The Sufficient

Virtue of Charity - Hadith 7440

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الصَّدَقَةُ تَدْفَعُ مِيتَةَ السَّوْءِ.

1. Ali ibn Ibrahim ibn Hashim has narrated from his father, from al-Husayn ibn Yazid af-Nawfafiy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah (s. a.), has said, ’Charity dispels wicked forms of death.’”

ضعيف ضعيف على المشهور

Virtue of Charity - Hadith 7441

2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْبِرُّ وَالصَّدَقَةُ يَنْفِيَانِ الْفَقْرَ وَيَزِيدَانِ فِي الْعُمُرِ وَيَدْفَعَانِ تِسْعِينَ مِيتَةَ السَّوْءِ. وَفِي خَبَرٍ آخَرَ وَيَدْفَعَانِ عَنْ شِيعَتِي مِيتَةَ السَّوْءِ.

2. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan and Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from Ishaq ibn Ghalib from those who narrated to him who has said the following: “Abu Ja’far (a. s.), has said, ‘Benevolence and charity remove poverty, increase longevity of life and dispel seventy kinds of wicked forms of death.” Another Hadith has said that it ‘dispels wicked forms of death from our Shi`a.’”

مرسل

Virtue of Charity - Hadith 7442

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ إِسْمَاعِيلَ الْجَوْهَرِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لأَنْ أَحُجَّ حَجَّةً أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ رَقَبَةً وَرَقَبَةً حَتَّى انْتَهَى إِلَى عَشَرَةٍ وَمِثْلَهَا وَمِثْلَهَا حَتَّى انْتَهَى إِلَى سَبْعِينَ وَلأَنْ أَعُولَ أَهْلَ بَيْتٍ مِنَ الْمُسْلِمِينَ أُشْبِعَ جَوْعَتَهُمْ وَأَكْسُوَ عَوْرَتَهُمْ وَأَكُفَّ وُجُوهَهُمْ عَنِ النَّاسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَحُجَّ حَجَّةً وَحَجَّةً وَحَجَّةً حَتَّى انْتَهَى إِلَى عَشْرٍ وَعَشْرٍ وَعَشْرٍ وَمِثْلَهَا وَمِثْلَهَا حَتَّى انْتَهَى إِلَى سَبْعِينَ.

3. A number of our people have narrated from Ahmad ibn Muhammad from abu ‘Abd Allah from his father from Khalaf ibn Hammad from Isma‘il al-Jawhariy from abu Basir who has said the following: “Abu Ja‘far (a. s.), has said, ‘I like performing Hajj more than setting free a slave, another slave and another slave . . .’ He went on to say up to ten slaves, and then up to seventy slaves. He then said, ‘If I support a Muslim family, satisfy their hunger, provide them clothes, and protect their dignity among people, it is more beloved to me than performing a Hajj and a Hajj and a Hajj . . .’ He went on to say up to seventy Hajj.”

مجهول

Virtue of Charity - Hadith 7443

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ صَدَّقَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ.

4. A number of our people have narrated from Sahl ibn Ziyad from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, that the Messenger of Allah (s. a.), has said, ‘One who is certain of (good) consequences, he strives to make it a good gift.’”

ضعيف على المشهور

Virtue of Charity - Hadith 7444

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) دَاوُوا مَرْضَاكُمْ بِالصَّدَقَةِ وَادْفَعُوا الْبَلاءَ بِالدُّعَاءِ وَاسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ فَإِنَّهَا تُفَكُّ مِنْ بَيْنِ لُحِيِّ سَبْعِمِائَةِ شَيْطَانٍ وَلَيْسَ شَيْ‏ءٌ أَثْقَلَ عَلَى الشَّيْطَانِ مِنَ الصَّدَقَةِ عَلَى الْمُؤْمِنِ وَهِيَ تَقَعُ فِي يَدِ الرَّبِّ تَبَارَكَ وَتَعَالَى قَبْلَ أَنْ تَقَعَ فِي يَدِ الْعَبْدِ.

5. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad, from Muhammad ibn Khalid, from ‘Abd Allah ibn al-Qasim, from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Cure your illnesses by giving charity, repel misfortunes with prayer, and allow means of sustenance to descend upon you by giving charity. Charity finds its way through the beards of seven hundred Satans. No other thing is heavier upon Satan than when you give charity to a believing person. It finds its place in the hand of the Lord, the Most Blessed, the Most High, before finding its place in the hand of a servant (of Allah).”’

ضعيف

Virtue of Charity - Hadith 7445

6ـ أَحْمَدُ بْنُ عَبْدِ الله عَنْ جَدِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَرْضُ الْقِيَامَةِ نَارٌ مَا خَلا ظِلَّ الْمُؤْمِنِ فَإِنَّ صَدَقَتَهُ تُظِلُّهُ.

6. Ahmad ibn ‘Abd Allah has narrated from his grandfather from Muhammad ibn Ali from Muhammad ibn al-Fudayl from ‘Abd al- Rahman ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The land on the Day of Judgment is all fire except the shadow of a believing person. His charity provides him shadow.’”

مجهول

Virtue of Charity - Hadith 7446

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ الصَّدَقَةُ بِالْيَدِ تَقِي مِيتَةَ السَّوْءِ وَتَدْفَعُ سَبْعِينَ نَوْعاً مِنْ أَنْوَاعِ الْبَلاءِ وَتُفَكُّ عَنْ لُحِيِّ سَبْعِينَ شَيْطَاناً كُلُّهُمْ يَأْمُرُهُ أَنْ لا يَفْعَلَ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “I heard abu ‘ Abd Allah (a. s.), say, ‘Giving charity by one’s own hand repels seventy kinds of misfortune, which finds its way out through the beards of seven hundred Satans who all try to stop him from giving charity.’”

حسن

Virtue of Charity - Hadith 7447

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ كَانَ فِي وَصِيَّةِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) لأَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله وَسَلامُهُ عَلَيْهِ وَأَمَّا الصَّدَقَةُ فَجُهْدَكَ جُهْدَكَ حَتَّى يُقَالَ قَدْ أَسْرَفْتَ وَلَمْ تُسْرِفْ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Nu’man from Mu‘awiyah ibn ‘Ammar who has said the following: “I heard abu ‘Abd Allah (a. s.), narrate this Hadith. ‘It is in the will of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, which is addressed to ’Amir al-Mu’minin (a. s.). “As far as charity is concerned, strive to do your best until it is said that you have exceeded the limit, but in fact you have not exceeded.” He (the Messenger of Allah) has explained.’”

صحيح

Virtue of Charity - Hadith 7448

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ يُسْتَحَبُّ لِلْمَرِيضِ أَنْ يُعْطِيَ السَّائِلَ بِيَدِهِ وَيَأْمُرَ السَّائِلَ أَنْ يَدْعُوَ لَهُ.

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that it is preferable for a person suffering from illness to give charity with his own hand to one who asks for charity, then ask him to pray for him.”

حسن

Virtue of Charity - Hadith 7449

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ أَخْبَرْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) أَنِّي أُصِبْتُ بِابْنَيْنِ وَبَقِيَ لِي بُنَيٌّ صَغِيرٌ فَقَالَ تَصَدَّقْ عَنْهُ ثُمَّ قَالَ حِينَ حَضَرَ قِيَامِي مُرِ الصَّبِيَّ فَلْيَتَصَدَّقْ بِيَدِهِ بِالْكِسْرَةِ وَالْقَبْضَةِ وَالشَّيْ‏ءِ وَإِنْ قَلَّ فَإِنَّ كُلَّ شَيْ‏ءٍ يُرَادُ بِهِ الله وَإِنْ قَلَّ بَعْدَ أَنْ تَصْدُقَ النِّيَّةُ فِيهِ عَظِيمٌ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ وَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ وَقَالَ فَلا اقْتَحَمَ الْعَقَبَةَ وَما أَدْراكَ مَا الْعَقَبَةُ فَكُّ رَقَبَةٍ أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ يَتِيماً ذا مَقْرَبَةٍ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ عَلِمَ الله عَزَّ وَجَلَّ أَنَّ كُلَّ أَحَدٍ لا يَقْدِرُ عَلَى فَكِّ رَقَبَةٍ فَجَعَلَ إِطْعَامَ الْيَتِيمِ وَالْمِسْكِينِ مِثْلَ ذَلِكَ تَصَدَّقْ عَنْهُ.

10. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Muhammad ibn ‘Amr ibn Yazid who has said the following: “I informed abu al-Hassan al-Rida (a. s.), about the passing away of my two sons and that only one small son is living. The Imam said, ‘You should give charity for his safety.’ When I was about to leave, he said, ‘Ask your son to give charity with his own hands; it can be a piece, a handful or even something very small. Anything whereby one can seek the pleasure of Allah with true intention, even though very small, is a great thing. Allah, the Most Majestic, the Most Glorious, says, “Whoever does a good deed, even if it is as small as the size of an atom, he will find its result; so also is the case of one who does a bad deed. (99:7-8) ”He has also said, “They have not yet entered al-‘Aqabah (mountain-pass). What do you think al-‘Aqabah is? Al-‘Aqabah is the setting free of a slave or providing food during a famine for a relative’s orphan or to a destitute person. (90:11-16)” He has also said, ‘Allah, the Most Majestic, the Most Glorious, knows that everyone is unable to set a slave free. Thus, in the giving of charity, He has considered feeding an orphan or a destitute person the same as setting free a slave.’”

ضعيف

Virtue of Charity - Hadith 7450

11ـ غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) تَصَدَّقُوا وَلَوْ بِصَاعٍ مِنْ تَمْرٍ وَلَوْ بِبَعْضِ صَاعٍ وَلَوْ بِقَبْضَةٍ وَلَوْ بِبَعْضِ قَبْضَةٍ وَلَوْ بِتَمْرَةٍ وَلَوْ بِشِقِّ تَمْرَةٍ فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ لَيِّنَةٍ فَإِنَّ أَحَدَكُمْ لاقٍ الله فَقَائِلٌ لَهُ أَ لَمْ أَفْعَلْ بِكَ أَ لَمْ أَجْعَلْكَ سَمِيعاً بَصِيراً أَ لَمْ أَجْعَلْ لَكَ مَالاً وَوَلَداً فَيَقُولُ بَلَى فَيَقُولُ الله تَبَارَكَ وَتَعَالَى فَانْظُرْ مَا قَدَّمْتَ لِنَفْسِكَ قَالَ فَيَنْظُرُ قُدَّامَهُ وَخَلْفَهُ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ فَلا يَجِدُ شَيْئاً يَقِي بِهِ وَجْهَهُ مِنَ النَّارِ.

11. More than one person from our people has narrated from Ahmad ibn abu ‘Abd Allah from more than one narrator from abu Jamilah who has said the following: “This is a narration of abu ‘Abd Allah (a. s.), from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Messenger of Allah) has said, ‘You must give charity even if it is one Sa‘ (a certain unit of measurement) of dates or less, or a handful or less or one piece of date or less, and if one does not find even this much, he should speak a soothing word. One of you may come in the presence of Allah who may ask, “Did I not do for you (all the things you have)? Did I not give you eyes and ears; did I not give you property and children?” He will say, “Yes, You gave me all such things.” Allah, the most Blessed, the most High, will say, “Look what you have sent for yourself?”’ He then said, ‘This person then looks around to his front, back, right and left and does not find anything to protect him from the fire.’”

ضعيف

Giving Charity Repels Misfortune - Hadith 7451

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ بَكِّرُوا بِالصَّدَقَةِ وَارْغَبُوا فِيهَا فَمَا مِنْ مُؤْمِنٍ يَتَصَدَّقُ بِصَدَقَةٍ يُرِيدُ بِهَا مَا عِنْدَ الله لِيَدْفَعَ الله بِهَا عَنْهُ شَرَّ مَا يَنْزِلُ مِنَ السَّمَاءِ إِلَى الأَرْضِ فِي ذَلِكَ الْيَوْمِ إِلاَّ وَقَاهُ الله شَرَّ مَا يَنْزِلُ مِنَ السَّمَاءِ إِلَى الأَرْضِ فِي ذَلِكَ الْيَوْمِ.

1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu Wallad who has said the following: “I heard abu ‘ Abd Allah (a. s.), say, ‘You must not be late in giving charity, and be interested in it. Any believing person who just for the sake of Allah gives charity so that Allah may protect him against the evil of things that come down from the heaven to earth on that day, that person should know that Allah does keep him safe from the evil of things that come down from heaven to earth on that day.”

ضعيف على المشهور

Giving Charity Repels Misfortune - Hadith 7452

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله لا إِلَهَ إِلاَّ هُوَ لَيَدْفَعُ بِالصَّدَقَةِ الدَّاءَ وَالدُّبَيْلَةَ وَالْحَرَقَ وَالْغَرَقَ وَالْهَدْمَ وَالْجُنُونَ وَعَدَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) سَبْعِينَ بَاباً مِنَ السُّوءِ.

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “This is a narration of abu Ja‘far (a. s.), from his ancestors. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah, the Lord, besides whom no one deserves to be worshipped, certainly repels by charity illnesses such as plague, boils, drowning, death by falling of crumbling debris, insanity, and so on. . . . He counted up to seventy kinds of misfortunes.”’

ضعيف على المشهور

Giving Charity Repels Misfortune - Hadith 7453

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الأَسَدِيِّ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَرَّ يَهُودِيٌّ بِالنَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ السَّامُ عَلَيْكَ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْكَ فَقَالَ أَصْحَابُهُ إِنَّمَا سَلَّمَ عَلَيْكَ بِالْمَوْتِ قَالَ الْمَوْتُ عَلَيْكَ قَالَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَكَذَلِكَ رَدَدْتُ ثُمَّ قَالَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ هَذَا الْيَهُودِيَّ يَعَضُّهُ أَسْوَدُ فِي قَفَاهُ فَيَقْتُلُهُ قَالَ فَذَهَبَ الْيَهُودِيُّ فَاحْتَطَبَ حَطَباً كَثِيراً فَاحْتَمَلَهُ ثُمَّ لَمْ يَلْبَثْ أَنِ انْصَرَفَ فَقَالَ لَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) ضَعْهُ فَوَضَعَ الْحَطَبَ فَإِذَا أَسْوَدُ فِي جَوْفِ الْحَطَبِ عَاضٌّ عَلَى عُودٍ فَقَالَ يَا يَهُودِيُّ مَا عَمِلْتَ الْيَوْمَ قَالَ مَا عَمِلْتُ عَمَلاً إِلاَّ حَطَبِي هَذَا احْتَمَلْتُهُ فَجِئْتُ بِهِ وَكَانَ مَعِي كَعْكَتَانِ فَأَكَلْتُ وَاحِدَةً وَتَصَدَّقْتُ بِوَاحِدَةٍ عَلَى مِسْكِينٍ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بِهَا دَفَعَ الله عَنْهُ وَقَالَ إِنَّ الصَّدَقَةَ تَدْفَعُ مِيتَةَ السَّوْءِ عَنِ الإِنْسَانِ.

3. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad from Muhammad ibn Ali from ‘Abd al-Rahman ibn Muhammad al- Asadiy from Salim ibn Mukram who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One day a Jewish man passed by the Holy Prophet, who said, “Assam Alaykum,” and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, “Wa ‘Alayka” (the same to you). His companions said, ‘What the Jewish person said meant “death to you.’” The Holy Prophet said, ‘I said the same to you.’ The Holy Prophet then said, ‘A black serpent will bite him (Jewish man) on his back, and it will kill him.’ The Jewish man went and collected a great deal of firewood, then carried it on his back; after a short while, he returned. The Messenger of Allah asked him to leave his firewood on the ground. He agreed, not realizing there was a black serpent biting on a twig inside the bunch of firewood. The Messenger of Allah asked, ‘What did you do today, Jewish man?’ He replied, ‘I did not do anything other than collecting this firewood and moving. While returning, I ate one of the two cakes I had, and gave the other one as charity to a destitute person.’ The Messenger of Allah said, ‘Because of that charity, Allah protected you. Giving charity repels bad forms of death from man.’”

ضعيف

Giving Charity Repels Misfortune - Hadith 7454

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ عَلِيٌّ (عَلَيْهِ السَّلاَم) كَانُوا يَرَوْنَ أَنَّ الصَّدَقَةَ تُدْفَعُ بِهَا عَنْ الرَّجُلِ الظَّلُومِ.

4. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali (a. s.), has said, ‘They (reliable people) were of the opinion that by giving charity, a man saves himself from suffering injustice.’”

ضعيف على المشهور

Giving Charity Repels Misfortune - Hadith 7455

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بَكِّرُوا بِالصَّدَقَةِ فَإِنَّ الْبَلاءَ لا يَتَخَطَّاهَا.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sulayman ibn ‘Amr al-Nakha‘iy who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘The Messenger of Allah has said, ‘Do not be late in giving charity; misfortunes cannot bypass it (charity).”’

ضعيف

Giving Charity Repels Misfortune - Hadith 7456

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الصَّدَقَةَ لَتَدْفَعُ سَبْعِينَ بَلِيَّةً مِنْ بَلايَا الدُّنْيَا مَعَ مِيتَةِ السَّوْءِ إِنَّ صَاحِبَهَا لا يَمُوتُ مِيتَةَ السَّوْءِ أَبَداً مَعَ مَا يُدَّخَرُ لِصَاحِبِهَا فِي الآخِرَةِ.

6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Abd al-Rahman ibn Hammad from Hanan ibn Sadir from his father who has said the following: “Abu Ja’far (a. s.), has said, ‘Giving charity repels seventy kinds of worldly misfortunes as well as disgraceful death. One who gives charity never dies a disgraceful death and will have his reward on the Day of Judgment.”

مجهول

Giving Charity Repels Misfortune - Hadith 7457

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بِشْرِ بْنِ سَلَمَةَ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ تَصَدَّقَ بِصَدَقَةٍ حِينَ يُصْبِحُ أَذْهَبَ الله عَنْهُ نَحْسَ ذَلِكَ الْيَوْمِ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Bishr ibn Salamah from Misma’ ibn ‘Abd al-Malik from Abu ‘Abdillah (a. s.) who said: "Whoever gives charity in the morning, Allah removes from him the distress of that day."

حسن

Giving Charity Repels Misfortune - Hadith 7458

8ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) لإِسْمَاعِيلَ بْنِ مُحَمَّدٍ وَذَكَرَ لَهُ أَنَّ ابْنَهُ صَدَّقَ عَنْهُ قَالَ إِنَّهُ رَجُلٌ قَالَ فَمُرْهُ أَنْ يَتَصَدَّقَ وَلَوْ بِالْكِسْرَةِ مِنَ الْخُبْزِ ثُمَّ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِنَّ رَجُلاً مِنْ بَنِي إِسْرَائِيلَ كَانَ لَهُ ابْنٌ وَكَانَ لَهُ مُحِبّاً فَأُتِيَ فِي مَنَامِهِ فَقِيلَ لَهُ إِنَّ ابْنَكَ لَيْلَةَ يَدْخُلُ بِأَهْلِهِ يَمُوتُ قَالَ فَلَمَّا كَانَ تِلْكَ اللَّيْلَةُ وَبَنَى عَلَيْهِ أَبُوهُ تَوَقَّعَ أَبُوهُ ذَلِكَ فَأَصْبَحَ ابْنُهُ سَلِيماً فَأَتَاهُ أَبُوهُ فَقَالَ لَهُ يَا بُنَيَّ هَلْ عَمِلْتَ الْبَارِحَةَ شَيْئاً مِنَ الْخَيْرِ قَالَ لا إِلاَّ أَنَّ سَائِلاً أَتَى الْبَابَ وَقَدْ كَانُوا ادَّخَرُوا لِي طَعَاماً فَأَعْطَيْتُهُ السَّائِلَ فَقَالَ بِهَذَا دَفَعَ الله عَنْكَ.

8. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn Muhammad from more than one narrator from Ali ibn Asbat from al-Hassan ibn al-Jahm who has said the following: “Abu al-Hassan (a. s.), once in response to the words of Isma‘il ibn Muhammad that his son had given charity on his behalf and that he is a man, said this. ‘Ask him to give charity, even if it is only a small piece of bread.’ The Imam then said that abu Ja‘far (a. s.), has said, ‘A man in banu Israel had a son whom he loved a great deal. In his dream, he was told, “One night, after going to bed with his wife, your son will die.” His father helped him to get married and when that night came, he was concerned about his dream. In the morning he found his son safe and alive. He went to him and asked, “Son, did you do any good deed last night?” He replied, “No, except that a beggar came to the door last night. They had spared some food for me, and I gave it to the beggar.” He then said, “Because of this, (Allah) has repelled misfortune from you.””’

مرسل كالموثق

Giving Charity Repels Misfortune - Hadith 7459

9ـ وَبِهَذَا الإِسْنَادِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ بَيْنِي وَبَيْنَ رَجُلٍ قِسْمَةُ أَرْضٍ وَكَانَ الرَّجُلُ صَاحِبَ نُجُومٍ وَكَانَ يَتَوَخَّى سَاعَةَ السُّعُودِ فَيَخْرُجُ فِيهَا وَأَخْرُجُ أَنَا فِي سَاعَةِ النُّحُوسِ فَاقْتَسَمْنَا فَخَرَجَ لِي خَيْرُ الْقِسْمَيْنِ فَضَرَبَ الرَّجُلُ يَدَهُ الْيُمْنَى عَلَى الْيُسْرَى ثُمَّ قَالَ مَا رَأَيْتُ كَالْيَوْمِ قَطُّ قُلْتُ وَيْلَ الآخَرِ وَمَا ذَاكَ قَالَ إِنِّي صَاحِبُ نُجُومٍ أَخْرَجْتُكَ فِي سَاعَةِ النُّحُوسِ وَخَرَجْتُ أَنَا فِي سَاعَةِ السُّعُودِ ثُمَّ قَسَمْنَا فَخَرَجَ لَكَ خَيْرُ الْقِسْمَيْنِ فَقُلْتُ أَ لا أُحَدِّثُكَ بِحَدِيثٍ حَدَّثَنِي بِهِ أَبِي قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ سَرَّهُ أَنْ يَدْفَعَ الله عَنْهُ نَحْسَ يَوْمِهِ فَلْيَفْتَتِحْ يَوْمَهُ بِصَدَقَةٍ يُذْهِبُ الله بِهَا عَنْهُ نَحْسَ يَوْمِهِ وَمَنْ أَحَبَّ أَنْ يُذْهِبَ الله عَنْهُ نَحْسَ لَيْلَتِهِ فَلْيَفْتَتِحْ لَيْلَتَهُ بِصَدَقَةٍ يَدْفَعُ الله عَنْهُ نَحْسَ لَيْلَتِهِ فَقُلْتُ وَإِنِّي افْتَتَحْتُ خُرُوجِي بِصَدَقَةٍ فَهَذَا خَيْرٌ لَكَ مِنْ عِلْمِ النُّجُومِ.

9. Through the same chain of narrators, it is narrated from Ali ibn Asbat from the chain of his narrators who has said the following: “Abu ‘Abd Allah (a. s.), has said a man and I shared a piece of land. The man was an astrologer. He would find the lucky hour for his coming out of his home and an unlucky hour for me to come out of my home. We divided it, and my share was the better one. The man struck his hand against the other and said, ‘I have never seen such a day!’ I then said, ‘Woe upon the others. What is the matter?’ He said, ‘I am an astrologer. I asked you to come out from your home in an unlucky hour, and I came out in a lucky hour. We divided it, but your share came out to be the better one.’ I then asked, ‘Can I narrate to you a Hadith my father narrated to me? The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one has a wish before Allah to remove the evil of an unlucky hour from him, he should begin his day by giving charity. For giving charity, Allah removes the evil of the unlucky hour from him. If one has a wish before Allah to remove the evil of the unlucky hour of the night from him, he should begin his night by giving charity. For giving charity, Allah removes the evil of the unlucky hour of the night from him.” I began my coming out by giving charity. This is better than your astrology.’”

مرسل

Giving Charity Repels Misfortune - Hadith 7460

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ كَانَ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ وَلَمْ يَكُنْ لَهُ وَلَدٌ فَوُلِدَ لَهُ غُلامٌ وَقِيلَ لَهُ إِنَّهُ يَمُوتُ لَيْلَةَ عُرْسِهِ فَمَكَثَ الْغُلامُ فَلَمَّا كَانَ لَيْلَةُ عُرْسِهِ نَظَرَ إِلَى شَيْخٍ كَبِيرٍ ضَعِيفٍ فَرَحِمَهُ الْغُلامُ فَدَعَاهُ فَأَطْعَمَهُ فَقَالَ لَهُ السَّائِلُ أَحْيَيْتَنِي أَحْيَاكَ الله قَالَ فَأَتَاهُ آتٍ فِي النَّوْمِ فَقَالَ لَهُ سَلِ ابْنَكَ مَا صَنَعَ فَسَأَلَهُ فَخَبَّرَهُ بِصَنِيعِهِ قَالَ فَأَتَاهُ الآتِي مَرَّةً أُخْرَى فِي النَّوْمِ فَقَالَ لَهُ إِنَّ الله أَحْيَا لَكَ ابْنَكَ بِمَا صَنَعَ بِالشَّيْخِ.

10. AI-Husayn ibn Muhammad has narrated from Mu‘affa’ ibn Muhammad from al-Hassan ibn Ali af-Washsha’ who has said the following: “I heard abu al-Hassan (a. s.), say, ‘Among banu Israel there was a man who did not have a son. When he became the father of a son, he was told that his son would die on the night of his marriage. The boy waited until the night of his marriage, when he saw a frail, old man. He felt sympathy for him and invited him for food. The old man said to him, “You revived me, and I pray to Allah to give you life.” He (the father) was told in his dream to ask his son about what he had done. He asked his son, and his son told him about his treatment of the old man. Someone in his dream, again, told him that Allah has protected your son from dying because of his good treatment of the old man.’”

ضعيف على المشهور

Giving Charity Repels Misfortune - Hadith 7461

11ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ كُنْتُ مَعَ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي مَسْجِدِ الرَّسُولِ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَسَقَطَ شُرْفَةٌ مِنْ شُرَفِ الْمَسْجِدِ فَوَقَعَتْ عَلَى رَجُلٍ فَلَمْ تَضُرَّهُ وَأَصَابَتْ رِجْلَهُ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) سَلُوهُ أَيَّ شَيْ‏ءٍ عَمِلَ الْيَوْمَ فَسَأَلُوهُ فَقَالَ خَرَجْتُ وَفِي كُمِّي تَمْرٌ فَمَرَرْتُ بِسَائِلٍ فَتَصَدَّقْتُ عَلَيْهِ بِتَمْرَةٍ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) بِهَا دَفَعَ الله عَنْكَ.

11. Ali ibn Muhammad has narrated from ‘Abd Allah from Ahmad ibn Muhammad ibn Khalid from his father from Fadalah ibn Ayyub from those he has mentioned from Muhammad ibn Muslim who has said the following: “I was in the presence of abu Ja‘far (a. s.), in the Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. At that time, one of the extended over-hangings of the Masjid fell on a man and injured his leg. Abu Ja‘far (a. s.), told us to ask him about what he has done today. When people asked him about it, he said, ‘When I came out of my home, there were some dates in my sleeve. I passed by a beggar and gave him one piece of date as charity. 5 Abu Ja’far (a. s.), said, ‘That is the reason why Allah repelled misfortune from you.”’

مرسل

The Virtue of Giving Charity Out of Public Sight - Hadith 7462

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) صَدَقَةُ السِّرِّ تُطْفِىُ غَضَبَ الرَّبِّ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ibn al-Qaddah who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Giving charity out of public sight extinguishes the anger of the Lord.’”

ضعيف على المشهور

The Virtue of Giving Charity Out of Public Sight - Hadith 7463

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَالْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَا عَمَّارُ الصَّدَقَةُ وَالله فِي السِّرِّ أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلانِيَةِ وَكَذَلِكَ وَالله الْعِبَادَةُ فِي السِّرِّ أَفْضَلُ مِنْهَا فِي الْعَلانِيَةِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from Ali ibn Mirdas from Safwan ibn Yahya’ and al-Hassan ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabatiy who has said the following: “Abu ’Abd Allah (a. s.), once said to me, ‘O ‘Ammar, giving charity, by Allah, out of public sight, is more virtuous than giving charity publicly. In the same way, worshipping Allah out of public sight is more virtuous than worshipping Him in public.’ ”

ضعيف على المشهور

The Virtue of Giving Charity Out of Public Sight - Hadith 7464

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) صَدَقَةُ السِّرِّ تُطْفِىُ غَضَبَ الرَّبِّ تَبَارَكَ وَتَعَالَى.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Safwan ibn Yahya from ‘Abd Allah ibn al-Walid al-Wassafiy who has said the following: “Abu Ja’far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Giving charity out of public sight extinguishes the anger of the Lord, Allah, the most Blessed, the most High.’”

مجهول

Giving Charity During the Night - Hadith 7465

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ كَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا أَعْتَمَ وَذَهَبَ مِنَ اللَّيْلِ شَطْرُهُ أَخَذَ جِرَاباً فِيهِ خُبْزٌ وَلَحْمٌ وَالدَّرَاهِمُ فَحَمَلَهُ عَلَى عُنُقِهِ ثُمَّ ذَهَبَ بِهِ إِلَى أَهْلِ الْحَاجَةِ مِنْ أَهْلِ الْمَدِينَةِ فَقَسَمَهُ فِيهِمْ وَلا يَعْرِفُونَهُ فَلَمَّا مَضَى أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَدُوا ذَلِكَ فَعَلِمُوا أَنَّهُ كَانَ أَبَا عَبْدِ الله ع.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “When it became dark and a part of the night had passed, abu ‘ Abd Allah (a. s.), would pick up on his shoulder a sack of bread, meat and money and go to the needy people of al-Madinah, distribute it among them, and no one knew who he was. When abu ‘Abd Allah (a. s.), passed away, they missed him and realized that he (the helping person) was abu ‘Abd Allah (a. s.).”

صحيح

Giving Charity During the Night - Hadith 7466

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا طَرَقَكُمْ سَائِلٌ ذَكَرٌ بِلَيْلٍ فَلا تَرُدُّوهُ.

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy, who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If a needy person comes to you during the night asking for help, you must not turn him away (without giving any charity).’”

ضعيف على المشهور

Giving Charity During the Night - Hadith 7467

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ خَرَجَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي لَيْلَةٍ قَدْ رُشَّتْ وَهُوَ يُرِيدُ ظُلَّةَ بَنِي سَاعِدَةَ فَاتَّبَعْتُهُ فَإِذَا هُوَ قَدْ سَقَطَ مِنْهُ شَيْ‏ءٌ فَقَالَ بِسْمِ الله اللهمَّ رُدَّ عَلَيْنَا قَالَ فَأَتَيْتُهُ فَسَلَّمْتُ عَلَيْهِ قَالَ فَقَالَ مُعَلًّى قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ فَقَالَ لِي الْتَمِسْ بِيَدِكَ فَمَا وَجَدْتَ مِنْ شَيْ‏ءٍ فَادْفَعْهُ إِلَيَّ فَإِذَا أَنَا بِخُبْزٍ مُنْتَشِرٍ كَثِيرٍ فَجَعَلْتُ أَدْفَعُ إِلَيْهِ مَا وَجَدْتُ فَإِذَا أَنَا بِجِرَابٍ أَعْجِزُ عَنْ حَمْلِهِ مِنْ خُبْزٍ فَقُلْتُ جُعِلْتُ فِدَاكَ أَحْمِلُهُ عَلَى رَأْسِي فَقَالَ لا أَنَا أَوْلَى بِهِ مِنْكَ وَلَكِنِ امْضِ مَعِي قَالَ فَأَتَيْنَا ظُلَّةَ بَنِي سَاعِدَةَ فَإِذَا نَحْنُ بِقَوْمٍ نِيَامٍ فَجَعَلَ يَدُسُّ الرَّغِيفَ وَالرَّغِيفَيْنِ حَتَّى أَتَى عَلَى آخِرِهِمْ ثُمَّ انْصَرَفْنَا فَقُلْتُ جُعِلْتُ فِدَاكَ يَعْرِفُ هَؤُلاءِ الْحَقَّ فَقَالَ لَوْ عَرَفُوهُ لَوَاسَيْنَاهُمْ بِالدُّقَّةِ وَالدُّقَّةُ هِيَ الْمِلْحُ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمْ يَخْلُقْ شَيْئاً إِلاَّ وَلَهُ خَازِنٌ يَخْزُنُهُ إِلاَّ الصَّدَقَةَ فَإِنَّ الرَّبَّ يَلِيهَا بِنَفْسِهِ وَكَانَ أَبِي إِذَا تَصَدَّقَ بِشَيْ‏ءٍ وَضَعَهُ فِي يَدِ السَّائِلِ ثُمَّ ارْتَدَّهُ مِنْهُ فَقَبَّلَهُ وَشَمَّهُ ثُمَّ رَدَّهُ فِي يَدِ السَّائِلِ إِنَّ صَدَقَةَ اللَّيْلِ تُطْفِىُ غَضَبَ الرَّبِّ وَتَمْحُو الذَّنْبَ الْعَظِيمَ وَتُهَوِّنُ الْحِسَابَ وَصَدَقَةَ النَّهَارِ تُثْمِرُ الْمَالَ وَتَزِيدُ فِي الْعُمُرِ إِنَّ عِيسَى ابْنَ مَرْيَمَ (عَلَيْهِما السَّلاَم) لَمَّا أَنْ مَرَّ عَلَى شَاطِىِ الْبَحْرِ رَمَى بِقُرْصٍ مِنْ قُوتِهِ فِي الْمَاءِ فَقَالَ لَهُ بَعْضُ الْحَوَارِيِّينَ يَا رُوحَ الله وَكَلِمَتَهُ لِمَ فَعَلْتَ هَذَا وَإِنَّمَا هُوَ مِنْ قُوتِكَ قَالَ فَقَالَ فَعَلْتُ هَذَا لِدَابَّةٍ تَأْكُلُهُ مِنْ دَوَابِّ الْمَاءِ وَثَوَابُهُ عِنْدَ الله عَظِيمٌ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘dan ibn Muslim from Mu ’alia ibn Khunays who has said the following: “One rainy night, abu ‘Abd Allah (a. s.), went out to Zullah of banu Sa‘idah. I followed him and saw that some of his things fell down. He said, ‘Bismillah (by the name of Allah). O Lord, please return it back to us.’ I went to him and greeted him with the greetings of peace. He said, ‘Is it you, Mu‘alla’?’ I replied, ‘Yes, may Allah keep my soul in the service of your cause.’ He said. ‘Search with your hands and give us whatever you find.’ I found a great deal of bread spread around and kept giving whatever bread I found to him. I found a sack full of bread so heavy that I could not lift it up. I then said, ‘May Allah keep my soul in the service of your cause; allow me to pick it up on my head.’ He said, ‘No, I am more proper for this than you are, but come along with me.’ We then reached Zullah of banu Sa‘idah and found a whole company of people sleeping. He then began to make one or two breads available to each one to the last of them, in a way that no one else could see. We then returned and I asked, ‘May Allah keep my soul in the service of your cause, do these people know the truth (are they Shi‘a)?’ He replied, ‘Were they of those who know the truth, we would have joined them for bread with salt. Allah, the most Blessed, the most High, has made a treasurer for everything He has created, except charity. The Lord Himself is the treasurer thereof. When my father would give charity, he would place it in the hand of the person asking for help, then take it back from him, kiss and smell it, and then give it back to him. Giving charity during the night extinguishes the anger of the Lord, deletes the great sin and makes presentation of one’s accounts easier. Giving charity during the day increases one’s wealth and longevity of life. Jesus, son of Mary, when passing by the coastline of the ocean, threw a loaf of bread in the water. Someone among his disciples said, ‘O the Spirit and Word of Allah, why did you throw your bread in the water, it was your food for the day?’ Jesus replied, ‘I did it for the living things in the ocean that may eat it and the reward for it with Allah is great.’”

مجهول

Giving Charity Increases One’s Wealth - Hadith 7468

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الصَّدَقَةَ تَقْضِي الدَّيْنَ وَتَخْلُفُ بِالْبَرَكَةِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Giving charity pays off debts and leaves behind blessings.’”

موثق

Giving Charity Increases One’s Wealth - Hadith 7469

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله قَالَ حَدَّثَنِي الْجَهْمُ بْنُ الْحَكَمِ الْمَدَائِنِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) تَصَدَّقُوا فَإِنَّ الصَّدَقَةَ تَزِيدُ فِي الْمَالِ كَثْرَةً وَتَصَدَّقُوا رَحِمَكُمُ الله.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah, from al-Jahm ibn al-Hakam al-Mada’iniy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Give charity; charity increases wealth a great deal. Give charity, may Allah grant you favors.’”

ضعيف على المشهور

Giving Charity Increases One’s Wealth - Hadith 7470

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ وَهْبَانَ عَنْ عَمِّهِ هَارُونَ بْنِ عِيسَى قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِمُحَمَّدٍ ابْنِهِ يَا بُنَيَّ كَمْ فَضَلَ مَعَكَ مِنْ تِلْكَ النَّفَقَةِ قَالَ أَرْبَعُونَ دِينَاراً قَالَ اخْرُجْ فَتَصَدَّقْ بِهَا قَالَ إِنَّهُ لَمْ يَبْقَ مَعِي غَيْرُهَا قَالَ تَصَدَّقْ بِهَا فَإِنَّ الله عَزَّ وَجَلَّ يُخْلِفُهَا أَ مَا عَلِمْتَ أَنَّ لِكُلِّ شَيْ‏ءٍ مِفْتَاحاً وَمِفْتَاحُ الرِّزْقِ الصَّدَقَةُ فَتَصَدَّقْ بِهَا فَفَعَلَ فَمَا لَبِثَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَشَرَةَ أَيَّامٍ حَتَّى جَاءَهُ مِنْ مَوْضِعٍ أَرْبَعَةُ آلافِ دِينَارٍ فَقَالَ يَا بُنَيَّ أَعْطَيْنَا لله أَرْبَعِينَ دِينَاراً فَأَعْطَانَا الله أَرْبَعَةَ آلافِ دِينَارٍ.

3. Ahmad ibn Muhammad from has narrated from his father from Ali ibn Wahban from his uncle, Harun ibn ‘Isa who has said the following: “Abu ‘Abd Allah (a. s.), once said to his son, Muhammad, ‘Son, how much is left with you of that (money) for expenses?’ He replied, ‘Forty dinars are left.’ He said, ‘You should go out and give it away as charity.’ The son said, ‘No more money is left with me besides this.’ The Imam said, ‘You should give it as charity, Allah, the Most Majestic, the Most Glorious, will replace it. Have you not noted that for everything there is a key, and the key to greater means of sustenance is giving charity, so give it as charity.’ The son followed the instruction. Abu ‘Abd Allah (a. s.), waited for only ten days until he received four thousand dinars from a certain place. He then said, ‘Son, we gave Allah forty dinars and He has given us four thousand dinars.’”

ضعيف

Giving Charity Increases One’s Wealth - Hadith 7471

4ـ قَالَ وَحَدَّثَنِي عَلِيُّ بْنُ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ.

4. The narrator of the above Hadith has said that Ali ibn Hassan narrated to me from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), has said, ‘Make the means of sustenance descend to you by giving charity.’”

ضعيف على المشهور

Giving Charity Increases One’s Wealth - Hadith 7472

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَا أَحْسَنَ عَبْدٌ الصَّدَقَةَ فِي الدُّنْيَا إِلاَّ أَحْسَنَ الله الْخِلافَةَ عَلَى وُلْدِهِ مِنْ بَعْدِهِ وَقَالَ حُسْنُ الصَّدَقَةِ يَقْضِي الدَّيْنَ وَيَخْلُفُ عَلَى الْبَرَكَةِ.

5. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whenever a man gives charity of the best quality, Allah replaces it for him with children in the same way (of best quality children) after his passing away.” The Imam has also said, ‘Giving charity of best quality pays off debts and leaves behind blessings.’”

ضعيف على المشهور

Giving Charity to Relatives - Hadith 7473

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ وَصَلَ قَرِيباً بِحَجَّةٍ أَوْ عُمْرَةٍ كَتَبَ الله لَهُ حَجَّتَيْنِ وَعُمْرَتَيْنِ وَكَذَلِكَ مَنْ حَمَلَ عَنْ حَمِيمٍ يُضَاعِفُ الله لَهُ الأَجْرَ ضِعْفَيْنِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from Jabir who has said the following: “Abu Ja’far (a. s.), has stated the following Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “For one who helps a relative to perform Hajj or ‘Umrah, Allah writes it as though it was two Hajj and two ‘Umrah. Likewise is the case when a friend helps his friend, that is, Allah doubles his reward.’””

ضعيف

Giving Charity to Relatives - Hadith 7474

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَيُّ الصَّدَقَةِ أَفْضَلُ قَالَ عَلَى ذِي الرَّحِمِ الْكَاشِحِ.

2. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was asked, ‘What kind of charity giving is more virtuous?’ He (the Messenger of Allah), O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, replied, ‘It is charity to a hostile relative.’”

ضعيف على المشهور

Giving Charity to Relatives - Hadith 7475

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الصَّدَقَةُ بِعَشَرَةٍ وَالْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَصِلَةُ الإِخْوَانِ بِعِشْرِينَ وَصِلَةُ الرَّحِمِ بِأَرْبَعَةٍ وَعِشْرِينَ.

3. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has stated the following Hadith. ‘The Messenger of Allah has, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘The reward for giving charity is tenfold, for giving a loan is eighteen-fold, for one for maintaining good relations with friends is twenty-fold, and for one maintaining good relations with relatives is twenty-four-fold. ’ ”

ضعيف على المشهور

Providing for the Family to Improve the Quality of Their Lives - Hadith 7476

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) قَالَ أَرْضَاكُمْ عِنْدَ الله أَسْبَغُكُمْ عَلَى عِيَالِهِ.

1. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from al-Hassan ibn Mahbub from Malik ibn ‘Atiyyah from abu Hamzah al-Thumaliy who has said the following: “Ali ibn al-Husayn (a. s.), has said, ’Of the people among you with whom Allah is most happy, is the one who improves the quality of life of his family the most.”

صحيح

Providing for the Family to Improve the Quality of Their Lives - Hadith 7477

2ـ وَعَنْهُمَا عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ رَجُلٌ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِنَّ لِي ضَيْعَةً بِالْجَبَلِ أَسْتَغِلُّهَا فِي كُلِّ سَنَةٍ ثَلاثَ آلافِ دِرْهَمٍ فَأُنْفِقُ عَلَى عِيَالِي مِنْهَا أَلْفَيْ دِرْهَمٍ وَأَتَصَدَّقُ مِنْهَا بِأَلْفِ دِرْهَمٍ فِي كُلِّ سَنَةٍ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِنْ كَانَتِ الأَلْفَانِ تَكْفِيهِمْ فِي جَمِيعِ مَا يَحْتَاجُونَ إِلَيْهِ لِسَنَتِهِمْ فَقَدْ نَظَرْتَ لِنَفْسِكَ وَوُفِّقْتَ لِرُشْدِكَ وَأَجْرَيْتَ نَفْسَكَ فِي حَيَاتِكَ بِمَنْزِلَةِ مَا يُوصِي بِهِ الْحَيُّ عِنْدَ مَوْتِهِ.

2. It is narrated from the two of them from al-Hassan ibn Mahbub from al-’Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Once a man said to abu Ja’far (a. s.), ‘I have a certain amount of property in the mountains from which I receive three thousand dirham profit every year. I spend two thousand dirham for my family and one thousand dirham for charity every year.’ Abu Ja’far (a. s.), then said, ‘If the two thousand is enough for all of their needs for the year, you have been considerate for yourself, had good opportunity to have the right guidance. You have executed a plan for yourself in your lifetime which is like what one plans in his will.’”

صحيح

Providing for the Family to Improve the Quality of Their Lives - Hadith 7478

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ يَنْبَغِي لِلرَّجُلِ أَنْ يُوَسِّعَ عَلَى عِيَالِهِ كَيْلا يَتَمَنَّوْا مَوْتَهُ وَتَلا هَذِهِ الآيَةَ وَيُطْعِمُونَ الطَّعامَ عَلى‏ حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً قَالَ الأَسِيرُ عِيَالُ الرَّجُلِ يَنْبَغِي لِلرَّجُلِ إِذَا زِيدَ فِي النِّعْمَةِ أَنْ يَزِيدَ أُسَرَاءَهُ فِي السَّعَةِ عَلَيْهِمْ ثُمَّ قَالَ إِنَّ فُلاناً أَنْعَمَ الله عَلَيْهِ بِنِعْمَةٍ فَمَنَعَهَا أُسَرَاءَهُ وَجَعَلَهَا عِنْدَ فُلانٍ فَذَهَبَ الله بِهَا قَالَ مُعَمَّرٌ وَكَانَ فُلانٌ حَاضِراً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mu’ammar ibn Khallad who has said the following: “Abu al-Hassan (a. s.), has said, ‘A man should better the quality of life of his family so that they may not wish for his death.’ He then recited this from the Holy Quran, “They give food, because of their love for Him, to a destitute, orphan and captive.” (76:8) Captive (in this verse) is a reference to one’s family; thus, he should improve the quality of their lives when his financial conditions improve.’ He then said, ‘So and so received favors from Allah, but he held it back from his family and instead kept it with so and so. Allah then took it away from him.’ Mu’ammar has said, ‘So and so was present at that time.’”

صحيح

Providing for the Family to Improve the Quality of Their Lives - Hadith 7479

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الرَّبِيعِ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَابْدَأْ بِمَنْ تَعُولُ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from Rabi’a ibn Yazid who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘A providing hand is better than an asking hand, and you should begin providing for your family.’”

مجهول

Providing for the Family to Improve the Quality of Their Lives - Hadith 7480

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ قَالَ صَاحِبُ النِّعْمَةِ يَجِبُ عَلَيْهِ التَّوْسِعَةُ عَنْ عِيَالِهِ.

5. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr who has said the following: “Al-Rida (a. s.), has said, ‘A wealthy person should improve the quality of life of his family.’”

ضعيف على المشهور

Providing for the Family to Improve the Quality of Their Lives - Hadith 7481

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْمُؤْمِنُ يَأْكُلُ بِشَهْوَةِ أَهْلِهِ وَالْمُنَافِقُ يَأْكُلُ أَهْلُهُ بِشَهْوَتِهِ.

6 - Ali ibn Ibrahim reported from his father, from an-Nawfali, from as-Sakuni, from Abu Abdullah (as), who narrated: The Messenger of Allah (sw) said, "The believer eats according to the desires of his family, while the hypocrite eats according to his own desires."

ضعيف على المشهور

Providing for the Family to Improve the Quality of Their Lives - Hadith 7482

7ـ سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ أَنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) سُئِلَ أَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَقُوتُ عِيَالَهُ قُوتاً مَعْرُوفاً قَالَ نَعَمْ إِنَّ النَّفْسَ إِذَا عَرَفَتْ قُوتَهَا قَنِعَتْ بِهِ وَنَبَتَ عَلَيْهِ اللَّحْمُ.

7. Sahl ibn Ziyad has narrated from Ali ibn Asbat from his father who has said the following: “Abu ‘Abd Allah (a. s.), was asked, ‘Did the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, provide proper sustenance for his family?’ The Imam replied, ‘Yes, when a soul knows how much it needs, it then becomes satisfied with that much and flesh grows with it.’”

ضعيف على المشهور

Providing for the Family to Improve the Quality of Their Lives - Hadith 7483

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ يَعُولُهُ.

8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is enough sin for one not to provide for his family and lose them.’”

حسن

Providing for the Family to Improve the Quality of Their Lives - Hadith 7484

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي الْخَزْرَجِ الأَنْصَارِيِّ عَنْ عَلِيِّ بْنِ غُرَابٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَلْعُونٌ مَلْعُونٌ مَنْ أَلْقَى كَلَّهُ عَلَى النَّاسِ مَلْعُونٌ مَلْعُونٌ مَنْ ضَيَّعَ مَنْ يَعُولُ.

9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from abu al-Khazraj al-Ansariy from Ali ibn Ghurab who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah has said, ‘Condemned is one, indeed condemned is one who shifts his burden upon the people, and so also is one who loses his family and does not provide sustenance for them.’”

مجهول

Providing for the Family to Improve the Quality of Their Lives - Hadith 7485

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) لأَنْ أَدْخُلَ السُّوقَ وَمَعِي دَرَاهِمُ أَبْتَاعُ بِهِ لِعِيَالِي لَحْماً وَقَدْ قَرِمُوا أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ نَسَمَةً.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Sayf ibn ‘Amirah from abu Hamzah who has said the following: “Ali ibn al-Husayn (a. s.), has said, ‘I love going to the market to buy meat for my family who strongly desire it, more than setting free an enslaved soul.’”

حسن

Providing for the Family to Improve the Quality of Their Lives - Hadith 7486

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) إِذَا أَصْبَحَ خَرَجَ غَادِياً فِي طَلَبِ الرِّزْقِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ الله أَيْنَ تَذْهَبُ فَقَالَ أَتَصَدَّقُ لِعِيَالِي قِيلَ لَهُ أَ تَتَصَدَّقُ قَالَ مَنْ طَلَبَ الْحَلالَ فَهُوَ مِنَ الله عَزَّ وَجَلَّ صَدَقَةٌ عَلَيْهِ.

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali ibn al-Husayn (a. s.), would go out early every morning to earn a living. If people asked, ‘Where are you going, O great grandson of the Holy Prophet?’ He replied, ‘I want to give charity to my family.’ People then asked, ‘Is it charity?’ He then replied, ‘One who earns in lawful way; his earnings are Allah’s charity for him.’”

حسن

Providing for the Family to Improve the Quality of Their Lives - Hadith 7487

12ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الأَنْصَارِيِّ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الْمُؤْمِنَ يَأْخُذُ بِأَدَبِ الله عَزَّ وَجَلَّ إِذَا وَسَّعَ عَلَ��ْهِ اتَّسَعَ وَإِذَا أَمْسَكَ عَلَيْهِ أَمْسَكَ.

12. Ali has narrated from Muhammad ibn Bandar from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from abu Muhammad al- Ansariy from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The believing person follows the discipline of Allah, the Most Majestic, the Most Glorious. When Allah grants him extended favors, he becomes generous; and when He holds back, he also spares his means.’”

مجهول

Providing for the Family to Improve the Quality of Their Lives - Hadith 7488

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ الْقَيِّمَ عَلَى عِيَالِهِ.

13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Murazim from Mu’adh ibn Kathir who has said the following: “Abu ‘Abd Allah (a. s.), has said that it is of the prosperity of man to support and provide for his family.”

حسن

Providing for the Family to Improve the Quality of Their Lives - Hadith 7489

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلاَم) يَقُولُ يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَنْقُصَ مِنْ قُوتِ عِيَالِهِ فِي الشِّتَاءِ وَيَزِيدَ فِي وَقُودِهِمْ.

14. Ali ibn Ibrahim has narrated from his father from Yasir al-Khadim who has said the following: “I heard abu al-Hassan al-Rida (a. s.), say, ‘A man should spare from the means of his sustenance to provide fuel for his family during winter.’”

مجهول على المشهور

One’s Dependents - Hadith 7490

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مَنِ الَّذِي أَحْتَنُّ عَلَيْهِ وَتَلْزَمُنِي نَفَقَتُهُ قَالَ الْوَالِدَانِ وَالْوَلَدُ وَالزَّوْجَةُ.

1. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah from Hariz who has said the following: “Once I asked abu ’Abd Allah (a. s.), ‘Who should I sympathize with and who are my dependents?’ He replied, ‘Such people are your parents, your children, and your wife.’”

حسن

One’s Dependents - Hadith 7491

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ بِيَتِيمٍ فَقَالَ خُذُوا بِنَفَقَتِهِ أَقْرَبَ النَّاسِ مِنْهُ مِنَ الْعَشِيرَةِ كَمَا يَأْكُلُ مِيرَاثَهُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that an orphan was brought before ’Amir al-Mu’minin (a. s.), who said, ‘Make his closest relative pay for his expenses; such people are the ones who claim his legacy.’”

موثق

One’s Dependents - Hadith 7492

3ـ سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مَنْ يَلْزَمُ الرَّجُلَ مِنْ قَرَابَتِهِ مِمَّنْ يُنْفِقُ عَلَيْهِ قَالَ الْوَالِدَانِ وَالْوَلَدُ وَالزَّوْجَةُ.

3. Sahl ibn Ziyad has narrated from Ali ibn al-Hakam from ‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I asked abu ‘Abd Allah (a. s.), ‘Who are one’s dependents for whom providing sustenance is obligatory on him?’ He (the Imam) replied, ‘Such people are one’s parents, children and wife.’”

ضعيف على المشهور

Giving Charity to Those Whom One Does Not Know - Hadith 7493

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أُطْعِمُ سَائِلاً لا أَعْرِفُهُ مُسْلِماً فَقَالَ نَعَمْ أَعْطِ مَنْ لا تَعْرِفُهُ بِوَلايَةٍ وَلا عَدَاوَةٍ لِلْحَقِّ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَقُولُوا لِلنَّاسِ حُسْناً وَلا تُطْعِمْ مَنْ نَصَبَ لِشَيْ‏ءٍ مِنَ الْحَقِّ أَوْ دَعَا إِلَى شَيْ‏ءٍ مِنَ الْبَاطِلِ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Sadir al-Sayrafiy who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I know someone is asking for help, but I do not know if he is a Muslim or not.’ The Imam said, ‘You can give charity to one whom you do not know is a friend or enemy of the truth. Allah, the Most Majestic, the Most Glorious, has said, “Say good words to people.” (2:83) Do not give charity to those who are hostile to the truth or call people to something of falsehood.’”

حسن

Giving Charity to Those Whom One Does Not Know - Hadith 7494

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ السَّائِلِ يَسْأَلُ وَلا يُدْرَى مَا هُوَ قَالَ أَعْطِ مَنْ وَقَعَتْ لَهُ الرَّحْمَةُ فِي قَلْبِكَ وَقَالَ أَعْطِ دُونَ الدِّرْهَمِ قُلْتُ أَكْثَرُ مَا يُعْطَى قَالَ أَرْبَعَةُ دَوَانِيقَ.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Fadl al-Nawfaliy from his father who has said the following: “Abu ‘Abd Allah (a. s.), was asked about giving charity to an unidentified person. He replied, ‘You can give charity to one for whom you feel sympathy in your heart.’ He said, ‘Give him less than a dirham.’ I asked, ‘What is the maximum I can give?’ He replied, ‘It is four Dawaniq (a certain measurement of things).”’

مجهول

Giving Charity to Bedouins and People Who Live in Desolate Areas - Hadith 7495

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّدَقَةِ عَلَى أَهْلِ الْبَوَادِي وَالسَّوَادِ فَقَالَ تَصَدَّقْ عَلَى الصِّبْيَانِ وَالنِّسَاءِ وَالزَّمْنَى وَالضُّعَفَاءِ وَالشُّيُوخِ وَكَانَ يَنْهَى عَنْ أُولَئِكَ الْجُمَّانِينَ يَعْنِي أَصْحَابَ الشُّعُورِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Isma‘il ibn Bazi’ or someone other than him from Muhammad ibn ‘Adhafir from ‘Umar ibn Yazid who has said the following: “I asked abu ‘ Abd Allah (a. s.), about giving charity to the Bedouins and people who live in remote areas. He replied, ‘Give charity to their children, women and people suffering from chronic illness, the weak and the old.’ He prohibited giving charity to those with big hairs (meaning thereby people hostile to ’A’immah).’’

مرسل

Giving Charity to Bedouins and People Who Live in Desolate Areas - Hadith 7496

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنْ زُرْعَةَ عَنْ مِنْهَالٍ الْقَصَّابِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَعْطِ الْكَبِيرَ وَالْكَبِيرَةَ وَالصَّغِيرَ وَالصَّغِيرَةَ وَمَنْ وَقَعَتْ لَهُ فِي قَلْبِكَ رَحْمَةٌ وَإِيَّاكَ وَكُلَّ وَقَالَ بِيَدِهِ وَهَزَّهَا.

2. Ahmad ibn Muhammad has narrated from Ali ibn al-Salt from Zur‘ah, from Minhal al-Qassab who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Give charity to old men and women, small boys and girls, and to whomever you sympathize with; never give charity to those . . he moved his hand as if shaking something off his hand (a reference to those hostile to ’A’immah).”

مجهول

Giving Charity to Bedouins and People Who Live in Desolate Areas - Hadith 7497

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ أَهْلَ السَّوَادِ يَقْتَحِمُونَ عَلَيْنَا وَفِيهِمُ الْيَهُودُ وَالنَّصَارَى وَالْمَجُوسُ فَنَتَصَدَّقُ عَلَيْهِمْ فَقَالَ نَعَمْ.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn Ali from al-Hakam ibn Miskin from ‘Amr ibn abu Nasr who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘People who live in wilderness come to us. Among them are Jews, Christian and Zoroastrians. Can we give them charity?’ The Imam replied, ‘Yes.'

مجهول ويحتمل الضعف

Undesirability of Turning Away One Asking for Help - Hadith 7498

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا تَقْطَعُوا عَلَى السَّائِلِ مَسْأَلَتَهُ فَلَوْلا أَنَّ الْمَسَاكِينَ يَكْذِبُونَ مَا أَفْلَحَ مَنْ رَدَّهُمْ.

1. Ali ibn Ibrahim has narrated from his father from af-Husayn ibn Yazid af-Nawfafiy from Isma‘il ibn abu Ziyad al-Sakuniy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’You must not cutoff one asking for help; even if such people lie, the person turning them away (empty handed) does not prosper.”’

ضعيف على المشهور

Undesirability of Turning Away One Asking for Help - Hadith 7499

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَعْطِ السَّائِلَ وَلَوْ كَانَ عَلَى ظَهْرِ فَرَسٍ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hisham ibn Salim from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ’You must give charity to one asking for help even if he is riding a horse.’”

صحيح

Undesirability of Turning Away One Asking for Help - Hadith 7500

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كَانَ فِيمَا نَاجَى الله عَزَّ وَجَلَّ بِهِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ يَا مُوسَى أَكْرِمِ السَّائِلَ بِبَذْلٍ يَسِيرٍ أَوْ بِرَدٍّ جَمِيلٍ لأَنَّهُ يَأْتِيكَ مَنْ لَيْسَ بِإِنْسٍ وَلا جَانٍّ مَلائِكَةٌ مِنْ مَلائِكَةِ الرَّحْمَنِ يَبْلُونَك فِيمَا خَوَّلْتُكَ وَيَسْأَلُونَكَ عَمَّا نَوَّلْتُكَ فَانْظُرْ كَيْفَ أَنْتَ صَانِعٌ يَا ابْنَ عِمْرَانَ.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Muhammad ibn Sinan from Ishaq ibn ‘Ammar from al-Wassafiy from abu Ja‘far (a. s.), who has said the following: “Allah, the Most Majestic, the Most Glorious, spoke to Moses about certain matters. Of such matters, one was this: ‘O Musa (Moses), treat one asking for help graciously, with a little charity or send him away with kind words; one who is not of man or Jinn may come to you who, in fact, is an angel of the angels of the Beneficent. He may come to examine and test you about the favors that I have granted you. They ask you of the favors I have granted to you. Consider, O son of ’Imran, how you behave.’”

ضعيف على المشهور

Undesirability of Turning Away One Asking for Help - Hadith 7501

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ غَالِبٍ الأَسَدِيِّ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ حَضَرْتُ عَلِيَّ بْنَ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) يَوْماً حِينَ صَلَّى الْغَدَاةَ فَإِذَا سَائِلٌ بِالْبَابِ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) أَعْطُوا السَّائِلَ وَلا تَرُدُّوا سَائِلاً.

4. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Ghalib al-Asadiy from his father from Sa‘id ibn al-Musayyib who has said the following: “I visited Ali ibn al-Husayn (a. s.), one day after he had performed the Morning Prayer. At that time, someone asking for help appeared at the door and Ali ibn al-Husayn (a. s.), said, ‘Give something as charity to one who asks for help and do not turn away such people empty- handed.’”

ضعيف على المشهور

Undesirability of Turning Away One Asking for Help - Hadith 7502

5ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ مَا مَنَعَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) سَائِلاً قَطُّ إِنْ كَانَ عِنْدَهُ أَعْطَى وَإِلاَّ قَالَ يَأْتِي الله بِهِ.

5. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from his father from Isma‘il ibn Mehran from Ayman ibn Muhriz from abu Usamah, Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, never denied someone asking for help. If he had something with him, he gave charity; if not, he would say, ‘May Allah give you (charity).”’

مجهول

Undesirability of Turning Away One Asking for Help - Hadith 7503

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا تَرُدُّوا السَّائِلَ وَلَوْ بِظِلْفٍ مُحْتَرِقٍ.

6. Ahmad ibn Muhammad has narrated from his father from Harun ibn al-Jahm from Hafs ibn ‘Umar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You must not turn away one asking for help. Give him something, even if it is a burned cloven hoof (even if it is something of very little value).”’

مجهول

The Amount of Charity for One Asking for Help - Hadith 7504

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَجَاءَهُ سَائِلٌ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَقَالَ يَسَعُ الله عَلَيْكَ ثُمَّ قَالَ إِنَّ رَجُلاً لَوْ كَانَ لَهُ مَالٌ يَبْلُغُ ثَلاثِينَ أَوْ أَرْبَعِينَ أَلْفَ دِرْهَمٍ ثُمَّ شَاءَ أَنْ لا يَبْقَى مِنْهَا إِلاَّ وَضَعَهَا فِي حَقٍّ لَفَعَلَ فَيَبْقَى لا مَالَ لَهُ فَيَكُونُ مِنَ الثَّلاثَةِ الَّذِينَ يُرَدُّ دُعَاؤُهُمْ قُلْتُ مَنْ هُمْ قَالَ أَحَدُهُمْ رَجُلٌ كَانَ لَهُ مَالٌ فَأَنْفَقَهُ فِي غَيْرِ وَجْهِهِ ثُمَّ قَالَ يَا رَبِّ ارْزُقْنِي فَقَالَ لَهُ أَ لَمْ أَجْعَلْ لَكَ سَبِيلاً إِلَى طَلَبِ الرِّزْقِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan from al-Walid ibn Sabih who has said the following: “Once I was in the presence of abu ‘Abd Allah (a. s.), when someone came asking for help. He gave him charity, then another one came, he gave him charity, yet another came for help, and he gave him charity. Then one more came for help and he said, ‘Allah will provide you.’ The Imam then said, ‘One may possess thirty or forty thousand dirham and then decide to spend it for a true cause until nothing is left with him. So he becomes one of the three kinds of people whose prayers are not heard.’ I then asked, ‘Who are such people?’ He replied, ‘One of them is a man who has a certain amount of wealth that he spends improperly and then prays to Allah for more wealth. He is then asked, “Have We not created ways and means to accumulate wealth?”’ (There is a mention of the other two kinds of people in al-Kafi, vol. 2, part 2, book of prayer Chapter 32 Hadith 1).

صحيح

The Amount of Charity for One Asking for Help - Hadith 7505

2ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ فِي السُّؤَّالِ أَطْعِمُوا ثَلاثَةً إِنْ شِئْتُمْ أَنْ تَزْدَادُوا فَازْدَادُوا وَإِلاَّ فَقَدْ أَدَّيْتُمْ حَقَّ يَوْمِكُمْ.

2. It is narrated from the narrator of the above Hadith from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Ali ibn abu Hamzah who has said the following: “I heard abu ‘Abd Allah (a. s.), say in answer to a question, ‘Feed three people or more if you like; however, you have already fulfilled what you should have done for the day.’”

ضعيف على المشهور

The Prayer of the Recipient of Charity - Hadith 7506

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ يَعْقُوبَ بْنِ يَزِيدَ وَغَيْرِهِ عَنْ زِيَادٍ الْقَنْدِيِّ عَمَّنْ ذَكَرَهُ قَالَ إِذَا أَعْطَيْتُمُوهُمْ فَلَقِّنُوهُمُ الدُّعَاءَ فَإِنَّهُ يُسْتَجَابُ الدُّعَاءُ لَهُمْ فِيكُمْ وَلا يُسْتَجَابُ لَهُمْ فِي أَنْفُسِهِمْ.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ya’qub ibn Yazid and other people from Ziyad al- Qandiy from those whom he has mentioned who have said the following: “He (the Imam) has said, ‘When you give charity, ask them to pray; their prayer for you is answered, but it is not heard for themselves.”’

مرسل

The Prayer of the Recipient of Charity - Hadith 7507

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ لا تُحَقِّرُوا دَعْوَةَ أَحَدٍ فَإِنَّهُ يُسْتَجَابُ لِلْيَهُودِيِّ وَالنَّصْرَانِيِّ فِيكُمْ وَلا يُسْتَجَابُ لَهُمْ فِي أَنْفُسِهِمْ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma‘il from al-Hassan ibn al-Jahm from abu al-Hassan (a. s.), who has said the following: “You must not ignore anyone’s prayers; the prayers of Jews and Christians for you are answered, but they are not answered for themselves.”

صحيح

One Who Distributes Charity Has a Share in Rewards with the Donor of Charity - Hadith 7508

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ رَزِينٍ قَالَ دَفَعَ إِلَيَّ شِهَابُ بْنُ عَبْدِ رَبِّهِ دَرَاهِمَ مِنَ الزَّكَاةِ أَقْسِمُهَا فَأَتَيْتُهُ يَوْماً فَسَأَلَنِي هَلْ قَسَمْتَهَا فَقُلْتُ لا فَأَسْمَعَنِي كَلاماً فِيهِ بَعْضُ الْغِلْظَةِ فَطَرَحْتُ مَا كَانَ بَقِيَ مَعِي مِنَ الدَّرَاهِمِ وَقُمْتُ مُغْضَباً فَقَالَ لِيَ ارْجِعْ حَتَّى أُحَدِّثَكَ بِشَيْ‏ءٍ سَمِعْتُهُ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهِما السَّلاَم) فَرَجَعْتُ فَقَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي إِذَا وَجَدْتُ زَكَاتِي أَخْرَجْتُهَا فَأَدْفَعُ مِنْهَا إِلَى مَنْ أَثِقُ بِهِ يَقْسِمُهَا قَالَ نَعَمْ لا بَأْسَ بِذَلِكَ أَمَا إِنَّهُ أَحَدُ الْمُعْطِينَ قَالَ صَالِحٌ فَأَخَذْتُ الدَّرَاهِمَ حَيْثُ سَمِعْتُ الْحَدِيثَ فَقَسَمْتُهَا.

1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Salih ibn Razin who has said the following: “Shihab ibn ‘ Abd Rabbihi gave to me a certain amount of dirhams of zakat to distribute among the needy. One day I visited him, and he asked, ‘Did you distribute them?’ I said, ‘No, I have not done so.’ He said something that I did not like. I then threw to him what still was not distributed and got up to leave. He said, ‘Come back and allow me to tell you about something that I heard from Ja’far ibn Muhammad (a. s.).’ I returned and he said to me, ‘I asked abu ‘Abd Allah (a. s.), “Can I give the amount of zakat I owe to someone I trust so he can distribute among the needy?” He (the Imam) replied, ‘It is just fine. He receives a reward like the donors of charity. Salih has said, “I then took the dirhams back after hearing the Hadith, and distributed them (among the needy).”’”

ضعيف على المشهور

One Who Distributes Charity Has a Share in Rewards with the Donor of Charity - Hadith 7509

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ جَرَى الْمَعْرُوفُ عَلَى ثَمَانِينَ كَفّاً لأُجِرُوا كُلُّهُمْ فِيهِ مِنْ غَيْرِ أَنْ يُنْقَصَ صَاحِبُهُ مِنْ أَجْرِهِ شَيْئاً.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from abu Nahshal from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said that even if a virtuous matter passes through eighty hands, all of them earn a reward without any reduction in the reward of the initiator of such a virtuous matter.”

مرسل

One Who Distributes Charity Has a Share in Rewards with the Donor of Charity - Hadith 7510

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُعْطَى الدَّرَاهِمَ يَقْسِمُهَا قَالَ يَجْرِي لَهُ مَا يَجْرِي لِلْمُعْطِي وَلا يُنْقَصُ الْمُعْطِي مِنْ أَجْرِهِ شَيْئاً.

3. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadan Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “About a man who gives a certain amount of dirhams to someone to distribute among the needy, abu ‘Abd Allah (a. s.), has said, ‘What applies to the donor also applies to him without any reduction in the reward of the donor.’”

مجهول كالحسن

Self-Abnegation (Giving Preference to Others Over One’s Self) - Hadith 7511

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ لَيْسَ عِنْدَهُ إِلاَّ قُوتُ يَوْمِهِ أَ يَعْطِفُ مَنْ عِنْدَهُ قُوتُ يَوْمِهِ عَلَى مَنْ لَيْسَ عِنْدَهُ شَيْ‏ءٌ وَيَعْطِفُ مَنْ عِنْدَهُ قُوتُ شَهْرٍ عَلَى مَنْ دُونَهُ وَالسَّنَةُ عَلَى نَحْوِ ذَلِكَ أَمْ ذَلِكَ كُلُّهُ الْكَفَافُ الَّذِي لا يُلامُ عَلَيْهِ فَقَالَ هُوَ أَمْرٌ إِنَّ أَفْضَلَكُمْ فِيهِ أَحْرَصُكُمْ عَلَى الرَّغْبَةِ وَالأَثَرَةِ عَلَى نَفْسِهِ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَيُؤْثِرُونَ عَلى‏ أَنْفُسِهِمْ وَلَوْ كانَ بِهِمْ خَصاصَةٌ وَالأَمْرُ الآخَرُ لا يُلامُ عَلَى الْكَفَافِ وَالْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَابْدَأْ بِمَنْ تَعُولُ.

1. A number of our people have narrated from Ahmad ibn Muhammad, from ibn Khalid from ‘Uthman from ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘ Abd Allah (a. s.), this question: ‘There is one who has sustenance for only one day, or for only one month or one year. Should he give preference to another person who does not have sustenance even for one day, or one month or one year, or in all cases, is there no blame in not giving preference because of sustenance being barely enough for himself? He (the Imam) said, ‘There are two issues. Those of you who are more inclined to giving preference to others over themselves are excellent. Allah, the Most Majestic, the Most Glorious, has said, “They give preference to others over themselves even though they themselves are in dire need.” (59:9) The other issue is that in not giving preference to others over themselves, they are not blamed; however, a providing hand has the upper hand over a non-providing hand, but you must begin with your dependents.’”

موثق

Self-Abnegation (Giving Preference to Others Over One’s Self) - Hadith 7512

2ـ قَالَ وَحَدَّثَنَا بَكْرُ بْنُ صَالِحٍ عَنْ بُنْدَارَ بْنِ مُحَمَّدٍ الطَّبَرِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ السَّائِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ أَوْصِنِي فَقَالَ آمُرُكَ بِتَقْوَى الله ثُمَّ سَكَتَ فَشَكَوْتُ إِلَيْهِ قِلَّةَ ذَاتِ يَدِي وَقُلْتُ وَالله لَقَدْ عَرِيتُ حَتَّى بَلَغَ مِنْ عُرْيَتِي أَنَّ أَبَا فُلانٍ نَزَعَ ثَوْبَيْنِ كَانَا عَلَيْهِ وَكَسَانِيهِمَا فَقَالَ صُمْ وَتَصَدَّقْ قُلْتُ أَتَصَدَّقُ مِمَّا وَصَلَنِي بِهِ إِخْوَانِي وَإِنْ كَانَ قَلِيلاً قَالَ تَصَدَّقْ بِمَا رَزَقَكَ الله وَلَوْ آثَرْتَ عَلَى نَفْسِكَ.

2. The narrator of the above Hadith has said that narrated to us Bakr ibn Salih from Bandar ibn Muhammad al-Tabariy from Ali ibn Suwayd al-Sa’iy who has said the following: “I once said to abu al-Hassan (a. s.), ‘Please instruct me with good advice.’ He said, ‘I advise you to observe piety before Allah.’ He was silent for a while. I then complained to him about my poverty, saying, ‘By Allah, I do not have any clothes, and it is so much that abu so and so took off two pieces of his clothes so I can wear them.’ He said, ‘Fast and give charity.’ I then asked, ‘Should I give charity from what my friends have given to me, even if it is so little?’ He replied, ‘Give charity from what Allah has provided you, even if you have to give preference to others over yourself.’”

ضعيف

Self-Abnegation (Giving Preference to Others Over One’s Self) - Hadith 7513

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ قُلْتُ لَهُ أَيُّ الصَّدَقَةِ أَفْضَلُ قَالَ جُهْدُ الْمُقِلِّ أَ مَا سَمِعْتَ قَوْلَ الله عَزَّ وَجَلَّ وَيُؤْثِرُونَ عَلى‏ أَنْفُسِهِمْ وَلَوْ كانَ بِهِمْ خَصاصَةٌ تَرَى هَاهُنَا فَضْلاً.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Sama‘ah from abu Basir from one of the two Imam abu Ja’far or abu ‘Abd Allah, recipients of divine supreme covenant who has said the following: “I asked him (the Imam), ‘What kind of charity is more excellent?’ He said, ‘It is the kind of charity that one provides after doing his utmost. Have you heard the words of Allah, the Most Majestic, “They give preference to others over themselves even though they are in dire need?” (59:9) It is this kind of charity giving in which you can see excellence.’”

ضعيف على المشهور

One Who Asks for Help Without Actually Needing Help - Hadith 7514

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) ضَمِنْتُ عَلَى رَبِّي أَنَّهُ لا يَسْأَلُ أَحَدٌ مِنْ غَيْرِ حَاجَةٍ إِلاَّ اضْطَرَّتْهُ الْمَسْأَلَةُ يَوْماً إِلَى أَنْ يَسْأَلَ مِنْ حَاجَةٍ.

1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Malik ibn ‘Atiyyah who has said the following: “Abu ‘ Abd Allah (a. s.), has said that Ali ibn al-Husayn (a. s.), has said, ’I guarantee from my Lord that whoever asks for help without actually being in need, a pressing need will force him one day (sooner or later) to ask help for an actual need.’”

ضعيف على المشهور

One Who Asks for Help Without Actually Needing Help - Hadith 7515

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ اتَّبِعُوا قَوْلَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنَّهُ قَالَ مَنْ فَتَحَ عَلَى نَفْسِهِ بَابَ مَسْأَلَةٍ فَتَحَ الله عَلَيْهِ بَابَ فَقْرٍ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Qasim ibn Yahya from his grandfather, al-Hassan ibn Rashid from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith. ’Amir al-Mu’minin (a. s.), has said, ‘You should follow the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who has said, “Whoever opens to himself the door of asking for help (begging), Allah opens to him the door of poverty.’””

ضعيف

One Who Asks for Help Without Actually Needing Help - Hadith 7516

3ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَالِكِ بْنِ حُصَيْنٍ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا مِنْ عَبْدٍ يَسْأَلُ مِنْ غَيْرِ حَاجَةٍ فَيَمُوتُ حَتَّى يُحْوِجَهُ الله إِلَيْهَا وَيُثَبِّتَ الله لَهُ بِهَا النَّارَ.

3. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Ya’qub ibn Yazid from Muhammad ibn Sinan from Malik ibn Husayn al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a servant asks for help without actually needing help, after his death Allah makes him need that same thing and the only reward he then receives from Allah is fire.’”

ضعيف على المشهور

Unpleasantness of Begging - Hadith 7517

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ إِيَّاكُمْ وَسُؤَالَ النَّاسِ فَإِنَّهُ ذُلٌّ فِي الدُّنْيَا وَفَقْرٌ تُعَجِّلُونَهُ وَحِسَابٌ طَوِيلٌ يَوْمَ الْقِيَامَةِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn Hammad from the one who had heard abu ‘ Abd Allah (a. s.), say the following: “Abu ‘Abd Allah (a. s.), has said, ‘Never beg people for financial help; it is humiliation in this world, a poverty that you make it to approach you quickly and on the Day of Judgment presentation of accounts for it will keep you much longer.’”

مرسل

Unpleasantness of Begging - Hadith 7518

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَا مُحَمَّدُ لَوْ يَعْلَمُ السَّائِلُ مَا فِي الْمَسْأَلَةِ مَا سَأَلَ أَحَدٌ أَحَداً وَلَوْ يَعْلَمُ الْمُعْطِي مَا فِي الْعَطِيَّةِ مَا رَدَّ أَحَدٌ أَحَداً.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from Muhammad ibn Muslim who has said the following: “Once abu Ja’far (a. s.), said to me, ‘O Muhammad, had people known how despicable begging is, they would never become beggars. Had people known how great the reward for helping a beggar is, no one appealing for financial help would ever have been turned away empty-handed.’”

حسن

Unpleasantness of Begging - Hadith 7519

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ رَفَعَهُ قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الأَيْدِي ثَلاثٌ يَدُ الله الْعُلْيَا وَيَدُ الْمُعْطِي الَّتِي تَلِيهَا وَيَدُ الْمُعْطَى أَسْفَلُ الأَيْدِي فَاسْتَعِفُّوا عَنِ السُّؤَالِ مَا اسْتَطَعْتُمْ إِنَّ الأَرْزَاقَ دُونَهَا حُجُبٌ فَمَنْ شَاءَ قَنَى حَيَاءَهُ وَأَخَذَ رِزْقَهُ وَمَنْ شَاءَ هَتَكَ الْحِجَابَ وَأَخَذَ رِزْقَهُ وَالَّذِي نَفْسِي بِيَدِهِ لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلاً ثُمَّ يَدْخُلَ عَرْضَ هَذَا الْوَادِي فَيَحْتَطِبَ حَتَّى لا يَلْتَقِيَ طَرَفَاهُ ثُمَّ يَدْخُلَ بِهِ السُّوقَ فَيَبِيعَهُ بِمُدٍّ مِنْ تَمْرٍ وَيَأْخُذَ ثُلُثَهُ وَيَتَصَدَّقَ بِثُلُثَيْهِ خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ حَرَمُوهُ.

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from his father, from Ahmad ibn al-Nadr in a marfu‘ manner has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Hands are of three kinds: The hands of Allah are the upper hands, the hands of a benevolent person are next in rank, and the hands of recipient of a favor are the lowest in rank. You should abstain from pleading for help (financial) as much as you can. Sustenance is behind a curtain (barrier); therefore, one may protect his dignity to find his sustenance or tear it down to find his sustenance. I swear by the One in whose hand is my life. One of you picks up a rope and goes in the valley to collect firewood. He works hard and collects so much that the length of the rope hardly reaches around the bunch of his collection. He then brings it to the market and sells it for a mud (a certain amount) of dates, saves one-third, and gives the rest in charity. This is better for him than pleading before people for financial help who may give it to him or turn him away empty-handed.’”

مرفوع

Unpleasantness of Begging - Hadith 7520

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ إِبْرَاهِيمَ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله تَبَارَكَ وَتَعَالَى أَحَبَّ شَيْئاً لِنَفْسِهِ وَأَبْغَضَهُ لِخَلْقِهِ أَبْغَضَ لِخَلْقِهِ الْمَسْأَلَةَ وَأَحَبَّ لِنَفْسِهِ أَنْ يُسْأَلَ وَلَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَى الله عَزَّ وَجَلَّ مِنْ أَنْ يُسْأَلَ فَلا يَسْتَحْيِي أَحَدُكُمْ أَنْ يَسْأَلَ الله مِنْ فَضْلِهِ وَلَوْ بِشِسْعِ نَعْلٍ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Dawud ibn al-Nu’man from Ibrahim ibn ‘Uthman who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah, the Most Blessed the Most High, loves something to be for His own self and He hates something to be for His creatures. He hates His creatures begging for financial help from each other, but He loves their asking Him for help. There is nothing more beloved to Allah, most Majestic, most Glorious, than being asked for help; therefore, you must not feel shy to ask Allah for favors from His generosity, even if it is as insignificant as a sandal’s strap that passes between the toes of a wearer.’”

حسن

Unpleasantness of Begging - Hadith 7521

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ جَاءَتْ فَخِذٌ مِنَ الأَنْصَارِ إِلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَسَلَّمُوا عَلَيْهِ فَرَدَّ عَلَيْهِمُ السَّلامَ فَقَالُوا يَا رَسُولَ الله لَنَا إِلَيْكَ حَاجَةٌ فَقَالَ هَاتُوا حَاجَتَكُمْ قَالُوا إِنَّهَا حَاجَةٌ عَظِيمَةٌ فَقَالَ هَاتُوهَا مَا هِيَ قَالُوا تَضْمَنُ لَنَا عَلَى رَبِّكَ الْجَنَّةَ قَالَ فَنَكَسَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) رَأْسَهُ ثُمَّ نَكَتَ فِي الأَرْضِ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ أَفْعَلُ ذَلِكَ بِكُمْ عَلَى أَنْ لا تَسْأَلُوا أَحَداً شَيْئاً قَالَ فَكَانَ الرَّجُلُ مِنْهُمْ يَكُونُ فِي السَّفَرِ فَيَسْقُطُ سَوْطُهُ فَيَكْرَهُ أَنْ يَقُولَ لإِنْسَانٍ نَاوِلْنِيهِ فِرَاراً مِنَ الْمَسْأَلَةِ فَيَنْزِلُ فَيَأْخُذُهُ وَيَكُونُ عَلَى الْمَائِدَةِ فَيَكُونُ بَعْضُ الْجُلَسَاءِ أَقْرَبَ إِلَى الْمَاءِ مِنْهُ فَلا يَقُولُ نَاوِلْنِي حَتَّى يَقُومُ فَيَشْرَبُ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that once, members of a tribe of al-Ansar (people of al- Madinah) came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. They offered greetings of peace and he responded likewise. They said, ‘O Messenger of Allah, we have a request from you.’ He asked, ‘What is your request?’ They replied, ‘It is a very great matter.’ He asked, ‘What is it?’ They replied, ‘Provide us a guarantee from your Lord to admit us into Paradise.’ He bent down his head and made a few marks on the ground, then raised his head and said, ‘I am ready to do it with one condition. The condition is that not one of you will ever ask anyone to give you something.’ The Imam has said that thereafter, because of that condition, a man of that tribe when on a journey; even if his whip fell off his hand while riding, he disliked to ask another person to fetch his whip. Instead, he would dismount to pick up his whip to keep his promise with the Messenger of Allah. While sitting at the table for food, they would not ask a person nearer the water to fetch them the water container. Rather they would stand up to get water.’”

حسن

Unpleasantness of Begging - Hadith 7522

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) رَحِمَ الله عَبْداً عَفَّ وَتَعَفَّفَ وَكَفَّ عَنِ الْمَسْأَلَةِ فَإِنَّهُ يَتَعَجَّلُ الدَّنِيَّةَ فِي الدُّنْيَا وَلا يُغْنِي النَّاسُ عَنْهُ شَيْئاً قَالَ ثُمَّ تَمَثَّلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) بِبَيْتِ حَاتِمٍ إِذَا مَا عَرَفْتُ الْيَأْسَ أَلْفَيْتُهُ الْغِنَى إِذَا عَرَفَتْهُ النَّفْسُ وَالطَّمَعُ الْفَقْرُ.

6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from those whom he has mentioned (in his book) from al-Husayn ibn abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah grants mercy to one of His servants who has maintained chastity, continues to do so, and abstains from asking (people) for a favor; doing so brings lowliness for one in this world quickly, and people cannot make him self-sufficient.’ Abu ‘Abd Allah (a. s.), then mentioned a line of the poems of Hatim (a famous generous person) as an example: ‘Once I understood “giving up all hope” properly, I found it to be self-sufficiency and wealth when the soul also understood it as well; (it ) found that greed is not anything other than poverty.’”

مرسل

Unpleasantness of Begging - Hadith 7523

7ـ عَلِيُّ بْنُ مُحَمَّدٍ وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الصَّيْرَفِيِّ عَنْ مُفَضَّلِ بْنِ قَيْسِ بْنِ رُمَّانَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَذَكَرْتُ لَهُ بَعْضَ حَالِي فَقَالَ يَا جَارِيَةُ هَاتِ ذَلِكَ الْكِيسَ هَذِهِ أَرْبَعُمِائَةِ دِينَارٍ وَصَلَنِي بِهَا أَبُو جَعْفَرٍ فَخُذْهَا وَتَفَرَّجْ بِهَا قَالَ فَقُلْتُ لا وَالله جُعِلْتُ فِدَاكَ مَا هَذَا دَهْرِي وَلَكِنْ أَحْبَبْتُ أَنْ تَدْعُوَ الله عَزَّ وَجَلَّ لِي قَالَ فَقَالَ إِنِّي سَأَفْعَلُ وَلَكِنْ إِيَّاكَ أَنْ تُخْبِرَ النَّاسَ بِكُلِّ حَالِكَ فَتَهُونَ عَلَيْهِمْ.

7. Ali ibn Muhammad and Ahmad ibn Muhammad have narrated from Ali ibn al-Hassan from al-‘Abbas ibn ‘Amir from Muhammad ibn Ibrahim al-Sayrafiy from Mufaddal ibn Qays ibn Rummanah who has said the following: “Once I visited abu ‘Abd Allah (a. s.), and mentioned to him certain matters about my conditions. The Imam asked the housemaid to bring to him a certain bag, then he said, ‘This is the four hundred dinar that abu Ja’far (the Abbaside rule) has sent to me as a gift. Take it to ease your difficulties.’ I then said, ‘I pray to Allah to keep my soul in service for your cause, I do not want to take the money; it is not everything in my life. I love most that you pray for me before Allah, the Most Majestic, the Most Glorious.’ The Imam said, ‘I will certainly do so; however, you must never speak to people about your conditions; you will seem insignificant in their sight.’”

مجهول وآخره مرسل

Unpleasantness of Begging - Hadith 7524

8ـ وَرُوِيَ عَنْ لُقْمَانَ أَنَّهُ قَالَ لابْنِهِ يَا بُنَيَّ ذُقْتُ الصَّبْرَ وَأَكَلْتُ لِحَاءَ الشَّجَرِ فَلَمْ أَجِدْ شَيْئاً هُوَ أَمَرُّ مِنَ الْفَقْرِ فَإِنْ بُلِيتَ بِهِ يَوْماً وَلا تُظْهِرِ النَّاسَ عَلَيْهِ فَيَسْتَهِينُوكَ وَلا يَنْفَعُوكَ بِشَيْ‏ءٍ ارْجِعْ إِلَى الَّذِي ابْتَلاكَ بِهِ فَهُوَ أَقْدَرُ عَلَى فَرَجِكَ وَسَلْهُ مَنْ ذَا الَّذِي سَأَلَهُ فَلَمْ يُعْطِهِ أَوْ وَثِقَ بِهِ فَلَمْ يُنْجِهِ.

8. “It is narrated that Luqman said to his son, ‘Son, I have tested patience and have consumed tree barks for food. I have not found anything as bitter as poverty. If you ever face poverty, do not tell people about it; you will seem insignificant in their sight and they will be of no benefit to you. You must turn to the One who has placed it upon you as a trial. He has all the power to grant you relief, but you must ask Him for help. No one asking Him for help is ever turned away empty-handed, and no one who has placed his trust in Him is ever abandoned.’”

سكت عنه

Embarrassing the Recipient of a Favor - Hadith 7525

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ غِيَاثٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله تَبَارَكَ وَتَعَالَى كَرِهَ لِي سِتَّ خِصَالٍ وَكَرِهْتُهَا لِلأَوْصِيَاءِ مِنْ وُلْدِي وَأَتْبَاعِهِمْ مِنْ بَعْدِي مِنْهَا الْمَنُّ بَعْدَ الصَّدَقَةِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Musa from Ghiyath ibn Ishaq ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has stated this Hadith. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Allah, the most Blessed, the most High, dislikes to find six characteristics within me, and I dislike finding them with the executors of my wills from my descendents and their followers. Of such characteristics, one is embarrassing the recipient after giving charity.’””

حسن أو موثق

Embarrassing the Recipient of a Favor - Hadith 7526

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمَنُّ يَهْدِمُ الصَّنِيعَةَ.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah in a marfu‘ manner the following: “Abu ‘Abd Allah (a. s.), has said, ‘Embarrassing a recipient, after giving charity destroys the virtue of this benevolent deed.’”

مرفوع

Giving Charity After an Appeal From a Recipient - Hadith 7527

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ بَعَثَ إِلَى رَجُلٍ بِخَمْسَةِ أَوْسَاقٍ مِنْ تَمْرِ الْبُغَيْبِغَةِ وَكَانَ الرَّجُلُ مِمَّنْ يَرْجُو نَوَافِلَهُ وَيُؤَمِّلُ نَائِلَهُ وَرِفْدَهُ وَكَانَ لا يَسْأَلُ عَلِيّاً (عَلَيْهِ السَّلاَم) وَلا غَيْرَهُ شَيْئاً فَقَالَ رَجُلٌ لأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) وَالله مَا سَأَلَكَ فُلانٌ وَلَقَدْ كَانَ يُجْزِئُهُ مِنَ الْخَمْسَةِ الأَوْسَاقِ وَسْقٌ وَاحِدٌ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) لا كَثَّرَ الله فِي الْمُؤْمِنِينَ ضَرْبَكَ أُعْطِي أَنَا وَتَبْخَلُ أَنْتَ لله أَنْتَ إِذَا أَنَا لَمْ أُعْطِ الَّذِي يَرْجُونِي إِلاَّ مِنْ بَعْدِ الْمَسْأَلَةِ ثُمَّ أُعْطِيهِ بَعْدَ الْمَسْأَلَةِ فَلَمْ أُعْطِهِ ثَمَنَ مَا أَخَذْتُ مِنْهُ وَذَلِكَ لأَنِّي عَرَّضْتُهُ أَنْ يَبْذُلَ لِي وَجْهَهُ الَّذِي يُعَفِّرُهُ فِي التُّرَابِ لِرَبِّي وَرَبِّهِ عِنْدَ تَعَبُّدِهِ لَهُ وَطَلَبِ حَوَائِجِهِ إِلَيْهِ فَمَنْ فَعَلَ هَذَا بِأَخِيهِ الْمُسْلِمِ وَقَدْ عَرَفَ أَنَّهُ مَوْضِعٌ لِصِلَتِهِ وَمَعْرُوفِهِ فَلَمْ يُصَدِّقِ الله عَزَّ وَجَلَّ فِي دُعَائِهِ لَهُ حَيْثُ يَتَمَنَّى لَهُ الْجَنَّةَ بِلِسَانِهِ وَيَبْخَلُ عَلَيْهِ بِالْحُطَامِ مِنْ مَالِهِ وَذَلِكَ أَنَّ الْعَبْدَ قَدْ يَقُولُ فِي دُعَائِهِ اللهمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ فَإِذَا دَعَا لَهُمْ بِالْمَغْفِرَةِ فَقَدْ طَلَبَ لَهُمُ الْجَنَّةَ فَمَا أَنْصَفَ مَنْ فَعَلَ هَذَا بِالْقَوْلِ وَلَمْ يُحَقِّقْهُ بِالْفِعْلِ.

1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘ Abd Allah (a. s.), has said that once, ’Amir al-Mu’minin (a. s.), decided to give five Awsaq (a certain amount of) dates from al-Bughaybighah (a place in al-Madinah) to a man who had hoped to benefit from the generosity of the Imam and his gifts. However, he would not appeal before the Imam or other people for any help. A man said to ’Amir al-Mu’minin (a. s.), ‘This man has not appealed before you. One is enough for him instead of five Awsaq.’ ’Amir al-Mu’minin then said, ‘I wish Allah will not create more people like you among the believers. Why do you exercise stinginess about the charity that I have decided to give to a needy person? You must take notice, for the sake of Allah! If I give charity to a person who expects to receive charity from me only after his appeal, I, in fact, have not given him the cost of what I have already taken from him. Such cost is my causing him to risk the dignity of his face, which he places on the ground before my Lord and his Lord during his worship and his appeal before Him for his needs. With this kind of dealing with a Muslim whom one knows as deserving of one’s charity and gifts, one has not proved oneself as truthful before Allah, the Most Majestic, the Most Glorious, in one’s prayer when one appeals verbally before Allah to admit one’s Muslim brother into Paradise. On the other hand, one exercises stinginess in matters of worthless worldly belongings. This happens when a servant of Allah says in his prayer, ‘O Allah, grant forgiveness to male and female believers.’ Appealing for forgiveness is asking Paradise for male and female believers. It is unjust not to support one’s words with one’s deeds.’”

ضعيف

Giving Charity After an Appeal From a Recipient - Hadith 7528

2ـ أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ نُوحِ بْنِ عَبْدِ الله عَنِ الذُّهْلِيِّ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمَعْرُوفُ ابْتِدَاءٌ وَأَمَّا مَنْ أَعْطَيْتَهُ بَعْدَ الْمَسْأَلَةِ فَإِنَّمَا كَافَيْتَهُ بِمَا بَذَلَ لَكَ مِنْ وَجْهِهِ يَبِيتُ لَيْلَتَهُ أَرِقاً مُتَمَلْمِلاً يَمْثُلُ بَيْنَ الرَّجَاءِ وَالْيَأْسِ لا يَدْرِي أَيْنَ يَتَوَجَّهُ لِحَاجَتِهِ ثُمَّ يَعْزِمُ بِالْقَصْدِ لَهَا فَيَأْتِيكَ وَقَلْبُهُ يَرْجُفُ وَفَرَائِصُهُ تَرْعُدُ قَدْ تَرَى دَمَهُ فِي وَجْهِهِ لا يَدْرِي أَ يَرْجِعُ بِكَأْبَةٍ أَمْ بِفَرَحٍ.

2. Ahmad ibn Idris and others have narrated from Muhammad ibn Ahmad from Ahmad ibn Nuh ibn ‘Abd Allah from al-Dhuhliy in a marfu‘ who has said the following: “Abu ‘Abd Allah (a. s.), has said that charity is that which is given before an appeal by the recipient. Giving charity after an appeal by the recipient is compensation for using the dignity of his face when he appealed and his passing the night worried and anxious in hope and despair without knowing which direction to go for his needs. He then decides to come before you with his heart beating fast and his muscles shaking. You can see (the color of) his blood on his face. He does not know whether he will turn back sadly or with happiness.’”

مرفوع

Giving Charity After an Appeal From a Recipient - Hadith 7529

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ صَنْدَلٍ عَنْ يَاسِرٍ عَنِ الْيَسَعِ بْنِ حَمْزَةَ قَالَ كُنْتُ فِي مَجْلِسِ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) أُحَدِّثُهُ وَقَدِ اجْتَمَعَ إِلَيْهِ خَلْقٌ كَثِيرٌ يَسْأَلُونَهُ عَنِ الْحَلالِ وَالْحَرَامِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ طُوَالٌ آدَمُ فَقَالَ السَّلامُ عَلَيْكَ يَا ابْنَ رَسُولِ الله رَجُلٌ مِنْ مُحِبِّيكَ وَمُحِبِّي آبَائِكَ وَأَجْدَادِكَ (عَلَيْهِم السَّلاَم) مَصْدَرِي مِنَ الْحَجِّ وَقَدِ افْتَقَدْتُ نَفَقَتِي وَمَا مَعِي مَا أَبْلُغُ مَرْحَلَةً فَإِنْ رَأَيْتَ أَنْ تُنْهِضَنِي إِلَى بَلَدِي وَلله عَلَيَّ نِعْمَةٌ فَإِذَا بَلَغْتُ بَلَدِي تَصَدَّقْتُ بِالَّذِي تُوَلِّينِي عَنْكَ فَلَسْتُ مَوْضِعَ صَدَقَةٍ فَقَالَ لَهُ اجْلِسْ رَحِمَكَ الله وَأَقْبَلَ عَلَى النَّاسِ يُحَدِّثُهُمْ حَتَّى تَفَرَّقُوا وَبَقِيَ هُوَ وَسُلَيْمَانُ الْجَعْفَرِيُّ وَخَيْثَمَةُ وَأَنَا فَقَالَ أَ تَأْذَنُونَ لِي فِي الدُّخُولِ فَقَالَ لَهُ سُلَيْمَانُ قَدَّمَ الله أَمْرَكَ فَقَامَ فَدَخَلَ الْحُجْرَةَ وَبَقِيَ سَاعَةً ثُمَّ خَرَجَ وَرَدَّ الْبَابَ وَأَخْرَجَ يَدَهُ مِنْ أَعْلَى الْبَابِ وَقَالَ أَيْنَ الْخُرَاسَانِيُّ فَقَالَ هَا أَنَا ذَا فَقَالَ خُذْ هَذِهِ الْمِائَتَيْ دِينَارٍ وَاسْتَعِنْ بِهَا فِي مَئُونَتِكَ وَنَفَقَتِكَ وَتَبَرَّكْ بِهَا وَلا تَصَدَّقْ بِهَا عَنِّي وَاخْرُجْ فَلا أَرَاكَ وَلا تَرَانِي ثُمَّ خَرَجَ فَقَالَ لَهُ سُلَيْمَانُ جُعِلْتُ فِدَاكَ لَقَدْ أَجْزَلْتَ وَرَحِمْتَ فَلِمَا ذَا سَتَرْتَ وَجْهَكَ عَنْهُ فَقَالَ مَخَافَةَ أَنْ أَرَى ذُلَّ السُّؤَالِ فِي وَجْهِهِ لِقَضَائِي حَاجَتَهُ أَ مَا سَمِعْتَ حَدِيثَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَجَّةً وَالْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَالْمُسْتَتِرُ بِهَا مَغْفُورٌ لَهُ أَ مَا سَمِعْتَ قَوْلَ الأُوَلِ. مَتَى آتِهِ يَوْماً لأَطْلُبَ حَاجَةً رَجَعْتُ إِلَى أَهْلِي وَوَجْهِي بِمَائِهِ‏.

3. Muhammad ibn Yahya has narrated from Muhammad ibn Sandal from Yasir from al-Yasa’ ibn Hamzah who has said the following: “Once I was in the presence of abu al-Hassan al-Rida (a. s.), and I was speaking to him before a large gathering that wanted to ask him about lawful and unlawful matters. At such time, a tall man of fair complexion came in and offered his greetings of peace, addressing the Imam as ‘O child of the Messenger of Allah, I am from those who love you and your ancestors. I am coming from Hajj. I have lost my supplies as well as whatever was with me. I cannot reach my destination. If you consider it proper, help me so I can go home. It will be a great favor to me. When I arrive home, I will give as charity whatever amount you ask me to give; I am an undeserving recipient of charity.’ The Imam said, ‘Sit down. May Allah grant you blessing.’ He then spoke to people until they left. Only he (the Imam), Sulayman al-Ja’fariy, Khaythamah and I remained. The Imam then asked, ‘Can I go inside?’ Sulayman said, ‘Allah has already given priority to your affairs.’ He went inside where he remained for a while before he came out and closed the door. He then stretched his hand from the top of the door and said, ‘Where is the man from Khuransan?’ The man replied, ‘Here I am.’ The Imam said, ‘Get this two hundred dinar, use it for expenses and enjoy its blessings. You must not give any charity on my behalf. You may leave before I see you or you see me.’ Then the Imam came out, and Sulayman said, ‘I pray to Allah to keep my soul in service for your cause, you have been generous and kind to him. Why did you hide your face from him?’ The Imam replied, ‘I was afraid to see the effect of humiliation on his face due to appealing for help. Consider the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that say, “Giving charity out of public sight is equal in reward to seventy times performing Hajj. One who publicizes sins is disgraced, and those who do not do so are granted forgiveness.” Consider the words of the people who lived long before: “Whenever during a day I come to him to appeal for help, I return home without any damage to the dignity of my face.’””

مجهول

Giving Charity After an Appeal From a Recipient - Hadith 7530

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادٍ ذَكَرَهُ عَنِ الْحَارِثِ الْهَمْدَانِيِّ قَالَ سَامَرْتُ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ عَرَضَتْ لِي حَاجَةٌ قَالَ فَرَأَيْتَنِي لَهَا أَهْلاً قُلْتُ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ جَزَاكَ الله عَنِّي خَيْراً ثُمَّ قَامَ إِلَى السِّرَاجِ فَأَغْشَاهَا وَجَلَسَ ثُمَّ قَالَ إِنَّمَا أَغْشَيْتُ السِّرَاجَ لِئَلاَّ أَرَى ذُلَّ حَاجَتِكَ فِي وَجْهِكِ فَتَكَلَّمْ فَإِنِّي سَمِعْتُ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ الْحَوَائِجُ أَمَانَةٌ مِنَ الله فِي صُدُورِ الْعِبَادِ فَمَنْ كَتَمَهَا كُتِبَتْ لَهُ عِبَادَةٌ وَمَنْ أَفْشَاهَا كَانَ حَقّاً عَلَى مَنْ سَمِعَهَا أَنْ يَعْنِيَهُ.

4. Ali ibn Ibrahim has narrated from his father from his sources, which he has mentioned, from af-Hur af-Hamadaniy who has said the following: “Once, I was speaking to ’Amir al-Mu’minin (a. s.), and said, ‘O ’Amir al-Mu’minin, I need something.’ He said, ‘Do you think I can help you?’ I replied, ‘Yes, O ’Amir al-Mu’minin.’ He said, ‘May Allah grant you good reward on my behalf.’ He then went to the lantern and turned it off, sat down and said, ‘I turned the lantern off so I cannot see the effect of humiliation due to your appeal for help on your face as you speak. I have heard the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, say, “Needs are trust of Allah in His servants’ chests. For those who keep such trust out of public sight, the reward for worship is written for them; for those who make such trust public, it then becomes necessary for those who come to know it to help.’”

مرسل

Giving Charity After an Appeal From a Recipient - Hadith 7531

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَبِي الأَصْبَغِ عَنْ بُنْدَارَ بْنِ عَاصِمٍ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ مَا تَوَسَّلَ إِلَيَّ أَحَدٌ بِوَسِيلَةٍ وَلا تَذَرَّعَ بِذَرِيعَةٍ أَقْرَبَ لَهُ إِلَى مَا يُرِيدُهُ مِنِّي مِنْ رَجُلٍ سَلَفَ إِلَيْهِ مِنِّي يَدٌ أَتْبَعْتُهَا أُخْتَهَا وَأَحْسَنْتُ رَبَّهَا فَإِنِّي رَأَيْتُ مَنْعَ الأَوَاخِرِ يَقْطَعُ لِسَانَ شُكْرِ الأَوَائِلِ وَلا سَخَتْ نَفْسِي بِرَدِّ بِكْرِ الْحَوَائِجِ وَقَدْ قَالَ الشَّاعِرُ. وَإِذَا بُلِيتَ بِبَذْلِ وَجْهِكَ سَائِلاً فَابْذُلْهُ لِلْمُتَكَرِّمِ الْمِفْضَالإِنَّ الْجَوَادَ إِذَا حَبَاكَ بِمَوْعِدٍ أَعْطَاكَهُ سَلِساً بِغَيْرِ مِطَالٍ‏وَ إِذَا السُّؤَالُ مَعَ النَّوَالِ قَرَنْتَهُ رَجَحَ السُّؤَالُ وَخَفَّ كُلُّ نَوَالٍ‏.

5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn abu al-Asbagh from Bandar ibn ‘Asem in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said that the best means and recourse of approaching me for help is the appeal of a man who has received help from me once, then asks for help again. My hands have done a good deed for him before the Lord. I have found denying a later appeal for help cuts off the appreciation for the favor already received. I dislike for my soul to deny help for the second time, which may cause to discontinue the appreciation for the earlier help and favor. It is just as the poet has said: “If you face to risk the dignity of your face, you should face such risk before a kind and generous person. If a generous person promises to do a favor for you and he does it in time without any delays; and if the favor comes as soon as an appeal is made, the appeal becomes more preferable than the favor.”

ضعيف على المشهور

Benevolent Assistance (Optional Charity as Opposed to Compulsory Ones) - Hadith 7532

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مِنْ بَقَاءِ الْمُسْلِمِينَ وَبَقَاءِ الإِسْلامِ أَنْ تَصِيرَ الأَمْوَالُ عِنْدَ مَنْ يَعْرِفُ فِيهَا الْحَقَّ وَيَصْنَعُ فِيهَا الْمَعْرُوفَ فَإِنَّ مِنْ فَنَاءِ الإِسْلامِ وَفَنَاءِ الْمُسْلِمِينَ أَنْ تَصِيرَ الأَمْوَالُ فِي أَيْدِي مَنْ لا يَعْرِفُ فِيهَا الْحَقَّ وَلا يَصْنَعُ فِيهَا الْمَعْرُوفَ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Isma‘il ibn ‘Abdul Khaliq al-Ju’fiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that one of the elements that preserve the Muslims and Islam is when wealth goes to those who understand that there are payable dues on wealth and who make Benevolent Assistance part of their normal practice. One of the destructive elements to Islam and the Muslims is when wealth goes to those who do not acknowledge the existence of any rights due on wealth and who do not make Benevolent Assistance part of their normal practice.”

حسن

Benevolent Assistance (Optional Charity as Opposed to Compulsory Ones) - Hadith 7533

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِنَّ الله عَزَّ وَجَلَّ جَعَلَ لِلْمَعْرُوفِ أَهْلاً مِنْ خَلْقِهِ حَبَّبَ إِلَيْهِمْ فَعَالَهُ وَوَجَّهَ لِطُلاَّبِ الْمَعْرُوفِ الطَّلَبَ إِلَيْهِمْ وَيَسَّرَ لَهُمْ قَضَاءَهُ كَمَا يَسَّرَ الْغَيْثَ لِلأَرْضِ الْمُجْدِبَةِ لِيُحْيِيَهَا وَيُحْيِيَ بِهِ أَهْلَهَا وَإِنَّ الله جَعَلَ لِلْمَعْرُوفِ أَعْدَاءً مِنْ خَلْقِهِ بَغَّضَ إِلَيْهِمُ الْمَعْرُوفَ وَبَغَّضَ إِلَيْهِمْ فَعَالَهُ وَحَظَرَ عَلَى طُلاَّبِ الْمَعْرُوفِ الطَّلَبَ إِلَيْهِمْ وَحَظَرَ عَلَيْهِمْ قَضَاءَهُ كَمَا يُحَرِّمُ الْغَيْثَ عَلَى الأَرْضِ الْمُجْدِبَةِ لِيُهْلِكَهَا وَيُهْلِكَ أَهْلَهَا وَمَا يَعْفُو الله أَكْثَرُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Dawud al-Riqqiy from abu Hamzah al-Thumaliy who has said the following: “Abu Ja‘far (a. s.), has said, ‘Allah, the Most Majestic, the Most Glorious, has created a people to actuate Benevolent Assistance. He has made the doing of Benevolent Assistance beloved to them and has directed the recipients of Benevolent Assistance toward them to seek help. He has made the doing of Benevolent Assistance easy for them just as abundant rain eases the barren land to come alive and give life to its inhabitants. Also as enemies of Benevolent Assistance Allah has created a creature. He has made it to seem abhorrent to them as well as the doing of Benevolent Assistance. He has prohibited those who seek Benevolent Assistance to appeal for help before such creatures, and He has prohibited these creatures to provide such assistance, just as He prohibits abundant rain to fall on barren land to destroy it and its inhabitants; however, Allah’s forgiveness is greater.’”

مختلف فيه

Benevolent Assistance (Optional Charity as Opposed to Compulsory Ones) - Hadith 7534

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ مِنْ أَحَبِّ عِبَادِ الله إِلَى الله لَمَنْ حَبَّبَ إِلَيْهِ الْمَعْرُوفَ وَحَبَّبَ إِلَيْهِ فَعَالَهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) مِثْلَهُ.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Sinan from Dawud al-Riqqiy from abu Hamzah al-Thumaliy who has said the following: “I heard abu Ja‘far (a. s.), say, ‘The most beloved servant of Allah in His sight is a servant to whom providing Benevolent Assistance is most beloved and who loves to perform such act.’” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Dawud al-Riqqiy from abu Hamzah from abu Ja’far (a. s.), a similar Hadith.

ضعيف على المشهور

The Virtue of Benevolent Assistance - Hadith 7535

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الأَعْلَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كُلُّ مَعْرُوفٍ صَدَقَةٌ وَأَفْضَلُ الصَّدَقَةِ صَدَقَةٌ عَنْ ظَهْرِ غِنًى وَابْدَأْ بِمَنْ تَعُولُ وَالْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَلا يَلُومُ الله عَلَى الْكَفَافِ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Providing all Benevolent Assistance is charity, and the best charity is a charity provided from an affluent condition. You must begin with your dependents. The upper hand is better than the lower hand. Allah does not blame one for moderation.”’

مجهول

The Virtue of Benevolent Assistance - Hadith 7536

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كُلُّ مَعْرُوفٍ صَدَقَةٌ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘All Benevolent Assistance is charity.’”

حسن

The Virtue of Benevolent Assistance - Hadith 7537

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَأَحْمَدَ بْنِ أَبِي عَبْدِ الله جَمِيعاً عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي يَقْظَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ رَأَيْتُ الْمَعْرُوفَ كَاسْمِهِ وَلَيْسَ شَيْ‏ءٌ أَفْضَلَ مِنَ الْمَعْرُوفِ إِلاَّ ثَوَابُهُ وَذَلِكَ يُرَادُ مِنْهُ وَلَيْسَ كُلُّ مَنْ يُحِبُّ أَنْ يَصْنَعَ الْمَعْرُوفَ إِلَى النَّاسِ يَصْنَعُهُ وَلَيْسَ كُلُّ مَنْ يَرْغَبُ فِيهِ يَقْدِرُ عَلَيْهِ وَلا كُلُّ مَنْ يَقْدِرُ عَلَيْهِ يُؤْذَنُ لَهُ فِيهِ فَإِذَا اجْتَمَعَتِ الرَّغْبَةُ وَالْقُدْرَةُ وَالإِذْنُ فَهُنَالِكَ تَمَّتِ السَّعَادَةُ لِلطَّالِبِ وَالْمَطْلُوبِ إِلَيْهِ. وَرَوَاهُ أَحْمَدُ بْنُ أَبِي عَبْدِ الله عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَهُ.

3. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa and Ahmad ibn abu ‘Abd Allah all from Muhammad ibn Khalid from Sa‘dan ibn Muslim from abu Yaqzan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I see Benevolent Assistance is as good as its name. No other thing is better than providing Benevolent Assistance except the reward for it, which one has in one’s intention thereby. Not everyone who loves Benevolent Assistance provides such charity. Not everyone who loves to provide Benevolent Assistance is able to do so, and not everyone who loves to provide Benevolent Assistance has permission to do so. When all three conditions - the desire, the ability and permission - to provide Benevolent Assistance come together, only then will the goal and the means materialize.” (Ahmad ibn ‘Abd Allah has narrated from ibn Faddal from abu Jamilah from Muhammad ibn Marwan from abu ‘Abd Allah (a. s.), a similar Hadith.)

مجهول وسنده الثاني ضعيف

The Virtue of Benevolent Assistance - Hadith 7538

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كُلُّ مَعْرُوفٍ صَدَقَةٌ وَالدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ وَالله عَزَّ وَجَلَّ يُحِبُّ إِغَاثَةَ اللهفَانِ.

4. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ariy from ibn al-Qaddah from abu ‘Abd Allah, from his ancestors, recipients of divine supreme covenant, who have said the following: “Abu ‘Abd Allah (a. s.), has narrated from his ancestors from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who has said, ‘Providing Benevolent Assistance is charity. One who shows the way to good is just like a doer of good. Allah, the Most Majestic, the Most Glorious, loves those who provide relief to a grief stricken person.’”

ضعيف على المشهور

The Virtue of Benevolent Assistance - Hadith 7539

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمَعْرُوفُ شَيْ‏ءٌ سِوَى الزَّكَاةِ فَتَقَرَّبُوا إِلَى الله عَزَّ وَجَلَّ بِالْبِرِّ وَصِلَةِ الرَّحِمِ.

5. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from al-Hassan ibn Mahbub from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah (a. s.), has said , ‘Providing Benevolent Assistance is something other than compulsory charity (zakat). You must seek nearness to Allah, the Most Majestic, the Most Glorious, through virtuous deeds and good relations with relatives.’”

صحيح

The Virtue of Benevolent Assistance - Hadith 7540

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ اصْنَعِ الْمَعْرُوفَ إِلَى مَنْ هُوَ أَهْلُهُ وَإِلَى مَنْ لَيْسَ مِنْ أَهْلِهِ فَإِنْ لَمْ يَكُنْ هُوَ مِنْ أَهْلِهِ فَكُنْ أَنْتَ مِنْ أَهْلِهِ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following:“Abu ‘ Abd Allah (a. s.), has said that you should provide Benevolent Assistance to those who deserve and to those who (in reality) are un-deserving; if the recipient does not deserve it, you are considered a provider of Benevolent Assistance.”

حسن

The Virtue of Benevolent Assistance - Hadith 7541

7ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ رَجُلٍ مِنْ أَهْلِ سَابَاطَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِعَمَّارٍ يَا عَمَّارُ أَنْتَ رَبُّ مَالٍ كَثِيرٍ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ فَتُؤَدِّي مَا افْتَرَضَ الله عَلَيْكَ مِنَ الزَّكَاةِ قَالَ نَعَمْ قَالَ فَتُخْرِجُ الْمَعْلُومَ مِنْ مَالِكَ قَالَ نَعَمْ قَالَ فَتَصِلُ قَرَابَتَكَ قَالَ نَعَمْ قَالَ فَتَصِلُ إِخْوَانَكَ قَالَ نَعَمْ فَقَالَ يَا عَمَّارُ إِنَّ الْمَالَ يَفْنَى وَالْبَدَنَ يَبْلَى وَالْعَمَلَ يَبْقَى وَالدَّيَّانُ حَيٌّ لا يَمُوتُ يَا عَمَّارُ إِنَّهُ مَا قَدَّمْتَ فَلَنْ يَسْبِقَكَ وَمَا أَخَّرْتَ فَلَنْ يَلْحَقَكَ.

7. Ali ibn Muhammad ibn Bandar and others have narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al- Qasim from a man of the people of Sabat who has said the following: “Abu ‘Abd Allah (a. s.), once said to ‘Ammar, ‘O ‘Ammar, are you the owner of a great wealth?’ He replied, ‘Yes, I pray to Allah to keep my soul in service for your cause.’ The Imam then asked, ‘Do you pay all of the zakat Allah has made compulsory upon you to pay?’ He replied, ‘Yes, I do so.’ The Imam then asked, ‘Do you pay the known amount out of your wealth?’ He replied, ‘Yes, I do so.’ The Imam then asked, ‘Do you maintain good relations with your relatives?’ He replied, ‘Yes, I do so.’ The Imam then asked, ‘Do you maintain good relations with your brothers (in belief)?’ He replied, ‘Yes I do so.’ The Imam then said, ‘O ‘Ammar, wealth vanishes, bodies become old, but good deeds remain, and the One who provides compensation for good deeds lives and never dies. O ‘Ammar, whatever you send ahead of you, does not leave you behind; whatever you delay does not catch up with you.’”

ضعيف

The Virtue of Benevolent Assistance - Hadith 7542

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ أَوْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَيُّمَا مُؤْمِنٍ أَوْصَلَ إِلَى أَخِيهِ الْمُؤْمِنِ مَعْرُوفاً فَقَدْ أَوْصَلَ ذَلِكَ إِلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه).

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Jamil ibn Darraj from Hadid ibn Hakim or Murazim who has said the following: ‘Abu ‘Abd Allah (a. s.), has said, ‘If a believing person maintains good relations with his brother in belief, he is considered as maintaining such relations with the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”

صحيح

The Virtue of Benevolent Assistance - Hadith 7543

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) اصْنَعُوا الْمَعْرُوفَ إِلَى كُلِّ أَحَدٍ فَإِنْ كَانَ أَهْلَهُ وَإِلاَّ فَأَنْتَ أَهْلُهُ.

9. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Provide Benevolent Assistance to everyone; if the recipient is not deserving, you are a deserving provider.” (This and Hadith 6 above are considered to apply when the provider has no knowledge of the condition of the recipient. Thus, what will come later does not contradict.)

حسن

The Virtue of Benevolent Assistance - Hadith 7544

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ أَعْرَابِيّاً مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ أَوْصِنِي فَكَانَ فِيمَا أَوْصَاهُ بِهِ أَنْ قَالَ يَا فُلانُ لا تَزْهَدَنَّ فِي الْمَعْرُوفِ عِنْدَ أَهْلِهِ.

10. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Hisham ibn Salim from abu Basir who has said the following: “Abu Ja’far (a. s.), has said, ‘Once an Arab man from the tribe of banu al-Tamim came to see the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘Please grant me good advice.’ The good advice the Holy Prophet provided was this, ‘O so and so, do not withhold Benevolent Assistance from deserving recipients.’”

حسن

The Virtue of Benevolent Assistance - Hadith 7545

11ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ الْوَلِيدِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ الْمَعْرُوفُ وَأَهْلُهُ وَأَوَّلُ مَنْ يَرِدُ عَلَيَّ الْحَوْضَ.

11. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd Allah ibn al-Walid who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The first ones entering Paradise are those who actuate Benevolent Assistance and come to me at the pond in Paradise.’”

مجهول

The Virtue of Benevolent Assistance - Hadith 7546

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَجِيزُوا لأَهْلِ الْمَعْرُوفِ عَثَرَاتِهِمْ وَاغْفِرُوهَا لَهُمْ فَإِنَّ كَفَّ الله تَعَالَى عَلَيْهِمْ هَكَذَا وَأَوْمَأَ بِيَدِهِ كَأَنَّهُ يُظِلُّ بِهَا شَيْئاً.

12. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma‘il ibn Mehran from Sayf ibn ‘Amirah who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘You must consider slips possible by providers of Benevolent Assistance and forgive them for such slips; Allah’s protection for them is like this;’ using his hand as shielding something, the Imam explained.”

صحيح

Another Chapter about the Subject of the Previous Chapter - Hadith 7547

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الله بْنِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ يَقُولُ مَنْ صَنَعَ بِمِثْلِ مَا صُنِعَ إِلَيْهِ فَإِنَّمَا كَافَأَهُ وَمَنْ أَضْعَفَهُ كَانَ شَكُوراً وَمَنْ شَكَرَ كَانَ كَرِيماً وَمَنْ عَلِمَ أَنَّ مَا صَنَعَ إِنَّمَا صَنَعَ إِلَى نَفْسِهِ لَمْ يَسْتَبْطِ النَّاسَ فِي شُكْرِهِمْ وَلَمْ يَسْتَزِدْهُمْ فِي مَوَدَّتِهِمْ فَلا تَلْتَمِسْ مِنْ غَيْرِكَ شُكْرَ مَا أَتَيْتَ إِلَى نَفْسِكَ وَوَقَيْتَ بِهِ عِرْضَكَ وَاعْلَمْ أَنَّ الطَّالِبَ إِلَيْكَ الْحَاجَةَ لَمْ يُكْرِمْ وَجْهَهُ عَنْ وَجْهِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّهِ.

1. A number of our people have narrated from Sahl ibn Ziyad from ‘Abd Allah ibn al-Dihqan from Durust ibn abu Mansur from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), would say, ‘One who does a favor for someone just as it is done for him has only returned a favor. One who does twice as much favor is an appreciating person, and an appreciating person is a gracious one. One who knows that the favor he has done is for his own sake will have people thank him immediately, but it does not increase their love for him. One should not expect thanks from others for what one has done for his own sake to protect one’s dignity. You should note that one seeking help from you has not spared the dignity of his face, thus you should spare the dignity of your face by not turning him away empty handed.’”

ضعيف على المشهور

Providing Benevolent Assistance Repels Wicked Encounters - Hadith 7548

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الأَشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ صَنَائِعُ الْمَعْرُوفِ تَقِي مَصَارِعَ السُّوءِ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al- Qaddah who has said the following: “Abu ‘Abd Allah, has narrated this Hadith from his ancestors, ‘Alayhim al-Salam, ‘Providing, Benevolent Assistance protects one against wicked encounters.’”

ضعيف على المشهور

Providing Benevolent Assistance Repels Wicked Encounters - Hadith 7549

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الْبَرَكَةَ أَسْرَعُ إِلَى الْبَيْتِ الَّذِي يُمْتَارُ مِنْهُ الْمَعْرُوفُ مِنَ الشَّفْرَةِ فِي سَنَامِ الْبَعِيرِ أَوْ مِنَ السَّيْلِ إِلَى مُنْتَهَاهُ.

2. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has narrated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Blessings cut through obstacles faster than a knife’s cutting through the hump of a camel or a flood’s moving toward its destination, to reach the house from which Benevolent Assistance is provided.’”

ضعيف على المشهور

Providing Benevolent Assistance Repels Wicked Encounters - Hadith 7550

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ صَنَائِعَ الْمَعْرُوفِ تَدْفَعُ مَصَارِعَ السُّوءِ.

3. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from ibn abu al-Mighra’ from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu Ja‘far (a. s.), say, ‘Providing Benevolent Assistance repels wicked encounters.’”

مجهول أو حسن

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment - Hadith 7551

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ أَوْ قُتَيْبَةَ الأَعْشَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَصْحَابُ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا رَسُولَ الله فِدَاكَ آبَاؤُنَا وَأُمَّهَاتُنَا إِنَّ أَصْحَابَ الْمَعْرُوفِ فِي الدُّنْيَا عُرِفُوا بِمَعْرُوفِهِمْ فَبِمَ يُعْرَفُونَ فِي الآخِرَةِ فَقَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى إِذَا أَدْخَلَ أَهْلَ الْجَنَّةِ الْجَنَّةَ أَمَرَ رِيحاً عَبِقَةً طَيِّبَةً فَلَزِقَتْ بِأَهْلِ الْمَعْرُوفِ فَلا يَمُرُّ أَحَدٌ مِنْهُمْ بِمَلإٍ مِنْ أَهْلِ الْجَنَّةِ إِلاَّ وَجَدُوا رِيحَهُ فَقَالُوا هَذَا مِنْ أَهْلِ الْمَعْرُوفِ.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Zakariya al-Mu’min from Dawud ibn Farqad or Qutaybah al-A‘sha’ who has said the following: “Abu ‘Abd Allah (a. s.), has narrated this Hadith. ‘Once, companions of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked a question. “O Messenger of Allah, we pray to Allah to keep our souls and the souls of ancestors in service for your cause; if people who provide Benevolent Assistance are recognized because of such acts, by what means will they be recognized on the Day of Judgment?” He (the Messenger of Allah) replied, “When Allah, the most Blessed, the most High, will admit providers of Benevolent Assistance in Paradise, He will command a wind that carries a certain fragrance to accompany them. Whenever one of them passes by the people in Paradise, they notice the fragrance and say, ‘This is one of the providers of benevolent assistance.”””

ضعيف

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment - Hadith 7552

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الآخِرَةِ يُقَالُ لَهُمْ إِنَّ ذُنُوبَكُمْ قَدْ غُفِرَتْ لَكُمْ فَهِبُوا حَسَنَاتِكُمْ لِمَنْ شِئْتُمْ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from abu ‘Abd Allah al-Barqiy from certain individuals of our people in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said that providers of Benevolent Assistance will be as such on the Day of Judgment also. They will receive the news, ‘Your sins are all forgiven. You may give away your good deeds as gifts to whomever you like.”’

مرفوع

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment - Hadith 7553

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الآخِرَةِ وَأَهْلُ الْمُنْكَرِ فِي الدُّنْيَا هُمْ أَهْلُ الْمُنْكَرِ فِي الآخِرَةِ.

3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd Allah ibn al-Walid al-Wassafiy who has said the following: “Abu Ja’far (a. s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Providers of Benevolent Assistance will be as such on the Day of Judgment also. People of wickedness will be as such on the Day of Judgment as well.’””

مجهول

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment - Hadith 7554

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُ��َ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ لِلْجَنَّةِ بَاباً يُقَالُ لَهُ الْمَعْرُوفُ لا يَدْخُلُهُ إِلاَّ أَهْلُ الْمَعْرُوفِ وَأَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الآخِرَةِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that in paradise there is a gate called the Gate of Benevolent Assistance. No one can enter through this gate except providers of Benevolent Assistance. Providers of Benevolent Assistance will also be as such on the Day of Judgment.”

حسن أو موثق

Completion of Benevolent Assistance - Hadith 7555

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدَانَ عَنْ حَاتِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ رَأَيْتُ الْمَعْرُوفَ لا يَصْلُحُ إِلاَّ بِثَلاثِ خِصَالٍ تَصْغِيرِهِ وَتَسْتِيرِهِ وَتَعْجِيلِهِ فَإِنَّكَ إِذَا صَغَّرْتَهُ عَظَّمْتَهُ عِنْدَ مَنْ تَصْنَعُهُ إِلَيْهِ وَإِذَا سَتَّرْتَهُ تَمَّمْتَهُ وَإِذَا عَجَّلْتَهُ هَنَّأْتَهُ وَإِنْ كَانَ غَيْرُ ذَلِكَ سَخَّفْتَهُ وَنَكَّدْتَهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Sa‘dan from Hatim who has said the following: “Abu ‘ Abd Allah (a. s.), has said that a complete Benevolent Assistance materializes only when the provider considers it insignificant and provides it out of public sight without delay. When you consider it insignificant, it then seems great to the recipient; providing it out of public sight completes it, and without delay makes it enjoyable; otherwise, you have made it obnoxious and loathsome.”

مجهول

Completion of Benevolent Assistance - Hadith 7556

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ لِكُلِّ شَيْ‏ءٍ ثَمَرَةٌ وَثَمَرَةُ الْمَعْرُوفِ تَعْجِيلُ السَّرَاحِ.

2. Ahmad ibn Muhammad has narrated from Muhammad ibn Khalid from Khalaf ibn Hammad from Musa ibn Bakr from Zurarah from Humran who has said the following: “I heard abu Ja’far (a. s.), say, ’Everything has a fruit. The fruit of Benevolent Assistance is its quick release.”’

ضعيف على المشهور

Finding a Proper Recipient of Benevolent Assistance - Hadith 7557

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِمُفَضَّلِ بْنِ عُمَرَ يَا مُفَضَّلُ إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَ شَقِيٌّ الرَّجُلُ أَمْ سَعِيدٌ فَانْظُرْ سَيْبَهُ وَمَعْرُوفَهُ إِلَى مَنْ يَصْنَعُهُ فَإِنْ كَانَ يَصْنَعُهُ إِلَى مَنْ هُوَ أَهْلُهُ فَاعْلَمْ أَنَّهُ إِلَى خَيْرٍ وَإِنْ كَانَ يَصْنَعُهُ إِلَى غَيْرِ أَهْلِهِ فَاعْلَمْ أَنَّهُ لَيْسَ لَهُ عِنْدَ الله خَيْرٌ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Sayf ibn ‘Ami rah who has said the following: “Abu ‘ Abd Allah (a. s.), once said to Mufaddal ibn ’Umar, ’O Mufaddal, if you want to know whether a man is the most wicked or most fortunate, find out to whom he provides Benevolent Assistance. If he finds a properly deserving recipient, it is information for you that good consequences await him; if he provides Benevolent Assistance to those who do not deserve it, notice that there is not anything good for him before Allah.”’

حسن

Finding a Proper Recipient of Benevolent Assistance - Hadith 7558

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَا مُفَضَّلُ إِذَا أَرَدْتَ أَنْ تَعْلَمَ إِلَى خَيْرٍ يَصِيرُ الرَّجُلُ أَمْ إِلَى شَرٍّ انْظُرْ أَيْنَ يَضَعُ مَعْرُوفَهُ فَإِنْ كَانَ يَضَعُ مَعْرُوفَهُ عِنْدَ أَهْلِهِ فَاعْلَمْ أَنَّهُ يَصِيرُ إِلَى خَيْرٍ وَإِنْ كَانَ يَضَعُ مَعْرُوفَهُ عِنْدَ غَيْرِ أَهْلِهِ فَاعْلَمْ أَنَّهُ لَيْسَ لَهُ فِي الآخِرَةِ مِنْ خَلاقٍ.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Mufaddal ibn ‘Umar who has said the following: “Abu ’Abd Allah (a. s.), once said to me, ‘O Mufaddal, if you want to know whether a man ends up as good or wicked, consider where he places his Benevolent Assistance. If he provides such assistance for a properly deserving recipient, he is headed toward a good direction; if he provides it for an undeserving recipient, then that is proof that there is not anything for him on the Day of Judgment.’”

ضعيف على المشهور

Finding a Proper Recipient of Benevolent Assistance - Hadith 7559

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَمْرِو بْنِ سُلَيْمَانَ الْبَجَلِيِّ عَنْ إِسْمَاعِيلَ بْنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ بْنِ شُعَيْبِ بْنِ مِيثَمٍ التَّمَّارِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْمَدَائِنِيِّ عَنْ رَجُلٍ عَنْ أَبِي مِخْنَفٍ الأَزْدِيِّ قَالَ أَتَى أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ رَهْطٌ مِنَ الشِّيعَةِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَخْرَجْتَ هَذِهِ الأَمْوَالَ فَفَرَّقْتَهَا فِي هَؤُلاءِ الرُّؤَسَاءِ وَالأَشْرَافِ وَفَضَّلْتَهُمْ عَلَيْنَا حَتَّى إِذَا اسْتَوْسَقَتِ الأُمُورُ عُدْتَ إِلَى أَفْضَلِ مَا عَوَّدَكَ الله مِنَ الْقَسْمِ بِالسَّوِيَّةِ وَالْعَدْلِ فِي الرَّعِيَّةِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) أَ تَأْمُرُونِّي وَيْحَكُمْ أَنْ أَطْلُبَ النَّصْرَ بِالظُّلْمِ وَالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ مِنْ أَهْلِ الإِسْلامِ لا وَالله لا يَكُونُ ذَلِكَ مَا سَمَرَ السَّمِيرُ وَمَا رَأَيْتُ فِي السَّمَاءِ نَجْماً وَالله لَوْ كَانَتْ أَمْوَالُهُمْ مَالِي لَسَاوَيْتُ بَيْنَهُمْ فَكَيْفَ وَإِنَّمَا هِيَ أَمْوَالُهُمْ قَالَ ثُمَّ أَزَمَ سَاكِتاً طَوِيلاً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ مَنْ كَانَ فِيكُمْ لَهُ مَالٌ فَإِيَّاهُ وَالْفَسَادَ فَإِنَّ إِعْطَاءَهُ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَإِسْرَافٌ وَهُوَ يَرْفَعُ ذِكْرَ صَاحِبِهِ فِي النَّاسِ وَيَضَعُهُ عِنْدَ الله وَلَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَعِنْدَ غَيْرِ أَهْلِهِ إِلاَّ حَرَمَهُ الله شُكْرَهُمْ وَكَانَ لِغَيْرِهِ وُدُّهُمْ فَإِنْ بَقِيَ مَعَهُ مِنْهُمْ بَقِيَّةٌ مِمَّنْ يُظْهِرُ الشُّكْرَ لَهُ وَيُرِيهِ النُّصْحَ فَإِنَّمَا ذَلِكَ مَلَقٌ مِنْهُ وَكَذِبٌ فَإِنْ زَلَّتْ بِصَاحِبِهِمُ النَّعْلُ ثُمَّ احْتَاجَ إِلَى مَعُونَتِهِمْ وَمُكَافَأَتِهِمْ فَأَلأَمُ خَلِيلٍ وَشَرُّ خَدِينٍ وَلَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَعِنْدَ غَيْرِ أَهْلِهِ إِلاَّ لَمْ يَكُنْ لَهُ مِنَ الْحَظِّ فِيمَا أُتِيَ إِلاَّ مَحْمَدَةُ اللِّئَامِ وَثَنَاءُ الأَشْرَارِ مَا دَامَ عَلَيْهِ مُنْعِماً مُفْضِلاً وَمَقَالَةُ الْجَاهِلِ مَا أَجْوَدَهُ وَهُوَ عِنْدَ الله بَخِيلٌ فَأَيُّ حَظٍّ أَبْوَرُ وَأَخْسَرُ مِنْ هَذَا الْحَظِّ وَأَيُّ فَائِدَةِ مَعْرُوفٍ أَقَلُّ مِنْ هَذَا الْمَعْرُوفِ فَمَنْ كَانَ مِنْكُمْ لَهُ مَالٌ فَلْيَصِلْ بِهِ الْقَرَابَةَ وَلْيُحْسِنْ مِنْهُ الضِّيَافَةَ وَلْيَفُكَّ بِهِ الْعَانِيَ وَالأَسِيرَ وَابْنَ السَّبِيلِ فَإِنَّ الْفَوْزَ بِهَذِهِ الْخِصَالِ مَكَارِمُ الدُّنْيَا وَشَرَفُ الآخِرَةِ.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Ahmad ibn ‘Amr ibn Sulayman al-Bajaliy from Isma‘il ibn al-Hassan ibn Isma‘il ibn Shu’ayb ibn Mitham al-Tammar from Ibrahim ibn Ishaq al-Mada’iniy from a man from abu Mikhnaf al-Azdiy who has said the following: “Once a group of Shi`a people came to ’Amir al-Mu’minin (a. s.), with the following request: ‘O ’Amir al-Mu’minin, we request you to distribute the wealth at your disposal (public treasury) among the chiefs and elite people. In so doing, they will receive preference, which will strengthen your affairs. Thereafter, you can reassume your program of equal distribution of the treasury among people as Allah has commanded you to do.’ ’Amir al-Mu’minin (a. s.), then said, ‘Do you, fie upon you, make me to achieve victory through doing injustice to Muslim people, whose ruler and high authority I have become? By Allah, I will not do so as long as there is day and night and one star in the sky (is left). By Allah, even if their wealth (public treasury) was my personal wealth, I still would distribute it among them by equal measures; in fact, it (public treasury) is their wealth.’ He (the Imam) remained silent for a long time. He then raised his head and said, ‘Whoever of you is wealthy must avoid spending in a wasteful, wrongful, extravagant manner and for causes of falsehood. In so doing, one enhances the name of his friend among people, but brings it low before Allah. Whoever spends his wealth for the causes of falsehood or undeserving recipients, Allah deprives him of the blessings of their thanks and appreciation. They will love people other than such a benevolent person. Even if certain ones among them express their appreciation, thanks and good advice, it is no more than meaningless flattery and false expressions. If the shoes of their companion slip and he becomes needy of their support and returning the favor, he receives blames as a wicked friend. One of you must not spend his property for the causes of falsehood and for the undeserving recipients; otherwise, he receives no more than lip service from those who want all powers for themselves. Only wicked people may applaud him as long as he provides them favors. Only ignorant people may offer him meaningless praise. They may call him the most generous person, while in fact, in the sight of Allah he is a stingy one. No share, in fact, is more wicked and of greater loss than this share. What meaningful gain can I make through this kind of Benevolent Assistance? Whoever among you is wealthy should therefore maintain good relations with his relatives, serve his guests, provide relief to the suffering people, the captives and those who have lost their supply while on a journey; success in such matters is a noble achievement in this world and an honor in the next life.’”

ضعيف

Finding a Proper Recipient of Benevolent Assistance - Hadith 7560

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لَوْ أَنَّ النَّاسَ أَخَذُوا مَا أَمَرَهُمُ الله عَزَّ وَجَلَّ بِهِ فَأَنْفَقُوهُ فِيمَا نَهَاهُمُ الله عَنْهُ مَا قَبِلَهُ مِنْهُمْ وَلَوْ أَخَذُوا مَا نَهَاهُمُ الله عَنْهُ فَأَنْفَقُوهُ فِيمَا أَمَرَهُمُ الله بِهِ مَا قَبِلَهُ مِنْهُمْ حَتَّى يَأْخُذُوهُ مِنْ حَقٍّ وَيُنْفِقُوهُ فِي حَقٍّ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Isma‘il ibn Jabir who has said the following: “I heard Abu ‘Abd Allah (a. s.), say, ‘If people achieve what Allah, the Most Majestic, the Most Glorious, has commanded them to achieve, but spend where Allah has prohibited such spending, it is not accepted. If people achieve what Allah has prohibited and spend on matters that Allah has commanded them to spend on, this also is not accepted. He accepts only what they earn in a rightful manner and spend on a rightful recipient.’”

ضعيف على المشهور

Finding a Proper Recipient of Benevolent Assistance - Hadith 7561

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ أَبِي جَمِيلَةَ عَنْ ضُرَيْسٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّمَا أَعْطَاكُمُ الله هَذِهِ الْفُضُولَ مِنَ الأَمْوَالِ لِتُوَجِّهُوهَا حَيْثُ وَجَّهَهَا الله وَلَمْ يُعْطِكُمُوهَا لِتَكْنِزُوهَا.

5. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Musa ibn al-Qasim from abu Jamilah from Durays who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Allah has granted you the extra wealth so that you spend it the way Allah wants you to spend. He has not given you this to keep for safe keeping.’”

ضعيف

Disciplines for Providing Benevolent Assistance - Hadith 7562

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَدْخُلْ لأَخِيكَ فِي أَمْرٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لَهُ قَالَ ابْنُ سِنَانٍ يَكُونُ عَلَى الرَّجُلِ دَيْنٌ كَثِيرٌ وَلَكَ مَالٌ فَتُؤَدِّي عَنْهُ فَيَذْهَبُ مَالُكَ وَلا تَكُونُ قَضَيْتَ عَنْهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “Abu ‘ Abd Allah (a. s.), has said that you must not involve yourself in the affairs of your brother (in belief) where the harm of the involvement to you is greater than the benefit for him.” Ibn Sinan has said, ‘This can happen when a man is indebted heavenly and you pay all of your belongings to pay his debt, but his debts are still not fully paid.’”

ضعيف على المشهور

Disciplines for Providing Benevolent Assistance - Hadith 7563

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الأَشْعَرِيِّ عَمَّنْ سَمِعَ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) يَقُولُ لا تَبْذُلْ لإِخْوَانِكَ مِنْ نَفْسِكَ مَا ضَرُّهُ عَلَيْكَ أَكْثَرُ مِنْ مَنْفَعَتِهِ لَهُمْ.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Ibrahim ibn Muhammad al-Ash’ariy from those who had heard who has said the following: “Abu al-Hassan, Musa (a. s.), has said, ‘You must not provide the kind of Benevolent Assistance to your brothers (in belief), which is more harmful to you than its being beneficial to him.”

مرسل

Disciplines for Providing Benevolent Assistance - Hadith 7564

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْجُرْجَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ لا تُوجِبْ عَلَى نَفْسِكَ الْحُقُوقَ وَاصْبِرْ عَلَى النَّوَائِبِ وَلا تَدْخُلْ فِي شَيْ‏ءٍ مَضَرَّتُهُ عَلَيْكَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لأَخِيكَ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from al-Hassan ibn Ali al-Jurjaniy from those who have narrated to him ms who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘You must not obligate your soul for others’ rights; you must exercise patience in difficulties; and you must not involve yourself in an affair where its harm to you is greater than its benefit for your brother (in belief).”

ضعيف على المشهور

Refusing to Appreciate a Benevolent Assistance - Hadith 7565

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي جَعْفَرٍ الْبَغْدَادِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ لَعَنَ الله قَاطِعِي سُبُلِ الْمَعْرُوفِ قِيلَ وَمَا قَاطِعُو سُبُلِ الْمَعْرُوفِ قَالَ الرَّجُلُ يُصْنَعُ إِلَيْهِ الْمَعْرُوفُ فَيَكْفُرُهُ فَيَمْتَنِعُ صَاحِبُهُ مِنْ أَنْ يَصْنَعَ ذَلِكَ إِلَى غَيْرِهِ.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from abu Ja’far al-Baghdadiy from one who he has narrated (in his book) who has said the following: “Abu ‘ Abd Allah (a. s.), has said that Allah has condemned those who block the path to Benevolent Assistance, and it then was asked, ’Who are such people?’ The Imam replied, ’They are those who receive Benevolent Assistance but refuse to appreciate and thus stop the provider of Benevolent Assistance from providing such assistance to others.’”

مرسل

Refusing to Appreciate a Benevolent Assistance - Hadith 7566

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا أَقَلَّ مَنْ شَكَرَ الْمَعْرُوفَ.

2. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from al-Hassan ibn Mahbub from Sayf ibn ‘Amirah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘How few are those who appreciate Benevolent Assistance!”’

مجهول

Refusing to Appreciate a Benevolent Assistance - Hadith 7567

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ أُتِيَ إِلَيْهِ مَعْرُوفٌ فَلْيُكَافِىْ بِهِ فَإِنْ عَجَزَ فَلْيُثْنِ عَلَيْهِ فَإِنْ لَمْ يَفْعَلْ فَقَدْ كَفَرَ النِّعْمَةَ.

3. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A recipient of Benevolent Assistance should compensate (the provider) for it. If he cannot do so, he should praise him at least; otherwise, he has refused to appreciate a bounty.’”

ضعيف على المشهور

Providing a Loan - Hadith 7568

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَكْتُوبٌ عَلَى بَابِ الْجَنَّةِ الصَّدَقَةُ بِعَشَرَةٍ وَالْقَرْضُ بِثَمَانِيَةَ عَشَرَ وَفِي رِوَايَةٍ أُخْرَى بِخَمْسَةَ عَشَرَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘There is a writing on the door of Paradise that says: ‘Charity for ten “rewards” and loan for eighteen “rewards.”’ In another Hadith it is said, ‘Loan for fifteen “rewards.””

حسن أو موثق وآخره مرسل

Providing a Loan - Hadith 7569

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا مِنْ مُؤْمِنٍ أَقْرَضَ مُؤْمِناً يَلْتَمِسُ بِهِ وَجْهَ الله إِلاَّ حَسَبَ الله لَهُ أَجْرَهُ بِحِسَابِ الصَّدَقَةِ حَتَّى يَرْجِعَ إِلَيْهِ مَالُهُ.

2. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan, all from Ibn Abi ‘Umayr from Hammad from Rib’iy ibn ‘Abd Allah from Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘For every believing person who provides a loan for another believing person, for the sake of Allah, Allah counts its reward as that of giving charity until the time the loan is paid back.’”

حسن كالصحيح

Providing a Loan - Hadith 7570

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِهِ تَعَالَى لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ قَالَ يَعْنِي بِالْمَعْرُوفِ الْقَرْضَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid who has said the following: “This is about the words of Allah, ‘There is not much good in many of their secret talks except that which commands to give charity or Benevolent Assistance.’ (4:114) Abu ‘Abd Allah, has said, “Benevolent Assistance is a reference to providing loans for needy people.’””

حسن أو موثق

Providing a Loan - Hadith 7571

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُقْبَةَ بْنِ خَالِدٍ قَالَ دَخَلْتُ أَنَا وَالْمُعَلَّى وَعُثْمَانُ بْنُ عِمْرَانَ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَلَمَّا رَآنَا قَالَ مَرْحَباً مَرْحَباً بِكُمْ وُجُوهٌ تُحِبُّنَا وَنُحِبُّهَا جَعَلَكُمُ الله مَعَنَا فِي الدُّنْيَا وَالآخِرَةِ فَقَالَ لَهُ عُثْمَانُ جُعِلْتُ فِدَاكَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) نَعَمْ مَهْ قَالَ إِنِّي رَجُلٌ مُوسِرٌ فَقَالَ لَهُ بَارَكَ الله لَكَ فِي يَسَارِكَ قَالَ وَيَجِي‏ءُ الرَّجُلُ فَيَسْأَلُنِي الشَّيْ‏ءَ وَلَيْسَ هُوَ إِبَّانُ زَكَاتِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْقَرْضُ عِنْدَنَا بِثَمَانِيَةَ عَشَرَ وَالصَّدَقَةُ بِعَشَرَةٍ وَمَا ذَا عَلَيْكَ إِذَا كُنْتَ كَمَا تَقُولُ مُوسِراً أَعْطَيْتَهُ فَإِذَا كَانَ إِبَّانُ زَكَاتِكَ احْتَسَبْتَ بِهَا مِنَ الزَّكَاةِ يَا عُثْمَانُ لا تَرُدَّهُ فَإِنَّ رَدَّهُ عِنْدَ الله عَظِيمٌ يَا عُثْمَانُ إِنَّكَ لَوْ عَلِمْتَ مَا مَنْزِلَةُ الْمُؤْمِنِ مِنْ رَبِّهِ مَا تَوَانَيْتَ فِي حَاجَتِهِ وَمَنْ أَدْخَلَ عَلَى مُؤْمِنٍ سُرُوراً فَقَدْ أَدْخَلَ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقَضَاءُ حَاجَةِ الْمُؤْمِنِ يَدْفَعُ الْجُنُونَ وَالْجُذَامَ وَالْبَرَصَ.

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn al-Hassan ibn Ali from his father from ‘Uqbah ibn Khalid who has said the following: “I went to visit abu ‘Abd Allah (a. s.). Two other people, al-Mu‘alla’ and ‘Uthman ibn ‘Umar, also were present with me. On seeing us, he welcomed us and offered greetings of peace, saying, ‘I welcome the faces that love us and we love them. May Allah keep you with us in this world and in the next life.’ Uthman then said, ‘I pray to Allah to keep my soul in service for your cause.’ The Imam acknowledged his expression and asked, ‘What can I do for you?’ Uthman then said, ‘I am an affluent man.’ The Imam said, ‘May Allah make your wealth a blessing for you.’ He then said, ‘A man comes to me for (financial) help. Such time is not the time for me to pay zakat.’ Abu ‘Abd Allah (a. s.), then said, ‘Providing a loan, before us, has eighteen rewards, and for charity it is ten rewards. You have no difficulty, being an affluent man as you just said. You can provide him help and when the time for paying zakat comes, count it as your zakat paid to him. O ‘Uthman, do not turn him away empty-handed; it is a great and serious matter in the sight of Allah. O ‘Uthman, if you had known how important a believer is in the sight of Allah, you would not hesitate to respond positively to his appeal. Whoever provides happiness for a believing person has done so for the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Providing help for a believing person repels illnesses like insanity, leprosy and albino (leprosy).”’

Providing a Loan - Hadith 7572

5ـ سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِبْرَاهِيمَ بْنِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَرْضُ الْمُؤْمِنِ غَنِيمَةٌ وَتَعْجِيلُ خَيْرٍ إِنْ أَيْسَرَ أَدَّاهُ وَإِنْ مَاتَ احْتُسِبَ مِنَ الزَّكَاةِ.

5. Sahl ibn Ziyad has narrated from Muhammad ibn ‘Abd al-FIamid from Ibrahim al-Sindiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that providing a loan for a believing person is an (important) gain and a good deed if done quickly. If he becomes financially capable, he repays, but if he dies, the provider of loan can count it as payment for zakat.”

ضعيف على المشهور

Extending Due Date of Payment in Favor of the Borrower - Hadith 7573

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَرَادَ أَنْ يُظِلَّهُ الله يَوْمَ لا ظِلَّ إِلاَّ ظِلُّهُ قَالَهَا ثَلاثاً فَهَابَهُ النَّاسُ أَنْ يَسْأَلُوهُ فَقَالَ فَلْيُنْظِرْ مُعْسِراً أَوْ لِيَدَعْ لَهُ مِنْ حَقِّهِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), once, spoke to us and repeated the following phrase three times. ‘If one wishes that Allah provide him shadow on the Day when there will be no shadow except His shadow,’ and no one had the courage to ask him to explain, he (Imam) then said, ‘He should extend the due date of repayment of a loan for a borrower who has difficulty to pay back, or partially waive it in his (debtor’s) favor.’”

صحيح

Extending Due Date of Payment in Favor of the Borrower - Hadith 7574

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فِي يَوْمٍ حَارٍّ وَحَنَّى كَفَّهُ مَنْ أَحَبَّ أَنْ يَسْتَظِلَّ مِنْ فَوْرِ جَهَنَّمَ قَالَهَا ثَلاثَ مَرَّاتٍ فَقَالَ النَّاسُ فِي كُلِّ مَرَّةٍ نَحْنُ يَا رَسُولَ الله فَقَالَ مَنْ أَنْظَرَ غَرِيماً أَوْ تَرَكَ الْمُعْسِرَ ثُمَّ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لِي عَبْدُ الله بْنُ كَعْبِ بْنِ مَالِكٍ إِنَّ أَبِي أَخْبَرَنِي أَنَّهُ لَزِمَ غَرِيماً لَهُ فِي الْمَسْجِدِ فَأَقْبَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَدَخَلَ بَيْتَهُ وَنَحْنُ جَالِسَانِ ثُمَّ خَرَجَ فِي الْهَاجِرَةِ فَكَشَفَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) سِتْرَهُ وَقَالَ يَا كَعْبُ مَا زِلْتُمَا جَالِسَيْنِ قَالَ نَعَمْ بِأَبِي وَأُمِّي قَالَ فَأَشَارَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بِكَفِّهِ خُذِ النِّصْفَ قَالَ فَقُلْتُ بِأَبِي وَأُمِّي ثُمَّ قَالَ أَتْبِعْهُ بِبَقِيَّةِ حَقِّكَ قَالَ فَأَخَذْتُ النِّصْفَ وَوَضَعْتُ لَهُ النِّصْفَ.

2. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, bending his palm on a hot day, said, ‘Who wants to provide a shadow for himself against the heat of the blaze of hell fire?’ He repeated the sentence three times, and every time people said, ‘We want such a shadow, O Messenger of Allah.’ He then said, ‘He is the one who extends the due date of loan repayment or waives it altogether in favor of a borrower who has difficulty paying.’” “Abu ‘Abd Allah (a. s.), then said to me, “Abd Allah ibn Ka‘b ibn Malik has said to me that his father told him, “Once, in the Masjid I got hold of a person who had borrowed from me. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, came and (seeing us) he went inside his house, while we were sitting in the Masjid. He then came out in the heat of the sun and began to speak, saying, ‘O Ka‘b, are you both still sitting there?’ I, Ka‘b then replied, ‘Yes, I pray to Allah to keep the souls of my father and mother in the service of your cause.’ The Messenger of Allah then pointed to his palm and said, ‘Take this half.’ I, Ka‘b, then said, ‘Yes, I pray to Allah to keep the souls of my father and mother in service for your cause.’ He (the Messenger of Allah) said, ‘Waive the other half in his favor.’ I took the half and waived the other half in favor of the borrower.’””

مجهول

Extending Due Date of Payment in Favor of the Borrower - Hadith 7575

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ خَلُّوا سَبِيلَ الْمُعْسِرِ كَمَا خَلاَّهُ الله عَزَّ وَجَلَّ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Ya’qub ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said that you must leave alone a borrower who has difficulty repaying a loan, just as Allah does (extend the due time for payment of loan if the borrower has difficulty repaying. . . ” (see (2:280)).

