(The book) ‘Ma’any Al Akhbar’ – By the chain from Al Ayyashi, from Ibrahim Bin Ali, from Abdul Azeem, from Ibn Mahboub, from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, [22:29]. He^-asws said: ‘It is the shaving and the dishevelment’.

قَالَ وَ مِنَ التَّفَثِ أَنْ تَتَكَلَّمَ فِي إِحْرَامِكَ بِكَلَامٍ قَبِيحٍ فَإِذَا دَخَلْتَ مَكَّةَ فَطُفْتَ بِالْبَيْتِ وَ تَكَلَّمْتَ بِكَلَامٍ طَيِّبٍ كَانَ ذَلِكَ كَفَّارَتَهُ‏.

He^-asws said: ‘And from the ‘rituals’ is that you should not talk with ugly talk in your Ihraam. When you enter Makkah, so you perform Tawaaf of the House (Kabah), and talk with good talk, that would be its atonement’’.[270]

19- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ بَزِيعٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَمَّنْ يَرْوِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلْتَ مَكَّةَ فَاشْتَرِ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ لِمَا كَانَ مِنْكَ فِي إِحْرَامِكَ لِلْعُمْرَةِ فَإِذَا فَرَغْتَ مِنْ حَجِّكَ فَاشْتَرِ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ فَإِذَا دَخَلْتَ الْمَدِينَةَ فَاصْنَعْ مِثْلَ ذَلِكَ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Umar, from Ibn Bazie, from Ibrahim Bin Mihzam, from the one who reported it,

‘From Abu Abdullah^-asws having said: ‘When you enter Makkah, buy dates for a Dirham and donate to charity with it due to what has happened from you during your Ihraam for the Umrah. When you are free from your Hajj, buy dates for a Dirham and donate with it. When you enter Al-Medina, do similar to that’’.[271]

20- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ اللَّهَ أَمَرَنِي فِي كِتَابِهِ بِأَمْرٍ فَأُحِبُّ أَنْ أَعْمَلَهُ

(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Sahl, from Ali Bin Suleyman, from Ziyad Al Qandy, from Abdullah Bin Sinan, from Zareeh Al Muharby who said,

‘I said to Abu Abdullah^-asws, ‘Allah^-azwj has Commanded me in His^-azwj Book with a Command I would love to do it!’

قَالَ وَ مَا ذَاكَ

He^-asws said: ‘And what is that?’

قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ

I said, ‘Words of Allah^-azwj Mighty and Majesty: Then let them accomplish their rituals, and let them fulfil their vows [22:29]’.

‏ قَالَ لِيَقْضُوا تَفَثَهُمْ لِقَاءُ الْإِمَامِ وَ لْيُوفُوا نُذُورَهُمْ تِلْكَ الْمَنَاسِكُ

He^-asws said: ‘Let them accomplish their rituals of meeting the Imam^-asws and let them fulfil their vows of that rite!’

قَالَ عَبْدُ اللَّهِ بْنُ سِنَانٍ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ‏

Abdullah Bin Sinan said, ‘I came to Abu Abdullah^-asws. I said, ‘May Allah^-azwj Make me Sacrificed for you^-asws! The Words of Allah^-azwj Mighty and Majestic: Then let them accomplish their rituals, and let them fulfil their vows [22:29]’.

قَالَ أَخْذُ الشَّارِبِ وَ قَصُّ الْأَظْفَارِ وَ مَا أَشْبَهَ ذَلِكَ

He^-asws said: ‘Take (clip) the moustache, and clip the nails and what resembles that’.

قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّ ذَرِيحَ الْمُحَارِبِيِّ حَدَّثَنِي عَنْكَ أَنَّكَ قُلْتَ لَهُ‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ‏ لِقَاءُ الْإِمَامِ‏ وَ لْيُوفُوا نُذُورَهُمْ‏ تِلْكَ الْمَنَاسِكُ

I said, ‘May I be sacrificed for you^-asws! Zareeh Al-Muharby narrated to me that you^-asws had said to him: Then let them accomplish their rituals,– is meeting the Imam^-asws – and let them fulfil their vows [22:29] – of that rite’’.

فَقَالَ صَدَقَ ذَرِيحٌ وَ صَدَقْتُ إِنَّ لِلْقُرْآنِ ظَاهِراً وَ بَاطِناً وَ مَنْ يَحْتَمِلُ مَا يَحْتَمِلُ ذَرِيحٌ‏.

He^-asws said: ‘Zareeh is right and you are right! For the Quran there is an apparent and an esoteric (meaning), and who can endure what Zareeh can endure?’’[272]

21- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ‏ وَ تَعَالَى‏ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ‏ قَالَ تَقْلِيمُ الْأَظْفَارِ وَ طَرْحُ الْوَسَخِ عَنْكَ وَ الْخُرُوجُ عَنِ الْإِحْرَامِ‏ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ‏ طَوَافَ الْفَرِيضَةِ.

(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,

‘I asked Al-Reza^-asws about Words of Allah^-azwj Blessed and Exalted: Then let them accomplish their rituals, and let them fulfil their vows [22:29]. He^-asws said: ‘Clipping the nails and removing the dirt from you, and the getting out from the Ihraam, while (the Words) and let them fulfil their vows [22:29], is the obligatory Tawaaf’’.[273]

22- الْهِدَايَةُ، ثُمَّ اغْتَسِلْ يَوْمَ النَّحْرِ ثُمَّ زُرِ الْبَيْتَ يَوْمَ النَّحْرِ فَإِنْ أَخَّرْتَهُ إِلَى الْغَدِ فَلَا بَأْسَ وَ لَا تُؤَخِّرْ أَنْ تَزُورَهُ مِنْ يَوْمِكَ أَوْ مِنَ الْغَدِ فَإِنَّهُ لَيْسَ لِلْمُتَمَتِّعِ أَنْ يُؤَخِّرَهُ فَإِنْ زُرْتَ يَوْمَ النَّحْرِ أَجْزَأَ لَكَ غُسْلُ الْحَلْقِ‏ وَ إِنْ زُرْتَ بَعْدَ ذَلِكَ اغْتَسَلْتَ لِلزِّيَارَةِ زِيَارَةُ الْبَيْتِ

(The book) ‘Al Hidaya’ –

‘Then wash (bathe) on the day of sacrifice, then visit the House (Kabah) on the day of sacrifice. If you were to delay it to the next morning, there is no problem, and do not delay visiting it from your very day or from the next morning for it isn’t for the Tamatto performer that he delays it. If you visit on the day of sacrifice, it is sufficient for you to wash the throat, and if you visit after that, wash for the visitation, visiting the House (Kabah).

فَإِذَا أَتَيْتَ الْبَيْتَ يَوْمَ النَّحْرِ قُمْتَ عَلَى بَابِ الْمَسْجِدِ فَقُلْتَ اللَّهُمَّ أَعِنِّي عَلَى نُسُكِي وَ سَلِّمْنِي لَهُ وَ تَسَلَّمْهُ مِنِّي أَسْأَلُكَ مَسْأَلَةَ الْقَلِيلِ الذَّلِيلِ الْمُعْتَرِفِ بِذَنْبِهِ أَنْ تَغْفِرَ لِي ذُنُوبِي وَ أَنْ تَرْجِعَنِي بِحَاجَتِي

When you come to the House (Kabah) on the day of sacrifice, stand by the door of the Masjid and say, ‘O Allah^-azwj! Assist me upon my rituals and Keep me safe for it, and Accept it from me! I ask You^-azwj a request of the small one, the humble, the acknowledger of his sins, to Forgive my sins for me and to Return me with my needs (fulfilled)!

اللَّهُمَّ إِنِّي عَبْدُكَ وَ الْبَلَدُ بَلَدُكَ وَ الْبَيْتُ بَيْتُكَ وَ جِئْتُ أَطْلُبُ رَحْمَتَكَ وَ أَبْتَغِي طَاعَتَكَ مُتَّبِعاً لِأَمْرِكَ رَاضِياً بِعَدْلِكَ

O Allah^-azwj! I am Your^-azwj servant, and the city is Your^-azwj city, and the House is Your^-azwj House, and I have come to seek Your^-azwj Mercy and seeking obedience to You^-azwj, following Your^-azwj Command, pleased with Your^-azwj Justice!

أَسْأَلُكَ مَسْأَلَةَ الْمُضْطَرِّ إِلَيْكَ الْمُطِيعِ لِأَمْرِكَ الْمُشْفِقِ مِنْ عَذَابِكَ الْخَائِفِ لِعُقُوبَتِكَ أَسْأَلُكَ أَنْ تُلَقِّيَنِي عَفْوَكَ وَ تُجِيرَنِي بِرَحْمَتِكَ مِنَ النَّارِ.

I ask You^-azwj a request by the one desperate to You^-azwj, the obedient to Your^-azwj Command, the fearful from Your^-azwj Punishment, the fearful of Your^-azwj Punishment! I ask You^-azwj to Cast Your^-azwj Pardon to me and to Rescue me from the Hellfire by Your^-azwj Mercy!’’[274]

وَ مِنْهُ‏ ثُمَّ تَأْتِي الْحَجَرَ الْأَسْوَدَ فَتَسْتَلِمُهُ فَإِنْ لَمْ تَسْتَطِعْ فَاسْتَلِمْهُ بِيَدِكَ وَ قَبِّلْ يَدَكَ فَإِنْ لَمْ تَسْتَطِعْ فَاسْتَقْبِلْهُ وَ أَشِرْ إِلَيْهِ بِيَدِكَ وَ قَبِّلْهَا وَ كَبِّرْ وَ قُلْ مِثْلَ مَا قُلْتَ حَيْثُ طُفْتَ بِالْبَيْتِ يَوْمَ قَدِمْتَ مَكَّةَ وَ طُفْ سَبْعَةَ أَشْوَاطٍ كَمَا وَصَفْتُ لَكَ

And from him, ‘Then come to the Black Stone and touch it. If you cannot, then touch it with your hand and kiss your hand. If you cannot do that, then face it and gesture toward it with your hand and kiss it, and exclaim Takbeer and say similar to what you had said when you had performed Tawaaf of the House on the day you had arrived at Makkah, and perform Tawaaf of seven circuits just as I have described to you.

ثُمَّ تُصَلِّي رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ تَقْرَأُ فِيهِمَا قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يا أَيُّهَا الْكافِرُونَ‏ ثُمَّ ارْجِعْ إِلَى الْحَجَرِ الْأَسْوَدِ وَ قَبِّلْهُ إِنِ اسْتَطَعْتَ وَ اسْتَلِمْهُ وَ كَبِّرْ الْخُرُوجُ إِلَى الصَّفَا ثُمَّ اخْرُجْ إِلَى الصَّفَا وَ اصْعَدْ إِلَيْهِ وَ اصْنَعْ كَمَا صَنَعْتَ يَوْمَ قَدِمْتَ مَكَّةَ تَطُوفُ بَيْنَهُمَا سَبْعَةَ أَشْوَاطٍ تَبْدَأُ بِالصَّفَا وَ تَخْتِمُ بِالْمَرْوَةِ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ أَحْرَمْتَ مِنْهُ إِلَّا النِّسَاءَ

Then pray two units Salat by Maqam Ibrahim^-as reading in these Surah Al Tawheed and Surah Al Kafiroun. Then return to the Black Stone and kiss it if you are able, and touch it and exclaim Takbeer of the going out to Al-Safa. Then go out to Al-Safa and ascend to it and do just as you had done of the day you had arrived at Makkah, performing Tawaaf between the two of seven circuits, beginning with Al-Safa and ending with Al-Marwa. When you have done that, you would be Permitted from all things you had been Prohibited from except the women.

ثُمَّ ارْجِعْ إِلَى الْبَيْتِ فَطُفْ بِهِ أُسْبُوعاً وَ هُوَ طَوَافُ النِّسَاءِ ثُمَّ صَلِّ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ حَيْثُ شِئْتَ مِنَ الْمَسْجِدِ ثُمَّ قَدْ حَلَّ لَكَ‏ النِّسَاءُ وَ فَرَغْتَ مِنْ حَجِّكَ كُلِّهِ إِلَّا رَمْيَ الْجِمَارِ وَ أَحْلَلْتَ مِنْ كُلِّ شَيْ‏ءٍ أَحْرَمْتَ مِنْهُ‏.

Then return to the House (Kabah) and perform Tawaaf of it of seven circuits, and it is Tawaaf Al-Nisa. Then pray two units Salat by Maqam Ibrahim^-as wherever you like to from the Masjid. Then the women would be Permissible for you and you will be free from your Hajj, all of it, except pelting the rocks, and you will be Permitted from all things you had been Prohibited from’’.[275]

23- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: إِذَا أَرَدْتَ أَنْ تُقِيمَ بِمِنًى أَقَمْتَ ثَلَاثَةَ أَيَّامٍ يَعْنِي بَعْدَ يَوْمِ النَّحْرِ وَ إِنْ أَرَدْتَ أَنْ تَتَعَجَّلَ النَّفْرَ فِي يَوْمَيْنِ فَذَلِكَ لَكَ قَالَ اللَّهُ تَعَالَى‏ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ‏.

(The book) ‘Da’aim Al Islam’ –

‘We are reporting from Ja’far^-asws Bin Muhammad^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘When you intend to stay at Mina, stay for three days, meaning after the day of sacrifice, and if you intend to hasten the departure during two days, that is for you. Allah^-azwj the Exalted Says: so the one who hastens off in two days, there would be no sin on him, and the one who delays, there would be no sin on him, (this is) [2:203]’’.[276]

24- وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ تَعَجَّلَ النَّفْرَ فِي الْيَوْمِ الثَّانِي مِنْ أَيَّامِ التَّشْرِيقِ وَ هُوَ الْيَوْمُ الثَّالِثُ مِنْ يَوْمِ النَّحْرِ لَمْ يَنْفِرْ حَتَّى يُصَلِّيَ الظُّهْرَ وَ يَرْمِيَ الْجِمَارَ ثُمَّ يَنْفِرُ إِنْ شَاءَ مَا بَيْنَهُ وَ بَيْنَ غُرُوبِ الشَّمْسِ فَإِذَا غَرَبَتْ بَاتَ وَ مَنْ أَخَّرَ النَّفْرَ إِلَى الْيَوْمِ الثَّالِثِ فَلَهُ أَنْ يَنْفِرَ مَتَى شَاءَ مِنْ أَوَّلِ النَّهَارِ بَعْدَ أَنْ يُصَلِّيَ الْفَجْرَ إِلَى آخِرِ النَّهَارِ وَ لَا يَنْفِرْ حَتَّى يَرْمِيَ الْجِمَارَ.

And from him^-asws, he^-asws said: ‘One who hastens the departure during the second day from the days of Al-Tashreeq, and it is the third day from the day of sacrifice, he should not depart until he has prayed Al-Zohr Salat and pelted the rocks, then he can depart if he so desires to in what is between it and setting of the sun. When the sun sets, he should spend the night; and the one who delays the departure to the third day, for him is to depart whenever he desires to from the beginning of the day after he has prayed Al-Fajr Salat up to the end of the day, and he should not depart until he has pelted the rocks’’.[277]

25- وَ عَنْهُ‏ أَنَّهُ نَهَى أَنْ يُقَدِّمَ أَحَدٌ ثَقَلَهُ مِنْ مَكَّةَ قَبْلَ النَّفْرِ.

And from him^-asws, he^-asws had forbidden anyone from sending his luggage ahead from Makkah before the departure’’.[278]

26- وَ عَنْهُ أَنَّهُ قَالَ: وَ يُسْتَحَبُّ لِمَنْ نَفَرَ مِنَ مِنًى أَنْ يَنْزِلَ بِالْمُحَصَّبِ وَ هِيَ الْبَطْحَاءُ فَيَمْكُثَ بِهَا قَلِيلًا ثُمَّ يَرْتَحِلُ إِلَى مَكَّةَ فَإِنَّ رَسُولَ اللَّهِ ص كَذَلِكَ فَعَلَ وَ كَذَلِكَ كان أَبُو جَعْفَرٍ ع يَفْعَلُهُ‏.

And from him^-asws, he^-asws said: ‘And it is recommended for the one who departs from Mina that he descends at Al-Muhassab, and it is Al-Bat’ha. He should remain at it a little while, then depart to Makkah, for Rasool-Allah^-saww had done like that, and like that is how Abu Ja’far^-asws had done’’.[279]

27- وَ عَنْهُ ع أَنَّهُ قَالَ: لَا بَأْسَ لِمَنْ تَعَجَّلَ النَّفْرَ أَنْ يُقِيمَ بِمَكَّةَ حَتَّى يَلْحَقَهُ النَّاسُ‏.

And from him^-asws, he^-asws said: ‘There is no problem for the one who hastens the departure if he stays at Makkah until the people join him’’.[280]

28- وَ عَنْهُ‏ أَنَّهُ سُئِلَ عَنْ دُخُولِ الْكَعْبَةِ فَقَالَ نَعَمْ إِنْ قَدَرْتَ عَلَى ذَلِكَ فَافْعَلْهُ وَ إِنْ خَشِيتَ الزِّحَامَ فَلَا تُغَرِّرْ بِنَفْسِكَ

And from him^-asws, he^-asws was asked about entering the Kabah. He^-asws said: ‘Yes, if you are able upon that, do it, and if you fear the crowd, do not be deceived by yourself’.

قَالَ وَ يُسْتَحَبُّ لِمَنْ أَرَادَ دُخُولَ الْكَعْبَةِ أَنْ يَغْتَسِلَ‏.

He^-asws said: ‘And it is recommended for the one who intends to enter the Kabah, he should bathe’’.[281]

29- وَ رُوِّينَا عَنْ أَهْلِ الْبَيْتِ فِي الدُّعَاءِ عِنْدَ دُخُولِ الْكَعْبَةِ وُجُوهاً يَطُولُ ذِكْرُهَا وَ لَيْسَ مِنْهَا شَيْ‏ءٌ مُوَقَّتٌ وَ لَكِنْ يَدْعُو مَنْ دَخَلَ وَ يَجْتَهِدُ فِي الدُّعَاءِ.

And we are reporting aspects from People^-asws of the Household regarding the supplication at entering the Kabah, its mention would be prolonged and there isn’t anything from it specified, but the one entering should supplicate and make efforts in the supplication’’.[282]

30- وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: صَلَّى رَسُولُ اللَّهِ ص فِي الْبَيْتِ بَيْنَ الْعَمُودَيْنِ عَلَى الرُّخَامَةِ الْحَمْرَاءِ وَ اسْتَقْبَلَ ظَهْرَ الْبَيْتِ وَ صَلَّى رَكْعَتَيْنِ‏.

And from Ali^-asws Bin Al-Husayn^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘Rasool-Allah^-saww prayed Salat in the House (Kabah) between the two pillars on the red marble and faced the back of the House (Kabah), and he^-saww prayed two units Salat’’.[283]

31- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: وَ لَا تُصَلِّي صَلَاةً مَكْتُوبَةً فِي دَاخِلِ الْكَعْبَةِ.

And from Ja’far^-asws Bin Muhammad^-asws, he^-asws said: ‘And do not pray the Prescribed Salat in entering the Kabah’’.[284]

32- وَ عَنْهُ أَنَّهُ قَالَ: يَنْبَغِي أَنْ يَكُونَ دُخُولُ الْكَعْبَةِ بَعْدَ النَّفْرِ مِنْ مِنًى‏.

And from him^-asws, he^-asws said: ‘It is befitting if entering the Kabah happens after the departure from Mina’’.[285]

33- وَ عَنْهُ أَنَّهُ قَالَ: يَنْبَغِي لِمَنْ أَرَادَ الْخُرُوجَ مِنْ مَكَّةَ بَعْدَ قَضَاءِ حَجِّهِ أَنْ يَكُونَ آخِرُ عَهْدِهِ بِالْبَيْتِ يَطُوفُ بِهِ طَوَافَ الْوَدَاعِ ثُمَّ يُوَدِّعُهُ يَضَعُ يَدَهُ بَيْنَ الْحَجَرِ الْأَسْوَدِ وَ الْبَابِ وَ يَدْعُو وَ يُوَدِّعُ وَ يَنْصَرِفُ خَارِجاً.

And from him^-asws, he^-asws said: ‘It is befitting for the one intending to go out from Makkah after having accomplished his Hajj that his last pact with the House (Kabah) would be to perform Tawaaf of it, the farewell Tawaaf, then he should bid it farewell placing his hand between the Black Stone and the Door, and he would supplicate and bid farewell and leave to go outside’’.[286]

34 و قد روينا عن أهل البيت صلوات الله عليهم‏ في ذلك وجوها من الدعاء كثيرة و ليس منها شي‏ء موقت.

And we are reporting from People^-asws of the Household, may the Salawaat of Allah^-azwj be upon them^-asws may aspects regarding that, and there isn’t anything specified from it.

باب 56 معنى الحج الأكبر

CHAPTER 56 – MEANING OF ‘THE GREATEST HAJJ’

1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ فَضْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْحَجِّ الْأَكْبَرِ فَقَالَ أَ عِنْدَكَ فِيهِ شَيْ‏ءٌ

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Fazal Bin Ayaz,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the ‘Greatest Hajj’. He^‑asws said: ‘Is there anything with you regarding it?’

فَقُلْتُ نَعَمْ كَانَ ابْنُ عَبَّاسٍ يَقُولُ الْحَجُّ الْأَكْبَرُ يَوْمُ عَرَفَةَ يَعْنِي أَنَّهُ مَنْ أَدْرَكَ يَوْمَ عَرَفَةَ إِلَى طُلُوعِ الْفَجْرِ مِنْ يَوْمِ النَّحْرِ فَقَدْ أَدْرَكَ الْحَجَّ وَ مَنْ فَاتَهُ ذَلِكَ فَاتَهُ الْحَجُّ فَجَعَلَ لَيْلَةَ عَرَفَةَ لِمَا قَبْلَهَا وَ لِمَا بَعْدَهَا وَ الدَّلِيلُ عَلَى ذَلِكَ أَنَّهُ مَنْ أَدْرَكَ لَيْلَةَ النَّحْرِ إِلَى طُلُوعِ الْفَجْرِ فَقَدْ أَدْرَكَ الْحَجَّ وَ أَجْزَأَ عَنْهُ مِنْ عَرَفَةَ

I said, ‘Yes. Ibn Abbass had said, The Greatest Hajj is the day of Arafaat, meaning the one who comes across the day of Arafaat up to the emergence of dawn from the day of sacrifice, so he has come across the Hajj, and the one who misses out that, has missed the Hajj’. So, he made the night of Arafaat for what is before it and for what is after it, and the evidence upon that is that he one who comes across the night of sacrifice up to emergence of the day, so he has come across the Hajj, and it will suffice him from Arafaat’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ‏ أَمِيرُ الْمُؤْمِنِينَ ع الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ وَ احْتَجَّ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ فَهِيَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ وَ لَوْ كَانَ الْحَجُّ الْأَكْبَرُ يَوْمَ عَرَفَةَ لَكَانَ السَّيْحُ أَرْبَعَةَ أَشْهُرٍ وَ يَوْماً

Abu Abdullah^-asws said: ‘Amir Al-Momineen^-asws said: ‘The Greatest Hajj is the day of sacrifice, and he^-asws argued by the Words of Allah^-azwj Mighty and Majestic: So go about in the land for four months [9:2]. So these are twenty (days) of Zilhajj, and Al-Muharram, and Safar, and month of Rabbie Al-Awwal, and ten (days) of the month of Rabbi Al-Akhar, and had the Greatest Hajj been on the day of Arafaat, it would have been ‘Go about for four months and a day’.

وَ احْتَجَّ بِقَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ وَ كُنْتُ أَنَا الْأَذَانَ فِي النَّاسِ

And he^-asws argued by the Words of Allah^-azwj Mighty and Majestic: And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3], and I^-asws was the proclamation (Azaan) among the people’.

فَقُلْتُ لَهُ فَمَا مَعْنَى هَذِهِ اللَّفْظَةِ الْحَجِّ الْأَكْبَرِ

I said to him^-asws, ‘So what is meaning of these words, ‘The Greatest Hajj’?’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّمَا سُمِّيَ الْأَكْبَرَ لِأَنَّهَا كَانَتْ سَنَةً حَجَّ فِيهَا الْمُسْلِمُونَ وَ الْمُشْرِكُونَ وَ لَمْ يَحُجَّ الْمُشْرِكُونَ بَعْدَ تِلْكَ السَّنَةِ.

Amir Al-Momineen^-asws said: ‘But rather it has been named as ‘the Greatest’ because it was the year in which the Muslims and the Polytheists had performed Hajj, and the Polytheists did not perform Hajj after that year’’.[287]

2- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ.

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Yazeed, from Safwan, from Zareeh Al Muharby,

‘From Abu Abdullah^-asws having said: ‘The Greatest Hajj is the day of sacrifice’’.[288]

3- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ يَوْمِ الْحَجِّ الْأَكْبَرِ فَقَالَ هُوَ يَوْمُ النَّحْرِ وَ الْأَصْغَرُ الْعُمْرَةُ.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullah^-asws about the day of the Greatest Hajj. He^-asws said: ‘It is the day of sacrifice, and the ‘Smaller (Hajj)’ is the Umrah’’.[289]

4- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحَجُّ الْأَكْبَرُ يَوْمُ الْأَضْحَى‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Ali, from his father, from Ibn Al Mugheira, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The day of the Greatest Hajj is the day of the sacrifice’’.[290]

5- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ النَّضْرِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْهُ ع‏ مِثْلَهُ‏.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Al Nazr, from Abdullah Bin Sinan, from him^-asws similar to it.[291]

6- مع، معاني الأخبار أَبِي عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحُسَيْنِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ‏ مِثْلَهُ‏.

(The book) ‘Ma’any Al Akhbar’ – My father, from Al Himeyri, from Ibrahim Bin Mahziyar, from his brother Ali, from Al-Husayn, from Hammad Bin Isa, from Shueyb, from Abu Baseer, from Al Nazar, from Ibn Sinan – similar to it.[292]

7- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَذانٌ‏ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ فَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كُنْتُ أَنَا الْأَذَانَ فِي النَّاسِ

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Al Qashani, from Al Asbahany, from Al Minqary, from Hafs who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: And a proclamation from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3]. He^-asws said: ‘Amir Al-Momineen^-asws said: ‘I^-asws was the proclamation among the people’’.

قُلْتُ فَمَا مَعْنَى هَذِهِ اللَّفْظَةِ الْحَجِّ الْأَكْبَرِ

I said, ‘So what is the meaning of these words, ‘The Greatest Hajj’?’

قَالَ إِنَّمَا سُمِّيَ الْأَكْبَرَ لِأَنَّهَا كَانَتْ سَنَةً حَجَّ فِيهَا الْمُسْلِمُونَ وَ الْمُشْرِكُونَ وَ لَمْ يَحُجَّ الْمُشْرِكُونَ بَعْدَ تِلْكَ السَّنَةِ.

He^-asws said: ‘But rather it is named as ‘The Greatest’ because it happened in a year in which the Muslims and the Polytheists, and the Polytheists did not perform Hajj after that year’’.[293]

8- سن، المحاسن الْقَاسَانِيُ‏ مِثْلَهُ‏.

(The book) ‘Al Mahasin’ – Al Qasany, similar to it.[294]

9- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ.

(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘The Greatest Hajj is the day of sacrifice’’.[295]

10- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَوْمُ الْحَجِّ الْأَكْبَرِ يَوْمُ النَّحْرِ وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ.

(The book) ‘Tafseer Al Ayyashi’ – from Abdul Rahman,

‘From Abu Abdullah^-asws having said: ‘The day of the Greatest Hajj is the day of sacrifice, and the Smaller Hajj is the Umrah’’.[296]

11- وَ فِي رِوَايَةِ ابْنِ سِرْحَانَ عَنْهُ قَالَ: هُوَ الْحَجُّ الْأَكْبَرُ يَوْمُ عَرَفَةَ وَ جَمْعٍ وَ رَمْيُ الْجِمَارِ بِمِنًى وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ.

And in a report by Ibn Sirham,

‘From him^-asws said: ‘The Greatest Hajj is the day of Arafaat, and Jam’a, and pelting the rocks at Mina, and the Smaller Hajj is the Umrah’’.[297]

12- وَ فِي رِوَايَةِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْهُ قَالَ: الْحَجُّ الْأَكْبَرُ الْوُقُوفُ بِعَرَفَةَ وَ بِجَمْعٍ وَ يُرْمَى الْجِمَارُ بِمِنًى وَ الْحَجُّ الْأَصْغَرُ الْعُمْرَةُ.

And in a report by Ibn Uzina, from Zurara,

‘From him^-asws said: ‘The Greatest Hajj is the pausing at Arafaat, and gathering, and pelting the rocks at Mina, and the Smaller Hajj is the Umrah’’.[298]

13- وَ فِي رِوَايَةِ عَبْدِ الرَّحْمَنِ عَنْهُ قَالَ: يَوْمُ الْحَجِّ الْأَكْبَرِ يَوْمُ النَّحْرِ وَ يَوْمُ الْحَجِّ الْأَصْغَرِ يَوْمُ الْعُمْرَةِ.

And in a report by Abdul Rahman,

‘From him^-asws, said: ‘The day of the Greatest Hajj is the day of sacrifice, and the day of the Smaller Hajj is the day of Umrah’’.[299]

14- وَ فِي رِوَايَةِ فُضَيْلِ بْنِ عِيَاضٍ قَالَ: سَأَلْتُهُ عَنِ الْحَجِّ الْأَكْبَرِ قَالَ ابْنُ عَبَّاسٍ كَانَ يَقُولُ عَرَفَةُ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحَجُّ الْأَكْبَرُ يَوْمُ النَّحْرِ وَ يَحْتَجُّ بِقَوْلِ اللَّهِ‏ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرُ رَبِيعٍ الْآخِرِ وَ لَوْ كَانَ الْحَجُّ الْأَكْبَرُ يَوْمَ عَرَفَةَ لَكَانَ أَرْبَعَةَ أَشْهُرٍ وَ يَوْماً.

And in a report by Fuzeyl Bin Iyaz who said,

‘I asked him^-asws about the Greatest Hajj. He^-asws said: ‘Ibn Abbas had said, ‘Arafaat’, and Amir Al-Momineen^-asws said: ‘The Greatest Hajj is the day of sacrifice’, and he^-asws argued: ‘Allah^-azwj Says: So go about in the land for four months [9:2] – twenty (days) of Zil Hajj, and Al-Muharram, and Safar, and month of Rabbi Al-Awwal, and month of Rabbi Al-Akhar, and had the Greatest Hajj been the day of Arafaat, it would have been four months and one day’’.[300]

باب 57 الوقوف الذي إذا أدركه الإنسان يكون مدركا للحج‏

CHAPTER 57 – THE PAUSING WHICH WHEN THE PERSON ATTAINS IT, HE WOULD BE AN ACHIEVER OF THE HAJJ

1- ع، علل الشرائع أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي أَ تَدْرِي لِمَ جُعِلَتْ أَيَّامُ مِنًى ثَلَاثاً

(The book) ‘Ilal Al Sharaie’ – My father and Ibn Al Waleed, both together from Sa’ad, from Ibn Hashim, from Ibn Abu Umeyr, from one of his companions,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘He^-asws said to me: ‘Do you know why have the days of Mina made to be three?’

قَالَ قُلْتُ لِأَيِّ شَيْ‏ءٍ جُعِلْتُ فِدَاكَ وَ لِمَا ذَا

I said, ‘For which thing (reason), may I be sacrificed for you^-asws, and what for?’

قَالَ لِي مَنْ أَدْرَكَ شَيْئاً مِنْهَا فَقَدْ أَدْرَكَ الْحَجَ‏.

He^-asws said to me: ‘One who attains something from it, so he has achieved the Hajj’’.[301]

قال الصدوق رحمه الله جاء الحديث هكذا فأوردته في هذا الموضع لما فيه من ذكر العلة و تفرد بروايته إبراهيم بن هاشم و أخرجه في نوادره و الذي أفتي به و أعتمده في هذا المعنى ما حدثنا به.

Al-Sadouq, may Allah^-azwj Mercy him, said, ‘This Hadeeth has come like this, so, I have referred it in this place due to what is in it from the mention of the reason, and it is exclusive by a report of Ibrahim Bin Hashim, and he extracted it in his ‘Nawadir’, and that which I issue verdict with and depend on regarding this meaning is what we have been narrated with’.

2- ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَدْرَكَ الْمَشْعَرَ الْحَرَامَ يَوْمَ النَّحْرِ قَبْلَ زَوَالِ الشَّمْسِ فَقَدْ أَدْرَكَ الْحَجَّ وَ مَنْ أَدْرَكَهُ يَوْمَ عَرَفَةَ قَبْلَ زَوَالِ الشَّمْسِ فَقَدْ أَدْرَكَ الْمُتْعَةَ.

Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Jameel Bin Darraj,

‘From Abu Abdullah^-asws having said: ‘One who comes across the Sacred Monument on the day of sacrifice before the decline of the sun (midday), so he has achieved the Hajj, and one who comes across the day of Arafaat before the decline of the sun (midday) so he has achieved the Tamatto’’.[302]

3- ب، قرب الإسناد عَنِ الرِّضَا ع قَالَ: مَنْ أَتَى جَمْعاً وَ النَّاسُ فِي الْمَشْعَرِ قَبْلَ طُلُوعِ الشَّمْسِ فَقَدْ فَاتَهُ الْحَجُّ وَ هِيَ عُمْرَةٌ مُفْرَدَةٌ إِنْ شَاءَ أَقَامَ وَ إِنْ شَاءَ رَجَعَ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ‏.

(The book) ‘Qurb Al Isnad’ –

‘From Al-Reza^-asws having said: ‘One who comes to Jam’a while the people are at the Monuments, before the emergence of the sun, so he has missed out the Hajj, and it is an individual Umrah. If he likes, he can stay and if he likes, he can return, and upon him would be (to perform) the Hajj the following year’’.[303]

4- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ: لَمْ يَسْمَعْ حَرِيزُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع إِلَّا حَدِيثاً أَوْ حَدِيثَيْنِ وَ كَذَلِكَ عَبْدُ اللَّهِ بْنُ مُسْكَانَ لَمْ يَسْمَعْ إِلَّا حَدِيثَ مَنْ أَدْرَكَ الْمَشْعَرَ فَقَدْ أَدْرَكَ الْحَجَّ وَ كَانَ‏ مِنْ أَرْوَى أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع

(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Muhammad Bin Nuseyr, from Muhammad Bin Isa, from Yunus who said,

‘Hareez Bin Abdullah did not hear from Abu Abdullah^-asws except a Hadeeth or two Ahadeeth, and like that Abdullah Bin Muskan did not hear except a Hadeeth: ‘One who comes across the Monuments so he has achieved the Hajj’, and he was the most prolific reported from the companions of Abu Abdullah^-asws.

وَ كَانَ أَصْحَابُنَا يَقُولُونَ مَنْ أَدْرَكَ الْمَشْعَرَ قَبْلَ طُلُوعِ الشَّمْسِ فَقَدْ أَدْرَكَ الْحَجَّ فَحَدَّثَنِي مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ وَ أَحْسَبُهُ أَنَّهُ رَوَاهُ لَهُ مَنْ أَدْرَكَهُ قَبْلَ الزَّوَالِ مِنْ يَوْمِ النَّحْرِ فَقَدْ أَدْرَكَ الْحَجَ‏.

And our companions had said, ‘One who comes across the Monuments before the emergence of the sun has achieved the Hajj’. Muhammad Bin Abu Umeyr narrated to me, and I reckon he reported it to him, ‘One who comes at it before the midday of the day of sacrifice, he has achieved the Hajj’’.[304]

5- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: مَنْ أَدْرَكَ النَّاسَ بِالْمَوْقِفِ يَوْمَ عَرَفَةَ فَوَقَفَ مَعَهُمْ قَبْلَ الْإِفَاضَةِ شَيْئاً مَا فَقَدْ أَدْرَكَ الْحَجَّ فَإِنْ أَدْرَكَ النَّاسَ قَدْ أَفَاضُوا مِنْ عَرَفَاتٍ وَ أَتَى عَرَفَاتٍ لَيْلًا فَوَقَفَ فَذَكَرَ اللَّهَ ثُمَّ أَتَى جَمْعاً قَبْلَ أَنْ يُفِيضَ النَّاسُ مِنَ الْمُزْدَلِفَةِ فَقَدْ أَدْرَكَ الْحَجَ‏.

(The book) ‘Da’aim Al Islam’ –

We are reporting from Ja’far^-asws Bin Muhammad^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘One who comes across the people at the pausing on the day of Arafaat, so he pauses with them a while before the departure, has not missed out achieving the Hajj. If he comes across the people having departed from Arafaat and he comes to Arafaat at night, so he pauses and does Zikr of Allah^-azwj, then he comes to Jam’a before the people depart from Al-Muzdalifa, he has achieved the Hajj’’.[305]

6- وَ عَنْهُ أَنَّهُ قَالَ: إِذَا أَتَى عَرَفَاتٍ قَبْلَ طُلُوعِ الْفَجْرِ ثُمَّ أَتَى جَمْعاً فَأَصَابَ النَّاسَ قَدْ أَفَاضُوا وَ قَدْ طَلَعَتِ الشَّمْسُ فَقَدْ فَاتَهُ الْحَجُّ وَ لْيَجْعَلْهَا عُمْرَةً وَ إِنْ أَدْرَكَ النَّاسَ لَمْ يُفِيضُوا فَقَدْ أَدْرَكَ الْحَجَّ وَ لَا يَفُوتُ الْحَجُّ حَتَّى يُفِيضَ النَّاسُ مِنَ الْمَشْعَرِ الْحَرَامِ‏.

And from him^-asws, he^-asws said: ‘When he comes to Arafaat before the emergence of dawn, then you come to Jam’a so he realises the people have departed and the sun has emerged, so he has missed out the Hajj, and let him make it an Umrah, and if he comes across the people not to have departed, he has achieved the Hajj, and he has not missed out the Hajj until the people departed from the Sacred Monuments’’.[306]

7- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ أَنَّهُ قَالَ فِي رَجُلٍ أَحْرَمَ بِالْحَجِّ فَلَمْ يُدْرِكِ الْوُقُوفَ بِعَرَفَةَ وَ فَاتَهُ أَنْ يُصَلِّيَ الْغَدَاةَ بِالْمُزْدَلِفَةِ فَقَدْ فَاتَهُ الْحَجُّ فَلْيَجْعَلْهَا عُمْرَةً وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ‏.

And from him^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said regarding a man who consecrates for the Hajj but he does not achieve the pausing at Arafaat, and he misses out praying the morning Salat at Muzdalifa, so he has missed out the Hajj. Let him make it an Umrah and upon him is (to perform) the Hajj the following year’’.[307]

8- وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا أَنَّهُ قَالَ: مَنْ أَحْرَمَ بِحَجَّةٍ أَوْ عُمْرَةٍ تَمَتَّعَ بِهَا إِلَى الْحَجِّ فَلَمْ يَأْتِ مَكَّةَ إِلَّا يَوْمَ النَّحْرِ فَلْيَطُفْ بِالْبَيْتِ وَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ يُحِلُّ وَ يَجْعَلُهَا عُمْرَةً

And from Abu Ja’far Muhammad Bin Ali^-asws, may the Salawaat of Allah^-azwj be upon them^-asws both, he^-asws said: ‘One who consecrates for Hajj or Umrah combining it to the Hajj but does not come to Makkah except on the day of sacrifice, let him perform Tawaaf of the House (Kabah) and between Al-Safa and Al-Marwa, and de-consecrate, and make it an Umrah.

وَ مَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَوْ قَرَنَهُمَا جَمِيعاً فَلَمْ يَصِلْ إِلَى مَكَّةَ إِلَّا فِي وَقْتٍ يَخَافُ فِيهِ أَنَّهُ إِنْ طَافَ وَ سَعَى بِعُمْرَةٍ فَاتَهُ الْحَجُّ بَادَرَ وَ لَحِقَ بِالْمَوْقِفِ يُتِمُّ حَجَّهُ وَ يَجْعَلُهَا حَجَّةً مُفْرَدَةً وَ يَسْتَأْنِفُ الْعُمْرَةَ بَعْدَ ذَلِكَ

And the one who combines the Umrah to the Hajj or pairs them together but does not arrive to Makkah except during a time he fears in that if he were to perform Tawaaf and Sa’ee for Umrah, he will miss the Hajj, he should rush and join at the pausing to complete his Hajj and make in an individual Hajj, and he should resume the Umrah after that.

فَإِنْ كَانَ اشْتَرَطَ أَنَّ مَحِلَّهُ حَيْثُ حُبِسَ فَهِيَ عُمْرَةٌ وَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ إِنْ لَمْ يَشْتَرِطْ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ.

If he had stipulated that his de-consecration is where he was prevented, then it is considered an Umrah, and nothing is required of him. However, if he did not make such a stipulation, he must perform Hajj in the following year’’.[308]

باب 58 حكم الحائض و النفساء و المستحاضة في الحج‏

CHAPTER 58 – RULING OF THE MENSTRUATING WOMAN AND THE WOMAN WITH POST-CHILDBIRTH BLEEDING, AND THE WOMAN WITH IRREGULAR BLEEDING DURING THE HAJJ

1- ضا، فقه الرضا عليه السلام‏ إِذَا حَاضَتِ المَرْأَةُ مِنْ قَبْلِ أَنْ تُحْرِمَ فَعَلَيْهَا أَنْ تَحْتَشِيَ إِذَا بَلَغَتِ الْمِيقَاتَ وَ تَغْتَسِلَ وَ تَلْبَسَ ثِيَابَ إِحْرَامِهَا وَ تَدْخُلَ مَكَّةَ وَ هِيَ مُحْرِمَةٌ وَ لَا تَقْرَبِ الْمَسْجِدَ الْحَرَامَ

(The book) ‘Fiqh Al-Reza^-asws’, the greeting be upon him^-asws – ‘When the woman menstruates from before she consecrates, upon her is to use stuffing (to stop the flow) when she reaches the juncture, and wash and wear the clothes of her Ihraam, and she enters Makkah while she is in Ihraam, and she should not go near the Sacred Masjid.

فَإِنْ طَهُرَتْ مَا بَيْنَهَا وَ بَيْنَ يَوْمِ التَّرْوِيَةِ قَبْلَ الزَّوَالِ فَقَدْ أَدْرَكَتْ مُتْعَتَهَا فَعَلَيْهَا أَنْ تَغْتَسِلَ وَ تَطُوفَ بِالْبَيْتِ وَ تَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ تَقْضِيَ مَا عَلَيْهَا مِنَ الْمَنَاسِكِ وَ إِنْ طَهُرَتْ بَعْدَ الزَّوَالِ يَوْمَ التَّرْوِيَةِ فَقَدْ بَطَلَتْ مُتْعَتُهَا فَتَجْعَلُهَا حَجَّةً مُفْرَدَةً

If she is pure in what is between it and the day of Al-Tarwiyya before the midday, so she has achieved her Tamatto, so upon her is to wash and perform Tawaaf of the House (Kabah), and perform Sa’ee between Al-Safa and Al-Marwa and fulfil whatever rituals are upon her, and if she performs Tawaaf after the midday on the day of Al-Tarwiyya, she has invalidated her Tamatto, so she should make it an individual Hajj.

وَ إِنْ حَاضَتْ بَعْدَ مَا سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ فَرَغَتْ مِنَ الْمَنَاسِكِ كُلِّهَا إِلَّا الطَّوَافَ بِالْبَيْتِ فَإِذَا طَهُرَتْ قَضَتِ الطَّوَافَ بِالْبَيْتِ وَ هِيَ مُتَمَتِّعَةٌ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ عَلَيْهَا ثَلَاثَةُ أَطْوَافٍ طَوَافٌ لِلْمُتْعَةِ وَ طَوَافٌ لِلْحَجِّ وَ طَوَافٌ لِلنِّسَاءِ

And if she menstruates after having performed Sa’ee between Al-Safa and Al-Marwa and free from the all the rituals except the Tawaaf of the House (Kabah), so when she is pure, she should fulfil the Tawaaf of the House (Kabah), and she would combine the Umrah to the Hajj, and upon her are (to perform) three Tawaaf – Tawaaf of the Tamatto, and Tawaaf of the Hajj, and Tawaaf Al-Nisaa.

وَ مَتَى لَمْ يَطُفِ الرَّجُلُ طَوَافَ النِّسَاءِ لَمْ يَحِلَّ لَهُ النِّسَاءُ حَتَّى يَطُوفَ وَ كَذَلِكَ الْمَرْأَةُ لَا يَجُوزُ لَهَا أَنْ تُجَامَعَ حَتَّى تَطُوفَ طَوَافَ النِّسَاءِ

And when the man does not perform Tawaaf Al-Nisaa, the women are not Permissible for him until he performs Tawaaf, and like that is the woman. It is not Permissible for her to have marital relations until she performs Tawaaf Al-Nisaa.

وَ مَتَى حَاضَتِ المَرْأَةُ فِي الطَّوَافِ خَرَجَتْ مِنَ الْمَسْجِدِ فَإِنْ كَانَتْ طَافَتْ ثَلَاثَةَ أَشْوَاطٍ فَعَلَيْهَا أَنْ تُعِيدَ وَ إِنْ كَانَتْ طَافَتْ أَرْبَعَةً أَقَامَتْ عَلَى مَكَانِهَا فَإِذَا طَهُرَتْ بَنَتْ وَ قَضَتْ مَا بَقِيَ عَلَيْهَا وَ لَا تَجُوزُ عَلَى الْمَسْجِدِ حَتَّى تَتَيَمَّمَ وَ تَخْرُجَ مِنْهُ

And when the woman menstruates during the Tawaaf, she should go out from the Masjid. If she had already performed three circuits, she had to repeat, and if she had performed four circuits, she should stay upon her place. So, when she has purified, she should build (upon the four circuits) and fulfil whatever remains upon her, and she should not go beyond the Masjid until she has performed Tayammum and (then) exits from it.

وَ كَذَلِكَ الرَّجُلُ إِذَا أَصَابَتْهُ عِلَّةٌ وَ هُوَ فِي الطَّوَافِ لَمْ يَقْدِرْ إِتْمَامَهُ خَرَجَ وَ أَعَادَ بَعْدَ ذَلِكَ طَوَافَهُ مَا لَمْ يَجُزْ نِصْفَهُ فَإِنْ جَازَ نِصْفَهُ فَعَلَيْهِ أَنْ يَبْنِيَ عَلَى مَا طَافَ‏.

And like that is the man, when an illness afflicts him while he is in the Tawaaf, not being able upon completing it, he should exit and repeat his Tawaaf after that for as long as he has not exceeded half of it. If he has exceeded half of it, upon him is to build upon whatever Tawaaf he has already performed’’.[309]

2- سر، السرائر قَالَ مُعَاوِيَةُ بْنُ عَمَّارٍ فِي كِتَابِهِ‏ فَإِذَا أَرَدْتَ أَنْ تَنْفِرَ انْتَهَيْتَ إِلَى‏ الْحَصْبَةِ وَ هِيَ الْبَطْحَاءُ فَشِئْتَ أَنْ تَنْزِلَ بِهَا فَإِنَّ أَبَا عَبْدِ اللَّهِ ع قَالَ إِنَّ أَبِي كَانَ يَنْزِلُهَا ثُمَّ يَرْتَحِلُ فَيَدْخُلُ مَكَّةَ مِنْ غَيْرِ أَنْ يَنَامَ

(The book) ‘Al Saraa’r’ – Muawiya Bin Ammar said,

‘Whenever you want to depart and have ended to Al-Hasba, and it is Al-Bat’ha, if you like you can descend at it, for Abu Abdullah^-asws said: ‘My^-asws father^-asws had descended at it, then he^‑asws departed, so he entered Makkah from without having slept’.

قَالَ إِنَّ رَسُولَ اللَّهِ ص وَ أَهْلَ بَيْتِهِ نَزَلَهَا حِينَ بَعَثَ عَائِشَةَ مَعَ أَخِيهَا عَبْدِ الرَّحْمَنِ إِلَى التَّنْعِيمِ فَاعْتَمَرَتْ لِمَكَانِ الْعِلَّةِ الَّتِي أَصَابَتْهَا لِأَنَّهَا قَالَتْ لِرَسُولِ اللَّهِ ص تَرْجِعُ نِسَاؤُكَ بِحَجٍّ وَ عُمْرَةٍ مَعاً وَ أَرْجِعُ أَنَا بِحَجَّةٍ

He^-asws said: ‘Rasool-Allah^-saww and People^-asws of his^-saww Household had descended at it when He^-saww had sent Ayesha with her brother Abdul Rahman to Al-Tan’eem, so she performed Umrah due to the place of the illness which had afflicted her, because she had said to Rasool-Allah^-saww, ‘You^-saww are returning with your^-saww wives with (having performed) Hajj and Umrah while I am returning with (having only performed) Hajj’.

فَأَرْسَلَ بِهَا عِنْدَ ذَلِكَ فَلَمَّا دَخَلَتْ مَكَّةَ وَ طَافَتْ بِالْبَيْتِ وَ صَلَّتْ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع رَكْعَتَيْنِ ثُمَّ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ أَتَتِ النَّبِيَّ ص فَارْتَحَلَ مِنْ يَوْمِهِ.

So he^-saww had sent her at that. When she entered Makkah and performed Tawaaf of the House (Kabah) and had prayed two units Salat as Maqam Ibrahim^-as, then performed Saee Between Al-Safa and Al-Marwa, then came to the Prophet^-saww, he^-saww departed in his^-saww very day’’.[310]

باب 59 المحصور و المصدود

CHAPTER 59 – THE RESTRICTED AND THE BLOCKED

الآيات البقرة فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَ لا تَحْلِقُوا رُؤُسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ‏.

The Verses – (Surah) Al Baqarah: but if you are restricted, then whatever is easy from the offering; and do not shave your heads until the offering reaches its place; [2:196].

1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ رَفَعَاهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْمَحْصُورُ غَيْرُ الْمَصْدُود

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Ibn Abu Umeyr and Safwan raising it to,

‘Abu Abdullah^-asws said: ‘The restricted is not the blocked!’

وَ قَالَ الْمَحْصُورُ هُوَ الْمَرِيضُ وَ الْمَصْدُودُ هُوَ الَّذِي يَرُدُّهُ الْمُشْرِكُونَ كَمَا رَدُّوا رَسُولَ اللَّهِ ص لَيْسَ مِنْ مَرَضٍ وَ الْمَصْدُودُ تَحِلُّ لَهُ النِّسَاءُ وَ الْمَحْصُورُ لَا تَحِلُّ لَهُ النِّسَاءُ.

And he^-asws said: ‘The restricted, he is the sick, while the blocked, he is the one the Polytheists have returned just as they had returned Rasool-Allah^-azwj, not from an illness, and the blocked one, the women are Permissible for him while the restricted one, the women are not Permissible for him’’.[311]

2- فس، تفسير القمي‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَ لا تَحْلِقُوا رُؤُسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ

(The book) ‘Tafseer Al Qummi’ – And complete the Hajj and the Umrah for Allah; but if you are restricted, then whatever is easy from the offering; and do not shave your heads until the offering reaches its place; but the one from you who was sick or with an ailment of his head, so an expiation from Fasting of either charity or an offering; [2:196].

فَإِنَّهُ إِذَا عَقَدَ الرَّجُلُ الْإِحْرَامَ بِالتَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ أَحْرَمَ ثُمَّ أَصَابَتْهُ عِلَّةٌ فِي طَرِيقِهِ قَبْلَ أَنْ يَبْلُغَ إِلَى مَكَّةَ وَ لَا يَسْتَطِيعُ أَنْ يَمْضِيَ فَإِنَّهُ يُقِيمُ فِي مَكَانِهِ الَّذِي أُحْصِرَ فِيهِ وَ يَبْعَثُ مِنْ عِنْدِهِ هَدْياً إِنْ كَانَ غَنِيّاً فَبَدَنَةً وَ إِنْ كَانَ بَيْنَ ذَلِكَ فَبَقَرَةً وَ إِنْ كَانَ فَقِيراً فَشَاةً لَا بُدَّ مِنْهَا وَ لَا يَزَالُ مُقِيماً عَلَى إِحْرَامِهِ

It is so that whenever the man ties the Ihraam for combining the Umrah to the Hajj and consecrates, then an illness afflicts him in his road before he reaches Makkah, and he is not capable of continuing, he should stay in his place which he was restricted in and dispatch his offering from him. If he was rich, so a camel, and if he was between that, so a cow, and if he was poor, so a sheep. There is no escape from it, and he should not cease staying upon his Ihraam.

وَ إِنْ كَانَ فِي رَأْسِهِ وَجَعٌ أَوْ قُرُوحٌ حَلَقَ شَعْرَهُ وَ أَحَلَّ وَ لَبِسَ ثِيَابَهُ وَ يَفْدِي فَإِمَّا أَنْ يَصُومَ سِتَّةَ أَيَّامٍ أَوْ يَتَصَدَّقَ عَلَى عَشَرَةِ مَسَاكِينَ أَوْ نَسَكَ وَ هُوَ الدَّمُ يَعْنِي ذَبَحَ شَاةً.

And if there was in his head or an injury, he should shave his hair and put on his clothes, and offer a ransom. Either he fasts six days, or donates to ten needy ones, or an offering, and it is the blood, meaning slaughters a sheep’’.[312]

3- ضا، فقه الرضا عليه السلام‏ إِذَا قَرَنَ الرَّجُلُ الْحَجَّ وَ الْعُمْرَةَ فَأُحْصِرَ بَعَثَ هَدْياً مَعَ هَدْيِ أَصْحَابِهِ وَ لَا يُحِلُّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَإِذَا بَلَغَ مَحِلَّهُ أَحَلَّ وَ انْصَرَفَ إِلَى مَنْزِلِهِ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ وَ لَا يَقْرَبِ النِّسَاءَ حَتَّى يَحُجَّ مِنْ قَابِلٍ

(The book) ‘Fiqh Al-Reza^-asws’, the greeting be upon him^-asws – ‘When the man pairs the Hajj and the Umrah, so he gets restricted, should send an offering along with an offering of his companions and he should not de-consecrate until the offering reaches its place. When it does reach its place, he should de-consecrate and leave to go to his house, and upon him is (performance of) the Hajj from the next year, and he should not go near the women until he has performed Hajj the following year.

وَ إِنْ صُدَّ رَجُلٌ عَنِ الْحَجِّ وَ قَدْ أَحْرَمَ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ وَ لَا بَأْسَ بِمُوَاقَعَةِ النِّسَاءِ لِأَنَّ هَذَا مَصْدُودٌ وَ لَيْسَ كَالْمَحْصُورِ وَ لَوْ أَنَّ رَجُلًا حَبَسَهُ سُلْطَانٌ جَائِرٌ بِمَكَّةَ وَ هُوَ مُتَمَتِّعٌ بِالْعُمْرَةِ إِلَى الْحَجِّ ثُمَّ أُطْلِقَ عَنْهُ لَيْلَةَ النَّحْرِ فَعَلَيْهِ أَنْ يَلْحَقَ النَّاسَ بِجَمْعٍ ثُمَّ يَنْصَرِفَ إِلَى مِنًى وَ يَذْبَحَ وَ يَحْلِقَ وَ لَا شَيْ‏ءَ عَلَيْهِ

And if a man is blocked from the Hajj and he has consecrated, upon him is (to perform) the Hajj from the next year and there is no problem with having relations with the women because this one is blocked and he isn’t like the restricted; and if a man were to be restricted by a tyrannous ruler at Makkah and he was combining the Umrah to the Hajj, then he is released from him on the night of sacrifice, upon him is that he joins the people at Jam’a, then leave to Mina and slaughter (an offering), and shaves (his head), and there is nothing upon him.

وَ إِنْ خُلِّيَ يَوْمَ النَّحْرِ بَعْدَ الزَّوَالِ فَهُوَ مَصْدُودٌ عَنِ الْحَجِّ إِنْ كَانَ دَخَلَ مَكَّةَ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ فَلْيَطُفْ بِالْبَيْتِ أُسْبُوعاً وَ يَسْعَى أُسْبُوعاً وَ يَحْلِقُ رَأْسَهُ وَ يَذْبَحُ شَاةً وَ إِنْ كَانَ دَخَلَ مَكَّةَ مُفْرِداً لِلْحَجِّ فَلَيْسَ عَلَيْهِ ذَبْحٌ وَ لَا شَيْ‏ءَ عَلَيْهِ.

And if he is freed on the day of sacrifice after the midday, so he is blocked from the Hajj. If he had entered Makkah for combining the Umrah to the Hajj, let him perform Tawaaf of the House of seven circuits, and performs Sa’ee of seven circuits, and shaves his head, and slaughters a sheep; and if he had entered Makkah he should individualise for the Hajj it isn’t upon him to slaughter (a sacrificial animal) not is there anything upon him’’.[313]

باب 60 من يبعث هديا و يحرم في منزله

CHAPTER 60 – ONE WHO SENDS AN OFFERING AND CONSECRATES IN HIS HOUSE

1- شي، تفسير العياشي عَنْ زَيْدٍ أَبِي أُسَامَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ بَعَثَ بِهَدْيٍ مَعَ قَوْمٍ يُسَاقُ فَوَاعَدَهُمْ يَوْمَ يُقَلِّدُونَ فِيهِ هَدْيَهُمْ وَ يُحْرِمُونَ فِيهِ

Tafseer Al Ayyashi – From Zayd Abu Usama who said,

‘Abu Abdullah^-asws was asked about a man who sends an offering ushered with a group. He had agreed with them on a specific day when they would adorn the sacrificial animals with collars and enter into Ihraam.

قَالَ يَحْرُمُ عَلَيْهِ مَا يَحْرُمُ عَلَى الْمُحْرِمِ فِي الْيَوْمِ الَّذِي وَاعَدَهُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ

He^-asws said: ‘It is Prohibited upon him whatever he is Prohibited upon the consecrated one during the day in which he had promised them until the offering reaches its place’.

قُلْتُ أَ رَأَيْتَ إِنِ اخْتَلَفُوا فِي مِيعَادِهِمْ أَوْ أَبْطَئُوا فِي السَّيْرِ عَلَيْهِ جُنَاحٌ أَنْ يَحِلَّ فِي الْيَوْمِ الَّذِي وَاعَدَهُمْ

I said, ‘What is your^-asws view if they were to differ in their appointed times or are delaying during the journey? Is there any blame upon him if he were to de-consecrate during the day in which he had promised them?’

قَالَ لَا.

He^-asws said: ‘No’’.[314]

2- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: خَرَجَ رَسُولُ اللَّهِ ص عَامَ الْحُدَيْبِيَةِ وَ مَعَهُ مِنْ أَصْحَابِهِ أَزْيَدُ مِنْ أَلْفِ رَجُلٍ يُرِيدُ الْعُمْرَةَ فَلَمَّا صَارَ بِذِي الْحُلَيْفَةِ أَحْرَمَ وَ أَحْرَمُوا وَ قَلَّدَ وَ قَلَّدُوا الْهَدْيَ وَ أَشْعَرُوهُ

(The book) ‘Da’aim Al Islam’ –

‘We are reporting from Ja’far^-asws Bin Muhammad^-asws, he^-asws said: ‘Rasool-Allah^-saww went out in the year of Al-Hudaybiyya, and with him^-asws from his^-saww companions were more than a thousand men intending the Umrah. When he^-saww came to Zul Huleyfa he^-saww consecrated, and they consecrated, and he^-saww collared (sacrificial animal) and they collared the sacrificial animals and designated them.

وَ ذَلِكَ قَبْلَ فَتْحِ مَكَّةَ وَ بَلَغَ قُرَيْشاً فَجَمَعُوا لَهُ جُمُوعاً فَلَمَّا كَانَ قَرِيباً مِنْ عُسْفَانَ أَتَاهُ خَبَرُهُمْ فَقَالَ رَسُولُ اللَّهِ ص إِنَّا لَمْ نَأْتِ لِقِتَالِ أَحَدٍ وَ إِنَّمَا جِئْنَا مُعْتَمِرِينَ فَإِنْ شَاءَتْ قُرَيْشٌ هَادَنْتُهَا مُدَّةً وَ خَلَّتْ بَيْنِي وَ بَيْنَ النَّاسِ فَإِنْ أَظْهَرْ فَإِنْ شَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ دَخَلُوا وَ إِنْ أَبَوْا قَاتَلْتُهُمْ‏ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنا وَ هُوَ خَيْرُ الْحاكِمِينَ‏

And that was before the conquest of Makkah, and Qureysh had reached. They gathered crowds (forces) for (confronting) him^-saww. When he^-saww was nearby Usfan, their news came to him^-saww, so Rasool-Allah^-saww said: ‘We have not come to kill anyone, and rather we have come as performers of Umrah. If Qureysh so desire, I^-saww can have a truce for a period and they should vacate between me^-saww and the people. If I^-saww am victorious, then if they desired to enter into what the people have entered into, they can enter, and if they refuse, I^‑saww will battle them until Allah Judges between us, and He is the best of the Judges [7:87]’.

وَ مَشَتِ الرُّسُلُ بَيْنَهُ وَ بَيْنَ قُرَيْشٍ فَوَادَعَهُمْ مُدَّةً عَلَى أَنْ يَنْصَرِفَ مِنْ عَامِهِ وَ يَعْتَمِرَ إِنْ شَاءَ مِنْ قَابِلٍ وَ قَالَتْ قُرَيْشٌ لَنْ تَرَى الْعَرَبُ أَنَّهُ دَخَلَ عَلَيْنَا قَسْراً

And the messengers walked between him^-saww and Qureysh. He^-saww promised them a period based upon that he^-saww would leave from his^-saww current year and if he^-saww desires, he^-saww will perform Umrah the following year, while Qureysh said, ‘The Arabs will never see that he^‑saww will enter (Makkah) upon us forcefully!’

فَأَجَابَهُمْ رَسُولُ اللَّهِ ص إِلَى ذَلِكَ وَ نَحَرَ الْبُدْنَ الَّتِي سَاقَهَا مَكَانَهُ وَ قَصَّرُوا وَ انْصَرَفَ وَ انْصَرَفَ الْمُسْلِمُونَ وَ هَذَا حُكْمُ مَنْ صُدَّ عَنِ الْبَيْتِ مِنْ بَعْدِ أَنْ فَرَضَ الْحَجَّ أَوِ الْعُمْرَةَ أَوْ فَرَضَهُمَا جَمِيعاً يُقَصِّرُ وَ يَنْصَرِفُ وَ لَا يَحْلِقُ إِنْ كَانَ مَعَهُ هَدْيٌ لِأَنَّ اللَّهَ يَقُولُ‏ وَ لا تَحْلِقُوا رُؤُسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ‏

Rasool-Allah^-saww answered them to that and sacrificed the camel which he^-saww had ushered, in his^-saww place, they cut short and left, and the Muslims left, and this is the ruling of the one who is blocked from the House (Kabah) from afterwards. If the Hajj is obligated, or the Umrah, or they are both obligated, he should cut short and leave, and he should not shave (his head), even if there was a sacrificial animal with him, because Allah^-azwj Says: and do not shave your heads until the offering reaches its place; [2:196].

وَ إِنَّمَا يَكُونُ هَذَا إِذَا صُدَّ بَعْدَ أَنْ جَاوَزَ الْمِيقَاتَ وَ بَعْدَ أَنْ أَحْرَمَ وَ أَوْجَبَ الْهَدْيَ إِنْ كَانَ مَعَهُ وَ أَمَّا إِنْ كَانَ ذَلِكَ دُونَ الْمِيقَاتِ انْصَرَفَ‏ أَحْرَمَ أَوْ لَمْ يُحْرِمْ وَ لَمْ يَنْحَرِ الْهَدْيَ أَوْجَبَهُ أَوْ لَمْ يُوجِبْهُ إِنْ كَانَ مَعَهُ هَدْيٌ لِأَنَّا قَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ النَّهْيَ عَنِ الْإِحْرَامِ دُونَ الْمَوَاقِيتِ وَ أَنَّ مَنْ أَحْرَمَ دُونَهَا فَأَفْسَدَ إِحْرَامَهُ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ

And rather this would happen when he is blocked after he had exceeded the juncture, and after he had consecrated, and the offering would be obligated if there was with him; and as for if that was before reaching the juncture, he should leave, whether he was consecrated or not consecrated, and he should not sacrifice the offering where it was obligated or not obligated if an offering was with him, because we have mentioned in what has preceded, the prohibition of the consecration before the juncture, and if someone consecrates before it, his Ihraam is spoilt. There would be nothing upon him.

وَ أَمَّا الْإِحْصَارُ فَهُوَ الْمَرَضُ وَ فِيهِ قَوْلُ اللَّهِ‏ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ‏.

And as for the restricted one, he is the sick, and regarding him are Words of Allah^-azwj: ‘but if you are restricted, then whatever is easy from the offering; [2:196]’’.[315]

3- وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع‏ أَنَّهُ سُئِلَ عَنْ رَجُلٍ أُحْصِرَ فَبَعَثَ بِالْهَدْيِ قَالَ يُوَاعِدُ أَصْحَابَهُ مِيعَاداً إِنْ كَانَ فِي الْحَجِّ فَمَحِلُّ الْهَدْيِ يَوْمُ النَّحْرِ وَ إِنْ كَانَ فِي عُمْرَةٍ فَلْيَنْظُرْ فِي مِقْدَارِ دُخُولِ أَصْحَابِهِ مَكَّةَ وَ السَّاعَةَ الَّتِي يَعِدُهُمْ فِيهَا فَيُقَصِّرُ وَ يَحِلُّ

And we are reporting from Ja’far^-asws Bin Muhammad^-asws, he^-asws was asked about a man who is restricted (by an illness) so, he sends the offering (with someone else). He^-asws said: ‘He should agree an appointed time with his companions. If it was regarding the Hajj, then it is the place of the sacrifice on the day of sacrifice, and if it was regarding an Umrah, let him consider an estimate of the entry of his companions into Makkah and the time which he had agreed with them regarding it, so he should shorten his hair and de-consecrate.

وَ إِنْ مَرِضَ فِي الطَّرِيقِ بَعْدَ مَا أَحْرَمَ فَأَرَادَ الرُّجُوعَ إِلَى أَهْلِهِ رَجَعَ وَ نَحَرَ بَدَنَةً فَإِنْ كَانَ فِي حَجٍّ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ وَ إِنْ كَانَ فِي عُمْرَةٍ فَعَلَيْهِ الْعُمْرَةُ

And if he falls sick in the road after having consecrated so he intends to return to his family, he can return, and he should sacrifice a camel. If it happens during Hajj, upon him is (to perform) the Hajj from the following year, and if it happens during an Umrah, upon him is (to perform) the Umrah.

فَإِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ خَرَجَ مُعْتَمِراً فَمَرِضَ فِي الطَّرِيقِ فَبَلَغَ عَلِيّاً ذَلِكَ وَ هُوَ فِي الْمَدِينَةِ فَخَرَجَ ع فِي طَلَبِهِ فَأَدْرَكَهُ بِالسُّقْيَا وَ هُوَ مَرِيضٌ فَقَالَ يَا بُنَيَّ مَا تَشْتَكِي

Al-Husayn^-asws Bin Ali^-asws, may the Salawaat of Allah^-azwj be upon him^-asws went out as an Umrah performer. He^-asws fell sick in the road. (News of) that reached Ali^-asws while he^-asws was in Al-Medina. He^-asws went out in searching for him^-asws. He^-asws met him^-asws at Al Suqya and he^-asws was ill. He^-asws said: ‘O my^-asws son^-asws! What is your^-asws complaint?’

فَقَالَ أَشْتَكِي رَأْسِي

He^-asws said: ‘I^-asws have complaint of my head (headache)!’

فَدَعَا عَلِيٌّ ع بِبَدَنَةٍ فَنَحَرَهَا وَ حَلَقَ رَأْسَهُ وَ رَدَّهُ إِلَى الْمَدِينَةِ فَلَمَّا بَرَأَ مِنْ وَجَعِهِ اعْتَمَرَ.

Ali^-asws called for a camel and slaughtered it, and shaved his^-asws (of Husayn^-asws) and returned him^-asws to Al-Medina. When he^-asws had recovered from his^-asws pain, he^-asws performed Umrah’’.[316]

4- وَ قِيلَ لِجَعْفَرِ بْنِ مُحَمَّدٍ ع أَ رَأَيْتَ حِينَ بَرَأَ مِنْ وَجَعِهِ حَلَّ لَهُ النِّسَاءُ

And it was said to Ja’far^-asws Bin Muhammad^-asws, ‘What is your^-asws view when one is cured from his pain, are the women Permissible for him?’

قَالَ لَا يَحِلُّ لَهُ النِّسَاءُ حَتَّى يَطُوفَ بِالْبَيْتِ وَ الصَّفَا وَ الْمَرْوَةِ

He^-asws said: ‘The women are not Permissible for him until he has performed Tawaaf of the House, and Al-Safa and Al-Marwa’.

قِيلَ فَمَا بَالُ رَسُولِ اللَّهِ ص حِينَ رَجَعَ مِنَ الْحُدَيْبِيَةِ حَلَّ لَهُ النِّسَاءُ وَ لَمْ يَطُفْ بِالْبَيْتِ

It was said, ‘What is the matter when Rasool-Allah^-saww returned from Al-Hudaybiyya, the wives were Permissible for him^-saww, and he^-saww had not performed Tawaaf of the House (Kabah)?’

قَالَ لَيْسَا سَوَاءً كَانَ رَسُولُ اللَّهِ ص مَصْدُوداً وَ الْحُسَيْنُ ع مُحْصَراً.

He^-asws said: ‘They^-asws are not the same. Rasool-Allah^-saww had been blocked while Al-Husayn^‑asws was restricted (by illness)’’.[317]

و هذا كله في المصدود و المحصر كما ذكرنا إنما يكون إذا أحرم من الميقات فأما ما أصابه من ذلك دون الميقات فليس عليه فيه شي‏ء و ينصرف إن شاء و لا شي‏ء عليه و إن كان معه هدي باعه أو صنع فيه ما أحب لأنه لم يوجبه بعد و إيجابه إشعاره و تقليده و إنما يكون ذلك بعد الإحرام من الميقات‏.

And this, all of it is regarding the blocked and the restricted just as we mentioned. But rather it would happen when one consecrated from the juncture. As for who afflicts him from that before the juncture, there is nothing upon him, and he can leave if he so desires and there is nothing upon him; and if there was an offering with him, he can either sell it or do whatever he likes because it has not been obligated yet, and marking it and collaring it is obligated, and rather that happens after the consecration from the juncture.

باب 61 العمرة و أحكامها و فضل عمرة رجب‏

CHAPTER 61 – THE UMRAH AND ITS RULINGS AND MERITS OF AN UMRAH OF RAJAB

الآيات البقرة وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏.

The Verses – (Surah) Al Baqarah: And complete the Hajj and the Umrah for Allah; [2:196].

1- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: لِكُلِّ شَهْرٍ عُمْرَةٌ.

(The book) ‘Qurb Al Isnad’ – Ibn Isa, from Al Bazanty,

‘From Al-Reza^-asws having said: ‘For each month there is an Umrah’’.[318]

2- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ حَمَّادٍ وَ صَفْوَانَ وَ فَضَالَةَ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعُمْرَةُ وَاجِبَةٌ عَلَى الْخَلْقِ بِمَنْزِلَةِ الْحَجِّ مَنِ اسْتَطَاعَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏ وَ إِنَّمَا نَزَلَتِ الْعُمْرَةُ بِالْمَدِينَةِ وَ أَفْضَلُ الْعُمْرَةِ عُمْرَةُ رَجَبٍ‏.

(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Al-Hassan Bin Saeed, from Ibn Abu Umeyr, and Hammad, and Safwan, and Fazalah, altogether from Muawiya Bin Ammar,

‘From Abu Abdullah^-asws: ‘The Umrah is obligatory upon the people at the status of the Hajj for the one who is capable, because Allah^-azwj Mighty and Majestic Says: And complete the Hajj and the Umrah for Allah; [2:196], and rather the Umrah was Revealed at Al-Medina, and the best Umrah is Umrah of Rajab’’.[319]

3- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا يَعْنِي بِهِ الْحَجَّ دُونَ الْعُمْرَةِ

(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Ibn Uzina who said,

‘I asked Abu Abdullah^-asws about Words of Allah^-azwj Mighty and Majestic: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; [3:97], ‘Meaning by is the Hajj, apart from the Umrah?’

فَقَالَ لَا وَ لَكِنَّهُ يَعْنِي الْحَجَّ وَ الْعُمْرَةَ جَمِيعاً لِأَنَّهُمَا مَفْرُوضَانِ‏.

He^-asws said: ‘No, but He^-azwj Means the Hajj and the Umrah together because they are both obligatory’’.[320]

4- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ عُمْرَةِ رَجَبٍ مَا هِيَ

(The book) ‘Qurb Al Isnaad’ –

‘Ali, from his brother (Al-Kazim^-asws), he said, ‘I asked him^-asws about Umrah of Rajab, ‘What is it?’

قَالَ إِذَا أَحْرَمْتَ فِي رَجَبٍ وَ إِنْ كَانَ فِي يَوْمٍ وَاحِدٍ مِنْهُ فَقَدْ أَدْرَكْتَ عُمْرَةَ رَجَبٍ وَ إِنْ قَدِمْتَ فِي شَعْبَانَ فَإِنَّهَا عُمْرَةُ رَجَبٍ إِنْ تُحْرِمْ فِي رَجَبٍ‏.

He^-asws said: ‘When you consecrate in Rajab, and even if it was during one day from it, so he has achieved an Umrah of Rajab, and even if he arrived during Shaban, so it is an Umrah of Rajab, if he had consecrated during Rajab’’.[321]

5- شي، تفسير العياشي عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ‏ وَ لِلَّهِ‏ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا يَعْنِي بِهِ الْحَجَّ دُونَ الْعُمْرَةِ

Tafseer Al Ayyashi, from Umar Bin Yazeed who said,

‘I said to Abu Abdullah^-asws regarding His^-azwj Words: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; [3:97], ‘Does it mean by it the Hajj apart from the Umrah?’

قَالَ وَ لَكِنَّهُ الْحَجُّ وَ الْعُمْرَةُ جَمِيعاً لِأَنَّهُمَا مَفْرُوضَتَانِ‏.

He^-asws said: ‘But it is the Hajj and the Umrah together because both of these are obligatory’’.[322]

6- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏ قَالَ إِتْمَامُهُمَا إِذَا أَدَّاهُمَا يَتَّقِي مَا يَتَّقِي الْمُحْرِمُ فِيهِمَا.

Tafseer Al Ayyashi – ‘From Zurarah,

‘From Abu Abdullah^-asws regarding His^-azwj Words: And complete the Hajj and the Umrah for Allah; [2:196]. He^-asws said: ‘Competing it is when he has fulfilled it he should have shaved from what the consecrated one saves from during these two’’.[323]

7- شي، تفسير العياشي عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏ قَالَ الْحَجُّ جَمِيعُ الْمَنَاسِكِ وَ الْعُمْرَةُ لَا يُجَاوِزُ بِهَا مَكَّةَ.

Tafseer Al Ayyashi – from Abu Ubeyda,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: And complete the Hajj and the Umrah for Allah; [2:196]. He^-asws said: ‘The Hajj is entirely of the rituals, and the Umrah does not go beyond Makkah’’.[324]

8- شي، تفسير العياشي عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعُمْرَةَ وَاجِبَةٌ عَلَى الْخَلْقِ بِمَنْزِلَةِ الْحَجِّ لِأَنَّ اللَّهَ يَقُولُ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏ وَ إِنَّمَا نَزَلَتِ الْعُمْرَةُ بِالْمَدِينَةِ وَ أَفْضَلُ الْعُمْرَةِ عُمْرَةُ رَجَبٍ‏.

Tafseer Al Ayyashi – From Muawiya Bin Ammar Al Duhny,

‘From Abu Abdullah^-asws having said: ‘The Umrah is obligatory upon the people at the status of the Hajj because Allah^-azwj Says: And complete the Hajj and the Umrah for Allah; [2:196], and rather the Umrah was Revealed at Al-Medina, and the best Umrah is Umrah of Rajab’’.[325]

9- شي، تفسير العياشي أَبَانٌ عَنِ الْفَضْلِ بْنِ أَبِي الْعَبَّاسِ‏ فِي قَوْلِ اللَّهِ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏ قَالَ هُمَا مَفْرُوضَتَانِ‏.

Tafseer Al-Ayyashi – Aban, from Al-Fazl Bin Abu Al-Abbas regarding Words of Allah^-azwj: And complete the Hajj and the Umrah for Allah; [2:196]. He said, ‘These are both obligatory’’.[326]

10- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعُمْرَةَ وَاجِبَةٌ بِمَنْزِلَةِ الْحَجِّ لِأَنَّ اللَّهَ يَقُولُ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ‏ هِيَ وَاجِبَةٌ مِثْلَ الْحَجِ‏.

Tafseer Al Ayyashi – From Zurara,

‘From Abu Ja’far^-asws having said: ‘The Umrah is obligatory at the status of the Hajj because Allah^-azwj Says: And complete the Hajj and the Umrah for Allah; [2:196]. It is obligatory similar to the Hajj’’.[327]

11- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: الْعُمْرَةُ فَرِيضَةٌ بِمَنْزِلَةِ الْحَجِّ لِأَنَّ اللَّهَ يَقُولُ‏ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ.

(The book) ‘Da’aim Al Islam’ –

We are reporting from Abu Ja’far Muhammad Bin Ali^-asws, he^-asws said: ‘The Umrah is obligatory at the status of the Hajj because Allah^-azwj Says: And complete the Hajj and the Umrah for Allah; [2:196]’’.[328]

12- وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: الْعُمْرَةُ وَاجِبَةٌ.

And from Ali^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, he^-asws said: ‘The Umrah is obligatory’’.[329]

و قد ذكرنا في أول ذكر الحج ما يؤيد هذا و ذكرنا كيفية العمرة إذا تمتع بها إلى الحج و اقترانها مع الحج و إفرادها لمن أراد أن يفردها قبل الحج‏ و بعده مفردة.

We have mentioned at the beginning of the discussion on Hajj what supports this, and we have mentioned the method of Umrah when it is combined to the Hajj, and its pairing with the Hajj, and its individualising for the one who intends to individualise it before the Hajj and after it independently.

13- وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: اعْتَمِرْ فِي أَيِّ شَهْرٍ شِئْتَ وَ أَفْضَلُ الْعُمْرَةِ عُمْرَةٌ فِي رَجَبٍ‏.

And we are reporting from Ja’far^-asws Bin Muhammad^-asws, he^-asws said: ‘You can perform in whichever month you like to, and the best Umrah is Umrah during Rajab’’.[330]

14- وَ عَنْهُ أَنَّهُ قَالَ: مَنِ اعْتَمَرَ فِي أَشْهُرِ الْحَجِّ فَإِنِ انْصَرَفَ وَ لَمْ يَحُجَّ فَهِيَ عُمْرَةٌ مُفْرَدَةٌ وَ إِنْ حَجَّ فَهُوَ مُتَمَتِّعٌ‏.

And from him^-asws, he^-asws said: ‘One who perform Umrah during the months of Hajj, so if he leaves and does not perform Hajj, it is an individual Umrah, and if he does perform Hajj, it is Tamatto’’.[331]

15- وَ عَنْهُ‏ أَنَّهُ سُئِلَ عَنِ الْعُمْرَةِ بَعْدَ الْحَجِّ فَقَالَ إِذَا انْقَضَتْ أَيَّامُ التَّشْرِيقِ وَ أَمْكَنَ الْحَلْقُ فَاعْتَمِرْ.

And from him^-asws, he^-asws was asked about the Umrah after the Hajj. He^-asws said: ‘When the days of Al-Tashreeq have passed, and it is possible to shave (the head), so perform Umrah’’.[332]

16- وَ عَنْهُ قَالَ: الْعُمْرَةُ الْمَبْتُولَةُ طَوَافٌ بِالْبَيْتِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ إِنْ شَاءَ يَحِلُّ مِنْ سَاعَتِهِ وَ يَقْطَعُ التَّلْبِيَةَ إِذَا دَخَلَ الْحَرَمَ وَ إِذَا طَافَ الْمُعْتَمِرُ وَ سَعَى حَلَّ مِنْ إِحْرَامِهِ وَ انْصَرَفَ إِنْ شَاءَ وَ إِنْ كَانَ مَعَهُ هَدْيٌ نَحَرَهُ بِمَكَّةَ وَ إِنْ أَحَبَّ أَنْ يَطُوفَ بَعْدَ ذَلِكَ تَطَوُّعاً فَعَلَ.

And from him^-asws, he^-asws said: ‘The independent Umrah is Tawaaf of the House (Kabah), and Sa’ee between Al-Safa and Al-Marwa. Then if he desires, he can de-consecrate from his very time, he should terminate the Talbiyya when he enters the Sanctuary, and when the Umrah performer performs Tawaaf and Sa’ee, he should de-consecrate from his Ihraam and leave if he so desires, and if there was an offering with him he should sacrifice it at Makkah, and if he loves to perform Tawaaf after that voluntarily he can do so’’.[333]

باب 62 سياق مناسك الحج‏

CHAPTER 62 – THE ORDER OF THE RITES OF HAJJ

أَقُولُ وَجَدْتُ فِي بَعْضِ نُسَخِ الْفِقْهِ الرَّضَوِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِ فُصُولًا فِي بَيَانِ أَفْعَالِ الْحَجِّ وَ أَحْكَامِهِ وَ لَمْ يَكُنْ فِيمَا وَصَلَ إِلَيْنَا مِنَ النُّسْخَةِ الْمُصَحَّحَةِ الَّتِي أَوْرَدْنَا ذِكْرَهَا فِي صَدْرِ الْكِتَابِ فَأَوْرَدْنَاهُ فِي بَابٍ مُفْرَدٍ لِيَتَمَيَّزَ عَمَّا فَرَّقْنَاهُ عَلَى الْأَبْوَابِ‏.

I am saying, ‘I have found in one of the copies of ‘Al-Fiqh Al-Rizawiya’, may the Salawaat of Allah^-azwj be upon him^-asws, sections explaining the rituals and rulings of Hajj. However, these sections were not included in the authenticated copy that reached us, which we mentioned at the beginning of this book. Therefore, we have presented them in a separate chapter to distinguish them from what we have distributed across other chapters.

فَصْلٌ‏ إِذَا أَرَدْتَ الْخُرُوجَ إِلَى الْحَجِّ وَدَّعْتَ أَهْلَكَ وَ أَوْصَيْتَ وَ قَضَيْتَ مَا عَلَيْكَ مِنَ الدَّيْنِ وَ أَحْسَنْتَ الْوَصِيَّةَ لِأَنَّكَ لَا تَدْرِي كَيْفَ يَكُونُ عَسَى أَنْ لَا تَرْجِعَ مِنْ سَفَرِكَ

Section – ‘When you intend to go out to the Hajj, bid farewell to your family, make a will, settle any debts you owe, and ensure your will is well-prepared, for you do not know what may happen, you might not return from your journey.

ثُمَّ صَلِّ رَكْعَتَيْنِ وَ تَقُولُ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَ كَآبَةِ الْحُزْنِ اللَّهُمَّ احْفَظْنِي فِي سَفَرِي وَ اسْتَخْلِفْ لِي فِي أَهْلِي وَ وُلْدِي وَ رُدَّنِي فِي عَافِيَةٍ إِلَى أَهْلِي وَ وَطَنِي

Then pray two units Salat and you should say, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the hardship of the journey and the gloom of grief! O Allah^-azwj! Protect me in my journey and be a replacement for me regarding my family and my children, and Return me in well-being to my family and homeland!’

ثُمَّ ارْكَبْ رَاحِلَتَكَ وَ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ سُبْحَانَ مَنْ سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ الْحَمْدُ لِلَّهِ الَّذِي سَخَّرَ لَنَا هَذَا وَ ذَلَّلَ لَنَا وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى آلِهِ وَ سَلَّمَ

Then ride your mount and say, ‘In the Name of Allah^-azwj and by Allah^-azwj! ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13]. The Praise for Allah^-azwj Who Subdue this for us and Subjugate for us, and may Allah^-azwj Send Salawaat upon Muhammad^-saww and upon his^-saww Progeny^-asws, and greetings!’

فَإِذَا جِئْتَ مَدِينَةَ الرَّسُولِ ص فَاغْتَسِلْ قَبْلَ دُخُولِكَ فِيهَا أَوْ تَتَوَضَّأُ ثُمَّ ابْدَأْ بِالْمَسْجِدِ وَ أَكْثِرْ مِنَ الصَّلَاةِ فِيهَا وَ فِي الْمَسْجِدِ الْحَرَامِ.

When you come to the city of the Rasool^-saww, bathe before your entering into it, to perform Wud’u. Then begin with Masjid, and frequent from the Salat in it, and in the Sacred Masjid’’.[334]

1 فَقَدْ صَحَّ الْحَدِيثُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ‏ الصَّلَاةُ فِي الْمَسْجِدِ الْحَرَامِ تَعْدِلُ مِائَةَ أَلْفِ صَلَاةٍ وَ فِي مَسْجِدِي هَذَا تَعْدِلُ أَلْفَ صَلَاةٍ-.

There is a correct Hadeeth from Rasool-Allah^-saww, he^-saww said: ‘The Salat in the Sacred Masjid equates to a hundred thousand Salats, and in this Masjid of mine, equates to a thousand Salats’’.[335]

2 وَ قَدْ رُوِيَ‏ خَمْسِينَ أَلْفَ صَلَاةٍ-.

And it has been reported: ‘A hundred thousand Salats’’.[336]

3 وَ أَرْوِي عَنْ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ قَالَ‏ يُسْتَحَبُّ إِذَا قَدِمَ الْمَرْءُ مَدِينَةَ الرَّسُولِ ص أَنْ يَصُومَ ثَلَاثَةَ أَيَّامٍ فَإِنْ كَانَ لَهُ بِهَا مُقَامٌ أَنْ يَجْعَلَ صَوْمَهَا فِي يَوْمِ الْأَرْبِعَاءِ وَ الْخَمِيسِ وَ الْجُمُعَةِ.

And it is reported from Musa^-asws Bin Ja’far^-asws, he^-asws said: ‘It is recommended when the man arrives to the city of the Rasool^-saww, he should fast three days. If there was a stay for him at it he should make these fasts during the day of Wednesday and the Friday’’.[337]

4 وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ‏ مَنْ رَأَى [زَارَ] قَبْرِي حَلَّتْ لَهُ شَفَاعَتِي وَ مَنْ زَارَنِي مَيِّتاً فَكَأَنَّمَا زَارَنِي حَيّاً

And it is reported from the Prophet^-saww, he^-saww said: ‘One who sees (visits) my^-saww grave, my^‑saww intercession will be released for him, and the one who visits me^-saww when I^-saww have died it is as if he has visited me^-saww when I^-saww was alive!’

ثُمَّ تَقِفُ عِنْدَ رَأْسِهِ مُسْتَقْبِلَ الْقِبْلَةِ وَ سَلِّمْ وَ قُلِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلَامُ عَلَيْكَ يَا أَبَا الْقَاسِمِ السَّلَامُ عَلَيْكَ يَا سَيِّدَ الْأَوَّلِينَ وَ الْآخِرِينَ السَّلَامُ عَلَيْكَ يَا زَيْنَ الْقِيَامَةِ السَّلَامُ عَلَيْكَ يَا شَفِيعَ الْقِيَامَةِ

Then you should pause by his^-saww head facing the Qiblah and greet, and say, ‘The greeting be upon you^-asws O Prophet^-saww and Mercy of Allah^-azwj and His^-azwj Blessings! The greeting be upon you^-saww, O Abu Al-Qasim^-saww! The greeting be upon you^-saww, O Chief of the former ones and the latter ones! The greeting be upon you^-saww O adornment of the Qiyamah! The greeting be upon you^-asws, O Interceder of the Qiyamah!