ضعيف على المشهور

Extending Due Date of Payment in Favor of the Borrower - Hadith 7576

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ الله بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ صَعِدَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْمِنْبَرَ ذَاتَ يَوْمٍ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ وَصَلَّى عَلَى أَنْبِيَائِهِ صَلَّى الله عَلَيْهِمْ ثُمَّ قَالَ أَيُّهَا النَّاسُ لِيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ أَلا وَمَنْ أَنْظَرَ مُعْسِراً كَانَ لَهُ عَلَى الله عَزَّ وَجَلَّ فِي كُلِّ يَوْمٍ صَدَقَةٌ بِمِثْلِ مَالِهِ حَتَّى يَسْتَوْفِيَهُ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَإِنْ كانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلى‏ مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ أَنَّهُ مُعْسِرٌ فَتَصَدَّقُوا عَلَيْهِ بِمَالِكُمْ فَهُوَ خَيْرٌ لَكُمْ.

4. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Yahya ibn ‘Abd Allah ibn al-Hassan ibn al-Hassan who has said the following: “Abu ‘Abd Allah (a. s.), has said that one day the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, sat on the pulpit. He praised Allah, spoke of His glory, prayed for His prophets, and then said the following: ‘O people, those of you present must inform those who are absent. Whoever extends the due date for repayment in favor of a borrower who has difficulty to pay back, for such a person with Allah, the Most Majestic, the Most Glorious, for every day a reward of charity equal to the amount of loan is recorded, until the loan is repaid.’ Abu ‘Abd Allah (a. s.), then said, ‘If a borrower has difficulty repaying the loan, he should be given time until his difficulty is no more, but it is better for you if you count it as is charity if he has difficulty to pay. You should provide him charity from your property; it is better for you.’”

ضعيف على المشهور

Waiving a Loan in Favor of a Dead Person - Hadith 7577

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَسَنِ بْنِ خُنَيْسٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ لِعَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ دَيْناً عَلَى رَجُلٍ قَدْ مَاتَ وَقَدْ كَلَّمْنَاهُ أَنْ يُحَلله فَأَبَى فَقَالَ وَيْحَهُ أَ مَا يَعْلَمُ أَنَّ لَهُ بِكُلِّ دِرْهَمٍ عَشَرَةً إِذَا حَلله فَإِذَا لَمْ يُحَلله فَإِنَّمَا لَهُ دِرْهَمٌ بَدَلَ دِرْهَمٍ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from af-Fadf ibn Shadhan all from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from al-Hassan ibn Khunays who has said the following: “Once I said to abu ‘Abd Allah (a. s.), ‘A man who died had borrowed (money) from ‘Abd al-Rahman ibn Sayabah, whom we asked to waive the loan in favor of the dead person, but he refused. He (the Imam) said, “Woe is upon him! Why does he not realize that for every dirham, he can receive the reward for ten dirhams, were he to waive it in favor of the dead person? In not waiving the loan in favor of the dead person, he can only receive the reward of one dirham for every dirham.’””

حسن أو موثق

Waiving a Loan in Favor of a Dead Person - Hadith 7578

2ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَمَّنْ ذَكَرَهُ عَنِ الْوَلِيدِ بْنِ أَبِي الْعَلاءِ عَنْ مُعَتِّبٍ قَالَ دَخَلَ مُحَمَّدُ بْنُ بِشْرٍ الْوَشَّاءُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) يَسْأَلُهُ أَنْ يُكَلِّمَ شِهَاباً أَنْ يُخَفِّفَ عَنْهُ حَتَّى يَنْقَضِيَ الْمَوْسِمُ وَكَانَ لَهُ عَلَيْهِ أَلْفُ دِينَارٍ فَأَرْسَلَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ قَدْ عَرَفْتَ حَالَ مُحَمَّدٍ وَانْقِطَاعَهُ إِلَيْنَا وَقَدْ ذَكَرَ أَنَّ لَكَ عَلَيْهِ أَلْفَ دِينَارٍ لَمْ تَذْهَبْ فِي بَطْنٍ وَلا فَرْجٍ وَإِنَّمَا ذَهَبَتْ دَيْناً عَلَى الرِّجَالِ وَوَضَائِعَ وَضَعَهَا وَأَنَا أُحِبُّ أَنْ تَجْعَلَهُ فِي حِلٍّ فَقَالَ لَعَلَّكَ مِمَّنْ يَزْعُمُ أَنَّهُ يُقْبَضُ مِنْ حَسَنَاتِهِ فَتُعْطَاهَا فَقَالَ كَذَلِكَ فِي أَيْدِينَا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الله أَكْرَمُ وَأَعْدَلُ مِنْ أَنْ يَتَقَرَّبَ إِلَيْهِ عَبْدُهُ فَيَقُومَ فِي اللَّيْلَةِ الْقَرَّةِ أَوْ يَصُومَ فِي الْيَوْمِ الْحَارِّ أَوْ يَطُوفَ بِهَذَا الْبَيْتِ ثُمَّ يَسْلُبُهُ ذَلِكَ فَيُعْطَاهُ وَلَكِنْ لله فَضْلٌ كَثِيرٌ يُكَافِي الْمُؤْمِنَ فَقَالَ فَهُوَ فِي حِلٍّ.

2. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn Muhammad ibn Khalid from those whom he his mentioned (in his book) from al-Walid ibn abu a I - ‘ A I a ’ from Mu’attib who has said the following: “Once Muhammad ibn Bishr al-Washsha’ came to visit abu ‘Abd Allah (a. s.), asking the Imam to speak to Shihab to relieve him of repayment of a loan until the end of the time for Hajj. He owed him one thousand dinars. The Imam sent someone to call him. He (Shihab) came and the Imam said to him, ‘As you know Muhammad’s condition, he has cut off his association with others to keep himself close to us. He has mentioned he owes you one thousand dinars. These (dinars) are not consumed or spent on marriage. They are payable as loan to men. I wish you to waive it in his favor.’ He (Imam) then said, ‘You perhaps think that He will take from his (borrower’s) good deeds and give it to you.’ He (Shihab) said, ‘That is what we are told would happen.’ Abu ‘Abd Allah (a. s.), then said, ‘Allah is most Honorable and Just. How would He take away the good deeds of one of His servants who stands up for worship on cold nights, fasts on hot days, and walks seven times around the house (Ka‘bah), and give it away to another? In fact, Allah has a great deal of extra blessings to compensate a believing person.’ He (Shihab) said, ‘He is free (I waive the loan in his favor).”’

مجهول

The Cost of Maintenance of Wealth - Hadith 7579

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ الْفَرَّاءِ مَوْلَى طِرْبَالٍ عَنْ حَدِيدِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ عَظُمَتْ نِعْمَةُ الله عَلَيْهِ اشْتَدَّتْ مَئُونَةُ النَّاسِ عَلَيْهِ فَاسْتَدِيمُوا النِّعْمَةَ بِاحْتِمَالِ الْمَئُونَةِ وَلا تُعَرِّضُوهَا لِلزَّوَالِ فَقَلَّ مَنْ زَالَتْ عَنْهُ النِّعْمَةُ فَكَادَتْ أَنْ تَعُودَ إِلَيْهِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sulayman al-Farra’, Mawla Tirbal from Hadid ibn Hakim who has said the following: “Abu ‘Abd Allah (a. s.), has said that when one’s realization of the bounties of Allah becomes intense, it increases his spending for people. You should continue preserving bounties by means of bearing the cost of maintenance. Do not expose bounties to losses. Once bounties are lost, very rarely do they return.”

صحيح

The Cost of Maintenance of Wealth - Hadith 7580

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدَنِيِّ مَوْلَى بَنِي هَاشِمٍ عَنْ دَاوُدَ بْنِ عَبْدِ الله بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا مِنْ عَبْدٍ تَظَاهَرَتْ عَلَيْهِ مِنَ الله نِعْمَةٌ إِلاَّ اشْتَدَّتْ مَئُونَةُ النَّاسِ عَلَيْهِ فَمَنْ لَمْ يَقُمْ لِلنَّاسِ بِحَوَائِجِهِمْ فَقَدْ عَرَّضَ النِّعْمَةَ لِلزَّوَالِ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ وَمَنْ يَقْدِرُ أَنْ يَقُومَ لِهَذَا الْخَلْقِ بِحَوَائِجِهِمْ فَقَالَ إِنَّمَا النَّاسُ فِي هَذَا الْمَوْضِعِ وَالله الْمُؤْمِنُونَ.

2. Ali ibn Ibrahim has narrated from Ali ibn Muhammad al-Qasaniy from abu Ayyub al-Madaniy, Mawla banu Hashim from Dawud ibn ‘Abd Allah ibn Muhammad al-Ja’fariy from Ibrahim ibn Muhammad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whoever finds himself with an abundance of Allah’s bounties, increases his spending for people. One who does not help people exposes the bounties to losses.’ I (the narrator) said, ‘I pray to Allah to keep my soul in service for your cause. Who can spend to help all these creatures?’ He (the Imam) said, ‘The people there, by Allah, are the believing people.’”

ضعيف

The Cost of Maintenance of Wealth - Hadith 7581

3ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِحُسَيْنٍ الصَّحَّافِ يَا حُسَيْنُ مَا ظَاهَرَ الله عَلَى عَبْدٍ النِّعَمَ حَتَّى ظَاهَرَ عَلَيْهِ مَئُونَةَ النَّاسِ فَمَنْ صَبَرَ لَهُمْ وَقَامَ بِشَأْنِهِمْ زَادَهُ الله فِي نِعَمِهِ عَلَيْهِ عِنْدَهُمْ وَمَنْ لَمْ يَصْبِرْ لَهُمْ وَلَمْ يَقُمْ بِشَأْنِهِمْ أَزَالَ الله عَزَّ وَجَلَّ عَنْهُ تِلْكَ النِّعْمَةَ.

3. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from his father from Sa‘dan ibn Muslim from Aban ibn Taghlib who has said the following: “Abu ‘Abd Allah (a. s.), once said to Husayn al-Sahhaf, ‘O Husayn, whenever Allah grants abundant bounties to a person, his spending for people also increases. If one remains patient for spending on people, Allah increases the bounties for him before people. Allah, the Most Majestic, the Most Glorious, removes the bounties from one who does not remain patient for spending on people’s affairs.’”

مجهول

The Cost of Maintenance of Wealth - Hadith 7582

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ عَظُمَتْ عَلَيْهِ النِّعْمَةُ اشْتَدَّتْ مَئُونَةُ النَّاسِ عَلَيْهِ فَإِنْ هُوَ قَامَ بِمَئُونَتِهِمْ اجْتَلَبَ زِيَادَةَ النِّعْمَةِ عَلَيْهِ مِنَ الله وَإِنْ لَمْ يَفْعَلْ فَقَدْ عَرَّضَ النِّعْمَةَ لِزَوَالِهَا.

4. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who finds himself with abundant bounties, he increases his spending to help people also. If he continues spending for them, the bounties increase by the will of Allah, but if he does not, he exposes the bounties to loss.’”

ضعيف

Appreciation of Bounties - Hadith 7583

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) يَا ابْنَ عَرَفَةَ إِنَّ النِّعَمَ كَالإِبِلِ الْمُعْتَقَلَةِ فِي عَطَنِهَا عَلَى الْقَوْمِ مَا أَحْسَنُوا جِوَارَهَا فَإِذَا أَسَاءُوا مُعَامَلَتَهَا وَإِنَالَتَهَا نَفَرَتْ عَنْهُمْ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn ‘Arafah who has said the following: “Abu al-Hassan al-Rida (a. s.), has said, ‘O ibn ‘Arafah, bounties are like guarded camels around drinking water. It is up to people to maintain good relations with the camel. If they fail to keep the good relations, the camel runs away from them.’”

مجهول

Appreciation of Bounties - Hadith 7584

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ أَحْسِنُوا جِوَارَ النِّعَمِ قُلْتُ وَمَا حُسْنُ جِوَارِ النِّعَمِ قَالَ الشُّكْرُ لِمَنْ أَنْعَمَ بِهَا وَأَدَاءُ حُقُوقِهَا.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Muhammad ibn ‘Ajlan who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Keep good neighborly relations with bounties/ I then asked, ‘How is that done?’ He (the Imam) said, ‘Thank the One who has granted bounties and pay the rights due on the bounties/”

مجهول

Appreciation of Bounties - Hadith 7585

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ أَحْسِنُوا جِوَارَ نِعَمِ الله وَاحْذَرُوا أَنْ تَنْتَقِلَ عَنْكُمْ إِلَى غَيْرِكُمْ أَمَا إِنَّهَا لَمْ تَنْتَقِلْ عَنْ أَحَدٍ قَطُّ فَكَادَتْ أَنْ تَرْجِعَ إِلَيْهِ قَالَ وَكَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) يَقُولُ قَلَّ مَا أَدْبَرَ شَيْ‏ءٌ فَأَقْبَلَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Zayd al-Shahham who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘You should keep good neighborly relations with the bounties of Allah, and guard them being transferred from you to others; if bounties transfer away from a person, they very rarely return. Ali (a. s.), would say, “It is very rare for something to come forward once it goes away.’””

صحيح

Understanding Generosity and Munificence - Hadith 7586

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي الْجَهْمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ قَالَ سَأَلَ رَجُلٌ أَبَا الْحَسَنِ الأَوَّلَ (عَلَيْهِ السَّلاَم) وَهُوَ فِي الطَّوَافِ فَقَالَ لَهُ أَخْبِرْنِي عَنِ الْجَوَادِ فَقَالَ إِنَّ لِكَلامِكَ وَجْهَيْنِ فَإِنْ كُنْتَ تَسْأَلُ عَنِ الْمَخْلُوقِ فَإِنَّ الْجَوَادَ الَّذِي يُؤَدِّي مَا افْتَرَضَ الله عَلَيْهِ وَإِنْ كُنْتَ تَسْأَلُ عَنِ الْخَالِقِ فَهُوَ الْجَوَادُ إِنْ أَعْطَى وَهُوَ الْجَوَادُ إِنْ مَنَعَ لأَنَّهُ إِنْ أَعْطَاكَ أَعْطَاكَ مَا لَيْسَ لَكَ وَإِنْ مَنَعَكَ مَنَعَكَ مَا لَيْسَ لَكَ.

1. A number of our people have narrated from, Ahmad ibn Muhammad ibn Khalid from, his father from abu al-Jahm from Musa ibn Bakr from Ahmad ibn Sulayman who has said the following: “A man once asked abu al-Hassan, the 1st (a. s.), when he was performing Tawaf (walking seven times around the Ka‘bah), ‘Tell me about generosity.’ The Imam replied, ‘Your question has two sides. If you are asking about a generous creature, the answer is that a generous creature is one who pays what Allah has made obligatory on him to pay. If you are asking about the generosity of the Creator, then the answer is that the Creator is generous when He gives you something, and He is generous if He denies you something; if He gives you something, it does not belong to you; and if He denies you something, it does not belong to you.’”

ضعيف على المشهور

Understanding Generosity and Munificence - Hadith 7587

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مَا حَدُّ السَّخَاءِ فَقَالَ تُخْرِجُ مِنْ مَالِكَ الْحَقَّ الَّذِي أَوْجَبَهُ الله عَلَيْكَ فَتَضَعُهُ فِي مَوْضِعِهِ.

2. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from certain individuals of our people who has said the following: “I asked abu ‘Abd Allah (a. s.), ‘What is the limit of generosity?’ The Imam replied, ‘It is to pay what Allah has made obligatory on you to pay to properly deserving recipients.’”

ضعيف على المشهور

Understanding Generosity and Munificence - Hadith 7588

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ السَّخِيُّ مُحَبَّبٌ فِي السَّمَاوَاتِ مُحَبَّبٌ فِي الأَرْضِ خُلِقَ مِنْ طِينَةٍ عَذْبَةٍ وَخُلِقَ مَاءُ عَيْنَيْهِ مِنْ مَاءِ الْكَوْثَرِ وَالْبَخِيلُ مُبَغَّضٌ فِي السَّمَاوَاتِ مُبَغَّضٌ فِي الأَرْضِ خُلِقَ مِنْ طِينَةٍ سَبِخَةٍ وَخُلِقَ مَاءُ عَيْنَيْهِ مِنْ مَاءِ الْعَوْسَجِ.

3. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Ja’far (a. s.), from his ancestors, ‘Alayhim al-Salam, narrated that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A generous person is beloved in the heavens and on earth. Such persons are created from sweet clay. The water of the eyes of such people is created from the water of al-Kawthar. Stingy persons are hated in the heaven and on earth. Such people are created from salty clay and the water of the eyes of such people is created from the water of thorns.’”

ضعيف

Understanding Generosity and Munificence - Hadith 7589

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مَهْدِيٍّ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ السَّخِيُّ الْحَسَنُ الْخُلُقِ فِي كَنَفِ الله لا يَسْتَخْلِي الله مِنْهُ حَتَّى يُدْخِلَهُ الْجَنَّةَ وَمَا بَعَثَ الله عَزَّ وَجَلَّ نَبِيّاً وَلا وَصِيّاً إِلاَّ سَخِيّاً وَمَا كَانَ أَحَدٌ مِنَ الصَّالِحِينَ إِلاَّ سَخِيّاً وَمَا زَالَ أَبِي يُوصِينِي بِالسَّخَاءِ حَتَّى مَضَى وَقَالَ مَنْ أَخْرَجَ مِنْ مَالِهِ الزَّكَاةَ تَامَّةً فَوَضَعَهَا فِي مَوْضِعِهَا لَمْ يُسْأَلْ مِنْ أَيْنَ اكْتَسَبْتَ مَالَكَ.

4. Ali ibn Ibrahim has narrated from his father from ibn Faddal from Ali ibn ‘Uqbah from Mahdiy who has said the following: “Abu al-Hassan Musa (a. s.), has said, ‘A generous person who possesses good moral discipline is under Allah’s protection and Allah does not leave such a person alone until He admits him to Paradise. Allah, the Most Majestic, the Most Glorious, has never sent a prophet or an executor of the will of the prophets who is not generous. All the people of good deeds were generous. My father continued to encourage me to be generous until he passed away. He said, ‘One who pays zakat completely and pays it to properly deserving persons is not questioned where from he has earned his wealth.’”

مجهول

Understanding Generosity and Munificence - Hadith 7590

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي سَعِيدٍ الْمُكَارِي عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَتَى رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَفْدٌ مِنَ الْيَمَنِ وَفِيهِمْ رَجُلٌ كَانَ أَعْظَمَهُمْ كَلاماً وَأَشَدَّهُمْ اسْتِقْصَاءً فِي مُحَاجَّةِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَغَضِبَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى الْتَوَى عِرْقُ الْغَضَبِ بَيْنَ عَيْنَيْهِ وَتَرَبَّدَ وَجْهُهُ وَأَطْرَقَ إِلَى الأَرْضِ فَأَتَاهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَقَالَ رَبُّكَ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ هَذَا رَجُلٌ سَخِيٌّ يُطْعِمُ الطَّعَامَ فَسَكَنَ عَنِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) الْغَضَبُ وَرَفَعَ رَأْسَهُ وَقَالَ لَهُ لَوْ لا أَنَّ جَبْرَئِيلَ أَخْبَرَنِي عَنِ الله عَزَّ وَجَلَّ أَنَّكَ سَخِيٌّ تُطْعِمُ الطَّعَامَ لَشَرَدْتُ بِكَ وَجَعَلْتُكَ حَدِيثاً لِمَنْ خَلْفَكَ فَقَالَ لَهُ الرَّجُلُ وَإِنَّ رَبَّكَ لَيُحِبُّ السَّخَاءَ فَقَالَ نَعَمْ فَقَالَ إِنِّي أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَأَنَّكَ رَسُولُ الله وَالَّذِي بَعَثَكَ بِالْحَقِّ لا رَدَدْتُ مِنْ مَالِي أَحَداً.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu Sa‘id al-Mukariy from a man from Abu ‘Abdillah (a. s.) who said: "A delegate from Yemen once came to the Messenger of Allah (sw). Among them, there was a man who was the greatest among them in speaking and most intense in arguing with the Prophet (sw). The Prophet (sw) became angry and the sweat of anger appeared between his eyes, his complexion changed, and he began to look down on the ground. Jibril (Gabriel (AS)) came to him and said, ‘Your Lord sends you greetings of peace and says, “This is a generous man. He provides food (for people).” The anger of the Prophet (sw) calmed down. He raised his head and said to him, "Had it not been for Jibril informing me about Allah, the Mighty and Sublime, that you are generous, feeding food (to people), I would have driven you away and made you a subject of discussion for those who came after you." The man said to him, "Indeed, your Lord loves generosity." He (sw) replied, "Yes." He (the man) said, "I bear witness that there is no god but Allah and that you are the Messenger of Allah, and by the One who sent you with the truth, I will not take back any my wealth from anyone."

مرسل

Understanding Generosity and Munificence - Hadith 7591

6ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) كَانَ أَبَا أَضْيَافٍ فَكَانَ إِذَا لَمْ يَكُونُوا عِنْدَهُ خَرَجَ يَطْلُبُهُمْ وَأَغْلَقَ بَابَهُ وَأَخَذَ الْمَفَاتِيحَ يَطْلُبُ الأَضْيَافَ وَإِنَّهُ رَجَعَ إِلَى دَارِهِ فَإِذَا هُوَ بِرَجُلٍ أَوْ شِبْهِ رَجُلٍ فِي الدَّارِ فَقَالَ يَا عَبْدَ الله بِإِذْنِ مَنْ دَخَلْتَ هَذِهِ الدَّارَ قَالَ دَخَلْتُهَا بِإِذْنِ رَبِّهَا يُرَدِّدُ ذَلِكَ ثَلاثَ مَرَّاتٍ فَعَرَفَ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) أَنَّهُ جَبْرَئِيلُ فَحَمِدَ الله ثُمَّ قَالَ أَرْسَلَنِي رَبُّكَ إِلَى عَبْدٍ مِنْ عَبِيدِهِ يَتَّخِذُهُ خَلِيلاً قَالَ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) فَأَعْلِمْنِي مَنْ هُوَ أَخْدُمْهُ حَتَّى أَمُوتَ قَالَ فَأَنْتَ هُوَ قَالَ وَمِمَّ ذَلِكَ قَالَ لأَنَّكَ لَمْ تَسْأَلْ أَحَداً شَيْئاً قَطُّ وَلَمْ تُسْأَلْ شَيْئاً قَطُّ فَقُلْتَ لا.

6. Ali ibn Muhammad ibn ‘ Abd Allah has narrated from Ahmad ibn Muhammad from certain individuals of our people from Aban ibn Mu‘awiyah ibn ‘Ammar from Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ibrahim (a. s.), was the father of guest- entertaining people. Whenever he did not have a guest, he would go out to search for a guest. He would close his door and take the keys with him when looking for guests. Once he returned home and found a person, or someone similar to a person, in his house. He asked, ‘Who are you, O servant of Allah and by whose permission have you come here?’ He replied, ‘I have come here by the permission of the owner of the house,’ and repeated it three times. Ibrahim then realized that he is Jibril. He thanked Allah and said, ‘Your Lord has sent me to one of His servants whom He has chosen as His friend.’ Ibrahim then said, ‘You should inform me, who is he so I serve him until the time of my death?’ He (Jibril) replied, ‘That person is yourself.’ He (Ibrahim) asked, ‘Why is that?’ He (Jibril) replied, ‘It is because you have never asked anyone for help and you are never asked.’ I said, ‘No, it has not happened.’”

مرسل

Understanding Generosity and Munificence - Hadith 7592

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَتَى رَجُلٌ النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله أَيُّ النَّاسِ أَفْضَلُهُمْ إِيمَاناً قَالَ أَبْسَطُهُمْ كَفّاً.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu ‘Abd al- Rahman who has said the following: “Abu ‘Abd Allah (a. s.), has said that once a man came to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘O the Messenger of Allah, who among people is of more excellent belief?’ He replied, ‘He is one whose hands are more open than others.’”

ضعيف على المشهور

Understanding Generosity and Munificence - Hadith 7593

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ أَعْيَنَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يُؤْتَى يَوْمَ الْقِيَامَةِ بِرَجُلٍ فَيُقَالُ احْتَجَّ فَيَقُولُ يَا رَبِّ خَلَقْتَنِي وَهَدَيْتَنِي فَأَوْسَعْتَ عَلَيَّ فَلَمْ أَزَلْ أُوسِعُ عَلَى خَلْقِكَ وَأُيَسِّرُ عَلَيْهِمْ لِكَيْ تَنْشُرَ عَلَيَّ هَذَا الْيَوْمَ رَحْمَتَكَ وَتُيَسِّرَهُ فَيَقُولُ الرَّبُّ جَلَّ ثَنَاؤُهُ وَتَعَالَى ذِكْرُهُ صَدَقَ عَبْدِي أَدْخِلُوهُ الْجَنَّةَ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from abu al-Hassan, Ali ibn Yahya from Ayyub ibn Ay'an from Abu Hamzah from Abu Ja’far (a. s.) who said: The Messenger of Allah (sw) has said, ‘On the Day of Judgment a man will be brought and will be told to present his argument (to support his merits). He will say, "O Lord, You created me and guided me, You provided for me abundantly, and I have always extended Your provision to Your creation and made it easy for them, so that Your mercy may be spread over me today and You make it easy for me." Then the Lord, Exalted is His praise and Elevated is His remembrance, says, "My servant has spoken truthfully, admit him to Paradise."‘

مجهول

Understanding Generosity and Munificence - Hadith 7594

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) يَقُولُ السَّخِيُّ قَرِيبٌ مِنَ الله قَرِيبٌ مِنَ الْجَنَّةِ قَرِيبٌ مِنَ النَّاسِ وَسَمِعْتُهُ يَقُولُ السَّخَاءُ شَجَرَةٌ فِي الْجَنَّةِ مَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا دَخَلَ الْجَنَّةَ.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said the following: “I heard abu al-Hassan (a. s.), say, ‘A generous person is close to Allah, close to Paradise and close to people.’ I also heard him say, ‘Generosity is a tree in Paradise. Whoever holds to one of its branches will enter Paradise.’”

ضعيف على المشهور

Understanding Generosity and Munificence - Hadith 7595

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ السَّخِيُّ يَأْكُلُ طَعَامَ النَّاسِ لِيَأْكُلُوا مِنْ طَعَامِهِ وَالْبَخِيلُ لا يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِئَلاَّ يَأْكُلُوا مِنْ طَعَامِهِ.

10. Ali ibn Ibrahim has narrated from Yasar al-Khadim who has said the following: “Abu al-Hassan al-Rida (a. s.), has said, ‘A generous person eats people’s food so that they eat his food. A stingy person does not eat people’s food so that they will not eat his food.’”

Understanding Generosity and Munificence - Hadith 7596

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) لابْنِهِ الْحَسَنِ (عَلَيْهِ السَّلاَم) يَا بُنَيَّ مَا السَّمَاحَةُ قَالَ الْبَذْلُ فِي الْيُسْرِ وَالْعُسْرِ.

11. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah in a marfu‘ manner saying: “’Amir al-Mu’minin (a. s.), once asked his son, al-Hassan (a. s.), ‘My son, what is generosity?’ He replied, ‘It is providing assistance in both easy and difficult conditions.’”

مرفوع

Understanding Generosity and Munificence - Hadith 7597

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِبَعْضِ جُلَسَائِهِ أَ لا أُخْبِرُكَ بِشَيْ‏ءٍ يُقَرِّبُ مِنَ الله وَيُقَرِّبُ مِنَ الْجَنَّةَ وَيُبَاعِدُ مِنَ النَّارِ فَقَالَ بَلَى فَقَالَ عَلَيْكَ بِالسَّخَاءِ فَإِنَّ الله خَلَقَ خَلْقاً بِرَحْمَتِهِ لِرَحْمَتِهِ فَجَعَلَهُمْ لِلْمَعْرُوفِ أَهْلاً وَلِلْخَيْرِ مَوْضِعاً وَلِلنَّاسِ وَجْهاً يُسْعَى إِلَيْهِمْ لِكَيْ يُحْيُوهُمْ كَمَا يُحْيِي الْمَطَرُ الأَرْضَ الْمُجْدِبَةَ أُولَئِكَ هُمُ الْمُؤْمِنُونَ الآمِنُونَ يَوْمَ الْقِيَامَةِ.

12. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), once said to a certain person in his presence, ‘Should I tell you about something that gets you close to Allah and to paradise and away from hell fire?’ He said, ‘Yes, please do so.’ He (the Imam) then said, ‘You must maintain generosity. Allah has created a creature by His kindness for His kindness. He has made them true deserving recipients of Benevolent Assistance, the proper place for good deeds, and a direction for people to strive toward them, so that they revive them, just as rain revives the barren land. Such people are the believers who live in peace in paradise on the Day of Judgment.’”

ضعيف

Understanding Generosity and Munificence - Hadith 7598

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ قَالَ أَوْحَى الله عَزَّ وَجَلَّ إِلَى مُوسَى (عَلَيْهِ السَّلاَم) أَنْ لا تَقْتُلِ السَّامِرِيَّ فَإِنَّهُ سَخِيٌّ.

13. Ali ibn Ibrahim has narrated in a marfu‘ manner saying: “He (the Imam) has said, ‘Allah the Most Majestic, the Most Glorious, sent revelation to Moses and told him not to kill the Samiriy because he was a generous person.”

مرفوع

Understanding Generosity and Munificence - Hadith 7599

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي جَعْفَرٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ شَابٌّ سَخِيٌّ مُرَهَّقٌ فِي الذُّنُوبِ أَحَبُّ إِلَى الله مِنْ شَيْخٍ عَابِدٍ بَخِيلٍ.

14. A number of our people have narrated from Sahl ibn Ziyad from Amr ibn ‘Uthman from Muhammad ibn Shu’ayb from abu Ja’far al- Mada’iniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that a young generous man excessively involved in sins is more beloved to Allah than an old worshipping man who is stingy.”

ضعيف على المشهور

Understanding Generosity and Munificence - Hadith 7600

15ـ سَهْلُ بْنُ زِيَادٍ عَمَّنْ حَدَّثَهُ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ خِيَارُكُمْ سُمَحَاؤُكُمْ وَشِرَارُكُمْ بُخَلاؤُكُمْ وَمِنْ خَالِصِ الإِيمَانِ الْبِرُّ بِالإِخْوَانِ وَالسَّعْيُ فِي حَوَائِجِهِمْ وَإِنَّ الْبَارَّ بِالإِخْوَانِ لَيُحِبُّهُ الرَّحْمَنُ وَفِي ذَلِكَ مَرْغَمَةٌ لِلشَّيْطَانِ وَتَزَحْزُحٌ عَنِ النِّيرَانِ وَدُخُولُ الْجِنَانِ يَا جَمِيلُ أَخْبِرْ بِهَذَا غُرَرَ أَصْحَابِكَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ غُرَرُ أَصْحَابِي قَالَ هُمُ الْبَارُّونَ بِالإِخْوَانِ فِي الْعُسْرِ وَالْيُسْرِ ثُمَّ قَالَ يَا جَمِيلُ أَمَا إِنَّ صَاحِبَ الْكَثِيرِ يَهُونُ عَلَيْهِ ذَلِكَ وَقَدْ مَدَحَ الله عَزَّ وَجَلَّ فِي ذَلِكَ صَاحِبَ الْقَلِيلِ فَقَالَ فِي كِتَابِهِ يُؤْثِرُونَ عَلى‏ أَنْفُسِهِمْ وَلَوْ كانَ بِهِمْ خَصاصَةٌ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ.

15. Sahl ibn Ziyad has narrated from those whom he has mentioned (in his book) from Jamil ibn Darraj who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘The virtuous ones among you are the generous ones, and the wicked ones among you are the stingy ones. You must do good to your brothers (in belief) and striving to help them comes from pure belief. The Beneficent loves those who do good to their brothers (in belief), and such manners humiliate Satan, distance one from the fire of hell, and admit one into paradise. O Jamil, inform the most distinguished ones of your people of this fact.’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, who are the most distinguished ones of my people?’ He (the Imam) replied, ‘They are the ones who do good to their brothers (in belief) in both trouble-free and difficult conditions.’ He then said, ‘O Jamil, for affluent people, it is easy. Allah, the Most Majestic, the Most Glorious, has praised the not-so-affluent ones in His book. ‘They give preference to them (the needy) over themselves, even concerning the things that they themselves urgently need. Whoever controls his greed will have everlasting happiness. (59:9)’”

ضعيف على المشهور

Spending on Deserving Causes - Hadith 7601

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الشَّمْسَ لَتَطْلُعُ وَمَعَهَا أَرْبَعَةُ أَمْلاكٍ مَلَكٌ يُنَادِي يَا صَاحِبَ الْخَيْرِ أَتِمَّ وَأَبْشِرْ وَمَلَكٌ يُنَادِي يَا صَاحِبَ الشَّرِّ انْزِعْ وَأَقْصِرْ وَمَلَكٌ يُنَادِي أَعْطِ مُنْفِقاً خَلَفاً وَآتِ مُمْسِكاً تَلَفاً وَمَلَكٌ يَنْضَحُهَا بِالْمَاءِ وَلَوْ لا ذَلِكَ اشْتَعَلَتِ الأَرْضُ.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa and Ahmad ibn Muhammad ibn Khalid all from al- Hassan ibn Mahbub from Ibrahim ibn Mehzam from a man from Jabir who has said the following: “Abu Ja’far (a. s.), has said that when the sun rises, there are four angels with it. One angel calls, ‘O people of good deeds, complete your good deeds and for you there is glad news.’ Another angel calls, ‘O people of evil deeds, you must stop and stay away from evil deeds.’ The other angel says, To spend for deserving causes is a saving, and to withhold such spending is a sure loss.’ One angel keeps throwing water on it; otherwise, the earth catches fire.”

مرسل

Spending on Deserving Causes - Hadith 7602

2ـ أَحْمَدُ بْنُ أَبِي عَبْدِ الله عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ كَذلِكَ يُرِيهِمُ الله أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ قَالَ هُوَ الرَّجُلُ يَدَعُ مَالَهُ لا يُنْفِقُهُ فِي طَاعَةِ الله بُخْلاً ثُمَّ يَمُوتُ فَيَدَعُهُ لِمَنْ يَعْمَلُ فِيهِ بِطَاعَةِ الله أَوْ فِي مَعْصِيَةِ الله فَإِنْ عَمِلَ بِهِ فِي طَاعَةِ الله رَآهُ فِي مِيزَانِ غَيْرِهِ فَرَآهُ حَسْرَةً وَقَدْ كَانَ الْمَالُ لَهُ وَإِنْ كَانَ عَمِلَ بِهِ فِي مَعْصِيَةِ الله قَوَّاهُ بِذَلِكَ الْمَالِ حَتَّى عَمِلَ بِهِ فِي مَعْصِيَةِ الله عَزَّ وَجَلَّ.

2. Ahmad ibn abu ‘Abd Allah has narrated from ‘Uthman ibn ‘Isa from those whom he has mentioned who has said the following: “This is about the meaning of the words of Allah, the Most Majestic, the Most Glorious, Thus Allah shows them their deeds that will make them regretful. (2:162)’ Abu ‘Abd Allah (a. s.), has said, This is a man who keeps his property without spending in obedience to Allah due to his stinginess. He then dies and leaves it (the property) for one who spends it in obedience to Allah or in disobedience of Allah. If it is spent in obedience of Allah and finds it in the balance of the other person, he then becomes regretful; it was his property. If it is spent in disobedience of Allah, he is the one who enabled the spender through that property to disobey Allah, the Most Majestic, the Most Glorious.’”

مرسل

Spending on Deserving Causes - Hadith 7603

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ رَاشِدٍ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ أَيْقَنَ بِالْخَلَفِ سَخَتْ نَفْسُهُ بِالنَّفَقَةِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Musa ibn Rashid, from Sama‘ah who has said the following: “Abu al-Hassan (a. s.), has said, The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When one who believes with certainty in receiving reward (from Allah), his soul allows him to spend generously.’””

مجهول

Spending on Deserving Causes - Hadith 7604

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ بَعْضِ مَنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فِي كَلامٍ لَهُ وَمَنْ يَبْسُطْ يَدَهُ بِالْمَعْرُوفِ إِذَا وَجَدَهُ يُخْلِفِ الله لَهُ مَا أَنْفَقَ فِي دُنْيَاهُ وَيُضَاعِفْ لَهُ فِي آخِرَتِهِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthaman ibn ‘Isa from certain individuals who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, in one of his speeches, ‘If one extends his hand to provide Benevolent Assistance when he is able to do so, Allah replaces, in this world, what he has spent and will grant them double reward in the next life.’”

مرسل

Spending on Deserving Causes - Hadith 7605

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَمُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ قَالَ قَرَأْتُ فِي كِتَابِ أَبِي الْحَسَنِ الرِّضَا إِلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَا أَبَا جَعْفَرٍ بَلَغَنِي أَنَّ الْمَوَالِيَ إِذَا رَكِبْتَ أَخْرَجُوكَ مِنَ الْبَابِ الصَّغِيرِ فَإِنَّمَا ذَلِكَ مِنْ بُخْلٍ مِنْهُمْ لِئَلاَّ يَنَالَ مِنْكَ أَحَدٌ خَيْراً وَأَسْأَلُكَ بِحَقِّي عَلَيْكَ لا يَكُنْ مَدْخَلُكَ وَمَخْرَجُكَ إِلاَّ مِنَ الْبَابِ الْكَبِيرِ فَإِذَا رَكِبْتَ فَلْيَكُنْ مَعَكَ ذَهَبٌ وَفِضَّةٌ ثُمَّ لا يَسْأَلُكَ أَحَدٌ شَيْئاً إِلاَّ أَعْطَيْتَهُ وَمَنْ سَأَلَكَ مِنْ عُمُومَتِكَ أَنْ تَبَرَّهُ فَلا تُعْطِهِ أَقَلَّ مِنْ خَمْسِينَ دِينَاراً وَالْكَثِيرُ إِلَيْكَ وَمَنْ سَأَلَكَ مِنْ عَمَّاتِكَ فَلا تُعْطِهَا أَقَلَّ مِنْ خَمْسَةٍ وَعِشْرِينَ دِينَاراً وَالْكَثِيرُ إِلَيْكَ إِنِّي إِنَّمَا أُرِيدُ بِذَلِكَ أَنْ يَرْفَعَكَ الله فَأَنْفِقْ وَلا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْتَاراً.

5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn abu Nasr who has said the following: “I have read in a letter of abu al-Hassan, al-Rida, to abu Ja‘far (a. s.). It is said, ‘O abu Ja’far, I am told that the servants lead you out of the house through the small door so that no one receives any assistance from you and it is due to their stinginess. I ask you through my rights upon you; you must not use any other door for your exit or entrance besides the main door. When you want to ride, you must have gold or silver with you. Whoever asks you for help, you must not turn him away empty-handed. If any of your uncles asks you for help, you must not give him less than fifty dinars; but it is up to you if you want to give more. If any of your aunts asks you for help, you must not give her less than twenty-five dinars, but it is up to you if you want to give more. I want Allah to grant you higher position. Spend on deserving causes, and do not be afraid of the owner of the Throne’s making you poor.’”

صحيح

Spending on Deserving Causes - Hadith 7606

6ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ عَنْ جَهْمِ بْنِ الْحَكَمِ الْمَدَائِنِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الأَيْدِي ثَلاثَةٌ سَائِلَةٌ وَمُنْفِقَةٌ وَمُمْسِكَةٌ وَخَيْرُ الأَيْدِي الْمُنْفِقَةُ.

6. Ahmad ibn Muhammad ibn Khalid has narrated from Jahm ibn al-Hakam al-Mad’iniy from Isma‘il ibn abu Ziyad who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, There are three kinds of hands: the asking hand, the withholding hand, and the spending hand, of which the best hand is the spending hand.’”

ضعيف

Spending on Deserving Causes - Hadith 7607

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدَانَ عَنِ الْحُسَيْنِ بْنِ أَيْمَنَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ يَا حُسَيْنُ أَنْفِقْ وَأَيْقِنْ بِالْخَلَفِ مِنَ الله فَإِنَّهُ لَمْ يَبْخَلْ عَبْدٌ وَلا أَمَةٌ بِنَفَقَةٍ فِيمَا يُرْضِي الله عَزَّ وَجَلَّ إِلاَّ أَنْفَقَ أَضْعَافَهَا فِيمَا يُسْخِطُ الله عَزَّ وَجَلَّ.

7. Ahmad ibn Muhammad ibn has narrated from his father from Sa‘dan from al-Husayn ibn Ayman who has said the following: “Abu Ja’far (a. s.), has said, ‘O Husayn, you must spend (for deserving causes) and be certain about Allah’s replacing what you have spent. Any male or female servant (of Allah) who withholds spending for deserving causes that please Allah, the Most Majestic, the Most Glorious, ends up spending a double amount on such things that displeases Allah, the Most Majestic, the Most Glorious.”

مجهول

Spending on Deserving Causes - Hadith 7608

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَوْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ يُنْزِلُ الله الْمَعُونَةَ مِنَ السَّمَاءِ إِلَى الْعَبْدِ بِقَدْرِ الْمَئُونَةِ فَمَنْ أَيْقَنَ بِالْخَلَفِ سَخَتْ نَفْسُهُ بِالنَّفَقَةِ.

8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Umar ibn ‘Udhaynah in a marfu‘ manner from who has said the following: “Abu ‘Abd Allah or abu Ja‘far, ‘Alayhim al-Salam, has said, ‘Allah sends help from Heaven equal to the amount of expenditure. When one is certain about (Allah’s) replacing what is spent, his soul allows him to spend generously.”

مرفوع

Spending on Deserving Causes - Hadith 7609

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ دَخَلَ عَلَيْهِ مَوْلىً لَهُ فَقَالَ لَهُ هَلْ أَنْفَقْتَ الْيَوْمَ شَيْئاً قَالَ لا وَالله فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) فَمِنْ أَيْنَ يُخْلِفُ الله عَلَيْنَا أَنْفِقْ وَلَوْ دِرْهَماً وَاحِداً.

9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from abu al-Hassan al-Rida (a. s.), who has said the following: “The narrator has said, ‘Once, one of the servants of abu al-Hassan al-Rida (a. s.), came in and the Imam asked, “Have you spent (for deserving causes) anything today?” He (the servant) replied, “No, I have not done so.” Abu al-Hassan (a. s.), then said, “Where from will Allah then grant us replacement? You must spend (for deserving causes), even if it would be one dirham only.’””

صحيح

Spending on Deserving Causes - Hadith 7610

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ يَضْمَنُ أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَلا تَخَفْ فَقْراً وَأَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَأَفْشِ السَّلامَ فِي الْعَالَمِ وَاتْرُكِ الْمِرَاءَ وَإِنْ كُنْتَ مُحِقّاً.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who is ready to guarantee to do four things will get four guaranteed homes in Paradise. They are: spending (for deserving causes) without fear from poverty, yielding to justice for people even against one’s own-self, offering greetings of peace loud and clearly in the world, and avoiding unneeded arguments, even if one is on the right side.”

ضعيف على المشهور

Stinginess and Greed - Hadith 7611

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ سَمِعَ رَجُلاً يَقُولُ إِنَّ الشَّحِيحَ أَغْدَرُ مِنَ الظَّالِمِ فَقَالَ لَهُ كَذَبْتَ إِنَّ الظَّالِمَ قَدْ يَتُوبُ وَيَسْتَغْفِرُ وَيَرُدُّ الظُّلامَةَ عَلَى أَهْلِهَا وَالشَّحِيحُ إِذَا شَحَّ مَنَعَ الزَّكَاةَ وَالصَّدَقَةَ وَصِلَةَ الرَّحِمِ وَقِرَى الضَّيْفِ وَالنَّفَقَةَ فِي سَبِيلِ الله وَأَبْوَابَ الْبِرِّ وَحَرَامٌ عَلَى الْجَنَّةِ أَنْ يَدْخُلَهَا شَحِيحٌ.

1. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah from Ja’far from his ancestors, recipients of divine supreme covenant, who has said the following: “’Amir al-Mu’minin (a. s.), once heard a man say, ‘A greedy person has more excuses than an unjust person has.’ He (the Imam) said, ‘What you said is false. An unjust person may repent, ask for forgiveness and return usurped property. A greedy person, upon exercising his greed, may withhold payment of zakat, charity, keeping proper relations with relatives, serving guests, spending (for deserving cause) for the sake of Allah and virtuous instances. (On the other hand), it is forbidden to admit a greedy person in the garden (paradise).’”

ضعيف

Stinginess and Greed - Hadith 7612

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) إِذَا لَمْ يَكُنْ لله فِي عَبْدٍ حَاجَةٌ ابْتَلاهُ بِالْبُخْلِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from certain individuals of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘When Allah is not interested in a person, He allows greediness to dominate him.’”

صحيح

Stinginess and Greed - Hadith 7613

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لِبَنِي سَلِمَةَ يَا بَنِي سَلِمَةَ مَنْ سَيِّدُكُمْ قَالُوا يَا رَسُولَ الله سَيِّدُنَا رَجُلٌ فِيهِ بُخْلٌ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَيُّ دَاءٍ أَدْوَى مِنَ الْبُخْلِ ثُمَّ قَالَ بَلْ سَيِّدُكُمْ الأَبْيَضُ الْجَسَدِ الْبَرَاءُ بْنُ مَعْرُورٍ.

3. Ahmad ibn Muhammad has narrated from Ibn Abi ‘Umayr from al-Husayn ibn Ahmad from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once asked banu Salmah, ‘O banu Salmah, who is your master and leader?’ They replied, ‘O Messenger of Allah, our chief is a stingy man.’ The Messenger of Allah then said, ‘No illness is more serious than stinginess.’ He then said, ‘In fact, your chief is al-Bara’ ibn Ma‘rur, whose body is white.’”

مجهول

Stinginess and Greed - Hadith 7614

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ أَبِي الْجَهْمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ الْبَخِيلُ مَنْ بَخِلَ بِمَا افْتَرَضَ الله عَلَيْهِ.

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father, from abu al-Jahm from Musa ibn Bakr from Ahmad ibn Sulayman who has said the following: “Abu al-Hassan, Musa (a. s.), has said, ‘A stingy person is one who exercises stinginess in paying what Allah has made obligatory upon him to pay.’”

ضعيف على المشهور

Stinginess and Greed - Hadith 7615

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا مَحَقَ الإِسْلامَ مَحْقَ الشُّحِّ شَيْ‏ءٌ ثُمَّ قَالَ إِنَّ لِهَذَا الشُّحِّ دَبِيباً كَدَبِيبِ النَّمْلِ وَشُعَباً كَشُعَبِ الشِّرَكِ وَفِي نُسْخَةٍ أُخْرَى الشَّوْكِ.

5. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, has narrated from his father (a. s.), who has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘No other thing is more effacing to Islam than stinginess.’ He (the Imam) then said, ‘Greediness creeps like an ant and has branches (or thorns) like polytheism.’”

ضعيف

Stinginess and Greed - Hadith 7616

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لَيْسَ بِالْبَخِيلِ الَّذِي يُؤَدِّي الزَّكَاةَ الْمَفْرُوضَةَ فِي مَالِهِ وَيُعْطِي الْبَائِنَةَ فِي قَوْمِهِ.

6. Ahmad ibn Muhammad has narrated from Muhammad ibn Ali from abu Jamilah from Jabir who has said the following: “Abu Ja’far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘One who pays zakat that is due on his property and presents gifts to his people is not a stingy person.’”

ضعيف

Stinginess and Greed - Hadith 7617

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) تَدْرِي مَا الشَّحِيحُ قُلْتُ هُوَ الْبَخِيلُ قَالَ الشُّحُّ أَشَدُّ مِنَ الْبُخْلِ إِنَّ الْبَخِيلَ يَبْخَلُ بِمَا فِي يَدِهِ وَالشَّحِيحُ يَشُحُّ عَلَى مَا فِي أَيْدِي النَّاسِ وَعَلَى مَا فِي يَدَيْهِ حَتَّى لا يَرَى مِمَّا فِي أَيْدِي النَّاسِ شَيْئاً إِلاَّ تَمَنَّى أَنْ يَكُونَ لَهُ بِالْحِلِّ وَالْحَرَامِ وَلا يَقْنَعُ بِمَا رَزَقَهُ الله.

7. Ahmad ibn Muhammad has narrated from Sharif ibn Sabiq from al-Fadl ibn abu Qurrah who has said the following: “Abu ‘Abd Allah (a. s.), asked me, ‘Do you know who a greedy person is?’ I replied, ‘He is a stingy person.’ He (the Imam) said, ‘A greedy person is worse than a stingy one. A stingy person is stingy about what is already in his hands. A greedy person is greedy about things that are in the hands of others, as well as about what is in his own hands. Whenever he finds something in other people’s hands, he wishes it to have been his, regardless of lawfulness or otherwise, and he is not satisfied with what Allah has given to him.’”

ضعيف

Stinginess and Greed - Hadith 7618

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لَيْسَ الْبَخِيلُ مَنْ أَدَّى الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَأَعْطَى الْبَائِنَةَ فِي قَوْمِهِ إِنَّمَا الْبَخِيلُ حَقُّ الْبَخِيلِ مَنْ لَمْ يُؤَدِّ الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَلَمْ يُعْطِ الْبَائِنَةَ فِي قَوْمِهِ وَهُوَ يُبَذِّرُ فِيمَا سِوَى ذَلِكَ.

8. Ali ibn Ibrahim has narrated from his father, from ibn al-Mughirah from al-Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja’far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’One who pays zakat that is due on his property and presents gifts to his people is not stingy. A real stingy person is one who does not pay zakat that is obligatory on his property and does not present any gift to his people, but spends extravagantly on other things.’”

ضعيف

Rare Ahadith about Charity - Hadith 7619

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ سُفْيَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ مَنْ سَأَلَ النَّاسَ عَاش�� وَمَنْ سَكَتَ مَاتَ قُلْتُ فَمَا أَصْنَعُ إِنْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ قَالَ تُعِينُهُمْ بِمَا عِنْدَكَ فَإِنْ لَمْ تَجِدْ فَتُجَاهِدُ.

1. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from Sulayman ibn Sufyan from Ishaq ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said that a time will come when people who ask for help will survive, and those who do not ask for help will die. I then asked, ‘What shall I do if I find myself in such a time?’ He (the Imam) replied, ‘Help people by means of what you have and strive hard if you do not have anything.’”

ضعيف على المشهور

Rare Ahadith about Charity - Hadith 7620

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عَبْدِ الأَعْلَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَفْضَلُ الصَّدَقَةِ صَدَقَةٌ عَنْ ظَهْرِ غِنًى.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Mu‘awiyah ibn Wahab from ‘Abd al-‘A’la’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The most virtuous charity is that which is given from someone without need (wealthy).’”

مجهول

Rare Ahadith about Charity - Hadith 7621

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَفْضَلُ الصَّدَقَةِ صَدَقَةٌ تَكُونُ عَنْ فَضْلِ الْكَفِّ.

3. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The best charity is that which is out of surplus in (one’s) hands.’”

ضعيف على المشهور

Rare Ahadith about Charity - Hadith 7622

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَأَطْعِمُوا الْبائِسَ الْفَقِيرَ قَالَ هُوَ الزَّمِنُ الَّذِي لا يَسْتَطِيعُ أَنْ يَخْرُجَ لِزَمَانَتِهِ.

4. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘feed the despondent poor one . . .’ (22:29) Abu ‘Abd Allah (a. s.), has said, ‘Such a time is when he is unable to go out for help due to his illness.’”

ضعيف على المشهور

Rare Ahadith about Charity - Hadith 7623

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ فَأَمَّا مَنْ أَعْطى‏ وَاتَّقى‏ وَصَدَّقَ بِالْحُسْنى‏ بِأَنَّ الله تَعَالَى يُعْطِي بِالْوَاحِدَةِ عَشَرَةً إِلَى مِائَةِ أَلْفٍ فَمَا زَادَ فَسَنُيَسِّرُهُ لِلْيُسْرى‏ قَالَ لا يُرِيدُ شَيْئاً مِنَ الْخَيْرِ إِلاَّ يَسَّرَهُ الله لَهُ وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنى‏ قَالَ بَخِلَ بِمَا آتَاهُ الله عَزَّ وَجَلَّ وَكَذَّبَ بِالْحُسْنى‏ بِأَنَّ الله يُعْطِي بِالْوَاحِدَةِ عَشَرَةً إِلَى مِائَةِ أَلْفٍ فَمَا زَادَ فَسَنُيَسِّرُهُ لِلْعُسْرى‏ قَالَ لا يُرِيدُ شَيْئاً مِنَ الشَّرِّ إِلاَّ يَسَّرَهُ لَهُ وَما يُغْنِي عَنْهُ مالُهُ إِذا تَرَدَّى قَالَ أَمَا وَالله مَا هُوَ تَرَدَّى فِي بِئْرٍ وَلا مِنْ جَبَلٍ وَلا مِنْ حَائِطٍ وَلَكِنْ تَرَدَّى فِي نَارِ جَهَنَّمَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mehran ibn Muhammad from Sa‘d ibn Tarif who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘. . . As far as the one who gives (charity), observes piety and believes in good words (receiving good rewards from Allah). . . .’, Abu Ja’far (a. s.), has said, ‘To such people Allah gives a tenfold reward or up to one hundred and even more.’ ‘. . . We make it easy for his comfort . . .’ the Imam said, ‘He does not do anything but that Allah makes it easy for him to achieve.’ ‘. . . As far the one who is stingy and rich . . .’ the Imam said, ‘He is stingy in what Allah, the Most Majestic, the Most Glorious, has granted him.’ ‘. . . and rejects the good words (receiving rewards from Allah) . . . ’ the Imam said, ‘It is Allah’s promise of tenfold reward for giving charity up to one hundred thousand or even more.’ ‘. . . We will soon make it difficult for him . . .’ the Imam said, ‘Whatever evil things he wants is made easy for him.’ ‘. . . His wealth does not help him when he falls . . .’ (92:4-11), the Imam said, ‘This is not a fall into a well, from the top of a mountain, or from a wall. It is a fall into hellfire.””

مجهول

Rare Ahadith about Charity - Hadith 7624

6ـ وَعَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ سَالِمِ بْنِ أَبِي حَفْصَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ مَا مِنْ شَيْ‏ءٍ إِلاَّ وَقَدْ وَكَّلْتُ بِهِ مَنْ يَقْبِضَهُ غَيْرِي إِلاَّ الصَّدَقَةَ فَإِنِّي أَتَلَقَّفُهَا بِيَدِي تَلَقُّفاً حَتَّى إِنَّ الرَّجُلَ لَيَتَصَدَّقُ بِالتَّمْرَةِ أَوْ بِشِقِّ تَمْرَةٍ فَأُرَبِّيهَا لَهُ كَمَا يُرَبِّي الرَّجُلُ فَلُوَّهُ وَفَصِيلَهُ فَيَأْتِي يَوْمَ الْقِيَامَةِ وَهُوَ مِثْلُ أُحُدٍ وَأَعْظَمُ مِنْ أُحُدٍ.

From him (Ali Ibn Ibrahim), from his father, from Ibn Abi Umayr, from Hisham ibn Salim, from Zurara, from Salim ibn Abi Hafsah that Abu Abdullah al-Sadiq (as) said: "Indeed, Allah, Blessed and Exalted, says: 'There is nothing for which I have not appointed someone to take it, except charity, for I personally receive it with My own hand. Even when a person gives a date or a piece of a date in charity, I nurture it for him as a man nurtures his foal or his young camel, until it comes on the Day of Judgment as large as Mount Uhud or even greater.'"

ضعيف

Rare Ahadith about Charity - Hadith 7625

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الرَّحْمَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ جَاءَ رَجُلٌ إِلَى الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِما السَّلاَم) وَهُمَا جَالِسَانِ عَلَى الصَّفَا فَسَأَلَهُمَا فَقَالا إِنَّ الصَّدَقَةَ لا تَحِلُّ إِلاَّ فِي دَيْنٍ مُوجِعٍ أَوْ غُرْمٍ مُفْظِعٍ أَوْ فَقْرٍ مُدْقِعٍ فَفِيكَ شَيْ‏ءٌ مِنْ هَذَا قَالَ نَعَمْ فَأَعْطَيَاهُ وَقَدْ كَانَ الرَّجُلُ سَأَلَ عَبْدَ الله بْنَ عُمَرَ وَعَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ فَأَعْطَيَاهُ وَلَمْ يَسْأَلاهُ عَنْ شَيْ‏ءٍ فَرَجَعَ إِلَيْهِمَا فَقَالَ لَهُمَا مَا لَكُمَا لَمْ تَسْأَلانِي عَمَّا سَأَلَنِي عَنْهُ الْحَسَنُ وَالْحُسَيْنُ (عَلَيْهِما السَّلاَم) وَأَخْبَرَهُمَا بِمَا قَالا فَقَالا إِنَّهُمَا غُذِّيَا بِالْعِلْمِ غِذَاءً.

7. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from those who narrated to him from ‘Abd al-Rahman al-‘Arzamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that a man once came to al-Hassan and al-Husayn, ‘Alayhim al-Salam, when the two of them were sitting on al-Safa’ (the small hill in Makkah). He asked them for charity and they said, ‘Charity can only be paid to one who suffers from a troubling debt, a disgracing loss or severe poverty. Do you have any one of such conditions?’ He replied, ‘Yes, I do.’ They then gave him something. He had asked ‘Abd Allah ibn ‘Umar and ‘Abd al-Rahman ibn abu Bakr for charity, and they had given him something without asking him any questions. He then went back to them and asked, ‘Why did you not ask me any questions as al-Hassan and al-Husayn, ‘Alayhim al-Salam, have done?’ He informed them about what al-Hassan and al-Husayn had asked. They replied, ‘They (al-Hassan and al-Husayn) are being fed with a great deal of knowledge.’”

مرسل

Rare Ahadith about Charity - Hadith 7626

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَمَّنْ حَدَّثَهُ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا تَسْأَلُوا أُمَّتِي فِي مَجَالِسِهَا فَتُبَخِّلُوهَا.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from those who narrated to him from Misma’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Do not ask my followers for charity in their gatherings, because you may make them seem stingy.’”

مرسل

Rare Ahadith about Charity - Hadith 7627

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ وَمِمَّا أَخْرَجْنا لَكُمْ مِنَ الأَرْضِ وَلا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا أَمَرَ بِالنَّخْلِ أَنْ يُزَكَّى يَجِي‏ءُ قَوْمٌ بِأَلْوَانٍ مِنْ تَمْرٍ وَهُوَ مِنْ أَرْدَى التَّمْرِ يُؤَدُّونَهُ مِنْ زَكَاتِهِمْ تَمْراً يُقَالُ لَهُ الْجُعْرُورُ وَالْمِعَى‏فَأْرَةُ قَلِيلَةَ اللِّحَاءِ عَظِيمَةَ النَّوَى وَكَانَ بَعْضُهُمْ يَجِي‏ءُ بِهَا عَنِ التَّمْرِ الْجَيِّدِ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا تَخْرُصُوا هَاتَيْنِ التَّمْرَتَيْنِ وَلا تَجِيئُوا مِنْهَا بِشَيْ‏ءٍ وَفِي ذَلِكَ نَزَلَ وَلا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلاَّ أَنْ تُغْمِضُوا فِيهِ وَالإِغْمَاضُ أَنْ تَأْخُذَ هَاتَيْنِ التَّمْرَتَيْنِ.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban from abu Basir who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘Believers, give charity of good quality things that you have earned and of what We make to grow for you from the land. You must not aim at less valuable things to give for charity. . . .’(2:267) Abu ‘Abd Allah (a. s.), has said, ‘When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, wanted people to pay zakat of dates, they would bring all kinds of dates, including undesirable quality dates to pay for zakat. Of such dates was a kind called al-Ju‘rur and al-Mi‘afarah, which has very little fruit, but has a large stone inside. Certain people would bring this kind of date to give for zakat instead of a good quality date. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked them not to bring such dates to give for zakat, and the above-mentioned verse of the Holy Quran was revealed about this case. “Believers, give charity of good quality things that you have earned and of what We make to grow for you from the land. You must not aim at less valuable things which even you do not accept, unless you overlook to give for charity.” (2:264) “Overlook” means giving in charity of very inferior quality goods like the two kinds of dates just mentioned.’”

ضعيف على المشهور

Rare Ahadith about Charity - Hadith 7628

10ـ وَفِي رِوَايَةٍ أُخْرَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ فَقَالَ كَانَ الْقَوْمُ قَدْ كَسَبُوا مَكَاسِبَ سَوْءٍ فِي الْجَاهِلِيَّةِ فَلَمَّا أَسْلَمُوا أَرَادُوا أَنْ يُخْرِجُوهَا مِنْ أَمْوَالِهِمْ لِيَتَصَدَّقُوا بِهَا فَأَبَى الله تَبَارَكَ وَتَعَالَى إِلاَّ أَنْ يُخْرِجُوا مِنْ أَطْيَبِ مَا كَسَبُوا.

10. In another Hadith, it is narrated from abu Basir who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘Pay charity out of good things you have earned. . . .’ (2:264) Abu ‘Abd Allah (a. s.), has said that ‘people before Islam had made loathsome earnings. After accepting Islam they wanted to pay such earnings for zakat, but Allah, the most Blessed, the most High, refused to accept such payments instead of payment out of their good quality earnings.’”

مرسل

Rare Ahadith about Charity - Hadith 7629

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ إِنِّي شَيْخٌ كَثِيرُ الْعِيَالِ ضَعِيفُ الرُّكْنِ قَلِيلُ الشَّيْ‏ءِ فَهَلْ مِنْ مَعُونَةٍ عَلَى زَمَانِي فَنَظَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى أَصْحَابِهِ وَنَظَرَ إِلَيْهِ أَصْحَابُهُ وَقَالَ قَدْ أَسْمَعَنَا الْقَوْلَ وَأَسْمَعَكُمْ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ كُنْتُ مِثْلَكَ بِالأَمْسِ فَذَهَبَ بِهِ إِلَى مَنْزِلِهِ فَأَعْطَاهُ مِرْوَداً مِنْ تِبْرٍ وَكَانُوا يَتَبَايَعُونَ بِالتِّبْرِ وَهُوَ الذَّهَبُ وَالْفِضَّةُ فَقَالَ الشَّيْخُ هَذَا كُلُّهُ قَالَ نَعَمْ فَقَالَ الشَّيْخُ أَقْبَلُ تِبْرَكَ فَإِنِّي لَسْتُ بِجِنِّيٍّ وَلا إِنْسِيٍّ وَلَكِنِّي رَسُولٌ مِنَ الله لأَبْلُوَكَ فَوَجَدْتُكَ شَاكِراً فَجَزَاكَ الله خَيْراً.

11. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from a man who has said the following: “Abu ‘ Abd Allah (a. s.), has said that once a man came to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, ‘I am an old man with a large family to feed, of weak health and poor. Is there any help to overcome my difficulties?’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, looked to his companions and his companions looked at him. He said, ‘He made us and you to hear his words.’ A man then stood up and said, ‘Yesterday I was like you.’ He then took him to his house and gave him a bar of gold that they used instead of currency for buying and selling. The old man then asked, ‘Is all this for me?’ He said, ‘Yes, all of it is for you.’ The old man said, ‘I accept your bar of gold, but I am not a Jinny or a human being. I am a messenger of Allah to test you. I have found you a thankful person. May Allah grant you good reward.’”

مرسل

Rare Ahadith about Charity - Hadith 7630

12ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) بِمِنًى وَبَيْنَ أَيْدِينَا عِنَبٌ نَأْكُلُهُ فَجَاءَ سَائِلٌ فَسَأَلَهُ فَأَمَرَ بِعُنْقُودٍ فَأَعْطَاهُ فَقَالَ السَّائِلُ لا حَاجَةَ لِي فِي هَذَا إِنْ كَانَ دِرْهَمٌ قَالَ يَسَعُ الله عَلَيْكَ فَذَهَبَ ثُمَّ رَجَعَ فَقَالَ رُدُّوا الْعُنْقُودَ فَقَالَ يَسَعُ الله لَكَ وَلَمْ يُعْطِهِ شَيْئاً ثُمَّ جَاءَ سَائِلٌ آخَرُ فَأَخَذَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) ثَلاثَ حَبَّاتِ عِنَبٍ فَنَاوَلَهَا إِيَّاهُ فَأَخَذَ السَّائِلُ مِنْ يَدِهِ ثُمَّ قَالَ الْحَمْدُ لله رَبِّ الْعَالَمِينَ الَّذِي رَزَقَنِي فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَكَانَكَ فَحَشَا مِلْ‏ءَ كَفَّيْهِ عِنَباً فَنَاوَلَهَا إِيَّاهُ فَأَخَذَهَا السَّائِلُ مِنْ يَدِهِ ثُمَّ قَالَ الْحَمْدُ لله رَبِّ الْعَالَمِينَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَكَانَكَ يَا غُلامُ أَيُّ شَيْ‏ءٍ مَعَكَ مِنَ الدَّرَاهِمِ فَإِذَا مَعَهُ نَحْوٌ مِنْ عِشْرِينَ دِرْهَماً فِيمَا حَزَرْنَاهُ أَوْ نَحْوِهَا فَنَاوَلَهَا إِيَّاهُ فَأَخَذَهَا ثُمَّ قَالَ الْحَمْدُ لله هَذَا مِنْكَ وَحْدَكَ لا شَرِيكَ لَكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَكَانَكَ فَخَلَعَ قَمِيصاً كَانَ عَلَيْهِ فَقَالَ الْبَسْ هَذَا فَلَبِسَهُ ثُمَّ قَالَ الْحَمْدُ لله الَّذِي كَسَانِي وَسَتَرَنِي يَا أَبَا عَبْدِ الله أَوْ قَالَ جَزَاكَ الله خَيْراً لَمْ يَدْعُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِلاَّ بِذَا ثُمَّ انْصَرَفَ فَذَهَبَ قَالَ فَظَنَنَّا أَنَّهُ لَوْ لَمْ يَدْعُ لَهُ لَمْ يَزَلْ يُعْطِيهِ لأَنَّهُ كُلَّمَا كَانَ يُعْطِيهِ حَمِدَ الله أَعْطَاهُ.

12. Ahmad ibn Muhammad has narrated from ‘Uthman ibn ‘Isa from Misma’ ibn ‘Abd al-Malik who has said the following: “Once we were in the presence of abu ‘Abd Allah (a. s.), in Mina (a place in Makkah). We were eating grapes when a man came asking for help. Imam told someone to give him a bunch. The man said, ‘I do not need this. I need dirhams.’ The Imam said, ‘May Allah grant you a great deal.’ The man went away and then came back saying, ‘Give me that bunch of grapes.’ The Imam said, ‘May Allah give you a great deal and did not give him anything.’ Soon, another man came and asked for help. The Imam offered him just three pieces of grape that he accepted and said, ‘All praise belongs to Allah, the Lord of the worlds who has granted me sustenance.’ Abu ‘Abd Allah (a. s.), said, ‘Wait,’ filled up both of his hands with grapes and gave it to him. The man took the grapes from the Imam and said, ‘All praise belongs to Allah, the Lord of the worlds.’ He (the Imam) then said, ‘Wait,’ and he (the Imam) asked his servant, saying, ‘How many dirhams do you have with you?’ We estimated there were about twenty dirhams with the servant. He gave them to the man, who took them and said, ‘All praise belongs to Allah. This is from You alone and You have no partners.’ Abu ‘Abd Allah (a. s.), then said, ‘Wait,’ and he (the Imam) took off his shirt and said, ‘Wear this.’ The man took the shirt and said, ‘O abu ‘Abd Allah, all praise belongs to Allah who has granted me clothes and covering.’ Or he said, ‘O abu ‘Abd Allah, may Allah grant you good rewards. Nothing except this is left with abu ‘Abd Allah.’ He then left. We thought had he not prayed for ‘Abd Allah, he would keep giving him something as long as he kept praising Allah.’”

موثق

Rare Ahadith about Charity - Hadith 7631

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا ضَاقَ أَحَدُكُمْ فَلْيُعْلِمْ أَخَاهُ وَلا يُعِينُ عَلَى نَفْسِهِ.

13. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said that if it becomes difficult for one of you, you should inform your brother (in belief) while you are unable to help yourself.”

حسن

Rare Ahadith about Charity - Hadith 7632

14ـ مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مَعْمَرٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فِي بَعْضِ خُطَبِهِ إِنَّ أَفْضَلَ الْفِعَالِ صِيَانَةُ الْعِرْضِ بِالْمَالِ.

14. Muhammad ibn Ali has narrated from Mu’ammar in a marfu‘ manner from ’Amir al-Mu’minin (a. s.), who has said the following: “In one of his speeches, ’Amir al-Mu’minin (a. s.), has said, ‘The best deed is protecting one’s dignity by means of wealth.’”

مرفوع

Rare Ahadith about Charity - Hadith 7633

15ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ ثَلاثَةٌ إِنْ يَعْلَمْهُنَّ الْمُؤْمِنُ كَانَتْ زِيَادَةً فِي عُمُرِهِ وَبَقَاءَ النِّعْمَةِ عَلَيْهِ فَقُلْتُ وَمَا هُنَّ قَالَ تَطْوِيلُهُ فِي رُكُوعِهِ وَسُجُودِهِ فِي صَلاتِهِ وَتَطْوِيلُهُ لِجُلُوسِهِ عَلَى طَعَامِهِ إِذَا أَطْعَمَ عَلَى مَائِدَتِهِ وَاصْطِنَاعُهُ الْمَعْرُوفَ إِلَى أَهْلِهِ.

15. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil ibn Darraj from Zurarah who has said the following: “I heard abu ‘ Abd Allah (a. s.), say, ‘There are three things which would help lengthen his life if a believing person comes to know them and make his wealth more durable.’ I then asked, ‘What are those things?’ The Imam replied, ‘They are remaining in Ruku’ for a long time, as well as in his Sajdah during prayer (Salat), his sitting for a long time on the table when feeding people, and those providing Benevolent Assistance to properly deserving people.’”

حسن

Rare Ahadith about Charity - Hadith 7634

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) قُلْتُ قَوْمٌ عِنْدَهُمْ فُضُولٌ وَبِإِخْوَانِهِمْ حَاجَةٌ شَدِيدَةٌ وَلَيْسَ تَسَعُهُمُ الزَّكَاةُ أَ يَسَعُهُمْ أَنْ يَشْبَعُوا وَيَجُوعَ إِخْوَانُهُمْ فَإِنَّ الزَّمَانَ شَدِيدٌ فَقَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لا يَظْلِمُهُ وَلا يَخْذُلُهُ وَلا يَحْرِمُهُ فَيَحِقُّ عَلَى الْمُسْلِمِينَ الاجْتِهَادُ فِيهِ وَالتَّوَاصُلُ وَالتَّعَاوُنُ عَلَيْهِ وَالْمُوَاسَاةُ لأَهْلِ الْحَاجَةِ وَالْعَطْفُ مِنْكُمْ يَكُونُونَ عَلَى مَا أَمَرَ الله فِيهِمْ رُحَماءُ بَيْنَهُمْ مُتَرَاحِمِينَ.

16. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Once I explained before abu ‘Abd Allah (a. s.), about a people who are affluent, but have certain ones among them who are extremely needy. Zakat is not enough for them. ‘Can these affluent people live satisfied while their people suffer from hunger in such a difficult time?’ The Imam said, ‘The Muslims are each other’s brothers (in belief). It is not permissible for them to do injustice to each other, betray or deprive one another. It is necessary for a Muslim to strive hard and maintain good relations, cooperation and sympathy with the needy ones. It is showing kindness to each other about which Allah has issued His commanded on you to follow, ‘. . . They are kind to each other. . . ( 48 : 29 )’”

موثق

Virtue of Serving Food - Hadith 7635

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَغَيْرِهِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ مِنْ مُوجِبَاتِ مَغْفِرَةِ الله تَبَارَكَ وَتَعَالَى إِطْعَامُ الطَّعَامِ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Afi ibn al-Hakam and others from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), has said, ‘Serving food is one of the reasons for which Allah, the most Blessed, the most High, grants forgiveness.”’

ضعيف على المشهور

Virtue of Serving Food - Hadith 7636

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنَ الإِيمَانِ حُسْنُ الْخُلُقِ وَإِطْعَامُ الطَّعَامِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Having good moral behavior and serving food is part of belief.’”

حسن

Virtue of Serving Food - Hadith 7637

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) خَيْرُكُمْ مَنْ أَطْعَمَ الطَّعَامَ وَأَفْشَى السَّلامَ وَصَلَّى وَالنَّاسُ نِيَامٌ.

3. Ali ibn Ibrahim has narrated from Ali ibn Muhammad al-Qasaniy from those who narrated to him from ‘Abd Allah ibn al-Qasim al- Ja’fariy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The best among you are those who serve food, offer greetings of peace aloud and perform Salat (prayer) when people are sleeping.’”

مجهول

Virtue of Serving Food - Hadith 7638

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عُمَرَ بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّا أَهْلُ بَيْتٍ أُمِرْنَا أَنْ نُطْعِمَ الطَّعَامَ وَنُؤَدِّيَ فِي النَّاسِ الْبَائِنَةَ وَنُصَلِّيَ إِذَا نَامَ النَّاسُ.

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from al-Hassan ibn Ali from Sayf ibn ‘Amirah from ‘Umar ibn Shamir from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘Ali (a. s.), would say, “We are a family who are commanded (by Allah) to serve food, send gifts to people and perform Salat (prayer) when people are sleeping.’””

ضعيف

Virtue of Serving Food - Hadith 7639

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ فَيْضِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُنْجِيَاتُ إِطْعَامُ الطَّعَامِ وَإِفْشَاءُ السَّلامِ وَالصَّلاةُ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ.

5. Ahmad ibn Muhammad has narrated from Muhammad ibn Ali from al-Hassan ibn Ali ibn Yusuf from Sayf ibn ‘Amirah from Fayd ibn al-Mukhtar who has said the following: “Abu ‘Abd Allah (a. s.), has said that serving food, offering greetings of peace aloud and performing Salat (prayer) when people are sleeping are reasons for which one may gain salvation.”

ضعيف على المشهور

Virtue of Serving Food - Hadith 7640

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يُحِبُّ إِهْرَاقَ الدِّمَاءِ وَإِطْعَامَ الطَّعَامِ.

6. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu Ja’far (a. s.), has said, ‘Allah, the most Blessed, the most High, loves (shedding blood of edible animals) for serving meat and food.’”

ضعيف على المشهور

Virtue of Serving Food - Hadith 7641

7ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مِنْ أَحَبِّ الأَعْمَالِ إِلَى الله عَزَّ وَجَلَّ إِشْبَاعُ جَوْعَةِ الْمُؤْمِنِ أَوْ تَنْفِيسُ كُرْبَتِهِ أَوْ قَضَاءُ دَيْنِهِ.

7. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said that of the most beloved deeds in the sight of Allah, the Most Majestic, the Most Glorious, is satisfying the hunger of a believer, relieving his suffering, or paying off his debts.”

مجهول كالصحيح

Virtue of Serving Food - Hadith 7642

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ يُحِبُّ إِطْعَامَ الطَّعَامِ وَإِرَاقَةَ الدِّمَاءِ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Ahmad ibn Muhammad and ibn Faddal from Tha’labah ibn Maymun from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘Allah, the Most Majestic, the Most Glorious, loves serving food and shedding blood (of edible animals for meat to serve for food).’”

موثق

Virtue of Serving Food - Hadith 7643

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أُتِيَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بِأُسَارَى فَقُدِّمَ رَجُلٌ مِنْهُمْ لِيُضْرَبَ عُنُقُهُ فَقَالَ لَهُ جَبْرَئِيلُ أَخِّرْ هَذَا الْيَوْمَ يَا مُحَمَّدُ فَرَدَّهُ وَأَخْرَجَ غَيْرَهُ حَتَّى كَانَ هُوَ آخِرَهُمْ فَدَعَا بِهِ لِيُضْرَبَ عُنُقُهُ فَقَالَ لَهُ جَبْرَئِيلُ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ إِنَّ أَسِيرَكَ هَذَا يُطْعِمُ الطَّعَامَ وَيُقْرِي الضَّيْفَ وَيَصْبِرُ عَلَى النَّائِبَةِ وَيَحْمِلُ الْحَمَالاتِ فَقَالَ لَهُ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ جَبْرَئِيلَ أَخْبَرَنِي فِيكَ مِنَ الله عَزَّ وَجَلَّ بِكَذَا وَكَذَا وَقَدْ أَعْتَقْتُكَ فَقَالَ لَهُ إِنَّ رَبَّكَ لَيُحِبُّ هَذَا فَقَالَ نَعَمْ فَقَالَ أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَأَنَّكَ رَسُولُ الله وَالَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً لا رَدَدْتُ عَنْ مَالِي أَحَداً أَبَداً.

9. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam, from al-Husayn ibn Sa‘id from a man who has said the following: “Abu ‘ Abd Allah (a. s.), has said that certain prisoners of war were brought before the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. One prisoner whose punishment was decapitation had been readied. Jibril came to the Holy Prophet and said, ‘O Muhammad, delay his case for one day. 5 His case was delayed and others were dealt with until it was the turn for that man again. He had been readied and Jibril said, ‘O Muhammad, your Lord sends you greetings of peace, and says to you, “This man who is your captive serves food, entertains guests, exercises patience in difficulties, and relieves others of liabilities.’” The Holy Prophet informed the man of what Jibril had conveyed to him from Allah, the Most Majestic, the Most Glorious, and said, ‘I have decided to set you free.’ The man then asked, ’Does your Lord love this?’ The Holy Prophet replied, ‘Yes, He does.’ The man then declared, ‘I testify that no one deserves worship except Allah and that you are the Messenger of Allah, who has sent you for a truthful purpose as prophet. I will never deny anyone to benefit from my wealth.’”

مرسل

Virtue of Serving Food - Hadith 7644

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) أَنَّ النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ الرِّزْقُ أَسْرَعُ إِلَى مَنْ يُطْعِمُ الطَّعَامَ مِنَ السِّكِّينِ فِي السَّنَامِ.

10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from ibn Faddal from ‘Abd Allah ibn Maymun who has said the following: “Ja’far from his father (a. s.), has narrated that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Sustenance comes to a man, who serves food, faster than a knife goes into the hump on the back of a camel.’”

موثق

Virtue of Serving Food - Hadith 7645

1ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ مِنْ مُوجِبَاتِ مَغْفِرَةِ الرَّبِّ تَبَارَكَ وَتَعَالَى إِطْعَامُ الطَّعَامِ.

11. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-Mughirah from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would say, ‘Of the reasons for the Lord, the Most Blessed, the most High, to grant forgiveness is one’s serving food.’”

ضعيف على المشهور

Virtue of Serving Food - Hadith 7646

12ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ قَالَ كَانَ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) إِذَا أَكَلَ أُتِيَ بِصَحْفَةٍ فَتُوضَعُ بِقُرْبِ مَائِدَتِهِ فَيَعْمِدُ إِلَى أَطْيَبِ الطَّعَامِ مِمَّا يُؤْتَى بِهِ فَيَأْخُذُ مِنْ كُلِّ شَيْ‏ءٍ شَيْئاً فَيَضَعُ فِي تِلْكَ الصَّحْفَةِ ثُمَّ يَأْمُرُ بِهَا لِلْمَسَاكِينِ ثُمَّ يَتْلُو هَذِهِ الآيَةَ فَلا اقْتَحَمَ الْعَقَبَةَ ثُمَّ يَقُولُ عَلِمَ الله عَزَّ وَجَلَّ أَنَّهُ لَيْسَ كُلُّ إِنْسَانٍ يَقْدِرُ عَلَى عِتْقِ رَقَبَةٍ فَجَعَلَ لَهُمُ السَّبِيلَ إِلَى الْجَنَّةِ.

12. Ahmad ibn Muhammad has narrated from his father from Mu’ammar ibn Khallad who has said the following: “Abu al-Hassan, al-Rida (a. s.), would ask for an empty plate before having food. He would keep it on one side at the table, then pick up the best of food from each kind brought for him, place them on the empty plate, and ask his people to give it to destitute people. He then would read this, ‘. . . they have not entered the stage. . . .’ (90:11), and say, ‘Allah, the Most Majestic, the Most Glorious, knows that everyone is not able to set free slaves, thus He has made a way to reach paradise, which is serving food.’”

صحيح

The Excellence of Moderation - Hadith 7647

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا لِيُنْفِقِ الرَّجُلُ بِالْقَصْدِ وَبُلْغَةِ الْكَفَافِ وَيُقَدِّمُ مِنْهُ فَضْلاً لآِخِرَتِهِ فَإِنَّ ذَلِكَ أَبْقَى لِلنِّعْمَةِ وَأَقْرَبُ إِلَى الْمَزِيدِ مِنَ الله عَزَّ وَجَلَّ وَأَنْفَعُ فِي الْعَافِيَةِ.

1. A number of our people have narrated from Ahmad ibn Muhammad and Sahl ibn Ziyad from ibn Mahbub from Jamil ibn Salih from Burayd ibn Mu‘awiyah who has said the following: “Abu Ja’far (a. s.), has said that Ali ibn al-Husayn (a. s.), has said, ’One should spend moderately to a sufficient limit and send the extra for his next life. This is a better conservation of bounties, closer to its increase from Allah, the Most Majestic, the Most Glorious, and more beneficial for good health (or consequences).’”

صحيح

The Excellence of Moderation - Hadith 7648

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الْقَصْدَ أَمْرٌ يُحِبُّهُ الله عَزَّ وَجَلَّ وَإِنَّ السَّرَفَ أَمْرٌ يُبْغِضُهُ الله حَتَّى طَرْحَكَ النَّوَاةَ فَإِنَّهَا تَصْلُحُ لِلشَّيْ‏ءِ وَحَتَّى صَبَّكَ فَضْلَ شَرَابِكَ.

2. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Ja’far ibn Bashir from Dawud al-Riqqiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that moderation is a matter that Allah, the Most Majestic, the Most Glorious, loves, and extravagance is a thing that Allah hates. It applies even to one’s throwing the stone inside the piece of a date; it can be useful for something, and to throwing the leftover of what you drink.’”

مجهول

The Excellence of Moderation - Hadith 7649

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَيَسْئَلُونَكَ ما ذا يُنْفِقُونَ قُلِ الْعَفْوَ قَالَ الْعَفْوُ الْوَسَطُ.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from certain individuals of his people who has said the following: “About the words of Allah, the Most Majestic, the Most Glorious, ‘They ask you about what should spend (for the sake of Allah). Say, “It is disregarding. . .’” (2: 219), Abu ‘Abd Allah (a. s.), has said, ‘The word “al-‘Afw (disregarding)” refers to spending moderately.’”

حسن

The Excellence of Moderation - Hadith 7650

4ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ الْقَصْدُ مَثْرَاةٌ وَالسَّرَفُ مَتْوَاةٌ.

4. Ali ibn Muhammad has narrated in a marfu‘ manner who has said the following: “’Amir al-Mu’minin (a. s.), has said, ‘Moderation leads to increase, and extravagance leads to destruction.’”

مرفوع

The Excellence of Moderation - Hadith 7651

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) ثَلاثٌ مُنْجِيَاتٌ فَذَكَرَ الثَّالِثُ الْقَصْدُ فِي الْغِنَى وَالْفَقْرِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from abu Hamzah who has said the following: “Ali ibn al-Husayn (a. s.), has said, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Three things work as means of salvation for a person and he described moderation, in both poverty and financial well-being, to be one of such means.’”

حسن أو موثق

The Excellence of Moderation - Hadith 7652

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ مُدْرِكِ بْنِ أَبِي الْهَزْهَازِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ ضَمِنْتُ لِمَنِ اقْتَصَدَ أَنْ لا يَفْتَقِرَ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Umar ibn Aban from Mudrik ibn abu al-Hazhaz who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘I guarantee safety from poverty in favor of one who observes moderation (in spending).”

مجهول

The Excellence of Moderation - Hadith 7653

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ حَمَّادِ بْنِ وَاقِدٍ اللَّحَّامِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ أَنَّ رَجُلاً أَنْفَقَ مَا فِي يَدَيْهِ فِي سَبِيلٍ مِنْ سَبِيلِ الله مَا كَانَ أَحْسَنَ وَلا وُفِّقَ أَ لَيْسَ يَقُولُ الله تَعَالَى وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوا إِنَّ الله يُحِبُّ الْمُحْسِنِينَ يَعْنِي الْمُقْتَصِدِينَ.

7. A number of our people have narrated from Ahmad ibn Muhammad and Sahl ibn Ziyad from ibn Mahbub from Yunus ibn Ya’qub from Hammad (ibn Waqid) al-Lahham who has said the following: “Abu ‘Abd Allah (a. s.), has said that all kinds of one’s spending for the sake of Allah, on any one of His causes, is not a good or successful spending. Allah, the most High says, ‘You must not throw yourselves in perdition. Do good; Allah loves those who do good.’ (2:195) “Doers of good” refers to those who observe moderation in spending.”

مجهول

The Excellence of Moderation - Hadith 7654

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ أَبِيهِ عُبَيْدٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَا عُبَيْدُ إِنَّ السَّرَفَ يُورِثُ الْفَقْرَ وَإِنَّ الْقَصْدَ يُورِثُ الْغِنَى.

8. A number of our people have narrated from Ahmad ibn Muhammad from Marwak ibn ‘Ubayd from his father, ‘Ubayd who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘O ‘Ubayd, excessive spending causes poverty but moderation leads to wealth.’”

مجهول

The Excellence of Moderation - Hadith 7655

9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) مَا عَالَ امْرُؤٌ فِي اقْتِصَادٍ.

9. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali from Muhammad ibn al-Fudayl from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), once said, ‘With moderation, one does not suffer poverty.’”

ضعيف على المشهور

The Excellence of Moderation - Hadith 7656

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ لَهُ إِنَّا نَكُونُ فِي طَرِيقِ مَكَّةَ فَنُرِيدُ الإِحْرَامَ فَنَطَّلِي وَلا تَكُونُ مَعَنَا نُخَالَةٌ نَتَدَلَّكُ بِهَا مِنَ النُّورَةِ فَنَتَدَلَّكُ بِالدَّقِيقِ وَقَدْ دَخَلَنِي مِنْ ذَلِكَ مَا الله أَعْلَمُ بِهِ فَقَالَ أَ مَخَافَةَ الإِسْرَافِ قُلْتُ نَعَمْ فَقَالَ لَيْسَ فِيمَا أَصْلَحَ الْبَدَنَ إِسْرَافٌ إِنِّي رُبَّمَا أَمَرْتُ بِالنَّقِيِّ فَيُلَتُّ بِالزَّيْتِ فَأَتَدَلَّكُ بِهِ إِنَّمَا الإِسْرَافُ فِيمَا أَفْسَدَ الْمَالَ وَأَضَرَّ بِالْبَدَنِ قُلْتُ فَمَا الإِقْتَارُ قَالَ أَكْلُ الْخُبْزِ وَالْمِلْحِ وَأَنْتَ تَقْدِرُ عَلَى غَيْرِهِ قُلْتُ فَمَا الْقَصْدُ قَالَ الْخُبْزُ وَاللَّحْمُ وَاللَّبَنُ وَالْخَلُّ وَالسَّمْنُ مَرَّةً هَذَا وَمَرَّةً هَذَا.

10. Ali ibn Ibrahim has narrated from his father and a number of our people have narrated from Ahmad ibn Muhammad all from ‘Uthman ibn ‘Isa from Ishaq ibn ‘Abd al-‘Aziz from certain individuals of his people who has said the following: “Once, I asked abu ‘Abd Allah (a. s.), ‘On our way to Makkah, we wanted to wear the special dress for Ihram (a certain act of Hajj), but we did not have proper material for shaving, and we did not have bran or flour to use in place of lime. We used flour for this purpose. Allah knows that I had a strange feeling about it.’ He (the Imam) asked, ‘Was your strange feeling for excessive spending?’ I replied, ‘Yes, that is true.’ He (the Imam) then said, ‘There is not anything excessive in what is spent for the wellbeing of the body. I sometimes ask (my people) to mix marrow with oil to use for shaving. Excessive spending is when something that one owns is wasted and the body is harmed.’ I then asked, ‘What is living in austerity?’ He (the Imam) replied, ‘It is living on bread and salt only, when you are able to use other food.’ I then asked, ‘What is moderation?’ He replied, ‘It is moderation when you use bread, meat, vinegar and oil; one time this and next time the other.’”

مرسل

The Excellence of Moderation - Hadith 7657

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا جَادَ الله تَبَارَكَ وَتَعَالَى عَلَيْكُمْ فَجُودُوا وَإِذَا أَمْسَكَ عَنْكُمْ فَأَمْسِكُوا وَلا تُجَاوِدُوا الله فَهُوَ الأَجْوَدُ.

11. A number of our people have narrated from Ahmad ibn Muhammad from Marwak ibn ‘Ubayd from Rifa’ah who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Allah, the most Blessed, the most High, gives to you generously, be generous to yourselves; when He withholds, you should also do so, but do not try to surpass Him; He is more generous than you are.”

صحيح

The Excellence of Moderation - Hadith 7658

12ـ أَحْمَدُ بْنُ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ الله وَمَنْ بَذَّرَ حَرَمَهُ الله.

12. Ahmad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Ali (al-Sayrafiy) from ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Whoever maintains moderation, Allah grants him sustenance, but He deprives one who spends excessively.’”

ضعيف على الظاهر

The Excellence of Moderation - Hadith 7659

13ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) يَقُولُ الرِّفْقُ نِصْفُ الْعَيْشِ وَمَا عَالَ امْرُؤٌ فِي اقْتِصَادِهِ.

13. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “I heard abu al-Hassan, Musa (a. s.), say, ‘Easing off in spending is half of one’s sustenance, and with observance of moderation, one does not become poor.’”

ضعيف على المشهور

Detestability of Over-Spending and Living in Austerity - Hadith 7660

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو الأَحْوَلِ قَالَ تَلا أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) هَذِهِ الآيَةَ وَالَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكانَ بَيْنَ ذلِكَ قَواماً قَالَ فَأَخَذَ قَبْضَةً مِنْ حَصًى وَقَبَضَهَا بِيَدِهِ فَقَالَ هَذَا الإِقْتَارُ الَّذِي ذَكَرَهُ الله فِي كِتَابِهِ ثُمَّ قَبَضَ قَبْضَةً أُخْرَى فَأَرْخَى كَفَّهُ كُلَّهَا ثُمَّ قَالَ هَذَا الإِسْرَافُ ثُمَّ أَخَذَ قَبْضَةً أُخْرَى فَأَرْخَى بَعْضَهَا وَأَمْسَكَ بَعْضَهَا وَقَالَ هَذَا الْقَوَامُ.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from al-Qasim ibn Muhammad al-Jawhariy from Jamil ibn Salih from ‘Abd al-Malik ibn ‘Amr al-Ahwal who has said the following: “Abu ‘Abd Allah (a. s.), once, read this verse from the Holy Quran. . those who do not spend excessively or with severe austerity, but with moderation,’ (25: 67) he (the Imam) then picked up a handful of pebbles and kept them firmly in his hand, saying, ‘This is severe austerity that Allah has mentioned in His book.’ He then picked up another handful of pebbles and then opened his hand altogether saying, ‘This is excessive spending.’ He then picked up a handful of pebbles, opened his hand half-way, and held some of the pebbles in his hand, saying, ‘This is moderation.’”

ضعيف

Detestability of Over-Spending and Living in Austerity - Hadith 7661

2ـ وَعَنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ عَبْدِ الله بْنِ أَبَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الأَوَّلَ (عَلَيْهِ السَّلاَم) عَنِ النَّفَقَةِ عَلَى الْعِيَالِ فَقَالَ مَا بَيْنَ الْمَكْرُوهَيْنِ الإِسْرَافِ وَالإِقْتَارِ.

2. It is narrated from him (narrator of previous Hadith) from his father from Muhammad ibn ‘Ammar from ‘Abd Allah ibn Aban who has said the following: “Once I asked abu al-Hassan, the 1st (a. s.), about the expenses of one’s dependents. He (the Imam) replied, ‘It is between the two detestable limits: namely, excessive spending and severe austerity.’”

مجهول

Detestability of Over-Spending and Living in Austerity - Hadith 7662

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ وَيُوسُفَ بْنِ عُمَارَةَ قَالا قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مَعَ الإِسْرَافِ قِلَّةَ الْبَرَكَةِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from ibn abu Ya’qub and Yusuf ibn ‘Ammar who have said the following: “Abu ‘Abd Allah ‘Alayhi al-Salam, has said, ‘There is very little blessing with excessive spending.’”

صحيح

Detestability of Over-Spending and Living in Austerity - Hadith 7663

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ رُبَّ فَقِيرٍ هُوَ أَسْرَفُ مِنَ الْغَنِيِّ إِنَّ الْغَنِيَّ يُنْفِقُ مِمَّا أُوتِيَ وَالْفَقِيرَ يُنْفِقُ مِنْ غَيْرِ مَا أُوتِيَ.

4. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr from Sama'ah ibn Mihran from abu Basir from Abu ‘Abdillah (a. s.) who said: “Sometimes poor people may spend more excessively than a wealthy one. A wealthy person spends from what he has received, but a poor person spends from that which does not belong to him.’”

موثق

Detestability of Over-Spending and Living in Austerity - Hadith 7664

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَآتُوا حَقَّهُ يَوْمَ حَصادِهِ وَلا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ فَقَالَ كَانَ فُلانُ بْنُ فُلانٍ الأَنْصَارِيُّ سَمَّاهُ وَكَانَ لَهُ حَرْثٌ وَكَانَ إِذَا أَخَذَ يَتَصَدَّقُ بِهِ وَيَبْقَى هُوَ وَعِيَالُهُ بِغَيْرِ شَيْ‏ءٍ فَجَعَلَ الله عَزَّ وَجَلَّ ذَلِكَ سَرَفاً.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Muthanna who has said the following: “A man once asked abu ‘Abd Allah (a. s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘Give His right on the day of its harvest and do not spend excessively; He does not love excessive spenders.’ (6:141) He (the Imam) said, ‘So and so, he mentioned his name, Ansariy (people of al-Madinah) had a farm. After harvest, he would give all of it in charity. He and his dependents would remain without anything. Thus, Allah, the Most Majestic, the Most Glorious, called such spending excessive.’”

مجهول

Detestability of Over-Spending and Living in Austerity - Hadith 7665

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَلا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى‏ عُنُقِكَ وَلا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً قَالَ الإِحْسَارُ الْفَاقَةُ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn Yazid who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘You must not make your hands tied up to your neck nor open it excessively so you remain blame-worth and tied up.’ (17:29) Abu ‘Abd Allah (a. s.), has said that ‘Mahsur (tied up) means severe austerity.’”

حسن

Detestability of Over-Spending and Living in Austerity - Hadith 7666

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَجْلانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَجَاءَ سَائِلٌ فَقَامَ إِلَى مِكْتَلٍ فِيهِ تَمْرٌ فَمَلأَ يَدَهُ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَسَأَلَهُ فَقَامَ فَأَخَذَ بِيَدِهِ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَسَأَلَهُ فَقَامَ فَأَخَذَ بِيَدِهِ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَسَأَلَهُ فَقَامَ فَأَخَذَ بِيَدِهِ فَنَاوَلَهُ ثُمَّ جَاءَ آخَرُ فَقَالَ الله رَازِقُنَا وَإِيَّاكَ ثُمَّ قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ لا يَسْأَلُهُ أَحَدٌ مِنَ الدُّنْيَا شَيْئاً إِلاَّ أَعْطَاهُ فَأَرْسَلَتْ إِلَيْهِ امْرَأَةٌ ابْناً لَهَا فَقَالَتِ انْطَلِقْ إِلَيْهِ فَاسْأَلْهُ فَإِنْ قَالَ لَكَ لَيْسَ عِنْدَنَا شَيْ‏ءٌ فَقُلْ أَعْطِنِي قَمِيصَكَ قَالَ فَأَخَذَ قَمِيصَهُ فَرَمَى بِهِ إِلَيْهِ وَفِي نُسْخَةٍ أُخْرَى فَأَعْطَاهُ فَأَدَّبَهُ الله تَبَارَكَ وَتَعَالَى عَلَى الْقَصْدِ فَقَالَ وَلا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى‏ عُنُقِكَ وَلا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً.

7. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abd Allah from his father from al-Nadr ibn Suwayd from Musa ibn Bakr from ‘Ajlan who has said the following: “Once, I was in the presence of abu ‘Abd Allah (a. s.), when a man came asking for help. He (the Imam) gave him a handful of dates from a basket. Then another one came also asking for help. He (the Imam) also gave him a handful of dates. Then another one came asking for help, and he gave him a handful as well. Yet another one came asking for help. He (the Imam) stood up and gave him a handful. Thereafter another one came asking for help. He (the Imam) said, ’Allah is our provider as well as yours.’ He then said, ‘Whoever would come to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asking for worldly help, he would give it to him. Once a women sent her son telling him, “Go and ask him for help and if he says, ‘I do not have anything to give,’ say, ‘give me your shirt.’” He (the Imam) said that he (the Messenger of Allah) took his shirt off and threw it to him. Another Hadith stated that the Messenger of Allah gave his shirt, but Allah, the most Blessed, the most High, instructed him with the discipline of moderation, saying, ‘Do not keep your hands tied up to your neck nor open them excessively to remain thereafter tied down and blame-worthy.’”

ضعيف على المشهور

Detestability of Over-Spending and Living in Austerity - Hadith 7667

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَكانَ بَيْنَ ذلِكَ قَواماً قَالَ الْقَوَامُ هُوَ الْمَعْرُوفُ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتاعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ عَلَى قَدْرِ عِيَالِهِ وَمَئُونَتِهِمُ الَّتِي هِيَ صَلاحٌ لَهُ وَلَهُمْ وَلا يُكَلِّفُ الله نَفْساً إِلاَّ ما آتاها.

8. Ahmad ibn Muhammad has narrated from Muhammad ibn Ali from Muhammad ibn Sinan from Abu al-Hassan (a. s.), who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘It (moderation) was in between . . .’ (25:67), the Imam said, ‘Al-Qawam (moderation) is a Benevolent Assistance,’ ‘. . . proportionate to the abilities of a wealthy and poor person is a right upon the people of good deeds.’

ضعيف على المشهور

Detestability of Over-Spending and Living in Austerity - Hadith 7668

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ فِي قَوْلِهِ تَعَالَى وَالَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكانَ بَيْنَ ذلِكَ قَواماً فَبَسَطَ كَفَّهُ وَفَرَّقَ أَصَابِعَهُ وَحَنَاهَا شَيْئاً وَعَنْ قَوْلِهِ تَعَالَى وَلا تَبْسُطْها كُلَّ الْبَسْطِ فَبَسَطَ رَاحَتَهُ وَقَالَ هَكَذَا وَقَالَ الْقَوَامُ مَا يَخْرُجُ مِنْ بَيْنِ الأَصَابِعِ وَيَبْقَى فِي الرَّاحَةِ مِنْهُ شَيْ‏ءٌ.

9. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “This is about the words of Allah, most High, ‘Those who, when spending, do not do it excessively or with severe austerity, but with moderation.’ He opened his palm and tilted it a little to one side. About the words of Allah, most High, ‘Do not open your hand excessively . . .’ (25:67) he opened up his palm all the way saying, ‘Like this.’ He said, ‘Al-Qawam is when something is left in your palm and something is allowed to leave your palm.’”

صحيح

Detestability of Over-Spending and Living in Austerity - Hadith 7669

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَدْنَى مَا يَجِي‏ءُ مِنْ حَدِّ الإِسْرَافِ فَقَالَ ابْتِذَالُكَ ثَوْبَ صَوْنِكَ وَإِهْرَاقُكَ فَضْلَ إِنَائِكَ وَأَكْلُكَ التَّمْرَ وَرَمْيَكَ النَّوَى هَاهُنَا وَهَاهُنَا.

10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il ibn Bazi’ from Salih ibn ‘Uqbah from Sulayman ibn Salih who has said the following: “Once, I asked abu ‘Abd Allah (a. s.), ‘What is the minimum limit of excessive spending?’ The Imam replied, ‘It is when you give away your clothes that you need for protection, burning the leftovers in your cooking utensils, and eating dates and scattering the stones inside them here and there.’”

مجهول

Detestability of Over-Spending and Living in Austerity - Hadith 7670

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَمَّارٍ أَبِي عَاصِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَرْبَعَةٌ لا يُسْتَجَابُ لَهُمْ أَحَدُهُمْ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ الله عَزَّ وَجَلَّ أَ لَمْ آمُرْكَ بِالاقْتِصَادِ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Ammar abu ‘Asem who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Four people’s prayers are not accepted. One is he who destroys his wealth and appeals, “Lord, grant me sustenance.’” Allah, the Most Majestic, the Most Glorious, then says, “Did I not command you to observe moderation?””’

مجهول

Providing Water for Drinking - Hadith 7671

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ أَوَّلُ مَا يُبْدَأُ بِهِ فِي الآخِرَةِ صَدَقَةُ الْمَاءِ يَعْنِي فِي الأَجْرِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “ Abu ‘ Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘The first charity for which one will be rewarded in the next life is providing water for drinking. ‘“

كالموثق

Providing Water for Drinking - Hadith 7672

2ـ مُحَمَّدٌ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَفْضَلُ الصَّدَقَةِ إِبْرَادُ كَبِدٍ حَرَّى.

2. Muhammad has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from Misma’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the best charity is cooling off a thirsty liver.”

مجهول

Providing Water for Drinking - Hadith 7673

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ سَقَى الْمَاءَ فِي مَوْضِعٍ يُوجَدُ فِيهِ الْمَاءُ كَانَ كَمَنْ أَعْتَقَ رَقَبَةً وَمَنْ سَقَى الْمَاءَ فِي مَوْضِعٍ لا يُوجَدُ فِيهِ الْمَاءُ كَانَ كَمَنْ أَحْيَا نَفْساً وَمَنْ أَحْيَا نَفْساً فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that if one provides water for a thirsty person and there is water available, his reward is equal to the reward of setting free of a slave. If there is no other water available, its reward is then equal to the reward of saving a life, and the reward for one who saves a life is like saving all people’s lives.”

حسن

Providing Water for Drinking - Hadith 7674

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ مُصَادِفٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَمَرَرْنَا عَلَى رَجُلٍ فِي أَصْلِ شَجَرَةٍ وَقَدْ أَلْقَى بِنَفْسِهِ فَقَالَ مِلْ بِنَا إِلَى هَذَا الرَّجُلِ فَإِنِّي أَخَافُ أَنْ يَكُونَ قَدْ أَصَابَهُ عَطَشٌ فَمِلْنَا فَإِذَا رَجُلٌ مِنَ الْفَرَاسِينَ طَوِيلُ الشَّعْرِ فَسَأَلَهُ أَ عَطْشَانُ أَنْتَ فَقَالَ نَعَمْ فَقَالَ لِي انْزِلْ يَا مُصَادِفُ فَاسْقِهِ فَنَزَلْتُ وَسَقَيْتُهُ ثُمَّ رَكِبْتُ وَسِرْنَا فَقُلْتُ هَذَا نَصْرَانِيٌّ فَتَتَصَدَّقُ عَلَى نَصْرَانِيٍّ فَقَالَ نَعَمْ إِذَا كَانُوا فِي مِثْلِ هَذَا الْحَالِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Murazim from Musadif who has said the following: “Once abu ‘Abd Allah (a. s.), and I were between Makkah and al-Madinah. We passed by a man who had thrown himself near the trunk of a tree. He (the Imam) said, ‘Allow us to see this man. I am afraid he is thirsty. We went to him. He was a man from the Farasin (a certain people) and had long hairs. He (the Imam) asked, ‘Are you thirsty ? He replied, ‘Yes, I am thirsty. He (the Imam) said, ‘O Musadif, dismount and give him water. I went and gave him water. Then we left and I said, ‘He is a Christian man. Do you give charity to a Christian man? He (the Imam) replied, ‘Yes, I give them charity if they are found in that condition. ‘“

ضعيف

Providing Water for Drinking - Hadith 7675

5ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ عَلِّمْنِي عَمَلاً أَدْخُلُ بِهِ الْجَنَّةَ فَقَالَ أَطْعِمِ الطَّعَامَ وَأَفْشِ السَّلامَ قَالَ فَقَالَ لا أُطِيقُ ذَلِكَ قَالَ فَهَلْ لَكَ إِبِلٌ قَالَ نَعَمْ قَالَ فَانْظُرْ بَعِيراً وَاسْقِ عَلَيْهِ أَهْلَ بَيْتٍ لا يَشْرَبُونَ الْمَاءَ إِلاَّ غِبّاً فَلَعَلَّهُ لا يَنْفُقُ بَعِيرُكَ وَلا يَنْخَرِقُ سِقَاؤُكَ حَتَّى تَجِبَ لَكَ الْجَنَّةُ.

5. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from Yahya ibn Ibrahim ibn abu al-Balad from his father from his grandfather who has said the following: “Abu Ja’far (a. s.) has said that once an Arab man came to the Prophet (sw) and said, ‘Teach me a good deed whereby I can go to Paradise. He said, ‘Serve food and offer greetings of peace aloud.‘ He (the Imam) has said that the man then said, ‘I cannot afford this.‘ He (the Holy Prophet) asked, ‘Do you have a camel?‘ He replied, ‘Yes.‘ He then said, ‘Prepare your camel and provide water for a family who need water only every other day. This will not destroy your camel or damage your water container before your going to Paradise becomes necessary.‘“

مجهول

Providing Water for Drinking - Hadith 7676

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يُحِبُّ إِبْرَادَ الْكَبِدِ الْحَرَّى وَمَنْ سَقَى كَبِداً حَرَّى مِنْ بَهِيمَةٍ أَوْ غَيْرِهَا أَظَلَّهُ الله يَوْمَ لا ظِلَّ إِلاَّ ظِلُّهُ.

6. Ahmad ibn Muhammad has narrated from ibn Faddal from ibn Bukayr from Durays ibn ‘Abd al-Malik who has said the following: “Abu Ja’far (a. s.), has said, ‘Allah, the most Blessed, the most High, loves cooling off a thirsty liver. Whoever cools off a thirsty liver of an animal or others, Allah on the Day of Judgment provides him a shadow when there is no shadow except His shadow.”

موثق

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7677

1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ أُنَاساً مِنْ بَنِي هَاشِمٍ أَتَوْا رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَسَأَلُوهُ أَنْ يَسْتَعْمِلَهُمْ عَلَى صَدَقَاتِ الْمَوَاشِي وَقَالُوا يَكُونُ لَنَا هَذَا السَّهْمُ الَّذِي جَعَلَهُ الله لِلْعَامِلِينَ عَلَيْهَا فَنَحْنُ أَوْلَى بِهِ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّ الصَّدَقَةَ لا تَحِلُّ لِي وَلا لَكُمْ وَلَكِنِّي قَدْ وُعِدْتُ الشَّفَاعَةَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَالله لَقَدْ وُعِدَهَا (صلَّى اللهُ عَلَيْهِ وَآلِه) فَمَا ظَنُّكُمْ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِذَا أَخَذْتُ بِحَلْقَةِ بَابِ الْجَنَّةِ أَ تَرَوْنِي مُؤْثِراً عَلَيْكُمْ غَيْرَكُمْ.

1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Safwan ibn Yahya from ‘Iys ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a. s.), has said that once certain people of Banu Hashim came to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked him to appoint them for collecting zakat on cattle. Therefore, the share of zakat collectors should be given to them. The Messenger of Allah said, ‘O children of ‘Abd al-Muttalib, receiving zakat is not lawful for me or for you. However, it is promised that I will have the privilege to intercede before the Lord to save from the fire whomever I will choose.’ -Abu ‘Abd Allah (a. s.), then said that ‘by Allah, He (Allah) has promised His Messenger to have such a privilege,’- ‘What do you then think, children of ‘Abd al-Muttalib, when I have my hands on the doorknob of Paradise, will I give preference to others beside you?’ he (the Messenger of Allah) explained.”

صحيح

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7678

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَأَبِي بَصِيرٍ وَزُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالا قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الصَّدَقَةَ أَوْسَاخُ أَيْدِي النَّاسِ وَإِنَّ الله قَدْ حَرَّمَ عَلَيَّ مِنْهَا وَمِنْ غَيْرِهَا مَا قَدْ حَرَّمَهُ وَإِنَّ الصَّدَقَةَ لا تَحِلُّ لِبَنِي عَبْدِ الْمُطَّلِبِ ثُمَّ قَالَ أَمَا وَالله لَوْ قَدْ قُمْتُ عَلَى بَابِ الْجَنَّةِ ثُمَّ أَخَذْتُ بِحَلْقَتِهِ لَقَدْ عَلِمْتُمْ أَنِّي لا أُوثِرُ عَلَيْكُمْ فَارْضَوْا لأَنْفُسِكُمْ بِمَا رَضِيَ الله وَرَسُولُهُ لَكُمْ قَالُوا قَدْ رَضِينَا.

2. Ali ibn Ibrahim has narrated from his father, from Hammad, from Hariz, from Muhammad ibn Muslim, abu Basir and Zurarah who have said the following: “Abu Ja’far and abu ‘Abd Allah, ‘Alayhim al-Salam, have said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Charity is filth of the hands of people. Allah has prohibited me to accept it and certain other things for my own use. Charity is not lawful for the children of ‘Abd al-Muttalib.’ He then said, ‘By Allah, when I will stand at the door of Paradise and get hold of its handle, you must know that I will not give preference to others before you. Thus, you should be happy with what Allah and His Messenger have decided for you.’ They (children of ‘Abd al-Muttalib) then said, ‘We are happy with your decision.’”

حسن

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7679

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ أَ تَحِلُّ الصَّدَقَةُ لِبَنِي هَاشِمٍ فَقَالَ إِنَّمَا تِلْكَ الصَّدَقَةُ الْوَاجِبَةُ عَلَى النَّاسِ لا تَحِلُّ لَنَا فَأَمَّا غَيْرُ ذَلِكَ فَلَيْسَ بِهِ بَأْسٌ وَلَوْ كَانَ كَذَلِكَ مَا اسْتَطَاعُوا أَنْ يَخْرُجُوا إِلَى مَكَّةَ هَذِهِ الْمِيَاهُ عَامَّتُهَا صَدَقَةٌ.

3. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj from Ja’far ibn Ibrahim al-FIashimiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Is receiving charity lawful for the children of al- Hashim?’ He replied, ‘What is not lawful for us to receive of the people’s charity is obligatory charity. One is harmless when receiving charities other than obligatory. Had it been otherwise, they could not even go to Makkah; these waters are all charities.’”

مجهول

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7680

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ سَعِيدِ بْنِ عَبْدِ الله الأَعْرَجِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ تَحِلُّ الصَّدَقَةُ لِمَوَالِي بَنِي هَاشِمٍ قَالَ نَعَمْ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Ali ibn al-Nu’man from Sa‘id ibn ‘Abd Allah al-A‘raj who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Is charity lawful for Mawali (servants) of children of al-Hashim?’ The Imam said, ‘Yes, it is lawful.’”

صحيح

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7681

5ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّدَقَةِ الَّتِي حُرِّمَتْ عَلَى بَنِي هَاشِمٍ مَا هِيَ قَالَ هِيَ الزَّكَاةُ قُلْتُ فَتَحِلُّ صَدَقَةُ بَعْضِهِمْ عَلَى بَعْضٍ قَالَ نَعَمْ.

5. Hamid ibn Ziyad has narrated from (ibn) Sama‘ah, from more than one person from Aban ibn ‘Uthman from Isma‘il ibn al-Fadl al- Hashimiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about charity which it is not lawful for children of al- Hashim to receive. The Imam replied, ‘It is zakat.’ I then asked, ‘Can they receive zakat from each other?’ He replied, ‘Yes, they can do so. ’’’(This Hadith is best explained by Fatwa).

كالموثق

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7682

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَعْطُوا الزَّكَاةَ مَنْ أَرَادَهَا مِنْ بَنِي هَاشِمٍ فَإِنَّهَا تَحِلُّ لَهُمْ وَإِنَّمَا تَحْرُمُ عَلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَالإِمَامِ الَّذِي مِنْ بَعْدِهِ وَالأَئِمَّةِ صَلَوَاتُ الله عَلَيْهِمْ أَجْمَعِينَ.

6. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A'idh from abu Khadijah from Abu ‘Abdillah (a. s.) who said, ‘You can pay Zakat to whoever wants it from Banu Hashim because it is lawful for them. It is unlawful only for the Prophet (sw) and for the Imam after him, and for the Imams, may the blessings of Allah be upon them all.’

مختلف فيه

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7683

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ الأَوَّلِ (عَلَيْهِ السَّلاَم) قَالَ مَنْ لَمْ يَسْتَطِعْ أَنْ يَصِلَنَا فَلْيَصِلْ فُقَرَاءَ شِيعَتِنَا وَمَنْ لَمْ يَسْتَطِعْ أَنْ يَزُورَ قُبُورَنَا فَلْيَزُرْ قُبُورَ صُلَحَاءِ إِخْوَانِنَا.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain individuais of our people from Muhammad ibn ‘Abd Aiiah from Muhammad ibn Yazid who has said the folio wing: “Abu al-Hassan al-Awwal, the 1st (a. s.), has said, ‘Whoever is unable to keep good relations with us (by presenting gifts) should maintain good relations with poor people of our followers, and those who cannot visit our graves should visit the graves of our virtuous brothers (in belief).”’

مرسل

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7684

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ النَّوْفَلِيِّ عَنْ عِيسَى بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ صَنَعَ إِلَى أَحَدٍ مِنْ أَهْلِ بَيْتِي يَداً كَافَيْتُهُ يَوْمَ الْقِيَامَةِ.

8. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Nawfaliy from ‘Isa ibn ‘Abd Allah from Abu ‘Abdullah (a. s.) who said: "The Messenger of Allah (sw) said: 'Whoever does good to any member of my household, I will be his guarantor on the Day of Judgment.'"

ضعيف على المشهور

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7685

9ـ وَعَنْهُ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنِّي شَافِعٌ يَوْمَ الْقِيَامَةِ لأَرْبَعَةِ أَصْنَافٍ وَلَوْ جَاءُوا بِذُنُوبِ أَهْلِ الدُّنْيَا رَجُلٌ نَصَرَ ذُرِّيَّتِي وَرَجُلٌ بَذَلَ مَالَهُ لِذُرِّيَّتِي عِنْدَ الْمَضِيقِ وَرَجُلٌ أَحَبَّ ذُرِّيَّتِي بِاللِّسَانِ وَبِالْقَلْبِ وَرَجُلٌ يَسْعَى فِي حَوَائِجِ ذُرِّيَّتِي إِذَا طُرِدُوا أَوْ شُرِّدُوا.

9. It is narrated from him (narrator of previous Hadith) from his father from certain individuals of our people, from Abu ‘Abdillah (a. s.), who said: "The Messenger of Allah (sw) has said, “On the Day of Judgment I will intercede on behalf of four kinds of people, even though they may come with the sins of the people of the world. (Of such people is) A man who has supported my offspring, one who has spent his property for my offspring in difficult times, a man who loves my offspring by his tongue and heart, and a man who strives hard to meet the needs of my offspring when they are driven away or expelled.’”

مرسل

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them - Hadith 7686

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ قَالَ كَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَسْأَلُ شِهَاباً مِنْ زَكَاتِهِ لِمَوَالِيهِ وَإِنَّمَا حُرِّمَتِ الزَّكَاةُ عَلَيْهِمْ دُونَ مَوَالِيهِمْ.

10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il from Tha’labah ibn Maymun who has said the following: “Abu ‘Abd Allah (a. s.), would ask Shihab (ibn ‘Abd Rabbihi) to pay zakat due from him to his (Imam’s) servants. It is not permissible for them (’A’immah) to receive zakat, but it is permissible for their servants.”

كالصحيح

The Rare Ahadith - Hadith 7687

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي قَوْلِهِ عَزَّ وَجَلَّ إِنْ تُبْدُوا الصَّدَقاتِ فَنِعِمَّا هِيَ قَالَ يَعْنِي الزَّكَاةَ الْمَفْرُوضَةَ قَالَ قُلْتُ وَإِنْ تُخْفُوها وَتُؤْتُوهَا الْفُقَراءَ قَالَ يَعْنِي النَّافِلَةَ إِنَّهُمْ كَانُوا يَسْتَحِبُّونَ إِظْهَارَ الْفَرَائِضِ وَكِتْمَانَ النَّوَافِلِ.

1. Ali ibn Ibrahim has narrated from his father from ibn Faddal from ibn Bukayr from a man who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘If you pay charity in public, it still is fine. . (2:270) Abu Ja’far (a. s.), has said, It is about obligatory zakat.’ I (the narrator) then mentioned Allah’s words that say, ‘If they hide it and give to the poor. . . .’ (2:270) The Imam said, ‘This is about optional charity. They liked to pay obligatory zakat publicly and the optional zakat out of public sight.’”

مرسل

The Rare Ahadith - Hadith 7688

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ حَدَّثَهُ عَنْ مُعَلَّى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الزَّكَاةِ تَجِبُ عَلَيَّ فِي مَوْضِعٍ لا يُمْكِنُنِي أَنْ أُؤَدِّيَهَا قَالَ اعْزِلْهَا فَإِنِ اتَّجَرْتَ بِهَا فَأَنْتَ ضَامِنٌ لَهَا وَلَهَا الرِّبْحُ وَإِنْ تَوِيَتْ فِي حَالِ مَا عَزَلْتَهَا مِنْ غَيْرِ أَنْ تَشْغَلَهَا فِي تِجَارَةٍ فَلَيْسَ عَلَيْكَ وَإِنْ لَمْ تَعْزِلْهَا وَاتَّجَرْتَ بِهَا فِي جُمْلَةِ مَالِكَ فَلَهَا بِقِسْطِهَا مِنَ الرِّبْحِ وَلا وَضِيعَةَ عَلَيْهَا.

2. Ali ibn Muhammad has narrated from those who narrated to him from Mu‘alla’ ibn ‘Ubayd, from Ali ibn abu Hamzah, from his father who has said the following: “I once asked abu Ja‘far (a. s.), about an amount of zakat which has become obligatory for me to pay in a place where I cannot pay. He said, ‘Keep the amount on one side. If you do business with it, you are responsible for it and for its profit. If you die after keeping the amount on the side and without doing any business with it, you are not liable for anything. If you do business with it along with the rest of your other properties, then the profit is proportionately divided and there is no deduction (for expenses) from that amount (of zakat).”’

مرسل

The Rare Ahadith - Hadith 7689

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ عَاصِمٍ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ كَانَ يَتَصَدَّقُ بِالسُّكَّرِ فَقِيلَ لَهُ أَ تَتَصَدَّقُ بِالسُّكَّرِ فَقَالَ نَعَمْ إِنَّهُ لَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَيَّ مِنْهُ فَأَنَا أُحِبُّ أَنْ أَتَصَدَّقَ بِأَحَبِّ الأَشْيَاءِ إِلَيَّ.

3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn Shu’ayb from al-Husayn ibn al-Hassan from ‘Asem from Yunus from those whom he has mentioned who has said the following: ”Abu ‘Abd Allah (a. s.), was seen giving sugar for charity. Someone asked, ‘Do you give sugar for charity?’ He (Imam) replied, ‘Yes, there is not anything more beloved to me than sugar, so I love to give for charity what is most beloved to me.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 7690

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ مُوَسَّعٌ عَلَى شِيعَتِنَا أَنْ يُنْفِقُوا مِمَّا فِي أَيْدِيهِمْ بِالْمَعْرُوفِ فَإِذَا قَامَ قَائِمُنَا حَرَّمَ عَلَى كُلِّ ذِي كَنْزٍ كَنْزَهُ حَتَّى يَأْتِيَهُ بِهِ فَيَسْتَعِينَ بِهِ عَلَى عَدُوِّهِ وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلا يُنْفِقُونَها فِي سَبِيلِ الله فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Mu’adh ibn Kathir who has said the following: “I heard abu ‘Abd Allah (a. s.), say, Tt is permissible for our followers to spend as Benevolent Assistance from whatever they possess. When the one with Divine Authority will rise, it will then become unlawful for all possessors of treasure not to bring it to him so he can use it to overcome his enemies. This is stated in the words of Allah, the Most Majestic, the Most Glorious, ‘Those who treasure gold and silver and do not spend them for the cause of Allah, inform them of the painful torment that awaits them.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 7691

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْ��ٍ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ حَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr who has said the following: “Abu al-Hassan, Musa (a. s.), has said, ‘Fortify your belongings by paying zakat.’”

The Excellence of Fast and Fasting - Hadith 7692

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ بُنِيَ الإِسْلامُ عَلَى خَمْسَةِ أَشْيَاءَ عَلَى الصَّلاةِ وَالزَّكَاةِ وَالْحَجِّ وَالصَّوْمِ وَالْوَلايَةِ وَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الصَّوْمُ جُنَّةٌ مِنَ النَّارِ.

1. Ali ibn Ibrahim ibn Hashim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘Islam is founded on five isssues. It is founded on Salat (prayer), zakat, al-Hajj, Fasting and al-Wilayat (belief in Divine Authority of ’A’immah). The Messenger of Allah has said, ‘Fasting is a shield against the fire of hell.”

حسن

The Excellence of Fast and Fasting - Hadith 7693

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لأَصْحَابِهِ أَ لا أُخْبِرُكُمْ بِشَيْ‏ءٍ إِنْ أَنْتُمْ فَعَلْتُمُوهُ تَبَاعَدَ الشَّيْطَانُ مِنْكُمْ كَمَا تَبَاعَدَ الْمَشْرِقُ مِنَ الْمَغْرِبِ قَالُوا بَلَى قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَالصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَالْحُبُّ فِي الله وَالْمُوَازَرَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعُ دَابِرَهُ وَالاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ وَلِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَزَكَاةُ الأَبْدَانِ الصِّيَامُ.

2. Ali ibn Ibrahim has narrated from his father, from ‘ Abd Allah ibn al-Mughirah from Isma‘il ibn abu Ziyad who have said the following: “Abu ‘Abd Allah, has narrated from his ancestors, ‘Alayhim al-Salam, who have stated this Hadith. ‘Once, the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked his companions, ‘Should I tell you something which, if you do it, will keep Satan away from you as far as east and west?’ They replied, ‘Please do so.’ The Holy Prophet said, ‘Fasting turns Satan’s face black, charity breaks his back, love for the sake of Allah and supporting good deeds cuts off his tail (followers), and asking forgiveness cuts off his artery. Everything has a zakat (cleanser). Zakat of the bodies is fasting.’”

ضعيف على المشهور

The Excellence of Fast and Fasting - Hadith 7694

3ـ مُحَمَّدُ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ لا أُخْبِرُكَ بِأَصْلِ الإِسْلامِ وَفَرْعِهِ وَذِرْوَتِهِ وَسَنَامِهِ قُلْتُ بَلَى قَالَ أَصْلُهُ الصَّلاةُ وَفَرْعُهُ الزَّكَاةُ وَذِرْوَتُهُ وَسَنَامُهُ الْجِهَادُ فِي سَبِيلِ الله أَ لا أُخْبِرُكَ بِأَبْوَابِ الْخَيْرِ إِنَّ الصَّوْمَ جُنَّةٌ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Tha’labah from Ali ibn ‘Abd al-‘Aziz who has said the following: “Abu ‘Abd Allah (a. s.), once asked me, ‘Should I tell you what the root, the branch, the peak and the highest point of Islam is?’ I replied, ‘Please, do so.’ He said, ‘The root of Islam is salat (prayer), its branch is zakat, and its peak and highest point is al-Jihad in the way of Allah. Should I tell you about the doors to goodness? Fasting certainly is a shield.’”

مجهول

The Excellence of Fast and Fasting - Hadith 7695

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَزَكَاةُ الأَجْسَادِ الصَّوْمُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr who has said the following: “He (the Imam) (a. s.), said, ‘Everything has a cleanser; the cleanser for bodies is fasting.”

ضعيف لكنه معتبر

The Excellence of Fast and Fasting - Hadith 7696

5ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَبِي إِنَّ الرَّجُلَ لَيَصُومُ يَوْماً تَطَوُّعاً يُرِيدُ مَا عِنْدَ الله عَزَّ وَجَلَّ فَيُدْخِلُهُ الله بِهِ الْجَنَّةَ.

5. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Uthman from Isma‘il ibn Yasar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘My father has said, “When a person completes a day of optional fasting for the sake of Allah, the Most Majestic, the Most Glorious, Allah admits him in Paradise.’””

مجهول

The Excellence of Fast and Fasting - Hadith 7697

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ الصَّوْمُ لِي وَأَنَا أَجْزِي عَلَيْهِ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Salamah, Sahib al-Sabiriy from abu al-Sabbah who has said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, the most Blessed, the most High, has said, ‘Fasting is for Me, and I reward for it.’”

مجهول

The Excellence of Fast and Fasting - Hadith 7698

7ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَاسْتَعِينُوا بِالصَّبْرِ قَالَ الصَّبْرُ الصِّيَامُ وَقَالَ إِذَا نَزَلَتْ بِالرَّجُلِ النَّازِلَةُ وَالشَّدِيدَةُ فَلْيَصُمْ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَاسْتَعِينُوا بِالصَّبْرِ يَعْنِي الصِّيَامَ.

7. Ali has narrated from his father from Ibn Abi ‘Umayr from Sulayman from those whom he has mentioned who has said the following: “This is about the words of Allah, the Most Majestic, the Most Glorious, ‘Seek support through patience.’ (2:45) Abu ‘Abd Allah (a. s.), has said, ‘“Patience” is a reference to fasting.’ He further said, ‘If a man faces severe difficulties, he should fast. Allah, the Most Majestic, the Most Glorious, has said, “Seek support through patience,” that is, “fasting.””’

مرسل

The Excellence of Fast and Fasting - Hadith 7699

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ صَامَ لله عَزَّ وَجَلَّ يَوْماً فِي شِدَّةِ الْحَرِّ فَأَصَابَهُ ظَمَأٌ وَكَّلَ الله بِهِ أَلْفَ مَلَكٍ يَمْسَحُونَ وَجْهَهُ وَيُبَشِّرُونَهُ حَتَّى إِذَا أَفْطَرَ قَالَ الله عَزَّ وَجَلَّ لَهُ مَا أَطْيَبَ رِيحَكَ وَرَوْحَكَ مَلائِكَتِي اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ.

8. A number of our people have narrated from Sahl ibn Ziyad, from Muhammad ibn Sinan from Mundhir ibn Yazid from Yunus ibn Zabayan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one, for the sake of Allah, the Most Majestic, the Most Glorious, fasts on a very hot day, causing him to experience a great deal of thirst, Allah assigns a thousand angels for his safety who wipe his face until he discontinues his fast.’ Allah, the Most Majestic, the Most Glorious, then says, ‘How fine is your fragrance and spirit! O My angels, bear witness that I have granted him forgiveness.’”

ضعيف

The Excellence of Fast and Fasting - Hadith 7700

9ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ الله بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الصَّائِمُ فِي عِبَادَةٍ وَإِنْ كَانَ عَلَى فِرَاشِهِ مَا لَمْ يَغْتَبْ مُسْلِماً.

9. Ahmad ibn Idris has narrated from Muhammad ibn Hassan from Muhammad ibn Ali from Ali ibn al-Nu’man from ‘Abd Allah ibn Talhah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A fasting person, even when resting in bed, is in the state of worshipping as long as he does not backbite a Muslim.’”

ضعيف

The Excellence of Fast and Fasting - Hadith 7701

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ كَتَمَ صَوْمَهُ قَالَ الله عَزَّ وَجَلَّ لِمَلائِكَتِهِ عَبْدِي اسْتَجَارَ مِنْ عَذَابِي فَأَجِيرُوهُ وَوَكَّلَ الله تَعَالَى مَلائِكَتَهُ بِالدُّعَاءِ لِلصَّائِمِينَ وَلَمْ يَأْمُرْهُمْ بِالدُّعَاءِ لأَحَدٍ إِلاَّ اسْتَجَابَ لَهُمْ فِيهِ.

10. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that if a person fasts secretly, Allah, the Most Majestic, the Most Glorious, says to His angels, ‘My servant has sought protection against my punishment, you must give him protection.’ Allah, the most Blessed, the most High, then assigns His angels to pray for the fasting people and in whoever’ s favor He commands them to pray, He hears and accepts their prayers.’”

ضعيف على المشهور

The Excellence of Fast and Fasting - Hadith 7702

11ـ عَلِيٌّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ إِنَّ الله عَزَّ وَجَلَّ وَكَّلَ مَلائِكَتَهُ بِالدُّعَاءِ لِلصَّائِمِينَ وَقَالَ أَخْبَرَنِي جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) عَنْ رَبِّهِ أَنَّهُ قَالَ مَا أَمَرْتُ مَلائِكَتِي بِالدُّعَاءِ لأَحَدٍ مِنْ خَلْقِي إِلاَّ اسْتَجَبْتُ لَهُمْ فِيهِ.

11. Ali has narrated from Harun ibn Muslim from Mas’adah who has said the following: “Abu ‘Abd Allah has narrated from his ancestors, ‘Alayhim al-Salam, that the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah, the Most Majestic, the Most Glorious, has assigned His angels to pray in favor of the fasting people. He (the Holy Prophet) has said, ‘ Jibril has informed me from his Lord who has said, “When I command My angels to pray in favor of someone, I do not leave their prayers without acceptance.’””

ضعيف

The Excellence of Fast and Fasting - Hadith 7703

12ـ وَبِهَذَا الإِسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ نَوْمُ الصَّائِمِ عِبَادَةٌ وَنَفَسُهُ تَسْبِيحٌ.

12. It is narrated, through the same chain (narrators of previous Hadith), who has said the following: “Abu ‘Abd Allah (a. s.), has said that a fasting person’s sleeping is also counted as worshipping and his breathing as speaking of the glory of Allah.”

ضعيف

The Excellence of Fast and Fasting - Hadith 7704

13ـ عَلِيٌّ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوْحَى الله عَزَّ وَجَلَّ إِلَى مُوسَى (عَلَيْهِ السَّلاَم) مَا يَمْنَعُكَ مِنْ مُنَاجَاتِي فَقَالَ يَا رَبِّ أُجِلُّكَ عَنِ الْمُنَاجَاةِ لِخُلُوفِ فَمِ الصَّائِمِ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ يَا مُوسَى لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدِي مِنْ رِيحِ الْمِسْكِ.

13. Ali has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from certain individuals of our people who have said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, the Most Majestic, the Most Glorious, sent revelation to Moses, thereby asking him, ‘What keeps you from speaking to Me?’ Moses replied, ‘It is to keep away the bad breath of fasting in order to respect your glory.’ Allah, the Most Majestic, the Most Glorious, then sent him revelation that said, ‘O Moses, bad breath of a fasting person is more beloved to Me than musk.’”

حسن ويمكن أن يعد صحيحا

The Excellence of Fast and Fasting - Hadith 7705

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) قِيلُوا فَإِنَّ الله يُطْعِمُ الصَّائِمَ وَيَسْقِيهِ فِي مَنَامِهِ.

14. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from ‘Amr ibn Sa‘id from al-Hassan ibn Sadaqah who has said the following: “Abu al-Hassan (a. s.), has said, ‘Rest in the form of a short nap between sunrise and noontime; Allah gives food and water to a fasting person during his sleep.”’

ضعيف

The Excellence of Fast and Fasting - Hadith 7706

15ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ عِنْدَ إِفْطَارِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ.

15. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Salmah Sahib al-Sabiriy from ibn abu al-Sabbah al-Kinaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that a fasting person enjoys two occasions of happiness: one is at the time of ending his fast, and the other is when he meets his Lord.”

مجهول

The Excellence of Fast and Fasting - Hadith 7707

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ السَّمَّانِ الأَرْمَنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا رَأَى الصَّائِمُ قَوْماً يَأْكُلُونَ أَوْ رَجُلاً يَأْكُلُ سَجَّتْ كُلُّ شَعْرَةٍ مِنْهُ.

16. Ali ibn Ibrahim has narrated from his father from al-Samman al-Armaniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that when a fasting person observes people or a person eating food, every piece of his hair feels a kind of covering (tranquility).”

مجهول

The Excellence of Fast and Fasting - Hadith 7708

17ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ صَامَ لله يَوْماً فِي شِدَّةِ الْحَرِّ فَأَصَابَهُ ظَمَأٌ وَكَّلَ الله عَزَّ وَجَلَّ بِهِ أَلْفَ مَلَكٍ يَمْسَحُونَ وَجْهَهُ وَيُبَشِّرُونَهُ حَتَّى إِذَا أَفْطَرَ قَالَ الله عَزَّ وَجَلَّ مَا أَطْيَبَ رِيحَكَ وَرَوْحَكَ مَلائِكَتِي اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ.

17. A number of our people have narrated from Sahl ibn Ziyad, from Bakr ibn Salih from Muhammad ibn Sinan from Mundhir ibn Yazid from Yunus ibn Zabayan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one, for the sake of Allah, the Most Majestic, the Most Glorious, fasts on a very hot day, causing him to experience a great deal of thirst, Allah assigns a thousand angels for his safety who wipe his face until the time he discontinues his fast. Allah, the Most Majestic, the Most Glorious, then says, “How fine is your fragrance and spirit! O My angels, bear witness that I have granted him forgiveness.””’

ضعيف

The Excellence of the Month of Ramadan - Hadith 7709

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَمْرٍو الشَّامِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ الله اثْنا عَشَرَ شَهْراً فِي كِتابِ الله يَوْمَ خَلَقَ السَّماواتِ وَالأَرْضَ فَغُرَّةُ الشُّهُورِ شَهْرُ الله عَزَّ ذِكْرُهُ وَهُوَ شَهْرُ رَمَضَانَ وَقَلْبُ شَهْرِ رَمَضَانَ لَيْلَةُ الْقَدْرِ وَنُزِّلَ الْقُرْآنُ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَاسْتَقْبِلِ الشَّهْرَ بِالْقُرْآنِ.

1. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah from ‘Amr al-Shamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that the number of months before Allah is twelve in Allah’s Book, from the day He created the heavens and earth. In front of the months is the month of Allah, whose mention is most majestic, and that is the month of Ramadan. The heart of the month of Ramadan is the night of al-Qadr (destiny). The Holy Quran came during the first night of the month of Ramadan; thus, the month is welcomed with the Holy Quran.”

مجهول

The Excellence of the Month of Ramadan - Hadith 7710

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْمِسْمَعِيِّ أَنَّهُ سَمِعَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يُوصِي وُلْدَهُ إِذَا دَخَلَ شَهْرُ رَمَضَانَ فَاجْهَدُوا أَنْفُسَكُمْ فَإِنَّ فِيهِ تُقَسَّمُ الأَرْزَاقُ وَتُكْتَبُ الآجَالُ وَفِيهِ يُكْتَبُ وَفْدُ الله الَّذِينَ يَفِدُونَ إِلَيْهِ وَفِيهِ لَيْلَةٌ الْعَمَلُ فِيهَا خَيْرٌ مِنَ الْعَمَلِ فِي أَلْفِ شَهْرٍ.

2. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar from al-Misma‘iy who has heard the following: “I heard abu ‘Abd Allah (a. s.), giving advice to his children in the beginning of the month of Ramadan. The Imam said, ‘Make yourselves to work hard; in it (month of Ramadan), sustenance is distributed and the duration of lives is written down. During this month, it is decided who should join the delegation before Allah. In it, there is a night when one good deed is better than a good deed for one thousand months.’”

موثق على الظاه ر

The Excellence of the Month of Ramadan - Hadith 7711

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ لَمْ يُغْفَرْ لَهُ فِي شَهْرِ رَمَضَانَ لَمْ يُغْفَرْ لَهُ إِلَى قَابِلٍ إِلاَّ أَنْ يَشْهَدَ عَرَفَةَ.

3. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said that if one is not forgiven in the month of Ramadan, one will not be forgiven until the coming month of Ramadan unless he attends ‘Arafah (the ninth of the month of Dhul Hajjah).”

The Excellence of the Month of Ramadan - Hadith 7712

4ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي الْوَرْدِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ خَطَبَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) النَّاسَ فِي آخِرِ جُمُعَةٍ مِنْ شَعْبَانَ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّهُ قَدْ أَظَلَّكُمْ شَهْرٌ فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ وَهُوَ شَهْرُ رَمَضَانَ فَرَضَ الله صِيَامَهُ وَجَعَلَ قِيَامَ لَيْلَةٍ فِيهِ بِتَطَوُّعِ صَلاةٍ كَتَطَوُّعِ صَلاةِ سَبْعِينَ لَيْلَةً فِيمَا سِوَاهُ مِنَ الشُّهُورِ وَجَعَلَ لِمَنْ تَطَوَّعَ فِيهِ بِخَصْلَةٍ مِنْ خِصَالِ الْخَيْرِ وَالْبِرِّ كَأَجْرِ مَنْ أَدَّى فَرِيضَةً مِنْ فَرَائِضِ الله عَزَّ وَجَلَّ وَمَنْ أَدَّى فِيهِ فَرِيضَةً مِنْ فَرَائِضِ الله كَانَ كَمَنْ أَدَّى سَبْعِينَ فَرِيضَةً مِنْ فَرَائِضِ الله فِيمَا سِوَاهُ مِنَ الشُّهُورِ وَهُوَ شَهْرُ الصَّبْرِ وَإِنَّ الصَّبْرَ ثَوَابُهُ الْجَنَّةُ وَشَهْرُ الْمُوَاسَاةِ وَهُوَ شَهْرٌ يَزِيدُ الله فِي رِزْقِ الْمُؤْمِنِ فِيهِ وَمَنْ فَطَّرَ فِيهِ مُؤْمِناً صَائِماً كَانَ لَهُ بِذَلِكَ عِنْدَ الله عِتْقُ رَقَبَةٍ وَمَغْفِرَةٌ لِذُنُوبِهِ فِيمَا مَضَى قِيلَ يَا رَسُولَ الله لَيْسَ كُلُّنَا يَقْدِرُ عَلَى أَنْ يُفَطِّرَ صَائِماً فَقَالَ إِنَّ الله كَرِيمٌ يُعْطِي هَذَا الثَّوَابَ لِمَنْ لَمْ يَقْدِرْ إِلاَّ عَلَى مَذْقَةٍ مِنْ لَبَنٍ يُفَطِّرُ بِهَا صَائِماً أَوْ شَرْبَةٍ مِنْ مَاءٍ عَذْبٍ أَوْ تَمَرَاتٍ لا يَقْدِرُ عَلَى أَكْثَرَ مِنْ ذَلِكَ وَمَنْ خَفَّفَ فِيهِ عَنْ مَمْلُوكِهِ خَفَّفَ الله عَنْهُ حِسَابَهُ وَهُوَ شَهْرٌ أَوَّلُهُ رَحْمَةٌ وَأَوْسَطُهُ مَغْفِرَةٌ وَآخِرُهُ الإِجَابَةُ وَالْعِتْقُ مِنَ النَّارِ وَلا غِنَى بِكُمْ عَنْ أَرْبَعِ خِصَالٍ خَصْلَتَيْنِ تُرْضُونَ الله بِهِمَا وَخَصْلَتَيْنِ لا غِنَى بِكُمْ عَنْهُمَا فَأَمَّا اللَّتَانِ تُرْضُونَ الله عَزَّ وَجَلَّ بِهِمَا فَشَهَادَةُ أَنْ لا إِلَهَ إِلاَّ الله وَأَنَّ مُحَمَّداً رَسُولُ الله وَأَمَّا اللَّتَانِ لا غِنَى بِكُمْ عَنْهُمَا فَتَسْأَلُونَ الله فِيهِ حَوَائِجَكُمْ وَالْجَنَّةَ وَتَسْأَلُونَ الْعَافِيَةَ وَتَعُوذُونَ بِهِ مِنَ النَّارِ.

4. Muhammad ibn Yahya and people other than him have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub, from abu Ayyub from abu al-Ward, who has said the following: “Abu Ja’far (a. s.), has said, ‘Once, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, delivered a speech on the last Friday of the month of Sha‘ban. He thanked Allah, praised Him, and then said, “O people, a month is upon you when there is a night that is better than one thousand months. That month is the month of Ramadan. Allah has made fasting obligatory in the month of Ramadan. He has made one night in it wherein performing optional salat (prayer) is equal in reward to seventy nights of performing salat (prayer) in other months. For performing one good and virtuous deed voluntarily in it, He has assigned a reward equal to that for fulfilling an obligation toward Allah, the Most Majestic, the Most Glorious. For fulfilling an obligation toward Allah in this month, He has assigned a reward equal to that for fulfilling seventy obligations toward Allah in other months. It is the month of patience, and the reward for patience is Paradise. It is the month of cooperation. In this month, Allah increases the sustenance of the believing people. If one serves food for a fasting person at the end of a fasting day, Allah counts it equal in reward to setting free a slave and forgiveness of his sins of the past.” It was said, “O Messenger of Allah, not every one of us is able to serve food to a fasting person at the end of a fasting day.” The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, “Allah is gracious, He grants such reward even for serving some milk mixed with water or some sweet water or a few pieces of dates, if he is unable to do more than this. For one’s easing off the tasks for His servants to perform, Allah eases off his accountabilities. The beginning of this month is mercy and kindness, its middle is forgiveness, and its end is acceptance and freedom from the fire. You must have four characteristics during this month. With two of these characteristics, you will please Allah, but without the other two, you cannot have anything. The two with which you will please Allah is your testimony. ‘No one deserves worship besides Allah, and Muhammad is the Messenger of Allah.’ The other two are asking Him to meet your needs and for Paradise, and asking Him to grant you good health and protection against hell fire.’””

حسن

The Excellence of the Month of Ramadan - Hadith 7713

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الله بْنِ عَبْدِ الله عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا حَضَرَ شَهْرُ رَمَضَانَ وَذَلِكَ فِي ثَلاثٍ بَقِينَ مِنْ شَعْبَانَ قَالَ لِبِلالٍ نَادِ فِي النَّاسِ فَجَمَعَ النَّاسَ ثُمَّ صَعِدَ الْمِنْبَرَ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ هَذَا الشَّهْرَ قَدْ خَصَّكُمُ الله بِهِ وَحَضَرَكُمْ وَهُوَ سَيِّدُ الشُّهُورِ لَيْلَةٌ فِيهِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ تُغْلَقُ فِيهِ أَبْوَابُ النَّارِ وَتُفَتَّحُ فِيهِ أَبْوَابُ الْجِنَانِ فَمَنْ أَدْرَكَهُ وَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ الله وَمَنْ أَدْرَكَ وَالِدَيْهِ وَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ الله وَمَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ فَلَمْ يَغْفِرِ الله لَهُ فَأَبْعَدَهُ الله.

5. A number of our people have narrated from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id from, Fadalah ibn Ayyub from Sayf ibn ‘Ami rah from ‘ Abd Allah ibn ‘ Abd Allah from a man who has said the following: ”Abu Ja’far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once, just three days before the month of Ramadan, said to Bilal, ‘Call people (to come to the Masjid).’ People then gathered, and he climbed on the pulpit, thanked Allah, praised Him, and then said, “O people, Allah has granted you a privilege with this month. He has made it especially for you, and it is about to be upon you. There is one night in it that is better than one thousand months. The doors of hell fire remain closed in this month, and the doors of Paradise are open. If one’s sins remain without being forgiven in this month, Allah keeps him away. One who lives with his parents, but is not forgiven, Allah keeps him away; and one before whom I am mentioned but who does not say salawat (O Allah, grant compensation to Muhammad and his family worthy of their services to your cause) and is not forgiven, Allah keeps him away.’”

مرسل

The Excellence of the Month of Ramadan - Hadith 7714

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يُقْبِلُ بِوَجْهِهِ إِلَى النَّاسِ فَيَقُولُ يَا مَعْشَرَ النَّاسِ إِذَا طَلَعَ هِلالُ شَهْرِ رَمَضَانَ غُلَّتْ مَرَدَةُ الشَّيَاطِينِ وَفُتِحَتْ أَبْوَابُ السَّمَاءِ وَأَبْوَابُ الْجِنَانِ وَأَبْوَابُ الرَّحْمَةِ وَغُلِّقَتْ أَبْوَابُ النَّارِ وَاسْتُجِيبَ الدُّعَاءُ وَكَانَ لله فِيهِ عِنْدَ كُلِّ فِطْرٍ عُتَقَاءُ يُعْتِقُهُمُ الله مِنَ النَّارِ وَيُنَادِي مُنَادٍ كُلَّ لَيْلَةٍ هَلْ مِنْ سَائِلٍ هَلْ مِنْ مُسْتَغْفِرٍ اللهمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفاً وَأَعْطِ كُلَّ مُمْسِكٍ تَلَفاً حَتَّى إِذَا طَلَعَ هِلالُ شَوَّالٍ نُودِيَ الْمُؤْمِنُونَ أَنِ اغْدُوا إِلَى جَوَائِزِكُمْ فَهُوَ يَوْمُ الْجَائِزَةِ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَمَا وَالَّذِي نَفْسِي بِيَدِهِ مَا هِيَ بِجَائِزَةِ الدَّنَانِيرِ وَلا الدَّرَاهِمِ.

6. Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from al-Husayn ibn 'Alwan, from 'Amr ibn Shimr, from Jabir, from Abu Ja'far (as) who said: The Messenger of Allah (sw) used to turn his face to the people and say, "O people, when the crescent of the month of Ramadan appears, the rebellious devils are chained; the gates of the sky, the gates of Paradise, and the gates of mercy are opened; the gates of Hell are closed; and prayers are answered. Allah has, at every breaking of the fast, people whom He frees from Hell. A caller calls out every night, 'Is there anyone asking? Is there anyone seeking forgiveness? O Allah, grant every spender (of charity) a replacement (reward), and give every withholder destruction.' Then, when the crescent of Shawwal appears, the believers are called out to, 'Go to your rewards, for it is the day of prize.'" <br>Then Abu Ja'far (as) said, "By Him in Whose hand is my soul, it is not a prize of dinars or dirhams."

ضعيف

The Excellence of the Month of Ramadan - Hadith 7715

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ لله عَزَّ وَجَلَّ فِي كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عُتَقَاءَ وَطُلَقَاءَ مِنَ النَّارِ إِلاَّ مَنْ أَفْطَرَ عَلَى مُسْكِرٍ فَإِذَا كَانَ فِي آخِرِ لَيْلَةٍ مِنْهُ أَعْتَقَ فِيهَا مِثْلَ مَا أَعْتَقَ فِي جَمِيعِهِ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Salih from Muhammad ibn Marwan who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Every night in the month of Ramadan, Allah, most Majestic, most Glorious, liberates many people and releases them from hellfire, except those who drink intoxicating liquor. During the last night of this month, Allah frees and releases a number of people equal to all that He had freed during the whole month.’”

مجهول

About the One Who Serves Food to a Fasting Person - Hadith 7716

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ فَطَّرَ صَائِماً فَلَهُ مِثْلُ أَجْرِهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Safmah, Sahib af-Sabiriy from abu af-Sabbah af-Kinaniy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the reward for one who serves food to a fasting person is equal to the reward for the fasting person for his fasting.”

مجهول

About the One Who Serves Food to a Fasting Person - Hadith 7717

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ فِطْرُكَ أَخَاكَ الصَّائِمَ أَفْضَلُ مِنْ صِيَامِكَ.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Sa‘dan ibn Muslim from Musa ibn Bakr who has said the following: “Abu al-Hassan (a. s.), has said, ‘Your serving food to your fasting brother (in belief) is better than your fasting.’”

ضعيف على المشهور

About the One Who Serves Food to a Fasting Person - Hadith 7718

3ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيَابَةَ عَنْ ضُرَيْسٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) إِذَا كَانَ الْيَوْمُ الَّذِي يَصُومُ فِيهِ أَمَرَ بِشَاةٍ فَتُذْبَحُ وَتُقْطَعُ أَعْضَاءً وَتُطْبَخُ فَإِذَا كَانَ عِنْدَ الْمَسَاءِ أَكَبَّ عَلَى الْقُدُورِ حَتَّى يَجِدَ رِيحَ الْمَرَقِ وَهُوَ صَائِمٌ ثُمَّ يَقُولُ هَاتُوا الْقِصَاعَ اغْرِفُوا لآِلِ فُلانٍ وَاغْرِفُوا لآِلِ فُلانٍ ثُمَّ يُؤْتَى بِخُبْزٍ وَتَمْرٍ فَيَكُونُ ذَلِكَ عَشَاءَهُ صَلَّى الله عَلَيْهِ وَعَلَى آبَائِهِ.

3. Ahmad ibn Muhammad ibn Ali has narrated from Ali ibn Asbat, from Sayabah from Durays from Hamzah ibn Humran who has said the following: “Abu ‘Abd Allah (a. s.), has said that on the first day of his fasting, Ali ibn al-Husayn (a. s.), would ask his people to prepare a sheep for food. In the evening, the cooking pots gave out a fine fragrance while he was fasting, and he would then say, ‘Fill up this pot for the family of so and so and fill up this one for the family of so and so.’ He would then ask for bread and dates for his own dinner. May Allah grant him and his ancestors the compensation worthy of their service to His cause.”

مجهول

About the One Who Serves Food to a Fasting Person - Hadith 7719

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ دَخَلَ سَدِيرٌ عَلَى أَبِي (عَلَيْهِ السَّلاَم) فِي شَهْرِ رَمَضَانَ فَقَالَ يَا سَدِيرُ هَلْ تَدْرِي أَيُّ اللَّيَالِي هَذِهِ فَقَالَ نَعَمْ فِدَاكَ أَبِي هَذِهِ لَيَالِي شَهْرِ رَمَضَانَ فَمَا ذَاكَ فَقَالَ لَهُ أَ تَقْدِرُ عَلَى أَنْ تُعْتِقَ فِي كُلِّ لَيْلَةٍ مِنْ هَذِهِ اللَّيَالِي عَشْرَ رَقَبَاتٍ مِنْ وُلْدِ إِسْمَاعِيلَ فَقَالَ لَهُ سَدِيرٌ بِأَبِي أَنْتَ وَأُمِّي لا يَبْلُغُ مَالِي ذَاكَ فَمَا زَالَ يَنْقُصُ حَتَّى بَلَغَ بِهِ رَقَبَةً وَاحِدَةً فِي كُلِّ ذَلِكَ يَقُولُ لا أَقْدِرُ عَلَيْهِ فَقَالَ لَهُ فَمَا تَقْدِرُ أَنْ تُفَطِّرَ فِي كُلِّ لَيْلَةٍ رَجُلاً مُسْلِماً فَقَالَ لَهُ بَلَى وَعَشَرَةً فَقَالَ لَهُ أَبِي (عَلَيْهِ السَّلاَم) فَذَاكَ الَّذِي أَرَدْتُ يَا سَدِيرُ إِنَّ إِفْطَارَكَ أَخَاكَ الْمُسْلِمَ يَعْدِلُ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيلَ ع.

4. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah from abu ‘Abd Allah, from his father, ‘Alayhim al-Salam, who has said the following: “Once, during the month of Ramadan, Sadir went to visit abu ‘Abd Allah (a. s.). The Imam asked, ‘O Sadir, do you know which nights are these days?’ He replied, ‘Yes, I pray to Allah to keep my soul and the soul of my father in service for your cause, these are the nights of the month of Ramadan, but what do they signify?’ The Imam then said, ‘Can you set free ten slaves from the descendants of Isma‘il in every one of these nights?’ Sadir replied, ‘I pray to Allah to keep the souls of my parents in service for your cause, my belongings are not that much.’ The Imam then reduced the number of slaves until it was only one slave, but he kept saying, ‘My belongings are not enough.’ The Imam then asked, ‘Can you serve food to a Muslim every night.’ He replied, ‘Yes, I can do so. I can even serve food to ten people every night.’ The Imam then said, ‘That is what I meant, O Sadir. Your serving food to your Muslim brother is equal in reward to setting free of ten slaves from the descendants of Isma‘il.’”

ضعيف

Prohibition of Saying ‘Ramadan’ Instead of the ‘Month of Ramadan’ - Hadith 7720

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ لا تَقُولُوا رَمَضَانَ وَلَكِنْ قُولُوا شَهْرُ رَمَضَانَ فَإِنَّكُمْ لا تَدْرُونَ مَا رَمَضَانُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Muhammad ibn Yahya al- Khath’amiy form Ghiyath ibn Ibrahim who has said the following: “Abu ‘ Abd Allah, has narrated from his father (a. s.), who has said that ’Amir al- Mu’minin (a. s.), has said, ‘Do not say, “Ramadan.” Say the month of Ramadan; you do not know what Ramadan is.’”

موثق

Prohibition of Saying ‘Ramadan’ Instead of the ‘Month of Ramadan’ - Hadith 7721

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كُنَّا عِنْدَهُ ثَمَانِيَةَ رِجَالٍ فَذَكَرْنَا رَمَضَانَ فَقَالَ لا تَقُولُوا هَذَا رَمَضَانُ وَلا ذَهَبَ رَمَضَانُ وَلا جَاءَ رَمَضَانُ فَإِنَّ رَمَضَانَ اسْمٌ مِنْ أَسْمَاءِ الله عَزَّ وَجَلَّ لا يَجِي‏ءُ وَلا يَذْهَبُ وَإِنَّمَا يَجِي‏ءُ وَيَذْهَبُ الزَّائِلُ وَلَكِنْ قُولُوا شَهْرُ رَمَضَانَ فَإِنَّ الشَّهْرَ مُضَافٌ إِلَى الاسْمِ وَالاسْمُ اسْمُ الله عَزَّ ذِكْرُهُ وَهُوَ الشَّهْرُ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ جَعَلَهُ مَثَلاً وَعِيداً.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr from Hisham ibn Salim from Sa‘d who has said the following: “Once, we eight people were in the presence of abu Ja’far (a. s.). We spoke of Ramadan. The Imam said, ‘You must not say, “This is Ramadan or Ramadan is gone or Ramadan has come.” Ramadan is one of the names of Allah, the Most Majestic, the Most Glorious, which does not come or go. What comes or goes is what is not durable. You instead should say, “The month of Ramadan.” The word “month” in this case is used in a possessive case in relation to the noun, the “name,” the name that is the name of Allah, the Most Majestic, the Most Glorious. This month is the one when the Holy Quran was revealed, and He has made it a festival and an example.’”

ضعيف

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7722

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا أَهَلَّ هِلالَ شَهْرِ رَمَضَانَ اسْتَقْبَلَ الْقِبْلَةَ وَرَفَعَ يَدَيْهِ فَقَالَ اللهمَّ أَهِلَّهُ عَلَيْنَا بِالأَمْنِ وَالإِيمَانِ وَالسَّلامَةِ وَالإِسْلامِ وَالْعَافِيَةِ الْمُجَلِّلَةِ وَالرِّزْقِ الْوَاسِعِ وَدَفْعِ الأَسْقَامِ اللهمَّ ارْزُقْنَا صِيَامَهُ وَقِيَامَهُ وَتِلاوَةَ الْقُرْآنِ فِيهِ اللهمَّ سَلِّمْهُ لَنَا وَتَسَلَّمْهُ مِنَّا وَسَلِّمْنَا فِيهِ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamaniy from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘The Messenger of Allah, upon seeing the crescent of the month of Ramadan, would turn toward the Ka‘bah, raise his hands and say, “O Lord, make it (new moon) a month of peace, belief, safety, submission to the will of Allah, good health with rain, abundant sustenance and without illnesses. O Lord, grant us the opportunity to fast during this month, perform salat (prayer) and recite the Holy Quran. O Lord, give it to us with safety, take it back from us with safety, and grant us protection therein.’””

ضعيف على المشهور

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7723

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا كَانَ أَوَّلُ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَقُلِ اللهمَّ رَبَّ شَهْرِ رَمَضَانَ وَمُنْزِلَ الْقُرْآنِ هَذَا شَهْرُ رَمَضَانَ الَّذِي أَنْزَلْتَ فِيهِ الْقُرْآنَ وَأَنْزَلْتَ فِيهِ آيَاتٍ بَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ اللهمَّ ارْزُقْنَا صِيَامَهُ وَأَعِنَّا عَلَى قِيَامِهِ اللهمَّ سَلِّمْهُ لَنَا وَسَلِّمْنَا فِيهِ وَتَسَلَّمْهُ مِنَّا فِي يُسْرٍ مِنْكَ وَمُعَافَاةٍ وَاجْعَلْ فِيمَا تَقْضِي وَتُقَدِّرُ مِنَ الأَمْرِ الْمَحْتُومِ فِيمَا يُفْرَقُ مِنَ الأَمْرِ الْحَكِيمِ فِي لَيْلَةِ الْقَدْرِ مِنَ الْقَضَاءِ الَّذِي لا يُرَدُّ وَلا يُبَدَّلُ أَنْ تَكْتُبَنِي مِنْ حُجَّاجِ بَيْتِكَ الْحَرَامِ الْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمْ الْمَغْفُورِ ذَنْبُهُمْ الْمُكَفَّرِ عَنْهُمْ سَيِّئَاتُهُمْ وَاجْعَلْ فِيمَا تَقْضِي وَتُقَدِّرُ أَنْ تُطِيلَ لِي فِي عُمُرِي وَتُوَسِّعَ عَلَيَّ مِنَ الرِّزْقِ الْحَلالِ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad, from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa al-Sabatiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘In the first night of the month of Ramadan say the following: “O Lord of the month of Ramadan and the One who has revealed the Holy Quran! This is the month of Ramadan when You have revealed the Holy Quran. You have revealed in it clear signs for guidance and discernment. O Lord, grant us the opportunity to fast in this month and assist us to perform salat (prayer). O Lord, keep it safe for us, keep us safe therein, and take it back from us with ease and forgiveness. O Lord, in Your determination and measures of the inevitable matters and Your discernment of the matters of wisdom, during the night of al-Qadr (destiny), the determinations that will not be changed or altered, please write my name with those who perform Hajj around Your respected House. Please write my name with the names of those whose efforts are appreciated, whose sins are forgiven and bad deeds remedied. In Your measures and determination, please grant me long life and abundantly lawful sustenance.’””

موثق

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7724

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْعَبْدِ الصَّالِحِ (عَلَيْهِ السَّلاَم) قَالَ ادْعُ بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ مُسْتَقْبِلَ دُخُولِ السَّنَةِ وَذَكَرَ أَنَّهُ مَنْ دَعَا بِهِ مُحْتَسِباً مُخْلِصاً لَمْ تُصِبْهُ فِي تِلْكَ السَّنَةِ فِتْنَةٌ وَلا آفَةٌ يُضَرُّ بِهَا دِينُهُ وَبَدَنُهُ وَوَقَاهُ الله عَزَّ ذِكْرُهُ شَرَّ مَا يَأْتِي بِهِ تِلْكَ السَّنَةَ اللهمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي دَانَ لَهُ كُلُّ شَيْ‏ءٍ وَبِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْ‏ءٍ وَبِعِزَّتِكَ الَّتِي قَهَرْتَ بِهَا كُلَّ شَيْ‏ءٍ وَبِعَظَمَتِكَ الَّتِي تَوَاضَعَ لَهَا كُلُّ شَيْ‏ءٍ وَبِقُوَّتِكَ الَّتِي خَضَعَ لَهَا كُلُّ شَيْ‏ءٍ وَبِجَبَرُوتِكَ الَّتِي غَلَبَتْ كُلَّ شَيْ‏ءٍ وَبِعِلْمِكَ الَّذِي أَحَاطَ بِكُلِّ شَيْ‏ءٍ يَا نُورُ يَا قُدُّوسُ يَا أَوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَيَا بَاقِي بَعْدَ كُلِّ شَيْ‏ءٍ يَا الله يَا رَحْمَانُ يَا الله صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُغَيِّرُ النِّعَمَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُنْزِلُ النِّقَمَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَقْطَعُ الرَّجَاءَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُدِيلُ الأَعْدَاءَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَرُدُّ الدُّعَاءَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي يُسْتَحَقُّ بِهَا نُزُولُ الْبَلاءِ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَحْبِسُ غَيْثَ السَّمَاءِ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَكْشِفُ الْغِطَاءَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُعَجِّلُ الْفَنَاءَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُورِثُ النَّدَمَ وَاغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَهْتِكُ الْعِصَمَ وَأَلْبِسْنِي دِرْعَكَ الْحَصِينَةَ الَّتِي لا تُرَامُ وَعَافِنِي مِنْ شَرِّ مَا أُحَاذِرُ بِاللَّيْلِ وَالنَّهَارِ فِي مُسْتَقْبِلِ سَنَتِي هَذِهِ اللهمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَالأَرَضِينَ السَّبْعِ وَمَا فِيهِنَّ وَمَا بَيْنَهُنَّ وَرَبَّ الْعَرْشِ الْعَظِيمِ وَرَبَّ السَّبْعِ الْمَثَانِي وَالْقُرْآنِ الْعَظِيمِ وَرَبَّ إِسْرَافِيلَ وَمِيكَائِيلَ وَجَبْرَئِيلَ وَرَبَّ مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَهْلِ بَيْتِهِ سَيِّدِ الْمُرْسَلِينَ وَخَاتَمِ النَّبِيِّينَ أَسْأَلُكَ بِكَ وَبِمَا سَمَّيْتَ يَا عَظِيمُ أَنْتَ الَّذِي تَمُنُّ بِالْعَظِيمِ وَتَدْفَعُ كُلَّ مَحْذُورٍ وَتُعْطِي كُلَّ جَزِيلٍ وَتُضَاعِفُ مِنَ الْحَسَنَاتِ بِالْقَلِيلِ وَالْكَثِيرِ وَتَفْعَلُ مَا تَشَاءُ يَا قَدِيرُ يَا الله يَا رَحْمَانُ يَا رَحِيمُ صَلِّ عَلَى مُحَمَّدٍ وَأَهْلِ بَيْتِهِ وَأَلْبِسْنِي فِي مُسْتَقْبِلِ هَذِهِ السَّنَةِ سِتْرَكَ وَنَضِّرْ وَجْهِي بِنُورِكَ وَأَحِبَّنِي بِمَحَبَّتِكَ وَبَلِّغْنِي رِضْوَانَكَ وَشَرِيفَ كَرَامَتِكَ وَجَزِيلَ عَطَائِكَ مِنْ خَيْرِ مَا عِنْدَكَ وَمِنْ خَيْرِ مَا أَنْتَ مُعْطٍ أَحَداً مِنْ خَلْقِكَ وَأَلْبِسْنِي مَعَ ذَلِكَ عَافِيَتَكَ يَا مَوْضِعَ كُلِّ شَكْوَى وَيَا شَاهِدَ كُلِّ نَجْوَى وَيَا عَالِمَ كُلِّ خَفِيَّةٍ وَيَا دَافِعَ كُلِّ مَا تَشَاءُ مِنْ بَلِيَّةٍ يَا كَرِيمَ الْعَفْوِ يَا حَسَنَ التَّجَاوُزِ تَوَفَّنِي عَلَى مِلَّةِ إِبْرَاهِيمَ وَفِطْرَتِهِ وَعَلَى دِينِ مُحَمَّدٍ وَسُنَّتِهِ وَعَلَى خَيْرِ وَفَاةٍ فَتَوَفَّنِي مُوَالِياً لأَوْلِيَائِكَ مُعَادِياً لأَعْدَائِكَ اللهمَّ وَجَنِّبْنِي فِي هَذِهِ السَّنَةِ كُلَّ عَمَلٍ أَوْ قَوْلٍ أَوْ فِعْلٍ يُبَاعِدُنِي مِنْكَ وَاجْلِبْنِي إِلَى كُلِّ عَمَلٍ أَوْ قَوْلٍ أَوْ فِعْلٍ يُقَرِّبُنِي مِنْكَ فِي هَذِهِ السَّنَةِ يَا أَرْحَمَ الرَّاحِمِينَ وَامْنَعْنِي مِنْ كُلِّ عَمَلٍ أَوْ فِعْلٍ أَوْ قَوْلٍ يَكُونُ مِنِّي أَخَافُ ضَرَرَ عَاقِبَتِهِ وَأَخَافُ مَقْتَكَ إِيَّايَ عَلَيْهِ حَذَراً أَنْ تَصْرِفَ وَجْهَكَ الْكَرِيمَ عَنِّي فَأَسْتَوْجِبَ بِهِ نَقْصاً مِنْ حَظٍّ لِي عِنْدَكَ يَا رَءُوفُ يَا رَحِيمُ اللهمَّ اجْعَلْنِي فِي مُسْتَقْبِلِ هَذِهِ السَّنَةِ فِي حِفْظِكَ وَجِوَارِكَ وَكَنَفِكَ وَجَلِّلْنِي سِتْرَ عَافِيَتِكَ وَهَبْ لِي كَرَامَتَكَ عَزَّ جَارُكَ وَجَلَّ ثَنَاءُ وَجْهِكَ وَلا إِلَهَ غَيْرُكَ اللهمَّ اجْعَلْنِي تَابِعاً لِصَالِحِ مَنْ مَضَى مِنْ أَوْلِيَائِكَ وَأَلْحِقْنِي بِهِمْ وَاجْعَلْنِي مُسْلِماً لِمَنْ قَالَ بِالصِّدْقِ عَلَيْكَ مِنْهُمْ وَأَعُوذُ بِكَ يَا إِلَهِي أَنْ تُحِيطَ بِهِ خَطِيئَتِي وَظُلْمِي وَإِسْرَافِي عَلَى نَفْسِي وَاتِّبَاعِي لِهَوَايَ وَاشْتِغَالِي بِشَهَوَاتِي فَيَحُولَ ذَلِكَ بَيْنِي وَبَيْنَ رَحْمَتِكَ وَرِضْوَانِكَ فَأَكُونَ مَنْسِيّاً عِنْدَكَ مُتَعَرِّضاً لِسَخَطِكَ وَنَقِمَتِكَ اللهمَّ وَفِّقْنِي لِكُلِّ عَمَلٍ صَالِحٍ تَرْضَى بِهِ عَنِّي وَقَرِّبْنِي بِهِ إِلَيْكَ زُلْفَى اللهمَّ كَمَا كَفَيْتَ نَبِيَّكَ مُحَمَّداً (صلَّى اللهُ عَلَيْهِ وَآلِه) هَوْلَ عَدُوِّهِ وَفَرَّجْتَ هَمَّهُ وَكَشَفْتَ غَمَّهُ وَصَدَقْتَهُ وَعْدَكَ وَأَنْجَزْتَ لَهُ مَوْعِدَكَ بِعَهْدِكَ اللهمَّ بِذَلِكَ فَاكْفِنِي هَوْلَ هَذِهِ السَّنَةِ وَآفَاتِهَا وَأَسْقَامَهَا وَفِتْنَتَهَا وَشُرُورَهَا وَأَحْزَانَهَا وَضِيقَ الْمَعَاشِ فِيهَا وَبَلِّغْنِي بِرَحْمَتِكَ كَمَالَ الْعَافِيَةِ بِتَمَامِ دَوَامِ الْعَافِيَةِ وَالنِّعْمَةِ عِنْدِي إِلَى مُنْتَهَى أَجَلِي أَسْأَلُكَ سُؤَالَ مَنْ أَسَاءَ وَظَلَمَ وَاعْتَرَفَ وَأَسْأَلُكَ أَنْ تَغْفِرَ لِي مَا مَضَى مِنَ الذُّنُوبِ الَّتِي حَصَرَتْهَا حَفَظَتُكَ وَأَحْصَتْهَا كِرَامُ مَلائِكَتِكَ عَلَيَّ وَأَنْ تَعْصِمَنِي إِلَهِي مِنَ الذُّنُوبِ فِيمَا بَقِيَ مِنْ عُمُرِي إِلَى مُنْتَهَى أَجَلِي يَا الله يَا رَحْمَانُ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِ مُحَمَّدٍ وَآتِنِي كُلَّ مَا سَأَلْتُكَ وَرَغِبْتُ إِلَيْكَ فِيهِ فَإِنَّكَ أَمَرْتَنِي بِالدُّعَاءِ وَتَكَفَّلْتَ لِي بِالإِجَابَةِ.

3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Ali ibn Ri’ab from ‘Abd al-Salih (a. s.), who has said the following: “Say the following prayer in the month of Ramadan to welcome the year. Whoever says this prayer, expecting reward for it (from Allah), and with sincerity, no illness or crisis will affect his religion or his body and Allah, the Most Majestic, the Most Glorious, will protect him against all evil that may come in that year. ‘O Lord, I plead before You for help through Your name to which all things are close. I plead before You for help through Your kindness, which encompasses all things, through Your majesty with which You have subdued all things, through Your greatness before which all things express humbleness. I plead before You for help through Your power, before which all things are submissive, through the compelling power with which You are dominant over all things, and I plead before You for help through Your knowledge, which encompasses all things. O Light, O Holy, O the First before all things, O Ever Living after all things, O Allah, O Beneficent, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause and forgive my sins that change bounties. Forgive my sins, which bring upon me misfortune. Forgive my sins, which cutoff hope. Forgive my sins, which help enemies to dominate me. Forgive my sins because of which my prayers are rejected. Forgive my sins because of which I deserve to suffer by (heavenly) descending afflictions. Forgive my sins, which stop the rain from coming down from the sky. Forgive my sins, which uncover my privacy. Forgive my sins, which hasten the coming of destruction upon me. Forgive my sins, which make me regret; forgive my sins, which destroy innocence; and dress me with Your invincible shield at which no one is able to aim. Grant me protection against things of which I am afraid in the nights and days of the coming year. “0 Allah, Lord of the seven skies and seven earths and all that are between them, and Lord of the great Throne, Lord of seven (verses) read twice, Lord of the great Quran, Lord of Israfil, Michael, Gabriel and Lord of Muhammad and his family, master of the messengers, the seal of the prophets. I plead before you through Yourself and through that which is Your name. O the Great One who grants great favors and repels all difficulties, gives all appreciable matters, increases the virtuous matters because of very little deeds and a great many things, You do whatever You like. O powerful One, O Allah, O Beneficent, O Merciful, I plead before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Dress me during the remaining days of this year with Your covering. Dress my face with Your light, make me loveable through Your love, make me reach a status that will please You and Your honor and grace, Your appreciable favors of the best things with You and of the best rewards You bestow upon anyone of Your creatures. Dress me with good health from You. O the One before whom complaints are presented, I plead before You; O the One who is present during all secret conversations, I plead before You; O the One who has knowledge of all secret matters. O the One, who (has the power which) repels everything of the misfortune that You want to repel. I plead before You, O the One who forgives with grace. I plead before You, O the One who ignores shortcomings with goodness. Make me die as followers of the religion of Ibrahim and his discipline and in the religion of Muhammad following his noble tradition. Make me die in the best form of death. Make me die loving Your friends and as an enemy of Your enemies. “0 Allah, make me to stay away, during this year, from every deed, word or action that takes me away from You. O Allah, attract me toward every deed, word or action that takes me closer to You during this year. O Merciful, the Beneficent, stop me from doing every deed, act or saying any word whereby I fear harmful consequences and Your disliking, thereby turning Your face from me, and thereby I suffer a decrease in favors I can receive from You, O compassionate and merciful. “0 Allah, make me in the remaining days of this year to live in Your protection, neighborhood and shelter. Dress me with good health from You. Make Your grace to encompass me. Your neighborhood is valuable. Praise of Your face is glorious and no one besides You deserves worship. “ 0 Allah, make me a follower of the righteous people who lived before, of Your friends, and join me with them. Make me submissive to those who spoke the truth about You. I seek refuge with You, O my Lord, against being encompassed by my sins, my injustice, my excessive behavior against my soul, my following my desires and my lustful behavior which become a barrier between me and Your kindness, Your pleasure and thus I become forgotten in Your sight, exposed to Your displeasure and being despised. “ 0 Allah, grant me the opportunity to do such virtuous deeds with which You will be pleased and lead me closer to You in salvation. “ 0 Allah, just as you protected Your prophet, Muhammad (SAW), against fear from Your enemy, provided him ease, relieved him of his sadness, made your promise to come true for him, and Your appointment to take place. O Allah, in the same way protect me against frightening matters in this year and the misfortunes, illnesses, crisis, evils, sadness and financial constraints therein. Make me reach and enjoy through Your kindness perfect health, complete and continuous good health and bounties before me up to the time of my death. I appeal before You as one who has done injustice to himself and confessed his sins, and I appeal before You to forgive my sins in the past that Your keepers have listed and Your honorable scribes have counted against me. O Allah, grant me safety against sins in the remaining time of my life up to the time of my death. O Allah, O Beneficent, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause), and grant me my appeals for which I have expressed great hope before You. You have commanded me to appeal before You and have promised to grant my wishes.”’

حسن

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7725

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ قَالَ حَدَّثَنَا عَمْرُو بْنُ شِمْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ إِذَا أَهَلَّ هِلالَ شَهْرِ رَمَضَانَ أَقْبَلَ إِلَى الْقِبْلَةِ ثُمَّ قَالَ اللهمَّ أَهِلَّهُ عَلَيْنَا بِالأَمْنِ وَالإِيمَانِ وَالسَّلامَةِ وَالإِسْلامِ وَالْعَافِيَةِ الْمُجَلِّلَةِ اللهمَّ ارْزُقْنَا صِيَامَهُ وَقِيَامَهُ وَتِلاوَةَ الْقُرْآنِ فِيهِ اللهمَّ سَلِّمْهُ لَنَا وَتَسَلَّمْهُ مِنَّا وَسَلِّمْنَا فِيهِ.

4. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Ali ibn Asbat from al-Hakam ibn Miskin who has said that narrated to us ‘Amr ibn Shimr who has said the following: “I heard abu ‘Abd Allah (a. s.), say the following. ‘’Amir al-Mu’minin (a. s.), when seeing the crescent of the month of Ramadan facing the direction of Makkah, would say, “O Lord, make it (new moon) a month of peace, belief, safety, submission to the will of Allah, good health with rain, abundant sustenance and without illnesses. O Lord, grant us the opportunity to fast during this month, perform salat (prayer) and recite the Holy Quran. O Lord, give it to us with safety, take it back from us with safety and grant us protection therein.’””

مجهول

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7726

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ كَانَ إِذَا أَهَلَّ هِلالَ شَهْرِ رَمَضَانَ قَالَ اللهمَّ أَدْخِلْهُ عَلَيْنَا بِالسَّلامَةِ وَالإِسْلامِ وَالْيَقِينِ وَالإِيمَانِ وَالْبِرِّ وَالتَّوْفِيقِ لِمَا تُحِبُّ وَتَرْضَى.

5. Ali ibn Ibrahim has narrated from his father from ‘Isma’il ibn Marrar from Yunus from Mu‘awiyah ibn ‘Am mar who has said the following: “Abu ‘ Abd Allah (a. s.), when looking at the crescent of the month of Ramadan would say, “0 Allah, bring it (the month of Ramadan) upon us with peace and submission (to Your will), certainty, belief, virtue and good opportunity for whatever You love and consent with.’”

ضعيف على المشهور

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7727

5ـ يُونُسُ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا حَضَرَ شَهْرُ رَمَضَانَ فَقُلِ اللهمَّ قَدْ حَضَرَ شَهْرُ رَمَضَانَ وَقَدِ افْتَرَضْتَ عَلَيْنَا صِيَامَهُ وَأَنْزَلْتَ فِيهِ الْقُرْآنَ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ اللهمَّ أَعِنَّا عَلَى صِيَامِهِ اللهمَّ تَقَبَّلْهُ مِنَّا وَسَلِّمْنَا فِيهِ وَتَسَلَّمْهُ مِنَّا فِي يُسْرٍ مِنْكَ وَعَافِيَةٍ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ يَا أَرْحَمَ الرَّاحِمِينَ.

6. Yunus has narrated from Ali ibn abu Hamzah, from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that when the month of Ramadan begins, say this, ‘O Allah, the month of Ramadan has begun and You have made it obligatory upon us to fast during this month. You have revealed Your book in it as guidance for people, as the most clear guidance and means of discernment (between right and wrong). O Allah, help us to fast during this month. O Allah, accept it from us, grant us protection therein, receive it back from us with ease and good health. You have power over all things, O most Merciful, most Beneficent.’”

السند مجهولن

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7728

6ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَالْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ كَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَدْعُو بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ اللهمَّ إِنِّي بِكَ أَتَوَسَّلُ وَمِنْكَ أَطْلُبُ حَاجَتِي مَنْ طَلَبَ حَاجَةً إِلَى النَّاسِ فَإِنِّي لا أَطْلُبُ حَاجَتِي إِلاَّ مِنْكَ وَحْدَكَ لا شَرِيكَ لَكَ وَأَسْأَلُكَ بِفَضْلِكَ وَرِضْوَانِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ لِي فِي عَامِي هَذَا إِلَى بَيْتِكَ الْحَرَامِ سَبِيلاً حَجَّةً مَبْرُورَةً مُتَقَبَّلَةً زَاكِيَةً خَالِصَةً لَكَ تُقِرُّ بِهَا عَيْنِي وَتَرْفَعُ بِهَا دَرَجَتِي وَتَرْزُقُنِي أَنْ أَغُضَّ بَصَرِي وَأَنْ أَحْفَظَ فَرْجِي وَأَنْ أَكُفَّ بِهَا عَنْ جَمِيعِ مَحَارِمِكَ حَتَّى لا يَكُونَ شَيْ‏ءٌ آثَرَ عِنْدِي مِنْ طَاعَتِكَ وَخَشْيَتِكَ وَالْعَمَلِ بِمَا أَحْبَبْتَ وَالتَّرْكِ لِمَا كَرِهْتَ وَنَهَيْتَ عَنْهُ وَاجْعَلْ ذَلِكَ فِي يُسْرٍ وَيَسَارٍ وَعَافِيَةٍ وَأَوْزِعْنِي شُكْرَ مَا أَنْعَمْتَ بِهِ عَلَيَّ وَأَسْأَلُكَ أَنْ تَجْعَلَ وَفَاتِي قَتْلاً فِي سَبِيلِكَ تَحْتَ رَايَةِ نَبِيِّكَ مَعَ أَوْلِيَائِكَ وَأَسْأَلُكَ أَنْ تَقْتُلَ بِي أَعْدَاءَكَ وَأَعْدَاءَ رَسُولِكَ وَأَسْأَلُكَ أَنْ تُكْرِمَنِي بِهَوَانِ مَنْ شِئْتَ مِنْ خَلْقِكَ وَلا تُهِنِّي بِكَرَامَةِ أَحَدٍ مِنْ أَوْلِيَائِكَ اللهمَّ اجْعَلْ لِي مَعَ الرَّسُولِ سَبِيلاً حَسْبِيَ الله مَا شَاءَ الله.

7. Ali has narrated from his father, from Isma‘il ibn Marrar from Yunus from Ibrahim from Muhammad ibn Muslim and al-Husayn ibn Muhammad from Ahmad ibn Ishaq from Sa‘dan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), would say this prayer during the month of Ramadan, ‘O Allah, I seek help from You and ask You for my needs. There are those who ask people for their needs, but I ask only You for my needs. You are (the only Lord). You have no partners. I ask You through Your generosity and Your pleasure to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Make it possible for me this year to visit Your respected House to perform a virtuous, accepted Hajj performed clean and purely for You. Make my eyes delighted and my position raised. Grant me the opportunity to control my eyes, my private parts from unlawful activities, and to stay away from unlawful matters, so that no other thing will be more preferable to me than obedience to You, humbleness before You, to act upon what You love, to stay away from what You dislike and whatever you have prohibited. Make this possible for me with ease and comfort and in good health. Grant me the ability to thank You for Your bounties You have given me. I appeal to You to make my death one of being murdered for Your cause, under the banner of Your prophet along with Your friends. I appeal before You to do away through me with Your enemies and the enemies of Your messenger. I appeal before You to grant me honor by humiliating whoever of Your creatures You like, but not through humiliating of any of Your friends. O Allah, make me to follow the path of Your messenger. Allah is sufficient for me in whatever Allah wants.”’

مجهول

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7729

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ بَشِيرٍ عَنْ بَعْضِ رِجَالِهِ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) كَانَ يَدْعُو بِهَذَا الدُّعَاءِ فِي كُلِّ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ اللهمَّ إِنَّ هَذَا شَهْرُ رَمَضَانَ وَهَذَا شَهْرُ الصِّيَامِ وَهَذَا شَهْرُ الإِنَابَةِ وَهَذَا شَهْرُ التَّوْبَةِ وَهَذَا شَهْرُ الْمَغْفِرَةِ وَالرَّحْمَةِ وَهَذَا شَهْرُ الْعِتْقِ مِنَ النَّارِ وَالْفَوْزِ بِالْجَنَّةِ اللهمَّ فَسَلِّمْهُ لِي وَتَسَلَّمْهُ مِنِّي وَأَعِنِّي عَلَيْهِ بِأَفْضَلِ عَوْنِكَ وَوَفِّقْنِي فِيهِ لِطَاعَتِكَ وَفَرِّغْنِي فِيهِ لِعِبَادَتِكَ وَدُعَائِكَ وَتِلاوَةِ كِتَابِكَ وَأَعْظِمْ لِي فِيهِ الْبَرَكَةَ وَأَحْسِنْ لِي فِيهِ الْعَاقِبَةَ وَأَصِحَّ لِي فِيهِ بَدَنِي وَأَوْسِعْ فِيهِ رِزْقِي وَاكْفِنِي فِيهِ مَا أَهَمَّنِي وَاسْتَجِبْ لِي فِيهِ دُعَائِي وَبَلِّغْنِي فِيهِ رَجَائِي اللهمَّ أَذْهِبْ عَنِّي فِيهِ النُّعَاسَ وَالْكَسَلَ وَالسَّأْمَةَ وَالْفَتْرَةَ وَالْقَسْوَةَ وَالْغَفْلَةَ وَالْغِرَّةَ اللهمَّ جَنِّبْنِي فِيهِ الْعِلَلَ وَالأَسْقَامَ وَالْهُمُومَ وَالأَحْزَانَ وَالأَعْرَاضَ وَالأَمْرَاضَ وَالْخَطَايَا وَالذُّنُوبَ وَاصْرِفْ عَنِّي فِيهِ السُّوءَ وَالْفَحْشَاءَ وَالْجَهْدَ وَالْبَلاءَ وَالتَّعَبَ وَالْعَنَاءَ إِنَّكَ سَمِيعُ الدُّعَاءِ اللهمَّ أَعِذْنِي فِيهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَهَمْزِهِ وَلَمْزِهِ وَنَفْثِهِ وَنَفْخِهِ وَوَسْوَاسِهِ وَكَيْدِهِ وَمَكْرِهِ وَحِيَلِهِ وَأَمَانِيِّهِ وَخُدَعِهِ وَغُرُورِهِ وَفِتْنَتِهِ وَرَجْلِهِ وَشَرَكِهِ وَأَعْوَانِهِ وَأَتْبَاعِهِ وَأَخْدَانِهِ وَأَشْيَاعِهِ وَأَوْلِيَائِهِ وَشُرَكَائِهِ وَجَمِيعِ كَيْدِهِمْ اللهمَّ ارْزُقْنِي فِيهِ تَمَامَ صِيَامِهِ وَبُلُوغَ الأَمَلِ فِي قِيَامِهِ وَاسْتِكْمَالَ مَا يُرْضِيكَ فِيهِ صَبْراً وَإِيمَاناً وَيَقِيناً وَاحْتِسَاباً ثُمَّ تَقَبَّلْ ذَلِكَ مِنَّا بِالأَضْعَافِ الْكَثِيرَةِ وَالأَجْرِ الْعَظِيمِ اللهمَّ ارْزُقْنِي فِيهِ الْجِدَّ وَالاجْتِهَادَ وَالْقُوَّةَ وَالنَّشَاطَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالرَّغْبَةَ وَالرَّهْبَةَ وَالْجَزَعَ وَالرِّقَّةَ وَصِدْقَ اللِّسَانِ وَالْوَجَلَ مِنْكَ وَالرَّجَاءَ لَكَ وَالتَّوَكُّلَ عَلَيْكَ وَالثِّقَةَ بِكَ وَالْوَرَعَ عَنْ مَحَارِمِكَ بِصَالِحِ الْقَوْلِ وَمَقْبُولِ السَّعْيِ وَمَرْفُوعِ الْعَمَلِ وَمُسْتَجَابِ الدُّعَاءِ وَلا تَحُلْ بَيْنِي وَبَيْنَ شَيْ‏ءٍ مِنْ ذَلِكَ بِعَرَضٍ وَلا مَرَضٍ وَلا هَمٍّ وَلا غَمٍّ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.

8. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Ja’far ibn Muhammad from Afi ibn Asbat from ‘Abd af-Rahman ibn Bashir from certain individuais of his people who has said the following: “Ali ibn al-Husayn (a. s.), would say this prayer every day during the month of Ramadan, ‘O Allah, this is the month of Ramadan and the month of fasting. It is the month of prayer and repentance. It is the month of forgiveness and mercy. It is the month of freedom from hellfire, and the month to gain Paradise. O Allah, give it to me and accept it from me, help me in it with the best of Your help. Grant me the opportunity during this month to obey You. Provide me with time to worship You, pray to You and recite Your book. Grant me in this month great blessings, good consequences, good health to my body and abundant sustenance. (O Allah,) suffice me in what is important to me, accept my prayers and make my wishes come true. O Allah, remove from me during this month slumbering, laziness, lack of interest, lack of energy, hard heartedness, negligence and being deceived. O Allah, keep me from illnesses, disease, anxiety, sadness, incidents, sicknesses, mistakes and sins. Keep away from me evil things, disgrace, strenuousness, misfortune, tiredness and exhaustion; You hear all prayers. O Allah, grant me protection against Satan, the condemned one by stoning, and against his temptations and whispers, evil words and expressions, seductions, evil plans, cunning and wicked devices, falsehopes, deceptions, misleading, chaotic deeds of his helpers on foot, his partners, helpers, followers, friends, his associates, friends, companions, and all of his evil plans. O Allah, grant me the opportunity to complete fasting therein, to achieve my wishes to worship during the nights therein, to complete what will please You. Grant me patience, belief, certainty and expectation of good rewards from You during this month. Accept this from us with many multiples and great reward. O Allah, grant me the ability to strive, to work hard with energy and vitality, to pray wholeheartedly, to repent with interest and fear, to express great concerns tenderheartedly with truthfulness and fear of You and having hope in You, to leave matters with You and trust You. (O Allah, help us to) refrain (stay away from sins) from prohibited matters with virtuous words, accepted efforts, high degree deeds, and accepted prayers; do not allow anything to come between us and any such matters in the form of incidents, illnesses, anxieties, and sadness through Your mercy, O most Merciful and most Beneficent.’”

ضعيف

The Words to Say When the Month of Ramadan is About to Begin - Hadith 7730

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) إِذَا رَأَيْتَ الْهِلالَ فَلا تَبْرَحْ وَقُلِ اللهمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذَا الشَّهْرِ وَفَتْحَهُ وَنُورَهُ وَنَصْرَهُ وَبَرَكَتَهُ وَطَهُورَهُ وَرِزْقَهُ وَأَسْأَلُكَ خَيْرَ مَا فِيهِ وَخَيْرَ مَا بَعْدَهُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهِ وَشَرِّ مَا بَعْدَهُ اللهمَّ أَدْخِلْهُ عَلَيْنَا بِالأَمْنِ وَالإِيمَانِ وَالسَّلامَةِ وَالإِسْلامِ وَالْبَرَكَةِ وَالتَّوْفِيقِ لِمَا تُحِبُّ وَتَرْضَى.

9. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from Muhammad ibn Ibrahim al-Nawfaliy from al-Husayn ibn al-Mukhtar in a marfu‘ manner who has said the following: “’Amir al-Mu’minin (a. s.), has said, ‘When you see the crescent of the month of Ramadan, say this without fail, “O Allah, I appeal before You for the best of this month, its relief, light, support, blessings, cleanliness and sustenance. I appeal before You for all the good in it and thereafter. I seek refuge with You against the evil therein and thereafter. O Allah, send it to us with peace, belief, protection, Islam, blessings and good opportunities to do what You love and approve.’”

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7731

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّهُ سُئِلَ عَنِ الأَهِلَّةِ فَقَالَ هِيَ أَهِلَّةُ الشُّهُورِ فَإِذَا رَأَيْتَ الْهِلالِ فَصُمْ وَإِذَا رَأَيْتَهُ فَأَفْطِرْ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), was asked about the crescents (mentioned in the holy Quran). He (the Imam) replied, ‘It is a reference to the new moon of the months. When you see the new moon, begin fasting; when you see the new moon discontinue fasting.’”

صحيح

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7732

2ـ حَمَّادٌ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) يَقُولُ لا أُجِيزُ فِي الْهِلالِ إِلاَّ شَهَادَةَ رَجُلَيْنِ عَدْلَيْنِ.

2. Hammad has narrated from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), would say, ‘I do not accept a testimony about seeing the crescent if it is from less than two just witnesses.’”

صحيح

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7733

3ـ مُحَمَّدُ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ لا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْهِلالِ.

3. Muhammad ibn Yahya has narrated from Muhammad al-Husayn from Ali ibn al-Hakam from fro al-‘Ala’ from Muhammad ibn Muslim who has said the following: “He (the Imam) (a. s.), has said, ‘Testimony by women is not admissible in the case of seeing the crescent.’”

صحيح

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7734

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ لا تَجُوزُ شَهَادَةُ النِّسَاءِ فِي الْهِلالِ وَلا تَجُوزُ إِلاَّ شَهَادَةُ رَجُلَيْنِ عَدْلَيْنِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘Testimony of women about the crescent is not admissible, only the testimony of two just witnesses is accepted.’”

حسن

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7735

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْفَضْلِ بْنِ عُثْمَانَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لَيْسَ عَلَى أَهْلِ الْقِبْلَةِ إِلاَّ الرُّؤْيَةُ لَيْسَ عَلَى الْمُسْلِمِينَ إِلاَّ الرُّؤْيَةُ.

5. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sayf ibn ‘Amirah formal- Fadl ibn ‘Uthman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘People of al-Qiblah (al-Ka‘bah) must see the crescent. The Muslims must see the crescent.’”

صحيح

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7736

6ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا رَأَيْتُمُ الْهِلالَ فَصُومُوا وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا وَلَيْسَ بِالرَّأْيِ وَلا بِالتَّظَنِّي وَلَيْسَ الرُّؤْيَةَ أَنْ يَقُومَ عَشَرَةُ نَفَرٍ فَيَقُولَ وَاحِدٌ هُوَ ذَا وَيَنْظُرُ تِسْعَةٌ فَلا يَرَوْنَهُ لَكِنْ إِذَا رَآهُ وَاحِدٌ رَآهُ أَلْفٌ.

6. Ahmad has narrated from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘When you see the crescent, then fast and when you see the crescent (again), then discontinue fasting. It is not by opinions and conjectures. If out of ten people only one says that there is the crescent but the rest cannot see, it is not seeing. If one can see a thousand can also see.’”

صحيح

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7737

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ عَبْدِ الله بْنِ الْحُسَيْنِ عَنِ الصَّلْتِ الْخَزَّازِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا غَابَ الْهِلالُ قَبْلَ الشَّفَقِ فَهُوَ لِلَيْلَتِهِ وَإِذَا غَابَ بَعْدَ الشَّفَقِ فَهُوَ لِلَيْلَتَيْنِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d from ‘Abd Allah ibn al-Husayn from al-Salt al-Khazzaz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If the crescent disappears before al-Shafaq (redness), then it is its first night but if it disappears after al-Shafaq (redness) then it is its second night.’”

مجهول

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7738

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمْزَةَ أَبِي يَعْلَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا صَحَّ هِلالُ شَهْرِ رَجَبٍ فَعُدَّ تِسْعَةً وَخَمْسِينَ يَوْماً وَصُمْ يَوْمَ السِّتِّينَ.

8. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Hamzah ibn abu Ya‘liy from Muhammad ibn al- Hassan ibn abu Khalid in a marfu‘ manner who has said the following: “He (the Imam) (a. s.), has said, ‘If the crescent of the month of Rajab is established, then count fifty nine days and fast the sixtieth day.’”

مجهول مرفوع

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7739

9ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَكْرٍ وَمُحَمَّدُ بْنُ أَبِي صُهْبَانَ عَنْ حَفْصٍ عَنْ عَمْرِو بْنِ سَالِمٍ وَمُحَمَّدِ بْنِ زِيَادِ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عُدَّ شَعْبَانَ تِسْعَةً وَعِشْرِينَ يَوْماً فَإِنْ كَانَتْ مُتَغَيِّمَةً فَأَصْبِحْ صَائِماً فَإِنْ كَانَتْ صَاحِيَةً وَتَبَصَّرْتَهُ وَلَمْ تَرَ شَيْئاً فَأَصْبِحْ مُفْطِراً.

9. Ahmad ibn Muhammad has narrated from Bakr and Muhammad ibn abu Suhban from Hafs ibn al-Bakhtariy from ‘Umar (‘Amr) ibn Salim and Muhammad ibn Ziyad ibn ‘Isa from Harun ibn Kharijah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Count of the month of al-Sha‘ban twenty nine days; if it is cloudy then fast, but if it is clear and you looked but did not see anything, you can remain without fasting.’”

مجهول صحيح على الظاه ر

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7740

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا رَأَوُا الْهِلالَ قَبْلَ الزَّوَالِ فَهُوَ لِلَيْلَتِهِ الْمَاضِيَةِ وَإِذَا رَأَوْهُ بَعْدَ الزَّوَالِ فَهُوَ لِلَيْلَتِهِ الْمُسْتَقْبَلَةِ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If they can see the crescent before Zawal (declining of the sun toward the west at noontime), then it is of the last night but if they see it after Zawal, then it is of the coming night.’”

حسن

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7741

11ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُرَازِمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا تَطَوَّقَ الْهِلالُ فَهُوَ لِلَيْلَتَيْنِ وَإِذَا رَأَيْتَ ظِلَّ رَأْسِكَ فِيهِ فَهُوَ لِثَلاثِ لَيَالٍ.

11. Ahmad ibn Idris Muhammad ibn Ahmad from Ya’qub ibn Yazid from Muhammad ibn Murazim from his father who has said the following: “Abu ‘Abd Allah (a. s.), has said that if the crescent forms a crown around it, then it is two nights old and if you can see the shadow of your head it is three nights old.’”

صحيح

Verifying the Rise of the New Moon and Finding Witnesses for It - Hadith 7742

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا غَابَ الْهِلالُ قَبْلَ الشَّفَقِ فَهُوَ لِلَيْلَتِهِ وَإِذَا غَابَ بَعْدَ الشَّفَقِ فَهُوَ لِلَيْلَتَيْنِ.

12. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Isma‘il ibn al-Hurr who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If the crescent disappears before al-Shafaq (redness) it is of the first night, but if disappears after al-Shafaq it is of the second night.’”

مجهول

The Rare Ahadith - Hadith 7743

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ شَهْرُ رَمَضَانَ ثَلاثُونَ يَوْماً لا يَنْقُصُ أَبَداً. وَعَنْهُ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ مِثْلَهُ.

1. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from ibn Sinan from Hudhayfah ibn Mansur who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘The month of Ramadan is thirty days and it never is less.”’ (Fatwa best explains this Hadith, however according to science, a lunar (synodic) month is 29 days, 12 hours, and approximately 44 minutes) It is narrated from him (narrator of previous Hadith) from al-Hassan ibn al-Husayn from ibn Sinan from Hudhayfah a similar Hadith.

السندان ضعيفان

The Rare Ahadith - Hadith 7744

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ الدُّنْيَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اخْتَزَلَهَا عَنْ أَيَّامِ السَّنَةِ وَالسَّنَةُ ثَلاثُمِائَةٍ وَأَرْبَعٌ وَخَمْسُونَ يَوْماً شَعْبَانُ لا يَتِمُّ أَبَداً رَمَضَانُ لا يَنْقُصُ وَالله أَبَداً وَلا تَكُونُ فَرِيضَةٌ نَاقِصَةً إِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَلِتُكْمِلُوا الْعِدَّةَ وَشَوَّالٌ تِسْعَةٌ وَعِشْرُونَ يَوْماً وَذُو الْقَعْدَةِ ثَلاثُونَ يَوْماً لِقَوْلِ الله عَزَّ وَجَلَّ وَواعَدْنا مُوسى‏ ثَلاثِينَ لَيْلَةً وَأَتْمَمْناها بِعَشْرٍ فَتَمَّ مِيقاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَذُو الْحِجَّةِ تِسْعَةٌ وَعِشْرُونَ يَوْماً وَالْمُحَرَّمُ ثَلاثُونَ يَوْماً ثُمَّ الشُّهُورُ بَعْدَ ذَلِكَ شَهْرٌ تَامٌّ وَشَهْرٌ نَاقِصٌ.

2. A number of our people have narrated from Sahl ibn Ziyad Muhammad ibn ‘Isma’il from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah, most Blessed, most High, created the world in six days, then He took away this from the days of the year which became three hundred fifty four days. The month of al-Sha‘ban is never complete and the month of Ramadan, by Allah is never less. A duty (obligation) is never left incomplete. Allah, most Majestic, most Glorious, says, “You must complete the term.” (2:181) Shawwal is twenty-nine days, Dhu al-Qa’dah is thirty days because of the words of Allah, most Majestic, most Glorious, “We made an appointment with Musa (Moses) for thirty days and We completed it with ten more days so the appointment with his Lord lasted for forty days.” (7:142) Dhu al-Hajjah has twenty-nine days and Muharram has thirty days, then the other months thereafter, one is complete and the next incomplete.’”

ضعيف على المشهور

The Rare Ahadith - Hadith 7745

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ شَهْرُ رَمَضَانَ ثَلاثُونَ يَوْماً لا يَنْقُصُ وَالله أَبَداً.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Sinan from Hudhayfah ibn Mansur from Mu’adh ibn Kathir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The month of Ramadan has thirty days; it never by Allah is incomplete.’”

ضعيف على المشهور

Another Chapter about the Previous Subject - Hadith 7746

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْمَدَنِيِّ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ السَّمَاءَ تُطْبِقُ عَلَيْنَا بِالْعِرَاقِ الْيَوْمَ وَالْيَوْمَيْنِ وَالثَّلاثَةَ فَأَيَّ يَوْمٍ نَصُومُ قَالَ انْظُرِ الْيَوْمَ الَّذِي صُمْتَ مِنَ السَّنَةِ الْمَاضِيَةِ وَصُمْ يَوْمَ الْخَامِسِ.

1. Ali ibn Muhammad has narrated from certain persons of our people from Muhammad ibn ‘Isa [ibn ‘Ubayd] from Ibrahim ibn Muhammad al-Madaniy from ‘Imran Za‘faraniy who has said the following: “I once said to abu ‘ Abd Allah (a. s.), that in Iraq the sky remains cloudy for one, two or three days. Which day must we fast?’ He (the Imam) said, ‘Think which day you fasted last year and fast on fifth day.”’

مرسل مجهول

Another Chapter about the Previous Subject - Hadith 7747

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْخُدْرِيِّ عَنْ بَعْضِ مَشَايِخِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ صُمْ فِي الْعَامِ الْمُسْتَقْبَلِ يَوْمَ الْخَامِسِ مِنْ يَوْمِ صُمْتَ فِيهِ عَامَ أَوَّلَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn Ma‘ruf from Safwan ibn Yahya from Muhammad ibn ‘Uthman al-Khudriy from certain persons of his shaykh who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Fast on the fifth day of the coming year from the day you fasted the year before.’”

مرسل مجهول

Another Chapter about the Previous Subject - Hadith 7748

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ قَالَ كَتَبَ مُحَمَّدُ بْنُ الْفَرَجِ إِلَى الْعَسْكَرِيِّ (عَلَيْهِ السَّلاَم) يَسْأَلُهُ عَمَّا رُوِيَ مِنَ الْحِسَابِ فِي الصَّوْمِ عَنْ آبَائِكَ فِي عَدِّ خَمْسَةِ أَيَّامٍ بَيْنَ أَوَّلِ السَّنَةِ الْمَاضِيَةِ وَالسَّنَةِ الثَّانِيَةِ الَّتِي تَأْتِي فَكَتَبَ صَحِيحٌ وَلَكِنْ عُدَّ فِي كُلِّ أَرْبَعِ سِنِينَ خَمْساً وَفِي السَّنَةِ الْخَامِسَةِ سِتّاً فِيمَا بَيْنَ الأُولَى وَالْحَادِثِ وَمَا سِوَى ذَلِكَ فَإِنَّمَا هُوَ خَمْسَةٌ خَمْسَةٌ قَالَ السَّيَّارِيُّ وَهَذِهِ مِنْ جِهَةِ الْكَبِيسَةِ قَالَ وَقَدْ حَسَبَهُ أَصْحَابُنَا فَوَجَدُوهُ صَحِيحاً قَالَ وَكَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ الْفَرَجِ فِي سَنَةِ ثَمَانٍ وَثَلاثِينَ وَمِائَتَيْنِ هَذَا الْحِسَابُ لا يَتَهَيَّأُ لِكُلِّ إِنْسَانٍ أَنْ يَعْمَلَ عَلَيْهِ إِنَّمَا هَذَا لِمَنْ يَعْرِفُ السِّنِينَ وَمَنْ يَعْلَمُ مَتَى كَانَتِ السَّنَةُ الْكَبِيسَةُ ثُمَّ يَصِحُّ لَهُ هِلالُ شَهْرِ رَمَضَانَ أَوَّلَ لَيْلَةٍ فَإِذَا صَحَّ الْهِلالُ لِلَيْلَتِهِ وَعَرَفَ السِّنِينَ صَحَّ لَهُ ذَلِكَ إِنْ شَاءَ الله.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Sayyariy who has said the following: “Muhammad ibn al-Faraj once wrote to al-‘Askariy (a. s.), asking about what is narrated, for calculating to fast, from his ancestors about the five days of the last year and six days of the coming year. He (the Imam) wrote, ‘It is correct but count five days in every four years and in the sixth year six days in between the first and the new. In those other than this it is five and five.’ Al- Sayyariy has said that this is because of al-Kabisah (calculating system). He has said that our people have calculated it and they found it to be correct.’ He (the narrator) has said that Muhammad ibn al- Faraj wrote to him (the Imam) in the year two hundred thirty eight about this calculation. (The answer said), ‘This calculation is not easy for everyone to follow. This is for those who know the years and that when al-Kabisah year was. Then crescent of the month of Ramadan of the first night is correct for them. Once the crescent of the night is established, then it is correct for them by the will of Allah.’”

ضعيف

Another Chapter about the Previous Subject - Hadith 7749

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِبْرَاهِيمَ الأَحْوَلِ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّا نَمْكُثُ فِي الشِّتَاءِ الْيَوْمَ وَالْيَوْمَيْنِ لا تُرَى شَمْسٌ وَلا نَجْمٌ فَأَيَّ يَوْمٍ نَصُومُ قَالَ انْظُرِ الْيَوْمَ الَّذِي صُمْتَ مِنَ السَّنَةِ الْمَاضِيَةِ وَعُدَّ خَمْسَةَ أَيَّامٍ وَصُمِ الْيَوْمَ الْخَامِسَ.

4. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Ibrahim al-Ahwal from ’Imran al- Za‘faraniy who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘In winter we cannot see the sun or stars for one or two days. When must we fast?’ He (the Imam) said, ‘Think, on what day you fasted last year, then count five days and fast on the fifth day.’”

ضعيف

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7750

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ الْكَاهِلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ مِنْ شَعْبَانَ قَالَ لأَنْ أَصُومَ يَوْماً مِنْ شَعْبَانَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُفْطِرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Hamzah ibn Ya‘liy from Zakariya ibn Adam from al- Kahiliy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of the day that is not known to be of the month of al-Sha’ban. He (the Imam) said, ’Fasting one day of the month of al-Sha’ban is more beloved to me than losing one day of the month of Ramadan.”’

حسن

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7751

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ لا يَدْرِي أَ هُوَ مِنْ شَعْبَانَ أَوْ مِنْ رَمَضَانَ فَصَامَهُ فَكَانَ مِنْ شَهْرِ رَمَضَانَ قَالَ هُوَ يَوْمٌ وُفِّقَ لَهُ وَلا قَضَاءَ عَلَيْهِ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about the case of the day which is doubtful of being of the month of Ramadan and one does not know if it is of al-Sha’ban or of the month of Ramadan. He fasts that day and it was of the month of Ramadan. He (the Imam) said, ‘It was a day when he fortunately fasted and there is no Qada’ (compensatory fast) upon him.’”

موثق

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7752

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الرَّجُلُ يَصُومُ الْيَوْمَ الَّذِي يَشُكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ فَيَكُونُ كَذَلِكَ فَقَالَ هُوَ شَيْ‏ءٌ وُفِّقَ لَهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn Wahab who has said the following: “I once asked Abu `Abd Allah (a. s.), about a man who fasts on a day which is doubtful of its being from al-Sha‘ban or of the month of Ramadan, and it happens to be of the month of Ramadan. He (the Imam) said, ‘It was something in which he was fortunate.’”

حسن

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7753

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ رِبَاطٍ عَنْ سَعِيدٍ الأَعْرَجِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي صُمْتُ الْيَوْمَ الَّذِي يُشَكُّ فِيهِ فَكَانَ مِنْ شَهْرِ رَمَضَانَ أَ فَأَقْضِيهِ قَالَ لا هُوَ يَوْمٌ وُفِّقْتَ لَهُ.

4. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn abu al-Suhban from Ali ibn al-Husayn ibn Ribat from Sa‘id al-’A‘raj who has said the following: “I once asked Abu `Abd Allah (a. s.), ’I have fasted on the day which is doubtful about its being of al-Sha £ ban or of the month of Ramadan, if there is Qada’ (compensatory fast) upon me.’ He (the Imam) said, £ No, Qada’ (compensatory fast) is not obligatory on you and it was a day in which you had a fortunate chance.’”

صحيح

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7754

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي الصُّهْبَانِ عَنْ مُحَمَّدِ بْنِ بَكْرِ بْنِ جَنَاحٍ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ بَشِيرٍ النَّبَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ صَوْمِ يَوْمِ الشَّكِّ فَقَالَ صُمْهُ فَإِنْ يَكُ مِنْ شَعْبَانَ كَانَ تَطَوُّعاً وَإِنْ يَكُ مِنْ شَهْرِ رَمَضَانَ فَيَوْمٌ وُفِّقْتَ لَهُ.

5. Ahmad ibn Muhammad from has narrated from ibn abu al-Suhban from Muhammad ibn Bakr ibn Janah from Ali ibn Shajarah from Bashir al-Nabbal who has said the following: “I once asked Abu `Abd Allah (a. s.), about the case of a doubtful day. He (the Imam) said, ’Fast on such day, if it is of al-Sha £ ban, it is optional and if it is of the month of Ramadan then it is a day in which you have a fortunate chance.’”

حسن

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7755

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ صَامَ يَوْماً وَلا يَدْرِي أَ مِنْ شَهْرِ رَمَضَانَ هُوَ أَوْ مِنْ غَيْرِهِ فَجَاءَ قَوْمٌ فَشَهِدُوا أَنَّهُ كَانَ مِنْ شَهْرِ رَمَضَانَ فَقَالَ بَعْضُ النَّاسِ عِنْدَنَا لا يُعْتَدُّ بِهِ فَقَالَ بَلَى فَقُلْتُ إِنَّهُمْ قَالُوا صُمْتَ وَأَنْتَ لا تَدْرِي أَ مِنْ شَهْرِ رَمَضَانَ هَذَا أَمْ مِنْ غَيْرِهِ فَقَالَ بَلَى فَاعْتَدَّ بِهِ فَإِنَّمَا هُوَ شَيْ‏ءٌ وَفَّقَكَ الله لَهُ إِنَّمَا يُصَامُ يَوْمُ الشَّكِّ مِنْ شَعْبَانَ وَلا يَصُومُهُ مِنْ شَهْرِ رَمَضَانَ لأَنَّهُ قَدْ نُهِيَ أَنْ يَنْفَرِدَ الإِنْسَانُ بِالصِّيَامِ فِي يَوْمِ الشَّكِّ وَإِنَّمَا يَنْوِي مِنَ اللَّيْلَةِ أَنَّهُ يَصُومُ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ بِتَفَضُّلِ الله تَعَالَى وَبِمَا قَدْ وَسَّعَ عَلَى عِبَادِهِ وَلَوْ لا ذَلِكَ لَهَلَكَ النَّاسُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked Abu `Abd Allah (a. s.), about a man who fasts a day and does not know if it is of the month of Ramadan or if it is of other days. Then certain people come and testify that it is of the month of Ramadan. Certain people say that it is not reliable. He (the Imam) said, £ Yes, that is true.’ I then said that they say, ‘You fasted and did not know if it was of the month of Ramadan or of other days.’ He (the Imam) said, ’Yes, that is true. You can depend on it; it is something in which Allah granted you a fortunate chance. A doubtful day is fasted as that of al-Sha’ban and not as that of the month of Ramadan; he prohibited one’s fasting alone on a doubtful day. During the night one forms his intention to fast as a day of al-Sha’ban and if it happens to be of the month of Ramadan, it is sufficient for it by the favor from Allah, most High, because of the ease He has granted to His servants; otherwise, they would have been destroyed.’”

موثق

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7756

7ـ سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رِفَاعَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ دَخَلْتُ عَلَى أَبِي الْعَبَّاسِ بِالْحِيرَةِ فَقَالَ يَا أَبَا عَبْدِ الله مَا تَقُولُ فِي الصِّيَامِ الْيَوْمَ فَقُلْتُ ذَاكَ إِلَى الإِمَامِ إِنْ صُمْتَ صُمْنَا وَإِنْ أَفْطَرْتَ أَفْطَرْنَا فَقَالَ يَا غُلامُ عَلَيَّ بِالْمَائِدَةِ فَأَكَلْتُ مَعَهُ وَأَنَا أَعْلَمُ وَالله أَنَّهُ يَوْمٌ مِنْ شَهْرِ رَمَضَانَ فَكَانَ إِفْطَارِي يَوْماً وَقَضَاؤُهُ أَيْسَرَ عَلَيَّ مِنْ أَنْ يُضْرَبَ عُنُقِي وَلا يُعْبَدَ الله.

7. Sahl ibn Ziyad has narrated from Ali ibn al-Hakam from Rifa’ah from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Once I went to abu al- ‘Abbas in al-Hirah and he asked, “O abu ‘Abd Allah, what do you say about today’s fast?” I replied, “It is up to the Imam to decide; if you fast we also fast, if you do not fast, we also will not fast.” He then said, “O slave, prepare the table.” I ate with him and I knew, by Allah, that it was a day of the month of Ramadan. My not fasting and instead Qada’ (compensatory fast) was easier for me than my neck being cut off and Allah is not worshipped.’”

ضعيف

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7757

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْخَضِرِ بْنِ عَبْدِ الْمَلِكِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّ مَنْ صَامَهُ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً فِي شَهْرِ رَمَضَانَ فَقَالَ كَذَبُوا إِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ فَهُوَ يَوْمٌ وُفِّقَ لَهُ وَإِنْ كَانَ مِنْ غَيْرِهِ فَهُوَ بِمَنْزِلَةِ مَا مَضَى مِنَ الأَيَّامِ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Ubays ibn Hisham from al-Hadramiy ibn ‘Abd al-Malik from Muhammad ibn Hakim who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a day about which people have doubts. People think if one fasts on such a day, it is like destroying one day of fasting in the month of Ramadan. He (the Imam) said, ‘They have spoken a lie. If it is of the month of Ramadan, it is a fortunate chance for him; and if it is of other days then it is like any of the past days.’”

مجهول

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan - Hadith 7758

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ وَهُوَ بِالْحِيرَةِ فِي زَمَانِ أَبِي الْعَبَّاسِ إِنِّي دَخَلْتُ عَلَيْهِ وَقَدْ شَكَّ النَّاسُ فِي الصَّوْمِ وَهُوَ وَالله مِنْ شَهْرِ رَمَضَانَ فَسَلَّمْتُ عَلَيْهِ فَقَالَ يَا أَبَا عَبْدِ الله أَ صُمْتَ الْيَوْمَ فَقُلْتُ لا وَالْمَائِدَةُ بَيْنَ يَدَيْهِ قَالَ فَادْنُ فَكُلْ قَالَ فَدَنَوْتُ فَأَكَلْتُ قَالَ وَقُلْتُ الصَّوْمُ مَعَكَ وَالْفِطْرُ مَعَكَ فَقَالَ الرَّجُلُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) تُفْطِرُ يَوْماً مِنْ شَهْرِ رَمَضَانَ فَقَالَ إِي وَالله أَنْ أُفْطِرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ أَحَبُّ إِلَيَّ مِنْ أَنْ يُضْرَبَ عُنُقِي.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ayyub ibn Nuh from al-‘ Abbas ibn ‘Amir from Dawud ibn al-Husayn from a man of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I, in the time of abu al- ‘Abbas, once was in al-Hirah, when I went before him and people had doubts about the fast, and that day, by Allah, was of the month of Ramadan. I said Salam (the phrase of offering greeting of peace) to him and he asked, “O abu ‘Abd Allah, have you fasted today?” I replied, “No, I have not fasted;” the table was before him. He said, “Come close and eat.” He (the Imam) said, ‘I went close and ate, and said, “I fast with you and eat with you.’” A man then said to abu ‘Abd Allah (a. s.), ‘Did you eat on the day of the month of Ramadan?’ He (the Imam) said, ‘Yes, by Allah, eating on one day of the month of Ramadan is more beloved to me than my neck being cut off.’”

مرسل

Kinds of Fasts - Hadith 7759

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) قَالَ قَالَ لِي يَوْماً يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ فَقُلْتُ مِنَ الْمَسْجِدِ قَالَ فِيمَ كُنْتُمْ قُلْتُ تَذَاكَرْنَا أَمْرَ الصَّوْمِ فَاجْتَمَعَ رَأْيِي وَرَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ الصَّوْمِ شَيْ‏ءٌ وَاجِبٌ إِلاَّ صَوْمُ شَهْرِ رَمَضَانَ فَقَالَ يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمْ الصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَعَشَرَةُ أَوْجُهٍ مِنْهَا صِيَامُهُنَّ حَرَامٌ وَأَرْبَعَةَ عَشَرَ مِنْهَا صَاحِبُهَا بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ وَصَوْمُ الإِذْنِ عَلَى ثَلاثَةِ أَوْجُهٍ وَصَوْمُ التَّأْدِيبِ وَصَوْمُ الإِبَاحَةِ وَصَوْمُ السَّفَرِ وَالْمَرَضِ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْهُنَّ لِي قَالَ أَمَّا الْوَاجِبَةُ فَصِيَامُ شَهْرِ رَمَضَانَ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي كَفَّارَةِ الظِّهَارِ لِقَوْلِ الله تَعَالَى الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا إِلَى قَوْلِهِ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِيمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي قَتْلِ الْخَطَإِ لِمَنْ لَمْ يَجِدِ الْعِتْقَ وَاجِبٌ لِقَوْلِ الله عَزَّ وَجَلَّ وَمَنْ قَتَلَ مُؤْمِناً خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلى‏ أَهْلِهِ إِلَى قَوْلِهِ عَزَّ وَجَلَّ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ تَوْبَةً مِنَ الله وَكانَ الله عَلِيماً حَكِيماً وَصَوْمُ ثَلاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ وَاجِبٌ قَالَ الله عَزَّ وَجَلَّ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ هَذَا لِمَنْ لا يَجِدُ الإِطْعَامَ كُلُّ ذَلِكَ مُتَتَابِعٌ وَلَيْسَ بِمُتَفَرِّقٍ وَصِيَامُ أَذَى حَلْقِ الرَّأْسِ وَاجِبٌ قَالَ الله عَزَّ وَجَلَّ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَصَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنْ صَامَ صَامَ ثَلاثَةَ أَيَّامٍ وَصَوْمُ الْمُتْعَةِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ الْهَدْيَ قَالَ الله عَزَّ وَجَلَّ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كامِلَةٌ وَصَوْمُ جَزَاءِ الصَّيْدِ وَاجِبٌ قَالَ الله عَزَّ وَجَلَّ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزاءٌ مِثْلُ ما قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ هَدْياً بالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعامُ مَساكِينَ أَوْ عَدْلُ ذلِكَ صِياماً أَ وَتَدْرِي كَيْفَ يَكُونُ عَدْلُ ذَلِكَ صِيَاماً يَا زُهْرِيُّ قَالَ قُلْتُ لا أَدْرِي قَالَ يُقَوَّمُ الصَّيْدُ قِيمَةً قِيمَةَ عَدْلٍ ثُمَّ تُفَضُّ تِلْكَ الْقِيمَةُ عَلَى الْبُرِّ ثُمَّ يُكَالُ ذَلِكَ الْبُرُّ أَصْوَاعاً فَيَصُومُ لِكُلِّ نِصْفِ صَاعٍ يَوْماً وَصَوْمُ النَّذْرِ وَاجِبٌ وَصَوْمُ الاعْتِكَافِ وَاجِبٌ وَأَمَّا الصَّوْمُ الْحَرَامُ فَصَوْمُ يَوْمِ الْفِطْرِ وَيَوْمِ الأَضْحَى وَثَلاثَةِ أَيَّامٍ مِنْ أَيَّامِ التَّشْرِيقِ وَصَوْمُ يَوْمِ الشَّكِّ أُمِرْنَا بِهِ وَنُهِينَا عَنْهُ أُمِرْنَا بِهِ أَنْ نَصُومَهُ مَعَ صِيَامِ شَعْبَانَ وَنُهِينَا عَنْهُ أَنْ يَنْفَرِدَ الرَّجُلُ بِصِيَامِهِ فِي الْيَوْمِ الَّذِي يَشُكُّ فِيهِ النَّاسُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ صَامَ مِنْ شَعْبَانَ شَيْئاً كَيْفَ يَصْنَعُ قَالَ يَنْوِي لَيْلَةَ الشَّكِّ أَنَّهُ صَائِمٌ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ وَإِنْ كَانَ مِنْ شَعْبَانَ لَمْ يَضُرَّهُ فَقُلْتُ وَكَيْفَ يُجْزِئُ صَوْمُ تَطَوُّعٍ عَنْ فَرِيضَةٍ فَقَالَ لَوْ أَنَّ رَجُلاً صَامَ يَوْماً مِنْ شَهْرِ رَمَضَانَ تَطَوُّعاً وَهُوَ لا يَعْلَمُ أَنَّهُ مِنْ شَهْرِ رَمَضَانَ ثُمَّ عَلِمَ بَعْدُ بِذَلِكَ لأَجْزَأَ عَنْهُ لأَنَّ الْفَرْضَ إِنَّمَا وَقَعَ عَلَى الْيَوْمِ بِعَيْنِهِ وَصَوْمُ الْوِصَالِ حَرَامٌ وَصَوْمُ الصَّمْتِ حَرَامٌ وَصَوْمُ نَذْرِ الْمَعْصِيَةِ حَرَامٌ وَصَوْمُ الدَّهْرِ حَرَامٌ. وَأَمَّا الصَّوْمُ الَّذِي صَاحِبُهُ فِيهِ بِالْخِيَارِ فَصَوْمُ يَوْمِ الْجُمُعَةِ وَالْخَمِيسِ وَصَوْمُ الْبِيضِ وَصَوْمُ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ بَعْدَ شَهْرِ رَمَضَانَ وَصَوْمُ يَوْمِ عَرَفَةَ وَصَوْمُ يَوْمِ عَاشُورَاءَ فَكُلُّ ذَلِكَ صَاحِبُهُ فِيهِ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ وَأَمَّا صَوْمُ الإِذْنِ فَالْمَرْأَةُ لا تَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ زَوْجِهَا وَالْعَبْدُ لا يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ مَوْلاهُ وَالضَّيْفُ لا يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ صَاحِبِهِ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ نَزَلَ عَلَى قَوْمٍ فَلا يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِهِمْ وَأَمَّا صَوْمُ التَّأْدِيبِ فَأَنْ يُؤْخَذَ الصَّبِيُّ إِذَا رَاهَقَ بِالصَّوْمِ تَأْدِيباً وَلَيْسَ بِفَرْضٍ وَكَذَلِكَ الْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ النَّهَارِ ثُمَّ قَدِمَ أَهْلَهُ أُمِرَ بِالإِمْسَاكِ بَقِيَّةَ يَوْمِهِ وَلَيْسَ بِفَرْضٍ وَأَمَّا صَوْمُ الإِبَاحَةِ لِمَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً أَوْ قَاءَ مِنْ غَيْرِ تَعَمُّدٍ فَقَدْ أَبَاحَ الله لَهُ ذَلِكَ وَأَجْزَأَ عَنْهُ صَوْمُهُ وَأَمَّا صَوْمُ السَّفَرِ وَالْمَرَضِ فَإِنَّ الْعَامَّةَ قَدِ اخْتَلَفَتْ فِي ذَلِكَ فَقَالَ قَوْمٌ يَصُومُ وَقَالَ آخَرُونَ لا يَصُومُ وَقَالَ قَوْمٌ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ وَأَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي الْحَالَيْنِ جَمِيعاً فَإِنْ صَامَ فِي السَّفَرِ أَوْ فِي حَالِ الْمَرَضِ فَعَلَيْهِ الْقَضَاءُ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ عَلى‏ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ فَهَذَا تَفْسِيرُ الصِّيَامِ.

1. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Jawhariy from Sulayman ibn Dawud from Sufyan ibn ‘Uyaynah from al-Zuhriy who has said the following: “Ali ibn al-Husayn (a. s.), one day asked me, ‘O Zuhriy, where from are you coming?’ I replied, ’I am coming from the Masjid.’ He then asked, ‘What were you doing there?’ I replied, ‘We were discussing the issues of fasting. It is my opinion and the opinion of my people that of all fasting, only that in the month of Ramadan is obligatory.’ He (the Imam) said, ‘It is not as you, O Zuhriy, say it is. Fasting is of forty kinds. Ten kinds of fasting are obligatory, just as is fasting during the month of Ramadan. Another ten kinds are prohibited. In fourteen kinds of fasting, one has the choice to fast or not to fast. For three kinds of fasting, one needs permission. One kind is for discipline, one is permissible, and one is fasting on a journey and fasting of an ill person.’ I then said, ‘I pray to Allah to keep my soul in service for Your cause; please explain them to me.’ “The Imam then said, ‘Of the obligatory fasting there is (1) fasting during the month of Ramadan. (2) Two consecutive months of fasting are obligatory as expiation of zihar (swearing to consider one’s wife as one’s mother). This is because of the words of Allah, most High, “Those who pronounce zihar against their wives and then decide to take back their words must set free one slave before resuming marital relations . . . But those who cannot find this must fast for two consecutive months.” (58:2-3) (3) Fasting is obligatory for two consecutive months because of failing to fast one day in the month of Ramadan. (4) Two consecutive months of fasting are obligatory for killing a person by mistake for one who is unable to set free one slave and payment of wergild, blood money, to the people of the person killed. It is because of the words of Allah, the Most Majestic, the Most Glorious, “One who kills a believing person by mistake must set free one believing slave and pay blood money to the people of the person killed . . . but those who cannot do the above must fast for two consecutive months and repent before Allah. Allah knows all things and He is all wise.” (4:92) (5) Fasting for three days is obligatory as expiation for swearing because of the words of Allah, the Most Majestic, the Most Glorious, “Three days of fasting (is obligatory) as expiation for swearing when you do so.” (5:89) This is when one is unable to serve food for this reason. All such fasting must be completed in consecutive order and without intervals in between. Of such obligatory fasting is (6) that due to shaving one’s head during Hajj due to discomfort in the head. This is because of the words of Allah, the Most Majestic, the Most Glorious, “One who is ill or feels discomfort in his head pays expiation in the form of fasting or serving food, or animal sacrifice. . .” (2:196) In this case, the person has the choice between serving food and fasting for three days. Of such obligatory fasting is (7) that due to Tamattu‘ (enjoying the interval between ‘Umrah and Hajj) and one’s inability to offer a sacrifice. This is because of the words of Allah, the Most Majestic, the Most Glorious, “One who enjoys (the interval) between ‘Umrah and Hajj and cannot offer a sacrifice must fast three days during Hajj and seven more days after Hajj at home. This makes it ten complete days of fasting.” Of such obligatory fasting is (8) that due to hunting. Allah, the Most Majestic, the Most Glorious, has said, “One who knowingly kills an animal must as penalty slaughter a similar animal. This is determined by two just persons deeming it to be similar with the animal hunted. Such an animal then must be offered as a sacrificial animal sent to Ka‘bah or he must serve food to destitute people or fast an equal number of days.’” (5:95) ‘Do you, O Zuhriy, know what is an equal number of days of fasting?’ the Imam asked. I (Zuhriy) replied, ‘No, I do not know.’ The Imam then said, ‘First, the price for the animal hunted is found. With such (money), wheat is then purchased and the total amount of wheat is divided into Sa‘ (about 3 kg) and for each one and half kilogram of wheat he has to fast for one day. Of such fasting is (9), that for an obligatory vow and (10) fasting for Ttikaf. ‘Of the unlawful fasting, there is (1) fasting on the first day of Shawwal, (‘id of al-Fitr), (2) on the tenth of Dhul Hajjah, (3-5) three days of al-Tashriq, 11, 12 and 13 of Dhul Hajjah. (6) Fasting (with an intention for fasting as a day of the month of Ramadan) is unlawful on a day that cannot be identified with certainty. In such a case, there is a command and a prohibition upon us. We are commanded to fast considering it as the last day of the month of Sha‘ban, and we are prohibited to fast considering it as the first day of the month of Ramadan when people have doubts about its being the first day of the month of Ramadan.’ I (Zuhriy) then asked, ‘I pray to Allah to keep my soul in service for your cause, what happens if it, in fact, is not of the month of Sha‘ban at all?’ He (the Imam) said, ‘If he fasts with an intention of fasting a day of the month of Sha‘ban, and in fact, it happens to be of the month of Ramadan, his fasting is counted for the month of Ramadan. If one thinks it to be a day of the month of Ramadan and, in fact, it is a day of the month of Sha‘ban, it does not harm him in any way.’ I (Zuhriy) then asked, ‘How can an optional fast replace an obligatory fast?’ He (the Imam) replied, ‘If one fasts during the month of Ramadan with an intention for optional fast, it is counted for the obligatory fast of the month of Ramadan as a replacement. Of such fasting is (7) fasting for two days without any break in between, (8) the fasting to remain speechless and silent, (9) fasting for an unlawful vow, and (10) fasting for all the time is unlawful. ‘The fasting in which one has the choice is (1-2) fasting on Friday and Thursday. Of such fasting, are (3-6) the days (of brightness) in the middle of the month, (7-13) fasting six days of the month of Shawwal after the month of Ramadan, (14) fasting on the ninth of Dhul Hajjah, and fasting on the tenth of the month of Muharram. In all such days, one has the choice to fast or not to fast. ‘The fasting for which one needs to have permission is (1) fasting of a woman optionally; she needs to have permission from her husband; (2) a slave for optional fasting needs the permission of his master; (3) and a guest for optional fasting needs the permission of his host. The Messenger of Allah has said, “One who is a guest of a people must not fast without permission from his host.” ‘Of fasting for discipline (1) one is the fasting of a growing child (about to become mature) for discipline, not as an obligation. (2) Two is the fasting of a person on a journey who has used food at the beginning of the day, who should abstain from eating for the rest of the day when he arrives home, but it is not an obligation. Of the permissible fasting, is (3) the case of one, who by mistake, eats, drinks or vomits unintentionally; Allah for him has made it lawful and his fasting is considered valid. “About the fasting of a traveler and one suffering from an illness, ’Ammah (non-Shi`a) have different ideas. Certain ones among them say one must fast. Others say that one must not fast. Yet another group says that he may or may not fast, that the choice is his. We, however, say that in both cases he must not fast (it is unlawful fasting). If one fasts while on a journey or suffering from an illness, he must fast again later to make up for his invalid fasting. Allah, the Most Majestic, the Most Glorious, has said, “Those of you who are ill or on a journey must fast an equal number of days during other times.” (2:187) This is how fasting is explained.’”

ضعيف

Disciplines During Fasting - Hadith 7760

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَبَصَرُكَ وَشَعْرُكَ وَجِلْدُكَ وَعَدَّدَ أَشْيَاءَ غَيْرَ هَذَا وَقَالَ لا يَكُونُ يَوْمُ صَوْمِكَ كَيَوْمِ فِطْرِكَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from Muhammad ibn Muslim who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘When you fast, your ears, eyes, hairs and skin must also fast . . counting other things also, the Imam said that ‘the day of your fast should not be just like any other day.”’

حسن

Disciplines During Fasting - Hadith 7761

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لِجَابِرِ بْنِ عَبْدِ الله يَا جَابِرُ هَذَا شَهْرُ رَمَضَانَ مَنْ صَامَ نَهَارَهُ وَقَامَ وِرْداً مِنْ لَيْلِهِ وَعَفَّ بَطْنُهُ وَفَرْجُهُ وَكَفَّ لِسَانَهُ خَرَجَ مِنْ ذُنُوبِهِ كَخُرُوجِهِ مِنَ الشَّهْرِ فَقَالَ جَابِرٌ يَا رَسُولَ الله مَا أَحْسَنَ هَذَا الْحَدِيثَ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا جَابِرُ وَمَا أَشَدَّ هَذِهِ الشُّرُوطَ.

2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn al-Nadr al-Khazzaz from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once said to Jabir ibn ‘Abd Allah, “O Jabir, this is the month of Ramadan. Anyone who fasts during its days, stands for salat (prayer) during its nights, maintains his stomach and private parts chastely and controls his tongue, comes out of his sins just like his coming out of the month.” Jabir then said, “How beautiful is this Hadith, O the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.” The Messenger of Allah said, “O Jabir, how strict these conditions are!”’”

ضعيف

Disciplines During Fasting - Hadith 7762

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَالشَّرَابِ وَحْدَهُ ثُمَّ قَالَ قَالَتْ مَرْيَمُ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَوْماً صَمْتاً وَفِي نُسْخَةٍ أُخْرَى أَيْ صَمْتاً فَإِذَا صُمْتُمْ فَاحْفَظُوا أَلْسِنَتَكُمْ وَغُضُّوا أَبْصَارَكُمْ وَلا تَنَازَعُوا وَلا تَحَاسَدُوا قَالَ وَسَمِعَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) امْرَأَةً تَسُبُّ جَارِيَةً لَهَا وَهِيَ صَائِمَةٌ فَدَعَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بِطَعَامٍ فَقَالَ لَهَا كُلِي فَقَالَتْ إِنِّي صَائِمَةٌ فَقَالَ كَيْفَ تَكُونِينَ صَائِمَةً وَقَدْ سَبَبْتِ جَارِيَتَكِ إِنَّ الصَّوْمَ لَيْسَ مِنَ الطَّعَامِ وَالشَّرَابِ قَالَ وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَبَصَرُكَ مِنَ الْحَرَامِ وَالْقَبِيحِ وَدَعِ الْمِرَاءَ وَأَذَى الْخَادِمِ وَلْيَكُنْ عَلَيْكَ وَقَارُ الصِّيَامِ وَلا تَجْعَلْ يَوْمَ صَوْمِكَ كَيَوْمِ فِطْرِكَ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd, from al- Qasim ibn Sulayman, from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that fasting is not fasting from food and drink only.” He then said, “Mary had said, ‘I have made a vow (promise) before the Beneficent to fast,’ meaning not to speak to anyone and remain silent, according to another script. When you fast, you should control your tongue, cast down your eyes, you must not quarrel and you must not be jealous.” The Imam then said, “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once heard a woman abusing her fasting servant. The Messenger of Allah asked for food and then asked the woman to eat. She said, ’I am fasting.’ He then said, ‘How can you be fasting while speaking words of abuse against your housemaid? Fasting is not fasting from food and drink only.’” He (the narrator) has said, that abu ‘Abd Allah (a. s.), then said, “When you fast, your ears and eyes must also stop committing unlawful acts and evil matters. You must not quarrel or hurt your servant. You must maintain the dignity of fasting and you must not make your day of fasting just like another day.”

مجهول

Disciplines During Fasting - Hadith 7763

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا صَامَ أَحَدُكُمُ الثَّلاثَةَ الأَيَّامِ مِنَ الشَّهْرِ فَلا يُجَادِلَنَّ أَحَداً وَلا يَجْهَلْ وَلا يُسْرِعْ إِلَى الْحَلْفِ وَالأَيْمَانِ بِالله فَإِنْ جَهِلَ عَلَيْهِ أَحَدٌ فَلْيَتَحَمَّلْ.

4. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub, from abu Ayyub, from al-Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah (a. s.), has said that if anyone of you fasts for three days of a month, you should not quarrel with anyone or act ignorantly. He should not be hasty to swear or to swear by Allah, and if anyone else may act ignorantly, he should exercise forbearance.”

ضعيف على المشهور ومعتمد عند ي

Disciplines During Fasting - Hadith 7764

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا مِنْ عَبْدٍ صَالِحٍ يُشْتَمُ فَيَقُولُ إِنِّي صَائِمٌ سَلامٌ عَلَيْكَ لا أَشْتِمُكَ كَمَا شَتَمْتَنِي إِلاَّ قَالَ الرَّبُّ تَبَارَكَ وَتَعَالَى اسْتَجَارَ عَبْدِي بِالصَّوْمِ مِنْ شَرِّ عَبْدِي فَقَدْ أَجَرْتُهُ مِنَ النَّارِ.

5. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas'adah ibn Sadaqah from Abu ‘Abdillah from his ancestors (AS), he said: The Messenger of Allah (sw) said, "There is no righteous servant who is insulted and responds by saying, 'I am fasting, may peace be upon you, I do not insult you as you have insulted me,' except that the Lord, Blessed and Exalted, says, 'My servant has sought protection in fasting from the evil of My servant; thus, I grant him protection from the Fire.'"

ضعيف

Disciplines During Fasting - Hadith 7765

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَغَيْرِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يُنْشَدُ الشِّعْرُ بِلَيْلٍ وَلا يُنْشَدُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَلا نَهَارٍ فَقَالَ لَهُ إِسْمَاعِيلُ يَا أَبَتَاهْ فَإِنَّهُ فِينَا قَالَ وَإِنْ كَانَ فِينَا.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman and others who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘You must not read poems during the night. You must not read poems in the month of Ramadan during the night or during the day.’ Isma‘il then said, ‘Father, but it is in our praise.’ The Imam said, ‘Even if it is in our praise, do not read poems.’”

حسن

Disciplines During Fasting - Hadith 7766

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ عُبَيْدِ بْنِ هَارُونَ قَالَ حَدَّثَنَا أَبُو يَزِيدَ عَنْ حُصَيْنٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (صلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْكُمْ فِي شَهْرِ رَمَضَانَ بِكَثْرَةِ الاسْتِغْفَارِ وَالدُّعَاءِ فَأَمَّا الدُّعَاءُ فَيُدْفَعُ بِهِ عَنْكُمُ الْبَلاءُ وَأَمَّا الاسْتِغْفَارُ فَيَمْحَى ذُنُوبَكُمْ.

7. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Muhammad ibn ‘Ubayd from ‘Ubayd ibn Harun who has said that abu Yazid narrated to us from Husayn who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin (a. s.), has said, ‘In the month of Ramadan you should increase asking forgiveness from Allah and offering prayer before Him. Prayers repel misfortunes, and asking forgiveness deletes your sins.’”

مجهول

Disciplines During Fasting - Hadith 7767

8ـ وَبِهَذَا الإِسْنَادِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) إِذَا كَانَ شَهْرُ رَمَضَانَ لَمْ يَتَكَلَّمْ إِلاَّ بِالدُّعَاءِ وَالتَّسْبِيحِ وَالاسْتِغْفَارِ وَالتَّكْبِيرِ فَإِذَا أَفْطَرَ قَالَ اللهمَّ إِنْ شِئْتَ أَنْ تَفْعَلَ فَعَلْتَ.

8. It is narrated from him (narrator of previous Hadith) who has said the following: “Ali ibn al-Husayn (a. s.), in the month of Ramadan would not speak anything other than prayer, Tasbih (Allah is free of all defects), ’Istighfar, (O Allah, I appeal before You for forgiveness) and Takbir (Allah is great beyond description). After breaking his fast, he would say, ‘O Allah, if You want to do something, You just do it without fail.’”

مجهول

Disciplines During Fasting - Hadith 7768

9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَالشَّرَابِ وَحْدَهُ إِنَّ مَرْيَمَ (عَلَيْها السَّلاَم) قَالَتْ إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً أَيْ صَمْتاً فَاحْفَظُوا أَلْسِنَتَكُمْ وَغُضُّوا أَبْصَارَكُمْ وَلا تَحَاسَدُوا وَلا تَنَازَعُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.

9. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from al-Washsha’ from Ali ibn abu Hamzah from abu Basir who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Fasting is not abstaining from food and drink only. Mary had said, “I have made a vow before the Beneficent to fast,” meaning thereby to remain silent. You must control your tongues and cast down your eyes. You must not be jealous and you must not quarrel. Jealousy consumes belief just as fire consumes fire wood.’”

ضعيف على المشهور

Disciplines During Fasting - Hadith 7769

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ الْكَذِبَةُ تَنْقُضُ الْوُضُوءَ وَتُفَطِّرُ الصَّائِمَ قَالَ قُلْتُ هَلَكْنَا قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ الْكَذِبُ عَلَى الله عَزَّ وَجَلَّ وَعَلَى رَسُولِهِ وَعَلَى الأَئِمَّةِ ع.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from abu Basir who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Speaking lies invalidates Wudu’ and fasting.’ I (the narrator) then said, ‘We are destroyed.’ He (the Imam) said, ‘It is not the way you think it is. It means speaking lies against Allah, the Most Majestic, the Most Glorious, His Messenger and ’A’immah, ‘Alayhim al-Salam.’”

حسن أو موثق

Disciplines During Fasting - Hadith 7770

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ غِيَاثٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله كَرِهَ لِي سِتَّ خِصَالٍ ثُمَّ كَرِهْتُهُنَّ لِلأَوْصِيَاءِ مِنْ وُلْدِي وَأَتْبَاعِهِمْ مِنْ بَعْدِي الرَّفَثَ فِي الصَّوْمِ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Musa from Ghiyath from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Allah dislikes the existence of six things with me. I dislike such things to exist in the executors of the will in my descendants and their followers after me. One such matter is carnal relations during fasting.’”

ضعيف

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7771

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ صَامَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى قِيلَ مَا يُفْطِرُ ثُمَّ أَفْطَرَ حَتَّى قِيلَ مَا يَصُومُ ثُمَّ صَامَ صَوْمَ دَاوُدَ (عَلَيْهِ السَّلاَم) يَوْماً وَيَوْماً لا ثُمَّ قُبِضَ عَلَى صِيَامِ ثَلاثَةِ أَيَّامٍ فِي الشَّهْرِ قَالَ إِنَّهُنَّ يَعْدِلْنَ صَوْمَ الشَّهْرِ وَيَذْهَبْنَ بِوَحَرِ الصَّدْرِ وَالْوَحَرُ الْوَسْوَسَةُ قَالَ حَمَّادٌ فَقُلْتُ وَأَيُّ الأَيَّامِ هِيَ قَالَ أَوَّلُ خَمِيسٍ فِي الشَّهْرِ وَأَوَّلُ أَرْبِعَاءَ بَعْدَ الْعَشْرِ مِنْهُ وَآخِرُ خَمِيسٍ فِيهِ فَقُلْتُ كَيْفَ صَارَتْ هَذِهِ الأَيَّامُ الَّتِي تُصَامُ فَقَالَ إِنَّ مَنْ قَبْلَنَا مِنَ الأُمَمِ كَانَ إِذَا نَزَلَ عَلَى أَحَدِهِمُ الْعَذَابُ نَزَلَ فِي هَذِهِ الأَيَّامِ فَصَامَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) هَذِهِ الأَيَّامَ الْمَخُوفَةَ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from af-Washsha’ from Hammad ibn ‘Uthman who has said the following: “I heard abu ‘ Abd Allah (a. s.), say, ‘The Messenger of Allah continued fasting for such a long time that people thought he would not discontinue it. He then discontinued fasting for such a long time that people thought he would not fast. Then he began fasting as Dawud (a. s.), did. One day he would fast and not fast the next day. He left this world with a practice of fasting three days every month. The Imam said, ‘Fasting three days every month is like fasting a whole month. This removes wahr from one’s chest. Wahr means temptation.’ Hammad has said, ‘I then asked, which days are they?’ He (the Imam) replied, ‘Every first Thursday, every first Wednesday after the tenth of the month and the last Thursday therein.’ I then asked, ‘How did these days become as such?’ He replied, ‘The days when torment descended on the people of the past were one of these days. Because of fear, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would fast during these days.’”

ضعيف على المشهور

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7772

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوَّلَ مَا بُعِثَ يَصُومُ حَتَّى يُقَالَ مَا يُفْطِرُ وَيُفْطِرُ حَتَّى يُقَالَ مَا يَصُومُ ثُمَّ تَرَكَ ذَلِكَ وَصَامَ يَوْماً وَأَفْطَرَ يَوْماً وَهُوَ صَوْمُ دَاوُدَ (عَلَيْهِ السَّلاَم) ثُمَّ تَرَكَ ذَلِكَ وَصَامَ الثَّلاثَةَ الأَيَّامِ الْغُرِّ ثُمَّ تَرَكَ ذَلِكَ وَفَرَّقَهَا فِي كُلِّ عَشَرَةِ أَيَّامٍ يَوْمَا خَمِيسَيْنِ بَيْنَهُمَا أَرْبِعَاءُ فَقُبِضَ عَلَيْهِ وَآلِهِ السَّلامُ وَهُوَ يَعْمَلُ ذَلِكَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, continued fasting for such a long time that people thought he would not discontinue it. He then discontinued fasting for such a long time that people thought he would not fast. Then he began fasting as Dawud (a. s.), did. One day he would fast and then not fast the next day. He left this practice and would fast three bright days (13, 14 and 15) of every month. He then left this practice and divided them by one day in each ten days of the month, of which two were Thursdays with a Wednesday between the two Thursdays. He passed away with this practice.”

حسن

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7773

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَصُومُ حَتَّى يُقَالَ لا يُفْطِرُ ثُمَّ صَامَ يَوْماً وَأَفْطَرَ يَوْماً ثُمَّ صَامَ الإِثْنَيْنَ وَالْخَمِيسَ ثُمَّ آلَ مِنْ ذَلِكَ إِلَى صِيَامِ ثَلاثَةِ أَيَّامٍ فِي الشَّهْرِ الْخَمِيسِ فِي أَوَّلِ الشَّهْرِ وَأَرْبِعَاءَ فِي وَسَطِ الشَّهْرِ وَخَمِيسٍ فِي آخِرِ الشَّهْرِ وَكَانَ يَقُولُ ذَلِكَ صَوْمُ الدَّهْرِ وَقَدْ كَانَ أَبِي (عَلَيْهِ السَّلاَم) يَقُولُ مَا مِنْ أَحَدٍ أَبْغَضَ إِلَيَّ مِنْ رَجُلٍ يُقَالُ لَهُ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَفْعَلُ كَذَا وَكَذَا فَيَقُولُ لا يُعَذِّبُنِي الله عَلَى أَنْ أَجْتَهِدَ فِي الصَّلاةِ كَأَنَّهُ يَرَى أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) تَرَكَ شَيْئاً مِنَ الْفَضْلِ عَجْزاً عَنْهُ.

3. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Jamil ibn Salih from Muhammad ibn Marwan who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, continued fasting for such a long time that people thought he was not to discontinue his fasting. He then discontinued fasting for such a long time that people thought he did not intend to fast anymore. He then would fast one day and eat the next day. He then fasted every Monday and Thursday. Then he would fast three days every month, Thursday of the beginning of the month, Wednesday of the middle of the month and the last Thursday of the month. He would say, “It is like fasting forever.’” My father would say, ‘There is no other thing more hateful to me than one to whom it is said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did this, but he says, “Allah will not punish me if I tried to perform Salat (prayer)” as if he thinks the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, neglected some of the virtuous acts because of his failure.’”

ضعيف على المشهور

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7774

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُنَّ نِسَاءُ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا كَانَ عَلَيْهِنَّ صِيَامٌ أَخَّرْنَ ذَلِكَ إِلَى شَعْبَانَ كَرَاهَةَ أَنْ يَمْنَعْنَ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَإِذَا كَانَ شَعْبَانُ صُمْنَ وَكَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ شَعْبَانُ شَهْرِي.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that wives of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when required to fast, would wait up to the month of Sha‘ban, due to anticipation that he may forbid them. In the month of Sha‘ban they would fast and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Sha‘ban is my month.’”

حسن

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7775

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) هَلْ صَامَ أَحَدٌ مِنْ آبَائِكَ شَعْبَانَ قَالَ خَيْرُ آبَائِي رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) صَامَهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Had any of your ancestors fasted during the month of Sha‘ban?’ He replied, ‘The best of my ancestors was the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who fasted in it.’”

موثق

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7776

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) هَلْ صَامَ أَحَدٌ مِنْ آبَائِكَ شَعْبَانَ قَطُّ قَالَ صَامَهُ خَيْرُ آبَائِي رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه). عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَهُ فَأَمَّا الَّذِي جَاءَ فِي صَوْمِ شَعْبَانَ أَنَّهُ سُئِلَ (عَلَيْهِ السَّلاَم) عَنْهُ فَقَالَ مَا صَامَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلا أَحَدٌ مِنْ آبَائِي قَالَ ذَلِكَ لأَنَّ قَوْماً قَالُوا إِنَّ صِيَامَهُ فَرْضٌ مِثْلُ صِيَامِ شَهْرِ رَمَضَانَ وَوُجُوبَهُ مِثْلُ وُجُوبِ شَهْرِ رَمَضَانَ وَإِنَّ مَنْ أَفْطَرَ يَوْماً مِنْهُ فَعَلَيْهِ مِنَ الْكَفَّارَةِ مِثْلُ مَا عَلَى مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ وَإِنَّمَا قَوْلُ الْعَالِمِ (عَلَيْهِ السَّلاَم) مَا صَامَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلا أَحَدٌ مِنْ آبَائِي (عَلَيْهِم السَّلاَم) أَيْ مَا صَامُوهُ فَرْضاً وَاجِباً تَكْذِيباً لِقَوْلِ مَنْ زَعَمَ أَنَّهُ فَرْضٌ وَإِنَّمَا كَانُوا يَصُومُونَهُ سُنَّةً فِيهَا فَضْلٌ وَلَيْسَ عَلَى مَنْ لَمْ يَصُمْهُ شَيْ‏ءٌ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Safwan from ibn Muskan from al-Halabiy who has said the following: “Once, I asked abu ‘Abd Allah (a. s.), ‘Had any of your ancestors ever fasted during the month of Sha‘ban?’ He (the Imam) replied, ‘The best of my ancestors, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, fasted in it.’” Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from ibn Muskan from al-Halabiy from abu ‘Abd Allah (a. s.), a similar Hadith. There are narrations about fasting in the month of al-Sha‘ban. He (the Imam) (a. s.), was asked about it and he (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not fast (during the month of Sha‘ban) neither did any of my ancestors.’ He (the Imam) said, ‘It is because certain people said that fasting in the month of al-Sha‘ban is obligatory like fasting in the month of Ramadan. If one destroys one day of fasting of month of al-Sha‘ban, the expiation for it is like the expiation for destroying one day of fasting of the month of Ramadan. The words of the scholar (a. s.), ‘The Messenger of Allah did not fast neither did any of my ancestors’ means they did not fast it as an obligatory fast. It was to refute what certain people thought it to be. Their fast was only as Sunnah in which there is virtue but it is not harmful to one who does not fast.

صحيح

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 7777

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ صَبِيحٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قُبِضَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى صَوْمِ شَعْبَانَ وَرَمَضَانَ وَثَلاثَةِ أَيَّامٍ فِي كُلِّ شَهْرٍ أَوَّلِ خَمِيسٍ وَأَوْسَطِ أَرْبِعَاءَ وَآخِرِ خَمِيسٍ وَكَانَ أَبُو جَعْفَرٍ وَأَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَصُومَانِ ذَلِكَ.

7. Ahmad ibn Muhammad has narrated from Ali ibn al-Hassan from Ahmad ibn Sabih from ‘Anbasah al-‘Abid in a Mawquf manner who has said the following: “He (the Imam) ‘Alayhi al-Salam, has said, ‘The Messenger of Allah left this world practicing the fast of month of al-Sha‘ban and three days of every month, the first Thursday, the middle Wednesday and the last Thursday of the month. Abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, would also do so.

موثق

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7778

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ صَوْمُ شَعْبَانَ وَشَهْرِ رَمَضَانَ مُتَتَابِعَيْنِ تَوْبَةٌ مِنَ الله وَالله.

1. A number of our people have narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from Ibn Abi ‘Umayr from Salmah Sahib al-Sabiriy from abu al-Sabbah al-Kinaniy who said: I heard Abu ‘Abdillah (a. s.) say, "Fasting during the month of Sha‘ban and the month of Ramadan in a continuous manner is returning to Allah. It, by Allah, is repenting.”

مجهول

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7779

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ صَوْمُ شَعْبَانَ وَشَهْرِ رَمَضَانَ مُتَتَابِعَيْنِ تَوْبَةٌ مِنَ الله.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from ‘Umar ibn Aban from al-Mufaddal ibn ‘Umar who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Fasting during the month of Sha‘ban and the month of Ramadan in a continuous manner is returning to Allah.’”

مختلف فيه

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7780

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ وَعَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) يَصِلُ مَا بَيْنَ شَعْبَانَ وَرَمَضَانَ وَيَقُولُ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةٌ مِنَ الله.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn al-Salt from Zur‘ah ibn Muhammad (from Sama‘ah) and al-Mufaddal ibn ‘Umar who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali ibn al-Husayn (a. s.), would fast during the month of Sha‘ban and the month of Ramadan in a continuous manner and would say, ‘Fasting during two months in a continuous manner is returning to Allah.’”

مجهول

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7781

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَصُومُ شَعْبَانَ وَرَمَضَانَ يَصِلُهُمَا وَيَنْهَى النَّاسَ أَنْ يَصِلُوهُمَا وَكَانَ يَقُولُ هُمَا شَهْرَا الله وَهُمَا كَفَّارَةٌ لِمَا قَبْلَهُمَا وَلِمَا بَعْدَهُمَا مِنَ الذُّنُوبِ.

4. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid who has said the following: “Abu Ja’far (a. s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would fast during the month of Sha‘ban and the month of Ramadan and continue fasting. He (the Messenger of Allah) prohibited people to continue fasting without a break (after sunset). He also said, ‘These two are the months of Allah and this (fasting in the two months) is expiation of the sins before and after these two months.’”

موثق وقد يعد ضعيفا

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7782

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي الرَّجُلِ يَصُومُ شَعْبَانَ وَشَهْرَ رَمَضَانَ فَقَالَ هُمَا الشَّهْرَانِ اللَّذَانِ قَالَ الله تَبَارَكَ وَتَعَالَى شَهْرَيْنِ مُتَتابِعَيْنِ تَوْبَةً مِنَ الله قُلْتُ فَلا يَفْصِلُ بَيْنَهُمَا قَالَ إِذَا أَفْطَرَ مِنَ اللَّيْلِ فَهُوَ فَصْلٌ وَإِنَّمَا قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا وِصَالَ فِي صِيَامٍ يَعْنِي لا يَصُومُ الرَّجُلُ يَوْمَيْنِ مُتَوَالِيَيْنِ مِنْ غَيْرِ إِفْطَارٍ وَقَدْ يُسْتَحَبُّ لِلْعَبْدِ أَنْ لا يَدَعَ السَّحُورَ.

5. Ali ibn Muhammad has narrated from certain individuals of his people from Muhammad ibn Sulayman from his father who has said the following: “Once I asked abu ‘Abd Allah (a. s.), ‘What do you say about a man who fasts during the month of Sha‘ban and the month of Ramadan?’ He replied, ‘They are the months about which Allah, the most Blessed, the most High, has said, “Two months one after the other in which (certain) people return to Allah.’” I then asked, ‘Is it necessary to fast without a break?’ He (the Imam) said, ‘If he breaks his fast after sunset, it is a break. The Messenger of Allah has said, “There is no connecting in fasting means one must not fast for two days without breaking his fast after sunset. Sometimes it is desirable for a man to eat food before dawn.’””

ضعيف

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7783

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الصَّوْمِ فِي الْحَضَرِ فَقَالَ ثَلاثَةُ أَيَّامٍ فِي كُلِّ شَهْرٍ الْخَمِيسُ مِنْ جُمْعَةٍ وَالأَرْبِعَاءُ مِنْ جُمْعَةٍ وَالْخَمِيسُ مِنْ جُمْعَةٍ أُخْرَى وَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) صِيَامُ شَهْرِ الصَّبْرِ وَثَلاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ يَذْهَبْنَ بِبَلابِلِ الصُّدُورِ وَصِيَامُ ثَلاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ صِيَامُ الدَّهْرِ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.) was asked about fasting while one is at home. He answered, ‘It is three days every month. They are a Thursday of one week, Wednesday of one week and Thursday of another week.’ And he said: Amir al-Mu’minin (a. s.) has said, “Fasting for a month is patience. Three days of fasting of every month removes temptation. Fasting of three days of every month is (like) fasting all the time. Allah, the Most Majestic, the Most Glorious, says, ‘One who does a good deed receives tenfold reward.’ (6:160)’”

حسن

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7784

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الصِّيَامِ فِي الشَّهْرِ كَيْفَ هُوَ قَالَ ثَلاثٌ فِي الشَّهْرِ فِي كُلِّ عَشْرٍ يَوْمٌ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها ثَلاثَةُ أَيَّامٍ فِي الشَّهْرِ صَوْمُ الدَّهْرِ.

7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I asked abu al-Hassan (a. s.), about fasting during a month. He replied, ’It is three days every month, one day in every ten days. Allah, the most Blessed, the most High, says, “One who does a good deed receives tenfold reward.” (6:151) Three days of fasting every month is like fasting all the time.’”

ضعيف على المشهور

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7785

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ مُخَارِقٍ أَبِي جُنَادَةَ السَّلُولِيِّ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ صَامَ شَعْبَانَ كَانَ لَهُ طُهْراً مِنْ كُلِّ زَلَّةٍ وَوَصْمَةٍ وَبَادِرَةٍ قَالَ أَبُو حَمْزَةَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) مَا الْوَصْمَةُ قَالَ الْيَمِينُ فِي الْمَعْصِيَةِ وَالنَّذْرُ فِي الْمَعْصِيَةِ قُلْتُ فَمَا الْبَادِرَةُ قَالَ الْيَمِينُ عِنْدَ الْغَضَبِ وَالتَّوْبَةُ مِنْهَا النَّدَمُ.

8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from Muhammad ibn Ali from al-Husayn ibn Mukhariq abu Junadah al-Siluwliy from abu Hamzah who has said the following: “Abu Ja’far (a. s.), has narrated from his father who has narrated this Hadith. ’The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one fasts during the month of Sha’ban, it will be a cleansing for him, from all zallah (a slip), wasmah and badirah.’” I (abu Hamzah) then asked, ‘What is wasmah?’ He replied, ‘It is swearing and a vow for unlawful cause.’ I asked, ‘What is badirah?’ He replied, ‘It is swearing when one is angry; repenting for it is regretting.’”

ضعيف

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7786

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ أَفْضَلِ مَا جَرَتْ بِهِ السُّنَّةُ فِي التَّطَوُّعِ مِنَ الصَّوْمِ فَقَالَ ثَلاثَةُ أَيَّامٍ فِي كُلِّ شَهْرٍ الْخَمِيسُ فِي أَوَّلِ الشَّهْرِ وَالأَرْبِعَاءُ فِي وَسَطِ الشَّهْرِ وَالْخَمِيسُ فِي آخِرِ الشَّهْرِ قَالَ قُلْتُ لَهُ هَذَا جَمِيعُ مَا جَرَتْ بِهِ السُّنَّةُ فِي الصَّوْمِ فَقَالَ نَعَمْ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: ’’Once I asked abu ‘Abd Allah (a. s.), about the best tradition in optional fasting. The Imam replied, ‘It is three days of fasting every month. It is the first Thursday, the Wednesday after the tenth day and the last Thursday of a month.’ I then asked, ‘Is that all of the tradition about fasting?’ He replied, ‘Yes, this is all about it.’”

موثق

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7787

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ قِيلَ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا جَاءَ فِي الصَّوْمِ فِي يَوْمِ الأَرْبِعَاءِ فَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) إِنَّ الله عَزَّ وَجَلَّ خَلَقَ النَّارَ يَوْمَ الأَرْبِعَاءِ فَأَوْجَبَ صَوْمَهُ لِيُتَعَوَّذَ بِهِ مِنَ النَّارِ.

10. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Someone asked abu ‘Abd Allah (a. s.), about fasting on Wednesday. The Imam said, ’Amir al-Mu’minin (a. s.), has said, “Allah, the Most Majestic, the Most Glorious, created hellfire on Wednesday; for this reason there is fasting to seek refuge thereby from the fire.’””

حسن

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7788

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الأَحْوَلِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) سُئِلَ عَنْ صَوْمِ خَمِيسَيْنِ بَيْنَهُمَا أَرْبِعَاءُ فَقَالَ أَمَّا الْخَمِيسُ فَيَوْمٌ تُعْرَضُ فِيهِ الأَعْمَالُ وَأَمَّا الأَرْبِعَاءُ فَيَوْمٌ خُلِقَتْ فِيهِ النَّارُ وَأَمَّا الصَّوْمُ فَجُنَّةٌ مِنَ النَّارِ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam Harun ibn Muslim, from al-Ahwal from, ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that someone asked the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, about fasting on two Thursdays between which there is a Wednesday. He answered, ‘The two Thursdays are those during which deeds are presented for accounting. Wednesday is when hellfire was created, and fasting is a shield against the fire.’”

صحيح

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7789

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ إِنَّمَا يُصَامُ يَوْمُ الأَرْبِعَاءِ لأَنَّهُ لَمْ تُعَذَّبْ أُمَّةٌ فِيمَا مَضَى إِلاَّ فِي يَوْمِ الأَرْبِعَاءِ وَسَطِ الشَّهْرِ فَيُسْتَحَبُّ أَنْ يُصَامَ ذَلِكَ الْيَوْمُ.

12. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that there is fasting on Wednesday because for all nations upon which torment descended, it occurred on a Wednesday in the middle of the month. It is desirable to fast on that day.”

موثق على الظه ر

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month - Hadith 7790

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا كَانَ فِي أَوَّلِ الشَّهْرِ خَمِيسَانِ فَصُمْ أَوَّلَهُمَا فَإِنَّهُ أَفْضَلُ وَإِذَا كَانَ فِي آخِرِ الشَّهْرِ خَمِيسَانِ فَصُمْ آخِرَهُمَا فَإِنَّهُ أَفْضَلُ.

13. Al-Husayn ibn Muhammad has narrated from Muhammad ibn ‘Imran from Ziyad al-Qandiy from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘If there are two Thursdays in the beginning of a month, it is better to fast the first one. If two Thursdays come at the end of a month, it is better to fast the last Thursday.”’

ضعيف على المشهور

Breakfast before Dawn - Hadith 7791

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ السَّحُورِ لِمَنْ أَرَادَ الصَّوْمَ أَ وَاجِبٌ هُوَ عَلَيْهِ فَقَالَ لا بَأْسَ بِأَنْ لا يَتَسَحَّرَ إِنْ شَاءَ وَأَمَّا فِي شَهْرِ رَمَضَانَ فَإِنَّهُ أَفْضَلُ أَنْ يَتَسَحَّرَ نُحِبُّ أَنْ لا يُتْرَكَ فِي شَهْرِ رَمَضَانَ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Shu’ayb from abu Basir who has said the following: “I asked abu ‘ Abd Allah (a. s.), about breakfast before dawn, in the case of one who likes to fast whether it is obligatory or not. The Imam replied, ‘It is fine if one likes not to have breakfast before dawn. However, in the month of Ramadan, it is better. We love not to ignore it in the month of Ramadan.”’

حسن

Breakfast before Dawn - Hadith 7792

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ السَّحُورِ لِمَنْ أَرَادَ الصَّوْمَ فَقَالَ أَمَّا فِي شَهْرِ رَمَضَانَ فَإِنَّ الْفَضْلَ فِي السَّحُورِ وَلَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَأَمَّا فِي التَّطَوُّعِ فَمَنْ أَحَبَّ أَنْ يَتَسَحَّرَ فَلْيَفْعَلْ وَمَنْ لَمْ يَفْعَلْ فَلا بَأْسَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from his brother al-Hassan, from Zur‘ah from Sama‘ah in a muzmar manner who has said the following: “I asked him (a. s.), about breakfast before dawn in the case of one who wants to fast. He replied, In the month of Ramadan, it is better even with one sip of water. In an optional fast, one may or may not take breakfast before dawn as he likes.’”

موثق

Breakfast before Dawn - Hadith 7793

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) السَّحُورُ بَرَكَةٌ قَالَ وَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا تَدَعُ أُمَّتِيَ السَّحُورَ وَلَوْ عَلَى حَشَفَةٍ.

3. Ali ibn Ibrahim has narrated from, his father from al-Nawfaliy from al-Sakuniy, who has said the following: “Ja’far (a. s.), from his ancestors, ‘Alayhim al-Salam, who have narrated that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’Breakfast before dawn is a blessing.’ The Messenger of Allah has said, ‘My followers should not ignore breakfast before dawn, even if it is a piece of date.’”

ضعيف على المشهور

The Prayer to Say During Breakfast after Sunset - Hadith 7794

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ إِذَا أَفْطَرَ قَالَ اللهمَّ لَكَ صُمْنَا وَعَلَى رِزْقِكَ أَفْطَرْنَا فَتَقَبَّلْهُ مِنَّا ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَبَقِيَ الأَجْرُ.

1. Ali ibn Ibrahim has narrated from his father, from af-Nawfafiy, from af-Sakuniy who has said the following: “Abu Ja’far (a. s.), has narrated from his ancestors who have said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would say this prayer during breakfast after sunset. ‘O Allah, we fasted for your sake, with your sustenance we break our fast. Please accept it from us. Thirst is gone, veins are quenched and the reward is to come.’”

ضعيف على المشهور

The Prayer to Say During Breakfast after Sunset - Hadith 7795

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ تَقُولُ فِي كُلِّ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ عِنْدَ الإِفْطَارِ إِلَى آخِرِهِ الْحَمْدُ لله الَّذِي أَعَانَنَا فَصُمْنَا وَرَزَقَنَا فَأَفْطَرْنَا اللهمَّ تَقَبَّلْ مِنَّا وَأَعِنَّا عَلَيْهِ وَسَلِّمْنَا فِيهِ وَتَسَلَّمْهُ مِنَّا فِي يُسْرٍ مِنْكَ وَعَافِيَةٍ الْحَمْدُ لله الَّذِي قَضَى عَنَّا يَوْماً مِنْ شَهْرِ رَمَضَانَ.

2. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Sa‘dan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that every night in the month of Ramadan during breakfast after sunset, say this prayer, ‘All praise belongs to Allah who has helped us to fast and has granted us sustenance to break our fast. O Allah, accept it from us and help us to do it, keep us safe in this month, receive it from us with ease from You and good health. All praise belongs to Allah who completed one day of the month of Ramadan for us.”’

مجهول وربما يعد حسن ا

Fasting Continuously and All the Time - Hadith 7796

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ حَسَّانَ بْنِ مُخْتَارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا الْوِصَالُ فِي الصِّيَامِ قَالَ فَقَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لا وِصَالَ فِي صِيَامٍ وَلا صَمْتَ يَوْمٍ إِلَى اللَّيْلِ وَلا عِتْقَ قَبْلَ مِلْكٍ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Hassan ibn Mukhtar who has said the following: “I asked abu ‘ Abd Allah (a. s.), ’What is continuous fasting?’ He replied, ’The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “There must be no continuous fasting, no fasting in the form of remaining silent the whole day, and setting free of a slave before owning is invalid.’””

مجهول

Fasting Continuously and All the Time - Hadith 7797

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْوِصَالُ فِي الصِّيَامِ أَنْ يَجْعَلَ عَشَاءَهُ سَحُورَهُ.

2. Ahmad ibn Muhammad from has narrated from al-Hassan ibn Mahbub from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Connected fasting is when one takes his dinner during Suhur (breakfast in the morning before dawn) instead.’”

صحيح

Fasting Continuously and All the Time - Hadith 7798

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُوَاصِلُ فِي الصِّيَامِ يَصُومُ يَوْماً وَلَيْلَةً وَيُفْطِرُ فِي السَّحَرِ.

3. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr and Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One’s fasting in a connected manner takes place when one fasts one day and night and takes breakfast in Sahar (in the morning before dawn) instead.’”

حسن لا يقصر عن الصحيح

Fasting Continuously and All the Time - Hadith 7799

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ صَوْمِ الدَّهْرِ فَقَالَ لَمْ نَزَلْ نَكْرَهُهُ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about fasting in a connected manner. He (the Imam) said, ‘We still dislike it.’”

Fasting Continuously and All the Time - Hadith 7800

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ صَوْمِ الدَّهْرِ فَكَرِهَهُ وَقَالَ لا بَأْسَ أَنْ يَصُومَ يَوْماً وَيُفْطِرَ يَوْماً.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked him (the Imam) (a. s.), about fasting forever. He (the Imam) disliked it and said, ‘It is not harmful to fast one day and not to fast the next day.’”

موثق

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7801

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَسَحَّرَ ثُمَّ خَرَجَ مِنْ بَيْتِهِ وَقَدْ طَلَعَ الْفَجْرُ وَتَبَيَّنَ قَالَ يُتِمُّ صَوْمَهُ ذَلِكَ ثُمَّ لْيَقْضِهِ فَإِنْ تَسَحَّرَ فِي غَيْرِ شَهْرِ رَمَضَانَ بَعْدَ الْفَجْرِ أَفْطَرَ ثُمَّ قَالَ إِنَّ أَبِي كَانَ لَيْلَةً يُصَلِّي وَأَنَا آكُلُ فَانْصَرَفَ فَقَالَ أَمَّا جَعْفَرٌ فَقَدْ أَكَلَ وَشَرِبَ بَعْدَ الْفَجْرِ فَأَمَرَنِي فَأَفْطَرْتُ ذَلِكَ الْيَوْمَ فِي غَيْرِ شَهْرِ رَمَضَانَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who eats Suhur (breakfast in the morning before dawn), then comes out of his house to find out when it has already become dawn. He (the Imam) said, ‘He is required to complete that fast then make Qada’ (compensatory fast) for it; however if such breakfast is in a time other than the month of Ramadan and after dawn one must not fast.’ He (the Imam) then said, ‘Once during the night my father was performing Salat (prayer) and I was eating Suhur (breakfast in the morning before dawn). He ended and said, ‘Ja’far has eaten and drunk after dawn.’ So he commanded me and I did not fast that day which was not of the month of Ramadan.”’

حسن

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7802

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَكَلَ وَشَرِبَ بَعْدَ مَا طَلَعَ الْفَجْرُ فِي شَهْرِ رَمَضَانَ فَقَالَ إِنْ كَانَ قَامَ فَنَظَرَ فَلَمْ يَرَ الْفَجْرَ فَأَكَلَ ثُمَّ عَادَ فَرَأَى الْفَجْرَ فَلْيُتِمَّ صَوْمَهُ وَلا إِعَادَةَ عَلَيْهِ وَإِنْ كَانَ قَامَ فَأَكَلَ وَشَرِبَ ثُمَّ نَظَرَ إِلَى الْفَجْرِ فَرَأَى أَنَّهُ قَدْ طَلَعَ الْفَجْرُ فَلْيُتِمَّ صَوْمَهُ وَيَقْضِي يَوْماً آخَرَ لأَنَّهُ بَدَأَ بِالأَكْلِ قَبْلَ النَّظَرِ فَعَلَيْهِ الإِعَادَةُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who eats and drinks after dawn in the month of Ramadan. He (the Imam) said, ‘If he got up and looked but did not see the dawn then ate then returned and saw that it was dawn, he is required to complete that fast and there is no Qada’ (compensatory fast) on him. If he gets up, eats and drinks, and then looks to the dawn that is already there, he is required to complete that fast and make Qada’ (compensatory fast) for one other day because he ate first, then went to find out about dawn, thus fast of one day is necessary.’”

موثق

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7803

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) آمُرُ الْجَارِيَةَ أَنْ تَنْظُرَ طَلَعَ الْفَجْرُ أَمْ لا فَتَقُولُ لَمْ يَطْلُعْ فَآكُلُ ثُمَّ أَنْظُرُهُ فَأَجِدُهُ قَدْ طَلَعَ حِينَ نَظَرَتْ قَالَ تُتِمُّ يَوْمَكَ ثُمَّ تَقْضِيهِ أَمَا إِنَّكَ لَوْ كُنْتَ أَنْتَ الَّذِي نَظَرْتَ مَا كَانَ عَلَيْكَ قَضَاؤُهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of my fasting when I asked the girl to look if it was dawn yet and she said that it was not dawn, yet and I ate; then I looked and saw that it was dawn. He (the Imam) said, ‘You are required to complete that fast and make Qada’ (compensatory fast for it); however, if you yourself had looked first before eating there would have been no Qada’ (compensatory fast) upon you.’”

حسن

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7804

4ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ خَرَجَ فِي شَهْرِ رَمَضَانَ وَأَصْحَابُهُ يَتَسَحَّرُونَ فِي بَيْتٍ فَنَظَرَ إِلَى الْفَجْرِ وَنَادَاهُمْ فَكَفَّ بَعْضُهُمْ وَظَنَّ بَعْضُهُمْ أَنَّهُ يَسْخَرُ فَأَكَلَ فَقَالَ يُتِمُّ صَوْمَهُ وَيَقْضِي.

4. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who along with his friends go for Suhur (breakfast in the morning before dawn) in a house. He looks toward dawn and asks them to stop eating. Certain ones among them stop and others think that he is joking and he eats. He (the Imam) said, ‘He completes that fast and makes its Qada’ (compensatory fast) also.’”

مجهول كالصحيح

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7805

5ـ صَفْوَانُ بْنُ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) يَكُونُ عَلَيَّ الْيَوْمُ وَالْيَوْمَانِ مِنْ شَهْرِ رَمَضَانَ فَأَتَسَحَّرُ مُصْبِحاً أُفْطِرُ ذَلِكَ الْيَوْمَ وَأَقْضِي مَكَانَ ذَلِكَ الْيَوْمِ يَوْماً آخَرَ أَوْ أُتِمُّ عَلَى صَوْمِ ذَلِكَ الْيَوْمِ وَأَقْضِي يَوْماً آخَرَ فَقَالَ لا بَلْ تُفْطِرُ ذَلِكَ الْيَوْمَ لأَنَّكَ أَكَلْتَ مُصْبِحاً وَتَقْضِي يَوْماً آخَرَ.

5. From Safwan ibn Yahya has narrated from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about the case of my fasting that I owe one or two days of the month of Ramadan. I eat Suhur (breakfast in the morning before dawn) but it is already dawn. Is it necessary for me to eat that day instead of fasting and make Qada’ (compensatory fast) of that day on another day or complete that fast and then make Qada’ (compensatory fast) on another day? He (the Imam) said, ‘No, but you eat in that day; you ate after dawn. You must make Qada’ (compensatory fast) for it on another day.’”

مجهول

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7806

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ شَرِبَ بَعْدَ مَا طَلَعَ الْفَجْرُ وَهُوَ لا يَعْلَمُ فِي شَهْرِ رَمَضَانَ قَالَ يَصُومُ يَوْمَهُ ذَلِكَ وَيَقْضِي يَوْماً آخَرَ وَإِنْ كَانَ قَضَاءً لِرَمَضَانَ فِي شَوَّالٍ أَوْ فِي غَيْرِهِ فَشَرِبَ بَعْدَ الْفَجْرِ فَلْيُفْطِرْ يَوْمَهُ ذَلِكَ وَيَقْضِي.

6. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu Ibrahim (a. s.), about a man who drinks after dawn and he does not know that it is the month of Ramadan. He (the Imam) said, ‘He is required to fast that day and make Qada’ (compensatory fast) on another day, and if it is a Qada’ of the month of Ramadan in (the month of) Shawwal or other times and he drinks after dawn, let him break his fast that day and make Qada'.‘“

ضعيف

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn - Hadith 7807

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ قَامَا فَنَظَرَا إِلَى الْفَجْرِ فَقَالَ أَحَدُهُمَا هُوَ ذَا وَقَالَ الآخَرُ مَا أَرَى شَيْئاً قَالَ فَلْيَأْكُلِ الَّذِي لَمْ يَسْتَبِنْ لَهُ الْفَجْرُ وَقَدْ حَرُمَ عَلَى الَّذِي زَعَمَ أَنَّهُ رَأَى الْفَجْرَ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ كُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of two men who both look toward dawn and one of them say, ‘There is dawn/ but the other one says, ‘I do not see anything/ He (the Imam) said, ‘The one who does not see any dawn, eats but eating is unlawful for one who thinks he has seen the dawn. Allah, most Majestic, most Glorious, says, ‘Eat and drink until the white thread appears from the dark thread of dawn/ (2:187)”

موثق

What Is Dawn, When Does It Come and When Is It Unlawful to Eat? - Hadith 7808

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَذَّنَ ابْنُ أُمِّ مَكْتُومٍ لِصَلاةِ الْغَدَاةِ وَمَرَّ رَجُلٌ بِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ يَتَسَحَّرُ فَدَعَاهُ أَنْ يَأْكُلَ مَعَهُ فَقَالَ يَا رَسُولَ الله قَدْ أَذَّنَ الْمُؤَذِّنُ لِلْفَجْرِ فَقَالَ إِنَّ هَذَا ابْنُ أُمِّ مَكْتُومٍ وَهُوَ يُؤَذِّنُ بِلَيْلٍ فَإِذَا أَذَّنَ بِلالٌ فَعِنْدَ ذَلِكَ فَأَمْسِكْ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-‘Ala’ ibn Razin from Musa ibn Bakr from Zurarah who has said the following: “Abu ‘ Abd Allah (a. s.), has said that ibn ‘Umm Maktum once said Adhan for the morning Salat (prayer) and a man passed by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, who was eating. He (the Messenger of Allah) invited the man to eat Suhur (breakfast in the morning before dawn). He said, ‘O Messenger of Allah, Mu’adhdhin has said Adhan for the morning Salat (prayer).’ The Messenger of Allah said, ‘Ibn ‘Umm Maktum says Adhan in the night; when Bilal says Adhan, then you must stop eating.’”

ضعيف على المشهور

What Is Dawn, When Does It Come and When Is It Unlawful to Eat? - Hadith 7809

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْفَجْرُ هُوَ الَّذِي إِذَا رَأَيْتَهُ مُعْتَرِضاً كَأَنَّهُ بَيَاضُ سُورَى.

2. Ali ibn Ibrahim has narrated from his father from Ali ibn ‘ Atiyyah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Dawn is when you see it, widthwise, like the whiteness of the suray (canal) (Euphrates river).”’

حسن

What Is Dawn, When Does It Come and When Is It Unlawful to Eat? - Hadith 7810

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْخَيْطِ الأَبْيَضِ مِنَ الْخَيْطِ الأَسْوَدِ فَقَالَ بَيَاضُ النَّهَارِ مِنْ سَوَادِ اللَّيْلِ قَالَ وَكَانَ بِلالٌ يُؤَذِّنُ لِلنَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَابْنُ أُمِّ مَكْتُومٍ وَكَانَ أَعْمَى يُؤَذِّنُ بِلَيْلٍ وَيُؤَذِّنُ بِلالٌ حِينَ يَطْلُعُ الْفَجْرُ فَقَالَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا سَمِعْتُمْ صَوْتَ بِلالٍ فَدَعُوا الطَّعَامَ وَالشَّرَابَ فَقَدْ أَصْبَحْتُمْ.

3. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of ‘The white twine from the black twine.’ He (the Imam) said, ‘It is the whiteness of the day out of the blackness of the night.’ He (the Imam) said, ‘Bilal and ibn ‘Umm Maktum would say Adhan for the Holy prophet. Ibn ‘Umm Maktum was blind and would say Adhan in the night. Bilal, however, would say Adhan when it was dawn. The Holy prophet said, ‘When you hear the voice of Bilal then stop eating and drinking, because you are in the morning.’”

صحيح

What Is Dawn, When Does It Come and When Is It Unlawful to Eat? - Hadith 7811

4ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي قَوْلِ الله تَعَالَى أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى‏ نِسائِكُمْ الآيَةَ فَقَالَ نَزَلَتْ فِي خَوَّاتِ بْنِ جُبَيْرٍ الأَنْصَارِيِّ وَكَانَ مَعَ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي الْخَنْدَقِ وَهُوَ صَائِمٌ فَأَمْسَى وَهُوَ عَلَى تِلْكَ الْحَالِ وَكَانُوا قَبْلَ أَنْ تَنْزِلَ هَذِهِ الآيَةُ إِذَا نَامَ أَحَدُهُمْ حُرِّمَ عَلَيْهِ الطَّعَامُ وَالشَّرَابُ فَجَاءَ خَوَّاتٌ إِلَى أَهْلِهِ حِينَ أَمْسَى فَقَالَ هَلْ عِنْدَكُمْ طَعَامٌ فَقَالُوا لا لا تَنَمْ حَتَّى نُصْلِحَ لَكَ طَعَاماً فَاتَّكَأَ فَنَامَ فَقَالُوا لَهُ قَدْ فَعَلْتَ قَالَ نَعَمْ فَبَاتَ عَلَى تِلْكَ الْحَالِ فَأَصْبَحَ ثُمَّ غَدَا إِلَى الْخَنْدَقِ فَجَعَلَ يُغْشَى عَلَيْهِ فَمَرَّ بِهِ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا رَأَى الَّذِي بِهِ أَخْبَرَهُ كَيْفَ كَانَ أَمْرُهُ فَأَنْزَلَ الله عَزَّ وَجَلَّ فِيهِ الآيَةَ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ.

4. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from and Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from ibn Muskan from abu Basir who has said the following: “This is about the words of Allah, most High, ‘It is lawful for you to have carnal relation with your wives during the night of the fast. . . .’ (2:187) One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said that it was revealed about the case of Khawwat ibn Jubayr al-Ansariy. He was with the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, at the time of digging the ditch and fasting. It became evening. At that time, before the revelation of this verse, if anyone slept, eating and drinking became unlawful for him. Khawwat went home to his family in the evening and asked for food. They said that it is not ready yet so you must wait until food is prepared for you. He leaned and fell asleep. They asked him, ‘Did you do it (sleep)?’ He replied, ‘Yes, I did.’ He remained in that condition until the morning, then went to work in the ditches and would faint. The Messenger of Allah passed by and asked about his condition, which he informed him of his story. Allah, most Majestic, most Glorious, then sent down this verse, ‘Eat and drink until the white twine appears to you from the black twine in the morning.’ (2:187)”

صحيح

What Is Dawn, When Does It Come and When Is It Unlawful to Eat? - Hadith 7812

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقُلْتُ مَتَى يَحْرُمُ الطَّعَامُ وَالشَّرَابُ عَلَى الصَّائِمِ وَتَحِلُّ الصَّلاةُ صَلاةُ الْفَجْرِ فَقَالَ إِذَا اعْتَرَضَ الْفَجْرُ وَكَانَ كَالْقُبْطِيَّةِ الْبَيْضَاءِ فَثَمَّ يَحْرُمُ الطَّعَامُ وَيَحِلُّ الصِّيَامُ وَتَحِلُّ الصَّلاةُ صَلاةُ الْفَجْرِ قُلْتُ فَلَسْنَا فِي وَقْتٍ إِلَى أَنْ يَطْلُعَ شُعَاعُ الشَّمْسِ فَقَالَ هَيْهَاتَ أَيْنَ تَذْهَبُ تِلْكَ صَلاةُ الصِّبْيَانِ.

5. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Asem ibn Humayd from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘When does it become unlawful to eat and drink for one fasting, and when does performing Salat (prayer) of the morning becomes lawful?’ He (the Imam) said, ‘When dawn appears which looks like white Coptic fabrics, then eating and drinking become unlawful for a fasting person and performing the morning Salat (prayer) becomes lawful.’ I then said, ‘So we do not have time until sunrise.’ He (the Imam) said, ‘That is not it at all. Where are you going? That is the time for Salat (prayer) by children.’”

صحيح

The Case of One Who Eats, Thinking it to Be after Sunset, when It Is Not yet Sunset - Hadith 7813

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ قَوْمٍ صَامُوا شَهْرَ رَمَضَانَ فَغَشِيَهُمْ سَحَابٌ أَسْوَدُ عِنْدَ غُرُوبِ الشَّمْسِ فَظَنُّوا أَنَّهُ لَيْلٌ فَأَفْطَرُوا ثُمَّ إِنَّ السَّحَابَ انْجَلَى فَإِذَا الشَّمْسُ فَقَالَ عَلَى الَّذِي أَفْطَرَ صِيَامُ ذَلِكَ الْيَوْمِ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ أَتِمُّوا الصِّيامَ إِلَى اللَّيْلِ فَمَنْ أَكَلَ قَبْلَ أَنْ يَدْخُلَ اللَّيْلُ فَعَلَيْهِ قَضَاؤُهُ لأَنَّهُ أَكَلَ مُتَعَمِّداً.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked him (the Imam) (a. s.), about the case of a people who fast in the month of Ramadan when they are covered by a black cloud at the time of sunset and they think it is night, and discontinue their fast, then the cloud clears and the sun is there. He (the Imam) said, ‘Those who discontinued their fast are required to make Qada’ (compensatory fast) that fast; Allah, most Majestic, most Glorious, says, ‘Complete fasting by the night.’ Those who eat before the night are required to make Qada’ (compensatory fast) because it is knowingly eating.’”

موثق

The Case of One Who Eats, Thinking it to Be after Sunset, when It Is Not yet Sunset - Hadith 7814

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ وَسَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْمٍ صَامُوا شَهْرَ رَمَضَانَ فَغَشِيَهُمْ سَحَابٌ أَسْوَدُ عِنْدَ غُرُوبِ الشَّمْسِ فَرَأَوْا أَنَّهُ اللَّيْلُ فَأَفْطَرَ بَعْضُهُمْ ثُمَّ إِنَّ السَّحَابَ انْجَلَى فَإِذَا الشَّمْسُ قَالَ عَلَى الَّذِي أَفْطَرَ صِيَامُ ذَلِكَ الْيَوْمِ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ أَتِمُّوا الصِّيامَ إِلَى اللَّيْلِ فَمَنْ أَكَلَ قَبْلَ أَنْ يَدْخُلَ اللَّيْلُ فَعَلَيْهِ قَضَاؤُهُ لأَنَّهُ أَكَلَ مُتَعَمِّداً.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from abu Basir and Sama‘ah, who has said the following: “This is about the case of a people who fast in the month of Ramadan when they are covered by a black cloud at the time of sunset and they think it is night and discontinue their fast; then the cloud clears and the sun is there. Abu ‘Abd Allah (a. s.), has said, ‘Those who discontinued their fast are required to make Qada’ (compensatory fast) that fast; Allah, most Majestic, most Glorious, says, ‘Complete fasting by the night.’ (2:187) Those who eat before it is the night, are required to make Qada’ (compensatory fast) because it is knowingly eating.’”

صحيح

The Time of Breaking Fast after Sunset - Hadith 7815

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ وَقْتُ سُقُوطِ الْقُرْصِ وَوُجُوبِ الإِفْطَارِ مِنَ الصِّيَامِ أَنْ يَقُومَ بِحِذَاءِ الْقِبْلَةِ وَيَتَفَقَّدَ الْحُمْرَةَ الَّتِي تَرْتَفِعُ مِنَ الْمَشْرِقِ فَإِذَا جَازَتْ قِمَّةَ الرَّأْسِ إِلَى نَاحِيَةِ الْمَغْرِبِ فَقَدْ وَجَبَ الإِفْطَارُ وَسَقَطَ الْقُرْصُ.

1. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa ibn ‘Ubayd from Ibn Abi ‘Umayr from those whom he has mentioned who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘At the time of the fall of the disc (sunset) and obligatory breakfast, one can stand in front of al-Qiblah (al-Ka‘bah) and look for the redness that rises from the east. When it (redness) passes overhead toward the west, breaking fast becomes obligatory and the disk has fallen (it is sunset).’”

ضعيف على المشهور

The Time of Breaking Fast after Sunset - Hadith 7816

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ ابْنِ عُرْوَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ إِذَا غَابَتِ الْحُمْرَةُ مِنْ هَذَا الْجَانِبِ يَعْنِي نَاحِيَةَ الْمَشْرِقِ فَقَدْ غَابَتِ الشَّمْسُ فِي شَرْقِ الأَرْضِ وَغَرْبِهَا.

2. Ali ibn Ibrahim has narrated from his father from and a number of our people have narrated from Ahmad ibn Muhammad from all from Ibn Abi ‘Umayr from al-Qasim ibn ‘Urwah from Burayd ibn Mu‘awiyah who has said the following: “I once heard abu Ja‘far (a. s.), say, ‘When the redness disappears from this side (the east), it is sunset all over the east and west of the earth (land).”’

مجهول

The Time of Breaking Fast after Sunset - Hadith 7817

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنِ الإِفْطَارِ قَبْلَ الصَّلاةِ أَوْ بَعْدَهَا قَالَ إِنْ كَانَ مَعَهُ قَوْمٌ يَخْشَى أَنْ يَحْبِسَهُمْ عَنْ عَشَائِهِمْ فَلْيُفْطِرْ مَعَهُمْ وَإِنْ كَانَ غَيْرُ ذَلِكَ فَلْيُصَلِّ وَلْيُفْطِرْ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about breaking fast if it is before or after Salat (prayer). He (the Imam) said, ‘If he (the Imam) is afraid of keeping them from their dinner, first it is breaking fast with them; otherwise, first is Salat (prayer), then it is breaking the fast.’”

حسن

The Case of One who Eats or Drinks out of Forgetfulness During the Month of Ramadan - Hadith 7818

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنْ رَجُلٍ نَسِيَ فَأَكَلَ وَشَرِبَ ثُمَّ ذَكَرَ قَالَ لا يُفْطِرْ إِنَّمَا هُوَ شَيْ‏ءٌ رَزَقَهُ الله عَزَّ وَجَلَّ فَلْيُتِمَّ صَوْمَهُ.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who because of forgetfulness eats and drinks and then remembers. He (the Imam) said, ‘His fast is not destroyed. It was something Allah, most Majestic, most Glorious, granted him. He is required to complete his fast (of that day).”’

صحيح

The Case of One who Eats or Drinks out of Forgetfulness During the Month of Ramadan - Hadith 7819

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ صَامَ فِي شَهْرِ رَمَضَانَ فَأَكَلَ وَشَرِبَ نَاسِياً قَالَ يُتِمُّ صَوْمَهُ وَلَيْسَ عَلَيْهِ قَضَاؤُهُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked him (the Imam) (a. s.), about a man who because of forgetfulness when fasting in the month of Ramadan eats and drinks. He (the Imam) said, ‘He is not required to complete its Qada’ (compensatory fast).”’

موثق

The Case of One who Eats or Drinks out of Forgetfulness During the Month of Ramadan - Hadith 7820

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَنْسَى فَيَأْكُلُ فِي شَهْرِ رَمَضَانَ قَالَ يُتِمُّ صَوْمَهُ فَإِنَّمَا هُوَ شَيْ‏ءٌ أَطْعَمَهُ الله إِيَّاهُ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), about a man who out of forgetfulness eats and drinks in the month of Ramadan, has said, ‘He completes his fast, it is only something Allah fed him.’”

ضعيف على المشهور

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7821

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً يَوْماً وَاحِداً مِنْ غَيْرِ عُذْرٍ قَالَ يُعْتِقُ نَسَمَةً أَوْ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ يُطْعِمُ سِتِّينَ مِسْكِيناً فَإِنْ لَمْ يَقْدِرْ تَصَدَّقَ بِمَا يُطِيقُ.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan fbn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “This is about a man who knowingly eats without good reason in the month of Ramadan one day. Abu ‘Abd Allah (a. s.), has said, ‘He for one day (of destroying his fast) is required to either set free a slave, fast for two consecutive months, or feed sixty destitute people. If he cannot do any of the above, he must give charity of whatever amount he is able to do.’”

صحيح

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7822

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً فَقَالَ إِنَّ رَجُلاً أَتَى النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ هَلَكْتُ يَا رَسُولَ الله فَقَالَ مَا لَكَ فَقَالَ النَّارَ يَا رَسُولَ الله قَالَ وَمَا لَكَ قَالَ وَقَعْتُ عَلَى أَهْلِي قَالَ تَصَدَّقْ وَاسْتَغْفِرْ فَقَالَ الرَّجُلُ فَوَ الَّذِي عَظَّمَ حَقَّكَ مَا تَرَكْتُ فِي الْبَيْتِ شَيْئاً لا قَلِيلاً وَلا كَثِيراً قَالَ فَدَخَلَ رَجُلٌ مِنَ النَّاسِ بِمِكْتَلٍ مِنْ تَمْرٍ فِيهِ عِشْرُونَ صَاعاً يَكُونُ عَشَرَةَ أَصْوُعٍ بِصَاعِنَا فَقَالَ لَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) خُذْ هَذَا التَّمْرَ فَتَصَدَّقْ بِهِ فَقَالَ يَا رَسُولَ الله عَلَى مَنْ أَتَصَدَّقُ بِهِ وَقَدْ أَخْبَرْتُكَ أَنَّهُ لَيْسَ فِي بَيْتِي قَلِيلٌ وَلا كَثِيرٌ قَالَ فَخُذْهُ وَأَطْعِمْهُ عِيَالَكَ وَاسْتَغْفِرِ الله قَالَ فَلَمَّا خَرَجْنَا قَالَ أَصْحَابُنَا إِنَّهُ بَدَأَ بِالْعِتْقِ فَقَالَ أَعْتِقْ أَوْ صُمْ أَوْ تَصَدَّقْ.

2. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who purposely destroys one day of the fast of the month of Ramadan. He (the Imam) said, ‘Once a man came to the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and said, “O Messenger of Allah!” He (the Messenger of Allah) replied, “What is the matter with you?” He replied, “I fell on my wife.” He (the Messenger of Allah) said, “Give charity and repent.” He (the man) said, “I swear by the One who has made your right great, there is nothing in my house small and very little or large and a great deal.” He (the Imam) said that a man then came with a massive bushel of dates which was twenty Sa‘, each of which was equal to ten of our Sa‘. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said to him (the man), “Take this and give it as charity.” He (the man) said, “O Messenger of Allah, to whom should I give this charity when I have told you that in my house there is nothing little or a great deal.” He (the Messenger of Allah) said, “Take it and feed your family and ask Allah for forgiveness.’” He (the narrator) has said that when we came out (of the meeting) our people told us that expiation is to set free a slave saying, ‘Set free a slave, fast or give charity.’”

حسن لا يقصر عن الصحيح

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7823

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ وَقَعَ عَلَى أَهْلِهِ فِي شَهْرِ رَمَضَانَ فَلَمْ يَجِدْ مَا يَتَصَدَّقُ بِهِ عَلَى سِتِّينَ مِسْكِيناً قَالَ يَتَصَدَّقُ بِقَدْرِ مَا يُطِيقُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who falls upon his wife (performs sexual relation) and does not find anything to give as charity to sixty destitute people. He (the Imam) said, ‘He is required to give charity as much as he can.’”

حسن

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7824

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَعْبَثُ بِأَهْلِهِ فِي شَهْرِ رَمَضَانَ حَتَّى يُمْنِيَ قَالَ عَلَيْهِ مِنَ الْكَفَّارَةِ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the month of Ramadan plays with his wife until semen discharge takes place. He (the Imam) said, ‘ He is required to offer the same expiation as the one who engages in sexual intercourse (while fasting).’”

صحيح

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7825

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سُئِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ شَهِدَ عَلَيْهِ شُهُودٌ أَنَّهُ أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ ثَلاثَةَ أَيَّامٍ قَالَ يُسْأَلُ هَلْ عَلَيْكَ فِي إِفْطَارِكَ فِي شَهْرِ رَمَضَانَ إِثْمٌ فَإِنْ قَالَ لا فَإِنَّ عَلَى الإِمَامِ أَنْ يَقْتُلَهُ وَإِنْ قَالَ نَعَمْ فَإِنَّ عَلَى الإِمَامِ أَنْ يَنْهَكَهُ ضَرْباً.

5. A group of our companions narrated from Aḥmad ibn Muḥammad, from Ibn Maḥbūb, from Hishām ibn Sālim, from Burayd al-ʿIjlī, who said: Abū Jaʿfar (AS) was asked about a man upon whom witnesses testified that he had broken his fast during the month of Ramadan for three days. He said, "He is to be asked: 'Do you believe that there is any sin upon you for breaking your fast during the month of Ramadan?' If he says 'No,' then it is upon the Imam to kill him. If he says 'Yes,' then it is upon the Imam to punish him severely with beating."

صحيح

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7826

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ وُجِدَ فِي شَهْرِ رَمَضَانَ وَقَدْ أَفْطَرَ ثَلاثَ مَرَّاتٍ وَقَدْ رُفِعَ إِلَى الإِمَامِ ثَلاثَ مَرَّاتٍ قَالَ يُقْتَلُ فِي الثَّالِثَةِ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who destroys his fast in the month of Ramadan three times and is brought before the Imam three times. He (the Imam) said, ‘He is executed on the third time.’”

موثق

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7827

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ سُوقَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُلاعِبُ أَهْلَهُ أَوْ جَارِيَتَهُ وَهُوَ فِي قَضَاءِ شَهْرِ رَمَضَانَ فَيَسْبِقُهُ الْمَاءُ فَيُنْزِلُ قَالَ عَلَيْهِ مِنَ الْكَفَّارَةِ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ فِي شَهْرِ رَمَضَانَ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn Sawqah from those whom he has mentioned who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who plays with his wife or slave-girl while fasting for Qada’ (compensatory fast) of the month of Ramadan until semen discharge takes place. He (the Imam) said, ‘Its expiation is like that for having sexual intercourse in the month of Ramadan.’”

مرسل

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7828

8ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً قَالَ يَتَصَدَّقُ بِعِشْرِينَ صَاعاً وَيَقْضِي مَكَانَهُ.

8. Humayd ibn Yazid has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abdillah who has said the following: “I once asked him (the Imam) (a. s.), about a man who breaks his fast in the month of Ramadan intentionally. He (the Imam) said, ‘He is required to give twenty Sa‘ in charity and make Qada’ (compensatory fast) of that fast.’”

مرسل كالموثق

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan - Hadith 7829

9ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الأَحْمَرِ عَنْ عَبْدِ الله بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَتَى امْرَأَتَهُ وَهُوَ صَائِمٌ وَهِيَ صَائِمَةٌ فَقَالَ إِنْ كَانَ اسْتَكْرَهَهَا فَعَلَيْهِ كَفَّارَتَانِ وَإِنْ كَانَتْ طَاوَعَتْهُ فَعَلَيْهِ كَفَّارَةٌ وَعَلَيْهَا كَفَّارَةٌ وَإِنْ كَانَ أَكْرَهَهَا فَعَلَيْهِ ضَرْبُ خَمْسِينَ سَوْطاً نِصْفِ الْحَدِّ وَإِنْ كَانَتْ طَاوَعَتْهُ ضُرِبَ خَمْسَةً وَعِشْرِينَ سَوْطاً وَضُرِبَتْ خَمْسَةً وَعِشْرِينَ سَوْطاً.

9. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from al-Mufaddal ibn ‘Umar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs sexual intercourse with his wife when both are fasting. He (the Imam) said, ‘If she dislikes it, then he is responsible for the expiation for two people. If she is consenting, then he owes one expiation and she owes one expiation. If he forces her, there is fifty lashes on him which is half of the complete punishment, and if she is consenting, there is twenty- five lashes on him and twenty- five on her.’”

ضعيف

The Case of a Person Involved in Carnal Relations in the Form of Kissing or Foreplay - Hadith 7830

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَمَسُّ مِنَ الْمَرْأَةِ شَيْئاً أَ يُفْسِدُ ذَلِكَ صَوْمَهُ أَوْ يَنْقُضُهُ فَقَالَ إِنَّ ذَلِكَ يُكْرَهُ لِلرَّجُلِ الشَّابِّ مَخَافَةَ أَنْ يَسْبِقَهُ الْمَنِيُّ.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ahmad ibn Muhammad from all from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who touches a woman if it destroys his fast or reduces. He (the Imam) said, ‘It is undesirable for a young man for fear from semen discharge.”’

صحيح

The Case of a Person Involved in Carnal Relations in the Form of Kissing or Foreplay - Hadith 7831

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لا تَنْقُضُ الْقُبْلَةُ الصَّوْمَ.

2. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Jamil from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Kissing does not destroy the fast.’”

حسن كالصحيح

The Case of a Person Involved in Carnal Relations in the Form of Kissing or Foreplay - Hadith 7832

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي الصَّائِمِ يُقَبِّلُ الْجَارِيَةَ وَالْمَرْأَةَ فَقَالَ أَمَّا الشَّيْخُ الْكَبِيرُ مِثْلِي وَمِثْلُكَ فَلا بَأْسَ وَأَمَّا الشَّابُّ الشَّبِقُ فَلا لأَنَّهُ لا يُؤْمَنُ وَالْقُبْلَةُ إِحْدَى الشَّهْوَتَيْنِ قُلْتُ فَمَا تَرَى فِي مِثْلِي تَكُونُ لَهُ الْجَارِيَةُ فَيُلاعِبُهَا فَقَالَ لِي إِنَّكَ لَشَبِقٌ يَا أَبَا حَازِمٍ كَيْفَ طُعْمُكَ قُلْتُ إِنْ شَبِعْتُ أَضَرَّنِي وَإِنْ جُعْتُ أَضْعَفَنِي قَالَ كَذَلِكَ أَنَا فَكَيْفَ أَنْتَ وَالنِّسَاءَ قُلْتُ وَلا شَيْ‏ءَ قَالَ وَلَكِنِّي يَا أَبَا حَازِمٍ مَا أَشَاءُ شَيْئاً أَنْ يَكُونَ ذَلِكَ مِنِّي إِلاَّ فَعَلْتُ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man from Mansur ibn Hazim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who kisses a slave-girl or the woman. He (the Imam) said, ‘For an old man like you and I, it is not harmful but for a lustful young man it is negative and not safe; kissing is one of the two lustful activities (sexual intercourse and kissing).’ I (the narrator) then asked, ‘What do you say about a person like me who plays with his slave-girl?’ He (the Imam) asked, ‘Are you lustful, O abu Hazim, how is your desire for food?’ I replied, ‘If I am full it is harmful and if I am hungry then it makes me weak.’ He (the Imam) said, ‘So am I.’ He (the Imam) asked, ‘How are you and women?’ I said, ‘There is nothing.’ He (the Imam) said, ‘O abu Hazim, if I desire something to happen from me I make it happen.’”

صحيح

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day - Hadith 7833

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي رَجُلٍ احْتَلَمَ أَوَّلَ اللَّيْلِ أَوْ أَصَابَ مِنْ أَهْلِهِ ثُمَّ نَامَ مُتَعَمِّداً فِي شَهْرِ رَمَضَانَ حَتَّى أَصْبَحَ قَالَ يُتِمُّ صَوْمَهُ ذَلِكَ ثُمَّ يَقْضِيهِ إِذَا أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ وَيَسْتَغْفِرُ رَبَّهُ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who experiences a wet dream during the night in the month of Ramadan or has sexual intercourse with his wife; then goes to sleep intentionally in the month of Ramadan until the morning. He (the Imam) said, ‘He is required to complete that fast and make its Qada’ (compensatory fast) if he invalidates the fast of the month of Ramadan. He must ask his Lord for forgiveness.’”

صحيح

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day - Hadith 7834

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ الْجَارِيَةَ فِي شَهْرِ رَمَضَانَ ثُمَّ يَنَامُ قَبْلَ أَنْ يَغْتَسِلَ قَالَ يُتِمُّ صَوْمَهُ وَيَقْضِي ذَلِكَ الْيَوْمَ إِلاَّ أَنْ يَسْتَيْقِظَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَإِنِ انْتَظَرَ مَاءً يُسَخَّنُ أَوْ يَسْتَقِي فَطَلَعَ الْفَجْرُ فَلا يَقْضِي يَوْمَهُ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, ‘Alayhim al-Salam, about a man who approaches the slave-girl in the month of Ramadan; then goes to sleep without Ghusl (bath). He (the Imam) said, ‘He is required to complete that fast and fast its Qada’ (compensatory fast), unless he wakes up before dawn and waits to warm up the water or looks for water but it becomes dawn then there is no Qada’ (compensatory fast) upon him.’”

صحيح

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day - Hadith 7835

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُجْنِبُ ثُمَّ يَنَامُ حَتَّى يُصْبِحَ أَ يَصُومُ ذَلِكَ الْيَوْمَ تَطَوُّعاً فَقَالَ أَ لَيْسَ هُوَ بِالْخِيَارِ مَا بَيْنَهُ وَبَيْنَ نِصْفِ النَّهَارِ قَالَ وَسَأَلْتُهُ عَنِ الرَّجُلِ يَحْتَلِمُ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ يُتِمُّ صَوْمَهُ كَمَا هُوَ فَقَالَ لا بَأْسَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who experiences sexual relation (because of which Ghusl (bath) is obligatory); then goes to sleep until the morning, if he can fast that day an optional fast. He (the Imam) said, ‘Up till midday it is up to his choosing.’ I then asked about a man who experiences wet dream during the day in the month of Ramadan; if he completes his fast as it is. He (the Imam) said, ‘It (completing) is not harmful.’”