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ بَلَّغْتَ الرِّسَالَةَ وَ أَدَّيْتَ الْأَمَانَةَ وَ نَصَحْتَ أُمَّتَكَ وَ جَاهَدْتَ فِي سَبِيلِ رَبِّكَ حَتَّى أَتَاكَ الْيَقِينُ

I testify that there is no god except Allah^-azwj Alone, there is no associate for Him^-azwj, and I testify that Muhammad^-saww is His^-azwj servants and His^-azwj Rasool^-saww! You^-saww delivered the Message and fulfil the entrustment, and advised your^-saww community, and fought in the way of your^-saww Lord^-azwj until the certainty (death) came to you^-saww!

صَلَّى اللَّهُ عَلَيْكَ وَ عَلَى أَهْلِ بَيْتِكَ طِبْتَ حَيّاً وَ طِبْتَ مَيِّتاً صَلَّى اللَّهُ عَلَيْكَ وَ عَلَى أَخِيكَ وَ وَصِيِّكَ وَ ابْنِ عَمِّكَ أَمِيرِ الْمُؤْمِنِينَ وَ عَلَى ابْنَتِكَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ وَ عَلَى وَلَدَيْكَ الْحَسَنِ وَ الْحُسَيْنِ أَفْضَلَ السَّلَامِ وَ أَطْيَبَ التَّحِيَّةِ وَ أَطْهَرَ الصَّلَاةِ وَ عَلَيْنَا مِنْكُمُ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ-

May Allah^-azwj Send Salawaat upon you^-saww and upon People^-asws of your^-saww Household. You^‑saww were good when alive and are good when left (the world)! May Allah^-azwj Send Salawaat upon you^-saww and upon your^-saww brother^-asws and your^-saww successor^-asws and son^‑asws of your^-saww uncle^-as, Amir Al-Momineen^-asws, and upon your^-saww daughter^-asws, Chieftess of women of the worlds, and your^-saww two sons^-asws Al-Hassan^-asws and Al-Husayn^‑asws, best of the greetings and best of the salutation, and purest of the Salawaat, and upon us be the greeting from you^-asws all, and Mercy of Allah^-azwj and His^-azwj Blessings!’

وَ تَدْعُو لِنَفْسِكَ وَ اجْتَهِدْ فِي الدُّعَاءِ لِلْمُؤْمِنِينَ وَ لِوَالِدَيْكَ ثُمَّ تُصَلِّي عِنْدَ أُسْطُوَانَةِ التَّوْبَةِ وَ عِنْدَ الحَنَّانَةِ وَ فِي الرَّوْضَةِ وَ عِنْدَ الْمُتَبَرِّكِ وَ أَكْثِرْ مَا قَدَرْتَ مِنَ الصَّلَاةِ فِيهَا وَ أْتِ مَقَامَ جَبْرَئِيلَ وَ هُوَ عِنْدَ الْمِيزَابِ الَّتِي إِذَا خَرَجْتَ مِنَ الْبَابِ الَّذِي يُقَالُ لَهُ بَابُ فَاطِمَةَ ع وَ هُوَ الْبَابُ الَّذِي بِحِيَالِ زُقَاقِ الْبَقِيعِ

And supplicate for yourself and make efforts in supplicating for the Momineen and for your parents. Then pray Salat by the pillar of repentance, and by the ‘Hannana’, and in ‘Al-Rowza’, and by ‘Al-Mutabarrak’, and frequent from the Salat whatever you are able in it, and come to Maqam of Jibraeel^-as, and it is by the spout which when you come out from the door which is called ‘The door of (Syeda) Fatima^-asws’, and it is the door which parallel to the alleyways of Al-Baqie.

فَصَلِّ هُنَاكَ رَكْعَتَيْنِ وَ قُلْ يَا جَوَادُ يَا كَرِيمُ يَا قَرِيبُ غَيْرَ بَعِيدٍ أَسْأَلُكَ بِأَنَّكَ أَنْتَ اللَّهُ لَيْسَ كَمِثْلِكَ شَيْ‏ءٌ أَنْ تَعْصِمَنِي مِنَ الْمَهَالِكِ وَ أَنْ تُسَلِّمَنِي مِنْ آفَاتِ الدُّنْيَا وَ الْآخِرَةِ وَ وَعْثَاءِ السَّفَرِ وَ سُوءِ الْمُنْقَلَبِ وَ أَنْ تَرُدَّنِي سَالِماً إِلَى وَطَنِي بَعْدَ حَجٍّ مَقْبُولٍ وَ سَعْيٍ مَشْكُورٍ وَ عَمَلٍ مُتَقَبَّلٍ وَ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنِّي مِنْ حَرَمِكَ وَ حَرَمِ نَبِيِّكَ ص

Pray two units over there and say, ‘O Generous, O Benevolent, O Near not far! I ask You^-azwj because You^-azwj are Allah^-azwj! There isn’t anything like You^-azwj! Surely, You^-azwj Protect me from the destructions, and Keep me safe from disasters for the world and the Hereafter, and the hardship of the journey, and the evil transfer, and Return me safely to my homeland after Hajj being Accepted, and striving Appreciated, and deeds Accepted, and do not Make it last of the pacts from me from Your^-azwj Sanctuary and sanctuary of Your^-azwj Prophet^-saww!’

ثُمَّ أْتِ قُبُورَ السَّادَةِ بِالْبَقِيعِ وَ مَسْجِدَ فَاطِمَةَ فَصَلِّ رَكْعَتَيْنِ وَ زُرْ قَبْرَ حَمْزَةَ وَ قُبُورَ الشُّهَدَاءِ وَ قَبْرَ الْعَرُوسَيْنِ‏ وَ مَسْجِدَ الْفَتْحِ‏ وَ مَسْجِدَ السُّقْيَا- وَ مَسْجِدَ الْفَضِيخِ‏ وَ مَسْجِدَ قُبَاءَ- فَإِنَّ فِيهَا فَضْلًا كَثِيراً وَ مَسْجِدَ الْخَلْوَةِ وَ سَقِيفَةَ بَنِي سَاعِدَةَ- وَ بَيْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ دَارَ جَعْفَرِ بْنِ مُحَمَّدٍ عِنْدَ بَابِ الْمَسْجِدِ تُصَلِّي فِيهَا رَكْعَتَيْنِ

Then come to graves of chiefs at Al-Baqie, and Masjid of (Syeda) Fatima^-asws. Pray two units Salat and visit the grave of Hamza^-ra and graves of the martyrs, and grave of ‘Al-Arouseen’ (unknown), and Masjid Al-Fat’h (Masjid Al Ahzaab), and Masjid Al-Suqya (on the road to Badr), and Masjid Al-Fazeekh (Masjid Al-Shams), and Masjid Quba (foundation placed by the Prophet^-saww), for in it are many merits, and Masjid Al-Khalwah, and Saqeefa Bani Sa’ada (a shade at Badr where there were sittings for judgments), and the house of Ali^-asws Bin Abu Talib^-asws, and the house of Ja’far Bin Muhammad^-asws by the door of the Masjid. Pray two units Salat at it.

ثُمَّ إِذَا أَرَدْتَ أَنْ تَخْرُجَ مِنَ الْمَدِينَةِ تُوَدِّعُ قَبْرَ النَّبِيِّ ص تَفْعَلُ مِثْلَ مَا فَعَلْتَ فِي الْأَوَّلِ تُسَلِّمُ وَ تَقُولُ اللَّهُمَّ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنِّي مِنْ زِيَارَةِ قَبْرِ نَبِيِّكَ وَ حَرَمِهِ فَإِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فِي حَيَاتِي إِنْ تَوَفَّيْتَنِي [كَذَا] قَبْلَ ذَلِكَ وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ ع-

Then when you want to go out from Al-Medina, bid farewell to the grave of the Prophet^-saww, do similar to what you had done in the first greeting and say, ‘O Allah^-azwj! Do not Make it last of the pacts from me or visiting the grave of Your^-azwj Prophet^-saww and his^-saww sanctuary, for I testify that there is no god except Allah^-azwj during my lifetimes, and Cause me to die being like that before that, and that Muhammad^-saww is Your^-azwj servant and Your^-azwj Rasool^-saww!’

وَ لَا تُوَدِّعِ الْقَبْرَ إِلَّا وَ أَنْتَ قَدِ اغْتَسَلْتَ أَوْ أَنْتَ مُتَوَضِّئٌ إِنْ لَمْ يُمْكِنْكَ الْغُسْلُ وَ الْغُسْلُ أَفْضَلُ فَإِذَا جِئْتَ إِلَى الْمِيقَاتِ وَ أَنْتَ تُرِيدُ مَكَّةَ عَلَى طَرِيقِ الْمَدِينَةِ فَأْتِ الشَّجَرَةَ وَ هِيَ ذُو الْحُلَيْفَةِ أَحْرَمْتَ مِنْهَا وَ إِنْ أَخَذْتَ عَلَى طَرِيقِ الْجَادَّةِ أَحْرَمْتَ مِنْ ذَاتِ عِرْقٍ فَإِنَّ النَّبِيَّ ص وَقَّتَ الْمِيقَاتَ لِأَهْلِ الْمَدِينَةِ مِنْ ذِي الْحُلَيْفَةِ وَ لِأَهْلِ الشَّامِ مِنَ الْجُحْفَةِ وَ لِأَهْلِ نَجْدٍ مِنْ قَرْنٍ وَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ-.

And do not bid farewell to the grave except and you have bathed or you have done Wud’u if the bathing is not possible for you, and the bathing is best. When you come to the juncture and you intend Makkah upon the road of Al-Medina, come to Al Shajarah, and it is Zul Huleyfa, consecrate from it, and if you have taken to the main road, consecrate from Zat Irq, for the Prophet^-saww had designated it as a juncture for the people of Al-Medina from Zul Huleyfa, and for the people of Syria from Al-Juhfa, and for the people of Najd from Qarnin, and for the people of Al-Yemen at Yalamlam’’.[338]

5 وَ فِي حَدِيثِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص‏ لِأَهْلِ الْمَشْرِقِ الْعَقِيقَ-.

And in a Hadeeth by Ibn Abbas,

‘From the Prophet^-saww: ‘For the people of the east, (the juncture is) Al-Aqeeq’’.[339]

وَ فِي حَدِيثِ عَائِشَةَ عَنْهُ ص‏ لِأَهْلِ الْعِرَاقِ ذَاتَ عِرْقٍ-.

And in a Hadeeth by Ayesha from him^-saww: ‘For the people of Iraq (the juncture is) at Zar Irq’’.[340]

7- وَ قَالَ النَّبِيُّ ص فِي هَذِهِ الْمَوَاقِيتِ‏ هُنَّ لِأَهْلِهِنَّ وَ لِمَنْ أَتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ لِمَنْ أَرَادَ الْحَجَّ وَ الْعُمْرَةَ وَ مَنْ كَانَ مَنْزِلُهُ دُونَ الْمِيقَاتِ فَمِنْ حَيْثُ يُنْشِئُ كَذَا حَتَّى إِنَّ أَهْلَ مَكَّةَ يُهِلُّونَ مِنْهَا

And the Prophet^-saww said regarding these junctures: ‘These are for their people and for the one who comes to these being from other than their people intending the Hajj and the Umrah, and the one whose house was before the juncture, so wherever he begins. Like that is even the people of Makkah beginning from it.

وَ ابْدَأْ قَبْلَ إِحْرَامِكَ بِأَخْذِ شَارِبِكَ وَ اقْلِمْ أَظَافِيرَكَ وَ انْتِفْ إِبْطَيْكَ وَ احْلِقْ عَانَتَكَ وَ خُذْ شَعْرَكَ وَ لَا يَضُرُّكَ بِأَيِّهَا ابْتَدَأْتَ وَ إِنَّمَا هُوَ رَاحَةٌ لِلْمُحْرِمِ

And start before your Ihraam by trimming your moustache, and cutting your nails, and removing the hair from your armpits, and shaving your pubic hair, and cutting your hair. It does not matter which one you begin with, for it is merely a comfort for the one in Ihraam.

وَ إِنْ فَعَلْتَ ذَلِكَ كُلَّهُ بِمَدِينَةِ الرَّسُولِ فَجَائِزٌ ثُمَّ اغْتَسِلْ أَوْ تَوَضَّأْ وَ الْغُسْلُ أَفْضَلُ وَ الْبَسْ ثَوْبَيْكَ لِلْإِحْرَامِ أَوْ إِزَارَيْكَ جَدِيدَيْنِ كَانَا أَوْ غَسِيلَيْنِ بَعْدَ مَا يَكُونَانِ نَظِيفَيْنِ طَاهِرَيْنِ

And if you do that, all of it is allowed in the city of the Rasool^-saww. Then either bathe or perform Wud’u, and the bathing is better, and wear your clothes for the Ihraam or your waist cloth, whether they were new or washed after they had been cleaned and pure.

وَ كَذَلِكَ تَفْعَلُ الْمَرْأَةُ وَ إِنْ دَهَنَتْ أَوْ تَطَيَّبَتْ قَبْلَ أَنْ تُحْرِمَ يَجُوزُ وَ لْيَكُنْ فَرَاغُكَ مِنْ ذَلِكَ عِنْدَ زَوَالِ الشَّمْسِ لِتُصَلِّيَ الظُّهْرَ أَوْ خَلْفَ الصَّلَاةِ الْمَكْتُوبَةِ إِنْ قَدَرْتَ عَلَيْهَا وَ إِلَّا فَلَا يَضُرُّكَ أَنْ تُصَلِّيَ رَكْعَتَيْنِ أَوْ سِتَّةً فِي مَسْجِدِ الشَّجَرَةِ فَإِذَا انْفَتَلْتَ مِنَ الصَّلَاةِ حَمِدْتَ اللَّهَ وَ أَثْنَيْتَ عَلَيْهِ وَ صَلَّيْتَ عَلَى مُحَمَّدٍ وَ آلِهِ

And like that the woman should do, and if she oils or perfumes before she consecrates it is allowed, and let your being free from that at decline of the sun (midday), you should pray Al-Zohr, or after the Prescribed the Salat if you are able upon it or else so it will not harm you if you were to pray two units or six in Masjid Al Shajarah. When you finish from the Salat, praise Allah^-azwj and laud upon Him^-azwj, and send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws.

ثُمَّ إِنْ أَرَدْتَ الْحَجَّ وَ الْعُمْرَةَ وَ هُوَ الْقِرَانُ فَقُلِ اللَّهُمَّ أُرِيدُ الْحَجَّ وَ الْعُمْرَةَ فَيَسِّرْهُمَا وَ تَقَبَّلْهُمَا مِنِّي

Then, if you intend the Hajj and the Umrah, and it is the pairing, say, ‘O Allah^-azwj! I intend the Hajj and the Umrah so Ease them and Accept them from me!’

فَإِذَا دَخَلْتَ بِالْإِقْرَانِ وَجَبَ عَلَيْكَ أَنْ تَسُوقَ مَعَكَ الْهَدْيَ مِنْ حَيْثُ أَحْرَمْتَ بَدَنَةً أَوْ بَقَرَةً تُقَلِّدُهَا وَ تُشْعِرُهَا مِنْ حَيْثُ تُحْرِمُ

When you enter with the pairing it is obligated upon you to usher the offering with you from wherever you consecrate, whether a camel or cow, collar it and mark it from where you had consecrated.

فَإِنَّ النَّبِيَّ صَلَّى بِذِي الْحُلَيْفَةِ فَأَتَى بِبَدَنَةٍ وَ أَشْعَرَ صَفْحَةَ سَنَامِهَا الْأَيْمَنِ وَ سَالَتِ الدَّمُ عَنْهَا ثُمَّ قَلَّدَهَا بِنَعْلَيْنِ وَ كَانَ ابْنُ عُمَرَ يَسْتَقْبِلُ بُدْنَهُ الْقِبْلَةَ ثُمَّ يُؤَخِّرُ فِي سَنَامِهَا وَ إِذَا كَانَتْ بَقَرَةً أَوْ لَمْ يَكُنْ لَهَا سَنَامٌ فَفِي مَوْضِعِ سَنَامِهَا

The Prophet^-saww was at Zul Huleyfa. He^-saww had come with a camel and marked its right hump and the blood flowed from it, then collared it with two slippers. Ibn Umar used to face his sacrificial animals toward the Qiblah, then mark their humps. If it was a cow or an animal without a hump, he would mark the place where the hump would be.

وَ تَقُولُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ وَ إِذَا كَانَ يَوْمُ التَّرْوِيَةِ جَلَّلَ بُدْنَهُ وَ رَاحَ بِهَا إِلَى مِنًى وَ مَشْعَرِهَا وَ إِلَى عَرَفَاتٍ وَ يُقَالُ مَنْ لَمْ يُوقَفْ بَدَنَتُهُ بِعَرَفَةَ لَيْسَ بِهَدْيٍ إِنَّمَا هِيَ ضَحِيَّةٌ كَذَا يُسْتَحَبُّ وَ تُجَلِّلُهَا أَيَّ ثَوْبٍ شِئْتَ إِذَا رُحْتَ إِلَى مِنًى أَوْ مَتَى شِئْتَ وَ تَنْزِعُ الْجُلَّةَ وَ النَّعْلَ إِذَا ذَبَحْتَهَا وَ تَصَدَّقُ بِذَلِكَ أَوْ بِشَاةٍ وَ مِنَ الْعُلَمَاءِ مَنْ رَخَّصَ فِي الْقِرَانِ بِلَا سَوْقٍ وَ تَقُولُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ

And you should say, ‘In the Name of Allah^-azwj, and Allah^-azwj is Greatest, and when it would be the day of Al-Tarwiyya you cover your sacrificial animal and take it to Mina, then to its designated place and to Arafat. It is said that if the sacrificial animal is not present at Arafat, it is not considered a sacrificial offering but merely a regular slaughter. This is recommended, and you may cover it with any cloth you choose when heading to Mina or whenever you wish. You remove the covering and garland when you slaughter it and give them in charity or as an offering of a sheep. Some scholars have permitted pairing the Hajj and the Umrah without bringing the sacrificial animal along, and you should say, ‘In the Name of Allah^-azwj and Allah^‑azwj is Greatest!’

وَ إِذَا كَانَ يَوْمُ التَّرْوِيَةِ جَلَّلَ بُدْنَهُ وَ رَاحَ بِهَا إِلَى مِنًى وَ مَشْعَرِهَا وَ إِلَى عَرَفَاتٍ وَ يُقَالُ مَنْ لَمْ يُوقَفْ بَدَنَتُهُ بِعَرَفَةَ لَيْسَ بِهَدْيٍ إِنَّمَا هِيَ ضَحِيَّةٌ كَذَا يُسْتَحَبُّ وَ تُجَلِّلُهَا أَيَّ ثَوْبٍ شِئْتَ إِذَا رُحْتَ إِلَى مِنًى أَوْ مَتَى شِئْتَ وَ تَنْزِعُ الْجُلَّةَ وَ النَّعْلَ إِذَا ذَبَحْتَهَا وَ تَصَدَّقُ بِذَلِكَ أَوْ بِشَاةٍ وَ مِنَ الْعُلَمَاءِ مَنْ رَخَّصَ فِي الْقِرَانِ بِلَا سَوْقٍ

And when it would be the day of Al-Tarwiyya he should cover his sacrificial animal and take it to Mina, then to its designated place and to Arafat. It is said that if the sacrificial animal is not present at Arafat, it is not considered a sacrificial offering but merely a regular slaughter. This is recommended, and you may cover it with any cloth you choose when heading to Mina or whenever you wish. You remove the covering and garland when you slaughter it and give them in charity or as an offering of a sheep. Some scholars have permitted combining Hajj and Umrah without bringing the sacrificial animal along.

فَأَمَّا الَّذِي أَخْتَارُهُ فَمَا وَصَفْتُ فَإِنْ عَجَزْتَ عَنْ سَوْقِ الْهَدْيِ اخْتَرْتَ كَذَا لَكَ أَنْ تَعْتَمِرَ لِمَا كَانَ مِنْ قَوْلِ رَسُولِ اللَّهِ ص لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا سُقْتُ الْهَدْيَ وَ تَحَلَّلْتُ مَعَ النَّاسِ حِينَ حَلُّوا وَ لَجَعَلْتُهَا عُمْرَةً هَذَا آخِرُ أَمْرِ رَسُولِ اللَّهِ سُنَّةَ الْمُتَمَتِّعِ وَ لَمْ يَعِشْ إِلَى الْقَابِلِ

As for what I prefer, it is what I have described. However, if you are unable to bring the sacrificial animal, then you have the option to perform Umrah. This is based on the words of Rasool-Allah^-saww said: ‘If I^-saww had known beforehand what I^-saww came to know later, I^-saww would not have brought the sacrificial animal and would have exited Ihraam along with the people when they exited, and I would have made it an Umrah!’ This was the last instruction of Rasool-Allah^-saww regarding the Sunnah of the Tamatto, and he^-saww did not live until the following year.

فَإِذَا أَرَدْتَ التَّمَتُّعَ فَقُلِ اللَّهُمَّ إِنِّي أُرِيدُ التَّمَتُّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ص فَيَسِّرْهَا لِي وَ تَقَبَّلْهَا مِنِّي فَذَلِكَ أَجْزَأَ لَهُ

When you intend the Tamatto, say, ‘O Allah^-azwj! I intend the combining of the Umrah to the Hajj based upon Your^-azwj Book and Sunnah of Your^-azwj Prophet^-saww, so Ease it for me and Accept it from me!’, so that would suffice for him.

وَ إِنْ دَخَلْتَ لِحَجٍّ مُفْرَدٍ فَحَسَنٌ وَ لَا هَدْيَ عَلَيْكَ تَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ الْحَجَّ فَيَسِّرْهُ لِي وَ تَقَبَّلْهُ مِنِّي

And if you enter for individual Hajj, it is good, and there is no offering upon you. You should say, ‘O Allah^-azwj! I intend the Hajj, Ease for me and Accept it from me!’

وَ إِنْ أَرَدْتَ الْحَجَّ عَنْ غَيْرِكَ فَقُلِ اللَّهُمَّ إِنِّي أُرِيدُ الْحَجَّ عَنْ فُلَانِ بْنِ فُلَانٍ تُسَمِّيهِ فَيَسِّرْهُ لِي وَ تَقَبَّلْهُ مِنْ فُلَانٍ

And if you intend the Hajj on behalf of someone else, say, ‘O Allah^-azwj! I intend the Hajj on behalf of so and so, son of so and so, (name him), so Ease it for me and Accept it from so and so!’

وَ إِنْ نَوَيْتَ مَا تَقْصِدُ مِنَ الْحَجِّ مُفْرَدٍ أَوْ قِرَانٍ أَوْ تَمَتُّعٍ أَوْ حَجٍّ عَنْ غَيْرِكَ وَ لَمْ تَنْطِقْ بِلِسَانِكَ أَجْزَأَكَ وَ الَّذِي نَخْتَارُ أَنْ تَنْطِقَ بِمَا تُرِيدُ مِنْ ذَلِكَ

And if it was in your intention what you are aiming for, whether from the individual Hajj, or pairing, or Tamatto, or Hajj on behalf of someone else, and you did not speak with your tongue, it suffices you, and that which we choose is that you should speak with what you want from that.

ثُمَّ قُلْ عِنْدَ ذَلِكَ اللَّهُمَّ فَإِنْ عَرَضَ لِي شَيْ‏ءٌ يَحْبِسُنِي فَحُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ

Then say during that, ‘O Allah^-azwj! If something were to be an obstruction for me withholding me, Release me where You^-azwj had Withheld me due to Your^-azwj Pre-determination, which You^-azwj had Pre-determined upon me!

اللَّهُمَّ إِنْ لَمْ يَكُنْ حَجَّةً فَعُمْرَةٌ أَحْرَمَ لَكَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ عِظَامِي وَ مُخِّي وَ عَصَبِي وَ شَهَوَاتِي مِنَ النِّسَاءِ وَ الطِّيبِ وَ غَيْرِهَا مِنَ اللِّبَاسِ وَ الزِّينَةِ أَبْتَغِي بِذَلِكَ وَجْهَكَ وَ مَرْضَاتَكَ وَ الدَّارَ الْآخِرَةَ لَا إِلَهَ إِلَّا أَنْتَ

O Allah^-azwj! If it does not happen to be Hajj, so an Umrah. I have consecrated for You^-azwj my hair, and my skin, and my flesh, and my bones, and my brain, and my nerves, and my lusts from the women, and the perfume and other such from the clothing, and the adornments. I seek by that Your^-azwj Face and Your^-azwj Pleasure, and the ever-lasting House! There is no god except You^-azwj!

اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ لَكَ وَ آمَنَ بِوَعْدِكَ وَ اتَّبَعَ أَمْرَكَ فَإِنِّي أَنَا عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ فِي قَبْضَتِكَ لَا وَاقٍ إِلَّا مَا وَاقَيْتَ كَذَا وَ لَا آخِذٌ إِلَّا مَا أَعْطَيْتَ فَأَسْأَلُكَ أَنْ تَعْزِمَ لِي عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ تُقَوِّيَنِي عَلَى مَا ضَعُفْتُ عَلَيْهِ وَ تَسَلَّمَ مِنِّي مَنَاسِكِي فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ وَ اجْعَلْنِي مِنْ وَفْدِكَ الَّذِي رَضِيتَ وَ ارْتَضَيْتَ وَ سَمَّيْتَ وَ كَتَبْتَ

O Allah^-azwj! I ask You^-azwj to Make me from the one who answers to You^-azwj, and believes in Your^-azwj Promise, and follows Your^-azwj Commands! Surely, I am Your^-azwj servant and son of Your^-azwj servant, and in Your^-azwj Grip! I cannot save (from) except what You^-azwj Save (from)! Like that, and I do not take except what You^-azwj have Given! I ask You^-azwj to Determine for me to be upon Your^-azwj Book, and Sunnah of Your^-azwj Prophet^-saww, and Strengthen me upon what I am weak upon, and Accept my ritual from me in Ease from You^-azwj and well-being, and Make me from Your^-azwj delegate who are pleased and You^-azwj are Pleased (with) and have Named and Written!

اللَّهُمَّ إِنِّي خَرَجْتُ مِنْ شُقَّةٍ بَعِيدَةٍ وَ مَسَافَةٍ طَوِيلَةٍ وَ إِلَيْكَ وَفَدْتُ وَ لَكَ زُرْتُ وَ أَنْتَ أَخْرَجْتَنِي وَ عَلَيْكَ قَدِمْتُ وَ أَنْتَ أَقْدَمْتَنِي أَطَعْتُكَ بِإِذْنِكَ وَ الْمِنَّةُ لَكَ عَلَيَّ

O Allah^-azwj! I have come from a distant land and a long journey. I have come to You^-azwj as a visitor, and I have set out toward You^-azwj. It is You^-azwj Who has brought me out, and to You^‑azwj I have arrived. It is by Your^-azwj Desire that I have obeyed You^-azwj, and the Favour is Yours^-azwj upon me!

وَ عَصَيْتُكَ بِعِلْمِكَ وَ لَكَ الْحُجَّةُ عَلَيَّ وَ أَسْأَلُكَ بِانْقِطَاعِ حُجَّتِي وَ وُجُوبِ حُجَّتِكَ عَلَيَّ إِلَّا مَا صَلَّيْتَ عَلَى مُحَمَّدٍ وَ عَلَى آلِهِ وَ غَفَرْتَ لِي وَ تَقَبَّلْتَ مِنِّي

And I have disobeyed You^-azwj with Your^-azwj Knowledge, and thus, You^-azwj have the argument against me. I ask You^-azwj, by the weakness of my argument and the certainty of Yours^-azwj against me, to Send Salawaat upon Muhammad^-saww and upon his^-saww Progeny^-asws, and Forgive for me and Accept from me!

اللَّهُمَّ فَتَمِّمْ لِي حَجَّتِي وَ عُمْرَتِي وَ تَخَلَّفْ عَلَيَّ فِيمَا أَنْفَقْتُ وَ اجْعَلِ الْبَرَكَةَ فِيمَا بَقِيَ وَ رُدَّنِي إِلَى أَهْلِي وَ وُلْدِي-

O Allah^-azwj! Complete my Hajj and my Umrah for me and Replace upon me regarding what I have spent, and Make the Blessings in what remains (of my life) and Return me to my family and my children!’

ثُمَّ ارْكَبْ فِي دُبُرِ صَلَاتِكَ وَ بَعْدَ مَا يَسْتَوِي بِكَ واحلتك [رَاحِلَتُكَ‏] وَ لَبِّ إِذَا عَلَوْتَ شَرَفَ الْبَيْدَاءِ وَ إِذَا هَبَطْتَ الْوَادِيَ وَ إِذَا رَأَيْتَ رَاكِباً وَ تَقُولُ فِي تَلْبِيَتِكَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ وَ هِيَ تَلْبِيَةُ النَّبِيِّ ص.

Then at the end of your Salat, ride, and after your mount is stabilised with you exclaim Talbiyya when you ascend the hills of Al-Bayda, and when you descend the valley, and when you see riders, and you should say in your Talbiyya, ‘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 Yours^‑azwj! There is no associate for You^-azwj!’ – and it is the Talbiyya of the Prophet^-saww’’.[341]

8- وَ كَانَ ابْنُ عُمَرَ يَزِيدُ فِيهَا لَبَّيْكَ ذَا النَّعْمَاءِ وَ الْفَضْلِ الْحَسَنِ لَبَّيْكَ مَرْغُوبٌ وَ مَرْهُوبٌ إِلَيْكَ لَبَّيْكَ.

And Ibn Umar had increased in it, ‘Here I am O with the bounties and the excellent Grace! Here I am, to You^-azwj is desire and fear, here I am!’’[342]

9- وَ يُرْوَى عَنِ النَّبِيِّ ص أَيْضاً أَنَّهُ كَانَ مِنْ تَلْبِيَتِهِ لَبَّيْكَ إِلَهَ الْحَقِّ-.

And it is reported from the Prophet^-saww also, it was from his^-saww Talbiyya: ‘Here I am, God of the Truth!’’[343]

10- وَ كَانَ أَنَسُ بْنُ مَالِكٍ يَزِيدُ فِيهَا لَبَّيْكَ حَقّاً حَقّاً تَعَبُّداً وَ رِقّاً.

And Anas Bin Malik (a well-known fabricator) increased in it, ‘Here I am, truly, truly, in worship and servitude’’.[344]

11- وَ كَانَ ابْنُ عُمَرَ أَيْضاً يَزِيدُ فِيهَا لَبَّيْكَ وَ سَعْدَيْكَ وَ الْخَيْرُ فِي يَدَيْكَ وَ الرَّغْبَةُ إِلَيْكَ-.

And Ibn Umar also increased in it, ‘Here I am, and at Your^-azwj assistance, and the good is in Your^-azwj Hand, and the desire is to You^-azwj!’’[345]

12- وَ كَانَ جَعْفَرُ بْنُ مُحَمَّدٍ وَ مُوسَى بْنُ جَعْفَرٍ ع يَزِيدَانِ فِيهَا لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ لَبَّيْكَ دَاعِياً إِلَى دَارِ السَّلَامِ لَبَّيْكَ لَبَّيْكَ غَفَّارَ الذُّنُوبِ لَبَّيْكَ لَبَّيْكَ مَرْغُوباً وَ مَرْهُوباً إِلَيْكَ لَبَّيْكَ لَبَّيْكَ تُبْدِي وَ الْمَعَادُ إِلَيْكَ

And Ja’far^-asws Bin Muhammad^-asws and Musa^-asws Bin Ja’far^-asws both increased in it: ‘Here I am Possessor of the ways of ascent! Here I am, here I am Caller to the house of Peace! Here I am, here I am Forgiver of the sins! Here I am, here I am, to You^-azwj is desire and fear! Here I am, here I am, You^-azwj Begin and the return is to You^-azwj!

لَبَّيْكَ تَسْتَغْنِي وَ نَفْتَقِرُ إِلَيْكَ لَبَّيْكَ لَبَّيْكَ إِلَهَ الْحَقِّ لَبَّيْكَ لَبَّيْكَ ذَا النَّعْمَاءِ وَ الْفَضْلِ الْحَسَنِ الْجَمِيلِ لَبَّيْكَ لَبَّيْكَ كَاشِفَ الْكَرْبِ لَبَّيْكَ لَبَّيْكَ عَبْدُكَ بَيْنَ يَدَيْكَ يَا كَرِيمُ لَبَّيْكَ

Here I am, here I am, You^-azwj are self-sufficient, and we are in need of You^-azwj! Here I am, here I am, O True God! Here I am, here I am, O Possessor of bounties, excellent and beautiful Grace! Here I am, here I am, O Remover of distress! Here I am, here I am, Your^-azwj servant stands before You^-azwj, O Benevolent, here I am!’

وَ أَكْثِرِ الصَّلَاةَ عَلَى النَّبِيِّ وَ عَلَى آلِهِ وَ اسْأَلِ اللَّهَ الْمَغْفِرَةَ وَ الرِّضْوَانَ وَ الْجَنَّةَ وَ الْعَفْوَ وَ اسْتَعِذْ مِنْ سَخَطِهِ وَ مِنَ النَّارِ بِرَحْمَتِهِ وَ أَكْثِرْ مِنَ التَّلْبِيَةِ قَائِماً وَ قَاعِداً وَ رَاكِباً وَ نَازِلًا وَ جُنُباً وَ مُتَطَهِّراً وَ فِي الْيَقَظَاتِ وَ فِي الْأَسْحَارِ وَ عَلَى كُلِّ حَالٍ رَافِعاً صَوْتَكَ.

And frequent the Salawaat upon the Prophet^-saww and upon his^-saww Progeny^-asws, and ask Allah^‑azwj for the Forgiveness and the (Divine) Pleasure, and the Paradise, and the Pardon, and seek Refuge from His^-azwj Wrath, and from the Hellfire by His^-azwj Mercy, and frequent from the Talbiyya standing, and sitting, and riding, and descending, and while being in sexual impurity and cleanliness, and in the wakefulness, and in the pre-dawn, and upon all states, raising your voice’’.[346]

13 وَ قَدْ رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ‏ أَتَانِي جَبْرَئِيلُ ع فَقَالَ مُرْ أَصْحَابَكَ أَنْ يَرْفَعُوا أَصْوَاتَهُمْ بِالْإِهْلَالِ وَ بِالتَّلْبِيَةِ فَإِنَّهُ مِنْ شِعَارِ الْحَجِّ-.

And it has been reported from Rasool-Allah^-saww, he^-saww said: ‘Jibraeel^-as came to me^-saww. He^‑as said: ‘Instruct your^-saww companions to raise their voices with extolling the Oneness (of Allah^‑azwj) and with the Talbiyya, for it is from the slogans of Hajj’’.[347]

14 وَ سُئِلَ النَّبِيُّ ص فَقِيلَ أَيُّ الْحَجِّ أَفْضَلُ

And the Prophet^-saww was asked. It was said, ‘Which Hajj is the best?’

قَالَ الْعَجُّ وَ الثَّجُّ

He^-saww said: ‘The ‘Ajj’ and the ‘Sajj’!’

قِيلَ مَا الْعَجُّ وَ الثَّجُّ

It was said, ‘What is the ‘Ajj’, and the ‘Sajj’?’

قَالَ الْعَجُّ ضَجِيجُ الصِّيَاحِ وَ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ وَ الثَّجُّ النَّحْرُ وَ النِّسَاءُ يَخْفَضْنَ أَصْوَاتَهُنَّ بِالتَّلْبِيَةِ تُسْمِعُ المَرْأَةُ مِثْلَهَا وَ إِنْ أَسْمَعَتْ أَنِينَهَا أَجْزَأَهَا وَ اجْتَنِبِ الرَّفَثَ وَ الْفُسُوقَ وَ الْجِدَالَ فِي الْحَجِّ

He^-saww said: ‘The ‘Ajj’ is the clamour of the shouting and raising the voice with the Talbiyya, while the ‘Sajj’ is the sacrifice, and the women should lower their voices with the Talbiyya, the woman similar to her can hear, and if she murmurs silently it would suffice her, and keep aside from the ‘Rafas’, and the ‘Fusouq’, and the ‘Jidaal’ during the Hajj’.

قَالَ الرَّفَثُ غِشْيَانُ النِّسَاءِ وَ الْفُسُوقُ السِّبَابُ وَ قِيلَ الْمَعَاصِي وَ الْجِدَالُ الْمِرَاءُ تُمَارِي رَفِيقَكَ حَتَّى تُغْضِبَهُ وَ عَلَيْكَ بِالتَّوَاضُعِ وَ الْخُشُوعِ وَ السَّكِينَةِ وَ الْخُضُوعِ وَ

He said: ‘The ‘Rafas’ is having marital relations with the women, and the ‘Fusouq’ is the reviling, and it is said it is the disobedience, and the ‘Jidaal’ is having the bitter argument with your friend until you anger him, and upon you is to be with the humbleness, and the fearfulness, and the calmness, and the humility’.

قَالَ بَعْضُ الْعُلَمَاءِ الرَّفَثُ التَّعْرِيضُ بِالْجِمَاعِ وَ الْقُبْلَةِ وَ الْغَمْزَةِ وَ تَفْسِيرُ التَّعْرِيضِ هَاهُنَا بِالْجِمَاعِ أَنْ يَقُولَ‏ الرَّجُلُ لِامْرَأَتِهِ لَوْ كُنَّا حَلَالًا لَاغْتَسَلْنَا وَ فَعَلْنَا وَ قَالَ إِذَا أَحْلَلْنَا أَصَبْتُكِ وَ نَحْوَ هَذَا وَ قَدْ تُمُثِّلَ فِي تَفْسِيرِ الْجِدَالِ بِالسِّبَابِ

Some scholars have said that the ‘Rafas’ refers to insinuations about marital relations, kissing, and suggestive gestures. The interpretation of insinuation here regarding marital relations is when a man says to his wife, ‘If we were in a state of permissibility, I could have had you’, and approximate to this; and in the interpretation of ‘Al Jidaal’ (quarrelling) has been exemplified as including the reviling.

وَ لَا تَقْتُلِ الصَّيْدَ وَ اجْتَنِبِ الصَّغِيرَ وَ الْكَبِيرَ مِنَ الصَّيْدِ وَ لَا تُشِرْ إِلَيْهِ وَ لَا تَدُلَّ عَلَيْهِ نَعَمْ فِي الْحِدَأَةِ وَ لَا تَأْكُلُ وَ لَا تَشْتَرِي مِنَ الصَّيْدِ أَنْ تَأْكُلَهُ إِذَا أَحْلَلْتَ وَ لَا تُفْزِعُهُ وَ لَا تَأْمُرُ بِهِ

Do not kill game (prey), and avoid both small and large animals from hunting. Do not point at them or guide others to them. However, regarding birds of prey, do not eat them, nor buy game to eat it after de-consecrating. Do not frighten the animals, nor command others to do so.

وَ لَا بَأْسَ فِي قَتْلِ الْحَيَّةِ وَ الْعَقْرَبِ وَ الْفَأْرَةِ وَ الْحِدَأَةِ وَ الْغُرَابِ وَ الْكَلْبِ الْعَقُورِ وَ قَدْ رَخَّصَ ع فِي قَتْلِهِنَّ فِي الْحِلِّ وَ الْحَرَمِ وَ مَا سِوَاهُنَّ فَقَدْ رَخَّصَ التَّابِعُونَ فِي قَتْلِهِنَّ الزُّنْبُورِ وَ الْوَزَغِ وَ الْبَقِّ وَ الْبَرَاغِيثِ وَ إِنْ عَدَا عَلَيْكَ سَبُعٌ فَاقْتُلْهُ وَ لَا كَفَّارَةَ عَلَيْكَ وَ إِنْ لَمْ يعدو [يَعْدُ] عَلَيْكَ فَلَا تَقْتُلْهُ

And there is no problem in killing the snake, and the scorpion, and the mouse, and the kite (bird of prey), and the crow, and the rabid dog; and he^-asws has allowed in killing these in the de-consecrated area and the Sanctuary and whatever is besides these. As for other creatures, the followers have permitted killing the wasps, and the lizards, and the bedbugs, and the fleas. If a predatory animal attacks you, kill it, and there is no penalty on you. However, if it does not attack you, do not kill it.

وَ اجْتَنِبْ مِنَ الثِّيَابِ مَا كَانَ مِنْهَا مَصْبُوغاً إِلَّا أَنْ لَا يَكُونَ لَهُ رَائِحَةٌ وَ لَا تَلْبَسْ قَمِيصاً وَ لَا سَرَاوِيلَ وَ لَا عِمَامَةً وَ لَا قَلَنْسُوَةً وَ لَا الْبُرْنُسَ وَ لَا الْخُفَّيْنِ وَ لَا الْقَبَاءَ إِلَّا أَنْ يَكُونَ مَقْلُوباً إِنْ لَمْ تَجِدْ غَيْرَهُ وَ إِذَا لَمْ يَجِدْ مَا يَتَّزِرُ يَشُقُّ السَّرَاوِيلَ يَجْعَلُهَا مِثْلَ الثِّيَابِ يَتَّزِرُ بِهِ

Avoid wearing clothes that are dyed unless they have no fragrance. Neither wear a shirt, nor trousers, nor turban, nor cap, nor cloak, nor leather socks. Do not wear a long coat unless it is turned inside out and you have no alternative. If you do not find anything to use as a waist wrapper, then tear the trousers and wear them as a lower garment.

وَ لَا بَأْسَ بِغَسْلِ ثِيَابِكَ الَّتِي أَحْرَمْتَ فِيهَا إِذَا اتَّسَخَ أَوْ تُبَدِّلَهَا غيره [غَيْرَهَا] أَوْ تَبِيعَهَا إِنِ احْتَجْتَ إِلَى ثَمَنِهَا وَ تُبَدِّلَ غَيْرَهَا وَ لَا بَأْسَ أَنْ تَغْتَسِلَ وَ أَنْتَ مُحْرِمٌ وَ أَنْ تَصُبَّ الْمَاءَ عَلَى رَأْسِكَ وَ غَطِّ وَجْهَكَ وَ لَا تُغَطِّ رَأْسَكَ وَ إِنِ انْصَدَعَ رَأْسُكَ لَا بَأْسَ أَنْ تُعَصِّبَ عَلَى رَأْسِكَ خِرْقَةً

There is no harm in washing the clothes you entered Ihram in if they become dirty, or in changing them for other clothes. You may also sell them if you need their price and replace them with other garments. There is no harm in bathing while in Ihraam, pouring water over your head, and covering your face, but do not cover your head. If your head is injured, there is no harm in tying a cloth around it.

وَ لَا بَأْسَ لِلْمُحْرِمِ أَنْ يَدْخُلَ الْحَمَّامَ وَ أَنْ يَحْتَجِمَ مَا لَمْ يَحْلِقْ مَوْضِعَ الْحِجَامَةِ وَ يَتَدَاوَى بِأَيِّ دَوَاءٍ شَاءَ مَا لَمْ يَكُنْ فِيهِ طِيبٌ وَ يَكْتَحِلُ الْمُحْرِمُ بِأَيِّ كُحْلٍ شَاءَ مَا لَمْ يَكُنْ فِيهِ طِيبٌ وَ يُكْرَهُ لِلْمَرْأَةِ الثمد [الْإِثْمِدُ] وَ إِنْ لَمْ يَكُنْ فِيهِ طِيبٌ لِأَنَّهُ زِينَةٌ لَهَا وَ لَا يَمَسُّ الطِّيبَ بَعْدَ إِحْرَامِهِ وَ لَا يَدْهُنُ رَأْسَهُ وَ لِحْيَتَهُ فَإِنْ فَعَلَ فَعَلَيْهِ فِدْيَةٌ وَ إِنْ دَهَنَ جَسَدَهُ بِأَيِّ دُهْنٍ أَرَادَ فَلَا بَأْسَ إِلَّا أَنْ يَكُونَ دُهْناً فِيهِ طِيبٌ‏ وَ إِذَا حَكَكْتَ مِنْ ارفق كَذَا وَ لَا بَأْسَ بأنهما وَ الْخَاتَمِ وَ الْمِنْطَقَةِ

There is no harm for the person in Ihraam to enter a bathhouse or to perform cupping, as long as the area of the cupping is not shaved. They may also use any medicine they wish, as long as it does not contain fragrance. The person in Ihraam may apply Kohl as long as it does not contain fragrance. It is disliked for a woman to use kohl even if it does not contain fragrance, as it is considered a form of adornment. After entering Ihram, he should neither use perfume nor apply it to his head or beard. If he does, a ransom (penalty) is required. However, if they apply any other kind of oil to their body, there is no harm, unless it contains fragrance. If you scratch yourself gently, there is no harm. There is no harm in wearing a ring or a belt.