موثق كالصحيح

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day - Hadith 7836

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنِ ابْنِ سِنَانٍ قَالَ كَتَبَ أَبِي إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَكَانَ يَقْضِي شَهْرَ رَمَضَانَ وَقَالَ إِنِّي أَصْبَحْتُ بِالْغُسْلِ وَأَصَابَتْنِي جَنَابَةٌ فَلَمْ أَغْتَسِلْ حَتَّى طَلَعَ الْفَجْرُ فَأَجَابَهُ (عَلَيْهِ السَّلاَم) لا تَصُمْ هَذَا الْيَوْمَ وَصُمْ غَداً.

4. Ahmad ibn Muhammad has narrated from al-Hajjal from ibn Sinan who has said the following: “My father, once, when doing Qada’ (compensatory fast) of the fast of the month of Ramadan, wrote to abu ‘Abd Allah (a. s.), and asked, ‘I, up till the morning, had Ghusl (bath); then experienced sexual relation (because of which Ghusl (bath) is obligatory) and I did not do Ghusl (bath) until it was dawn. He (the Imam) said, ‘Do not fast that day, fast the next day.’”

صحيح

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day - Hadith 7837

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُجْنِبُ بِاللَّيْلِ فِي شَهْرِ رَمَضَانَ فَنَسِيَ أَنْ يَغْتَسِلَ حَتَّى يَمْضِيَ بِذَلِكَ جُمْعَةٌ أَوْ يَخْرُجَ شَهْرُ رَمَضَانَ قَالَ عَلَيْهِ قَضَاءُ الصَّلاةِ وَالصَّوْمِ.

5. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Ibrahim ibn Maymun who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who experiences sexual relation (because of which Ghusl (bath) is obligatory) during the night in the month of Ramadan and forgets Ghusl (bath) for a whole week or the whole month of Ramadan. He (the Imam) said, ‘He is required to make Qada’ (compensatory fast) Salat (prayer) and the fast.’”

ضعيف على المشهور

The Undesirability of Immersing One’s Head in Water while Fasting - Hadith 7838

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الصَّائِمُ يَسْتَنْقِعُ فِي الْمَاءِ وَلا يَرْتَمِسُ رَأْسُهُ.

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘A man fasting can stay in water but cannot immerse his head in it.’”

حسن

The Undesirability of Immersing One’s Head in Water while Fasting - Hadith 7839

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله صَلَوَاتُ الله عَلَيْهِ قَالَ لا يَرْتَمِسُ الصَّائِمُ وَلا الْمُحْرِمُ رَأْسُهُ فِي الْمَاءِ.

2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One fasting or while in the state of Ihram must not immerse his head in water.’”

حسن

The Undesirability of Immersing One’s Head in Water while Fasting - Hadith 7840

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الصَّائِمُ يَسْتَنْقِعُ فِي الْمَاءِ وَيَصُبُّ عَلَى رَأْسِهِ وَيَتَبَرَّدُ بِالثَّوْبِ وَيَنْضَحُ بِالْمِرْوَحَةِ وَيَنْضَحُ الْبُورِيَاءَ تَحْتَهُ وَلا يَغْمِسُ رَأْسَهُ فِي الْمَاءِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hakam from fro al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘A person fasting can stay in water, pour water on one’s head or cool off with wet cloths, place wet comforting or a wet rug underneath, but must not immerse one’s head in water.’”

صحيح

The Undesirability of Immersing One’s Head in Water while Fasting - Hadith 7841

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الله بْنِ الْهَيْثَمِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لا تُلْزِقْ ثَوْبَكَ إِلَى جَسَدِكَ وَهُوَ رَطْبٌ وَأَنْتَ صَائِمٌ حَتَّى تَعْصِرَهُ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abd Allah ibn al-Haytham from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘You must not attach your wet clothes to your body, when you are fasting, before you wring them.’”

ضعيف

The Undesirability of Immersing One’s Head in Water while Fasting - Hadith 7842

5ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّائِمِ يَسْتَنْقِعُ فِي الْمَاءِ قَالَ لا بَأْسَ وَلَكِنْ لا يَنْغَمِسُ فِيهِ وَالْمَرْأَةُ لا تَسْتَنْقِعُ فِي الْمَاءِ لأَنَّهَا تَحْمِلُ الْمَاءَ بِفَرْجِهَا.

5. Muhammad ibn Yahya and others has narrated from Muhammad ibn Ahmad from al-Sayyariy from Muhammad ibn Ali al- Hamadaniy from Hanan ibn Sadir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who stays in water when he is fasting. He (the Imam) said, ‘It is not harmful, but he must not immerse himself in it and a woman must not stay in water, because she carries water in her urethra.’”

ضعيف

The Undesirability of Immersing One’s Head in Water while Fasting - Hadith 7843

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُثَنًّى الْحَنَّاطِ وَالْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّائِمِ يَرْتَمِسُ فِي الْمَاءِ قَالَ لا وَلا الْمُحْرِمُ قَالَ وَسَأَلْتُهُ عَنِ الصَّائِمِ يَلْبَسُ الثَّوْبَ الْمَبْلُولَ قَالَ لا.

6. A number of our people have narrated from Sahl ibn Ziyad from certain persons of our people from Muthanna’ al-Hannat and al- Hassan al-Sayqal who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is fasting and immerses himself in water. He (the Imam) said, ‘No, he must not do so and also one who is in the state of Ihram.’ He (the narrator) has said that he asked him (the Imam) about one who is fasting, puts on wet clothes. He (the Imam) said, ‘No, he must not do so.’”

ضعيف

Rinsing One’s Mouth and Nostrils while Fasting - Hadith 7844

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الصَّائِمِ يَتَوَضَّأُ لِلصَّلاةِ فَيَدْخُلُ الْمَاءُ حَلْقَهُ فَقَالَ إِنْ كَانَ وُضُوؤُهُ لِصَلاةِ فَرِيضَةٍ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَإِنْ كَانَ وُضُوؤُهُ لِصَلاةِ نَافِلَةٍ فَعَلَيْهِ الْقَضَاءُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who takes wudu’ (ablution) and water enters in his throat. He (the Imam) said, ‘If his wudu’ (ablution) is for an obligatory Salat (prayer) there is not anything on him, but if it is for an optional Salat (prayer); he is required to make its Qada’ (compensatory fast).”’

حسن

Rinsing One’s Mouth and Nostrils while Fasting - Hadith 7845

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الصَّائِمِ يَتَمَضْمَضُ قَالَ لا يَبْلَعْ رِيقَهُ حَتَّى يَبْزُقَ ثَلاثَ مَرَّاتٍ.

2. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from abu Jamilah from Zayd who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who rinses his mouth when he is fasting. He (the Imam) said, ‘He must not swallow his saliva before discharging it out of his mouth three times.’”

ضعيف

Rinsing One’s Mouth and Nostrils while Fasting - Hadith 7846

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله صَلَوَاتُ الله عَلَيْهِ فِي الصَّائِمِ يَتَمَضْمَضُ وَيَسْتَنْشِقُ قَالَ نَعَمْ وَلَكِنْ لا يُبَالِغْ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from those whom he has mentioned who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who rinses his mouth and nostril when he is fasting. He (the Imam) said, ‘Yes, he can do so but he must not swallow it.’”

حسن

Rinsing One’s Mouth and Nostrils while Fasting - Hadith 7847

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ عَنْ يُونُسَ قَالَ الصَّائِمُ فِي شَهْرِ رَمَضَانَ يَسْتَاكُ مَتَى شَاءَ وَإِنْ تَمَضْمَضَ فِي وَقْتِ فَرِيضَتِهِ فَدَخَلَ الْمَاءُ حَلْقَهُ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَقَدْ تَمَّ صَوْمُهُ وَإِنْ تَمَضْمَضَ فِي غَيْرِ وَقْتِ فَرِيضَةٍ فَدَخَلَ الْمَاءُ حَلْقَهُ فَعَلَيْهِ الإِعَادَةُ وَالأَفْضَلُ لِلصَّائِمِ أَنْ لا يَتَمَضْمَضَ.

4. A number of our people have narrated from Sahl ibn Ziyad from al-Rayyan ibn al-Salt from Yunus who said: “One who is fasting in the month of Ramadan can brush his teeth whenever he wants; but if one rinses his mouth during the time of obligatory prayers, and water enters his throat, there is nothing upon him, and he can complete his fast. And if one rinses his mouth in a time other than the time of obligatory prayers, and water enters his throat, one must repeat it (fast again). And it is better for the one fasting not to rinse his mouth.’”

ضعيف على المشهور

The Case of a Fasting Person’s Vomiting, Nauseating or Burping - Hadith 7848

1ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَأَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا تَقَيَّأَ الصَّائِمُ فَعَلَيْهِ قَضَاءُ ذَلِكَ الْيَوْمِ وَإِنْ ذَرَعَهُ مِنْ غَيْرِ أَنْ يَتَقَيَّأَ فَلْيُتِمَّ صَوْمَهُ.

1. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from and Abu Ali al-Ash’ariy from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from ibn Muskan from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one fasting vomits, one is required to make Qada’ (compensatory fast for) that day; and if one feels nausea but does not vomit, one must complete the fast.’”

صحيح

The Case of a Fasting Person’s Vomiting, Nauseating or Burping - Hadith 7849

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا تَقَيَّأَ الصَّائِمُ فَقَدْ أَفْطَرَ وَإِنْ ذَرَعَهُ مِنْ غَيْرِ أَنْ يَتَقَيَّأَ فَلْيُتِمَّ صَوْمَهُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a fasting person vomits, his fast becomes invalid; but for having nausea without vomiting he must complete his fast.’”

صحيح

The Case of a Fasting Person’s Vomiting, Nauseating or Burping - Hadith 7850

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الَّذِي يَذْرَعُهُ الْقَيْ‏ءُ وَهُوَ صَائِمٌ قَالَ يُتِمُّ صَوْمَهُ وَلا يَقْضِي.

3. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan, from Ibn Abi ‘Umayr, from Mu‘awiyah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who feels like vomiting must complete his fast and there is no Qada’ (compensatory fast) on him.’”

مجهول كالصحيح

The Case of a Fasting Person’s Vomiting, Nauseating or Burping - Hadith 7851

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةً عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَخْرُجُ مِنْ جَوْفِهِ الْقَلْسُ حَتَّى يَبْلُغَ الْحَلْقَ ثُمَّ يَرْجِعُ إِلَى جَوْفِهِ وَهُوَ صَائِمٌ قَالَ لَيْسَ بِشَيْ‏ءٍ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man with whose burping something comes up to his throat and then it goes back when he is fasting. He (the Imam) said, ‘He is not obligated for anything .’”

موثق

The Case of a Fasting Person’s Vomiting, Nauseating or Burping - Hadith 7852

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنِ الْقَلْسِ يُفَطِّرُ الصَّائِمَ قَالَ لا.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), was asked about burping if it invalidates the fast. He (the Imam) said, ‘No, it does not invalidate one’s fast.’”

صحيح

The Case of a Fasting Person’s Vomiting, Nauseating or Burping - Hadith 7853

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْقَلْسِ وَهِيَ الْجُشْأَةُ يَرْتَفِعُ الطَّعَامُ مِنْ جَوْفِ الرَّجُلِ مِنْ غَيْرِ أَنْ يَكُونَ تَقَيَّأَ وَهُوَ قَائِمٌ فِي الصَّلاةِ قَالَ لا يَنْقُضُ ذَلِكَ وُضُوءَهُ وَلا يَقْطَعُ صَلاتَهُ وَلا يُفَطِّرُ صِيَامَهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘Abd Allah (a. s.), about burping which is belching and brings food up from the inside of a man without vomiting and when he is standing in Salat (prayer). He (the Imam) said, ‘It does not invalidate his wudu’, destroy his Salat (prayer) or invalidate his fast.’”

صحيح

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping - Hadith 7854

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ أَ يَحْتَجِمُ فَقَالَ إِنِّي أَتَخَوَّفُ عَلَيْهِ أَ مَا يَتَخَوَّفُ عَلَى نَفْسِهِ قُلْتُ مَا ذَا يَتَخَوَّفُ عَلَيْهِ قَالَ الْغَشَيَانَ أَوْ تَثُورَ بِهِ مِرَّةٌ قُلْتُ أَ رَأَيْتَ إِنْ قَوِيَ عَلَى ذَلِكَ وَلَمْ يَخْشَ شَيْئاً قَالَ نَعَمْ إِنْ شَاءَ.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad from af-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who applies cupping when he is fasting. He (the Imam) said, ‘I am afraid for him. Is he not afraid for himself?’ I asked, ‘What is feared for him?’ He (the Imam) said, ‘Fear from fainting or stir up of the gallbladder.’ I then asked, ‘What if he is strong and is not afraid of anything?’ He (the Imam) said, ‘Yes, if he likes.’”

صحيح

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping - Hadith 7855

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْحِجَامَةِ لِلصَّائِمِ قَالَ نَعَمْ إِذَا لَمْ يَخَفْ ضَعْفاً.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Can a man apply cupping when he is fasting?’ He (the Imam) said, ‘Yes, if he is not afraid of weakness.’”

حسن

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping - Hadith 7856

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَدْخُلُ الْحَمَّامَ وَهُوَ صَائِمٌ فَقَالَ لا بَأْسَ مَا لَمْ يَخْشَ ضَعْفاً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about a man who uses the bathhouse when fasting. He (the Imam) said, ‘It is not harmful as long as he is not afraid of becoming weak.’”

صحيح

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping - Hadith 7857

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَدْخُلُ الْحَمَّامَ وَهُوَ صَائِمٌ قَالَ لا بَأْسَ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu Ja‘far (a. s.), about a man who uses the bathhouse when fasting. He (the Imam) said, ‘It is not harmful.’”

ضعيف

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema - Hadith 7858

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ يَشْتَكِي أُذُنَهُ يَصُبُّ فِيهَا الدَّوَاءَ قَالَ لا بَأْسَ بِهِ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Can a man who complains of an ear-ache apply medicine to it?’ He (the Imam) said, ‘It is not harmful.’”

صحيح

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema - Hadith 7859

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّائِمِ يَصُبُّ فِي أُذُنِهِ الدُّهْنَ قَالَ لا بَأْسَ بِهِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Can a fasting man apply oil to his ears?’ He (the Imam) said, ‘It is not harmful.’”

حسن

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema - Hadith 7860

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَنَّهُ سَأَلَهُ عَنِ الرَّجُلِ يَحْتَقِنُ تَكُونُ بِهِ الْعِلَّةُ فِي شَهْرِ رَمَضَانَ فَقَالَ الصَّائِمُ لا يَجُوزُ لَهُ أَنْ يَحْتَقِنَ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from who has said the following: “I once asked him (the Imam) (a. s.), about a man who performs an enema because of an illness in the month of Ramadan. He (the Imam) said, ‘Performing an enema is not permissible when fasting.’”

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema - Hadith 7861

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنِ ابْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّائِمِ يَحْتَجِمُ وَيَصُبُّ فِي أُذُنِهِ الدُّهْنَ قَالَ لا بَأْسَ إِلاَّ السُّعُوطَ فَإِنَّهُ يُكْرَهُ.

4. Ahmad ibn Muhammad from has narrated from Ali ibn al-Husayn from Ahmad ibn Muhammad from ibn al-Hassan from his father from Ali ibn Ribat from ibn Muskan from Layth al-Muradiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a fasting man who applies cupping and oil in his ears. He (the Imam) said, ‘It is not harmful except sniffing snuff, which is undesirable.’”

موثق

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema - Hadith 7862

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ وَالْمَرْأَةِ هَلْ يَصْلُحُ لَهُمَا أَنْ يَسْتَدْخِلا الدَّوَاءَ وَهُمَا صَائِمَانِ قَالَ لا بَأْسَ.

5. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja’far from his brother who has said the following: “I once asked him (the Imam) (a. s.), about the case of a man and woman who apply medicine inside. He (the Imam) said, ‘It is not harmful.’”

صحيح

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema - Hadith 7863

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي التَّلَطُّفِ يَسْتَدْخِلُهُ الإِنْسَانُ وَهُوَ صَائِمٌ فَكَتَبَ لا بَأْسَ بِالْجَامِدِ.

6. Ahmad ibn Muhammad from has narrated from Ali ibn al-Husayn from Muhammad ibn al-Husayn from his father who has said the following: “I once wrote to abu al-Hassan and asked about one’s performing an enema when fasting. He (the Imam) wrote back, ‘It is not harmful with a solid substance (as opposed to liquid).”’

مجهول

The Case of a Fasting Person’s Use of Kohl (Eye Drops or powder) - Hadith 7864

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ الْفَرَّاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي الصَّائِمِ يَكْتَحِلُ قَالَ لا بَأْسَ بِهِ لَيْسَ بِطَعَامٍ وَلا شَرَابٍ. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ الْفَرَّاءِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) مِثْلَهُ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sulayman al-Farra’ from Muhammad ibn Muslim who has said the following: “About a fasting person’s use of kohl (special powder for eye treatment) abu Ja’far (a. s.), has said that it is not harmful, because it is not a drink or food.’” Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Sulayman al-Farra’ from more than one person who have narrated a similar Hadith from abu Ja’far (a. s.).

The Case of a Fasting Person’s Use of Kohl (Eye Drops or powder) - Hadith 7865

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَمَّنْ يُصِيبُهُ الرَّمَدُ فِي شَهْرِ رَمَضَانَ هَلْ يَذُرُّ عَيْنَهُ بِالنَّهَارِ وَهُوَ صَائِمٌ قَالَ يَذُرُّهَا إِذَا أَفْطَرَ وَلا يَذُرُّهَا وَهُوَ صَائِمٌ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d al-Ash’ariy who has said the following: “I once asked al-Rida’ (a. s.), about a man who suffers from an eye-ache in the month of Ramadan; if he can sprinkle his eyes during the day in the month of Ramadan when he is fasting. He (the Imam) said, ’He can do so when he is not fasting but he cannot do so when he is fasting.’”

صحيح

The Case of a Fasting Person’s Use of Kohl (Eye Drops or powder) - Hadith 7866

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْكُحْلِ لِلصَّائِمِ فَقَالَ إِذَا كَانَ كُحْلاً لَيْسَ فِيهِ مِسْكٌ وَلَيْسَ لَهُ طَعْمٌ فِي الْحَلْقِ فَلا بَأْسَ بِهِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who applies kohl when he is fasting. He (the Imam) said, ’If it is a kind of kohl in which there is no musk and has no taste in the throat, then it is not harmful.’”

موثق

A Fasting Person’s Use of Tooth Brush - Hadith 7867

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ السِّوَاكِ لِلصَّائِمِ فَقَالَ نَعَمْ يَسْتَاكُ أَيَّ النَّهَارِ شَاءَ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who brushes his teeth when fasting. He (the Imam) said, ‘Yes, he can brush his teeth any time during the day.’”

حسن

A Fasting Person’s Use of Tooth Brush - Hadith 7868

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ يَسْتَاكُ بِالْمَاءِ قَالَ لا بَأْسَ بِهِ وَقَالَ لا يَسْتَاكُ بِسِوَاكٍ رَطْبٍ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abdillah (a. s.) about a fasting man who brushes his teeth with water. He (the Imam) said, ‘It is not harmful.‘ He added: ‘One must not brush with a wet twig.’”

حسن

A Fasting Person’s Use of Tooth Brush - Hadith 7869

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ كَرِهَ لِلصَّائِمِ أَنْ يَسْتَاكَ بِسِوَاكٍ رَطْبٍ وَقَالَ لا يَضُرُّ أَنْ يَبُلَّ سِوَاكَهُ بِالْمَاءِ ثُمَّ يَنْفُضَهُ حَتَّى لا يَبْقَى فِيهِ شَيْ‏ءٌ.

3. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is undesirable for a fasting person to use a fresh twig as tooth brush; however, it is not harmful to make one’s brush wet with water, then discharge out of one’s mouth so that nothing is left.’”

حسن

A Fasting Person’s Use of Tooth Brush - Hadith 7870

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الصَّائِمِ يَنْزِعُ ضِرْسَهُ قَالَ لا وَلا يُدْمِي فَاهُ وَلا يَسْتَاكُ بِعُودٍ رَطْبٍ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who extracts his tooth when fasting. He (the Imam) said, ‘No, and one must not make his teeth bleed or brush with a fresh twig.’”

موثق

A Fasting Person’s Use of Perfumes - Hadith 7871

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ كَرِهَ الْمِسْكَ أَنْ يَتَطَيَّبَ بِهِ الصَّائِمُ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya, from Ghiyath ibn Ibrahim from Ja’far from his father who has narrated the following: “’Amir al-Mu’minin (a. s.), disliked the use of musk by a fasting person.”’

موثق

A Fasting Person’s Use of Perfumes - Hadith 7872

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ دَاوُدَ بْنِ إِسْحَاقَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَنْهَى عَنِ النَّرْجِسِ فَقُلْتُ جُعِلْتُ فِدَاكَ لِمَ ذَلِكَ فَقَالَ لأَنَّهُ رَيْحَانُ الأَعَاجِمِ. وَأَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّ الأَعَاجِمَ كَانَتْ تَشَمُّهُ إِذَا صَامُوا وَقَالُوا إِنَّهُ يُمْسِكُ الْجُوعَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from Dawud ibn Ishaq al-Hadhdha’ from Muhammad ibn al-Fayd who has said the following: “I once heard abu ‘Abd Allah (a. s.), prohibiting the use of Narcissus. I then said, ‘I pray to Allah to keep my soul in service for your cause, why is that? He (the Imam) said, ’Because it is the perfume of non- Arabs.’ Certain persons of our people have narrated that non- Arabs wear this perfume when fasting and say that it suppresses hunger.’”

مجهول

A Fasting Person’s Use of Perfumes - Hadith 7873

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ كَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا صَامَ تَطَيَّبَ بِالطِّيبِ وَيَقُولُ الطِّيبُ تُحْفَةُ الصَّائِمِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father ‘Abd Allah ibn al-Fadl al- Nawfaliy from al-Hassan ibn Rashid who has said the following: “Abu ’Abd Allah (a. s.), when fasting would use perfumes and say that perfume is the gift of fasting person.’”

ضعيف

A Fasting Person’s Use of Perfumes - Hadith 7874

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الصَّائِمُ يَشَمُّ الرَّيْحَانَ وَالطِّيبَ قَالَ لا بَأْسَ بِهِ. وَرُوِيَ أَنَّهُ لا يَشَمُّ الرَّيْحَانَ لأَنَّهُ يُكْرَهُ لَهُ أَنْ يَتَلَذَّذَ بِهِ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan, from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), ’Can a fasting person smell sweet basil and perfumes?’ He (the Imam) said, ‘It is not harmful.’” It is narrated that he (the Imam) would not smell sweet basil because of his dislike to enjoy such pleasure.

صحيح

A Fasting Person’s Use of Perfumes - Hadith 7875

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْحَائِضُ تَقْضِي الصَّلاةَ قَالَ لا قُلْتُ تَقْضِي الصَّوْمَ قَالَ نَعَمْ قُلْتُ مِنْ أَيْنَ جَاءَ ذَا قَالَ إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ قُلْتُ وَالصَّائِمُ يَسْتَنْقِعُ فِي الْمَاءِ قَالَ نَعَمْ قُلْتُ فَيَبُلُّ ثَوْباً عَلَى جَسَدِهِ قَالَ لا قُلْتُ مِنْ أَيْنَ جَاءَ ذَا قَالَ مِنْ ذَاكَ قُلْتُ الصَّائِمُ يَشَمُّ الرَّيْحَانَ قَالَ لا لأَنَّهُ لَذَّةٌ وَيُكْرَهُ لَهُ أَنْ يَتَلَذَّذَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Hassan ibn ‘Rashid who has said the following: “I once asked abu ‘Abd Allah (a. s.), if a woman because of Hayd (menses) is required to make Qada’ (compensatory) Salat (prayer). He (the Imam) said, ’No, she is not required.’ I then asked about fasting. He (the Imam) said, ‘Yes, she must make Qada’ (compensatory fast for) fasting missed during experiencing Hayd (menses).’ I then asked on what basis it is so.’ He (the Imam) said, ‘The first one who used analogy was Iblis (Satan).’ I then asked, ‘Can a person fasting stay in water?’ He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Can he wear wet clothes?’ He (the Imam) said, ‘No, he cannot do so.’ I then asked, ‘On what basis is this?’ He (the Imam) said, ‘It is from that (there is no analogizing in religion)’ I asked, ‘Can a fasting person use sweet basil?’ He (the Imam) said, ‘No, because it is a pleasure which is undesirable to enjoy.’”

ضعيف

A Fasting Person’s Use of Chewing Gum - Hadith 7876

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ الصَّائِمُ يَمْضَغُ الْعِلْكَ قَالَ لا.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who chews chewing gum when fasting. He (the Imam) said, ‘No, he cannot do so.’”

حسن

A Fasting Person’s Use of Chewing Gum - Hadith 7877

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَا مُحَمَّدُ إِيَّاكَ أَنْ تَمْضَغَ عِلْكاً فَإِنِّي مَضَغْتُ الْيَوْمَ عِلْكاً وَأَنَا صَائِمٌ فَوَجَدْتُ فِي نَفْسِي مِنْهُ شَيْئاً.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), once said to me, ‘O Muhammad, never chew chewing gum because I today did so when I was fasting and I found something from it in my soul.’”

صحيح

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling - Hadith 7878

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الْمَرْأَةِ الصَّائِمَةِ تَطْبُخُ الْقِدْرَ فَتَذُوقُ الْمَرَقَةَ تَنْظُرُ إِلَيْهِ فَقَالَ لا بَأْسَ قَالَ وَسُئِلَ عَنِ الْمَرْأَةِ يَكُونُ لَهَا الصَّبِيُّ وَهِيَ صَائِمَةٌ فَتَمْضَغُ الْخُبْزَ وَتُطْعِمُهُ فَقَالَ لا بَأْسَ وَالطَّيْرَ إِنْ كَانَ لَهَا.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a fasting woman who tastes to examine the salt of a cooking pot. He (the Imam) said, ‘It is not harmful.’” He (the narrator) has said that he asked him (the Imam) about a fasting woman who has a child and she chews the bread to feed him. He (the Imam) said, ‘It is not harmful. So also is the case of a bird that belongs to her.’”

حسن

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling - Hadith 7879

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ لِلطَّبَّاخِ وَالطَّبَّاخَةِ أَنْ يَذُوقَ الْمَرَقَ وَهُوَ صَائِمٌ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from al-Husayn ibn Ziyad from Abu ‘Abd Allah (a. s.) who said, “It is not harmful for a male or female cook to taste the broth while they are fasting.”

ضعيف على المشهور

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling - Hadith 7880

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ فَاطِمَةَ صَلَّى الله عَلَيْهَا كَانَتْ تَمْضَغُ لِلْحَسَنِ ثُمَّ لِلْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا وَهِيَ صَائِمَةٌ فِي شَهْرِ رَمَضَانَ.

3. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Fatimah, ‘Alayha al-Salam, would chew food for al- Hassan and al-Husayn, ‘Alayhim al-Salam, when she was fasting in the month of Ramadan.’”

ضعيف

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling - Hadith 7881

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّائِمِ يَذُوقُ الشَّيْ‏ءَ وَلا يَبْلَعُهُ قَالَ لا.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Ali ibn al-Nu’man from Sa‘id al-’A’raj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of one who while fasting, tastes something but does not swallow. He (the Imam) said, ‘No, it not permissible.’”

صحيح

The Case of a Fly or Mucus Entering the Throat of a Fasting Person - Hadith 7882

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ يَزْدَرِدَ الصَّائِمُ نُخَامَتَهُ.

1. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful if a fasting person swallows his mucus.”’

موثق

The Case of a Fly or Mucus Entering the Throat of a Fasting Person - Hadith 7883

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ سُئِلَ عَنِ الذُّبَابِ يَدْخُلُ حَلْقَ الصَّائِمِ قَالَ لَيْسَ عَلَيْهِ قَضَاءٌ لأَنَّهُ لَيْسَ بِطَعَامٍ.

2. Ali ibn Ibrahim has narrated from Harun ibn Muslim Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has narrated from his ancestors who have said that Ali (a. s.), upon being asked about a fly entering the throat of a fasting person, said, ‘There is no Qada’ (compensatory fast) on him because it is not food.’”

ضعيف

The Case of a Fasting Person’s Keeping a Ring, a Pebble or a Date Stone in His Mouth while Fasting - Hadith 7884

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَعْطَشُ فِي شَهْرِ رَمَضَانَ قَالَ لا بَأْسَ بِأَنْ يَمُصَّ الْخَاتَمَ.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who becomes thirsty in the month of Ramadan. He (the Imam) said, ‘It is not harmful if he sucks his signet.’”

صحيح

The Case of a Fasting Person’s Keeping a Ring, a Pebble or a Date Stone in His Mouth while Fasting - Hadith 7885

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ الْخَاتَمُ فِي فَمِ الصَّائِمِ لَيْسَ بِهِ بَأْسٌ فَأَمَّا النَّوَاةُ فَلا.

2. Ahmad ibn Muhammad from has narrated from Ali ibn al-Husayn from Muhsin ibn Ahmad from Yunus ibn Ya’qub who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘The presence of a signet in the mouth of a fasting person is not harmful, but a date-stone is.’”

مجهول

The Case of Seniors Who Feel Weak when Fasting - Hadith 7886

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ قَالَ الشَّيْخُ الْكَبِيرُ وَالَّذِي يَأْخُذُهُ الْعُطَاشُ وَعَنْ قَوْلِهِ عَزَّ وَجَلَّ فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً قَالَ مِنْ مَرَضٍ أَوْ عُطَاشٍ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “This is about the words of Allah, the most Majestic and Glorious, ‘Those who can afford pay ransom by feeding a destitute.’ (2:184) Abu Ja‘far (a. s.), has said, ‘It is a reference to the old man who becomes thirsty. The words of Allah, most Majestic, most Glorious, “So those who cannot afford to feed sixty destitute persons,” (58:5) is a reference to those who suffer from an illness or thirst.’”

صحيح

The Case of Seniors Who Feel Weak when Fasting - Hadith 7887

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الشَّيْخِ الْكَبِيرِ وَالْعَجُوزِ الْكَبِيرَةِ الَّتِي تَضْعُفُ عَنِ الصَّوْمِ فِي شَهْرِ رَمَضَانَ قَالَ تَصَدَّقُ فِي كُلِّ يَوْمٍ بِمُدِّ حِنْطَةٍ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd al-Malik ibn ‘Utbah al- Hashimiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of an old man and an old woman who are very weak for fasting in the month of Ramadan. He (the Imam) said, ‘They pay a ransom of one mud (a certain measurement) of wheat for every day.’”

صحيح

The Case of Seniors Who Feel Weak when Fasting - Hadith 7888

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَبِيرٍ ضَعُفَ عَنْ صَوْمِ شَهْرِ رَمَضَانَ قَالَ يَتَصَدَّقُ كُلَّ يَوْمٍ بِمَا يُجْزِئُ مِنْ طَعَامِ مِسْكِينٍ.

3. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of an old man who becomes weak because of fasting in the month of Ramadan. He (the Imam) said, ‘He pays a ransom of one meal to a destitute person for every day.’”

حسن

The Case of Seniors Who Feel Weak when Fasting - Hadith 7889

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ الشَّيْخُ الْكَبِيرُ وَالَّذِي بِهِ الْعُطَاشُ لا حَرَجَ عَلَيْهِمَا أَنْ يُفْطِرَا فِي شَهْرِ رَمَضَانَ وَيَتَصَدَّقُ كُلُّ وَاحِدٍ مِنْهُمَا فِي كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ وَلا قَضَاءَ عَلَيْهِمَا فَإِنْ لَمْ يَقْدِرَا فَلا شَيْ‏ءَ عَلَيْهِمَا.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once heard abu Ja‘far (a. s.), say, ‘An old man and one who suffers from thirst have permission not to fast in the month of Ramadan, and instead each one pays a ransom of one mud of food for every day, and thereafter they are not obligated for any Qada’ (compensatory fast). If they cannot afford, they are not obligated for anything.’”

صحيح

The Case of Seniors Who Feel Weak when Fasting - Hadith 7890

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعامُ مِسْكِينٍ قَالَ الَّذِينَ كَانُوا يُطِيقُونَ الصَّوْمَ فَأَصَابَهُمْ كِبَرٌ أَوْ عُطَاشٌ أَوْ شِبْهُ ذَلِكَ فَعَلَيْهِمْ لِكُلِّ يَوْمٍ مُدٌّ.

5. Ahmad ibn Muhammad from has narrated from ibn Faddal from ibn Bukayr from certain persons of our people who have said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘Those who cannot afford, feed sixty destitute persons.’ Abu ‘Abd Allah (a. s.), has said, ‘Those who were able to fast but now because of old age or thirst and so on (cannot fast), must pay one mud of food for every day of fast.’”

The Case of Seniors Who Feel Weak when Fasting - Hadith 7891

6ـ أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُصِيبُهُ الْعُطَاشُ حَتَّى يَخَافَ عَلَى نَفْسِهِ قَالَ يَشْرَبُ بِقَدْرِ مَا يُمْسِكُ بِهِ رَمَقَهُ وَلا يَشْرَبُ حَتَّى يَرْوَى.

6. Ahmad ibn Idris and others have narrated from Muhammad ibn Ahmad from Muhammad ibn al-Husayn from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar who has said the following: “About a man who becomes thirsty and is afraid for his life, abu ‘Abd Allah (a. s.), has said, ‘He can drink to spare his life but not to fill himself up.’”

موثق

The Case of Seniors Who Feel Weak when Fasting - Hadith 7892

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ لَنَا فَتَيَاتٍ وَشُبَّاناً لا يَقْدِرُونَ عَلَى الصِّيَامِ مِنْ شِدَّةِ مَا يُصِيبُهُمْ مِنَ الْعَطَشِ قَالَ فَلْيَشْرَبُوا بِقَدْرِ مَا تَرْوَى بِهِ نُفُوسُهُمْ وَمَا يَحْذَرُونَ.

7. Ali ibn Ibrahim has narrated from ‘Isma‘il ibn Marrar from Yunus from al-Mufaddal ibn ‘Umar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of our young women and man who are not able to fast because of thirst. He (the Imam) said, ‘They can drink to quench their souls and to remove their fear.’”

ضعيف على المشهور

The Case of a Pregnant or Breastfeeding Woman Who Feels Weak when Fasting - Hadith 7893

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ الْحَامِلُ الْمُقْرِبُ وَالْمُرْضِعُ الْقَلِيلَةُ اللَّبَنِ لا حَرَجَ عَلَيْهِمَا أَنْ يُفْطِرَا فِي شَهْرِ رَمَضَانَ لأَنَّهُمَا لا تُطِيقَانِ الصَّوْمَ وَعَلَيْهِمَا أَنْ يَتَصَدَّقَ كُلُّ وَاحِدٍ مِنْهُمَا فِي كُلِّ يَوْمٍ يُفْطِرُ فِيهِ بِمُدٍّ مِنْ طَعَامٍ وَعَلَيْهِمَا قَضَاءُ كُلِّ يَوْمٍ أَفْطَرَتَا فِيهِ تَقْضِيَانِهِ بَعْدُ. مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ هِلالٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) مِثْلَهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once heard abu Ja’far ‘Alayhi al-Salam, say, ‘It is not harmful for a pregnant woman near her childbirth and a breastfeeding woman who has little milk not to fast in the month of Ramadan. They cannot fast, they must pay a ransom of one mud of food for every day and they are required to make Qada’ (compensatory fast), afterward, of every day of fast they have missed/” Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Abd Allah ibn Hilal from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from abu Ja‘far (a. s.), a similar Hadith.

The Limit of Illness That Exempts One from Fasting - Hadith 7894

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ حُمِمْتُ بِالْمَدِينَةِ يَوْماً فِي شَهْرِ رَمَضَانَ فَبَعَثَ إِلَيَّ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) بِقَصْعَةٍ فِيهَا خَلٌّ وَزَيْتٌ وَقَالَ أَفْطِرْ وَصَلِّ وَأَنْتَ قَاعِدٌ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from al-Walid ibn Sabih who has said the following: “Once in al-Madinah, during the month of Ramadan, I had fever, and abu ‘ Abd Allah (a. s.), sent a bowl with olive oil and vinegar in it and said, ’Eat and perform Salat (prayer) in a sitting position.”’

حسن

The Limit of Illness That Exempts One from Fasting - Hadith 7895

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَسْأَلُهُ مَا حَدُّ الْمَرَضِ الَّذِي يُفْطِرُ فِيهِ صَاحِبُهُ وَالْمَرَضِ الَّذِي يَدَعُ صَاحِبُهُ الصَّلاةَ قَائِماً قَالَ بَلِ الإِنْسانُ عَلى‏ نَفْسِهِ بَصِيرَةٌ وَقَالَ ذَاكَ إِلَيْهِ هُوَ أَعْلَمُ بِنَفْسِهِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah who has said the following: “I once wrote to abu ‘Abd Allah (a. s.), asking about the limit of illness because of which one has permission to stop fasting and not to perform Salat (prayer) in a standing position. He (the Imam) said, ‘In fact, man is well aware of his soul,’ it is up to him to decide; he knows about his soul.’”

حسن

The Limit of Illness That Exempts One from Fasting - Hadith 7896

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ مَا حَدُّ الْمَرَضِ الَّذِي يَجِبُ عَلَى صَاحِبِهِ فِيهِ الإِفْطَارُ كَمَا يَجِبُ عَلَيْهِ فِي السَّفَرِ مَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ قَالَ هُوَ مُؤْتَمَنٌ عَلَيْهِ مُفَوَّضٌ إِلَيْهِ فَإِنْ وَجَدَ ضَعْفاً فَلْيُفْطِرْ وَإِنْ وَجَدَ قُوَّةً فَلْيَصُمْهُ كَانَ الْمَرَضُ مَا كَانَ.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Sama‘ah, who has said the following: “I once asked him (the Imam) (a. s.), about the limits of illness because of which it is obligatory on the patient not to fast as is the case on a journey, ‘. . . one who is on a journey or suffers from an illness. . . .’ He (the Imam) said, ‘It is up to him to decide. If he finds weakness, he eats and if he finds strength he fasts, regardless of the degree of illness.’”

موثق

The Limit of Illness That Exempts One from Fasting - Hadith 7897

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الصَّائِمُ إِذَا خَافَ عَلَى عَيْنَيْهِ مِنَ الرَّمَدِ أَفْطَرَ.

4. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a fasting person is afraid about the illness of his eyes, he is allowed to eat.’”

حسن

The Limit of Illness That Exempts One from Fasting - Hadith 7898

5ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَجِدُ فِي رَأْسِهِ وَجَعاً مِنْ صُدَاعٍ شَدِيدٍ هَلْ يَجُوزُ لَهُ الإِفْطَارُ قَالَ إِذَا صُدِّعَ صُدَاعاً شَدِيداً وَإِذَا حُمَّ حُمَّى شَدِيدَةً وَإِذَا رَمِدَتْ عَيْنَاهُ رَمَداً شَدِيداً فَقَدْ حَلَّ لَهُ الإِفْطَارُ.

5. Muhammad ibn Yahya and others has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a fasting man who feels a severe headache if he can eat. He (the Imam) said, ‘If one feels severe headache, a severe fever and a severe eye illness, then it is lawful for him to discontinue his fasting.’”

موثق

The Limit of Illness That Exempts One from Fasting - Hadith 7899

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ بَكْرِ بْنِ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ سَأَلَهُ أَبِي يَعْنِي أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا أَسْمَعُ مَا حَدُّ الْمَرَضِ الَّذِي يُتْرَكُ مِنْهُ الصَّوْمُ قَالَ إِذَا لَمْ يَسْتَطِعْ أَنْ يَتَسَحَّرَ.

6. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Bakr ibn abu Bakr al-Hadramiy who has said the following: “Once my father asked him (abu ‘Abd Allah (a. s.) ) and I was listening, ‘What is the limit of an illness because of which it is permissible to stop fasting?’ He (the Imam) said, ‘It is when one is not able to take Suhur (breakfast in the morning before dawn).”’

حسن

The Limit of Illness That Exempts One from Fasting - Hadith 7900

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ اشْتَكَتْ أُمُّ سَلَمَةَ رَحْمَةُ الله عَلَيْهَا عَيْنَهَا فِي شَهْرِ رَمَضَانَ فَأَمَرَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تُفْطِرَ وَقَالَ عَشَاءُ اللَّيْلِ لِعَيْنِكِ رَدِيٌّ.

7. Ahmad ibn Muhammad from has narrated from al-Husayn ibn Sa‘id from al-Husayn ibn ‘Uthman from Sulayman ibn ‘Amr who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Once in the month of Ramadan ‘Umm Salamah complained of illness of her eyes. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded her to eat, saying, ‘Not to eat until supper can cause the demise of your eyes.’”

ضعيف

The Limit of Illness That Exempts One from Fasting - Hadith 7901

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا حَدُّ الْمَرِيضِ إِذَا نَقَهَ فِي الصِّيَامِ قَالَ ذَلِكَ إِلَيْهِ هُوَ أَعْلَمُ بِنَفْسِهِ إِذَا قَوِيَ فَلْيَصُمْ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn Shu’ayb from Muhammad ibn Muslim who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the limit of the illness that weakens one when fasting. He (the Imam) said, ‘It is up to him to decide; he knows better about his soul and when he is strong he can then fast.’”

صحيح على الظاهر

The Case of One Who Remains Ill for Two Consecutive Months of Ramadan - Hadith 7902

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله صَلَوَاتُ الله عَلَيْهِمَا قَالَ سَأَلْتُهُمَا عَنْ رَجُلٍ مَرِضَ فَلَمْ يَصُمْ حَتَّى أَدْرَكَهُ رَمَضَانٌ آخَرُ فَقَالا إِنْ كَانَ بَرَأَ ثُمَّ تَوَانَى قَبْلَ أَنْ يُدْرِكَهُ رَمَضَانُ الآخَرِ صَامَ الَّذِي أَدْرَكَهُ وَتَصَدَّقَ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ عَلَى مِسْكِينٍ وَعَلَيْهِ قَضَاؤُهُ وَإِنْ كَانَ لَمْ يَزَلْ مَرِيضاً حَتَّى أَدْرَكَهُ رَمَضَانٌ آخَرُ صَامَ الَّذِي أَدْرَكَهُ وَتَصَدَّقَ عَنِ الأَوَّلِ لِكُلِّ يَوْمٍ مُدّاً عَلَى مِسْكِينٍ وَلَيْسَ عَلَيْهِ قَضَاؤُهُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, abu Ja‘far, or abu ‘ Abd Allah, ‘Alayhim al-Salam, about a patient who does not fast until the next month of Ramadan. He (the Imam) said, ‘If he became well but due to laziness did not fast before the next month of Ramadan, he must fast that (month of Ramadan) in which he is and pay a ransom of one mud of food to a destitute person and make Qada’ (compensatory fast) for what is missed. If he remains ill until the next month of Ramadan, he fasts during that which he can fast and pays a ransom of one mud of food to a destitute for what he has missed before. He is not obligated for any Qada’ (compensatory fasting) for what he has missed because of illness.”’

حسن

The Case of One Who Remains Ill for Two Consecutive Months of Ramadan - Hadith 7903

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَمْرَضُ فَيُدْرِكُهُ شَهْرُ رَمَضَانَ وَيَخْرُجُ عَنْهُ وَهُوَ مَرِيضٌ وَلا يَصِحُّ حَتَّى يُدْرِكَهُ شَهْرُ رَمَضَانٍ آخَرُ قَالَ يَتَصَدَّقُ عَنِ الأَوَّلِ وَيَصُومُ الثَّانِيَ فَإِنْ كَانَ صَحَّ فِيمَا بَيْنَهُمَا وَلَمْ يَصُمْ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ آخَرُ صَامَهُمَا جَمِيعاً وَيَتَصَدَّقُ عَنِ الأَوَّلِ.

2. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all Ibn Abi ‘Umayr from Jamil from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about a man who is ill. The month of Ramadan comes and he remains ill until the next month of Ramadan. He (the Imam) said, ‘He pays charity for the first month of Ramadan and fasts the second month of Ramadan. If in between he had become well but did not fast until the next month of Ramadan, he fasts for both and pays charity for the first month of Ramadan.’”

حسن كالصحيح

The Case of One Who Remains Ill for Two Consecutive Months of Ramadan - Hadith 7904

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ قَالَ عَلَيْهِ أَنْ يَصُومَ وَأَنْ يُطْعِمَ كُلَّ يَوْمٍ مِسْكِيناً فَإِنْ كَانَ مَرِيضاً فِيمَا بَيْنَ ذَلِكَ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ فَلَيْسَ عَلَيْهِ إِلاَّ الصِّيَامُ إِنْ صَحَّ وَإِنْ تَتَابَعَ الْمَرَضُ عَلَيْهِ فَلَمْ يَصِحَّ فَعَلَيْهِ أَنْ يُطْعِمَ لِكُلِّ يَوْمٍ مِسْكِيناً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il from Muhammad ibn Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who owes several days of fasting of the month of Ramadan and the next month of Ramadan comes. He (the Imam) said, ‘He is required to fast and feed one destitute for every day. If he had remained ill in between until the next month of Ramadan, he only owes fasting if he becomes well, but if illness continues and he does not become well, he is required to feed one destitute for every day.’”

مجهول

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan - Hadith 7905

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ أَ يَقْضِيهَا مُتَفَرِّقَةً قَالَ لا بَأْسَ بِتَفْرِيقِ قَضَاءِ شَهْرِ رَمَضَانَ إِنَّمَا الصِّيَامُ الَّذِي لا يُفَرَّقُ كَفَّارَةُ الظِّهَارِ وَكَفَّارَةُ الدَّمِ وَكَفَّارَةُ الْيَمِينِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn Ahmad ibn ‘Ashyam from Sulayman ibn Ja’far al- Ja’fariy who has said the following: “I asked abu al-Hassan (a. s.) about a man who owes several days of fast of the month of Ramadan. Can he make Qada’ (compensatory fast) in different times?“ He (the Imam) replied, “It is not harmful to fast Qada’ (compensatory fast) for the fast of the month of Ramadan in different times. The fast that cannot be kept in different times is the fast as expiation because of al-Dhihar (calling one’s wife’s back as one’s mother’s back), the fast as expiation because of blood (committing murder) and the fast as expiation because of disregarding an oath and swearing up on the names of Allah.’”

مجهول

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan - Hadith 7906

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَمَّنْ يَقْضِي شَهْرَ رَمَضَانَ مُنْقَطِعاً قَالَ إِذَا حَفِظَ أَيَّامَهُ فَلا بَأْسَ.

2. Ahmad ibn Muhammad has narrated from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who fasts Qada’ (compensatory fast) for the fast of the month of Ramadan in separate times. He (the Imam) said, It is not harmful if he keeps the number of days without missing.’”

موثق

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan - Hadith 7907

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَفْطَرَ شَيْئاً مِنْ شَهْرِ رَمَضَانَ فِي عُذْرٍ فَإِنْ قَضَاهُ مُتَتَابِعاً أَفْضَلُ وَإِنْ قَضَاهُ مُتَفَرِّقاً فَحَسَنٌ لا بَأْسَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one has missed fasting of the month of Ramadan, for good reasons, it is better to make its Qada’ (compensatory fast) in continued order; but in different times is also valid and it is not harmful.’”

حسن

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan - Hadith 7908

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا كَانَ عَلَى الرَّجُلِ شَيْ‏ءٌ مِنْ صَوْمِ شَهْرِ رَمَضَانَ فَلْيَقْضِهِ فِي أَيِّ شَهْرٍ شَاءَ أَيَّاماً مُتَتَابِعَةً فَإِنْ لَمْ يَسْتَطِعْ فَلْيَقْضِهِ كَيْفَ شَاءَ وَلْيُمَحِّصِ الأَيَّامَ فَإِنْ فَرَّقَ فَحَسَنٌ وَإِنْ تَابَعَ فَحَسَنٌ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith: ‘If one owes fasting of the month of Ramadan, he can make its Qada’ (compensatory fast) in any month that he likes but in a continued order. If he is not able to do so, he then is required to complete its Qada’ (compensatory fast) in a way he can complete. He must keep the number of days clear and without confusion. Fasting in different times is valid as well as in continued order.’”

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan - Hadith 7909

5ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَضَاءِ شَهْرِ رَمَضَانَ فِي ذِي الْحِجَّةِ أَ وَأَقْطَعُهُ قَالَ اقْضِهِ فِي ذِي الْحِجَّةِ وَاقْطَعْهُ إِنْ شِئْتَ.

5. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “This is concerning my question before abu ‘Abd Allah (a. s.), about making Qada’ (compensatory fast) of fast of the month of Ramadan in the month of Dhul al-Hajjah and to discontinue it. He (the Imam) said, ‘You can make its Qada’ (compensatory fast) in Dhul al-Hajjah and discontinue if you like.’”

مرسل كالموثق

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan - Hadith 7910

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ هِلالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ مَرِضَ فِي شَهْرِ رَمَضَانَ فَلَمَّا بَرَأَ أَرَادَ الْحَجَّ كَيْفَ يَصْنَعُ بِقَضَاءِ الصَّوْمِ قَالَ إِذَا رَجَعَ فَلْيَصُمْهُ.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Abd Allah ibn Hilal from ‘Uqbah ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who becomes ill in the month of Ramadan. When he becomes well he decides to perform Hajj. What is he required to do about Qada’ (compensatory fast) of the fast? He (the Imam) said, ‘When he comes back he must do its Qada’ (compensatory fast).’

مجهول

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7911

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصْبِحُ وَهُوَ يُرِيدُ الصِّيَامَ ثُمَّ يَبْدُو لَهُ فَيُفْطِرُ قَالَ هُوَ بِالْخِيَارِ مَا بَيْنَهُ وَبَيْنَ نِصْفِ النَّهَارِ قُلْتُ هَلْ يَقْضِيهِ إِذَا أَفْطَرَ قَالَ نَعَمْ لأَنَّهَا حَسَنَةٌ أَرَادَ أَنْ يَعْمَلَهَا فَلْيُتِمَّهَا قُلْتُ فَإِنَّ رَجُلاً أَرَادَ أَنْ يَصُومَ ارْتِفَاعَ النَّهَارِ أَ يَصُومُ قَالَ نَعَمْ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “This is concerning my question before abu ‘ Abd Allah (a. s.), about a man who with the intention to fast wakes up in the morning, then for a certain reason decides not to fast. He (the Imam) said, ‘Until midday it is his choice to fast or not to fast.’ I then asked, ‘Is he required to make Qada’ (compensatory fast) for such fast if he discontinues it?’ He (the Imam) said, ‘Yes, it is a valid deed that he intended to do and he should complete it.’ I then asked, ‘Can a man who, when the day is up, decide to fast, do so?’ He (the Imam) said, ‘Yes, it is permissible for him to do so.’”

حسن

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7912

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الصَّائِمِ الْمُتَطَوِّعِ تَعْرِضُ لَهُ الْحَاجَةُ قَالَ هُوَ بِالْخِيَارِ مَا بَيْنَهُ وَبَيْنَ الْعَصْرِ وَإِنْ مَكَثَ حَتَّى الْعَصْرِ ثُمَّ بَدَا لَهُ أَنْ يَصُومَ فَإِنْ لَمْ يَكُنْ نَوَى ذَلِكَ فَلَهُ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ إِنْ شَاءَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Husayn ibn ‘Uthman from Sama‘ah ibn Mehran from abu Basir who has said the following: “I once asked abu ‘Abdillah (a. s.) about a man who fasts an optional fast but he faces a certain issue of his needs.“ He (the Imam) replied, ‘He has the choice until al-‘Asr (later afternoon). If he waits until al-‘Asr and then it occurs to him to fast, if he did not have the intention for fasting, he can fast that day, if he wishes.’”

موثق

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7913

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِهِ الصَّائِمُ بِالْخِيَارِ إِلَى زَوَالِ الشَّمْسِ قَالَ ذَلِكَ فِي الْفَرِيضَةِ فَأَمَّا النَّافِلَةُ فَلَهُ أَنْ يُفْطِرَ أَيَّ سَاعَةٍ شَاءَ إِلَى غُرُوبِ الشَّمْسِ.

3. Ahmad ibn Muhammad from has narrated from al-‘Abbas ibn Ma‘ruf from Safwan ibn Yahya from ibn Sinan from ‘Ammar ibn Marwan from Sama‘ah ibn Mehran, from abu ‘Abdillah (a. s.) regarding his saying, ‘A fasting person has the choice until Zawal (declining of the sun toward the west at noontime)’. He said: ‘It is about the obligatory (fast). In the case of the optional (fast), one has the choice to stop fasting any time up to sunset.’”

ضعيف على المشهور معتمد عند ي

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7914

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ صَلَوَاتُ الله عَلَيْهِ فِي الرَّجُلِ يَبْدُو لَهُ بَعْدَ مَا يُصْبِحُ وَيَرْتَفِعُ النَّهَارُ فِي صَوْمِ ذَلِكَ الْيَوْمِ لِيَقْضِيَهُ مِنْ شَهْرِ رَمَضَانَ وَلَمْ يَكُنْ نَوَى ذَلِكَ مِنَ اللَّيْلِ قَالَ نَعَمْ لِيَصُمْهُ وَلْيَعْتَدَّ بِهِ إِذَا لَمْ يَكُنْ أَحْدَثَ شَيْئاً.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “This is about the case of one who only after it is day light, decides to fast that day as Qada’ (compensatory fast) for the fast of the month of Ramadan. He did not have such intention in the night. Abu al-Hassan (a. s.), has said that he can fast that day and count it, if nothing invalidating has taken place before.”

صحيح

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7915

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَتَى أَهْلَهُ فِي يَوْمٍ يَقْضِيهِ مِنْ شَهْرِ رَمَضَانَ قَالَ إِنْ كَانَ أَتَى أَهْلَهُ قَبْلَ زَوَالِ الشَّمْسِ فَلا شَيْ‏ءَ عَلَيْهِ إِلاَّ يَوْمٌ مَكَانَ يَوْمٍ وَإِنْ كَانَ أَتَى أَهْلَهُ بَعْدَ زَوَالِ الشَّمْسِ فَإِنَّ عَلَيْهِ أَنْ يَتَصَدَّقَ عَلَى عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ صَامَ يَوْماً مَكَانَ يَوْمٍ وَصَامَ ثَلاثَةَ أَيَّامٍ كَفَّارَةً لِمَا صَنَعَ.

5. A number of our people have narrated from Ahmad ibn Muhammad from al-FIassan ibn Mahbub from al=FIarith ibn Muhammad from Burayd al- ‘ Ij liy who has said the following: “I once asked abu Ja‘far (a. s.), about a man who when fasting as Qada’ (compensatory fast) for the fast of the month of Ramadan goes to his wife for sexual relation. He (the Imam) said, ‘If it takes place before Zawal (declining of the sun toward the west at noontime), he is not obligated for anything. It is only one day for one day. If it happens after Zawal (declining of the sun toward the west at noontime), he is required to pay charity to ten destitute people, and if he is not able to do so, he is required to fast one day for one day and fast three days as expiation for what he has done.’”

مجهول

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7916

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ تَقْضِي شَهْرَ رَمَضَانَ فَيُكْرِهُهَا زَوْجُهَا عَلَى الإِفْطَارِ فَقَالَ لا يَنْبَغِي لَهُ أَنْ يُكْرِهَهَا بَعْدَ الزَّوَالِ.

6. Ahmad ibn Muhammad from has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Husayn ibn ‘Uthman from Sama‘ah, from abu Basir who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a woman who fasts as Qada’ (compensatory fast) for the fast of the month of Ramadan and her husband forces her to invalidate her fast. He (the Imam) said, ‘It is not proper for him to do so after Zawal (declining of the sun toward the west at noontime)/”

موثق

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days - Hadith 7917

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ صَالِحِ بْنِ عَبْدِ الله الْخَثْعَمِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَنْوِي الصَّوْمَ فَيَلْقَاهُ أَخُوهُ الَّذِي هُوَ عَلَى أَمْرِهِ أَ يُفْطِرُ قَالَ إِنْ كَانَ تَطَوُّعاً أَجْزَأَهُ وَحُسِبَ لَهُ وَإِنْ كَانَ قَضَاءَ فَرِيضَةٍ قَضَاهُ.

7. Ahmad ibn Muhammad has narrated from ibn Faddal from Salih ibn ‘Abd Allah al-Khath’amiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who decides to fast, then he meets his brother who believes as he does; if he can discontinue his fast. He (the Imam) said, ‘If it is optional it will be counted as one day of fasting in his favor, but if it is obligatory Qada’ (compensatory fast), he must do its Qada’ (compensatory fast).”’

مجهول

The Case of One Who Fasts Optionally while He Is Obligated to Make Up for Fasting of the Month of Ramadan He Has Missed - Hadith 7918

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ أَيَّامٌ أَ يَتَطَوَّعُ فَقَالَ لا حَتَّى يَقْضِيَ مَا عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who owes several days of Qada’ (compensatory fast) for the fast of the month of Ramadan if he can fast optional fast. He (the Imam) said, ‘No, he cannot do so before completing Qada’ (compensatory fast) of what is due upon him of the month of Ramadan.’”

مجهول

The Case of One Who Fasts Optionally while He Is Obligated to Make Up for Fasting of the Month of Ramadan He Has Missed - Hadith 7919

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ أَ يَتَطَوَّعُ فَقَالَ لا حَتَّى يَقْضِيَ مَا عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I asked abu ‘Abdillah (a. s.) about a man who owes Qada’ (compensatory fast) of the month of Ramadan if he can fast an optional fast.‘ He (the Imam) replied, ‘No, he cannot do so before completing the Qada’ (compensatory fast) of the month of Ramadan.’”

حسن

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times - Hadith 7920

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَمُوتُ وَعَلَيْهِ صَلاةٌ أَوْ صِيَامٌ قَالَ يَقْضِي عَنْهُ أَوْلَى النَّاسِ بِمِيرَاثِهِ قُلْتُ فَإِنْ كَانَ أَوْلَى النَّاسِ بِهِ امْرَأَةً فَقَالَ لا إِلاَّ الرِّجَالُ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from all Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “This is in regards to my question before abu ‘ Abd Allah (a. s.), about a man who dies when he owes Qada’ (compensatory) Salat (prayer) or fast. He (the Imam) said, The person who has the greatest degree of priority for his legacy carries out its Qada’ (compensatory fast or Salat) on his behalf.’ I then asked, ‘Can such person be a woman?’ He (the Imam) said, ‘No, such person can only be from men.’”

حسن كالصحيح

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times - Hadith 7921

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَدْرَكَهُ شَهْرُ رَمَضَانَ وَهُوَ مَرِيضٌ فَتُوُفِّيَ قَبْلَ أَنْ يَبْرَأَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ وَلَكِنْ يَقْضِي عَنِ الَّذِي يَبْرَأُ ثُمَّ يَمُوتُ قَبْلَ أَنْ يَقْضِيَ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-ffusayn, from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who in the month of Ramadan becomes ill and dies from that illness. He (the Imam) said, ‘He is not obligated for anything; however, Qada’ (compensatory matters) must be completed on behalf of one who gets well, then dies before completing Qada’ (compensatory matters) of what is missed.’”

صحيح

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times - Hadith 7922

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ الأَنْصَارِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا صَامَ الرَّجُلُ شَيْئاً مِنْ شَهْرِ رَمَضَانَ ثُمَّ لَمْ يَزَلْ مَرِيضاً حَتَّى مَاتَ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَإِنْ صَحَّ ثُمَّ مَرِضَ ثُمَّ مَاتَ وَكَانَ لَهُ مَالٌ تُصُدِّقَ عَنْهُ مَكَانَ كُلِّ يَوْمٍ بِمُدٍّ وَإِنْ لَمْ يَكُنْ لَهُ مَالٌ صَامَ عَنْهُ وَلِيُّهُ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from abu Maryam al-Ansariy who has said the following: “Abu ‘Abd Allah (a. s.), has stated this Hadith: ‘If a man fasts certain days of the month of Ramadan during his illness then dies, he is not obligated for anything. However, if he becomes well, then becomes ill then dies and leaves behind a certain amount of asset, for every day, one mud of food must be given on his behalf, and if he has not left behind any assets, his guardian must fast on his behalf.’”

ضعيف على المشهور

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times - Hadith 7923

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُوتُ وَعَلَيْهِ دَيْنٌ مِنْ شَهْرِ رَمَضَانَ مَنْ يَقْضِي عَنْهُ قَالَ أَوْلَى النَّاسِ بِهِ قُلْتُ وَإِنْ كَانَ أَوْلَى النَّاسِ بِهِ امْرَأَةً قَالَ لا إِلاَّ الرِّجَالُ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman from those whom he has mentioned who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who dies and owes fast of the month of Ramadan and about who is responsible to complete its Qada’ (compensatory fast) on his behalf. He (the Imam) said, ‘The one who has the greatest degree of priority in the matter about him completes Qada’ (compensatory fast) on his behalf.’ I then asked, ‘Can such person be a woman?’ He (the Imam) said, ‘No, such person can only be from men.’”

ضعيف

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times - Hadith 7924

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى الأَخِيرِ (عَلَيْهِ السَّلاَم) رَجُلٌ مَاتَ وَعَلَيْهِ قَضَاءٌ مِنْ شَهْرِ رَمَضَانَ عَشَرَةُ أَيَّامٍ وَلَهُ وَلِيَّانِ هَلْ يَجُوزُ لَهُمَا أَنْ يَقْضِيَا عَنْهُ جَمِيعاً خَمْسَةَ أَيَّامٍ أَحَدُ الْوَلِيَّيْنِ وَخَمْسَةَ أَيَّامٍ الآخَرُ فَوَقَّعَ (عَلَيْهِ السَّلاَم) يَقْضِي عَنْهُ أَكْبَرُ وَلِيِّهِ عَشَرَةَ أَيَّامٍ وِلاءً إِنْ شَاءَ الله.

5. Muhammad ibn Yahya has narrated from Muhammad (ibn al-Hassan al-Saffar) who has said the following: “I once wrote to the last (abu Muhammad al-‘Askariy) (a. s.), and asked, ‘A man has died, and owes Qada’ (compensatory fast) of the month of Ramadan which are ten days and has left behind two guardians. Is it permissible that the two together complete Qada’ (compensatory fast) of such fast five days each guardian?’ He (the Imam) signed the answer that said, ‘The eldest of his guardians completes ten days of Qada’ (compensatory fast) as a guardian by the will of Allah.’”

صحيح

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times - Hadith 7925

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ إِذَا مَاتَ رَجُلٌ وَعَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ عِلَّةٍ فَعَلَيْهِ أَنْ يَتَصَدَّقَ عَنِ الشَّهْرِ الأَوَّلِ وَيَقْضِيَ الشَّهْرَ الثَّانِيَ.

6. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Ali al-Washsha’ who has said the following: “I once heard al-Rida’ (a. s.), say, ‘When a man dies, and he owes fast for two consecutive months for a certain reason, it is upon him to give charity for one month and complete Qada’ (compensatory fast) of the second month.”’

ضعيف على المشهور

Children’s Fasting and When They Owe Fasting - Hadith 7926

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّا نَأْمُرُ صِبْيَانَنَا بِالصِّيَامِ إِذَا كَانُوا بَنِي سَبْعِ سِنِينَ بِمَا أَطَاقُوا مِنْ صِيَامِ الْيَوْمِ فَإِنْ كَانَ إِلَى نِصْفِ النَّهَارِ وَأَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ فَإِذَا غَلَبَهُمُ الْعَطَشُ وَالْغَرَثُ أَفْطَرُوا حَتَّى يَتَعَوَّدُوا الصَّوْمَ وَيُطِيقُوهُ فَمُرُوا صِبْيَانَكُمْ إِذَا كَانُوا أَبْنَاءَ تِسْعِ سِنِينَ بِمَا أَطَاقُوا مِنْ صِيَامٍ فَإِذَا غَلَبَهُمُ الْعَطَشُ أَفْطَرُوا.

1. Ali ibn Ibrahim has narrated from his father [from ibn abu ‘ Umayr] from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘We command our children, when they are seven years old, to fast as long as they can. In midday or more if thirst increases, they stop fasting so they develop endurance. You should command your children to fast, when they are nine years old, for as long as they can fast. When thirst increases they can stop fasting.’”

حسن

Children’s Fasting and When They Owe Fasting - Hadith 7927

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي كَمْ يُؤْخَذُ الصَّبِيُّ بِالصِّيَامِ قَالَ مَا بَيْنَهُ وَبَيْنَ خَمْسَ عَشْرَةَ سَنَةً وَأَرْبَعَ عَشْرَةَ سَنَةً فَإِنْ هُوَ صَامَ قَبْلَ ذَلِكَ فَدَعْهُ وَلَقَدْ صَامَ ابْنِي فُلانٌ قَبْلَ ذَلِكَ فَتَرَكْتُهُ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Fadalah ibn Ayyub from Mu‘awiyah ibn Wahab who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of children when they are required to fast. He (the Imam) said, ‘They must fast when they are fifteen and fourteen years old. If they fast before this then allow them to do so. My son, so and so fasted before such time and I allowed him to do so.’”

صحيح

Children’s Fasting and When They Owe Fasting - Hadith 7928

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الصَّبِيِّ مَتَى يَصُومُ قَالَ إِذَا قَوِيَ عَلَى الصِّيَامِ.

3. Ahmad ibn Muhammad from has narrated from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a child when he is required to fast. He (the Imam) said, ‘When he is able to fast he must fast.’”

موثق

Children’s Fasting and When They Owe Fasting - Hadith 7929

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَطَاقَ الْغُلامُ صِيَامَ ثَلاثَةِ أَيَّامٍ مُتَتَابِعَةٍ فَقَدْ وَجَبَ عَلَيْهِ صِيَامُ شَهْرِ رَمَضَانَ.

4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When a boy is able to fast for three days continuously it is obligatory on him to fast in the month of Ramadan.’”

ضعيف على المشهور

The Case of One Who Becomes a Muslim during the Month of Ramadan - Hadith 7930

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَسْلَمَ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ مَا عَلَيْهِ مِنْ صِيَامِهِ قَالَ لَيْسَ عَلَيْهِ إِلاَّ مَا أَسْلَمَ فِيهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of one who becomes a Muslim in the middle of the month of Ramadan, if he owes any fast. He (the Imam) said, ‘There is no fast upon him except that (day) in which he has become a Muslim.”’

حسن

The Case of One Who Becomes a Muslim during the Month of Ramadan - Hadith 7931

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ كَانَ يَقُولُ فِي رَجُلٍ أَسْلَمَ فِي نِصْفِ شَهْرِ رَمَضَانَ إِنَّهُ لَيْسَ عَلَيْهِ إِلاَّ مَا يَسْتَقْبِلُ.

2. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin, Ali ‘Alayhi al-Salam, about one who accepts Islam in the middle of the month of Ramadan would say that he is not obligated for anything of fasting except for the coming days.”

ضعيف

The Case of One Who Becomes a Muslim during the Month of Ramadan - Hadith 7932

3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْمٍ أَسْلَمُوا فِي شَهْرِ رَمَضَانَ وَقَدْ مَضَى مِنْهُ أَيَّامٌ هَلْ عَلَيْهِمْ أَنْ يَصُومُوا مَا مَضَى مِنْهُ أَوْ يَوْمَهُمُ الَّذِي أَسْلَمُوا فِيهِ فَقَالَ لَيْسَ عَلَيْهِمْ قَضَاءٌ وَلا يَوْمُهُمُ الَّذِي أَسْلَمُوا فِيهِ إِلاَّ أَنْ يَكُونُوا أَسْلَمُوا قَبْلَ طُلُوعِ الْفَجْرِ.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “This is concerning my question before abu ‘Abd Allah (a. s.), about the case of a people who accept Islam in the month of Ramadan from which several days have passed; if there is any fast upon them of the past days or that it is just the day in which they accepted Islam. He (the Imam) said, ‘They are not obligated for anything, not even the day in which they accept Islam except if they accept Islam before dawn.’”

صحيح

Undesirability of Traveling in the Month of Ramadan - Hadith 7933

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْخُرُوجِ إِذَا دَخَلَ شَهْرُ رَمَضَانَ قَالَ لا إِلاَّ فِيمَا أُخْبِرُكَ بِهِ خُرُوجٌ إِلَى مَكَّةَ أَوْ غَزْوٌ فِي سَبِيلِ الله أَوْ مَالٌ تَخَافُ هَلاكَهُ أَوْ أَخٌ تُرِيدُ وَدَاعَهَ وَإِنَّهُ لَيْسَ أَخاً مِنَ الأَبِ وَالأُمِّ.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah forms who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about commencing a journey when the month of Ramadan has just arrived. He (the Imam) said, ‘No, except that which I tell you. Traveling to Makkah, travelling in an armed expedition for the cause of Allah, for protection of an asset that is feared for its destruction, and to say farewell to and escort a brother and it applies not only to your brother from your father and mother, are permissible.”’

ضعيف

Undesirability of Traveling in the Month of Ramadan - Hadith 7934

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدْخُلُ شَهْرُ رَمَضَانَ وَهُوَ مُقِيمٌ لا يُرِيدُ بَرَاحاً ثُمَّ يَبْدُو لَهُ بَعْدَ مَا يَدْخُلُ شَهْرُ رَمَضَانَ أَنْ يُسَافِرَ فَسَكَتَ فَسَأَلْتُهُ غَيْرَ مَرَّةٍ فَقَالَ يُقِيمُ أَفْضَلُ إِلاَّ أَنْ يَكُونَ لَهُ حَاجَةٌ لا بُدَّ مِنَ الْخُرُوجِ فِيهَا أَوْ يَتَخَوَّفَ عَلَى مَالِهِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who when the month of Ramadan arrives is at home and does not want to travel; then it occurs to him, when it is the month of Ramadan, to travel. He (the Imam) remained quiet and I asked several times then he (the Imam) said, ‘Staying home is better unless he has a certain need for which it is necessary for him to travel or is afraid for his assets.’”

حسن

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7935

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَوْلُ الله عَزَّ وَجَلَّ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ قَالَ مَا أَبْيَنَهَا مَنْ شَهِدَ فَلْيَصُمْهُ وَمَنْ سَافَرَ فَلا يَصُمْهُ.

1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Abd al-’Aziz al-‘Abdiy from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘Whoever among you is present (at home) in the month of Ramadan must fast.’ (2:185) He (the Imam) said, ‘It cannot be more vivid than this, those present must fast and those on a journey must not fast.’”

ضعيف

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7936

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله عَزَّ وَجَلَّ تَصَدَّقَ عَلَى مَرْضَى أُمَّتِي وَمُسَافِرِيهَا بِالتَّقْصِيرِ وَالإِفْطَارِ أَ يَسُرُّ أَحَدَكُمْ إِذَا تَصَدَّقَ بِصَدَقَةٍ أَنْ تُرَدَّ عَلَيْهِ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “I once, heard abu ‘Abd Allah (a. s.), state this Hadith: ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said that Allah, most Majestic, most Glorious, has granted a charity to those of my followers who are not in good health and those on a journey to reduce their Salat (prayer) and stop fasting. Does it make any of you happy to reject a charity given to you?”’

صحيح

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7937

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الصَّائِمُ فِي السَّفَرِ فِي شَهْرِ رَمَضَانَ كَالْمُفْطِرِ فِيهِ فِي الْحَضَرِ ثُمَّ قَالَ إِنَّ رَجُلاً أَتَى النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله أَصُومُ شَهْرَ رَمَضَانَ فِي السَّفَرِ فَقَالَ لا فَقَالَ يَا رَسُولَ الله إِنَّهُ عَلَيَّ يَسِيرٌ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله عَزَّ وَجَلَّ تَصَدَّقَ عَلَى مَرْضَى أُمَّتِي وَمُسَافِرِيهَا بِالإِفْطَارِ فِي شَهْرِ رَمَضَانَ أَ يُعْجِبُ أَحَدَكُمْ لَوْ تَصَدَّقَ بِصَدَقَةٍ أَنْ تُرَدَّ عَلَيْهِ.

3. Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd al-Malik ibn ‘Utbah from Ishaq ibn ‘Ammar from Yahya ibn abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who fasts on a journey in the month of Ramadan is like one who invalidates his fast while at home.’ He (the Imam) then said, ‘Once a man came to the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, “O Messenger of Allah, can I fast in the month of Ramadan on a journey?” He (the Messenger of Allah) replied, “No, you cannot fast on a journey.” He said, “O Messenger of Allah, it is very easy for me.” The Messenger of Allah said, “Allah, most Majestic, most Glorious, has given charity to those of my followers who are on a journey and those who are not in a good health to stop fasting in the month of Ramadan. Does it make any of you feel happy to reject a charity granted to you?””’

موثق على الظه ر

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7938

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) خِيَارُ أُمَّتِي الَّذِينَ إِذَا سَافَرُوا أَفْطَرُوا وَقَصَّرُوا وَإِذَا أَحْسَنُوا اسْتَبْشَرُوا وَإِذَا أَسَاءُوا اسْتَغْفَرُوا وَشِرَارُ أُمَّتِي الَّذِينَ وُلِدُوا فِي النِّعَمِ وَغُذُّوا بِهِ يَأْكُلُونَ طَيِّبَ الطَّعَامِ وَيَلْبَسُونَ لَيِّنَ الثِّيَابِ وَإِذَا تَكَلَّمُوا لَمْ يَصْدُقُوا.

4. Ahmad ibn Muhammad from Salih ibn Sa‘id from Aban ibn Taghlib who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith: ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “The virtuous among my followers are those who, when on a journey, stop fasting and reduce their Salat (prayer), when receiving a favor they take it as good news and when doing a sin ask for forgiveness. The evildoers among my followers are those who are born in bounties and feed on it, who eat fine food, wear soft clothes and when speaking do not tell the truth.’””

مجهول

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7939

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا خَرَجَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ مُسَافِراً أَفْطَرَ وَقَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) خَرَجَ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فِي شَهْرِ رَمَضَانَ وَمَعَهُ النَّاسُ وَفِيهِمُ الْمُشَاةُ فَلَمَّا انْتَهَى إِلَى كُرَاعِ الْغَمِيمِ دَعَا بِقَدَحٍ مِنْ مَاءٍ فِيمَا بَيْنَ الظُّهْرِ وَالْعَصْرِ فَشَرِبَ وَأَفْطَرَ ثُمَّ أَفْطَرَ النَّاسُ مَعَهُ وَثَمَّ أُنَاسٌ عَلَى صَوْمِهِمْ فَسَمَّاهُمُ الْعُصَاةَ وَإِنَّمَا يُؤْخَذُ بِآخِرِ أَمْرِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه).

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya ‘Is ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When a man goes out on a journey in the month of Ramadan he stops fasting.’ He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once in the month of Ramadan left al-Madinah for Makkah along with people, among them were those who walked on foot. When they arrived at Kura‘ al-Ghaym (name of a place) He (the Messenger of Allah) asked for a bowl of water between al-Zuhr and al-‘ Asr time, he drank and stopped fasting, then people stopped fasting along with him. Certain people continued fasting. He (the Messenger of Allah) called them disobedient ones. It is the last commandment of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, which is effective.’”

صحيح

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7940

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَمَّى رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَوْماً صَامُوا حِينَ أَفْطَرَ وَقَصَّرَ عُصَاةً وَقَالَ هُمُ الْعُصَاةُ إِلَى يَوْمِ الْقِيَامَةِ وَإِنَّا لَنَعْرِفُ أَبْنَاءَهُمْ وَأَبْنَاءَ أَبْنَائِهِمْ إِلَى يَوْمِنَا هَذَا.

6. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, named a people ‘disobedient’ when they fasted when he stopped fasting and reduced his Salat (prayer).’ He (the Imam) then said, ‘They are disobedient till this day and will remain so till the Day of Judgment. I know their children and the children of their children up to this, our day.’”

حسن

Undesirability (unlawfulness) of Fast on a Journey - Hadith 7941

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لَوْ أَنَّ رَجُلاً مَاتَ صَائِماً فِي السَّفَرِ مَا صَلَّيْتُ عَلَيْهِ.

7. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from Sulayman ibn Sama‘ah, from Ali ibn ‘Isma‘il from Muhammad ibn Hakim who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘If a man while on a journey and fasting dies, I will not perform Salat (prayer) (of dead people) for him.’”

ضعيف

The Case of One Who Fasts on a Journey out of Ignorance - Hadith 7942

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ رَجُلٌ صَامَ فِي السَّفَرِ فَقَالَ إِنْ كَانَ بَلَغَهُ أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) نَهَى عَنْ ذَلِكَ فَعَلَيْهِ الْقَضَاءُ وَإِنْ لَمْ يَكُنْ بَلَغَهُ فَلا شَيْ‏ءَ عَلَيْهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who fasts on journey. He (the Imam) said, ‘If he is informed that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited fasting on a journey, he is required to complete its Qada’ (compensatory fast) but if such information has not reached him, he is not obligated for anything/”

حسن

The Case of One Who Fasts on a Journey out of Ignorance - Hadith 7943

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ صَامَ فِي السَّفَرِ بِجَهَالَةٍ لَمْ يَقْضِهِ.

2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who fasts on a journey because of ignorance is not required to complete its Qada’ (compensatory fast)/”

صحيح

The Case of One Who Fasts on a Journey out of Ignorance - Hadith 7944

3ـ صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا سَافَرَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ أَفْطَرَ وَإِنْ صَامَهُ بِجَهَالَةٍ لَمْ يَقْضِهِ.

3. From Safwan ibn Yahya has narrated from ‘Abd Allah ibn Muskan from Layth al-Muradiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one travels in the month of Ramadan he must stop fasting; but if he fasts because of ignorance, he is not required to complete its Qada’ (compensatory fast).”

صحيح

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7945

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُكَارِي وَالْجَمَّالُ الَّذِي يَخْتَلِفُ وَلَيْسَ لَهُ مُقَامٌ يُتِمُّ الصَّلاةَ وَيَصُومُ شَهْرَ رَمَضَانَ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from af-Fadf ibn Shadhan from all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Mule and camel owners who transport people on hire and frequently travel to certain places and have no station (permanent residence), must perform their Salat (prayer) complete, and fast in the month of Ramadan.”’

حسن كالصحيح

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7946

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ لا يُفْطِرُ الرَّجُلُ فِي شَهْرِ رَمَضَانَ إِلاَّ فِي سَبِيلِ حَقٍّ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “He (the Imam) (a. s.), has said, ‘One must not stop fasting in the month of Ramadan except in the way of truth.’”

حسن

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7947

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ مَنْ سَافَرَ قَصَّرَ وَأَفْطَرَ إِلاَّ أَنْ يَكُونَ رَجُلاً سَفَرُهُ إِلَى صَيْدٍ أَوْ فِي مَعْصِيَةِ الله أَوْ رَسُولاً لِمَنْ يَعْصِي الله أَوْ فِي طَلَبِ شَحْنَاءَ أَوْ سِعَايَةِ ضَرَرٍ عَلَى قَوْمٍ مُسْلِمِينَ.

3. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu Ayyub from Muhammad ibn Marwan who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘On a journey one must reduce Salat (prayer) and stop fasting unless one’s journey is because of hunting or it is in disobedience to Allah or is a messenger of one who disobeys Allah or is for seeking enmity and has slanderous reasons to cause harms to Muslims.’”

ضعيف على المشهور

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7948

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُشَيِّعُ أَخَاهُ فِي شَهْرِ رَمَضَانَ فَيَبْلُغُ مَسِيرَةَ يَوْمٍ أَوْ مَعَ رَجُلٍ مِنْ إِخْوَانِهِ أَ يُفْطِرُ أَوْ يَصُومُ قَالَ يُفْطِرُ.

4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Hafs ibn Sa‘id ibn Yasar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who escorts his brother in the month of Ramadan until he travels the distance of one day’s journey or with a man from his brothers if he is required to fast. He (the Imam) said, ‘He is required to stop fasting.’”

مجهول

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7949

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي الرَّجُلِ يُشَيِّعُ أَخَاهُ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلاثَةٍ قَالَ إِنْ كَانَ فِي شَهْرِ رَمَضَانَ فَلْيُفْطِرْ قُلْتُ أَيُّمَا أَفْضَلُ يَصُومُ أَوْ يُشَيِّعُهُ قَالَ يُشَيِّعُهُ إِنَّ الله عَزَّ وَجَلَّ قَدْ وَضَعَهُ عَنْهُ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “This is about the case of a man who escorts his brother for a distance of one, two or three days’ journey. One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘If it is in the month of Ramadan, he must stop fasting.’ I then asked which is more virtuous, fasting or escorting. He (the Imam) said, ‘Escorting is more virtuous; Allah, most Majestic, most Glorious, has exempted him from fasting.’”

صحيح

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7950

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ مِنْ أَصْحَابِي قَدْ جَاءَنِي خَبَرُهُ مِنَ الأَعْوَصِ وَذَلِكَ فِي شَهْرِ رَمَضَانَ أَتَلَقَّاهُ وَأُفْطِرُ قَالَ نَعَمْ قُلْتُ أَتَلَقَّاهُ وَأُفْطِرُ أَوْ أُقِيمُ وَأَصُومُ قَالَ تَلَقَّاهُ وَأَفْطِرْ.

6. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthaman who has said the following: “I once asked abu Ja‘far (a. s.), about the case of one of my friends who has come to al- ’A‘was in the month of Ramadan; if I can go to meet him and stop fasting. He (the Imam) said, ‘Yes, you can do so.’ I then asked, ‘Should I go to meet him and stop fasting or stay home and fast?’ He (the Imam) said, ‘You should go to meet him and stop fasting.’”

ضعيف على المشهور

Those Who Do or Do Not Have to Break Their Fast on a Journey - Hadith 7951

7ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عِدَّةٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ الرَّجُلُ يُشَيِّعُ أَخَاهُ فِي شَهْرِ رَمَضَانَ الْيَوْمَ وَالْيَوْمَيْنِ قَالَ يُفْطِرُ وَيَقْضِي قِيلَ لَهُ فَذَلِكَ أَفْضَلُ أَوْ يُقِيمُ وَلا يُشَيِّعُهُ قَالَ يُشَيِّعُهُ وَيُفْطِرُ فَإِنَّ ذَلِكَ حَقٌّ عَلَيْهِ.

7. Humayd ibn Ziyad has narrated from ibn Sama‘ah, from ‘Iddah from Aban ibn ‘Uthman from Zurarah, from abi Ja'far (a. s.): “I asked about a man who escorts his brother in the month of Ramadan for a distance of one day’s journey or two days.“ He (the Imam) said, ‘He should break his fast and complete its Qada’ (compensatory fast).’ It then was asked, ‘Is escorting more virtuous or is staying home to fast more virtuous?‘ He replied, ‘Escorting and breaking the fast is more virtuous; it is a right on him.”’

مرسل كالموثق

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey - Hadith 7952

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ وَاسِعٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ خَرَجَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنَ الْمَدِينَةِ فِي أَيَّامٍ بَقِينَ مِنْ شَعْبَانَ فَكَانَ يَصُومُ ثُمَّ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ وَهُوَ فِي السَّفَرِ فَأَفْطَرَ فَقِيلَ لَهُ تَصُومُ شَعْبَانَ وَتُفْطِرُ شَهْرَ رَمَضَانَ فَقَالَ نَعَمْ شَعْبَانُ إِلَيَّ إِنْ شِئْتُ صُمْتُ وَإِنْ شِئْتُ لا وَشَهْرُ رَمَضَانَ عَزْمٌ مِنَ الله عَزَّ وَجَلَّ عَلَيَّ الإِفْطَارُ.

1. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Muhammad ibn ‘Abd Allah ibn Wash from ‘Isma‘il ibn Sahl from a man who has said the following: “Once abu ‘Abd Allah (a. s.), commenced a journey just a few days before the end of the month of al-Sha‘ban and he (the Imam) was fasting. The month of Ramadan then started while he (the Imam) was still on his journey but he stopped fasting. He (the Imam) was asked, ‘How is it that you have been fasting in the month of al-Sha‘ban and stopped fasting in the month of Ramadan?’ He (the Imam) said, ‘In the case of the month of al-Sha‘ban it is up to me to fast or not to fast: however, in the case of the month of Ramadan it is the commandment of Allah, most Majestic, most Glorious, to stop fasting (on a journey).’”

ضعيف

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey - Hadith 7953

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلالٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عُذَافِرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَصُومُ هَذِهِ الثَّلاثَةَ الأَيَّامِ فِي الشَّهْرِ فَرُبَّمَا سَافَرْتُ وَرُبَّمَا أَصَابَتْنِي عِلَّةٌ فَيَجِبُ عَلَيَّ قَضَاؤُهَا قَالَ فَقَالَ لِي إِنَّمَا يَجِبُ الْفَرْضُ فَأَمَّا غَيْرُ الْفَرْضِ فَأَنْتَ فِيهِ بِالْخِيَارِ قُلْتُ بِالْخِيَارِ فِي السَّفَرِ وَالْمَرَضِ قَالَ فَقَالَ الْمَرَضُ قَدْ وَضَعَهُ الله عَزَّ وَجَلَّ عَنْكَ وَالسَّفَرُ إِنْ شِئْتَ فَاقْضِهِ وَإِنْ لَمْ تَقْضِهِ فَلا جُنَاحَ عَلَيْكَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn Hilal from ‘Amr ibn ‘Uthman from ‘Adhafir who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I fast these three days of the month but perhaps I travel or become ill, am I required to complete its Qada’ (compensatory fast)? He (the Imam) said, ‘Qada’ (compensatory fast) is obligatory for obligatory fast which is missed. In the case of optional fast it is up to you.’ I then asked, ‘Is it up to one’s choice even when on a journey and in illness?’ He (the Imam) said, ‘In the case of illness Allah, most Majestic, most Glorious, has exempted you, but in the case of journey you can complete its Qada’ (compensatory fast) and if you did not do so it is not harmful.’”

ضعيف

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey - Hadith 7954

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ صَوْمِ ثَلاثَةِ أَيَّامٍ فِي الشَّهْرِ هَلْ فِيهِ قَضَاءٌ عَلَى الْمُسَافِرِ قَالَ لا.

3. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d al-Ash’ariy who has said the following: “I once asked al-Rida’ (a. s.), about the case of the three days’ fasting every month, if Qada’ (compensatory fast) is required from a traveler. He (the Imam) said, ‘No, he is not required to fast.’”

صحيح

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey - Hadith 7955

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْمَرْزُبَانِ بْنِ عِمْرَانَ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلاَم) أُرِيدُ السَّفَرَ فَأَصُومُ لِشَهْرِيَ الَّذِي أُسَافِرُ فِيهِ قَالَ لا قُلْتُ فَإِذَا قَدِمْتُ أَقْضِيهِ قَالَ لا كَمَا لا تَصُومُ كَذَلِكَ لا تَقْضِي.

4. Ahmad ibn Muhammad has narrated from al-Marzuban ibn ‘Imran who has said the following: “I once asked al-Rida’ (a. s.), that I like to travel; can I fast in the month in which I am on a journey? He (the Imam) said, ‘No, you cannot do so.’ ‘Can I complete its Qada’ (compensatory fast) when I come home?’ I asked. He (the Imam) said, ‘No, just as you cannot fast in the same way you cannot carry out its Qada’ (compensatory fast).”’

حسن

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey - Hadith 7956

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ بِلالٍ عَنِ الْحَسَنِ بْنِ بَسَّامٍ الْجَمَّالِ عَنْ رَجُلٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فِي شَعْبَانَ وَهُوَ صَائِمٌ ثُمَّ رَأَيْنَا هِلالَ شَهْرِ رَمَضَانَ فَأَفْطَرَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَمْسِ كَانَ عَنْ شَعْبَانَ وَأَنْتَ صَائِمٌ وَالْيَوْمُ مِنْ شَهْرِ رَمَضَانَ وَأَنْتَ مُفْطِرٌ فَقَالَ إِنَّ ذَاكَ تَطَوُّعٌ وَلَنَا أَنْ نَفْعَلَ مَا شِئْنَا وَهَذَا فَرْضٌ فَلَيْسَ لَنَا أَنْ نَفْعَلَ إِلاَّ مَا أُمِرْنَا.

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Bilal from al-Hassan ibn Bassam al-Jammal from a man who has said the following: “I once was with abu ‘Abd Allah (a. s.), between Makkah and al-Madinah in the month of al-Sha‘ban and he (the Imam) was fasting; then we saw the crescent of the month of Ramadan and he (the Imam) stopped fasting. I then said, ‘I pray to Allah to keep my soul in service for your cause, yesterday was of the month of al-Sha‘ban and you were fasting, but today is of the month of Ramadan and you are not fasting. He (the Imam) said, ‘That was optional and it is up to us to do what we want, but this is obligatory and we have no choice but to do what we are commanded to do.’”

ضعيف

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7957

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَخْرُجُ مِنْ بَيْتِهِ يُرِيدُ السَّفَرَ وَهُوَ صَائِمٌ قَالَ فَقَالَ إِنْ خَرَجَ مِنْ قَبْلِ أَنْ يَنْتَصِفَ النَّهَارُ فَلْيُفْطِرْ وَلْيَقْضِ ذَلِكَ الْيَوْمَ وَإِنْ خَرَجَ بَعْدَ الزَّوَالِ فَلْيُتِمَّ يَوْمَهُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who comes out of his house to travel and he is fasting. He (the Imam) said, ‘If he has come out before midday he is required to stop fasting and complete its Qada’ (compensatory fast) but if he has come out after Zawal (declining of the sun toward the west at noontime), he is required to complete his fast (of that day).”’

حسن

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7958

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا خَرَجَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ بَعْدَ الزَّوَالِ أَتَمَّ الصِّيَامَ فَإِذَا خَرَجَ قَبْلَ الزَّوَالِ أَفْطَرَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one comes out for a journey in the month of Ramadan after Zawal (declining of the sun toward the west at noontime) one is required to complete his fast. If one comes out before Zawal (declining of the sun toward the west at noontime), then one must stop fasting.’”

موثق معتبر

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7959

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ يَصُومُ أَوْ يُفْطِرُ قَالَ إِنْ خَرَجَ قَبْلَ الزَّوَالِ فَلْيُفْطِرْ وَإِنْ خَرَجَ بَعْدَ الزَّوَالِ فَلْيَصُمْ وَقَالَ يُعْرَفُ ذَلِكَ بِقَوْلِ عَلِيٍّ (عَلَيْهِ السَّلاَم) أَصُومُ وَأُفْطِرُ حَتَّى إِذَا زَالَتِ الشَّمْسُ عُزِمَ عَلَيَّ يَعْنِي الصِّيَامَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who travels in the month of Ramadan, if he is required to fast or stop fasting. He (the Imam) said, ‘If he goes out before Zawal (declining of the sun toward the west at noontime), he stops fasting; and if he goes out after Zawal (declining of the sun toward the west at noontime), then he fasts.’ He (the Imam) said, ‘This comes from the words of Ali (a. s.), that say, “I fast and stop fasting until it is Zawal (declining of the sun toward the west at noontime), thereafter it is definitely obligatory on me, meaning thereby fasting.’””

حسن

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7960

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا سَافَرَ الرَّجُلُ فِي شَهْرِ رَمَضَانَ فَخَرَجَ بَعْدَ نِصْفِ النَّهَارِ فَعَلَيْهِ صِيَامُ ذَلِكَ الْيَوْمِ وَيَعْتَدُّ بِهِ مِنْ شَهْرِ رَمَضَانَ فَإِذَا دَخَلَ أَرْضاً قَبْلَ طُلُوعِ الْفَجْرِ وَهُوَ يُرِيدُ الإِقَامَةَ بِهَا فَعَلَيْهِ صَوْمُ ذَلِكَ الْيَوْمِ فَإِنْ دَخَلَ بَعْدَ طُلُوعِ الْفَجْرِ فَلا صِيَامَ عَلَيْهِ وَإِنْ شَاءَ صَامَ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a man travels in the month of Ramadan and goes out after midday, he is required to fast that day and count it as that of the month of Ramadan. If he enters a place before dawn and wants to stay there (for ten days), he must fast that day, but if he enters after dawn, there he is not obligated for anything but he can fast if he wants.’”

صحيح

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7961

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَقْدَمُ فِي شَهْرِ رَمَضَانَ مِنْ سَفَرٍ حَتَّى يَرَى أَنَّهُ سَيَدْخُلُ أَهْلَهُ ضَحْوَةً أَوِ ارْتِفَاعَ النَّهَارِ فَقَالَ إِذَا طَلَعَ الْفَجْرُ وَهُوَ خَارِجٌ وَلَمْ يَدْخُلْ أَهْلَهُ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Rifa’ah ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who comes home from a journey in the month of Ramadan until he can see that he is about to arrive home at noon or when the day is high. He (the Imam) said, ‘If it is dawn and he has not yet arrived in his family, it then is up to him to fast or not to fast.’”

حسن

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7962

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَقْدَمُ مِنْ سَفَرٍ فِي شَهْرِ رَمَضَانَ فَيَدْخُلُ أَهْلَهُ حِينَ يُصْبِحُ أَوِ ارْتِفَاعَ النَّهَارِ قَالَ إِذَا طَلَعَ الْفَجْرُ وَهُوَ خَارِجٌ وَلَمْ يَدْخُلْ أَهْلَهُ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ.

6. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asem ibn Hamid from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about a man who comes from his journey and arrives in his family when it is morning and the day is high. He (the Imam) said, ‘If it is dawn and he is not yet arrived in his family, then he has the choice to fast or not to fast.’”

صحيح

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7963

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ قَدِمَ مِنْ سَفَرٍ فِي شَهْرِ رَمَضَانَ وَلَمْ يَطْعَمْ شَيْئاً قَبْلَ الزَّوَالِ قَالَ يَصُومُ.

7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from who has said the following: “I once asked abu al-Hassan (a. s.), about a man who comes home from a journey in the month of Ramadan before Zawal (declining of the sun toward the west at noontime) and has not tasted any food as yet. He (the Imam) said, ’He is required to fast.’”

ضعيف على المشهور

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7964

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ مُسَافِرٍ دَخَلَ أَهْلَهُ قَبْلَ زَوَالِ الشَّمْسِ وَقَدْ أَكَلَ قَالَ لا يَنْبَغِي لَهُ أَنْ يَأْكُلَ يَوْمَهُ ذَلِكَ شَيْئاً وَلا يُوَاقِعُ فِي شَهْرِ رَمَضَانَ إِنْ كَانَ لَهُ أَهْلٌ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked him (the Imam) (a. s.), about a man who arrives in his family before Zawal (declining of the sun toward the west at noontime) and has used food already. He (the Imam) said, ’It is not proper for him to eat anything that day and he must not fall (for sexual relation) on his wife, if he has a wife.’”

موثق

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7965

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ قَالَ قَالَ فِي الْمُسَافِرِ الَّذِي يَدْخُلُ أَهْلَهُ فِي شَهْرِ رَمَضَانَ وَقَدْ أَكَلَ قَبْلَ دُخُولِهِ قَالَ يَكُفُّ عَنِ الأَكْلِ بَقِيَّةَ يَوْمِهِ وَعَلَيْهِ الْقَضَاءُ وَقَالَ فِي الْمُسَافِرِ يَدْخُلُ أَهْلَهُ وَهُوَ جُنُبٌ قَبْلَ الزَّوَالِ وَلَمْ يَكُنْ أَكَلَ فَعَلَيْهِ أَنْ يُتِمَّ صَوْمَهُ وَلا قَضَاءَ عَلَيْهِ يَعْنِي إِذَا كَانَتْ جَنَابَتُهُ مِنِ احْتِلامٍ.

9. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from ‘Ubayd from Yunus who has said the following: “He (the Imam) (a. s.), about a man who arrives from a journey in his family in the month of Ramadan and has already used food before his arrival, he (the Imam) said, that he must abstain from eating for the rest of the day and he is required to complete its Qada’ (compensatory fasting).’ About a traveler who arrives in his family before Zawal (declining of the sun toward the west at noontime) and has not used any food but has experienced a wet dream, he is required to complete that fast. He is not required to carry out Qada’ (compensatory fast) for it, that is, if his experience is because of wet dream.’”

صحيح على الظاهر

The Case of a Traveler Who Enters His Town or a Place where He Wants to Stay for Ten Days - Hadith 7966

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ إِذَا قَدِمْتَ أَرْضاً وَأَنْتَ تُرِيدُ أَنْ تُقِيمَ بِهَا عَشَرَةَ أَيَّامٍ فَصُمْ وَأَتِمَّ وَإِنْ كُنْتَ تُرِيدُ أَنْ تُقِيمَ أَقَلَّ مِنْ عَشَرَةِ أَيَّامٍ فَأَفْطِرْ مَا بَيْنَكَ وَبَيْنَ شَهْرٍ فَإِذَا بَلَغَ الشَّهْرُ فَأَتِمَّ الصَّلاةَ وَالصِّيَامَ وَإِنْ قُلْتَ أَرْتَحِلُ غُدْوَةً.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah forms who has said the following: “He (the Imam) (a. s.), has said, ‘If you arrive in a land where you want to stay for ten days, you must fast. You must perform your Salat (prayer) complete, but if you want to stay for less than ten days, then stop fasting. You can continue until a month and when your stay becomes one month, then complete your Salat (prayer) and fast even if you say, ‘I leave tomorrow.’”

ضعيف

The Case of a Traveler Who Enters His Town or a Place where He Wants to Stay for Ten Days - Hadith 7967

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُدْرِكُهُ شَهْرُ رَمَضَانَ فِي السَّفَرِ فَيُقِيمُ الأَيَّامَ فِي الْمَكَانِ عَلَيْهِ صَوْمٌ قَالَ لا حَتَّى يُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ وَإِذَا أَجْمَعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ صَامَ وَأَتَمَّ الصَّلاةَ قَالَ وَسَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ وَهُوَ مُسَافِرٌ يَقْضِي إِذَا أَقَامَ فِي الْمَكَانِ قَالَ لا حَتَّى يُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ.

2. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja’far who has said the following: “I once asked abu al-Hassan (a. s.), about a man who finds himself in the month of Ramadan during a journey and stays at a place for few days, if he is required to fast. He (the Imam) said, ‘No, he is not obligated to fast until he decides to stay for ten days. Once he makes such a decision, he is then required to fast and must perform his Salat (prayer) complete.’ I then asked him (the Imam) (a. s.), about a man who owes several days fast of the month of Ramadan, if he can carry out Qada’ (compensatory fast) of such fast at a place where he has decided to stay. He (the Imam) said, ‘No, until he decides to stay at a place for ten days.’”

صحيح

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7968

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ أَ لَهُ أَنْ يُصِيبَ مِنَ النِّسَاءِ قَالَ نَعَمْ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from ‘Umar ibn Yazid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who travels in the month of Ramadan: if he can have sexual relation with women. He (the Imam) said, ’Yes, he can do so.’”

صحيح

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7969

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أَتَى أَهْلَهُ فِي شَهْرِ رَمَضَانَ وَهُوَ مُسَافِرٌ قَالَ لا بَأْسَ.

2. Ahmad ibn Muhammad has narrated from Muhammad ibn Sahl [from his father] who has said the following: “I once asked abu al-Hassan (a. s.), about a man who experiences sexual relation with his wife in the month of Ramadan during a journey. He (the Imam) said, ‘It is not harmful.’”

مجهول

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7970

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ الْهَاشِمِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ يَعْنِي مُوسَى (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُجَامِعُ أَهْلَهُ فِي السَّفَرِ وَهُوَ فِي ��َهْرِ رَمَضَانَ قَالَ لا بَأْسَ بِهِ.

3. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from ‘Abd al-Malik ibn ‘Utbah al-Hashimiy who has said the following: “I once asked abu al-Hassan, Musa (a. s.), about a man who experiences sexual relation with his wife during a journey in the month of Ramadan. He (the Imam) said, ‘It is not harmful.’”

صحيح

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7971

4ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُسَافِرُ وَمَعَهُ جَارِيَةٌ فِي شَهْرِ رَمَضَانَ هَلْ يَقَعُ عَلَيْهَا قَالَ نَعَمْ.

4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from abu al-‘Abbas who has said the following: “This is about a man who experiences sexual relation with a slave-girl while on a journey in the month of Ramadan. Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful.’”

مرسل كالموثق

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7972

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ وَمَعَهُ جَارِيَةٌ لَهُ فَلَهُ أَنْ يُصِيبَ مِنْهَا بِالنَّهَارِ فَقَالَ سُبْحَانَ الله أَ مَا تَعْرِفُ حُرْمَةَ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اللَّيْلِ سَبْحاً طَوِيلاً قُلْتُ أَ لَيْسَ لَهُ أَنْ يَأْكُلَ وَيَشْرَبَ وَيُقَصِّرَ فَقَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ رَخَّصَ لِلْمُسَافِرِ فِي الإِفْطَارِ وَالتَّقْصِيرِ رَحْمَةً وَتَخْفِيفاً لِمَوْضِعِ التَّعَبِ وَالنَّصَبِ وَوَعْثِ السَّفَرِ وَلَمْ يُرَخِّصْ لَهُ فِي مُجَامَعَةِ النِّسَاءِ فِي السَّفَرِ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ وَأَوْجَبَ عَلَيْهِ قَضَاءَ الصِّيَامِ وَلَمْ يُوجِبْ عَلَيْهِ قَضَاءَ تَمَامِ الصَّلاةِ إِذَا آبَ مِنْ سَفَرِهِ ثُمَّ قَالَ وَالسُّنَّةُ لا تُقَاسُ وَإِنِّي إِذَا سَافَرْتُ فِي شَهْرِ رَمَضَانَ مَا آكُلُ إِلاَّ الْقُوتَ وَمَا أَشْرَبُ كُلَّ الرِّيِّ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who travels in the month of Ramadan and with him there is his slave-girl: if he can experience sexual relation with her during the day in the month of Ramadan. He (the Imam) said, ‘Allah is free of all defects. Does he not recognize any respect for the month of Ramadan and that during the night there is a long time for him?’ I then asked, ‘Can he not eat, drink and reduce his Salat (prayer)?’ He (the Imam) said, ‘Allah, most Blessed, most High, has granted permission to stop fasting and reduce one’s Salat (prayer) while on a journey. It is as a mercy and to provide ease for him; he becomes tired because of the difficulties of traveling. He has not granted permission to have sexual relation with a woman on a journey during the day in the month of Ramadan. He has made Qada’ (compensatory fast) of the fast of the month of Ramadan obligatory on him but He has not made Qada’ (compensatory) Salat (prayer) in complete form obligatory when he returns from his journey.’ He (the Imam) then said, ‘It is not permissible to measure the Sunnah by means of analogy. When I travel in the month of Ramadan I do not eat more than bare necessities and do not drink to completely quench my thirst.’”

صحيح

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan - Hadith 7973

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الأَحْمَرِ عَنْ عَبْدِ الله بْنِ حَمَّادٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي جَارِيَتَهُ فِي شَهْرِ رَمَضَانَ بِالنَّهَارِ فِي السَّفَرِ فَقَالَ مَا عَرَفَ هَذَا حَقَّ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اللَّيْلِ سَبْحاً طَوِيلاً. قَالَ الْكُلَيْنِيُّ الْفَضْلُ عِنْدِي أَنْ يُوَقِّرَ الرَّجُلُ شَهْرَ رَمَضَانَ وَيُمْسِكَ عَنِ النِّسَاءِ فِي السَّفَرِ بِالنَّهَارِ إِلاَّ أَنْ يَكُونَ تَغْلِبُهُ الشَّهْوَةُ وَيَخَافُ عَلَى نَفْسِهِ فَقَدْ رُخِّصَ لَهُ أَنْ يَأْتِيَ الْحَلالَ كَمَا رُخِّصَ لِلْمُسَافِرِ الَّذِي لا يَجِدُ الْمَاءَ إِذَا غَلَبَهُ الشَّبَقُ أَنْ يَأْتِيَ الْحَلالَ قَالَ وَيُؤْجَرُ فِي ذَلِكَ كَمَا أَنَّهُ إِذَا أَتَى الْحَرَامَ أَثِمَ.

6. Ali ibn Muhammad has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad from ‘Abd Allah ibn Sinan who has said the following: “I once asked him (the Imam) (a. s.), about a man who experiences sexual relation with his slave-girl on a journey in the month of Ramadan during the day. He (the Imam) said, ‘He has not recognized any respect for the month of Ramadan even though there is a long time during the night.’” NOTE: Al-Kulayniy has said that it is better for one to pay respect to the month of Ramadan and abstain from sexual relation during the day. However, if one is overpowered by lust and is afraid from his soul in which case it is permissible to have what is lawful. It is as is permissible for a traveler who does not find water, when desire overpowers him, to have what is lawful. He has said that one receives rewards for it just as it is a sin when he commits something unlawful.

ضعيف

The Case of Fasting during Menses: Major or Minor One - Hadith 7974

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْحَائِضُ تَقْضِي الصَّوْمَ قَالَ نَعَمْ قُلْتُ تَقْضِي الصَّلاةَ قَالَ لا قُلْتُ مِنْ أَيْنَ جَاءَ هَذَا قَالَ أَوَّلُ مَنْ قَاسَ إِبْلِيسُ.

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Rashid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), if a woman experiencing Hayd (menses) is required to complete Qada’ (compensatory fast) of the fast. He (the Imam) said, ‘Yes, she is required to complete its Qada’ (compensatory fast).’ I then asked if she is required to perform Qada’ (compensatory salat) of Salat (prayer)?’ He (the Imam) said, ‘No, she is not required to perform Qada’ (compensatory salat) for Salat (prayer).’ I then asked, ‘On what basis is it?’ He (the Imam) said, ‘The first one who analogized was Iblis (Satan).”’

ضعيف

The Case of Fasting during Menses: Major or Minor One - Hadith 7975

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَصْبَحَتْ صَائِمَةً فَلَمَّا ارْتَفَعَ النَّهَارُ أَوْ كَانَ الْعَشِيُّ حَاضَتْ أَ تُفْطِرُ قَالَ نَعَمْ وَإِنْ كَانَ وَقْتُ الْمَغْرِبِ فَلْتُفْطِرْ قَالَ وَسَأَلْتُهُ عَنِ امْرَأَةٍ رَأَتِ الطُّهْرَ فِي أَوَّلِ النَّهَارِ مِنْ شَهْرِ رَمَضَانَ فَتَغْتَسِلُ وَلَمْ تَطْعَمْ فَمَا تَصْنَعُ فِي ذَلِكَ الْيَوْمِ قَالَ تُفْطِرُ ذَلِكَ الْيَوْمَ فَإِنَّمَا فِطْرُهَا مِنَ الدَّمِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who gets up in the morning fasting but when the day rises or in the evening experiences Hayd (menses), if she can stop fasting. He (the Imam) said, ‘Yes, even if it is al-Maghrib (sunset), she can stop fasting.’ I then asked him (the Imam) about the case of a woman who becomes clean of Hayd (menses) in the morning of the month of Ramadan and she takes Ghusl (bath); but does not eat what should she do?’ He (the Imam) said, ‘She stops fasting that day; bleeding has invalidated her fast.’”

حسن

The Case of Fasting during Menses: Major or Minor One - Hadith 7976

3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ امْرَأَةٍ تَطْمَثُ فِي شَهْرِ رَمَضَانَ قَبْلَ أَنْ تَغِيبَ الشَّمْسُ قَالَ تُفْطِرُ حِينَ تَطْمَثُ.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who experiences Hayd (menses) in the month of Ramadan before sunset. He (the Imam) said, ‘She must stop fasting at the time she finds Hayd (menses).”’

صحيح

The Case of Fasting during Menses: Major or Minor One - Hadith 7977

4ـ صَفْوَانُ بْنُ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ تَلِدُ بَعْدَ الْعَصْرِ أَ تُتِمُّ ذَلِكَ الْيَوْمَ أَمْ تُفْطِرُ قَالَ تُفْطِرُ وَتَقْضِي ذَلِكَ الْيَوْمَ.

4. From Safwan ibn Yahya has narrated from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a woman who gives birth after al-‘Asr if she completes or stops fasting on that day. He (the Imam) said, ‘She must stop fasting, and complete Qada’ (compensatory fast) of that day.’”

صحيح

The Case of Fasting during Menses: Major or Minor One - Hadith 7978

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُسْتَحَاضَةِ قَالَ فَقَالَ تَصُومُ شَهْرَ رَمَضَانَ إِلاَّ الأَيَّامَ الَّتِي كَانَتْ تَحِيضُ فِيهِنَّ ثُمَّ تَقْضِيهَا بَعْدَهُ.

5. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who experiences Istihadah. He (the Imam) said, ‘She is required to fast in the month of Ramadan except for the days during which she used to experience Hayd (menses) and thereafter complete its Qada’ (compensatory fast).”’

ضعيف على المشهور

The Case of Fasting during Menses: Major or Minor One - Hadith 7979

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ (عَلَيْهِ السَّلاَم) امْرَأَةٌ طَهُرَتْ مِنْ حَيْضِهَا أَوْ مِنْ دَمِ نِفَاسِهَا فِي أَوَّلِ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ ثُمَّ اسْتَحَاضَتْ فَصَلَّتْ وَصَامَتْ شَهْرَ رَمَضَانَ كُلَّهُ مِنْ غَيْرِ أَنْ تَعْمَلَ مَا تَعْمَلُ الْمُسْتَحَاضَةُ مِنَ الْغُسْلِ لِكُلِّ صَلاتَيْنِ فَهَلْ يَجُوزُ صَوْمُهَا وَصَلاتُهَا أَمْ لا فَكَتَبَ (عَلَيْهِ السَّلاَم) تَقْضِي صَوْمَهَا وَلا تَقْضِي صَلاتَهَا إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يَأْمُرُ فَاطِمَةَ صَلَوَاتُ الله عَلَيْهَا وَالْمُؤْمِنَاتِ مِنْ نِسَائِهِ بِذَلِكَ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Ali ibn Mahziyar from who has said the following: “I once wrote to him (the Imam) (a. s.), about the case of a woman who becomes clean of Hayd (menses) or childbirth bleeding on the first day of the month of Ramadan. She then experiences istihadah, she performs Salat (prayer) and fasts in all of the month of Ramadan without doing what a woman experiencing istihadah is required to do such as Ghusl (bath) for every Salat (prayer): if her fast and Salat (prayer) are valid. He (the Imam) wrote, ‘She completes Qada’ (compensatory fast) of fast but not Qada’ (compensatory salat) for her Salat (prayer); the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would instruct Fatimah, ‘Alayha al-Salam, and the believing women to do so.”’

صحيح

The Case of Fasting during Menses: Major or Minor One - Hadith 7980

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي امْرَأَةٍ أَصْبَحَتْ صَائِمَةً فَلَمَّا ارْتَفَعَ النَّهَارُ أَوْ كَانَ الْعَشِيُّ حَاضَتْ أَ تُفْطِرُ قَالَ نَعَمْ وَإِنْ كَانَ قَبْلَ الْمَغْرِبِ فَلْتُفْطِرْ وَعَنِ امْرَأَةٍ تَرَى الطُّهْرَ مِنْ أَوَّلِ النَّهَارِ فِي شَهْرِ رَمَضَانَ لَمْ تَغْتَسِلْ وَلَمْ تَطْعَمْ كَيْفَ تَصْنَعُ بِذَلِكَ الْيَوْمِ قَالَ إِنَّمَا فِطْرُهَا مِنَ الدَّمِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a woman who gets up fasting but when the day rises or it becomes evening, she experiences Hayd (menses), if she stops fasting. He (the Imam) said, ‘Yes, she is required to stop fasting even if it is before al-Maghrib.’ I asked abu ‘Abd Allah (a. s.), about the case of a woman who becomes clean of Hayd (menses) in the beginning of the day in the month of Ramadan, does not take Ghusl (bath) and does not eat; what should she do about that day. He (the Imam) said, ‘Blood discharge has invalidated her fast.’”

مجهول

The Case of Fasting during Menses: Major or Minor One - Hadith 7981

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ وَمَاتَتْ فِي شَوَّالٍ فَأَوْصَتْنِي أَنْ أَقْضِيَ عَنْهَا قَالَ هَلْ بَرَأَتْ مِنْ مَرَضِهَا قُلْتُ لا مَاتَتْ فِيهِ فَقَالَ لا تَقْضِ عَنْهَا فَإِنَّ الله عَزَّ وَجَلَّ لَمْ يَجْعَلْهُ عَلَيْهَا قُلْتُ فَإِنِّي أَشْتَهِي أَنْ أَقْضِيَ عَنْهَا وَقَدْ أَوْصَتْنِي بِذَلِكَ قَالَ كَيْفَ تَقْضِي عَنْهَا شَيْئاً لَمْ يَجْعَلْهُ الله عَلَيْهَا فَإِنِ اشْتَهَيْتَ أَنْ تَصُومَ لِنَفْسِكَ فَصُمْ.

8. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Muhammad ibn Yahya from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who became ill in the month of Ramadan and dies in the month of Shawwal. She asked me, in her will, to complete Qada’ (compensatory fast), on her behalf. He (the Imam) asked, ‘Did she get well from her illness?’ I replied, ‘No, she did not get well, but she died from that illness.’ He (the Imam) said, ‘Do not complete Qada’ (compensatory fast) on her behalf; Allah, most Majestic, most Glorious, has not made anything obligatory on her.’ I said, ‘I like to carry out on her behalf because she has asked in her will.’ He (the Imam) said, ‘How can you carry out on her behalf something that Allah has not placed on her? If you like to fast for yourself, you may do so.’”

موثق

The Case of Fasting during Menses: Major or Minor One - Hadith 7982

9ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ أَوْ طَمِثَتْ أَوْ سَافَرَتْ فَمَاتَتْ قَبْلَ خُرُوجِ شَهْرِ رَمَضَانَ هَلْ يُقْضَى عَنْهَا قَالَ أَمَّا الطَّمْثُ وَالْمَرَضُ فَلا وَأَمَّا السَّفَرُ فَنَعَمْ.

9. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from abu Hamzah who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a woman who becomes ill in the month of Ramadan, or experiences Hayd (menses) or travels and then dies before the month of Ramadan ends: if she owes to carry out Qada’ (compensatory fast). He (the Imam) said, ‘Because of Hayd (menses) and illness there is no Qada’ (compensatory fast), however, because of traveling there is Qada’ (compensatory fast) on her.’”

صحيح

The Case of Fasting during Menses: Major or Minor One - Hadith 7983

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ تَنْذِرُ عَلَيْهَا صَوْمَ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ تَصُومُ وَتَسْتَأْنِفُ أَيَّامَهَا الَّتِي قَعَدَتْ حَتَّى تُتِمَّ شَهْرَيْنِ قُلْتُ أَ رَأَيْتَ إِنْ هِيَ يَئِسَتْ مِنَ الْمَحِيضِ أَ تَقْضِيهِ قَالَ لا تَقْضِي يُجْزِئُهَا الأَوَّلُ.

10. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Rifa’ah ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who vows to fast for two consecutive months. He (the Imam) said, ‘She is required to fast and fasts again for the days that were missed because of her Hayd (menses) until two months are complete.’ I then asked, ‘If she during her menopause fasts, does she still have to carry out Qada’ (compensatory fast)?’ "I asked Abu Abdullah (a. s.) about a woman who vows to fast for two consecutive months. He (a. s.) said: 'She should fast, and if she stops due to menstruation, she should resume her fasting days until she completes the two months.' I asked, 'What if she has reached menopause and no longer menstruates? Should she make up the missed days?' He (a. s.) said, 'No, she does not need to make them up; the initial fasting is sufficient for her.'"

مجهول

The Case of Fasting during Menses: Major or Minor One - Hadith 7984

11ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) إِنَّ امْرَأَتِي جَعَلَتْ عَلَى نَفْسِهَا صَوْمَ شَهْرَيْنِ فَوَضَعَتْ وَلَدَهَا وَأَدْرَكَهَا الْحَبَلُ فَلَمْ تَقْوَ عَلَى الصَّوْمِ قَالَ فَلْتَتَصَدَّقْ مَكَانَ كُلِّ يَوْمٍ بِمُدٍّ عَلَى مِسْكِينٍ.

11. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Husayn ibn ‘Uthman from ibn Muskan from Muhammad ibn Ja’far who has said the following: “I once said to abu al-Hassan (a. s.), that my woman had placed upon herself fasting for two months. She gave birth; then became pregnant. She is not able to fast. He (the Imam) said, ‘She is required to pay charity of one mud (certain measurement) for everyday to a destitute person.’”

مجهول

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7985

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَمُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ الْحُرِّ يَلْزَمُهُ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي ظِهَارٍ فَيَصُومُ شَهْراً ثُمَّ يَمْرَضُ قَالَ يَسْتَقْبِلُ وَإِنْ زَادَ عَلَى الشَّهْرِ الآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَ.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Jamil and Muhammad ibn Humran who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who is free and owes two consecutive months of fasting because of Zihar (calling on oath the back of one’s wife as that of one’s mother). He fasts for one month, then becomes ill. He (the Imam) said, ‘One is required to start all over again; however, if one fasts one month and one day of the next month, then it is permissible to begin from where one has left.’”

حسن كالصحيح

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7986

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ صِيَامُ كَفَّارَةِ الْيَمِينِ فِي الظِّهَارِ شَهْرَيْنِ مُتَتَابِعَيْنِ وَالتَّتَابُعُ أَنْ يَصُومَ شَهْراً وَيَصُومَ مِنَ الشَّهْرِ الآخَرِ أَيَّاماً أَوْ شَيْئاً مِنْهُ فَإِنْ عَرَضَ لَهُ شَيْ‏ءٌ يُفْطَرُ فِيهِ أَفْطَرَ ثُمَّ قَضَى مَا بَقِيَ عَلَيْهِ وَإِنْ صَامَ شَهْراً ثُمَّ عَرَضَ لَهُ شَيْ‏ءٌ فَأَفْطَرَ قَبْلَ أَنْ يَصُومَ مِنَ الآخَرِ شَيْئاً فَلَمْ يُتَابِعْ أَعَادَ الصِّيَامَ كُلَّهُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy, from Abu ‘Abdillah (a. s.), who said, ‘In fasting, as expiation for an oath in the case of Dhihar which is two consecutive months of fasting, consecutive order is established by fasting one whole month and certain days of the next month or something thereof. Thereafter if something occurs to him he may eat and then carry out Qada’ (compensatory fast) of what remains of the two months. If one fasts for one month only, then something occurs before fasting even one day of the second month, because of which one stops fasting, consecutive order becomes invalid; thus one is required to start all over again.’”

حسن

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7987

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَ يُفَرِّقُ بَيْنَ الأَيَّامِ فَقَالَ إِذَا صَامَ أَكْثَرَ مِنْ شَهْرٍ فَوَصَلَهُ ثُمَّ عَرَضَ لَهُ أَمْرٌ فَأَفْطَرَ فَلا بَأْسَ فَإِنْ كَانَ أَقَلَّ مِنْ شَهْرٍ أَوْ شَهْراً فَعَلَيْهِ أَنْ يُعِيدَ الصِّيَامَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked him (the Imam) (a. s.), about a man who owes two consecutive months of fasting if he can separate the days. He (the Imam) said, ‘If he fasts for more than one month consecutively, then something happens because of which he stops fasting, it is not harmful; but if it is one month or less than one month, then he is required to start all over again.’”

موثق

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7988

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ كَانَ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي ظِهَارٍ فَصَامَ ذَا الْقَعْدَةِ ثُمَّ دَخَلَ عَلَيْهِ ذُو الْحِجَّةِ قَالَ يَصُومُ ذَا الْحِجَّةِ كُلَّهُ إِلاَّ أَيَّامَ التَّشْرِيقِ يَقْضِيهَا فِي أَوَّلِ يَوْمٍ مِنَ الْمُحَرَّمِ حَتَّى يُتِمَّ ثَلاثَةَ أَيَّامٍ فَيَكُونُ قَدْ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ وَلا يَنْبَغِي لَهُ أَنْ يَقْرَبَ أَهْلَهُ حَتَّى يَقْضِيَ ثَلاثَةَ أَيَّامِ التَّشْرِيقِ الَّتِي لَمْ يَصُمْهَا وَلا بَأْسَ إِنْ صَامَ شَهْراً ثُمَّ صَامَ مِنَ الشَّهْرِ الآخَرِ الَّذِي يَلِيهِ أَيَّاماً ثُمَّ عَرَضَ لَهُ عِلَّةٌ أَنْ يَقْطَعَهَا ثُمَّ يَقْضِيَ مِنْ بَعْدِ تَمَامِ الشَّهْرَيْنِ.

4. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu Ayyub who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who owes two consecutive months of fasting because of Zihar and fasts the month of Dhu al-Qa’dah, then the month of Dhu al-Hajjah comes. He (the Imam) said, ‘He can fast the whole month of Dhu al-Hajjah except the days of tashriq (11, 12, 13) which he can make its Qada’ (compensatory fast) in the beginning of Muharram to complete three days, and in this way he has fasted two consecutive months.’ He (the Imam) said that it is not proper for him to go near his wife before completing Qada’ (compensatory fast) of the three days of tashriq, which he did not fast. It is not harmful to fast one month and certain days of the following month, and if something happens because of which fasting discontinues he can carry out its Qada’ (compensatory fast) after completing the two months.’”

ضعيف على المشهور

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7989

5ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي رَجُلٍ صَامَ فِي ظِهَارٍ شَعْبَانَ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانَ قَالَ يَصُومُ رَمَضَانَ وَيَسْتَأْنِفُ الصَّوْمَ فَإِنْ هُوَ صَامَ فِي الظِّهَارِ فَزَادَ فِي النِّصْفِ يَوْماً قَضَى بَقِيَّتَهُ.

5. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur who has said the following: “About a man who fasts because of Zihar in the month of al-Sha‘ban, then the month of Ramadan comes; abu ‘Abd Allah (a. s.), has said, ‘He is required to fast the month of Ramadan, then resume the fast. If because of Zihar he fasted for more than half by one day he completes only Qada’ (compensatory fast) of the rest.’”

مجهول كالصحيح

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7990

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ فِي رَجُلٍ جَعَلَ عَلَيْهِ صَوْمَ شَهْرٍ فَصَامَ مِنْهُ خَمْسَةَ عَشَرَ يَوْماً ثُمَّ عَرَضَ لَهُ أَمْرٌ فَقَالَ إِنْ كَانَ صَامَ خَمْسَةَ عَشَرَ يَوْماً فَلَهُ أَنْ يَقْضِيَ مَا بَقِيَ وَإِنْ كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ يَوْماً لَمْ يُجْزِئْهُ حَتَّى يَصُومَ شَهْراً تَامّاً.

6. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from al-Fudayl who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who makes it obligatory upon himself to fast one month. He fasts fifteen days then something happens. He (the Imam) said, ‘If he has fasted fifteen days he completes (compensatory fast) of the rest but if it is less than fifteen days, it is not sufficient until he fasts one whole month.”’

ضعيف على المشهور

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7991

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَطْعِ صَوْمِ كَفَّارَةِ الْيَمِينِ وَكَفَّارَةِ الظِّهَارِ وَكَفَّارَةِ الْقَتْلِ فَقَالَ إِنْ كَانَ عَلَى رَجُلٍ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَأَفْطَرَ أَوْ مَرِضَ فِي الشَّهْرِ الأَوَّلِ فَإِنَّ عَلَيْهِ أَنْ يُعِيدَ الصِّيَامَ وَإِنْ صَامَ الشَّهْرَ الأَوَّلَ وَصَامَ مِنَ الشَّهْرِ الثَّانِي شَيْئاً ثُمَّ عَرَضَ لَهُ مَا لَهُ فِيهِ عُذْرٌ فَإِنَّ عَلَيْهِ أَنْ يَقْضِيَ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about one’s discontinuing the fast which is for expiation due to an oath, Zihar or murder. He (the Imam) said, ‘If one owes fasting for two consecutive months, then stops fasting because of illness in the first month, he is required to resume the fast all over again. If one fasts the first month and also certain days from the second month then something happens which is good reason, he only is required to complete its Qada’ (compensatory fast).”’

ضعيف على المشهور

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7992

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ رَجُلاً خَطَأً فِي الشَّهْرِ الْحَرَامِ قَالَ تُغَلَّظُ عَلَيْهِ الدِّيَةُ وَعَلَيْهِ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ الْحُرُمِ قُلْتُ فَإِنَّهُ يَدْخُلُ فِي هَذَا شَيْ‏ءٌ فَقَالَ مَا هُوَ قُلْتُ يَوْمُ الْعِيدِ وَأَيَّامُ التَّشْرِيقِ قَالَ يَصُومُهُ فَإِنَّهُ حَقٌّ يَلْزَمُهُ.

8. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about a man who kills a person by mistake in a sacred month. He (the Imam) said, ‘Blood money has become substantial on him. He is required to set a slave free or fast for two consecutive months of the sacred ones.’ I then asked, ‘What happens if something takes place in between?’ He (the Imam) said, ‘Give an example.’ I said, ‘If ‘Id day or the days of tashriq (11, 12, and 13) come in between. He (the Imam) said, ‘He is required to fast because it is a binding right upon him.’”

ضعيف على المشهور

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him - Hadith 7993

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ زُرَارَةَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) رَجُلٌ قَتَلَ رَجُلاً فِي الْحَرَمِ قَالَ عَلَيْهِ دِيَةٌ وَثُلُثٌ وَيَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ الْحُرُمِ وَيُعْتِقُ رَقَبَةً وَيُطْعِمُ سِتِّينَ مِسْكِيناً قَالَ قُلْتُ يَدْخُلُ فِي هَذَا شَيْ‏ءٌ قَالَ وَمَا يَدْخُلُ قُلْتُ الْعِيدَانِ وَأَيَّامُ التَّشْرِيقِ قَالَ يَصُومُهُ فَإِنَّهُ حَقٌّ لَزِمَهُ.

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Aban ibn Taghlib from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about a man who kills a man in the sacred area. He (the Imam) said, ‘He owes one full and a half blood money, wergild. He fasts for two consecutive months of the sacred months, sets free a slave and feeds sixty destitute people.’ I then said, ‘What happens if something comes in between?’ He (the Imam) said, ‘Give an example.’ I said, ‘The two ‘Id and the days of tashriq (11, 12, and 13).’ He (the Imam) said, ‘He is required to fast because it is an established right on him.’”

حسن

Fasting As Expiation for Swearing - Hadith 7994

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ صَوْمٍ يُفَرَّقُ إِلاَّ ثَلاثَةَ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘ Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘All fasts can lawfully be completed in different times except the fast which is as expiation for an oath.”’

حسن

Fasting As Expiation for Swearing - Hadith 7995

2ـ وَعَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ صِيَامُ ثَلاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ مُتَتَابِعَاتٍ لا يُفْصَلُ بَيْنَهُنَّ.

2. It is narrated from him (narrator of previous Hadith) from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The fast which is as expiation for an oath must be completed without any interval in between.’”

حسن

Fasting As Expiation for Swearing - Hadith 7996

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ السَّبْعَةُ الأَيَّامِ وَالثَّلاثَةُ الأَيَّامِ فِي الْحَجِّ لا يُفَرَّقُ إِنَّمَا هِيَ بِمَنْزِلَةِ الثَّلاثَةِ الأَيَّامِ فِي الْيَمِينِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban from al-Husayn ibn Zayd who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The seven days and the three days during Hajj are without any interval in between. They are just like three days because of an oath.’”

حسن أو موثق

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 7997

1ـ عَلِيُّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كَرَّامٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي جَعَلْتُ عَلَى نَفْسِي أَنْ أَصُومَ حَتَّى يَقُومَ الْقَائِمُ (عجَّلَ الله تَعالى فَرَجَه) فَقَالَ صُمْ وَلا تَصُمْ فِي السَّفَرِ وَلا الْعِيدَيْنِ وَلا أَيَّامَ التَّشْرِيقِ وَلا الْيَوْمَ الَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Karram who has said the following: “Once, I said to abu ‘ Abd Allah (a. s.), that I have placed upon myself to fast until the rise of al-Qa”im, (the one who rises with Divine Authority). He (the Imam) said, ’Fast but do not fast on a journey, or the two ‘Id, the days of tashriq (11, 12 and 13) and the day which is doubtful about its being of the month of Ramadan.”’

حسن أو موثق

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 7998

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ كَتَبَ الْحُسَيْنُ إِلَى الرِّضَا (عَلَيْهِ السَّلاَم) جُعِلْتُ فِدَاكَ رَجُلٌ نَذَرَ أَنْ يَصُومَ أَيَّاماً مَعْلُومَةً فَصَامَ بَعْضَهَا ثُمَّ اعْتَلَّ فَأَفْطَرَ أَ يَبْتَدِئُ فِي صَوْمِهِ أَمْ يَحْتَسِبُ بِمَا مَضَى فَكَتَبَ إِلَيْهِ يَحْتَسِبُ مَا مَضَى.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn Ahmad ibn ‘Ushaym who has said the following: “Al-Husayn once wrote to al-Rida’ (a. s.), saying, ‘I pray to Allah to keep my soul in service for your cause, a man had vowed to fast for certain days and fasted a few days, then he became ill and stopped fasting. Is he required to start fasting all over again or are the days that he had fasted are counted?’ He (the Imam) wrote the answer that said, ‘The days that he had fasted are also counted.’”

مجهول

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 7999

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ عَبْدِ الله عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَلَيَّ صِيَامُ شَهْرٍ إِنْ خَرَجَ عَمِّي مِنَ الْحَبْسِ فَخَرَجَ فَأُصْبِحُ وَأَنَا أُرِيدُ الصِّيَامَ فَيَجِيئُنِي بَعْضُ أَصْحَابِنَا فَأَدْعُو بِالْغَدَاءِ وَأَتَغَدَّى مَعَهُ قَالَ لا بَأْسَ.

3. Ali ibn Ibrahim has narrated from Salih ibn ‘Abdillah who has said the following: “I once asked abu al-Hassan (a. s.), saying, 'May I be sacrificed for you, it is upon me to fast for one month if my uncle is released from jail. He came out from jail and I decided to start the fast, but then someone from our companions came and I invited him for lunch, and I had lunch with him.' He (the Imam) said, ‘It is not harmful.’”

مجهول

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8000

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ صَوْمَ شَهْرٍ بِالْكُوفَةِ وَشَهْرٍ بِالْمَدِينَةِ وَشَهْرٍ بِمَكَّةَ مِنْ بَلاءٍ ابْتُلِيَ بِهِ فَقُضِيَ أَنَّهُ صَامَ بِالْكُوفَةِ شَهْراً وَدَخَلَ الْمَدِينَةَ فَصَامَ بِهَا ثَمَانِيَةَ عَشَرَ يَوْماً وَلَمْ يُقِمْ عَلَيْهِ الْجَمَّالُ قَالَ يَصُومُ مَا بَقِيَ عَلَيْهِ إِذَا انْتَهَى إِلَى بَلَدِهِ.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu Ibrahim (a. s.), about a man who has made obligatory upon himself to fast one month in al-Kufah, one month in al-Madinah and one month in Makkah because of an affliction whereby he suffered. He fasted one month in al-Kufah, then he entered al-Madinah and fasted for eighteen days, but then the camel man did not stay any longer. He (the Imam) said, ‘He can fast the remaining days at home when he comes back.’”

ضعيف

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8001

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ قَالَ فِي رَجُلٍ نَذَرَ أَنْ يَصُومَ زَمَاناً قَالَ الزَّمَانُ خَمْسَةُ أَشْهُرٍ وَالْحِينُ سِتَّةُ أَشْهُرٍ لأَنَّ الله عَزَّ وَجَلَّ يَقُولُ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها.

5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu Ja‘far (a. s.), has narrated from his ancestors who have narrated this Hadith: ‘Ali (a. s.), has said about a man, who had vowed to fast for a Zamanan (a certain amount of time), that Zaman is five months, al-Hin is six months; Allah, most Majestic, most Glorious, has said, ‘It gives its fruits kulla Hin (every time) by the permission of its Lord.’”

ضعيف على المشهور

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8002

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنْ رَجُلٍ قَالَ لله عَلَيَّ أَنْ أَصُومَ حِيناً وَذَلِكَ فِي شُكْرٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَدْ أُتِيَ عَلِيٌّ (عَلَيْهِ السَّلاَم) فِي مِثْلِ هَذَا فَقَالَ صُمْ سِتَّةَ أَشْهُرٍ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها يَعْنِي سِتَّةَ أَشْهُرٍ.

6. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from Khalid ibn Jarir from abu al-Rabi’ who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who has said, ‘It is from Allah upon me to fast a Hin (a certain amount of time) for thanksgiving.’ Abu ‘Abd Allah (a. s.), said, ‘A similar case came to Ali (a. s.), and he said, ‘Fast for six months; Allah, most Majestic, most Glorious, has said, ‘It gives its fruits kulla Hin by the permission of its Lord’, that is six months.’”

مجهول

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8003

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) فِي الرَّجُلِ يَجْعَلُ عَلَى نَفْسِهِ أَيَّاماً مَعْدُودَةً مُسَمَّاةً فِي كُلِّ شَهْرٍ ثُمَّ يُسَافِرُ فَتَمُرُّ بِهِ الشُّهُورُ أَنَّهُ لا يَصُومُ فِي السَّفَرِ وَلا يَقْضِيهَا إِذَا شَهِدَ.

7. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘ Abd Allah (a. s.), has narrated from his ancestors, ‘Alayhim al-Salam, who have stated this Hadith. ’If a man places upon himself fasting of certain known days of every month, then he goes on a journey and many months pass, such person is not required to fast on a journey as well as at home when he comes back.’”

ضعيف

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8004

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَصُومُ صَوْماً قَدْ وَقَّتَهُ عَلَى نَفْسِهِ أَوْ يَصُومُ مِنْ أَشْهُرِ الْحُرُمِ فَيَمُرُّ بِهِ الشَّهْرُ وَالشَّهْرَانِ لا يَقْضِيهِ فَقَالَ لا يَصُومُ فِي السَّفَرِ وَلا يَقْضِي شَيْئاً مِنْ صَوْمِ التَّطَوُّعِ إِلاَّ الثَّلاثَةَ الأَيَّامِ الَّتِي كَانَ يَصُومُهَا مِنْ كُلِّ شَهْرٍ وَلا يَجْعَلُهَا بِمَنْزِلَةِ الْوَاجِبِ إِلاَّ أَنِّي أُحِبُّ لَكَ أَنْ تَدُومَ عَلَى الْعَمَلِ الصَّالِحِ قَالَ وَصَاحِبُ الْحُرُمِ الَّذِي كَانَ يَصُومُهَا وَيُجْزِئُهُ أَنْ يَصُومَ مَكَانَ كُلِّ شَهْرٍ مِنْ أَشْهُرِ الْحُرُمِ ثَلاثَةَ أَيَّامٍ.

8. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ’Abd Allah (a. s.), about a man who fasts because of what he has timed upon himself or to fast of the sacred months and then one or two months pass during which he does not fast at all. He (the Imam) said, ‘He is not required to fast on a journey and there is not anything of Qada’ (compensatory fast) for optional fast except the three days that he would fast every month. He must not take it as obligatory except that I like you to continue with a good deed.’ He (the Imam) said, ’For the one committing himself to fast in the sacred months, fasting of three days, instead of fasting the whole of sacred month, is sufficient.’”

ضعيف على المشهور

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8005

9ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الرِّضَا صَلَوَاتُ الله عَلَيْهِ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَجْعَلُ لله عَزَّ وَجَلَّ عَلَيْهِ صَوْمَ يَوْمٍ مُسَمًّى قَالَ يَصُومُهُ أَبَداً فِي السَّفَرِ وَالْحَضَرِ.

9. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid who has said the following: “I once asked abu al-Hassan, al-Rida’ (a. s.), about a man who places upon himself for Allah, most Majestic, most Glorious, fasting of a definite day. He (the Imam) said, ‘He is required to fast definitely, regardless of being on a journey or at home.’”

مجهول كالموثق

The Case of One Who Vows to Fast a Certain Day or for Thanksgiving - Hadith 8006

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ إِنَّ أُمِّي كَانَتْ جَعَلَتْ عَلَى نَفْسِهَا لله عَلَيْهَا نَذْراً إِنْ كَانَ الله رَدَّ عَلَيْهَا بَعْضَ وُلْدِهَا مِنْ شَيْ‏ءٍ كَانَتْ تَخَافُ عَلَيْهِ أَنْ تَصُومَ ذَلِكَ الْيَوْمَ الَّذِي يَقْدَمُ فِيهِ مَا بَقِيَتْ فَخَرَجَتْ مَعَنَا مُسَافِرَةً إِلَى مَكَّةَ فَأَشْكَلَ عَلَيْنَا لَمْ نَدْرِ أَ تَصُومُ أَمْ تُفْطِرُ فَسَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ ذَلِكَ وَأَخْبَرْتُهُ بِمَا جَعَلَتْ عَلَى نَفْسِهَا فَقَالَ لا تَصُومُ فِي السَّفَرِ قَدْ وَضَعَ الله عَنْهَا حَقَّهُ وَتَصُومُ هِيَ مَا جَعَلَتْ عَلَى نَفْسِهَا قَالَ قُلْتُ مَا تَرَى إِذَا هِيَ قَدِمَتْ وَتَرَكَتْ ذَلِكَ فَقَالَ إِنِّي أَخَافُ أَنْ تَرَى فِي الَّذِي نَذَرَتْ مَا تَكْرَهُ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal ibn Bukayr from Zurarah who has said the following: “My mother had placed upon herself from Allah to fast a certain day if Allah returned one of her children safely from the danger of which she was afraid, and she would then fast the day her child came back. She did not stay; instead came out with us for Makkah and it became difficult for us because we did not know whether she was required to fast or not. I then asked abu ‘Abd Allah (a. s.), about it and explained to him (the Imam) what she had done. He (the Imam) said, ’She is not required to fast on a journey. Allah has exempted her of His rights: why then must she fast because of what she has placed from Allah upon herself?’ I then asked him (the Imam), ‘What will happen if she did not do it at all?’ He (the Imam) said, ’If so, I fear for her to experience in the matter for which she had vowed to see what she may dislike.’”

موثق في قوة الصحيح

The Expiation and Ransom for Missed Fasting - Hadith 8007

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ إِدْرِيسَ بْنِ زَيْدٍ وَعَلِيِّ بْنِ إِدْرِيسَ قَالا سَأَلْنَا الرِّضَا (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَذَرَ نَذْراً إِنْ هُوَ تَخَلَّصَ مِنَ الْحَبْسِ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ الَّذِي تَخَلَّصَ فِيهِ فَيَعْجِزُ عَنِ الصَّوْمِ لِعِلَّةٍ أَصَابَتْهُ أَوْ غَيْرِ ذَلِكَ فَمُدَّ لِلرَّجُلِ فِي عُمُرِهِ وَقَدِ اجْتَمَعَ عَلَيْهِ صَوْمٌ كَثِيرٌ مَا كَفَّارَةُ ذَلِكَ الصَّوْمِ قَالَ يُكَفِّرُ عَنْ كُلِّ يَوْمٍ بِمُدِّ حِنْطَةٍ أَوْ شَعِيرٍ.

1. A number of our people have narrated from Ahmad ibn Muhammad, from ibn Khalid from Muhammad ibn Sahl from Idris ibn Zayd and Ali ibn Idris who has said the following: “Once we asked al-Rida’ (a. s.), about a man who makes a vow that if he is released from jail, he will fast the same day but he is unable to do so because of illness or other reasons, and during his life time he becomes indebted to carry out many days of fasting. What is the expiation for such fast? He (the Imam) said, ‘He can expiate it with one mud (a certain measurement) of wheat or barley for every day.”’

مجهول

The Expiation and Ransom for Missed Fasting - Hadith 8008

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَذَرَ نَذْراً فِي صِيَامٍ فَعَجَزَ فَقَالَ كَانَ أَبِي يَقُولُ عَلَيْهِ مَكَانَ كُلِّ يَوْمٍ مُدٌّ.

2. Ahmad ibn Muhammad has narrated from Ali ibn Ahmad from Musa ibn Bakr from Muhammad ibn Mansur who has said the following: “I once asked al-Rida’ (a. s.), about a man who makes a vow and then fails to fast. He (the Imam) said, ‘My father (a. s.), would say that he is required to pay one mud (a certain measurement) for every day.’”

مجهول

The Expiation and Ransom for Missed Fasting - Hadith 8009

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) فِي رَجُلٍ نَذَرَ عَلَى نَفْسِهِ إِنْ هُوَ سَلِمَ مِنْ مَرَضٍ أَوْ تَخَلَّصَ مِنْ حَبْسٍ أَنْ يَصُومَ كُلَّ يَوْمِ أَرْبِعَاءَ وَهُوَ الْيَوْمُ الَّذِي تَخَلَّصَ فِيهِ فَعَجَزَ عَنِ الصَّوْمِ لِعِلَّةٍ أَصَابَتْهُ أَوْ غَيْرِ ذَلِكَ فَمُدَّ لِلرَّجُلِ فِي عُمُرِهِ وَاجْتَمَعَ عَلَيْهِ صَوْمٌ كَثِيرٌ مَا كَفَّارَةُ ذَلِكَ قَالَ تَصَدَّقَ لِكُلِّ يَوْمٍ بِمُدٍّ مِنْ حِنْطَةٍ أَوْ ثَمَنِ مُدٍّ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan, al-Rida’ (a. s.), about a man who vows to fast, if he is released from jail, every Wednesday. It is the day when he was released but he fails to do so due to illness or other reasons; and during his lifetime a large number of days of such fast become due upon him. What is the expiation for such fast? He (the Imam) said, ‘He must pay charity of one mud (a certain measurement) of wheat or its price for every day of fast.’”

ضعيف على المشهور

The Expiation and Ransom for Missed Fasting - Hadith 8010

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُهُ عَمَّنْ لَمْ يَصُمِ الثَّلاثَةَ الأَيَّامِ مِنْ كُلِّ شَهْرٍ وَهُوَ يَشُدُّ عَلَيْهِ الصِّيَامُ هَلْ فِيهِ فِدَاءٌ قَالَ مُدٌّ مِنْ طَعَامٍ فِي كُلِّ يَوْمٍ.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked him (the Imam) (a. s.), about a man who does not fast three days every month because fasting is difficult for him: if there is a ransom for it. He (the Imam) said, ‘It is one mud (a certain measurement) of food for everyday.’”

صحيح

The Expiation and Ransom for Missed Fasting - Hadith 8011

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ الصَّوْمَ يَشُدُّ عَلَيَّ فَقَالَ لِي لَدِرْهَمٌ تَصَدَّقُ بِهِ أَفْضَلُ مِنْ صِيَامِ يَوْمٍ ثُمَّ قَالَ وَمَا أُحِبُّ أَنْ تَدَعَهُ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthaman from ‘Umar ibn Yazid who has said the following: “I once said to abu ‘Abd Allah (a. s.), fasting is difficult for me. He (the Imam) said, ‘One dirham given as charity is better than fasting for one day. He (the Imam) then said, ‘I do not like if you neglect it.’”

ضعيف على المشهور

The Expiation and Ransom for Missed Fasting - Hadith 8012

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقُلْتُ إِنِّي أُصَدَّعُ إِذَا صُمْتُ هَذِهِ الثَّلاثَةَ الأَيَّامِ وَيَشُقُّ عَلَيَّ قَالَ فَاصْنَعْ كَمَا أَصْنَعُ إِذَا سَافَرْتُ فَإِنِّي إِذَا سَافَرْتُ تَصَدَّقْتُ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ قُوتِ أَهْلِي الَّذِي أَقُوتُهُمْ بِهِ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Yazid ibn Khalifah who has said the following: “I once complained before abu ‘Abd Allah (a. s.), saying, ‘I get a headache if I fast the three days (recommended for every month) and it is difficult for me. He (the Imam) said, ‘You must do as I do when I travel. When traveling I pay charity for every day of one mud (a certain measurement) of the kind of food which is used in my family.’”

ضعيف

The Expiation and Ransom for Missed Fasting - Hadith 8013

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عُقْبَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) جُعِلْتُ فِدَاكَ إِنِّي قَدْ كَبِرْتُ وَضَعُفْتُ عَنِ الصِّيَامِ فَكَيْفَ أَصْنَعُ بِهَذِهِ الثَّلاثَةِ الأَيَّامِ فِي كُلِّ شَهْرٍ فَقَالَ يَا عُقْبَةُ تَصَدَّقْ بِدِرْهَمٍ عَنْ كُلِّ يَوْمٍ قَالَ قُلْتُ دِرْهَمٌ وَاحِدٌ قَالَ لَعَلَّهَا كَبُرَتْ عِنْدَكَ وَأَنْتَ تَسْتَقِلُّ الدِّرْهَمَ قَالَ قُلْتُ إِنَّ نِعَمَ الله عَزَّ وَجَلَّ عَلَيَّ لَسَابِغَةٌ فَقَالَ يَا عُقْبَةُ لإِطْعَامُ مُسْلِمٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ.

7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isma‘il ibn Bazi’ from Salih ibn ‘Uqbah who has said the following: “I once said to abu ‘ Abd Allah (a. s.), that I have become old and weak to fast the three days every month. He (the Imam) said, ‘O ‘Uqbah, give one dirham as charity for every day.’ I then said, ‘Just one dirham!’ He (the Imam) said, ‘Perhaps it seems greatly strange to you and you think one dirham is small.’ I said, ‘The bounties of Allah, most Majestic, most Glorious, are plentiful with me.’ He (the Imam) said, ‘O ‘Uqbah, feeding one Muslim is better than fasting for one month.’”

ضعيف

Postponing the Three Days Fasting to Winter Months - Hadith 8014

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله أَوْ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) الرَّجُلُ يَتَعَمَّدُ الشَّهْرَ فِي الأَيَّامِ الْقِصَارِ يَصُومُهُ لِسَنَةٍ قَالَ لا بَأْسَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Hassan ibn Rashid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who purposely postpones fasting for the times when days of the year are shorter. He (the Imam) said, ‘It is not harmful.’”

ضعيف

Postponing the Three Days Fasting to Winter Months - Hadith 8015

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ حُسَيْنِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي حَمْزَةَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) صَوْمُ ثَلاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ أُؤَخِّرُهُ إِلَى الشِّتَاءِ ثُمَّ أَصُومُهَا قَالَ لا بَأْسَ بِذَلِكَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ibrahim ibn Mahziyar from Husayn ibn abu Hamzah who has said the following: “I once asked abu Ja‘far (a. s.), if I can delay fasting of three days of every month to fast in winter. He (the Imam) said, ‘It is not harmful.’”

ضعيف على المشهور

Postponing the Three Days Fasting to Winter Months - Hadith 8016

3ـ أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ مِنَ الثَّلاثَةِ أَيَّامِ الشَّهْرِ هَلْ يَصْلُحُ لَهُ أَنْ يُؤَخِّرَهَا أَوْ يَصُومُهَا فِي آخِرِ الشَّهْرِ قَالَ لا بَأْسَ قُلْتُ يَصُومُهَا مُتَوَالِيَةً أَوْ يُفَرِّقُ بَيْنَهَا قَالَ مَا أَحَبَّ إِنْ شَاءَ مُتَوَالِيَةً وَإِنْ شَاءَ فَرَّقَ بَيْنَهُمَا.

3. Ahmad ibn Idris and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who owes three days of fasting of every month if it is proper for him to delay and fast in the end of the month. He (the Imam) said, ‘It is not harmful.’ I then asked, ‘Should he fast with intervals in between or without it? He (the Imam) said, ‘Whichever way he likes, with or without interval as he chooses.’”

موثق

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8017

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَعَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) أَنَّهُ سُئِلَ عَنْ صَوْمِ يَوْمِ عَرَفَةَ فَقَالَ أَ مَا أَصُومُهُ الْيَوْمَ وَهُوَ يَوْمُ دُعَاءٍ وَمَسْأَلَةٍ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya and Ali ibn al-Hakam from al-’Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about fasting on the ninth of Dhul Hajjah (day of ‘Arafah). He (the Imam) said, ‘I do not fast that day. It is the day of imploring and pleading before Allah.”’

صحيح

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8018

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لَمْ يَصُمْ يَوْمَ عَرَفَةَ مُنْذُ نَزَلَ صِيَامُ شَهْرِ رَمَضَانَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from Tha’labah ibn Maymun from Muhammad ibn Muslim who has said the following: ““I once heard abu Ja‘far (a. s.), say, ‘The Messenger of Allah did not fast on the day of ‘Arafah from the time fasting of the month of Ramadan came down.’”

موثق كالصحيح

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8019

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالا لا تَصُمْ فِي يَوْمِ عَاشُورَاءَ وَلا عَرَفَةَ بِمَكَّةَ وَلا فِي الْمَدِينَةِ وَلا فِي وَطَنِكَ وَلا فِي مِصْرٍ مِنَ الأَمْصَارِ.

3. Ali ibn Ibrahim has narrated from Nuh ibn Shu’ayb al-Naysaburiy, from Yasin al-Darir from Hariz from Zurarah who has said the following: “Abu Ja‘far, and abu ‘Abd Allah (a. s.), have said, ‘You must not fast on the day of ‘Ashura’ (tenth of Muharram) and on the day of ‘Arafah in Makkah, in al-Madinah, in your homeland or in any other city.’”

مجهول

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8020

4ـ الْحَسَنُ بْنُ عَلِيٍّ الْهَاشِمِيُّ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنِي نَجَبَةُ بْنُ الْحَارِثِ الْعَطَّارُ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ صَوْمٌ مَتْرُوكٌ بِنُزُولِ شَهْرِ رَمَضَانَ وَالْمَتْرُوكُ بِدْعَةٌ قَالَ نَجَبَةُ فَسَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنْ بَعْدِ أَبِيهِ (عَلَيْهِ السَّلاَم) عَنْ ذَلِكَ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ ثُمَّ قَالَ أَمَا إِنَّهُ صَوْمُ يَوْمٍ مَا نَزَلَ بِهِ كِتَابٌ وَلا جَرَتْ بِهِ سُنَّةٌ إِلاَّ سُنَّةُ آلِ زِيَادٍ بِقَتْلِ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ الله عَلَيْهِمَا.

4. Al-Hassan ibn Ali al-Hashimiy has narrated from Muhammad ibn Musa from Ya’qub ibn Yazid from al-Hassan ibn Ali al-Washsha’ who has said that narrated to me Najabah ibn al-Harith al-‘ Attar who has said the following: “I once asked abu Ja‘far (a. s.), about fasting on the day of ‘Ashura’ (tenth of Muharram). He (the Imam) said, ‘It is a discarded fast after the coming of the month of Ramadan, and what is discarded and abandoned is heresy.’ Najabah has said that I then asked abu ‘Abd Allah (a. s.), after his father about it and he answered me just like the answer of his father. He (the Imam) then said, ‘It is a fast about which there is nothing in the book or an established Sunnah except the Sunnah of the family of Ziyad for their murdering al-Husayn ibn Ali (a. s.).’”

مجهول

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8021

5ـ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ عِيسَى أَخُوهُ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلاَم) عَنْ صَوْمِ عَاشُورَاءَ وَمَا يَقُولُ النَّاسُ فِيهِ فَقَالَ عَنْ صَوْمِ ابْنِ مَرْجَانَةَ تَسْأَلُنِي ذَلِكَ يَوْمٌ صَامَهُ الأَدْعِيَاءُ مِنْ آلِ زِيَادٍ لِقَتْلِ الْحُسَيْنِ (عَلَيْهِ السَّلاَم) وَهُوَ يَوْمٌ يَتَشَأَّمُ بِهِ آلُ مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَيَتَشَأَّمُ بِهِ أَهْلُ الإِسْلامِ وَالْيَوْمُ الَّذِي يَتَشَأَّمُ بِهِ أَهْلُ الإِسْلامِ لا يُصَامُ وَلا يُتَبَرَّكُ بِهِ وَيَوْمُ الإِثْنَيْنِ يَوْمُ نَحْسٌ قَبَضَ الله عَزَّ وَجَلَّ فِيهِ نَبِيَّهُ وَمَا أُصِيبَ آلُ مُحَمَّدٍ إِلاَّ فِي يَوْمِ الإِثْنَيْنِ فَتَشَأَّمْنَا بِهِ وَتَبَرَّكَ بِهِ عَدُوُّنَا وَيَوْمُ عَاشُورَاءَ قُتِلَ الْحُسَيْنُ صَلَوَاتُ الله عَلَيْهِ وَتَبَرَّكَ بِهِ ابْنُ مَرْجَانَةَ وَتَشَأَّمَ بِهِ آلُ مُحَمَّدٍ صَلَّى الله عَلَيْهِمْ فَمَنْ صَامَهُمَا أَوْ تَبَرَّكَ بِهِمَا لَقِيَ الله تَبَارَكَ وَتَعَالَى مَمْسُوخَ الْقَلْبِ وَكَانَ حَشْرُهُ مَعَ الَّذِينَ سَنُّوا صَوْمَهُمَا وَالتَّبَرُّكَ بِهِمَا.

5. It is narrated from him (narrator of previous Hadith) from Muhammad ibn ’Isa ibn ‘Ubayd who has said that narrated to me Ja’far ibn ’Isa his brother who has said the following: “I once asked al-Rida’ (a. s.), about fasting on ‘Ashura’ and what people say about it. He (the Imam) said, ‘It is the fast of ibn Marjanah. You are asking me about the day in which the adopted ones of the family of Ziyad for their murdering al-Husayn (a. s.), were fasting. It is an ominous day for the family of Muhammad (a. s.). For people of Islam it is an ominous day. A day, which is ominous for the people of Islam is not a day of fasting or a day of blessing. Monday is an unblessed day because Allah, most Majestic, most Glorious, took His Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, from this world. The family of Muhammad, ‘Alayhim al-Salam, has been hurt on Monday, so we took it as an ominous day and our enemies took it as a day of blessing. On the day of ‘Ashura’ al-Husayn (a. s.), was murdered and ibn Marjanah took it for blessing but the family of Muhammad, ‘Alayhim al-Salam, took it as an ominous day. Whoever fasts on this day or takes it for blessing will come in the presence of Allah, most Blessed, most High, with metamorphosed heart and will be raised with those who established the Sunnah of fasting on that day and took it for blessing.’”

مجهول

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8022

6ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ زَيْدٍ النَّرْسِيِّ قَالَ سَمِعْتُ عُبَيْدَ بْنَ زُرَارَةَ يَسْأَلُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ مَنْ صَامَهُ كَانَ حَظُّهُ مِنْ صِيَامِ ذَلِكَ الْيَوْمِ حَظَّ ابْنِ مَرْجَانَةَ وَآلِ زِيَادٍ قَالَ قُلْتُ وَمَا كَانَ حَظُّهُمْ مِنْ ذَلِكَ الْيَوْمِ قَالَ النَّارُ أَعَاذَنَا الله مِنَ النَّارِ وَمِنْ عَمَلٍ يُقَرِّبُ مِنَ النَّارِ.

6. It is narrated from him (narrator of previous Hadith) from Muhammad ibn ‘Isa who has said that narrated to us Muhammad Ibn Abi ‘Umayr from Zayd al-Narsiy who has said the following: “I heard Zurarah asking abu ‘Abd Allah (a. s.), about the fast on the day of ‘Ashura’. He (the Imam) said, ‘Whoever fasts that day, his share for such fast is like the share of ibn Marjanah and the family of Ziyad.’ I then asked, ‘What was their share of that day? He (the Imam) said, ‘It is the fire, I seek protection with Allah against it and against the deeds that take one closer to the fire.’”

ضعيف على المشهور

Fasting on Ninth of Dhul Hajjah and on Tenth of Muharram - Hadith 8023

7ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانٍ عَنْ عَبْدِ الْمَلِكِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ صَوْمِ تَاسُوعَاءَ وَعَاشُورَاءَ مِنْ شَهْرِ الْمُحَرَّمِ فَقَالَ تَاسُوعَاءُ يَوْمٌ حُوصِرَ فِيهِ الْحُسَيْنُ (عَلَيْهِ السَّلاَم) وَأَصْحَابُهُ رَضِيَ الله عَنْهُمْ بِكَرْبَلاءَ وَاجْتَمَعَ عَلَيْهِ خَيْلُ أَهْلِ الشَّامِ وَأَنَاخُوا عَلَيْهِ وَفَرِحَ ابْنُ مَرْجَانَةَ وَعُمَرُ بْنُ سَعْدٍ بِتَوَافُرِ الْخَيْلِ وَكَثْرَتِهَا وَاسْتَضْعَفُوا فِيهِ الْحُسَيْنَ صَلَوَاتُ الله عَلَيْهِ وَأَصْحَابَهُ رَضِيَ الله عَنْهُمْ وَأَيْقَنُوا أَنْ لا يَأْتِيَ الْحُسَيْنَ (عَلَيْهِ السَّلاَم) نَاصِرٌ وَلا يُمِدَّهُ أَهْلُ الْعِرَاقِ بِأَبِي الْمُسْتَضْعَفُ الْغَرِيبُ ثُمَّ قَالَ وَأَمَّا يَوْمُ عَاشُورَاءَ فَيَوْمٌ أُصِيبَ فِيهِ الْحُسَيْنُ (عَلَيْهِ السَّلاَم) صَرِيعاً بَيْنَ أَصْحَابِهِ وَأَصْحَابُهُ صَرْعَى حَوْلَهُ عُرَاةً أَ فَصَوْمٌ يَكُونُ فِي ذَلِكَ الْيَوْمِ كَلاَّ وَرَبِّ الْبَيْتِ الْحَرَامِ مَا هُوَ يَوْمَ صَوْمٍ وَمَا هُوَ إِلاَّ يَوْمُ حُزْنٍ وَمُصِيبَةٍ دَخَلَتْ عَلَى أَهْلِ السَّمَاءِ وَأَهْلِ الأَرْضِ وَجَمِيعِ الْمُؤْمِنِينَ وَيَوْمُ فَرَحٍ وَسُرُورٍ لابْنِ مَرْجَانَةَ وَآلِ زِيَادٍ وَأَهْلِ الشَّامِ غَضِبَ الله عَلَيْهِمْ وَعَلَى ذُرِّيَّاتِهِمْ وَذَلِكَ يَوْمٌ بَكَتْ عَلَيْهِ جَمِيعُ بِقَاعِ الأَرْضِ خَلا بُقْعَةِ الشَّامِ فَمَنْ صَامَهُ أَوْ تَبَرَّكَ بِهِ حَشَرَهُ الله مَعَ آلِ زِيَادٍ مَمْسُوخُ الْقَلْبِ مَسْخُوطٌ عَلَيْهِ وَمَنِ ادَّخَرَ إِلَى مَنْزِلِهِ ذَخِيرَةً أَعْقَبَهُ الله تَعَالَى نِفَاقاً فِي قَلْبِهِ إِلَى يَوْمِ يَلْقَاهُ وَانْتَزَعَ الْبَرَكَةَ عَنْهُ وَعَنْ أَهْلِ بَيْتِهِ وَوُلْدِهِ وَشَارَكَهُ الشَّيْطَانُ فِي جَمِيعِ ذَلِكَ.

7. It is narrated from him (narrator of previous Hadith) from Muhammad ibn al-Husayn from Muhammad ibn Sinan from Aban from ‘Abd al-Malik who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the fast on the day of ‘Ashura’ of the month of Muharram. He (the Imam) said, ‘Tasu‘a’ (ninth of Muharram) was the day when they had surrounded al-Husayn (a. s.), and his friends, may Allah be pleased with them, in Karbala’. The horsemen of al-Sham had come together against him (a. s.), and had taken him under siege. Ibn Marjanah and ‘Umar ibn Sa‘d were happy because of the huge number of horsemen on their side, and they made al-Husayn (a. s.), and his friends, may Allah be pleased with them, very weak. They became certain that no one will come to help al-Husayn (a. s.), and people of Iraq will not support him. I pray to Allah to keep my soul in service for the cause of my great-grandfather who had very few supporters.’ He (the Imam) then said, ‘The day of ‘Ashura’ is the day on which al-Husayn (a. s.), was murdered and his friends around him were all murdered and looted. How can there be fast on that day! No, by the Lord of the sacred house there is no fasting on such a day. It is only a day of mourning and lamentation that came upon the inhabitants of the sky and earth and all believing people. It is a day of happiness and joy for ibn Marjanah and family of Ziyad and people of al-Sham, may Allah subject them to His anger as well as their offspring. This was a day when all locations of earth wept except al-Sham. Those who fast on this day or take it for blessing will be raised, by Allah, with the family of Ziyad with their hearts metamorphosed and subjected to anger. Whoever seeks any saving for their homes on this day will be made by Allah as a seed of hypocrisy in his heart up to the Day of Judgment, blessing is removed thereof, from his family, and children. Satan will share him in all of such savings.’”

سكت عنه

Fasting on ‘Id Days and during the Bright Days of the Month: 11, 12 and 13 - Hadith 8024

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ صِيَامِ يَوْمِ الْفِطْرِ فَقَالَ لا يَنْبَغِي صِيَامُهُ وَلا صِيَامُ أَيَّامِ التَّشْرِيقِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a. s.), about fasting on the day of al-Fitr (first day of the month of Shawwal). He (the Imam) said, ‘No, it is not proper to fast as well as on the days of al- Tashriq.’”

موثق

Fasting on ‘Id Days and during the Bright Days of the Month: 11, 12 and 13 - Hadith 8025

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ زِيَادِ بْنِ أَبِي الْحَلاَّلِ قَالَ قَالَ لَنَا أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا صِيَامَ بَعْدَ الأَضْحَى ثَلاثَةَ أَيَّامٍ وَلا بَعْدَ الْفِطْرِ ثَلاثَةَ أَيَّامٍ إِنَّهَا أَيَّامُ أَكْلٍ وَشُرْبٍ.

2. A number of our people have narrated from Ahmad ibn Muhammad from abu Sa‘id al-Mukariy from Ziyad ibn abu al-Hallal who has said the following: “Abu ‘Abd Allah (a. s.), once said to us, ‘Fasting is not proper during three days after al- Adha’ (10th of Duh al-Hajjah) as well as after al-Fitr (the first day of the month of Shawwal); they are the days for eating and drinking.”’

ضعيف

Fasting on ‘Id Days and during the Bright Days of the Month: 11, 12 and 13 - Hadith 8026

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْيَوْمَيْنِ اللَّذَيْنِ بَعْدَ الْفِطْرِ أَ يُصَامَانِ أَمْ لا فَقَالَ أَكْرَهُ لَكَ أَنْ تَصُومَهُمَا.

3. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan (a. s.), about the case of the two days after al-Fitr; if fasting is permissible therein. He (the Imam) said, ‘I do not like for you to fast on those days.’”

مجهول كالصحيح

Fasting on Memorable Days - Hadith 8027

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ جُعِلْتُ فِدَاكَ لِلْمُسْلِمِينَ عِيدٌ غَيْرَ الْعِيدَيْنِ قَالَ نَعَمْ يَا حَسَنُ أَعْظَمُهُمَا وَأَشْرَفُهُمَا قُلْتُ وَأَيُّ يَوْمٍ هُوَ قَالَ هُوَ يَوْمٌ نُصِبَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله وَسَلامُهُ عَلَيْهِ فِيهِ عَلَماً لِلنَّاسِ قُلْتُ جُعِلْتُ فِدَاكَ وَمَا يَنْبَغِي لَنَا أَنْ نَصْنَعَ فِيهِ قَالَ تَصُومُهُ يَا حَسَنُ وَتُكْثِرُ الصَّلاةَ عَلَى مُحَمَّدٍ وَآلِهِ وَتَبَرَّأُ إِلَى الله مِمَّنْ ظَلَمَهُمْ فَإِنَّ الأَنْبِيَاءَ صَلَوَاتُ الله عَلَيْهِمْ كَانَتْ تَأْمُرُ الأَوْصِيَاءَ بِالْيَوْمِ الَّذِي كَانَ يُقَامُ فِيهِ الْوَصِيُّ أَنْ يُتَّخَذَ عِيداً قَالَ قُلْتُ فَمَا لِمَنْ صَامَهُ قَالَ صِيَامُ سِتِّينَ شَهْراً وَلا تَدَعْ صِيَامَ يَوْمِ سَبْعٍ وَعِشْرِينَ مِنْ رَجَبٍ فَإِنَّهُ هُوَ الْيَوْمُ الَّذِي نَزَلَتْ فِيهِ النُّبُوَّةُ عَلَى مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَثَوَابُهُ مِثْلُ سِتِّينَ شَهْراً لَكُمْ.

1. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abu ‘ Abdillah (a. s.), I said to him: ’May I be sacrificed for you, is there another ‘Id for the Muslims, besides the two ‘Ids?‘ He replied, ‘Yes, O Hassan, there is a greater and more important ‘Id than these.’ I then asked, ‘And what day is that?’ He replied, ‘It is the day when ’Amir al-Mu’minin (a. s.) was appointed as the banner and lighthouse for people.’ I then said, ‘May I be sacrificed for you, what then should we do on this (day)?’ He replied, ‘Fast, O Hassan, increase your blessings upon Muhammad and his family, and denounce before Allah those who did injustice to them. Verily, the prophets, may the blessings of Allah be upon them, would command the successors to celebrate the day when they were appointed as a successor, as ‘Id.’ I then asked, ‘What happens if one fasts on such day?’ He replied, ‘Fasting on this day is equal to fasting for sixty months. Do not ignore fasting on the twenty-seventh of the month of Rajab, for it is the day when prophethood came down up on Muhammad (sw). Its reward is equal to sixty months (of fasting) for you.”’

ضعيف

Fasting on Memorable Days - Hadith 8028

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ الأَوَّلِ (عَلَيْهِ السَّلاَم) قَالَ بَعَثَ الله عَزَّ وَجَلَّ مُحَمَّداً (صلَّى اللهُ عَلَيْهِ وَآلِه) رَحْمَةً لِلْعَالَمِينَ فِي سَبْعٍ وَعِشْرِينَ مِنْ رَجَبٍ فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَتَبَ الله لَهُ صِيَامَ سِتِّينَ شَهْراً وَفِي خَمْسَةٍ وَعِشْرِينَ مِنْ ذِي الْقَعْدَةِ وُضِعَ الْبَيْتُ وَهُوَ أَوَّلُ رَحْمَةٍ وُضِعَتْ عَلَى وَجْهِ الأَرْضِ فَجَعَلَهُ الله عَزَّ وَجَلَّ مَثَابَةً لِلنَّاسِ وَأَمْناً فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَتَبَ الله لَهُ صِيَامَ سِتِّينَ شَهْراً وَفِي أَوَّلِ يَوْمٍ مِنْ ذِي الْحِجَّةِ وُلِدَ إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ (عَلَيْهِ السَّلاَم) فَمَنْ صَامَ ذَلِكَ الْيَوْمَ كَتَبَ الله لَهُ صِيَامَ سِتِّينَ شَهْراً.

2. A number of our people have narrated from Sahl ibn Ziyad from certain individuals of our people who have said the following: “Abu al-Hassan, the 1st (a. s.), has said ‘Allah, the Most Majestic, the Most Glorious, sent Muhammad (SAW), as a mercy for the worlds on the twenty-seventh of the month of Rajab. Allah counts one’s fasting during this day as fasting for sixty months. On the twenty- fifth of Dhul al-Qa’dah, the House was established, and it was the first instance of mercy established on earth. Allah, the Most Majestic, the Most Glorious, made a place to gain rewards and a place of inviolability. Allah counts one’s fasting during this day as fasting for sixty months. On the first day of Dhul Hajjah, Ibrahim, the friend of the Beneficent was born. Allah counts one’s fasting during this day as fasting for sixty months.”

ضعيف على المشهور

Fasting on Memorable Days - Hadith 8029

3ـ سَهْلُ بْنُ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) هَلْ لِلْمُسْلِمِينَ عِيدٌ غَيْرَ يَوْمِ الْجُمُعَةِ وَالأَضْحَى وَالْفِطْرِ قَالَ نَعَمْ أَعْظَمُهَا حُرْمَةً قُلْتُ وَأَيُّ عِيدٍ هُوَ جُعِلْتُ فِدَاكَ قَالَ الْيَوْمُ الَّذِي نَصَبَ فِيهِ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) وَقَالَ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ قُلْتُ وَأَيُّ يَوْمٍ هُوَ قَالَ وَمَا تَصْنَعُ بِالْيَوْمِ إِنَّ السَّنَةَ تَدُورُ وَلَكِنَّهُ يَوْمُ ثَمَانِيَةَ عَشَرَ مِنْ ذِي الْحِجَّةِ فَقُلْتُ وَمَا يَنْبَغِي لَنَا أَنْ نَفْعَلَ فِي ذَلِكَ الْيَوْمِ قَالَ تَذْكُرُونَ الله عَزَّ ذِكْرُهُ فِيهِ بِالصِّيَامِ وَالْعِبَادَةِ وَالذِّكْرِ لِمُحَمَّدٍ وَآلِ مُحَمَّدٍ فَإِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوْصَى أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) أَنْ يَتَّخِذَ ذَلِكَ الْيَوْمَ عِيداً وَكَذَلِكَ كَانَتِ الأَنْبِيَاءُ (عَلَيْهِم السَّلاَم) تَفْعَلُ كَانُوا يُوصُونَ أَوْصِيَاءَهُمْ بِذَلِكَ فَيَتَّخِذُونَهُ عِيداً.

3. Sahl ibn Ziyad has narrated from ‘Abd al-Rahman ibn Salim from his father who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Are there for Muslims other ‘Id besides, Friday, the tenth of the month of Dhul Hajjah and the first day of the month of Shawwal?’ He (the Imam) replied, ‘Yes, there is such a day, in fact, it is of greater importance.’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, which days are they?’ He replied, ‘One is the day during which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, announced the appointment of ’Amir al-Mu’minin (as the executor of his will), saying, “Whoever’ s guardian I am, Ali also is his guardian.’” I then asked, ‘Which day is this day?’ He replied, ‘What do you have to do with the day; the year goes around, however, it is the eighteenth of the month of Dhul Hajjah.’ I then asked, ‘What should we do during this day?’ He replied, ‘You should pay attention to Allah, majestic is whose mention, by fasting, worshipping and speaking of Muhammad and his family, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. The Messenger of Allah advised ’Amir al-Mu’minin to celebrate this day as ‘Id. This is what the prophets would do. They would advise the executors (of their wills) to celebrate this day as a day of ’Id.’”

ضعيف

Fasting on Memorable Days - Hadith 8030

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يُوسُفَ بْنِ السُّخْتِ عَنْ حَمْدَانَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله الصَّيْقَلِ قَالَ خَرَجَ عَلَيْنَا أَبُو الْحَسَنِ يَعْنِي الرِّضَا (عَلَيْهِ السَّلاَم) فِي يَوْمِ خَمْسَةٍ وَعِشْرِينَ مِنْ ذِي الْقَعْدَةِ فَقَالَ صُومُوا فَإِنِّي أَصْبَحْتُ صَائِماً قُلْنَا جُعِلْنَا فِدَاكَ أَيُّ يَوْمٍ هُوَ فَقَالَ يَوْمٌ نُشِرَتْ فِيهِ الرَّحْمَةُ وَدُحِيَتْ فِيهِ الأَرْضُ وَنُصِبَتْ فِيهِ الْكَعْبَةُ وَهَبَطَ فِيهِ آدَمُ ع.

4. A number of our people have narrated from Sahl ibn Ziyad from Yusuf al-Sukht from Hamdan ibn al-Nadr from Muhammad ibn ‘Abd Allah al-Sayqal who has said the following: “Abu al-Hassan, meaning al-Rida (a. s.), once came out to us on the twenty-fifth day of the month of Dhul Qa’dah and said, ‘Fast, for today I have awoken while fasting.’ We then said, ‘May we be sacrificed for you, which day is it?’ He replied, ‘It is the day during which the mercy (of Allah) was spread, the earth was extended, al-Ka‘bah was placed in it, and Adam (AS) descended therein.’”

ضعيف

The Excellence of Having Breakfast after Sunset with a Brother (in Belief) - Hadith 8031

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِفْطَارُكَ لأَخِيكَ الْمُؤْمِنِ أَفْضَلُ مِنْ صِيَامِكَ تَطَوُّعاً.

1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ishaq ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said that your serving breakfasts to your brother (in belief) after sunset is more excellent than your fasting an optional fasting.”

ضعيف على المشهور

The Excellence of Having Breakfast after Sunset with a Brother (in Belief) - Hadith 8032

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْعِيصِ عَنْ نَجْمِ بْنِ حُطَيْمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَنْ نَوَى الصَّوْمَ ثُمَّ دَخَلَ عَلَى أَخِيهِ فَسَأَلَهُ أَنْ يُفْطِرَ عِنْدَهُ فَلْيُفْطِرْ وَلْيُدْخِلْ عَلَيْهِ السُّرُورَ فَإِنَّهُ يُحْتَسَبُ لَهُ بِذَلِكَ الْيَوْمِ عَشَرَةُ أَيَّامٍ وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها.

2. A number of our people have narrated from Ahmad ibn Muhammad al-Barqiy from al-Qasim ibn Muhammad from al-‘Is from Najm ibn Hutaym who has said the following: “Abu Ja’far (a. s.), has said, ‘If one decides to fast, and then goes to visit his brother (in belief) who offers to serve him food, he should break his fast for the happiness of his host and due to his request. This will be counted equal to ten days of fasting as Allah, the Most Majestic, the Most Glorious, has said, ‘One who does one good deed will receive tenfold reward for the same.’ (6:161) ”

ضعيف

The Excellence of Having Breakfast after Sunset with a Brother (in Belief) - Hadith 8033

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ دَخَلَ عَلَى أَخِيهِ وَهُوَ صَائِمٌ فَأَفْطَرَ عِنْدَهُ وَلَمْ يُعْلِمْهُ بِصَوْمِهِ فَيَمُنَّ عَلَيْهِ كَتَبَ الله لَهُ صَوْمَ سَنَةٍ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il from Salih ibn ‘Uqbah from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a fasting person visits his brother (in belief) who offers him food, and he accepts the offer without telling him about his fast, in order not to show that he is doing him a favor, Allah counts his fast as one year’s fasting.’”

ضعيف

The Excellence of Having Breakfast after Sunset with a Brother (in Belief) - Hadith 8034

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الدِّينَوَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ دَخَلْتُ عَلَى جَمِيلِ بْنِ دَرَّاجٍ وَبَيْنَ يَدَيْهِ خِوَانٌ عَلَيْهِ غَسَّانِيَّةٌ يَأْكُلُ مِنْهَا فَقَالَ ادْنُ فَكُلْ فَقُلْتُ إِنِّي صَائِمٌ فَتَرَكَنِي حَتَّى إِذَا أَكَلَهَا فَلَمْ يَبْقَ مِنْهَا إِلاَّ الْيَسِيرُ عَزَمَ عَلَيَّ أَلاَّ أَفْطَرْتَ فَقُلْتُ لَهُ أَلاَّ كَانَ هَذَا قَبْلَ السَّاعَةِ فَقَالَ أَرَدْتُ بِذَلِكَ أَدَبَكَ ثُمَّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ أَيُّمَا رَجُلٍ مُؤْمِنٍ دَخَلَ عَلَى أَخِيهِ وَهُوَ صَائِمٌ فَسَأَلَهُ الأَكْلَ فَلَمْ يُخْبِرْهُ بِصِيَامِهِ لِيَمُنَّ عَلَيْهِ بِإِفْطَارِهِ كَتَبَ الله جَلَّ ثَنَاؤُهُ لَهُ بِذَلِكَ الْيَوْمِ صِيَامَ سَنَةٍ.

4. Muhammad ibn Yahya has narrated from al-Hassan ibn Ali al-Daynawariy from Muhammad ibn ‘Isa from Salih ibn ‘Uqbah who has said the following: “Once I visited Jamil ibn Darraj while he was at a beautiful table having food. He said, ‘Come and join us for food.’ I said, ‘I am fasting.’ He continued eating until very little food remained. He then insisted that I discontinue my fast. I said, ‘Why did you not insist before?’ He said, ‘I wanted to discipline you.’ He then said, ‘I heard abu ‘Abd Allah (a. s.), say the following. “If a fasting person visits his brother (in belief), who offers him food, and he accepts the offer without telling him about his fast, in order not to show that he is doing him a favor by accepting his offering food, Allah, majestic is whose mention, counts his fast as one year’s fasting.’””

ضعيف

The Excellence of Having Breakfast after Sunset with a Brother (in Belief) - Hadith 8035

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ قُلْتُ لأَبِي الْحَسَنِ الْمَاضِي (عَلَيْهِ السَّلاَم) أَدْخُلُ عَلَى الْقَوْمِ وَهُمْ يَأْكُلُونَ وَقَدْ صَلَّيْتُ الْعَصْرَ وَأَنَا صَائِمٌ فَيَقُولُونَ أَفْطِرْ فَقَالَ أَفْطِرْ فَإِنَّهُ أَفْضَلُ.

5. Ali ibn Muhammad has narrated from ibn Jumhur from certain individuals of his people from Ali ibn Hadid who has said the following: “I once asked abu al-Hassan (a. s.), ‘I may visit a people after late afternoon prayer while I am fasting and they offer me food, saying, “discontinue your fast.’” He (the Imam) said, ‘Accept the offer; it is better.’”

ضعيف

The Excellence of Having Breakfast after Sunset with a Brother (in Belief) - Hadith 8036

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُح��مَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ بْنِ سُفْيَانَ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لإِفْطَارُكَ فِي مَنْزِلِ أَخِيكَ الْمُسْلِمِ أَفْضَلُ مِنْ صِيَامِكَ سَبْعِينَ ضِعْفاً أَوْ تِسْعِينَ ضِعْفاً.

6. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from al-Hassan ibn Ibrahim ibn Sufyan from Dawud al-Riqqiy who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Your discontinuing your fast in the house of your brother in Islam is better than your fasting seventy or ninety times over.’”

مجهول

The Case of Those Who Need Permission to Fast Optional Fasting - Hadith 8037

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ لا يَصْلُحُ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِ زَوْجِهَا.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from al-Qasim ibn ‘Urwah from certain individuals of his people who has said the following: “Abu ‘ Abd Allah (a. s.), has said that a woman should not fast an optional fast without permission from her husband.”

مرسل

The Case of Those Who Need Permission to Fast Optional Fasting - Hadith 8038

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلالٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ فِقْهِ الضَّيْفِ أَنْ لا يَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِ صَاحِبِهِ وَمِنْ طَاعَةِ الْمَرْأَةِ لِزَوْجِهَا أَنْ لا تَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِهِ وَأَمْرِهِ وَمِنْ صَلاحِ الْعَبْدِ وَطَاعَتِهِ وَنُصْحِهِ لِمَوْلاهُ أَنْ لا يَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِ مَوْلاهُ وَأَمْرِهِ وَمِنْ بِرِّ الْوَلَدِ أَنْ لا يَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِ أَبَوَيْهِ وَأَمْرِهِمَا وَإِلاَّ كَانَ الضَّيْفُ جَاهِلاً وَكَانَتِ الْمَرْأَةُ عَاصِيَةً وَكَانَ الْعَبْدُ فَاسِقاً عَاصِياً وَكَانَ الْوَلَدُ عَاقّاً.

2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn Hilal from Marwak ibn ‘Ubayd from Nashit ibn Salih from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘A guest of good understanding does not fast an optional fast without permission from his host. An obedient wife does not fast an optional fast without permission and order from her husband. An obedient and disciplined slave does not fast an optional fast without permission and order by his master. Children with good and kind behavior do not fast an optional fast without permission and order from their parents; otherwise, a guest is ignorant, a woman disobedient, the slave a sinner and disobedient, and the child is an ignored one.”’

ضعيف

The Case of Those Who Need Permission to Fast Optional Fasting - Hadith 8039

3ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ وَغَيْرُهُ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ بِإِسْنَادٍ ذَكَرَهُ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا دَخَلَ رَجُلٌ بَلْدَةً فَهُوَ ضَيْفٌ عَلَى مَنْ بِهَا مِنْ أَهْلِ دِينِهِ حَتَّى يَرْحَلَ عَنْهُمْ وَلا يَنْبَغِي لِلضَّيْفِ أَنْ يَصُومَ إِلاَّ بِإِذْنِهِمْ لِئَلاَّ يَعْمَلُوا الشَّيْ‏ءَ فَيَفْسُدَ عَلَيْهِمْ وَلا يَنْبَغِي لَهُمْ أَنْ يَصُومُوا إِلاَّ بِإِذْنِ الضَّيْفِ لِئَلاَّ يَحْتَشِمَهُمْ فَيَشْتَهِيَ الطَّعَامَ فَيَتْرُكَهُ لَهُمْ.

3. Ali ibn Muhammad ibn Bandar [and others] from Ibrahim ibn Ishaq through his chain of narrators from al-Fadl ibn Yasar who has said the following: “Abu Ja‘far (a. s.), has stated this Hadith: ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When a man enters a town (residence), he is a guest of the inhabitants of that town who are followers of the religion he follows until he leaves that town (residence). It is not proper for him to fast without their permission, so that the food that may have been prepared does not spoil. It is not proper for them also to fast without permission so he because of exercising reservation does not eat the food that he desires.’””

ضعيف

The Case of Those Who Need Permission to Fast Optional Fasting - Hadith 8040

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) لَيْسَ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِ زَوْجِهَا.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Malik ibn ‘Atiyyah from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said that a woman must not optionally fast without permission from her husband.”

صحيح

The Case of Those Who Need Permission to Fast Optional Fasting - Hadith 8041

5ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ عَمْرِو بْنِ جُبَيْرٍ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَتْ يَا رَسُولَ الله مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ فَقَالَ هُوَ أَكْثَرُ مِنْ ذَلِكَ فَقَالَتْ أَخْبِرْنِي بِشَيْ‏ءٍ مِنْ ذَلِكَ فَقَالَ لَيْسَ لَهَا أَنْ تَصُومَ إِلاَّ بِإِذْنِهِ.

5. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ‘Abd Allah al-Jamuraniy from al-Hassan ibn Ali ibn abu Hamzah from ‘Amr ibn Jubayr al-‘Arzamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that once a woman came to the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and asked, ‘O Messenger of Allah, what is the right of a husband on the wife?’ He (the Messenger of Allah) said, ‘It is more than that.’ She then said, ‘Tell me about a few of them.’ He (the Messenger of Allah) said, ‘She must not fast without his permission.’”

ضعيف

The Preferable Items to Use for Breakfast after Sunset - Hadith 8042

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا صَامَ فَلَمْ يَجِدِ الْحَلْوَاءَ أَفْطَرَ عَلَى الْمَاءِ.

1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy, from af-Sakuniy from Ja’far (a. s.), from his father (a. s.), who said: “If the Messenger of Allah (sw) was fasting and he did not find Halwa (a special type of sweet), he would break his fast with water.”

ضعيف على المشهور

The Preferable Items to Use for Breakfast after Sunset - Hadith 8043

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَفْطَرَ الرَّجُلُ عَلَى الْمَاءِ الْفَاتِرِ نَقَّى كَبِدَهُ وَغَسَلَ الذُّنُوبَ مِنَ الْقَلْبِ وَقَوَّى الْبَصَرَ وَالْحَدَقَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from a man from Abu ‘Abdillah (a. s.), who said: ”If one breaks his fast with water, it cleanses his liver, washes off sins from the heart, and strengthens the eyesight and the pupil of the eyes.”

حسن

The Preferable Items to Use for Breakfast after Sunset - Hadith 8044

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ سِنْدِيٍّ عَنِ ابْنِ سِنَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الإِفْطَارُ عَلَى الْمَاءِ يَغْسِلُ الذُّنُوبَ مِنَ الْقَلْبِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Salih ibn Sindiy from ibn Sinan from a man from Abu ‘Abdillah (a. s.) who said: ”Breaking the fast with water washes off sins from the heart.”

ضعيف على المشهور

The Preferable Items to Use for Breakfast after Sunset - Hadith 8045

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَمَّنْ ذَكَرَهُ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا أَفْطَرَ بَدَأَ بِحَلْوَاءَ يُفْطِرُ عَلَيْهَا فَإِنْ لَمْ يَجِدْ فَسُكَّرَةٍ أَوْ تَمَرَاتٍ فَإِذَا أَعْوَزَ ذَلِكَ كُلُّهُ فَمَاءٍ فَاتِرٍ وَكَانَ يَقُولُ يُنَقِّي الْمَعِدَةَ وَالْكَبِدَ وَيُطَيِّبُ النَّكْهَةَ وَالْفَمَ وَيُقَوِّي الأَضْرَاسَ وَيُقَوِّي الْحَدَقَ وَيَجْلُو النَّاظِرَ وَيَغْسِلُ الذُّنُوبَ غَسْلاً وَيُسَكِّنُ الْعُرُوقَ الْهَائِجَةَ وَالْمِرَّةَ الْغَالِبَةَ وَيَقْطَعُ الْبَلْغَمَ وَيُطْفِىُ الْحَرَارَةَ عَنِ الْمَعِدَةِ وَيَذْهَبُ بِالصُّدَاعِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from those whom he has mentioned (in his book) from Mansur ibn al-‘ Abbas from Safwan ibn Yahya from ‘Abd Allah ibn Muskan who has said the following: “Abu ‘Abd Allah (a. s.), has said that The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would begin with Halwa (sweet dish) for Iftaar (breaking of the fast). If this was not available, he would use sugar or dates, and if no such items were available, he then would use water and say, ‘It cleanses the stomach and liver, helps bad breathe and the scent of the mouth, strengthens the teeth, the pupil of the eye and eyesight, and washes off sins. It calms down hyper veins and the gallbladder, cuts down mucus, cools heartburn and relieves sinus congestions.’”

ضعيف

The Preferable Items to Use for Breakfast after Sunset - Hadith 8046

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يُفْطِرُ عَلَى التَّمْرِ فِي زَمَنِ التَّمْرِ وَعَلَى الرُّطَبِ فِي زَمَنِ الرُّطَبِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim ibn Mehzam from Talha ibn Zayd, from Abu ‘Abdillah (a. s.), who said: ”The Messenger of Allah (sw) would use dates to break his fast during the season of dates, or fresh dates during the season of fresh dates.”

ضعيف على المشهور لكنه قوي

The Preferable Items to Use for Breakfast after Sunset - Hadith 8047

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ عَبْدِ الله الأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوَّلُ مَا يُفْطِرُ عَلَيْهِ فِي زَمَنِ الرُّطَبِ الرُّطَبُ وَفِي زَمَنِ التَّمْرِ التَّمْرُ.

6. Ali ibn Ibrahim has narrated from his father from Ja’far ibn ‘Abd Allah al-Ash’ariy from ibn al-Qaddah, from Abu ‘Abdillah (a. s.), who said: "The Messenger of Allah (sw) would first break his fast during the season of fresh dates with fresh dates, and during the season of dates, he would use dates.”

مجهول

Ghusl (bath) in the Month of Ramadan - Hadith 8048

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَفُضَيْلٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْغُسْلُ فِي شَهْرِ رَمَضَانَ عِنْدَ وُجُوبِ الشَّمْسِ قُبَيْلَهُ ثُمَّ يُصَلِّي ثُمَّ يُفْطِرُ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz, from Zurarah and Fudayl, from Abu Ja’far (a. s.), who said, ”Ghusl (bath) in the month of Ramadan is just before sunset, thereafter one performs salat (prayer) and then breaks his fast.”

حسن

Ghusl (bath) in the Month of Ramadan - Hadith 8049

2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) كَمْ أَغْتَسِلُ فِي شَهْرِ رَمَضَانَ لَيْلَةً قَالَ لَيْلَةَ تِسْعَ عَشْرَةَ وَلَيْلَةَ إِحْدَى وَعِشْرِينَ وَثَلاثٍ وَعِشْرِينَ قَالَ قُلْتُ فَإِنْ شَقَّ عَلَيَّ قَالَ فِي إِحْدَى وَعِشْرِينَ وَثَلاثٍ وَعِشْرِينَ قُلْتُ فَإِنْ شَقَّ عَلَيَّ قَالَ حَسْبُكَ الآنَ.

2. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), on how many nights should one take a shower in the month of Ramadan?’ He (the Imam) replied, ‘It is on the nineteenth, twenty- first and twenty-third nights.’ I then said, ‘What if even this much becomes difficult for me?’ He then said, ‘Take a shower on the twenty- first and twenty-third nights.’ I then said, ‘What happens if this becomes difficult for me?’ He (the Imam) said, ‘Now it is enough.’”

مجهول كالصحيح

Ghusl (bath) in the Month of Ramadan - Hadith 8050

3ـ صَفْوَانُ بْنُ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ اللَّيْلَةِ الَّتِي يُطْلَبُ فِيهَا مَا يُطْلَبُ مَتَى الْغُسْلُ فَقَالَ مِنْ أَوَّلِ اللَّيْلِ وَإِنْ شِئْتَ حَيْثُ تَقُومُ مِنْ آخِرِهِ وَسَأَلْتُهُ عَنِ الْقِيَامِ فَقَالَ تَقُومُ فِي أَوَّلِهِ وَآخِرِهِ.

3. Safwan ibn Yahya has narrated from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the night during which one can appeal before Allah for one’s needs when it is the time for a shower. He (the Imam) replied, ‘It is at the beginning of the night, or if you like, at the end of the night as you wake up.’ I then asked about al-Qiyam (rising up) (for salat [prayer]). He said, ‘You may rise in the beginning or toward the end of the night.’”

مجهول كالصحيح

Ghusl (bath) in the Month of Ramadan - Hadith 8051

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَصَفْوَانَ بْنِ يَحْيَى وَعَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ الْغُسْلُ فِي لَيَالٍ مِنْ شَهْرِ رَمَضَانَ فِي تِسْعَ عَشْرَةَ وَإِحْدَى وَعِشْرِينَ وَثَلاثٍ وَعِشْرِينَ وَأُصِيبَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فِي لَيْلَةِ تِسْعَ عَشْرَةَ وَقُبِضَ فِي لَيْلَةِ إِحْدَى وَعِشْرِينَ صَلَوَاتُ الله عَلَيْهِ قَالَ وَالْغُسْلُ فِي أَوَّلِ لَيْلَةٍ وَهُوَ يُجْزِئُ إِلَى آخِرِهِ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Safwan ibn Yahya and Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has said, ‘One should take a shower in the nineteenth, twenty-first and twenty-third nights of the month of Ramadan. ’Amir al-Mu’minin (a. s.), sustained a mortal wound by an assassin in the nineteenth night. He (the Imam) passed away on the twenty-first night of the month of Ramadan. A shower should be taken at the beginning of the night and it is enough until the end of the night.”

صحيح

Additional Salat (prayer) in the Month of Ramadan - Hadith 8052

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ لَهُ أَبُو بَصِيرٍ مَا تَقُولُ فِي الصَّلاةِ فِي شَهْرِ رَمَضَانَ فَقَالَ لِشَهْرِ رَمَضَانَ حُرْمَةٌ وَحَقٌّ لا يَشْبَهُهُ شَيْ‏ءٌ مِنَ الشُّهُورِ صَلِّ مَا اسْتَطَعْتَ فِي شَهْرِ رَمَضَانَ تَطَوُّعاً بِاللَّيْلِ وَالنَّهَارِ فَإِنِ اسْتَطَعْتَ أَنْ تُصَلِّيَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ فَافْعَلْ إِنَّ عَلِيّاً (عَلَيْهِ السَّلاَم) فِي آخِرِ عُمُرِهِ كَانَ يُصَلِّي فِي كُلِّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ فَصَلِّ يَا أَبَا مُحَمَّدٍ زِيَادَةً فِي رَمَضَانَ فَقُلْتُ كَمْ جُعِلْتُ فِدَاكَ فَقَالَ فِي عِشْرِينَ لَيْلَةً تُصَلِّي فِي كُلِّ لَيْلَةٍ عِشْرِينَ رَكْعَةً ثَمَانِيَ رَكَعَاتٍ قَبْلَ الْعَتَمَةِ وَاثْنَتَا عَشْرَةَ رَكْعَةً بَعْدَهَا سِوَى مَا كُنْتَ تُصَلِّي قَبْلَ ذَلِكَ فَإِذَا دَخَلَ الْعَشْرُ الأَوَاخِرُ فَصَلِّ ثَلاثِينَ رَكْعَةً فِي كُلِّ لَيْلَةٍ ثَمَانِيَ رَكَعَاتٍ قَبْلَ الْعَتَمَةِ وَاثْنَيْنِ وَعِشْرِينَ رَكْعَةً بَعْدَهَا سِوَى مَا كُنْتَ تَفْعَلُ قَبْلَ ذَلِكَ.

1. A number of our people have narrated from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id who has narrated it from al-Qasim ibn Muhammad, from Ali ibn abu Hamzah, from abu Basir who has said the following: “Once we visited abu ‘ Abd Allah (a. s.), and abu Basir asked, ’What do you say about al- salat (prayer) during the month of Ramadan?’ He (the Imam) replied, ’The month of Ramadan has a special respect and right, unlike the other months. You should perform salat (prayer) as much as you can in optional forms during the nights and days. If you can, perform a thousand Rak’at salat (prayer) every twenty-four hours you can. Imam Ali (a. s.), toward the end of his life would say one thousand Rak’at salat (prayer) in twenty-four hours. O abu Muhammad, you should perform more salat (prayer) during the month of Ramadan.’ I then asked, ’I pray to Allah to keep my soul in service for your cause, how many Rak’ats (should one perform)?’ He said, ’During the first twenty nights, say twenty Rak’ats each night; eight Rak’ats before al-‘Atmah (late evening) and twelve Rak’ats thereafter, besides the prayers you would say before. During the last ten days, you should say thirty Rak’at every night; eight Rak’at before late evening, and twenty-two Rak’ats thereafter besides what you had been saying before these nights.’”

ضعيف

Additional Salat (prayer) in the Month of Ramadan - Hadith 8053

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي الْعَبَّاسِ الْبَقْبَاقِ وَعُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَزِيدُ فِي صَلاتِهِ فِي شَهْرِ رَمَضَانَ إِذَا صَلَّى الْعَتَمَةَ صَلَّى بَعْدَهَا فَيَقُومُ النَّاسُ خَلْفَهُ فَيَدْخُلُ وَيَدَعُهُمْ ثُمَّ يَخْرُجُ أَيْضاً فَيَجِيئُونَ وَيَقُومُونَ خَلْفَهُ فَيَدَعُهُمْ وَيَدْخُلُ مِرَاراً قَالَ وَقَالَ لا تُصَلِّ بَعْدَ الْعَتَمَةِ فِي غَيْرِ شَهْرِ رَمَضَانَ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from abu al-‘Abbas al-Baqbaq and ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would increase his salat (prayer) during the month of Ramadan. After al-‘Atmah (late evening salat [prayer]), he would perform more prayers. People behind would stand up (for prayer), but he would go inside and leave them. Then, after he came out, they would come and stand up behind him (for prayer), but he would leave them and go inside several times.’ He (the narrator) has said that the Imam then said, ‘You must not perform salat (prayer) after late evening prayer during the times other than the month of Ramadan.’”

صحيح

Additional Salat (prayer) in the Month of Ramadan - Hadith 8054

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا دَخَلَ الْعَشْرُ الأَوَاخِرُ شَدَّ الْمِئْزَرَ وَاجْتَنَبَ النِّسَاءَ وَأَحْيَا اللَّيْلَ وَتَفَرَّغَ لِلْعِبَادَةِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman from ibn ‘Isa from Sama‘ah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, during the last ten days of the month of Ramadan would prepare himself well, stay away from women, stay awake the whole night, and free himself for worship.’”

موثق

Additional Salat (prayer) in the Month of Ramadan - Hadith 8055

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) صَلِّ لَيْلَةَ إِحْدَى وَعِشْرِينَ وَلَيْلَةَ ثَلاثٍ وَعِشْرِينَ مِائَةَ رَكْعَةٍ تَقْرَأُ فِي كُلِّ رَكْعَةٍ قُلْ هُوَ الله أَحَدٌ عَشْرَ مَرَّاتٍ.

4. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from al-Hassan from Sulayman al-Ja’fariy who has said the following: “Abu al-Hassan (a. s.), has said, ‘In the twenty- first and twenty-third nights, you should perform salat (prayer) of one hundred Rak’ats and in each Rak’at read Chapter 112 of the Holy Quran ten times.’”

صحيح على الظاهر

Additional Salat (prayer) in the Month of Ramadan - Hadith 8056

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِذَا كَانَتْ لَيْلَةُ إِحْدَى وَعِشْرِينَ وَلَيْلَةُ ثَلاثٍ وَعِشْرِينَ أَخَذَ فِي الدُّعَاءِ حَتَّى يَزُولَ اللَّيْلُ فَإِذَا زَالَ اللَّيْلُ صَلَّى.

5. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from al-Hassan ibn Ali from ibn Sinan from abu Shu’ayb al-Muhamiliy from Hammad ibn ‘Uthman from al-Fudayl ibn Yasar who has said the following: “Abu Ja’far (a. s.), during the twenty-first and twenty-third nights, would pray until the end of the night, then perform (the obligatory) salat (prayer).”

ضعيف

Additional Salat (prayer) in the Month of Ramadan - Hadith 8057

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ مُطَهَّرٍ أَنَّهُ كَتَبَ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلاَم) يُخْبِرُهُ بِمَا جَاءَتْ بِهِ الرِّوَايَةُ أَنَّ النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يُصَلِّي فِي شَهْرِ رَمَضَانَ وَغَيْرِهِ مِنَ اللَّيْلِ ثَلاثَ عَشْرَةَ رَكْعَةً مِنْهَا الْوَتْرُ وَرَكْعَتَا الْفَجْرِ فَكَتَبَ (عَلَيْهِ السَّلاَم) فَضَّ الله فَاهُ صَلَّى مِنْ شَهْرِ رَمَضَانَ فِي عِشْرِينَ لَيْلَةً كُلَّ لَيْلَةٍ عِشْرِينَ رَكْعَةً ثَمَانِيَ بَعْدَ الْمَغْرِبِ وَاثْنَتَيْ عَشْرَةَ بَعْدَ الْعِشَاءَ الآخِرَةِ وَاغْتَسَلَ لَيْلَةَ تِسْعَ عَشْرَةَ وَلَيْلَةَ إِحْدَى وَعِشْرِينَ وَلَيْلَةَ ثَلاثٍ وَعِشْرِينَ وَصَلَّى فِيهِمَا ثَلاثِينَ رَكْعَةً اثْنَتَيْ عَشْرَةَ بَعْدَ الْمَغْرِبِ وَثَمَانِيَ عَشْرَةَ بَعْدَ عِشَاءِ الآخِرَةِ وَصَلَّى فِيهِمَا مِائَةَ رَكْعَةٍ يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَقُلْ هُوَ الله أَحَدٌ عَشْرَ مَرَّاتٍ وَصَلَّى إِلَى آخِرِ الشَّهْرِ كُلَّ لَيْلَةٍ ثَلاثِينَ رَكْعَةً كَمَا فَسَّرْتُ لَكَ.

6. Ali ibn Muhammad has narrated from Muhammad ibn Ahmad ibn Mutahhar who wrote to Abu Muhammad (a. s.), and informed him (the Imam) about a Hadith about the Prophet (sw). It said that he (the Prophet) performed thirteen Rak‘at prayers including al-Witr and the two Rak‘at morning prayer during the nights in the month of Ramadan. He (the Imam) wrote, ‘May Allah break his (narrator’s) mouth. He (the Prophet), during the month of Ramadan in the first twenty nights, performed twenty Rak‘ats every night. He performed eight Rak‘ats after maghrib prayer and twelve after 'isha’ prayer. He would peform ghusl on the nineteenth, twenty-first and twenty-third nights. In those nights, he performed one hundred Rak‘at prayers. In each Rak‘at he recited the Fatiha of the Book (Surah 1) and "Qul huwa Allahu ahad" (Surah 112) ten times. He would perform thirty Rak‘at in the remaining nights to the end of the month, as I have explained for you.’

مجهول

The Night of Destiny - Hadith 8058

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ حَسَّانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ الْتَمِسْهَا فِي لَيْلَةِ إِحْدَى وَعِشْرِينَ أَوْ لَيْلَةِ ثَلاثٍ وَعِشْرِينَ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Hassan ibn Mehran who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the night of destiny. He replied, ‘You should try to find it in the twenty- first or twenty-third nights (of the month of Ramadan).”’

صحيح

The Night of Destiny - Hadith 8059

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ اللَّيْلَةُ الَّتِي يُرْجَى فِيهَا مَا يُرْجَى فَقَالَ فِي إِحْدَى وَعِشْرِينَ أَوْ ثَلاثٍ وَعِشْرِينَ قَالَ فَإِنْ لَمْ أَقْوَ عَلَى كِلْتَيْهِمَا فَقَالَ مَا أَيْسَرَ لَيْلَتَيْنِ فِيمَا تَطْلُبُ قُلْتُ فَرُبَّمَا رَأَيْنَا الْهِلالَ عِنْدَنَا وَجَاءَنَا مَنْ يُخْبِرُنَا بِخِلافِ ذَلِكَ مِنْ أَرْضٍ أُخْرَى فَقَالَ مَا أَيْسَرَ أَرْبَعَ لَيَالٍ تَطْلُبُهَا فِيهَا قُلْتُ جُعِلْتُ فِدَاكَ لَيْلَةُ ثَلاثٍ وَعِشْرِينَ لَيْلَةُ الْجُهَنِيِّ فَقَالَ إِنَّ ذَلِكَ لَيُقَالُ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ سُلَيْمَانَ بْنَ خَالِدٍ رَوَى فِي تِسْعَ عَشْرَةَ يُكْتَبُ وَفْدُ الْحَاجِّ فَقَالَ لِي يَا أَبَا مُحَمَّدٍ وَفْدُ الْحَاجِّ يُكْتَبُ فِي لَيْلَةِ الْقَدْرِ وَالْمَنَايَا وَالْبَلايَا وَالأَرْزَاقُ وَمَا يَكُونُ إِلَى مِثْلِهَا فِي قَابِلٍ فَاطْلُبْهَا فِي لَيْلَةِ إِحْدَى وَعِشْرِينَ وَثَلاثٍ وَعِشْرِينَ وَصَلِّ فِي كُلِّ وَاحِدَةٍ مِنْهُمَا مِائَةَ رَكْعَةٍ وَأَحْيِهِمَا إِنِ اسْتَطَعْتَ إِلَى النُّورِ وَاغْتَسِلْ فِيهِمَا قَالَ قُلْتُ فَإِنْ لَمْ أَقْدِرْ عَلَى ذَلِكَ وَأَنَا قَائِمٌ قَالَ فَصَلِّ وَأَنْتَ جَالِسٌ قُلْتُ فَإِنْ لَمْ أَسْتَطِعْ قَالَ فَعَلَى فِرَاشِكَ لا عَلَيْكَ أَنْ تَكْتَحِلَ أَوَّلَ اللَّيْلِ بِشَيْ‏ءٍ مِنَ النَّوْمِ إِنَّ أَبْوَابَ السَّمَاءِ تُفَتَّحُ فِي رَمَضَانَ وَتُصَفَّدُ الشَّيَاطِينُ وَتُقْبَلُ أَعْمَالُ الْمُؤْمِنِينَ نِعْمَ الشَّهْرُ رَمَضَانُ كَانَ يُسَمَّى عَلَى عَهْدِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْمَرْزُوقَ.

2. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad al-Jawhariy from Ali ibn abu Hamzah al-Thumaliy who has said the following: “Once I was in the presence of abu ‘Abdillah (a. s.), when abu Basir asked him, ‘May I be sacrificed for you, when is the night during which one may hope that his wishes will come true?’ He (the Imam) replied, ‘It is in the twenty-first or twenty-third nights.’ He (abu Basir) then asked, ‘What happens if I cannot (stay awake) on both nights?’ He (the Imam) said, ‘(Remaining awake for) just two nights is easy with a view to realizing your wishes.’ I (the narrator) then said, ‘We may see the new moon on a certain time and then receive information that people have seen the new moon on a different day at another place.’ He (the Imam) said, ‘Remaining awake for four nights is easy with a view to realizing your wishes.’ I then said, ‘May I be sacrificed for you, the twenty-third night is the night of al-Juhaniy.’ He (the Imam) said, ‘That is what it is called.’ I then said, ‘May I be sacrificed for you, Sulayman ibn Khalid narrates that during the nineteenth night, the list of people (honored to) perform Hajj is written.’ He (the Imam) said to me, ‘O abu Muhammad, the list of people for Hajj is written during the night of destiny; so also are deaths, trials, sustenance and things that have to happen until the next night of destiny. You should try to pray for the realization of your wishes during the twenty-first or twenty-third nights. You should perform one hundred Rak‘at salat (prayer) during each of these two nights and remain awake if you can, up to daylight, and take a ghusl (shower) during both nights.’ I (the narrator) then asked, ‘What should I do if I cannot do this in a standing position?’ He (the Imam) replied, ‘Pray in a sitting position.’ I then asked, ‘What should I do if I cannot do this either?’ He said, ‘(Do it) while on your bed. It does not matter if you just slept very lightly at the beginning of the night. The doors of the sky remain open during Ramadan, and devils are nailed down, and the deeds of believing people are accepted. What a good month is Ramadan! During the time of the Messenger of Allah (sw), it was called al-Marzuq (the provider of sustenance).”’

ضعيف

The Night of Destiny - Hadith 8060

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنْ عَلامَةِ لَيْلَةِ الْقَدْرِ فَقَالَ عَلامَتُهَا أَنْ تَطِيبَ رِيحُهَا وَإِنْ كَانَتْ فِي بَرْدٍ دَفِئَتْ وَإِنْ كَانَتْ فِي حَرٍّ بَرَدَتْ فَطَابَتْ قَالَ وَسُئِلَ عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ تَنْزِلُ فِيهَا الْمَلائِكَةُ وَالْكَتَبَةُ إِلَى السَّمَاءِ الدُّنْيَا فَيَكْتُبُونَ مَا يَكُونُ فِي أَمْرِ السَّنَةِ وَمَا يُصِيبُ الْعِبَادَ وَأَمْرُهُ عِنْدَهُ مَوْقُوفٌ لَهُ وَفِيهِ الْمَشِيئَةُ فَيُقَدِّمُ مِنْهُ مَا يَشَاءُ وَيُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَيَمْحُو وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ.

3. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Once I asked one of the two Imam, ‘Alayhim al-Salam, about signs of the night of destiny. He replied, ‘One of the signs of this night is sweet fragrance; during the cold season it is warm, and during the hot season it is cool and pleasant.’ Someone asked him about the night of destiny. He (the Imam) replied, ‘The angels and scribes come down to the sky above the world and then they write down all that has to happen during the year and what people will experience therein. Its affairs are withheld with Him. In it He has a wish and thus He brings forward whatever He wishes or delays whatever He wishes. He confirms whatever He wishes and deletes whatever He wishes; the mother book is with Him.’”

صحيح

The Night of Destiny - Hadith 8061

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالُوا قَالَ لَهُ بَعْضُ أَصْحَابِنَا قَالَ وَلا أَعْلَمُهُ إِلاَّ سَعِيداً السَّمَّانَ كَيْفَ يَكُونُ لَيْلَةُ الْقَدْرِ خَيْراً مِنْ أَلْفِ شَهْرٍ قَالَ الْعَمَلُ فِيهَا خَيْرٌ مِنَ الْعَمَلِ فِي أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from more than one person who have said the following: “Certain individuals of our people - the only one of these people I know is Sa‘id al-Samman- asked abu ‘ Abd Allah (a. s.), ‘Why is it that the night of destiny is better than one thousand months?‘ He (the Imam) replied, ‘It is because doing good deeds during this night is better than doing good deeds in one thousand months that do not have the night of destiny.’”

حسن

The Night of Destiny - Hadith 8062

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ نَزَلَتِ التَّوْرَاةُ فِي سِتٍّ مَضَتْ مِنْ شَهْرِ رَمَضَانَ وَنَزَلَ الإِنْجِيلُ فِي اثْنَتَيْ عَشْرَةَ لَيْلَةً مَضَتْ مِنْ شَهْرِ رَمَضَانَ وَنَزَلَ الزَّبُورُ فِي لَيْلَةِ ثَمَانِيَ عَشَرَةَ مَضَتْ مِنْ شَهْرِ رَمَضَانَ وَنَزَلَ الْقُرْآنُ فِي لَيْلَةِ الْقَدْرِ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that Torah was revealed during the sixth night of the month of Ramadan. Injil (New Testament) was revealed during the twelfth night of the month of Ramadan. Al-Zabbur, (Psalms) was revealed during the eighteenth night of the month of Ramadan; and the Holy Quran was revealed during the night of destiny.’”

ضعيف

The Night of Destiny - Hadith 8063

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَزُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ عَنْ حُمْرَانَ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ قَالَ نَعَمْ لَيْلَةُ الْقَدْرِ وَهِيَ فِي كُلِّ سَنَةٍ فِي شَهْرِ رَمَضَانَ فِي الْعَشْرِ الأَوَاخِرِ فَلَمْ يُنْزَلِ الْقُرْآنُ إِلاَّ فِي لَيْلَةِ الْقَدْرِ قَالَ الله عَزَّ وَجَلَّ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ قَالَ يُقَدَّرُ فِي لَيْلَةِ الْقَدْرِ كُلُّ شَيْ‏ءٍ يَكُونُ فِي تِلْكَ السَّنَةِ إِلَى مِثْلِهَا مِنْ قَابِلٍ خَيْرٍ وَشَرٍّ وَطَاعَةٍ وَمَعْصِيَةٍ وَمَوْلُودٍ وَأَجَلٍ أَوْ رِزْقٍ فَمَا قُدِّرَ فِي تِلْكَ السَّنَةِ وَقُضِيَ فَهُوَ الْمَحْتُومُ وَلله عَزَّ وَجَلَّ فِيهِ الْمَشِيئَةُ قَالَ قُلْتُ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ أَيُّ شَيْ‏ءٍ عُنِيَ بِذَلِكَ فَقَالَ الْعَمَلُ الصَّالِحُ فِيهَا مِنَ الصَّلاةِ وَالزَّكَاةِ وَأَنْوَاعِ الْخَيْرِ خَيْرٌ مِنَ الْعَمَلِ فِي أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ وَلَوْ لا مَا يُضَاعِفُ الله تَبَارَكَ وَتَعَالَى لِلْمُؤْمِنِينَ مَا بَلَغُوا وَلَكِنَّ الله يُضَاعِفُ لَهُمُ الْحَسَنَاتِ بِحُبِّنَا.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from al-Fudayl, Zurarah and Muhammad ibn Muslim from Humran who has narrated the following: “I once asked abu Ja‘far (a. s.), about the following words of Allah, the Most Majestic, the Most Glorious: ‘We have revealed it during the blessed night.’ (44:3) He (the Imam) said, ‘Yes, it is the night of destiny. Every year this night is during the last ten days in the month of Ramadan. It was the night of destiny and no other night when the Holy Quran was revealed. Allah, the Most Majestic, the Most Glorious, has said, “During this night all matters of wisdom are differentiated.’” (44:4) He (Imam) said, ‘During the night of destiny, all things of good or evil, obedience or disobedience, birth or death, or sustenance that are to take place in the year up to the next month of Ramadan, are measured and determined. Whatever is measured and determined for that year becomes inevitable; however, Allah, the Most Majestic, the Most Glorious, has a wish in it.’ He (the narrator) has said, ‘I then asked about the meaning of, “The night of destiny is better than one thousand nights?”’ He (Imam) replied, ‘Good deeds like salat (prayer), zakat and other forms of good are better than good deeds done in one thousand months wherein the night of destiny does not exist. Had it not been for the generosity of Allah, the most Blessed, the most High, toward the believing people, they could not gain any success, but Allah increases their good deeds (through our love).”’

حسن

The Night of Destiny - Hadith 8064

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ حَدَّثَنِي يَعْقُوبُ قَالَ سَمِعْتُ رَجُلاً يَسْأَلُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ أَخْبِرْنِي عَنْ لَيْلَةِ الْقَدْرِ كَانَتْ أَوْ تَكُونُ فِي كُلِّ عَامٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لَوْ رُفِعَتْ لَيْلَةُ الْقَدْرِ لَرُفِعَ الْقُرْآنُ.

7. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from af-Sayyariy from certain individuals of our people from Dawud ibn Farqad who has said that narrated to him Ya’qub who has said the following: “I once heard a man asking abu ‘Abd Allah (a. s.), about the night of destiny, saying, ‘Please tell me about the night of destiny. Was it only just for one night, or it comes every year?’ Abu ‘Abd Allah (a. s.), replied, ‘Had the night of destiny been removed, most certainly, the Holy Quran would also had been removed.’”

ضعيف

The Night of Destiny - Hadith 8065

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله الْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُهُ يَقُولُ وَنَاسٌ يَسْأَلُونَهُ يَقُولُونَ الأَرْزَاقُ تُقَسَّمُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ قَالَ فَقَالَ لا وَالله مَا ذَاكَ إِلاَّ فِي لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَإِحْدَى وَعِشْرِينَ وَثَلاثٍ وَعِشْرِينَ فَإِنَّ فِي لَيْلَةِ تِسْعَ عَشْرَةَ يَلْتَقِي الْجَمْعَانِ وَفِي لَيْلَةِ إِحْدَى وَعِشْرِينَ يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ وَفِي لَيْلَةِ ثَلاثٍ وَعِشْرِينَ يُمْضَى مَا أَرَادَ الله عَزَّ وَجَلَّ مِنْ ذَلِكَ وَهِيَ لَيْلَةُ الْقَدْرِ الَّتِي قَالَ الله عَزَّ وَجَلَّ خَيْرٌ مِنْ أَلْفِ شَهْرٍ قَالَ قُلْتُ مَا مَعْنَى قَوْلِهِ يَلْتَقِي الْجَمْعَانِ قَالَ يَجْمَعُ الله فِيهَا مَا أَرَادَ مِنْ تَقْدِيمِهِ وَتَأْخِيرِهِ وَإِرَادَتِهِ وَقَضَائِهِ قَالَ قُلْتُ فَمَا مَعْنَى يُمْضِيهِ فِي ثَلاثٍ وَعِشْرِينَ قَالَ إِنَّهُ يَفْرُقُهُ فِي لَيْلَةِ إِحْدَى وَعِشْرِينَ وَيَكُونُ لَهُ فِيهِ الْبَدَاءُ فَإِذَا كَانَتْ لَيْلَةُ ثَلاثٍ وَعِشْرِينَ أَمْضَاهُ فَيَكُونُ مِنَ الْمَحْتُومِ الَّذِي لا يَبْدُو لَهُ فِيهِ تَبَارَكَ وَتَعَالَى.

8. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from abu ‘Abd Allah al-Mu’min from Ishaq ibn ‘Ammar who has said the following: “I heard him (the Imam) say- when people said, “Sustenance is divided during the night in the middle of the month of Sha‘ban”-, ‘No, by Allah, that is in no other time besides the nineteenth night of the month of Ramadan, or the twenty-first or twenty-third night of this month. During the nineteenth night of this month, two groups meet; in the twenty-first night, all matters of wisdom are differentiated; and in the twenty-third night, whatever Allah, the Most Majestic, the Most Glorious, wishes of such matters is approved. It is the night of destiny about which Allah, the Most Majestic, the Most Glorious, has said, . . the night of destiny is better than one thousand months.’” He (the narrator) has said, ‘I then asked about the meaning of his words, “Two groups meet”?’ He (the Imam) replied, ‘Allah brings together in that night what He has decided, in matters to be brought forward or delayed, to decide or to approve it.’ I then said, ‘What is the meaning of, “approves it during the twenty-third night”?’ He (the Imam) replied, ‘During the twenty-first night, He differentiates the rule. Then al- Bada’ may take place, therefore, in the twenty-third night is the approval and thus it becomes inevitable in such issues where al-Bada’ does not happen, Allah is most Blessed, the most High.’”

ضعيف

The Night of Destiny - Hadith 8066

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) التَّقْدِيرُ فِي لَيْلَةِ تِسْعَ عَشْرَةَ وَالإِبْرَامُ فِي لَيْلَةِ إِحْدَى وَعِشْرِينَ وَالإِمْضَاءُ فِي لَيْلَةِ ثَلاثٍ وَعِشْرِينَ.

9. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Measurement and determination is on the night of the nineteenth, verification is on the twenty- first night and final approval is on the twenty-third night.’”

موثق كالصحيح

The Night of Destiny - Hadith 8067

10ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَمُحَمَّدِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ عِيسَى الْقَمَّاطِ عَنْ عَمِّهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ رَأَى رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَنَامِهِ بَنِي أُمَيَّةَ يَصْعَدُونَ عَلَى مِنْبَرِهِ مِنْ بَعْدِهِ وَيُضِلُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى فَأَصْبَحَ كَئِيباً حَزِيناً قَالَ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَقَالَ يَا رَسُولَ الله مَا لِي أَرَاكَ كَئِيباً حَزِيناً قَالَ يَا جَبْرَئِيلُ إِنِّي رَأَيْتُ بَنِي أُمَيَّةَ فِي لَيْلَتِي هَذِهِ يَصْعَدُونَ مِنْبَرِي مِنْ بَعْدِي وَيُضِلُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى فَقَالَ وَالَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً إِنَّ هَذَا شَيْ‏ءٌ مَا اطَّلَعْتُ عَلَيْهِ فَعَرَجَ إِلَى السَّمَاءِ فَلَمْ يَلْبَثْ أَنْ نَزَلَ عَلَيْهِ بِآيٍ مِنَ الْقُرْآنِ يُؤْنِسُهُ بِهَا قَالَ أَ فَرَأَيْتَ إِنْ مَتَّعْناهُمْ سِنِينَ ثُمَّ جاءَهُمْ ما كانُوا يُوعَدُونَ ما أَغْنى‏ عَنْهُمْ ما كانُوا يُمَتَّعُونَ وَأَنْزَلَ عَلَيْهِ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ وَما أَدْراكَ ما لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ جَعَلَ الله عَزَّ وَجَلَّ لَيْلَةَ الْقَدْرِ لِنَبِيِّهِ (صلَّى اللهُ عَلَيْهِ وَآلِه) خَيْراً مِنْ أَلْفِ شَهْرِ مُلْكِ بَنِي أُمَيَّةَ.

10. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Muhammad ibn al-Walid and Muhammad ibn Ahmad from Yunus ibn Ya’qub from Ali ibn ’Isa al-Qammat from his uncle who has said the following: “Abu ‘Abd Allah (a. s.), has said that in his dream, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, saw banu ‘Umayyah climb on his pulpit after him and mislead people from the right path and take them backward. He remained sad and depressed. Jibril came and asked, ‘O Messenger of Allah, why are you sad and depressed?’ He replied, ‘O Jibril, in my dream last night, I saw banu ‘Umayyah climb my pulpit, mislead people from the right path and take them backward.’ He (Jibril) said, ‘I swear by the One who has sent you as a prophet in all truth that I have no information about this matter.’ The Messenger of Allah (Jibril) ascended to the heaven and, after a little while, came back with a verse of the Holy Quran to comfort him. “Consider, if We allow them to enjoy for a few years, then the thing about which they were warned comes upon them, and whatever they enjoyed will be of no benefit for them.” (26:205) He revealed to him, “We have revealed the Holy Quran in the night of destiny. What do you think you know about the night of destiny? The night of destiny is better than one thousand months.’ Allah, the Most Majestic, the Most Glorious, has made the night of destiny better than one thousand months for His prophet. It (one thousand nights) is equal to the life of the kingdom of banu ‘Umayyah.’”

مجهول

The Night of Destiny - Hadith 8068

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَيْلَةُ الْقَدْرِ هِيَ أَوَّلُ السَّنَةِ وَهِيَ آخِرُهَا.

11. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Faddal from abu Jamilah from Rifa’ah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the night of destiny is the beginning of the year, and it also is the end of it (the year before).”

ضعيف

The Night of Destiny - Hadith 8069

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعٍ الْمُسْلِيِّ وَزِيَادِ بْنِ أَبِي الْحَلاَّلِ ذَكَرَاهُ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ فِي لَيْلَةِ تِسْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ التَّقْدِيرُ وَفِي لَيْلَةِ إِحْدَى وَعِشْرِينَ الْقَضَاءُ وَفِي لَيْلَةِ ثَلاثٍ وَعِشْرِينَ إِبْرَامُ مَا يَكُونُ فِي السَّنَةِ إِلَى مِثْلِهَا لله جَلَّ ثَنَاؤُهُ يَفْعَلُ مَا يَشَاءُ فِي خَلْقِهِ.

12. A number of our people have narrated, from Sahl ibn Ziyad, from Ali ibn al-Hakam, from Rabi’ al-Musliy and Ziyad ibn abu al-Hallal who have narrated it, from a man, from Abu ‘Abdillah (a. s.) who said, “In the nineteenth night of the month of Ramadan is measurement and determination; in the twenty-first night is decision; and in the twenty-third night is verification of what has to take place during the coming year up to the next night of destiny. Allah, glorious is his praise, does whatever He wills about His creation.”

ضعيف

Supplication during the Last Ten days of the Month of Ramadan - Hadith 8070

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ تَقُولُ فِي الْعَشْرِ الأَوَاخِرِ مِنْ شَهْرِ رَمَضَانَ فِي كُلِّ لَيْلَةٍ أَعُوذُ بِجَلالِ وَجْهِكَ الْكَرِيمِ أَنْ يَنْقَضِيَ عَنِّي شَهْرُ رَمَضَانَ أَوْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتِي هَذِهِ وَلَكَ قِبَلِي ذَنْبٌ أَوْ تَبِعَةٌ تُعَذِّبُنِي عَلَيْهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain individuals of our people who has said the following: “Abu ‘ Abd Allah (a. s.), has said that during the last ten nights of the month of Ramadan, you should say the following prayer. ‘O Allah, I seek refuge with the glory of Your honorable face against the condition in which the month of Ramadan will pass or this night will dawn while I may have committed sins or such deeds for which I will deserve your punishment.’”

حسن

Supplication during the Last Ten days of the Month of Ramadan - Hadith 8071

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ يَقْطِينٍ أَوْ غَيْرِهِ عَنْهُمْ (عَلَيْهِم السَّلاَم) دُعَاءُ الْعَشْرِ الأَوَاخِرِ تَقُولُ فِي اللَّيْلَةِ الأُولَى يَا مُولِجَ اللَّيْلِ فِي النَّهَارِ وَمُولِجَ النَّهَارِ فِي اللَّيْلِ وَمُخْرِجَ الْحَيِّ مِنَ الْمَيِّتِ وَمُخْرِجَ الْمَيِّتِ مِنَ الْحَيِّ يَا رَازِقَ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ يَا الله يَا رَحْمَانُ يَا الله يَا رَحِيمُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يَذْهَبُ بِالشَّكِّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنَا فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ الثَّانِيَةِ يَا سَالِخَ النَّهَارِ مِنَ اللَّيْلِ فَإِذَا نَحْنُ مُظْلِمُونَ وَمُجْرِيَ الشَّمْسِ لِمُسْتَقَرِّهَا بِتَقْدِيرِكَ يَا عَزِيزُ يَا عَلِيمُ وَمُقَدِّرَ الْقَمَرِ مَنَازِلَ حَتَّى عَادَ كَالْعُرْجُونِ الْقَدِيمِ يَا نُورَ كُلِّ نُورٍ وَمُنْتَهَى كُلِّ رَغْبَةٍ وَوَلِيَّ كُلِّ نِعْمَةٍ يَا الله يَا رَحْمَانُ يَا الله يَا قُدُّوسُ يَا أَحَدُ يَا وَاحِدُ يَا فَرْدُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا ثُمَّ تَعُودُ إِلَى الدُّعَاءِ الأَوَّلِ إِلَى قَوْلِهِ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَأَهْلِ بَيْتِهِ إِلَى آخِرِ الدُّعَاءِ وَتَقُولُ فِي اللَّيْلَةِ الثَّالِثَةِ يَا رَبَّ لَيْلَةِ الْقَدْرِ وَجَاعِلَهَا خَيْراً مِنْ أَلْفِ شَهْرٍ وَرَبَّ اللَّيْلِ وَالنَّهَارِ وَالْجِبَالِ وَالْبِحَارِ وَالظُّلَمِ وَالأَنْوَارِ وَالأَرْضِ وَالسَّمَاءِ يَا بَارِئُ يَا مُصَوِّرُ يَا حَنَّانُ يَا مَنَّانُ يَا الله يَا رَحْمَانُ يَا الله يَا قَيُّومُ يَا الله يَا بَدِيعُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ ع.

2. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from Muhammad ibn ‘Isa from Ayyub ibn Yaqtin or others from ’A’immah, recipients of divine supreme covenant, who have said the following: “During the first night of the last ten nights of the month of Ramadan, recite this prayer. ‘O the One, (You have the power) to allow the night to penetrate into the day and the day to penetrate into the night. (You are) the One who brings out the living from the dead and brings the dead out of the living. O Provider of sustenance to whomever He wants without keeping any account. O Allah, the Beneficent, O Allah, O Merciful, O Allah, O Allah, O Allah, You have all the beautiful names, the most high examples, the greatness and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to your cause). I appeal before You to list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ‘Illiyin (high position), and forgive my sins. O Allah, grant me a certainty that can remain in my heart, and a belief that can remove my doubts. O Allah, make me happy with what You have granted me for my share. Grant me good in this world and in the next life, and protect me against the burning fire. O Allah, grant me in this night the opportunity to speak of You, to thank You, be interested to come to You with repentance, and grant me the kind of good opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’” “During the second night say this prayer. ‘O the One who separates the day from the night and then we are in the dark. O the One (it is You) who draws the sun in its place by his measures. O (Allah You are) Majestic, O all knowing, O the One who has measured the distance of journey of the moon until it seems like an old twig. O light of lights, O aim of all interests, O provider of all bounties, O Allah, O Beneficent, O Allah, O Holy, O the One, O the One only, O the single One, O Allah, O Allah, O Allah, You possess all beautiful names. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause) . . . read to the end the prayer mentioned above.’” “During the third night say the following prayer. ‘O Lord of the night of destiny, (it is You) who has made it better than one thousand months. O Lord of the day, night, mountains, oceans, darkness, light, earth and sky, O designer, the shape-giver, compassionate, (it is You) the One who grants favors. O Allah, O Beneficent, O Allah, O Guardian, O Allah, O the Inventor, O Allah, O Allah, O Allah, (You are the one who) possesses all beautiful names, high examples, greatness and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause) and list my name in this night with the people of salvation. Please list my spirit with the martyrs, my good deeds in ‘Illiyin (high position), and forgive my sins. O Allah, grant me a certainty that can remain in my heart, a belief that can remove my doubts and make me be happy with whatever sustenance You have granted to me, and grant me good in this life and in the next life. Protect me against the burning fire. Grant me in this night the opportunity to speak of You, thank You and become interested to come to You, repent before You, and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).”

مجهول

Supplication during the Last Ten days of the Month of Ramadan - Hadith 8072

3ـ ابْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الدُّعَاءِ فِي شَهْرِ رَمَضَانَ فِي كُلِّ لَيْلَةٍ تَقُولُ اللهمَّ إِنِّي أَسْأَلُكَ فِيمَا تَقْضِي وَتُقَدِّرُ مِنَ الأَمْرِ الْمَحْتُومِ فِي الأَمْرِ الْحَكِيمِ مِنَ الْقَضَاءِ الَّذِي لا يُرَدُّ وَلا يُبَدَّلُ أَنْ تَكْتُبَنِي مِنْ حُجَّاجِ بَيْتِكَ الْحَرَامِ الْمَبْرُورِ حَجُّهُمْ الْمُكَفَّرِ عَنْهُمْ سَيِّئَاتُهُمْ الْمَغْفُورِ ذُنُوبُهُمْ الْمَشْكُورِ سَعْيُهُمْ وَأَنْ تَجْعَلَ فِي مَا تَقْضِي وَتُقَدِّرُ مِنَ الأَمْرِ الْمَحْتُومِ فِي الأَمْرِ الْحَكِيمِ فِي لَيْلَةِ الْقَدْرِ مِنَ الْقَضَاءِ الَّذِي لا يُرَدُّ وَلا يُبَدَّلُ أَنْ تُطِيلَ عُمُرِي وَأَنْ تُوَسِّعَ عَلَيَّ فِي رِزْقِي وَأَنْ تَجْعَلَنِي مِمَّنْ تَنْتَصِرُ بِهِ لِدِينِكَ وَلا تَسْتَبْدِلْ بِي غَيْرِي.

3. Ibn abu ‘Umayr has narrated from Muhammad ibn ‘Atiyyah who has said the following: “Abu ‘ Abd Allah (a. s.), has said that every night in the month of Ramadan you should say this prayer. ‘O Allah, I appeal before You in the case of whatever You decide and measure of the inevitable issues of the matters of wisdom, of the destiny that does not change or alter, to list my name among those who perform Hajj of Your respected House, with virtuous Hajj, expatiated wickedness, forgiven sins and appreciated efforts. O Allah, I appeal before You, in the case of whatever You decide and measure of the inevitable issues of the matters of wisdom, during the night of destiny, which does not change or alter, to grant me long life, increased sustenance, and take me in the service of Your religion and do not replace me with others.’”

حسن

Supplication during the Last Ten days of the Month of Ramadan - Hadith 8073

4ـ مُحَمَّدُ بْنُ عِيسَى بِإِسْنَادِهِ عَنِ الصَّالِحِينَ (عَلَيْهِ السَّلاَم) قَالَ تُكَرِّرُ فِي لَيْلَةِ ثَلاثٍ وَعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ هَذَا الدُّعَاءَ سَاجِداً وَقَائِماً وَقَاعِداً وَعَلَى كُلِّ حَالٍ وَفِي الشَّهْرِ كُلِّهِ وَكَيْفَ أَمْكَنَكَ وَمَتَى حَضَرَكَ مِنْ دَهْرِكَ تَقُولُ بَعْدَ تَحْمِيدِ الله تَبَارَكَ وَتَعَالَى وَالصَّلاةِ عَلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) اللهمَّ كُنْ لِوَلِيِّكَ فُلانِ بْنِ فُلانٍ فِي هَذِهِ السَّاعَةِ وَفِي كُلِّ سَاعَةٍ وَلِيّاً وَحَافِظاً وَنَاصِراً وَدَلِيلاً وَقَاعِداً وَعَوْناً وَعَيْناً حَتَّى تُسْكِنَهُ أَرْضَكَ طَوْعاً وَتُمَتِّعَهُ فِيهَا طَوِيلاً وَتَقُولُ فِي اللَّيْلَةِ الرَّابِعَةِ يَا فَالِقَ الإِصْبَاحِ وَجَاعِلَ اللَّيْلِ سَكَناً وَالشَّمْسِ وَالْقَمَرِ حُسْبَاناً يَا عَزِيزُ يَا عَلِيمُ يَا ذَا الْمَنِّ وَالطَّوْلِ وَالْقُوَّةِ وَالْحَوْلِ وَالْفَضْلِ وَالإِنْعَامِ وَالْمُلْكِ وَالإِكْرَامِ يَا ذَا الْجَلالِ وَالإِكْرَامِ يَا الله يَا رَحْمَانُ يَا الله يَا فَرْدُ يَا وَتْرُ يَا الله يَا ظَاهِرُ يَا بَاطِنُ يَا حَيُّ يَا لا إِلَهَ إِلاَّ أَنْتَ لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يَذْهَبُ بِالشَّكِّ عَنِّي وَرِضًا بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ الْخَامِسَةِ يَا جَاعِلَ اللَّيْلِ لِبَاساً وَالنَّهَارِ مَعَاشاً وَالأَرْضِ مِهَاداً وَالْجِبَالِ أَوْتَاداً يَا الله يَا قَاهِرُ يَا الله يَا جَبَّارُ يَا الله يَا سَمِيعُ يَا الله يَا قَرِيبُ يَا الله يَا مُجِيبُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَرِضًا بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ. وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ السَّادِسَةِ يَا جَاعِلَ اللَّيْلِ وَالنَّهَارِ آيَتَيْنِ يَا مَنْ مَحَا آيَةَ اللَّيْلِ وَجَعَلَ آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلاً مِنْهُ وَرِضْوَاناً يَا مُفَصِّلَ كُلِّ شَيْ‏ءٍ تَفْصِيلاً يَا مَاجِدُ يَا وَهَّابُ يَا الله يَا جَوَادُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ السَّابِعَةِ يَا مَادَّ الظِّلِّ وَلَوْ شِئْتَ لَجَعَلْتَهُ سَاكِناً وَجَعَلْتَ الشَّمْسَ عَلَيْهِ دَلِيلاً ثُمَّ قَبَضْتَهُ إِلَيْكَ قَبْضاً يَسِيراً يَا ذَا الْجُودِ وَالطَّوْلِ وَالْكِبْرِيَاءِ وَالآلاءِ لا إِلَهَ إِلاَّ أَنْتَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الرَّحْمَنُ الرَّحِيمُ لا إِلَهَ إِلاَّ أَنْتَ يَا قُدُّوسُ يَا سَلامُ يَا مُؤْمِنُ يَا مُهَيْمِنُ يَا عَزِيزُ يَا جَبَّارُ يَا مُتَكَبِّرُ يَا الله يَا خَالِقُ يَا بَارِئُ يَا مُصَوِّرُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ الثَّامِنَةِ يَا خَازِنَ اللَّيْلِ فِي الْهَوَاءِ وَخَازِنَ النُّورِ فِي السَّمَاءِ وَمَانِعَ السَّمَاءِ أَنْ تَقَعَ عَلَى الأَرْضِ إِلاَّ بِإِذْنِهِ وَحَابِسَهُمَا أَنْ تَزُولا يَا عَلِيمُ يَا غَفُورُ يَا دَائِمُ يَا الله يَا وَارِثُ يَا بَاعِثَ مَنْ فِي الْقُبُورِ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ. تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ التَّاسِعَةِ يَا مُكَوِّرَ اللَّيْلِ عَلَى النَّهَارِ وَمُكَوِّرَ النَّهَارِ عَلَى اللَّيْلِ يَا عَلِيمُ يَا حَكِيمُ يَا الله يَا رَبَّ الأَرْبَابِ وَسَيِّدَ السَّادَاتِ لا إِلَهَ إِلاَّ أَنْتَ يَا أَقْرَبَ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) وَتَقُولُ فِي اللَّيْلَةِ الْعَاشِرَةِ الْحَمْدُ لله لا شَرِيكَ لَهُ الْحَمْدُ لله كَمَا يَنْبَغِي لِكَرَمِ وَجْهِهِ وَعِزِّ جَلالِهِ وَكَمَا هُوَ أَهْلُهُ يَا قُدُّوسُ يَا نُورَ الْقُدْسِ يَا سُبُّوحُ يَا مُنْتَهَى التَّسْبِيحِ يَا رَحْمَانُ يَا فَاعِلَ الرَّحْمَةِ يَا عَلِيمُ يَا كَبِيرُ يَا الله يَا لَطِيفُ يَا جَلِيلُ يَا الله يَا سَمِيعُ يَا بَصِيرُ يَا الله يَا الله يَا الله لَكَ الأَسْمَاءُ الْحُسْنَى وَالأَمْثَالُ الْعُلْيَا وَالْكِبْرِيَاءُ وَالآلاءُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَعَلَى أَهْلِ بَيْتِهِ وَأَنْ تَجْعَلَ اسْمِي فِي هَذِهِ اللَّيْلَةِ فِي السُّعَدَاءِ وَرُوحِي مَعَ الشُّهَدَاءِ وَإِحْسَانِي فِي عِلِّيِّينَ وَإِسَاءَتِي مَغْفُورَةً وَأَنْ تَهَبَ لِي يَقِيناً تُبَاشِرُ بِهِ قَلْبِي وَإِيمَاناً يُذْهِبُ الشَّكَّ عَنِّي وَتُرْضِيَنِي بِمَا قَسَمْتَ لِي وَآتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ الْحَرِيقِ وَارْزُقْنِي فِيهَا ذِكْرَكَ وَشُكْرَكَ وَالرَّغْبَةَ إِلَيْكَ وَالإِنَابَةَ وَالتَّوْبَةَ وَالتَّوْفِيقَ لِمَا وَفَّقْتَ لَهُ مُحَمَّداً وَآلَ مُحَمَّدٍ ع.

4. Muhammad ibn ‘Isa has narrated through the chain of his narrators who has narrated the following:: “The virtuous ones, ‘Alayhim al-Salam, have said the following that you should repeat this prayer during the twenty-third night of the month of Ramadan, while in prostration, standing, sitting and in all conditions and during the whole month if you can or whenever you remember in your lifetime. After you praise Allah, the most Blessed, the most High, and ask, O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). You should say, ‘O Allah, for the person who possesses Your authority, so and so Imam (al-Hujjah ibn al-Hassan) be in this hour and every hour, a guardian, protector, supporter, guide, leader, and helper (and an eye) until You settle him on Your earth with obedience and grant him comfort for a long time.’” “During the fourth night, say this prayer: £ 0 the One who opens up the morning and makes the night calm and the sun and moon for calculation (of time) (I praise You). O Majestic, O all Knowing, O Generous, O Benevolent, O Powerful, O Resourceful, O Possessor of extra bounties, gifts, kingdom and honor, O Glorious and Honorable, O Allah, O Beneficent, O Allah, O the only One, O the One alone, O Allah, O Apparent, O Hidden, O Living, O Lord, no one deserves worship except You. You possess all beautiful names, exalted examples and greatness. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in Tlliyin, and forgive my wickedness. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me to live happily with my share that You have granted to me. Grant us good in this world and in the next life, and protect us against the burning fire. Grant me the opportunity to speak of You, thank You and be interested to come to You, return to You with repentance, and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW). “During the fifth night, say this prayer: ‘O the One who has made the night to serve as covering, You have made the day (for people) to make a living, the earth as a cradle and the mountains as anchors. O Allah, O Dominant, O Allah, O Compeller, O Allah, O all Hearing, O Allah, O the Nearest, O Allah, O the One who answers prayers, O Allah, O Allah, O Allah, You possess all the good names, exalted examples, greatness and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ‘Illiyin, and forgive my wickedness. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me live happily with my share that You have granted to me. Grant us good in this world and in the next life and protect us against the burning fire. Grant me the opportunity to speak of You, thank You, be interested to come to You, return to You with repentance, and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’” “During the sixth night say this prayer: ‘O the One who has made the night and day two signs, You are the One who has deleted the sign of night and have made the sign of day brightness so that they (creatures) may seek extra favors and pleasure. O the One who separates things with full details, O Glorious, O Benevolent, O Allah, O Generous, O Allah, O Allah, O Allah, You possess all the beautiful names, exalted examples and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ’Illiyin and my wickedness forgiven. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me to live happily with my share that You have granted to me. Grant us good in this world and in the next life, and protect us against the burning fire. Grant me the opportunity to speak of You, thank You and be interested to come to You, return to You with repentance, and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’” “During the seventh night say this prayer: ‘O the One who extends the shadow, had you wanted You could have made it stationary. You have made the sun to show the existence of shadow, and You then make it shrink (toward You) gradually little by little. O Generous, O Benevolent, O possessor of greatness and bounties, no one deserves worship except You. You know the unseen and seen, You are the Beneficent, the Merciful, no one except You deserves worship. O the Holy, the Peace, the Provider of sanctuary, the Dominant, the Majestic, the Compeller, the Possessor of greatness, O Allah, O Creator, the Designer, the Shape giver, O Allah, O Allah, O Allah, You possess all the beautiful names, exalted examples and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ‘Illiyin, and forgive my wickedness. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me live happily with my share that You have granted to me. Grant us good in this world and in the next life and protect us against the burning fire. Grant me the opportunity to speak of You, thank You and be interested to come to You, return to You with repentance, and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’” “During the eighth night say this prayer: ‘O the One who stores the night in the air and light in the sky, keeper of the sky from falling on earth, unless He wills so, and the One who keeps them from banishment. O all Knowing, O Forgiver, O the Living forever, O Allah, O the Inheritor, O the One who will resurrect people from the graves, O Allah, O Allah, O Allah, You possess all the beautiful names, exalted examples and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ‘Illiyin, and forgive my wickedness. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me live happily with my share that You have granted to me. Grant us good in this world and in the next life, and protect us against the burning fire. Grant me the opportunity to speak of You, thank You and be interested to come to You, return to You with repentance, and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’” “During the ninth night say this prayer: ‘O the One who covers the day with night and night with the day, O all Knowing, O all Wise, O Allah, O Lord of lords and Master of all masters, no one except You deserves worship. O the One (it is You) who is closer to me than a jugular vein. O Allah, O Allah, O Allah, You possess all the beautiful names, exalted examples and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ‘Illiyin, and forgive my wickedness. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me live happily with my share that You have granted to me. Grant us good in this world and in the next life, and protect us against the burning fire. Grant me the opportunity to speak of You, thank You, be interested to come to You, and return to You with repentance. Grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’” “During the tenth night say this prayer: ‘All praise belongs to Allah. He has no partners. All praise belongs to Allah because He deserves it due to the Honor of His face, the majesty of His glory and because He is worthwhile all praise. O the Holy one, You are the light of Holiness. O the One free of all defects, O the ultimate Destination of being free from all defects, O Beneficent, O the Doer of mercy, O all Knowing, O Great, O Allah, O Subtle, O Glorious, O Allah, O all Hearing, O all Seeing, O Allah, O Allah, O Allah, You possess all the beautiful names, exalted examples and bounties. I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Please list my name in this night with the people of salvation, my spirit with the martyrs, my good deeds in ‘Illiyin, and forgive my wickedness. O Allah, grant me a certainty that can remain with my heart, a belief that can remove my doubts and make me live happily with my share that You have granted to me. Grant us good in this world and in the next life and protect us against the burning fire. Grant me the opportunity to speak of You, thank You and be interested to come to You and return to You with repentance and grant me the opportunity with which You granted success to Muhammad and Ale (family of) Muhammad (SAW).’”

مرسل

Supplication during the Last Ten days of the Month of Ramadan - Hadith 8074

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا كَانَتْ آخِرُ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ فَقُلِ اللهمَّ هَذَا شَهْرُ رَمَضَانَ الَّذِي أَنْزَلْتَ فِيهِ الْقُرْآنَ وَقَدْ تَصَرَّمَ وَأَعُوذُ بِوَجْهِكَ الْكَرِيمِ يَا رَبِّ أَنْ يَطْلُعَ الْفَجْرُ مِنْ لَيْلَتِي هَذِهِ أَوْ يَتَصَرَّمَ شَهْرُ رَمَضَانَ وَلَكَ قِبَلِي تَبِعَةٌ أَوْ ذَنْبٌ تُرِيدُ أَنْ تُعَذِّبَنِي بِهِ يَوْمَ أَلْقَاكَ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah (a. s.), has said that during the last night of the month of Ramadan, say this prayer. ‘O Allah, this is the month of Ramadan when You revealed the Holy Quran, and now it has ended. I seek refuge with Your honorable face, against my remaining in a condition, O Lord, that this night ends up with dawn or the month of Ramadan ends up, but You will have (in record) against me consequences (of my deeds) or sins for which You want to punish me on the day I am brought in your presence.’”

موثق

Supplication during the Last Ten days of the Month of Ramadan - Hadith 8075

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي وَدَاعِ شَهْرِ رَمَضَانَ اللهمَّ إِنَّكَ قُلْتَ فِي كِتَابِكَ الْمُنْزَلِ شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَهَذَا شَهْرُ رَمَضَانَ وَقَدْ تَصَرَّمَ فَأَسْأَلُكَ بِوَجْهِكَ الْكَرِيمِ وَكَلِمَاتِكَ التَّامَّةِ إِنْ كَانَ بَقِيَ عَلَيَّ ذَنْبٌ لَمْ تَغْفِرْهُ لِي أَوْ تُرِيدُ أَنْ تُعَذِّبَنِي عَلَيْهِ أَوْ تُقَايِسَنِي بِهِ أَنْ يَطْلُعَ فَجْرُ هَذِهِ اللَّيْلَةِ أَوْ يَتَصَرَّمَ هَذَا الشَّهْرُ إِلاَّ وَقَدْ غَفَرْتَهُ لِي يَا أَرْحَمَ الرَّاحِمِينَ اللهمَّ لَكَ الْحَمْدُ بِمَحَامِدِكَ كُلِّهَا أَوَّلِهَا وَآخِرِهَا مَا قُلْتَ لِنَفْسِكَ مِنْهَا وَمَا قَالَ الْخَلائِقُ الْحَامِدُونَ الْمُجْتَهِدُونَ الْمَعْدُودُونَ الْمُوَقِّرُونَ ذِكْرَكَ وَالشُّكْرَ لَكَ الَّذِينَ أَعَنْتَهُمْ عَلَى أَدَاءِ حَقِّكَ مِنْ أَصْنَافِ خَلْقِكَ مِنَ الْمَلائِكَةِ الْمُقَرَّبِينَ وَالنَّبِيِّينَ وَالْمُرْسَلِينَ وَأَصْنَافِ النَّاطِقِينَ وَالْمُسَبِّحِينَ لَكَ مِنْ جَمِيعِ الْعَالَمِينَ عَلَى أَنَّكَ بَلَّغْتَنَا شَهْرَ رَمَضَانَ وَعَلَيْنَا مِنْ نِعَمِكَ وَعِنْدَنَا مِنْ قَسْمِكَ وَإِحْسَانِكَ وَتَظَاهُرِ امْتِنَانِكَ فَبِذَلِكَ لَكَ مُنْتَهَى الْحَمْدِ الْخَالِدِ الدَّائِمِ الرَّاكِدِ الْمُخَلَّدِ السَّرْمَدِ الَّذِي لا يَنْفَدُ طُولَ الأَبَدِ جَلَّ ثَنَاؤُكَ أَعَنْتَنَا عَلَيْهِ حَتَّى قَضَيْنَا صِيَامَهُ وَقِيَامَهُ مِنْ صَلاةٍ وَمَا كَانَ مِنَّا فِيهِ مِنْ بِرٍّ أَوْ شُكْرٍ أَوْ ذِكْرٍ اللهمَّ فَتَقَبَّلْهُ مِنَّا بِأَحْسَنِ قَبُولِكَ وَتَجَاوُزِكَ وَعَفْوِكَ وَصَفْحِكَ وَغُفْرَانِكَ وَحَقِيقَةِ رِضْوَانِكَ حَتَّى تُظْفِرَنَا فِيهِ بِكُلِّ خَيْرٍ مَطْلُوبٍ وَجَزِيلِ عَطَاءٍ مَوْهُوبٍ وَتُوَقِّيَنَا فِيهِ مِنْ كُلِّ مَرْهُوبٍ أَوْ بَلاءٍ مَجْلُوبٍ أَوْ ذَنْبٍ مَكْسُوبٍ اللهمَّ إِنِّي أَسْأَلُكَ بِعَظِيمِ مَا سَأَلَكَ بِهِ أَحَدٌ مِنْ خَلْقِكَ مِنْ كَرِيمِ أَسْمَائِكَ وَجَمِيلِ ثَنَائِكَ وَخَاصَّةِ دُعَائِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَجْعَلَ شَهْرَنَا هَذَا أَعْظَمَ شَهْرِ رَمَضَانَ مَرَّ عَلَيْنَا مُنْذُ أَنْزَلْتَنَا إِلَى الدُّنْيَا بَرَكَةً فِي عِصْمَةِ دِينِي وَخَلاصِ نَفْسِي وَقَضَاءِ حَوَائِجِي وَتُشَفِّعَنِي فِي مَسَائِلِي وَتَمَامِ النِّعْمَةِ عَلَيَّ وَصَرْفِ السُّوءِ عَنِّي وَلِبَاسِ الْعَافِيَةِ لِي فِيهِ وَأَنْ تَجْعَلَنِي بِرَحْمَتِكَ مِمَّنْ خِرْتَ لَهُ لَيْلَةَ الْقَدْرِ وَجَعَلْتَهَا لَهُ خَيْراً مِنْ أَلْفِ شَهْرٍ فِي أَعْظَمِ الأَجْرِ وَكَرَائِمِ الذُّخْرِ وَحُسْنِ الشُّكْرِ وَطُولِ الْعُمُرِ وَدَوَامِ الْيُسْرِ اللهمَّ وَأَسْأَلُكَ بِرَحْمَتِكَ وَطَوْلِكَ وَعَفْوِكَ وَنَعْمَائِكجَلالِكَ وَقَدِيمِ إِحْسَانِكَ وَامْتِنَانِكَ أَنْ لا تَجْعَلَهُ آخِرَ الْعَهْدِ مِنَّا لِشَهْرِ رَمَضَانَ حَتَّى تُبَلِّغَنَاهُ مِنْ قَابِلٍ عَلَى أَحْسَنِ حَالٍ وَتُعَرِّفَنِي هِلالَهُ مَعَ النَّاظِرِينَ إِلَيْهِ وَالْمُعْتَرِفِينَ لَهُ فِي أَعْفَى عَافِيَتِكَ وَأَنْعَمِ نِعْمَتِكَ وَأَوْسَعِ رَحْمَتِكَ وَأَجْزَلِ قَسْمِكَ يَا رَبِّيَ الَّذِي لَيْسَ لِي رَبٌّ غَيْرُهُ لا يَكُونُ هَذَا الْوَدَاعُ مِنِّي لَهُ وَدَاعَ فَنَاءٍ وَلا آخِرَ الْعَهْدِ مِنِّي لِلِّقَاءِ حَتَّى تُرِيَنِيهِ مِنْ قَابِلٍ فِي أَوْسَعِ النِّعَمِ وَأَفْضَلِ الرَّجَاءِ وَأَنَا لَكَ عَلَى أَحْسَنِ الْوَفَاءِ إِنَّكَ سَمِيعُ الدُّعَاءِ اللهمَّ اسْمَعْ دُعَائِي وَارْحَمْ تَضَرُّعِي وَتَذَلُّلِي لَكَ وَاسْتِكَانَتِي وَتَوَكُّلِي عَلَيْكَ وَأَنَا لَكَ مُسَلِّمٌ لا أَرْجُو نَجَاحاً وَلا مُعَافَاةً وَلا تَشْرِيفاً وَلا تَبْلِيغاً إِلاَّ بِكَ وَمِنْكَ فَامْنُنْ عَلَيَّ جَلَّ ثَنَاؤُكَ وَتَقَدَّسَتْ أَسْمَاؤُكَ بِتَبْلِيغِي شَهْرَ رَمَضَانَ وَأَنَا مُعَافًى مِنْ كُلِّ مَكْرُوهٍ وَمَحْذُورٍ وَمِنْ جَمِيعِ الْبَوَائِقِ الْحَمْدُ لله الَّذِي أَعَانَنَا عَلَى صِيَامِ هَذَا الشَّهْرِ وَقِيَامِهِ حَتَّى بَلَّغَنِي آخِرَ لَيْلَةٍ مِنْهُ.

6. Al-Husayn ibn Muhammad narrated from Ahmad ibn Ishaq, from Sa'dan ibn Muslim, from Abu Basir, from Abu Abdillah al-Sadiq (as), regarding the farewell of the month of Ramadan. He said: "O Allah, indeed You said in Your revealed Book: 'The month of Ramadan is that in which was revealed the Qur'an.' And this is the month of Ramadan, and it has passed. So I ask You by Your Noble Face and Your complete words, if there remains a sin upon me that You have not forgiven or that You wish to punish me for, or if You wish to hold me accountable for it, let not the dawn of this night arise nor the month conclude, except that You have forgiven me, O Most Merciful of the merciful. <br> O Allah, to You belongs all praise with all forms of praise, the first and the last, that which You have said to Yourself from it, and that which the creatures have said, the praising, striving, counted, and those who glorify You and give thanks to You, those whom You have helped in fulfilling Your rights from the types of Your creation, from the angels, the close ones, the prophets, the messengers, and the various speaking beings and those who glorify You from all the worlds, for You have allowed us to reach the month of Ramadan, and upon us are Your blessings, and with us is Your share, grace, and manifestation of Your bounty. <br> So for that, to You belongs the utmost everlasting, constant, eternal, and infinite praise, which does not cease for eternity. All praise is for You, O Glorious, who has aided us in fulfilling its fasting and praying, and in whatever righteousness, gratitude, or remembrance was in it from us. O Allah, accept it from us with the best of acceptance, pardon, forgiveness, and overlooking, and grant us the pleasure that brings us all good that we seek and abundant gifts that are bestowed upon us, and protect us in it from every feared thing, calamity brought upon us, or sin incurred. <br> O Allah, I ask You by the greatness of what any of Your creation has asked You through, by Your gracious names, beautiful praise, and specific supplication, that You send blessings upon Muhammad and the family of Muhammad and that You make this month of ours the greatest month of Ramadan that has passed upon us since You brought us into this world, with blessings in the preservation of my faith, the salvation of my soul, the fulfillment of my needs, and intercession for my requests, the completion of Your grace upon me, the repulsion of evil from me, and the granting of health and safety to me in it. <br> And that You make me by Your mercy among those You have chosen for the Night of Decree, and made it better for him than a thousand months in the highest rewards, and generous treasures, and good thanks, and long life, and continuous ease. <br> O Allah, I ask You by Your mercy, Your bounty, Your forgiveness, Your blessings, Your majesty, Your ancient goodness, and Your grace, that You do not make this the last farewell from me to the month of Ramadan until You allow me to reach it again next year in the best state, and that You make me recognize its crescent with those who see it and acknowledge it in the best of Your health, the greatest of Your blessings, and the widest of Your mercy, and the most abundant of Your provision, O My Lord, who has no Lord other than You. <br> May this farewell not be for me a farewell of extinction, nor the last meeting from me, until You show it to me again next year in the widest of bounties and the best of hopes, and I am for You in the best of fulfillment. Indeed, You are the All-Hearing of supplication. <br> O Allah, hear my supplication, have mercy on my supplication, and my humility before You, my submission, and my reliance upon You. I am for You a surrendered one, and I do not hope for success, healing, honor, or reaching except through You and from You. So grant me, O Glorious, blessed are Your names, the opportunity to reach the month of Ramadan, while I am free from every harm, fear, and from all calamities. <br> All praise is due to Allah, who has assisted us in fasting this month and performing its prayers until He has allowed me to reach the last night of it."

مجهول

Saying Takbir (Allah Is Great Beyond Description) in the First Night of Shawwal - Hadith 8076

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ سَعِيدٍ النَّقَّاشِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِي أَمَا إِنَّ فِي الْفِطْرِ تَكْبِيراً وَلَكِنَّهُ مَسْتُورٌ قَالَ قُلْتُ وَأَيْنَ هُوَ قَالَ فِي لَيْلَةِ الْفِطْرِ فِي الْمَغْرِبِ وَالْعِشَاءِ الآخِرَةِ وَفِي صَلاةِ الْفَجْرِ وَفِي صَلاةِ الْعِيدِ ثُمَّ يُقْطَعُ قَالَ قُلْتُ كَيْفَ أَقُولُ قَالَ تَقُولُ الله أَكْبَرُ الله أَكْبَرُ لا إِلَهَ إِلاَّ الله وَالله أَكْبَرُ الله أَكْبَرُ وَلله الْحَمْدُ الله أَكْبَرُ عَلَى مَا هَدَانَا وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ وَلِتُكْمِلُوا الْعِدَّةَ يَعْنِي الصِّيَامَ وَلِتُكَبِّرُوا الله عَلى‏ ما هَداكُمْ. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ مِثْلَهُ.

1. Ali ibn Muhammad has narrated from Ahmad ibn abu ‘Abdillah from his father from Khalaf ibn Hammad from Sa‘id al-Naqqash who has said the following: “Abu ‘Abdillah (a. s.) said to me, ‘On al-Fitr (first day of the month of Shawwal), there is Takbir (saying ‘Allah is greater than what can be described’), but it is concealed.’ I (the narrator) then asked, ‘Where is it?’ He (the Imam) replied, ‘It is during the night of al-Fitr, in Maghrib and the last ‘Isha’, and in the Fajr salat (prayer) and in the salat of ‘Id, and then it is cut-off.’ I then asked, ‘How do I say it?’ He replied, 'say, ‘Allah is the greatest (beyond description), Allah is the greatest, there is no god but Allah, and Allah is the greatest, Allah is the greatest, all praise belongs to Allah, Allah is greatest upon what He guided us.' This is in the words of Allah, the most Majestic and Glorious, “So you can complete the number’, (2:182) meaning, the fasts, ‘and that you should exclaim the Greatness of Allah for His having Guided you.” (2:185) <br>A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Khalaf ibn Hammad a similar Hadith.

مجهول وسنده الثاني ضعيف

Saying Takbir (Allah Is Great Beyond Description) in the First Night of Shawwal - Hadith 8077

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ تُكَبِّرُ لَيْلَةَ الْفِطْرِ وَصَبِيحَةَ الْفِطْرِ كَمَا تُكَبِّرُ فِي الْعَشْرِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn abu Hamzah from Mu‘awiyah ibn ‘Ammar from Abu ‘Abdillah (a. s.) who said: "You should say Takbir in the night of al-Fitr and in the morning of al-Fitr, just as you say Takbir during the tenth (day of the month of Dhu al-Hajjah).”

حسن

Saying Takbir (Allah Is Great Beyond Description) in the First Night of Shawwal - Hadith 8078

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ النَّاسَ يَقُولُونَ إِنَّ الْمَغْفِرَةَ تَنْزِلُ عَلَى مَنْ صَامَ شَهْرَ رَمَضَانَ لَيْلَةَ الْقَدْرِ فَقَالَ يَا حَسَنُ إِنَّ الْقَارِيجَارَ إِنَّمَا يُعْطَى أُجْرَتَهُ عِنْدَ فَرَاغِهِ ذَلِكَ لَيْلَةَ الْعِيدِ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا يَنْبَغِي لَنَا أَنْ نَعْمَلَ فِيهَا فَقَالَ إِذَا غَرَبَتِ الشَّمْسُ فَاغْتَسِلْ وَإِذَا صَلَّيْتَ الثَّلاثَ الْمَغْرِبِ فَارْفَعْ يَدَيْكَ وَقُلْ يَا ذَا الْمَنِّ يَا ذَا الطَّوْلِ يَا ذَا الْجُودِ يَا مُصْطَفِياً مُحَمَّداً وَنَاصِرَهُ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ وَاغْفِرْ لِي كُلَّ ذَنْبٍ أَذْنَبْتُهُ أَحْصَيْتَهُ عَلَيَّ وَنَسِيتُهُ وَهُوَ عِنْدَكَ فِي كِتَابِكَ وَتَخِرُّ سَاجِداً وَتَقُولُ مِائَةَ مَرَّةٍ أَتُوبُ إِلَى الله وَأَنْتَ سَاجِدٌ وَتَسْأَلُ حَوَائِجَكَ. وَرُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) كَانَ يُصَلِّي فِيهَا رَكْعَتَيْنِ يَقْرَأُ فِي الأُولَى الْحَمْدَ وَقُلْ هُوَ الله أَحَدٌ أَلْفَ مَرَّةٍ وَفِي الثَّانِيَةِ الْحَمْدَ وَقُلْ هُوَ الله أَحَدٌ مَرَّةً وَاحِدَةً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather, al-Hassan ibn Rashid who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘People say that forgiveness descends upon the fasting people during the month of Ramadan in the night of destiny.’ He (the Imam) said, ‘O al- Hassan, al-Qarijar (a worker) receives his wages upon completion of his task on the night of ‘Id (first of Shawwal).’ I then said, ‘I pray to Allah to keep my soul in service for your cause, what then should we do?’ He (the Imam) said, ‘When it is sunset, take a shower, and when you complete al-Maghrib salat (prayer), raise your hands and say, “O Generous, O Benevolent, O Munificent, O the One who chose Muhammad and helped him, I appeal before You to grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause). Forgive all of my sins that I have committed and You have counted against me, but I have forgotten them and they are before You in Your book.” Then bow down for prostration and say one hundred times, “I turn in repentance to Allah” while prostrating and ask for your wishes.’”

ضعيف

Saying Takbir (Allah Is Great Beyond Description) in the First Night of Shawwal - Hadith 8079

وَرُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) كَانَ يُصَلِّي فِيهَا رَكْعَتَيْنِ يَقْرَأُ فِي الأُولَى الْحَمْدَ وَقُلْ هُوَ الله أَحَدٌ أَلْفَ مَرَّةٍ وَفِي الثَّانِيَةِ الْحَمْدَ وَقُلْ هُوَ الله أَحَدٌ مَرَّةً وَاحِدَةً.

4. It is narrated that ’Amir al-Mu’minin, would perform two Rak‘at salat (prayer). In the first Rak‘at, he would read Chapter 1 and (then) 112 of the Holy Quran one thousand times. In the second Rak‘at, he would read Chapter 1 and 112 once only.

ضعيف

Day of ‘Id, First Day of the Month of Shawwal - Hadith 8080

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ اطْعَمْ يَوْمَ الْفِطْرِ قَبْلَ أَنْ تَخْرُجَ إِلَى الْمُصَلَّى.

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that you should take food, on the day of al-Fitr before going to the prayer place.”

حسن

Day of ‘Id, First Day of the Month of Shawwal - Hadith 8081

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لِيَطْعَمْ يَوْمَ الْفِطْرِ قَبْلَ أَنْ يُصَلِّيَ وَلا يَطْعَمْ يَوْمَ أَضْحًى حَتَّى يَنْصَرِفَ الإِمَامُ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd, from Jarrah al-Mada’iniy, who has said the following: “Abu ‘Abd Allah (a. s.), has said that on the day of al-Fitr, one should have food before salat (prayer); however, on the day of Adha’, one should not have any food until after the prayer leader leaves.”

مجهول

Day of ‘Id, First Day of the Month of Shawwal - Hadith 8082

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا كَانَ أَوَّلُ يَوْمٍ مِنْ شَوَّالٍ نَادَى مُنَادٍ أَيُّهَا الْمُؤْمِنُونَ اغْدُوا إِلَى جَوَائِزِكُمْ ثُمَّ قَالَ يَا جَابِرُ جَوَائِزُ الله لَيْسَتْ بِجَوَائِزِ هَؤُلاءِ الْمُلُوكِ ثُمَّ قَالَ هُوَ يَوْمُ الْجَوَائِزِ.

3. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Ibrahim ibn ‘Umar from ‘Amr ibn Shamir from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “When it is the first day of the month of Shawwal, an announcer announces, ‘O believers, come to receive your presents.”” He (the Imam) then said, ‘O Jabir, presents that Allah gives away are not like the presents the kings give away.’ He (the Imam) then said, ‘That is the day of receiving presents.”’

ضعيف

Day of ‘Id, First Day of the Month of Shawwal - Hadith 8083

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا كَانَ صَبِيحَةُ يَوْمِ الْفِطْرِ نَادَى مُنَادٍ اغْدُوا إِلَى جَوَائِزِكُمْ.

4. A number of our people have narrated from Sahl ibn Ziyad from certain individuals of our people from Jamil ibn Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said that when it is the morning of the day of al-Fitr, an announcer announces, ‘Come to receive your presents.’”

ضعيف

People’s Obligation after Having Proof of the New Moon on the Day of ‘Id after Completion of Fasting - Hadith 8084

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا شَهِدَ عِنْدَ الإِمَامِ شَاهِدَانِ أَنَّهُمَا رَأَيَا الْهِلالَ مُنْذُ ثَلاثِينَ يَوْماً أَمَرَ الإِمَامُ بِالإِفْطَارِ وَصَلَّى فِي ذَلِكَ الْيَوْمِ إِذَا كَانَا شَهِدَا قَبْلَ زَوَالِ الشَّمْسِ فَإِنْ شَهِدَا بَعْدَ زَوَالِ الشَّمْسِ أَمَرَ الإِمَامُ بِإِفْطَارِ ذَلِكَ الْيَوْمِ وَأَخَّرَ الصَّلاةَ إِلَى الْغَدِ فَصَلَّى بِهِمْ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn from Muhammad ibn ‘Isa from Yusuf ibn ‘Aqil from Muhammad ibn Qays who has said the following: “Abu Ja’far (a. s.), has said, ‘If two witnesses testify before the Imam to their seeing the new moon after thirty days, the Imam issues a commandment to discontinue fasting. He (the Imam) performs Salat (prayer) on that day if they have seen it before Zawal (declining of the sun toward the west at noontime), but if they see it after Zawal, the Imam issues a commandment to discontinue fasting on that day and delays Salat (prayer) for the next day.”’

صحيح

People’s Obligation after Having Proof of the New Moon on the Day of ‘Id after Completion of Fasting - Hadith 8085

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ قَالَ إِذَا أَصْبَحَ النَّاسُ صِيَاماً وَلَمْ يَرَوُا الْهِلالَ وَجَاءَ قَوْمٌ عُدُولٌ يَشْهَدُونَ عَلَى الرُّؤْيَةِ فَلْيُفْطِرُوا وَلْيَخْرُجُوا مِنَ الْغَدِ أَوَّلَ النَّهَارِ إِلَى عِيدِهِمْ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad in a marfu‘ manner who has said the following: “He (the Imam) (a. s.), has said, ‘If people are fasting and have not seen the new moon, then a just people come and testify to their seeing the new moon they must discontinue fasting and on the morning of the next day come out for their ‘Id.’”

مرفوع

Rare Ahadith - Hadith 8086

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الصَّوْمِ فَإِنَّهُ قَدْ رُوِيَ أَنَّهُمْ لا يُوَفَّقُونَ لِصَوْمٍ فَقَالَ أَمَا إِنَّهُ قَدْ أُجِيبَتْ دَعْوَةُ الْمَلَكِ فِيهِمْ قَالَ فَقُلْتُ وَكَيْفَ ذَلِكَ جُعِلْتُ فِدَاكَ قَالَ إِنَّ النَّاسَ لَمَّا قَتَلُوا الْحُسَيْنَ صَلَوَاتُ الله عَلَيْهِ أَمَرَ الله تَبَارَكَ وَتَعَالَى مَلَكاً يُنَادِي أَيَّتُهَا الأُمَّةُ الظَّالِمَةُ الْقَاتِلَةُ عِتْرَةَ نَبِيِّهَا لا وَفَّقَكُمُ الله لِصَوْمٍ وَلا لِفِطْرٍ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from al-Sayyariy from Muhammad ibn Isma‘il al-Raziy who has said the following: “I once asked abu Ja‘far, the 2nd (a. s.), ‘I pray to Allah to keep my soul in service for your cause, what do you say about fasting? It is narrated that they never unite in the matter of fasting? He (the Imam) said, ‘It is because the prayer of the angel is answered about them? I (the narrator) then asked, ‘How is that, I pray to Allah to keep my soul in service for your cause?’ He (the Imam) replied, ‘When people murdered al-Husayn (a. s.), Allah, the most Blessed, the most High, commanded an angel to announce, “O nation who has done injustice to itself, the killer of the descendents of its prophet, Allah will not unite you in the matter of fasting and al-Fitr””

ضعيف

Rare Ahadith - Hadith 8087

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ عَبْدِ الله بْنِ دِينَارٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ يَا عَبْدَ الله مَا مِنْ عِيدٍ لِلْمُسْلِمِينَ أَضْحًى وَلا فِطْرٍ إِلاَّ وَهُوَ يُجَدِّدُ لآِلِ مُحَمَّدٍ فِيهِ حُزْناً قُلْتُ وَلِمَ ذَاكَ قَالَ لأَنَّهُمْ يَرَوْنَ حَقَّهُمْ فِي يَدِ غَيْرِهِمْ.

2. Ahmad ibn Muhammad has narrated from Ali ibn al-Husayn from ‘Amru ibn ‘Uthman from Hanan ibn Sadir from ‘Abdullah ibn Dinar who has said the following: “Abu Ja’far (a. s.), has said, ‘O ‘Abdullah, there is no ‘Id for the Muslims, neither al-Adha’ nor al-Fitr, except that it renews sadness for the family of Muhammad.’ I then asked, ‘Why is it so?’ He (the Imam) replied, ‘Because they see their rights in the hands of others.”

مجهول

Rare Ahadith - Hadith 8088

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الله بْنِ لَطِيفٍ التَّفْلِيسِيِّ عَنْ رَزِينٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لَمَّا ضُرِبَ الْحُسَيْنُ بْنُ عَلِيٍّ (عَلَيْهِما السَّلاَم) بِالسَّيْفِ فَسَقَطَ رَأْسُهُ ثُمَّ ابْتُدِرَ لِيُقْطَعَ رَأْسُهُ نَادَى مُنَادٍ مِنْ بُطْنَانِ الْعَرْشِ أَلا أَيَّتُهَا الأُمَّةُ الْمُتَحَيِّرَةُ الضَّالَّةُ بَعْدَ نَبِيِّهَا لا وَفَّقَكُمُ الله لأَضْحًى وَلا لِفِطْرٍ قَالَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) فَلا جَرَمَ وَالله مَا وُفِّقُوا وَلا يُوَفَّقُونَ حَتَّى يَثْأَرَ ثَائِرُ الْحُسَيْنِ ع.

3. Ali ibn Muhammad has narrated from those whom he has mentioned from Muhammad ibn Sulayman from ‘Abdullah ibn Latif al-Taflisiy from Razin who has said the following: “Abu ‘Abdillah (a. s.), has said, ‘When al-Husayn ibn Ali (a. s.) was hit with the sword and his head fell, and they were about to sever his head, an announcer announced from the depth of the Throne, “O straying nation in confusion after its Prophet, Allah will not unite you in al-Adha’ and in al-Fitr!” He (the narrator) said that abu ‘Abdillah (a. s.) then said, ‘Thereafter, by Allah, they did not unite and will not unite until the avenger of al-Husayn (a. s.) takes revenge.”

ضعيف

Rare Ahadith - Hadith 8089

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْحَرَّانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) إِنِّي أَفْطَرْتُ يَوْمَ الْفِطْرِ عَلَى تِينٍ وَتَمْرَةٍ فَقَالَ لِي جَمَعْتَ بَرَكَةً وَسُنَّةً.

4. Al-Husayn ibn Muhammad has narrated from al-Harraniy from Ali ibn Muhammad al-Nawfaliy who has said the following: “I once said to abu al-Hassan (a. s.), ‘I used fig and dates for breaking my fast on the day of Fitr.' He (the Imam) said, ‘You have brought together blessing and a noble tradition.'”

مجهول

Rare Ahadith - Hadith 8090

5ـ سَهْلُ بْنُ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا أُتِيَ بِطِيبٍ يَوْمَ الْفِطْرِ بَدَأَ بِنِسَائِهِ.

5. Sahl ibn Ziyad has narrated from Ya’qub ibn Yazid from Yahya ibn al-Mubarak from ‘Abdullah ibn Jabalah from Ishaq ibn ‘Ammar or others, from Abu ‘Abdillah (a. s.) who said: “If the Messenger of Allah (sw) would receive any perfumes on the day of al-Fitr, he would first present it to his wives.“

مجهول

Al-Fitrah Charity Due to Fasting - Hadith 8091

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ مَنْ ضَمَمْتَ إِلَى عِيَالِكَ مِنْ حُرٍّ أَوْ مَمْلُوكٍ فَعَلَيْكَ أَنْ تُؤَدِّيَ الْفِطْرَةَ عَنْهُ قَالَ وَإِعْطَاءُ الْفِطْرَةِ قَبْلَ الصَّلاةِ أَفْضَلُ وَبَعْدَ الصَّلاةِ صَدَقَةٌ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whomever you include in you dependents, free people or slaves it then is obligatory upon you to pay al-Fitrah for them.’ He (the Imam) said, ‘Paying al- Fitrah before Salat (prayer) is better and after Salat (prayer) it is charity.’”

صحيح

Al-Fitrah Charity Due to Fasting - Hadith 8092

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ وَعَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْفِطْرَةِ فَقَالَ عَلَى الصَّغِيرِ وَالْكَبِيرِ وَالْحُرِّ وَالْعَبْدِ عَنْ كُلِّ إِنْسَانٍ صَاعٌ مِنْ حِنْطَةٍ أَوْ صَاعٌ مِنْ تَمْرٍ أَوْ صَاعٌ مِنْ زَبِيبٍ.

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Najran and Ali ibn al-Hakam from Safwan al- Jammal who has said the following: “I once asked abu ‘Abd Allah (a. s.), about al-Fitrah. He (the Imam) said, ‘It is obligatory upon small, grown up people, free and slaves. The amount of al-Fitrah for every human being is one Sa‘ (three kilograms). It can be paid from wheat or dates or raisins.’”

صحيح

Al-Fitrah Charity Due to Fasting - Hadith 8093

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ التَّمْرُ فِي الْفِطْرَةِ أَفْضَلُ مِنْ غَيْرِهِ لأَنَّهُ أَسْرَعُ مَنْفَعَةً وَذَلِكَ أَنَّهُ إِذَا وَقَعَ فِي يَدِ صَاحِبِهِ أَكَلَ مِنْهُ قَالَ وَقَالَ نَزَلَتِ الزَّكَاةُ وَلَيْسَ لِلنَّاسِ أَمْوَالٌ وَإِنَّمَا كَانَتِ الْفِطْرَةُ.

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Paying al-Fitrah in the form of dates is better than other items because its benefit is immediate. As soon as it reaches the hands of the recipient he eats thereof.’ He (the Imam) then said, ‘Zakat had come but people had no taxable assets. It was only al- Fitrah.’”

حسن كالصحيح

Al-Fitrah Charity Due to Fasting - Hadith 8094

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْفِطْرَةُ إِنْ أَعْطَيْتَ قَبْلَ أَنْ تَخْرُجَ إِلَى الْعِيدِ فَهِيَ فِطْرَةٌ وَإِنْ كَانَتْ بَعْدَ مَا تَخْرُجُ إِلَى الْعِيدِ فَهِيَ صَدَقَةٌ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar from Ibrahim ibn Maymun who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you pay before going out for Salat (prayer) on ‘Id day it is al-Fitrah, but if you pay after you go out for ‘Id it then is charity.’”

مجهول

Al-Fitrah Charity Due to Fasting - Hadith 8095

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ الأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْفِطْرَةِ كَمْ نَدْفَعُ عَنْ كُلِّ رَأْسٍ مِنَ الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ قَالَ صَاعٌ بِصَاعِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه).

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d al-Ash’ariy who has said the following: “I once asked al-Rida’ (a. s.), about the amount of wheat, barley, dates or raisins for each person as al-Fitrah. He (the Imam) said, ‘It is one Sa’ of the Sa‘ of the Prophet (sw).”’

صحيح

Al-Fitrah Charity Due to Fasting - Hadith 8096

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ تَعْجِيلِ الْفِطْرَةِ بِيَوْمٍ فَقَالَ لا بَأْسَ بِهِ قُلْتُ فَمَا تَرَى بِأَنْ نَجْمَعَهَا وَنَجْعَلَ قِيمَتَهَا وَرِقاً وَنُعْطِيَهَا رَجُلاً وَاحِداً مُسْلِماً قَالَ لا بَأْسَ بِهِ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about paying al-Fitrah one day earlier. He (the Imam) said, ‘It is not harmful.’ I then asked, ‘Is it permissible to collect al-Fitrah and then turn it into waraq (cash) and give it to one Muslim person?’ He (the Imam) said, ‘It is not harmful.’”

موثق

Al-Fitrah Charity Due to Fasting - Hadith 8097

7ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ يُعْطِيَ الرَّجُلُ عَنْ عِيَالِهِ وَهُمْ غُيَّبٌ عَنْهُ وَيَأْمُرَهُمْ فَيُعْطُونَ عَنْهُ وَهُوَ غَائِبٌ عَنْهُمْ.

7. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful to pay al-Fitrah for one’s dependents who are not present, and one can instruct his dependents to pay for him in case one is not present.’”

مجهول كالصحيح

Al-Fitrah Charity Due to Fasting - Hadith 8098

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ بِلالٍ قَالَ كَتَبْتُ إِلَى الرَّجُلِ (عَلَيْهِ السَّلاَم) أَسْأَلُهُ عَنِ الْفِطْرَةِ وَكَمْ تُدْفَعُ قَالَ فَكَتَبَ سِتَّةُ أَرْطَالٍ مِنْ تَمْرٍ بِالْمَدَنِيِّ وَذَلِكَ تِسْعَةُ أَرْطَالٍ بِالْبَغْدَادِيِّ.

8. A number of our people have narrated from Muhammad ibn ‘Isa from Ali ibn Bilal who has said the following: “I once wrote to the man (the Imam) (a. s.), asking about the amount of al-Fitrah. He (the Imam) wrote the answer, ‘It is six Artal of dates by al-Madiniy Artal which is nine Artal by al- Baghdadiy ones.”’

مرسل

Al-Fitrah Charity Due to Fasting - Hadith 8099

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ وَكَانَ مَعَنَا حَاجّاً قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) عَلَى يَدَيْ أَبِي جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا اخْتَلَفُوا فِي الصَّاعِ بَعْضُهُمْ يَقُولُ الْفِطْرَةُ بِصَاعِ الْمَدَنِيِّ وَبَعْضُهُمْ يَقُولُ بِصَاعِ الْعِرَاقِيِّ فَكَتَبَ إِلَيَّ الصَّاعُ سِتَّةُ أَرْطَالٍ بِالْمَدَنِيِّ وَتِسْعَةُ أَرْطَالٍ بِالْعِرَاقِيِّ قَالَ وَأَخْبَرَنِي أَنَّهُ يَكُونُ بِالْوَزْنِ أَلْفاً وَمِائَةً وَسَبْعِينَ وَزْنَةً.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ja’far ibn Ibrahim ibn Muhammad al-Hamadhaniy, who accompanied us to Hajj, has said the following: “I once wrote to abu al-Hassan (a. s.), through my father asking, ‘May I be sacrificed for you, our people have differences about al-Sa’. Some of them say that al-Fitra is by al-Sa‘ al-Madaniy and others say it is by al-Sa‘ al-‘Iraqiy. He (the Imam) wrote back to me: ‘Al-Sa‘ is six Artal by al-Madaniy, and nine Artal by al-‘Iraqiy.’ He (the Imam) informed me that it weighs one thousand one hundred seventy Waznah (a certain unit of measurement).”’

مجهول

Al-Fitrah Charity Due to Fasting - Hadith 8100

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ وَسَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الرَّجُلُ لا يَكُونُ عِنْدَهُ شَيْ‏ءٌ مِنَ الْفِطْرَةِ إِلاَّ مَا يُؤَدِّي عَنْ نَفْسِهِ وَحْدَهَا يُعْطِيهِ غَرِيباً أَوْ يَأْكُلُ هُوَ وَعِيَالُهُ قَالَ يُعْطِي بَعْضَ عِيَالِهِ ثُمَّ يُعْطِي الآخَرُ عَنْ نَفْسِهِ يُرَدِّدُونَهَا فَيَكُونُ عَنْهُمْ جَمِيعاً فِطْرَةٌ وَاحِدَةٌ.

10. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man and Sayf ibn ‘Amirah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who has an amount which is only sufficient for him if he can give it to an outsider destitute or himself and (his) family use it. He (the Imam) said, ‘He can give to one of his dependents who then gives to another and so on, one person gives to other one and it will be one al-Fitrah for all of them.’”

مجهول

Al-Fitrah Charity Due to Fasting - Hadith 8101

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ الْفَقِيرُ الَّذِي يُتَصَدَّقُ عَلَيْهِ هَلْ عَلَيْهِ صَدَقَةُ الْفِطْرَةِ فَقَالَ نَعَمْ يُعْطِي مِمَّا يُتَصَدَّقُ بِهِ عَلَيْهِ.

11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who receives al-Fitrah: if he is required to pay al-Fitrah. He (the Imam) said, ‘Yes, he is required to pay al-Fitrah from what he receives as al- Fitrah.’”

صحيح

Al-Fitrah Charity Due to Fasting - Hadith 8102

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ مَوْلُودٍ وُلِدَ لَيْلَةَ الْفِطْرِ عَلَيْهِ فِطْرَةٌ قَالَ لا قَدْ خَرَجَ الشَّهْرُ قَالَ وَسَأَلْتُهُ عَنْ يَهُودِيٍّ أَسْلَمَ لَيْلَةَ الْفِطْرِ عَلَيْهِ فِطْرَةٌ قَالَ لا.

12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a new born on the night of al-Fitr; if there is al-Fitrah obligatory. He (the Imam) said, ‘No, al-Fitrah is not obligatory because the month is passed.’ I then asked, about a Jew who becomes a Muslim on the night of al-Fitr. He (the Imam) said, ‘No, al-Fitrah is not obligatory on him.’”

حسن

Al-Fitrah Charity Due to Fasting - Hadith 8103

13ـ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ الْبَصْرِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ كَتَبْتُ إِلَيْهِ الْوَصِيُّ يُزَكِّي عَنِ الْيَتَامَى زَكَاةَ الْفِطْرَةِ إِذَا كَانَ لَهُمْ مَالٌ فَكَتَبَ لا زَكَاةَ عَلَى يَتِيمٍ وَعَنْ مَمْلُوكٍ يَمُوتُ مَوْلاهُ وَهُوَ عَنْهُ غَائِبٌ فِي بَلَدٍ آخَرَ وَفِي يَدِهِ مَالٌ لِمَوْلاهُ وَيَحْضُرُ الْفِطْرُ أَ يُزَكِّي عَنْ نَفْسِهِ مِنْ مَالِ مَوْلاهُ وَقَدْ صَارَ لِلْيَتَامَى قَالَ نَعَمْ.

13. Muhammad ibn al-Husayn has narrated from Muhammad ibn al-Qasim ibn al-Fudayl al-Basriy who has said the following: “I once wrote to abu al-Hassan (a. s.), and asked if the executor of the will is required to pay al-Fitrah for the orphans if they have any assets. He (the Imam) wrote, ‘There is no al-Fitrah on orphans.’ I asked if a slave whose master dies who is in another location, and there is a certain amount of assets of his master in his hand; when the time for paying al-Fitrah comes: if he can pay for himself from the assets of his master, which has become assets of the orphans. He (the Imam) said, ‘Yes, he pays al-Fitrah for himself.’”

صحيح

Al-Fitrah Charity Due to Fasting - Hadith 8104

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَلْ عَلَى أَهْلِ الْبَوَادِي الْفِطْرَةُ قَالَ فَقَالَ الْفِطْرَةُ عَلَى كُلِّ مَنِ اقْتَاتَ قُوتاً فَعَلَيْهِ أَنْ يُؤَدِّيَ مِنْ ذَلِكَ الْقُوتِ.

14. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from those whom he has mentioned who has said the following: “I once said to abu ‘Abd Allah (a. s.), I pray to Allah to keep my soul in service for your cause, are people of remote villages required to pay al-Fitrah? He (the Imam) said, ‘al-Fitrah is on every one who consumes food, thus it is obligatory to pay from what one consumes.’”

مرسل

Al-Fitrah Charity Due to Fasting - Hadith 8105

15ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنْ رَجُلٍ فِي الْبَادِيَةِ لا يُمْكِنُهُ الْفِطْرَةُ قَالَ يَتَصَدَّقُ بِأَرْبَعَةِ أَرْطَالٍ مِنْ لَبَنٍ.

15. Ali ibn Ibrahim has narrated from his father from in a marfu‘ manner who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who lives in a remote village and is not able to pay al-Fitrah. He (the Imam) said, ’He is required to pay by four Artal of milk.”’

مرفوع

Al-Fitrah Charity Due to Fasting - Hadith 8106

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ الضَّيْفُ مِنْ إِخْوَانِهِ فَيَحْضُرُ يَوْمُ الْفِطْرِ يُؤَدِّي عَنْهُ الْفِطْرَةَ قَالَ نَعَمْ الْفِطْرَةُ وَاجِبَةٌ عَلَى كُلِّ مَنْ يَعُولُ مِنْ ذَكَرٍ أَوْ أُنْثَى صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ مَمْلُوكٍ.

16. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Umar ibn Yazid who has said the following: “I once asked abu ’Abd Allah (a. s.), about a man who has a guest from his brothers and the day of al-Fitrah comes; if he must pay al-Fitrah for him. He (the Imam) said, ‘Yes, al-Fitrah is obligatory for everyone whom you count of your dependents, male, female, children, grown up, free or slaves.’”

ضعيف على المشهور

Al-Fitrah Charity Due to Fasting - Hadith 8107

17ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ أَنْ يُعْطِيَ الرَّجُلُ الرَّجُلَ عَنْ رَأْسَيْنِ وَثَلاثَةٍ وَأَرْبَعَةٍ يَعْنِي الْفِطْرَةَ.

17. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from certain persons of our people from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful to pay al-Fitrah for two, three, or four people to one man.’”

موثق

Al-Fitrah Charity Due to Fasting - Hadith 8108

18ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ زَكَاةِ الْفِطْرَةِ قَالَ تُعْطِيهَا الْمُسْلِمِينَ فَإِنْ لَمْ تَجِدْ مُسْلِماً فَمُسْتَضْعَفاً وَأَعْطِ ذَا قَرَابَتِكَ مِنْهَا إِنْ شِئْتَ.

18. Ahmad ibn Muhammad from has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Qasim ibn Yazid from Malik al- Juhaniy who has said the following: “I once asked abu Ja’far (a. s.), about Zakat of al-Fitrah. He (the Imam) said, ‘Pay it to the Muslims. If you do not find one, pay to a Mustaz‘af (mentally and physically weak) or pay to your relatives, if you like.’”

حسن

Al-Fitrah Charity Due to Fasting - Hadith 8109

19ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ صَدَقَةِ الْفِطْرَةِ أُعْطِيهَا غَيْرَ أَهْلِ وَلايَتِي مِنْ فُقَرَاءِ جِيرَانِي قَالَ نَعَمْ الْجِيرَانُ أَحَقُّ بِهَا لِمَكَانِ الشُّهْرَةِ.

19. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about al-Fitrah; if I can pay it to poor neighboring people who are not of the people of my Wilayah (people who believe in the Divine Authority of ’A’immah). He (the Imam) said, ‘Yes, neighbors are more deserving because of the popularity (of fatwa about the privileges of neighbors).”’

موثق

Al-Fitrah Charity Due to Fasting - Hadith 8110

20ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يُؤَدِّي الرَّجُلُ زَكَاةَ الْفِطْرَةِ عَنْ مُكَاتَبِهِ وَرَقِيقِ امْرَأَتِهِ وَعَبْدِهِ النَّصْرَانِيِّ وَالْمَجُوسِيِّ وَمَا أَغْلَقَ عَلَيْهِ بَابَهُ.

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is permissible to pay Zakat al-Fitrah to a slave who has contracted his freedom, slave of one’s wife, his own Christian, Zoroastrian slave and those who have closed the door on themselves.’”

مرفوع

Al-Fitrah Charity Due to Fasting - Hadith 8111

21ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ مُعَتِّبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ اذْهَبْ فَأَعْطِ عَنْ عِيَالِنَا الْفِطْرَةَ وَأَعْطِ عَنِ الرَّقِيقِ وَاجْمَعْهُمْ وَلا تَدَعْ مِنْهُمْ أَحَداً فَإِنَّكَ إِنْ تَرَكْتَ مِنْهُمْ إِنْسَاناً تَخَوَّفْتُ عَلَيْهِ الْفَوْتَ قُلْتُ وَمَا الْفَوْتُ قَالَ الْمَوْتُ.

21. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar from Mu’attib who has said the following: “Abu ‘Abd Allah (a. s.), said to me, ‘Go and pay al-Fitrah for our dependents and pay for the slaves for all of them and do not leave anyone. If you left out a soul from them I will be afraid for the loss.’ I asked, ‘What kind of loss is it?’ He (the Imam) said, ‘It is death.’”

موثق

Al-Fitrah Charity Due to Fasting - Hadith 8112

22ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ أَخِيهِ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ بَعَثْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) بِدَرَاهِمَ لِي وَلِغَيْرِي وَكَتَبْتُ إِلَيْهِ أُخْبِرُهُ أَنَّهَا مِنْ فِطْرَةِ الْعِيَالِ فَكَتَبَ بِخَطِّهِ قَبَضْتُ وَقَبِلْتُ.

22. Muhammad ibn Yahya has narrated from Bunan ibn Muhammad from his brother Ibrahim ibn Muhammad from Muhammad ibn ‘Isma‘il who has said the following: “I once sent a certain amount of dirham that belonged to me and someone else to abu al-Hassan, al- Rida’ (a. s.), and wrote to inform him that it is of al-Fitrah of the family. He (the Imam) wrote with his hand writing, ‘I received and accepted.’”

مجهول

Al-Fitrah Charity Due to Fasting - Hadith 8113

23ـ أَبُو الْعَبَّاسِ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ سَأَلْتُهُ عَنِ الْفِطْرَةِ لِمَنْ هِيَ قَالَ لِلإِمَامِ قَالَ قُلْتُ لَهُ فَأُخْبِرُ أَصْحَابِي قَالَ نَعَمْ مَنْ أَرَدْتَ أَنْ تُطَهِّرَهُ مِنْهُمْ وَقَالَ لا بَأْسَ بِأَنْ تُعْطِيَ وَتَحْمِلَ ثَمَنَ ذَلِكَ وَرِقاً.

23. Abu al-‘Abbas al-Kufiy has narrated from Muhammad ibn ‘Isa from abu Ali ibn Rashid who has said the following: “I once asked him (the Imam) about al-Fitrah, ‘To whom does it belong?’ He (the Imam) said, ‘It belongs to the Imam.’ I then asked, ‘Can I tell my people about it?’ He (the Imam) said, ‘Yes, if you like to cleanse certain ones among them.’ He (the Imam) then said, ‘It is not harmful to change the price of al-Fitrah in to wariq (cash).”’

مجهول

Al-Fitrah Charity Due to Fasting - Hadith 8114

24ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَبْدِ الله بْنِ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ (عَلَيْهِ السَّلاَم) أَنَّ قَوْماً سَأَلُونِي عَنِ الْفِطْرَةِ وَيَسْأَلُونِّي أَنْ يَحْمِلُوا قِيمَتَهَا إِلَيْكَ وَقَدْ بَعَثَ إِلَيْكَ هَذَا الرَّجُلُ عَامَ أَوَّلَ وَسَأَلَنِي أَنْ أَسْأَلَكَ فَنَسِيتُ ذَلِكَ وَقَدْ بَعَثْتُ إِلَيْكَ الْعَامَ عَنْ كُلِّ رَأْسٍ مِنْ عِيَالِي بِدِرْهَمٍ عَلَى قِيمَةِ تِسْعَةِ أَرْطَالٍ بِدِرْهَمٍ فَرَأْيُكَ جَعَلَنِيَ الله فِدَاكَ فِي ذَلِكَ فَكَتَبَ (عَلَيْهِ السَّلاَم) الْفِطْرَةُ قَدْ كَثُرَ السُّؤَالُ عَنْهَا وَأَنَا أَكْرَهُ كُلَّ مَا أَدَّى إِلَى الشُّهْرَةِ فَاقْطَعُوا ذِكْرَ ذَلِكَ وَاقْبِضْ مِمَّنْ دَفَعَ لَهَا وَأَمْسِكْ عَمَّنْ لَمْ يَدْفَعْ.

24. Muhammad ibn Yahya has narrated from Muhammad ibn ‘Abd Allah from ‘Abd Allah ibn Ja’far from Ayyub ibn Nuh who has said the following: “I once wrote to abu al-Hassan, the third (a. s.), that a (certain) people have asked me about al-Fitrah. They ask if they can bring its price to you. In the year before, this man had delivered to you. He had asked me to ask you but I had forgotten about it. This year I have sent you for every one of my dependents one dirham as price of nine Artal for one dirham. Grant us your decision, I pray to Allah to keep my soul in service for your cause. He (the Imam) wrote to me, ‘Questions about al- Fitrah have become so many and I dislike whatever leads to popularity (unnecessary propagation). Cut down its mention, accept from those who have given, and abstain from those who have not paid.’”

صحيح على الظاهر

Al-’Ttikaf (Fasting for Three Days while Staying in a Masjid) - Hadith 8115

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا كَانَ الْعَشْرُ الأَوَاخِرُ اعْتَكَفَ فِي الْمَسْجِدِ وَضُرِبَتْ لَهُ قُبَّةٌ مِنْ شَعْرٍ وَشَمَّرَ الْمِئْزَرَ وَطَوَى فِرَاشَهُ وَقَالَ بَعْضُهُمْ وَاعْتَزَلَ النِّسَاءَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَمَّا اعْتِزَالُ النِّسَاءِ فَلا.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from af-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, in the last ten days of the month of Ramadan would retire in Masjid in seclusion for Ttikaf with a tent made of animals’ wool pitched for him. He (the Messenger of Allah) would secure his loincloth and fold up his bed (reduced sleeping). Certain others have said that he (the Messenger of Allah) stayed away from women; but Abu ‘Abd Allah (a. s.), has said, ‘Isolation from women was not true.’”

حسن

Al-’Ttikaf (Fasting for Three Days while Staying in a Masjid) - Hadith 8116

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَتْ بَدْرٌ فِي شَهْرِ رَمَضَانَ فَلَمْ يَعْتَكِفْ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا أَنْ كَانَ مِنْ قَابِلٍ اعْتَكَفَ عَشْرَيْنِ عَشْراً لِعَامِهِ وَعَشْراً قَضَاءً لِمَا فَاتَهُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘(The battle of) Badr took place in the month of Ramadan. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not do Ttikaf. In the next year he performed Ttikaf for twenty days. Ten days were for the current year and ten days for Qada’ (compensatory) of the year before.’”

حسن

Al-’Ttikaf (Fasting for Three Days while Staying in a Masjid) - Hadith 8117

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ اعْتَكَفَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي شَهْرِ رَمَضَانَ فِي الْعَشْرِ الأَوَّلِ ثُمَّ اعْتَكَفَ فِي الثَّانِيَةِ فِي الْعَشْرِ الْوُسْطَى ثُمَّ اعْتَكَفَ فِي الثَّالِثَةِ فِي الْعَشْرِ الأَوَاخِرِ ثُمَّ لَمْ يَزَلْ يَعْتَكِفُ فِي الْعَشْرِ الأَوَاخِرِ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn al-Huseen from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The Messenger of Allah (sw) performed I'tikaf in the first ten days of the month of Ramadan. In the second year it was in the second ten days and then in the third year in the last ten days of the month of Ramadan. Thereafter it was all the time in the last ten days of the month of Ramadan.’”

ضعيف على المشهور

I‘tikaf is not Valid without Fasting - Hadith 8118

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا اعْتِكَافَ إِلاَّ بِصَوْمٍ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn al-Huseen from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Without fast ’I‘tikaf is not valid.’”

ضعيف على المشهور

I‘tikaf is not Valid without Fasting - Hadith 8119

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا اعْتِكَافَ إِلاَّ بِصَوْمٍ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Without fast ’I‘tikaf is not valid.’”

صحيح

I‘tikaf is not Valid without Fasting - Hadith 8120

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا اعْتِكَافَ إِلاَّ بِصَوْمٍ فِي الْمَسْجِدِ الْجَامِعِ.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘There is no i'tikaaf except with fasting in the general Masjid.’”

حسن

Kinds of Masjid Where ’Ttikaf Is Valid - Hadith 8121

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي الاعْتِكَافِ بِبَغْدَادَ فِي بَعْضِ مَسَاجِدِهَا فَقَالَ لا اعْتِكَافَ إِلاَّ فِي مَسْجِدِ جَمَاعَةٍ قَدْ صَلَّى فِيهِ إِمَامٌ عَدْلٌ بِصَلاةِ جَمَاعَةٍ وَلا بَأْسَ أَنْ يُعْتَكَفَ فِي مَسْجِدِ الْكُوفَةِ وَالْبَصْرَةِ وَمَسْجِدِ الْمَدِينَةِ وَمَسْجِدِ مَكَّةَ.

1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Umar ibn Yazid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about performing Ttikaf in a certain Masjid of Baghdad. He (the Imam) said, ’Without a Masjid in which Salat (prayer) in congregation is held behind a just Imam, Ttikaf is not valid. It is not harmful to do Ttikaf in Masjid of al-Kufah, in al- Basrah, in al-Madinah or Makkah.’”

ضعيف على المشهور

Kinds of Masjid Where ’Ttikaf Is Valid - Hadith 8122

2ـ سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا اعْتِكَافَ إِلاَّ فِي الْعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ وَقَالَ إِنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ كَانَ يَقُولُ لا أَرَى الاعْتِكَافَ إِلاَّ فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ أَوْ مَسْجِدٍ جَامِعٍ وَلا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلاَّ لِحَاجَةٍ لا بُدَّ مِنْهَا ثُمَّ لا يَجْلِسْ حَتَّى يَرْجِعَ وَالْمَرْأَةُ مِثْلُ ذَلِكَ.

2. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad from Dawud ibn Sarhan who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Without passing the twentieth day of the month of Ramadan Ttikaf is not valid.’ He (the Imam) then said that Ali ‘Alayhi al-Salam, would say, “I do not see Ttikaf, unless it is in Masjid al-Haram, Masjid of the Messenger of Allah, or a Jami‘ Masjid (central). It is not proper for one performing ’Ttikaf to go out of Masjid except for one’s urgent needs without which one cannot do, but then one must not sit down until one returns. The same rule applies to women.’””

ضعيف على المشهور

Kinds of Masjid Where ’Ttikaf Is Valid - Hadith 8123

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنِ الاعْتِكَافِ قَالَ لا يَصْلُحُ الاعْتِكَافُ إِلاَّ فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ مَسْجِدِ الْكُوفَةِ أَوْ مَسْجِدِ جَمَاعَةٍ وَتَصُومُ مَا دُمْتَ مُعْتَكِفاً.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah (a. s.), was asked about ’Ttikaf. He (the Imam) said, ‘Without Masjid ’Ttikaf is not valid, only in Masjid like Masjid al-Haram, Masjid of the Messenger of Allah, Masjid al-Kufah or Masjid al-Jami‘ and you must fast in the time you are in the state of ’Ttikaf.’”

حسن

Kinds of Masjid Where ’Ttikaf Is Valid - Hadith 8124

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ سَوَاءٌ عَلَيْهِ فِي الْمَسْجِدِ صَلَّى أَوْ فِي بُيُوتِهَا.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following: “He (the Imam) (a. s.), has said, ‘One performing ’Ttikaf in Makkah can perform Salat (prayer) in any of its houses or Masjid; it is all the same.’”

صحيح

Kinds of Masjid Where ’Ttikaf Is Valid - Hadith 8125

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ وَالْمُعْتَكِفُ فِي غَيْرِهِ لا يُصَلِّي إِلاَّ فِي الْمَسْجِدِ الَّذِي سَمَّاهُ.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who performs ’Ttikaf in Makkah can perform Salat (prayer) in any of its houses that he chooses, and one performing ’Ttikaf in other places cannot perform Salat (prayer), unless it is the Masjid which he has determined.’”

صحيح

Minimum Limits of I‘tikaf - Hadith 8126

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ امْرَأَةٍ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ وَهِيَ مُعْتَكِفَةٌ بِإِذْنِ زَوْجِهَا فَخَرَجَتْ حِينَ بَلَغَهَا قُدُومُهُ مِنَ الْمَسْجِدِ إِلَى بَيْتِهَا فَتَهَيَّأَتْ لِزَوْجِهَا حَتَّى وَاقَعَهَا فَقَالَ إِنْ كَانَتْ خَرَجَتْ مِنَ الْمَسْجِدِ قَبْلَ أَنْ تَنْقَضِيَ ثَلاثَةُ أَيَّامٍ وَلَمْ تَكُنِ اشْتَرَطَتْ فِي اعْتِكَافِهَا فَإِنَّ عَلَيْهَا مَا عَلَى الْمُظَاهِرِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad al-Hannat who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a woman whose husband was not present. He came and she was performing Ttikaf by the permission of her husband. Upon learning that her husband has arrived, she comes out of Masjid to her house and prepares herself until he falls on her (for sexual relation). He (the Imam) said, ’If she goes out of the Masjid before completing three days, and had not set a condition in her Ttikaf, she is required to do what is required because of Zihar (calling on oath the back of one’s wife as the back of one’s mother).”’

صحيح

Minimum Limits of I‘tikaf - Hadith 8127

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَكُونُ الاعْتِكَافُ أَقَلَّ مِنْ ثَلاثَةِ أَيَّامٍ وَمَنِ اعْتَكَفَ صَامَ وَيَنْبَغِي لِلْمُعْتَكِفِ إِذَا اعْتَكَفَ أَنْ يَشْتَرِطَ كَمَا يَشْتَرِطُ الَّذِي يُحْرِمُ.

2. Ahmad ibn Muhammad from has narrated from ibn Mahbub from abu Ayyub from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘An Ttikaf for less than three days is not valid. One who is in Ttikaf must also fast and it is proper for one in Ttikaf to set a condition as a person in the state of ’Ihram does.’”

صحيح

Minimum Limits of I‘tikaf - Hadith 8128

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا اعْتَكَفَ يَوْماً وَلَمْ يَكُنِ اشْتَرَطَ فَلَهُ أَنْ يَخْرُجَ وَيَفْسَخَ الاعْتِكَافَ وَإِنْ أَقَامَ يَوْمَيْنِ وَلَمْ يَكُنِ اشْتَرَطَ فَلَيْسَ لَهُ أَنْ يَفْسَخَ اعْتِكَافَهُ حَتَّى يَمْضِيَ ثَلاثَةُ أَيَّامٍ.