وَ لَا بَأْسَ بِأَكْلِ الْخَبِيصِ‏ وَ السِّكْبَاجِ‏ وَ مِلْحِ الْأَصْفَرِ إِذَا لَمْ يَكُنْ لَهُ رَائِحَةٌ بَيِّنَةٌ وَ لَا بَأْسَ بِالْمِظَلَّةِ لِلْمُحْرِمِ فِي مَذْهَبِنَا وَ مِنَ الْعُلَمَاءِ مَنْ يَكْرَهُ هَذَا-.

There is no harm in eating khabees (a type of sweet dish), Sikbaj (a stew), and yellow salt, as long as they do not have a strong fragrance. There is no harm in using an umbrella for the person in Ihraam in our school of thought, though some scholars dislike this’’.[348]

15 وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ‏ مَنْ يُحْرِمْ يَضْحُ لِلشَّمْسِ حَتَّى يَغْرُبَ إِلَّا غَرَبَتْ بِذُنُوبِهِ حَتَّى تُعَرِّيَهُ كَمَا وَلَدَتْهُ أُمُّهُ

And it is reported from the Prophet^-saww, he^-saww said: ‘One who consecrates should not delay until the sun sets, except it will set with his sins until it will cause him to be just as he was when his mother gave birth to him’. 

فَإِذَا انْتَهَيْتَ إِلَى ذِي طُوًى فَاغْتَسِلْ مِنْ بِئْرِ مَيْمُونَةَ لِدُخُولِ مَكَّةَ أَوْ بَعْدَ مَا تَدْخُلُهُ وَ كَذَلِكَ تَغْتَسِلُ المَرْأَةُ الْحَائِضُ لِأَمْرِ رَسُولِ اللَّهِ لِأَسْمَاءَ بِذَلِكَ وَ لِقَوْلِهِ لِلْحَائِضِ افْعَلِي مَا يَفْعَلُ الْحَاجُّ غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ

When you reach Zi Tuwa, perform a ritual bath from the well of Maymunah before entering Makkah or after you have entered it. Likewise, a menstruating woman should take a bath as instructed by Rasool-Allah^-saww to Asma, saying to her, ‘Do what the pilgrim does, except that you should not perform Tawaaf around the Kabah’.

وَ كَانَ ابْنُ عُمَرَ يَغْتَسِلُ بِذِي طُوًى قَبْلَ أَنْ يَدْخُلَ مَكَّةَ وَ كَذَلِكَ كَانَ يُعَظِّمُهُ عَامَّةُ الْعُلَمَاءِ وَ إِنْ لَمْ يَغْتَسِلْ فَلَا بَأْسَ.

Ibn Umar used to take a bath at Zi Tuwa before entering Makkah, and this was also practiced and honoured by most scholars. However, if someone does not take a bath, there is no problem’’.[349]

16 وَ يُرْوَى عَنِ النَّبِيِّ ص‏ أَنَّهُ بَاتَ بِذِي طُوًى وَ دَخَلَ مَكَّةَ نَهَاراً وَ كَانَ يَدْخُلُ مَكَّةَ مِنَ الثَّنِيَّةِ الْعُلْيَا أَوْ مِنَ الثَّنِيَّةِ السُّفْلَى فَيُسْتَحَبُّ دُخُولُهَا وَ قُلْ عِنْدَ دُخُولِ مَكَّةَ اللَّهُمَّ هَذَا حَرَمُكَ وَ أَمْنُكَ فَحَرِّمْ لَحْمِي وَ دَمِي عَلَى النَّارِ وَ آمِنِّي يَوْمَ الْقِيَامَةِ اللَّهُمَّ أَجِرْنِي مِنْ عَذَابِكَ وَ مِنْ سَخَطِكَ-

And it is reported from the Prophet^-saww, he^-saww had spent the night at Zi Tuwa and entered Makkah at daytime, and he^-saww had entered Makkah from the upper pass or from the lower pass. Thus, it is recommended to enter it and say at entering Makkah, ‘O Allah^-azwj! This is Your^-azwj Sanctuary and Your^-azwj Safety, so Prohibit my flesh and my blood unto the Hellfire, and Keep me safe on the Day of Qiyamah! O Allah^-azwj! Rescue me from Your^-azwj Punishment and from Your^-azwj Wrath!’

وَ إِنْ قَدَرْتَ أَنْ تُغَيِّرَ ثَوْبَيْكَ اللَّذَيْنِ أَحْرَمْتَ جَعَلْتَهُمَا جَدِيدَيْنِ فَافْعَلْ فَإِنَّهُ أَفْضَلُ وَ إِنْ لَمْ يَتَيَسَّرْ فَلَا بَأْسَ وَ تَدْخُلُ مِمَّا تَرَضَّيْتَ كَذَا وَ لَا تَرْفَعُ يَدَكَ

If you are able to change the two garments you entered Ihram in and replace them with new ones, then do so, as it is better. However, if it is not possible, there is no problem. Enter from whichever gate you prefer, but do not raise your hands.

وَ قَدْ رُوِيَ رَفْعُ الْيَدَيْنِ وَ لَمْ يَثْبُتْ ذَلِكَ وَ أَنْكَرَ جَابِرٌ وَ قُلْ بِسْمِ اللَّهِ وَ ابْدَأْ بِرِجْلِكَ الْيُمْنَى قَبْلَ الْيُسْرَى وَ قُلِ اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي وَ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ أَبْوَابَ فَضْلِكَ وَ جَوَائِزَ مَغْفِرَتِكَ وَ أَعِذْنَا مِنَ الشَّيْطَانِ الرَّجِيمِ وَ اسْتَعْمِلْنِي بِطَاعَتِكَ وَ مَرْضَاتِكَ

And it has been narrated that raising the hands when entering Makkah was practiced, but this has not been firmly established, and Jabir rejected it. Say, ‘In the Name of Allah^-azwj’, and enter with your right foot before your left. Then say: ‘O Allah^-azwj! Forgive my sins, open for me the doors of Your^-azwj Mercy, the doors of Your^-azwj bounties, and the reward of Your^-azwj Forgiveness. Protect us from the Pelted Satan^-la, and enable me to be steadfast in Your^-azwj obedience and seeking Your^-azwj Pleasure!’

إِذَا نَظَرْتَ إِلَى الْبَيْتِ فَقُلِ اللَّهُمَّ أَنْتَ السَّلَامُ وَ مِنْكَ السَّلَامُ فَحَيِّنَا رَبَّنَا بِالسَّلَامِ‏ اللَّهُمَّ إِنَّ هَذَا بَيْتُكَ الَّذِي شَرَّفْتَ وَ عَظَّمْتَ وَ كَرَّمْتَ اللَّهُمَّ زِدْ لَهُ تَشْرِيفاً وَ تَعْظِيماً وَ تَكْرِيماً وَ بِرّاً وَ مَهَابَةً-

When you look at the House (Kabah), say, ‘O Allah^-azwj! You^-azwj are the Granter of peace! Our Lord^-azwj, Grant us life with peace! O Allah^-azwj! This is Your^-azwj House which You^-azwj Ennobled and Magnified and Honoured! O Allah^-azwj! Increase to it nobility and magnification and honour and respects and awe!’

وَ إِذَا انْتَهَيْتَ إِلَى الْحَجَرِ الْأَسْوَدِ فَارْفَعْ يَدَيْكَ وَ قُلْ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ إِيمَاناً بِكَ وَ تَصْدِيقاً بِكِتَابِكَ وَ اتِّبَاعاً لِسُنَّتِكَ وَ سُنَّةِ نَبِيِّكَ وَ وَفَاءً بِعَهْدِكَ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالْجِبْتِ وَ الطَّاغُوتِ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ

And when you end to the Black Stone, raise your hands and say, ‘In the Name of Allah^-azwj and Allah^-azwj is Greatest!’ O Allah^-azwj! I am a believer in You^-azwj, and ratifier of Your^-azwj Book, and follower of Your^-azwj Sunnah and Sunnah of Your^-azwj Prophet^-saww, and loyal with Your^-azwj Pact! I have believed in Allah^-azwj and disbelieved in the false gods and the tyrants! Allah^-azwj is Greatest! There is no god except Allah^-azwj, and Allah^-azwj is Greatest!

اللَّهُمَّ لَكَ حَجَجْتُ وَ إِيَّاكَ أَجَبْتُ وَ إِلَيْكَ وَفَدْتُ وَ لَكَ قَصَدْتُ وَ بِكَ صَمَدْتُ وَ زِيَارَتَكَ أَرَدْتُ وَ أَنَا فِي فِنَائِكَ وَ فِي حَرَمِكَ وَ ضَيْفُكَ وَ عَلَى بَابِ بَيْتِكَ نَزَلْتُ سَاحَتَكَ وَ حَلَلْتُ بِفِنَائِكَ اللَّهُمَّ أَنْتَ رَبِّي وَ رَبُّ هَذَا الْبَيْتِ

O Allah^-azwj! I have performed Hajj for You^-azwj and have answered to You^-azwj, and have delegated to You^-azwj, and aimed to You^-azwj, and upon You^-azwj I have relied. I have sought Your^‑azwj visitation, and here I am in Your^-azwj Sanctuary, in Your^-azwj Sacred precinct, as Your^‑azwj guest. I have arrived at the door of Your^-azwj House, entered Your^-azwj Courtyard, and settled in Your^-azwj domain! O Allah^-azwj, You^-azwj are my Lord^-azwj and Lord^-azwj of this House!

اللَّهُمَّ إِنَّ هَذَا الْيَوْمَ يُكْرَهُ فِيهِ الرَّفَثُ وَ يُقْضَى فِيهِ التَّفَثُ وَ يُبَرُّ فِيهِ الْقَسَمُ وَ يُعْتَقُ فِيهِ النَّسَمُ قَدْ جَعَلْتَ هَذَا الْبَيْتَ عِيداً بِجَعْلِكَ كَذَا وَ قُرْبَاناً لَهُمْ إِلَيْكَ وَ مَثَابَةً لِلنَّاسِ وَ أَمْناً وَ جَعَلْتَهُ فِيهَا بِحَجَّةٍ وَ يُطَافُ حَوْلَهُ وَ يُجَاوِرُهُ الْعَاكِفُ وَ يَأْمَنُ فِيهِ الْخَائِفُ

O Allah^-azwj! This is the day in which marital relations are disliked, personal purification is completed, oaths are fulfilled, and souls are freed. You^-azwj have made this House a place of celebration by Your^-azwj Decree, a sacrifice offered to You^-azwj, a place of return for people, and a sanctuary of security. You^-azwj have Ordained Hajj within it, performance of the Tawaaf around it, and devotion beside it, where the devoted stay and the fearful find safety!

اللَّهُمَّ وَ إِنِّي مِمَّنْ حَجَّهُ لَكَ رَغْبَةً فِيكَ الْتِمَاساً لِمَرْضَاتِكَ وَ رِضْوَانِكَ وَ شُحّاً عَلَى خَطِيئَتِي مِنْكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْمُعَافَاةَ فِي الشُّكْرِ وَ الْعِتْقَ مِنَ النَّارِ إِنَّكَ أَنْتَ أَرْحَمُ الرَّاحِمِينَ-

O Allah^-azwj, and I am among those who have performed Hajj for You^-azwj out of desire for You^‑azwj, seeking Your^-azwj Pleasure and approval, and out of fear for my sins before You^-azwj! O Allah^-azwj! I ask You^-azwj for well-being with gratitude and for freedom from the Hellfire. Indeed, You^-azwj are the Most Merciful of the merciful ones!’

ثُمَّ تَدْنُو مِنَ الْحَجَرِ فَتَسْتَلِمُهُ وَ تَقُولُ‏ الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ لَقَدْ جاءَتْ رُسُلُ رَبِّنا بِالْحَقِ

Then go near the (Black) Stone and touch it and say, ‘‘The Praise is for Allah Who Guided us to this, and we would not have been rightly Guided if Allah had not Guided us. Rasools of our Lord had come with the Truth’. [7:43]!

‏ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ لا إِلهَ إِلَّا اللَّهُ‏ وَحْدَهُ‏ لا شَرِيكَ لَهُ‏ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ‏ وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ كُلُّهُ‏ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ

Glory be to Allah^-azwj and the Praise is for Allah^-azwj, and there is no god except Allah^-azwj, and Allah^-azwj is Greatest! There is no god except Allah^-azwj Alone! There is no associate for Him^-azwj! For Him^-azwj is the Kingdom and for Him^-azwj is the Praise! He^-azwj Causes to live and Causes to die, and He^-azwj is Alive and does not die! In His^-azwj Hand is the goodness, all of it, and He^-azwj is Able upon all things! And may Allah^-azwj Send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws, and greetings!’

ثُمَّ اقْطَعِ التَّلْبِيَةَ إِنْ كُنْتَ مُتَمَتِّعاً إِذَا اسْتَلَمْتَ الْحَجَرَ-.

Then terminate the Talbiyya if you had been performing Tamatto when you have touched the (Black) Stone’’.[350]

17 لِمَا رَوَى ابْنُ أَبِي لَيْلَى عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّ النَّبِيَّ ص كَانَ يَقْطَعُهُ فِي عُمْرَتِهِ هُنَاكَ وَ كَذَلِكَ قَالَ ابْنُ عَبَّاسٍ وَ جَابِرُ بْنُ عَبْدِ اللَّهِ وَ كَانَ ابْنُ عُمَرَ وَ عَائِشَةُ يَرَيَانِ قَطْعَ التَّلْبِيَةِ لِلْمُتَمَتِّعِ إِذَا رَأَى بُيُوتَ مَكَّةَ وَ الَّذِي نَذْهَبُ إِلَيْهِ مَا وَصَفْتُ فَاخْتِيَارُكَ بِمَا شِئْتَ

As is reported by Ibn Abu Layli, from Ata’a, from Ibn Abbas

‘The Prophet^-saww had cut it (Talbiyya) in his^-saww Umrah over there, and like that was said by Ibn Abbas and Jabir Bin Abdullah^-ra, and Ibn Umar and Ayesha had both viewed to cut the Talbiyya for the one performing Tamatto when one sees the houses of Makkah, and that which we are going to is what I have described, so it is your choice whatever you like.

فَإِذَا انْتَهَيْتَ إِلَى بَابِ الْبَيْتِ فَقُلِ اللَّهُمَّ إِنَّ الْبَيْتَ بَيْتُكَ وَ الْحَرَمَ حَرَمُكَ وَ الْعَبْدَ عَبْدُكَ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ-

When you end to the door of the House (Kabah), say, ‘O Allah^-azwj! The House is Your^-azwj House, and the Sanctuary is Your^-azwj Sanctuary, and the servant is Your^-azwj servant! This is a place of the one seeking shelter with You^-azwj from the Hellfire!’

ثُمَّ تَطُوفُ‏ فَإِذَا انْتَهَيْتَ إِلَى رُكْنِ الْعِرَاقِ فَقُلِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّكِّ وَ الشِّرْكِ وَ الشِّقَاقِ وَ النِّفَاقِ وَ دَرَكِ الشَّقَاءِ وَ مَخَافَةِ الْعِدَى وَ سُوءِ الْمُنْقَلَبِ وَ أَعُوذُ بِكَ مِنَ الْفَقْرِ وَ الْفَاقَةِ وَ الْحِرْمَانِ وَ الْمُنَى وَ الْفَتْقِ وَ غَلَبَةِ الدَّيْنِ آمَنْتُ بِكَ وَ بِرَسُولِكَ وَ وَلِيِّكَ رَضِيتُ بِاللَّهِ رَبّاً وَ بِالْإِسْلَامِ دِيناً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِعَلِيٍّ وَلِيّاً وَ إِمَاماً وَ بِالْمُؤْمِنِينَ إِخْوَاناً-

Then perform Tawaaf. When you end to the Iraqi corner, say, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the doubt, and the association, and the discord, and the hypocrisy, and becoming wretched, and fearing the enemy, and the evil transfer, and I seek Refuge with You^‑azwj from the poverty, and the destitution, and the deprivation, and the false hopes, and the calamities, and the overwhelming debts! I have believed in You^-azwj, and in Your^-azwj Rasool^-saww, and Your^-azwj Guardian^-asws! I am pleased with Allah^-azwj as Lord^-azwj, and with Al-Islam as religion, and with Muhammad^-saww as Prophet^-saww, and with Ali^-asws as Guardian^-asws and an Imam^-asws, and with the Momineen as brothers!’

فَإِذَا انْتَهَيْتَ إِلَى تَحْتِ الْمِيزَابِ فَقُلِ اللَّهُمَّ أَظِلَّنِي تَحْتَ عَرْشِكَ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّكَ آمِنِّي رَوْعَةَ الْقِيَامَةِ وَ أَعْتِقْنِي مِنَ النَّارِ وَ أَوْسِعْ عَلَيَّ رِزْقِي مِنَ الْحَلَالِ وَ ادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَ الْإِنْسِ وَ شَرَّ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ فَاغْفِرْ لِي وَ تُبْ عَلَيَ‏ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ‏

When you end to beneath the spout, say, ‘O Allah^-azwj! Shad me beneath Your^-azwj Throne on the Day there not be any shade except Your^-azwj Shade! Secure my dread of the Qiyamah and Liberate me from the Hellfire, and Expand my sustenance upon me from the Permissible, and Turn away from me evil of the mischievous Jinn and the humans, and evil of the mischievous Arabs and the non-Arabs! Forgive for me and Turn to me, surely, You^-azwj are the Oft-Turning, the Merciful!’

فَإِذَا انْتَهَيْتَ إِلَى الرُّكْنِ الشَّامِيِّ فَقُلِ اللَّهُمَّ اجْعَلْهُ حَجّاً مَقْبُولًا وَ ذَنْباً مَغْفُوراً وَ سَعْياً مَشْكُوراً وَ عَمَلًا مُتَقَبَّلًا تَقَبَّلْ مِنِّي كَمَا تَقَبَّلْتَ مِنْ إِبْرَاهِيمَ خَلِيلِكَ وَ مُوسَى كَلِيمِكَ وَ عِيسَى رُوحِكَ وَ مُحَمَّدٍ ص حَبِيبِكَ-

When you end to the Syrian corner, say, ‘O Allah^-azwj! Make it an Accepted Hajj, and sins Forgiven, and striving Appreciated, and deeds Accepted! Accept from me just as You^-azwj had Accepted from Ibrahim^-as Your^-azwj Friend, and Musa^-as Your^-azwj Converser, and Isa^-as Your^-azwj Spirit, and Muhammad^-saww Your^-azwj Beloved!’

فَإِذَا انْتَهَيْتَ إِلَى الرُّكْنِ الْيَمَانِيِّ فَقُلِ اللَّهُمَ‏ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ تَطُوفُهُ سَبْعَةَ أَشْوَاطٍ تَرْمُلُ فِي الثَّلَاثَةِ الْأَشْوَاطِ الْأُولَى مِنْهُنَّ مِنَ الْحَجَرِ إِلَى الْحَجَرِ وَ الرَّمَلُ الْخَبَبُ لَا شِدَّةُ السَّعْيِ فَإِنْ لَمْ يُمْكِنْكَ الرَّمَلُ مِنَ الزِّحَامِ فَقِفْ فَإِذَا أَصَبْتَ مَسْلَكاً رَمَلْتَ وَ طُفِ الْأَرْبَعَةَ مَاشِياً [عَلَى تَمَسُّكٍ مُطِيعاً مِنْ رَأْيِكَ تَجْمَعُ طَرَفَيْ إِزَارِكَ فَعَلَّقْتَهُمَا عَلَى مَرْكَبِهِ-] مِنْ تَحْتِ مَنْكِبِكَ الْأَيْمَنِ وَ يَكُونُ مَنْكِبُكَ الْأَيْمَنُ مَكْشُوفاً

When you ended to the Yemeni corner, say, ‘O Allah^-azwj! ‘Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire [2:201]’, performing Tawaaf of seven circuits, walking briskly in the first three circuits from these, from the (Black) Stone to the (Black) Stone, and the walking is briskly nor running fast. If it is not possible for you to walk briskly due to the crowd, then pause. When you can find an opening, walk briskly, and perform the (remaining) four (circuits) walking. Keep your right shoulder uncovered by pulling the upper cloth of your Ihram under your right arm and draping it over your left shoulder.

وَ أَكْثِرْ مِنْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ‏ لا إِلهَ إِلَّا اللَّهُ‏ وَحْدَهُ‏ لا شَرِيكَ لَهُ‏ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ‏ وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ كُلُّهُ‏ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ لَا تَقْرَأِ الْقُرْآنَ

And frequent from (saying), ‘Glory be to Allah^-azwj, and the Praise is for Allah^-azwj, and there is no god except Allah^-azwj, and there is neither might nor strength except with Allah^-azwj! There is no god except Allah^-azwj Alone, there is no associate for Him^-azwj! For Him^-azwj is the Kingdom and for Him^-azwj is the Praise! He^-azwj Causes to live and Causes to die, and He^-azwj is Alive and does not die! In His^-azwj Hand is the goodness, all of it, and He^-azwj is Able upon all things!’ – and do not read the Quran.

وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ مَنْ قَالَ فِي طَوَافِهِ عَشْرَ مَرَّاتٍ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَحَداً فَرْداً صَمَداً لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً كَتَبَ اللَّهُ لَهُ خَمْساً وَ أَرْبَعِينَ حَسَنَةً

And it is reported from the Prophet^-saww, he^-saww said: ‘One who says in his Tawaaf ten times, ‘I testify that there is no god except Allah^-azwj, One, Individual, non-Hollow! He^-azwj does not beget nor is He^-azwj Begotten, and there does not happen to be anyone a match for Him^-azwj! He^-azwj did not Take a female companion nor a son!’, Allah^-azwj will Write for him forty-five good deeds’.

فَإِذَا كُنْتَ فِي السَّابِعِ مِنْ طَوَافِكَ فَأْتِ الْمُسْتَجَارَ عِنْدَ الرُّكْنِ الْيَمَانِيِّ إِلَى مُؤَخَّرِ الْكَعْبَةِ بِمِقْدَارِ ذِرَاعَيْنِ أَوْ ثَلَاثَةٍ وَ إِنْ‏ شِئْتَ إِلَى الْمُلْتَزَمِ أَلْصِقْ بَطْنَكَ بِالْبَيْتِ وَ تَعَلَّقْ بِأَسْتَارِ الْكَعْبَةِ وَ وَجْهَكَ أَلْصِقْ بِهِ وَ جَسَدَكَ كُلَّهَا كَذَا بِالْكَعْبَةِ وَ قُمْتَ وَ قُلْتَ

When you were to be in the seventh circuit of your Tawaaf, come to Al Mustajar by the Yemeni corner to the back of the Kabah a measurement of two cubits or three, and if you like, up to Al-Multazam. Adhere your belly with the House and hang on to curtains of the Kabah, and adhere with it your face and your body, all of it like that with the Kabah and stand and say: –

الْحَمْدُ لِلَّهِ الَّذِي كَرَّمَكِ وَ عَظَّمَكِ وَ شَرَّفَكِ وَ جَعَلَكِ مَثَابَةً لِلنَّاسِ وَ أَمْناً اللَّهُمَّ إِنَّ الْبَيْتَ بَيْتُكَ وَ الْعَبْدَ عَبْدُكَ وَ الْأَمْنَ أَمْنُكَ وَ الْحَرَمَ حَرَمُكَ هَذَا مَقَامُ الْعَائِذِينَ بِكَ مِنَ النَّارِ أَسْتَجِيرُ بِاللَّهِ مِنَ النَّارِ

‘The Praise is for Allah^-azwj Who Honoured you, and Magnified you, and Ennobled you, and Made you a reward for the people and a security! O Allah^-azwj! The House is Your^-azwj House, and the servant is Your^-azwj servant, and the Security is Your^-azwj Security, and the Sanctuary is Your^-azwj Sanctuary! This is a place of the one seeking Refuge with You^-azwj from the Hellfire! I seek Refuge with Allah^-azwj from the Hellfire!’

وَ اجْتَهِدْ فِي الدُّعَاءِ وَ أَكْثِرِ الصَّلَاةَ عَلَى رَسُولِ اللَّهِ ص وَ ادْعُ لِنَفْسِكَ وَ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ ادْعُ بِمَا أَحْبَبْتَ مِنَ الدُّعَاءِ

And make efforts in the supplication and frequent the Salawaat upon Rasool-Allah^-saww, and supplicate for yourself and for the believing men and the believing women, and supplicate with whatever you like from the supplication.

فَإِذَا فَرَغْتَ مِنْ طَوَافِكَ فَأْتِ مَقَامَ إِبْرَاهِيمَ إِنْ وَجَدْتَ خِفَّةً وَ إِنْ لَمْ تَجِدْ فَحَيْثُ شِئْتَ مِنَ الْمَسْجِدِ فَصَلِّ رَكْعَتَيْنِ وَ اقْرَأْ فِي الْأُولَى بِفَاتِحَةِ الْكِتَابِ وَ قُلْ يا أَيُّهَا الْكافِرُونَ‏ وَ الثَّانِيَةِ قُلْ هُوَ اللَّهُ‏- ثُمَّ تَدْعُو وَ تَفْزَعُ إِلَى اللَّهِ وَ تُصَلِّي أَيَّ سَاعَةٍ شِئْتَ مِنَ النَّهَارِ أَمِ اللَّيْلِ

When you are free from your Tawaaf, come to Maqam Ibrahim^-as if you can find less crowd, and if you cannot find, then wherever from the Masjid. Pray two units Salat and read in the first with Surah Al Fatiha and Surah Al Kafiroun, and the second (with) Surah Al Tawheed, then supplication and panic to Allah^-azwj and pray whichever time you like to, from the daytime or night.

ثُمَّ عُدْ إِلَى الْحَجَرِ الْأَسْوَدِ وَ إِذَا صَلَّيْتَ فَاسْأَلْهُ وَ أَكْثِرْ وَ ارْفَعْ يَدَيْكَ وَ قَبِّلْ أَوْ تُشِيرُ إِلَيْهِ ثُمَّ أْتِ زَمْزَمَ وَ تَشْرَبُ مِنْ مَائِهَا وَ تَسْتَقِي بِيَدِكَ دَلْواً مَا يَلِي رُكْنَ الْحَجَرِ وَ قُلِ اللَّهُمَّ اجْعَلْهُ عِلْماً نَافِعاً وَ رِزْقاً وَاسِعاً وَ عَمَلًا مُتَقَبَّلًا وَ شِفَاءً مِنْ كُلِّ سُقْمٍ-

Then return to the (Black) Stone, and when you have prayed Salat, request Him^-azwj, and more, and raise your hands, and either kiss or indicate towards it. Then come to Zamzam and drink from its water and scoop with your hand a bucket what follows the (Black) Stone and say, ‘O Allah^-azwj! Make it a beneficial knowledge, and a vast sustenance, and deeds Accepted, and healing from every illness!’

ثُمَّ اخْرُجْ إِلَى الصَّفَا مِنَ الْبَابِ الَّذِي يَلِي بَابَ بَنِي مَخْزُومٍ مَا بَيْنَ الْأُسْطُوَانَتَيْنِ تَحْتَ الْقَنَادِيلِ وَ إِنْ خَرَجْتَ مِنْ غَيْرِهِ فَلَا بَأْسَ وَ اصْعَدْ عَلَيْهِ حذى [حِذَاءً] مِنَ الْبَيْتِ كَذَا وَ كَبِّرْ سَبْعاً أَوْ ثَلَاثاً وَ قُلْ

Then go out to Al-Safa from the door which follows the door of the clan of Makhzum, what is between the two pillars beneath the lamps, and if you go out from elsewhere, there is no problem, and ascend upon it (Al-Safa) parallel to the House (Kabah) like this, and exclaim Takbeer seven (times) or three and say: –

لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ كُلُّهُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا نَعْبُدُ إِلَّا إِيَّاهُ مُخْلِصِينَ لَهُ الدِّينَ وَحْدَهُ لَا شَرِيكَ لَهُ أَنْجَزَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ هَزَمَ الْأَحْزَابَ وَحْدَهُ لَا شَرِيكَ لَهُ-

‘There is no god except Allah^-azwj, and Allah^-azwj is Greatest! There is no god except Allah^-azwj Alone, there is no associate for Him^-azwj! For Him^-azwj is the Kingdom and for Him^-azwj is the Praise! He^-azwj Causes to live and Causes to die, and He^-azwj is Alive and does not die! In His^-azwj Hand is the goodness, all of it, and He^-azwj is Able upon all things! There is no god except Allah^-azwj and we do not worship except Him^-azwj, being sincere to Him^-azwj in the religion!  He^-azwj is Alone, there is no associate for Him^-azwj! He^-azwj Fulfils His^-azwj Promise and Helps His^-azwj servant, and Defeated the confederates Alone! There is no associate for Him^-azwj!’

وَ طَوِّلِ الْوُقُوفَ عَلَيْهِ ثُمَّ تُكَبِّرُ ثَلَاثاً وَ أَعِدِ الْقَوْلَ الْأَوَّلَ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ قُلِ اللَّهُمَّ اعْصِمْنِي بِدِينِكَ وَ بِطَوَاعِيَتِكَ وَ طَوَاعِيَةِ رَسُولِكَ اللَّهُمَّ جَنِّبْنِي حُدُودَكَ-

And prolong the pausing at it, then exclaim three Takbeer and repeat the first words, and send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws and say, ‘O Allah^-azwj! Protect me with Your^-azwj religion and obedience to You^-azwj and obedience to Your^-azwj Rasool^-saww! O Allah^-azwj! Keep me aside from Your^-azwj Legal punishments!’

وَ أَكْثِرِ الدُّعَاءَ مَا اسْتَطَعْتَ لِنَفْسِكَ وَ لِجَمِيعِ الْمُؤْمِنِينَ وَ لِوَالِدَيْكَ ثُمَّ تُكَبِّرُ ثَلَاثاً وَ تُعِيدُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ مِثْلَ مَا قُلْتَ وَ سَلِ اللَّهَ مِنْ فَضْلِهِ وَ اسْتَعِذْ مِنَ النَّارِ وَ تَضَرَّعْ إِلَيْهِ ثُمَّ تُكَبِّرُ ثَلَاثاً حَتَّى سَبْعِ مَرَّاتٍ كُلَّ ذَلِكَ ثَلَاثَ تَكْبِيرَاتٍ وَ يَكُونُ قِيَامُكَ عَلَى الصَّفَا وَ الْمَرْوَةِ مِقْدَارَ مَا يُقْرَأُ مِائَةُ آيَةٍ مِنَ الْقُرْآنِ وَ أَقَلُّهَا خَمْسَةٌ وَ عشرين [عِشْرُونَ‏] آيَةً

And frequent the supplication whatever you can, for yourself and for entirety of the Momineen and for your parents. Then exclaim Takbeer thrice and repeat, ‘There is no god except Allah^-azwj Alone, there is no associate for Him^-azwj!’, similar to what you had said, and request Allah^-azwj from His^-azwj Grace, and seek Refuge from the Hellfire and beseech to Him^‑azwj. Then exclaim Takbeer thrice until seven times, all of that with three Takbeers, and your standing should be upon Al-Safa and Al-Marwa a measurement of what one can read one hundred Verses from the Quran, and the least of it is twenty-five Verses.

وَ لَا بَأْسَ بِالتَّلْبِيَةِ عَلَى الصَّفَا وَ الْمَرْوَةِ كَمَا فَعَلَهُ ابْنُ مَسْعُودٍ وَ أَمَرَ بِهَا وَ قَالَ هِيَ اسْتِجَابَةٌ اسْتَجَابَ بِهَا مُوسَى رَبُّهُ

And there is no problem with the Talbiyya upon Al-Safa and Al-Marwa just as Ibn Masoud had done and had instructed with and say, ‘It is a response Musa^-as had responded with to his^-as Lord^-azwj’.

ثُمَّ أْتِ مُتَوَجِّهاً إِلَى الْمَرْوَةِ وَ يَكُونُ وُقُوفُكَ عَلَى الصَّفَا أَرْبَعَ مِرَارٍ وَ عَلَى الْمَرْوَةِ أَرْبَعَ مِرَارٍ تَفْتَحُ بِالصَّفَا وَ تَخْتِمُ بِالْمَرْوَةِ وَ لْيَكُنْ آخِرُ دُعَائِكَ اسْتَعْمِلْنِي بِسُنَّةِ نَبِيِّكَ وَ تَوَفَّنِي عَلَى مِلَّتِهِ وَ أَعِذْنِي مِنْ مَضَلَّاتِ الْفِتَنِ-

Then come facing towards Al-Marwa and your pausing upon Al-Safa should be four times and upon Al-Marwa three times, and begin with Al-Safa and end with Al-Marwa, and let your last supplication be, ‘Utilise me with the Sunnah of Your^-azwj Prophet^-saww, and Cause me to die upon his^-saww religion, and Refuge me from dilemmas of the Fitna!’

وَ عَلَى الْمَرْوَةِ وَ لْيَكُنْ آخِرُ دُعَائِكَ اخْتِمْ لِيَ اللَّهُمَّ بِخَيْرٍ وَ اجْعَلْ عَاقِبَتِي إِلَى خَيْرٍ اللَّهُمَّ فَقِنِي مِنَ الذُّنُوبِ وَ اعْصِمْنِي فِيمَا بَقِيَ مِنْ عُمُرِي حَتَّى لَا أَعُودَ بَعْدَهَا أَبَداً إِنَّكَ أَنْتَ الْعَاصِمُ الْمَانِعُ-

And upon Al-Marwa, let your last supplication be, ‘O Allah^-azwj, and End for me with good, and Make my outcome to goodness! O Allah^-azwj! Free me from the sins and Protect me in what remains from my lifetime until I do not repeat after it, ever, surely You^-azwj are the Protector, the Preventer!’

وَ إِذَا نَزَلْتَ مِنَ الصَّفَا وَ أَنْتَ تُرِيدُ الْمَرْوَةَ فَامْشِ عَلَى هُنَيْئَتِكَ وَ قُلِ اللَّهُمَّ اسْتَعْمِلْنَا بِطَاعَتِكَ وَ أَحْيِنَا عَلَى سُنَّةِ نَبِيِّكَ وَ تَوَفَّنَا عَلَى مِلَّةِ رَسُولِكَ وَ أَعِذْنَا مِنْ مَضَلَّاتِ الْفِتَنِ-

And when you descend from Al-Safa and you are intending Al-Marwa, walk upon your ease and say, ‘O Allah^-azwj! Utilise us in Your^-azwj obedience, and Cause us to live upon the Sunnah of Your^-azwj Prophet^-saww, and Cause us to die upon the religion of Your^-azwj Rasool^-saww, and Refuge us from dilemmas of the Fitna!’

فَإِذَا بَلَغْتَ السَّعْيَ وَ أَنْتَ فِي بَطْنِ الْوَادِي وَ هُنَاكَ مِيلَيْنِ أَخْضَرَيْنِ فَاسْعَ مَا بَيْنَهُمَا وَ قُلْ فِي سَعْيِكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى آلِهِ رَبِّ اغْفِرْ وَ ارْحَمْ وَ تَجَاوَزْ عَمَّا تَعْلَمُ وَ اهْدِنِي الطَّرِيقَ الْأَقْوَمَ إِنَّكَ أَنْتَ الْأَعَزُّ الْأَكْرَمُ حَتَّى تَقْطَعَ وَ تُجَاوِزَ الْمِيلَيْنِ فَإِنَّ النَّبِيَّ ص كَانَ يَمْشِي حَتَّى تُضْرَبَ قَدَمَاهُ فِي بَطْنِ الْمَسِيلِ

When you reach the Sa’ee and you are in the bottom of the valley, and over there are two green milestones, sprint what is between the two and say in your Sa’ee, ‘In the Name of Allah^-azwj, and Allah^-azwj is Greatest, and may Allah^-azwj Send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws! Lord^-azwj! Forgive and mercy and Overlook from what You^-azwj Know, and Guide me to the straightest path, surely You^-azwj are the Mightiest, the most Benevolent!’, until you have cut across and surpasses the two milestones, for the Prophet^-saww had walked until his^-saww feet would strike the bottom of the valley.

ثُمَّ يَسْعَى وَ يَقُولُ وَ لَا يُقْطَعُ الْأَبْطَحُ إِلَّا سَدّاً كَذَا فَتَأْتِي الْمَرْوَةَ وَ قُلْ فِي مَشْيِكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِ الْآخِرَةِ وَ الْأُولَى وَ أَعُوذُ بِكَ مِنْ شَرِّ الْآخِرَةِ وَ الْأُولَى-

Then walk briskly and say, and he should not cross Al Abtah except a dam, like you should come to Al-Marwa and say in your walking, ‘O Allah^-azwj! I ask You^-azwj from goodness of the Hereafter and the former (world), and I seek Refuge with You^-azwj from evil of the Hereafter and the former!’

فَاصْعَدْ عَلَيْهَا حَتَّى يَبْدُوَ لَكَ الْبَيْتُ وَ اسْتَقْبِلْ وَ ارْفَعْ يَدَيْكَ وَ قُلْ مَا قُلْتَ عَلَى الصَّفَا وَ تُكَبِّرُ مِثْلَ مَا كَبَّرْتَ عَلَيْهِ ثُمَّ انْحَدِرْ مِنَ الْمَرْوَةِ وَ امْشِ حَتَّى تَأْتِيَ بَطْنَ الْوَادِي مِثْلَ مَا سَعَيْتَ مِنَ الصَّفَا إِلَى الْمَرْوَةِ سَبْعَةَ أَشْوَاطٍ كُلُّ سَعْيَةٍ يُعَدُّ مِنَ الصَّفَا إِلَى الْمَرْوَةِ شَوْطٌ وَاحِدٌ وَ مِنَ الْمَرْوَةِ إِلَى الصَّفَا شَوْطٌ ثَانٍ يَكُونُ ابْتِدَاءُ ذَلِكَ مِنَ الصَّفَا وَ خَاتِمَتُهُ بِالْمَرْوَةِ

Ascend upon it until the House (Kabah) appears to you, and faces it and raise your hands and say what you had said upon Al-Safa, and exclaim Takbeer similar to what you had exclaimed upon it. Then come down from Al-Marwa and walk until you come to the bottom of the valley similar to what you had done from Al-Safa to Al-Marwa, seven circuits. Each circuit beginning from Al-Safa to Al-Marwa being one, and from Al-Marwa to Al-Safa secondly, that would be a beginning from Al-Safa and ending it with Al-Marwa.

ثُمَّ قَصِّرْ مِنْ شَعْرِكَ إِنْ كُنْتَ مُتَمَتِّعاً أَوِ احْلِقْ وَ الْحَلْقُ أَفْضَلُ وَ ابْدَأْ بِشِقِّكَ الْأَيْمَنِ ثُمَّ بِالْأَيْسَرِ وَ ادْفِنْ شَعْرَكَ فَإِذَا فَعَلْتَ ذَلِكَ قَدْ مَضَتْ عُمْرَتُكَ وَ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ مِنْ لُبْسِ الْقَمِيصِ وَ مَا سِوَاهُ وَ وَطْءِ النِّسَاءِ إِلَى يَوْمِ التَّرْوِيَةِ

The reduce from your hair if you were a Tamatto performer, or shave (the head), and the shaving is better, and begin with your right side, then the left and bury your hair. When you have done that, your Umrah has passed and Permissible for you are all things, from wearing the shirt and whatever is besides it, and marital relations with the women up to the day of Al-Tarwiyya.

وَ إِنْ كُنْتَ دَخَلْتَ بِالْحَجِّ وَ عُمْرَةً وَ هِيَ الْقِرَانُ أَوْ بِحَجَّةٍ مُفْرَدَةٍ أَقَمْتَ عَلَى إِحْرَامِكَ حَتَّى يُتِمَّ حَجَّكَ يَوْمَ النَّحْرِ وَ طُفْ بِالْبَيْتِ‏ مَا بَدَا لَكَ وَ لَا تَرْمُلْ فِيهِ

And if you had entered for the Hajj and Umrah, and it is the pairing, or for individual Hajj, be upon your Ihraam until your Hajj is completed on the day of sacrifice, and perform Tawaaf of the House (Kabah) whatever comes to you, and do not spring in it.

وَ مِنَ الْعُلَمَاءِ مَنْ يَرَى أَنَّ عَلَى الْقَارِنِ طَوَافَيْنِ وَ سَعْيَيْنِ وَ يَأْمُرُهُ بِالرُّجُوعِ إِلَى الْبَيْتِ بَعْدَ فَرَاغِهِ مِنَ السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعاً بِالطَّوَافِ بِالْبَيْتِ سَبْعاً آخَرَ يَرْمُلُ فِيهِ وَ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعاً أُخَرَ

And from the scholars are some who view that upon the pairing one there are two Tawaaf (to perform) and two Sa’ee(s), and he instructed him with the returning to the House (Kabah) at  his being free from the Sa’ee between Al-Safa and Al-Marwa seven (circuits), and they instruct him to return to the Kabah after completing his Saee between Al-Safa and Al-Marwah, performing seven circuits of Tawaaf again, walking briskly in it, and then performing another seven circuits of Sa’ee. 

فِي الْمَرَّةِ الْأَوَّلَةِ يَجْعَلُ الطَّوَافَ وَ السَّعْيَ الْأَوَّلَ لِعُمْرَتِهِ وَ الطَّوَافَ وَ السَّعْيَ الثَّانِيَ لِحَجَّتِهِ إِذَا كَانَ قَدْ دَخَلَ بِحَجٍّ وَ عُمْرَةٍ

In the first instance, the initial Tawaaf and Sa’ee are for his Umrah, while the second Tawaaf and Sa’ee are for his Hajj, if he has entered the state of Ihram for both Hajj and Umrah together.

وَ الَّذِي نَخْتَارُهُ وَ نَرَاهُ طَوَافاً بِالْبَيْتِ سَبْعاً وَ سَعْياً بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعاً مُجْزِئاً لِلْقَارِنِ وَ الْمُتَمَتِّعِ وَ الدَّاخِلِ بِحَجَّةٍ مُفْرَدَةٍ.

However, the opinion we favour and consider correct is that a single Tawaaf of seven rounds around the Kabah and a single Sa’ee of seven circuits between Al-Safa and Al-Marwah suffices for the pairing one, and the Tamatto performer, and the one entering for individual Hajj’’.[351]

18 لِقَوْلِ رَسُولِ اللَّهِ ص لِعَائِشَةَ وَ كَانَتْ قَارِناً يُجْزِئُكِ طَوَافٌ لِحَجِّكِ وَ عُمْرَتِكِ ذَلِكِ حَتَّى تَرْمِيَ جَمْرَةَ الْعَقَبَةِ وَ مَنْ كَانَ مُتَمَتِّعاً فَقَدْ وَصَفْتُ أَنَّهُ يَقْطَعُ التَّلْبِيَةَ إِذَا اسْتَلَمَ الْحَجَرَ ثُمَّ يُقِيمُ الْقَارِنُ عَلَى إِحْرَامِهِ وَ الْمُتَمَتِّعُ يُقِيمُ إِلَى يَوْمِ التَّرْوِيَةِ

As per words of Rasool-Allah^-saww to Ayesha, and she was pairing (Hajj and Umrah): ‘”One Tawaaf suffices for your Hajj and Umrah until you pelt the rocks of Al Aqaba. As for the person performing Tamatto I^-saww have already described that they should stop their Talbiyya after touching the Black Stone, and the pairing one remains in his state of Ihraam, while the one performing Tamatto remains in his state until the day of Al-Tarwiyya. 

وَ انْظُرْ أَيْنَ أَنْتَ فَإِنَّمَا أَنْتَ فِي حَرَمِ اللَّهِ وَ سَاحَةِ بِلَادِ اللَّهِ وَ هِيَ دَارُ الْعِبَادَةِ فَوَطِّنْ نَفْسَكَ عَلَى الْعِبَادَةِ فَإِنَّ الصَّلَاةَ وَ الصِّيَامَ وَ الصَّدَقَةَ وَ أَفْعَالَ الْبِرِّ مُضَاعَفَةٌ وَ الْإِثْمَ وَ الْمَعْصِيَةَ أَشَدُّ عَذَاباً مُضَاعَفَةً فِي غَيْرِهَا

Look at where you are, for you are in the Sanctuary of Allah^-azwj, and the land of Allah^-azwj, which is the abode of worship. Therefore, prepare yourself for worship, as Salat, fasting, charity, and acts of righteousness are multiplied in Reward, while sin and disobedience bring about a multiplied Punishment, much more severe than (if committed) elsewhere!

فَمَنْ هَمَّ لِمَعْصِيَةٍ وَ لَمْ يَعْمَلْهَا كُتِبَ لَهُ سَيِّئَةٌ لِقَوْلِهِ‏ وَ مَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذابٍ أَلِيمٍ‏-

The one who thinks of disobeying Him^-azwj and does not do it, Allah^-azwj will Write an evil deed for him, as per His^-azwj Words: and the one who responds with the heresy, with injustice, We will Make him taste from the painful Punishment [22:25].

وَ لَيْسَ ذَلِكَ فِي بَلَدٍ غَيْرِهِ وَ إِنَّمَا أَرَادَ أَصْحَابُ الْفِيَلَةِ هَدْمَ الْكَعْبَةِ فَعَاقَبَهُمُ اللَّهُ بِإِرَادَتِهِمْ قَبْلَ فِعْلِهِمْ فَوَطِّنْ نَفْسَكَ عَلَى الْوَرَعِ وَ أَحْرِزْ لِسَانَكَ فَلَا تَنْطِقْ إِلَّا بِمَا لَكَ لَا عَلَيْكَ وَ أَكْثِرْ مِنَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ الصَّلَاةِ عَلَى مُحَمَّدٍ ص

And that isn’t in a city other than it, and rather the companions of the elephant intended to demolish the Kabah, but Allah^-azwj Punished them due to their intentions before they could carry out their action. Therefore, prepare yourself for piety, guard your tongue, and do not speak except for what is for you and not against you, and frequent from the glorifying, and extolling the Oneness, and the Salawaat upon the Prophet^-saww. 

وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنْكَرِ وَ افْعَلِ الْخَيْرَ وَ عَلَيْكَ بِصَلَاةِ اللَّيْلِ وَ طُولِ الْقُنُوتِ وَ كَثْرَةِ الطَّوَافِ وَ أَقْلِلِ الْخُرُوجَ مِنَ الْمَسْجِدِ فَإِنَّ النَّظَرَ إِلَى الْكَعْبَةِ عِبَادَةٌ وَ لَا يَزَالُ الْمَرْءُ فِي صَلَاةٍ مَا دَامَ يَنْتَظِرُهَا كَذَا-.

And instruct with the acts of kindness, and forbid from the evil, and do the good deeds, and upon you is with praying the night Salat, and prolonged Qunout, and frequenting the Tawaaf, and reduce the exiting from the Masjid, for the looking at the Kabah is an act of worship, and the person does not cease to be in Salat for as long as he is looking at it like that’’.[352]

19 وَ يُرْوَى عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ‏ إِنَّ الطَّوَافَ لِلْغُرُبِ‏ أَفْضَلُ مِنَ الصَّلَاةِ وَ لِأَهْلِ مَكَّةَ الصَّلَاةُ أَفْضَلُ مِنَ الطَّوَافِ وَ يُسْتَحَبُّ أَنْ يَطُوفَ الرَّجُلُ مُقَامَهُ بِمَكَّةَ بِعَدَدِ السَّنَةِ ثَلَاثَ مِائَةٍ وَ سِتِّينَ أُسْبُوعاً عَدَدَ أَيَّامِ السَّنَةِ

And it is reported from Rasool-Allah^-saww, he^-saww said: ‘Performing the Tawaaf is better for the stranger (outsider) than the Salat, and for the people of Makkah the Salat is better than the Tawaaf; and it is recommended that the man should perform Tawaaf in his place at Makkah of the number of the years – three hundred and sixty (Tawaaf), the number of the days of the year.

فَإِنْ لَمْ تَسْتَطِعْ فَثَلَاثَ مِائَةٍ وَ سِتِّينَ شَوْطاً فَإِنْ لَمْ تَسْتَطِعْ فَأَكْثِرْ مِنَ الطَّوَافِ مَا أَقَمْتَ بِمَكَّةَ فَإِنْ قَدَرْتَ أَنْ لَا تَخْرُجَ مِنْ مَكَّةَ حَتَّى تَخْتِمَ الْقُرْآنَ فَافْعَلْ فَإِنَّهُ يُسْتَحَبُّ ذَلِكَ وَ يَخْطُبُ الْإِمَامُ يَوْمَ السَّابِعِ مِنْ ذِي الْحِجَّةِ بَعْدَ الظُّهْرِ بِمَكَّةَ وَ يَأْمُرُ بِالْغَدْوَةِ مِنَ الْغَدِ إِلَى مِنًى لِيُوَافُوا الظُّهْرَ بِمِنًى فَيَقُومُ بِهَا مَعَ الْإِمَامِ

If you are not capable, then three hundred and sixty circuits. If he is not capable, then frequent from the Tawaaf for as long you stay at Makkah. If you are able not to go out from Makkah until you complete the Quran, do so, for that is recommended; and the imam (prayer leader) should address on the seventh day of Zul Hijjah after Al Zohr at Makkah, and he should instruct with the leaving from the next morning to go to Mina in order to fulfil Al Zohr Salat at Mina, so he should stay at it with the prayer leader.

فَإِذَا كَانَ يَوْمُ التَّرْوِيَةِ يَجِبُ عَلَى الْمُتَمَتِّعِ أَنْ يَأْخُذَ مِنْ شَارِبِهِ وَ أَظْفَارِهِ وَ يُنَظِّفَ جَسَدَهُ مِنَ الشَّعْرِ وَ يَغْتَسِلَ وَ يَلْبَسَ ثَوْبَ الْإِحْرَامِ وَ يَدْخُلَ الْبَيْتَ وَ يُحْرِمَ مِنْهُ أَوْ مِنَ الْحِجْرِ فَإِنَّ الْحِجْرَ مِنَ الْبَيْتِ وَ إِنْ خَرَجَ مِنْ غَيْرِ مَا وَصَفْتُ مِنْ رَحْلِهِ أَوْ مِنَ الْمَسْجِدِ أَوْ مِنْ أَيِّ مَوْضِعٍ شَاءَ يَجُوزُ أَوْ مِنَ الْأَبْطَحِ

So when it would be the day of Al-Tarwiyya, it is obligatory upon the performer of Tamatto that he takes (clips) from his moustache and his nails, and he should cleanse his body from the hair, and bather, and wear the clothes of the Ihraam, and he should enter the House (Kabah) and consecrate from it, or from Al Hijr, for Al Hijr is from the House (Kabah), and if he were to go out from elsewhere what I have described, from his camp, or from the Masjid, or from whichever place he desired, it is allowed, or from Al Abtah.

ثُمَّ تَطُوفُ بِالْبَيْتِ سَبْعاً لِوَدَاعِكَ الْبَيْتَ عِنْدَ خُرُوجِكَ إِلَى مِنًى لَا رَمَلَ عَلَيْكَ فِيهَا وَ يُصَلِّي لِإِفْرَادٍ مَا شَاءَ سِتَّ رَكَعَاتٍ أَوْ يُحْرِمُ عَلَى أَيِّ صَلَاةِ الْفَرِيضَةِ- وَ لَا سَعْيَ عَلَيْكَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَارِناً كُنْتَ أَوْ مُتَمَتِّعاً أَوْ مُفْرِداً

The you should perform Tawaaf of the House (Kabah) seven (circuits) for your bidding farewell to the House (Kabah) at your exiting to Mina. There is no sprinting upon you during it, and he can pray for individual (Hajj) whatever he desires, six units, or consecrates upon whichever Prescribed Salat, and there is no Sa’ee upon you between Al-Safa and Al-Marwa, whether you were pairing or performing Tamatto or individual (Hajj).

ثُمَّ تَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ الْحَجَّ فَيَسِّرْهُ لِي وَ تَقَبَّلْهُ مِنِّي وَ تَحُلُّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ-

Then you should say, ‘O Allah^-azwj! I intend the Hajj, so Facilitate it for me and Accept it from me, and Release me wherever You^-azwj have Withheld me for Your^-azwj Determination which You^-azwj had Pre-determined upon me!’

ثُمَّ لَبِّ كَمَا لَبَّيْتَ فِي الْأَوَّلِ وَ إِنْ قُلْتَ لَبَّيْكَ بِحَجَّةٍ تَمَامُهَا وَ بَلَاغُهَا عَلَيْكَ أَجْزَأَكَ وَ أَخِّرِ الطَّوَافَ لِحَجِّكَ حَتَّى تَرْجِعَ مِنْ مِنًى ثُمَّ تَنْهَضُ إِلَى مِنًى وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ وَ أَنْتَ تُلَبِّي تَرْفَعُ صَوْتَكَ تُصَلِّي بِهَا الظُّهْرَ وَ الْعِشَاءَ وَ الْعَتَمَةَ وَ صَلَاةَ الْفَجْرِ بِمِنًى

Then exclaim Talbiyya just as you had explained during the first, and if you say, ‘Here I am for Hajj, its completion and its accomplishment is upon You^-azwj!’, it will suffice you, and delay the Tawaaf until after you return from Mina. Then get up to go to Mina and upon you should be the calmness and the dignity while you are exclaiming Talbiyya raising your voice. You should pray the Salats Al Zohr, and Al Isha, and the evening, and Al Fajr Salat at Mina.

وَ إِنْ صَدَّكَ عَنِ الْخُرُوجِ إِلَى مِنًى شُغُلٌ قَبْلَ الظُّهْرِ وَ خَرَجْتَ بَعْدَ الظُّهْرِ أَوْ أَيَّ وَقْتٍ إِلَى وَقْتِ الْفَجْرِ أَجْزَأَكَ وَ انْزِلْ مِنْ مِنًى الْجَانِبِ الْأَيْمَنِ مِنْهَا إِلَى أَنْ تَيَسَّرَ لَكَ ذَلِكَ وَ حَيْثُ نَزَلْتَ أَجْزَأَكَ

And if a pre-occupation hinders you from going out to Mina before Al Zohr and you go out after Al Zohr or whichever time of Al Fajr, it will suffice you; and descend at Min on its right side if that is easy for you, and wherever you descend, it will suffice you.

وَ قُلْ وَ أَنْتَ مُتَوَجِّهٌ اللَّهُمَّ إِيَّاكَ أَرْجُو وَ لَكَ أَدْعُو فَبَلِّغْنِي أَمَلِي وَ أَصْلِحْ عَمَلِي

And say while you are heading, ‘O Allah^-azwj! I hope to You^-azwj and supplicate to You^-azwj, so Make me reach my wishes and Rectify my deeds!

اللَّهُمَّ إِنَّ هَذِهِ مِنًى وَ مَا دَلَلْتَنَا عَلَيْهِ وَ مَا مَنَنْتَ بِهِ عَلَيْنَا مِنَ الْمُقَاسَاةِ وَ أَسْأَلُكَ أَنْ تَمُنَّ عَلَيَّ فِيهَا بِمَا مَنَنْتَ بِهِ عَلَى أَوْلِيَائِكَ وَ أَهْلِ طَاعَتِكَ وَ خِيَرَتِكَ مِنْ خَلْقِكَ وَ أَنْ تُوَفِّقَ لَنَا مَا وَفَّقْتَ لَهُمْ مِنْ عِبَادِكَ الصَّالِحِينَ فَإِنَّمَا أَنَا عَبْدُكَ وَ فِي قَبْضَتِكَ-

O Allah^-azwj! This is Mina, and it is what You^-azwj have Guided us to and Blessed us with enduring. I ask You^-azwj to Bestow upon me the same bounties You^-azwj have Granted Your^-azwj Chosen servants, the people of obedience and devotion among Your^-azwj creatures! Grant us success in what You^-azwj Granted to Your^-azwj righteous servants, for I am Your^-azwj servant and in Your^-azwj Grasp!’

وَ كَثِّرِ الصَّلَاةَ عَلَى رَسُولِ اللَّهِ ص فَإِنَّهُ يُسْتَحَبُّ ذَلِكَ هُنَاكَ فَإِنْ كُنْتَ قَرِيباً مِنْ مَسْجِدِ الْخَيْفِ فَإِنَّهُ أَحَبُّ إِلَيَّ وَ إِنِ اسْتَطَعْتَ أَنْ لَا تُصَلِّيَ إِلَّا بِمِنًى مَا دُمْتَ فِيهَا فَافْعَلْ فَإِنَّهُ قَدْ صَلَّى فِيهِ سَبْعُونَ‏ نَبِيّاً أَوْ قِيلَ سَبْعُونَ أَلْفَ نَبِيٍّ.

And frequent the Salawaat upon Rasool-Allah^-saww for that is recommended over there. If you were pairing from Masjid Al Khief, it would be more beloved to me, and if you are capable of not praying Salat except at Mina for as long as you are in it, then do so, for seventy Prophets^-as have prayed in it’, or it is say, ‘Seventy thousand Prophets^-as’’.[353]

20 عَنْ عُرْوَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ‏ إِنَّ آدَمَ بِهَا دُفِنَ وَ هُنَاكَ قَبْرُهُ ع وَ إِنْ قَدَرْتَ أَنْ لَا تَبِيتَ وَ تُصَلِّيَ وَ تُسَبِّحَ وَ تَسْتَغْفِرَ إِلَّا بِمِنًى فَافْعَلْ

From Urwah,

From Amir Al Momineen^-asws, he^-asws said: ‘Adam^-as is buried at it, and over there is his^-as grave, and if you are able not to spend the night, and pray Salat, and glorify, and seek Forgiveness except at Mina, then do so.

فَإِذَا أَصْبَحْتَ وَ طَلَعَتِ الشَّمْسُ فَعُدْ إِلَى عَرَفَاتٍ فَكَبِّرْ وَ إِنْ شِئْتَ فَلَبِّ وَ قُلِ اللَّهُمَّ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَسْأَلُكَ أَنْ تَغْفِرَ لِي ذُنُوبِي وَ تُعْطِيَنِي سُؤْلِي وَ تَقْضِيَ لِي حَاجَتِي وَ تُبَارِكَ لِي فِي جَسَدِي وَ أَنْ تَجْعَلَنِي مِمَّنْ تُبَاهِي بِهِ وَ هُوَ أَفْضَلُ مِنِّي وَ تُوَجِّهَنِي لِلْخَيْرِ أَيْنَمَا تَوَجَّهْتُ-

When it is morning and the sun emerges, return to Arafaat. Exclaim Takbeer, and if you desire, exclaim Talbiyya and say, ‘O Allah^-azwj, and I have relied upon You^-azwj, and I ask You^-azwj to Forgive my sins for me, and Grant me my requests, and Fulfil my needs for me, and Bless for me in my body, and to Make me from the one You^-azwj will Boast with and although he is better than me, and Divert me to the goodness wherever I head to!’

فَإِذَا أَتَيْتَ عَرَفَاتٍ فَانْزِلْ بَطْنَ نَمِرَةَ مِنْ وَرَاءِ الْأَحْوَاضِ إِنِ اسْتَطَعْتَ أَوْ كُنْ قَرِيباً مِنَ الْإِمَامِ فَإِنَّ عَرَفَاتٍ كُلَّهَا مَوْقِفٌ إِلَى بَطْنِ عُرَنَةَ فَإِذَا زَالَتْ كَذَا.

When you come to Arafaat, descend to the interior of Namrah from behind the reservoir if you are capable, or be nearby to the prayer leader, for the whole of Arafaat is a pausing station up to the bottom of Urnah. When the sun declines proceed accordingly’’.[354]

باب 63 ما يجب في الحج و ما يحدث فيه‏

CHAPTER 63 – WHAT IS OBLIGATORY DURING THE HAJJ AND WHAT OCCURS IN IT

1- مَنْ نَسِيَ طَوَافاً حَتَّى رَجَعَ إِلَى أَهْلِهِ لَمْ تَحِلَّ لَهُ النِّسَاءُ حَتَّى يَزُورَ الْبَيْتَ فَإِنْ مَاتَ فَلْيَقْضِ عَنْهُ وَلِيُّهُ أَوْ غَيْرُهُ وَ لَا يَصْلُحُ أَنْ يُقْضَى عَنْهُ وَ هُوَ حَيٌّ وَ لَيْسَ رَمْيُ الْجِمَارِ كَالطَّوَافِ لِأَنَّ الْجِمَارَ لَيْسَ فَرِيضَةً وَ الطَّوَافُ فَرِيضَةٌ

One who forgets Tawaaf until he returns to his family, the women are not Permissible for him until he visits the House (Kabah). If he dies, let his guardian or someone else fulfil it on his behalf, and it is not correct to fulfil on his behalf while he is still alive, and pelting of the rocks isn’t like the Tawaaf because (pelting) the rocks isn’t obligatory while the Tawaaf is obligatory.

وَ إِنْ نَسِيَ رَكْعَتَيِ الطَّوَافِ فَلْيَقْضِهِمَا حَيْثُ ذَكَرَهُمَا إِنْ كَانَ قَدْ خَرَجَ مِنْ مَكَّةَ وَ إِنْ كَانَ فِيهَا صَلَّاهُمَا خَلْفَ مَقَامِ إِبْرَاهِيمَ وَ لَمْ يَبْرَحْ إِلَّا بَعْدَ قَضَائِهِمَا وَ مَنْ مَسَّ طِيباً وَ هُوَ مُحْرِمٌ اسْتَغْفَرَ رَبَّهُ فَقَطْ

And if he forgets two units (Salat) of the Tawaaf, let him fulfil it whenever he remembers it. If he has already left Makkah, he should perform these wherever he is. If he is still in Makkah, he should pray them behind Maqam Ibrahim^-as and should not leave until he has completed them. Whoever applies perfume while in the state of Ihraam should simply seek Forgiveness from his Lord^-azwj.

وَ الْمَرْأَةُ تَحُجُّ مِنْ غَيْرِ وَلِيٍّ مَتَى أَبَى أَوْلِيَاؤُهَا الْخُرُوجَ مَعَهَا وَ لَيْسَ لَهُمْ مَنْعُهَا وَ لَا لَهَا أَنْ تَمْتَنِعَ لِذَلِكَ وَ تَحُجُّ الْمُطَلَّقَةُ فِي عِدَّتِهَا وَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ عَلَى دَابَّةٍ جَائِزٌ وَ الْمَشْيُ أَحَبُّ إِلَيَ‏ وَ إِنْ حُمِلَتِ الْمَرْأَةُ فِي مَحْمِلٍ مِنْ غَيْرِ عِلَّةٍ لِاسْتِلَامِ الْحَجَرِ مِنْ أَجْلِ الزِّحَامِ لَمْ يَكُنْ بِذَلِكَ بَأْسٌ إِلَّا أَنِّي أَكْرَهُ أَنْ تَطُوفَ مَحْمُولَةً مَتَى لَمْ يَكُنْ بِهَا عِلَّةٌ-.

A woman may perform Hajj without a guardian if her guardians refuse to accompany her, as they have no right to prevent her, nor does she have the right to refrain from performing Hajj due to their refusal. A divorced woman may perform Hajj during her waiting period. Performing Sa’ee between Al-Safa and Al-Marwah on a mount is Permissible, but walking is preferable to me. If a woman is carried in a carriage without any illness, solely to touch the Black Stone due to crowding, there is no harm in that, though I dislike for her to perform Tawaaf while being carried unless she has a valid reason’’.[355]

2- وَ قَالَ أَبِي‏ إِنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ نَفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ بِالْبَيْدَاءِ لِأَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ فِي حَجَّةِ الْوَدَاعِ فَأَمَرَهَا رَسُولُ اللَّهِ ص فَاغْتَسَلَتْ وَ احْتَشَتْ وَ أَحْرَمَتْ وَ لَبَّتْ مَعَ النَّبِيِّ وَ أَصْحَابِهِ

And my father said: ‘Asma Bint Umeys had post-childbirth bleeding with Muhammad Bin Abu Bakr at Al Bayda’a on four (days) remaining from Zul Qadah during the farewell Hajj. Rasool-Allah^-saww instructed her so she bathed and stuffed (a cloth) and wore Ihraam, and she exclaimed Talbiyya along with the Prophet^-saww and his^-saww companions.

فَلَمَّا قَدِمُوا مَكَّةَ لَمْ تَطْهُرْ حَتَّى نَفَرُوا مِنْ مِنًى وَ قَدْ شَهِدَتِ الْمَوَاقِفَ كُلَّهَا بِعَرَفَاتٍ وَ جَمْعٍ وَ رَمَتِ الْجِمَارَ وَ لَكِنْ لَمْ تَطُفْ بِالْبَيْتِ وَ لَمْ تَسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَلَمَّا نَفَرُوا مِنْ مِنًى أَمَرَهَا رَسُولُ اللَّهِ ص فَاغْتَسَلَتْ وَ طَافَتْ بِالْبَيْتِ وَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ كَانَ جُلُوسُهَا لِأَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ وَ عَشَرَةٍ مِنْ ذِي الْحِجَّةِ وَ ثَلَاثَةِ أَيَّامِ التَّشْرِيقِ

When they arrived at Makkah she was not pure until they departed from Mina, and she had attended all the junctures at Arafaat and Jam’a (Al-Muzdalifa), and she pelted the rocks, but she did not perform Tawaaf of the House and did not perform Sa’ee between Al-Safa and Al-Marwa. When they departed from Mina, Rasool-Allah^-saww instructed her so she bathed and performed Tawaaf of the House (Kabah) and between Al-Safa and Al-Marwa, and her sitting was of four (days) remaining from Zul Qadah, and ten (days) from Zil Hajjah, and three days of Al-Tashreeq’.

قَالَ وَ أَفْضَلُ الْبُدْنِ ذَوَاتُ الْأَرْحَامِ مِنَ الْإِبِلِ وَ الْبَقَرِ جَمِيعاً وَ يُجْزِي مِنَ الذُّكُورَةِ مِنَ الْبَقَرِ وَ الْبُدْنِ وَ أَفْضَلُ الضَّحَايَا مِنَ الْإِبِلِ الْفُحُولَةُ وَ مَتَى أَصَابَ الْهَدْيَ بَعْدَ إِحْرَامِهِ مَرَضٌ أَوْ فَقْ‏ءُ عَيْنٍ أَوْ غَيْرُهُ أَجْزَأَ صَاحِبَهُ أَنْ يُضَحِّيَ بِهِ مَتَى سَاقَهُ صَحِيحاً

He said, ‘The best sacrificial animals are those with wombs from among camels and cattle alike. Male cattle and camels also suffice for sacrifice. The best offerings for sacrifice from camels are the mature males. If the sacrificial animal suffers from illness, blindness, or any other defect after the person has entered into Ihraam, it is sufficient for the owner to offer it as a sacrifice, provided that it was originally healthy when brought for the offering.

وَ كَذَلِكَ مَنْ مَاتَتِ الْأُضْحِيَّةُ كَذَا بَعْدَ شِرَائِهَا فَقَدْ أَجْزَأَتْ عَنْهُ وَ يَجُوزُ فِي الْأَضَاحِيِّ الْجَذَعُ مِنَ الضَّأْنِ وَ لَا يَجُوزُ جَذَعُ الْمَعْزِ وَ إِنْ سُرِقَتْ أُضْحِيَّةُ رَجُلٍ أَجْزَأَتْهُ وَ إِنِ اشْتَرَى بَدَلَهَا كَانَ أَفْضَلَ وَ الْأُضْحِيَّةُ تَجُوزُ فِي الْأَمْصَارِ عَنْ أَهْلِ بَيْتٍ وَاحِدٍ إِذَا لَمْ يَكُنْ يَجِدُوا غَيْرَهَا

And like that, if the sacrificial animal dies after being purchased, it still fulfils the obligation. It is permissible to sacrifice a young sheep but not a young goat. If a man’s sacrificial animal is stolen, it is still considered sufficient for him, but if he buys another one as a replacement, it is better. The sacrifice is permissible in cities on behalf of a single household if they cannot afford another.

وَ الْبَقَرَةُ تُجْزِي عَنْ خَمْسَةٍ إِذَا كَانُوا أَهْلَ خِوَانٍ وَاحِدٍ وَ يُنْتَفَعُ بِجِلْدِ الْأُضْحِيَّةِ وَ يُشْتَرَى بِهِ الْمَتَاعُ وَ إِنْ تُصُدِّقَ بِهِ فَهُوَ أَفْضَلُ وَ يُدْبَغُ فَيُجْعَلُ مِنْهُ جِرَابٌ وَ مُصَلًّى وَ لَا تَأْكُلِ الصَّيْدَ وَ أَنْتَ حَرَامٌ وَ إِنْ كَانَ أَصَابَهُ مُحِلٌّ

A cow suffices as a sacrifice for five people if they share the same household. The skin of the sacrificial animal may be used, and its value can be spent on goods. However, giving it to charity is better. The skin may also be tanned and used to make a bag or a prayer mat. Do not eat game while you are in the state of Ihraam, even if it was hunted by someone not in Ihraam.

وَ اعْلَمْ أَنَّهُ لَيْسَ عَلَيْكَ فِدَاءٌ لِشَيْ‏ءٍ أَتَيْتَهُ وَ أَنْتَ جَاهِلٌ وَ أَنْتَ مُحْرِمٌ فِي حَجَّتِكَ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهْلٍ كَانَ أَوْ بِعَمْدٍ وَ مَتَى أَصَبْتَهُ وَ أَنْتَ حَرَامٌ‏ فِي الْحَرَمِ فَالْفِدَاءُ عَلَيْكَ مُضَاعَفٌ وَ إِنْ أَصَبْتَهُ وَ أَنْتَ حَلَالٌ‏ فِي الْحَرَمِ فَقِيمَةٌ وَاحِدَةٌ

Know that there is no expiation required for anything you do in ignorance while you are in the state of Ihraam for Hajj, except for hunting. In that case, expiation is obligatory whether it was done intentionally or unknowingly. If you hunt while in Ihraam within the Sacred precincts, the expiation is doubled. However, if you hunt while not in Ihraam but within the Sacred precincts, a single compensation is required.

وَ إِنْ أَصَبْتَهُ وَ أَنْتَ حَرَامٌ فِي الْحِلِّ فَعَلَيْكَ قِيمَةٌ وَاحِدَةٌ وَ مَتَى اجْتَمَعَ قَوْمٌ عَلَى صَيْدٍ وَ هُمْ مُحْرِمُونَ فَعَلَى كُلِّ وَاحِدٍ مِنْهُمْ قِيمَتُهُ وَ إِذَا اضْطُرَّ الْمُحْرِمُ فَوَجَدَ صَيْداً أَوْ مَيْتَةً أَكَلَ مِنَ الصَّيْدِ لِأَنَّ فِدَاءَهُ فِي مَالِهِ قَائِمٌ فَإِنَّمَا يَأْكُلُ مِنْ مَالِهِ

If you hunt while in Ihraam but outside the sacred precincts, you must pay a single compensation. If a group of people in Ihraam hunt together, each of them must pay the full compensation individually. If a person in Ihraam is in a state of necessity and finds either game or carrion, he should eat from the game because its expiation remains a financial obligation, meaning he is essentially consuming from his own wealth.

وَ إِنْ أَكَلَ الْحَلَالُ مِنْ صَيْدٍ أَصَابَهُ الْحَرَامُ لَمْ يَكُنْ بِهِ بَأْسٌ لِأَنَّ الْفِدَاءَ عَلَى الْمُحْرِمِ وَ يَطُوفُ الْمُفْرِدُ مَا شَاءَ بَعْدَ طَوَافِ الْفَرِيضَةِ وَ يُجَدِّدُ التَّلْبِيَةَ بَعْدَ الرَّكْعَتَيْنِ وَ الْقَارِنُ بِتِلْكَ الْمَنْزِلَةِ مَا خَلَا مِنَ الطَّوَافِ بِالتَّلْبِيَةِ وَ مَنْ أُهْدِيَ لَهُ حَمَامٌ أَهْلِيٌّ فِي الْحَرَمِ فَأَصَابَ مِنْهُ شَيْئاً فَلْيَتَصَدَّقْ بِثَمَنِهِ نَحْوَ مَا كَانَ يَسْوَى فِي الْقِيمَةِ

If a person not in Ihraam eats from game that was hunted by someone in Ihraam, there is no harm in it, as the obligation of expiation falls on the one in Ihraam. A person performing Hajj as an individualiser (of the Hajj only), he may perform as many Tawaaf as they wish, after completing the obligatory Tawaaf and should renew the Talbiyya after the two units of Salat. The same applies to a paired (one performing both Hajj and Umrah together), except that he does not perform Tawaaf with the Talbiyya. If someone is gifted a domesticated pigeon within the Sanctuary and consumes it, he must give its equivalent value in charity.

وَ مَنْ قَرَنَ الْحَجَّ وَ الْعُمْرَةَ وَ سَاقَ الْهَدْيَ فَأَصَابَهُ حَصْرٌ لَمْ يَكُنْ عَلَيْهِ أَنْ يَبْعَثَ هَدْياً مَعَ هَدْيِهِ وَ لَا يُحِلُ‏ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ‏ فَإِذَا بَلَغَ الْهَدْيُ مَحِلَّهُ أَحَلَّ وَ عَلَيْهِ إِذَا بَرَأَ الْحَجُّ وَ الْعُمْرَةُ

Whoever pairs the Hajj and the Umrah and brings a sacrificial animal but is prevented from completing the rites, is not required to send another sacrificial animal along with his offering. However, he must not exit Ihraam until the sacrificial animal reaches its designated place. Once the animal reaches its place of sacrifice, he may exit Ihraam, and when he recovers, he must complete both the Hajj and the Umrah.

وَ مَنْ نَسِيَ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ حَتَّى دَخَلَ فِي السَّعْيِ فَلْيَحْفَظْ مَكَانَ الَّذِي ذَكَرَ فِيهِ ثُمَّ لْيَرْجِعْ فَلْيُصَلِّ الرَّكْعَتَيْنِ ثُمَّ لْيَرْجِعْ فَلْيُتِمَّ طَوَافَهُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ

If someone forgets to perform the two units (salat) of the obligatory Tawaaf and begins Sa’ee, he should remember the spot where he realised their mistake, return to perform the two units (Salat), and then resume and complete their Sa’ee between Al-Safa and Al-Marwah.

وَ إِنِ امْرَأَةٌ أَدْرَكَهَا الْحَيْضُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ أَتَمَّتْ مَا بَقِيَ وَ قَوْلُ الرَّجُلِ لَا لَعَمْرِي لَيْسَ بِجِدَالٍ إِنَّمَا الْجِدَالُ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ

If a woman begins menstruating while performing Sa’ee between Al-Safa and Al-Marwah, she should complete whatever remains of it. The phrase ‘No, by my life’ is not considered argumentation in oaths; true argumentation is saying ‘No, by Allah’ or ‘Yes, by Allah’.

وَ مَنْ نَظَرَ إِلَى غَيْرِ أَهْلِهِ وَ هُوَ مُحْرِمٌ فَعَلَيْهِ جَزُورٌ أَوْ بَقَرَةٌ فَإِنْ لَمْ يَقْدِرْ فَشَاةٌ وَ إِنْ نَظَرَ إِلَى أَهْلِهِ فَأَمْنَى لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ وَ يَغْتَسِلُ وَ يَسْتَغْفِرُ رَبَّهُ وَ إِنْ حَمَلَهَا مِنْ غَيْرِ شَهْوَةٍ فَأَمْنَى فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ فَإِنْ حَمَلَهَا مِنَ الشَّهْوَةِ أَوْ مَسَّ شَيْئاً مِنْهَا فَأَمْنَى أَوْ أَمْذَى فَعَلَيْهِ دَمٌ

If a person in Ihraam looks at someone who is not his spouse, with (lustful) desire, he must offer a camel or a cow as expiation; if he cannot afford that, then a sheep. However, if he looks at his wife and ejaculates, there is no penalty on him; he should perform Ghusl and seek forgiveness from his Lord. If he carries her without lust and ejaculates, there is no penalty. But if he carries her out of lust, or touches any part of her and ejaculates or has pre-seminal discharge, he must offer a blood sacrifice.

وَ مَنْ طَافَ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ أَ سِتّاً طَافَ أَمْ سَبْعاً أَعَادَ طَوَافَهُ فَإِنْ فَاتَهُ‏ طَوَافُهُ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ وَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ اذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُوداتٍ‏ هِيَ أَيَّامُ التَّشْرِيقِ وَ كَانُوا إِذَا قَدِمُوا مِنًى تَفَاخَرُوا

Whoever performs the obligatory Tawaaf but is unsure whether he has completed six or seven rounds should repeat his Tawaaf. If he misses his Tawaaf, there is no penalty on him. The words of Allah^-azwj Mighty and Majestic: And mention Allah during the numbered days; [2:203], these are the days of Al-Tashreeq, and it was so whenever they (Polytheists) arrived at Mina they prided.

فَقَالَ اللَّهُ‏ فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ‏ الْآيَةَ فَيَزُورُ الْمُتَمَتِّعُ الْبَيْتَ يَوْمَ النَّحْرِ وَ مِنْ غَدِهِ وَ لَا يُؤَخِّرُ ذَلِكَ وَ مُوَسَّعٌ عَلَى الْقَارِنِ وَ الْمُفْرِدِ أَنْ يَزُورَا مَتَى شَاءَا وَ لَيْسَ الْمَوْقِفُ هُوَ الْجَبَلَ فَقَطْ وَ كَانَ أَبِي يَقِفُ حَيْثُ يَبِيتُ وَ الرَّكْعَتَانِ بَعْدَ طَوَافِ الْفَرِيضَةِ لَا يُؤَخَّرَانِ عَنْهُ

Allah^-azwj Said: So when you hasten on from Arafaat [2:198] – the Verse. The performer of Tamatto should visit the Kabah on the day of Sacrifice and the following day, and should not delay it. For the pairing one (one performing the Hajj and the Umrah together), and the individualiser (one performing only Hajj), he may visit whenever he wishes. The pausing at Arafaat is not limited to the mountain alone. My father would stand wherever he camped. The two units Salat after the obligatory Tawaaf should not be delayed.

وَ تُحْرِمُ الْحَائِضُ وَ إِنْ لَمْ تُصَلِّ وَ مَتَى بَلَغَتِ الْوَقْتَ اغْتَسَلَتْ وَ احْتَشَتْ وَ أَحْرَمَتْ وَ الشَّجَرَةُ مَتَى كَانَ أَصْلُهَا فِي الْحَرَمِ وَ فَرْعُهَا فِي الْحِلِّ فَهِيَ حَرَامٌ لِمَكَانِ أَصْلِهَا وَ مَتَى كَانَ أَصْلُهَا فِي الْحِلِّ وَ فَرْعُهَا فِي الْحَرَمِ كَانَ كَذَلِكَ وَ مَنْ مَسَحَ وَجْهَهُ بِثَوْبِهِ وَ هُوَ مُحْرِمٌ لَمْ يَكُنْ عَلَيْهِ شَيْ‏ءٌ وَ كَفَّارَةُ الْعُمْرَةِ يُعَجِّلُهَا بِمَكَّةَ وَ لَا يُؤَخِّرُهَا إِلَى مِنًى-.

A menstruating woman may enter into Ihraam even if she has not prayed Salat. Once her time comes, she should bathe, wrap herself, and enter into Ihraam. A tree whose roots are in the Sanctuary and branches are in the outside area is considered Sacred because of its origin in the Sanctuary. Similarly, if the roots are in the outside area and the branches are in the Sanctuary, it is still considered Sacred. If someone wipes their face with their garment while in Ihraam, there is no penalty on them. The expiation for Umrah should be hastened in Makkah and not delayed until Mina’’.[356]

3- أَبِي نَقَلَ عَنِ الصَّادِقِ أَنَّهُ قَالَ أَبُو جَعْفَرٍ ع‏ إِنَّ رَسُولَ اللَّهِ ص قَطَعَ التَّلْبِيَةَ يَوْمَ عَرَفَةَ عِنْدَ زَوَالِ الشَّمْسِ

My father transmitted from Al-Sadiq^-asws: ‘Abu Ja’far^-asws said: ‘Rasool-Allah^-saww had terminated the Talbiyya on the day of Arafaat at midday’.

قُلْتُ لَهُ إِنَّا نُرَوَّى أَنَّ ابْنَ عَبَّاسٍ أَرْدَفَ رَسُولَ اللَّهِ ص فَلَمْ يَزَلْ يُلَبِّي حَتَّى رَمَى جَمْرَةَ الْعَقَبَةِ

I said to him, ‘We are reported that Ibn Abbas had accompanied Rasool-Allah^-saww and he^-saww did not cease exclaiming Talbiyya until he^-saww pelted the rocks of Al-Aqaba!’

فَقَالَ أَبُو جَعْفَرٍ هَذَا شَيْ‏ءٌ يَقُولُونَهُ عَنِ ابْنِ عَبَّاسٍ أَوْ قَرَأْتُمُوهُ فِي الْكُتُبِ إِنَّ رَسُولَ اللَّهِ ص أَرْدَفَ أُسَامَةَ بْنَ زَيْدٍ فِي مَصْعَدِهِ إِلَى عَرَفَاتٍ فَلَمَّا أَفَاضَ أَرْدَفَ الْفَضْلَ بْنَ عَبَّاسٍ وَ كَانَ فَتًى حَسَنَ اللِّمَّةِ فَاسْتَقْبَلَ رَسُولَ اللَّهِ ص أَعْرَابِيٌّ وَ عِنْدَهُ أُخْتٌ لَهُ أَجْمَلُ مَا يَكُونُ مِنَ النِّسَاءِ فَجَعَلَ الْأَعْرَابِيُّ يَسْأَلُ النَّبِيَّ- وَ جَعَلَ الْفَضْلُ يَنْظُرُ إِلَى أُخْتِ الْأَعْرَابِيِّ وَ جَعَلَ رَسُولُ اللَّهِ ص يَضَعُ يَدَهُ عَلَى وَجْهِ الْفَضْلِ يَسْتُرُهُ مِنَ النَّظَرِ

Abu Ja’far^-asws said: ‘This is what they are saying from Ibn Abbas or you are reading in the books. Rasool-Allah^-saww had Usama Bin Zayd accompany him on his ascent to Arafaat. When he^-saww descended, he^-saww had Al-Fazl Ibn Abbas ride behind him^-saww. Al Fazl was a young man with a beautiful appearance. As they were travelling, a Bedouin came to Rasool-Allah^-saww), and with him was his sister, the most beautiful woman among women. The Arab began asking the Prophet^-saww while Al Fazl kept looking at the Bedouin’s sister. Rasool-Allah^-saww placed his^-saww hand on Al Fazl’s face to shield him from looking at her.

فَإِذَا هُوَ سَتَرَهُ مِنَ الْجَانِبِ نَظَرَ مِنَ الْجَانِبِ الْآخَرِ حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ص مِنْ حَاجَةِ الْأَعْرَابِيِّ الْتَفَتَ إِلَيْهِ وَ أَخَذَ بِمَنْكِبِهِ ثُمَّ قَالَ أَ مَا عَلِمْتَ أَنَّهَا الْأَيَّامُ الْمَعْدُودَاتُ وَ الْمَعْلُومَاتُ لَا يَكُفُّ رَجُلٌ فِيهِنَّ بَصَرَهُ وَ لَا يَكُفُّ لِسَانَهُ وَ يَدَهُ إِلَّا كَتَبَ اللَّهُ لَهُ مِثْلَ حَجٍّ قَابِلٍ

When he^-saww covered his face from one side, Al-Fazl continued to look from the other side. When Rasool-Allah^-saww was free with the need of the Bedouin, he^-saww turned to him, grabbed hold of his shoulder, then said: ‘Don’t you know that rather these are the numbered and the well-known days? No man will restrain his gazed during these, nor restrain his tongue and his hand except Allah^-azwj will Write for him a similar Hajj the following year!’

وَ إِنَّمَا قَطَعَ رَسُولُ اللَّهِ ص التَّلْبِيَةَ عِنْدَ زَوَالِ الشَّمْسِ يَوْمَ عَرَفَةَوَ الْحِجْرُ لَيْسَ هُوَ مِنَ الْبَيْتِ وَ لَا فِيهِ شَيْ‏ءٌ مِنْهُ وَ إِنَّهُمْ سَمَّوْهُ الْحَطِيمَ وَ قَالُوا إِنَّمَا هُوَ لِغَنَمِ إِسْمَاعِيلَ وَ لَكِنْ دَفَنَ إِسْمَاعِيلُ أُمَّهُ فِيهِ فَكَرِهَ أَنْ يُوطَأَ قَبْرُهَا فَحَجَّرَ عَلَيْهِ وَ فِيهِ قُبُورُ أَنْبِيَاءَ

And rather Rasool-Allah^-saww had terminated the Talbiyya at midday on the day of Arafaat, and Al-Hijr, it isn’t from the House (Kabah) nor is there any anything in it from it, and they have named it as Al Hateem and said, ‘But rather it is for the sheep of Ismail^-as’, but Ismail^-as had buried his^-as mother^-as in it, so it is disliked to tread her^-as grave. So he^-as placed stones upon it, and in it are graves of Prophets^-as.

وَ لَا بَأْسَ أَنْ تَقْرِنَ أُسْبُوعَيْنِ مِنَ الطَّوَافِ وَ تُصَلِّيَ أَرْبَعَ رَكَعَاتٍ إِنْ شِئْتَ فِي الْمَسْجِدِ وَ إِنْ شِئْتَ فِي بَيْتِكَ وَ كَذَلِكَ صَلَاةُ النَّافِلَةِ- وَ لَا يُصَلِّي لِطَوَافِ الْفَرِيضَةِ رَكْعَتَيْنِ إِلَّا عِنْدَ الْمَقَامِ

There is no problem pairing two seven-circuits of the Tawaaf and praying four units of Salat if you like in the Masjid and if you like in your house; and like that is the optional Salat, and the two units of Obligatory Salat cannot be prayed except by Al Maqam.

وَ لَا بَأْسَ إِذَا صَلَّيْتَ الْعَصْرَ أَنْ تَطُوفَ وَ تُصَلِّيَ مَا دَامَتِ الشَّمْسُ بَيْضَاءَ نَقِيَّةً فَإِذَا تَغَيَّرَتْ طُفْتَ مَا بَدَا لَكَ وَ أَحْصَيْتَ أَسْبَاعَكَ فَإِذَا صَلَّيْتَ الْمَغْرِبَ صَلَّيْتَ لِكُلِّ أُسْبُوعٍ رَكْعَتَيْنِ

There is no harm if, after you pray the Asr Salat, you perform the Tawaaf and pray as long as the sun remains clear and white. When it changes, you may perform the Tawaaf as you wish, and count your circuits. When you pray the Maghrib Salat, you should pray two units for each seven circuits.

وَ مَنْ كَانَ مَعَكُمْ مِنَ النِّسَاءِ فَلْيَصْنَعْنَ كَمَا تَصْنَعُونَ وَ يَسْدُلْنَ الثِّيَابَ عَلَى وُجُوهِهِنَّ سَدْلًا إِنْ أَرَدْنَ ذَلِكَ إِلَى النَّحْرِ وَ مَنْ كَانَ مَعَكُمْ مِنَ الصِّبْيَانِ فَقَدِّمُوهُ إِلَى الْجُحْفَةِ أَوْ إِلَى بَطْنِ مَرٍّ فَيُصْنَعُ بِهِمْ مَا يُصْنَعُ بِالْمُحْرِمِ وَ يُطَافُ بِهِمْ وَ يُرْمَى عَنْهُمْ وَ مَنْ لَمْ يَجِدْ مِنْهُمْ هَدْياً فَلْيُصَمْ عَنْهُ [وَلِيُّهُ‏].