3. Ahmad ibn Muhammad from has narrated from ibn Mahbub from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a. s.), has said, ‘If one remains in Ttikaf for one day without setting a condition, he can leave and depart the ’ Ttikaf but if one remains in ’Ttikaf for two days without condition being set, he then cannot leave out the ’Ttikaf; until three days are complete.’”

صحيح

Minimum Limits of I‘tikaf - Hadith 8129

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْمُعْتَكِفُ لا يَشَمُّ الطِّيبَ وَلا يَتَلَذَّذُ بِالرَّيْحَانِ وَلا يُمَارِي وَلا يَشْتَرِي وَلا يَبِيعُ قَالَ وَمَنِ اعْتَكَفَ ثَلاثَةَ أَيَّامٍ فَهُوَ يَوْمَ الرَّابِعِ بِالْخِيَارِ إِنْ شَاءَ زَادَ ثَلاثَةَ أَيَّامٍ أُخَرَ وَإِنْ شَاءَ خَرَجَ مِنَ الْمَسْجِدِ فَإِنْ أَقَامَ يَوْمَيْنِ بَعْدَ الثَّلاثَةِ فَلا يَخْرُجُ مِنَ الْمَسْجِدِ حَتَّى يُتِمَّ ثَلاثَةَ أَيَّامٍ أُخَرَ.

4. Ahmad ibn Muhammad from has narrated from ibn Mahbub from abu Ayyub from abu ‘Ubaydah who has said the following: “Abu Ja‘far (a. s.), has said, ‘In the state of ’Ttikaf one must not smell perfumes, enjoy sweet basil, argue, buy or sell.’ He (the Imam) said, ‘After three days of ’Ttikaf one has the choice to remain in ’Ttikaf for another three days or leave the Masjid. If one remains for two days after the first three days, he must not leave the Masjid until after the second three days are complete.’”

صحيح

Minimum Limits of I‘tikaf - Hadith 8130

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ بَدَأَنِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنْ غَيْرِ أَنْ أَسْأَلَهُ فَقَالَ الاعْتِكَافُ ثَلاثَةُ أَيَّامٍ يَعْنِي السُّنَّةَ إِنْ شَاءَ الله.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), once initiated speaking without my asking anything, ‘’Ttikaf consists of three days, meaning, according to the Sunnah, by the will of Allah.’”

ضعيف

A Person During I’tikaf Cannot Exit the Masjid Unless it is Urgent - Hadith 8131

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ عَلَى الْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلاَّ إِلَى الْجُمُعَةِ أَوْ جَنَازَةٍ أَوْ غَائِطٍ.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that one in the state of Ttikaf must not go out of the Masjid unless it is for Friday Salat (prayer) or a funeral or defecation.”

صحيح

A Person During I’tikaf Cannot Exit the Masjid Unless it is Urgent - Hadith 8132

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ كُنْتُ بِالْمَدِينَةِ فِي شَهْرِ رَمَضَانَ فَقُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي أُرِيدُ أَنْ أَعْتَكِفَ فَمَا ذَا أَقُولُ وَمَا ذَا أَفْرِضُ عَلَى نَفْسِي فَقَالَ لا تَخْرُجْ مِنَ الْمَسْجِدِ إِلاَّ لِحَاجَةٍ لا بُدَّ مِنْهَا وَلا تَقْعُدْ تَحْتَ ظِلالٍ حَتَّى تَعُودَ إِلَى مَجْلِسِكَ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn Sarhan who has said the following: “I was in al-Madinah in the month of Ramadan and I said to abu ‘Abd Allah (a. s.), that I wanted to remain in ’ Ttikaf. What should I say and what should I place upon myself?’ He (the Imam) said, ‘You must not leave the Masjid except for something without which you cannot do; and you must not sit in the shadow until you return to your place.”

ضعيف على المشهور

A Person During I’tikaf Cannot Exit the Masjid Unless it is Urgent - Hadith 8133

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلاَّ لِحَاجَةٍ لا بُدَّ مِنْهَا ثُمَّ لا يَجْلِسُ حَتَّى يَرْجِعَ وَلا يَخْرُجُ فِي شَيْ‏ءٍ إِلاَّ لِجَنَازَةٍ أَوْ يَعُودُ مَرِيضاً وَلا يَجْلِسُ حَتَّى يَرْجِعَ وَاعْتِكَافُ الْمَرْأَةِ مِثْلُ ذَلِكَ.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not proper for one who is in ’Ttikaf to leave the Masjid, unless it is for such a need without which he cannot do. He then must not sit in the shadow until he returns to his place, and must not go out for anything except a funeral or to visit a patient and must not sit until he returns. ’Ttikaf of woman is also under the same rules.’”

حسن

One becomes ill, in i'tikaf or finds Haydh (menses) - Hadith 8134

1ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا مَرِضَ الْمُعْتَكِفُ وَطَمِثَتِ الْمَرْأَةُ الْمُعْتَكِفَةُ فَإِنَّهُ يَأْتِي بَيْتَهُ ثُمَّ يُعِيدُ إِذَا بَرَأَ وَيَصُومُ. وَفِي رِوَايَةٍ أُخْرَى عَنْهُ لَيْسَ عَلَى الْمَرِيضِ ذَلِكَ.

1. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “Abi ‘Abdillah (a. s.), has said: ‘If one in the state of I'tikaf becomes ill or a female begins to experience Haydh (menses); they can go home then after getting well perform the I’tikaf again and fast.’”

مجهول كالصحيح

One becomes ill, in i'tikaf or finds Haydh (menses) - Hadith 8135

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمُعْتَكِفَةِ إِذَا طَمِثَتْ قَالَ تَرْجِعُ إِلَى بَيْتِهَا وَإِذَا طَهُرَتْ رَجَعَتْ فَقَضَتْ مَا عَلَيْهَا.

2. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad all from ibn Mahbub from abu Ayyub from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a female in Ttikaf begins to experience Hayd (menses) she must go home; and after becoming clean return to complete Qada’ (compensatory ’Ttikaf) of what she owes.’”

صحيح

The Case of a Man Who Engages in Carnal Relation with His Wife During Itikaf - Hadith 8136

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنِ الْمُعْتَكِفِ يُجَامِعُ أَهْلَهُ قَالَ إِذَا فَعَلَ فَعَلَيْهِ مَا عَلَى الْمُظَاهِرِ.

1. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about a man who in the state of ‘Itikaf engages in sexual intercourse with his wife. He (the Imam) said, ‘If he does it he is required to do what one is required to do because of Zihar’ (calling on oath the back of one’s wife as the back of one’s mother) that is, two consecutive months of fasting.’”

ضعيف على المشهور

The Case of a Man Who Engages in Carnal Relation with His Wife During Itikaf - Hadith 8137

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ مُعْتَكِفٍ وَاقَعَ أَهْلَهُ قَالَ هُوَ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Abd al-Rahman ibn abu Najran from ‘Abd Allah ibn al- Mughirah from Sanaa ‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in ‘Itikaf engages in sexual relation with his wife. He (the Imam) said, ‘He is like one who destroys one day of fast in the month of Ramadan.’”

موثق

The Case of a Man Who Engages in Carnal Relation with His Wife During Itikaf - Hadith 8138

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُعْتَكِفِ يَأْتِي أَهْلَهُ فَقَالَ لا يَأْتِي امْرَأَتَهُ لَيْلاً وَلا نَهَاراً وَهُوَ مُعْتَكِفٌ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn al-Jahm who has said the following: “I once asked abu al-Hassan (a. s.), about a man who engages in sexual relation with his wife in ‘Itikaf. He (the Imam) said, ‘He must not go to his wife in ‘Itikaf in the day or night while he is in ‘Itikaf.’”

موثق كالصحيح

Rare Ahadith - Hadith 8139

1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ رَجُلٌ أَسَرَتْهُ الرُّومُ وَلَمْ يَصُمْ شَهْرَ رَمَضَانَ وَلَمْ يَدْرِ أَيُّ شَهْرٍ هُوَ قَالَ يَصُومُ شَهْراً وَيَتَوَخَّاهُ وَيَحْسُبُ فَإِنْ كَانَ الشَّهْرُ الَّذِي صَامَهُ قَبْلَ شَهْرِ رَمَضَانَ لَمْ يُجْزِهِ وَإِنْ كَانَ بَعْدَ رَمَضَانَ أَجْزَأَهُ.

1. Ahmad ibn Idris has narrated from al-Hassan ibn Ali al-Kufiy from ‘Ubays ibn Hisham from Aban ibn ‘Uthman from ‘Abd al- Rahman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who was captured by the Romans, and he did not fast in the month of Ramadan because he did not know which month was it. He (the Imam) said, ‘He is required to fast for one month. He then tries to calculate; if the month that he has fasted is before the month of Ramadan; it is not sufficient, and if it is after the month of Ramadan, it is then sufficient.’”

موثق

Rare Ahadith - Hadith 8140

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَحْيَى بْنِ عَمْرِو بْنِ خَلِيفَةَ الزَّيَّاتِ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ فَإِنْ لَمْ تَسْتَطِيعُوهُ فَعَلَيْكُمْ بِالصِّيَامِ فَإِنَّهُ وِجَاؤُهُ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yahya ibn ‘Amr ibn Khalifah al-Zayyat from ‘Abd Allah ibn Bukayr from certain individuals of our people who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “O young people, you may have carnal relations. If you are unable to do so, you should fast; it has a castrating effect (on carnal desires).””’

مجهول مرسل

Rare Ahadith - Hadith 8141

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ قَالَ يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَأْتِيَ أَهْلَهُ أَوَّلَ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ لِقَوْلِ الله عَزَّ وَجَلَّ أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى‏ نِسائِكُمْ وَالرَّفَثُ الْمُجَامَعَةُ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather, al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘My father narrated to me from my grandfather from his ancestors, ‘Alayhim al-Salam, who have narrated this Hadith: “Imam Ali (a. s.), has said, ‘It is preferable for a man to go to bed with his wife during the first night of the month of Ramadan because of the words of Allah, most Majestic, most Glorious, “Al-Rafath (to go to bed with your wives)” is made lawful for you during the night of fasting.”””

ضعيف

Rare Ahadith - Hadith 8142

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ قَالَ لِبَعْضِ مَوَالِيهِ يَوْمَ الْفِطْرِ وَهُوَ يَدْعُو لَهُ يَا فُلانُ تَقَبَّلَ الله مِنْكَ وَمِنَّا ثُمَّ أَقَامَ حَتَّى كَانَ يَوْمُ الأَضْحَى فَقَالَ لَهُ يَا فُلانُ تَقَبَّلَ الله مِنَّا وَمِنْكَ قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ الله قُلْتَ فِي الْفِطْرِ شَيْئاً وَتَقُولُ فِي الأَضْحَى غَيْرَهُ قَالَ فَقَالَ نَعَمْ إِنِّي قُلْتُ لَهُ فِي الْفِطْرِ تَقَبَّلَ الله مِنْكَ وَمِنَّا لأَنَّهُ فَعَلَ مِثْلَ فِعْلِي وَتَأَسَّيْتُ أَنَا وَهُوَ فِي الْفِعْلِ وَقُلْتُ لَهُ فِي الأَضْحَى تَقَبَّلَ الله مِنَّا وَمِنْكَ لأَنَّهُ يُمْكِنُنَا أَنْ نُضَحِّيَ وَلا يُمْكِنُهُ أَنْ يُضَحِّيَ فَقَدْ فَعَلْنَا نَحْنُ غَيْرَ فِعْلِهِ.

4. Muhammad ibn Yahya has narrated from Ali ibn Ibrahim al-Ja’fariy from Muhammad ibn al-Fadl who has said the following: “Once al-Rida (a. s.), on the day of al-Fitr said to a certain individual of his servants, while praying for him. ‘O so and so, (I pray) may Allah accept from you and from us.’ Then it was the day of al-Adha’ and he (the Imam) said to him, ‘O so and so, may Allah accept from us and from you.’ I (the narrator) then asked, ‘O child of the Messenger of Allah, why is it that on the day of al-Fitr you said to him something different from what you said to him on the day of al-Adha?’ He (the Imam) replied, ‘What I said on the day of al-Fitr was because we both had done the same deed in equal form, but on the day of al-Adha’ we were able to offer a sacrifice, but he was unable to do so, thus we did something different from what he did.’”

مجهول

Rare Ahadith - Hadith 8143

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي الصَّخْرِ أَحْمَدَ بْنِ عَبْدِ الرَّحِيمِ رَفَعَهُ إِلَى أَبِي الْحَسَنِ صَلَوَاتُ الله عَلَيْهِ قَالَ نَظَرَ إِلَى النَّاسِ فِي يَوْمِ فِطْرٍ يَلْعَبُونَ وَيَضْحَكُونَ فَقَالَ لأَصْحَابِهِ وَالْتَفَتَ إِلَيْهِمْ إِنَّ الله عَزَّ وَجَلَّ خَلَقَ شَهْرَ رَمَضَانَ مِضْمَاراً لِخَلْقِهِ لِيَسْتَبِقُوا فِيهِ بِطَاعَتِهِ إِلَى رِضْوَانِهِ فَسَبَقَ فِيهِ قَوْمٌ فَفَازُوا وَتَخَلَّفَ آخَرُونَ فَخَابُوا فَالْعَجَبُ كُلُّ الْعَجَبِ مِنَ الضَّاحِكِ اللاَّعِبِ فِي الْيَوْمِ الَّذِي يُثَابُ فِيهِ الْمُحْسِنُونَ وَيَخِيبُ فِيهِ الْمُقَصِّرُونَ وَايْمُ الله لَوْ كُشِفَ الْغِطَاءُ لَشُغِلَ مُحْسِنٌ بِإِحْسَانِهِ وَمُسِي‏ءٌ بِإِسَاءَتِهِ.

5. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah, from abu al-Sakhr, Ahmad ibn ‘Abd al-Rahim in a marfu‘ manner who has said the following: “Abu al-Hassan (a. s.), on the day of al-Fitr looking at the people who were playing and laughing, turned to his companions and said, ‘Allah, the Most Majestic, the Most Glorious, has created the month of Ramadan as an arena for His creature to compete in matters of obedience to Him to achieve His pleasure. Certain people have excelled, but others have remained behind and have failed. It is very strange that the laughing people play on the day when people of good deeds receive their reward and people with shortcomings fail. I swear by Allah, had the curtain been moved aside, people of good deeds and people of evil deeds each would have kept busy with their deeds.’”

مجهول مرفوع

Rare Ahadith - Hadith 8144

6ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلاَم) لِمَ فَرَضَ الله الصَّوْمَ فَوَرَدَ الْجَوَابُ لِيَجِدَ الْغَنِيُّ مَضَضَ الْجُوعِ فَيَحِنَّ عَلَى الْفَقِيرِ.

6. Ali ibn Muhammad and Muhammad ibn abu ‘Abd Allah has narrated from Ishaq ibn Muhammad from Hamzah ibn Muhammad who has said the following: “I once wrote to abu Muhammad (a. s.), and asked, ‘Why has Allah made fasting obligatory?’ The answer was, ‘It is made obligatory so that affluent people can feel the taste of hunger and become compassionate to the poor.’”

مجهول

Rare Ahadith - Hadith 8145

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ بِالْكُوفَةِ بِقَوْمٍ وَجَدُوهُمْ يَأْكُلُونَ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) أَكَلْتُمْ وَأَنْتُمْ مُفْطِرُونَ قَالُوا نَعَمْ قَالَ يَهُودُ أَنْتُمْ قَالُوا لا قَالَ فَنَصَارَى قَالُوا لا قَالَ فَعَلَى أَيِّ شَيْ‏ءٍ مِنْ هَذِهِ الأَدْيَانِ مُخَالِفِينَ لِلإِسْلامِ قَالُوا بَلْ مُسْلِمُونَ قَالَ فَسَفْرٌ أَنْتُمْ قَالُوا لا قَالَ فِيكُمْ عِلَّةٍ اسْتَوْجَبْتُمُ الإِفْطَارَ لا نَشْعُرُ بِهَا فَإِنَّكُمْ أَبْصَرُ بِأَنْفُسِكُمْ لأَنَّ الله عَزَّ وَجَلَّ يَقُولُ بَلِ الإِنْسانُ عَلى‏ نَفْسِهِ بَصِيرَةٌ قَالُوا بَلْ أَصْبَحْنَا مَا بِنَا عِلَّةٌ قَالَ فَضَحِكَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ ثُمَّ قَالَ تَشْهَدُونَ أَنْ لا إِلَهَ إِلاَّ الله وَأَنَّ مُحَمَّداً رَسُولُ الله قَالُوا نَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَلا نَعْرِفُ مُحَمَّداً قَالَ فَإِنَّهُ رَسُولُ الله قَالُوا لا نَعْرِفُهُ بِذَلِكَ إِنَّمَا هُوَ أَعْرَابِيٌّ دَعَا إِلَى نَفْسِهِ فَقَالَ إِنْ أَقْرَرْتُمْ وَإِلاَّ لأَقْتُلَنَّكُمْ قَالُوا وَإِنْ فَعَلْتَ فَوَكَّلَ بِهِمْ شُرْطَةَ الْخَمِيسِ وَخَرَجَ بِهِمْ إِلَى الظَّهْرِ ظَهْرِ الْكُوفَةِ وَأَمَرَ أَنْ يَحْفِرَ حُفْرَتَيْنِ وَحَفَرَ إِحْدَاهُمَا إِلَى جَنْبِ الأُخْرَى ثُمَّ خَرَقَ فِيمَا بَيْنَهُمَا كَوَّةً ضَخْمَةً شِبْهَ الْخَوْخَةِ فَقَالَ لَهُمْ إِنِّي وَاضِعُكُمْ فِي إِحْدَى هَذَيْنِ الْقَلِيبَيْنِ وَأُوقِدُ فِي الأُخْرَى النَّارَ فَأَقْتُلُكُمْ بِالدُّخَانِ قَالُوا وَإِنْ فَعَلْتَ فَإِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا فَوَضَعَهُمْ فِي إِحْدَى الْجُبَّيْنِ وَضْعاً رَفِيقاً ثُمَّ أَمَرَ بِالنَّارِ فَأُوقِدَتْ فِي الْجُبِّ الآخَرِ ثُمَّ جَعَلَ يُنَادِيهِمْ مَرَّةً بَعْدَ مَرَّةٍ مَا تَقُولُونَ فَيُجِيبُونَهُ اقْضِ مَا أَنْتَ قَاضٍ حَتَّى مَاتُوا قَالَ ثُمَّ انْصَرَفَ فَسَارَ بِفِعْلِهِ الرُّكْبَانُ وَتَحَدَّثَ بِهِ النَّاسُ فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ فِي الْمَسْجِدِ إِذْ قَدِمَ عَلَيْهِ يَهُودِيٌّ مِنْ أَهْلِ يَثْرِبَ قَدْ أَقَرَّ لَهُ مَنْ فِي يَثْرِبَ مِنَ الْيَهُودِ أَنَّهُ أَعْلَمُهُمْ وَكَذَلِكَ كَانَتْ آبَاؤُهُ مِنْ قَبْلُ قَالَ وَقَدِمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فِي عِدَّةٍ مِنْ أَهْلِ بَيْتِهِ فَلَمَّا انْتَهَوْا إِلَى الْمَسْجِدِ الأَعْظَمِ بِالْكُوفَةِ أَنَاخُوا رَوَاحِلَهُمْ ثُمَّ وَقَفُوا عَلَى بَابِ الْمَسْجِدِ وَأَرْسَلُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ أَنَّا قَوْمٌ مِنَ الْيَهُودِ قَدِمْنَا مِنَ الْحِجَازِ وَلَنَا إِلَيْكَ حَاجَةٌ فَهَلْ تَخْرُجُ إِلَيْنَا أَمْ نَدْخُلُ إِلَيْكَ قَالَ فَخَرَجَ إِلَيْهِمْ وَهُوَ يَقُولُ سَيَدْخُلُونَ وَيَسْتَأْنِفُونَ بِالْيَمِينِ فَمَا حَاجَتُكُمْ فَقَالَ لَهُ عَظِيمُهُمْ يَا ابْنَ أَبِي طَالِبٍ مَا هَذِهِ الْبِدْعَةُ الَّتِي أَحْدَثْتَ فِي دِينِ مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهُ وَأَيَّةُ بِدْعَةٍ فَقَالَ لَهُ الْيَهُودِيُّ زَعَمَ قَوْمٌ مِنْ أَهْلِ الْحِجَازِ أَنَّكَ عَمَدْتَ إِلَى قَوْمٍ شَهِدُوا أَنْ لا إِلَهَ إِلاَّ الله وَلَمْ يُقِرُّوا أَنَّ مُحَمَّداً رَسُولُهُ فَقَتَلْتَهُمْ بِالدُّخَانِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فَنَشَدْتُكَ بِالتِّسْعِ الآيَاتِ الَّتِي أُنْزِلَتْ عَلَى مُوسَى (عَلَيْهِ السَّلاَم) بِطُورِ سَيْنَاءَ وَبِحَقِّ الْكَنَائِسِ الْخَمْسِ الْقُدْسِ وَبِحَقِّ السَّمْتِ الدَّيَّانِ هَلْ تَعْلَمُ أَنَّ يُوشَعَ بْنَ نُونٍ أُتِيَ بِقَوْمٍ بَعْدَ وَفَاةِ مُوسَى شَهِدُوا أَنْ لا إِلَهَ إِلاَّ الله وَلَمْ يُقِرُّوا أَنَّ مُوسَى رَسُولُ الله فَقَتَلَهُمْ بِمِثْلِ هَذِهِ الْقِتْلَةِ فَقَالَ لَهُ الْيَهُودِيُّ نَعَمْ أَشْهَدُ أَنَّكَ نَامُوسُ مُوسَى قَالَ ثُمَّ أَخْرَجَ مِنْ قَبَائِهِ كِتَاباً فَدَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) فَفَضَّهُ وَنَظَرَ فِيهِ وَبَكَى فَقَالَ لَهُ الْيَهُودِيُّ مَا يُبْكِيكَ يَا ابْنَ أَبِي طَالِبٍ إِنَّمَا نَظَرْتَ فِي هَذَا الْكِتَابِ وَهُوَ كِتَابٌ سُرْيَانِيٌّ وَأَنْتَ رَجُلٌ عَرَبِيٌّ فَهَلْ تَدْرِي مَا هُوَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ نَعَمْ هَذَا اسْمِي مُثْبَتٌ فَقَالَ لَهُ الْيَهُودِيُّ فَأَرِنِي اسْمَكَ فِي هَذَا الْكِتَابِ وَأَخْبِرْنِي مَا اسْمُكَ بِالسُّرْيَانِيَّةِ قَالَ فَأَرَاهُ أَمِيرُ الْمُؤْمِنِينَ سَلامُ الله عَلَيْهِ اسْمَهُ فِي الصَّحِيفَةِ فَقَالَ اسْمِي إِلْيَا فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَشْهَدُ أَنَّكَ وَصِيُّ مُحَمَّدٍ وَأَشْهَدُ أَنَّكَ أَوْلَى النَّاسِ بِالنَّاسِ مِنْ بَعْدِ مُحَمَّدٍ وَبَايَعُوا أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) وَدَخَلَ الْمَسْجِدَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) الْحَمْدُ لله الَّذِي لَمْ أَكُنْ عِنْدَهُ مَنْسِيّاً الْحَمْدُ لله الَّذِي أَثْبَتَنِي عِنْدَهُ فِي صَحِيفَةِ الأَبْرَارِ وَالْحَمْدُ لله ذِي الْجَلالِ وَالإِكْرَامِ. تَمَّ كِتَابُ الصَّوْمِ وَيَتْلُوهُ كِتَابُ الْحَجِّ وَالْحَمْدُ لله وَحْدَهُ وَصَلَّى الله عَلَى مَنْ لا نَبِيَّ بَعْدَهُ وَآلِهِ الطَّيِّبِينَ الطَّاهِرِينَ.

7. Ali ibn Muhammad has narrated from ‘Abd Allah ibn Ishaq from al-Hassan ibn Ali ibn Sulayman from Muhammad ibn ‘Imran who has said the following: “Abu ‘Abd Allah (a. s.), has said that once when ’Amir al-Mu’minin was in the Masjid of al-Kufa, a certain people, who were found eating during the day in the month of Ramadan were brought before him. ’Amir al-Mu’minin asked them, ‘Did you eat while you were not fasting?’ They replied, ‘Yes, we did so.’ He (the Imam) then asked, ‘Are you Jews?’ They replied, ‘No, we are not Jews.’ He (the Imam) asked, ‘Are you Christians?’ They replied, ‘No, we are not Christians.’ He (the Imam) then asked, ‘Which religion that is different from Islam do you follow?’ They replied, ‘We are Muslims.’ He (the Imam) asked, ‘Are you travelers?’ They replied, ‘No, we are not travelers.’ He (the Imam) asked, ‘Do you have some kind of illness that made you not to fast and that we do not realize, but of which you are more aware than we are? Allah, the Most Majestic, the Most Glorious, has said, “Man is aware of himself. . . .” (75:14) They replied, ‘We have no illness.’ ’Amir al-Mu’minin then laughed and said, ‘Do you testify that no one deserves worship except Allah, and Muhammad is the Messenger of Allah?’ They replied, ‘We testify that no one deserves worship except Allah, but we do not know Muhammad.’ He (the Imam) said, ‘He is the Messenger of Allah.’ They replied, ‘We do not know him to be as such. He was only an Arab person who called people to himself.’ He (the Imam) then said, ‘If you do not testify that Muhammad is the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, I will execute you.’ They replied, ‘Do as you wish.’ He then ordered Shurta al-Khamis (special police) to guard and take them behind the city of Kufa. He ordered them to dig two ditches next to each other with a hole joining the two ditches. He (the Imam) then said to them, ‘I will place you in one of these two ditches and start a fire in the other one and make you die because of smoke.’ They said, ‘Do as you wish. This life ends anyway.’ They were gently placed in the ditch, then he (the Imam) gave the order to start a fire in the other ditch and kept calling them repeatedly; each time they replied, ‘You can do as you wish,’ until they died. He then returned, but the news spread and people spoke about it. One day he (the Imam) was in the Masjid when a Jewish man from Yathrib, whom all Jews of Yathrib confirmed to be the most knowledgeable one among them, as was his ancestors, and a group of people of his family, came to ’Amir al-Mu’minin. When they arrived near the great Masjid of al-Kufa, they disembarked, then stood at the door of the Masjid and sent someone to ’Amir al-Mu’minin with a message that said, ‘We are a group of Jewish people. We have come from Hijaz and we need to speak to you. Do you want to come out or should we enter to see you?’ The narrator has said that he (the Imam) then went out to them, saying, ‘They will soon enter and begin with oath. What do you need?’ The chief person among them asked, ‘O son of abu Talib, what is this innovation that you have introduced in the religion of Muhammad (SAW)?’ He (the Imam) then asked, ‘What kind of innovation are you talking about?’ The Jewish man said, ‘People of Hijaz say that you executed by means of smoke certain men. They were a people who testified that it is only Allah who alone deserves worship but would not testify that Muhammad (SAW), is the Messenger of Allah.’ ’Amir al-Mu’minin said, ‘I swear you upon the nine miracles that were given to Moses (a. s.), on Mount Sinai. I swear you upon the five temples of al-Quds and the position of the Judge. Do you know that Usha‘ ibn Nun, after the death of Moses, before whom a people were brought who had testified that Allah alone deserves worship, but did not testify that Moses was the Messenger of Allah, executed them the way I did?’ The Jewish man replied, ‘Yes, I testify that you are a keeper of the secrets of Moses.’ The narrator has said that he then took out of the pocket of his gown a book (letter) and gave it to ’Amir al-Mu’minin who opened it, looked at it and wept. The Jewish man then asked, ‘What makes you weep, O son of abu Talib? You just looked at a letter that is in the Suryaniy language, and you are an Arab man. Do you know what is in it?’ ’Amir al-Mu’minin (a. s.), said to him, ‘Yes, I know. This is my name written in it.’ The Jewish man then asked, ‘Show me your name in this book (letter) and tell me what your name is in the Suryaniy language?’ The narrator has said, ‘’Amir al-Mu’minin (a. s.), showed him his name on the page and said, “My name in Suryaniy language is ‘Eliya’.” The Jewish man then said, ‘I testify that only Allah deserves worship, Muhammad (SAW), is the Messenger of Allah, and you are the executor of the will of Muhammad. I testify that you have more authority over the people than they themselves do after Muhammad (SAW).’ They pledged allegiance to ’Amir al-Mu’minin and entered the Masjid, and said, ‘All praise belongs to Allah before whom I was not forgotten. All praise belongs to Allah who listed me in the book (page) before Him along with the virtuous ones. All praise belongs to Allah, the owner of glory and honor.’”

مجهول

The Beginning of the Stone (black stone) and the Reason for Kissing This Stone - Hadith 8146

1ـ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمَّا أَخَذَ مَوَاثِيقَ الْعِبَادِ أَمَرَ الْحَجَرَ فَالْتَقَمَهَا وَلِذَلِكَ يُقَالُ أَمَانَتِي أَدَّيْتُهَا وَمِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ.

1. Narrated to me Ali ibn Ibrahim ibn Hashim from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘When Allah, the most Blessed, the most High, made solemn covenants with His servants, He commanded the Stone. The Stone fed it (the covenant) to itself. For this reason it is said, ‘This is my trust which I return, my covenant that I had undertaken, so you bear witness, in my favor, to my returning it back.’”

حسن كالصحيح

The Beginning of the Stone (black stone) and the Reason for Kissing This Stone - Hadith 8147

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) لِمَ جُعِلَ اسْتِلامُ الْحَجَرِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ حَيْثُ أَخَذَ مِيثَاقَ بَنِي آدَمَ دَعَا الْحَجَرَ مِنَ الْجَنَّةِ فَأَمَرَهُ فَالْتَقَمَ الْمِيثَاقَ فَهُوَ يَشْهَدُ لِمَنْ وَافَاهُ بِالْمُوَافَاةِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from ‘Abd Allah ibn Bukayr from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Why should one touch (kiss) the Stone?’ He (the Imam) replied, ‘When Allah, the Most Majestic, the Most Glorious, made a covenant with the children of Adam, He called the Stone from paradise and gave it a command. It swallowed up (fed it to itself) the covenant and it will testify in favor of those who comply with safe return of the trust.’”

ضعيف على المشهور

The Beginning of the Stone (black stone) and the Reason for Kissing This Stone - Hadith 8148

3ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) لأَيِّ عِلَّةٍ وَضَعَ الله الْحَجَرَ فِي الرُّكْنِ الَّذِي هُوَ فِيهِ وَلَمْ يُوضَعْ فِي غَيْرِهِ وَلأَيِّ عِلَّةٍ تُقَبَّلُ وَلأَيِّ عِلَّةٍ أُخْرِجَ مِنَ الْجَنَّةِ وَلأَيِّ عِلَّةٍ وُضِعَ مِيثَاقُ الْعِبَادِ وَالْعَهْدُ فِيهِ وَلَمْ يُوضَعْ فِي غَيْرِهِ وَكَيْفَ السَّبَبُ فِي ذَلِكَ تُخْبِرُنِي جَعَلَنِيَ الله فِدَاكَ فَإِنَّ تَفَكُّرِي فِيهِ لَعَجَبٌ قَالَ فَقَالَ سَأَلْتَ وَأَعْضَلْتَ فِي الْمَسْأَلَةِ وَاسْتَقْصَيْتَ فَافْهَمِ الْجَوَابَ وَفَرِّغْ قَلْبَكَ وَأَصْغِ سَمْعَكَ أُخْبِرْكَ إِنْ شَاءَ الله إِنَّ الله تَبَارَكَ وَتَعَالَى وَضَعَ الْحَجَرَ الأَسْوَدَ وَهِيَ جَوْهَرَةٌ أُخْرِجَتْ مِنَ الْجَنَّةِ إِلَى آدَمَ (عَلَيْهِ السَّلاَم) فَوُضِعَتْ فِي ذَلِكَ الرُّكْنِ لِعِلَّةِ الْمِيثَاقِ وَذَلِكَ أَنَّهُ لَمَّا أَخَذَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ حِينَ أَخَذَ الله عَلَيْهِمُ الْمِيثَاقَ فِي ذَلِكَ الْمَكَانِ وَفِي ذَلِكَ الْمَكَانِ تَرَاءَى لَهُمْ وَمِنْ ذَلِكَ الْمَكَانِ يَهْبِطُ الطَّيْرُ عَلَى الْقَائِمِ (عجَّلَ الله تَعالى فَرَجَه) فَأَوَّلُ مَنْ يُبَايِعُهُ ذَلِكَ الطَّائِرُ وَهُوَ وَالله جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) وَإِلَى ذَلِكَ الْمَقَامِ يُسْنِدُ الْقَائِمُ ظَهْرَهُ وَهُوَ الْحُجَّةُ وَالدَّلِيلُ عَلَى الْقَائِمِ وَهُوَ الشَّاهِدُ لِمَنْ وَافَاهُ فِي ذَلِكَ الْمَكَانِ وَالشَّاهِدُ عَلَى مَنْ أَدَّى إِلَيْهِ الْمِيثَاقَ وَالْعَهْدَ الَّذِي أَخَذَ الله عَزَّ وَجَلَّ عَلَى الْعِبَادِ وَأَمَّا الْقُبْلَةُ وَالاسْتِلامُ فَلِعِلَّةِ الْعَهْدِ تَجْدِيداً لِذَلِكَ الْعَهْدِ وَالْمِيثَاقِ وَتَجْدِيداً لِلْبَيْعَةِ لِيُؤَدُّوا إِلَيْهِ الْعَهْدَ الَّذِي أَخَذَ الله عَلَيْهِمْ فِي الْمِيثَاقِ فَيَأْتُوهُ فِي كُلِّ سَنَةٍ وَيُؤَدُّوا إِلَيْهِ ذَلِكَ الْعَهْدَ وَالأَمَانَةَ اللَّذَيْنِ أُخِذَا عَلَيْهِمْ أَ لا تَرَى أَنَّكَ تَقُولُ أَمَانَتِي أَدَّيْتُهَا وَمِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ وَوَالله مَا يُؤَدِّي ذَلِكَ أَحَدٌ غَيْرُ شِيعَتِنَا وَلا حَفِظَ ذَلِكَ الْعَهْدَ وَالْمِيثَاقَ أَحَدٌ غَيْرُ شِيعَتِنَا وَإِنَّهُمْ لَيَأْتُوهُ فَيَعْرِفُهُمْ وَيُصَدِّقُهُمْ وَيَأْتِيهِ غَيْرُهُمْ فَيُنْكِرُهُمْ وَيُكَذِّبُهُمْ وَذَلِكَ أَنَّهُ لَمْ يَحْفَظْ ذَلِكَ غَيْرُكُمْ فَلَكُمْ وَالله يَشْهَدُ وَعَلَيْهِمْ وَالله يَشْهَدُ بِالْخَفْرِ وَالْجُحُودِ وَالْكُفْرِ وَهُوَ الْحُجَّةُ الْبَالِغَةُ مِنَ الله عَلَيْهِمْ يَوْمَ الْقِيَامَةِ يَجِي‏ءُ وَلَهُ لِسَانٌ نَاطِقٌ وَعَيْنَانِ فِي صُورَتِهِ الأُولَى يَعْرِفُهُ الْخَلْقُ وَلا يُنْكِرُهُ يَشْهَدُ لِمَنْ وَافَاهُ وَجَدَّدَ الْعَهْدَ وَالْمِيثَاقَ عِنْدَهُ بِحِفْظِ الْعَهْدِ وَالْمِيثَاقِ وَأَدَاءِ الأَمَانَةِ وَيَشْهَدُ عَلَى كُلِّ مَنْ أَنْكَرَ وَجَحَدَ وَنَسِيَ الْمِيثَاقَ بِالْكُفْرِ وَالإِنْكَارِ فَأَمَّا عِلَّةُ مَا أَخْرَجَهُ الله مِنَ الْجَنَّةِ فَهَلْ تَدْرِي مَا كَانَ الْحَجَرُ قُلْتُ لا قَالَ كَانَ مَلَكاً مِنْ عُظَمَاءِ الْمَلائِكَةِ عِنْدَ الله فَلَمَّا أَخَذَ الله مِنَ الْمَلائِكَةِ الْمِيثَاقَ كَانَ أَوَّلَ مَنْ آمَنَ بِهِ وَأَقَرَّ ذَلِكَ الْمَلَكُ فَاتَّخَذَهُ الله أَمِيناً عَلَى جَمِيعِ خَلْقِهِ فَأَلْقَمَهُ الْمِيثَاقَ وَأَوْدَعَهُ عِنْدَهُ وَاسْتَعْبَدَ الْخَلْقَ أَنْ يُجَدِّدُوا عِنْدَهُ فِي كُلِّ سَنَةٍ الإِقْرَارَ بِالْمِيثَاقِ وَالْعَهْدِ الَّذِي أَخَذَ الله عَزَّ وَجَلَّ عَلَيْهِمْ ثُمَّ جَعَلَهُ الله مَعَ آدَمَ فِي الْجَنَّةِ يُذَكِّرُهُ الْمِيثَاقَ وَيُجَدِّدُ عِنْدَهُ الإِقْرَارَ فِي كُلِّ سَنَةٍ. فَلَمَّا عَصَى آدَمُ وَأُخْرِجَ مِنَ الْجَنَّةِ أَنْسَاهُ الله الْعَهْدَ وَالْمِيثَاقَ الَّذِي أَخَذَ الله عَلَيْهِ وَعَلَى وُلْدِهِ لِمُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلِوَصِيِّهِ (عَلَيْهِ السَّلاَم) وَجَعَلَهُ تَائِهاً حَيْرَانَ فَلَمَّا تَابَ الله عَلَى آدَمَ حَوَّلَ ذَلِكَ الْمَلَكَ فِي صُورَةِ دُرَّةٍ بَيْضَاءَ فَرَمَاهُ مِنَ الْجَنَّةِ إِلَى آدَمَ (عَلَيْهِ السَّلاَم) وَهُوَ بِأَرْضِ الْهِنْدِ فَلَمَّا نَظَرَ إِلَيْهِ آنَسَ إِلَيْهِ وَهُوَ لا يَعْرِفُهُ بِأَكْثَرَ مِنْ أَنَّهُ جَوْهَرَةٌ وَأَنْطَقَهُ الله عَزَّ وَجَلَّ فَقَالَ لَهُ يَا آدَمُ أَ تَعْرِفُنِي قَالَ لا قَالَ أَجَلْ اسْتَحْوَذَ عَلَيْكَ الشَّيْطَانُ فَأَنْسَاكَ ذِكْرَ رَبِّكَ ثُمَّ تَحَوَّلَ إِلَى صُورَتِهِ الَّتِي كَانَ مَعَ آدَمَ فِي الْجَنَّةِ فَقَالَ لآِدَمَ أَيْنَ الْعَهْدُ وَالْمِيثَاقُ فَوَثَبَ إِلَيْهِ آدَمُ وَذَكَرَ الْمِيثَاقَ وَبَكَى وَخَضَعَ لَهُ وَقَبَّلَهُ وَجَدَّدَ الإِقْرَارَ بِالْعَهْدِ وَالْمِيثَاقِ ثُمَّ حَوَّلَهُ الله عَزَّ وَجَلَّ إِلَى جَوْهَرَةِ الْحَجَرِ دُرَّةً بَيْضَاءَ صَافِيَةً تُضِي‏ءُ فَحَمَلَهُ آدَمُ (عَلَيْهِ السَّلاَم) عَلَى عَاتِقِهِ إِجْلالاً لَهُ وَتَعْظِيماً فَكَانَ إِذَا أَعْيَا حَمَلَهُ عَنْهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) حَتَّى وَافَى بِهِ مَكَّةَ فَمَا زَالَ يَأْنَسُ بِهِ بِمَكَّةَ وَيُجَدِّدُ الإِقْرَارَ لَهُ كُلَّ يَوْمٍ وَلَيْلَةٍ ثُمَّ إِنَّ الله عَزَّ وَجَلَّ لَمَّا بَنَى الْكَعْبَةَ وَضَعَ الْحَجَرَ فِي ذَلِكَ الْمَكَانِ لأَنَّهُ تَبَارَكَ وَتَعَالَى حِينَ أَخَذَ الْمِيثَاقَ مِنْ وُلْدِ آدَمَ أَخَذَهُ فِي ذَلِكَ الْمَكَانِ وَفِي ذَلِكَ الْمَكَانِ أَلْقَمَ الْمَلَكَ الْمِيثَاقَ وَلِذَلِكَ وَضَعَ فِي ذَلِكَ الرُّكْنِ وَنَحَّى آدَمَ مِنْ مَكَانِ الْبَيْتِ إِلَى الصَّفَا وَحَوَّاءَ إِلَى الْمَرْوَةِ وَوَضَعَ الْحَجَرَ فِي ذَلِكَ الرُّكْنِ فَلَمَّا نَظَرَ آدَمُ مِنَ الصَّفَا وَقَدْ وُضِعَ الْحَجَرُ فِي الرُّكْنِ كَبَّرَ الله وَهَلله وَمَجَّدَهُ فَلِذَلِكَ جَرَتِ السُّنَّةُ بِالتَّكْبِيرِ وَاسْتِقْبَالِ الرُّكْنِ الَّذِي فِيهِ الْحَجَرُ مِنَ الصَّفَا فَإِنَّ الله أَوْدَعَهُ الْمِيثَاقَ وَالْعَهْدَ دُونَ غَيْرِهِ مِنَ الْمَلائِكَةِ لأَنَّ الله عَزَّ وَجَلَّ لَمَّا أَخَذَ الْمِيثَاقَ لَهُ بِالرُّبُوبِيَّةِ وَلِمُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) بِالنُّبُوَّةِ وَلِعَلِيٍّ (عَلَيْهِ السَّلاَم) بِالْوَصِيَّةِ اصْطَكَّتْ فَرَائِصُ الْمَلائِكَةِ فَأَوَّلُ مَنْ أَسْرَعَ إِلَى الإِقْرَارِ ذَلِكَ الْمَلَكُ لَمْ يَكُنْ فِيهِمْ أَشَدُّ حُبّاً لِمُحَمَّدٍ وَآلِ مُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنْهُ وَلِذَلِكَ اخْتَارَهُ الله مِنْ بَيْنِهِمْ وَأَلْقَمَهُ الْمِيثَاقَ وَهُوَ يَجِي‏ءُ يَوْمَ الْقِيَامَةِ وَلَهُ لِسَانٌ نَاطِقٌ وَعَيْنٌ نَاظِرَةٌ يَشْهَدُ لِكُلِّ مَنْ وَافَاهُ إِلَى ذَلِكَ الْمَكَانِ وَحَفِظَ الْمِيثَاقَ.

3. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from Musa ibn ‘Umar from ibn Sinan from abu Sa‘id al-Qammat from Bukayr ibn A’yan who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘For what reason has Allah placed the Black Stone at the corner where it is and not in other places? Why should one kiss it, why is it taken out of paradise, why are servants of Allah’s covenant and undertaking placed in it and not in other things, and what is the reason for it? Explain to me and I pray to Allah to keep my soul in service for your cause. My thinking about this issue is strange.’ <br>The narrator has said that he (the Imam) then said, ‘You asked it, complicated the issue and brought up many things. Understand the answer, make room in your heart (pay attention) and listen carefully. I will explain to you by the will of Allah. Allah, the most Blessed and High, placed the Black Stone, which is a special substance taken out of paradise for Adam (a. s.). It was placed on the corner (of Ka‘bah) because of the covenant. This is because when the offspring of Adam were taken out of their backs, when Allah made a covenant with them on that place and at that place it (the Black Stone) was shown to them. From that place, the bird will fly for al-Qa’im (a. s.). The first one to pledge allegiance with him will be that bird, and he by Allah is Jibril (a. s.). Against that place will al-Qa’im lean his back. This is the guide and proof in favor of al-Qa’im. It is a witness in favor of those who fulfill their responsibility toward him (al-Qa’im), at that place, and the witness in favor of those who entrusted it with proof of their acting according to the covenant and undertaking Allah, the Most Majestic and Glorious, had made with them. <br>The reason for kissing and touching the Black Stone is the covenant. It is to renew the covenant and undertaking and to renew the allegiance. It is for them to reaffirm in front of it (the Black Stone) the covenant that Allah had made with them on the day of covenant and undertaking. They therefore come to it every year to reaffirm in front of it the covenant and trust with which they were entrusted. Consider what you say in front of the Black Stone, “This is my trust which I am returning, my undertaking that I had assumed. So bear witness in my favor that I have fulfilled my obligation.” I swear by Allah, no one returns this trust except our Shi`a. No one has preserved that undertaking and covenant except our Shi‘ah. They come to it (the Black Stone) and it recognizes them and acknowledges their truthfulness. Others come to it, but it does not recognize them and rejects their assertion; no one other than you has preserved the covenant. In your favor, by Allah, it will testify and against them. It will testify to their disregard of the covenant, their rejection and denial of the same. Such testimony will be the ultimate argument from Allah against them on the Day of Judgment. On that day, it (the Black Stone) will come, and it will have a speaking tongue and two eyes, in its original form. All creatures will recognize it and no one will deny it. It will testify in favor of those who fulfilled the obligation about the covenant, renewed their commitment and undertaking in front of it, reaffirming their commitment to preserve the covenant and undertaking and returning the trust. It will testify against those who deny, reject and forget the covenant, to prove them rejecters and unbelievers.’ <br>“The reason why Allah took it out of paradise; ‘Do you know what the Black Stone was?’ I (the narrator) replied, ‘No, I do not know.’ He (the Imam) said, ‘It was an angel of the great angels before Allah. When Allah made a covenant with the angels, the first to believe and affirm the covenant was that angel. Allah then chose him as a trustee for all of His creatures. He fed him the covenant and kept it with him for safekeeping. He then commanded all creatures to worship Him and to renew before it (angel, now the Black Stone) every year the covenant, the undertaking that Allah, the Most Majestic, the Most Glorious, had made with them. Allah then assigned it with Adam in paradise to remind him of the covenant, and he would renew his confirmation before it every year. When Adam disobeyed and was expelled from paradise, Allah made him forget the undertaking and covenant, which Allah had made with him and his offspring in favor of Muhammad (SAW), and the executor of his will (a. s.). He left him lost and confused. When Allah accepted Adam’s repentance, He changed that angel to a white diamond and threw it to Adam from paradise, while he was in the land of India. When he looked at it, he found comfort with it but he did not recognize it. He did not know about it more than being a diamond. <br>Allah, the Most Majestic, and Glorious, made it speak, saying, “O Adam, do you know me?” He replied, “No, I do not know you.” It then said, “Yes, Satan attacked you to make you forget to speak of your Lord.” It then changed into the form in which it lived with Adam in paradise. It then said to Adam, “Where is the covenant and undertaking?” Adam then rushed toward it, remembered the covenant, commitment, wept, expressed humbleness before it, kissed it and renewed the affirmation of the commitment and covenant. Then Allah, the Most Majestic and Glorious, changed it into the substance of the white diamond stone, very clear and shiny. Adam then lifted it up on his shoulder out of respect and its greatness. When he experienced fatigue, Jibril would pick it up until he brought it all the way to Makkah. In Makkah, he continued to seek comfort with it and renew his affirmation of the covenant every day and night. “Thereafter, when Allah, the Most Majestic, the Most Glorious, built the Ka‘bah, He placed it at that place; when Allah, the most Blessed and High, made the covenant with the offspring of Adam, He did so at that place and at that place He fed the angel with the covenant. For this reason, it is placed at that corner. He moved Adam away from the location of the House to al-Safa’, Hawwa’ (Eve) was sent to al-Marwah and placed the Stone at that corner. When Adam looked from al-Safa’ he found that the Stone is placed at that corner, he said Takbir (Allah is great beyond description), Tahlil (Only Allah deserves worship) and spoke of His glory. <br>For this reason, it is the tradition to say Takbir (Allah is great beyond description) when facing, from al-Safa’, that corner where the Black Stone is placed. Allah has entrusted the covenant and undertaking with it and not with other angels. Allah, the Most Majestic and Glorious, made them to form the covenant and confirm His being the Lord. (They were asked to confirm Muhammad (sw) as being the Prophet of Allah and to confirm Ali (a. s.), as being the executor of the will. This made the angels tremble in awe. The first to rush to affirm was that angel. No one among them had such an intense love for Muhammad (sw) and his family as that angel did. For this reason, Allah chose him from among the others and fed him the covenant. On the Day of Judgment, he will come with a speaking tongue, seeing eyes, and will testify in favor of all those who had gone to that place and had fulfilled their obligation about the covenant.’”

ضعيف على المشهور

The Beginning of the House and Tawaf (Walking Seven Times Around the House) - Hadith 8149

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَبَّادٍ عِمْرَانَ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ بَيْنَا أَبِي (عَلَيْهِ السَّلاَم) وَأَنَا فِي الطَّوَافِ إِذْ أَقْبَلَ رَجُلٌ شَرْجَبٌ مِنَ الرِّجَالِ فَقُلْتُ وَمَا الشَّرْجَبُ أَصْلَحَكَ الله قَالَ الطَّوِيلُ فَقَالَ السَّلامُ عَلَيْكُمْ وَأَدْخَلَ رَأْسَهُ بَيْنِي وَبَيْنَ أَبِي قَالَ فَالْتَفَتَ إِلَيْهِ أَبِي وَأَنَا فَرَدَدْنَا عَلَيْهِ السَّلامَ ثُمَّ قَالَ أَسْأَلُكَ رَحِمَكَ الله فَقَالَ لَهُ أَبِي نَقْضِي طَوَافَنَا ثُمَّ تَسْأَلُنِي فَلَمَّا قَضَى أَبِيَ الطَّوَافَ دَخَلْنَا الْحِجْرَ فَصَلَّيْنَا الرَّكْعَتَيْنِ ثُمَّ الْتَفَتَ فَقَالَ أَيْنَ الرَّجُلُ يَا بُنَيَّ فَإِذَا هُوَ وَرَاءَهُ قَدْ صَلَّى فَقَالَ مِمَّنِ الرَّجُلُ قَالَ مِنْ أَهْلِ الشَّامِ فَقَالَ وَمِنْ أَيِّ أَهْلِ الشَّامِ فَقَالَ مِمَّنْ يَسْكُنُ بَيْتَ الْمَقْدِسِ فَقَالَ قَرَأْتَ الْكِتَابَيْنِ قَالَ نَعَمْ قَالَ سَلْ عَمَّا بَدَا لَكَ فَقَالَ أَسْأَلُكَ عَنْ بَدْءِ هَذَا الْبَيْتِ وَعَنْ قَوْلِهِ ن وَالْقَلَمِ وَما يَسْطُرُونَ وَعَنْ قَوْلِهِ وَالَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَالْمَحْرُومِ فَقَالَ يَا أَخَا أَهْلِ الشَّامِ اسْمَعْ حَدِيثَنَا وَلا تَكْذِبْ عَلَيْنَا فَإِنَّهُ مَنْ كَذَبَ عَلَيْنَا فِي شَيْ‏ءٍ فَقَدْ كَذَبَ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَمَنْ كَذَبَ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ كَذَبَ عَلَى الله وَمَنْ كَذَبَ عَلَى الله عَذَّبَهُ الله عَزَّ وَجَلَّ أَمَّا بَدْءُ هَذَا الْبَيْتِ فَإِنَّ الله تَبَارَكَ وَتَعَالَى قَالَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الأَرْضِ خَلِيفَةً فَرَدَّتِ الْمَلائِكَةُ عَلَى الله عَزَّ وَجَلَّ فَقَالَتْ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَيَسْفِكُ الدِّماءَ فَأَعْرَضَ عَنْهَا فَرَأَتْ أَنَّ ذَلِكَ مِنْ سَخَطِهِ فَلاذَتْ بِعَرْشِهِ فَأَمَرَ الله مَلَكاً مِنَ الْمَلائِكَةِ أَنْ يَجْعَلَ لَهُ بَيْتاً فِي السَّمَاءِ السَّادِسَةِ يُسَمَّى الضُّرَاحَ بِإِزَاءِ عَرْشِهِ فَصَيَّرَهُ لأَهْلِ السَّمَاءِ يَطُوفُ بِهِ سَبْعُونَ أَلْفَ مَلَكٍ فِي كُلِّ يَوْمٍ لا يَعُودُونَ وَيَسْتَغْفِرُونَ فَلَمَّا أَنْ هَبَطَ آدَمُ إِلَى السَّمَاءِ الدُّنْيَا أَمَرَهُ بِمَرَمَّةِ هَذَا الْبَيْتِ وَهُوَ بِإِزَاءِ ذَلِكَ فَصَيَّرَهُ لآِدَمَ وَذُرِّيَّتِهِ كَمَا صَيَّرَ ذَلِكَ لأَهْلِ السَّمَاءِ قَالَ صَدَقْتَ يَا ابْنَ رَسُولِ الله.

1. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu ‘Abbad, ‘Imran ibn ‘Atiyah who has said the following: “Abu ‘ Abd Allah (a. s.), has said that once when my father and I were performing Tawaf, a man, Sharjab, among men came forward. I asked, ’May Allah keep you well, what is al-Sharjab?’ He (the Imam) replied, ‘It means ‘taller’ than others.’ The man said, ‘Al-Salamu ‘Alaykum’ and he brought his head between my father and me. He (the Imam) said that my father then turned to him and so did I, and responded to his greeting of peace. He said, ‘I have a question, may Allah grant you blessings.’ My father said to him, ‘Allow us to complete our Tawaf, then you can ask your question.’ When my father completed Tawaf we entered al-Hijr and said two Rak‘at salat (prayer). He (my father) turned around and asked, ‘Where is the man, son?’ He was just behind him and had completed his salat (prayer). My father asked, ‘Where from is the gentleman?’ He replied, ‘I am from al-Sham.’ He then asked, ‘From which people of al-Sham are you?’ He replied, ‘I am from the people of Bayt al- Maqdis.’ He (my father) asked, ‘Have you read the two books?’ He (the man) replied, ‘Yes, I have read them.’ He (the Imam) then said, ‘Ask your question.’ He said, ‘I like to ask about the beginning of this House, and about His words, “Nun, and by the pen with which you write” (68:1) and about His words, “... those in whose properties there is a certain share for the needy and deprived.’” (75:25-26) He (the Imam) then said, ‘O brother from al-Sham, listen to our Hadith and do not call it false. Those who call our Hadith false have called the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, as false, and those who do so have called the words of Allah as false. Those who call the words of Allah as false, Allah, the Most Majestic, the Most Glorious, subjects them to punishment. The beginning of the House was when Allah, the most Blessed, the most High, said to the angels, “I have decided to appoint a deputy on earth. . . .” (2:29) The angels responded to Allah, the Most Majestic, the Most Glorious, saying, “Do You want to appoint one who causes destruction and bloodshed therein?” He did not pay attention to them and they realized that it was due to His anger. They sought refuge with His Throne and Allah commanded an angel from among them to establish a house for Him in the sixth heaven, which was called al-Durrah parallel to His Throne. It was designed for the inhabitants of the heaven for Tawaf by seventy thousand angels every day, of whom no one had to return for Tawaf again. They ask forgiveness. When Adam descended to the heaven of the world, He commanded him to build this House. This is parallel to that house. This is designated for Adam and his offspring just as that is designated for those in the heaven.’ The man then said, ‘You have spoken the truth, O child of the Messenger of Allah.’”

ضعيف على المشهور

The Beginning of the House and Tawaf (Walking Seven Times Around the House) - Hadith 8150

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَابْنِ مَحْبُوبٍ جَمِيعاً عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ كُنْتُ مَعَ أَبِي فِي الْحِجْرِ فَبَيْنَمَا هُوَ قَائِمٌ يُصَلِّي إِذْ أَتَاهُ رَجُلٌ فَجَلَسَ إِلَيْهِ فَلَمَّا انْصَرَفَ سَلَّمَ عَلَيْهِ ثُمَّ قَالَ إِنِّي أَسْأَلُكَ عَنْ ثَلاثَةِ أَشْيَاءَ لا يَعْلَمُهَا إِلاَّ أَنْتَ وَرَجُلٌ آخَرُ قَالَ مَا هِيَ قَالَ أَخْبِرْنِي أَيَّ شَيْ‏ءٍ كَانَ سَبَبُ الطَّوَافِ بِهَذَا الْبَيْتِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ لَمَّا أَمَرَ الْمَلائِكَةَ أَنْ يَسْجُدُوا لآِدَمَ (عَلَيْهِ السَّلاَم) رَدُّوا عَلَيْهِ فَقَالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَيَسْفِكُ الدِّماءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ الله تَبَارَكَ وَتَعَالَى إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ فَغَضِبَ عَلَيْهِمْ ثُمَّ سَأَلُوهُ التَّوْبَةَ فَأَمَرَهُمْ أَنْ يَطُوفُوا بِالضُّرَاحِ وَهُوَ الْبَيْتُ الْمَعْمُورُ وَمَكَثُوا يَطُوفُونَ بِهِ سَبْعَ سِنِينَ وَيَسْتَغْفِرُونَ الله عَزَّ وَجَلَّ مِمَّا قَالُوا ثُمَّ تَابَ عَلَيْهِمْ مِنْ بَعْدِ ذَلِكَ وَرَضِيَ عَنْهُمْ فَهَذَا كَانَ أَصْلُ الطَّوَافِ ثُمَّ جَعَلَ الله الْبَيْتَ الْحَرَامَ حَذْوَ الضُّرَاحِ تَوْبَةً لِمَنْ أَذْنَبَ مِنْ بَنِي آدَمَ وَطَهُوراً لَهُمْ فَقَالَ صَدَقْتَ.

2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn Abi Nasr and Ibn Mahbub all from al-Mufaddal ibn Salih from Muhammad ibn Marwan who has said the following: “I heard Aba ‘Abdillah (a. s.), say, ‘My father and I were in al-Hijr. When he was standing for prayer, a man came to him and sat down. When he completed his prayer, the man turned to him (the Imam), offered him the greeting of peace and said, ‘I want to ask you three questions which no one except you and another person knows.’ He (the Imam) asked, ‘What are they?’ He said, ‘Tell me what the reason is for Tawaf around this House?’ He (the Imam) replied, ‘When Allah, the Most Majestic, the Most Glorious, commanded the angels to prostrate before Adam, they responded saying, “Will You appoint someone who will destroy it with bloodshed, while we speak of You as free from all defects due to Your praise and holiness?” Allah, most Blessed, most High said, “I know what you do not know.” He expressed anger at them. They asked Him to accept their repentance. He then commanded them to make Tawaf around al-Durrah which is al-Bayt al-Ma'mur (the established house). They continued doing it for seven years and asked Allah, the Most Majestic, the Most Glorious, for forgiveness because of what they had said. He turned to them, accepted their repentance and expressed happiness with them. This was the origin of Tawaf. Allah thereafter made the sacred House parallel with al-Durrah so that those who commit sin of the children of Adam repent as a means to cleanse themselves.’ He (the man) said, ‘You have spoken the truth.’”

ضعيف

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8151

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ الْعِجْلِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَيَّ شَيْ‏ءٍ كَانَ مَوْضِعُ الْبَيْتِ حَيْثُ كَانَ الْمَاءُ فِي قَوْلِ الله عَزَّ وَجَلَّ وَكانَ عَرْشُهُ عَلَى الْماءِ قَالَ كَانَ مَهَاةً بَيْضَاءَ يَعْنِي دُرَّةً.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Sinan from Muhammad ibn ‘Imran al-‘Ijliy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), ’How was the site of the House when there was water? Allah, the Most Majestic, the Most Glorious, has said, “His Throne was on the water. . . (11:9) He (the Imam) replied, ‘It was Mahat, a white diamond.’”

ضعيف على المشهور

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8152

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ إِنَّ الله عَزَّ وَجَلَّ أَنْزَلَ الْحَجَرَ لآِدَمَ (عَلَيْهِ السَّلاَم) مِنَ الْجَنَّةِ وَكَانَ الْبَيْتُ دُرَّةً بَيْضَاءَ فَرَفَعَهُ الله عَزَّ وَجَلَّ إِلَى السَّمَاءِ وَبَقِيَ أُسُّهُ وَهُوَ بِحِيَالِ هَذَا الْبَيْتِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لا يَرْجِعُونَ إِلَيْهِ أَبَداً فَأَمَرَ الله عَزَّ وَجَلَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ (عَلَيْهِما السَّلاَم) بِبُنْيَانِ الْبَيْتِ عَلَى الْقَوَاعِدِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadijah who, in a maqtu‘ manner has said the following: “ He (the Imam), has said that Allah, the Most Majestic, the Most Glorious, brought down the Stone for Adam from paradise. The House was a white diamond. Allah, the Most Majestic, the Most Glorious, took it to the heaven but its base remained, and it is the site of the House, wherein seventy thousand angels come every day and they never return to this site. Allah, the Most Majestic, the Most Glorious, then commanded Ibrahim and Isma‘il, ‘Alayhima al-Salam, and they built the House on the pillars (on that base).”’

ضعيف على المشهور

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8153

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ صَالِحٍ اللَّفَائِفِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ دَحَا الأَرْضَ مِنْ تَحْتِ الْكَعْبَةِ إِلَى مِنًى ثُمَّ دَحَاهَا مِنْ مِنًى إِلَى عَرَفَاتٍ ثُمَّ دَحَاهَا مِنْ عَرَفَاتٍ إِلَى مِنًى فَالأَرْضُ مِنْ عَرَفَاتٍ وَعَرَفَاتٌ مِنْ مِنًى وَمِنًى مِنَ الْكَعْبَةِ.

3. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Salih al-Lafa’ifiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, the Most Majestic, the Most Glorious, extended the land from beneath the Ka‘bah to Mina, then from Mina to ‘Arafat, then from ‘Arafat to Mina. Earth is from ‘Arafat, ‘Arafat is from Mina and Mina is from al-Ka‘bah.”

ضعيف

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8154

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلالٍ عَنْ عِيسَى بْنِ عَبْدِ الله الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ مَوْضِعُ الْكَعْبَةِ رَبْوَةً مِنَ الأَرْضِ بَيْضَاءَ تُضِي‏ءُ كَضَوْءِ الشَّمْسِ وَالْقَمَرِ حَتَّى قَتَلَ ابْنَا آدَمَ أَحَدُهُمَا صَاحِبَهُ فَاسْوَدَّتْ فَلَمَّا نَزَلَ آدَمُ رَفَعَ الله لَهُ الأَرْضَ كُلَّهَا حَتَّى رَآهَا ثُمَّ قَالَ هَذِهِ لَكَ كُلُّهَا قَالَ يَا رَبِّ مَا هَذِهِ الأَرْضُ الْبَيْضَاءُ الْمُنِيرَةُ قَالَ هِيَ فِي أَرْضِي وَقَدْ جَعَلْتُ عَلَيْكَ أَنْ تَطُوفَ بِهَا كُلَّ يَوْمٍ سَبْعَمِائَةِ طَوَافٍ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn Hilal from ‘Isa ibn ‘Abd Allah al-Hashimiy from his father who has said the following: “Abu ‘Abd Allah (a. s.), has said that the site of al-Ka‘bah was a white mount of land that shone like the sun and moon until one of the sons of Adam killed the other son of Adam, and thereafter it turned black. When Adam descended, Allah then raised the whole earth for him until he saw it. He then said, ‘This is all for you. He then asked, ‘Lord, what is this white land that shines?’ He replied, ‘That is (in) My land. I have made it obligatory upon you to walk around it seven hundred times every day.’”

ضعيف

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8155

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ مَرْوَانَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي الْمَسْجِدِ الْحَرَامِ لأَيِّ شَيْ‏ءٍ سَمَّاهُ الله الْعَتِيقَ فَقَالَ إِنَّهُ لَيْسَ مِنْ بَيْتٍ وَضَعَهُ الله عَلَى وَجْهِ الأَرْضِ إِلاَّ لَهُ رَبٌّ وَسُكَّانٌ يَسْكُنُونَهُ غَيْرَ هَذَا الْبَيْتِ فَإِنَّهُ لا رَبَّ لَهُ إِلاَّ الله عَزَّ وَجَلَّ وَهُوَ الْحُرُّ ثُمَّ قَالَ إِنَّ الله عَزَّ وَجَلَّ خَلَقَهُ قَبْلَ الأَرْضِ ثُمَّ خَلَقَ الأَرْضَ مِنْ بَعْدِهِ فَدَحَاهَا مِنْ تَحْتِهِ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from al-Husayn ibn Ali ibn Marwan from a number of our people from abu Hamzah al-Thumaliy who has said the following: “I once in the sacred Masjid asked abu Ja‘far (a. s.), ‘For what reason has Allah named it al-‘Atiq (freed)?’ He (the Imam) replied, ‘Every house that Allah has established on earth has a master and inhabitants who live there, except this House which has no master except Allah, the Most Majestic, the Most Glorious. This is free.’ He then said, ‘Allah, the Most Majestic, the Most Glorious, created it before the earth, then He created the earth and extended it from underneath the House.’”

مجهول

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8156

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ لِمَ سُمِّيَ الْبَيْتُ الْعَتِيقَ قَالَ هُوَ بَيْتٌ حُرٌّ عَتِيقٌ مِنَ النَّاسِ لَمْ يَمْلِكْهُ أَحَدٌ.

6. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Aban ibn ‘Uthman from those whom he has mentioned (in his book) who has said the following: “I once asked abu Ja‘far (a. s.), ‘Why is the House called free House?’ He (the Imam) replied, ’It is a free house. It is free from people; no one owns it.’”

مرسل

The First Thing of Lands that Allah Created Was the Site of the House and How Was What He First Created - Hadith 8157

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي زُرَارَةَ التَّمِيمِيِّ عَنْ أَبِي حَسَّانَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لَمَّا أَرَادَ الله عَزَّ وَجَلَّ أَنْ يَخْلُقَ الأَرْضَ أَمَرَ الرِّيَاحَ فَضَرَبْنَ وَجْهَ الْمَاءِ حَتَّى صَارَ مَوْجاً ثُمَّ أَزْبَدَ فَصَارَ زَبَداً وَاحِداً فَجَمَعَهُ فِي مَوْضِعِ الْبَيْتِ ثُمَّ جَعَلَهُ جَبَلاً مِنْ زَبَدٍ ثُمَّ دَحَا الأَرْضَ مِنْ تَحْتِهِ وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً. وَرَوَاهُ أَيْضاً عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَهُ.

7. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Zurarah al-Tamimiy from abu Hassan who has said the following: “Abu Ja’far (a. s.), has said, ‘When Allah, the Most Majestic, the Most Glorious, decided to create the earth, He commanded the air to stir the surface of the water to raise waves, which then turned into scum that was collected on the site of the House. He then made it a mountain of scum, then He extended the earth from underneath the House and that is what Allah, the Most Majestic, the Most Glorious, has spoken of, “The first house established for people was that which is in Bakkah, the blessed one.” (3:95)’” This is narrated from Sayf ibn ‘Amirah from abu Bakr al-Hadramiy from abu ‘Abd Allah (a. s.) also.

مجهول وسنده الخير حسن

The Hajj of Adam, ‘Alayhi al-Salam - Hadith 8158

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ لَمَّا أَصَابَ آدَمُ وَزَوْجَتُهُ الْحِنْطَةَ أَخْرَجَهُمَا مِنَ الْجَنَّةِ وَأَهْبَطَهُمَا إِلَى الأَرْضِ فَأُهْبِطَ آدَمُ عَلَى الصَّفَا وَأُهْبِطَتْ حَوَّاءُ عَلَى الْمَرْوَةِ وَإِنَّمَا سُمِّيَ صَفًا لأَنَّهُ شُقَّ لَهُ مِنِ اسْمِ آدَمَ الْمُصْطَفَى وَذَلِكَ لِقَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله اصْطَفى‏ آدَمَ وَنُوحاً وَسُمِّيَتِ الْمَرْوَةُ مَرْوَةً لأَنَّهُ شُقَّ لَهَا مِنِ اسْمِ الْمَرْأَةِ فَقَالَ آدَمُ مَا فُرِّقَ بَيْنِي وَبَيْنَهَا إِلاَّ أَنَّهَا لا تَحِلُّ لِي وَلَوْ كَانَتْ تَحِلُّ لِي هَبَطَتْ مَعِي عَلَى الصَّفَا وَلَكِنَّهَا حُرِّمَتْ عَلَيَّ مِنْ أَجْلِ ذَلِكَ وَفُرِّقَ بَيْنِي وَبَيْنَهَا فَمَكَثَ آدَمُ مُعْتَزِلاً حَوَّاءَ فَكَانَ يَأْتِيهَا نَهَاراً فَيَتَحَدَّثُ عِنْدَهَا عَلَى الْمَرْوَةِ فَإِذَا كَانَ اللَّيْلُ وَخَافَ أَنْ تَغْلِبَهُ نَفْسُهُ يَرْجِعُ إِلَى الصَّفَا فَيَبِيتُ عَلَيْهِ وَلَمْ يَكُنْ لآِدَمَ أُنْسٌ غَيْرَهَا وَلِذَلِكَ سُمِّينَ النِّسَاءَ مِنْ أَجْلِ أَنَّ حَوَّاءَ كَانَتْ أُنْساً لآِدَمَ لا يُكَلِّمُهُ الله وَلا يُرْسِلُ إِلَيْهِ رَسُولاً ثُمَّ إِنَّ الله عَزَّ وَجَلَّ مَنَّ عَلَيْهِ بِالتَّوْبَةِ وَتَلَقَّاهُ بِكَلِمَاتٍ فَلَمَّا تَكَلَّمَ بِهَا تَابَ الله عَلَيْهِ وَبَعَثَ إِلَيْهِ جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) فَقَالَ السَّلامُ عَلَيْكَ يَا آدَمُ التَّائِبُ مِنْ خَطِيئَتِهِ الصَّابِرُ لِبَلِيَّتِهِ إِنَّ الله عَزَّ وَجَلَّ أَرْسَلَنِي إِلَيْكَ لأُعَلِّمَكَ الْمَنَاسِكَ الَّتِي تَطْهُرُ بِهَا فَأَخَذَ بِيَدِهِ فَانْطَلَقَ بِهِ إِلَى مَكَانِ الْبَيْتِ وَأَنْزَلَ الله عَلَيْهِ غَمَامَةً فَأَظَلَّتْ مَكَانَ الْبَيْتِ وَكَانَتِ الْغَمَامَةُ بِحِيَالِ الْبَيْتِ الْمَعْمُورِ فَقَالَ يَا آدَمُ خُطَّ بِرِجْلِكَ حَيْثُ أَظَلَّتْ عَلَيْكَ هَذِهِ الْغَمَامَةُ فَإِنَّهُ سَيُخْرِجُ لَكَ بَيْتاً مِنْ مَهَاةٍ يَكُونُ قِبْلَتَكَ وَقِبْلَةَ عَقِبِكَ مِنْ بَعْدِكَ فَفَعَلَ آدَمُ (عَلَيْهِ السَّلاَم) وَأَخْرَجَ الله لَهُ تَحْتَ الْغَمَامَةِ بَيْتاً مِنْ مَهَاةٍ وَأَنْزَلَ الله الْحَجَرَ الأَسْوَدَ وَكَانَ أَشَدَّ بَيَاضاً مِنَ اللَّبَنِ وَأَضْوَأَ مِنَ الشَّمْسِ وَإِنَّمَا اسْوَدَّ لأَنَّ الْمُشْرِكِينَ تَمَسَّحُوا بِهِ فَمِنْ نَجَسِ الْمُشْرِكِينَ اسْوَدَّ الْحَجَرُ وَأَمَرَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) أَنْ يَسْتَغْفِرَ الله مِنْ ذَنْبِهِ عِنْدَ جَمِيعِ الْمَشَاعِرِ وَيُخْبِرُهُ أَنَّ الله عَزَّ وَجَلَّ قَدْ غَفَرَ لَهُ وَأَمَرَهُ أَنْ يَحْمِلَ حَصَيَاتِ الْجِمَارِ مِنَ الْمُزْدَلِفَةِ فَلَمَّا بَلَغَ مَوْضِعَ الْجِمَارِ تَعَرَّضَ لَهُ إِبْلِيسُ فَقَالَ لَهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) لا تُكَلِّمْهُ وَارْمِهِ بِسَبْعِ حَصَيَاتٍ وَكَبِّرْ مَعَ كُلِّ حَصَاةٍ فَفَعَلَ آدَمُ (عَلَيْهِ السَّلاَم) حَتَّى فَرَغَ مِنْ رَمْيِ الْجِمَارِ وَأَمَرَهُ أَنْ يُقَرِّبَ الْقُرْبَانَ وَهُوَ الْهَدْيُ قَبْلَ رَمْيِ الْجِمَارِ وَأَمَرَهُ أَنْ يَحْلِقَ رَأْسَهُ تَوَاضُعاً لله عَزَّ وَجَلَّ فَفَعَلَ آدَمُ ذَلِكَ ثُمَّ أَمَرَهُ بِزِيَارَةِ الْبَيْتِ وَأَنْ يَطُوفَ بِهِ سَبْعاً وَيَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ أُسْبُوعاً يَبْدَأُ بِالصَّفَا وَيَخْتِمُ بِالْمَرْوَةِ ثُمَّ يَطُوفَ بَعْدَ ذَلِكَ أُسْبُوعاً بِالْبَيْتِ وَهُوَ طَوَافُ النِّسَاءِ لا يَحِلُّ لِلْمُحْرِمِ أَنْ يُبَاضِعَ حَتَّى يَطُوفَ طَوَافَ النِّسَاءِ فَفَعَلَ آدَمُ (عَلَيْهِ السَّلاَم) فَقَالَ لَهُ جَبْرَئِيلُ إِنَّ الله عَزَّ وَجَلَّ قَدْ غَفَرَ ذَنْبَكَ وَقَبِلَ تَوْبَتَكَ وَأَحَلَّ لَكَ زَوْجَتَكَ فَانْطَلَقَ آدَمُ وَغُفِرَ لَهُ ذَنْبُهُ وَقُبِلَتْ مِنْهُ تَوْبَتُهُ وَحَلَّتْ لَهُ زَوْجَتُهُ.

1. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from al-Husayn ibn Yazid from al-Hassan ibn Ali ibn abu Hamzah who has said the following: “Abu Ibrahim from abu ‘Abd Allah (a. s.), has said that Allah, the Most Majestic, the Most Glorious, when Adam and his spouse were affected by the tree of wheat, expelled them from paradise and made them to descend to earth. Adam landed on al-Safa’ and Hawwa’ (Eve) landed on al- Marwah. Al-Safa’ is called by this name because it is derived from Adam’s name al-Mustafa’ (the chosen one) as Allah, the Most Majestic, the Most Glorious, has said, “Allah chose Adam and Noah.” (3:33) Al-Marwah is called by this name because it is taken from the word al-Mar’ah (a woman). Adam then said to himself, “Allah has separated her from me is because she is not lawful for me anymore; had she been lawful for me she would descend with me on al-Safa’.” Adam waited away from Hawwa’. He would go to her at al-Marwah during the day and speak to her. At night, for fear that his desires may overcome him, would go back to al-Safa’ and pass the night there. Adam had no one beside Hawwa’ to comfort him and for this reason women are called al-Nisa’ (comforting). Hawwa’ was a source of comfort for Adam. Allah did not speak to him and did not send any messenger to him. Allah, the Most Majestic, the Most Glorious, then accepted his repentance as a favor to him. He dictated to him certain words. Adam then spoke those words and Allah turned to him with the acceptance of his repentance. He then sent Jibril to him, who offered him the greeting of peace and said, “O repenting Adam, who has turned back from his mistakes and exercised patience on facing misfortune. Allah, the Most Majestic, the Most Glorious, has sent me to you to teach the good deeds which when you practice will cleanse you.” He then took hold of his hand and moved to the site of the House. Allah sent a piece of cloud and it cast a shadow on the site of the House. The cloud was parallel to the established House in the heaven. Jibril said, “O Adam, draw a mark with your foot around the shadow of this cloud, that has covered the site. A house of diamond will soon emerge for you on this site, which will be a Qiblah for you and your descendants after you.” Adam did as he was told to do and Allah then made a house of diamond emerge for him under the cloud. Allah brought down the Black Stone, which at that time was intensely white, even more than milk and brighter than the sun. It turned black because of the pagans’ touch and because of their filth. Jibril commanded Adam to ask forgiveness from Allah for his sin, near all the reminders (of Allah) and would tell him that Allah, most Majestic, most Glorious, has forgiven him. He commanded him to pick up pebbles, to throw on al-Jamar, from al-Muzdalifah (name of a place). When he arrived at the place of al-Jamar, Satan countered him and said, “O Adam, where are you going?” Jibril told Adam not to speak to him, pelt him with seven pebbles and say Takhir (Allah is great beyond description) with each throw. Adam did as he was told to do until he completed throwing pebbles on al-Jamar. He then commanded him to offer a sacrifice, the offering, which is done before throwing pebbles. He commanded him to shave his head to express humbleness before Allah, the Most Majestic, the Most Glorious. Adam did as he was told to do. He (Jibril) then commanded him to visit the House, walk seven times around it and walk seven times between al-Safa’ and al-Marwah, beginning from al-Safa’ to end at al-Marwah. Thereafter walk seven times around the House, which is called Tawaf of women. Without this Tawaf, carnal relation remains unlawful. Adam completed this Tawaf and Jibril said to him, “Allah, the Most Majestic, the Most Glorious, has forgiven your sin, accepted your repentance and your returning to Him. He has made your spouse lawful for you.” Adam then left, his sin was forgiven, his return to Allah was accepted and his spouse became lawful for him.’”

ضعيف

The Hajj of Adam, ‘Alayhi al-Salam - Hadith 8159

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْقَلانِسِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ آدَمَ (عَلَيْهِ السَّلاَم) لَمَّا أُهْبِطَ إِلَى الأَرْضِ أُهْبِطَ عَلَى الصَّفَا وَلِذَلِكَ سُمِّيَ الصَّفَا لأَنَّ الْمُصْطَفَى هَبَطَ عَلَيْهِ فَقُطِعَ لِلْجَبَلِ اسْمٌ مِنِ اسْمِ آدَمَ يَقُولُ الله عَزَّ وَجَلَّ إِنَّ الله اصْطَفى‏ آدَمَ وَنُوحاً وَآلَ إِبْراهِيمَ وَآلَ عِمْرانَ عَلَى الْعالَمِينَ وَأُهْبِطَتْ حَوَّاءُ عَلَى الْمَرْوَةِ وَإِنَّمَا سُمِّيَتِ الْمَرْوَةُ مَرْوَةً لأَنَّ الْمَرْأَةَ هَبَطَتْ عَلَيْهَا فَقُطِعَ لِلْجَبَلِ اسْمٌ مِنِ اسْمِ الْمَرْأَةِ وَهُمَا جَبَلانِ عَنْ يَمِينِ الْكَعْبَةِ وَشِمَالِهَا فَقَالَ آدَمُ حِينَ فُرِّقَ بَيْنَهُ وَبَيْنَ حَوَّاءَ مَا فُرِّقَ بَيْنِي وَبَيْنَ زَوْجَتِي إِلاَّ وَقَدْ حُرِّمَتْ عَلَيَّ فَاعْتَزَلَهَا وَكَانَ يَأْتِيهَا بِالنَّهَارِ فَيَتَحَدَّثُ إِلَيْهَا فَإِذَا كَانَ اللَّيْلَةُ خَشِيَ أَنْ تَغْلِبَهُ نَفْسُهُ عَلَيْهَا رَجَعَ فَبَاتَ عَلَى الصَّفَا وَلِذَلِكَ سُمِّيَتِ النِّسَاءُ لأَنَّهُ لَمْ يَكُنْ لآِدَمَ أُنْسٌ غَيْرَهَا فَمَكَثَ آدَمُ بِذَلِكَ مَا شَاءَ الله أَنْ يَمْكُثَ لا يُكَلِّمُهُ الله وَلا يُرْسِلُ إِلَيْهِ رَسُولاً وَالرَّبُّ سُبْحَانَهُ يُبَاهِي بِصَبْرِهِ الْمَلائِكَةَ فَلَمَّا بَلَغَ الْوَقْتُ الَّذِي يُرِيدُ الله عَزَّ وَجَلَّ أَنْ يَتُوبَ عَلَى آدَمَ فِيهِ أَرْسَلَ إِلَيْهِ جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) فَقَالَ السَّلامُ عَلَيْكَ يَا آدَمُ الصَّابِرُ لِبَلِيَّتِهِ التَّائِبُ عَنْ خَطِيئَتِهِ إِنَّ الله عَزَّ وَجَلَّ بَعَثَنِي إِلَيْكَ لأُعَلِّمَكَ الْمَنَاسِكَ الَّتِي يُرِيدُ الله أَنْ يَتُوبَ عَلَيْكَ بِهَا فَأَخَذَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) بِيَدِ آدَمَ (عَلَيْهِ السَّلاَم) حَتَّى أَتَى بِهِ مَكَانَ الْبَيْتِ فَنَزَلَ غَمَامٌ مِنَ السَّمَاءِ فَأَظَلَّ مَكَانَ الْبَيْتِ فَقَالَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) يَا آدَمُ خُطَّ بِرِجْلِكَ حَيْثُ أَظَلَّ الْغَمَامُ فَإِنَّهُ قِبْلَةٌ لَكَ وَلآِخِرِ عَقِبِكَ مِنْ وُلْدِكَ فَخَطَّ آدَمُ بِرِجْلِهِ حَيْثُ أَظَلَّ الْغَمَامُ ثُمَّ انْطَلَقَ بِهِ إِلَى مِنًى فَأَرَاهُ مَسْجِدَ مِنًى فَخَطَّ بِرِجْلِهِ وَمَدَّ خِطَّةَ الْمَسْجِدِ الْحَرَامِ بَعْدَ مَا خَطَّ مَكَانَ الْبَيْتِ ثُمَّ انْطَلَقَ بِهِ مِنْ مِنًى إِلَى عَرَفَاتٍ فَأَقَامَهُ عَلَى الْمُعَرَّفِ فَقَالَ إِذَا غَرَبَتِ الشَّمْسُ فَاعْتَرِفْ بِذَنْبِكَ سَبْعَ مَرَّاتٍ وَسَلِ الله الْمَغْفِرَةَ وَالتَّوْبَةَ سَبْعَ مَرَّاتٍ فَفَعَلَ ذَلِكَ آدَمُ (عَلَيْهِ السَّلاَم) وَلِذَلِكَ سُمِّيَ الْمُعَرَّفَ لأَنَّ آدَمَ اعْتَرَفَ فِيهِ بِذَنْبِهِ وَجُعِلَ سُنَّةً لِوُلْدِهِ يَعْتَرِفُونَ بِذُنُوبِهِمْ كَمَا اعْتَرَفَ آدَمُ وَيَسْأَلُونَ التَّوْبَةَ كَمَا سَأَلَهَا آدَمُ ثُمَّ أَمَرَهُ جَبْرَئِيلُ فَأَفَاضَ مِنْ عَرَفَاتٍ فَمَرَّ عَلَى الْجِبَالِ السَّبْعَةِ فَأَمَرَهُ أَنْ يُكَبِّرَ عِنْدَ كُلِّ جَبَلٍ أَرْبَعَ تَكْبِيرَاتٍ فَفَعَلَ ذَلِكَ آدَمُ حَتَّى انْتَهَى إِلَى جَمْعٍ فَلَمَّا انْتَهَى إِلَى جَمْعٍ ثُلُثَ اللَّيْلِ فَجَمَعَ فِيهَا الْمَغْرِبَ وَالْعِشَاءَ الآخِرَةَ تِلْكَ اللَّيْلَةَ ثُلُثَ اللَّيْلِ فِي ذَلِكَ الْمَوْضِعِ ثُمَّ أَمَرَهُ أَنْ يَنْبَطِحَ فِي بَطْحَاءِ جَمْعٍ فَانْبَطَحَ فِي بَطْحَاءِ جَمْعٍ حَتَّى انْفَجَرَ الصُّبْحُ فَأَمَرَهُ أَنْ يَصْعَدَ عَلَى الْجَبَلِ جَبَلِ جَمْعٍ وَأَمَرَهُ إِذَا طَلَعَتِ الشَّمْسُ أَنْ يَعْتَرِفَ بِذَنْبِهِ سَبْعَ مَرَّاتٍ وَيَسْأَلَ الله التَّوْبَةَ وَالْمَغْفِرَةَ سَبْعَ مَرَّاتٍ فَفَعَلَ ذَلِكَ آدَمُ كَمَا أَمَرَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) وَإِنَّمَا جَعَلَهُ اعْتِرَافَيْنِ لِيَكُونَ سُنَّةً فِي وُلْدِهِ فَمَنْ لَمْ يُدْرِكْ مِنْهُمْ عَرَفَاتٍ وَأَدْرَكَ جَمْعاً فَقَدْ وَافَى حَجَّهُ إِلَى مِنًى ثُمَّ أَفَاضَ مِنْ جَمْعٍ إِلَى مِنًى فَبَلَغَ مِنًى ضُحًى فَأَمَرَهُ فَصَلَّى رَكْعَتَيْنِ فِي مَسْجِدِ مِنًى ثُمَّ أَمَرَهُ أَنْ يُقَرِّبَ لله قُرْبَاناً لِيُقْبَلَ مِنْهُ وَيَعْرِفَ أَنَّ الله عَزَّ وَجَلَّ قَدْ تَابَ عَلَيْهِ وَيَكُونَ سُنَّةً فِي وُلْدِهِ الْقُرْبَانُ فَقَرَّبَ آدَمُ قُرْبَاناً فَقَبِلَ الله مِنْهُ فَأَرْسَلَ نَاراً مِنَ السَّمَاءِ فَقُبِلَتْ قُرْبَانُ آدَمَ فَقَالَ لَهُ جَبْرَئِيلُ يَا آدَمُ إِنَّ الله قَدْ أَحْسَنَ إِلَيْكَ إِذْ عَلَّمَكَ الْمَنَاسِكَ الَّتِي يَتُوبُ بِهَا عَلَيْكَ وَقَبِلَ قُرْبَانَكَ فَاحْلِقْ رَأْسَكَ تَوَاضُعاً لله عَزَّ وَجَلَّ إِذْ قَبِلَ قُرْبَانَكَ فَحَلَقَ آدَمُ رَأْسَهُ تَوَاضُعاً لله عَزَّ وَجَلَّ ثُمَّ أَخَذَ جَبْرَئِيلُ بِيَدِ آدَمَ (عَلَيْهِ السَّلاَم) فَانْطَلَقَ بِهِ إِلَى الْبَيْتِ فَعَرَضَ لَهُ إِبْلِيسُ عِنْدَ الْجَمْرَةِ فَقَالَ لَهُ إِبْلِيسُ لَعَنَهُ الله يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) يَا آدَمُ ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَكَبِّرْ مَعَ كُلِّ حَصَاةٍ تَكْبِيرَةً فَفَعَلَ ذَلِكَ آدَمُ فَذَهَبَ إِبْلِيسُ ثُمَّ عَرَضَ لَهُ عِنْدَ الْجَمْرَةِ الثَّانِيَةِ فَقَالَ لَهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَكَبِّرْ مَعَ كُلِّ حَصَاةٍ تَكْبِيرَةً فَفَعَلَ ذَلِكَ آدَمُ فَذَهَبَ إِبْلِيسُ ثُمَّ عَرَضَ لَهُ عِنْدَ الْجَمْرَةِ الثَّالِثَةِ فَقَالَ لَهُ يَا آدَمُ أَيْنَ تُرِيدُ فَقَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) ارْمِهِ بِسَبْعِ حَصَيَاتٍ وَكَبِّرْ مَعَ كُلِّ حَصَاةٍ تَكْبِيرَةً فَفَعَلَ ذَلِكَ آدَمُ فَذَهَبَ إِبْلِيسُ فَقَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) إِنَّكَ لَنْ تَرَاهُ بَعْدَ مَقَامِكَ هَذَا أَبَداً ثُمَّ انْطَلَقَ بِهِ إِلَى الْبَيْتِ فَأَمَرَهُ أَنْ يَطُوفَ بِالْبَيْتِ سَبْعَ مَرَّاتٍ فَفَعَلَ ذَلِكَ آدَمُ فَقَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) إِنَّ الله قَدْ غَفَرَ لَكَ ذَنْبَكَ وَقَبِلَ تَوْبَتَكَ وَأَحَلَّ لَكَ زَوْجَتَكَ. مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو وَإِسْمَاعِيلَ بْنِ حَازِمٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَهُ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad al-Qalanisiy from Ali ibn Hassan from his uncle ‘Abd al-Rahman ibn Kathir who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Adam landed on al-Safa’ and it is called al- Safa’; al-Mustafa (the chosen one) landed there. For this reason it is called (al-Safa’); it is derived from Adam’s name al-Mustafa’ (the chosen one) as Allah, the Most Majestic, the Most Glorious, has said, “Allah chose Adam and Noah, the family of Ibrahim and family of ‘Imran over the worlds.” (3:33) Hawwa’ (Eve) landed on al-Marwah. Al-Marwah is called by this name because it is taken from the word al-Mar’ah (a woman). Al-Safa’ and al-Marwah are two hills on the right side of al-Ka‘bah. Adam then said to himself, ‘Allah separated her from me; she is not lawful for me anymore. Adam waited away from Hawwa’. He would go to her at al-Marwah during the day and speak to her, and at night, for fear that his desires may overcome him, would go back to al-Safa’ and pass the night there. Adam had no one beside Hawwa’ to comfort him and for this reason women are called al-Nisa’ (comforting). Hawwa’ was a source of comfort for Adam. Adam waited in this condition as long as Allah wanted. Allah did not speak to him and did not send any messenger to him. The Lord, to who belongs glory, expressed pride before the angels because of Adam’s exercising patience. When the time came when Allah, the Most Majestic, the Most Glorious, decided to accept his repentance, He sent Jibril to him who offered him the greeting of peace and said, “O repenting Adam, who has turned back from his mistakes and has exercised patience on facing misfortune. Allah, the Most Majestic, the Most Glorious, has sent me to you to teach you the good deeds which when you practice will cleanse you.” He then took hold of his hand and moved to the site of the House. Allah sent a piece of cloud and it cast a shadow on the site of the House. Jibril said, “O Adam, draw a mark with your foot around the shadow of this cloud, that has covered the site. It will be a Qiblah for you and your descendents after you.” Adam did as he was told to do. He (Jibril) then left with him to Mina and showed him the Masjid of Mina. He, Adam, drew a line with his foot. He marked the site of the Sacred Masjid after marking the site of the House. He (Jibril) then left from Mina to ‘Arafat and made him to stay at al- Mu‘arraf. He (Jibril) said, “When it is sunset, confess to your sins seven times and ask forgiveness and repentance from Allah, seven times.” Adam did as he was told to do. For this reason it is called al- Mu‘arraf; Adam confessed there to his sin and made a tradition for his offspring to confess to their sin as Adam had done and that they should repent as Adam had done. Then he (Jibril) commanded him to leave ‘Arafat. He passed by the seven hills and he (Jibril) commanded him to say Takhir (Allah is great beyond description) near each hill four times. Adam did as he was told to do. He then arrived in Jam‘ by which time one third of the night had passed. He said his Maghrib and ‘Isha prayer without interval in between at that night at that place. He (Jibril) then commanded him to rest in Batha’, where Adam did so, until morning. He (Jibril) then commanded him to climb the hill of Jam‘ (al- Muzdalifah) when it is sunrise, confess to his sins seven times and ask Allah for forgiveness and repentance seven times. Adam then did as he (Jibril) had told him to do. He made it two confessions so it becomes a tradition for his offspring. Those of them who cannot attend ‘Arafat but can attend Jam‘ (al-Muzdalifah), their Hajj is good so far. He then left for Mina from Jam‘. At noontime, he arrived in Mina and he (Jibril) commanded him to pray two-Rak‘ats prayer in the Masjid of Mina. Then he (Jibril) commanded him to offer a sacrifice before Allah, so it is accepted from him, and take notice that Allah, the Most Majestic, the Most Glorious, has turned to him, and it (offering sacrifice) becomes a tradition for his offspring. Adam offered a sacrifice. Allah accepted it from him and sent a fire from the sky. Adam’s sacrifice was accepted. He (Jibril) said, “O Adam, Allah has done a favor to you by teaching you the good deeds because of which He has turned to you and has accepted your sacrifice. Shave your head to express humbleness before Allah, the Most Majestic, the Most Glorious, for His accepting your sacrifice.” Adam shaved his head to express humbleness before Allah, the Most Majestic, the Most Glorious. He (Jibril) then held Adam’s hand and left toward the House. On the way, Satan countered him near al-Jamarah. Satan, may he be condemned, asked, “O Adam, where are you going?” He (Jibril) said to Adam, “Pelt him with seven pebbles and say Takhir (Allah is great beyond description) once with each pelting.” Adam did as he was told to do and Satan went away. He (Satan) encountered him again near the second al-Jamarah and asked, “O Adam, where are you going?” He (Jibril) said, “O Adam, pelt him with seven pebbles and say Takhir (Allah is great beyond description) seven times, once with each pelting.” Adam did as he was told to do and Satan went away. Satan then encountered him near the third al-Jamarah and asked, “O Adam, where do you want to go?” He (Jibril) said, “Pelt him with seven pebbles and say Takhir (Allah is great beyond description) seven times, once with each pelting.” Adam did as he was told to do and Satan went away. He (Jibril) said, “From this time on, you will not see him again.” He (Jibril) then left with him for the House and commanded him to do Tawaf (walk) around the House seven times. Adam did as was told to do. He (Jibril) said, to him, “Allah has forgiven your sin, accepted your repentance and has made your spouse lawful for you.”’” NOTE: Muhammad ibn abu ‘ Abd Allah has narrated from Muhammad ibn al-Husayn from Muhammad ibn Sinan from ‘Abd al-Karim ibn ‘Amr and Isma‘il ibn Hazim from ‘Abd al-Hamid ibn abu al-Daylam from abu ‘Abd Allah (a. s.), a similar Hadith.

ضعيف

The Hajj of Adam, ‘Alayhi al-Salam - Hadith 8160

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَجَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا طَافَ آدَمُ بِالْبَيْتِ وَانْتَهَى إِلَى الْمُلْتَزَمِ قَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) يَا آدَمُ أَقِرَّ لِرَبِّكَ بِذُنُوبِكَ فِي هَذَا الْمَكَانِ قَالَ فَوَقَفَ آدَمُ (عَلَيْهِ السَّلاَم) فَقَالَ يَا رَبِّ إِنَّ لِكُلِّ عَامِلٍ أَجْراً وَقَدْ عَمِلْتُ فَمَا أَجْرِي فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ يَا آدَمُ قَدْ غَفَرْتُ ذَنْبَكَ قَالَ يَا رَبِّ وَلِوُلْدِي أَوْ لِذُرِّيَّتِي فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ يَا آدَمُ مَنْ جَاءَ مِنْ ذُرِّيَّتِكَ إِلَى هَذَا الْمَكَانِ وَأَقَرَّ بِذُنُوبِهِ وَتَابَ كَمَا تُبْتَ ثُمَّ اسْتَغْفَرَ غَفَرْتُ لَهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar and Jamil ibn Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Adam performed Tawaf around the House and ended by al-Multazam, Jibril said to him, “O Adam, (you must) confess your sins before your Lord at this place.” He (the Imam) has said, ‘Adam stood there and said, “O Lord, every worker has wages. I have worked. What are my wages?” Allah, the Most Majestic, the Most Glorious, sent wahy (revelation) that said, “I have forgiven your sin.” He then asked, “O Lord, what will happen to my offspring and descendents?” Allah, the Most Majestic, the Most Glorious, then sent revelation saying, “Whoever of your offspring will come to this place, confess his sins and return as you returned (repented), then ask for forgiveness, I will forgive.”’”

حسن

The Hajj of Adam, ‘Alayhi al-Salam - Hadith 8161

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا أَفَاضَ آدَمُ مِنْ مِنًى تَلَقَّتْهُ الْمَلائِكَةُ فَقَالُوا يَا آدَمُ بُرَّ حَجُّكَ أَمَا إِنَّهُ قَدْ حَجَجْنَا هَذَا الْبَيْتَ قَبْلَ أَنْ تَحُجَّهُ بِأَلْفَيْ عَامٍ.

4. Ali has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Adam left Mina (for Makkah), the angels met him saying, “Good for you is your Hajj; however, we have performed Hajj around this House two thousand years before your Hajj.’””

حسن

The Hajj of Adam, ‘Alayhi al-Salam - Hadith 8162

5ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ قَالَ حَدَّثَنِي أَبُو بِلالٍ الْمَكِّيُّ قَالَ رَأَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) طَافَ بِالْبَيْتِ ثُمَّ صَلَّى فِيمَا بَيْنَ الْبَابِ وَالْحَجَرِ الأَسْوَدِ رَكْعَتَيْنِ فَقُلْتُ لَهُ مَا رَأَيْتُ أَحَداً مِنْكُمْ صَلَّى فِي هَذَا الْمَوْضِعِ فَقَالَ هَذَا الْمَكَانُ الَّذِي تِيبَ عَلَى آدَمَ فِيهِ.

5. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad from al-‘Abbas ibn Ma‘ruf from Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Balad who has said the following: “Abu Bilal al-Makkiy narrated to me saying, ‘I saw abu ‘Abd Allah (a. s.), doing Tawaf around the House then say two Rak‘at salat (prayer) between the door and the Black Stone. I asked him, “I have not seen anyone of you say salat (prayer) at this place.’” He (the Imam) said, “This is the place where Adam received attention and forgiveness.’””

مجهول

The Hajj of Adam, ‘Alayhi al-Salam - Hadith 8163

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ آدَمَ حَيْثُ حَجَّ بِمَا حَلَقَ رَأْسَهُ فَقَالَ نَزَلَ عَلَيْهِ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) بِيَاقُوتَةٍ مِنَ الْجَنَّةِ فَأَمَرَّهَا عَلَى رَأْسِهِ فَتَنَاثَرَ شَعْرُهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Muhammad al-‘Alawiy who has said the following: “I once asked abu Ja’far (a. s.), ’How did Adam (a. s.), perform Hajj and with what did he shave his head?’ He (the Imam) replied, ‘ Jibril descended with a piece of ruby from paradise, brushed his head with it and his hairs fell off.’”

مجهول

The Reason for the Sacred Area and Why It Is This Much - Hadith 8164

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) عَنِ الْحَرَمِ وَأَعْلامِهِ كَيْفَ صَارَ بَعْضُهَا أَقْرَبَ مِنْ بَعْضٍ وَبَعْضُهَا أَبْعَدَ مِنْ بَعْضٍ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ لَمَّا أَهْبَطَ آدَمَ مِنَ الْجَنَّةِ هَبَطَ عَلَى أَبِي قُبَيْسٍ فَشَكَا إِلَى رَبِّهِ الْوَحْشَةَ وَأَنَّهُ لا يَسْمَعُ مَا كَانَ يَسْمَعُهُ فِي الْجَنَّةِ فَأَهْبَطَ الله عَزَّ وَجَلَّ عَلَيْهِ يَاقُوتَةً حَمْرَاءَ فَوَضَعَهَا فِي مَوْضِعِ الْبَيْتِ فَكَانَ يَطُوفُ بِهَا آدَمُ فَكَانَ ضَوْؤُهَا يَبْلُغُ مَوْضِعَ الأَعْلامِ فَيُعَلَّمُ الأَعْلامُ عَلَى ضَوْئِهَا وَجَعَلَهُ الله حَرَماً. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ الْكِنْدِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) نَحْوَ هَذَا.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I once asked abu al-Hassan, al-Rida (a. s.), about the Sacred Area, about its landmarks and why certain ones of its landmarks are closer than others, and others are farther?’ He (the Imam) replied, ’When Allah, the Most Majestic, the Most Glorious, sent Adam down from paradise, he landed on abu Qubays (hill). He complained before his Lord against loneliness and that he does not hear what he used to hear in paradise. Allah, the Most Majestic, the Most Glorious, then sent for him a piece of red ruby. He placed it on the site of the House. Adam walked around it. The light from it fell on certain surrounding sites of the landmarks which are distinguished as such (the landmarks). Allah made them the boundary of the Sacred Area.’”

حسن والسند الثاني صحيح

The Reason for the Sacred Area and Why It Is This Much - Hadith 8165

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ الله تَبَارَكَ وَتَعَالَى أَوْحَى إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) أَنَا الله الرَّحْمَنُ الرَّحِيمُ وَأَنِّي قَدْ رَحِمْتُ آدَمَ وَحَوَّاءَ لَمَّا شَكَيَا إِلَيَّ مَا شَكَيَا فَاهْبِطْ عَلَيْهِمَا بِخَيْمَةٍ مِنْ خِيَمِ الْجَنَّةِ وَعَزِّهِمَا عَنِّي بِفِرَاقِ الْجَنَّةِ وَاجْمَعْ بَيْنَهُمَا فِي الْخَيْمَةِ فَإِنِّي قَدْ رَحِمْتُهُمَا لِبُكَائِهِمَا وَوَحْشَتِهِمَا فِي وَحْدَتِهِمَا وَانْصِبِ الْخَيْمَةَ عَلَى التُّرْعَةِ الَّتِي بَيْنَ جِبَالِ مَكَّةَ قَالَ وَالتُّرْعَةُ مَكَانُ الْبَيْتِ وَقَوَاعِدِهِ الَّتِي رَفَعَتْهَا الْمَلائِكَةُ قَبْلَ آدَمَ فَهَبَطَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) عَلَى آدَمَ بِالْخَيْمَةِ عَلَى مِقْدَارِ أَرْكَانِ الْبَيْتِ وَقَوَاعِدِهِ فَنَصَبَهَا قَالَ وَأَنْزَلَ جَبْرَئِيلُ آدَمَ مِنَ الصَّفَا وَأَنْزَلَ حَوَّاءَ مِنَ الْمَرْوَةِ وَجَمَعَ بَيْنَهُمَا فِي الْخَيْمَةِ قَالَ وَكَانَ عَمُودُ الْخَيْمَةِ قَضِيبَ يَاقُوتٍ أَحْمَرَ فَأَضَاءَ نُورُهُ وَضَوْؤُهُ جِبَالَ مَكَّةَ وَمَا حَوْلَهَا قَالَ وَامْتَدَّ ضَوْءُ الْعَمُودِ قَالَ فَهُوَ مَوَاضِعُ الْحَرَمِ الْيَوْمَ مِنْ كُلِّ نَاحِيَةٍ مِنْ حَيْثُ بَلَغَ ضَوْءُ الْعَمُودِ قَالَ فَجَعَلَهُ الله حَرَماً لِحُرْمَةِ الْخَيْمَةِ وَالْعَمُودِ لأَنَّهُمَا مِنَ الْجَنَّةِ قَالَ وَلِذَلِكَ جَعَلَ الله عَزَّ وَجَلَّ الْحَسَنَاتِ فِي الْحَرَمِ مُضَاعَفَةً وَالسَّيِّئَاتِ مُضَاعَفَةً قَالَ وَمُدَّتْ أَطْنَابُ الْخَيْمَةِ حَوْلَهَا فَمُنْتَهَى أَوْتَادِهَا مَا حَوْلَ الْمَسْجِدِ الْحَرَامِ قَالَ وَكَانَتْ أَوْتَادُهَا مِنْ عِقْيَانِ الْجَنَّةِ وَأَطْنَابُهَا مِنْ ضَفَائِرِ الأُرْجُوَانِ قَالَ وَأَوْحَى الله عَزَّ وَجَلَّ إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) اهْبِطْ عَلَى الْخَيْمَةِ بِسَبْعِينَ أَلْفَ مَلَكٍ يَحْرُسُونَهَا مِنْ مَرَدَةِ الشَّيَاطِينِ وَيُؤْنِسُونَ آدَمَ وَيَطُوفُونَ حَوْلَ الْخَيْمَةِ تَعْظِيماً لِلْبَيْتِ وَالْخَيْمَةِ قَالَ فَهَبَطَ بِالْمَلائِكَةِ فَكَانُوا بِحَضْرَةِ الْخَيْمَةِ يَحْرُسُونَهَا مِنْ مَرَدَةِ الشَّيَاطِينِ الْعُتَاةِ وَيَطُوفُونَ حَوْلَ أَرْكَانِ الْبَيْتِ وَالْخَيْمَةِ كُلَّ يَوْمٍ وَلَيْلَةٍ كَمَا كَانُوا يَطُوفُونَ فِي السَّمَاءِ حَوْلَ الْبَيْتِ الْمَعْمُورِ قَالَ وَأَرْكَانُ الْبَيْتِ الْحَرَامِ فِي الأَرْضِ حِيَالَ الْبَيْتِ الْمَعْمُورِ الَّذِي فِي السَّمَاءِ ثُمَّ قَالَ إِنَّ الله عَزَّ وَجَلَّ أَوْحَى إِلَى جَبْرَئِيلَ بَعْدَ ذَلِكَ أَنِ اهْبِطْ إِلَى آدَمَ وَحَوَّاءَ فَنَحِّهِمَا عَنْ مَوَاضِعِ قَوَاعِدِ بَيْتِي وَارْفَعْ قَوَاعِدَ بَيْتِي لِمَلائِكَتِي ثُمَّ وُلْدِ آدَمَ فَهَبَطَ جَبْرَئِيلُ عَلَى آدَمَ وَحَوَّاءَ فَأَخْرَجَهُمَا مِنَ الْخَيْمَةِ وَنَحَّاهُمَا عَنْ تُرْعَةِ الْبَيْتِ وَنَحَّى الْخَيْمَةَ عَنْ مَوْضِعِ التُّرْعَةِ قَالَ وَوَضَعَ آدَمَ عَلَى الصَّفَا وَحَوَّاءَ عَلَى الْمَرْوَةِ فَقَالَ آدَمُ يَا جَبْرَئِيلُ أَ بِسَخَطٍ مِنَ الله عَزَّ وَجَلَّ حَوَّلْتَنَا وَفَرَّقْتَ بَيْنَنَا أَمْ بِرِضاً وَتَقْدِيرٍ عَلَيْنَا فَقَالَ لَهُمَا لَمْ يَكُنْ ذَلِكَ بِسَخَطٍ مِنَ الله عَلَيْكُمَا وَلَكِنَّ الله لا يُسْأَلُ عَمَّا يَفْعَلُ يَا آدَمُ إِنَّ السَّبْعِينَ أَلْفَ مَلَكٍ الَّذِينَ أَنْزَلَهُمُ الله إِلَى الأَرْضِ لِيُؤْنِسُوكَ وَيَطُوفُوا حَوْلَ أَرْكَانِ الْبَيْتِ الْمَعْمُورِ وَالْخَيْمَةِ سَأَلُوا الله أَنْ يَبْنِيَ لَهُمْ مَكَانَ الْخَيْمَةِ بَيْتاً عَلَى مَوْضِعِ التُّرْعَةِ الْمُبَارَكَةِ حِيَالَ الْبَيْتِ الْمَعْمُورِ فَيَطُوفُونَ حَوْلَهُ كَمَا كَانُوا يَطُوفُونَ فِي السَّمَاءِ حَوْلَ الْبَيْتِ الْمَعْمُورِ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيَّ أَنْ أُنَحِّيَكَ وَأَرْفَعَ الْخَيْمَةَ فَقَالَ آدَمُ قَدْ رَضِينَا بِتَقْدِيرِ الله وَنَافِذِ أَمْرِهِ فِينَا فَرَفَعَ قَوَاعِدَ الْبَيْتِ الْحَرَامِ بِحَجَرٍ مِنَ الصَّفَا وَحَجَرٍ مِنَ الْمَرْوَةِ وَحَجَرٍ مِنْ طُورِ سَيْنَاءَ وَحَجَرٍ مِنْ جَبَلِ السَّلامِ وَهُوَ ظَهْرَ الْكُوفَةِ وَأَوْحَى الله عَزَّ وَجَلَّ إِلَى جَبْرَئِيلَ أَنِ ابْنِهِ وَأَتِمَّهُ فَاقْتَلَعَ جَبْرَئِيلُ الأَحْجَارَ الأَرْبَعَةَ بِأَمْرِ الله عَزَّ وَجَلَّ مِنْ مَوَاضِعِهِنَّ بِجَنَاحِهِ فَوَضَعَهَا حَيْثُ أَمَرَ الله عَزَّ وَجَلَّ فِي أَرْكَانِ الْبَيْتِ عَلَى قَوَاعِدِهِ الَّتِي قَدَّرَهَا الْجَبَّارُ وَنَصَبَ أَعْلامَهَا ثُمَّ أَوْحَى الله عَزَّ وَجَلَّ إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) أَنِ ابْنِهِ وَأَتِمَّهُ بِحِجَارَةٍ مِنْ أَبِي قُبَيْسٍ وَاجْعَلْ لَهُ بَابَيْنِ بَاباً شَرْقِيّاً وَبَاباً غَرْبِيّاً قَالَ فَأَتَمَّهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَلَمَّا أَنْ فَرَغَ طَافَتْ حَوْلَهُ الْمَلائِكَةُ فَلَمَّا نَظَرَ آدَمُ وَحَوَّاءُ إِلَى الْمَلائِكَةِ يَطُوفُونَ حَوْلَ الْبَيْتِ انْطَلَقَا فَطَافَا سَبْعَةَ أَشْوَاطٍ ثُمَّ خَرَجَا يَطْلُبَانِ مَا يَأْكُلانِ.

2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from ibn Mahbub from Muhammad ibn Ishaq who have said the following: “Abu Ja’far, has narrated from his ancestors, ‘Alayhim al-Salam, who have said that Allah, the most Blessed, the most High, sent revelation to Jibril that said, I am Allah, the Beneficent, the Merciful. I granted mercy to Adam and Hawwa’ (Eve) when they complained to Me the way they did. Descend to them with a tent from paradise; provide them comfort on My behalf on their separation from paradise. Call them in one tent; I have granted them mercy due to their weeping, their fear and feeling lonely. Pitch the tent on al-Tur‘ah (a high place) in the mountains of Makkah’. He (the Imam) said, ‘Al-Tur’ah is the site of the House and its pillars that angels had raised before Adam.’ Jibril descended down with the tent, which was of the size of the site of the House, and its pillars. He (Jibril) pitched up the tent.’ He (the Imam) said, ’Jibril then asked Adam to come down from al-Safa’ and asked Hawwa’ to come down from al-Marwah. He (Jibril) brought them in one tent.’ He (the Imam) said, ‘The pole of the tent was a pole made of red ruby, its light and rays shone at the hills of Makkah and its surroundings.’ He (the Imam) said, ‘The light of the pole then extended.’ He (the Imam) said, ’Places on which the light from the pole fell became known as part of the Sacred Area today.’ He (the Imam) then said, ‘Allah made such area sacred due to the sanctity of the tent and the pole; they were from paradise.’ He (the Imam) said, ’For this reason Allah counts both good deeds and evil deeds in multiples.’ He (the Imam) said, ‘Ropes of the tent were extended around it to fasten to the pegs which in turn mark the limits of the area of the Sacred Masjid.’ He (the Imam) said, ‘The pegs were of pure gold and the ropes were of purple color fibers from paradise.’ He (the Imam) said, ‘Allah, the Most Majestic, the Most Glorious, sent revelation to Jibril that said, ‘Allow seventy thousand angels to guard the tent against satanic disobedient ones, comfort Adam and perform Tawaf around the tent to show the greatness of the House and the tent.’ He (the Imam) said, ‘Jibril came with the angels and they were guards at the tent against disobedient and violent individuals of Satan. They performed Tawaf around the House and the tent every day and night just as they did around the established House in the heaven.’ He (the Imam) said, ‘The pillars of the Sacred House on earth stand parallel with the Established House in the heaven.’ He (the Imam) said, ‘Allah, the Most Majestic, the Most Glorious, sent thereafter revelation to Jibril that said, “You must go to Adam and Hawwa’ (Eve), move them away from the pillars of the House and raise the pillars of the House for my angels, then for the children of Adam.” Jibril came to Adam and Hawwa’ (Eve), moved them away from the tent and al-Tur'ah of the House and removed the tent from al-Tur‘ah (the site of the House).’ He (the Imam) said, ‘Adam was placed on al-Safa’ and Hawwa’ was placed on al-Marwah. Adam then asked Jibril, “Is it because of the anger of Allah, the Most Majestic, the Most Glorious, that you have moved us and separated us from each other or with His agreement and measures for us?” He (Jibril) told them that it was not due to Allah’s anger against both of them but Allah cannot be questioned for what He does. O Adam, the seventy thousand angels that Allah has sent to earth provide you comfort; you must perform Tawaf around the pillars of the House, the Established one, and the tent. They asked Allah to build for them instead of the tent a house on the site of al-Tur‘ah, the blessed one, parallel to the Established House in heaven so they can perform Tawaf around it, as they do around the Established House in heaven. Allah, the Most Majestic, the Most Glorious, then sent to me revelation to move you away and the tent. Adam then said, “We are happy with the measures of Allah and whatever He commands about us.” The pillars of the Sacred House were raised with one stone from al-Safa’, one from al-Marwah, one from Mount Sinai and one from the Mount Peace which is behind al-Kufa. Allah, the Most Majestic, the Most Glorious, sent revelation to Jibril to build and complete it. Jibril then dug out the four stones by the command of Allah, the Most Majestic, the Most Glorious, from their places by his wing, and placed them on the corners of the House in places of the pillars marked and measured by the Almighty, as Allah, the Most Majestic, the Most Glorious, had commanded him to do. Allah, the Most Majestic, the Most Glorious, then sent revelation to Jibril that said, “You must build and complete it with stones from abu Qubays and make two doors for it, one to the east and one to the west.’” He (the Imam) said, ‘He (Jibril) completed it. When he finished, angels performed Tawaf around it. When Adam and Hawwa’ looked to the angels performing Tawaf around the House, they moved to perform Tawaf by walking around it seven times and then they went out in search for food.’”

مجهول

Trying People and Examining Them by Means of al-Ka‘bah - Hadith 8166

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ أَبِي يُسْرٍ عَنْ دَاوُدَ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ كَانَ ابْنُ أَبِي الْعَوْجَاءِ مِنْ تَلامِذَةِ الْحَسَنِ الْبَصْرِيِّ فَانْحَرَفَ عَنِ التَّوْحِيدِ فَقِيلَ لَهُ تَرَكْتَ مَذْهَبَ صَاحِبِكَ وَدَخَلْتَ فِيمَا لا أَصْلَ لَهُ وَلا حَقِيقَةَ فَقَالَ إِنَّ صَاحِبِي كَانَ مِخْلَطاً كَانَ يَقُولُ طَوْراً بِالْقَدَرِ وَطَوْراً بِالْجَبْرِ وَوَمَا أَعْلَمُهُ اعْتَقَدَ مَذْهَباً دَامَ عَلَيْهِ وَقَدِمَ مَكَّةَ مُتَمَرِّداً وَإِنْكَاراً عَلَى مَنْ يَحُجُّ وَكَانَ يَكْرَهُ الْعُلَمَاءُ مُجَالَسَتَهُ وَمُسَاءَلَتَهُ لِخُبْثِ لِسَانِهِ وَفَسَادِ ضَمِيرِهِ فَأَتَى أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فَجَلَسَ إِلَيْهِ فِي جَمَاعَةٍ مِنْ نُظَرَائِهِ فَقَالَ يَا أَبَا عَبْدِ الله إِنَّ الْمَجَالِسَ أَمَانَاتٌ وَلا بُدَّ لِكُلِّ مَنْ بِهِ سُعَالٌ أَنْ يَسْعُلَ أَ فَتَأْذَنُ فِي الْكَلامِ فَقَالَ تَكَلَّمْ فَقَالَ إِلَى كَمْ تَدُوسُونَ هَذَا الْبَيْدَرَ وَتَلُوذُونَ بِهَذَا الْحَجَرِ وَتَعْبُدُونَ هَذَا الْبَيْتَ الْمَعْمُورَ بِالطُّوبِ وَالْمَدَرِ وَتُهَرْوِلُونَ حَوْلَهُ هَرْوَلَةَ الْبَعِيرِ إِذَا نَفَرَ إِنَّ مَنْ فَكَّرَ فِي هَذَا وَقَدَّرَ عَلِمَ أَنَّ هَذَا فِعْلٌ أَسَّسَهُ غَيْرُ حَكِيمٍ وَلا ذِي نَظَرٍ فَقُلْ فَإِنَّكَ رَأْسُ هَذَا الأَمْرِ وَسَنَامُهُ وَأَبُوكَ أُسُّهُ وَتَمَامُهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مَنْ أَضَلَّهُ الله وَأَعْمَى قَلْبَهُ اسْتَوْخَمَ الْحَقَّ وَلَمْ يَسْتَعِذْ بِهِ وَصَارَ الشَّيْطَانُ وَلِيَّهُ وَرَبَّهُ وَقَرِينَهُ يُورِدُهُ مَنَاهِلَ الْهَلَكَةِ ثُمَّ لا يُصْدِرُهُ وَهَذَا بَيْتٌ اسْتَعْبَدَ الله بِهِ خَلْقَهُ لِيَخْتَبِرَ طَاعَتَهُمْ فِي إِتْيَانِهِ فَحَثَّهُمْ عَلَى تَعْظِيمِهِ وَزِيَارَتِهِ وَجَعَلَهُ مَحَلَّ أَنْبِيَائِهِ وَقِبْلَةً لِلْمُصَلِّينَ إِلَيْهِ فَهُوَ شُعْبَةٌ مِنْ رِضْوَانِهِ وَطَرِيقٌ يُؤَدِّي إِلَى غُفْرَانِهِ مَنْصُوبٌ عَلَى اسْتِوَاءِ الْكَمَالِ وَمَجْمَعِ الْعَظَمَةِ وَالْجَلالِ خَلَقَهُ الله قَبْلَ دَحْوِ الأَرْضِ بِأَلْفَيْ عَامٍ فَأَحَقُّ مَنْ أُطِيعَ فِيمَا أَمَرَ وَانْتُهِيَ عَمَّا نَهَى عَنْهُ وَزَجَرَ الله الْمُنْشِىُ لِلأَرْوَاحِ وَالصُّوَرِ.

1. Muhammad ibn abu ‘Abd Allah has narrated from Muhammad ibn abu Yusr from Dawud ibn ‘Abd Allah from Muhammad ibn ‘Amr ibn Muhammad from ‘Isa ibn Yunus who has said the following: “Ibn abu al-‘Awja’ was one of the pupils of al-Hassan al-Basriy. He deviated from the belief of Monotheism. It was said to him, ‘You have given up the religion of your friend and have come to something that has no foundation and reality.’ He replied, ‘My friend was mixing the issue. One time he would say, “It is predestination” and then he would say, “It is compulsion.” I do not know if he believes in any religion with which he can continue.’ He went to Makkah, in disobedience and in rejection of belief in performing Hajj. Scholars disliked to sit and to speak with him due to his bad mouth and filthy conscience. He went to abu ‘Abd Allah (a. s.), and sat next to him in the company of people like him, and said, ‘O abu ‘Abd Allah, meeting places are trusts where everyone can cough if one needs to cough. Will you allow speaking?’ He (the Imam) said, ‘You can speak.’ He said, ‘For how long you continue walking around it like farmers threshing hay under their feet, seek refuge with this stone, worship this House built with bricks and rubble, run around like runaway camels? One who thinks a little about it comes to know of this action to be founded without wisdom and thinking. Say something about it; you’re the head of this matter and its peak, your father is the origin thereof and its completion.’ Abu ‘Abd Allah (a. s.), then said, ‘One whom Allah has made blind and has made him to go astray, he mistreats the truth and considers it tasteless; thus Satan becomes his source of authority and guardian, lord and companion, who leads to destructive places where from he can never come out to safety. Through this house, Allah has asked His creatures to worship Him (acknowledge Him as their sole owner) so He may examine the quality of their obedience in their answering His call. He thus has strongly advised them to respect it with greatness and visit it. He has made it a place of His prophets and a point to face during performing salat (prayer). It is a branch of His pleasure, and it is a road and it leads to His forgiveness. It is established in perfect balance as a focal point of greatness and glory. Allah created it two thousand years before the spread of earth. He deserves more than anyone who is obeyed in what He commands and in what He prohibits and admonishes. Allah is the inventor of the spirits and forms.’”

مجهول

Trying People and Examining Them by Means of al-Ka‘bah - Hadith 8167

2ـ وَرُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فِي خُطْبَةٍ لَهُ وَلَوْ أَرَادَ الله جَلَّ ثَنَاؤُهُ بِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ وَمَعَادِنَ الْعِقْيَانِ وَمَغَارِسَ الْجِنَانِ وَأَنْ يَحْشُرَ طَيْرَ السَّمَاءِ وَوَحْشَ الأَرْضِ مَعَهُمْ لَفَعَلَ وَلَوْ فَعَلَ لَسَقَطَ الْبَلاءُ وَبَطَلَ الْجَزَاءُ وَاضْمَحَلَّتِ الأَنْبَاءُ وَلَمَا وَجَبَ لِلْقَائِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَلا لَحِقَ الْمُؤْمِنِينَ ثَوَابُ الْمُحْسِنِينَ وَلا لَزِمَتِ الأَسْمَاءُ أَهَالِيَهَا عَلَى مَعْنًى مُبِينٍ وَلِذَلِكَ لَوْ أَنْزَلَ الله مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ وَلَوْ فَعَلَ لَسَقَطَ الْبَلْوَى عَنِ النَّاسِ أَجْمَعِينَ وَلَكِنَّ الله جَلَّ ثَنَاؤُهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِ نِيَّاتِهِمْ وَضَعَفَةً فِيمَا تَرَى الأَعْيُنُ مِنْ حَالاتِهِمْ مِنْ قَنَاعَةٍ تَمْلأُ الْقُلُوبَ وَالْعُيُونَ غَنَاؤُهُ وَخَصَاصَةٍ تَمْلأُ الأَسْمَاعَ وَالأَبْصَارَ أَذَاؤُهُ وَلَوْ كَانَتِ الأَنْبِيَاءُ أَهْلَ قُوَّةٍ لا تُرَامُ وَعِزَّةٍ لا تُضَامُ وَمُلْكٍ يُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَيُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ أَهْوَنَ عَلَى الْخَلْقِ فِي الاخْتِبَارِ وَأَبْعَدَ لَهُمْ فِي الاسْتِكْبَارِ وَلآَمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَالْحَسَنَاتُ مُقْتَسَمَةً وَلَكِنَّ الله أَرَادَ أَنْ يَكُونَ الاتِّبَاعُ لِرُسُلِهِ وَالتَّصْدِيقُ بِكُتُبِهِ وَالْخُشُوعُ لِوَجْهِهِ وَالاسْتِكَانَةُ لأَمْرِهِ وَالاسْتِسْلامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لا تَشُوبُهَا مِنْ غَيْرِهَا شَائِبَةٌ وَكُلَّمَا كَانَتِ الْبَلْوَى وَالاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَالْجَزَاءُ أَجْزَلَ أَ لا تَرَوْنَ أَنَّ الله جَلَّ ثَنَاؤُهُ اخْتَبَرَ الأَوَّلِينَ مِنْ لَدُنِ آدَمَ إِلَى الآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لا تَضُرُّ وَلا تَنْفَعُ وَلا تُبْصِرُ وَلا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً ثُمَّ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الأَرْضِ حَجَراً وَأَقَلِّ نَتَائِقِ الدُّنْيَا مَدَراً وَأَضْيَقِ بُطُونِ الأَوْدِيَةِ مَعَاشاً وَأَغْلَظِ مَحَالِّ الْمُسْلِمِينَ مِيَاهاً بَيْنَ جِبَالٍ خَشِنَةٍ وَرِمَالٍ دَمِثَةٍ وَعُيُونٍ وَشِلَةٍ وَقُرًى مُنْقَطِعَةٍ وَأَثَرٍ مِنْ مَوَاضِعِ قَطْرِ السَّمَاءِ دَاثِرٍ لَيْسَ يَزْكُو بِهِ خُفٌّ وَلا ظِلْفٌ وَلا حَافِرٌ ثُمَّ أَمَرَ آدَمَ وَوُلْدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهِمْ وَغَايَةً لِمُلْقَى رِحَالِهِمْ تَهْوِي إِلَيْهِ ثِمَارُ الأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ مُتَّصِلَةٍ وَجَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ وَمَهَاوِي فِجَاجٍ عَمِيقَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ ذُلُلاً يُهَلِّلُونَ لله حَوْلَهُ وَيَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا الْقُنُعَ وَالسَّرَابِيلَ وَرَاءَ ظُهُورِهِمْ وَحَسَرُوا بِالشُّعُورِ حَلْقاً عَنْ رُءُوسِهِمُ ابْتِلاءً عَظِيماً وَاخْتِبَاراً كَبِيراً وَامْتِحَاناً شَدِيداً وَتَمْحِيصاً بَلِيغاً وَقُنُوتاً مُبِيناً جَعَلَهُ الله سَبَباً لِرَحْمَتِهِ وَوُصْلَةً وَوَسِيلَةً إِلَى جَنَّتِهِ وَعِلَّةً لِمَغْفِرَتِهِ وَابْتِلاءً لِلْخَلْقِ بِرَحْمَتِهِ وَلَوْ كَانَ الله تَبَارَكَ وَتَعَالَى وَضَعَ بَيْتَهُ الْحَرَامَ وَمَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَأَنْهَارٍ وَسَهْلٍ وَقَرَارٍ جَمَّ الأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ النَّبَاتِ مُتَّصِلَ الْقُرَى مِنْ بُرَّةٍ سَمْرَاءَ وَرَوْضَةٍ خَضْرَاءَ وَأَرْيَافٍ مُحْدِقَةٍ وَعِرَاصٍ مُغْدِقَةٍ وَزُرُوعٍ نَاضِرَةٍ وَطُرُقٍ عَامِرَةٍ وَحَدَائِقَ كَثِيرَةٍ لَكَانَ قَدْ صَغُرَ الْجَزَاءُ عَلَى حَسَبِ ضَعْفِ الْبَلاءِ ثُمَّ لَوْ كَانَتِ الأَسَاسُ الْمَحْمُولُ عَلَيْهَا وَالأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ زُمُرُّدَةٍ خَضْرَاءَ وَيَاقُوتَةٍ حَمْرَاءَ وَنُورٍ وَضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَلَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَلَنَفَى مُعْتَلِجَ الرَّيْبِ مِنَ النَّاسِ وَلَكِنَّ الله عَزَّ وَجَلَّ يَخْتَبِرُ عَبِيدَهُ بِأَنْوَاعِ الشَّدَائِدِ وَيَتَعَبَّدُهُمْ بِأَلْوَانِ الْمَجَاهِدِ وَيَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ قُلُوبِهِمْ وَإِسْكَاناً لِلتَّذَلُّلِ فِي أَنْفُسِهِمْ وَلِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَأَسْبَاباً ذُلُلاً لِعَفْوِهِ وَفِتْنَتِهِ كَمَا قَالَ الم. أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لا يُفْتَنُونَ. وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ الله الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكاذِبِينَ.

2. It is narrated that ’Amir al-Mu’minin once said in his sermon the following: “’Amir al-Mu’minin (a. s.), has said that if Allah, Glorious is whose praise, wanted, He could have opened to His prophets the treasures of gold (stored), mines of pure growing gold, placed at their disposal, gardens of plantations, flocks of birds from the skies and animals on land. Had He done so, trial and testing system would have failed as well, the system of reward; the news (about the hereafter) vanished, people resting would have been the same as those under trial and assessment. The believers would not receive any reward as people of good deeds, nor do any name and terminology make any clear sense. In addition, if Allah were to send from the sky miracles to force their neck down to submission, He could have done so, but trial and test would have remained without basis in the case of all people. However, Allah, Glorious is whose praise, made His messengers to possess determination in their intentions, but weak to the eyes of people. “It is due to such determination that their (prophet’s) ability to exercise moderation fills up the hearts and eyes with satisfaction, with feeling of self-sufficiency and their exercising of self-abnegation fills up the ears and eyes (without question). Had the prophets been powerful beyond the power of others, had they had incompatible might and a kingdom that every man desired, and every one sought to achieve, it would have been easy to examine the creatures and far for the creatures to assume arrogance. They (people) would believe them for crushing fear from them or for the attractive interest found with them (the prophets). In such case, the intentions and good deeds remained subject to equal division and distribution. Allah, however, wanted that following of His messengers, acknowledgement of His books, expressing humbleness before Him, seeking comfort with His commands, submission to His orders, remain especially for Him alone, without any confusion or doubts to affect its purity of being just for Him. The more there is trial and greater test, the reward and compensation is worthier and appreciable. Have you not noticed that Allah, Glorious is whose praise, has tried and tested from Adam to the last ones of this world by means of stones that do not harm anyone or benefit them, do not see or hear? Thus, He has made it His sacred house, which He has made for people a place of worship. He then has made its location in a most barren land with rocks, the least in terms of fertility, the narrowest of valleys and means of living, the most difficult in availability of water for Muslims. It is among the rough hills, fine sands, fountains of very little water and towns that are cut off from each other, with very little traces of the drops from the sky which do not even reach anyone’s shoes or cloven-hoofs or hooves. He then commanded Adam and his offspring to ready themselves to turn to it. It then became the turning point for the destination of their journey, the final destination for them to rest. To this destination, the fruits of hearts fall from the wilderness, and vast extended land, from the cut off island in the oceans, from the deep valley of faraway places. They move their shoulders with humbleness, declaring around it (the House) that no one except Allah deserves worship. They walk on sand, on foot, dusty and tired for His sake. (One can see them) without head covering and (normal) dress, their heads shaven for the great trial, and tremendous test, intense examination, slow purification and sifting and with clear appeals. Allah has made it a means to achieve His kindness, a connection and means to reach His paradise, a reason to gain His forgiveness. It is a trial for His creatures through His kindness. The reward would have been very little and small if the trial had been of a certain lesser degree. This could happen if Allah, the most Blessed, the most High, were to place His Sacred House and other great monumental landmarks among the gardens, canals, open flat lands, thick groves of trees, easily accessible fruits, plentiful grass, connected towns, with brown colored fields, green gardens, countryside houses surrounded with beautiful yards, delightful farms, well built roads and many gardens. “The trial would turn into ease and comfort if the foundations on which it is carried, the stones with which it is raised were of green emerald, red ruby, lights and rays. This would reduce the creeping of doubts in the chests, make the struggle of Satan against the hearts very weak, nullify the pricking of doubts and hesitation by the people. Allah, the Most Majestic, the Most Glorious, however, tests and examines His servants by various kinds of difficult examinations. He makes them to prove their loyalty as worshippers by a hard struggle. He tries by means of hardships to expel arrogance from their hearts and settle humbleness in their souls, so that it can open the door to His favors and provide easy means for His forgiveness and His trial, as He has said, ’Do people think that they will be left without trial just because they have said, “We have believed?” We certainly placed under test and trial those who lived before them so that Allah would find who was truthful and who were the liars.’” (29:1-2)

مرسل

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8168

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ وَغَيْرِهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا وُلِدَ إِسْمَاعِيلُ حَمَلَهُ إِبْرَاهِيمُ وَأُمَّهُ عَلَى حِمَارٍ وَأَقْبَلَ مَعَهُ جَبْرَئِيلُ حَتَّى وَضَعَهُ فِي مَوْضِعِ الْحِجْرِ وَمَعَهُ شَيْ‏ءٌ مِنْ زَادٍ وَسِقَاءٌ فِيهِ شَيْ‏ءٌ مِنْ مَاءٍ وَالْبَيْتُ يَوْمَئِذٍ رَبْوَةٌ حَمْرَاءُ مِنْ مَدَرٍ فَقَالَ إِبْرَاهِيمُ لِجَبْرَئِيلَ (عَلَيْهِ السَّلاَم) هَاهُنَا أُمِرْتَ قَالَ نَعَمْ قَالَ وَمَكَّةُ يَوْمَئِذٍ سَلَمٌ وَسَمُرٌ وَحَوْلَ مَكَّةَ يَوْمَئِذٍ نَاسٌ مِنَ الْعَمَالِيقِ وَفِي حَدِيثٍ آخَرَ عَنْهُ أَيْضاً قَالَ فَلَمَّا وَلَّى إِبْرَاهِيمُ قَالَتْ هَاجَرُ يَا إِبْرَاهِيمُ إِلَى مَنْ تَدَعُنَا قَالَ أَدَعُكُمَا إِلَى رَبِّ هَذِهِ الْبَنِيَّةِ قَالَ فَلَمَّا نَفِدَ الْمَاءُ وَعَطِشَ الْغُلامُ خَرَجَتْ حَتَّى صَعِدَتْ عَلَى الصَّفَا فَنَادَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ ثُمَّ انْحَدَرَتْ حَتَّى أَتَتِ الْمَرْوَةَ فَنَادَتْ مِثْلَ ذَلِكَ ثُمَّ أَقْبَلَتْ رَاجِعَةً إِلَى ابْنِهَا فَإِذَا عَقِبُهُ يَفْحَصُ فِي مَاءٍ فَجَمَعَتْهُ فَسَاخَ وَلَوْ تَرَكَتْهُ لَسَاحَ.

1. Ali ibn Ibrahim has narrated from his father and al-Husayn ibn Muhammad has narrated from ‘Abdwayh ibn ‘Amir and others and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Isma‘il was born, Ibrahim (a. s.), carried him and his mother on a donkey and Jibril also came along with them. In Makkah he placed him (Isma‘il) inside al-Hijr. There was some food, supplies, and a water container with a little water in it. The House in those days was a small red hump of land. Ibrahim then said to Jibril, Is this the place for which I am commanded?’ He (Jibril) replied, Yes, this is the place.’ He (the Imam) said, ‘Makkah in those days had trees of Salamu and Samur and the inhabitants around consisted of the people of al-‘Amaliqah.” “In another Hadith narrated from the same narrator, it is said, ‘When Ibrahim wanted to return, Hajar (Hagar) asked, “O Ibrahim, in whose care are you leaving us?” Ibrahim replied, “I leave both of you in the care of the Lord of this building.’” He (the Imam) has said, ‘When water depleted and the child became thirsty, she moved and climbed on al-Safa’ and called aloud, “Is there anyone in the wilderness to provide relief?” She then climbed down to move to al-Marwah, where she repeated her call as she had done on al-Safa’. Then she returned to her child and found him kicking his heels in a little water. She then collected it and it accumulated; had she left it alone it would flow.’”

حسن كالصحيح

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8169

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) لَمَّا خَلَّفَ إِسْمَاعِيلَ بِمَكَّةَ عَطِشَ الصَّبِيُّ فَكَانَ فِيمَا بَيْنَ الصَّفَا وَالْمَرْوَةِ شَجَرٌ فَخَرَجَتْ أُمُّهُ حَتَّى قَامَتْ عَلَى الصَّفَا فَقَالَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ فَلَمْ تُجِبْهَا أَحَدٌ فَمَضَتْ حَتَّى انْتَهَتْ إِلَى الْمَرْوَةِ فَقَالَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ فَلَمْ تُجَبْ ثُمَّ رَجَعَتْ إِلَى الصَّفَا وَقَالَتْ ذَلِكَ حَتَّى صَنَعَتْ ذَلِكَ سَبْعاً فَأَجْرَى الله ذَلِكَ سُنَّةً وَأَتَاهَا جَبْرَئِيلُ فَقَالَ لَهَا مَنْ أَنْتِ فَقَالَتْ أَنَا أُمُّ وَلَدِ إِبْرَاهِيمَ قَالَ لَهَا إِلَى مَنْ تَرَكَكُمْ فَقَالَتْ أَمَا لَئِنْ قُلْتَ ذَاكَ لَقَدْ قُلْتُ لَهُ حَيْثُ أَرَادَ الذَّهَابَ يَا إِبْرَاهِيمُ إِلَى مَنْ تَرَكْتَنَا فَقَالَ إِلَى الله عَزَّ وَجَلَّ فَقَالَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) لَقَدْ وَكَلَكُمْ إِلَى كَافٍ قَالَ وَكَانَ النَّاسُ يَجْتَنِبُونَ الْمَمَرَّ إِلَى مَكَّةَ لِمَكَانِ الْمَاءِ فَفَحَصَ الصَّبِيُّ بِرِجْلِهِ فَنَبَعَتْ زَمْزَمُ قَالَ فَرَجَعَتْ مِنَ الْمَرْوَةِ إِلَى الصَّبِيِّ وَقَدْ نَبَعَ الْمَاءُ فَأَقْبَلَتْ تَجْمَعُ التُّرَابَ حَوْلَهُ مَخَافَةَ أَنْ يَسِيحَ الْمَاءُ وَلَوْ تَرَكَتْهُ لَكَانَ سَيْحاً قَالَ فَلَمَّا رَأَتِ الطَّيْرُ الْمَاءَ حَلَّقَتْ عَلَيْهِ فَمَرَّ رَكْبٌ مِنَ الْيَمَنِ يُرِيدُ السَّفَرَ فَلَمَّا رَأَوُا الطَّيْرَ قَالُوا مَا حَلَّقَتِ الطَّيْرُ إِلاَّ عَلَى مَاءٍ فَأَتَوْهُمْ فَسَقَوْهُمْ مِنَ الْمَاءِ فَأَطْعَمُوهُمُ الرَّكْبُ مِنَ الطَّعَامِ وَأَجْرَى الله عَزَّ وَجَلَّ لَهُمْ بِذَلِكَ رِزْقاً وَكَانَ النَّاسُ يَمُرُّونَ بِمَكَّةَ فَيُطْعِمُونَهُمْ مِنَ الطَّعَامِ وَيَسْقُونَهُمْ مِنَ الْمَاءِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Ibrahim (a. s.), left Isma‘il behind in Makkah, the child became thirsty. Between al-Safa’ and al-Marwah there was a tree. His mother went to al-Safa’ and called aloud, ‘Is there anyone, in the wilderness, to provide relief?’ No one answered. She then went to al-Marwah and called aloud, ‘Is there anyone in the wilderness to provide relief?’ No one answered. Then she went back to al-Safa’ and did the same thing repeatedly seven times. Allah made this a tradition. Jibril then came and asked her, ‘Who are you?’ She replied, ‘I am the mother of the child of Ibrahim.’ He (Jibril) then asked, ‘In whose care did he leave you?’ She replied, ‘Since you say this, I, when Ibrahim was leaving, asked him, “O Ibrahim, in whose care are you leaving us?” He replied, “I leave you in the care of Allah, the Most Majestic, the Most Glorious).”’ He (Jibril) said, ‘He has certainly left you in the care of one who is a sufficient caretaker.’ He (the Imam) said, ‘People would avoid traveling through Makkah because of water scarcity. The child kicked his heels to search for water and make Zamzam flow.’ He (the Imam) said, ‘She returned from al-Marwah to the child when water had already gushed out. She piled soil to allow water to accumulate for fear of its flowing away; had she not done so it would have flowed.’ He (the Imam) said, ‘When birds saw the water they began to circle around. At this time, a caravan from Yemen passing by saw birds circling; they said, ‘Birds circle only where there is water.’ They came to them (mother and child) who gave them water and they (people) in turn gave them food. Allah, the Most Majestic, the Most Glorious, in this way provided for them (mother and child) means of sustenance. People would pass by Makkah. They would feed them (mother and child) who in turn would give those (people) water.’”

حسن

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8170

3ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ عِيسَى بْنِ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ مَنْصُورٍ عَنْ كُلْثُومِ بْنِ عَبْدِ الْمُؤْمِنِ الْحَرَّانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَمَرَ الله عَزَّ وَجَلَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) أَنْ يَحُجَّ وَيُحِجَّ إِسْمَاعِيلَ مَعَهُ وَيُسْكِنَهُ الْحَرَمَ فَحَجَّا عَلَى جَمَلٍ أَحْمَرَ وَمَا مَعَهُمَا إِلاَّ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَلَمَّا بَلَغَا الْحَرَمَ قَالَ لَهُ جَبْرَئِيلُ يَا إِبْرَاهِيمُ انْزِلا فَاغْتَسِلا قَبْلَ أَنْ تَدْخُلا الْحَرَمَ فَنَزَلا فَاغْتَسَلا وَأَرَاهُمَا كَيْفَ يَتَهَيَّئَانِ لِلإِحْرَامِ فَفَعَلا ثُمَّ أَمَرَهُمَا فَأَهَلاَّ بِالْحَجِّ وَأَمَرَهُمَا بِالتَّلْبِيَاتِ الأَرْبَعِ الَّتِي لَبَّى بِهَا الْمُرْسَلُونَ ثُمَّ صَارَ بِهِمَا إِلَى الصَّفَا فَنَزَلا وَقَامَ جَبْرَئِيلُ بَيْنَهُمَا وَاسْتَقْبَلَ الْبَيْتَ فَكَبَّرَ الله وَكَبَّرَا وَهَلَّلَ الله وَهَلَّلا وَحَمَّدَ الله وَحَمَّدَا وَمَجَّدَ الله وَمَجَّدَا وَأَثْنَى عَلَيْهِ وَفَعَلا مِثْلَ ذَلِكَ وَتَقَدَّمَ جَبْرَئِيلُ وَتَقَدَّمَا يُثْنِيَانِ عَلَى الله عَزَّ وَجَلَّ وَيُمَجِّدَانِهِ حَتَّى انْتَهَى بِهِمَا إِلَى مَوْضِعِ الْحَجَرِ فَاسْتَلَمَ جَبْرَئِيلُ الْحَجَرَ وَأَمَرَهُمَا أَنْ يَسْتَلِمَا وَطَافَ بِهِمَا أُسْبُوعاً ثُمَّ قَامَ بِهِمَا فِي مَوْضِعِ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فَصَلَّى رَكْعَتَيْنِ وَصَلَّيَا ثُمَّ أَرَاهُمَا الْمَنَاسِكَ وَمَا يَعْمَلانِ بِهِ فَلَمَّا قَضَيَا مَنَاسِكَهُمَا أَمَرَ الله إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) بِالانْصِرَافِ وَأَقَامَ إِسْمَاعِيلُ وَحْدَهُ مَا مَعَهُ أَحَدٌ غَيْرُ أُمِّهِ فَلَمَّا كَانَ مِنْ قَابِلٍ أَذِنَ الله لإِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فِي الْحَجِّ وَبِنَاءِ الْكَعْبَةِ وَكَانَتِ الْعَرَبُ تَحُجُّ إِلَيْهِ وَإِنَّمَا كَانَ رَدْماً إِلاَّ أَنَّ قَوَاعِدَهُ مَعْرُوفَةٌ فَلَمَّا صَدَرَ النَّاسُ جَمَعَ إِسْمَاعِيلُ الْحِجَارَةَ وَطَرَحَهَا فِي جَوْفِ الْكَعْبَةِ فَلَمَّا أَذِنَ الله لَهُ فِي الْبِنَاءِ قَدِمَ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) فَقَالَ يَا بُنَيَّ قَدْ أَمَرَنَا الله بِبِنَاءِ الْكَعْبَةِ وَكَشَفَا عَنْهَا فَإِذَا هُوَ حَجَرٌ وَاحِدٌ أَحْمَرُ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ ضَعْ بِنَاءَهَا عَلَيْهِ وَأَنْزَلَ الله عَزَّ وَجَلَّ أَرْبَعَةَ أَمْلاكٍ يَجْمَعُونَ إِلَيْهِ الْحِجَارَةَ فَكَانَ إِبْرَاهِيمُ وَإِسْمَاعِيلُ (عَلَيْهِما السَّلاَم) يَضَعَانِ الْحِجَارَةَ وَالْمَلائِكَةُ تُنَاوِلُهُمَا حَتَّى تَمَّتِ اثْنَا عَشَرَ ذِرَاعاً وَهَيَّئَا لَهُ بَابَيْنِ بَاباً يُدْخَلُ مِنْهُ وَبَاباً يُخْرَجُ مِنْهُ وَوَضَعَا عَلَيْهِ عَتَباً وَشَرَجاً مِنْ حَدِيدٍ عَلَى أَبْوَابِهِ وَكَانَتِ الْكَعْبَةُ عُرْيَانَةً فَصَدَرَ إِبْرَاهِيمُ وَقَدْ سَوَّى الْبَيْتَ وَأَقَامَ إِسْمَاعِيلُ فَلَمَّا وَرَدَ عَلَيْهِ النَّاسُ نَظَرَ إِلَى امْرَأَةٍ مِنْ حِمْيَرٍ أَعْجَبَهُ جَمَالُهَا فَسَأَلَ الله عَزَّ وَجَلَّ أَنْ يُزَوِّجَهَا إِيَّاهُ وَكَانَ لَهَا بَعْلٌ فَقَضَى الله عَلَى بَعْلِهَا بِالْمَوْتِ وَأَقَامَتْ بِمَكَّةَ حُزْناً عَلَى بَعْلِهَا فَأَسْلَى الله ذَلِكَ عَنْهَا وَزَوَّجَهَا إِسْمَاعِيلَ وَقَدِمَ إِبْرَاهِيمُ الْحَجَّ وَكَانَتِ امْرَأَةً مُوَفَّقَةً وَخَرَجَ إِسْمَاعِيلُ إِلَى الطَّائِفِ يَمْتَارُ لأَهْلِهِ طَعَاماً فَنَظَرَتْ إِلَى شَيْخٍ شَعِثٍ فَسَأَلَهَا عَنْ حَالِهِمْ فَأَخْبَرَتْهُ بِحُسْنِ حَالٍ فَسَأَلَهَا عَنْهُ خَاصَّةً فَأَخْبَرَتْهُ بِحُسْنِ الدِّينِ وَسَأَلَهَا مِمَّنْ أَنْتِ فَقَالَتْ امْرَأَةٌ مِنْ حِمْيَرٍ فَسَارَ إِبْرَاهِيمُ وَلَمْ يَلْقَ إِسْمَاعِيلَ وَقَدْ كَتَبَ إِبْرَاهِيمُ كِتَاباً فَقَالَ ادْفَعِي هَذَا إِلَى بَعْلِكِ إِذَا أَتَى إِنْ شَاءَ الله فَقَدِمَ عَلَيْهَا إِسْمَاعِيلُ فَدَفَعَتْ إِلَيْهِ الْكِتَابَ فَقَرَأَهُ فَقَالَ أَ تَدْرِينَ مَنْ هَذَا الشَّيْخُ فَقَالَتْ لَقَدْ رَأَيْتُهُ جَمِيلاً فِيهِ مُشَابَهَةٌ مِنْكَ قَالَ ذَاكَ إِبْرَاهِيمُ فَقَالَتْ وَا سَوْأَتَاهْ مِنْهُ فَقَالَ وَلِمَ نَظَرَ إِلَى شَيْ‏ءٍ مِنْ مَحَاسِنِكِ فَقَالَتْ لا وَلَكِنْ خِفْتُ أَنْ أَكُونَ قَدْ قَصَّرْتُ وَقَالَتْ لَهُ الْمَرْأَةُ وَكَانَتْ عَاقِلَةً فَهَلاَّ تُعَلِّقُ عَلَى هَذَيْنِ الْبَابَيْنِ سِتْرَيْنِ سِتْراً مِنْ هَاهُنَا وَسِتْراً مِنْ هَاهُنَا فَقَالَ لَهَا نَعَمْ فَعَمِلا لَهُمَا سِتْرَيْنِ طُولُهُمَا اثْنَا عَشَرَ ذِرَاعاً فَعَلَّقَاهُمَا عَلَى الْبَابَيْنِ فَأَعْجَبَهُمَا ذَلِكَ فَقَالَتْ فَهَلاَّ أَحُوكُ لِلْكَعْبَةِ ثِيَاباً فَتَسْتُرَهَا كُلَّهَا فَإِنَّ هَذِهِ الْحِجَارَةَ سَمِجَةٌ فَقَالَ لَهَا إِسْمَاعِيلُ بَلَى فَأَسْرَعَتْ فِي ذَلِكَ وَبَعَثَتْ إِلَى قَوْمِهَا بِصُوفٍ كَثِيرٍ تَسْتَغْزِلُهُمْ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَإِنَّمَا وَقَعَ اسْتِغْزَالُ النِّسَاءِ مِنْ ذَلِكَ بَعْضِهِنَّ لِبَعْضٍ لِذَلِكَ قَالَ فَأَسْرَعَتْ وَاسْتَعَانَتْ فِي ذَلِكَ فَكُلَّمَا فَرَغَتْ مِنْ شُقَّةٍ عَلَّقَتْهَا فَجَاءَ الْمَوْسِمُ وَقَدْ بَقِيَ وَجْهٌ مِنْ وُجُوهِ الْكَعْبَةِ فَقَالَتْ لإِسْمَاعِيلَ كَيْفَ نَصْنَعُ بِهَذَا الْوَجْهِ الَّذِي لَمْ تُدْرِكْهُ الْكِسْوَةُ فَكَسَوْهُ خَصَفاً فَجَاءَ الْمَوْسِمُ وَجَاءَتْهُ الْعَرَبُ عَلَى حَالِ مَا كَانَتْ تَأْتِيهِ فَنَظَرُوا إِلَى أَمْرٍ أَعْجَبَهُمْ فَقَالُوا يَنْبَغِي لِعَامِلِ هَذَا الْبَيْتِ أَنْ يُهْدَى إِلَيْهِ فَمِنْ ثَمَّ وَقَعَ الْهَدْيُ فَأَتَى كُلُّ فَخِذٍ مِنَ الْعَرَبِ بِشَيْ‏ءٍ يَحْمِلُهُ مِنْ وَرِقٍ وَمِنْ أَشْيَاءَ غَيْرِ ذَلِكَ حَتَّى اجْتَمَعَ شَيْ‏ءٌ كَثِيرٌ فَنَزَعُوا ذَلِكَ الْخَصَفَ وَأَتَمُّوا كِسْوَةَ الْبَيْتِ وَعَلَّقُوا عَلَيْهَا بَابَيْنِ وَكَانَتِ الْكَعْبَةُ لَيْسَتْ بِمُسَقَّفَةٍ فَوَضَعَ إِسْمَاعِيلُ فِيهَا أَعْمِدَةً مِثْلَ هَذِهِ الأَعْمِدَةِ الَّتِي تَرَوْنَ مِنْ خَشَبٍ وَسَقَّفَهَا إِسْمَاعِيلُ بِالْجَرَائِدِ وَسَوَّاهَا بِالطِّينِ فَجَاءَتِ الْعَرَبُ مِنَ الْحَوْلِ فَدَخَلُوا الْكَعْبَةَ وَرَأَوْا عِمَارَتَهَا فَقَالُوا يَنْبَغِي لِعَامِلِ هَذَا الْبَيْتِ أَنْ يُزَادَ فَلَمَّا كَانَ مِنْ قَابِلٍ جَاءَهُ الْهَدْيُ. فَلَمْ يَدْرِ إِسْمَاعِيلُ كَيْفَ يَصْنَعُ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ أَنِ انْحَرْهُ وَأَطْعِمْهُ الْحَاجَّ قَالَ وَشَكَا إِسْمَاعِيلُ إِلَى إِبْرَاهِيمَ قِلَّةَ الْمَاءِ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَى إِبْرَاهِيمَ أَنِ احْتَفِرْ بِئْراً يَكُونُ مِنْهَا شَرَابُ الْحَاجِّ فَنَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَاحْتَفَرَ قَلِيبَهُمْ يَعْنِي زَمْزَمَ حَتَّى ظَهَرَ مَاؤُهَا ثُمَّ قَالَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) انْزِلْ يَا إِبْرَاهِيمُ فَنَزَلَ بَعْدَ جَبْرَئِيلَ فَقَالَ يَا إِبْرَاهِيمُ اضْرِبْ فِي أَرْبَعِ زَوَايَا الْبِئْرِ وَقُلْ بِسْمِ الله قَالَ فَضَرَبَ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) فِي الزَّاوِيَةِ الَّتِي تَلِي الْبَيْتَ وَقَالَ بِسْمِ الله فَانْفَجَرَتْ عَيْنٌ ثُمَّ ضَرَبَ فِي الزَّاوِيَةِ الثَّانِيَةِ وَقَالَ بِسْمِ الله فَانْفَجَرَتْ عَيْنٌ ثُمَّ ضَرَبَ فِي الثَّالِثَةِ وَقَالَ بِسْمِ الله فَانْفَجَرَتْ عَيْنٌ ثُمَّ ضَرَبَ فِي الرَّابِعَةِ وَقَالَ بِسْمِ الله فَانْفَجَرَتْ عَيْنٌ وَقَالَ لَهُ جَبْرَئِيلُ اشْرَبْ يَا إِبْرَاهِيمُ وَادْعُ لِوَلَدِكَ فِيهَا بِالْبَرَكَةِ وَخَرَجَ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) وَجَبْرَئِيلُ جَمِيعاً مِنَ الْبِئْرِ فَقَالَ لَهُ أَفِضْ عَلَيْكَ يَا إِبْرَاهِيمُ وَطُفْ حَوْلَ الْبَيْتِ فَهَذِهِ سُقْيَا سَقَاهَا الله وُلْدَ إِسْمَاعِيلَ فَسَارَ إِبْرَاهِيمُ وَشَيَّعَهُ إِسْمَاعِيلُ حَتَّى خَرَجَ مِنَ الْحَرَمِ فَذَهَبَ إِبْرَاهِيمُ وَرَجَعَ إِسْمَاعِيلُ إِلَى الْحَرَمِ.