Those with you from among the women should do as you do, and they should cover their faces with their garments if they wish, until reaching the sacrificial area. Those with you from among the children should be brought to Al-Johfa or the lower part of Marr, and they should be treated as the one in Ihraam is treated. They should be made to perform the Tawaaf, and the stones (pebbles) should be pelted on their behalf. If they do not have the offering, their guardian should fast on their behalf’’.[357]

4- وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَحْمِلُ السِّكِّينَ فِي يَدِ الصَّبِيِّ ثُمَّ يَقْبِضُ عَلَى يَدِهِ الرَّجُلُ فَيَذْبَحُ وَ تُشْعَرُ الْبُدْنُ مِنْ جَانِبِ الْأَيْمَنِ وَ يَقُومُ الرَّجُلُ مِنْ جَانِبِ الْأَيْسَرِ ثُمَّ يُقَلِّدُهَا بِنَعْلٍ خَلَقٍ مِمَّا صُلِّيَ فِيهِ وَ إِنْ هَلَكَتِ الْبَدَنَةُ وَ هِيَ مَضْمُونَةٌ فَعَلَيْكَ مَكَانَهَا وَ إِنْ كَانَتْ غَيْرَ مَضْمُونَةٍ ثُمَّ عَطِبَتْ أَوْ هَلَكَتْ فَلَيْسَ عَلَيْكَ شَيْ‏ءٌ وَ عَلَى مَنْ يَجِدُهَا أَنْ يَنْحَرَهَا

And Ali^-asws Bin Al-Husayn^-asws used to have a young child carry the knife, and then a man would hold his hand and slaughter the sacrifice. The sacrificial animals would be marked on the right side, and the man would stand on the left side. Then, he would attach a worn-out sandal to the animal from the place where it was prayed upon. If the sacrificial animal perishes (dies) and it is guaranteed, you are required to replace it. If it is not guaranteed and it dies or perishes, there is no obligation on you, but the one who finds it should slaughter it.

وَ أَيُّمَا امْرَأَةٍ طَافَتْ بِالْبَيْتِ ثُمَّ حَاضَتْ فَعَلَيْهَا طَوَافٌ بِالْبَيْتِ وَ لَا تَخْرُجْ مِنْ مَكَّةَ حَتَّى تَقْضِيَهُ وَ هُوَ الطَّوَافُ الْوَاجِبُ وَ إِنْ خَرَجَتْ مِنَ الْمَسْجِدِ فَحَاضَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَلْتَمْضِ فِي سَعْيِهَا وَ يُسْتَحَبُّ لِلرَّجُلِ وَ الْمَرْأَةِ أَنْ لَا يَخْرُجَا مِنْ مَكَّةَ حَتَّى يَشْتَرِيَا بِدِرْهَمٍ تَمْراً فَيَتَصَدَّقَانِ بِهِ لِمَا كَانَ فِي إِحْرَامِهِمَا وَ فِي حَرَمِ اللَّهِ.

Any woman who has performed the Tawaaf of the House and then menstruates must complete the Tawaaf of the House (Kabah), and she should not leave Makkah until she has done so. This is the obligatory Tawaaf. If she leaves the mosque and menstruates between Al-Safa and Al-Marwah, she should continue her Sa’ee. It is recommended for both men and women not to leave Makkah until they buy dates with a Dirham and give them in charity for what they did while in their state of Ihraam and in the Sacred Precinct of Allah^-azwj’’.[358]

5- قَالَ أَبِي‏ فَمَنْ أَدْرَكَ جَمْعاً فَقَدْ أَدْرَكَ الْحَجَّ وَ الْقَارِنُ وَ الْمُفْرِدُ وَ الْمُتَمَتِّعُ مَتَى فَاتَهُ الْحَجُّ أَهَلَّ بِعُمْرَةٍ وَ ذَهَبَ حَيْثُ شَاءَ وَ قَضَى الْحَجَّ مِنْ قَابِلٍ

My father said, ‘Whoever catches the gathering (of the people at Arafat) has caught the Hajj!’ The one performing Hajj in the form of pairing (the Hajj and the Umrah), individualising (Hajj only), or Tamatto (Hajj with Umrah), if the Hajj is missed, should declare the intention for Umrah and go wherever they wish. Then, he can perform the Hajj the following year.

وَ عَلَى الْإِمَامِ أَنْ يُصَلِّيَ الظُّهْرَ يَوْمَ التَّرْوِيَةِ فِي مَسْجِدِ الْخَيْفِ وَ يُصَلِّيَ يَوْمَ النَّفْرِ بِالْمَسْجِدِ الْحَرَامِ

And upon the imam (prayer leader) is to pray Al-Zohr Salat on the Day of Al Tarwiyya (8th of Zul Hijja) in the Masjid Al-Kheif and pray on the day of departure (11th of Zul Hijja) in the Sacred Masjid.

وَ مَنْ أَفْرَدَ الْحَجَّ اعْتَمَرَ إِذَا أَمْكَنَ الْمُوسَى مِنْ شَعْرِهِ وَ لَا بَأْسَ بِأَنْ تَكْتَحِلَ وَ أَنْتَ مُحْرِمٌ مَا لَمْ يَكُنْ فِيهِ طِيبٌ تَجِدُ رِيحَهُ وَ أَمَّا لِزِينَةٍ فَلَا.

For the one who performs individual Hajj should perform Umrah if they are able to cut their hair. There is no harm in using kohl while in Ihraam as long as it does not contain any fragrance that can be smelt, and as for the adornment, so no!’’[359]

6 أَبِي قَالَ وَ سُئِلَ ابْنُ عَبَّاسٍ‏ فَقِيلَ لَهُ إِنَّ قَوْماً يَزْعُمُونَ أَنَّ رَسُولَ اللَّهِ ص قَدْ أَمَرَ بِالرَّمَلِ حَوْلَ الْكَعْبَةِ

My father said, ‘And Ibn Abbas was asked. It was said to him, ‘A group of people are claiming that Rasool-Allah^-saww had instructed with sprinting around the Kabah!’

قَالَ كَذَبُوا وَ صَدَقُوا

He said, ‘They are lying and speaking the truth’.

فَقُلْتُ وَ كَيْفَ ذَاكَ

I said, ‘And how is that so?’

فَقَالَ إِنَّ رَسُولَ اللَّهِ ص دَخَلَ مَكَّةَ فِي عُمْرَةِ الْقَضَاءِ وَ أَهْلُهَا مُشْرِكُونَ وَ بَلَغَهُمْ أَنَّ أَصْحَابَ مُحَمَّدٍ ص مَجْهُودُونَ فَقَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ رَجُلًا أَرَاهُمْ مِنْ نَفْسِهِ جَلَداً

He said, ‘Rasool-Allah^-saww entered Makkah during the Umrah of ‘Al-Qaza’, its people were still Polytheists. They heard that the companions of Muhammad^-saww were in a state of exhaustion. Rasool-Allah^-saww said: ‘May Allah^-azwj have Mercy on a man who shows them his endurance!’

فَأَمَرَهُمْ فَحَسَرُوا عَنْ أَعْضَادِهِمْ وَ رَمَلُوا بِالْبَيْتِ ثَلَاثَةَ أَشْوَاطٍ وَ رَسُولُ اللَّهِ ص عَلَى نَاقَتِهِ وَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ آخِذٌ بِزِمَامِهَا وَ الْمُشْرِكُونَ بِحِيَالِ الْمِيزَابِ يَنْظُرُونَ إِلَيْهِمْ ثُمَّ حَجَّ رَسُولُ اللَّهِ ص بَعْدَ ذَلِكَ فَلَمْ يَرْمُلْ وَ لَمْ يَأْمُرْهُمْ بِذَلِكَ فَصَدَقُوا فِي ذَلِكَ وَ كَذَبُوا فِي هَذَا-.

He^-saww then ordered them to uncover their shoulders and perform the fast-paced walking around the Kabah for three circuits, while Rasool-Allah^-saww was riding his^-saww camel, and Abdullah Ibn Rawaha was holding its reins. The polytheists were standing near the Maqam Ibrahim^-as, watching them. Afterwards, Rasool-Allah^-saww performed the Hajj, but he^-saww did not do the brisk walk and did not order them to do so. They were truthful in that event, but they lied about this one!’’[360]

7 أَبِي عَنْ جَدِّي عَنْ أَبِيهِ قَالَ‏ رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَمْشِي وَ لَا يَرْمُلُ-.

My father, from my grandfather, from his father who said, ‘I saw Ali^-asws Bin Al-Husayn^-asws walking and not sprinting’’.[361]

8 وَ قَالَ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ إِنَّ أَهْلَ مَكَّةَ أَنْكَرُوا عَلَيْكَ ثَلَاثَةَ أَشْيَاءَ صَنَعْتَهَا

Abu Baseer said, ‘May I be sacrificed for you^-asws! The people of Makkah are denying three things upon you^-asws having done it!’

قَالَ وَ مَا هِيَ

He^-asws said: ‘And what are these?’

قَالَ أَحْرَمْتَ مِنَ الْجُحْفَةِ وَ قَدْ عَلِمْتُ أَنَّ رَسُولَ اللَّهِ ص أَحْرَمَ مِنْ ذِي الْحُلَيْفَةِ

He said, ‘You^-asws consecrated from Al Johfa and although you^-asws know that Rasool-Allah^-saww had consecrate from Zil Huleyfa!’

فَقَالَ إِنَّ رَسُولَ اللَّهِ ص جَعَلَ ذَلِكَ وَقْتاً وَ هَذَا وَقْتٌ إِنَّا أَحْرَمْنَا ثُمَّ ضَمَّنَّا أَنْفُسَنَا اللَّهَ إِنَّ الْمُسْلِمَ ضَمَانُهُ عَلَى اللَّهِ لَا يُصِيبُهُ نَصَبٌ وَ لَا تَلُوحُهُ شَمْسٌ إِلَّا كُتِبَ لَهُ وَ مَا لَا يُعْلَمُ أَكْثَرُ

He^-asws said: ‘Rasool-Allah^-saww had designated that a juncture and this is (also) a juncture we have consecrated. Then we have committed ourselves to Allah^-azwj. Indeed, the Muslims, his guarantee is upon Allah^-azwj! Neither toil nor (harm of) sun shine except what is Written for him, and what he does not know is more’.

قَالَ وَ أَنْكَرُوا عَلَيْكَ أَنَّكَ ذَبَحْتَ هَدْيَكَ بِمَكَّةَ فِي مَنْزِلِكَ

He said, ‘And they are denying upon you^-asws that you had sacrificed your^-asws offering at Makkah in your^-asws house!’

قَالَ إِنَّ مَكَّةَ كُلَّهَا مَنْحَرٌ

He^-asws said: ‘Surely Makkah, the whole of it is a slaughtering place’.

قَالَ وَ أَنْكَرُوا عَلَيْكَ أَنَّكَ لَمْ تُقَبِّلِ الْحَجَرَ الْأَسْوَدَ وَ قَدْ قَبَّلَهُ رَسُولُ اللَّهِ ص

He said, ‘And they are denying upon you^-asws that you^-asws did not kill the Black Stone while Rasool-Allah^-saww had kissed it!’

فَقَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا انْتَهَى إِلَيْهِ أُفْرِجَ لَهُ وَ إِنَّهُمْ‏ لَا يُفْرِجُونَ لَنَا-.

He^-asws said: ‘When Rasool-Allah^-saww had ended to it, they made a way for him^-saww, and they are not making a way for us^-asws!’’[362]

9 أَبِي قَالَ‏ إِنَّ عَبْدَ الرَّحْمَنِ مَوْلَى الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ تُوُفِّيَ بِالْأَبْوَاءِ وَ مَعَهُ الْحَسَنُ وَ الْحُسَيْنُ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَصَنَعُوا بِهِ كَمَا يُصْنَعُ بِالْمَيِّتِ غَيْرَ أَنَّهُ لَمْ يَمَسَّهُ طِيبٌ وَ خُمِّرَ وَجْهُهُ

My father said, ‘Abdul Rahman, slave of Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws died at Al Abwa, and with him were Al-Hassan^-asws and Al-Husayn^-asws, and Abdullah son of Ja’far^-ra, and Abdullah Bin Abbas. They dealt with him like what is dealt with deceased apart from he was not touched by perfume and his face was veiled.

وَ الْقَارِنُ وَ الْمُفْرِدُ وَ الْمُتَمَتِّعُ إِذَا حَجُّوا مُشَاةً وَ رَمَوْا جَمْرَةَ الْعَقَبَةِ يَوْمَ النَّحْرِ وَ ذَبَحُوا وَ حَلَقُوا إِنْ شَاءُوا أَنْ يَرْكَبُوا وَ قَدْ أَحَلُّوا مِنْ كُلِّ شَيْ‏ءٍ إِلَّا النِّسَاءَ حَتَّى يَزُورُوا بِالْبَيْتِ إِلَّا أَنَّ الْمُتَمَتِّعَ مِنْهُمْ

And the pairing (of Hajj and Umrah), and the individualiser (of Hajj only), and the Tamatto performer when they perform Hajj walking, and they pelt the rocks of Al-Aqaba on the day of sacrifice, and they slaughter (sacrificial animal), and they shave (their heads), if they like they can ride, and they would be released from all things except the women until they have visited the House, except the Tamatto performer.

مَنْ يَقُولُ قَدْ حَلَّ لَهُ الطِّيبُ وَ مِنْهُمْ مَنْ يَقُولُ لَمْ يَحِلَّ لَهُ الطِّيبُ وَ لَا النِّسَاءُ حَتَّى يَزُورَ الْبَيْتَ- وَ لَا بَأْسَ بِقَضَاءِ الْمَنَاسِكِ كُلِّهَا عَلَى غَيْرِ وُضُوءٍ إِلَّا الطَّوَافَ بِالْبَيْتِ وَ الْوُضُوءُ أَفْضَلُ-.

From them is one who says, ‘The perfume is Permissible for him’, and from them is one who says, ‘The perfume is not Permissible for him nor are the women until he visits the House (Kabah)’, and there is no problem with fulfilling the rituals, all of them, without being upon Wud’u except the Tawaaf of the House (Kabah), and the Wud’u is better’’.[363]

10 أَبِي عَنْ أَبِيهِ قَالَ‏ وَ سَأَلَ ابْنُ عَبَّاسٍ الْحُسَيْنَ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَخْبِرْنِي عَنِ الْحَصَى الَّذِي يُرْمَى بِهِ الْجِمَارُ فَإِنَّا لَمْ نَزَلْ نَرْمِيهَا مُنْذُ كَذَا وَ كَذَا

My father, from his father who said, ‘And Ibn Abbas asked Al-Husayn^-asws. He said, ‘O Abu Abdullah^-asws! Inform me about the pebbles which the rocks are pelted with, for we have not ceased to pelt these since such and such (time)’.

فَقَالَ لَهُ الْحُسَيْنُ إِنَّهُ لَيْسَ مِنْ جَمْرَةٍ إِلَّا وَ تَحْتَهَا مَلَكٌ وَ شَيْطَانٌ فَإِذَا رَمَى الْمُؤْمِنُ الْتَقَمَهُ الْمَلَكُ فَرَفَعَهُ إِلَى السَّمَاءِ وَ إِذَا رَمَى الْكَافِرُ قَالَ لَهُ الشَّيْطَانُ بِاسْتِكَ مَا رَمَيْتَ-.

Al-Husayn^-asws said to him: ‘There isn’t any (pelted) rock except and beneath it is an Angel and a Satan^-la. when the Momin pelts, the Angel swallows it and raises it to the sky, and when the Kafir pelts, the Satan^-la says to him, ‘Evil is what you have thrown!’’[364]

11 وَ عَنْهُ قَالَ‏ الرُّكْنُ الْيَمَانِيُّ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ لَمْ يَمْنَعْهُ مُنْذُ فَتَحَهُ وَ إِنَّ مَا بَيْنَ هَذَيْنِ الرُّكْنَيْنِ الْأَسْوَدِ وَ الْيَمَانِيِّ مَلَكٌ يُدْعَى هِجِّيرَ يُؤَمِّنُ عَلَى دُعَاءِ الْمُؤْمِنِينَ-.

And from him^-asws, said: ‘The Yemeni corner is a door from the doors of Paradise. It has not been prevented (from) since it was opened, and what is between these two corners, the (Black Stone) and the Yemeni, there is an Angel called saying ‘Ameen’ upon supplications of the Momineen’’.[365]

12 قَالَ‏ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَدْفِنُ شَعْرَهُ فِي فُسْطَاطِهِ وَ يُسْتَحَبُّ أَنْ يَقُولَ اللَّهُمَّ أَعْطِنِي بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ-.

He said, ‘And Ali^-asws Bin Al-Husayn^-asws had buried his^-asws hair in his^-asws tent, and he^-asws recommended that one should say, ‘O Allah^-azwj! Grant me with each hair, Noor on the Day of Qiyamah’’.[366]

13 وَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَكْرَهُ أَنْ يُخْرَجَ الشَّعْرُ مِنْ مِنًى وَ كَانَ يَقُولُ عَلَى مَنْ أَخْرَجَهُ أَنْ يَرُدَّهُ-.

And Abu Abdullah^-asws had disliked to take the hair outside from Mina and he^-asws had said, ‘Upon the one who takes it outside is to return it’’.[367]

14 أَبِي عَنْ أَبِيهِ قَالَ‏ لَا بَأْسَ إِذَا طَلَيْتَ رَأْسَكَ بِالْحِنَّاءِ أَنْ تَمْسَحَ رَأْسَكَ لِلْوُضُوءِ وَ أَيُّمَا رَجُلٍ أَخَذَ وَاحِدَةً وَ عِشْرِينَ حَصَاةً فَرَمَى بِهِ الْجِمَارَ وَ رَدَّ وَاحِدَةً فَلَمْ يَدْرِ أَيَّتُهُنَّ نَقَصَتْ قَالَ فَلْيَرْجِعْ فَلْيَرْمِ كُلَّ جَمْرَةٍ بِحَصَاةٍ وَ إِنْ نَقَصَتْ حَصَاةٌ فَلَمْ يَدْرِ أَيْنَ هِيَ فَلَا بَأْسَ أَنْ يَأْخُذَ مِنْ تَحْتِ قَدَمَيْهِ فَيَرْمِيَ بِهَا وَ إِنْ رَمَيْتَ بِهَا فَوَقَعَتْ فِي مَحْمِلٍ أَعِدْ مَكَانَهَا.

My father, from his father said, ‘There is no problem if you apply henna to your head and then wipe over it for Wud’u, and if a man takes twenty-one pebbles to throw at the rocks and later realises that he is missing one but does not know which one is missing, he should return and throw one pebble at each rock. If he is still missing a pebble and does not know where it was left out, there is no harm in taking one from under his feet and throwing it. And if he throws a pebble and it lands in a carriage, he should throw another in its place.

وَ إِنْ أَصَابَ إِنْسَاناً ثَمَّ أَوْ جَمَلًا ثُمَّ وَقَعَتْ عَلَى الْأَرْضِ أَجْزَأَهُ وَ أَيُّ رَجُلٍ رَمَى الْجَمْرَةَ الْأَوَّلَةَ بِأَرْبَعِ حَصَيَاتٍ ثُمَّ نَسِيَ وَ رَمَى الْجَمْرَتَيْنِ بِسَبْعٍ عَادَ فَرَمَى الثَّلَاثَ عَلَى الْوِلَاءِ بِسَبْعٍ سَبْعٍ وَ إِنْ كَانَ رَمَى الْوُسْطَى بِثَلَاثٍ ثُمَّ رَمَى الْآخِرَتَيْنِ فَلْيَرْجِعْ فَلْيَرْمِ الْوُسْطَى فَإِنْ كَانَ رَمَى بِثَلَاثٍ رَجَعَ فَرَمَى بِأَرْبَعٍ

If a pebble hits a person or a camel and then falls to the ground, it is still valid. If a man throws four pebbles at the first rock, then forgets and throws seven at the other two, he must return and throw seven at each of the three in sequence. If he threw only three at the middle rock and then completed the other two, he must return and complete the middle one. If he had thrown three, he should return and throw four more.

وَ مَنْ طَافَ بِالْبَيْتِ ثَمَانِيَةَ أَشْوَاطٍ أَضَافَ إِلَيْهَا سِتّاً وَ صَلَّى أَرْبَعَ رَكَعَاتٍ وَ إِنْ طَافَ بِالصَّفَا وَ الْمَرْوَةِ تِسْعاً فَلْيَسْعَ كُلَّ وَاحِدَةٍ وَ لْيَطْرَحْ ثَمَانِيَةً وَ إِنْ طَافَ ثَمَانِيَةً فَلْيَطْرَحْ وَاحِدَةً وَ لْيَعْتَدَّ بِسَبْعَةٍ وَ إِنْ بَدَأَ بِالْمَرْوَةِ فَلْيَطْرَحْ مَا شَاءَ وَ يَبْدَأُ بِالصَّفَا

If someone performs Tawaaf of the Kabah for eight circuits, he should add six more and pray four units of Salat. If he performs nine circuits between Al-Safa and Al-Marwah, he should complete each individually and disregard the extra. If he performs eight circuits, he should disregard one and count seven. If he starts at Al-Marwah, he should discard as needed and start from Al-Safa.

وَ الْكَسِيرُ يُحْمَلُ فَيَرْمِي الْجِمَارَ وَ الْمَبْطُونُ يُرْمَى عَنْهُ وَ يُصَلَّى عَنْهُ وَ يُكْرَهُ أَنْ يَبِيعَ ثَوْباً أَحْرَمَ فِيهِ وَ مَنِ اخْتَصَرَ طَوَافَهُ مِنَ الْحِجْرِ إِلَى الْحَجَرِ الْأَسْوَدِ كَذَا-

A person with a broken limb may be carried to throw the stones, and one who is severely ill may have someone throw on his behalf and pray for him. It is disliked to sell a garment in which one has entered the state of Ihraam. If someone shortens his Tawaaf from the (Black) Strone to the Black Stone, like that!’’[368]

15 وَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع‏ مَا بَالُ هَذَيْنِ الرُّكْنَيْنِ يُمْسَحَانِ وَ هَذَانِ لَا يُمْسَحَانِ

And a man said to Abu Abdullah^-asws, ‘What is the matter with these two corners are to be touched, and these (other) two not to be touched?’

فَقَالَ لِأَنَّ رَسُولَ اللَّهِ ص مَسَحَ هَذَيْنِ وَ لَمْ يَمْسَحْ هَذَيْنِ فَلَا تَعْرِضْ لِشَيْ‏ءٍ لَمْ يَعْرِضْ لَهُ رَسُولُ اللَّهِ ص وَ مَنِ اشْتَرَى هَدْياً فَهَلَكَ فَلْيَشْتَرِ آخَرَ فَإِنْ وَجَدَهُ فَلْيَذْبَحِ الْأَوَّلَ وَ يَبِيعُ الْأَخِيرَ وَ إِنْ كَانَ مِنَ الْبُدْنِ نَحَرَهُمَا جَمِيعاً-.

He^-asws said: ‘Because Rasool-Allah^-saww had touched these two and did not touch those two, so do not expose (yourself) to anything Rasool-Allah^-saww had not exposed to; and the one who buys a sacrificial animal so it dies, let him buy another. If he finds it, let him slaughter the first and sells the latter; and if it was from the camels, he should sacrifice both of them together.

وَ إِذَا أَرَدْتَ أَنْ تَطُوفَ عَنْ أَحَدٍ مِنْ إِخْوَانِكَ أَتَيْتَ الْحَجَرَ الْأَسْوَدَ فَقُلْتَ بِسْمِ اللَّهِ اللَّهُمَّ تَقَبَّلْ مِنْ فُلَانٍ-.

And when you intend to perform Tawaaf one behalf of someone from your brethren come to the Black Stone and say, ‘In the Name of Allah^-azwj! O Allah^-azwj, Accept from so and so!’’ [369]

16 أَبِي قَالَ‏ وَ كَانَ يَهُمُّ بِالْخُرُوجِ إِلَى مَكَّةَ إِيَّاكُمْ وَ الْأَطْعِمَةَ الَّتِي يُجْعَلُ فِيهَا الزَّعْفَرَانُ أَوْ تَجْعَلُونَ فِي جِهَازِي طِيباً أَعْلَمُهُ كَذَا أَوْ آكُلُهُ‏.

My father said, and he had considered of going out to Makkah, ‘Beware of the food in which Saffron is made to be, or putting any perfume in my belongings I know of, and I will not eat it (such food)’’.[370]

17 ثُمَّ قَالَ: مَرَّ رَسُولُ اللَّهِ ص عَلَى كَعْبِ بْنِ عُجْرَةَ الْأَنْصَارِيِّ وَ قَدْ أَكَلَ الْقَمْلُ رَأْسَهُ وَ حَاجِبَهُ وَ عَيْنَيْهِ فَقَالَ رَسُولُ اللَّهِ ص مَا ظَنَنْتُ أَنَّ الْأَمْرَ يَبْلُغُ مَا أَرَى فَأَمَرَهُ فَنَسَكَ عَنْهُ وَ حَلَقَ رَأْسَهُ

Then he said, ‘Rasool-Allah^-saww passed by Ka’b Bin Ujrah Al Ansari, and the lice had infested his head and his eyebrows and his eyes. Rasool-Allah^-saww said: ‘I^-saww had not thought that the matter would reach what I^-saww am seeing!’

قَالَ اللَّهُ عَزَّ وَ جَلَ‏ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ‏- وَ الصِّيَامُ ثَلَاثَةُ أَيَّامٍ وَ الصَّدَقَةُ عَلَى سِتَّةِ مَسَاكِينَ عَلَى كُلِّ مِسْكِينٍ مُدَّيْنِ وَ النُّسُكُ عَلَيْهِ شَاةٌ لَا يَطْعَمُ مِنْهَا أَحَدٌ شَيْئاً إِلَّا الْمَسَاكِينُ-.

He^-saww instructed, so a sacrifice was offered on his behalf, and he shaved his head. Allah^-azwj Mighty and Majestic Said: but the one from you who was sick or with an ailment of his head, so an expiation from Fasting of either charity or an offering; [2:196], and the fasting is of three days, and the charity is upon sixty needy ones, two ‘Mudd’ (unit of measurement) upon each needy one, and the offering upon him is a sheep. No one can eat anything from it except the needy ones’’.[371]

18 قَالَ أَبِي‏ رَجُلٌ قَبَّلَ امْرَأَتَهُ قَبْلَ طَوَافِ النِّسَاءِ فَعَلَيْهِ جَزُورٌ سَمِينَةٌ وَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ-.

My father said, ‘A man kisses his wife before performing Tawaaf Al-Nisaa, upon him is a fat camel/sheep, and if he was ignorant, there isn’t anything upon him’’.[372]

19 وَ قَالَ أَبِي‏ رَجُلٌ قَبَّلَ امْرَأَتَهُ بَعْدَ طَوَافِ النِّسَاءِ وَ لَمْ تَطُفْ فَعَلَيْهِ دَمٌ يُهَرِيقُهُ مِنْ عِنْدِهِ-.

And my father said, ‘A man kisses his wife after performing Tawaaf Al Nisaa, and she had not performed it, upon him is blood (of a sacrificial animal) to spill from his own possession’’.[373]

20 وَ قَالَ أَبِي‏ رَجُلٌ وَاقَعَ امْرَأَتَهُ وَ هُوَ مُحْرِمٌ فَعَلَيْهِ أَنْ يَسُوقَ بَدَنَةً وَ الْحَجُّ مِنْ قَابِلٍ وَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ فَإِذَا أَتَى الْمَوْضِعَ الَّذِي وَاقَعَهَا فُرِّقَ بَيْنَهُمَا فَلَمْ يَجْتَمِعَا فِي خِبَاءٍ إِلَّا أَنْ يَكُونَ مَعَهُمَا غَيْرُهُمَا حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ.

And my father said, ‘A man has marital relations with his wife and he is in Ihraam, upon him is that he should usher a camel (as offering) and perform the Hajj the following year, and if he was ignorant, there isn’t anything upon him. When he comes to the place in which he had relations with her, separation would be effected between the two. They should not gather in a tent except that there should be others with them, until the offering reaches its place’’.[374]

21- أَيْضاً أَبِي‏ رَجُلٌ وَاقَعَ امْرَأَتَهُ فَلَمْ يُفْضِ إِلَيْهَا فَعَلَيْهِ أَنْ يَنْحَرَ جَزُوراً وَ قَدْ خَشِيتُ أَنْ يُثْلَمَ حَجَّتُهُ إِنْ كَانَ عَالِماً وَ إِنْ كَانَ جَاهِلًا فَلَا شَيْ‏ءَ عَلَيْهِ وَ مَنْ أُهْدِيَ إِلَيْهِ حَمَامٌ أَهْلِيٌّ فِي الْحَرَمِ فَإِنْ كَانَ مُسْتَوِياً خُلِّيَ عَنْهُ وَ إِنْ كَانَ غَيْرَ مُسْتَوٍ أَحْسَنَ الْقِيَامَ عَلَيْهِ حَتَّى يَسْتَوِيَ ثُمَّ يُخَلِّي عَنْهُ وَ هَذَا عَنْ أَبِي جَعْفَرٍ-.

Also my father, ‘A man has marital relations with his wife but withdrew the discharge, upon him is to slaughter a camel, and I fear that his Hajj might be invalidated if he was a knower, and if he was ignorant, there is nothing upon him; and the one a pigeon is gifted to him in the Sanctuary, if it can stand straight, it should be freed, and if it cannot stand evenly, it should be held upright until it is stable, then it should be freed – and this is from Abu Ja’far^-asws’’.[375]

22- وَ قَالَ أَبِي‏ حَمَامٌ ذُبِحَتْ فِي الْحِلِّ وَ أُدْخِلَتِ الْحَرَمَ فَلَا بَأْسَ بِأَكْلِهَا وَ إِنْ كَانَ مُحْرِماً وَ إِذَا دَخَلَ الْحَرَمَ ثُمَّ ذُبِحَ لَمْ يَأْكُلْهُ لِأَنَّهُ إِنَّمَا ذُبِحَ بَعْدَ أَنْ دَخَلَ مَأْمَنَهُ.

And my father said, ‘A pigeon slaughter in the non-Sacred area and entering into the Sanctuary, there is no problem with eating it, and even if he was in Ihraam; and when it enters the Sanctuary then slaughtered, he cannot eat it. But rather it has been slaughtered after it had entered its safe zone.

وَ مَنْ قَتَلَ رَجُلًا فِي الْحِلِّ ثُمَّ دَخَلَ الْحَرَمَ لَمْ يُقْتَلْ وَ لَمْ يُطْعَمْ وَ لَا يُسْقَى وَ لَا يُؤْوَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ فَيُقَامَ عَلَيْهِ الْحَدُّ وَ مَنْ قَتَلَ فِي الْحَرَمِ أُقِيمَ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ لِأَنَّهُ لَمْ يَرْعَ لِلْحَرَمِ حُرْمَةً قَالَ اللَّهُ‏ فَمَنِ اعْتَدى‏ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ‏ مَا اعْتَدى‏ عَلَيْكُمْ‏- وَ قَالَ‏ فَلا عُدْوانَ إِلَّا عَلَى الظَّالِمِينَ‏-.

And the one who kills a man in the non-Sacred area, then enters the Sanctuary will not be killed, and will neither be fed nor quenched nor sheltered until he exits from the Sanctuary, so the legal penalty can be applied upon him; and one who kills in the Sanctuary, the legal penalty will be applied upon him in the Sanctuary because he did not take care of the sacredness of the Sanctuary. Allah^-azwj Says: So the one who assaults upon you, then assault upon him with the like of what he assaulted upon you; [2:194]; and Said: then there should not be hostility except upon the unjust ones [2:193].

وَ دَجَاجُ الْحَبَشِ لَيْسَ مِنَ الصَّيْدِ إِنَّمَا الصَّيْدُ مَا طَارَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ صَفَّ وَ لَا بَأْسَ أَنْ يَضَعَ الْمُحْرِمُ ذِرَاعَهُ عَلَى رَأْسِهِ مِنْ حَرِّ الشَّمْسِ وَ لَا بَأْسَ أَنْ يَسْتُرَ جَسَدَهُ وَ بَعْضَهُ بِبَعْضٍ وَ مَنْ طَالَتْ أَظَافِيرُهُ وَ تَكَسَّرَتْ لَمْ يَقُصَّ مِنْهَا شَيْئاً فَإِنْ كَانَتْ تُؤْذِيهِ فَلْيَقْطَعْهَا وَ لْيُطْعِمْ مَكَانَ كُلِّ ظُفُرٍ قَبْضَةً مِنْ طَعَامٍ

The chicken of Ethiopia is not considered game, rather, game refers to anything that flies between the sky and the earth and forms a flock. It is also permissible for a person in Ihraam to place his arm on his head to shield himself from the heat of the sun, and it is fine to cover parts of his body with other parts. If someone’s nails grow long and break, he should not trim them, but if they cause him harm, he may cut them and feed a handful of food for each nail.

وَ لَا بَأْسَ أَنْ يَعْصِرَ الدُّمَّلَ وَ يَرْبِطَ الْقَرْحَةَ وَ مَنْ لَبَّى بِالْحَجِّ مُفْرِداً فَقَدِمَ مَكَّةَ وَ طَافَ بِالْبَيْتِ وَ صَلَّى الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَجَائِزٌ أَنْ يَحِلَّ وَ يَجْعَلَهَا مُتْعَةً إِلَّا أَنْ يَكُونَ سَاقَ الْهَدْيَ

It is also permissible to squeeze a boil or tie up a wound. If someone enters Makkah in a state of Ihraam for Hajj, performs Tawaaf around the Kabah, prays the two units at the Maqam Ibrahim^-as, and performs Sa’ee between Al-Safa and Al-Marwah, it is allowed for him to relax his state of Ihraam and make it a Tamatto unless he has brought a sacrificial animal with him.

فَإِنَّ رَسُولَ اللَّهِ ص حِينَ أُمِرَ بِالْحَجِّ وَ أُنْزِلَ عَلَيْهِ‏ وَ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالًا وَ عَلى‏ كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ‏-. فَأَمَرَ رَسُولُ اللَّهِ ص الْمُؤَذِّنِينَ أَنْ يُؤَذِّنُوا بِأَعْلَى أَصْوَاتِهِمْ يَا أَيُّهَا النَّاسُ إِنَّ رَسُولَ اللَّهِ ص حَاجٌّ مِنْ عَامِهِ هَذَا فَحَجَّ رَسُولُ اللَّهِ ص فَقَضَى حَجَّهُ.

When Rasool-Allah^-saww was Commanded to announce the Hajj, he^-saww was told: And proclaim among the people with the (performance of) Hajj. They would come to you on foot, and upon every lean camel, coming from every deep ravine [22:27]. So Rasool-Allah^-saww ordered the proclaimers to proclaim at the top of their voices, ‘O you people! Rasool-Allah^‑saww is to perform Hajj in this year!’ Rasool-Allah^-saww performed Hajj and accomplished his^-saww Hajj’’.[376]

23- أَبِي عَنِ الصَّادِقِ ع‏ لَا تَصْلُحُ الْمَكْتُوبَةُ فِي جَوْفِ الْكَعْبَةِ فَإِنَّ رَسُولَ اللَّهِ ص لَمْ يَدْخُلِ الْكَعْبَةَ فِي عُمْرَةٍ وَ حَجَّةٍ وَ لَكِنَّهُ دَخَلَهَا فِي الْفَتْحِ وَ صَلَّى رَكْعَتَيْنِ بَيْنَ الْعَمُودَيْنِ وَ مَعَهُ أُسَامَةُ وَ الْفَضْلُ.

My father, from Al-Sadiq^-asws: ‘It is not correct to pray the Prescribed Salat in the interior of the Kabah, for Rasool-Allah^-saww did not enter the Kabah during his^-saww Umrah and Hajj, but he^-saww entered it during the conquest and prayed two units Salat between the two pillars, and with him^-saww was Usama and Al-Fazl.

وَ لَيْسَ لِلْمُحْرِمِ أَنْ يَأْكُلَ الْجَرَادَ وَ لَا يَقْتُلَهُ وَ مَنْ قَتَلَ جَرَادَةً تَصَدَّقَ بِتَمْرَةٍ لِأَنَّ تَمْرَةً خَيْرٌ مِنْ جَرَادَةٍ وَ هِيَ مِنَ الْبَحْرِ وَ كُلُّ صَيْدٍ نَشَأَ مِنَ الْبَحْرِ فَهُوَ فِي الْبَرِّ وَ الْبَحْرِ فَلَا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَقْتُلَهُ فَإِنْ قَتَلَهُ فَعَلَيْهِ فِدَاءٌ كَمَا قَالَ اللَّهُ تَعَالَى

And it isn’t for the consecrated one to eat the locust nor kill it, and the one who kills a locust should donate a date because a date is better than a locust, and it is from the sea, and every game growing from the sea, it is in the land and the sea, so it is not befitting for the consecrated on to kill it. If he does kill it, upon him is ransom just as the Exalted Said.

وَ لَا بَأْسَ أَنْ يَحْتَجِمَ الْمُحْرِمُ إِذَا خَافَ عَلَى نَفْسِهِ وَ قَالَ‏ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْها صَوافَ‏- وَ الصَّوَّافُ إِذَا صُفَّتْ لِلنَّحْرِ

And there is no problem with the consecrated one to perform cupping when he fears upon himself. And He^-azwj Said: therefore mention the Name of Allah over them in rows [22:36] – and the ‘rows’ is when they are rowed for the slaughter’.

فَإِذا وَجَبَتْ جُنُوبُها قَالَ إِذَا كَشَفْتَ عَنْهَا فَوَقَعَتْ جُنُوبُهَا يَقُولُ اللَّهُ‏ فَكُلُوا مِنْها وَ أَطْعِمُوا الْقانِعَ وَ الْمُعْتَرَّ- وَ الْقَانِعُ الَّذِي يَقْنَعُ وَ الْمُعْتَرُّ الَّذِي يَعْتَرِيكَ وَ السَّائِلُ الَّذِي يَسْأَلُكَ فِي يَدِهِ وَ الْبَائِسُ هُوَ الْفَقِيرُ وَ النَّحْرُ فِي اللَّبَّةِ وَ الذَّبْحُ فِي الْحَلْقِ وَ يُكْرَهُ لِلْمُحْرِمِ أَنْ يَجُوزَ ثَوْبُهُ فَوْقَ أَنْفِهِ وَ لَا بَأْسَ أَنْ يَمُدَّ ثَوْبَهُ حَتَّى يَبْلُغَ أَنْفَهُ-.

So, when they fall down on their sides, [22:36], he^-asws said: ‘When it is uncovered from, so it falls to its side; then eat from these and feed the contented and the beggar [22:36], and the contented is the one who is contented (with whatever he is given), and the ‘Moattar’ is the one who appears to you (and does not ask), and the beggar is the one who asks you with his hand, and the destitute, he is the poor, and the sacrifice is done in the chest area, and the slaughter is in the throat, and it is disliked for the consecrated one to pass his cloth on his nose, and there is no problem if he extends his cloth until it reaches his nose’’.[377]

24- وَ كَانَ رَسُولُ اللَّهِ ص إِذَا هَبَطَ سَبَّحَ وَ إِذَا صَعِدَ كَبَّرَ-.

And it was so that whenever Rasool-Allah^-azwj descended, he^-saww glorified (Allah^-azwj), and whenever he^-saww ascended, exclaimed Takbeer’’.[378]

25 قَالَ لِي أَبِي‏ رَجُلٌ أَدْرَكَ الْإِمَامَ وَ هُوَ بِجَمْعٍ فَإِنْ ظَنَّ أَنَّهُ يَأْتِي عَرَفَاتٍ يَقِفُ قَلِيلًا ثُمَّ يَأْتِي جَمْعاً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَلْيَأْتِهِ

My father said to me, ‘A man catches up to the prayer leader while he is at Jam’a (Muzdalifa), so he thinks that he would come to Arafaat and pause a little while, then he would come to Jam’a before the sun emerges, so he goes to it’.

قَالَ وَ إِنْ ظَنَّ أَنَّهُ لَا يَأْتِيهَا حَتَّى يُفِيضُوا فَلَا يَأْتِيهَا وَ قَدْ تَمَّ حَجُّهُ-.

He said, ‘And if he thinks that he will not be able to come to it until they depart, he should not go to it, and his Hajj has been completed’’.[379]

26 قَالَ أَبِي‏ رَجُلٌ أَفَاضَ مِنْ عَرَفَاتٍ فَأَتَى مِنًى رَجَعَ حَتَّى يُفِيضَ مِنْ جَمْعٍ وَ يَقِفَ بِهِ وَ إِنْ كَانَ النَّاسُ قَدْ أَفَاضُوا مِنْ جَمْعٍ.

My father said, ‘A man departs from Arafaat so he comes to Mina should return until he hastens from Muzdalifah and pauses at it, even if the people have departed from Muzdalifah (Jam’a)’’.[380]

72 أَبِي‏ امْرَأَةٌ جَهِلَتْ رَمْيَ الْجِمَارِ حَتَّى نَفَرَتْ إِلَى مَكَّةَ رَجَعَتْ لِرَمْيِ الْجِمَارِ كَمَا كَانَتْ تَرْمِي وَ كَذَلِكَ الرِّجْلُ وَ يَرْمِي الْجِمَارَ مِنْ طُلُوعِ الشَّمْسِ إِلَى غُرُوبِهَا وَ لَا يَطُوفُ الْمُعْتَمِرُ بِالْبَيْتِ بَعْدَ طَوَافِ الْفَرِيضَةِ حَتَّى يُقَصِّرَ.

My father, ‘A woman who was ignorant about pelting the rocks until she left for Makkah should return to throw the rocks as she did before. Similarly, a man can pelt the rocks from sunrise to sunset. The person performing Umrah should not perform Tawaaf of the Kabah after the obligatory Tawaaf until they have performed the clipping of hair’’.[381]

28 قَالَ أَبِي‏ امْرَأَةٌ مَاتَتْ وَ لَمْ تَحُجَّ حُجَّ عَنْهَا فَإِنَّ ذَلِكَ لَهَا وَ لَكَ-.

My father said, ‘A woman dies and has not performed Hajj, perform Hajj on her behalf, for that would be for her and for you’’.[382]

29 قَالَ أَبِي‏ رَجُلٌ وَ كَانَ لَهُ مَالٌ فَتَرَكَ الْحَجَّ حَتَّى تُوُفِّيَ كَانَ مِنَ الَّذِينَ قَالَ اللَّهُ‏ وَ نَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى‏

My father said, ‘A man who had wealth for him but neglected the Hajj until he died, would be from those Allah^-azwj Said: and We will Resurrect him on the Day of Judgment as blind [20:124]’.

قُلْتُ أَعْمَى

I said, ‘Blind!’

قَالَ أَعْمَاهُ اللَّهُ عَنْ طَرِيقِ الْخَيْرِ وَ يَوْمُ الْحَجِّ الْأَكْبَرِ هُوَ يَوْمُ النَّحْرِ وَ الْأَصْغَرُ الْعُمْرَةُ وَ الَّذِي أَذَّنَ بِالْحَجِّ الْأَكْبَرِ عَلِيٌّ حِينَ بَرِئَ مِنَ الْمُشْرِكِينَ فِيهِ وَ نَبَذَ إِلَيْهِمْ عَهْدَهُمْ فَقَرَأَ عَلَيْهِمْ بَرَاءَةَ

He said, ‘Allah^-azwj will Blind him from the path of goodness, and the day of the Greatest Hajj, it is the day of sacrifice, and the ‘Smaller (Hajj)’ is the Umrah, and the one who had proclaimed with the Greatest Hajj was Ali^-asws when he^-asws disassociated from the Polytheists during it and he^-asws renounced their pact to them by reading out them (Surah) Al Bara’at.