3. Muhammad ibn Yahya and Ahmad ibn Idris have narrated from ‘Isa ibn Muhammad ibn abu Ayyub from Ali ibn Mahziyar from al- Husayn ibn Sa‘id from Ali ibn Mansur from Kulthum ibn ‘Abd al-Mu’min al-Harraniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, the Most Majestic, the Most Glorious, commanded Ibrahim (a. s.), to perform Hajj and that Isma‘il also perform Hajj along with him, and then settle him in the Sacred area. They went for Hajj on a red camel and there was no one with them except Jibril. When they arrived in the sacred area, Jibril said, ‘O Ibrahim, disembark and take a shower before entering the sacred area.’ They disembarked and took a shower. He (Jibril) instructed them how to prepare for Ihram, which they followed. He (Jibril) then commanded them to pronounce the reading to commence acts of Hajj and commanded to pronounce the four Talbiyat (O Allah, here I am O Allah; here I am to obey Your command). It is the pronouncement and the recitation, which is pronounced by the messengers. He (Jibril) went with them to al-Safa’. They then disembarked there. Jibril stood between them, facing the House. He said Takbir (Allah is great beyond description) and they also said Takbir (Allah is great beyond description). He said Tahlil (no one deserves worship except Allah) and they said Tahlil. He (Jibril) said Tahmid (all praise belongs to Allah). They also did the same. He (Jibril) pronounced Tamjid (all glory belongs to Allah). They also did as he had done. He (Jibril) praised Allah. They also praised Allah, most Majestic, most Glorious, as he had done. He (Jibril) then moved forward. They also did as he was doing until they reached the Stone. He (Jibril) touched it and commanded them to do the same. He (Jibril) made them to perform Tawaf (walk seven times around the Ka‘bah). He (Jibril) then made them stand at the site of the station of Ibrahim. He (Jibril) performed two Rak‘at salat (prayer). They also did as he had done. He then explained to them how to perform the rest of the acts of Hajj, and when they completed the acts of Hajj, Allah commanded Ibrahim to go back. Isma‘il stayed and there was no one with him except his mother. The next time, Allah commanded Ibrahim to perform Hajj and build the Ka‘bah. Arabs would perform Hajj also, but it (al-Ka‘bah) had fallen in pieces; however, its foundation was clearly recognizable. Isma‘il collected the falling pieces of the wall; when people moved away, he placed them inside the Ka‘bah. When Allah commanded him to build, Ibrahim came and said, ‘Son, Allah has commanded us to build al-Ka‘bah.’ They uncovered it and it was one red piece of stone only. Allah, the Most Majestic, the Most Glorious, then commanded them to set the foundation of al-Ka‘bah on it. Allah, the Most Majestic, the most Glorious, sent four angels who collected stones for him. Ibrahim and Isma‘il would build and the angels would bring stones to them. When completed, it was twelve yards high and they made two doors for it: one entrance and one as an exit. They made steps for it and a canopy of iron for each door. Al-Ka‘bah had no covering. Ibrahim left when the House was complete and Isma‘il stayed. When people came to him, he saw a woman from Himyar. He liked her beauty and asked Allah, the Most Majestic, the Most Glorious, to give her to him in marriage. She was already married, but Allah caused him (her husband) to die and she stayed in Makkah in sadness for the death of her husband. Allah granted her solace for the death of her husband and Isma‘il married her. When Ibrahim came for Hajj, she was a perfect woman. Isma‘il went to al-Ta’if to find food for his family. She, on the other hand, saw an old man who asked her about their condition and she informed him of their good condition. He then asked her especially about him. She informed him that he was a man of good religion. He then asked her, ‘Who are you?’ She replied, ‘I am a woman from Himyar.’ Ibrahim then left without meeting Isma‘il and he wrote a letter in which he said, “You must give this letter to your husband when he comes, if Allah so wills.” Isma‘il then returned to her and she gave the letter to him. He read it and asked, ‘Do you know who this old man is?’ She replied, ‘I found him beautiful. He resembled you.’ He said, ‘He is Ibrahim.’ She then said, ‘Woe is me!’ He asked, ‘Why do you say that, did he look at your beauty?’ She replied, ‘No, but I am afraid of my shortcomings toward him.’ She said it to him, and she was an intelligent woman, ‘Allow us to hang curtains over these doors, one here and one there.’ He responded positively. They prepared two curtains, each twelve yards long and hanged them over the doors and he liked them. She then said, ‘Why do I not weave clothes for al- Ka‘bah as a covering to cover it altogether; these stones look rough.’ Isma‘il said to her, ‘That is good.’ She began to work immediately and sent to her people for a large amount of wool to spin for her. “Abu ‘Abd Allah (a. s.), has said, ‘Woman’s spinning for each other is from that time.’ He (the Imam) said, ‘She worked quickly and sought help for this matter. As soon as she prepared a piece, she hanged it on the wall, but by the time of Hajj certain faces of the wall of al-Ka‘bah remained without cover. She then asked Isma‘il, ‘What should we do about this part that is not covered?’ They covered it with fibers of dates. At the time of Hajj, Arabs came to him and found something that was not there before, but they liked when they saw it. They said, ‘Something should be given to the keeper of this house. Each group of Arabs brought something, like leaves and other things, until a great deal was collected with them. They then removed the fibers, completed the covering for the walls and hanged the doors in place. Al-Ka‘bah did not have any roof so Isma‘il prepared pillars like the ones that you see from wood. Isma‘il made the roof with boards and leveled it with clay. Arabs came from places around it, entered al-Ka‘bah, saw the building and they said, ‘The keeper of this house should get more offerings.’ Next time they brought more offerings and Isma‘il did not know what to do about them. Allah, the Most Majestic, the Most Glorious, sent him revelation to slaughter them and feed them to people performing Hajj. He (the Imam) said, ‘Isma‘il then complained before Ibrahim for lack of water. Allah, the Most Majestic, the Most Glorious, sent revelation that said to Ibrahim to dig a well from which people performing Hajj can get water. He (Jibril) came and dug in the existing well, Zamzam, until water showed up. He (Jibril) then said, ‘O Ibrahim, climb down.’ He did as he was told to do and Jibril climbed down after him. He (Jibril) said, ‘O Ibrahim, dig in four corners of the well and say “In the name of Allah.’” He (the Imam) said, ‘Ibrahim dug in the corner near the House saying, “In the name of Allah” and a fountain gushed. He then dug in the second corner saying, “In the name of Allah” and another fountain gushed forth. He then dug in the third corner saying, “In the name of Allah,” where yet one more fountain gushed out. He thereafter dug in the fourth corner saying, “In the name of Allah” and the fourth fountain gushed forth. Jibril then said to him, “O Ibrahim, drink and pray for your offspring for blessing.” Both Ibrahim and Jibril came out of the well. He (Jibril) asked Ibrahim to leave for Tawaf around the House. This is the water that Allah gives to the offspring of Isma‘il. Ibrahim then left and Isma‘il escorted him until they were out of the sacred area. Ibrahim then left and Isma‘il returned to the sacred area.’”

مجهول

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8171

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ أَمَرَ إِبْرَاهِيمَ بِبِنَاءِ الْكَعْبَةِ وَأَنْ يَرْفَعَ قَوَاعِدَهَا وَيُرِيَ النَّاسَ مَنَاسِكَهُمْ فَبَنَى إِبْرَاهِيمُ وَإِسْمَاعِيلُ الْبَيْتَ كُلَّ يَوْمٍ سَافاً حَتَّى انْتَهَى إِلَى مَوْضِعِ الْحَجَرِ الأَسْوَدِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَنَادَى أَبُو قُبَيْسٍ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) إِنَّ لَكَ عِنْدِي وَدِيعَةً فَأَعْطَاهُ الْحَجَرَ فَوَضَعَهُ مَوْضِعَهُ ثُمَّ إِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) أَذَّنَ فِي النَّاسِ بِالْحَجِّ فَقَالَ أَيُّهَا النَّاسُ إِنِّي إِبْرَاهِيمُ خَلِيلُ الله إِنَّ الله يَأْمُرُكُمْ أَنْ تَحُجُّوا هَذَا الْبَيْتَ فَحُجُّوهُ فَأَجَابَهُ مَنْ يَحُجُّ إِلَى يَوْمِ الْقِيَامَةِ وَكَانَ أَوَّلُ مَنْ أَجَابَهُ مِنْ أَهْلِ الْيَمَنِ قَالَ وَحَجَّ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) هُوَ وَأَهْلُهُ وَوَلَدُهُ فَمَنْ زَعَمَ أَنَّ الذَّبِيحَ هُوَ إِسْحَاقُ فَمَنْ هَاهُنَا كَانَ ذَبَحَهُ. وَذُكِرَ عَنْ أَبِي بَصِيرٍ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ وَأَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَزْعُمَانِ أَنَّهُ إِسْحَاقُ فَأَمَّا زُرَارَةُ فَزَعَمَ أَنَّهُ إِسْمَاعِيلُ.

4. Ali ibn Ibrahim has narrated from his father and al-Husayn ibn Muhammad have narrated from ‘ Abdawayh ibn ‘Amir and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from ‘Uqbah ibn Bashir who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has said that Allah, the Most Majestic, the Most Glorious, commanded Ibrahim to build al-Ka‘bah, to raise its foundations and show people how to perform the acts of their hajj. Ibrahim and Isma‘il built the House. They did it by doing a certain amount every day until they ended at the place where there is the Black Stone. Abu Ja’far has said that abu Qubays (hill), then called Ibrahim saying, ‘There is something in trust for you with me.’ It gave the Black Stone to him and he placed it in its place. Ibrahim then called people for Hajj saying, ‘O people, I am Ibrahim, the friend of Allah, and Allah commands you to perform Hajj of this House so you must perform Hajj.’ Thus, all those who up to the Day of Judgment perform Hajj answered his call. The first one who answered his call was from Yemen. He (the Imam) said, ‘Ibrahim, his family and children performed Hajj. Those who think that the person to be slaughtered was Ishaq they do so because of this.”’ It is said that abu Basir had heard this Hadith from abu Ja’far and abu ‘Abd Allah, ‘Alayhim al-Salam. These two people think that Ishaq was the one but Zurarah thinks that he was Isma‘il.

مجهول

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8172

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) يَعْنِي الرِّضَا لِلْحَسَنِ بْنِ الْجَهْمِ أَيُّ شَيْ‏ءٍ السَّكِينَةُ عِنْدَكُمْ فَقَالَ لا أَدْرِي جُعِلْتُ فِدَاكَ وَأَيُّ شَيْ‏ءٍ هِيَ قَالَ رِيحٌ تَخْرُجُ مِنَ الْجَنَّةِ طَيِّبَةٌ لَهَا صُورَةٌ كَصُورَةِ وَجْهِ الإِنْسَانِ فَتَكُونُ مَعَ الأَنْبِيَاءِ وَهِيَ الَّتِي نَزَلَتْ عَلَى إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) حَيْثُ بَنَى الْكَعْبَةَ فَجَعَلَتْ تَأْخُذُ كَذَا وَكَذَا فَبَنَى الأَسَاسَ عَلَيْهَا. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ السَّكِينَةِ فَذَكَرَ مِثْلَهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal who has said the following: “Once, abu al-Hassan, al-Rida (a. s.), asked al-Hassan ibn al-Jahm, ‘What in your view is al-Sakinah?’ He replied, ‘I pray to Allah to keep my soul in service for your cause. I do not know. What is it?’ He (the Imam) said, ‘It is an air that comes from paradise. It is very fine and it has a face like the face of man. It existed with prophets. It descended to Ibrahim when he was building al- Ka‘bah. It began to take this and that and thus, the foundation was built on it.’”

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8173

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا أُمِرَ إِبْرَاهِيمُ وَإِسْمَاعِيلُ (عَلَيْهِما السَّلاَم) بِبِنَاءِ الْبَيْتِ وَتَمَّ بِنَاؤُهُ قَعَدَ إِبْرَاهِيمُ عَلَى رُكْنٍ ثُمَّ نَادَى هَلُمَّ الْحَجَّ هَلُمَّ الْحَجَّ فَلَوْ نَادَى هَلُمُّوا إِلَى الْحَجِّ لَمْ يَحُجَّ إِلاَّ مَنْ كَانَ يَوْمَئِذٍ إِنْسِيّاً مَخْلُوقاً وَلَكِنَّهُ نَادَى هَلُمَّ الْحَجَّ فَلَبَّى النَّاسُ فِي أَصْلابِ الرِّجَالِ لَبَّيْكَ دَاعِيَ الله لَبَّيْكَ دَاعِيَ الله عَزَّ وَجَلَّ فَمَنْ لَبَّى عَشْراً يَحُجُّ عَشْراً وَمَنْ لَبَّى خَمْساً يَحُجُّ خَمْساً وَمَنْ لَبَّى أَكْثَرَ مِنْ ذَلِكَ فَبِعَدَدِ ذَلِكَ وَمَنْ لَبَّى وَاحِداً حَجَّ وَاحِداً وَمَنْ لَمْ يُلَبِّ لَمْ يَحُجَّ.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that when Ibrahim and Isma‘il were commanded to build the House, and when it was completed, Ibrahim sat on a corner and then called, ‘You must come (you singular) for Hajj, come for Hajj.’ Had he called, ‘You must come (you plural)’ no one would go for Hajj except human beings that existed in those days. He, however, called, ‘You must come (you singular) for Hajj.’ In so doing, he made all people in the backs of men to answer the call of the caller to Allah, the Most Majestic, the Most Glorious. Those who said, ‘Labbayk, (here I am)’ ten times, perform Hajj ten times, those who said, ‘here I am’ five times perform Hajj five times, and those who did more do Hajj according to the number of saying, ‘here I am.’ Those who did not say, ‘here I am’, will not perform any Hajj.’”

موثق كالصحيح

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8174

7ـ عَنْهُ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَتِ الْكَعْبَةُ عَلَى عَهْدِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) تِسْعَةَ أَذْرُعٍ وَكَانَ لَهَا بَابَانِ فَبَنَاهَا عَبْدُ الله بْنُ الزُّبَيْرِ فَرَفَعَهَا ثَمَانِيَةَ عَشَرَ ذِرَاعاً فَهَدَمَهَا الْحَجَّاجُ فَبَنَاهَا سَبْعَةً وَعِشْرِينَ ذِرَاعاً.

7. It is narrated from him (narrator of previous Hadith) from Sa‘id ibn Junah from a number of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said that the height of al-Ka‘bah at the time of Ibrahim was nine yards and it had two doors. ‘Abd Allah ibn Zubayr raised it to eighteen yards. Hajjaj destroyed it and raised it to twenty-seven yards.”

مرسل كالصحيح

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8175

8ـ وَرُوِيَ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ طُولُ الْكَعْبَةِ يَوْمَئِذٍ تِسْعَةَ أَذْرُعٍ وَلَمْ يَكُنْ لَهَا سَقْفٌ فَسَقَّفَهَا قُرَيْشٌ ثَمَانِيَةَ عَشَرَ ذِرَاعاً فَلَمْ تَزَلْ ثُمَّ كَسَرَهَا الْحَجَّاجُ عَلَى ابْنِ الزُّبَيْرِ فَبَنَاهَا وَجَعَلَهَا سَبْعَةً وَعِشْرِينَ ذِرَاعاً.

8. It is narrated from ibn abu Nasr from Aban ibn ‘Uthman who has said the following: “Abu ‘Abd Allah (a. s.), has said that the height of al-Ka‘bah in those days was nine yards and it did not have a roof. Quraysh made a roof for it with height of eighteen yards, with which it remained until Hajjaj destroyed it on (during his fight with) ibn al-Zubayr. He rebuilt it and made it twenty-seven yards high.’”

موثق كالصحيح

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8176

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ وَأَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَذْكُرَانِ أَنَّهُ لَمَّا كَانَ يَوْمُ التَّرْوِيَةِ قَالَ جَبْرَئِيلُ لإِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) تَرَوَّهْ مِنَ الْمَاءِ فَسُمِّيَتِ التَّرْوِيَةَ ثُمَّ أَتَى مِنًى فَأَبَاتَهُ بِهَا ثُمَّ غَدَا بِهِ إِلَى عَرَفَاتٍ فَضَرَبَ خِبَاهُ بِنَمِرَةَ دُونَ عَرَفَةَ فَبَنَى مَسْجِداً بِأَحْجَارٍ بِيضٍ وَكَانَ يُعْرَفُ أَثَرُ مَسْجِدِ إِبْرَاهِيمَ حَتَّى أُدْخِلَ فِي هَذَا الْمَسْجِدِ الَّذِي بِنَمِرَةَ حَيْثُ يُصَلِّي الإِمَامُ يَوْمَ عَرَفَةَ فَصَلَّى بِهَا الظُّهْرَ وَالْعَصْرَ ثُمَّ عَمَدَ بِهِ إِلَى عَرَفَاتٍ فَقَالَ هَذِهِ عَرَفَاتٌ فَاعْرِفْ بِهَا مَنَاسِكَكَ وَاعْتَرِفْ بِذَنْبِكَ فَسُمِّيَ عَرَفَاتٍ ثُمَّ أَفَاضَ إِلَى الْمُزْدَلِفَةِ فَسُمِّيَتِ الْمُزْدَلِفَةَ لأَنَّهُ ازْدَلَفَ إِلَيْهَا ثُمَّ قَامَ عَلَى الْمَشْعَرِ الْحَرَامِ فَأَمَرَهُ الله أَنْ يَذْبَحَ ابْنَهُ وَقَدْ رَأَى فِيهِ شَمَائِلَهُ وَخَلائِقَهُ وَأَنِسَ مَا كَانَ إِلَيْهِ فَلَمَّا أَصْبَحَ أَفَاضَ مِنَ الْمَشْعَرِ إِلَى مِنًى فَقَالَ لأُمِّهِ زُورِي الْبَيْتَ أَنْتِ وَأَحْتَبِسَ الْغُلامَ فَقَالَ يَا بُنَيَّ هَاتِ الْحِمَارَ وَالسِّكِّينَ حَتَّى أُقَرِّبَ الْقُرْبَانَ فَقَالَ أَبَانٌ فَقُلْتُ لأَبِي بَصِيرٍ مَا أَرَادَ بِالْحِمَارِ وَالسِّكِّينِ قَالَ أَرَادَ أَنْ يَذْبَحَهُ ثُمَّ يَحْمِلَهُ فَيُجَهِّزَهُ وَيَدْفِنَهُ قَالَ فَجَاءَ الْغُلامُ بِالْحِمَارِ وَالسِّكِّينِ فَقَالَ يَا أَبَتِ أَيْنَ الْقُرْبَانُ قَالَ رَبُّكَ يَعْلَمُ أَيْنَ هُوَ يَا بُنَيَّ أَنْتَ وَالله هُوَ إِنَّ الله قَدْ أَمَرَنِي بِذَبْحِكَ فَانْظُرْ مَا ذَا تَرَى قَالَ يا أَبَتِ افْعَلْ ما تُؤْمَرُ سَتَجِدُنِي إِنْ شاءَ الله مِنَ الصَّابِرِينَ قَالَ فَلَمَّا عَزَمَ عَلَى الذَّبْحِ قَالَ يَا أَبَتِ خَمِّرْ وَجْهِي وَشُدَّ وَثَاقِي قَالَ يَا بُنَيَّ الْوَثَاقُ مَعَ الذَّبْحِ وَالله لا أَجْمَعُهُمَا عَلَيْكَ الْيَوْمَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَطَرَحَ لَهُ قُرْطَانَ الْحِمَارِ ثُمَّ أَضْجَعَهُ عَلَيْهِ وَأَخَذَ الْمُدْيَةَ فَوَضَعَهَا عَلَى حَلْقِهِ قَالَ فَأَقْبَلَ شَيْخٌ فَقَالَ مَا تُرِيدُ مِنْ هَذَا الْغُلامِ قَالَ أُرِيدُ أَنْ أَذْبَحَهُ فَقَالَ سُبْحَانَ الله غُلامٌ لَمْ يَعْصِ الله طَرْفَةَ عَيْنٍ تَذْبَحُهُ فَقَالَ نَعَمْ إِنَّ الله قَدْ أَمَرَنِي بِذَبْحِهِ فَقَالَ بَلْ رَبُّكَ نَهَاكَ عَنْ ذَبْحِهِ وَإِنَّمَا أَمَرَكَ بِهَذَا الشَّيْطَانُ فِي مَنَامِكَ قَالَ وَيْلَكَ الْكَلامُ الَّذِي سَمِعْتُ هُوَ الَّذِي بَلَغَ بِي مَا تَرَى لا وَالله لا أُكَلِّمُكَ ثُمَّ عَزَمَ عَلَى الذَّبْحِ فَقَالَ الشَّيْخُ يَا إِبْرَاهِيمُ إِنَّكَ إِمَامٌ يُقْتَدَى بِكَ فَإِنْ ذَبَحْتَ وَلَدَكَ ذَبَحَ النَّاسُ أَوْلادَهُمْ فَمَهْلاً فَأَبَى أَنْ يُكَلِّمَهُ قَالَ أَبُو بَصِيرٍ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ فَأَضْجَعَهُ عِنْدَ الْجَمْرَةِ الْوُسْطَى ثُمَّ أَخَذَ الْمُدْيَةَ فَوَضَعَهَا عَلَى حَلْقِهِ ثُمَّ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ ثُمَّ انْتَحَى عَلَيْهِ فَقَلَبَهَا جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) عَنْ حَلْقِهِ فَنَظَرَ إِبْرَاهِيمُ فَإِذَا هِيَ مَقْلُوبَةٌ فَقَلَبَهَا إِبْرَاهِيمُ عَلَى خَدِّهَا وَقَلَبَهَا جَبْرَئِيلُ عَلَى قَفَاهَا فَفَعَلَ ذَلِكَ مِرَاراً ثُمَّ نُودِيَ مِنْ مَيْسَرَةِ مَسْجِدِ الْخَيْفِ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا وَاجْتَرَّ الْغُلامَ مِنْ تَحْتِهِ وَتَنَاوَلَ جَبْرَئِيلُ الْكَبْشَ مِنْ قُلَّةِ ثَبِيرٍ فَوَضَعَهُ تَحْتَهُ وَخَرَجَ الشَّيْخُ الْخَبِيثُ حَتَّى لَحِقَ بِالْعَجُوزِ حِينَ نَظَرَتْ إِلَى الْبَيْتِ وَالْبَيْتُ فِي وَسَطِ الْوَادِي فَقَالَ مَا شَيْخٌ رَأَيْتُهُ بِمِنًى فَنَعَتَ نَعْتَ إِبْرَاهِيمَ قَالَتْ ذَاكَ بَعْلِي قَالَ فَمَا وَصِيفٌ رَأَيْتُهُ مَعَهُ وَنَعَتَ نَعْتَهُ قَالَتْ ذَاكَ ابْنِي قَالَ فَإِنِّي رَأَيْتُهُ أَضْجَعَهُ وَأَخَذَ الْمُدْيَةَ لِيَذْبَحَهُ قَالَتْ كَلاَّ مَا رَأَيْتُ إِبْرَاهِيمَ إِلاَّ أَرْحَمَ النَّاسِ وَكَيْفَ رَأَيْتَهُ يَذْبَحُ ابْنَهُ قَالَ وَرَبِّ السَّمَاءِ وَالأَرْضِ وَرَبِّ هَذِهِ الْبَنِيَّةِ لَقَدْ رَأَيْتُهُ أَضْجَعَهُ وَأَخَذَ الْمُدْيَةَ لِيَذْبَحَهُ قَالَتْ لِمَ قَالَ زَعَمَ أَنَّ رَبَّهُ أَمَرَهُ بِذَبْحِهِ قَالَتْ فَحَقٌّ لَهُ أَنْ يُطِيعَ رَبَّهُ قَالَ فَلَمَّا قَضَتْ مَنَاسِكَهَا فَرِقَتْ أَنْ يَكُونَ قَدْ نَزَلَ فِي ابْنِهَا شَيْ‏ءٌ فَكَأَنِّي أَنْظُرُ إِلَيْهَا مُسْرِعَةً فِي الْوَادِي وَاضِعَةً يَدَهَا عَلَى رَأْسِهَا وَهِيَ تَقُولُ رَبِّ لا تُؤَاخِذْنِي بِمَا عَمِلْتُ بِأُمِّ إِسْمَاعِيلَ قَالَ فَلَمَّا جَاءَتْ سَارَةُ فَأُخْبِرَتِ الْخَبَرَ قَامَتْ إِلَى ابْنِهَا تَنْظُرُ فَإِذَا أَثَرُ السِّكِّينِ خُدُوشاً فِي حَلْقِهِ فَفَزِعَتْ وَاشْتَكَتْ وَكَانَ بَدْءَ مَرَضِهَا الَّذِي هَلَكَتْ فِيهِ وَذَكَرَ أَبَانٌ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ أَرَادَ أَنْ يَذْبَحَهُ فِي الْمَوْضِعِ الَّذِي حَمَلَتْ أُمُّ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عِنْدَ الْجَمْرَةِ الْوُسْطَى فَلَمْ يَزَلْ مَضْرَبَهُمْ يَتَوَارَثُونَ بِهِ كَابِرٌ عَنْ كَابِرٍ حَتَّى كَانَ آخِرَ مَنِ ارْتَحَلَ مِنْهُ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) فِي شَيْ‏ءٍ كَانَ بَيْنَ بَنِي هَاشِمٍ وَبَيْنَ بَنِي أُمَيَّةَ فَارْتَحَلَ فَضَرَبَ بِالْعَرِينِ.

9. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and al-Husayn ibn Muhammad has narrated from Muhammad ibn ‘Abdawayh ibn ‘Amir all from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from abu Basir who has said the following: “Abu Basir had heard abu Ja’far and abu ‘Abd Allah, ‘Alayhim al-Salam, who have said the following: “When it was the day of al-Tarwiyyah (eighth of Dhul Hajjah, meaning carry sufficient water) Jibril said to Ibrahim, ‘Carry a good supply of water, for which reason it is called the day of al-Tarwiyyah. He then went to Mina, where he spent the night. The next morning he went to ‘Arafat, where he raised a tent on Namirah near ‘Arafat, where he built a Masjid with white stones. The marks of Ibrahim’s Masjid were traceable until it was included in the Masjid built in Namirah, where the Imam leads salat (prayer) on the ninth of Dhul Hajjah. He said al-Zuhr and ‘Asr salat (prayer) there, then moved to ‘Arafat. He (Jibril) said, ‘This is ‘Arafat. You must learn the rules of the acts of your Hajj and confess your sins.’ For this reason, it is called ‘Arafat (learning and knowing). He then left for al-Muzdalifah (a place to move in), which is called as such because he moved toward it. He stood on al-Mash‘ar al- Haram and Allah commanded him to slaughter his son. He saw there his manners (morality), shapes (physical condition), and felt comfortable with him. When it was morning, he left al-Mash‘ar for Mina. He told the mother of the child to visit the House and kept the child with him. He then said, ‘Son, bring the donkey and the knife so I can offer the offering.’ Aban has said that I asked abu Basir, ‘What did he mean by donkey and knife?’ He replied, ‘He wanted to slaughter him and then load him on the donkey, ready him for burial and then bury him.’ He (the Imam) said, ‘The boy brought the donkey and knife and asked, ‘Father where is the offering (animal)?’ He replied, ‘Your Lord knows where he is. Son, you by Allah are he. Allah has commanded me to slaughter you, so what do you think about it?’ He replied, ‘Father, do what you are commanded to do and you will soon find me, if Allah so wills, one of those who exercise patience.’ He (the Imam) said, ‘When he decided to slaughter him, he said, ‘Cover my face and tie down my legs.’ He said, ‘Son, tying and slaughtering! I will not do both of them together to you.’ Abu Ja‘far (a. s.), then said, ‘He then found the saddle of the donkey. He (Ibrahim ‘Alayhi al-Salam ) then asked him (his son) to lie down on it. He found the knife and placed it on his throat.’ He (the Imam) said, ‘At this time an old man came and asked, “What do you want from this boy?” He replied, “I want to slaughter him.” He then said, “Glory belongs to Allah. This is a child who has not committed any sins, not even for a blinking of an eye, and you slaughter him!” He said, “Yes, but Allah has commanded me to slaughter him.” He said, “In fact your Lord has prohibited you from slaughtering him. In fact Satan has commanded you in your dream to slaughter him.” He then said, “Woe is on you. The word is what you heard. It is He who has made me do what you see I am doing. By Allah, I will not speak to you.” He then decided to slaughter the boy. The old man said, “O Ibrahim, you are an Imam, people follow you. If you slaughter your son, people will slaughter their children. Wait.” He refused to speak to him’” Abu Basir has said that I heard abu Ja‘far (a. s.), say, ‘He made him to lie down near al-Jamarah al-Wusta’. Then he found the knife, placed it on his throat, then raised his head to the sky. Then he leaned on it but Jibril turned its back toward his throat. Ibrahim looked at it and found it backward. Ibrahim turned it on its sharp edge and Jibril turned it backward. He did it many times, then he was called from the left side of al-Khif Masjid, “O Ibrahim, you indeed made your dream to come true,” and he pulled the boy out from beneath him. Jibril fetched the ram from the top of al-Thabir hill and placed it underneath him. The filthy old man went out to find the old woman when she was looking to the House, which was in the middle of the valley. He said, ‘What kind of an old man is he whom I saw in Mina.’ He described him with Ibrahim’s descriptions and she said, ‘He is my husband.’ He then said, ‘I saw a servant with him.’ He described him by the description of her son. She said, ‘He is my son.’ He said, ‘I saw him make the boy lie down and he had the knife in his hand to slaughter the boy.’ She said, ‘This can never happen. I know Ibrahim is the most kindhearted man. How can you find him slaughtering his son?’ He said, ‘By the Lord of the heaven, by the Lord of earth and this House, I certainly saw him make him lie down with the knife in his hand to slaughter him.’ She asked, ‘Why?’ He replied, ‘He thought his Lord has commanded him to do so.’ She said, ‘He then is right to do so to obey his Lord.’ He (the Imam) said, ‘When she completed the acts of Hajj she felt severely moved because of the thought that something may have happened to her son. As if I can see her in the valley moving fast with her hand on her head and saying, “O Lord, do not punish me for what I did to the mother of Isma‘il.” He (the Imam) said, ‘When Sarah came and she was informed of the news, she stood up to her son and looked and found the marks of knife on his throat. She was horrified, complained, and that was the beginning of her illness which caused her death.”’

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8177

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَالْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَيْنَ أَرَادَ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) أَنْ يَذْبَحَ ابْنَهُ قَالَ عَلَى الْجَمْرَةِ الْوُسْطَى وَسَأَلْتُهُ عَنْ كَبْشِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) مَا كَانَ لَوْنُهُ وَأَيْنَ نَزَلَ فَقَالَ أَمْلَحَ وَكَانَ أَقْرَنَ وَنَزَلَ مِنَ السَّمَاءِ عَلَى الْجَبَلِ الأَيْمَنِ مِنْ مَسْجِدِ مِنًى وَكَانَ يَمْشِي فِي سَوَادٍ وَيَأْكُلُ فِي سَوَادٍ وَيَنْظُرُ وَيَبْعَرُ وَيَبُولُ فِي سَوَادٍ.

10. Aban has narrated from abu Basir who has said the following: “Abu Ja’far (a. s.), has said, ‘He wanted to slaughter him at the place where the mother of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, conceived him (the Messenger of Allah). It was near al-Jamarah al-Wusta’. They continue to inherit from their elders; and the last one among them who moved from that place was Ali ibn al-Husayn (a. s.), in a matter between banu Hashim and banu ‘Umayyah. He (Ali ibn Al-Husayn) was murdered and (his body was) left in the wilderness.’”

حسن

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8178

11ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ نُعْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَمَّا زَادُوا فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ (عَلَيْهِما السَّلاَم) حَدَّا الْمَسْجِدَ الْحَرَامَ بَيْنَ الصَّفَا وَالْمَرْوَةِ.

11. Al-Husayn ibn Muhammad, from Mu'alla ibn Muhammad, from Al-Washa', from Hammad ibn 'Uthman, from Al-Hasan ibn Nu'man, who said: I asked Abu 'Abdullah (a. s.) about what was added to the Masjid al-Haram. He replied, "Indeed, Ibrahim (a. s.) and Isma'il (a. s.) limited Masjid al-Haram between as-Safa and al-Marwah."

ضعيف على المشهور

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8179

12ـ وَفِي رِوَايَةٍ أُخْرَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ خَطَّ إِبْرَاهِيمُ بِمَكَّةَ مَا بَيْنَ الْحَزْوَرَةِ إِلَى الْمَسْعَى فَذَلِكَ الَّذِي خَطَّ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) يَعْنِي الْمَسْجِدَ.

12. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’, from Hammad ibn ‘Uthman from al- Hassan ibn Nu’man who has said the following: “I asked abu ‘Abd Allah (a. s.), ‘From what side is it added to the Sacred Masjid?’ He (the Imam) replied, ‘Ibrahim and Isma‘il had marked the limit of the Sacred Masjid to be between al-Safa’ and al-Marwah.’”

مرسل

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8180

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ إِسْمَاعِيلَ دَفَنَ أُمَّهُ فِي الْحِجْرِ وَحَجَّرَ عَلَيْهَا لِئَلاَّ يُوطَأَ قَبْرُ أُمِّ إِسْمَاعِيلَ فِي الْحِجْرِ.

13. Muhammad ibn Yahya reported from Ahmad ibn Muhammad from Ali ibn al-Nu'man from Sayf ibn 'Amirah from Abu Bakr al-Hadrami from Abu Abdullah (a. s.) who said: "Indeed, Isma'il buried his mother in the Hijr and built a chamber on it so that the grave of Isma'il's mother would not be walked upon in the Hijr."

حسن

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8181

14ـ بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحِجْرُ بَيْتُ إِسْمَاعِيلَ وَفِيهِ قَبْرُ هَاجَرَ وَقَبْرُ إِسْمَاعِيلَ.

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Isma‘il buried his mother in al-Hijr and built a wall of stones around it so that people may not walk on her grave.”

ضعيف

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8182

15ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْحِجْرِ أَ مِنَ الْبَيْتِ هُوَ أَوْ فِيهِ شَيْ‏ءٌ مِنَ الْبَيْتِ فَقَالَ لا وَلا قُلامَةُ ظُفُرٍ وَلَكِنْ إِسْمَاعِيلُ دَفَنَ أُمَّهُ فِيهِ فَكَرِهَ أَنْ تُوطَأَ فَحَجَّرَ عَلَيْهِ حِجْراً وَفِيهِ قُبُورُ أَنْبِيَاءَ.

15. Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa'id, from Fadala ibn Ayyub, from Mu'awiyah ibn 'Ammar who said, "I asked Abu 'Abdullah (a. s.) about Al-Hijr, is it from the House (Kaaba), or is there something (else) from the House in it?’ So he said: ‘No, not even (the size of) a nail clipping. But, Ismail buried his mother in it, and he disliked that it should be trampled upon. So he built a chamber upon it, and therein are the graves of prophets.’

صحيح

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8183

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) دُفِنَ فِي الْحِجْرِ مِمَّا يَلِي الرُّكْنَ الثَّالِثَ عَذَارَى بَنَاتِ إِسْمَاعِيلَ.

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about al-Hijr and the House, whether it is the House or there are some parts of the House in it?’ He (the Imam) said, ‘No, not even of the size of a fingernail of the House is in it (al-Hijr). However, Isma’il buried his mother in it and he did not like people’s walking on her grave; so he built a stone wall around it, and graves of prophets are there also.’”

ضعيف

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8184

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لَمْ يَزَلْ بَنُو إِسْمَاعِيلَ وُلاةَ الْبَيْتِ وَيُقِيمُونَ لِلنَّاسِ حَجَّهُمْ وَأَمْرَ دِينِهِمْ يَتَوَارَثُونَهُ كَابِرٌ عَنْ كَابِرٍ حَتَّى كَانَ زَمَنُ عَدْنَانَ بْنِ أُدَدَ فَطَالَ عَلَيْهِمُ الأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَأَفْسَدُوا وَأَحْدَثُوا فِي دِينِهِمْ وَأَخْرَجَ بَعْضُهُمْ بَعْضاً فَمِنْهُمْ مَنْ خَرَجَ فِي طَلَبِ الْمَعِيشَةِ وَمِنْهُمْ مَنْ خَرَجَ كَرَاهِيَةَ الْقِتَالِ وَفِي أَيْدِيهِمْ أَشْيَاءُ كَثِيرَةٌ مِنَ الْحَنِيفِيَّةِ مِنْ تَحْرِيمِ الأُمَّهَاتِ وَالْبَنَاتِ وَمَا حَرَّمَ الله فِي النِّكَاحِ إِلاَّ أَنَّهُمْ كَانُوا يَسْتَحِلُّونَ امْرَأَةَ الأَبِ وَابْنَةَ الأُخْتِ وَالْجَمْعَ بَيْنَ الأُخْتَيْنِ وَكَانَ فِي أَيْدِيهِمُ الْحَجُّ وَالتَّلْبِيَةُ وَالْغُسْلُ مِنَ الْجَنَابَةِ إِلاَّ مَا أَحْدَثُوا فِي تَلْبِيَتِهِمْ وَفِي حَجِّهِمْ مِنَ الشِّرْكِ وَكَانَ فِيمَا بَيْنَ إِسْمَاعِيلَ وَعَدْنَانَ بْنِ أُدَدَ مُوسَى ع.

17. ʿAlī ibn Ibrāhīm narrated from his father, and Muḥammad ibn Yaḥyā narrated from Aḥmad ibn Muḥammad, all from Aḥmad ibn Muḥammad ibn Abī Naṣr, from Abān, from Abī Baṣīr, from Abū Jaʿfar al-Baqir (as), who said: "The sons of Ismāʿīl were the custodians of the House (Kaaba) and established for the people their pilgrimage and the affairs of their religion. They inherited this responsibility from elder to elder until the time of ʿAdnān ibn ʾUdd. Then a long period passed, their hearts became hardened, and they became corrupt, introducing innovations in their religion. Some of them expelled others, so some left in search of a livelihood while others left due to their aversion to fighting. In their hands, they had many things from the Hanīfiyyah, including the prohibition of mothers and daughters and what Allah prohibited in marriage, except that they used to consider permissible the wife of a father, the daughter of a sister, and marrying two sisters. They still had the rites of pilgrimage, the *talbiyyah*, and the washing from ritual impurity, except that they introduced polytheism into their *talbiyyah* and their pilgrimage. And there was a messenger between Ismāʿīl and ʿAdnān ibn ʾUdd, namely Mūsā (as)."

موثق كالصحيح

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8185

18ـ وَرُوِيَ أَنَّ مَعَدَّ بْنَ عَدْنَانَ خَافَ أَنْ يَدْرُسَ الْحَرَمُ فَوَضَعَ أَنْصَابَهُ وَكَانَ أَوَّلَ مَنْ وَضَعَهَا ثُمَّ غَلَبَتْ جُرْهُمُ عَلَى وِلايَةِ الْبَيْتِ فَكَانَ يَلِي مِنْهُمْ كَابِرٌ عَنْ كَابِرٍ حَتَّى بَغَتْ جُرْهُمُ بِمَكَّةَ وَاسْتَحَلُّوا حُرْمَتَهَا وَأَكَلُوا مَالَ الْكَعْبَةِ وَظَلَمُوا مَنْ دَخَلَ مَكَّةَ وَعَتَوْا وَبَغَوْا وَكَانَتْ مَكَّةُ فِي الْجَاهِلِيَّةِ لا يَظْلِمُ وَلا يَبْغِي فِيهَا وَلا يَسْتَحِلُّ حُرْمَتَهَا مَلِكٌ إِلاَّ هَلَكَ مَكَانَهُ وَكَانَتْ تُسَمَّى بَكَّةَ لأَنَّهَا تَبُكُّ أَعْنَاقَ الْبَاغِينَ إِذَا بَغَوْا فِيهَا وَتُسَمَّى بَسَّاسَةَ كَانُوا إِذَا ظَلَمُوا فِيهَا بَسَّتْهُمْ وَأَهْلَكَتْهُمْ وَتُسَمَّى أُمَّ رُحْمٍ كَانُوا إِذَا لَزِمُوهَا رُحِمُوا فَلَمَّا بَغَتْ جُرْهُمُ وَاسْتَحَلُّوا فِيهَا بَعَثَ الله عَزَّ وَجَلَّ عَلَيْهِمُ الرُّعَافَ وَالنَّمْلَ وَأَفْنَاهُمْ فَغَلَبَتْ خُزَاعَةُ وَاجْتَمَعَتْ لِيُجْلُوا مَنْ بَقِيَ مِنْ جُرْهُمَ عَنِ الْحَرَمِ وَرَئِيسُ خُزَاعَةَ عَمْرُو بْنُ رَبِيعَةَ بْنِ حَارِثَةَ بْنِ عَمْرٍو وَرَئِيسُ جُرْهُمَ عَمْرُو بْنُ الْحَارِثِ بْنِ مُصَاصٍ الْجُرْهُمِيُّ فَهَزَمَتْ خُزَاعَةُ جُرْهُمَ وَخَرَجَ مَنْ بَقِيَ مِنْ جُرْهُمَ إِلَى أَرْضٍ مِنْ أَرْضِ جُهَيْنَةَ فَجَاءَهُمْ سَيْلٌ أَتِيٌّ فَذَهَبَ بِهِمْ وَوَلِيَتْ خُزَاعَةُ الْبَيْتَ فَلَمْ يَزَلْ فِي أَيْدِيهِمْ حَتَّى جَاءَ قُصَيُّ بْنُ كِلابٍ وَأَخْرَجَ خُزَاعَةَ مِنَ الْحَرَمِ وَوَلِيَ الْبَيْتَ وَغَلَبَ عَلَيْهِ.

18. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn abu Nasr from Aban from abu Basir who has said the following: “Abu Ja’far (a. s.), has said, ‘Up to the time of ‘Adnan ibn ’Udad, descendents of Isma‘il were the caretakers of the House. They showed people how to perform the acts of Hajj and taught them religious matters, one generation after the other. After such a long time, their hearts became hard and they became corrupt and invented false issues. Certain ones among them expelled others from the city. A group of them moved away in search for living. Others moved away for their dislike of fighting and they still had a great deal of straightforward teaching of Ibrahim, like unlawfulness of marriage with mothers and daughters and things that Allah has made unlawful in marriage, except that they considered fathers’ wives, daughters of sisters and to marry two sisters at the same time as lawful. They practiced Hajj, Talbiyah and taking showers after carnal relations, except the things that they had invented in their Talbiyah and paganism issues in their Hajj. Moses lived between the time of Isma‘il and ‘Adnan ibn ’Udad.’”

مرسل

Hajj of Ibrahim and Isma‘il, Their Building the House, Those Who Became in Charge of the House after Them - Hadith 8186

19ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الْعَرَبَ لَمْ يَزَالُوا عَلَى شَيْ‏ءٍ مِنَ الْحَنِيفِيَّةِ يَصِلُونَ الرَّحِمَ وَيَقْرُونَ الضَّيْفَ وَيَحُجُّونَ الْبَيْتَ وَيَقُولُونَ اتَّقُوا مَالَ الْيَتِيمِ فَإِنَّ مَالَ الْيَتِيمِ عِقَالٌ وَيَكُفُّونَ عَنْ أَشْيَاءَ مِنَ الْمَحَارِمِ مَخَافَةَ الْعُقُوبَةِ وَكَانُوا لا يُمْلَى لَهُمْ إِذَا انْتَهَكُوا الْمَحَارِمَ وَكَانُوا يَأْخُذُونَ مِنْ لِحَاءِ شَجَرِ الْحَرَمِ فَيُعَلِّقُونَهُ فِي أَعْنَاقِ الإِبِلِ فَلا يَجْتَرِئُ أَحَدٌ أَنْ يَأْخُذَ مِنْ تِلْكَ الإِبِلِ حَيْثُمَا ذَهَبَتْ وَلا يَجْتَرِئُ أَحَدٌ أَنْ يُعَلِّقَ مِنْ غَيْرِ لِحَاءِ شَجَرِ الْحَرَمِ أَيُّهُمْ فَعَلَ ذَلِكَ عُوقِبَ وَأَمَّا الْيَوْمَ فَأُمْلِيَ لَهُمْ وَلَقَدْ جَاءَ أَهْلُ الشَّامِ فَنَصَبُوا الْمَنْجَنِيقَ عَلَى أَبِي قُبَيْسٍ فَبَعَثَ الله عَلَيْهِمْ سَحَابَةً كَجَنَاحِ الطَّيْرِ فَأَمْطَرَتْ عَلَيْهِمْ صَاعِقَةً فَأَحْرَقَتْ سَبْعِينَ رَجُلاً حَوْلَ الْمَنْجَنِيقِ.

19. It is narrated that Ma‘d ibn ‘Adnan was afraid of the disappearance of landmarks of the Sacred area, so he placed special markings and he was the first to do so. Thereafter, Jurhum became dominant over the care taking of the House. They, generation after generation, were the caretakers until they became rebellious in Makkah and violated its sanctity, consumed its properties, and committed injustice against people who came to Makkah. Whoever transgressed and rebelled in Makkah, even during the time of ignorance, people who wronged others and violated its sanctity; any king who did so was destroyed right there and then. It was called Bakkah, because transgressors’ necks were crushed when committing transgressions therein. It also was called Basa’sah because wrongdoers were destroyed if they committed injustice therein. It was also called Ruhm, because those who took refuge there were granted mercy and kindness. When Jurhum transgressed therein and violated its sanctity, Allah, the Most Majestic, the Most Glorious, send up on them fast-moving ants that destroyed them. Thereafter Khuza‘ah became dominant and gathered together to expel the remnants of Jurhum from the Sacred area. ‘Amr ibn Rabi‘ah ibn Harithah ibn ‘Amr was the chief of Khuza‘ah. ‘Amr ibn al-Harith ibn Musas al-Jurhumiy was the head of Jurhum. Khuza‘ah defeated Jurhum, and the remnant of Jurhum moved to a land of Juhaynah. A flood without rain came upon them, which drowned them. Khuza‘ah became the caretaker of the House and continued this task until Qusay ibn Kilab came and expelled Khuza‘ah from the Sacred area, took charge of the caretaking of the House and became dominant. H 6712, Ch. 7, h 19

صحيح

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8187

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قَالَ لِي أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) إِنَّ سَفِينَةَ نُوحٍ كَانَتْ مَأْمُورَةً طَافَتْ بِالْبَيْتِ حَيْثُ غَرِقَتِ الأَرْضُ ثُمَّ أَتَتْ مِنًى فِي أَيَّامِهَا ثُمَّ رَجَعَتِ السَّفِينَةُ وَكَانَتْ مَأْمُورَةً وَطَافَتْ بِالْبَيْتِ طَوَافَ النِّسَاءِ.

1. Muhammad ibn Yahya has narrated from certain individuals of his people from al-Washsha’ from Ali ibn abu Hamzah who has said the following: “Abu al-Hassan (a. s.), once said to me, ‘Noah’s Ark was commanded to perform Tawaf around the House as the land was submerged in water; then it went to Mina during its days, then it returned back and it was commanded to perform Tawaf around the House in the form of Tawaf of women.’”

ضعيف على المشهور

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8188

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يُحَدِّثُ عَطَاءً قَالَ كَانَ طُولُ سَفِينَةِ نُوحٍ أَلْفَ ذِرَاعٍ وَمِائَتَيْ ذِرَاعٍ وَعَرْضُهَا ثَمَانَمِائَةِ ذِرَاعٍ وَطُولُهَا فِي السَّمَاءِ مِائَتَيْنِ ذِرَاعاً وَطَافَتْ بِالْبَيْتِ وَسَعَتْ بَيْنَ الصَّفَا وَالْمَرْوَةِ سَبْعَةَ أَشْوَاطٍ ثُمَّ اسْتَوَتْ عَلَى الْجُودِيِّ.

2. Ali ibn Ibrahim has narrated from his father from ibn Mahbub, from al-Hassan ibn Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I heard abu Ja‘far (a. s.), when speaking to ‘Ata’ say, “The length of the Ark of Noah was one thousand two hundred yards, its width was eight hundred and its height was two hundred yards. The Ark performed Tawaf around the House and Sa‘iy between al-Safa’ and al-Marwah seven times, then it took a stationary position on al-Judiy.’”

مجهول

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8189

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ مَرَّ مُوسَى بْنُ عِمْرَانَ فِي سَبْعِينَ نَبِيّاً عَلَى فِجَاجِ الرَّوْحَاءِ عَلَيْهِمُ الْعَبَاءُ الْقَطَوَانِيَّةُ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ عَبْدِكَ.

3. Ali has narrated from his father from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from abu Basir who has said the following: “I once heard abu Ja‘far (a. s.), say, ‘Moses, son of ‘Imran, passed by the wide road in al- Rawha’ (a place between al-Madinah and Makkah), along with seventy prophets dressed with gowns made in al-Qatwan, near al-Kufa, Iraq, saying, “Here I am to obey Your command O Lord, Your servant, son of Your servant.’””

حسن موثق

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8190

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَرَّ مُوسَى النَّبِيُّ (عَلَيْهِ السَّلاَم) بِصِفَاحِ الرَّوْحَاءِ عَلَى جَمَلٍ أَحْمَرَ خِطَامُهُ مِنْ لِيفٍ عَلَيْهِ عَبَاءَتَانِ قَطَوَانِيَّتَانِ وَهُوَ يَقُولُ لَبَّيْكَ يَا كَرِيمُ لَبَّيْكَ قَالَ وَمَرَّ يُونُسُ بْنُ مَتَّى بِصِفَاحِ الرَّوْحَاءِ وَهُوَ يَقُولُ لَبَّيْكَ كَشَّافَ الْكُرَبِ الْعِظَامِ لَبَّيْكَ قَالَ وَمَرَّ عِيسَى ابْنُ مَرْيَمَ بِصِفَاحِ الرَّوْحَاءِ وَهُوَ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ أَمَتِكَ لَبَّيْكَ وَمَرَّ مُحَمَّدٌ (صلَّى اللهُ عَلَيْهِ وَآلِه) بِصِفَاحِ الرَّوْحَاءِ وَهُوَ يَقُولُ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ.

4. Ali has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said that Moses, the prophet, passed on his way to Makkah over the hillsides of al-Rawha’ on a red camel harnessed with fibers. He had two gowns, made in al- Qatwan and said, ‘Here I am, O Gracious Lord, to obey Your command; here I am.’ He (the Imam) said, ‘Yunus ibn Mathew passed over the hillsides of al-Rawha’ on his way to Makkah, saying, ‘Here I am, O remover of greatly intense suffering; here I am to obey Your command.’ He (the Imam) said, ‘Jesus son of Mary passed over the hillsides of al-Rawha’ on his way to Makkah saying, ‘Here I am, Your servant, the son of Your female servant; here I am, to obey Your command, O Lord.’ Muhammad (SAW), passed over the hillsides of al-Rawha’ on his way to Makkah, saying, ‘Here I am to obey your command, O Most Exalted Lord; here I am to obey Your command.’”

حسن

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8191

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ أَحْرَمَ مُوسَى (عَلَيْهِ السَّلاَم) مِنْ رَمْلَةِ مِصْرَ قَالَ وَمَرَّ بِصِفَاحِ الرَّوْحَاءِ مُحْرِماً يَقُودُ نَاقَتَهُ بِخِطَامٍ مِنْ لِيفٍ عَلَيْهِ عَبَاءَتَانِ قَطَوَانِيَّتَانِ يُلَبِّي وَتُجِيبُهُ الْجِبَالُ.

5. Muhammad ibn Yahya has narrated from Ali ibn Isma‘il, from Ali ibn al-Hakam from al-Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘Moses (a. s.), dressed himself up for Ihram (one of the acts for Hajj) at Ramlah of Misr, (name of a city).’ He (the Imam) then said, ‘He passed over the hillsides of al-Rawha’ on his way to Makkah, in the state of Ihram, driving his camel with a harness made of fiber and having two gowns made in Qatwan, saying, “Here I am O Lord, to obey Your command,” and the hills joined him to say what he said.’”

ضعيف

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8192

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ حَجَّ الْبَيْتَ فِي الْجِنِّ وَالإِنْسِ وَالطَّيْرِ وَالرِّيَاحِ وَكَسَا الْبَيْتَ الْقَبَاطِيَّ.

6. Ali ibn Ibrahim has narrated from his father from ibn Faddal from Ali ibn ‘Uqbah, from his father from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘Sulayman son of Dawud (Solomon son of David) performed Hajj along with Jinn, man, bird and wind, wearing a Coptic gown.’”

حسن موثق

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8193

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْمُفَضَّلِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ صَلَّى فِي مَسْجِدِ الْخَيْفِ سَبْعُمِائَةِ نَبِيٍّ وَإِنَّ مَا بَيْنَ الرُّكْنِ وَالْمَقَامِ لَمَشْحُونٌ مِنْ قُبُورِ الأَنْبِيَاءِ وَإِنَّ آدَمَ لَفِي حَرَمِ الله عَزَّ وَجَلَّ.

7. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Najran from al-Mufaddal from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘Seven hundred prophets said salat (prayer) in the Masjid of al-Khif, in Mina. The area between the corner and al-Maqam (the station of Ibrahim) is full of the graves of prophets; and Adam is in the Sacred place of Allah, the Most Majestic, the Most Glorious.”

ضعيف على المشهور

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8194

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زَيْدٍ الشَّحَّامِ عَمَّنْ رَوَاهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ حَجَّ مُوسَى بْنُ عِمْرَانَ (عَلَيْهِ السَّلاَم) وَمَعَهُ سَبْعُونَ نَبِيّاً مِنْ بَنِي إِسْرَائِيلَ خُطُمُ إِبِلِهِمْ مِنْ لِيفٍ يُلَبُّونَ وَتُجِيبُهُمُ الْجِبَالُ وَعَلَى مُوسَى عَبَاءَتَانِ قَطَوَانِيَّتَانِ يَقُولُ لَبَّيْكَ عَبْدُكَ ابْنُ عَبْدِكَ.

8. Ahmad ibn Muhammad has narrated from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from Zayd al-Shahham from those whom he has mentioned who has said the following: “Abu Ja’far (a. s.), has said, ‘Moses along with seventy Israelite prophets performed Hajj. They harnessed their camels with fiber. (Everyone) said, “Here I am, O Lord, to obey Your command,” and the hills responded along with them. Moses had two gowns which were made in Qatwan and he said, “Here I am, O Lord, to obey Your command; here is Your servant, son of Your servant, to obey Your command.’””

مرسل

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8195

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ أَبِي بِلالٍ الْمَكِّيِّ قَالَ رَأَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) دَخَلَ الْحِجْرَ مِنْ نَاحِيَةِ الْبَابِ فَقَامَ يُصَلِّي عَلَى قَدْرِ ذِرَاعَيْنِ مِنَ الْبَيْتِ فَقُلْتُ لَهُ مَا رَأَيْتُ أَحَداً مِنْ أَهْلِ بَيْتِكَ يُصَلِّي بِحِيَالِ الْمِيزَابِ فَقَالَ هَذَا مُصَلَّى شَبَّرَ وَشَبِيرٍ ابْنَيْ هَارُونَ.

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Balad from abu Bilal al-Makkiy who has said the following: “I saw abu ‘Abd Allah (a. s.), enter al-Hijr from the side of the door. He stood up to say salat (prayer) at a distance of two yards from the House and I said to him, ‘I have not seen anyone from your family pray under al-Mizab.’ He (the Imam) said, ‘This is the place where Shabbar and Shabir, sons of Harun said their salat (prayer).”’

مجهول

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8196

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ دُفِنَ مَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَالْحَجَرِ الأَسْوَدِ سَبْعُونَ نَبِيّاً أَمَاتَهُمُ الله جُوعاً وَضُرّاً.

10. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid, Shabab al-Sayrafiy from Mu‘awiyah ibn ‘Ammar al-Duhniy who has said the following: “Abu ‘Abd Allah (a. s.), has said that between al-Yamaniy corner and Black Stone seventy prophets are buried; Allah caused them to die because of hunger and hardships.”

ضعيف

Hajj of the Prophets ‘Alayhim al-Salam - Hadith 8197

11ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ دَاوُدَ لَمَّا وَقَفَ الْمَوْقِفَ بِعَرَفَةَ نَظَرَ إِلَى النَّاسِ وَكَثْرَتِهِمْ فَصَعِدَ الْجَبَلَ فَأَقْبَلَ يَدْعُو فَلَمَّا قَضَى نُسُكَهُ أَتَاهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَقَالَ لَهُ يَا دَاوُدُ يَقُولُ لَكَ رَبُّكَ لِمَ صَعِدْتَ الْجَبَلَ ظَنَنْتَ أَنَّهُ يَخْفَى عَلَيَّ صَوْتُ مَنْ صَوَّتَ ثُمَّ مَضَى بِهِ إِلَى الْبَحْرِ إِلَى جُدَّةَ فَرَسَبَ بِهِ فِي الْمَاءِ مَسِيرَةَ أَرْبَعِينَ صَبَاحاً فِي الْبَرِّ فَإِذَا صَخْرَةٌ فَفَلَقَهَا فَإِذَا فِيهَا دُودَةٌ فَقَالَ لَهُ يَا دَاوُدُ يَقُولُ لَكَ رَبُّكَ أَنَا أَسْمَعُ صَوْتَ هَذِهِ فِي بَطْنِ هَذِهِ الصَّخْرَةِ فِي قَعْرِ هَذَا الْبَحْرِ فَظَنَنْتَ أَنَّهُ يَخْفَى عَلَيَّ صَوْتُ مَنْ صَوَّتَ.

11. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy from Ali ibn Mahziyar from ‘Uthman ibn ‘Isa from ibn Muskan from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said that Dawud (David) stayed at the station in ‘Arafat and looked at the people who seemed of great number to him. He then climbed the hill and began to pray. When he completed that act of Hajj, Jibril came to him and said, ‘O Dawud, your Lord asks, “Why did you climb the hill? Did you think that the voice of one who calls Me (prays to Me) may remain hidden from Me?”’ He (Jibril) then took him to the sea near Jaddah. He (Jibril) made him swim underwater for a distance equal to forty mornings on land. At that point there was a rock, which he (Jibril) cut open and inside there was a little worm. He (Jibril) said, ‘O Dawud, your Lord says, “I hear the voice of this worm inside this rock in the depth of this sea, but you thought that the voice of a caller (one who prays to Me) may remain hidden and obscure before Me.’””

مرسل

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8198

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ جَابِرٍ قَالَ كُنْتُ فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ أَنَا وَصَاحِبٌ لِي فَتَذَاكَرْنَا الأَنْصَارَ فَقَالَ أَحَدُنَا هُمْ نُزَّاعٌ مِنْ قَبَائِلَ وَقَالَ أَحَدُنَا هُمْ مِنْ أَهْلِ الْيَمَنِ قَالَ فَانْتَهَيْنَا إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُوَ جَالِسٌ فِي ظِلِّ شَجَرَةٍ فَابْتَدَأَ الْحَدِيثَ وَلَمْ نَسْأَلْهُ فَقَالَ إِنَّ تُبَّعاً لَمَّا أَنْ جَاءَ مِنْ قِبَلِ الْعِرَاقِ وَجَاءَ مَعَهُ الْعُلَمَاءُ وَأَبْنَاءُ الأَنْبِيَاءِ فَلَمَّا انْتَهَى إِلَى هَذَا الْوَادِي لِهُذَيْلٍ أَتَاهُ أُنَاسٌ مِنْ بَعْضِ الْقَبَائِلِ فَقَالُوا إِنَّكَ تَأْتِي أَهْلَ بَلْدَةٍ قَدْ لَعِبُوا بِالنَّاسِ زَمَاناً طَوِيلاً حَتَّى اتَّخَذُوا بِلادَهُمْ حَرَماً وَبُنْيَتَهُمْ رَبّاً أَوْ رَبَّةً فَقَالَ إِنْ كَانَ كَمَا تَقُولُونَ قَتَلْتُ مُقَاتِلِيهِمْ وَسَبَيْتُ ذُرِّيَّتَهُمْ وَهَدَمْتُ بُنْيَتَهُمْ قَالَ فَسَالَتْ عَيْنَاهُ حَتَّى وَقَعَتَا عَلَى خَدَّيْهِ قَالَ فَدَعَا الْعُلَمَاءَ وَأَبْنَاءَ الأَنْبِيَاءِ فَقَالَ انْظُرُونِي وَأَخْبِرُونِي لِمَا أَصَابَنِي هَذَا قَالَ فَأَبَوْا أَنْ يُخْبِرُوهُ حَتَّى عَزَمَ عَلَيْهِمْ قَالُوا حَدِّثْنَا بِأَيِّ شَيْ‏ءٍ حَدَّثْتَ نَفْسَكَ قَالَ حَدَّثْتُ نَفْسِي أَنْ أَقْتُلَ مُقَاتِلِيهِمْ وَأَسْبِيَ ذُرِّيَّتَهُمْ وَأَهْدِمَ بُنْيَتَهُمْ فَقَالُوا إِنَّا لا نَرَى الَّذِي أَصَابَكَ إِلاَّ لِذَلِكَ قَالَ وَلِمَ هَذَا قَالُوا لأَنَّ الْبَلَدَ حَرَمُ الله وَالْبَيْتَ بَيْتُ الله وَسُكَّانَهُ ذُرِّيَّةُ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ فَقَالَ صَدَقْتُمْ فَمَا مَخْرَجِي مِمَّا وَقَعْتُ فِيهِ قَالُوا تُحَدِّثُ نَفْسَكَ بِغَيْرِ ذَلِكَ فَعَسَى الله أَنْ يَرُدَّ عَلَيْكَ قَالَ فَحَدَّثَ نَفْسَهُ بِخَيْرٍ فَرَجَعَتْ حَدَقَتَاهُ حَتَّى ثَبَتَتَا مَكَانَهُمَا قَالَ فَدَعَا بِالْقَوْمِ الَّذِينَ أَشَارُوا عَلَيْهِ بِهَدْمِهَا فَقَتَلَهُمْ ثُمَّ أَتَى الْبَيْتَ وَكَسَاهُ وَأَطْعَمَ الطَّعَامَ ثَلاثِينَ يَوْماً كُلَّ يَوْمٍ مِائَةَ جَزُورٍ حَتَّى حُمِلَتِ الْجِفَانُ إِلَى السِّبَاعِ فِي رُءُوسِ الْجِبَالِ وَنُثِرَتِ الأَعْلافُ فِي الأَوْدِيَةِ لِلْوُحُوشِ ثُمَّ انْصَرَفَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ فَأَنْزَلَ بِهَا قَوْماً مِنْ أَهْلِ الْيَمَنِ مِنْ غَسَّانَ وَهُمُ الأَنْصَارُ فِي رِوَايَةٍ أُخْرَى كَسَاهُ النِّطَاعَ وَطَيَّبَهُ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar who has said that Isma‘il ibn Jabir narrated to him the following: “In between Makkah and al-Madinah, my companion and I were discussing about people called al- Ansar. One of us said that they were individuals from different people who did not belong to well- known tribes, and one of them said that they were from the people of Yemen. We then arrived near abu ‘ Abd Allah (a. s.). He was sitting under a tree and he initiated the conversation, even though we had not asked him any questions. He (the Imam) said, ‘When Tubba‘ came from Iraq, along with him came men of learning and children of prophets. When he arrived in this valley of al- Hudhayl, people from certain tribes came to him and said, “You have come to the people of a town wherein they have played on people for a long time. They call their land as Sacred and their buildings as a male or female Lord.” He then said, “If that is true I will kill their fighter, take their offspring as captives and destroy their building.’” He (the Imam) said, ‘When he said this, his eyes came out of their place down on both sides of his face.’ He (the Imam) said, ‘He called the men of learning from the offspring of prophets to think and find out why it has happened to him.’ He (the Imam) said, ‘They refused to tell him anything until he begged and pleaded before them. They then asked him, “Tell us about what you were saying to yourself before this happened to you?” He replied, “I said to myself that I will kill their fighters, take their offspring as captives and destroy their building.” They said, “The only reason for what has happened to you is what you said to yourself.” He then asked, “Why is it so?” They replied, “The land is the Sacred place of Allah, the House is the House of Allah, and its inhabitants are offspring of Ibrahim, the friend of the Beneficent.” He then said, “You have spoken the truth. How can I get out of what I have fallen into?” They said, “You must speak to yourself about something other than what you have done. There is hope that Allah may return you to your previous condition.’” He (the Imam) said, ‘He then spoke to himself about good things, his eyes returned back to their sockets and settled back therein.’ He (the Imam) said, ‘He summoned the people who had asked him to destroy it and then he killed them all. He then went to the House, provided it with covering and served food to people for thirty days, every day with one hundred camels. The food was so much that they carried large containers of food to the mountaintops for the wild beasts there, and spread valuable items in the valley for the beasts. He then returned from Makkah to al-Madinah and asked the people from Yemen of the people of Ghassan to disembark and they are al-Ansar people.’” In another Hadith it says he covered it with al-Nata‘ (a covering with fragrance).

حسن موثق

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8199

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَهِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا أَقْبَلَ صَاحِبُ الْحَبَشَةِ بِالْفِيلِ يُرِيدُ هَدْمَ الْكَعْبَةِ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَاسْتَاقُوهَا فَتَوَجَّهَ عَبْدُ الْمُطَّلِبِ إِلَى صَاحِبِهِمْ يَسْأَلُهُ رَدَّ إِبِلِهِ عَلَيْهِ فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ وَقِيلَ لَهُ إِنَّ هَذَا شَرِيفُ قُرَيْشٍ أَوْ عَظِيمُ قُرَيْشٍ وَهُوَ رَجُلٌ لَهُ عَقْلٌ وَمُرُوَّةٌ فَأَكْرَمَهُ وَأَدْنَاهُ ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ مَا حَاجَتُكَ فَقَالَ لَهُ إِنَّ أَصْحَابَكَ مَرُّوا بِإِبِلٍ لِي فَاسْتَاقُوهَا فَأَحْبَبْتُ أَنْ تَرُدَّهَا عَلَيَّ قَالَ فَتَعَجَّبَ مِنْ سُؤَالِهِ إِيَّاهُ رَدَّ الإِبِلِ وَقَالَ هَذَا الَّذِي زَعَمْتُمْ أَنَّهُ عَظِيمُ قُرَيْشٍ وَذَكَرْتُمْ عَقْلَهُ يَدَعُ أَنْ يَسْأَلَنِي أَنْ أَنْصَرِفَ عَنْ بَيْتِهِ الَّذِي يَعْبُدُهُ أَمَا لَوْ سَأَلَنِي أَنْ أَنْصَرِفَ عَنْ هَدِّهِ لانْصَرَفْتُ لَهُ عَنْهُ فَأَخْبَرَهُ التَّرْجُمَانُ بِمَقَالَةِ الْمَلِكِ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ إِنَّ لِذَلِكَ الْبَيْتِ رَبّاً يَمْنَعُهُ وَإِنَّمَا سَأَلْتُكَ رَدَّ إِبِلِي لِحَاجَتِي إِلَيْهَا فَأَمَرَ بِرَدِّهَا عَلَيْهِ وَمَضَى عَبْدُ الْمُطَّلِبِ حَتَّى لَقِيَ الْفِيلَ عَلَى طَرَفِ الْحَرَمِ فَقَالَ لَهُ مَحْمُودُ فَحَرَّكَ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَا جِي‏ءَ بِكَ فَقَالَ بِرَأْسِهِ لا فَقَالَ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتَفْعَلُ فَقَالَ بِرَأْسِهِ لا قَالَ فَانْصَرَفَ عَنْهُ عَبْدُ الْمُطَّلِبِ وَجَاءُوا بِالْفِيلِ لِيَدْخُلَ الْحَرَمَ فَلَمَّا انْتَهَى إِلَى طَرَفِ الْحَرَمِ امْتَنَعَ مِنَ الدُّخُولِ فَضَرَبُوهُ فَامْتَنَعَ فَأَدَارُوا بِهِ نَوَاحِيَ الْحَرَمِ كُلَّهَا كُلُّ ذَلِكَ يَمْتَنِعُ عَلَيْهِمْ فَلَمْ يَدْخُلْ وَبَعَثَ الله عَلَيْهِمُ الطَّيْرَ كَالْخَطَاطِيفِ فِي مَنَاقِيرِهَا حَجَرٌ كَالْعَدَسَةِ أَوْ نَحْوِهَا فَكَانَتْ تُحَاذِي بِرَأْسِ الرَّجُلِ ثُمَّ تُرْسِلُهَا عَلَى رَأْسِهِ فَتَخْرُجُ مِنْ دُبُرِهِ حَتَّى لَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلاَّ رَجُلٌ هَرَبَ فَجَعَلَ يُحَدِّثُ النَّاسَ بِمَا رَأَى إِذَا طَلَعَ عَلَيْهِ طَائِرٌ مِنْهَا فَرَفَعَ رَأْسَهُ فَقَالَ هَذَا الطَّيْرُ مِنْهَا وَجَاءَ الطَّيْرُ حَتَّى حَاذَى بِرَأْسِهِ ثُمَّ أَلْقَاهَا عَلَيْهِ فَخَرَجَتْ مِنْ دُبُرِهِ فَمَاتَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Muhammad ibn Humran and Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said that when the Ethiopian king came with elephants to destroy the Ka‘bah, they passed by the camels of ‘Abd al-Muttalib and took them for themselves. ‘Abd al-Muttalib went to the king, asking him to release his camels. He asked permission for a meeting, which was granted. He (the king) was informed that he (‘Abd al-Muttalib) is the chief honorable man of Quraysh, an intelligent and kind man. The king received him honorably and allowed him to sit very near to the king. He then said to his translator, ‘Ask him what he needs?’ He (‘Abd al- Muttalib) said, ‘Your people when passing by my camels have taken them away. I like you to return them to me.’ He (the Imam) said, ‘The king was surprised because of what he had asked, “Return my camels to me.” He said, ‘You think he is the chief of Quraysh and a very intelligent man. He neglects asking me to change my decision about his house of worship. Had he asked me to return back and change my decision I would have done so for his sake. The translator informed him (‘Abd al- Muttalib) of what the king had said. ‘Abd al-Muttalib said, “This house has an owner who protects it. I ask you to release my camels because I need them.” The king ordered the release of his camels and ‘Abd al-Muttalib returned back. On the way, he saw the elephant on the border of the Sacred area. He said to the elephant, “O Mahmud.” The elephant moved its head in response. He asked, “Do you know why they have brought you?” The elephant with its head said, “No, I do not know.” He said, “They have brought you to destroy the house of your Lord with you. Will you destroy it?” The elephant with its head said, “No, I will not do so.” He (the Imam) said, ‘’Abd al-Muttalib then left. They brought the elephant to enter the Sacred area, but when on the edge of the Sacred area, it refused to enter. They tried to force it but it refused to enter. They took the elephant in a circle around the Sacred area. On every point that they tried to force it to enter, it refused to do so and it did not enter. Allah then sent birds like swallows with stones in their beaks of the size of beans or so, and when on top of the head of a man, they released the stone and it pierced all the way down to come out of his anus. It continued until no one was left from them except one man, who fled and kept telling people about what he had seen. Suddenly one of those birds arrived above him. He raised his head and said, “This is one of them.” The bird came closer over his head and released the stone which pierced down all the way to come out from his anus and he died.”

صحيح

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8200

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدِ بْنِ عَبْدِ الله الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ قُرَيْشاً فِي الْجَاهِلِيَّةِ هَدَمُوا الْبَيْتَ فَلَمَّا أَرَادُوا بِنَاءَهُ حِيلَ بَيْنَهُمْ وَبَيْنَهُ وَأُلْقِيَ فِي رُوعِهِمُ الرُّعْبُ حَتَّى قَالَ قَائِلٌ مِنْهُمْ لَيَأْتِي كُلُّ رَجُلٍ مِنْكُمْ بِأَطْيَبِ مَالِهِ وَلا تَأْتُوا بِمَالٍ اكْتَسَبْتُمُوهُ مِنْ قَطِيعَةِ رَحِمٍ أَوْ حَرَامٍ فَفَعَلُوا فَخُلِّيَ بَيْنَهُمْ وَبَيْنَ بِنَائِهِ فَبَنَوْهُ حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْحَجَرِ الأَسْوَدِ فَتَشَاجَرُوا فِيهِ أَيُّهُمْ يَضَعُ الْحَجَرَ الأَسْوَدَ فِي مَوْضِعِهِ حَتَّى كَادَ أَنْ يَكُونَ بَيْنَهُمْ شَرٌّ فَحَكَّمُوا أَوَّلَ مَنْ يَدْخُلُ مِنْ بَابِ الْمَسْجِدِ فَدَخَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا أَتَاهُمْ أَمَرَ بِثَوْبٍ فَبَسَطَ ثُمَّ وَضَعَ الْحَجَرَ فِي وَسَطِهِ ثُمَّ أَخَذَتِ الْقَبَائِلُ بِجَوَانِبِ الثَّوْبِ فَرَفَعُوهُ ثُمَّ تَنَاوَلَهُ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَوَضَعَهُ فِي مَوْضِعِهِ فَخَصَّهُ الله بِهِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sa‘id ibn ‘Abd Allah al-’A‘raj who has said the following: “Abu ‘Abd Allah (a. s.), has said that during the days of ignorance Quraysh had destroyed the House, but when they wanted to rebuild, something came between them and the House. They were frightened so much that someone among them said, ‘Everyone should bring the best and purest of his properties which he has earned free from involvement in misuse of good relations with relatives or unlawful matters. They did so and were allowed to build. They built up to the place for the Black Stone and they began to disagree about who should set it in place. The disagreement rose to an evil level; so they decided to settle it by the advice and judgment of the first person who comes through the door of the Masjid. The first person coming through that door was the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. When he was among them, he asked for a piece of cloth, which he spread on the ground, then placed the Black Stone in the middle. Then the tribes holding from the edges of the cloth lifted up the Black Stone; thereafter, he picked it up and placed it in its place and in this way Allah granted him a privilege.”

صحيح

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8201

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ وَغَيْرُهُ بِأَسَانِيدَ مُخْتَلِفَةٍ رَفَعُوهُ قَالُوا إِنَّمَا هَدَمَتْ قُرَيْشٌ الْكَعْبَةَ لأَنَّ السَّيْلَ كَانَ يَأْتِيهِمْ مِنْ أَعْلَى مَكَّةَ فَيَدْخُلُهَا فَانْصَدَعَتْ وَسُرِقَ مِنَ الْكَعْبَةِ غَزَالٌ مِنْ ذَهَبٍ رِجْلاهُ مِنْ جَوْهَرٍ وَكَانَ حَائِطُهَا قَصِيراً وَكَانَ ذَلِكَ قَبْلَ مَبْعَثِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) بِثَلاثِينَ سَنَةً فَأَرَادَتْ قُرَيْشٌ أَنْ يَهْدِمُوا الْكَعْبَةَ وَيَبْنُوهَا وَيَزِيدُوا فِي عَرْصَتِهَا ثُمَّ أَشْفَقُوا مِنْ ذَلِكَ وَخَافُوا إِنْ وَضَعُوا فِيهَا الْمَعَاوِلَ أَنْ تَنْزِلَ عَلَيْهِمْ عُقُوبَةٌ فَقَالَ الْوَلِيدُ بْنُ الْمُغِيرَةِ دَعُونِي أَبْدَأُ فَإِنْ كَانَ لله رِضًا لَمْ يُصِبْنِي شَيْ‏ءٌ وَإِنْ كَانَ غَيْرَ ذَلِكَ كَفَفْنَا فَصَعِدَ عَلَى الْكَعْبَةِ وَحَرَّكَ مِنْهُ حَجَراً فَخَرَجَتْ عَلَيْهِ حَيَّةٌ وَانْكَسَفَتِ الشَّمْسُ فَلَمَّا رَأَوْا ذَلِكَ بَكَوْا وَتَضَرَّعُوا وَقَالُوا اللهمَّ إِنَّا لا نُرِيدُ إِلاَّ الإِصْلاحَ فَغَابَتْ عَنْهُمُ الْحَيَّةُ فَهَدَمُوهُ وَنَحَّوْا حِجَارَتَهُ حَوْلَهُ حَتَّى بَلَغُوا الْقَوَاعِدَ الَّتِي وَضَعَهَا إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) فَلَمَّا أَرَادُوا أَنْ يَزِيدُوا فِي عَرْصَتِهِ وَحَرَّكُوا الْقَوَاعِدَ الَّتِي وَضَعَهَا إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) أَصَابَتْهُمْ زَلْزَلَةٌ شَدِيدَةٌ وَظُلْمَةٌ فَكَفُّوا عَنْهُ وَكَانَ بُنْيَانُ إِبْرَاهِيمَ الطُّوْلُ ثَلاثُونَ ذِرَاعاً وَالْعَرْضُ اثْنَانِ وَعِشْرُونَ ذِرَاعاً وَالسَّمْكُ تِسْعَةُ أَذْرُعٍ فَقَالَتْ قُرَيْشٌ نَزِيدُ فِي سَمْكِهَا فَبَنَوْهَا فَلَمَّا بَلَغَ الْبِنَاءُ إِلَى مَوْضِعِ الْحَجَرِ الأَسْوَدِ تَشَاجَرَتْ قُرَيْشٌ فِي وَضْعِهِ فَقَالَ كُلُّ قَبِيلَةٍ نَحْنُ أَوْلَى بِهِ نَحْنُ نَضَعُهُ فَلَمَّا كَثُرَ بَيْنَهُمْ تَرَاضَوْا بِقَضَاءِ مَنْ يَدْخُلُ مِنْ بَابِ بَنِي شَيْبَةَ فَطَلَعَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالُوا هَذَا الأَمِينُ قَدْ جَاءَ فَحَكَّمُوهُ فَبَسَطَ رِدَاءَهُ وَقَالَ بَعْضُهُمْ كِسَاءٌ طَارُونِيٌّ كَانَ لَهُ وَوَضَعَ الْحَجَرَ فِيهِ ثُمَّ قَالَ يَأْتِي مِنْ كُلِّ رَبْعٍ مِنْ قُرَيْشٍ رَجُلٌ فَكَانُوا عُتْبَةَ بْنَ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ وَالأَسْوَدَ بْنَ الْمُطَّلِبِ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى وَأَبُو حُذَيْفَةَ بْنَ الْمُغِيرَةِ مِنْ بَنِي مَخْزُومٍ وَقَيْسَ بْنَ عَدِيٍّ مِنْ بَنِي سَهْمٍ فَرَفَعُوهُ وَوَضَعَهُ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَوْضِعِهِ وَقَدْ كَانَ بَعَثَ مَلِكُ الرُّومِ بِسَفِينَةٍ فِيهَا سُقُوفٌ وَآلاتٌ وَخَشَبٌ وَقَوْمٌ مِنَ الْفَعَلَةِ إِلَى الْحَبَشَةِ لِيُبْنَى لَهُ هُنَاكَ بِيعَةٌ فَطَرَحَتْهَا الرِّيحُ إِلَى سَاحِلِ الشَّرِيعَةِ فَبُطِحَتْ فَبَلَغَ قُرَيْشاً خَبَرُهَا فَخَرَجُوا إِلَى السَّاحِلِ فَوَجَدُوا مَا يَصْلُحُ لِلْكَعْبَةِ مِنْ خَشَبٍ وَزِينَةٍ وَغَيْرِ ذَلِكَ فَابْتَاعُوهُ وَصَارُوا بِهِ إِلَى مَكَّةَ فَوَافَقَ ذَرْعُ ذَلِكَ الْخَشَبِ الْبِنَاءَ مَا خَلا الْحِجْرَ فَلَمَّا بَنَوْهَا كَسَوْهَا الْوَصَائِدَ وَهِيَ الأَرْدِيَةُ.

4. Ali ibn Ibrahim and others have narrated through various chains of narrators have narrated in a marfu‘ manner the following: “They have said that Quraysh had demolished al-Ka‘bah because of flood that would come from the upper part of Makkah and enter al-Ka‘bah. Damages would take place and a deer made of gold with its legs made of diamond was stolen. The walls were not high enough. This happened thirty years before Allah commanded His prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to rise. Quraysh wanted to demolish al-Ka‘bah to rebuild and increase the size of its floor, but they were afraid of the coming of misfortune upon them because of using spades and shovels to dig. Al-Walid ibn al-Mughirah said, ‘Allow me to try. If Allah is happy I will not be hurt; otherwise we will stop the work.’ He climbed on al-Ka‘bah and moved a stone there, a serpent came upon him, and the sun became dark. When they saw this, they cried and pleaded, saying, ‘O Lord, we only want to repair.’ The serpent disappeared; they demolished and removed the stones until they could see the foundations that Ibrahim had set. When they wanted to increase the size of its floor and moved the foundations that Ibrahim had put in place, a severe earthquake took place with darkness. They then gave up on the idea of increasing its floor. The length of the foundation that Ibrahim had set was thirty yards, its width twenty-two yards and its height nine yards. Quraysh wanted to increase its height. When the walls reached up to the Black Stone, they disagreed about setting it in place. Each tribe said that it had the right to set it in place. When the disagreement increased, they then decided to settle their disagreement by the first person entering through the door of banu Shaybah. The Messenger of Allah appeared to them through that door and they said, ‘This is al-Amin (most trusted person) coming to you.’ They asked him to decide the case; he then spread his gown, and someone said, ‘It is a Taruniy’ (name of a particular fabric). He placed the Black Stone on it and said, ‘One person from each Rab‘ (block of city) should come forward.’ The people who came forward were, ‘Utbah ibn Rabi‘ah ibn ‘Abd al- Shams, al-Aswad ibn al-Muttalib from banu Asad ibn ‘Abd al-‘Uzza’, abu Hudhayfah ibn al-Mughirah from banu Makhzum and Qays ibn ‘Adiy from banu Sahm. They lifted up the Black Stone and the Holy Prophet set it in its place. On the other hand, the king of Rome had sent a ship with building material and builders to Ethiopia to built a temple for him there. The wind had blown the ship to the shore where it had run aground. Quraysh learned about it. They went to the shore and found certain materials useful for al-Ka‘bah, like wood, decorative materials and other things. They bought them and brought them to Makkah. The length of the wood was of the same measure as needed except al-Hijr. When they built it, they covered it with al-Wasa’id (a certain kind of fabric) which were in gowns.”

مرفوع

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8202

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) سَاهَمَ قُرَيْشاً فِي بِنَاءِ الْبَيْتِ فَصَارَ لِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ بَابِ الْكَعْبَةِ إِلَى النِّصْفِ مَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ إِلَى الْحَجَرِ الأَسْوَدِ وَفِي رِوَايَةٍ أُخْرَى كَانَ لِبَنِي هَاشِمٍ مِنَ الْحَجَرِ الأَسْوَدِ إِلَى الرُّكْنِ الشَّامِيِّ.

5. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, took part with Quraysh in building the House. The share of the Messenger of Allah was from the door of al-Ka‘bah up to half of the way between al-Yemeniy corner to the Black Stone.” In another Hadith, it is said that the share of banu Hashim was from the Black Stone to al-Shamiy corner.

حسن

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8203

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ وَغَيْرُهُ رَفَعُوهُ قَالَ كَانَ فِي الْكَعْبَةِ غَزَالانِ مِنْ ذَهَبٍ وَخَمْسَةُ أَسْيَافٍ فَلَمَّا غَلَبَتْ خُزَاعَةُ جُرْهُمَ عَلَى الْحَرَمِ أَلْقَتْ جُرْهُمُ الأَسْيَافَ وَالْغَزَالَيْنِ فِي بِئْرِ زَمْزَمَ وَأَلْقَوْا فِيهَا الْحِجَارَةَ وَطَمُّوهَا وَعَمَّوْا أَثَرَهَا فَلَمَّا غَلَبَ قُصَيٌّ عَلَى خُزَاعَةَ لَمْ يَعْرِفُوا مَوْضِعَ زَمْزَمَ وَعَمِيَ عَلَيْهِمْ مَوْضِعُهَا فَلَمَّا غَلَبَ عَبْدُ الْمُطَّلِبِ وَكَانَ يُفْرَشُ لَهُ فِي فِنَاءِ الْكَعْبَةِ وَلَمْ يَكُنْ يُفْرَشُ لأَحَدٍ هُنَاكَ غَيْرَهُ فَبَيْنَمَا هُوَ نَائِمٌ فِي ظِلِّ الْكَعْبَةِ فَرَأَى فِي مَنَامِهِ أَتَاهُ آتٍ فَقَالَ لَهُ احْفِرْ بَرَّةَ قَالَ وَمَا بَرَّةُ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّانِي فَقَالَ احْفِرْ طِيبَةَ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّالِثِ فَقَالَ احْفِرْ الْمَصُونَةَ قَالَ وَمَا الْمَصُونَةُ ثُمَّ أَتَاهُ فِي الْيَوْمِ الرَّابِعِ فَقَالَ احْفِرْ زَمْزَمَ لا تَنْزَحْ وَلا تَذُمَّ تَسْقِي الْحَجِيجَ الأَعْظَمَ عِنْدَ الْغُرَابِ الأَعْصَمِ عِنْدَ قَرْيَةِ النَّمْلِ وَكَانَ عِنْدَ زَمْزَمَ حَجَرٌ يَخْرُجُ مِنْهُ النَّمْلُ فَيَقَعُ عَلَيْهِ الْغُرَابُ الأَعْصَمُ فِي كُلِّ يَوْمٍ يَلْتَقِطُ النَّمْلَ فَلَمَّا رَأَى عَبْدُ الْمُطَّلِبِ هَذَا عَرَفَ مَوْضِعَ زَمْزَمَ فَقَالَ لِقُرَيْشٍ إِنِّي أُمِرْتُ فِي أَرْبَعِ لَيَالٍ فِي حَفْرِ زَمْزَمَ وَهِيَ مَأْثُرَتُنَا وَعِزُّنَا فَهَلُمُّوا نَحْفِرْهَا فَلَمْ يُجِيبُوهُ إِلَى ذَلِكَ فَأَقْبَلَ يَحْفِرُهَا هُوَ بِنَفْسِهِ وَكَانَ لَهُ ابْنٌ وَاحِدٌ وَهُوَ الْحَارِثُ وَكَانَ يُعِينُهُ عَلَى الْحَفْرِ فَلَمَّا صَعُبَ ذَلِكَ عَلَيْهِ تَقَدَّمَ إِلَى بَابِ الْكَعْبَةِ ثُمَّ رَفَعَ يَدَيْهِ وَدَعَا الله عَزَّ وَجَلَّ وَنَذَرَ لَهُ إِنْ رَزَقَهُ عَشْرَ بَنِينَ أَنْ يَنْحَرَ أَحَبَّهُمْ إِلَيْهِ تَقَرُّباً إِلَى الله عَزَّ وَجَلَّ فَلَمَّا حَفَرَ وَبَلَغَ الطَّوِيَّ طَوِيَّ إِسْمَاعِيلَ وَعَلِمَ أَنَّهُ قَدْ وَقَعَ عَلَى الْمَاءِ كَبَّرَ وَكَبَّرَتْ قُرَيْشٌ وَقَالُوا يَا أَبَا الْحَارِثِ هَذِهِ مَأْثُرَتُنَا وَلَنَا فِيهَا نَصِيبٌ قَالَ لَهُمْ لَمْ تُعِينُونِي عَلَى حَفْرِهَا هِيَ لِي وَلِوُلْدِي إِلَى آخِرِ الأَبَدِ.

6. Ali ibn Ibrahim and others in a marfu‘ manner have narrated the following: “He (the Imam) (a. s.), has said that in al-Ka‘bah there were two gazelles made of gold and five swords. When Khuza‘ah dominated Jurhum in the Sacred area, Jurhum threw the two deer and the swords in the well of Zamzam. They threw stones in it, filled it up and disguised its marks. When Qusay dominated Khuza‘ah, they did not know where Zamzam was, so it remained unknown to them. When ‘Abd al-Muttalib became dominant, furnishings for him were arranged in the shadow of the walls of al-Ka‘bah, and this was not done for anyone before. Once, when he was sleeping in the shadow of al-Ka‘bah, he saw in his dream that someone came and said to him, ‘Dig ‘Barrah.’ He asked, ‘What is Barrah?’ Next day he came in his dream and said, ‘Dig ‘Taybah.’ On the third day, he came in his dream and said, ‘Dig ‘Al-Masunah.’ He asked what is al-Masunah?’ Then on the fourth day, he came in his dream and said, ‘Dig ‘Zamzam,’ which will not dry up and will not be disliked. Great people performing Hajj will drink thereby near the red-footed crows that land near the colony of ants.’ There was a rock near Zamzam, on which red-footed crows would land every day to pick up ants for food. The ants had their colony under the rock near Zamzam. When ‘ Abd al-Muttalib saw this, he recognized the place of Zamzam. He then said to Quraysh, ‘I am told in four nights in my dream to dig Zamzam. It is our heritage and an honor for us; come, so we together dig the well.’ They declined his call and he himself began to dig the well and his only son, al-Harith, helped him in the digging. When digging became difficult, he moved to the door of al-Ka‘bah, raised his hands, pleaded before Allah, the Most Majestic, the Most Glorious, and made a vow. In his vow he had said that if Allah will give him ten sons, he will offer the most beloved one among them as a sacrificial offering as an act of moving closer to Allah, the Most Majestic, the Most Glorious. When he in his digging reached the walls of the well built by Isma‘il, he came to know of his reaching the water. He said Takhir (Allah is great beyond description) and Quraysh also said Takhir (Allah is great beyond description), saying, ‘O abu al-Harith, this is of our heritage and we have a share in it.’ He replied, ‘You did not help me, so you do not have any share in it, and it is for me and my children forever.’”

مرفوع

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8204

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) يَقُولُ لَمَّا احْتَفَرَ عَبْدُ الْمُطَّلِبِ زَمْزَمَ وَانْتَهَى إِلَى قَعْرِهَا خَرَجَتْ عَلَيْهِ مِنْ إِحْدَى جَوَانِبِ الْبِئْرِ رَائِحَةٌ مُنْتِنَةٌ أَفْظَعَتْهُ فَأَبَى أَنْ يَنْثَنِيَ وَخَرَجَ ابْنُهُ الْحَارِثُ عَنْهُ ثُمَّ حَفَرَ حَتَّى أَمْعَنَ فَوَجَدَ فِي قَعْرِهَا عَيْناً تَخْرُجُ عَلَيْهِ بِرَائِحَةِ الْمِسْكِ ثُمَّ احْتَفَرَ فَلَمْ يَحْفِرْ إِلاَّ ذِرَاعاً حَتَّى تَجَلاَّهُ النَّوْمُ فَرَأَى رَجُلاً طَوِيلَ الْبَاعِ حَسَنَ الشَّعْرِ جَمِيلَ الْوَجْهِ جَيِّدَ الثَّوْبِ طَيِّبَ الرَّائِحَةِ وَهُوَ يَقُولُ احْفِرْ تَغْنَمْ وَجِدَّ تَسْلَمْ وَلا تَدَّخِرْهَا لِلْمَقْسَمِ الأَسْيَافُ لِغَيْرِكَ وَالْبِئْرُ لَكَ أَنْتَ أَعْظَمُ الْعَرَبِ قَدْراً وَمِنْكَ يَخْرُجُ نَبِيُّهَا وَوَلِيُّهَا وَالأَسْبَاطُ النُّجَبَاءُ الْحُكَمَاءُ الْعُلَمَاءُ الْبُصَرَاءُ وَالسُّيُوفُ لَهُمْ وَلَيْسُوا الْيَوْمَ مِنْكَ وَلا لَكَ وَلَكِنْ فِي الْقَرْنِ الثَّانِي مِنْكَ بِهِمْ يُنِيرُ الله الأَرْضَ وَيُخْرِجُ الشَّيَاطِينَ مِنْ أَقْطَارِهَا وَيُذِلُّهَا فِي عِزِّهَا وَيُهْلِكُهُا بَعْدَ قُوَّتِهَا وَيُذِلُّ الأَوْثَانَ وَيَقْتُلُ عُبَّادَهَا حَيْثُ كَانُوا ثُمَّ يَبْقَى بَعْدَهُ نَسْلٌ مِنْ نَسْلِكَ هُوَ أَخُوهُ وَوَزِيرُهُ وَدُونَهُ فِي السِّنِّ وَقَدْ كَانَ الْقَادِرُ عَلَى الأَوْثَانِ لا يَعْصِيهِ حَرْفاً وَلا يَكْتُمُهُ شَيْئاً وَيُشَاوِرُهُ فِي كُلِّ أَمْرٍ هَجَمَ عَلَيْهِ وَاسْتَعْيَا عَنْهَا عَبْدُ الْمُطَّلِبِ فَوَجَدَ ثَلاثَةَ عَشَرَ سَيْفاً مُسْنَدَةً إِلَى جَنْبِهِ فَأَخَذَهَا وَأَرَادَ أَنْ يَبُثَّ فَقَالَ وَكَيْفَ وَلَمْ أَبْلُغِ الْمَاءَ ثُمَّ حَفَرَ فَلَمْ يَحْفِرْ شِبْراً حَتَّى بَدَا لَهُ قَرْنُ الْغَزَالِ وَرَأْسُهُ فَاسْتَخْرَجَهُ وَفِيهِ طُبِعَ لا إِلَهَ إِلاَّ الله مُحَمَّدٌ رَسُولُ الله عَلِيٌّ وَلِيُّ الله فُلانٌ خَلِيفَةُ الله فَسَأَلْتُهُ فَقُلْتُ فُلانٌ مَتَى كَانَ قَبْلَهُ أَوْ بَعْدَهُ قَالَ لَمْ يَجِىْ بَعْدُ وَلا جَاءَ شَيْ‏ءٌ مِنْ أَشْرَاطِهِ فَخَرَجَ عَبْدُ الْمُطَّلِبِ وَقَدِ اسْتَخْرَجَ الْمَاءَ وَأَدْرَكَ وَهُوَ يَصْعَدُ فَإِذَا أَسْوَدُ لَهُ ذَنَبٌ طَوِيلٌ يَسْبِقُهُ بِدَاراً إِلَى فَوْقُ فَضَرَبَهُ فَقَطَعَ أَكْثَرَ ذَنَبِهِ ثُمَّ طَلَبَهُ فَفَاتَهُ وَفُلانٌ قَاتِلُهُ إِنْ شَاءَ الله وَمِنْ رَأْيِ عَبْدِ الْمُطَّلِبِ أَنْ يُبْطِلَ الرُّؤْيَا الَّتِي رَآهَا فِي الْبِئْرِ وَيَضْرِبَ السُّيُوفَ صَفَائِحَ الْبَيْتِ فَأَتَاهُ الله بِالنَّوْمِ فَغَشِيَهُ وَهُوَ فِي حِجْرِ الْكَعْبَةِ فَرَأَى ذَلِكَ الرَّجُلَ بِعَيْنِهِ وَهُوَ يَقُولُ يَا شَيْبَةَ الْحَمْدِ احْمَدْ رَبَّكَ فَإِنَّهُ سَيَجْعَلُكَ لِسَانَ الأَرْضِ وَيَتْبَعُكَ قُرَيْشٌ خَوْفاً وَرَهْبَةً وَطَمَعاً ضَعِ السُّيُوفَ فِي مَوَاضِعِهَا وَاسْتَيْقَظَ عَبْدُ الْمُطَّلِبِ فَأَجَابَهُ أَنَّهُ يَأْتِينِي فِي النَّوْمِ فَإِنْ يَكُنْ مِنْ رَبِّي فَهُوَ أَحَبُّ إِلَيَّ وَإِنْ يَكُنْ مِنْ شَيْطَانٍ فَأَظُنُّهُ مَقْطُوعَ الذَّنَبِ فَلَمْ يَرَ شَيْئاً وَلَمْ يَسْمَعْ كَلاماً فَلَمَّا أَنْ كَانَ اللَّيْلُ أَتَاهُ فِي مَنَامِهِ بِعِدَّةٍ مِنْ رِجَالٍ وَصِبْيَانٍ فَقَالُوا لَهُ نَحْنُ أَتْبَاعُ وَلَدِكَ وَنَحْنُ مِنْ سُكَّانِ السَّمَاءِ السَّادِسَةِ السُّيُوفُ لَيْسَتْ لَكَ تَزَوَّجْ فِي مَخْزُومٍ تَقْوَ وَاضْرِبْ بَعْدُ فِي بُطُونِ الْعَرَبِ فَإِنْ لَمْ يَكُنْ مَعَكَ مَالٌ فَلَكَ حَسَبٌ فَادْفَعْ هَذِهِ الثَّلاثَةَ عَشَرَ سَيْفاً إِلَى وَلَدِ الْمَخْزُومِيَّةِ وَلا يُبَانُ لَكَ أَكْثَرَ مِنْ هَذَا وَسَيْفٌ لَكَ مِنْهَا وَاحِدٌ سَيَقَعُ مِنْ يَدِكَ فَلا تَجِدُ لَهُ أَثَراً إِلاَّ أَنْ يَسْتَجِنَّهُ جَبَلُ كَذَا وَكَذَا فَيَكُونُ مِنْ أَشْرَاطِ قَائِمِ آلِ مُحَمَّدٍ صَلَّى الله عَلَيْهِ وَعَلَيْهِمْ فَانْتَبَهَ عَبْدُ الْمُطَّلِبِ وَانْطَلَقَ وَالسُّيُوفُ عَلَى رَقَبَتِهِ فَأَتَى نَاحِيَةً مِنْ نَوَاحِي مَكَّةَ فَفَقَدَ مِنْهَا سَيْفاً كَانَ أَرَقَّهَا عِنْدَهُ فَيَظْهَرُ مِنْ ثَمَّ ثُمَّ دَخَلَ مُعْتَمِراً وَطَافَ بِهَا عَلَى رَقَبَتِهِ وَالْغَزَالَيْنِ أَحَداً وَعِشْرِينَ طَوَافاً وَقُرَيْشٌ تَنْظُرُ إِلَيْهِ وَهُوَ يَقُولُ اللهمَّ صَدِّقْ وَعْدَكَ فَأَثْبِتْ لِي قَوْلِي وَانْشُرْ ذِكْرِي وَشُدَّ عَضُدِي وَكَانَ هَذَا تَرْدَادَ كَلامِهِ وَمَا طَافَ حَوْلَ الْبَيْتِ بَعْدَ رُؤْيَاهُ فِي الْبِئْرِ بِبَيْتِ شِعْرٍ حَتَّى مَاتَ وَلَكِنْ قَدِ ارْتَجَزَ عَلَى بَنِيهِ يَوْمَ أَرَادَ نَحْرَ عَبْدِ الله فَدَفَعَ الأَسْيَافَ جَمِيعَهَا إِلَى بَنِي الْمَخْزُومِيَّةِ إِلَى الزُّبَيْرِ وَإِلَى أَبِي طَالِبٍ وَإِلَى عَبْدِ الله فَصَارَ لأَبِي طَالِبٍ مِنْ ذَلِكَ أَرْبَعَةُ أَسْيَافٍ سَيْفٌ لأَبِي طَالِبٍ وَسَيْفٌ لِعَلِيٍّ وَسَيْفٌ لِجَعْفَرٍ وَسَيْفٌ لِطَالِبٍ وَكَانَ لِلزُّبَيْرِ سَيْفَانِ وَكَانَ لِعَبْدِ الله سَيْفَانِ ثُمَّ عَادَتْ فَصَارَتْ لِعَلِيٍّ الأَرْبَعَةُ الْبَاقِيَةُ اثْنَيْنِ مِنْ فَاطِمَةَ وَاِثْنَيْنِ مِنْ أَوْلادِهَا فَطَاحَ سَيْفُ جَعْفَرٍ يَوْمَ أُصِيبَ فَلَمْ يُدْرَ فِي يَدِ مَنْ وَقَعَ حَتَّى السَّاعَةِ وَنَحْنُ نَقُولُ لا يَقَعُ سَيْفٌ مِنْ أَسْيَافِنَا فِي يَدِ غَيْرِنَا إِلاَّ رَجُلٌ يُعِينُ بِهِ مَعَنَا إِلاَّ صَارَ فَحْماً قَالَ وَإِنَّ مِنْهَا لَوَاحِداً فِي نَاحِيَةٍ يَخْرُجُ كَمَا تَخْرُجُ الْحَيَّةُ فَيَبِينُ مِنْهُ ذِرَاعٌ وَمَا يُشْبِهُهُ فَتَبْرُقُ لَهُ الأَرْضُ مِرَاراً ثُمَّ يَغِيبُ فَإِذَا كَانَ اللَّيْلُ فَعَلَ مِثْلَ ذَلِكَ فَهَذَا دَأْبُهُ حَتَّى يَجِي‏ءَ صَاحِبُهُ وَلَوْ شِئْتُ أَنْ أُسَمِّيَ مَكَانَهُ لَسَمَّيْتُهُ وَلَكِنْ أَخَافُ عَلَيْكُمْ مِنْ أَنْ أُسَمِّيَهُ فَتُسَمُّوهُ فَيُنْسَبَ إِلَى غَيْرِ مَا هُوَ عَلَيْهِ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid who has said the following: “I once heard abu Ibrahim (a. s.), say, ‘When ‘Abd al-Muttalib dug the well of Zamzam and reached its bottom, a foul odor emerged from one side of the well that frightened him severely. He could not bend himself down and his son, al-Harith, moved out of the well. He then dug until he found in the bottom of the well a fountain with the fragrance of musk. He then dug about a yard and sleep overcame him, so in his dream he saw a man with long hands, good looking hairs, beautiful face, fine dress and fragrance who was saying, “Dig, you will gain; work hard; you will be safe; and do not store it for distribution. The swords are for people other than you but the well is for you, the greatest of Arabs in honor, and from you will be the Prophet and people with Divine Authority, for the Arabs, as well as the noble ones; men of wisdom, great learning and great intelligent grandsons. The swords are for them and they are not today from you and not for you. However, in the next century from your time, Allah will brighten the land, expel Satans from its diameters, bring them low by its majesty, destroy it after its being strong, bring the idols low, eliminate the idol worshippers wherever they are found. Thereafter will remain a generation from your descendants who will be his brother and vizier, younger than him but powerful over the idols, who will not disobey him, not even one letter, or hide anything from him and will consult him in every matter that faces him.” ‘Abd al-Muttalib felt tired and he found thirteen swords leaned against one side of the well. He took them and decided to spread the matter. He (‘Abd al-Muttalib) then said to himself, “Why should I do this when I have not yet reached the water?” He then dug and after digging only about one foot, the horn of a deer appeared, as well as its head. He took it out and on it this was printed: “No one except Allah deserves worship and Muhammad is the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Ali is empowered with Authority of Allah and so and so is the deputy of Allah on earth.’” I (the narrator) then asked him, ‘The ‘so and so,’ when was he? Was he before or after him?’ He (the Imam) replied, ‘He has not come yet, nor anything preliminary to his coming has yet come into existence.’ ‘Abd al-Muttalib then came out of the well with water coming after him and he encountered a black serpent with a long tail move before him quickly upward. He hit and cut most of its tail and then searched to find it but it disappeared. However, so and so is the one to eliminate it, if Allah so wills. It was of the decision of ‘Abd al-Muttalib to place the swords inside al- Ka‘bah against the walls to invalidate his dream in the well. Then Allah made sleep to overcome ‘ Abd al-Muttalib near al-Ka‘bah and he saw the same man in his dream who said, “O Shaybatu al-Hamd, praise your Lord; He will make you the tongue of the earth. Quraysh will follow you for fear, apprehension and for their greedy interest. Keep the swords in their place.” ‘Abd al-Muttalib woke up and answered him, saying, “He will come in dream; if he is from my Lord, it will be very beloved to me, but if it is from Satan, then I think it will be a tailless one.” He did not see anything and did not hear anything. When it was night he came in his dream with a number of men and children who said, “We are the followers of your children; we are the inhabitants of the sixth heaven. The sword is not for you. Marry in Makhzum people, you will be strong, work among Arabs. If you did not have money you have good relationships, so give these thirteen swords to the child from Makhzumiy people and no more than this will appear to you. One out of these swords is for you. It will fall off from your hand. You will not find any trace of it except that so and so mountain hides it. It then will be one of the preliminary issues prior to the rise of al-Qa’im, from the family of Muhammad (SAW), with divine authority.” ‘Abd al-Muttalib then woke up and left with the swords on his shoulder. He then went to a corner of the corners of Makkah and he lost one sword. It was the finest to him. It will appear from that place. He then entered Mu‘tamar (prepared to perform ‘Umrah), performed Tawaf around it, with it (swords) on his shoulder and the two deer, he made twenty-one Tawaf while Quraysh was looking at him; when he said, “O Allah, make your promise to come true, thus, establish my word, spread the word about me, strengthen my arms.” These were his repeated words. After his dream in the well, he did not do any Tawaf, while saying lines of poetry until he died. However, he spontaneously read a poem to his sons on the day he wanted to offer ‘Abd Allah, one of his sons, as a sacrificial offering. He gave all the swords to banu al-Makhzumiyah to al-Zubayr, to abu Talib, to ‘Abd Allah. Four of them went to abu Talib. One sword for abu Talib, one sword for Ali, one sword for Ja‘far, one sword for Talib, and for Zubayr there were two swords. For ‘Abd Allah there were two swords, then it returned and Ali had four swords. Of the rest, two were of Fatimah, ‘Alayha al-Salam, and two of her children. The sword of Ja’far fell off on the day he got hurt and no one knows in whose hand is it now. We say no one of our swords fell in the hands of one who is not one of us, except the man who helps us with it, but that it turns into charcoal.’ He (the Imam) said, ‘One of them is in the (special) location. It will come out like a serpent and an arm will appear from it or something similar to it. It will shine the earth many times, and then disappear, and then when it is night, it will do the same thing again. This is its manner until its owner comes. If I want I can give his name but I am afraid for you if I name him and then you will give his name, which then will be ascribed to one who is other than him.’”

ضعيف

The Invasion of Tubba‘ and People of Elephant Against the House; ‘Abd al-Muttalib Digs the Well of Zamzam, Quraysh Destroys al-Ka‘bah and Rebuilds It and Hajjaj Destroys al-Ka‘bah and Rebuilds It - Hadith 8205

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الأَنْمَاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ لَمَّا هَدَمَ الْحَجَّاجُ الْكَعْبَةَ فَرَّقَ النَّاسُ تُرَابَهَا فَلَمَّا صَارُوا إِلَى بِنَائِهَا فَأَرَادُوا أَنْ يَبْنُوهَا خَرَجَتْ عَلَيْهِمْ حَيَّةٌ فَمَنَعَتِ النَّاسَ الْبِنَاءَ حَتَّى هَرَبُوا فَأَتَوُا الْحَجَّاجَ فَأَخْبَرُوهُ فَخَافَ أَنْ يَكُونَ قَدْ مَنَعَ بِنَاءَهَا فَصَعِدَ الْمِنْبَرَ ثُمَّ نَشَدَ النَّاسَ وَقَالَ أَنْشُدُ الله عَبْداً عِنْدَهُ مِمَّا ابْتُلِينَا بِهِ عِلْمٌ لَمَّا أَخْبَرَنَا بِهِ قَالَ فَقَامَ إِلَيْهِ شَيْخٌ فَقَالَ إِنْ يَكُنْ عِنْدَ أَحَدٍ عِلْمٌ فَعِنْدَ رَجُلٍ رَأَيْتُهُ جَاءَ إِلَى الْكَعْبَةِ فَأَخَذَ مِقْدَارَهَا ثُمَّ مَضَى فَقَالَ الْحَجَّاجُ مَنْ هُوَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) فَقَالَ مَعْدِنُ ذَلِكَ فَبَعَثَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا فَأَتَاهُ فَأَخْبَرَهُ مَا كَانَ مِنْ مَنْعِ الله إِيَّاهُ الْبِنَاءَ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) يَا حَجَّاجُ عَمَدْتَ إِلَى بِنَاءِ إِبْرَاهِيمَ وَإِسْمَاعِيلَ فَأَلْقَيْتَهُ فِي الطَّرِيقِ وَانْتَهَبْتَهُ كَأَنَّكَ تَرَى أَنَّهُ تُرَاثٌ لَكَ اصْعَدِ الْمِنْبَرَ وَانْشُدِ النَّاسَ أَنْ لا يَبْقَى أَحَدٌ مِنْهُمْ أَخَذَ مِنْهُ شَيْئاً إِلاَّ رَدَّهُ قَالَ فَفَعَلَ فَأَنْشَدَ النَّاسَ أَنْ لا يَبْقَى مِنْهُمْ أَحَدٌ عِنْدَهُ شَيْ‏ءٌ إِلاَّ رَدَّهُ قَالَ فَرَدُّوهُ فَلَمَّا رَأَى جَمْعَ التُّرَابِ أَتَى عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا فَوَضَعَ الأَسَاسَ وَأَمَرَهُمْ أَنْ يَحْفِرُوا قَالَ فَتَغَيَّبَتْ عَنْهُمُ الْحَيَّةُ وَحَفَرُوا حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْقَوَاعِدِ قَالَ لَهُمْ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) تَنَحَّوْا فَتَنَحَّوْا فَدَنَا مِنْهَا فَغَطَّاهَا بِثَوْبِهِ ثُمَّ بَكَى ثُمَّ غَطَّاهَا بِالتُّرَابِ بِيَدِ نَفْسِهِ ثُمَّ دَعَا الْفَعَلَةَ فَقَالَ ضَعُوا بِنَاءَكُمْ فَوَضَعُوا الْبِنَاءَ فَلَمَّا ارْتَفَعَتْ حِيطَانُهَا أَمَرَ بِالتُّرَابِ فَقُلِّبَ فَأُلْقِيَ فِي جَوْفِهِ فَلِذَلِكَ صَارَ الْبَيْتُ مُرْتَفِعاً يُصْعَدُ إِلَيْهِ بِالدَّرَجِ.

8. A number of our people have narrated from Ahmad ibn Muhammad Ibn Abi ‘Umayr from abu Ali Sahib al-Anmat from Aban ibn Taghlib who has said the following: “When al-Hajjaj destroyed al-Ka‘bah, people scattered its soil. When they wanted to rebuild it, a serpent came out on them, stopped people from rebuilding and they ran away. They went to al-Hajjaj and informed him of the matter. He feared that its rebuilding might have been prohibited. He went on the pulpit and swore people, saying, ‘I swear to Allah any servant who knows anything about the trial we are facing to inform us about it.’ He (the narrator) said, ‘An old man stood before him saying, “If anyone knows anything about this matter is the man whom I saw came to al-Ka‘bah, took something from it and went back.’” Al-Hajjaj asked, ‘Who is he?’ He replied, ‘He is Ali ibn al-Husayn (a. s.).” He said, ‘This is the source.’ He then sent his people for Ali ibn al-Husayn (a. s.), who came to him, and he informed him of Allah’s prohibiting them to rebuild al-Ka‘bah. Ali ibn al-Husayn (a. s.), said to him, ‘0 Hajjaj, you have destroyed the establishment of Ibrahim and Isma‘il and threw it on the road. You looted it as if it was your inheritance. Now go on the pulpit and swear people (everyone) to Allah, to bring back everything everyone has taken, they have taken away from al-Ka‘bah.’ He (the narrator) said, ‘He, Hajjaj did so and swore people to Allah and asked everyone who has taken anything from al-Ka‘bah to bring it back.’ He (the narrator) said, ‘They returned everything back.’ When he saw the soil collected, Ali ibn al-Husayn (a. s.), came, laid the foundation and commanded them to dig.’ He (the narrator) has said, ‘The serpent then disappeared and they dug until they reached the site of the basis and foundations. Ali ibn al-Husayn (a. s.), told them to move aside. They moved, he went closer and covered it with his clothes. He wept, then covered it with soil with his hand, then called the workers and told them to lay the foundation. They built the walls; when the walls were raised, he commanded them to fill the inside with soil. For this reason the floor of al-Ka‘bah is higher than the ground around and it requires a ladder to climb in it.’”

مجهول

About the Words of Allah, the Most High, ’In It There Are Clear Signs’ - Hadith 8206

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً وَهُدىً لِلْعالَمِينَ فِيهِ آياتٌ بَيِّناتٌ مَا هَذِهِ الآيَاتُ الْبَيِّنَاتُ قَالَ مَقَامُ إِبْرَاهِيمَ حَيْثُ قَامَ عَلَى الْحَجَرِ فَأَثَّرَتْ فِيهِ قَدَمَاهُ وَالْحَجَرُ الأَسْوَدُ وَمَنْزِلُ إِسْمَاعِيلَ ع.

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘The first ever house built for people is that which is in Bakkah, the blessed and a guide for the worlds. In it there are signs which are very clear.’ (3:96-97) I asked, ‘What are these signs which are very clear?’ He (the Imam) said, ‘One of them is the site where Ibrahim stood on the rock. His foot left a clear mark of it. Another sign is the Black Stone, and yet one more sign is the house of Isma‘il.’”

حسن

About the Words of Allah, the Most High, ’In It There Are Clear Signs’ - Hadith 8207

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَدْ أَدْرَكْتَ الْحُسَيْنَ (عَلَيْهِ السَّلاَم) قَالَ نَعَمْ أَذْكُرُ وَأَنَا مَعَهُ فِي الْمَسْجِدِ الْحَرَامِ وَقَدْ دَخَلَ فِيهِ السَّيْلُ وَالنَّاسُ يَقُومُونَ عَلَى الْمَقَامِ يَخْرُجُ الْخَارِجُ يَقُولُ قَدْ ذَهَبَ بِهِ السَّيْلُ وَيَخْرُجُ مِنْهُ الْخَارِجُ فَيَقُولُ هُوَ مَكَانَهُ قَالَ فَقَالَ لِي يَا فُلانُ مَا صَنَعَ هَؤُلاءِ فَقُلْتُ أَصْلَحَكَ الله يَخَافُونَ أَنْ يَكُونَ السَّيْلُ قَدْ ذَهَبَ بِالْمَقَامِ فَقَالَ نَادِ أَنَّ الله تَعَالَى قَدْ جَعَلَهُ عَلَماً لَمْ يَكُنْ لِيَذْهَبَ بِهِ فَاسْتَقِرُّوا وَكَانَ مَوْضِعُ الْمَقَامِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) عِنْدَ جِدَارِ الْبَيْتِ فَلَمْ يَزَلْ هُنَاكَ حَتَّى حَوَّلَهُ أَهْلُ الْجَاهِلِيَّةِ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ الْيَوْمَ فَلَمَّا فَتَحَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) مَكَّةَ رَدَّهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) فَلَمْ يَزَلْ هُنَاكَ إِلَى أَنْ وَلِيَ عُمَرُ بْنُ الْخَطَّابِ فَسَأَلَ النَّاسَ مَنْ مِنْكُمْ يَعْرِفُ الْمَكَانَ الَّذِي كَانَ فِيهِ الْمَقَامُ فَقَالَ رَجُلٌ أَنَا قَدْ كُنْتُ أَخَذْتُ مِقْدَارَهُ بِنِسْعٍ فَهُوَ عِنْدِي فَقَالَ ائْتِنِي بِهِ فَأَتَاهُ بِهِ فَقَاسَهُ ثُمَّ رَدَّهُ إِلَى ذَلِكَ الْمَكَانِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), ‘Did you meet al-Husayn (a. s.) ?’ He (the Imam) replied, ‘Yes, I remember when I was with him in the Sacred Masjid while the flood had entered it. People stood on the station of Ibrahim and those coming out said, “The flood has moved the station away,” and others when coming out said, “The station is in place.’” He (the Imam) said that he (al-Husayn) asked me, “O so and so, what do they say?” I replied, “I pray to Allah to keep you well. They are afraid and say, ‘The flood may have taken away the ‘station’” He (Imam al-Husayn) said, “Announce this, ‘Whatever Allah, most High, has made a banner (a light house), He does not take it away. So you must calm down.’” The place of the station as Ibrahim had designated was near the wall of the House, and it remained there until people of the time of ignorance moved it to the place where it is today. When the Holy Prophet liberated Makkah, he returned it to its original place where Ibrahim had placed it. It remained there until ‘Umar ibn al-Khattab took charge. He asked people, “Who among you knows the place of the station where it was before?” A man said, “I know it. I had taken its measurement on a belt and I have kept it with me.” He (‘Umar) said, “Bring it for me.” He brought it to him and he measured it, and then returned it to that place.’”

موثق كالصحيح

The Rare Ahadith - Hadith 8208

1ـ مُحَمَّدُ بْنُ عَقِيلٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَزِيدَ الرِّفَاعِيِّ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) سُئِلَ عَنِ الْوُقُوفِ بِالْجَبَلِ لِمَ لَمْ يَكُنْ فِي الْحَرَمِ فَقَالَ لأَنَّ الْكَعْبَةَ بَيْتُهُ وَالْحَرَمَ بَابُهُ فَلَمَّا قَصَدُوهُ وَافِدِينَ وَقَفَهُمْ بِالْبَابِ يَتَضَرَّعُونَ قِيلَ لَهُ فَالْمَشْعَرُ الْحَرَامُ لِمَ صَارَ فِي الْحَرَمِ قَالَ لأَنَّهُ لَمَّا أَذِنَ لَهُمْ بِالدُّخُولِ وَقَفَهُمْ بِالْحِجَابِ الثَّانِي فَلَمَّا طَالَ تَضَرُّعُهُمْ بِهَا أَذِنَ لَهُمْ لِتَقْرِيبِ قُرْبَانِهِمْ فَلَمَّا قَضَوْا تَفَثَهُمْ تَطَهَّرُوا بِهَا مِنَ الذُّنُوبِ الَّتِي كَانَتْ حِجَاباً بَيْنَهُمْ وَبَيْنَهُ أَذِنَ لَهُمْ بِالزِّيَارَةِ عَلَى الطَّهَارَةِ قِيلَ لَهُ فَلِمَ حُرِّمَ الصِّيَامُ أَيَّامَ التَّشْرِيقِ قَالَ لأَنَّ الْقَوْمَ زُوَّارُ الله وَهُمْ فِي ضِيَافَتِهِ وَلا يَجْمُلُ بِمُضِيفٍ أَنْ يُصَوِّمَ أَضْيَافَهُ قِيلَ لَهُ فَالتَّعَلُّقُ بِأَسْتَارِ الْكَعْبَةِ لأَيِّ مَعْنًى هُوَ قَالَ مَثَلُ رَجُلٍ لَهُ عِنْدَ آخَرَ جِنَايَةٌ وَذَنْبٌ فَهُوَ يَتَعَلَّقُ بِثَوْبِهِ يَتَضَرَّعُ إِلَيْهِ وَيَخْضَعُ لَهُ أَنْ يَتَجَافَى عَنْ ذَنْبِهِ.

1. Muhammad ibn ‘Aqil has narrated from al-Hassan ibn al-Husayn from Ali ibn ‘Isa from Ali ibn al-Hassan from Muhammad ibn Yazid a I-Rifa’ ‘iy who in a marfu‘ manner has narrated from ’Amir al-Mu’minin the following: “’Amir al-Mu’minin was asked about staying on the hill, why it is not inside the Sacred area (al- Haram)?’ He (the Imam) replied, ‘It is because al-Ka‘bah is His house and al-Haram (the sacred area) is its door. When people wanted to come to His House, He made them stand, wait at the door and appeal for permission.’ It was asked from him, ‘Why is al-Mash‘ar al-Haram part of al-Haram?’ He (the Imam) replied, ‘It is because when permission was given to come, He made them to stop on the second barrier but when their pleading prolonged, permission was granted to them to move their offerings closer. When they cleaned themselves with it, they became clean of sins, which were as barriers between them, and He granted permission to visit (His House) in a clean condition.’ It was then asked, ‘Why is fasting during the bright days not permissible?’ He (the Imam) replied, ‘It is because people are Allah’s visitors, they are His guests and it is not nice for a host that his guests remain fasting.’ He was asked, ‘Why should one hold to the curtains of al-Ka‘bah and what does it mean?’ He (the Imam) replied, ‘It is like one who has committed a crime against another person; thus he holds to his clothes and expresses humility before him to forgive him his sins and crime.’”

مرفوع مجهول

The Rare Ahadith - Hadith 8209

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ صَفْوَانَ أَوْ رَجُلٍ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الْمُزْدَلِفَةَ أَكْثَرُ بِلادِ الله هَوَامّاً فَإِذَا كَانَتْ لَيْلَةُ التَّرْوِيَةِ نَادَى مُنَادٍ مِنْ عِنْدِ الله يَا مَعْشَرَ الْهَوَامِّ ارْحَلْنَ عَنْ وَفْدِ الله قَالَ فَتَخْرُجُ فِي الْجِبَالِ فَتَسَعُهَا حَيْثُ لا تُرَى فَإِذَا انْصَرَفَ الْحَاجُّ عَادَتْ.

2. A number of our people have narrated from Sahl ibn Ziyad from Safwan or a man from Safwan from ibn Bukayr from his father who has said the following: “Abu Ja’far (a. s.), has said, ‘Al-Muzdalifah had more insects than other lands of Allah. On the night of al-Tarwiyah, it was announced from Allah, ‘O insects, move away from where delegations to Allah are about to pass.’ He (the Imam) said, ‘The insects move in the hills in a way that they are not seen. When al-Hajj (pilgrims) return, they come back.’”

ضعيف

Allah, the Most Majestic, the Most Glorious, Made Makkah a Sacred Place When He Created the Skies and Earth - Hadith 8210

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ قُرَيْشاً لَمَّا هَدَمُوا الْكَعْبَةَ وَجَدُوا فِي قَوَاعِدِهِ حَجَراً فِيهِ كِتَابٌ لَمْ يُحْسِنُوا قِرَاءَتَهُ حَتَّى دَعَوْا رَجُلاً فَقَرَأَهُ فَإِذَا فِيهِ أَنَا الله ذُو بَكَّةَ حَرَّمْتُهَا يَوْمَ خَلَقْتُ السَّمَاوَاتِ وَالأَرْضَ وَوَضَعْتُهَا بَيْنَ هَذَيْنِ الْجَبَلَيْنِ وَحَفَفْتُهَا بِسَبْعَةِ أَمْلاكٍ حَفّاً.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’aman from Sa‘id al-’A‘raj who has said the following: “Abu ‘ Abd Allah (a. s.), has said that when Quraysh demolished al-Ka‘bah, they found in its foundations a stone with a writing on it which could not be read properly. They found a man who was able to read and this was written on it, ‘I am Allah, owner of Bakkah, which I made sacred on the day I created the skies and earth. I placed it between these two hills and made seven angels to guard it.’”

صحيح

Allah, the Most Majestic, the Most Glorious, Made Makkah a Sacred Place When He Created the Skies and Earth - Hadith 8211

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ حَرَّمَ الله حَرَمَهُ أَنْ يُخْتَلَى خَلاهُ أَوْ يُعْضَدَ شَجَرُهُ إِلاَّ الإِذْخِرَ أَوْ يُصَادَ طَيْرُهُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once heard abu Ja‘far (a. s.), say, ‘Allah has made His House sacred. He has prohibited uprooting of its grass, cutting down of its trees, except al-Idhkhir, and hunting its birds.’”

موثق كالصحيح

Allah, the Most Majestic, the Most Glorious, Made Makkah a Sacred Place When He Created the Skies and Earth - Hadith 8212

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا قَدِمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَكَّةَ يَوْمَ افْتَتَحَهَا فَتَحَ بَابَ الْكَعْبَةِ فَأَمَرَ بِصُوَرٍ فِي الْكَعْبَةِ فَطُمِسَتْ فَأَخَذَ بِعِضَادَتَيِ الْبَابِ فَقَالَ لا إِلَهَ إِلاَّ الله وَحْدَهُ لا شَرِيكَ لَهُ صَدَقَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الأَحْزَابَ وَحْدَهُ مَا ذَا تَقُولُونَ وَمَا ذَا تَظُنُّونَ قَالُوا نَظُنُّ خَيْراً وَنَقُولُ خَيْراً أَخٌ كَرِيمٌ وَابْنُ أَخٍ كَرِيمٍ وَقَدْ قَدَرْتَ قَالَ فَإِنِّي أَقُولُ كَمَا قَالَ أَخِي يُوسُفُ لا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ الله لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ أَلا إِنَّ الله قَدْ حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فَهِيَ حَرَامٌ بِحَرَامِ الله إِلَى يَوْمِ الْقِيَامَةِ لا يُنَفَّرُ صَيْدُهَا وَلا يُعْضَدُ شَجَرُهَا وَلا يُخْتَلَى خَلاهَا وَلا تَحِلُّ لُقَطَتُهَا إِلاَّ لِمُنْشِدٍ فَقَالَ الْعَبَّاسُ يَا رَسُولَ الله إِلاَّ الإِذْخِرَ فَإِنَّهُ لِلْقَبْرِ وَالْبُيُوتِ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِلاَّ الإِذْخِرَ.

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, arrived in Makkah on the day of its liberation, he opened the door of al-Ka‘bah and ordered the pictures that were on the walls deleted. He was then holding the doorjamb on both sides and said, ‘No one except Allah deserves worship. He is the only One and has no partner. He makes His promise to come true, supports His servant, defeats the parties all by Himself alone. What do you say and what do you think?’ They replied, ‘We think good and say good about you. You are gracious brethren, the son of gracious brethren and you now certainly are powerful.’ He then said, ‘I then say what my brother Yusuf (Joseph) had said, “I place no blame on you this day. Allah forgives and He is most merciful of the merciful ones.” (12:96) However, Allah made Makkah a sacred place on the day He created the skies and earth. Therefore, it is sacred because of Allah’s prohibition until the Day of Judgment. Hunting in it is not permissible; cutting its trees is not permissible; uprooting its grass is not permissible; and keeping findings therein is not permissible unless it is to find the owner.’ Al- ‘Abbas then said, ‘O Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘Is al-Idhkhir an exception? It is used for burial and houses.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘al-Idhkhir is an exception.’”

حسن

Allah, the Most Majestic, the Most Glorious, Made Makkah a Sacred Place When He Created the Skies and Earth - Hadith 8213

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَوْمَ فَتْحِ مَكَّةَ إِنَّ الله حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَهِيَ حَرَامٌ إِلَى أَنْ تَقُومَ السَّاعَةُ لَمْ تَحِلَّ لأَحَدٍ قَبْلِي وَلا تَحِلُّ لأَحَدٍ بَعْدِي وَلَمْ تَحِلَّ لِي إِلاَّ سَاعَةً مِنْ نَهَارٍ.

4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “He (the Imam) has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, on the day of liberation of Makkah said, ‘Allah made Makkah sacred (restricted) on the day He created the skies and earth and it remains sacred until the Hour of doom. It never was unsacred (unrestricted) for anyone before me, it will never be unsacred for anyone after me, and it is not unsacred (unrestricted) for me except for one hour during the day (to deal with the enemy).”’

حسن كالصحيح

About the Words of Allah, ‘Whoever Enters Therein Gains Immunity - Hadith 8214

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ دَخَلَهُ كانَ آمِناً الْبَيْتَ عَنَى أَمِ الْحَرَمَ قَالَ مَنْ دَخَلَ الْحَرَمَ مِنَ النَّاسِ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ الله وَمَنْ دَخَلَهُ مِنَ الْوَحْشِ وَالطَّيْرِ كَانَ آمِناً مِنْ أَنْ يُهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ.

1. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ‘ Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘Whoever enters it (al-Haram, the Sacred area) gains immunity.(3:96) Does it refer to the House only or it applies to al-Harm also? He (the Imam) replied, ‘Of the people whoever enters, seeking refuge and protection therein, he is immune from the anger of Allah. Those of beasts and birds which enter al-Haram are also immune from mistreatment and injuries until they leave al- Haram. ‘“

حسن

About the Words of Allah, ‘Whoever Enters Therein Gains Immunity - Hadith 8215

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ دَخَلَهُ كانَ آمِناً قَالَ إِذَا أَحْدَثَ الْعَبْدُ فِي غَيْرِ الْحَرَمِ جِنَايَةً ثُمَّ فَرَّ إِلَى الْحَرَمِ لَمْ يَسَعْ لأَحَدٍ أَنْ يَأْخُذَهُ فِي الْحَرَمِ وَلَكِنْ يُمْنَعُ مِنَ السُّوقِ وَلا يُبَايَعُ وَلا يُطْعَمُ وَلا يُسْقَى وَلا يُكَلَّمُ فَإِنَّهُ إِذَا فُعِلَ ذَلِكَ بِهِ يُوشِكُ أَنْ يَخْرُجَ فَيُؤْخَذَ وَإِذَا جَنَى فِي الْحَرَمِ جِنَايَةً أُقِيمَ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ لأَنَّهُ لَمْ يَدَعْ لِلْحَرَمِ حُرْمَتَهُ. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ دَخَلَهُ كانَ آمِناً قَالَ إِنْ سَرَقَ سَارِقٌ بِغَيْرِ مَكَّةَ أَوْ جَنَى جِنَايَةً عَلَى نَفْسِهِ فَفَرَّ إِلَى مَكَّةَ لَمْ يُؤْخَذْ مَا دَامَ فِي الْحَرَمِ حَتَّى يَخْرُجَ مِنْهُ وَلَكِنْ يُمْنَعُ مِنَ السُّوقِ وَلا يُبَايَعُ وَلا يُجَالَسُ حَتَّى يَخْرُجَ مِنْهُ فَيُؤْخَذَ وَإِنْ أَحْدَثَ فِي الْحَرَمِ ذَلِكَ الْحَدَثَ أُخِذَ فِيهِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘Whoever enters it (al-Haram, the sacred area) gains immunity.(3:96) He (the Imam) said, ‘If a servant (of Allah) commits a crime outside al-Haram (the sacred area) then flees to al- Haram, no one can arrest him inside al-Haram; however, he can be stopped from entering the market place, to buy or sell; he is not fed, provided drink or spoken to. If this is done, he eventually leaves; then he can be arrested. If one commits a crime inside al-Haram, he is brought to justice inside al- Haram; he has violated the sanctity of al-Haram.’”

حسن

About the Words of Allah, ‘Whoever Enters Therein Gains Immunity - Hadith 8216

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ دَخَلَهُ كانَ آمِناً قَالَ إِنْ سَرَقَ سَارِقٌ بِغَيْرِ مَكَّةَ أَوْ جَنَى جِنَايَةً عَلَى نَفْسِهِ فَفَرَّ إِلَى مَكَّةَ لَمْ يُؤْخَذْ مَا دَامَ فِي الْحَرَمِ حَتَّى يَخْرُجَ مِنْهُ وَلَكِنْ يُمْنَعُ مِنَ السُّوقِ وَلا يُبَايَعُ وَلا يُجَالَسُ حَتَّى يَخْرُجَ مِنْهُ فَيُؤْخَذَ وَإِنْ أَحْدَثَ فِي الْحَرَمِ ذَلِكَ الْحَدَثَ أُخِذَ فِيهِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has narrated the following: “I once asked abu ‘Abd Allah (a. s.), about the meaning of the words of Allah, ‘Whoever enters it he gains immunity.(3:96) He (the Imam) said, ‘If a thief steals something in a place other than Makkah or commits a crime against his own self, then flees to Makkah, he cannot be arrested in al-Haram (the sacred area) until he comes out. However, he can be stopped from going to the market places, selling, buying and from sitting with people until he goes out of al-Haram (the sacred area), then he can be arrested, but if he commits such things inside al-Haram (the sacred area) he can be arrested and taken in custody. ‘“

ضعيف

Deviation from Law and Committing Crimes in Makkah - Hadith 8217

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ أُتِيَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمَسْجِدِ فَقِيلَ لَهُ إِنَّ سَبُعاً مِنَ سِبَاعِ الطَّيْرِ عَلَى الْكَعْبَةِ لَيْسَ يَمُرُّ بِهِ شَيْ‏ءٌ مِنْ حَمَامِ الْحَرَمِ إِلاَّ ضَرَبَهُ فَقَالَ انْصِبُوا لَهُ وَاقْتُلُوهُ فَإِنَّهُ قَدْ أَلْحَدَ.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), came in the Masjid and it was said to him that a bird of prey is on al-Ka‘bah and it hits every pigeon that passes. He (the Imam) said, ‘Catch and kill it because it has committed deviation.’”

حسن كالصحيح

Deviation from Law and Committing Crimes in Makkah - Hadith 8218

2ـ ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ قَالَ كُلُّ ظُلْمٍ إِلْحَادٌ وَضَرْبُ الْخَادِمِ فِي غَيْرِ ذَنْبٍ مِنْ ذَلِكَ الإِلْحَادِ.

2. Ibn abu ‘Umayr has narrated from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘One who is found therein in deviation and injustice. . . .’ (22:24) He (the Imam) said, ‘All forms of injustice is deviation, causing harms to a servant without sin is of such deviation.”’

حسن كالصحيح

Deviation from Law and Committing Crimes in Makkah - Hadith 8219

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذابٍ أَلِيمٍ فَقَالَ كُلُّ ظُلْمٍ يَظْلِمُهُ الرَّجُلُ نَفْسُهُ بِمَكَّةَ مِنْ سَرِقَةٍ أَوْ ظُلْمِ أَحَدٍ أَوْ شَيْ‏ءٍ مِنَ الظُّلْمِ فَإِنِّي أَرَاهُ إِلْحَاداً وَلِذَلِكَ كَانَ يُتَّقَى أَنْ يُسْكَنَ الْحَرَمُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘We will make one who is found there with deviation with injustice to taste painful punishment.’ (22:24) He (the Imam) said, ‘Every injustice that a man does to himself in Makkah, like stealing, injustice to others or any form of injustice is deviation and for this reason residing inside al- Haram (the sacred area) was avoided.”

مجهول

Deviation from Law and Committing Crimes in Makkah - Hadith 8220

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ قَتَلَ رَجُلاً فِي الْحِلِّ ثُمَّ دَخَلَ الْحَرَمَ فَقَالَ لا يُقْتَلُ وَلا يُطْعَمُ وَلا يُسْقَى وَلا يُبَايَعُ وَلا يُؤْوَى حَتَّى يَخْرُجَ مِنَ الْحَرَمِ فَيُقَامَ عَلَيْهِ الْحَدُّ قُلْتُ فَمَا تَقُولُ فِي رَجُلٍ قَتَلَ فِي الْحَرَمِ أَوْ سَرَقَ قَالَ يُقَامُ عَلَيْهِ الْحَدُّ فِي الْحَرَمِ صَاغِراً إِنَّهُ لَمْ يَرَ لِلْحَرَمِ حُرْمَةً وَقَدْ قَالَ الله تَعَالَى فَمَنِ اعْتَدى‏ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدى‏ عَلَيْكُمْ فَقَالَ هَذَا هُوَ فِي الْحَرَمِ فَقَالَ فَلا عُدْوانَ إِلاَّ عَلَى الظَّالِمِينَ.

4. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who has killed another man in non- sacred area but then entered the sacred area. He (the Imam) said, ‘He must not be killed, fed, given drink, dealt with for buying and selling or given protection and lodging until he comes out of the sacred area, so that he is brought to justice.’ I then asked, ‘What do you say about one who kills someone in the sacred area or steals?’ He (the Imam) said, ‘Al-Hadd (justice) is applied to him inside the sacred area to bring him low; he has not paid any respect to the sacred area and Allah, most High, has said, “Whoever subjects you to their transgression, you can also do of the same degree as they have done against you.” (2:190) He (the Imam) then said, ‘This is the sacred area.’ ‘There is no animosity except the unjust ones, he added.’” (2:193)

حسن كالصحيح

Displaying Arms in Makkah - Hadith 8221

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَنْبَغِي أَنْ يَدْخُلَ الْحَرَمَ بِسِلاحٍ إِلاَّ أَنْ يُدْخِلَهُ فِي جُوَالِقَ أَوْ يُغَيِّبَهُ يَعْنِي يَلُفُّ عَلَى الْحَدِيدِ شَيْئاً.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not proper to bring arms inside the sacred area unless it is kept inside a bag or covered out of sight by wrapping something over the iron. ‘“

حسن

Displaying Arms in Makkah - Hadith 8222

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُرِيدُ مَكَّةَ أَوِ الْمَدِينَةَ يَكْرَهُ أَنْ يَخْرُجَ مَعَهُ بِالسِّلاحِ فَقَالَ لا بَأْسَ بِأَنْ يَخْرُجَ بِالسِّلاحِ مِنْ بَلَدِهِ وَلَكِنْ إِذَا دَخَلَ مَكَّةَ لَمْ يُظْهِرْهُ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Safwan from Shu’ayb al-‘Aqarqufiy form abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who wants to go to Makkah or al- Madinah and dislikes to carry arms with him. He (the Imam) said, ‘It is not harmful to carry arms when leaving his town but when entering Makkah he must not allow it to come into view.’”

صحيح

Use of the Covering of al-Ka‘bah - Hadith 8223

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَمَّا يَصِلُ إِلَيْنَا مِنْ ثِيَابِ الْكَعْبَةِ هَلْ يَصْلُحُ لَنَا أَنْ نَلْبَسَ شَيْئاً مِنْهَا قَالَ يَصْلُحُ لِلصِّبْيَانِ وَالْمَصَاحِفِ وَالْمِخَدَّةِ تَبْتَغِي بِذَلِكَ الْبَرَكَةَ إِنْ شَاءَ الله.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from ‘Abdillah ibn Jabalah from ‘Abd al-Malik ibn ‘Utbah who said: “I once asked Abu ‘Abdillah (a. s.) about the pieces of the cloth of al-Ka‘bah that we receive: if we can wear them. He replied, ‘They are good for children, Quran books, or pillow cases, whereby you seek blessings by the will of Allah.’”

ضعيف

Detestability of Taking Soil and Pebbles from the House - Hadith 8224

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لا يَنْبَغِي لأَحَدٍ أَنْ يَأْخُذَ مِنْ تُرْبَةِ مَا حَوْلَ الْكَعْبَةِ وَإِنْ أَخَذَ مِنْ ذَلِكَ شَيْئاً رَدَّهُ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam, from Dawud ibn al-Nu’man from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘It is not proper to take soil from around al- Ka‘bah, and if one does so he must return it back.’”

صحيح

Detestability of Taking Soil and Pebbles from the House - Hadith 8225

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَخَذْتُ سُكّاً مِنْ سُكِّ الْمَقَامِ وَتُرَاباً مِنْ تُرَابِ الْبَيْتِ وَسَبْعَ حَصَيَاتٍ فَقَالَ بِئْسَ مَا صَنَعْتَ أَمَّا التُّرَابُ وَالْحَصَى فَرُدَّهُ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-Mufaddal ibn Salih from Mu‘awiyah ibn ‘Ammar who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I have taken of the perfumes of al-Maqam (station of Ibrahim) and soil from the soil of al-Bayt (the House) and the seven pebbles. He (the Imam) said, ‘How bad is what you have done! However, you must return the soil and pebbles.”’

ضعيف

Detestability of Taking Soil and Pebbles from the House - Hadith 8226

3ـ أَحْمَدُ بْنُ مِهْرَانَ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ عَمِّي كَنَسَ الْكَعْبَةَ وَأَخَذَ مِنْ تُرَابِهَا فَنَحْنُ نَتَدَاوَى بِهِ فَقَالَ رُدَّهُ إِلَيْهَا.

3. Ahmad ibn Mehran has narrated from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “I once said to abu ‘Abd Allah (a. s.), that my uncle once swept al-Ka‘bah and took of the dust and we use it as medicine. He (the Imam) said, ‘You must return it back.’”

ضعيف

Detestability of Taking Soil and Pebbles from the House - Hadith 8227

4ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَخْرُجُ مِنَ الْمَسْجِدِ وَفِي ثَوْبِي حَصَاةٌ قَالَ فَرُدَّهَا أَوِ اطْرَحْهَا فِي مَسْجِدٍ.

4. Humayd ibn Ziyad has narrated from ibn Sama‘ah and from more than one person from Aban from Zayd al-Shahham who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the pebbles that I find with me after coming out of the Masjid. He (the Imam) said, ‘Return them or throw in the Masjid.’”

مرسل كالموثق

Detestability of Residing in Makkah - Hadith 8228

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَصَفْوَانَ عَنِ الْعَلاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لا يَنْبَغِي لِلرَّجُلِ أَنْ يُقِيمَ بِمَكَّةَ سَنَةً قُلْتُ كَيْفَ يَصْنَعُ قَالَ يَتَحَوَّلُ عَنْهَا وَلا يَنْبَغِي لأَحَدٍ أَنْ يَرْفَعَ بِنَاءً فَوْقَ الْكَعْبَةِ. وَرُوِيَ أَنَّ الْمُقَامَ بِمَكَّةَ يُقْسِي الْقُلُوبَ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hakam from and Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘It is not proper for a man to stay in Makkah for one year.’ I then asked, ‘What should he do?’ He (the Imam) said, ‘He must move out, and it is not proper for anyone to build anything higher than al-Ka‘bah.’” It is narrated that staying in Makkah hardens (removes good feelings from) one’s heart.

صحيح

Detestability of Residing in Makkah - Hadith 8229

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ ذَرِيحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا فَرَغْتَ مِنْ نُسُكِكَ فَارْجِعْ فَإِنَّهُ أَشْوَقُ لَكَ إِلَى الرُّجُوعِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from those whom he has mentioned from Dharih from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you complete your nusuk (acts of ‘Umrah and or Hajj) go back; it leaves you with more desire to return to Makkah.’”

مرسل

The Trees of al-Haram (the sacred area) - Hadith 8230

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَنْزِعْ مِنْ شَجَرِ مَكَّةَ إِلاَّ النَّخْلَ وَشَجَرَ الْفَاكِهَةِ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Do not remove any of the trees from Makkah, except palm trees and fruit bearing trees.’”

ضعيف

The Trees of al-Haram (the sacred area) - Hadith 8231

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ شَيْ‏ءٍ يَنْبُتُ فِي الْحَرَمِ فَهُوَ حَرَامٌ عَلَى النَّاسِ أَجْمَعِينَ.

2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Everything that grows in al-Haram (the sacred area) is prohibited (restricted) for all people.’”

حسن

The Trees of al-Haram (the sacred area) - Hadith 8232

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ إِسْحَاقَ بْنِ يَزِيدَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) الرَّجُلُ يَدْخُلُ مَكَّةَ فَيَقْطَعُ مِنْ شَجَرِهَا قَالَ اقْطَعْ مَا كَانَ دَاخِلاً عَلَيْكَ وَلا تَقْطَعْ مَا لَمْ يَدْخُلْ مَنْزِلَكَ عَلَيْكَ.

3. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr from abu Jamilah from Ishaq ibn Yazid who has said the following: “I once asked abu Ja‘far (a. s.), about a man who enters Makkah and cuts off its trees. He (the Imam) said, ‘You can cut what has entered in your place, but you must not cut what has not entered your place.’”

ضعيف

The Trees of al-Haram (the sacred area) - Hadith 8233

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) شَجَرَةٌ أَصْلُهَا فِي الْحِلِّ وَفَرْعُهَا فِي الْحَرَمِ فَقَالَ حُرِّمَ أَصْلُهَا لِمَكَانِ فَرْعِهَا قُلْتُ فَإِنَّ أَصْلَهَا فِي الْحَرَمِ وَفَرْعَهَا فِي الْحِلِّ فَقَالَ حُرِّمَ فَرْعُهَا لِمَكَانِ أَصْلِهَا.

4. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a tree with its roots in non-al- Haram (the sacred area) and its branches in al-Haram (the sacred area). He (the Imam) said, ‘Its roots are prohibited because of its branches.’ I then asked, ‘What if its roots are al-Haram (the sacred area) and its branches in non-al-Haram (the sacred area)?’ He (the Imam) said, ‘Its branches are prohibited because of its roots.’”

حسن كالصحيح

The Trees of al-Haram (the sacred area) - Hadith 8234

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يُخَلَّى عَنِ الْبَعِيرِ فِي الْحَرَمِ يَأْكُلُ مَا شَاءَ.

5. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Camels can be left in al-Haram (the sacred area) to eat whatever it likes.’”

حسن

The Trees of al-Haram (the sacred area) - Hadith 8235

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الشَّجَرَةِ يَقْلَعُهَا الرَّجُلُ مِنْ مَنْزِلِهِ فِي الْحَرَمِ قَالَ إِنْ بَنَى الْمَنْزِلَ وَالشَّجَرَةُ فِيهِ فَلَيْسَ لَهُ أَنْ يَقْلَعَهَا وَإِنْ كَانَتْ نَبَتَتْ فِي مَنْزِلِهِ وَهُوَ لَهُ فَلْيَقْلَعْهَا.

6. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who cuts a tree in his house in al-Haram (the sacred area). He (the Imam) said, ‘If he built the house and the tree was there it is prohibited for him, but he could cut it if it grew after the house was built.’”

ضعيف على المشهور

Animals that Can Be Slaughtered in al-Haram and Items that Can Be Taken Out of al-Haram - Hadith 8236

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الل�� (عَلَيْهِ السَّلاَم) قَالَ لا يُذْبَحُ بِمَكَّةَ إِلاَّ الإِبِلُ وَالْبَقَرُ وَالْغَنَمُ وَالدَّجَاجُ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is prohibited to slaughter any animal in Makkah except camels, cows, sheep and chickens.”’

ضعيف على المشهور

Animals that Can Be Slaughtered in al-Haram and Items that Can Be Taken Out of al-Haram - Hadith 8237

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَا كَانَ يَصُفُّ مِنَ الطَّيْرِ فَلَيْسَ لَكَ أَنْ تُخْرِجَهُ وَمَا كَانَ لا يَصُفُّ فَلَكَ أَنْ تُخْرِجَهُ قَالَ وَسَأَلْتُهُ عَنْ دَجَاجِ الْحَبَشِ قَالَ لَيْسَ مِنَ الصَّيْدِ إِنَّمَا الصَّيْدُ مَا طَارَ بَيْنَ السَّمَاءِ وَالأَرْضِ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Of the birds that which flaps its wings in flight is prohibited to be taken out; but you can take out that which does not flap its wings in flight.’ I then asked him (the Imam) about the Ethiopian chicken. He (the Imam) said, ‘It is not hunting a prey. Hunting a prey is that which flies between the sky and earth.’”

حسن

Animals that Can Be Slaughtered in al-Haram and Items that Can Be Taken Out of al-Haram - Hadith 8238

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا حَاضِرٌ عَنِ الدَّجَاجِ الْحَبَشِيِّ يُخْرَجُ بِهِ مِنَ الْحَرَمِ فَقَالَ إِنَّهَا لا تَسْتَقِلُّ بِالطَّيَرَانِ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibn Abi ‘Umayr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), was asked, when I was present, about the Ethiopian chicken if it can be taken out of al-Haram (the sacred area). He (the Imam) said, ‘Its flight is not independent.’”

حسن

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8239

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا كُنْتَ حَلالاً فَقَتَلْتَ الصَّيْدَ فِي الْحِلِّ مَا بَيْنَ الْبَرِيدِ إِلَى الْحَرَمِ فَعَلَيْكَ جَزَاؤُهُ فَإِنْ فَقَأْتَ عَيْنَهُ أَوْ كَسَرْتَ قَرْنَهُ أَوْ جَرَحْتَهُ تَصَدَّقْتَ بِصَدَقَةٍ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you are not in the state of Ihram and hunt in non-al- Haram (the sacred area) within a distance of one Barid (a certain unit of measurement) to al-Haram (the sacred area) you must pay the penalty. If you damage its eyes or break its horn, or injure it, you must pay charity.”’

حسن

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8240

2ـ عَلِيٌّ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أُهْدِيَ لَهُ حَمَامٌ أَهْلِيٌّ وَهُوَ فِي الْحَرَمِ فَقَالَ إِنْ هُوَ أَصَابَ مِنْهُ شَيْئاً فَلْيَتَصَدَّقْ بِثَمَنِهِ نَحْواً مِمَّا كَانَ يَسْوَى فِي الْقِيمَةِ.

2. Ali has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who receives a domesticated pigeon as a gift in al-Haram (the sacred area). He (the Imam) said, ‘If he hurts it he must give an amount of charity which is equal to its value.’”