فَقَالَ الْمُشْرِكُونَ نَبْرَأُ مِنْكَ وَ مِنِ ابْنِ عَمِّكَ مُحَمَّدٍ إِلَّا الطِّعَانَ وَ الْجِلَادَ وَ هُوَ قَبْلَ حَجَّةِ الْوَدَاعِ بِسَنَةٍ.

The Polytheists said, ‘We disassociate from you^-asws and from your^-asws cousin Muhammad^-saww, except for the stabbing (of spears) and the execution (killing in battle)!’ And it was a year before the farewell Hajj’’.[383]

30- وَ قَالَ‏ فِي رَجُلٍ أَحْرَمَ بِالْحَجِّ قَبْلَ أَنْ يُقَصِّرَ قَالَ لَا بَأْسَ-.

And he said regarding a man consecrating for the Hajj before he shortens (hair). He said, ‘There is no problem’’.[384]

31  وَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَكُنْ لَهُ مَالٌ فَحَجَّ بِهِ رَجُلٌ مِنْ إِخْوَانِهِ قَالَ إِنَّهَا تُجْزِي عَنْ حَجَّةِ الْإِسْلَامِ وَ عَمَّنْ خَرَجَ إِلَى مَكَّةَ فِي تِجَارَةٍ أَوْ كَانَتْ لَهُ إِبِلٌ يُكْرِيهَا فَحَجَّ فَإِنَّ حَجَّتَهُ تَامَّةٌ-.

I asked him about a man who had no money, but another man from his brothers performed Hajj on his behalf. He said: ‘It counts as fulfilling the Hajj of Islam for him, and also for anyone who went to Makkah for trade or who had camels that he leased for the purpose of Hajj. His Hajj is considered complete’’.[385]

32 وَ قَالَ أَبِي‏ فِي امْرَأَةٍ طَمِثَتْ فَسَأَلَتْ مَنْ حَضَرَهَا فَلَمْ يُفْتُوهَا بِمَا وَجَبَ‏ عَلَيْهَا حَتَّى دَخَلَتْ مَكَّةَ غَيْرَ مُحْرِمَةٍ فَلْتَرْجِعْ إِلَى الْمِيقَاتِ إِنْ أَمْكَنَ ذَلِكَ وَ لَمْ يَفُتِ الْحَجُّ وَ إِنْ لَمْ يُمْكِنْ خَرَجَتْ إِلَى أَقْرَبِ الْمَوَاقِيتِ وَ إِلَّا خَرَجَتْ مِنَ الْحَرَمِ فَأَحْرَمَتْ خَارِجَ الْحَرَمِ لَا يُجْزِيهَا غَيْرُ ذَلِكَ

And my father said regarding a woman who became menstruating: She asked those present but they did not give her a ruling on what was required of her until she entered Makkah without being in a state of Ihraam. ‘She should return to the juncture if that is possible, and Hajj would not be missed. If returning is not possible, she should go to the nearest juncture, and if not, she should leave the Sanctuary and enter into Ihraam outside the Sanctuary. Nothing but this will be valid for her.

وَ لَا يَأْخُذِ الْمُحْرِمُ شَيْئاً مِنْ شَعْرِهِ وَ لَيَسْتَاكُ قَبْلَ أَنْ يُحْرِمَ ثُمَّ يَلْبَسُ ثَوْبَيِ الْإِحْرَامِ وَ لَا يَتَزَوَّجُ الْمُحْرِمُ وَ لَا يُزَوِّجُ فَإِنْ فَعَلَ فَالنِّكَاحُ بَاطِلٌ وَ لَا يَنْظُرُ الْمُحْرِمُ فِي الْمِرْآةِ لِزِينَةٍ فَإِنْ نَظَرَ فليلبي [فَلْيُلَبِ‏] وَ مَا وَطِئْتَ مِنَ الدَّبَى‏ أَوْ وَطِئَهُ بَعِيرُكَ فَعَلَيْكَ فِدَاؤُهُ وَ لَا بَأْسَ بِقَتْلِ الْبَقَّةِ فِي الْحَرَمِ وَ غَيْرِهِ-.

The person in Ihraam should not cut any of their hair, nor should they use a toothpick before entering Ihraam. Then, they should wear the two garments of Ihraam. The one in Ihraam cannot marry or give someone in marriage, and if they do, the marriage is invalid. The person in Ihraam should not look in a mirror for adornment, and if they do, they should recite the Talbiyya. If you step on a small animal or if it is trampled by your camel, you must offer a ransom, and there is no problem in killing the bug in the Sanctuary and elsewhere’’.[386]

33 قَالَ أَبِي‏ رَجُلٌ أَقَامَ عَلَى إِحْرَامِهِ بِمَكَّةَ قَصَّرَ الصَّلَاةَ مَا دَامَ مُحْرِماً وَ يَنْبَغِي لِلْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ إِذَا أَحَلَّ أَنْ لَا يَلْبَسَ قَمِيصاً وَ لْيَتَشَبَّهْ بِالْمُحْرِمِينَ وَ يَنْبَغِي لِأَهْلِ مَكَّةَ أَنْ يَكُونُوا كَذَلِكَ وَ يَنْبَغِي لِلسُّلْطَانِ أَنْ يَأْخُذَهُمْ بِذَلِكَ-.

My father said, ‘A man who remains in his state of Ihraam in Makkah should shorten his Salat as long as he is in Ihraam. It is appropriate for the one combining the Umrah to the Hajj when he de-consecrates that he should not wear a shirt and to resemble those in Ihraam. It is also appropriate for the people of Makkah to be like that, and it is befitting for the ruler that he seizes then for that’’.[387]

34- أَبِي الْعَالِمُ أَنَا سَمِعْتُهُ يَقُولُ‏ عِنْدَ غُرُوبِ الشَّمْسِ اللَّهُمَّ أَعْتِقْ رَقَبَتِي مِنَ النَّارِ يُكَرِّرُهَا حَتَّى أَقَامَ النَّاسُ وَ اعْلَمْ أَنَّ الصَّلَاةَ تُكْرَهُ فِي ثَلَاثِ مَوَاضِعَ مِنَ الطَّرِيقِ فِي الْبَيْدَاءِ وَ هِيَ ذَاتُ الْجَيْشِ وَ ذَاتِ السَّلَاسِلِ وَ ضَجْنَانَ فَلَا بَأْسَ أَنْ يُصَلَّى صَلَاةٌ بَيْنَ الظَّوَاهِرِ وَ هِيَ [الْحَرَاءُ] الحرا وَ جَوَادُّ الطَّرِيقِ وَ يُكْرَهُ أَنْ يُطَأَ فِي الْجَوَادِّ.

My father the scholar, I heard him saying at setting of the sun, ‘O Allah^-azwj, Liberate my neck from the Hellfire!’ – repeating it until the people stood, and know that the Salat is disliked in three places – from the road in Al Bayda, and it is Zat Al Jaysh, and Zat Al Salasil, and (valley of) Zajnan. There is no problem in praying Salat between the landmarks, and it is Al Hira and the main road, and it is disliked to tread in the main road’’.[388]

35 وَ قَالَ أَبِي‏ رَجُلٌ تُوُفِّيَ وَ أَوْصَى أَنْ يُحَجَّ عَنْهُ أُخْرِجَ ذَلِكَ مِنْ جَمِيعِ الْمَالِ لِأَنَّهُ بِمَنْزِلَةِ الدَّيْنِ الْوَاجِبِ عَلَيْهِ فِي مَالِهِ وَ إِنْ كَانَ قَدْ حَجَّ فَمِنْ ثُلُثِهِ.

My father said, ‘A man died and bequeathed that a Hajj be performed on his behalf. This should be taken from all of his wealth because it is considered like a debt owed by him from his property. If he had already performed Hajj, then it should be taken from his one-third’’.[389]

36- أَبِي قَالَ: وَ سُئِلَ رَسُولُ اللَّهِ ص عَنِ الشَّاةِ الضَّالَّةِ فِي الْفَلَاةِ فَقَالَ لِلسَّائِلِ هِيَ لَكَ أَوْ لِأَخِيكَ أَوْ لِلذِّئْبِ وَ مَا أُحِبُّ أَنْ أُمْسِكَهَا-.

My father said, ‘And Rasool-Allah^-saww was asked about the sheep lost in the wilderness. He^-saww said to the questioner: ‘It is either for you, or for your brother, or for the wolf, and I^-saww would not like to keep it’’.[390]

37 وَ سُئِلَ رَسُولُ اللَّهِ ص عَنِ الْبَعِيرِ الضَّالِّ فَقَالَ لِلسَّائِلِ مَا لَكَ وَ لَهُ خُفُّهُ حِذَاؤُهُ وَ سِقَاؤُهُ كَرِشُهُ خَلِّ عَنْهُ

And Rasool-Allah^-saww was asked about the lost camel. He^-saww said to the questioner: ‘What do you have to do with it? Its hoof is its shoe, its water-skin is its belly. Leave it alone!’

وَ مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ وَ لَمْ يُخَلِّفْ إِلَّا قَدْرَ نَفَقَةِ الْحَجِّ وَ لَهُ وَرَثَةٌ فَهُمْ أَحَقُّ بِمَا تَرَكَ إِنْ شَاءُوا أَكَلُوا وَ إِنْ شَاءُوا حَجُّوا عَنْهُ.

And one who dies without performing the Hajj of Islam and leaves behind only enough for the expenses of Hajj and has heirs, then they are more entitled to what he left. If they wish, they can consume it, or if they wish, they can perform Hajj on his behalf’’.[391]

38- وَ عَنْ رَجُلٍ عَلَيْهِ دَيْنُ الْحَجِّ قَالَ إِنَّ حَجَّةَ الْإِسْلَامِ وَاجِبَةٌ عَلَى كُلِ‏ مَنْ أَطَاقَ الْمَشْيَ مِنَ الْمُسْلِمِينَ وَ لَقَدْ كَانَ أَكْثَرُ مَنْ حَجَّ مَعَ رَسُولِ اللَّهِ ص الْمُشَاةَ.

And about a man upon whom is a debt of the Hajj. He said, ‘The Hajj of Al Islam is obligatory upon everyone from the Muslims who can endure the walking, and most of the ones who had performed Hajj with Rasool-Allah^-saww had walked’’.[392]

39 وَ لَقَدْ مَرَّ رَسُولُ اللَّهِ ص عَلَى الْمُشَاةِ وَ هُمْ بِكُرَاعِ الْغَمِيمِ- فَشَكَوْا إِلَيْهِ الْجَهْدَ وَ الْإِعْيَاءَ فَقَالَ شُدُّوا أُزُرَكُمْ وَ اسْتَبْطِنُوا فَفَعَلُوا فَذَهَبَ عَنْهُمْ-

And Rasool-Allah^-saww passed by the walkers while they were at Kara Al-Ghameem. They complained to him of the hardship and the exhaustion. He^-asws said: ‘Tighten your waistcloth’s and use your inner strength!’ They did so and it was gone from them.

وَ لَا بَأْسَ أَنْ يُقَارِنَ الْمُحْرِمُ بَيْنَ ثِيَابِهِ الَّتِي أَحْرَمَ فِيهَا إِذَا كَانَتْ طَاهِرَةً وَ إِنْ أَصَابَ ثَوْبَ الْمُحْرِمِ الْجَنَابَةُ لَمْ يَكُنْ بِهِ بَأْسٌ لِأَنَّ إِحْرَامَهُ لِلَّهِ يَغْسِلُهُ وَ يُهْدِي ثَمَنَ الصَّيْدِ مِنْ حَيْثُ أَصَابَهُ

And there is no problem if the person in Ihraam wears the clothes in which they entered into Ihraam, as long as they are pure. If the Ihraam garment becomes contaminated with discharge, there is no problem because their state of Ihraam is for Allah^-azwj. They should wash the garment and offer the price of the hunt from where it was obtained.

وَ مَنْ أَصَابَ صَيْداً فَكَانَ فِدَاؤُهُ بَدَنَةً مِنَ الْإِبِلِ فَلَمْ يَجِدْ فَعَلَيْهِ أَنْ يُطْعِمَ سِتِّينَ مِسْكِيناً لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ عَلَى ذَلِكَ صَامَ مَكَانَ ذَلِكَ ثَمَانِيَةَ عَشَرَ يَوْماً مَكَانَ كُلِّ عَشَرَةِ مَسَاكِينَ ثَلَاثَةَ أَيَّامٍ وَ مَنْ كَانَ عَلَيْهِ مِنْ فِدَاءِ الصَّيْدِ بَقَرَةٌ فَإِنْ لَمْ يَجِدْ فَلْيُطْعِمْ ثَلَاثِينَ مِسْكِيناً فَإِنْ لَمْ يَجِدْ فَلْيَصُمْ تِسْعَةَ أَيَّامٍ.

If a person catches a game and the expiation for it is a camel, but they cannot find one, they must feed sixty needy people, each with a portion equal to the size of a ‘Mudd’ (unit of measurement). If they cannot do this, they should fast for eighteen days, three days for every ten needy people. If the expiation for the hunt is a cow and they cannot find one, they must feed thirty needy people, and if they cannot do that, they should fast for nine days.

وَ مَنْ كَانَ عَلَيْهِ شَاةٌ فَلَمْ يَجِدْ فَإِطْعَامُ عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَ لَمْ يَعْتَمِرِ النَّبِيُّ ص إِلَّا مِنَ الْمَدِينَةِ

If someone is required to sacrifice a sheep but cannot find one, they must feed ten needy people. If they cannot do this, they should fast for three days during the Hajj. The Prophet^-saww never performed an Umrah except from Medina.

وَ مَنْ مَاتَ وَ لَمْ يَكُنْ عِنْدَهُ هَدْيٌ يُعْقِبُهُ فَلْيَصُمْ عَنْهُ وَلِيُّهُ وَ الرَّجُلُ إِذَا أُحْصِرَ فَأَرْسَلَ بِالْهَدْيِ فَوَاعَدَ أَصْحَابَهُ مِيعَاداً إِنْ كَانَ فِي الْحَجِّ فَمَحِلُّ الْهَدْيِ يَوْمُ النَّحْرِ وَ إِذَا كَانَ يَوْمُ النَّحْرِ فَلْيُقَصِّرْ مِنْ رَأْسِهِ وَ لَا يَجِبُ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ الْمَنَاسِكَ

And one who dies without having a sacrificial animal to be followed by their heirs, then their heir should fast on their behalf. If a man is prevented (from completing Hajj) and sends the sacrificial animal, and his companions have a scheduled time for meeting him during Hajj, the place for sacrificing the animal is on the day of sacrifice. When it is the day of sacrifice, he should trim his hair. It is not obligatory for him to shave his head until the completion of the rituals.

وَ إِنْ كَانَ فِي عُمْرَةٍ فَيَنْظُرُ مِقْدَارَ دُخُولِ أَصْحَابِهِ مَكَّةَ وَ السَّاعَةَ الَّتِي يَعِدُهُمْ فِيهَا فَإِذَا كَانَ تِلْكَ السَّاعَةُ قَصَّرَ وَ أَحَلَّ وَ إِنْ كَانَ مَرِيضاً بَعْدَ مَا أَحْرَمَ فَأَرَادَ الرُّجُوعَ إِلَى أَهْلِهِ رَجَعَ إِلَى أَهْلِهِ وَ نَحَرَ بَدَنَةً أَوْ أَقَامَ مَكَانَهُ حَتَّى يَبْرَأَ إِذَا كَانَ فِي عُمْرَةٍ فَإِذَا بَرَأَ فَعَلَيْهِ الْعُمْرَةُ وَاجِبَةً وَ إِنْ كَانَ عَلَيْهِ الْحَجُّ أَوْ أَقَامَ فَفَاتَهُ الْحَجُّ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ.

If he is in Umrah and it is time for his companions to enter Makkah, he should consider the time they are expected to arrive. At that time, he should trim his hair and make the ritual permissible. If he is sick after entering Ihraam and wishes to return to his family, he should go back to his family, sacrifice a camel, or stay in his place until he recovers. If he is in Umrah, once he recovers, he must perform the Umrah. If he had the obligation of Hajj but remained and missed it, he will be required to perform Hajj the following year’’.[393]

40 قَالَ أَبِي‏ إِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ ع خَرَجَ مُعْتَمِراً فَمَرِضَ بِالطَّرِيقِ فَبَلَغَ عَلِيّاً ع وَ هُوَ بِالْمَدِينَةِ فَخَرَجَ فِي طَلَبِهِ فَأَدْرَكَهُ بِالسُّقْيَا وَ هُوَ مَرِيضٌ فَقَالَ عَلِيٌ‏ يَا بُنَيَّ مَا تَشْتَكِي

My father said, ‘Al-Husayn Bin Ali^-asws went out for Umrah but he^-asws fell sick in the road. (News of) that reached Ali^-asws while he^-asws was at Al-Medina. He^-asws went out in searching for him^-asws. He^-asws came across him^-asws at Al Suqya and he^-asws was ill. Ali^-asws said: ‘What is your^-asws complaint?’

قَالَ أَشْتَكِي رَأْسِي

He^-asws said: ‘I^-asws have complaint of my^-asws head (headache)!’

فَدَعَا عَلِيٌّ بِبَدَنَةٍ فَنَحَرَهَا فَحَلَقَ رَأْسَهُ وَ رَدَّهُ إِلَى الْمَدِينَةِ فَلَمَّا بَرَأَ مِنْ وَجَعِهِ اعْتَمَرَ قَالَ وَ لَوْ لَمْ يَخْرُجْ إِلَى الْعُمْرَةِ عِنْدَ الْبِئْرِ لَمَا حَلَّ لَهُ النِّسَاءُ حَتَّى يَطُوفَ بِالْبَيْتِ وَ الصَّفَا

Ali^-asws called for a camel and sacrificed it. He^-asws shave his^-asws head and returned him^-asws to Al-Medina. When he^-asws recovered from his^-asws pain, he^-asws performed Umrah, and had he^-asws not gone out to the Umrah at the well, the women would not have been Permissible for him^-asws until he^-asws had performed Tawaaf of the House (Kabah), and Al-Safa (and Al-Marwa)’.

قُلْتُ فَمَا بَالُ النَّبِيِّ ص حَيْثُ رَجَعَ مِنَ الْحُدَيْبِيَةِ حَلَّتْ لَهُ النِّسَاءُ

I said, ‘So what is the matter when the Prophet^-saww had returned from Al-Hudaybiyya, the women were Permissible for him^-saww?’

قَالَ إِنَّ النَّبِيَّ ص كَانَ مَصْدُوداً وَ هَذَا مَحْصُورٌ وَ لَيْسَا سَوَاءً وَ الرَّجُلُ إِذَا أَرْسَلَ بِهَدْيٍ تَطَوُّعاً وَ لَيْسَ بِوَاجِبٍ إِنَّمَا يُرِيدُ أَنْ يَتَطَوَّعَ يُوَاعِدُ أَصْحَابَهُ سَاعَةَ يَوْمِ كَذَا وَ كَذَا يَأْمُرُهُمْ أَنْ يُقَلِّدُوهُ فِي تِلْكَ السَّاعَةِ فَإِذَا كَانَتْ بِتِلْكَ السَّاعَةِ اجْتَنَبَ مَا يَجْتَنِبُ الْمُحْرِمُ حَتَّى يَكُونَ يَوْمُ النَّحْرِ فَإِذَا كَانَ يَوْمُ النَّحْرِ أَجْزَأَ عَنْهُ.

The Prophet^-saww was blocked, and this is a restriction (due to illness), and these are not the same; and when the man sends a sacrificial animal voluntarily, and it isn’t an obligation, rather he intends a voluntary act, he should make an appointed time with his companions of such and such day, instructing them that they should collar (designate) it in that time. So when it would be that time, he should shun what the consecrated one would shun until it would be the day of sacrifice. When it would be the day of sacrifice, it will suffice from him’’.[394]

41 وَ قَالَ‏ إِنَّ رَسُولَ اللَّهِ ص حِينَ صَدَّهُ الْمُشْرِكُونَ يَوْمَ الْحُدَيْبِيَةِ نَحَرَ وَ أَكَلَ وَ رَجَعَ إِلَى الْمَدِينَةِ وَ إِذَا أَهْدَى الرَّجُلُ هَدْياً فَانْكَسَرَ فِي الطَّرِيقِ فَإِنْ كَانَ مَضْمُوناً وَ الْمَضْمُونُ مَا كَانَ فِي نَذْرٍ أَوْ جَزَاءٍ فَلَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهُ وَ عَلَيْهِ فِدَاؤُهُ وَ لَهُ أَنْ يَأْكُلَ مِنْهُ إِذَا بَلَغَ النَّحْرَ وَ مَنْ سَاقَ هَدْياً فِي عُمْرَةٍ فَلْيَنْحَرْ قَبْلَ أَنْ يَحْلِقَ-.

And he said, ‘Rasool-Allah^-saww, when the Polytheists blocked him^-saww on the day of Al-Hudaybiyya, he^-saww sacrificed and ate and returned to Al-Medina; and when the man brings a sacrificial animal so it breaks (a leg) in the road, so if it was obligatory, such as a vow or a required expiation, he is not allowed to eat from it, and he must offer a replacement. However, if it reaches the place of sacrifice, he is permitted to eat from it; and one who brings a sacrificial animal for Umrah must slaughter it before shaving his head’’.[395]

42 وَ قَالَ النَّبِيُّ ص‏ اجْتَنِبُوا الْأَرَاكَ وَ لَا يُخْرِجُ مِنْ لَحْمِ الْهَدْيِ شَيْئاً وَ يُسْتَحَبُّ أَنْ يَرْمِيَ الْجِمَارَ عَلَى وُضُوءٍ وَ يُسْتَحَبُّ أَنْ تُحْصِيَ أُسْبُوعَكَ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ-.

And the Prophet^-saww said: ‘Keep away from Al Arak (tree), and do not extract anything from meat of the sacrificed animal, and it is recommended that one should pelt the rocks being upon Wud’u, and it is recommended that you should count your circuits during every day and night’’.[396]

43 أَبُو الزُّبَيْرِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ كَانَ عَلَى بُدْنِ رَسُولِ اللَّهِ ص نَاجِيَةُ بْنُ جُنْدَبٍ الْخُزَاعِيُّ الْأَسْلَمِيُّ وَ الَّذِي حَلَقَ رَأْسَ رَسُولِ اللَّهِ ص يَوْمَ الْحُدَيْبِيَةِ حراش [خِرَاشُ‏] بْنُ أُمَيَّةَ الْخُزَاعِيُّ وَ الَّذِي حَلَقَ رَأْسَ رَسُولِ اللَّهِ ص فِي حَجَّتِهِ مَعْمَرُ بْنُ عَبْدِ اللَّهِ بْنِ حَارِثَةَ بْنِ نَضْرَةَ بْنِ عَوْفِ بْنِ عَدِيِّ بْنِ كَعْبٍ.

Abu Al Zubeyr, from Abu Abdullah^-asws having said: ‘The one in charge upon the (sacrificial) camels of Rasool-Allah^-saww was Najie Bin Jundab Al-Khuzaie Al-Aslamy, and the one who shaved the head of Rasool-Allah^-saww on the day of Al-Hudaybiyya was Kharash Bin Umayya Al-Khuzaie, and the one who shaved the head of Rasool-Allah^-saww during his^-saww Hajj was Ma’mar Bin Abdullah Bin Harisa Bin Nazrah Bin Awf Bin Aday Bin Ka’ab’’.[397]

44 وَ قَالَ رَسُولُ اللَّهِ ص‏ مَكَّةُ حَرَمُ اللَّهِ حَرَّمَهَا إِبْرَاهِيمُ وَ الْمَدِينَةُ حَرَمٌ مَا بَيْنَ لَابَتَيْهَا لَا يُعْضَدُ شَجَرُهَا وَ مَا بَيْنَ لَابَتَيْهَا مَا بَيْنَ ظِلِّ عَيْرٍ إِلَى ظِلِ‏ وُعَيْرَةَ- وَ لَيْسَ صَيْدُهَا كَصَيْدِ مَكَّةَ بَلْ يُؤْكَلُ هَذَا وَ لَا يُؤْكَلُ ذَاكَ-.

And Rasool-Allah^-saww said: ‘Makkah is a Sanctuary of Allah^-azwj, Ibrahim^-as had sanctified it, and Al-Medina is a sanctuary what is between the two plains, and its trees cannot be cut, and what is between its two plains is what is between the shade of (mount) Ayr up to the shade of Wueyra, and its prey (game) isn’t like the prey of Makkah. But this one can be eaten while that one cannot be eaten’’.[398]

45 أَبِي قَالَ‏ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ رَأَيْتَ الْعُمْرَةَ الَّتِي أَتَى عَلِيٌّ بِابْنَةِ حَمْزَةَ أَيَّةُ عُمْرَةٍ

My father said, ‘I said to Abu Abdullah^-asws, ‘What is your^-asws view of the Umrah which Ali^-asws had brought the daughter of Hamza^-ra, which Umrah was it?’

قَالَ هِيَ عُمْرَةُ الصُّلْحِ وَ هِيَ عُمْرَةُ الْقَضَاءِ وَ مَنْ نَسِيَ إِفْرَادَ الْحَجِّ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ لْيُجَدِّدِ التَّلْبِيَةَ

He^-asws said: ‘It was the Umrah of reconciliation, and it is Umrah of the fulfilment (Qaza), and the one who forgets to individualise the Hajj, there isn’t anything upon him, and let him renew the Talbiyya.

وَ الْمُحْرِمَيْنِ مَتَى أَتَيَا نِسَاءَهُمَا فَأَتَى أَحَدُهُمَا فِي الْفَرْجِ وَ الْآخَرُ فِيمَا دُونَ الْفَرْجِ فَلَيْسَا بِسَوَاءٍ فَعَلَى الَّذِي أَتَى فِي الْفَرْجِ بَدَنَةٌ وَ الْحَجُّ مِنْ قَابِلٍ

And the two men in Ihraam, when they go to their wives, so one of them goes into the private part and the other (engages) in besides the private part, these two are not the same. Upon the one who came into the private part is a camel and to perform the Hajj the following year.

وَ إِذَا جَاءَ اللَّيْلُ بَعْدَ النَّفْرِ الْأَوَّلِ فَبِتْ وَ لَيْسَ لَكَ أَنْ تَخْرُجَ فَإِذَا نَفَرْتَ فِي النَّفْرِ الْأَوَّلِ فَلَكَ أَنْ تُقِيمَ بِمَكَّةَ وَ تَبِيتَ بِهَا وَ الْحَرَمُ أَفْضَلُ بِالْحَرَمِ كَذَا وَ الْمَوْقِفُ بِعَرَفَاتٍ

And when the night comes after the first departure, spend the night, and it isn’t for you to go out. When you depart in the first departure, for you is to stay at Makkah and spend the night at it, and the Sanctuary is better like that, and the pausing at Arafaat.

وَ مَنْ تَمَتَّعَ فِي ذِي الْقَعْدَةِ وَ لَمْ يَجِدِ الْهَدْيَ لَمْ يَصُمْ حَتَّى يَتَحَوَّلَ الشَّهْرُ فَإِذَا تَحَوَّلَ الشَّهْرُ صَامَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ التَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ وَ السَّبْعَةُ الْأَيَّامِ يَصُومُهَا إِذَا أَرَادَ الْمُقَامَ صَامَهَا بَعْدَ أَيَّامِ التَّشْرِيقِ.

And the one who performs Tamatto in Zil Qadah and cannot find the sacrificial animal should not fast until the month changes. When the month changes, he should fast a day before Al-Tarwiyya, and the day of Al-Tarwiyya, and the day of Arafaat, and the seven days he should fast these when he intends to stay. He should fast these after the days of Al-Tashreeq’’.[399]

46 أَبِي قَالَ‏ وَ مَنْ طَافَ طَوَافَ الْفَرِيضَةِ وَ صَلَّى الرَّكْعَتَيْنِ عَلَى غَيْرِ وُضُوءٍ أَعَادَ الصَّلَاةَ وَ لَمْ يُعِدِ الطَّوَافَ-.

My father said, ‘And the one who performs the obligatory Tawaaf and prays the two units Salat without being upon Wud’u should repeat the Salat and not repeat the Tawaaf’’.[400]

47 وَ قَالَ أَبِي‏ رَجُلٌ سَاقَ هَدْياً مَضْمُوناً فَأَنْتَجَتْ فِي الطَّرِيقِ فَهَلَكَتْ وَ هَلَكَ وَلَدُهَا كَانَ عَلَيْهِ بَدَلُهَا وَ بَدَلُ وَلَدِهَا

And my father said, ‘A man who ushers a sacrificial animal, guaranteed, so it gives birth in the road and dies, and her young one dies, upon him would be to replace her and replace her young one.

وَ إِذَا أَحَبَّ الرَّجُلُ أَنْ يَجْعَلَ وَالِدَهُ وَ وَالِدَتَهُ فِي حَجَّتِهِ إِذَا حَجَّ فَعَلَ لِأَنَّ اللَّهَ يَأْجُرُهُمْ وَ يَأْجُرُهُ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَجْرِهِ شَيْئاً لِأَنَّهُ قَدْ يَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّوْمُ وَ الصَّلَاةُ وَ الْحَجُّ وَ الصَّدَقَةُ وَ الْعِتْقُ

And when the man to make his father and his mother in his Hajj when he performs Hajj, can do so, because Allah^-azwj will Reward them and Reward him from without there being any reduction of anything from his Reward, because he would have entered upon the deceased in his grave, the fast, and the Salat, and the Hajj, and the charity, and the liberation (of a slave).

الْمُعْتَمِرُ إِذَا سَاقَ الْهَدْيَ يَحْلِقُ قَبْلَ الذَّبْحِ وَ مَنْ تَرَكَ الطَّوَافَ مُتَعَمِّداً فَلَا حَجَّ لَهُ وَ مَنْ زَارَ الْبَيْتَ فَكَانَ فِي طَوَافِهِ وَ سَعْيِهِ حَتَّى طَلَعَ الْفَجْرُ فَلَا شَيْ‏ءَ عَلَيْهِ

The Umrah performer when he ushers the sacrificial animal should shave (his head) before the slaughter, and one who neglects the Tawaaf deliberately, there is no Hajj for him, and one who visits the House (Kabah), so he would be in his Tawaf and his Sa’ee until the dawn emerges, so there is nothing upon him.

وَ مَنْ نَفَرَ فِي النَّفْرِ الْأَوَّلِ فَلَيْسَ لَهُ أَنْ يَصِيدَ حَتَّى يَمْضِيَ الْيَوْمُ الثَّالِثُ وَ الْمَمْلُوكُ إِذَا أُعْتِقَ يَوْمَ عَرَفَةَ فَقَدْ أَدْرَكَ الْحَجَّ لِأَنَّهُ قَدْ أَدْرَكَ أَحَدَ الْمَوْقِفَيْنِ-.

And one who depart during the first departure, it isn’t for him to hunt until the passing of the third day, and the owned slave when he is freed on the day of Arafaat, so he has achieved the Hajj because he has achieved one of the two pausing(s)’’.[401]

48 وَ قَالَ أَبِي‏ رَجُلٌ لَبِسَ الثِّيَابَ قَبْلَ الزِّيَارَةِ فَقَدْ أَسَاءَ وَ لَا شَيْ‏ءَ عَلَيْهِ وَ مَنْ طَافَ بِالصَّفَا وَ الْمَرْوَةِ وَ قَدْ لَبِسَ الثِّيَابَ فَقَدْ أَسَاءَ وَ لَا شَيْ‏ءَ عَلَيْهِ

And my father said, ‘A man wears the (regular) clothes before the visitation (of the Kabah), has done wrong and there is nothing upon him; and the one who performs Tawaaf of Al-Safa and Al-Marwa and has worn the (regular) clothes, had done wrong and there is nothing upon him.

وَ مَنْ نَكَسَ رَمْيَ الْجِمَارِ فَرَمَى جَمْرَةَ الْعَقَبَةِ ثُمَّ الْوُسْطَى ثُمَّ الْعُظْمَى عَادَ فِي رَمْيِ الْوُسْطَى وَ الْعَقَبَةِ وَ إِنْ كَانَ مِنَ الْغَدِ

And one who overturns pelting of the rocks so he pelts the rock of Al-Aqaba, then the middle, then the large one should repeat in pelting the middle and Al-Aqaba, and even if it was the next morning.

وَ لَا بَأْسَ بِالْغُسْلِ بَيْنَ الْعِشَاءِ وَ الْعَتَمَةِ لَيْلَةَ الْمُزْدَلِفَةِ وَ مَنْ أَدْرَكَتْهُ الصَّلَاةُ وَ هُوَ فِي السَّعْيِ قَطَعَهُ وَ صَلَّى ثُمَّ عَادَ وَ يَجْلِسُ عَلَى الصَّفَا وَ الْمَرْوَةِ كَمَا يَجُوزُ لَهُ السَّعْيُ عَلَى الدَّوَابِّ-.

And there is no problem with the bathing between Al Isha and the night Salat on the night of Al Muzdalifa; and the one who comes across the (Prescribed) Salat while he is in the Sa’ee should cut it and pray Salat, then return, and he should sit upon Al-Safa and Al-Marwa like what is allowed for him to do Sa’ee upon the animal’’.[402]

49 قَالَ أَبِي‏ امْرَأَةٌ أَوْصَتْ بِمَالٍ فِي الْحَجِّ وَ الصَّدَقَةِ وَ الْعِتْقِ بُدِئَ بِالْحَجِّ فَإِنَّهُ مَفْرُوضٌ فَإِنْ بَقِيَ جُعِلَ بَعْضُهُ فِي الصَّدَقَةِ وَ بَعْضُهُ بِالْعِتْقِ-.

My father said, ‘A woman bequeaths wealth regarding the Hajj and the charity and the liberation (of a slave). Begin with the Hajj for it is obligatory. If there is remainder, make part of it in the charity and part of it for the liberation (of a slave)’’.[403]

50- أَبِي قَالَ‏ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَذْبَحُ لِمُتْعَتِي بَقَرَةً

My father said, ‘I said to Abu Abdullah^-asws, ‘Can I slaughter a cow for my Tamatto?’

فَقَالَ لِي أَبِي يَا بُنَيَّ كَانَ الصَّادِقُ يُحَدِّثُنِي أَنَّهُ أَصَابَ كَبْشاً مُحَبَّلًا أَقْرَنَ مَا هُوَ بِدُونِ الْبَقَرَةِ فَذَبَحْتُهُ

My father said to me, ‘O my son! Al-Sadiq^-asws had narrated to me that he^-asws had attained a robust horned ram what was other than the cow, so he^-asws slaughtered it’.

قُلْتُ فَإِنْ لَمْ أَجِدْ مُحَبَّلًا

I said, ‘Supposing I cannot find a robust one?’

قَالَ فَمَوْجُوءٌ وَ تُجْزِيهِ الشَّاةُ فِي الْمُتْعَةِ-.

He^-asws said: ‘Then a castrated one, and the sheep would suffice him regarding the Tamatto’’.[404]

51 وَ قُلْتُ أُصَلِّي فِي مَسْجِدِ مَكَّةَ وَ الْمَرْأَةُ بَيْنَ يَدَيَّ جَالِسَةٌ أَوْ مَارَّةٌ

And I said, ‘Can I pray Salat in a Masjid of Makkah and a woman is seated in front of me or passing by?’

قَالَ لَا بَأْسَ إِنَّمَا سُمِّيَتْ بَكَّةَ لِأَنَّهَا تُبَكُّ [فِيهَا] الرِّجَالُ وَ النِّسَاءُ

He said: ‘There is no problem. But rather it was named as ‘Bakkah’ because the men and the women were crying (Buka) in it’.

وَ قُلْتُ إِنَّهُمْ يَقُولُونَ حَجَّةٌ مَكِّيَّةٌ وَ عُمْرَةٌ عِرَاقِيَةٌ

And I said, ‘They are saying Hajj is Makkan and Umrah is Iraqi!’

فَقَالَ كَذَبُوا لِأَنَّ الْمُعْتَمِرَ لَا يَخْرُجُ حَتَّى يَقْضِيَ حَجَّهُ

He said: ‘They are lying because the performer of Umrah does not go out until he has fulfilled his Hajj’.

قُلْتُ الْمُتَمَتِّعُ إِذَا لَمْ يَجِدْ أُضْحِيَّةً فَفَاتَهُ الصَّوْمُ حَتَّى‏ يَخْرُجَ وَ لَمْ يَكُنْ لَهُ مُقَامٌ فَإِنَّهُ يَصُومُ الثَّلَاثَةَ الْأَيَّامِ فِي الطَّرِيقِ وَ السَّبْعَةَ فِي أَهْلِهِ وَ مَنْ قَتَلَ عَظَايَةً فَعَلَيْهِ كَفٌّ مِنْ طَعَامٍ أَوْ قَبْضَةٌ مِنْ تَمْرٍ

I said, ‘The performer of Tamatto, when he cannot find a sacrificial animal and misses the fast until he departs and does not have a place to stay, then he should fast the three days on the way and the seven days with his family, and whoever kills a small creeping creature must give a handful of food or a handful of dates as expiation.

وَ مَنْ فَاتَهُ الْحَجُّ وَ قَدْ دَخَلَ فِيهِ وَ لَمْ يَكُنْ طَافَ فَلْيُقِمْ مَعَ النَّاسِ بِمِنًى حَرَاماً أَيَّامَ التَّشْرِيقِ فَإِنَّهُ لَا عُمْرَةَ فِيهَا فَإِذَا انْقَضَتْ أَيَّامُ التَّشْرِيقِ طَافَ وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ مِنْ حَيْثُ أَحْرَمَ

Whoever misses Hajj after having entered into it and has not performed Tawaaf should remain with the people in Mina in the sacred state during the days of Tashreeq, as there is no Umrah during these days. Once the days of Tashreeq are over, he should perform Tawaaf and Sa’ee between Al-Safa and Al-Marwah, and Hajj will be obligatory on him in the following year from the place where he first entered Ihraam.

وَ طَيْرُ مَكَّةَ الْأَهْلِيُّ لَا يُذْبَحُ وَ ذَبَحَ رَسُولُ اللَّهِ ص مَعَ كُلِّ بَدَنَةٍ كَبْشاً وَ الْحَطِيمُ مَا بَيْنَ الْبَابِ إِلَى الْحَجَرِ الْأَسْوَدِ

The domesticated birds of Makkah are not to be slaughtered. Rasool-Allah^-saww had sacrificed a ram along with each sacrificial animal; and Al Hatim is the area between the door (of the Kabah) and the Black Stone.

وَ لَا بَأْسَ أَنْ تَسْدُلَ الْمَرْأَةُ الْمُحْرِمَةُ الثَّوْبَ عَلَى وَجْهِهَا حَتَّى يَبْلُغَ نَحْرَهَا إِذَا كَانَتْ رَاكِبَةً وَ مَنْ قَتَلَ زُنْبُوراً فَعَلَيْهِ شَيْ‏ءٌ مِنَ الطَّعَامِ فَإِنْ كَانَ أَرَادَهُ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَ مَنِ اعْتَمَرَ مِنَ التَّنْعِيمِ فَلَا يَقْطَعِ التَّلْبِيَةَ حَتَّى يَنْظُرَ إِلَى الْمَسْجِدِ الْحَرَامِ وَ مَنْ نَسِيَ أَنْ يَذْبَحَ حَتَّى زَارَ فَاشْتَرَى بِمَكَّةَ فَذَبَحَ بِهَا أَجْزَأَ عَنْهُ

There is no problem if a woman in the state of Ihraam lets her garment hang over her face until it reaches her chest if she is riding. Whoever kills a wasp must give some food as expiation, but if he killed it unintentionally, then nothing is required of him. Whoever performs Umrah from Tan‘im should not stop reciting Talbiyyah until he sees the Sacred Masjid-Haram, and whoever forgets to offer the sacrifice until after visiting (the Kabah) and then buys and slaughters it in Makkah, it will suffice for him.

وَ الْمُحْصَرُ إِذَا لَمْ يَسُقِ الْهَدْيَ يَشْتَرِي وَ يَرْجِعُ فَإِنْ لَمْ يَجِدْ ثَمَّ هَدْياً صَامَ وَ مَنِ اعْتَمَرَ عُمْرَةً مَبْتُولَةً فِي أَشْهُرِ الْحَجِّ ثُمَّ بَدَا لَهُ أَنْ يُقِيمَ حَتَّى يَحُجَّ فَلَا هَدْيَ عَلَيْهِ

If someone is restricted (from completing Hajj or Umrah) and has not brought a sacrificial animal, he should purchase one and then return. If he does not find a sacrificial animal there, he must fast. And whoever performs an interrupted Umrah during the months of Hajj and then decides to stay until performing Hajj, no sacrificial offering is required of him.

وَ مَنْ سَاقَ هَدْياً وَ لَمْ يُقَلِّدْ وَ لَمْ يُشْعِرْ أَجْزَأَهُ وَ مَنْ قَصَدَ الْحَجَّ فصدية [فَصُدَّ بِهِ‏] الْحَجَّ فَإِنْ طَافَ وَ سَعَى لَحِقَ بِأَهْلِهِ وَ إِنْ شَاءَ أَقَامَ حَلَالًا وَ جَعَلَهَا عُمْرَةً وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ وَ إِنْ لَمْ يَكُنْ طَافَ وَ لَا سَعَى حَتَّى خَرَجَ إِلَى مِنًى فَلْيُقِمْ مَعَهُمْ حَتَّى يَنْفِرُوا ثُمَّ لْيَطُفْ بِالْبَيْتِ وَ يَسْعَى فَإِنَّ أَيَّامَ التَّشْرِيقِ لَيْسَ فِيهَا عُمْرَةٌ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ يُحْرِمُ مِنْ حَيْثُ أَحْرَمَ-

Whoever brings a sacrificial animal without marking it or garlanding it, it is still sufficient for him; and whoever intends Hajj but is prevented from completing it, if he has performed Tawaaf and Sa’ee, he may return to his family, or if he wishes, he may remain in a state of being lawful and turn it into Umrah. However, Hajj will be obligatory on him in the following year. If he has not performed Tawaaf or Sa’ee before leaving for Mina, he should remain with the people there until they depart, then perform Tawaaf of the Kabah and Sa’ee. The days of Tashreeq do not include Umrah, and he must perform Hajj the following year, consecrating from the same place where he originally consecrated.

فَصْلٌ فَإِذَا أَرَدْتَ الْحَجَّ بِالْإِقْرَانِ وَجَبَ عَلَيْكَ أَنْ تَسُوقَ مَعَكَ مِنْ حَيْثُ أَحْرَمْتَ الْهَدْيَ بَدَنَةً أَوْ بَقَرَةً تُقَلِّدُهَا وَ تُشْعِرُهَا مِنْ حَيْثُ تُحْرِمُ فَإِنَّ النَّبِيَّ أَحْرَمَ مِنْ‏ ذِي الْحُلَيْفَةِ فَأَتَى بِبَدَنَتِهِ وَ أَشْعَرَ صَفْحَةَ سَنَامِهَا الْأَيْمَنِ وَ سَالَ الدَّمُ عَنْهَا ثُمَّ قَلَّدَهَا بِنَعْلَيْنِ وَ كَذَلِكَ فِي الْبَقَرِ فِي مَوْضِعِ سَنَامِهَا فَإِذَا كَانَ يَوْمُ التَّرْوِيَةِ جَلَّلَ بَدَنَتَهُ وَ رَاحَ بِهَا إِلَى مِنًى وَ عَرَفَاتٍ-.

If you intend to perform Hajj pairing (Hajj and Umrah), it is obligatory for you to bring a sacrificial animal with you from the place where you consecrated. It should be either a camel or a cow, which you must garland and mark at the place of Ihram. The Prophet^-saww consecrated from Zul Huleyfa, brought his^-saww sacrificial camel, marked the right side of its hump, causing blood to flow from it, and then garlanded it with two sandals. The same applies to cattle, marking them at the location of their hump. On the day of Tarwiyah, he^-saww covered his^-saww sacrificial animal with a cloth and took it with him to Mina and Arafaat’’.[405]

52 وَ قَدْ رُوِيَ‏ وَ مَنْ لَمْ تُوفَ لَهُ بَدَنَةٌ بِعَرَفَةَ لَيْسَ هَدْيٌ إِنَّمَا هِيَ أُضْحِيَّةٌ تُجَلِّلُهُ بِأَيِّ ثَوْبٍ شِئْتَ وَ إِذَا ذَبَحْتَ تَنْزِعُ عَنْهُ الْجُلَّةَ وَ النَّعْلَيْنِ وَ تَصَدَّقْ بِذَلِكَ أَوْ شَاةٍ بَدَلَهُ

And it has been reported – ‘It has been narrated that whoever does not have his sacrificial animal present at Arafaat, it is not considered a sacrificial offering for Hajj, but rather a general sacrifice. You may cover it with any cloth you wish, and when you slaughter it, you remove the covering and the two sandals, then give them in charity or offer a sheep in its place.

وَ مِنَ الْعُلَمَاءِ مَنْ رَخَّصَ فِي الْقِرَانِ بِلَا سَوْقٍ وَ أَمَّا فَنَحْنُ اخْتِيَارُنَا السَّوْقُ فَإِنْ عَجَزْتَ عَنْ سَوْقِ الْهَدْيِ تَعْتَمِرُ عَنْهُ لِمَا كَانَ مِنْ قَوْلِ رَسُولِ اللَّهِ ص لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا سُقْتُ الْهَدْيَ وَ تَحَلَّلْتُ مَعَ النَّاسِ خَيْرٌ مِنَ الْعُمْرَةِ-.

Some scholars have permitted pairing (Hajj and Umrah) without bringing a sacrificial animal. However, our preference is to bring the sacrificial animal. If you are unable to do so, then perform Umrah instead, based on the statement of Rasool-Allah^-saww: ‘If I^-saww had known beforehand what I^-saww later came to know, I^-saww would not have brought the sacrificial animal and would have deconsecrated along with the people, better than Umrah’’.[406]

53 وَ فِي بَعْضِ الْحَدِيثِ‏ لَجَعَلْتُهَا عُمْرَةً فَهَذَا أَخْذُ الْأَمْرِ مِنْ رَسُولِ اللَّهِ ص سُنَّةَ التَّمَتُّعِ وَ لَمْ يَعِشْ إِلَى الْقَابِلِ.

In one of the Hadeeth, ‘I^-saww would have made it an Umran’. So this matter is taken from Rasool-Allah^-saww as Sunnah of the Tamatto, and he^-saww did not live to the following year’’.[407]

54 سُئِلَ النَّبِيُّ ص‏ أَيُّ الْحَجِّ أَفْضَلُ

The Prophet^-saww was asked, ‘Which Hajj is the best?’

قَالَ الْعَجُّ وَ الثَّجُّ

He^-saww said: ‘The ‘Ajj’ and the ‘Sajj’’.

قَالَ سُئِلَ عَنْ تَفْسِيرِ ذَلِكَ قَالَ الْعَجُّ رَفْعُ الصَّوْتِ وَ الثَّجُّ النَّحْرُ إِذَا دَخَلْتَ وَ أَنْتَ مُتَمَتِّعٌ فَاقْطَعِ التَّلْبِيَةَ إِذَا اسْتَلَمْتَ الْحَجَرَ

He said, ‘He^-saww was asked about interpretation of that. He^-saww said: ‘The ‘Ajj’ is raising the voice, and the ‘Sajj’ is the sacrifice. When you enter and you are a performer of Tamatto, terminate the Talbiyya when you touch the (Black) Stone’.

وَ قَالَ بَعْضُ الْعُلَمَاءِ إِذَا بَدَتْ لَكَ بُيُوتُ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ ثُمَّ تَطُوفُ بِالْبَيْتِ وَ تَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعاً ثُمَّ تَقُصُّ مِنْ شَعْرِكَ وَ الْحَلْقُ أَفْضَلُ وَ ابْدَأْ بِشِقِّكَ الْأَيْمَنِ ثُمَّ بِالْأَيْسَرِ وَ ادْفِنْ شَعْرَكَ

And some of the scholars said, ‘When the houses of Makkah appear to you, terminate the Talbiyya, then perform Tawaaf of the House (Kabah), and perform Sa’ee between Al-Safa and Al-Marwa of seven circuits, then reduce from your hair, and the shaving is better, and begin with your right side then the left, and bury your hair.

فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ قَضَيْتَ عُمْرَتَكَ وَ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ مِنْ لُبْسِ الْقَمِيصِ وَ الْخُفِّ وَ مَسِّ الطِّيبِ وَ وَطْءِ النِّسَاءِ إِلَى يَوْمِ التَّرْوِيَةِ

When you have done that you would have fulfilled your Umrah and all things are Permissible for you, from wearing the shirt, and the shoes, and touching the perfume, and having relations with the women up to the day of Al Tarwiyya’.

وَ مِنَ الْعُلَمَاءِ مَنْ يَرَى عَلَى الْقَارِنِ طَوَافَيْنِ وَ سَعْيَيْنِ وَ يَأْمُرُهُ بِالرُّجُوعِ إِلَى الْبَيْتِ بَعْدَ فَرَاغِهِ مِنَ السَّعْيِ فَيَأْمُرُ بِالطَّوَافِ بِالْبَيْتِ سَبْعاً آخَرَ يَرْمُلُ فِيهِ وَ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ سَبْعاً آخَرَ كَفِعْلِهِ فِي الْمَرَّةِ الْأُولَى يَجْعَلُ الطَّوَافَ وَ السَّعْيَ الْأَوَّلَ لِعُمْرَةٍ وَ الطَّوَافَ وَ السَّعْيَ الثَّانِيَ لِحَجَّتِهِ إِذَا كَانَ دَخَلَ بِحَجٍّ وَ عُمْرَةٍ مُقْرِنٍ

And from the scholars there is one who view upon the pairing one to be two Tawaaf and two Sa’ee, and instructs him with returning to the House (Kabah) after being free from the Sa’ee, so he is instructed with performing Tawaaf of the House (Kabah) of another seven (circuits), walking briskly in it, and Sa’ee between Al-Safa and Al-Marwa of another seven (circuits), like his deed in the first time. He should make the first Tawaaf and the Sa’ee for an Umrah, and the second Tawaaf and the Saee for his Hajj, when he had entered to perform the Hajj and the Umrah paired.

وَ نَحْنُ نَرَى لِلْإِقْرَانِ وَ لِلْمُتَمَتِّعِ وَ الْمُفْرِدِ كُلِّهِمْ طَوَافاً بِالْبَيْتِ‏ وَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ مُجْزِئٌ لِقَوْلِ رَسُولِ اللَّهِ ص لِعَائِشَةَ وَ كَانَتْ قَارِناً يُجْزِئُكَ طَوَافٌ لِحَجِّكِ وَ عُمْرَتِكِ

And we viewing for the pairing one, and for the Tamatto performer, and the individualiser, all of them performance of Tawaaf of the House (Kabah) and the Sa’ee between Al-Safa and Al-Marwa as sufficient, as per words of Rasool-Allah^-saww to Ayesha, and she was pairing, ‘It suffices you to perform Tawaaf for your Hajj and your Umrah’.

وَ إِذَا كُنْتَ مُتَمَتِّعاً أَقَمْتَ بِمَكَّةَ إِلَى يَوْمِ التَّرْوِيَةِ فَإِذَا كَانَ يَوْمُ التَّرْوِيَةِ وَ أَنْتَ مُتَمَتِّعٌ وَ أَرَدْتَ الْخُرُوجَ إِلَى مِنًى فَخُذْ مِنْ شَارِبِكَ وَ مِنْ أَظْفَارِكَ وَ اغْتَسِلْ وَ الْبَسْ إِحْرَامَكَ إِنْ شِئْتَ أَحْرَمْتَ مِنْ بَيْتِكَ أَوْ مِنَ الْحِجْرِ أَوْ مِنْ دَاخِلِ الْكَعْبَةِ أَوْ مِنَ الْمَسْجِدِ أَوْ مِنَ الْأَبْطَحِ أَجْزَأَكَ مِنْ أَيِّ مَوْضِعٍ شِئْتَ

And when you were a performer of Tamatto, stay at Makkah up to the day of Al Tarwiyya. When it would be the day of Tarwiyya and you are a Tamatto performer and intend to go out to Mina, take (clip) from your moustache and from your nails, and bathe, and wear your Ihraam. If you like you can wear Ihraam from your house, or from Al-Hijr, or from inside the Kabah, or from the Masjid, or from Al Abtah, it will suffice you from whichever place you like.

وَ طُفْ بِالْبَيْتِ سَبْعاً لِوَدَاعِكَ الْبَيْتَ عِنْدَ خُرُوجِكَ إِلَى مِنًى لَا رَمَلَ عَلَيْكَ فِيهَا وَ صَلِّ رَكْعَتَيْنِ أَوْ مَا شِئْتَ أَوْ أربع [أَرْبَعاً] قَبْلَ أَنْ تَخْرُجَ وَ لَا سَعْيَ عَلَيْكَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَارِناً كُنْتَ أَوْ مُفْرِداً أَوْ مُتَمَتِّعاً

And perform Tawaaf of the House of seven (circuits) for your bidding farewell to the House (Kabah) at your exit to Mina. There is no brisk walking upon you in it, and pray two units Salat or whatever you like, or four, before you go out, and there is no Sa’ee upon you between Al-Safa and Al-Marwa, whether you were a pairing one, or an individualiser or a combiner (Tamatto).

ثُمَّ تُلَبِّي لَبَّيْكَ بِحَجَّةٍ تَمَامُهَا وَ بَلَاغُهَا عَلَيْكَ وَ إِنْ أَخَّرْتَ الطَّوَافَ لِحَجِّكَ إِلَى رُجُوعِكَ مِنْ مِنًى فَحَسَنٌ ثُمَّ تَوَجَّهْ إِلَى مِنًى فَأْتِهَا مُلَبِّياً وَ انْزِلْ بِمِنًى الْجَانِبَ الْأَيْمَنَ مِنْهَا إِنْ تَيَسَّرَ ذَلِكَ وَ إِلَّا فَحَيْثُ نَزَلْتَ أَجْزَأَكَ وَ بِتْ بِهَا

Then exclaim Talbiyya of ‘Labbayk’ (here I am) with the completion of your Hajj. Its full performance and completion are upon you. If you delay the Tawaaf for your Hajj until after returning from Mina, it is acceptable. Then, proceed towards Mina, entering while reciting the Talbiyya. Camp on the right side of Mina if it is possible, and if not, wherever you camp will suffice for you. Spend the night there.

ثُمَّ تَغْدُو إِلَى عَرَفَاتٍ إِنْ شِئْتَ فَلَبِّ وَ إِنْ شِئْتَ فَكَبِّرْ وَ إِذَا انْتَهَيْتَ إِلَى عَرَفَاتٍ فَانْزِلْ بَطْنَ عُرَنَةَ مِنْ حِذَاءِ الْأَحْوَاضِ إِنِ اسْتَطَعْتَ أَوْ حَيْثُ نَزَلْتَ أَجْزَأَكَ فَإِنَّ وَرَاءَ عَرَفَاتٍ كُلِّهَا مَوْقِفٌ إِلَى بَطْنِ عُرَنَةَ

Then, you proceed to Arafaat. If you wish, recite the Talbiyya, and if you wish, exclaim Takbeer. When you reach Arafaat, camp at the bottom of Urana, near the basin if you are able to do so, or wherever you camp will suffice for you. Indeed, the area behind all of Arafaat is considered part of the pausing place, up to the bottom of Urana.

فَإِذَا زَالَتِ الشَّمْسُ فَاغْتَسِلْ أَوْ تَوَضَّأْ وَ الْغُسْلُ أَفْضَلُ ثُمَّ أْتِ مُصَلَّى الْإِمَامِ فَصَلِّ مَعَهُ الظُّهْرَ وَ الْعَصْرَ بِأَذَانٍ وَ إِقَامَتَيْنِ وَ إِنْ لَمْ تُدْرِكِ الصَّلَاةَ مَعَ الْإِمَامِ فَصَلِّ فِي رَحْلِكَ وَ اجْمَعْ بَيْنَ الظُّهْرِ وَ الْعَصْرِ ثُمَّ أْتِ الْمَوْقِفَ فَقِفْ عِنْدَ الصَّخَرَاتِ وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ قَرِيبٌ مِنَ الْإِمَامِ وَ إِلَّا حَيْثُ شِئْتَ

When the sun declines (midday), either bathe or perform Wud’u, and the bathing is better. Then, go to the praying place of the prayer leader and pray with him Al-Zohr and Al-Asr Salat with one Azaan (call to Salat) and two Iqamas (announcements to begin Salat). If you do not manage to pray with the prayer leader, pray in your camp and combine Al-Zohr and Al-Asr Salat. After that, go to the Maqam (of Ibrahim^-as) and stand near the rocks, facing the Qiblah, and as close to the prayer leader as possible. If not, you may stand wherever you wish.

فَإِذَا سَقَطَتِ الْقُرْصَةُ فَانْتَفِرْ إِلَى الْمُزْدَلِفَةِ وَ عَلَيْكَ السَّكِينَةَ وَ الْوَقَارَ وَ كَثْرَةَ الِاسْتِغْفَارِ وَ التَّلْبِيَةَ فَإِذَا انْتَهَيْتَ إِلَى الْكَثِيبِ الْأَحْمَرِ عَنْ يَمْنَةِ الطَّرِيقِ فَقُلِ اللَّهُمَّ ارْحَمْ مَوْقِفِي وَ زِدْ فِي عِلْمِي- وَ لَا تُصَلِّ الْمَغْرِبَ حَتَّى تَأْتِيَ الْجَمْعَ فَانْزِلْ بَطْنَ وَادٍ عَنْ يُمْنَى الطَّرِيقِ وَ لَا تُجَاوِزِ الْجَبَلَ وَ لَا الْحِيَاضَ تَكُونُ قَرِيباً مِنَ الْمَشْعَرِ وَ صَلِّ بِهَا الْمَغْرِبَ وَ الْعَتَمَةَ تَجْمَعُ بَيْنَهُمَا بِأَذَانٍ وَ إِقَامَتَيْنِ مَعَ الْإِمَامِ

When the sun sets proceed to Muzdalifah with calmness and dignity, engaging in abundant seeking Forgiveness and exclaiming the Talbiyya. When you reach the red mound on the right side of the path, say, ‘O Allah, have Mercy on my pausing here and increase my knowledge!’ Do not pray the Maghrib Salat until you reach Al Jam’a (Muzdalifah). Then, camp in the valley on the right side of the path, and do not pass the mountain or the watering places. Stay close to the Monuments and pray Al-Maghrib and Isha Salats together with one Azaan and two Iqamas alongside the prayer leader.

إِنْ أَدْرَكْتَ أَوْ وَحْدَكَ وَ لَا تَبْرَحْ حَتَّى تُصَلِّيَ‏ بِهَا الصُّبْحَ وَ لَا تَدْفَعْ حَتَّى يَدْفَعَ الْإِمَامُ وَ ذَلِكَ قَبْلَ طُلُوعِ الشَّمْسِ حِينَ يُسْفِرُ الصُّبْحُ وَ يَتَبَيَّنُ ضَوْءُ النَّهَارِ فَإِنَّ الْجَاهِلِيَّةَ كَانُوا لَا يُفِيضُونَ مِنْ جَمْعٍ حَتَّى تَطْلُعَ الشَّمْسُ وَ يَقُولُونَ أَشْرِقْ ثَبِيرُ

If you catch up or are alone, do not leave until you have prayed Al-Fajr Salat, and do not depart until the prayer leader departs. This should be before the sun rises, when the dawn breaks and the light of the day becomes apparent. Indeed, the people of the pre-Islamic period would not leave from Arafaat until the sun had risen, and they would say, ‘Shine, O Subeyr!’

فَخَالَفَهُمْ رَسُولُ اللَّهِ ص فَدَفَعَ قَبْلَ طُلُوعِ الشَّمْسِ ثُمَّ امْشِ عَلَى هُنَيْئَتِكَ حَتَّى تَأْتِيَ وَادِيَ مُحَسِّرٍ وَ هُوَ حَدُّ مَا بَيْنَ الْمُزْدَلِفَةِ وَ مِنًى وَ هُوَ إِلَى مِنًى أَقْرَبُ فَاسْعَ فِيهَا إِلَى مِنًى تُجَاوِزُهَا

Rasool-Allah^-saww opposed them. He^-saww pushed on before emergence of the sun. Then walk at a comfortable pace until you reach the valley of Muhassir, which is the boundary between Muzdalifah and Mina, and it is closer to Mina. Then hurry in it towards Mina, passing through it.

فَإِذَا أَتَيْتَ مِنًى اغْتَسِلْ أَوْ تَوَضَّأْ فَإِذَا طَلَعَتِ الشَّمْسُ فَأْتِ الْجَمْرَةَ الْعُظْمَى وَ هِيَ جَمْرَةُ الْعَقَبَةِ فَارْمِ بِسَبْعِ حَصَيَاتٍ وَ اقْطَعِ التَّلْبِيَةَ ثُمَّ أَهْرِقِ الدَّمَ مِمَّا مَعَكَ الْجَذَعَ مِنَ الضَّأْنِ وَ هُوَ ابْنُ سَبْعَةِ أَشْهُرٍ فَصَاعِداً وَ الثَّنِيَّ مِنَ الْمَعْزِ وَ هِيَ لِاثْنَيْ عَشَرَ شَهْراً فَصَاعِداً وَ مِنَ الْإِبِلِ مَا كَمَّلَ خَمْسَ سِنِينَ وَ دَخَلَ فِي السِّتَّةِ وَ الثَّنِيَّ مِنَ الْبَقَرِ إِذَا اسْتَكْمَلَ ثَلَاثَ سِنِينَ وَ أَوَّلَ يَوْمٍ مِنْ سَنَةِ الرَّابِعَةِ ثُمَّ تَحْلِقُ فَقَدْ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ إِلَّا الطِّيبَ وَ النِّسَاءَ

When you arrive in Mina, perform Ghusl (ritual washing) or Wudu (ablution). When the sun rises, go to the largest rock, which is the rock of Al-Aqabah, and throw seven pebbles at it. Then, stop the Talbiyya and slaughter the sacrifice you have with you – a male sheep that is seven months old or a ram, a goat that is at least one year old, or a camel that has completed five years and entered into the sixth year, or a cow that has completed three years and entered into the fourth year. Then, shave your head, for after this, everything becomes lawful for you, except for perfume and women’.

وَ قَالَ بَعْضُ الْعُلَمَاءِ يَرَى الطِّيبَ لِأَنَّهُ تَطَيَّبَ رَسُولُ اللَّهِ ص قَبْلَ أَنْ يَطُوفَ بِالْبَيْتِ وَ مِنَ الْعُلَمَاءِ مَنْ كَرِهَ فَإِذَا فَرَغْتَ مِنَ الذَّبْحِ فَأْتِ رَحْلَكَ وَ صَلِّ رَكْعَتَيْنِ وَ ادْعُ اللَّهَ وَ سَلْ حَاجَتَكَ وَ لَيْسَ عَلَيْكَ يَوْمَ النَّحْرِ غَيْرُ صَلَاتِكَ الْمَكْتُوبَةِ

Some scholars believe that using perfume is allowed because Rasool-Allah^-saww applied perfume before performing Tawaaf around the Kabah. However, some scholars disliked it. When you have finished the sacrifice, go to your resting place, perform two units, and supplicate to Allah^-azwj requesting your needs. On the day of sacrifice, there is no obligation upon you except for the Prescribed Salat.

فَإِذَا حَلَقْتَ فَزُرِ الْبَيْتَ مِنْ يَوْمِكَ أَوْ لَيْلَتِكَ وَ إِنْ أَخَّرْتَ أَجْزَأَكَ إِلَى وَقْتِ النَّفْرِ مَا لَمْ تَمَسَّ الطِّيبَ وَ النِّسَاءَ فَإِذَا أَتَيْتَ مَكَّةَ طُفْ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ فَإِنَّ ذَلِكَ هُوَ الطَّوَافُ الْوَاجِبُ الَّذِي قَالَ تَعَالَى‏ وَ لْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ‏ وَ صَلِّ رَكْعَتَيْنِ خَلْفَ الْمَقَامِ

When you have shaved your head, visit the Kabah either during the day or at night. If you delay, it will still be valid until the time of departure, as long as you do not use perfume or have marital relations with women. When you reach Makkah, perform Tawaaf around the Kabah seven times. This is the obligatory Tawaaf, as Allah^-azwj Says: and let them perform Tawaaf of the Liberated House [22:29].After that, pray two units Salat behind the Maqam Ibrahim^-as.

فَإِنْ كُنْتَ قَارِناً أَوْ مُفْرِداً فَقَدْ حَلَّ لَكَ كُلُّ شَيْ‏ءٍ وَ لَيْسَ عَلَيْكَ سَعْيٌ بِالصَّفَا وَ الْمَرْوَةِ وَ إِنْ كُنْتَ مُتَمَتِّعاً فَإِنَّ طَوَافَكَ السَّبْعَ لِلزِّيَارَةِ مُجْزِئٌ لِحَجِّكَ وَ لِلزِّيَارَةِ وَ عَلَيْكَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فِي قَوْلِ بَعْضِ الْعُلَمَاءِ

If you are pairing (Hajj and Umrah) or individualising (Hajj only), then everything becomes lawful for you, and there is no obligation to perform the Sa’ee between Al-Safa and Al-Marwah. However, if you are performing Tamatto, then your seven circuits of Tawaaf are sufficient for both your Hajj and the visiting (Kabah), but you are still required to perform the Sa’ee between Al-Safa and Al-Marwah, according to the view of some scholars.

وَ بَعْضُ الْعُلَمَاءِ قَالُوا مُجْزِئٌ لِلْمُتَمَتِّعِ سَبْعَةٌ بِالصَّفَا وَ الْمَرْوَةِ لِعُمْرَتِهِ فِي أَوَّلِ مَقْدَمِهِ وَ الطَّوَافُ السَّبْعَةُ مُجْزِئٌ عَنِ الزِّيَارَةِ وَ الْحَجَّةِ وَ إِنَّمَا عِنْدَهُمْ عَلَى الْمُتَمَتِّعِ طَوَافُ الزِّيَارَةِ فَقَطْ بِلَا سَعْيٍ

Some scholars said that for the person performing Tamatto, the seven circuits of Sa’ee between Al-Safa and Al-Marwah for his Umrah at the beginning of his arrival are sufficient. The seven circuits of Tawaaf are sufficient for both the visit (of Kabah) and the Hajj. According to their view, the person performing Tamatto only needs to perform the Tawaaf of the visit without the Sa’ee.

ثُمَّ ارْجِعْ إِلَى مِنًى وَ لَا تَبِيتُ بِمَكَّةَ أَيَّامَ التَّشْرِيقِ فَإِذَا كَانَ يَوْمُ الثَّانِي مَكَثْتَ‏ حَتَّى تَطْلُعَ الشَّمْسُ ثُمَّ تَغْتَسِلُ أَوْ تَتَوَضَّأُ وَ حَمَلْتَ مَعَكَ وَاحِدَةً وَ عِشْرِينَ حَصَاةً قَبْلَ أَنْ تُصَلِّيَ الظُّهْرَ تَرْمِيهَا وَ ابْدَأْ بِالْجَمْرَةِ الْأُولَى وَ هِيَ السَّعْيُ كَذَا مِنْ أَقْرَبِهِنَّ إِلَى مَسْجِدِ مِنًى فَارْمِهَا وَ اقْصِدْ لِلرَّأْسِ فَارْمِهَا بِسَبْعِ حَصَيَاتٍ تُكَبِّرُ مَعَ كُلِّ حَصَاةٍ

Then return to Mina and do not stay overnight in Makkah during the days of Tashreeq. When it is the second day, remain until the sun rises, then perform Ghusl (ritual bath) or Wud’u. Carry with you twenty-one pebbles before you pray Al-Zohr and throw them. Start with the first rock, which is the one closest to the Masjid of Mina. Throw seven pebbles at it, exclaiming Takbeer (Allah^-azwj is Greatest) with each pebble.

فَإِذَا رَمَيْتَ فَقِفْ وَ اجْعَلِ الْجَمْرَةَ عَنْ يَسَارِ الطَّرِيقِ وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى مُحَمَّدٍ وَ كَبِّرْ سَبْعَ تَكْبِيرَاتٍ وَ قِفْ عِنْدَهَا مِقْدَارَ مَا يَقْرَأُ الْإِنْسَانُ مِائَةَ آيَةٍ أَوْ مِائَةً وَ خَمْسِينَ آيَةً مِنَ الْقُرْآنِ

When you throw the pebbles, stand still and place the rock to your left side while you are facing the Qiblah. Praise Allah^-azwj, glorify Him^-azwj, send Salawaat upon Muhammad,^-saww and exclaim Takbeer seven times. Stand there for as long as it takes to recite about one hundred or one hundred and fifty verses of the Quran.

ثُمَّ أْتِ جَمْرَةَ الْوُسْطَى فَارْمِهَا بِسَبْعِ حَصَيَاتٍ فَافْعَلْ كَمَا فَعَلْتَ فِيهَا ثُمَّ تَقَدَّمْ أَمَامَهَا وَ قِفْ عَلَى يَسَارِهَا مُسْتَقْبِلَ الْقِبْلَةِ مِثْلَ وُقُوفِكَ فِي الْأُخْرَى ثُمَّ أْتِ جَمْرَةَ الْعَقَبَةِ فَارْمِهَا بِسَبْعِ حَصَيَاتٍ وَ لَا تَقِفْ عِنْدَهَا

Then go to the middle rock and throw seven pebbles at it, doing as you did with the first one. Afterwards, move in front of it and stand on its left side facing the Qiblah just as you did at the previous one. Then, go to the rock of Al-Aqabah and throw seven pebbles at it, but do not stand by it.

ثُمَّ انْصَرِفْ وَ صَلِّ الظُّهْرَ وَ تَفْعَلُ مِنَ الْغَدِ مِثْلَ مَا فَعَلْتَ فِي الْيَوْمِ الْأَوَّلِ فَإِنْ أَحْبَبْتَ التَّعْجِيلَ جَازَ لَكَ وَ إِنْ أَحْبَبْتَ التَّأْخِيرَ تَأَخَّرْتَ وَ لَا تَرْمِي إِلَّا وَقْتَ الزَّوَالِ قَبْلَ الظُّهْرِ فِي كُلِّ يَوْمٍ.

Then leave and pray Al-Zohr Salat and do the next morning similar to what you had done during the first day. If you like hastening, it is allowed for you, and if you like to delay, delay, and do not pelt (the rocks) except are the time of midday before Al-Zohr during each day’’.[408]

باب 64 دخول الكعبة و آدابه‏

CHAPTER 64 – ENTERING THE KABAH AND ITS ETIQUETTES

1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ: خَرَجَ أَبُو عَبْدِ اللَّهِ ع مِنَ الْكَعْبَةِ وَ هُوَ يَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُمَّ لَا تُجْهِدْ بَلَاءَنَا وَ لَا تُشْمِتْ بِنَا أَعْدَاءَنَا فَإِنَّكَ أَنْتَ الضَّارُّ النَّافِعُ

(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa who said,

‘Abu Abdullah^-asws went out from the Kabah and he^-asws was saying: ‘Allah^-azwj is Greatest! Allah^-azwj is Greatest! Allah^-azwj is Greatest! O Allah^-azwj! Do not Make our afflictions to exhaust us nor let our enemies to gloat with us! Surely, You^-azwj are the Harmer, the Benefiter!’

ثُمَّ هَبَطَ مِنَ الدَّرَجَةِ فَصَلَّى إِلَى جَانِبِهَا مِمَّا يَلِي الْحَجَرَ الْأَسْوَدَ رَكْعَتَيْنِ لَيْسَ بَيْنَهُ وَ بَيْنَ الْكَعْبَةِ مِنْ أَحَدٍ ثُمَّ خَرَجَ إِلَى مَنْزِلِهِ‏.

Then he^-asws came down from the steps and prayed two units Salat to its side from what follows the Black Stone. There wasn’t anyone between him^-asws and the Kabah. Then he^-asws went out to his^-asws residence’’.[409]

2- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع‏ أَنَّهُ رَأَى عَلِيَّ بْنَ الْحُسَيْنِ ع يُصَلِّي فِي الْكَعْبَةِ رَكْعَتَيْنِ‏.

(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Isa, from Al Qaddah,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘Ali^-asws Bin Al-Husayn^-asws was seen praying Salat of units in the Kabah’’.[410]

أقول: قد مضى استحباب الغسل لدخول الكعبة في باب الإحرام بأسانيد و أنه‏ ليس على النساء دخول البيت في باب الإجهار بالتلبية.

I say, ‘The recommendation of performing Ghusl before entering the Kabah has been previously mentioned in the chapter on Ihraam with its chains of transmission, and that women are not required to enter the Kabah in the chapter on raising the voice in Talbiyya.

3- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَ يَغْتَسِلْنَ النِّسَاءُ إِذَا أَتَيْنَ الْبَيْتَ

(The book) ‘Ilal Al Shraie’ – Ibn Al Waleed, from Al Saffar, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullah^-asws, ‘Do the women have to bathe when they come to the House (Kabah)?’

قَالَ نَعَمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ أَنْ طَهِّرا بَيْتِيَ لِلطَّائِفِينَ وَ الْعاكِفِينَ وَ الرُّكَّعِ السُّجُودِ فَيَنْبَغِي لِلْعَبْدِ أَنْ لَا يَدْخُلَ إِلَّا وَ هُوَ طَاهِرٌ قَدْ غَسَلَ عَنْهُ الْعَرَقَ وَ الْأَذَى وَ تَطَهَّرَ.

He^-asws said: ‘Yes. Allah^-azwj Mighty and Majestic: “Purify My House for performers of the Tawaaf, and the Itikaf, and the Rukus and the Sajdahs!” [2:125]. So, it is befitting for the servant that he does not enter except and he is clean having washed off the sweat and the impurities, and purified’’.[411]

أقول: قد مضى في باب علل الحج.

I say, ‘It has passed in the chapter on reasons of the Hajj’.

4- أَنَّ سُلَيْمَانَ بْنَ مِهْرَانَ سَأَلَ الصَّادِقَ ع فَقَالَ كَيْفَ صَارَ الصَّرُورَةُ يُسْتَحَبُّ لَهُ دُخُولُ الْكَعْبَةِ دُونَ مَنْ قَدْ حَجَّ

Suleyman Bin Mihran asked Al-Sadiq^-asws. He said, ‘How did it become recommended for the first-timer to enter the Kabah rather than the one who had already performed Hajj?’

فَقَالَ لِأَنَّ الصَّرُورَةَ قَاضِي فَرْضٍ مَدْعُوٌّ إِلَى حَجِّ بَيْتِ اللَّهِ فَيَجِبُ أَنْ يَدْخُلَ الْبَيْتَ الَّذِي دُعِيَ إِلَيْهِ لِيُكْرَمَ فِيهِ‏.

He^-asws said: ‘Because the first-timer is fulfilling an obligation he has been called to perform Hajj of the House of Allah^-azwj, so it is obligated that he enters the Kabah which he has been called to for him to be honoured in’’.[412]

5- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ عَبْدِ السَّلَامِ بْنِ نُعَيْمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي دَخَلْتُ الْبَيْتَ فَلَمْ يَحْضُرْنِي شَيْ‏ءٌ مِنَ الدُّعَاءِ إِلَّا الصَّلَاةُ عَلَى النَّبِيِّ ص

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Muhsin Bin Ahmad, from Aban Al Ahmar, from Abdul Salam Bin Nueym who said,

‘I said to Abu Abdullah^-asws, ‘I entered the House (Kabah) but nothing from the supplication presented to me except the Salawaat upon the Prophet^-saww!’

فَقَالَ ع لَمْ يَخْرُجْ أَحَدٌ بِأَفْضَلَ مِمَّا خَرَجْتَ.

He^-asws said: ‘No one has come out with anything better than what you have come out with!’’[413]

6- سن، المحاسن عَمْرُو بْنُ عُثْمَانَ عَنْ عَلِيِّ بْنِ خَالِدٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ يَقُولُ‏ الدَّاخِلُ الْكَعْبَةَ يَدْخُلُ وَ اللَّهُ عَنْهُ رَاضٍ وَ يَخْرُجُ مِنْهَا عُطُلًا مِنَ الذُّنُوبِ‏.

(The book) ‘Al Mahasin’ – Amro Bin Usman, from Ali Bin Khalid, from the one who narrated it,

‘From Abu Ja’far^-asws. He (the narrator) said, ‘He^-asws had said: ‘The entering one will enter and Allah^-azwj will be Pleased with him, and he will exit from it clear from the sins’’.[414]

7- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ قَوْلُ اللَّهِ‏ آياتٌ بَيِّناتٌ مَقامُ إِبْراهِيمَ وَ مَنْ دَخَلَهُ كانَ آمِناً وَ قَدْ يَدْخُلُهُ الْمُرْجِئُ وَ الْقَدَرِيُّ وَ الْحَرُورِيُّ وَ الزِّنْدِيقُ الَّذِي لَا يُؤْمِنُ بِاللَّهِ

Tafseer Al Ayyashi – From Ali Bin Abdul Aziz who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Words of Allah^-azwj: In it are clear Signs, the standing place of Ibrahim; and the one who enters it would be secure. [3:97], and the Murjiyya (a sect), and the Qadiriyya (sect founded by Abdul Qadir Gilani), and the Harouriya (a sect of Kharijites), and the atheists have entered it, those who do not believe in Allah^-azwj!’

قَالَ لَا وَ لَا كَرَامَةَ

He^-asws said: ‘No, by Allah^-azwj, and there is no prestige!’

قُلْتُ فَمَهْ جُعِلْتُ فِدَاكَ

I said, ‘Then what? May I be sacrificed for you^-asws!’

قَالَ مَنْ دَخَلَهُ وَ هُوَ عَارِفٌ كَمَا هُوَ عَارِفٌ لَهُ خَرَجَ مِنْ ذُنُوبِهِ‏ وَ كُفِيَ هَمَّ الدُّنْيَا وَ الْآخِرَةِ.

He^-asws said: ‘One who enters it and he is a recogniser like what he^-as had recognised, for him would exit from his sins and be sufficed of worries of the world and the Hereafter’’.[415]

8- نُقِلَ مِنْ خَطِّ الشَّيْخِ قُدِّسَ سِرُّهُ قَالَ الصَّادِقُ ع‏ دُخُولُ الْكَعْبَةِ دُخُولٌ فِي رَحْمَةِ اللَّهِ وَ الْخُرُوجُ مِنْهَا خُرُوجٌ مِنَ الذُّنُوبِ مَعْصُومٌ فِيمَا بَقِيَ مِنْ عُمُرِهِ مَغْفُورٌ لَهُ مَا سَلَفَ مِنْ ذُنُوبِهِ وَ مَنْ دَخَلَ الْكَعْبَةَ بِسَكِينَةٍ وَ هُوَ أَنْ يَدْخُلَهَا غَيْرَ مُتَكَبِّرٍ وَ لَا مُتَجَبِّرٍ غُفِرَ لَهُ.

Copying from the handwriting of the Sheykh, may his souls be sanctified,

‘Al-Sadiq^-asws said: ‘Entering the Kabah is entering into Mercy of Allah^-azwj, and the exiting from it is exiting from the sins, protected in what remains from his lifetime, his sins of the past having been Forgiven for him; and one who enters the Kabah with calmness and he enters it without arrogance nor tyrannous, (sins) will be Forgiven for him’’.[416]

9– الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ‏ عِلَّةُ فَضِيلَةِ أَمِيرِ الْمُؤْمِنِينَ ع الَّتِي لَمْ تَكُنْ لِأَحَدٍ قَبْلَهُ وَ لَا بَعْدَهُ أَنَّهُ وُلِدَ فِي الْكَعْبَةِ وَ ذَلِكَ أَنَّهُ لَمَّا أَخَذَ فَاطِمَةَ بِنْتَ أَسَدٍ الطَّلْقُ وَ عَسُرَ عَلَيْهَا الْوِلَادَةُ أَخْرَجَهَا أَبُو طَالِبٍ فِي جَوْفِ اللَّيْلِ فَأَدْخَلَهَا الْكَعْبَةَ فَوَلَدَتْ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- وَ مَا وُلِدَ أَحَدٌ غَيْرُهُ فِي الْكَعْبَةِ.

(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim –

‘The reason of merit of Amir Al-Momineen^-asws which did not happen for anyone before him^‑asws nor will happen after him^-asws is that he^-asws was blessed in the Kabah, and that is because when the pangs of childbirth seized (Syeda) Fatima Bint Asad^-as and the birth became difficult, Abu Talib^-as took her^-as out in the middle of the night and entered her^-as into the Kabah, and Amir Al Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, was born, and no one other than him^-asws has been born in the Kabah’’.[417] Derogatory and its not a Hadith either

---

[1] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 1

[2] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 2

[3] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 3

[4] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 4

[5] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 5

[6] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 6

[7] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 7

[8] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 8

[9] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 9

[10] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 10

[11] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 11

[12] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 12

[13] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 13

[14] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 14

[15] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 15

[16] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 16

[17] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 17

[18] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 18

[19] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 19

[20] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 20

[21] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 21

[22] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 22

[23] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 23

[24] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 24

[25] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 25

[26] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 26

[27] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 27

[28] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 28

[29] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 29

[30] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 48 H 30

[31] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 1

[32] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 2

[33] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 3

[34] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 4

[35] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 5

[36] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 6

[37] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 7

[38] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 8

[39] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 9

[40] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 10

[41] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 11

[42] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 12

[43] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 13

[44] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 14

[45] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 15

[46] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 16

[47] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 17

[48] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 18

[49] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 19

[50] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 20

[51] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 21

[52] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 22

[53] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 23

[54] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 24

[55] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 25

[56] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 26

[57] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 27

[58] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 28

[59] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 29

[60] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 30

[61] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 31

[62] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 49 H 32

[63] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 1

[64] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 2

[65] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 3

[66] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 4

[67] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 5

[68] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 6

[69] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 7

[70] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 8

[71] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 9

[72] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 10

[73] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 11

[74] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 12

[75] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 13

[76] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 14

[77] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 15

[78] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 16

[79] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 17

[80] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 18

[81] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 19

[82] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 20

[83] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 21

[84] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 22

[85] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 23

[86] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 24

[87] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 25

[88] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 26

[89] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 27

[90] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 28

[91] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 29

[92] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 30

[93] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 31

[94] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 32

[95] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 33

[96] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 34

[97] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 35

[98] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 36

[99] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 37

[100] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 38

[101] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 39

[102] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 40

[103] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 41

[104] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 42

[105] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 43

[106] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 44

[107] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 45

[108] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 46

[109] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 47

[110] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 48

[111] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 49

[112] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 50

[113] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 51

[114] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 52

[115] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 53

[116] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 54

[117] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 55

[118] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 56

[119] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 57

[120] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 58

[121] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 59

[122] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 60

[123] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 61

[124] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 62

[125] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 63

[126] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 64

[127] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 50 H 65

[128] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 1

[129] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 2

[130] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 3

[131] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 4

[132] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 5

[133] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 6

[134] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 7

[135] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 8

[136] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 9

[137] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 10

[138] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 11

[139] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 12

[140] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 13

[141] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 14

[142] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 15

[143] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 16

[144] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 51 H 17

[145] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 1

[146] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 2

[147] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 3

[148] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 4

[149] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 5

[150] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 6

[151] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 7

[152] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 8

[153] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 9

[154] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 10

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

[156] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 11

[157] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 12

[158] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 13

[159] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 14

[160] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 15

[161] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 16

[162] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 17

[163] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 18

[164] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 19

[165] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 20

[166] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 21

[167] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 22

[168] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 23

[169] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 24

[170] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 25

[171] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 26

[172] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 27

[173] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 28

[174] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 29

[175] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 30

[176] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 31

[177] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 32

[178] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 33

[179] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 34

[180] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 35

[181] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 36

[182] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 37

[183] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 38

[184] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 39

[185] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 40

[186] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 41

[187] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 42

[188] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 43

[189] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 44

[190] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 45

[191] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 52 H 46

[192] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 1

[193] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 2

[194] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 3

[195] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 4

[196] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 5

[197] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 6

[198] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 7

[199] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 8

[200] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 9

[201] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 10

[202] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 11

[203] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 12

[204] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 13

[205] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 53 H 14

[206] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 1

[207] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 2

[208] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 3

[209] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 4

[210] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 5

[211] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 6

[212] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 7

[213] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 8

[214] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 9

[215] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 10

[216] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 11

[217] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 12

[218] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 13

[219] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 14

[220] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 15

[221] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 16

[222] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 17

[223] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 18

[224] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 19

[225] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 20

[226] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 21

[227] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 22

[228] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 23

[229] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 24

[230] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 25

[231] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 26

[232] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 27

[233] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 28

[234] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 29

[235] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 30

[236] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 31

[237] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 32

[238] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 33

[239] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 34

[240] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 35

[241] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 36

[242] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 37

[243] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 38

[244] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 39

[245] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 40

[246] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 41

[247] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 42

[248] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 43

[249] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 44

[250] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 45

[251] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 46

[252] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 54 H 47

[253] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 1

[254] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 2

[255] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 3

[256] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 4

[257] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 5

[258] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 6

[259] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 7

[260] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 8

[261] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 9

[262] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 10

[263] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 11

[264] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 12

[265] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 13

[266] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 14

[267] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 15

[268] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 16

[269] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 17

[270] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 18

[271] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 19

[272] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 20

[273] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 21

[274] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 22 a

[275] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 22 b

[276] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 23

[277] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 24

[278] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 25

[279] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 26

[280] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 27

[281] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 28

[282] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 29

[283] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 30

[284] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 31

[285] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 32

[286] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 55 H 33

[287] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 1

[288] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 2

[289] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 3

[290] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 4

[291] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 5

[292] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 6

[293] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 7

[294] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 8

[295] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 9

[296] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 10

[297] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 11

[298] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 12

[299] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 13

[300] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 56 H 14

[301] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 1

[302] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 2

[303] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 3

[304] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 4

[305] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 5

[306] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 6

[307] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 7

[308] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 57 H 8

[309] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 58 H 1

[310] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 58 H 2

[311] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 59 H 1

[312] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 59 H 2

[313] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 59 H 3

[314] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 60 H 1

[315] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 60 H 2

[316] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 60 H 3

[317] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 60 H 4

[318] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 1

[319] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 2

[320] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 3

[321] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 4

[322] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 5

[323] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 6

[324] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 7

[325] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 8

[326] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 9

[327] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 10

[328] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 11

[329] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 12

[330] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 13

[331] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 14

[332] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 15

[333] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 61 H 16

[334] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 1 a

[335] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 1 b

[336] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 2

[337] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 3

[338] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 4

[339] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 5

[340] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 6

[341] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 7

[342] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 8

[343] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 9

[344] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 10

[345] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 11

[346] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 12

[347] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 13

[348] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 14

[349] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 15

[350] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 16

[351] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 17

[352] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 18

[353] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 19

[354] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 62 H 20

[355] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 1

[356] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 2

[357] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 3

[358] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 4

[359] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 5

[360] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 6

[361] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 7

[362] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 8

[363] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 9

[364] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 10

[365] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 11

[366] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 12

[367] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 13

[368] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 14

[369] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 15

[370] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 16

[371] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 17

[372] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 18

[373] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 19

[374] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 20

[375] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 21

[376] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 22

[377] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 23

[378] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 24

[379] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 25

[380] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 26

[381] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 27

[382] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 28

[383] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 29

[384] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 30

[385] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 31

[386] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 32

[387] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 33

[388] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 34

[389] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 35

[390] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 36

[391] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 37

[392] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 38

[393] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 39

[394] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 40

[395] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 41

[396] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 42

[397] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 43

[398] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 44

[399] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 45

[400] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 46

[401] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 47

[402] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 48

[403] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 49

[404] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 50

[405] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 51

[406] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 52

[407] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 53

[408] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 63 H 54

[409] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 1

[410] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 2

[411] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 3

[412] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 4

[413] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 5

[414] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 6

[415] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 7

[416] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 8

[417] Bihar Al-Anwaar V 96 – The Book of Hajj – Ch 64 H 9