حسن كالصحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8241

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلامِ عَنْ مُحَمَّدِ بْنِ أَبِي الْحَكَمِ قَالَ قُلْتُ لِغُلامٍ لَنَا هَيِّىْ لَنَا غَدَاءً فَأَخَذَ أَطْيَاراً مِنَ الْحَرَمِ فَذَبَحَهَا وَطَبَخَهَا فَأَخْبَرْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ ادْفِنْهَا وَافْدِ كُلَّ طَائِرٍ مِنْهَا.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muthanna’ ibn ‘Abd al-Salam from Muhammad ibn abu al-Hakam who has said the following: “I once told my slave to prepare lunch. He took a bird in al-Haram (the sacred area), slaughtered and cooked it. I informed abu ‘Abd Allah (a. s.), about it and he (the Imam) said, ‘Bury it and pay ransom for every bird.”

ضعيف على المشهور

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8242

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الصَّيْدِ يُصَادُ فِي الْحِلِّ ثُمَّ يُجَاءُ بِهِ إِلَى الْحَرَمِ وَهُوَ حَيٌّ فَقَالَ إِذَا أَدْخَلَهُ إِلَى الْحَرَمِ حَرُمَ عَلَيْهِ أَكْلُهُ وَإِمْسَاكُهُ فَلا تَشْتَرِيَنَّ فِي الْحَرَمِ إِلاَّ مَذْبُوحاً ذُبِحَ فِي الْحِلِّ ثُمَّ جِي‏ءَ بِهِ إِلَى الْحَرَمِ مَذْبُوحاً فَلا بَأْسَ لِلْحَلالِ.

4. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a prey which is hunted in non-al-Haram (the sacred area) and is brought in al-Haram (the sacred area) when it is still alive. He (the Imam) said, ‘Since he has brought to al-Haram (the sacred area), it is prohibited for him to use it for food or to keep it. Nothing in al-Haram (the sacred area) can be purchased if it is not slaughtered in non-al- Haram (the sacred area) and then is brought in al-Haram (the sacred area) already slaughtered, in which case it is not harmful.’”

صحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8243

5ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ أَنَّ الْحَكَمَ سَأَلَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أُهْدِيَ لَهُ حَمَامَةٌ فِي الْحَرَمِ مَقْصُوصَةٌ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) انْتِفْهَا وَأَحْسِنْ إِلَيْهَا وَاعْلِفْهَا حَتَّى إِذَا اسْتَوَى رِيشُهَا فَخَلِّ سَبِيلَهَا.

5. Ali has narrated from his father from Hammad ibn ‘Isa form Hariz from Zurarah who has said the following: “Al-Hakam once asked abu Ja’far ‘Alayhi al-Salam, about a man who receives a pigeon as a gift in al- Haram (the sacred area) with its wings shortened. He (the Imam) said, ‘He takes it, looks after it and feeds it until its wings grow, then sets it free.’”

حسن

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8244

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلامِ عَنْ كَرِبٍ الصَّيْرَفِيِّ قَالَ كُنَّا جَمَاعَةً فَاشْتَرَيْنَا طَيْراً فَقَصَصْنَاهُ وَدَخَلْنَا بِهِ مَكَّةَ فَعَابَ ذَلِكَ عَلَيْنَا أَهْلُ مَكَّةَ فَأَرْسَلَ كَرِبٌ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَسَأَلَهُ فَقَالَ اسْتَوْدِعُوهُ رَجُلاً مِنْ أَهْلِ مَكَّةَ مُسْلِماً أَوِ امْرَأَةً مُسْلِمَةً فَإِذَا اسْتَوَى خَلَّوْا سَبِيلَهُ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim from Muthanna’ ibn ‘Abd al-Salam from Karib al-Sayrafiy who has said the following: “We were a group and bought a bird, cut its wings short and brought it in Makkah. People criticized us for this and Karib sent someone to abu ‘Abd Allah (a. s.), to ask him (the Imam) about it. He (the Imam) said, ‘Leave it in the trust of a Muslim man or woman of Makkah, who will release it when it will become normal .’”

مجهول

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8245

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَصَابَ طَيْراً فِي الْحَرَمِ وَهُوَ مُحِلٌّ فَعَلَيْهِ الْقِيمَةُ وَالْقِيمَةُ دِرْهَمٌ يَشْتَرِي بِهِ عَلَفاً لِحَمَامِ الْحَرَمِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan ibn Yahya who has said the following: “Abu al-Hassan al-Rida’ (a. s.), has said, ‘If one hurts a bird in al-Haram (the sacred area) when one is not in the state of ’Ihram, he owes its price. This price is one dirham with which he buys feed for the pigeons of al-Haram (the sacred area).”’

صحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8246

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ خَلاَّدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ فِي رَجُلٍ ذَبَحَ حَمَامَةً مِنْ حَمَامِ الْحَرَمِ قَالَ عَلَيْهِ الْفِدَاءُ قُلْتُ فَيَأْكُلُهُ قَالَ لا قُلْتُ فَيَطْرَحُهُ قَالَ إِذاً يَكُونُ عَلَيْهِ فِدَاءٌ آخَرُ قُلْتُ فَمَا يَصْنَعُ بِهِ قَالَ يَدْفِنُهُ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Khallad who has said the following: “About a man who has slaughtered a pigeon of the pigeons of al-Haram (the sacred area) abu ‘Abd Allah (a. s.), has said, ‘He owes a ransom.’ I then asked, ‘Can he use it for food?’ He (the Imam) said, ‘No, he cannot do so.’ I then asked, ‘Can he throw it away?’ He (the Imam) said, ‘If he did so he will owe another ransom.’ I then asked, ’What then he must do?’ He (the Imam) said, ‘He is required to bury it.’”

مجهول

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8247

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَرَجَ بِطَيْرٍ مِنْ مَكَّةَ إِلَى الْكُوفَةِ قَالَ يَرُدُّهُ إِلَى مَكَّةَ.

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Muthanna’ al-Hannat from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about a man who leaves Makkah with a bird for al-Kufah. He (the Imam) said, ‘He must return it to Makkah.’”

حسن

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8248

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ فِي الْحَمَامَةِ دِرْهَمٌ وَفِي الْفَرْخِ نِصْفُ دِرْهَمٍ وَفِي الْبَيْضَةِ رُبُعُ دِرْهَمٍ.

10. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The ransom for a pigeon is one dirham, for a pigeon chick half of a dirham and for an egg it is one-forth of a dirham.’”

حسن كالصحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8249

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَحَدَهُمَا (عَلَيْهِما السَّلاَم) عَنْ رَجُلٍ أَصَابَ طَيْراً فِي الْحِلِّ فَاشْتَرَاهُ فَأَدْخَلَهُ الْحَرَمَ فَمَاتَ فَقَالَ إِنْ كَانَ حِينَ أَدْخَلَهُ الْحَرَمَ خَلَّى سَبِيلَهُ فَمَاتَ فَلا شَيْ‏ءَ عَلَيْهِ وَإِنْ كَانَ أَمْسَكَهُ حَتَّى مَاتَ عِنْدَهُ فِي الْحَرَمِ فَعَلَيْهِ الْفِدَاءُ.

11. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub, from ibn Ri’ab from ibn Bukayr who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah) (a. s.), about a man who finds a bird in non-al-Haram (the sacred area) and buys it, then enters al-Haram (the sacred area), with it and it dies. He (the Imam) said, ‘Were he to release it in al-Haram (the sacred area), then it died he did not owe anything. If he holds it until it dies with him in al-Haram (the sacred area) he is required to pay ransom.’”

ضعيف على المشهور

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8250

12ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ رَمَى صَيْداً فِي الْحِلِّ فَمَضَى بِرَمْيَتِهِ حَتَّى دَخَلَ الْحَرَمَ فَمَاتَ أَ عَلَيْهِ جَزَاؤُهُ قَالَ لا لَيْسَ عَلَيْهِ جَزَاؤُهُ لأَنَّهُ رَمَى حَيْثُ رَمَى وَهُوَ لَهُ حَلالٌ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ رَجُلٍ نَصَبَ شَرَكاً فِي الْحِلِّ إِلَى جَانِبِ الْحَرَمِ فَوَقَعَ فِيهِ صَيْدٌ فَاضْطَرَبَ الصَّيْدُ حَتَّى دَخَلَ الْحَرَمَ فَلَيْسَ عَلَيْهِ جَزَاؤُهُ لأَنَّهُ كَانَ بَعْدَ ذَلِكَ شَيْ‏ءٌ فَقُلْتُ هَذَا الْقِيَاسُ عِنْدَ النَّاسِ فَقَالَ إِنَّمَا شَبَّهْتُ لَكَ شَيْئاً بِشَيْ‏ءٍ.

12. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan (a. s.), about a man who shoots a prey in non-al-Haram (the sacred area) and it then moves into al-Haram (the sacred area) and dies there: if he is required to pay ransom. He (the Imam) said, ‘No, he does not owe ransom because he shoots it as he does and it is lawful for him. The example of this is like the one who sets up a trap in an area next to al-Haram (the sacred area). The prey trapped in it moves until it enters al-Haram (the sacred area). He does not owe anything for it; it happened afterwards.’ I then said, ‘This is analogy in the views of people.’ He (the Imam) said, ‘One thing is confused with another thing to you.’”

صحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8251

13ـ صَفْوَانُ بْنُ يَحْيَى عَنْ زِيَادٍ أَبِي الْحَسَنِ الْوَاسِطِيِّ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ قَوْمٍ قَفَّلُوا عَلَى طَائِرٍ مِنْ حَمَامِ الْحَرَمِ الْبَابَ فَمَاتَ قَالَ عَلَيْهِمْ بِقِيمَةِ كُلِّ طَيْرٍ [نِصْفُ‏] دِرْهَمٍ يُعْلَفُ بِهِ حَمَامُ الْحَرَمِ.

13. From Safwan ibn Yahya has narrated from Ziyad abu al-Hassan al-Wasitiy who has said the following: “I once asked abu Ibrahim (a. s.), about the case of a people who lock a door on pigeons of al-Haram (the sacred area) and they die. He (the Imam) said, ‘They are required to pay the price of every bird which is one [half] dirham with which pigeons of al-Haram (the sacred area) are fed.’”

صحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8252

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ حَلَّ فِي الْحَرَمِ رَمَى صَيْداً خَارِجاً مِنَ الْحَرَمِ فَقَتَلَهُ قَالَ عَلَيْهِ الْجَزَاءُ لأَنَّ الآفَةَ جَاءَتْهُ مِنْ قِبَلِ الْحَرَمِ قَالَ وَسَأَلْتُهُ عَنْ رَجُلٍ رَمَى صَيْداً خَارِجاً مِنَ الْحَرَمِ فِي الْحِلِّ فَتَحَامَلَ الصَّيْدُ حَتَّى دَخَلَ الْحَرَمَ فَقَالَ لَحْمُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ.

14. A number of our people have narrated from Sahl ibn Ziyad am Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from ibn Ri’ab from Misma’ ibn ‘ Abd al-Malik who has said the following: “About a man who, is not in the state of Ihram, shoots from inside of al-Haram (the sacred area) a prey outside of al-Haram (the sacred area) and kills it, abu ‘Abd Allah (a. s.), has said, ‘There is ransom on him because calamity came upon the bird from al-Haram (the sacred area). I asked him (the Imam), about a man who shoots a prey outside al-Haram (the sacred area) in non-al- Haram (the sacred area) and it moves until it enters al-Haram (the sacred area). He (the Imam) said, ‘Its meat is prohibited for him like a dead animal’s.

حسن كالصحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8253

15ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ فِي حَمَامِ مَكَّةَ الطَّيْرُ الأَهْلِيُّ غَيْرُ حَمَامِ الْحَرَمِ مَنْ ذَبَحَ طَيْراً مِنْهُ وَهُوَ غَيْرُ مُحْرِمٍ فَعَلَيْهِ أَنْ يَتَصَدَّقَ بِصَدَقَةٍ أَفْضَلَ مِنْ ثَمَنِهِ فَإِنْ كَانَ مُحْرِماً فَشَاةٌ عَنْ كُلِّ طَيْرٍ.

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘Of the pigeon of Makkah the domesticated are different from pigeon of al-Haram (the sacred area). If one slaughters one of them and he is not in the state of Ihram his paying charity is better than its price. If he is in the state of Ihram then there is one sheep for every bird.’”

موثق كالصحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8254

16ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ أَرْسَلْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) أَنَّ أَخاً لِي اشْتَرَى حَمَاماً مِنَ الْمَدِينَةِ فَذَهَبْنَا بِهَا إِلَى مَكَّةَ فَاعْتَمَرْنَا وَأَقَمْنَا إِلَى الْحَجِّ ثُمَّ أَخْرَجْنَا الْحَمَامَ مَعَنَا مِنْ مَكَّةَ إِلَى الْكُوفَةِ فَعَلَيْنَا فِي ذَلِكَ شَيْ‏ءٌ قَالَ لِلرَّسُولِ إِنِّي أَظُنُّهُنَّ كُنَّ فُرْهَةً قَالَ لَهُ يَذْبَحُ مَكَانَ كُلِّ طَيْرٍ شَاةً.

16. Ahmad ibn Muhammad from has narrated from ibn Faddal from Yunus ibn Ya’qub who has said the following: “I once sent a message to abu al-Hassan (a. s.), that my brother had purchased pigeons from al-Madinah and we went to Makkah for ‘Umrah. We stayed for Hajj, then we took the pigeon with us from Makkah to al-Kufah; if we owe anything. He (the Imam) said to the messenger, ‘I think they were beautiful.’ He (the Imam) said to him, ‘For every one of them one sheep must be slaughtered.’”

موثق

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8255

17ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ نَتَفَ حَمَامَةً مِنْ حَمَامِ الْحَرَمِ قَالَ يَتَصَدَّقُ بِصَدَقَةٍ عَلَى مِسْكِينٍ وَيُعْطِي بِالْيَدِ الَّتِي نَتَفَ بِهَا فَإِنَّهُ قَدْ أَوْجَعَهُ.

17. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ibn Muskan from Ibrahim ibn Maymun who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who pulled out the feathers of a pigeon of the pigeon of al-Haram (the sacred area). He (the Imam) said, ‘He is required to pay charity to a destitute with the hand with which he pulled out the feathers because it caused pain.’”

مجهول

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8256

18ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أُهْدِيَ لَنَا طَائِرٌ مَذْبُوحٌ بِمَكَّةَ فَأَكَلَهُ أَهْلُنَا فَقَالَ لا يَرَى بِهِ أَهْلُ مَكَّةَ بَأْساً قُلْتُ فَأَيُّ شَيْ‏ءٍ تَقُولُ أَنْتَ قَالَ عَلَيْهِمْ ثَمَنُهُ.

18. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Flazim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a slaughtered bird given to us as gift in Makkah, if I can use it for food with my family. He (the Imam) said, ‘People of Makkah do not think it is harmful.’ I then asked, ‘What do you say about it?’ He (the Imam) said, ‘They owe its prices.’”

مجهول كالصحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8257

19ـ بَعْضُ أَصْحَابِنَا عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) نَشْتَرِي الصُّقُورَ فَنُدْخِلُهَا الْحَرَمَ فَلَنَا ذَلِكَ فَقَالَ كُلُّ مَا أُدْخِلَ الْحَرَمَ مِنَ الطَّيْرِ مِمَّا يَصُفُّ جَنَاحَهُ فَقَدْ دَخَلَ مَأْمَنَهُ فَخَلِّ سَبِيلَهُ.

19. Certain persons of our people have narrated from abu Jarir al-Qummiy who has said the following: “I once asked abu al-Hassan (a. s.), about the case of our buying hawks and taking them to al-Haram (the sacred area), if we owe anything. He (the Imam) said, ‘If one takes any of the birds that when flying, flap their wing, he has taken them to their sanctuary, and should leave them there.’”

سكت عنه

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8258

20ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ كَانَ فِي جَانِبِ بَيْتِي مِكْتَلٌ فِيهِ بَيْضَتَانِ مِنْ حَمَامِ الْحَرَمِ فَذَهَبَ الْغُلامُ يَكُبُّ الْمِكْتَلَ وَهُوَ لا يَعْلَمُ أَنَّ فِيهِ بَيْضَتَيْنِ فَكَسَرَهُمَا فَخَرَجْتُ فَلَقِيتُ عَبْدَ الله بْنَ الْحَسَنِ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ تَصَدَّقْ بِكَفَّيْنِ مِنْ دَقِيقٍ قَالَ ثُمَّ لَقِيتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) بَعْدُ فَأَخْبَرْتُهُ فَقَالَ ثَمَنُ طَيْرَيْنِ تَعْلِفُ بِهِ حَمَامَ الْحَرَمِ فَلَقِيتُ عَبْدَ الله بْنَ الْحَسَنِ فَأَخْبَرْتُهُ فَقَالَ صَدَقَكَ حَدِّثْ بِهِ فَإِنَّمَا أَخَذَهُ عَنْ آبَائِهِ.

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from Muhammad ibn Sinan from ibn Muskan from Yazid ibn Khalifah who has said the following: “In one side of my house there were two eggs of pigeon of al-Haram (the sacred area). The boy went to move the cluster not knowing that the eggs were there and he broke them. I went out and met ‘Abd Allah ibn al-Hassan and mentioned it to him. He said, ‘You must give charity of two handful of flour.’ I then met abu ‘Abd Allah (a. s.), and informed him (the Imam) about it. He (the Imam) said, ‘Pay the price of two birds as feed for the pigeon of al-Haram (the sacred area).’ I then met ‘Abd Allah ibn al-Hassan and informed him about it and he said, ‘He (the Imam) has told you the truth. You can narrate it because he (the Imam) has taken it from his ancestors.’”

ضعيف

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8259

21ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَأَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ فَرْخَيْنِ مُسَرْوَلَيْنِ ذَبَحْتُهُمَا وَأَنَا بِمَكَّةَ فَقَالَ لِي لِمَ ذَبَحْتَهُمَا فَقُلْتُ جَاءَتْنِي بِهِمَا جَارِيَةٌ مِنْ أَهْلِ مَكَّةَ فَسَأَلَتْنِي أَنْ أَذْبَحَهُمَا فَظَنَنْتُ أَنِّي بِالْكُوفَةِ وَلَمْ أَذْكُرِ الْحَرَمَ فَقَالَ عَلَيْكَ قِيمَتُهُمَا قُلْتُ كَمْ قِيمَتُهُمَا قَالَ دِرْهَمٌ وَهُوَ خَيْرٌ مِنْهُمَا.

21. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from and Abu Ali al-Ash’ariy from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of my slaughtering two fledgling birds in Makkah. He (the Imam) said, ‘Did you slaughter them?’ I replied, ‘Yes, because a slave-girl of the people of Makkah brought them to me and asked me to slaughter them and I thought I was in al-Kufah and did not remember al-Haram (the sacred area). He (the Imam) said, ‘You must pay their price.’ I asked, ‘How much is it?’ He (the Imam) said, ‘It is one dirham and it is better than them.’”

صحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8260

22ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) بِمَكَّةَ وَدَاوُدُ بْنُ عَلِيٍّ بِهَا فَقَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لِي دَاوُدُ بْنُ عَلِيٍّ مَا تَقُولُ يَا أَبَا عَبْدِ الله فِي قَمَارِيَّ اصْطَدْنَاهَا وَقَصَّيْنَاهَا فَقُلْتُ تُنْتَفُ وَتُعْلَفُ فَإِذَا اسْتَوَتْ خُلِّيَ سَبِيلُهَا.

22. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah from Dawud ibn Farqad who has said the following: “Once we were in the presence of abu ‘Abd Allah (a. s.), in Makkah and Dawud ibn Ali also was in it. Abu ‘Abd Allah (a. s.), said to me, ‘Dawud ibn Ali asked me, “What do you say, O abu ‘Abd Allah, about the turtledove we caught and shortened their feathers?”’ I replied, ‘Because of your pulling out its feathers, you must feed them until their feathers grow as normal; then set them free.’”

صحيح

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8261

23ـ أَحْمَدُ عَنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعْدِ بْنِ عَبْدِ الله قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ بَيْضَةِ نَعَامَةٍ أَكَلْتُ فِي الْحَرَمِ قَالَ تَصَدَّقْ بِثَمَنِهَا.

23. Ahmad ibn al-Hassan has narrated from Ali ibn al-Nu’man from Sa‘d ibn ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of my eating ostrich eggs in al-Haram (the sacred area). He (the Imam) said, ‘You must give its price in charity.’”

موثق على الظاه ر

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8262

24ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى قَالَ خَرَجْنَا إِلَى مَكَّةَ فَاصْطَادَتِ النِّسَاءُ قُمْرِيَّةً مِنْ قَمَارِيِّ أَمَجَ حَيْثُ بَلَغْنَا الْبَرِيدَ فَنَتَفَتِ النِّسَاءُ جَنَاحَيْهِ ثُمَّ دَخَلُوا بِهَا مَكَّةَ فَدَخَلَ أَبُو بَصِيرٍ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَأَخْبَرَهُ فَقَالَ تَنْظُرُونَ امْرَأَةً لا بَأْسَ بِهَا فَتُعْطُونَهَا الطَّيْرَ تَعْلِفُهُ وَتُمْسِكُهُ حَتَّى إِذَا اسْتَوَى جَنَاحَاهُ خَلَّتْهُ.

24. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Muthanna’ who has said the following: “Once we went to Makkah and women caught a turtledove of Amlaj (a place between al-Madinah and Makkah) turtledoves. The women pulled out the feathers of its wing, then took it to Makkah. Abu Basir went to visit abu ‘Abd Allah (a. s.), and informed him (the Imam) about it. He (the Imam) said, ‘Look for a trustworthy woman and give it to her to feed and keep it until its wings grow to normal, then set it free.’”

ضعيف على المشهور

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8263

25ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا يُكْرَهُ مِنَ الطَّيْرِ فَقَالَ مَا صَفَّ عَلَى رَأْسِكَ.

25. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Isa from ‘Imran al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about what of the birds are undesirable. He (the Imam) said, ‘It is whatever when flying over your head does not flap its wings.’”

حسن

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8264

26ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ الْعَطَّارِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ قَتَلَ أَسَداً فِي الْحَرَمِ قَالَ عَلَيْهِ كَبْشٌ يَذْبَحُهُ.

26. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqiy from Dawud ibn abu Yazid al-‘Attar from abu Sa‘id al-Mukariy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who kills a lion in al-Haram (the sacred area). He (the Imam) said, ’He owes one ram.’”

ضعيف

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8265

27ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي رَجُلٍ أَصَابَ ظَبْياً فِي الْحِلِّ فَاشْتَرَاهُ فَأَدْخَلَهُ الْحَرَمَ فَمَاتَ الظَّبْيُ فِي الْحَرَمِ فَقَالَ إِنْ كَانَ حِينَ أَدْخَلَهُ الْحَرَمَ خَلَّى سَبِيلَهُ فَمَاتَ فَلا شَيْ‏ءَ عَلَيْهِ وَإِنْ كَانَ أَمْسَكَهُ حَتَّى مَاتَ عِنْدَهُ فِي الْحَرَمِ فَعَلَيْهِ الْفِدَاءُ.

27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Bukayr ibn ‘A’yan who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ’Abd Allah), ‘Alayhim al-Salam, about a man who finds a deer in non-al-Haram (the sacred area), then buys it and takes it to al-Haram (the sacred area) and it dies in al-Haram (the sacred area). He (the Imam) said, ‘If he releases it after entering al- Haram (the sacred area) then it dies, he does not owe anything; but if he keeps it after entering al- Haram (the sacred area) and then it dies in al-Haram (the sacred area) with him, he owes the ransom.’”

حسن

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8266

28ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي نَصْرٍ قَالَ أَخْبَرَنِي حَمْزَةُ بْنُ الْيَسَعَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْفَهْدِ يُشْتَرَى بِمِنًى وَيُخْرَجُ بِهِ مِنَ الْحَرَمِ فَقَالَ كُلُّ مَا أُدْخِلَ الْحَرَمَ مِنَ السَّبُعِ مَأْسُوراً فَعَلَيْكَ إِخْرَاجُهُ.

28. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from ibn abu Nasr who has said the following: “Hamzah ibn al-Yasa’ said to me that I once asked abu ’Abd Allah (a. s.), about the tiger that is purchased in Mina and then is taken out of al-Haram (the sacred area). He (the Imam) said, ’Everything of beasts that are brought in al-Haram (the sacred area) in captivity you must take out of al-Haram (the sacred area).”’

مجهول

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8267

29ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ (عَلَيْهِم السَّلاَم) أَنَّهُ سُئِلَ عَنْ شَجَرَةٍ أَصْلُهَا فِي الْحَرَمِ وَأَغْصَانُهَا فِي الْحِلِّ عَلَى غُصْنٍ مِنْهَا طَائِرٌ رَمَاهُ رَجُلٌ فَصَرَعَهُ قَالَ عَلَيْهِ جَزَاؤُهُ إِذَا كَانَ أَصْلُهَا فِي الْحَرَمِ.

29. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has narrated that his father (a. s.), was asked about the tree with its roots in al-Haram (the sacred area) and its branches in non-al-Haram (the sacred area) with a bird on it that was shot by a man that made it to fall down. He (the Imam) said, ‘He is required to pay the penalty if its root is in al-Haram (the sacred area).”’

ضعيف على المشهور

Hunting in al-Haram (the sacred area) and The Expiation for the Same - Hadith 8268

30ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ عَبْدِ الأَعْلَى بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أَصَابَ صَيْداً فِي الْحِلِّ فَرَبَطَهُ إِلَى جَانِبِ الْحَرَمِ فَمَشَى الصَّيْدُ بِرِبَاطِهِ حَتَّى دَخَلَ الْحَرَمَ وَالرِّبَاطُ فِي عُنُقِهِ فَأَجَرَّهُ الرَّجُلُ بِحَبْلِهِ حَتَّى أَخْرَجَهُ مِنَ الْحَرَمِ وَالرَّجُلُ فِي الْحِلِّ فَقَالَ ثَمَنُهُ وَلَحْمُهُ حَرَامٌ مِثْلُ الْمَيْتَةِ.

30. Ali has narrated from his father from ibn Mahbub from Malik ibn ‘ Atiyyah from ‘Abd al-‘A‘la’ ibn ‘A‘yan who has said the following: I once asked abu ‘Abd Allah (a. s.), about a man who finds a prey in non-al-Haram (the sacred area) and ties it down next to al-Haram (the sacred area); but it walks and enters al-Haram (the sacred area) with the rope around its neck. The man pulls the rope and takes it out of al-Haram (the sacred area) and he is in non-al-Haram (the sacred area). He (the Imam) said, ‘Its price and meat is prohibited like the dead animal’s.’”

مجهول

The Findings in al-Haram (the sacred area) - Hadith 8269

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) اللُّقَطَةُ لُقَطَتَانِ لُقَطَةُ الْحَرَمِ تُعَرِّفُ سَنَةً فَإِنْ وَجَدْتَ صَاحِبَهَا وَإِلاَّ تَصَدَّقْتَ بِهَا وَلُقَطَةُ غَيْرِهَا تُعَرِّفُ سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَإِلاَّ فَهِيَ كَسَبِيلِ مَالِكَ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ’Findings are of two kinds. The findings, in al-Haram (the sacred area), are publicized for one year. If the owner is found, it is delivered to him; otherwise, it is given in charity. The findings, in non-al-Haram (the sacred area), are publicized for one year. If the owner comes it is his; otherwise, it is like one’s own belongings.’”

حسن

The Findings in al-Haram (the sacred area) - Hadith 8270

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَجِدُ اللُّقَطَةَ فِي الْحَرَمِ قَالَ لا يَمَسَّهَا وَأَمَّا أَنْتَ فَلا بَأْسَ لأَنَّكَ تُعَرِّفُهَا.

2. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Fudayl ibn Yasar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who finds something in al-Haram (the sacred area). He (the Imam) said, ‘He must not touch it. However, in your case it is not harmful because you define and publicize it.’”

مجهول

The Findings in al-Haram (the sacred area) - Hadith 8271

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ فُضَيْلِ بْنِ غَزْوَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ لَهُ الطَّيَّارُ إِنِّي وَجَدْتُ دِينَاراً فِي الطَّوَافِ قَدِ انْسَحَقَ كِتَابَتُهُ فَقَالَ هُوَ لَهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Fudayl ibn Ghazwan who has said the following: “I once was in the presence of abu ‘Abd Allah (a. s.), when al-Tayyar said, ‘I found one dinar in Tawaf area. The writing marks on it were wiped out. He (the Imam) said, ‘It is his property.’”

مجهول

The Findings in al-Haram (the sacred area) - Hadith 8272

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ رَجَاءٍ الأَرَّجَانِيِّ قَالَ كَتَبْتُ إِلَى الطَّيِّبِ (عَلَيْهِ السَّلاَم) أَنِّي كُنْتُ فِي الْمَسْجِدِ الْحَرَامِ فَرَأَيْتُ دِينَاراً فَأَهْوَيْتُ إِلَيْهِ لآِخُذَهُ فَإِذَا أَنَا بِآخَرَ ثُمَّ بَحَثْتُ الْحَصَى فَإِذَا أَنَا بِثَالِثٍ فَأَخَذْتُهَا فَعَرَّفْتُهَا فَلَمْ يَعْرِفْهَا أَحَدٌ فَمَا تَرَى فِي ذَلِكَ فَكَتَبَ فَهِمْتُ مَا ذَكَرْتَ مِنْ أَمْرِ الدَّنَانِيرِ فَإِنْ كُنْتَ مُحْتَاجاً فَتَصَدَّقْ بِثُلُثِهَا وَإِنْ كُنْتَ غَنِيّاً فَتَصَدَّقْ بِالْكُلِّ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from Muhammad ibn Raja’ al-Arjaniy who has said the following: “Once I wrote to al-Tayyib (a. s.), this, ‘I was in Masjid al-Haram and I saw a dinar. I bent down to take it and there was another dinar. I searched in the pebbles and found a third one. I took them and publicized but no one knows them. What is your instruction? He (the Imam) wrote back to me, ‘I understood the case of dinars. If you are needy give one-third of it in charity, if you are not needy give all of them in charity.’”

مجهول

The Excellence of Looking at al-Ka‘bah - Hadith 8273

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ كُنْتُ قَاعِداً إِلَى جَنْبِ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) وَهُوَ مُحْتَبٍ مُسْتَقْبِلُ الْكَعْبَةِ فَقَالَ أَمَا إِنَّ النَّظَرَ إِلَيْهَا عِبَادَةٌ فَجَاءَهُ رَجُلٌ مِنْ بَجِيلَةَ يُقَالُ لَهُ عَاصِمُ بْنُ عُمَرَ فَقَالَ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِنَّ كَعْبَ الأَحْبَارِ كَانَ يَقُولُ إِنَّ الْكَعْبَةَ تَسْجُدُ لِبَيْتِ الْمَقْدِسِ فِي كُلِّ غَدَاةٍ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَمَا تَقُولُ فِيمَا قَالَ كَعْبٌ فَقَالَ صَدَقَ الْقَوْلُ مَا قَالَ كَعْبٌ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) كَذَبْتَ وَكَذَبَ كَعْبُ الأَحْبَارِ مَعَكَ وَغَضِبَ قَالَ زُرَارَةُ مَا رَأَيْتُهُ اسْتَقْبَلَ أَحَداً بِقَوْلِ كَذَبْتَ غَيْرَهُ ثُمَّ قَالَ مَا خَلَقَ الله عَزَّ وَجَلَّ بُقْعَةً فِي الأَرْضِ أَحَبَّ إِلَيْهِ مِنْهَا ثُمَّ أَوْمَأَ بِيَدِهِ نَحْوَ الْكَعْبَةِ وَلا أَكْرَمَ عَلَى الله عَزَّ وَجَلَّ مِنْهَا لَهَا حَرَّمَ الله الأَشْهُرَ الْحُرُمَ فِي كِتَابِهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ ثَلاثَةٌ مُتَوَالِيَةٌ لِلْحَجِّ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَشَهْرٌ مُفْرَدٌ لِلْعُمْرَةِ وَهُوَ رَجَبٌ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from af-Fadf ibn Shadhan all from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I, once, was sitting near abu Ja’far (a. s.), while he was sitting in an Ihtiba’ position (holding one’s knees against one’s belly with one’s arms or a piece of cloth) facing al-Ka’bah. He (the Imam) said, ’Looking at al-Ka’bah is an act of worship.’ At this time a man from Bajilah people who was called ‘Asem ibn ’Umar came to abu Ja’far (a. s.), and said, ’Ka’b al-Ahbar would say, “Al-Ka‘bah every morning prostrates before al-Bayt al-Maqdis (the holy house in Jerusalem).”’ Abu Ja’far (a. s.), then asked, ‘What do you say about what Ka’b has said?’ He (the man) replied, ’He has spoken the truth, the word is what Ka’b has said.’ Abu Ja’far (a. s.), then said, ‘You have spoken lies. Ka’b al-Ahbar has spoken lies along with you.’ He (the Imam) became angry. Zurarah has said, ‘I never found him (the Imam) facing someone say, “You speak lies” except him (this man).’ He (the Imam) then said, ‘Allah, the Most Majestic, the Most Glorious, has not created any site on earth more beloved to Him than al-Ka‘bah.’ He (the Imam) then pointed with his hand to al-Ka’bah and said, ’There is not anything more graceful before Allah, the Most Majestic, the Most Glorious, than al-Ka’bah. For this (al-Ka’bah) Allah made the sacred months, in His book, on the day He created the skies and earth. Of these months, three are consecutive: the months of Shawwal, Dhu al-Qa’dah and Dhu al-Hajjah, and one is alone for performing ‘Umrah (and it is) the month of Rajab.’”

حسن كالصحيح

The Excellence of Looking at al-Ka‘bah - Hadith 8274

2ـ وَبِهَذَا الإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ لله تَبَارَكَ وَتَعَالَى حَوْلَ الْكَعْبَةِ عِشْرِينَ وَمِائَةَ رَحْمَةٍ مِنْهَا سِتُّونَ لِلطَّائِفِينَ وَأَرْبَعُونَ لِلْمُصَلِّينَ وَعِشْرُونَ لِلنَّاظِرِينَ.

2. It is narrated from him (narrator of previous Hadith) from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, the most Blessed, the most High, has one hundred twenty blessings around al-Ka’bah of which sixty are for those who perform Tawaf, forty for those who perform salat (prayer) and twenty for those who look at al-Ka’bah.’”

حسن كالصحيح

The Excellence of Looking at al-Ka‘bah - Hadith 8275

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ الله الْخَزَّازِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ لِلْكَعْبَةِ لَلَحْظَةً فِي كُلِّ يَوْمٍ يُغْفَرُ لِمَنْ طَافَ بِهَا أَوْ حَنَّ قَلْبُهُ إِلَيْهَا أَوْ حَبَسَهُ عَنْهَا عُذْرٌ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu ‘Abd Allah al-Khazzaz who has said the following: “Abu ‘Abd Allah (a. s.), has said that for al-Ka’bah, there is a moment every day in which forgiveness is granted to those who perform Tawaf around it, or whose hearts incline toward it or are prevented from visiting it for a good reason.”

مجهول

The Excellence of Looking at al-Ka‘bah - Hadith 8276

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ رِبَاطٍ عَنْ سَيْفٍ التَّمَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ لَمْ يَزَلْ تُكْتَبُ لَهُ حَسَنَةٌ وَتُمْحَى عَنْهُ سَيِّئَةٌ حَتَّى يَنْصَرِفَ بِبَصَرِهِ عَنْهَا.

4. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from al-Hassan ibn Ali from ibn Ribat from Sayf al- Tammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that as long as one keeps looking at al-Ka’bah, one good deed is written for him and one bad deed is deleted until he turns away from looking at al-Ka’bah.”

ضعيف على المشهور

The Excellence of Looking at al-Ka‘bah - Hadith 8277

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ النَّظَرُ إِلَى الْكَعْبَةِ عِبَادَةٌ وَالنَّظَرُ إِلَى الْوَالِدَيْنِ عِبَادَةٌ وَالنَّظَرُ إِلَى الإِمَامِ عِبَادَةٌ وَقَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَمُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ.

5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said that looking at al-Ka’bah is an act of worship; looking at parents is an act of worship; and looking at the Imam is an act of worship. For one’s looking at al- Ka’bah, one good deed is written for him and ten of his bad deeds are deleted.”

حسن

The Excellence of Looking at al-Ka‘bah - Hadith 8278

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ بِمَعْرِفَةٍ فَعَرَفَ مِنْ حَقِّنَا وَحُرْمَتِنَا مِثْلَ الَّذِي عَرَفَ مِنْ حَقِّهَا وَحُرْمَتِهَا غَفَرَ الله لَهُ ذُنُوبَهُ وَكَفَاهُ هَمَّ الدُّنْيَا وَالآخِرَةِ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Ali ibn ‘Abd al-‘Aziz from Abu ‘Abd Allah (a. s.), who said: “The one who looks at the Kabah with an understanding, so he recognises from our rights and our sanctity, is like the one who recognises from it (Kabah’s) rights, and its Sanctity. Allah would Forgive for him his sins, and suffice him for the concerns of the world and the Hereafter.“

مجهول

The Case of One Who Finds His Debtor in al-Haram (the sacred area) - Hadith 8279

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شَاذَانَ بْنِ الْخَلِيلِ أَبِي الْفَضْلِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لِي عَلَيْهِ مَالٌ فَغَابَ عَنِّي زَمَاناً فَرَأَيْتُهُ يَطُوفُ حَوْلَ الْكَعْبَةِ أَ فَأَتَقَاضَاهُ مَالِي قَالَ لا لا تُسَلِّمْ عَلَيْهِ وَلا تُرَوِّعْهُ حَتَّى يَخْرُجَ مِنَ الْحَرَمِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Shadhan ibn al-Khalil abu al-Fadl from Sama‘ah ibn Mehran who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who owed to me a certain amount of goods and he was absent from me for a certain time. I saw him doing Tawaf around al-Ka‘bah. Can I ask him for payment? He (the Imam) said, ‘No, do not offer him greeting of peace and do not frighten him until he gets out of al-Haram (the sacred area).’”

مجهول

The Case of Items Donated to al-Ka‘bah - Hadith 8280

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ قَالَ أَخْبَرَنِي يَاسِينُ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ قَوْماً أَقْبَلُوا مِنْ مِصْرٍ فَمَاتَ مِنْهُمْ رَجُلٌ فَأَوْصَى بِأَلْفِ دِرْهَمٍ لِلْكَعْبَةِ فَلَمَّا قَدِمَ الْوَصِيُّ مَكَّةَ سَأَلَ فَدَلُّوهُ عَلَى بَنِي شَيْبَةَ فَأَتَاهُمْ فَأَخْبَرَهُمُ الْخَبَرَ فَقَالُوا قَدْ بَرِئَتْ ذِمَّتُكَ ادْفَعْهَا إِلَيْنَا فَقَامَ الرَّجُلُ فَسَأَلَ النَّاسَ فَدَلُّوهُ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ (عَلَيْهِما السَّلاَم) قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَأَتَانِي فَسَأَلَنِي فَقُلْتُ لَهُ إِنَّ الْكَعْبَةَ غَنِيَّةٌ عَنْ هَذَا انْظُرْ إِلَى مَنْ أَمَّ هَذَا الْبَيْتَ فَقُطِعَ بِهِ أَوْ ذَهَبَتْ نَفَقَتُهُ أَوْ ضَلَّتْ رَاحِلَتُهُ أَوْ عَجَزَ أَنْ يَرْجِعَ إِلَى أَهْلِهِ فَادْفَعْهَا إِلَى هَؤُلاءِ الَّذِينَ سَمَّيْتُ لَكَ فَأَتَى الرَّجُلُ بَنِي شَيْبَةَ فَأَخْبَرَهُمْ بِقَوْلِ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَقَالُوا هَذَا ضَالٌّ مُبْتَدِعٌ لَيْسَ يُؤْخَذُ عَنْهُ وَلا عِلْمَ لَهُ وَنَحْنُ نَسْأَلُكَ بِحَقِّ هَذَا وَبِحَقِّ كَذَا وَكَذَا لَمَّا أَبْلَغْتَهُ عَنَّا هَذَا الْكَلامَ قَالَ فَأَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَقُلْتُ لَهُ لَقِيتُ بَنِي شَيْبَةَ فَأَخْبَرْتُهُمْ فَزَعَمُوا أَنَّكَ كَذَا وَكَذَا وَأَنَّكَ لا عِلْمَ لَكَ ثُمَّ سَأَلُونِي بِالْعَظِيمِ إِلاَّ بَلَّغْتُكَ مَا قَالُوا قَالَ وَأَنَا أَسْأَلُكَ بِمَا سَأَلُوكَ لَمَّا أَتَيْتَهُمْ فَقُلْتَ لَهُمْ إِنَّ مِنْ عِلْمِي أَنْ لَوْ وُلِّيتُ شَيْئاً مِنْ أَمْرِ الْمُسْلِمِينَ لَقَطَعْتُ أَيْدِيَهُمْ ثُمَّ عَلَّقْتُهَا فِي أَسْتَارِ الْكَعْبَةِ ثُمَّ أَقَمْتُهُمْ عَلَى الْمِصْطَبَّةِ ثُمَّ أَمَرْتُ مُنَادِياً يُنَادِي أَلا إِنَّ هَؤُلاءِ سُرَّاقُ الله فَاعْرِفُوهُمْ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said that narrated to me Yasin who has said the following: “I heard abu Ja’far (a. s.), say, ‘A people were coming from Egypt, and on the way one of them died, who had said in his will to donate one thousand dirham to al-Ka‘bah. The executor of the will, on his arrival in Makkah, asked and he was directed to banu Shaybah. He went and informed them about the donation. They said, ‘You have freed yourself of the responsibility: you can give it to us.’ The man (executor of will) stayed and asked people who directed him to abu Ja‘far, Muhammad ibn Ali (a. s.). Abu Ja‘far (a. s.), has said, ‘He came to me and asked about the donation. I said, ‘Al-Ka‘bah does not need it. Look for the visitors of this House who may have lost their supplies, their animals for transportation, or are not able to return home, and give it to such people whom I mentioned to you.’ The man then went to banu Shaybah and informed them of the words of abu Ja’far (a. s.). They said, ‘He is lost, a heretic and knowledge (religious) is not acquired from him. He does not have any knowledge. We ask you through this House and through so and so to convey our words to him.’ He (the man) has said I then went to abu Ja‘far (a. s.), and said, ‘I went to banu Shaybah and informed them, but they think that you are such and such person and that you do not have any religious knowledge. They then asked me on oath by the great One to inform you of their words.’ He (the Imam) then said, ‘I ask you to do when you go back to them what they had asked you to do. Say to them from me, ‘Of my knowledge, were I the person in charge of the affairs of the Muslim, is that I would cut off their hands. I then would hang them by the curtains of al- Ka‘bah, make them stand on stools and command the announcer to announce, ‘These are thieves who steal from Allah, so you must take notice of this fact.’”

مجهول

The Case of Items Donated to al-Ka‘bah - Hadith 8281

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ جَارِيَتَهُ هَدْياً لِلْكَعْبَةِ كَيْفَ يَصْنَعُ قَالَ إِنَّ أَبِي أَتَاهُ رَجُلٌ قَدْ جَعَلَ جَارِيَتَهُ هَدْياً لِلْكَعْبَةِ فَقَالَ لَهُ قَوِّمِ الْجَارِيَةَ أَوْ بِعْهَا ثُمَّ مُرْ مُنَادِياً يَقُومُ عَلَى الْحِجْرِ فَيُنَادِي أَلا مَنْ قَصُرَتْ بِهِ نَفَقَتُهُ أَوْ قُطِعَ بِهِ طَرِيقُهُ أَوْ نَفِدَ بِهِ طَعَامُهُ فَلْيَأْتِ فُلانَ بْنَ فُلانٍ وَمُرْهُ أَنْ يُعْطِيَ أَوَّلاً فَأَوَّلاً حَتَّى يَنْفَدَ ثَمَنُ الْجَارِيَةِ.

2. Muhammad ibn Yahya has narrated from Bunan ibn Muhammad from Musa ibn al-Qasim from Ali ibn Ja’far who has said the following: “I once asked abu al-Hassan (a. s.), about a man who has made his slave-girl a gift to al- Ka‘bah. What should he do? He (the Imam) said, ‘Once a man who had made his slave-girl a gift to al- Ka‘bah, came to my father (a. s.). He (the Imam) said, ‘Evaluate the slave-girl or sell her; then ask the announcer to stand near the Black Stone and announce, “O those who are short in their expenses, looted on the way or their supplies depleted, come to so and so.” He must distribute it among them on the basis of first come first served until the amount is distributed.’”

مجهول

The Case of Items Donated to al-Ka‘bah - Hadith 8282

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ أَبِي الْحُرِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَقَالَ إِنِّي أَهْدَيْتُ جَارِيَةً إِلَى الْكَعْبَةِ فَأُعْطِيتُ بِهَا خَمْسَمِائَةِ دِينَارٍ فَمَا تَرَى قَالَ بِعْهَا ثُمَّ خُذْ ثَمَنَهَا ثُمَّ قُمْ عَلَى حَائِطِ الْحِجْرِ ثُمَّ نَادِ وَأَعْطِ كُلَّ مُنْقَطَعٍ بِهِ وَكُلَّ مُحْتَاجٍ مِنَ الْحَاجِّ.

3. Ali ibn Ibrahim has narrated from Salih al-Sindiy from Ja’far ibn Bashir from Aban from abu al-Hurr who has said the following: “Once, a man came to abu Ja’far (a. s.), saying, ‘I have given a slave-girl as a gift to al- Ka‘bah and I had paid for her five hundred. What is your instruction? He (the Imam) said, ‘Sell the slave-girl, and with whatever amount you will receive from the sale go to the wall near the Black Stone, make an announcement and give to those looted on the way and to every needy of the people performing Hajj.’”

مجهول

The Case of Items Donated to al-Ka‘bah - Hadith 8283

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَخَوَيْهِ مُحَمَّدٍ وَأَحْمَدَ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ سَعِيدِ بْنِ عَمْرٍو الْجُعْفِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ مِصْرَ قَالَ أَوْصَى إِلَيَّ أَخِي بِجَارِيَةٍ كَانَتْ لَهُ مُغَنِّيَةٍ فَارِهَةٍ وَجَعَلَهَا هَدْياً لِبَيْتِ الله الْحَرَامِ فَقَدِمْتُ مَكَّةَ فَسَأَلْتُ فَقِيلَ ادْفَعْهَا إِلَى بَنِي شَيْبَةَ وَقِيلَ لِي غَيْرُ ذَلِكَ مِنَ الْقَوْلِ فَاخْتُلِفَ عَلَيَّ فِيهِ فَقَالَ لِي رَجُلٌ مِنْ أَهْلِ الْمَسْجِدِ أَ لا أُرْشِدُكَ إِلَى مَنْ يُرْشِدُكَ فِي هَذَا إِلَى الْحَقِّ قُلْتُ بَلَى قَالَ فَأَشَارَ إِلَى شَيْخٍ جَالِسٍ فِي الْمَسْجِدِ فَقَالَ هَذَا جَعْفَرُ بْنُ مُحَمَّدٍ (عَلَيْهِما السَّلاَم) فَسَلْهُ قَالَ فَأَتَيْتُهُ (عَلَيْهِ السَّلاَم) فَسَأَلْتُهُ وَقَصَصْتُ عَلَيْهِ الْقِصَّةَ فَقَالَ إِنَّ الْكَعْبَةَ لا تَأْكُلُ وَلا تَشْرَبُ وَمَا أُهْدِيَ لَهَا فَهُوَ لِزُوَّارِهَا بِعِ الْجَارِيَةَ وَقُمْ عَلَى الْحِجْرِ فَنَادِ هَلْ مِنْ مُنْقَطَعٍ بِهِ وَهَلْ مِنْ مُحْتَاجٍ مِنْ زُوَّارِهَا فَإِذَا أَتَوْكَ فَسَلْ عَنْهُمْ وَأَعْطِهِمْ وَاقْسِمْ فِيهِمْ ثَمَنَهَا قَالَ فَقُلْتُ لَهُ إِنَّ بَعْضَ مَنْ سَأَلْتُهُ أَمَرَنِي بِدَفْعِهَا إِلَى بَنِي شَيْبَةَ فَقَالَ أَمَا إِنَّ قَائِمَنَا لَوْ قَدْ قَامَ لَقَدْ أَخَذَهُمْ وَقَطَعَ أَيْدِيَهُمْ وَطَافَ بِهِمْ وَقَالَ هَؤُلاءِ سُرَّاقُ الله.

4. Ahmad ibn Muhammad from has narrated from Ah ibn al-Hassan al-Mithamiy from his two brothers Muhammad and Ahmad from Ah ibn Ya’qub al-Hashimiy from Marwan ibn Muslim from Sa‘id ibn ‘Umar al-Ju’fiy from a man from people of Misr (Egypt) who has said the following: “My brother in his will made a beautiful singer slave-girl a gift to the Bayt of Allah al-Haram (the Sacred House of Allah). I then went to Makkah and asked about it. I was told to give her to banu Shaybah. In addition, other things were said to me. It became confusing to me. One man from the Masjid asked me, ‘Can I show someone who can instruct you in this matter of rights?’ I replied, ‘Yes, please do so.’ He showed me a shaykh who was sitting in the Masjid and said, ‘This is Ja’far ibn Muhammad (a. s.). Ask him your question.’ I then went to him (the Imam), asked my question and explained to him the story. He (the Imam) said, ‘Al-Ka‘bah does not eat and drink, so whatever is given as gift to al-Ka‘bah is for those who visit al-Ka‘bah. Sell the slave-girl, stand up near the Black Stone and announce, “Those looted on the way and any needy of the visitors of al- Ka‘bah (can come to me).” Distribute the amount among them.’ I then said, ‘Certain people have told me to give it to banu Shaybah.’ He (the Imam) said, ‘When it is the rise of our al-Qa’im with divine authority, he will arrest them, cutoff their hands and make them walk (among people); they are thieves who steal from Allah.’”

مجهول

The Case of Items Donated to al-Ka‘bah - Hadith 8284

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ الله الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ دَفَعَتْ إِلَيَّ امْرَأَةٌ غَزْلاً فَقَالَتِ ادْفَعْهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ وَأَنَا أَعْرِفُهُمْ فَلَمَّا صِرْتُ بِالْمَدِينَةِ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ امْرَأَةً أَعْطَتْنِي غَزْلاً وَأَمَرَتْنِي أَنْ أَدْفَعَهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ فَقَالَ اشْتَرِ بِهِ عَسَلاً وَزَعْفَرَاناً وَخُذْ طِينَ قَبْرِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَاعْجِنْهُ بِمَاءِ السَّمَاءِ وَاجْعَلْ فِيهِ شَيْئاً مِنَ الْعَسَلِ وَالزَّعْفَرَانِ وَفَرِّقْهُ عَلَى الشِّيعَةِ لِيُدَاوُوا بِهِ مَرْضَاهُمْ.

5. A number of our people have narrated from Ahmad ibn Muhammad from abu ‘Abd Allah al-Barqiy from certain persons of our people who has said the following: “Once, a woman gave to me a certain amount of yarn as gift to al-Ka‘bah to be used in stitching its covering. I disliked giving it to the caretakers because I knew them. When I arrived in al-Madinah I went to visit abu Ja‘far (a. s.). I said to him, ‘I pray to Allah to keep my soul in service for your cause, a woman gave to me a certain amount of yarn as gift to al-Ka‘bah to be used in stitching its covering and I disliked giving it to the caretakers.’ He (the Imam) said, ‘Buy with it saffron and honey, then take a little of the soil from the grave of abu ‘Abd Allah, al-Husayn (a. s.). Mix it with water from the sky, a certain amount of honey and saffron; then distribute it among the Shi`a so they can use it as curing medicine for their patients.’”

مرسل

The Meaning of the Words of Allah, the Most Majestic, the Most Glorious, ‘The Residents and Nonresidents Are the Same’ - Hadith 8285

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مُعَاوِيَةَ أَوَّلُ مَنْ عَلَّقَ عَلَى بَابِهِ مِصْرَاعَيْنِ بِمَكَّةَ فَمَنَعَ حَاجَّ بَيْتِ الله مَا قَالَ الله عَزَّ وَجَلَّ سَواءً الْعاكِفُ فِيهِ وَالْبادِ وَكَانَ النَّاسُ إِذَا قَدِمُوا مَكَّةَ نَزَلَ الْبَادِي عَلَى الْحَاضِرِ حَتَّى يَقْضِيَ حَجَّهُ وَكَانَ مُعَاوِيَةُ صَاحِبَ السِّلْسِلَةِ الَّتِي قَالَ الله تَعَالَى فِي سِلْسِلَةٍ ذَرْعُها سَبْعُونَ ذِراعاً فَاسْلُكُوهُ إِنَّهُ كانَ لا يُؤْمِنُ بِالله الْعَظِيمِ وَكَانَ فِرْعَوْنَ هَذِهِ الأُمَّةِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Mu‘awiyah was the first person who built door-jambs for his house in Makkah and prevented the pilgrims to the House of Allah to use it, against the words of Allah, the Most Majestic, the Most Glorious, ‘Both resident and nonresident have equal right to use it.’ (22:24) The people arriving in Makkah, who were not residents, would stay with residents until the end of Hajj season. Mu‘awiyah was the person of the chains about which Allah, the most Blessed, the most High, has said, ‘With the chain which is seventy yards long, (you must) chain him; He did not believe in Allah, the Great.’ (69:31-32) He was the pharaoh of this nation.’”

حسن

The Meaning of the Words of Allah, the Most Majestic, the Most Glorious, ‘The Residents and Nonresidents Are the Same’ - Hadith 8286

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ (عَلَيْهِ السَّلاَم) قَالَ لَمْ يَكُنْ لِدُورِ مَكَّةَ أَبْوَابٌ وَكَانَ أَهْلُ الْبُلْدَانِ يَأْتُونَ بِقِطْرَانِهِمْ فَيَدْخُلُونَ فَيَضْرِبُونَ بِهَا وَكَانَ أَوَّلَ مَنْ بَوَّبَهَا مُعَاوِيَةُ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from Yahya’ ibn abu al-‘ Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said that the houses of Makkah did not have any doors. People of other lands would come with their transporting animals, enter and stay there. The first person who installed doors on them was Mu‘awiyah.”

ضعيف على المشهور

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8287

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لَمْ يَحُجَّ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) بَعْدَ قُدُومِهِ الْمَدِينَةَ إِلاَّ وَاحِدَةً وَقَدْ حَجَّ بِمَكَّةَ مَعَ قَوْمِهِ حِجَّاتٍ.

1. A number of our people have narrated from Ahmad ibn Muhammad, from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu Ja’far (a. s.), has said, ‘The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed only one hajj from al- Madinah; however, he had performed al-Hajj many times when in Makkah along with his people.’”

موثق

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8288

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عِيسَى الْفَرَّاءِ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ حَجَّ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عَشْرَ حِجَّاتٍ مُسْتَسِرّاً فِي كُلِّهَا يَمُرُّ بِالْمَأْزِمَيْنِ فَيَنْزِلُ وَيَبُولُ.

2. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali, from ‘Isa al-Farra’ from ‘Abd Allah ibn abu Ya’fur who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed Hajj ten times secretly and every time when in al-Mazimin would disembark and pass water (it was the first place where idols were worshipped).”

مجهول

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8289

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ حَجَّ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عِشْرِينَ حَجَّةً.

3. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali from Yunus ibn Ya’qub from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed Hajj a total of twenty times.”

موثق

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8290

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَقَامَ بِالْمَدِينَةِ عَشْرَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أَنْزَلَ الله عَزَّ وَجَلَّ عَلَيْهِ وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالاً وَعَلى‏ كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ فَأَمَرَ الْمُؤَذِّنِينَ أَنْ يُؤَذِّنُوا بِأَعْلَى أَصْوَاتِهِمْ بِأَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَحُجُّ فِي عَامِهِ هَذَا فَعَلِمَ بِهِ مَنْ حَضَرَ الْمَدِينَةَ وَأَهْلُ الْعَوَالِي وَالأَعْرَابُ وَاجْتَمَعُوا لِحَجِّ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّمَا كَانُوا تَابِعِينَ يَنْظُرُونَ مَا يُؤْمَرُونَ وَيَتَّبِعُونَهُ أَوْ يَصْنَعُ شَيْئاً فَيَصْنَعُونَهُ فَخَرَجَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي أَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ فَلَمَّا انْتَهَى إِلَى ذِي الْحُلَيْفَةِ زَالَتِ الشَّمْسُ فَاغْتَسَلَ ثُمَّ خَرَجَ حَتَّى أَتَى الْمَسْجِدَ الَّذِي عِنْدَ الشَّجَرَةِ فَصَلَّى فِيهِ الظُّهْرَ وَعَزَمَ بِالْحَجِّ مُفْرِداً وَخَرَجَ حَتَّى انْتَهَى إِلَى الْبَيْدَاءِ عِنْدَ الْمِيلِ الأَوَّلِ فَصُفَّ لَهُ سِمَاطَانِ فَلَبَّى بِالْحَجِّ مُفْرِداً وَسَاقَ الْهَدْيَ سِتّاً وَسِتِّينَ أَوْ أَرْبَعاً وَسِتِّينَ حَتَّى انْتَهَى إِلَى مَكَّةَ فِي سَلْخِ أَرْبَعٍ مِنْ ذِي الْحِجَّةِ فَطَافَ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ ثُمَّ صَلَّى رَكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) ثُمَّ عَادَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ وَقَدْ كَانَ اسْتَلَمَهُ فِي أَوَّلِ طَوَافِهِ ثُمَّ قَالَ إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ الله فَأَبْدَأُ بِمَا بَدَأَ الله تَعَالَى بِهِ وَإِنَّ الْمُسْلِمِينَ كَانُوا يَظُنُّونَ أَنَّ السَّعْيَ بَيْنَ الصَّفَا وَالْمَرْوَةِ شَيْ‏ءٌ صَنَعَهُ الْمُشْرِكُونَ فَأَنْزَلَ الله عَزَّ وَجَلَّ إِنَّ الصَّفا وَالْمَرْوَةَ مِنْ شَعائِرِ الله فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما ثُمَّ أَتَى الصَّفَا فَصَعِدَ عَلَيْهِ وَاسْتَقْبَلَ الرُّكْنَ الْيَمَانِيَّ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ وَدَعَا مِقْدَارَ مَا يُقْرَأُ سُورَةُ الْبَقَرَةِ مُتَرَسِّلاً ثُمَّ انْحَدَرَ إِلَى الْمَرْوَةِ فَوَقَفَ عَلَيْهَا كَمَا وَقَفَ عَلَى الصَّفَا ثُمَّ انْحَدَرَ وَعَادَ إِلَى الصَّفَا فَوَقَفَ عَلَيْهَا ثُمَّ انْحَدَرَ إِلَى الْمَرْوَةِ حَتَّى فَرَغَ مِنْ سَعْيِهِ فَلَمَّا فَرَغَ مِنْ سَعْيِهِ وَهُوَ عَلَى الْمَرْوَةِ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ هَذَا جَبْرَئِيلُ وَأَوْمَأَ بِيَدِهِ إِلَى خَلْفِهِ يَأْمُرُنِي أَنْ آمُرَ مَنْ لَمْ يَسُقْ هَدْياً أَنْ يُحِلَّ وَلَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَصَنَعْتُ مِثْلَ مَا أَمَرْتُكُمْ وَلَكِنِّي سُقْتُ الْهَدْيَ وَلا يَنْبَغِي لِسَائِقِ الْهَدْيِ أَنْ يُحِلَّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ قَالَ فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ لَنَخْرُجَنَّ حُجَّاجاً وَرُءُوسُنَا وَشُعُورُنَا تَقْطُرُ فَقَالَ لَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَمَا إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً فَقَالَ لَهُ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ الْكِنَانِيُّ يَا رَسُولَ الله عُلِّمْنَا دِينَنَا كَأَنَّا خُلِقْنَا الْيَوْمَ فَهَذَا الَّذِي أَمَرْتَنَا بِهِ لِعَامِنَا هَذَا أَمْ لِمَا يَسْتَقْبِلُ فَقَالَ لَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بَلْ هُوَ لِلأَبَدِ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ شَبَّكَ أَصَابِعَهُ وَقَالَ دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ قَالَ وَقَدِمَ عَلِيٌّ (عَلَيْهِ السَّلاَم) مِنَ الْيَمَنِ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ بِمَكَّةَ فَدَخَلَ عَلَى فَاطِمَةَ سَلامُ الله عَلَيْهَا وَهِيَ قَدْ أَحَلَّتْ فَوَجَدَ رِيحاً طَيِّبَةً وَوَجَدَ عَلَيْهَا ثِيَاباً مَصْبُوغَةً فَقَالَ مَا هَذَا يَا فَاطِمَةُ فَقَالَتْ أَمَرَنَا بِهَذَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَخَرَجَ عَلِيٌّ (عَلَيْهِ السَّلاَم) إِلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مُسْتَفْتِياً فَقَالَ يَا رَسُولَ الله إِنِّي رَأَيْتُ فَاطِمَةَ قَدْ أَحَلَّتْ وَعَلَيْهَا ثِيَابٌ مَصْبُوغَةٌ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَنَا أَمَرْتُ النَّاسَ بِذَلِكَ فَأَنْتَ يَا عَلِيُّ بِمَا أَهْلَلْتَ قَالَ يَا رَسُولَ الله إِهْلالاً كَإِهْلالِ النَّبِيِّ فَقَالَ لَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قِرَّ عَلَى إِحْرَامِكَ مِثْلِي وَأَنْتَ شَرِيكِي فِي هَدْيِي قَالَ وَنَزَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بِمَكَّةَ بِالْبَطْحَاءِ هُوَ وَأَصْحَابُهُ وَلَمْ يَنْزِلِ الدُّورَ فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ عِنْدَ زَوَالِ الشَّمْسِ أَمَرَ النَّاسَ أَنْ يَغْتَسِلُوا وَيُهِلُّوا بِالْحَجِّ وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ الَّذِي أَنْزَلَ عَلَى نَبِيِّهِ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَاتَّبِعُوا. مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ فَخَرَجَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَصْحَابُهُ مُهِلِّينَ بِالْحَجِّ حَتَّى أَتَى مِنًى فَصَلَّى الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ الآخِرَةَ وَالْفَجْرَ ثُمَّ غَدَا وَالنَّاسُ مَعَهُ وَكَانَتْ قُرَيْشٌ تُفِيضُ مِنَ الْمُزْدَلِفَةِ وَهِيَ جَمْعٌ وَيَمْنَعُونَ النَّاسَ أَنْ يُفِيضُوا مِنْهَا فَأَقْبَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقُرَيْشٌ تَرْجُوا أَنْ تَكُونَ إِفَاضَتُهُ مِنْ حَيْثُ كَانُوا يُفِيضُونَ فَأَنْزَلَ الله تَعَالَى عَلَيْهِ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ وَاسْتَغْفِرُوا الله يَعْنِي إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ فِي إِفَاضَتِهِمْ مِنْهَا وَمَنْ كَانَ بَعْدَهُمْ فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ قُبَّةَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَدْ مَضَتْ كَأَنَّهُ دَخَلَ فِي أَنْفُسِهِمْ شَيْ‏ءٌ لِلَّذِي كَانُوا يَرْجُونَ مِنَ الإِفَاضَةِ مِنْ مَكَانِهِمْ حَتَّى انْتَهَى إِلَى نَمِرَةَ وَهِيَ بَطْنُ عُرَنَةَ بِحِيَالِ الأَرَاكِ فَضُرِبَتْ قُبَّتُهُ وَضَرَبَ النَّاسُ أَخْبِيَتَهُمْ عِنْدَهَا فَلَمَّا زَالَتِ الشَّمْسُ خَرَجَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَمَعَهُ قُرَيْشٌ وَقَدِ اغْتَسَلَ وَقَطَعَ التَّلْبِيَةَ حَتَّى وَقَفَ بِالْمَسْجِدِ فَوَعَظَ النَّاسَ وَأَمَرَهُمْ وَنَهَاهُمْ ثُمَّ صَلَّى الظُّهْرَ وَالْعَصْرَ بِأَذَانٍ وَإِقَامَتَيْنِ ثُمَّ مَضَى إِلَى الْمَوْقِفِ فَوَقَفَ بِهِ فَجَعَلَ النَّاسُ يَبْتَدِرُونَ أَخْفَافَ نَاقَتِهِ يَقِفُونَ إِلَى جَانِبِهَا فَنَحَّاهَا فَفَعَلُوا مِثْلَ ذَلِكَ فَقَالَ أَيُّهَا النَّاسُ لَيْسَ مَوْضِعُ أَخْفَافِ نَاقَتِي بِالْمَوْقِفِ وَلَكِنْ هَذَا كُلُّهُ وَأَوْمَأَ بِيَدِهِ إِلَى الْمَوْقِفِ فَتَفَرَّقَ النَّاسُ وَفَعَلَ مِثْلَ ذَلِكَ بِالْمُزْدَلِفَةِ فَوَقَفَ النَّاسُ حَتَّى وَقَعَ الْقُرْصُ قُرْصُ الشَّمْسِ ثُمَّ أَفَاضَ وَأَمَرَ النَّاسَ بِالدَّعَةِ حَتَّى انْتَهَى إِلَى الْمُزْدَلِفَةِ وَهُوَ الْمَشْعَرُ الْحَرَامُ فَصَلَّى الْمَغْرِبَ وَالْعِشَاءَ الآخِرَةَ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ ثُمَّ أَقَامَ حَتَّى صَلَّى فِيهَا الْفَجْرَ وَعَجَّلَ ضُعَفَاءَ بَنِي هَاشِمٍ بِلَيْلٍ وَأَمَرَهُمْ أَنْ لا يَرْمُوا الْجَمْرَةَ جَمْرَةَ الْعَقَبَةِ حَتَّى تَطْلُعَ الشَّمْسُ فَلَمَّا أَضَاءَ لَهُ النَّهَارُ أَفَاضَ حَتَّى انْتَهَى إِلَى مِنًى فَرَمَى جَمْرَةَ الْعَقَبَةِ وَكَانَ الْهَدْيُ الَّذِي جَاءَ بِهِ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَرْبَعَةً وَسِتِّينَ أَوْ سِتَّةً وَسِتِّينَ وَجَاءَ عَلِيٌّ (عَلَيْهِ السَّلاَم) بِأَرْبَعَةٍ وَثَلاثِينَ أَوْ سِتَّةٍ وَثَلاثِينَ فَنَحَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) سِتَّةً وَسِتِّينَ وَنَحَرَ عَلِيٌّ (عَلَيْهِ السَّلاَم) أَرْبَعَةً وَثَلاثِينَ بَدَنَةً وَأَمَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يُؤْخَذَ مِنْ كُلِّ بَدَنَةٍ مِنْهَا جَذْوَةٌ مِنْ لَحْمٍ ثُمَّ تُطْرَحَ فِي بُرْمَةٍ ثُمَّ تُطْبَخَ فَأَكَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ وَحَسَوَا مِنْ مَرَقِهَا وَلَمْ يُعْطِيَا الْجَزَّارِينَ جُلُودَهَا وَلا جِلالَهَا وَلا قَلائِدَهَا وَتَصَدَّقَ بِهِ وَحَلَقَ وَزَارَ الْبَيْتَ وَرَجَعَ إِلَى مِنًى وَأَقَامَ بِهَا حَتَّى كَانَ الْيَوْمُ الثَّالِثُ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ ثُمَّ رَمَى الْجِمَارَ وَنَفَرَ حَتَّى انْتَهَى إِلَى الأَبْطَحِ فَقَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ الله تَرْجِعُ نِسَاؤُكَ بِحَجَّةٍ وَعُمْرَةٍ مَعاً وَأَرْجِعُ بِحَجَّةٍ فَأَقَامَ بِالأَبْطَحِ وَبَعَثَ مَعَهَا عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ إِلَى التَّنْعِيمِ فَأَهَلَّتْ بِعُمْرَةٍ ثُمَّ جَاءَتْ وَطَافَتْ بِالْبَيْتِ وَصَلَّتْ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) وَسَعَتْ بَيْنَ الصَّفَا وَالْمَرْوَةِ ثُمَّ أَتَتِ النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَارْتَحَلَ مِنْ يَوْمِهِ وَلَمْ يَدْخُلِ الْمَسْجِدَ الْحَرَامَ وَلَمْ يَطُفْ بِالْبَيْتِ وَدَخَلَ مِنْ أَعْلَى مَكَّةَ مِنْ عَقَبَةِ الْمَدَنِيِّينَ وَخَرَجَ مِنْ أَسْفَلِ مَكَّةَ مِنْ ذِي طُوًى.

4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, lived in al- Madinah for ten years but did not perform Hajj. Allah, the Most Majestic, the Most Glorious, then revealed this verse, ‘Call people for Hajj, they will come to you on foot and on lean transport animals from faraway places.’ (22:26) “He then commanded two announcers to announce loudly that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, this year has decided to perform Hajj. People of al-Madinah, people of al-‘Awaliy and Arabs all came together for Hajj of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. They only followed the Messenger of Allah and waited for his orders or did what the Messenger of Allah did. The Messenger of Allah left for Makkah just four days before the beginning of the month of Dhu al-Hajj ah. When he arrived at Dhu al-Hulayfah it was noontime, the sun had just declined to the west from a point half way between east and west overhead. He took a shower, and then went to the Masjid near the tree. He performed al-Zuhr salat (prayer), and then made his decision to perform an individual (Ifrad) Hajj. He then left and arrived at al-Bayda’, one mile away from al-Madinah, where two rows of people stood in line. He said Talbiyah (here I am O Lord, to obey Your command). He herded his offering animals that numbered sixty-six or sixty-four heads of cattle. He then arrived in Makkah during the end of the fourth day of Dhu al-Hajj. He performed seven times Tawaf around the House, performed two Rak‘at salat (prayer) behind the station of Ibrahim, returned to the Black Stone and touched it. He had touched it in the beginning of his Tawaf walking around the House. He then said, ‘Al-Safa’ and al-Marwah are of al-Sha’a’ir of Allah (things that remind one of Allah). So I begin with what Allah, the most High, has begun with.’ The Muslims thought that al-Sa‘y (walking) between al-Safa’ al-Marwah was something that the pagans did. Allah, the Most Majestic, the Most Glorious, then revealed this, ‘Al-Safa’ and al-Marwah are of al-Sha’a’ir of Allah (things that remind one of Allah). Those who perform Hajj or ‘Umrah must perform Tawaf between them.’ ( 2 : 153 ) “He then went to al-Safa’, climbed it, turned his face to the al-Yemaniy corner (of the House), thanked and praised Allah, and prayed for as long as it may take one to read Chapter two of the Holy Quran, in fluent reading. He then climbed down toward al-Marwah and stood on it just as he had done on al- Safa’ . He then climbed down and returned to al-Safa’ where he stood for a while, then came down toward al-Marwah (and so on) until he completed seven times of walking between the two places. When he completed his Sa‘y while on al-Marwah, he turned toward people, praised Allah, spoke of His glory and then said, ‘This is Jibril. He pointed with his hand to a point behind him. He commands me to command those who have not herded their sacrificial animals to come out of the state of Ihram. In future, I will not do what I have done this time (performing Ifrad Hajj and herding sacrificial animals). Instead, I will do what I am commanding you to do, but I have herded my sacrificial animals and it is not proper for one who has herded his sacrificial animals to come out of the state of Ihram (at this point) before the sacrificial animals reach their place.’ He (the Imam) said that a man from the group then said to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘Must we then begin performing the acts of Hajj while water from our heads and hairs is dropping down (after taking a shower for carnal relations)?’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then said to him, ‘You, however, will never believe in it.’ Suraqah ibn Malik ibn Jush‘am al-Kinaniy then said, ‘O Messenger of Allah, teach us our religion as if we are just created today. Is what you do for this year only, or it is for future also?’ The Messenger of Allah replied, ‘It certainly is forever to the Day of Judgment.’ He then grappled the fingers of one of his hands with those of the other hand saying, ‘A1-’ Umrah with Hajj are joined together up to the Day of Judgment.’ He (the Imam) then said, ‘Ali (a. s.), then arrived in Makkah in the presence of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, from Yemen. He went to Fatimah, ‘Alayha al-Salam, when she had come out of the state of Ihram. He found her using perfume and dressed in colored clothes. He then asked, ‘Why have you done this, O Fatimah?’ She replied, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded us to do so.’ Ali, Alayhi al-Salam, then went to the Messenger of Allah to find out a fatwa saying, ‘O Messenger of Allah, Fatimah has come out of the state of Ihram and has dressed up in colored clothes.’ The Messenger of Allah replied, ‘I have commanded people to do so. O Ali, how have you commenced your Hajj?’ He replied, ‘O Messenger of Allah, I have said, “My commencement of Hajj is like that of the Holy Prophet.” The Messenger of Allah then said, ‘You must remain with your Ihram as I have remained and you are my partner in my sacrificial animals.’ He (the Imam) said, ‘The Messenger of Allah arrived in Makkah, at al-Batha’ along with his companions. They did not use the houses. On the day of al-Tarwiyah (eighth of Dhu al-Hajjah) at noontime, he (the Messenger of Allah) commanded people to take a shower, say Talbiyah (here I am O Lord, to obey Your command) for Hajj. These are the words of Allah, the Most Majestic, the Most Glorious, that He revealed to His Prophet, ‘Follow the religion of (your father) Ibrahim.’ (3:89) The Messenger of Allah and his companions came out for Hajj saying Talbiyah (here I am O Lord, to obey Your command) until they arrived in Mina, where they said salat (prayer) of al-Zuhr, al-‘Asr, al-Maghrib, al-Tsha’a and al-Fajr. In the morning, people were with him. Quraysh would leave from al-Muzdalifah, which is al-Jan T, and would prevent people to leave from that place. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, came and Quraysh hoped that his leaving would be like their leaving from al-Muzdalifah. Allah, most High, then revealed this verse. ’Then you must leave (al-Muzdalifah) as people do and ask Allah for His forgiveness’ (2:198), meaning thereby, Ibrahim, Isma’il and Ishaq in their departure from it and those after them. When Quraysh saw the banner of the Messenger of Allah had passed, they felt something in their heart about leaving from their place. It (the banner) arrived at al-Namirah, which is Batn ‘ Arnah, parallel to Arak. The banner was raised and people pitched their tents there. When it was noontime, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, came out. Quraysh also did so, along with him. He had taken a shower and had discontinued saying Talbiyah (here I am O Lord, to obey Your command). He stood at the door of the Masjid, preached to people of His commands and prohibitions. He then said salat (prayer) of al-Zuhr and al-’Asr with one Adhan and two Tqamah. He then went to the staying place and remained there. People began crowding around his camel. He moved his camel and they also did so. He then said, £ 0 people, the staying place is not under the feet of my camel only. This whole area’ - pointing with his hand to station - ’is the place to stay’. People then scattered around. He did the same thing in al-Muzdalifah and people stayed there until sunset, then he left and commanded people to remain calm and peaceful until they arrived in al- Muzdalifah, which is al-Mash‘ar al-Haram. He said salat (prayer) of al-Maghrib and al-‘Isha’ prayers with one Adhan and two Tqamah, then he stayed until he said salat (prayer) of al-Fajr there and asked the weaker people of banu Hashim to leave quickly during the night and not to throw pebbles on al- Jamarah (Jamarah al-‘Aqabah) before sunrise. When the day became bright, he left al-Muzdalifah. He arrived in Mina. He then threw pebbles on Jamarah al-‘Aqabah. The sacrificial animals that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, had brought were sixty-four or sixty-six heads. Ali (a. s.), had brought thirty-four heads or thirty-six heads of cattle. The Messenger of Allah offered sixty-six heads of cattle and Ali (a. s.), offered thirty-four heads of cattle. “The Messenger of Allah commanded him to take from the meat of every camel a piece and cook it in a pot. The Messenger of Allah and Ali, ‘Alayhim al-Salam, ate from the meat and sipped of the soup thereof. They did not give the hide or the items with which the animals were herded or decorated to the butchers. Instead, such items were given as charity to the needy. He shaved his head, visited the House, returned to Mina and stayed there until the bright days were over. He threw pebbles on al- Jamar and left until he arrived in al-Abtah. ‘A’ishah then asked, ’O Messenger of Allah, are you returning your wives with Hajj and ‘Umrah together and only I return with Hajj?’ He then stayed in al- Abtah and sent ‘Abd al-Rahman ibn abu Bakr with her to al-Tan‘im. She said Talbiyah (here I am O Lord, to obey Your command) for ‘Umrah from there and came for Tawaf around the House, to pray two Rak’at prayers near the station of Ibrahim, made Sa’y between al-Safa’ and al-Marwah, then came to the Holy Prophet. He (the Messenger of Allah) left the same day, did not enter al-Masjid al-Haram and did not perform Tawaf around the House. He entered from the upper part of Makkah from ‘Aqabah al-Madaniyin and came out from the lower part of Makkah from Dhu Tuwa’.”

حسن كالصحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8291

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ أَخَذَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ غَدَا مِنْ مِنًى فِي طَرِيقِ ضَبٍّ وَرَجَعَ مَا بَيْنَ الْمَأْزِمَيْنِ وَكَانَ إِذَا سَلَكَ طَرِيقاً لَمْ يَرْجِعْ فِيهِ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Isma‘il ibn Hammam who has said the following: “Abu al-Hassan (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when leaving Mina moved through the path of Dabb and returned from between al-Mazimin, and when he walked through a path, he would not return by the same path.”

صحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8292

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ حَجَّ حَجَّةَ الإِسْلامِ خَرَجَ فِي أَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ حَتَّى أَتَى الشَّجَرَةَ فَصَلَّى بِهَا ثُمَّ قَادَ رَاحِلَتَهُ حَتَّى أَتَى الْبَيْدَاءَ فَأَحْرَمَ مِنْهَا وَأَهَلَّ بِالْحَجِّ وَسَاقَ مِائَةَ بَدَنَةٍ وَأَحْرَمَ النَّاسُ كُلُّهُمْ بِالْحَجِّ لا يَنْوُونَ عُمْرَةً وَلا يَدْرُونَ مَا الْمُتْعَةُ حَتَّى إِذَا قَدِمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَكَّةَ طَافَ بِالْبَيْتِ وَطَافَ النَّاسُ مَعَهُ ثُمَّ صَلَّى رَكْعَتَيْنِ عِنْدَ الْمَقَامِ وَاسْتَلَمَ الْحَجَرَ ثُمَّ قَالَ أَبْدَأُ بِمَا بَدَأَ الله عَزَّ وَجَلَّ بِهِ فَأَتَى الصَّفَا فَبَدَأَ بِهَا ثُمَّ طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ سَبْعاً فَلَمَّا قَضَى طَوَافَهُ عِنْدَ الْمَرْوَةِ قَامَ خَطِيباً فَأَمَرَهُمْ أَنْ يُحِلُّوا وَيَجْعَلُوهَا عُمْرَةً وَهُوَ شَيْ‏ءٌ أَمَرَ الله عَزَّ وَجَلَّ بِهِ فَأَحَلَّ النَّاسُ وَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لَوْ كُنْتُ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ كَمَا أَمَرْتُكُمْ وَلَمْ يَكُنْ يَسْتَطِيعُ أَنْ يُحِلَّ مِنْ أَجْلِ الْهَدْيِ الَّذِي كَانَ مَعَهُ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَلا تَحْلِقُوا رُؤُسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَقَالَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ الْكِنَانِيُّ يَا رَسُولَ الله عُلِّمْنَا كَأَنَّا خُلِقْنَا الْيَوْمَ أَ رَأَيْتَ هَذَا الَّذِي أَمَرْتَنَا بِهِ لِعَامِنَا هَذَا أَوْ لِكُلِّ عَامٍ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا بَلْ لِلأَبَدِ الأَبَدِ وَإِنَّ رَجُلاً قَامَ فَقَالَ يَا رَسُولَ الله نَخْرُجُ حُجَّاجاً وَرُءُوسُنَا تَقْطُرُ فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً قَالَ وَأَقْبَلَ عَلِيٌّ (عَلَيْهِ السَّلاَم) مِنَ الْيَمَنِ حَتَّى وَافَى الْحَجَّ فَوَجَدَ فَاطِمَةَ سَلامُ الله عَلَيْهَا قَدْ أَحَلَّتْ وَوَجَدَ رِيحَ الطِّيبِ فَانْطَلَقَ إِلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مُسْتَفْتِياً فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا عَلِيُّ بِأَيِّ شَيْ‏ءٍ أَهْلَلْتَ فَقَالَ أَهْلَلْتُ بِمَا أَهَلَّ بِهِ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لا تُحِلَّ أَنْتَ فَأَشْرَكَهُ فِي الْهَدْيِ وَجَعَلَ لَهُ سَبْعاً وَثَلاثِينَ وَنَحَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) ثَلاثاً وَسِتِّينَ فَنَحَرَهَا بِيَدِهِ ثُمَّ أَخَذَ مِنْ كُلِّ بَدَنَةٍ بَضْعَةً فَجَعَلَهَا فِي قِدْرٍ وَاحِدٍ ثُمَّ أَمَرَ بِهِ فَطُبِخَ فَأَكَلَ مِنْهُ وَحَسَا مِنَ الْمَرَقِ وَقَالَ قَدْ أَكَلْنَا مِنْهَا الآنَ جَمِيعاً وَالْمُتْعَةُ خَيْرٌ مِنَ الْقَارِنِ السَّائِقِ وَخَيْرٌ مِنَ الْحَاجِّ الْمُفْرِدِ قَالَ وَسَأَلْتُهُ أَ لَيْلاً أَحْرَمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّةَ سَاعَةٍ قَالَ صَلاةَ الظُّهْرِ.

6. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr from Hammad al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed al- Hajjata al-Islam, he left al-Madinah when only four days from the month of Dhu al-Qa‘dah remained. When he (the Messenger of Allah) arrived at al-Shajarah, he performed Salat (prayer) then drove his stumper until he arrived in al-Bayda’, he then assumed the state of Ihram and recited Talbiyah for al- Hajj. He (the Messenger of Allah) drove one hundred camels and all the people also assumed the state of Ihram for al-Hajj. They did not have the intention for al-‘Umrah and did not know what al-Mut‘ah was. When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, arrived in Makkah he performed Tawaf around the House. People also performed Tawaf along with him. He (the Messenger of Allah) then performed two Rak‘at Salat (prayer) near the station of Ibrahim (a. s.), then touched the Black Stone. He (the Messenger of Allah) then said, T commence with what Allah, most Majestic, most Glorious, has commenced. He then went to al-Safa’ to commence walking. He (the Messenger of Allah) then performed Tawaf between al-Safa’ and al-Marwah seven times. When he (the Messenger of Allah) completed his Tawaf at al-Marwah, he (the Messenger of Allah) then stood there for a speech. He (the Messenger of Allah) commanded them to come out of the state of Ihram and make it an al-‘Umrah. It is something that Allah, most Majestic, most Glorious, has commanded to do. People came out of the state of Ihram and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, Tf I will have a chance in future I will not go back. I will do as I have commanded you to do. He (the Messenger of Allah) was not able to come out of the state of Ihram because of the offering animals, which were with him (the Messenger of Allah). Allah, most Majestic, most Glorious, says, ‘Do not shave your heads until the offering animals reach their designated places.’ Suraqah ibn Malik ibn Jush‘am al-Kinaniy said, ‘O Messenger of Allah, teach us just as we are created today. What you have commanded us to do this year is it just for this year or it will be as such every year?’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘It is forever.’ A man stood up and said, ‘O Messenger of Allah is it that we will come to perform al-Hajj and water will drip from our heads?’ (He thereby meant engagement in sexual activities). The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘You will never believe in it (al-Mut‘ah of al-Hajj). He (the Imam) said that Ali ‘Alayhi al-Salam, arrived from Yeman to perform al-Hajj, he found Fatimah, ‘Alayha al-Salam, who had come out of the state of Ihram, and he sensed perfumes. He (the Imam) went to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, for a fatwa. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, asked, ‘What kind of intention did you have?’ He (the Imam) replied, ‘I made my intention like the intention of the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’ He (the Messenger of Allah) said, ‘You must not come out of the state of Hiram.’ He (the Messenger of Allah) allowed him (the Imam) to share his offering animals and gave him (the Imam) thirty-seven. The Messenger of Allah slaughtered sixty- three. He (the Messenger of Allah) slaughtered them with his own hands. He (the Messenger of Allah) then from every camel took a certain amount of meat and placed it in one cooking pot. He then commanded to cook, then ate from the meat and sipped from the broth. He (the Messenger of Allah) then said, ‘Now we all have used the meat of our offering for food. Having al-Mut‘ah (advantage of coming out of the state of Ihram after completing the acts of ‘Umrah) is better than al-Qiran Hajj, in which one herds his offering cattle as well as performs Hajj in the form of al-Mufrad Hajj.’ I (the narrator) then asked, ‘Did the Messenger of Allah enter the state of Ihram during the night or during the day?’ He (the Imam) replied, ‘It was during the day.’ I then asked, ‘In which hour of the day was it?’ He (the Imam) replied it was at the time of the Salat (prayer) at noontime.’”

صحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8293

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) ذَكَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْحَجَّ فَكَتَبَ إِلَى مَنْ بَلَغَهُ كِتَابُهُ مِمَّنْ دَخَلَ فِي الإِسْلامِ أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يُرِيدُ الْحَجَّ يُؤْذِنُهُمْ بِذَلِكَ لِيَحُجَّ مَنْ أَطَاقَ الْحَجَّ فَأَقْبَلَ النَّاسُ فَلَمَّا نَزَلَ الشَّجَرَةَ أَمَرَ النَّاسَ بِنَتْفِ الإِبْطِ وَحَلْقِ الْعَانَةِ وَالْغُسْلِ وَالتَّجَرُّدِ فِي إِزَارٍ وَرِدَاءٍ أَوْ إِزَارٍ وَعِمَامَةٍ يَضَعُهَا عَلَى عَاتِقِهِ لِمَنْ لَمْ يَكُنْ لَهُ رِدَاءٌ وَذَكَرَ أَنَّهُ حَيْثُ لَبَّى قَالَ لَبَّيْكَ اللهمَّ لَبَّيْكَ لَبَّيْكَ لا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لا شَرِيكَ لَكَ وَكَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يُكْثِرُ مِنْ ذِي الْمَعَارِجِ وَكَانَ يُلَبِّي كُلَّمَا لَقِيَ رَاكِباً أَوْ عَلا أَكَمَةً أَوْ هَبَطَ وَادِياً وَمِنْ آخِرِ اللَّيْلِ وَفِي أَدْبَارِ الصَّلَوَاتِ فَلَمَّا دَخَلَ مَكَّةَ دَخَلَ مِنْ أَعْلاهَا مِنَ الْعَقَبَةِ وَخَرَجَ حِينَ خَرَجَ مِنْ ذِي طُوًى فَلَمَّا انْتَهَى إِلَى بَابِ الْمَسْجِدِ اسْتَقْبَلَ الْكَعْبَةَ وَذَكَرَ ابْنُ سِنَانٍ أَنَّهُ بَابُ بَنِي شَيْبَةَ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ وَصَلَّى عَلَى أَبِيهِ إِبْرَاهِيمَ ثُمَّ أَتَى الْحَجَرَ فَاسْتَلَمَهُ فَلَمَّا طَافَ بِالْبَيْتِ صَلَّى رَكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) وَدَخَلَ زَمْزَمَ فَشَرِبَ مِنْهَا ثُمَّ قَالَ اللهمَّ إِنِّي أَسْأَلُكَ عِلْماً نَافِعاً وَرِزْقاً وَاسِعاً وَشِفَاءً مِنْ كُلِّ دَاءٍ وَسُقْمٍ فَجَعَلَ يَقُولُ ذَلِكَ وَهُوَ مُسْتَقْبِلُ الْكَعْبَةِ ثُمَّ قَالَ لأَصْحَابِهِ لِيَكُنْ آخِرُ عَهْدِكُمْ بِالْكَعْبَةِ اسْتِلامَ الْحَجَرِ فَاسْتَلَمَهُ ثُمَّ خَرَجَ إِلَى الصَّفَا ثُمَّ قَالَ أَبْدَأُ بِمَا بَدَأَ الله بِهِ ثُمَّ صَعِدَ عَلَى الصَّفَا فَقَامَ عَلَيْهِ مِقْدَارَ مَا يَقْرَأُ الإِنْسَانُ سُورَةَ الْبَقَرَةِ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, mentioned al- Hajj. He (the Messenger of Allah) then wrote a letter to those who received his letter and who had accepted Islam that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has decided to perform al-Hajj. He (the Messenger of Allah) has given permission to all those who are capable to perform al-Hajj to do so. People came. When they arrived at al-Shajarah, he (the Messenger of Allah) commanded them to clean their under- arms, pubic hairs, and take a shower; that they must wear just a loincloth, a sheet of cloth on their shoulders and a turban to place it on their shoulder if one did not have the sheet of cloth to place on his shoulders. He (the Imam) has mentioned that when he (the Messenger of Allah) said Talbiyah he (the Messenger of Allah) said, ‘O Lord, here I am to obey your command, here I am, O Lord, to obey Your command. Indeed You have no partners, here I am to obey Your command, all praise, all bounties and the whole kingdom belong to You, You indeed have no partners.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would say ‘O the owner of exalted status’ a great deal. He (the Messenger of Allah) said Talbiyah when coming across a rider, climb a height, climb down a hill or a valley, toward the end of the night and after Salat (prayer). When he (the Messenger of Allah) entered Makkah, he (the Messenger of Allah) did so from the upper part of Makkah, from al-‘Aqabah and left when he left through Dhi Tuwa’. When he (the Messenger of Allah) arrived at the door of the Masjid, he (the Messenger of Allah) faced al-Ka’bah.’ Ibn Sinan has mentioned that it was the gate of banu Shaybah. He (the Messenger of Allah) praised Allah, spoke of His glory, prayed for Ibrahim and then he (the Messenger of Allah) moved to the Black Stone and touched it. When he performed Tawaf around the House he (the Messenger of Allah) then performed two Rak‘at Salat (prayer) behind the station of Ibrahim ‘Alayhi al-Salam. He (the Messenger of Allah) entered Zamzam, drank thereof and said, ‘O Allah, I appeal before You for useful knowledge, extended means of living and cure for all illnesses.’ He would say this with his face toward al-Ka‘bah. He (the Messenger of Allah) said to his companions that your last meeting with al-Ka’bah should be touching the Black Stone. He (the Messenger of Allah) touched the Black Stone; then moved to al-Safa’ then said, ‘I begin with what Allah has begun’, then he (the Messenger of Allah) climbed al-Safa’, stood there for a time within which one can recite Chapter two of al-Quran.’”

صحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8294

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ نَحَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بِيَدِهِ ثَلاثاً وَسِتِّينَ وَنَحَرَ عَلِيٌّ (عَلَيْهِ السَّلاَم) مَا غَبَرَ قُلْتُ سَبْعَةً وَثَلاثِينَ قَالَ نَعَمْ.

8. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthaman who has said the following: “I heard abu ‘ Abd Allah (a. s.), say, ‘The messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, slaughtered sixty-three heads of cattle with his own hand; and Ali (a. s.), slaughtered the rest.’ I then asked, ‘Was it thirty- seven ?’ He (the Imam) replied, ‘Yes. It was thirty-seven.”

ضعيف على المشهور

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8295

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الَّذِي كَانَ عَلَى بُدْنِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) نَاجِيَةُ بْنُ جُنْدَبٍ الْخُزَاعِيُّ الأَسْلَمِيُّ وَالَّذِي حَلَقَ رَأْسَ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي حَجَّتِهِ مَعْمَرُ بْنُ عَبْدِ الله بْنِ حَرَاثَةَ بْنِ نَصْرِ بْنِ عَوْفِ بْنِ عَوِيجِ بْنِ عَدِيِّ بْنِ كَعْبٍ قَالَ وَلَمَّا كَانَ فِي حَجَّةِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ يَحْلِقُهُ قَالَتْ قُرَيْشٌ أَيْ مَعْمَرُ أُذُنُ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي يَدِكَ وَفِي يَدِكَ الْمُوسَى فَقَالَ مَعْمَرٌ وَالله إِنِّي لأَعُدُّهُ مِنَ الله فَضْلاً عَظِيماً عَلَيَّ قَالَ وَكَانَ مَعْمَرٌ هُوَ الَّذِي يَرْحَلُ لِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ رَسُولُ الله يَا مَعْمَرُ إِنَّ الرَّحْلَ اللَّيْلَةَ لَمُسْتَرْخًى فَقَالَ مَعْمَرٌ بِأَبِي أَنْتَ وَأُمِّي لَقَدْ شَدَدْتُهُ كَمَا كُنْتُ أَشُدُّهُ وَلَكِنْ بَعْضُ مَنْ حَسَدَنِي مَكَانِي مِنْكَ يَا رَسُولَ الله أَرَادَ أَنْ تَسْتَبْدِلَ بِي فَقَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا كُنْتُ لأَفْعَلَ.

9. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the person in charge of herding the camel for offering by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was Najiyah ibn Jundab al-Khuza‘iy al-Aslamiy. The person who shaved the head of the Holy Prophet during his Hajj was Mu‘amar ibn ‘Abd Allah ibn Harithah ibn Nasr ibn ‘Awf ibn ‘Awiyj ibn ‘Adiy ibn Ka’b. He (the Imam) said, ‘During the Hajj of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, as he shaved his head, Quraysh said to him, ‘O Mu’ammar, the ear of the Messenger of Allah is in your hand. Also in your hand is the shaving knife . 5 Mu’ammar then said, ‘I by Allah consider it a great favor on me . 5 He (the Imam) said, ‘Mu’ammar was he who would prepare the saddle on the camel for the Messenger of Allah. The Messenger of Allah asked him, ‘O Mu’ammar, how is it that the saddle is prepared loose tonight ? 5 He replied, ‘I pray to Allah to keep my soul in service for your cause, I had prepared it tight as usually I do, but certain ones jealous of my nearness to you wanted to replace me . 5 The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘I would not have allowed it to happen . ‘“

حسن كالصحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8296

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ اعْتَمَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) ثَلاثَ عُمَرٍ مُفْتَرِقَاتٍ عُمْرَةً فِي ذِي الْقَعْدَةِ أَهَلَّ مِنْ عُسْفَانَ وَهِيَ عُمْرَةُ الْحُدَيْبِيَةِ وَعُمْرَةً أَهَلَّ مِنَ الْجُحْفَةِ وَهِيَ عُمْرَةُ الْقَضَاءِ وَعُمْرَةً أَهَلَّ مِنَ الْجِعْرَانَةِ بَعْدَ مَا رَجَعَ مِنَ الطَّائِفِ مِنْ غَزْوَةِ حُنَيْنٍ.

10. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed three ‘Umrah separately. He performed one ‘Umrah in Dhu al-Qa 5 dah, in which he said Talbiyah (here I am O Lord, to obey Your command) in ‘Usfan (name of a place) and that was ‘Umrah al-Hudaybiyah. He performed one ‘Umrah, in which he said Talbiyah (here I am O Lord, to obey Your command) in al- Juhfah and it, was ‘Umrah of al-Qada 5 . He performed one ‘Umrah, for which he said Talbiyah (here I am O Lord, to obey Your command) in al-Ja‘ranah after his return from al-Ta 5 if from the battle of Hunayn.”

حسن كالصحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8297

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ حَجَّ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) غَيْرَ حَجَّةِ الْوَدَاعِ قَالَ نَعَمْ عِشْرِينَ حَجَّةً.

11. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from al-‘Ala’ ibn Razin from ‘Umar ibn Yazid who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘Did the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, perform any other Hajj besides the farewell Hajj ? 5 He replied, ‘Yes, he did so twenty times . ‘“

ضعيف على المشهور

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8298

12ـ سَهْلٌ عَنِ ابْنِ فَضَّالٍ عَنْ عِيسَى الْفَرَّاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ حَجَّ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عِشْرِينَ حَجَّةً مُسْتَسِرَّةً كُلُّهَا يَمُرُّ بِالْمَأْزِمَيْنِ فَيَنْزِلُ فَيَبُولُ.

12. Sahl ibn Ziyad has narrated from ibn Faddal from ‘Isa al-Farra’ from ibn abu Ya’fur who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the Messenger of Allah, 0 Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed twenty Hajj secretly, every time he would pass by the Mazimin and disembark and pass water.”

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8299

13ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ جَمِيعاً عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ اعْتَمَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عُمْرَةَ الْحُدَيْبِيَةِ وَقَضَى الْحُدَيْبِيَةَ مِنْ قَابِلٍ وَمِنَ الْجِعْرَانَةِ حِينَ أَقْبَلَ مِنَ الطَّائِفِ ثَلاثَ عُمَرٍ كُلُّهُنَّ فِي ذِي الْقَعْدَةِ.

13. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ja’far ibn Sama‘ah and Muhammad ibn Yahya from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam all from Aban who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed ‘Umrah of al-Hudaybiyah and Qada’ of al-Hudaybiyah next time, and from al-Ja‘ranah when coming from al-Ta’if. All three ‘Umrah took place in the month of Dhu al-Qa’dah.”

موثق كالصحيح

Hajj of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause - Hadith 8300

14ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ ذُكِرَ أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) اعْتَمَرَ فِي ذِي الْقَعْدَةِ ثَلاثَ عُمَرٍ كُلُّ ذَلِكَ يُوَافِقُ عُمْرَتُهُ ذَا الْقَعْدَةِ.

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed three ‘Umrah in the month of Dhu al-Qa’dah; all of them coincided with his al-‘Umrah in the month of Dhu al-Qa’dah.”

موثق

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8301

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ عَلِيِّ بْنِ عَبْدِ الله الْبَجَلِيِّ عَنْ خَالِدٍ الْقَلانِسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) حُجُّوا وَاعْتَمِرُوا تَصِحَّ أَبْدَانُكُمْ وَتَتَّسِعْ أَرْزَاقُكُمْ وَتُكْفَوْنَ مَئُونَاتِ عِيَالِكُمْ وَقَالَ الْحَاجُّ مَغْفُورٌ لَهُ وَمَوْجُوبٌ لَهُ الْجَنَّةُ وَمُسْتَأْنَفٌ لَهُ الْعَمَلُ وَمَحْفُوظٌ فِي أَهْلِهِ وَمَالِهِ.

1. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘ Uthman af-Khazzaz from Afi ibn ‘ Abd Allah al-Bajaliy, from Khalid al- Qalanisiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali ibn Al-Husayn (a. s.), has said, ‘Perform ‘Umrah and Hajj, your bodies will become healthy, your sustenance increase and you will have sufficient for the expenses of your families.’ He (the Imam) said, ‘One who performs Hajj is forgiven, paradise is necessary, he resumes his deeds and he is safe and sound as well as his family and properties.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8302

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الأَعْلَى قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) كَانَ أَبِي يَقُولُ مَنْ أَمَّ هَذَا الْبَيْتَ حَاجّاً أَوْ مُعْتَمِراً مُبَرَّأً مِنَ الْكِبْرِ رَجَعَ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ ثُمَّ قَرَأَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى‏ قُلْتُ مَا الْكِبْرُ قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَسَفَهُ الْحَقِّ قُلْتُ مَا غَمْصُ الْخَلْقِ وَسَفَهُ الْحَقِّ قَالَ يَجْهَلُ الْحَقَّ وَيَطْعُنُ عَلَى أَهْلِهِ وَمَنْ فَعَلَ ذَلِكَ نَازَعَ الله رِدَاءَهُ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from ‘Abd al-‘ Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘My father would say, “One who decides to perform Hajj or ‘Umrah free of al-Kibr (arrogance) returns, in matters of sins, as the day his mother gave birth to him.’” He (the Imam) then read this, ‘On one who hastens during the two days, there is no sin, and on one who delays, there is no sin.’ (2:199) I (the narrator) then asked, ‘What is al-Kibr?’ He (the Imam) replied, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “The greatest al-Kibr is ghamd and Safah of the creatures.’” I then asked, ‘What is ghamd and safah of creatures?’ He (the Imam) replied, ‘It is ignoring the truth, and falsifying the people of truth. Whoever does this has quarreled with Allah about His gown.’”

مجهول كالحسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8303

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ ضَمَانُ الْحَاجِّ وَالْمُعْتَمِرِ عَلَى الله إِنْ أَبْقَاهُ بَلَّغَهُ أَهْلَهُ وَإِنْ أَمَاتَهُ أَدْخَلَهُ الْجَنَّةَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali ibn abu Hamzah from abu Basir who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Allah has undertaken the responsibility toward those who perform Hajj or ‘Umrah to join them with their families if He decides to keep them living, or admit them in paradise if He decides to cause them to die.’”

ضعيف على المشهور

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8304

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْحَجَّةُ ثَوَابُهَا الْجَنَّةُ وَالْعُمْرَةُ كَفَّارَةٌ لِكُلِّ ذَنْبٍ.

4. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following from his ancestors: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The reward for performing Hajj is paradise and ‘Umrah is expiation for all sins.”

ضعيف على المشهور

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8305

5ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عَمْرِو بْنِ كُلَيْعٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي قَدْ وَطَّنْتُ نَفْسِي عَلَى لُزُومِ الْحَجِّ كُلَّ عَامٍ بِنَفْسِي أَوْ بِرَجُلٍ مِنْ أَهْلِ بَيْتِي بِمَالِي فَقَالَ وَقَدْ عَزَمْتَ عَلَى ذَلِكَ قَالَ قُلْتُ نَعَمْ قَالَ إِنْ فَعَلْتَ فَأَبْشِرْ بِكَثْرَةِ الْمَالِ.

5. Ali has narrated from his father from Hammad ibn ‘Isa from Yahya ibn ‘Amr ibn Kulay‘ from Ishaq ibn ‘Ammar who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘I have settled my soul upon performing Hajj every year by myself or along with a man from my family with my expenses. He (the Imam) asked, ‘Is the decision you have made a firm one?’ I replied, ‘Yes, it is a firm decision.’ He (the Imam) said, ‘If you have done so, I give you the glad news of enjoying a great wealth.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8306

6ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْحُجَّاجُ يَصْدُرُونَ عَلَى ثَلاثَةِ أَصْنَافٍ صِنْفٌ يُعْتَقُ مِنَ النَّارِ وَصِنْفٌ يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ وَصِنْفٌ يُحْفَظُ فِي أَهْلِهِ وَمَالِهِ فَذَاكَ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Pilgrims (al-Hujjaj) are of three categories. Those in one group are set free from hellfire, the other group are made free of sins like their freedom from sin on the day their mother gave birth to them, and the third group consists of those who receive protection for their families and properties and this is the minimum benefit with which pilgrims return home.”’

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8307

7ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ وَيَذْكُرُ الْحَجَّ فَقَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ أَحَدُ الْجِهَادَيْنِ هُوَ جِهَادُ الضُّعَفَاءِ وَنَحْنُ الضُّعَفَاءُ أَمَا إِنَّهُ لَيْسَ شَيْ‏ءٌ أَفْضَلَ مِنَ الْحَجِّ إِلاَّ الصَّلاةُ وَفِي الْحَجِّ لَهَاهُنَا صَلاةٌ وَلَيْسَ فِي الصَّلاةِ قِبَلَكُمْ حَجٌّ لا تَدَعِ الْحَجَّ وَأَنْتَ تَقْدِرُ عَلَيْهِ أَ مَا تَرَى أَنَّهُ يَشْعَثُ رَأْسُكَ وَيَقْشَفُ فِيهِ جِلْدُكَ وَيَمْتَنِعُ فِيهِ مِنَ النَّظَرِ إِلَى النِّسَاءِ وَإِنَّا نَحْنُ لَهَاهُنَا وَنَحْنُ قَرِيبٌ وَلَنَا مِيَاهٌ مُتَّصِلَةٌ مَا نَبْلُغُ الْحَجَّ حَتَّى يَشُقَّ عَلَيْنَا فَكَيْفَ أَنْتُمْ فِي بُعْدِ الْبِلادِ وَمَا مِنْ مَلِكٍ وَلا سُوقَةٍ يَصِلُ إِلَى الْحَجِّ إِلاَّ بِمَشَقَّةٍ فِي تَغْيِيرِ مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ رِيحٍ أَوْ شَمْسٍ لا يَسْتَطِيعُ رَدَّهَا وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ وَتَحْمِلُ أَثْقالَكُمْ إِلى‏ بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلاَّ بِشِقِّ الأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ.

7. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘ Abd al-Jabbar from Safwan ibn Yahya from ‘ Abd Allah ibn Yahya al-Kahiliy who has said the following: “I once heard abu ‘Abd Allah (a. s.), speaking of Hajj, say, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “It (Hajj) is one of the two kinds of Jihad (striving for a cause). This is the Jihad for the weak ones and we are the weak ones. However, no other thing is better than Hajj except salat (prayer). In Hajj nowadays is salat (prayer) and there was no salat (prayer) in Hajj before you. Do not ignore Hajj when you are able to perform it. Consider how your hairs become dusty during performing Hajj and your skin rough and you abstain from looking at women. We are here and near. We have water but still arrive (in Makkah) for Hajj with a great deal of difficulty. The case of those who live far away from Makkah is much more difficult. All kings and subjects arrive (in Makkah) for Hajj after facing a great deal of difficulties, such as changes in their diet, water, air and sun, which they cannot avoid. This is in the words of Allah, the Most Majestic, the Most Glorious, ‘They carry your loads to a town that you could only do so with causing a great deal of hardships to souls. Your Lord is compassionate and kind.’” (16:7)

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8308

8ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا يُحَالِفُ الْفَقْرُ وَالْحُمَّى مُدْمِنَ الْحَجِّ وَالْعُمْرَةِ.

8. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib’iy ibn ‘Abd Allah from al-Fudayl ibn Yasar who has said the following: “I heard abu Ja‘far (a. s.), say, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Chronic poverty and fever cannot come with al-Hajj and al-‘Umrah.’””

مجهول كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8309

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ سَعْدٍ الإِسْكَافِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ الْحَاجَّ إِذَا أَخَذَ فِي جَهَازِهِ لَمْ يَخْطُ خُطْوَةً فِي شَيْ‏ءٍ مِنْ جَهَازِهِ إِلاَّ كَتَبَ الله عَزَّ وَجَلَّ لَهُ عَشْرَ حَسَنَاتٍ وَمَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ وَرَفَعَ لَهُ عَشْرَ دَرَجَاتٍ حَتَّى يَفْرُغَ مِنْ جَهَازِهِ مَتَى مَا فَرَغَ فَإِذَا اسْتَقْبَلَتْ بِهِ رَاحِلَتُهُ لَمْ تَضَعْ خُفّاً وَلَمْ تَرْفَعْهُ إِلاَّ كَتَبَ الله عَزَّ وَجَلَّ لَهُ مِثْلَ ذَلِكَ حَتَّى يَقْضِيَ نُسُكَهُ فَإِذَا قَضَى نُسُكَهُ غَفَرَ الله لَهُ ذُنُوبَهُ وَكَانَ ذَا الْحِجَّةِ وَالْمُحَرَّمَ وَصَفَرَ وَشَهْرَ رَبِيعٍ الأَوَّلِ أَرْبَعَةَ أَشْهُرٍ تُكْتَبُ لَهُ الْحَسَنَاتُ وَلا تُكْتَبُ عَلَيْهِ السَّيِّئَاتُ إِلاَّ أَنْ يَأْتِيَ بِمُوجِبَةٍ فَإِذَا مَضَتِ الأَرْبَعَةُ الأَشْهُرِ خُلِطَ بِالنَّاسِ.

9. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Ayyub from Sa‘d al-Iskaf who has said the following: “I heard abu Ja’far (a. s.) say, ‘When a pilgrim prepares his supplies for Hajj, for every step that he walks for the preparation, Allah, the Most Majestic and Most Glorious, writes down for him ten good deeds, deletes ten sins and raises for him ten degrees until his preparation is complete, whenever it happens. When his animal for transportation moves, for every step lifted up or placed on the ground, Allah, the Most Majestic and Most Glorious, writes down for him the same number of good deeds until all of the acts of Hajj are complete, at which point Allah forgives his sins. During the months of Dhu al-Hijjah, al-Muharram, Safar, Rabi’ al-Awwal, which are four months, good deeds are written for him. No evil deed is written against him until he commits one (a major sin). After these four months pass, he is mixed with people.’”

مختلف فيه

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8310

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) لأَيِّ شَيْ‏ءٍ صَارَ الْحَاجُّ لا يُكْتَبُ عَلَيْهِ الذَّنْبُ أَرْبَعَةَ أَشْهُرٍ قَالَ إِنَّ الله عَزَّ وَجَلَّ أَبَاحَ الْمُشْرِكِينَ الْحَرَمَ فِي أَرْبَعَةِ أَشْهُرٍ إِذْ يَقُولُ فَسِيحُوا فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ ثُمَّ وَهَبَ لِمَنْ يَحُجُّ مِنَ الْمُؤْمِنِينَ الْبَيْتَ الذُّنُوبَ أَرْبَعَةَ أَشْهُرٍ.

10. A number of our people have narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr from Husayn ibn Khalid who has said the following: “I once asked abu al-Hassan (a. s.), ‘For what reason is no sin written against a pilgrim for four months?’ He (the Imam) replied, ‘Allah, the Most Majestic, the Most Glorious, granted permission to the pagans in al-Haram area for four months as He has said, ‘You can move in the land for four months.’ (9:2) Thereafter He has said, that He forgives sins of pilgrims to the House for four months.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8311

11ـ أَحْمَدُ عَنْ أَبِي مُحَمَّدٍ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَاجُّ لا يَزَالُ عَلَيْهِ نُورُ الْحَجِّ مَا لَمْ يُلِمَّ بِذَنْبٍ.

11. Ahmad has narrated from abu Muhammad al-Hajjal, from Dawud ibn abu Yazid from those whom he has mentioned who has said the foiiowing: “Abu ‘ Abd Allah (a. s.), has said that a pilgrim continues to live with the light of al-Hajj until he commits sins again and again.’”

مرسل

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8312

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي مُحَمَّدٍ الْفَرَّاءِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهِما السَّلاَم) يَقُولُ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) تَابِعُوا بَيْنَ الْحَجِّ وَالْعُمْرَةِ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَالذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ.

12. Afi ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Muhammad al-Farra’ who has said the following: “I heard abu Ja’far ibn Muhammad (a. s.), say, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Perform al-Hajj and al-‘Umrah consecutively; they remove poverty and sins just as al-Kir (a bellowing kiln) removes impurities from iron.’””

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8313

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ جَعْفَرِ بْنِ عِمْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ وَالْعُمْرَةُ سُوقَانِ مِنْ أَسْوَاقِ الآخِرَةِ اللاَّزِمُ لَهُمَا فِي ضَمَانِ الله إِنْ أَبْقَاهُ أَدَّاهُ إِلَى عِيَالِهِ وَإِنْ أَمَاتَهُ أَدْخَلَهُ الْجَنَّةَ.

13. Muhammad ibn Yahya has narrated from Ali ibn Isma‘il from Ali ibn al-Hakam from Ja’far ibn ‘Imran from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that al-Hajj and al-‘Umrah are two market places (that deal with the merchandise) of the next life. Those who attach themselves to these two are part of the undertaking of Allah. He returns them to their families if He decides to keep them living, or admits them in paradise if He decides to cause them to die.”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8314

14ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ إِبْرَاهِيمَ بْنِ صَالِحٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَاجُّ وَالْمُعْتَمِرُ وَفْدُ الله إِنْ سَأَلُوهُ أَعْطَاهُمْ وَإِنْ دَعَوْهُ أَجَابَهُمْ وَإِنْ شَفَعُوا شَفَّعَهُمْ وَإِنْ سَكَتُوا ابْتَدَأَهُمْ وَيُعَوَّضُونَ بِالدِّرْهَمِ أَلْفَ أَلْفِ دِرْهَمٍ.

14. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from Zakariya al-Mu’min from Ibrahim ibn Salih from a man from our people who has said the following: “Abu ‘Abd Allah (a. s.), has said that people who perform al-Hajj or al-‘Umrah are delegates before Allah. If they ask Him for help, He grants their wishes; if they pray, He answers their prayers; if they intercede on behalf of someone, their intercession is honored; if they remain silent, He initiates and He compensates them for every dirham a million dirham.”

ضعيف

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8315

15ـ وَعَنْهُ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ دِرْهَمٌ تُنْفِقُهُ فِي الْحَجِّ أَفْضَلُ مِنْ عِشْرِينَ أَلْفَ دِرْهَمٍ تُنْفِقُهَا فِي حَقٍّ.

15. It is narrated from him (narrator of previous Hadith) from ‘Abd al-Mu’min from Ali ibn abu Hamzah who has said the following: “Abu ‘Abd Allah (a. s.), has said that one dirham that you spend for Hajj is better than twenty thousand dirham which you spent for a truth (a right).”

ضعيف

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8316

16ـ وَعَنْهُ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ دَاوُدَ بْنِ أَبِي سُلَيْمَانَ الْجَصَّاصِ عَنْ عُذَافِرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا يَمْنَعُكَ مِنَ الْحَجِّ فِي كُلِّ سَنَةٍ قُلْتُ جُعِلْتُ فِدَاكَ الْعِيَالُ قَالَ فَقَالَ إِذَا مِتَّ فَمَنْ لِعِيَالِكَ أَطْعِمْ عِيَالَكَ الْخَلَّ وَالزَّيْتَ وَحُجَّ بِهِمْ كُلَّ سَنَةٍ.

16. It is narrated from him (narrator of previous Hadith) from ‘Abd al-Mu’min from Dawud ibn Sulayman al-Jassas from ‘Adhafir who has said the following: “Abu ‘Abd Allah (a. s.), once asked, ‘What prevents you from performing Hajj every year?’ I replied, ‘I pray to Allah to keep my soul in service for your cause; my dependents prevent me from performing Hajj.’ He (the Imam) said, ‘If you die who will be there for your dependents? You should feed your dependents vinegar and oil and perform Hajj with them every year.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8317

17ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) يَقُولُ بَادِرُوا بِالسَّلامِ عَلَى الْحَاجِّ وَالْمُعْتَمِرِ وَمُصَافَحَتِهِمْ مِنْ قَبْلِ أَنْ تُخَالِطَهُمُ الذُّنُوبُ.

17- Hussein ibn Muhammad reported from Mu'alla ibn Muhammad, from Ali ibn Asbat, from Sulaiman al-Ja'fari, from whom he narrated from Abu Abdullah (peace be upon him), who said: 'Ali ibn al-Hussein (peace be upon them) used to say: 'Be prompt in greeting the pilgrims and the umrah performers, and shake hands with them before sins mix with them.'

ضعيف على المشهور

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8318

18ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَاجُّ وَالْمُعْتَمِرُ فِي ضَمَانِ الله فَإِنْ مَاتَ مُتَوَجِّهاً غَفَرَ الله لَهُ ذُنُوبَهُ وَإِنْ مَاتَ مُحْرِماً بَعَثَهُ الله مُلَبِّياً وَإِنْ مَاتَ بِأَحَدِ الْحَرَمَيْنِ بَعَثَهُ الله مِنَ الآمِنِينَ وَإِنْ مَاتَ مُنْصَرِفاً غَفَرَ الله لَهُ جَمِيعَ ذُنُوبِهِ.

18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from Zakariya al-Mu’min from Shu’ayb al-‘Aqarqufiy from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that the pilgrim’s performing al-Hajj and al-‘Umrah is part of the undertaking of Allah. If he dies when on his way, Allah forgives his sins. If he dies in the state of Ihram, Allah raises him saying Talbiyah (here I am O Lord, to obey Your command). If he dies in one of the two sacred places, Allah raises him well protected. If he dies on his way back home, Allah forgives all of his sins.”

ضعيف

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8319

19ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ مَا وَقَفَ أَحَدٌ فِي تِلْكَ الْجِبَالِ إِلاَّ اسْتُجِيبَ لَهُ فَأَمَّا الْمُؤْمِنُونَ فَيُسْتَجَابُ لَهُمْ فِي آخِرَتِهِمْ وَأَمَّا الْكُفَّارُ فَيُسْتَجَابُ لَهُمْ فِي دُنْيَاهُمْ.

19. Ali ibn Ibrahim has narrated from his father from ibn Faddal who has said the following: “I once heard al-Rida (a. s.), say, ‘No one has stood in those hills without their prayers answered. The believing people’s prayers are answered in the matters of their next life, and the unbeliever’s prayers are answered in their worldly matters.’”

حسن أو موثق

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8320

20ـ وَعَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ يَا مِنًى قَدْ جَاءَ أَهْلُكِ فَاتَّسِعِي فِي فِجَاجِكِ وَاتْرَعِي فِي مَثَابِكِ وَمُنَادٍ يُنَادِي لَوْ تَدْرُونَ بِمَنْ حَلَلْتُمْ لأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ.

20. It is narrated from him (narrator of previous Hadith) from his father from Ali ibn Asbat from certain individuals of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When people take their places in Mina, an announcer announces, “O Mina, your people have come, so expand your open fields to fill up your ponds.” And another announcer announces, ‘Had you known who your host is, you would become certain of al- Khalaf (reward) after forgiveness.’”

مرسل

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8321

21ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ فَفِرُّوا إِلَى الله إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ قَالَ حُجُّوا إِلَى الله عَزَّ وَجَلَّ.

21. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu al-Jarud who has said the following: “Abu Ja’far (a. s.), has said, ‘The words of Allah, ‘’Flee to Allah,’ I am the one who clearly warns you about Him’ (51:50), means, perform Hajj for Allah, the Most Majestic, the Most Glorious.”

ضعيف

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8322

22ـ عَلِيٌّ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ لَوْ تَعْلَمُونَ بِفِنَاءِ مَنْ حَلَلْتُمْ لأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ.

22. Ali has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that when people take their places in Mina, an announcer announces, ‘Had you known in whose neighborhood you have disembarked, you would become certain of receiving rewards after forgiveness.’”

حسن كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8323

23ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ خَالِهِ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَعِيدٍ السَّمَّانِ قَالَ كُنْتُ أَحُجُّ فِي كُلِّ سَنَةٍ فَلَمَّا كَانَ فِي سَنَةٍ شَدِيدَةٍ أَصَابَ النَّاسَ فِيهَا جَهْدٌ فَقَالَ لِي أَصْحَابِي لَوْ نَظَرْتَ إِلَى مَا تُرِيدُ أَنْ تَحُجَّ الْعَامَ بِهِ فَتَصَدَّقْتَ بِهِ كَانَ أَفْضَلَ قَالَ فَقُلْتُ لَهُمْ وَتَرَوْنَ ذَلِكَ قَالُوا نَعَمْ قَالَ فَتَصَدَّقْتُ تِلْكَ السَّنَةَ بِمَا أُرِيدُ أَنْ أَحُجَّ بِهِ وَأَقَمْتُ قَالَ فَرَأَيْتُ رُؤْيَا لَيْلَةَ عَرَفَةَ وَقُلْتُ وَالله لا أَعُودُ وَلا أَدَعُ الْحَجَّ قَالَ فَلَمَّا كَانَ مِنْ قَابِلٍ حَجَجْتُ فَلَمَّا أَتَيْتُ مِنًى رَأَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَعِنْدَهُ النَّاسُ مُجْتَمِعُونَ فَأَتَيْتُهُ فَقُلْتُ لَهُ أَخْبِرْنِي عَنِ الرَّجُلِ وَقَصَصْتُ عَلَيْهِ قِصَّتِي وَقُلْتُ أَيُّهُمَا أَفْضَلُ الْحَجُّ أَوِ الصَّدَقَةُ فَقَالَ مَا أَحْسَنَ الصَّدَقَةَ ثَلاثَ مَرَّاتٍ قَالَ قُلْتُ أَجَلْ فَأَيُّهُمَا أَفْضَلُ قَالَ مَا يَمْنَعُ أَحَدَكُمْ مِنْ أَنْ يَحُجَّ وَيَتَصَدَّقَ قَالَ قُلْتُ مَا يَبْلُغُ مَالُهُ ذَلِكَ وَلا يَتَّسِعُ قَالَ إِذَا أَرَادَ أَنْ يُنْفِقَ عَشَرَةَ دَرَاهِمَ فِي شَيْ‏ءٍ مِنْ سَبَبِ الْحَجِّ أَنْفَقَ خَمْسَةً وَتَصَدَّقَ بِخَمْسَةٍ أَوْ قَصَّرَ فِي شَيْ‏ءٍ مِنْ نَفَقَتِهِ فِي الْحَجِّ فَيَجْعَلُ مَا يَحْبِسُ فِي الصَّدَقَةِ فَإِنَّ لَهُ فِي ذَلِكَ أَجْراً قَالَ قُلْتُ هَذَا لَوْ فَعَلْنَاهُ اسْتَقَامَ قَالَ ثُمَّ قَالَ وَأَنَّى لَهُ مِثْلُ الْحَجِّ فَقَالَهَا ثَلاثَ مَرَّاتٍ إِنَّ الْعَبْدَ لَيَخْرُجُ مِنْ بَيْتِهِ فَيُعْطِي قِسْماً حَتَّى إِذَا أَتَى الْمَسْجِدَ الْحَرَامَ طَافَ طَوَافَ الْفَرِيضَةِ ثُمَّ عَدَلَ إِلَى مَقَامِ إِبْرَاهِيمَ فَصَلَّى رَكْعَتَيْنِ فَيَأْتِيهِ مَلَكٌ فَيَقُومُ عَنْ يَسَارِهِ فَإِذَا انْصَرَفَ ضَرَبَ بِيَدِهِ عَلَى كَتِفَيْهِ فَيَقُولُ يَا هَذَا أَمَّا مَا مَضَى فَقَدْ غُفِرَ لَكَ وَأَمَّا مَا يَسْتَقْبِلُ فَجِدَّ.

23. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus ibn Ya’qub from his uncle, ‘Abd Allah ibn ‘Abd al-Rahman from Sa‘id al-Samman who has said the following: “I would perform Hajj every year. One year in which people suffered severe hardships, my people told me to consider my performing Hajj that year; that I should instead of spending for Hajj, give it in charity. It can be more beneficial than performing Hajj. I then asked them, ‘Do you think that is right?’ They replied, ‘Yes, that is true.’ That year I gave my expenses for Hajj in charity and stayed home. I saw a dream during the night on the ninth of Dhu al-Hajjah and said, ‘By Allah I will not do what I have done and I will not neglect performing Hajj.’ Next year I went to performing Hajj and when I arrived in Mina I saw abu ‘Abd Allah (a. s.), in whose presence people had gathered. I went near him and asked him, “Please tell me about a man.” I told him of my story. Then I asked, ‘Which one is better. Performing Hajj or charity?”” He (the Imam) said, ‘Charity is very good - three times.’ I then said, ‘That is true but which one is better?’ He (the Imam) said, ‘What prevents one of you to do both?’ I replied, ‘His belongings are not sufficient for both.’ He (the Imam) said, ‘If he wants to spend ten for Hajj, he can spend five out of this for Hajj and give the other five as charity or reduce some of his expenses for Hajj and spend what he has cut down in charity for which he earns rewards.’ I then asked, ‘Will it do it if he did so?’ He (the Imam) said, ‘Where can he have something like Hajj’ - he said it three times - ‘one comes out of his house and gives in charity a part of it until he arrives in the Sacred Masjid, performs an obligatory Tawaf, then goes to the station of Ibrahim to say two Rak‘at salat (prayer). An angel comes and stands on his left side. When he completes salat (prayer) the angel taps on his shoulder saying, “O so and so, your sins of the past are forgiven and for the future you can work assiduously.’””

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8324

24ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) تَرَكْتَ الْجِهَادَ وَخُشُونَتَهُ وَلَزِمْتَ الْحَجَّ وَلِينَهُ قَالَ وَكَانَ مُتَّكِئاً فَجَلَسَ وَقَالَ وَيْحَكَ أَ مَا بَلَغَكَ مَا قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي حَجَّةِ الْوَدَاعِ إِنَّهُ لَمَّا وَقَفَ بِعَرَفَةَ وَهَمَّتِ الشَّمْسُ أَنْ تَغِيبَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا بِلالُ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَشَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ قَالَ وَزَادَ غَيْرُ الثُّمَالِيِّ أَنَّهُ قَالَ إِلاَّ أَهْلَ التَّبِعَاتِ فَإِنَّ الله عَدْلٌ يَأْخُذُ لِلضَّعِيفِ مِنَ الْقَوِيِّ فَلَمَّا كَانَتْ لَيْلَةُ جَمْعٍ لَمْ يَزَلْ يُنَاجِي رَبَّهُ وَيَسْأَلُهُ لأَهْلِ التَّبِعَاتِ فَلَمَّا وَقَفَ بِجَمْعٍ قَالَ لِبِلالٍ قُلْ لِلنَّاسِ فَلْيُنْصِتُوا فَلَمَّا نَصَتُوا قَالَ إِنَّ رَبَّكُمْ تَطَوَّلَ عَلَيْكُمْ فِي هَذَا الْيَوْمِ فَغَفَرَ لِمُحْسِنِكُمْ وَشَفَّعَ مُحْسِنَكُمْ فِي مُسِيئِكُمْ فَأَفِيضُوا مَغْفُوراً لَكُمْ وَضَمِنَ لأَهْلِ التَّبِعَاتِ مِنْ عِنْدِهِ الرِّضَا.

24. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from abu Hamzah al-Thumafiy who has said the following: “A man once said to Ali ibn al-Husayn (a. s.), ‘You have given up Jihad because it is harsh, but you have attached yourself to Hajj because it is comfortable.’ He (the Imam) who was leaning sat up straight and said, ‘Fie upon you. Have you not heard what the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said during his farewell pilgrimage during his stay in ‘Arafat, and it was about sunset. The Messenger of Allah said, ‘O Bilal, ask people to remain silent.’ When people became silent the Messenger of Allah said, ‘Your Lord has granted you favors on this day. He has granted forgiveness to the individuals of good deeds, and has made the ones of good deed to intercede for the ones of evil deeds. You can leave now with your sins forgiven.’ Narrators other than abu Hamzah al-Thumaliy have mentioned that the Imam additionally said, ‘Except those who are of individuals of al-Tabi‘at (acts that require investigation).’ Allah is just. He brings to justice the stronger ones who wrong the weaker ones. On the night of al-Jam‘ he continued quietly speaking to his Lord and asked Him for forgiveness for the individuals of al-Tabi‘at. When he stayed in Jam‘ he said to Bilal. ‘You should ask people to remain silent.’ When people became silent he (the Messenger of Allah) said, ‘Your Lord has granted you favors on this day. He has forgiven the individuals of good deeds among you. He has made the individuals of good deeds among you to intercede on behalf of the individuals of evil deeds. You now may leave with your sins forgiven and He has made an undertaking in favor of the individuals of al- Tabi‘at (people liable for the rights of others) to be happy with them.’”

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8325

25ـ عَلِيٌّ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ لَمَّا أَفَاضَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) تَلَقَّاهُ أَعْرَابِيٌّ بِالأَبْطَحِ فَقَالَ يَا رَسُولَ الله إِنِّي خَرَجْتُ أُرِيدُ الْحَجَّ فَعَاقَنِي وَأَنَا رَجُلٌ مَيِّلٌ يَعْنِي كَثِيرَ الْمَالِ فَمُرْنِي أَصْنَعُ فِي مَالِي مَا أَبْلُغُ بِهِ مَا يَبْلُغُ بِهِ الْحَاجُّ قَالَ فَالْتَفَتَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى أَبِي قُبَيْسٍ فَقَالَ لَوْ أَنَّ أَبَا قُبَيْسٍ لَكَ زِنَتَهُ ذَهَبَةٌ حَمْرَاءُ أَنْفَقْتَهُ فِي سَبِيلِ الله مَا بَلَغْتَ مَا بَلَغَ الْحَاجُّ.

25. Ali has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “He (the Imam) has said, that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, left an Arab came to him in al- Abtah and said, ‘O Messenger of Allah, I wanted to perform Hajj but something prevented me. I am a wealthy person. Command me to do something with my wealth that benefits me like the benefit of performing Hajj. The Messenger of Allah then looked to abu Qubays hill and said, “Even if you spend an amount of gold equal to the weight of abu Qubays hill for the cause of Allah, you will not gain the benefit of Hajj.’”

حسن كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8326

26ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ مَنْ دُفِنَ فِي الْحَرَمِ أَمِنَ مِنَ الْفَزَعِ الأَكْبَرِ فَقُلْتُ لَهُ مِنْ بَرِّ النَّاسِ وَفَاجِرِهِمْ قَالَ مِنْ بَرِّ النَّاسِ وَفَاجِرِهِمْ.

26. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma‘il from abu Isma‘il al-Sarraj from Harun ibn Kharijah who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘One who is buried in al-Haram is immune from the great terrifying event.’ I (the narrator) asked him, ’Does it apply to both people of good and evil deeds?’ He (the Imam) replied, ’Yes, it applies to both kinds of people.’”

صحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8327

27ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْعَلاءِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ الَّذِي لا يُقْبَلُ مِنْهُ أَنْ يُحْفَظَ فِي أَهْلِهِ وَمَالِهِ قَالَ فَقُلْتُ بِأَيِّ شَيْ‏ءٍ يُحْفَظُ فِيهِمْ قَالَ لا يَحْدُثُ فِيهِمْ إِلاَّ مَا كَانَ يَحْدُثُ فِيهِمْ وَهُوَ مُقِيمٌ مَعَهُمْ.

27. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-‘Ala’ from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said that the least with which a pilgrim, whose Hajj is not accepted, returns is safety of his family and property at home.” I (the narrator) then asked, ‘What kind of thing is this safety?’ He (the Imam) replied, ’Nothing will happen to them except things that may happen during his presence in his family and belongings.’”

مرسل

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8328

28ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جُنْدَبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْحَجُّ جِهَادُ الضَّعِيفِ ثُمَّ وَضَعَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَدَهُ فِي صَدْرِ نَفْسِهِ وَقَالَ نَحْنُ الضُّعَفَاءُ وَنَحْنُ الضُّعَفَاءُ.

28. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jundab who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’ Al-Hajj is Jihad (hard work for the cause of Allah) of the weak people.’ Abu ‘Abd Allah (a. s.), then placed his hand on his chest and said, ‘We are the weak people, (we) are weak.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8329

29ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي أَحُجُّ سَنَةً وَشَرِيكِي سَنَةً قَالَ مَا يَمْنَعُكَ مِنَ الْحَجِّ يَا إِبْرَاهِيمُ قُلْتُ لا أَتَفَرَّغُ لِذَلِكَ جُعِلْتُ فِدَاكَ أَتَصَدَّقُ بِخَمْسِمِائَةٍ مَكَانَ ذَلِكَ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ أَلْفٍ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ فَأَلْفٍ وَخَمْسِمِائَةٍ قَالَ الْحَجُّ أَفْضَلُ قُلْتُ أَلْفَيْنِ قَالَ أَ فِي أَلْفَيْكَ طَوَافُ الْبَيْتِ قُلْتُ لا قَالَ أَ فِي أَلْفَيْكَ سَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ قُلْتُ لا قَالَ أَ فِي أَلْفَيْكَ وُقُوفٌ بِعَرَفَةَ قُلْتُ لا قَالَ أَ فِي أَلْفَيْكَ رَمْيُ الْجِمَارِ قُلْتُ لا قَالَ أَ فِي أَلْفَيْكَ الْمَنَاسِكُ قُلْتُ لا قَالَ الْحَجُّ أَفْضَلُ.

29. Several of our companions narrated from Ahmad ibn Muhammad ibn Isa, from Al-Husayn ibn Sa'id, from Al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Ibrahim ibn Maymun, who said: I said to Abu Abdillah al-Sadiq (as), "I go for Hajj one year, and my partner goes the next year." He (Abu Abdullah) asked, "What prevents you from performing Hajj, O Ibrahim?" I replied, "I am not free to do so, may I be your ransom, so I give 500 in charity instead." He said, "Hajj is better." I said, "What if I give 1,000?" He said, "Hajj is better." I said, "1,500?" He said, "Hajj is better." I said, "2,000?" He said, "Does your 2,000 include circumambulation of the Ka'bah?" I said, "No." He asked, "Does it include the Sa'y between Safa and Marwah?" I said, "No." He asked, "Does it include standing at Arafat?" I said, "No." He asked, "Does it include stoning the pillars?" I said, "No." He asked, "Does it include the rituals of Hajj?" I said, "No." He said, "Then Hajj is better."

ضعيف

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8330

30ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ لِي أَبُو عَبْدِ الله قَالَ لِي إِبْرَاهِيمُ بْنُ مَيْمُونٍ كُنْتُ جَالِساً عِنْدَ أَبِي حَنِيفَةَ فَجَاءَهُ رَجُلٌ فَسَأَلَهُ فَقَالَ مَا تَرَى فِي رَجُلٍ قَدْ حَجَّ حَجَّةَ الإِسْلامِ الْحَجُّ أَفْضَلُ أَمْ يُعْتِقُ رَقَبَةً فَقَالَ لا بَلْ عِتْقُ رَقَبَةٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) كَذَبَ وَالله وَأَثِمَ لَحَجَّةٌ أَفْضَلُ مِنْ عِتْقِ رَقَبَةٍ وَرَقَبَةٍ وَرَقَبَةٍ حَتَّى عَدَّ عَشْراً ثُمَّ قَالَ وَيْحَهُ فِي أَيِّ رَقَبَةٍ طَوَافٌ بِالْبَيْتِ وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَالْوُقُوفُ بِعَرَفَةَ وَحَلْقُ الرَّأْسِ وَرَمْيُ الْجِمَارِ لَوْ كَانَ كَمَا قَالَ لَعَطَّلَ النَّاسُ الْحَجَّ وَلَوْ فَعَلُوا كَانَ يَنْبَغِي لِلإِمَامِ أَنْ يُجْبِرَهُمْ عَلَى الْحَجِّ إِنْ شَاءُوا وَإِنْ أَبَوْا فَإِنَّ هَذَا الْبَيْتَ إِنَّمَا وُضِعَ لِلْحَجِّ.

30. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ibrahim ibn Maymun told him that he was once sitting in the meeting of abu Hanifah. A man came and asked him (abu Hanifah), ‘What do you think of a man who has performed Hajjahta al-Islam? Is al-Hajj better or setting free of a slave?’ He (abu Hanifah) replied, ‘No, setting free a slave is better.’ Abu ‘Abd Allah (a. s.), then said, ‘He (abu Hanifah) by Allah, has spoken a lie and has committed a sin. One Hajj is better than setting free of a slave’ . . . he counted up to ten slaves, then he said, ‘Fie upon him; in what kind of setting free of slaves is Tawaf around the House, Sa‘y between al-Safa’ and al-Marwah, staying in ‘Arafat, shaving one’s head and throwing pebbles on al-Jamarat? Had this been true, people would cancel performing al-Hajj altogether; and were they to do it, the Imam would force them to perform al-Hajj whether they liked or disliked it; this House is established for al-Hajj.’”

صحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8331

31ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ حَجَّةٌ أَفْضَلُ مِنْ عِتْقِ سَبْعِينَ رَقَبَةً فَقُلْتُ مَا يَعْدِلُ الْحَجَّ شَيْ‏ءٌ قَالَ مَا يَعْدِلُهُ شَيْ‏ءٌ وَلَدِرْهَمٌ وَاحِدٌ فِي الْحَجِّ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوَاهُ مِنْ سَبِيلِ الله ثُمَّ قَالَ لَهُ خَرَجْتُ عَلَى نَيِّفٍ وَسَبْعِينَ بَعِيراً وَبِضْعَ عَشْرَةَ دَابَّةً وَلَقَدِ اشْتَرَيْتُ سُوداً أُكَثِّرُ بِهَا الْعَدَدَ وَلَقَدْ آذَانِي أَكْلُ الْخَلِّ وَالزَّيْتِ حَتَّى إِنَّ حَمِيدَةَ أَمَرَتْ بِدَجَاجَةٍ فَشُوِيَتْ فَرَجَعَتْ إِلَيَّ نَفْسِي.

31. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain individuals of his people from ‘Umar ibn Yazid who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘Al-Hajj is better than setting free of seventy slaves/ I then asked, ‘Is there anything equal to al-Hajj?’ He (the Imam) replied, ‘No other thing is equal to al- Hajj. Spending one dirham for al-Hajj is better than spending two million dirhams for the cause of Allah, which is other than al-Hajj. He (the Imam) then said, ‘I left for al-Hajj and there were seventy camels and ten or so horses. I had purchased slaves to increase the number. Eating vinegar with oil had made me upset. Hamidah had ordered to roast a chicken that made me feel better.”’

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8332

32ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الأَحْمَسِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُتَصَدَّقُ بِهِ حَتَّى يَفْنَى.

32. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Husayn al-Ahmasiy from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One Hajj is better than spending a whole house full of gold in charity until it is finished.’”

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8333

33ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ لا وَرَبِّ هَذِهِ الْبَنِيَّةِ لا يُخَالِفُ مُدْمِنَ الْحَجِّ بِهَذَا الْبَيْتِ حُمَّى وَلا فَقْرٌ أَبَداً.

33. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Rib’iy ibn ‘Abd Allah from al-Fudayl who has said the following: “I heard abu Ja‘far (a. s.), say, ‘I swear by the Lord of this House that one constantly visiting this House does not suffer from fever and poverty.’”

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8334

34ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلاَم) جُعِلْتُ فِدَاكَ إِنَّ أَبِي حَدَّثَنِي عَنْ آبَائِكَ (عَلَيْهِم السَّلاَم) أَنَّهُ قِيلَ لِبَعْضِهِمْ إِنَّ فِي بِلادِنَا مَوْضِعَ رِبَاطٍ يُقَالُ لَهُ قَزْوِينُ وَعَدُوّاً يُقَالُ لَهُ الدَّيْلَمُ فَهَلْ مِنْ جِهَادٍ أَوْ هَلْ مِنْ رِبَاطٍ فَقَالَ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ ثُمَّ قَالَ فَأَعَادَ عَلَيْهِ الْحَدِيثَ ثَلاثَ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ عَلَيْكُمْ بِهَذَا الْبَيْتِ فَحُجُّوهُ ثُمَّ قَالَ فِي الثَّالِثَةِ أَ مَا يَرْضَى أَحَدُكُمْ أَنْ يَكُونَ فِي بَيْتِهِ يُنْفِقُ عَلَى عِيَالِهِ يَنْتَظِرُ أَمْرَنَا فَإِنْ أَدْرَكَهُ كَانَ كَمَنْ شَهِدَ مَعَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) بَدْراً وَإِنْ لَمْ يُدْرِكْهُ كَانَ كَمَنْ كَانَ مَعَ قَائِمِنَا فِي فُسْطَاطِهِ هَكَذَا وَهَكَذَا وَجَمَعَ بَيْنَ سَبَّابَتَيْهِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) صَدَقَ هُوَ عَلَى مَا ذَكَرَ.

34. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn ‘Abd Allah who has said the following: “I once said to al-Rida (a. s.), ‘I pray to Allah to keep my soul in service for your cause. My father has narrated to me from your ancestors, ‘Alayhim al-Salam, that it was said to one of them, ‘In our country there is a station for travelers called Qazvin and enemies called al-Daylam. Is it obligatory to fight and arm (ourselves)?’ He (the Imam) replied, ‘You must not ignore this House and must not miss performing Hajj.’ He (the narrator) has said that the question was repeated three times. Each time he (the Imam) said, ‘You must not ignore this House and must not miss performing Hajj.’ After the last time he (the Imam) said, ‘Why should one of you not love to spend on his family at home waiting for the rise of one from us with Divine Authority? If he finds him, it is as if he has joined the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, in the battle of Badr. If he does not find, him it will be as if he is standing in the tent of al-Qa’im from us like this and this.’ He placed his two fingers side by side. Abu al- Hassan (a. s.), then said, ‘He has spoken the truth in what he has narrated.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8335

35ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ غَالِبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ وَالْعُمْرَةُ سُوقَانِ مِنْ أَسْوَاقِ الآخِرَةِ وَالْعَامِلُ بِهِمَا فِي جِوَارِ الله إِنْ أَدْرَكَ مَا يَأْمُلُ غَفَرَ الله لَهُ وَإِنْ قَصَرَ بِهِ أَجَلُهُ وَقَعَ أَجْرُهُ عَلَى الله.

35. A number of our people have narrated from Ahmad ibn Muhammad from al-Hajjal from Ghalib from those whom he has mentioned who has said the following: “Abu ‘Abd Allah (a. s.), has said that al-Hajj and al-‘Umrah are market places for the next life in which the workers are neighbors of Allah. If they find what they hope, Allah grants them forgiveness, but if the appointed time for his death did not give him a chance, the reward for him remains with Allah.”

مرسل

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8336

36ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلانَ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنِ ابْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) حِجَجٌ تَتْرَى وَعُمَرٌ تُسْعَى يَدْفَعْنَ عَيْلَةَ الْفَقْرِ وَمِيتَةَ السَّوْءِ.

36. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn al-Hassan Ali ibn abu Za‘lan from ‘Abd Allah ibn al-Mughirah from ibn al-Tayyar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Perform al-Hajj repeatedly and al-‘Umrah assiduously (or after every nine days). This expels the burden of poverty and death in wickedness.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8337

37ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَتَى النَّبِيَّ (صلَّى اللهُ عَلَيْهِ وَآلِه) رَجُلانِ رَجُلٌ مِنَ الأَنْصَارِ وَرَجُلٌ مِنْ ثَقِيفٍ فَقَالَ الثَّقِيفِيُّ يَا رَسُولَ الله حَاجَتِي فَقَالَ سَبَقَكَ أَخُوكَ الأَنْصَارِيُّ فَقَالَ يَا رَسُولَ الله إِنِّي عَلَى ظَهْرِ سَفَرٍ وَإِنِّي عَجْلانُ وَقَالَ الأَنْصَارِيُّ إِنِّي قَدْ أَذِنْتُ لَهُ فَقَالَ إِنْ شِئْتَ سَأَلْتَنِي وَإِنْ شِئْتَ نَبَّأْتُكَ فَقَالَ نَبِّئْنِي يَا رَسُولَ الله فَقَالَ جِئْتَ تَسْأَلُنِي عَنِ الصَّلاةِ وَعَنِ الْوُضُوءِ وَعَنِ السُّجُودِ فَقَالَ الرَّجُلُ إِي وَالَّذِي بَعَثَكَ بِالْحَقِّ فَقَالَ أَسْبِغِ الْوُضُوءَ وَامْلأْ يَدَيْكَ مِنْ رُكْبَتَيْكَ وَعَفِّرْ جَبِينَكَ فِي التُّرَابِ وَصَلِّ صَلاةَ مُوَدِّعٍ وَقَالَ الأَنْصَارِيُّ يَا رَسُولَ الله حَاجَتِي فَقَالَ إِنْ شِئْتَ سَأَلْتَنِي وَإِنْ شِئْتَ نَبَّأْتُكَ فَقَالَ يَا رَسُولَ الله نَبِّئْنِي قَالَ جِئْتَ تَسْأَلُنِي عَنِ الْحَجِّ وَعَنِ الطَّوَافِ بِالْبَيْتِ وَالسَّعْيِ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْيِ الْجِمَارِ وَحَلْقِ الرَّأْسِ وَيَوْمِ عَرَفَةَ فَقَالَ الرَّجُلُ إِي وَالَّذِي بَعَثَكَ بِالْحَقِّ قَالَ لا تَرْفَعُ نَاقَتُكَ خُفّاً إِلاَّ كَتَبَ الله بِهِ لَكَ حَسَنَةً وَلا تَضَعُ خُفّاً إِلاَّ حَطَّ بِهِ عَنْكَ سَيِّئَةً وَطَوَافٌ بِالْبَيْتِ وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ تَنْفَتِلُ كَمَا وَلَدَتْكَ أُمُّكَ مِنَ الذُّنُوبِ وَرَمْيُ الْجِمَارِ ذُخْرٌ يَوْمَ الْقِيَامَةِ وَحَلْقُ الرَّأْسِ لَكَ بِكُلِّ شَعْرَةٍ نُورٌ يَوْمَ الْقِيَامَةِ وَيَوْمُ عَرَفَةَ يَوْمٌ يُبَاهِي الله عَزَّ وَجَلَّ بِهِ الْمَلائِكَةَ فَلَوْ حَضَرْتَ ذَلِكَ الْيَوْمَ بِرَمْلِ عَالِجٍ وَقَطْرِ السَّمَاءِ وَأَيَّامِ الْعَالَمِ ذُنُوباً فَإِنَّهُ تَبُتُّ ذَلِكَ الْيَوْمَ وَفِي حَدِيثٍ آخَرَ لَهُ بِكُلِّ خُطْوَةٍ يَخْطُو إِلَيْهَا يُكْتَبُ لَهُ حَسَنَةٌ وَيُمْحَى عَنْهُ سَيِّئَةٌ وَيُرْفَعُ لَهُ بِهَا دَرَجَةٌ.

37. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that once, two men came to the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, one from the people of al- Ansar and the other one from Thaqif. The man from al-Thaqif said, ‘O Messenger of Allah, I need help.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘Your brother (in faith) from the people of al- Ansar had come before you.’ He then said, ‘O Messenger of Allah, I am about to leave for a journey and I am in a hurry.’ The man from the people of al- Ansar said, ‘I allow him to present his case before me.’ The Messenger of Allah then said, ‘If you like, I can inform you what you need, or if you like, you can ask what you need.’ He then said, ‘I’d like you to inform me, O Messenger of Allah.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘You have come to ask me about salat (prayer), Wudu’ and al-Sajdah (prostration).’ The man said, ‘Yes, by the One who has sent you in all truth.’ The Messenger of Allah then said, ‘Take a Wudu’, properly, fill your palms with your knee caps, place your forehead on the soil and perform your salat (prayer) as it is the last farewell salat (prayer).’ The man from al- Ansar then said, ‘O Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, I need help.’ The Messenger of Allah then said, ‘If you like I can inform you what you need or if you like you can ask what you need.’ He then said, ‘I like you to inform me O Messenger of Allah.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘You have come to ask me about al-Hajj, Tawaf around the House, al-Sa‘y between al-Safa’ and al-Marwah, throwing pebbles on al-Jamar, shaving the head and about the day of ‘Arafah.’ “The man said, ‘Yes, by the One who has sent you in all truth, it is true.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, then said, ‘For every step that your camel will move (to al-Hajj), Allah writes one good deed for you. Every time you place your foot on the ground, Allah deletes one of your sins. For Tawaf you perform around the House and Sa‘y between al-Safa’ and al-Marwah, your condition will change in regard to sins into that when your mother gave birth to you. Throwing pebbles on al-Jamar is of providing supplies for the next life. For shaving your head, there will be light for you on the Day of Judgment for each hair. For the day of ‘Arafah Allah, the Most Majestic, the Most Glorious, will express pride before the angels. If you attend that day, even if your sins are equal to the grains of sands, the drops of rain from the sky and the number of the days of the world, they will all scatter away from you on that day.’” NOTE: In another Hadith it is said, ‘For every step that he moves forward, one good deed is written for him, one bad deed is deleted and by one degree his position is raised.’

حسن كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8338

38ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) مَا يَقِفُ أَحَدٌ عَلَى تِلْكَ الْجِبَالِ بَرٌّ وَلا فَاجِرٌ إِلاَّ اسْتَجَابَ الله لَهُ فَأَمَّا الْبَرُّ فَيُسْتَجَابُ لَهُ فِي آخِرَتِهِ وَدُنْيَاهُ وَأَمَّا الْفَاجِرُ فَيُسْتَجَابُ لَهُ فِي دُنْيَاهُ.

38. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from al-Hassan ibn al-Jahm from abu al- Hassan al-Rida’ (a. s.), who has said the following: “Abu Ja‘far (a. s.), has said, ‘All of the people who stay in those hills, good or evil, Allah answers them all. People of good deed receive answers for the worldly and the hereafter and the people of evil deeds receive answer to their worldly matters.’”

موثق كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8339

39ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الْحَاجُّ ثَلاثَةٌ فَأَفْضَلُهُمْ نَصِيباً رَجُلٌ غُفِرَ لَهُ ذَنْبُهُ مَا تَقَدَّمَ مِنْهُ وَمَا تَأَخَّرَ وَوَقَاهُ الله عَذَابَ الْقَبْرِ وَأَمَّا الَّذِي يَلِيهِ فَرَجُلٌ غُفِرَ لَهُ ذَنْبُهُ مَا تَقَدَّمَ مِنْهُ وَيَسْتَأْنِفُ الْعَمَلَ فِيمَا بَقِيَ مِنْ عُمُرِهِ وَأَمَّا الَّذِي يَلِيهِ فَرَجُلٌ حُفِظَ فِي أَهْلِهِ وَمَالِهِ.

39. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from al-Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja’far (a. s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Al-H’ajj (people who perform al-Hajj) are of three kinds. The one with the best share is one all of whose sins, those of the past and those to come are forgiven, and Allah protects him against the torments in the grave. Next to this is one whose sins of the past are forgiven but he begins his good deeds for the rest of his life. After these two is one who receives safety for his own self, family and property.’”

ضعيف

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8340

40ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَاجُّ عَلَى ثَلاثَةِ أَصْنَافٍ صِنْفٌ يُعْتَقُ مِنَ النَّارِ وَصِنْفٌ يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَةِ يَوْمَ وَلَدَتْهُ أُمُّهُ وَصِنْفٌ يُحْفَظُ فِي أَهْلِهِ وَمَالِهِ وَهُوَ أَدْنَى مَا يَرْجِعُ بِهِ الْحَاجُّ.

40. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim from his father all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said that al-H’ajj (people performing al-Hajj) are of three kinds. One group is set free from hellfire, one group comes out of their sin to become free of sins like the day they were just born, and one group receives protection for themselves, their family and property, and this is the least benefit with which al-H’ajj (one performing al-Hajj) returns home.”

حسن كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8341

41ـ ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَا مِنْ سَفَرٍ أَبْلَغَ فِي لَحْمٍ وَلا دَمٍ وَلا جِلْدٍ وَلا شَعْرٍ مِنْ سَفَرِ مَكَّةَ وَمَا أَحَدٌ يَبْلُغُهُ حَتَّى تَنَالَهُ الْمَشَقَّةُ.

41. Ibn abu ‘Umayr has narrated from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah (a. s.), has said that no other journey affects one’s flesh, blood, skin and hair more than the journey to Makkah. No one reaches it (the journey) without facing hardships.’”

حسن كالصحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8342

42ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَخَذَ النَّاسُ مَوَاطِنَهُمْ بِمِنًى نَادَى مُنَادٍ مِنْ قِبَلِ الله عَزَّ وَ��َلَّ إِنْ أَرَدْتُمْ أَنْ أَرْضَى فَقَدْ رَضِيتُ.

42. A number of our people have narrated from Ahmad ibn Muhammad from al-Hajjal from Dawud ibn abu Yazid who has said the following: “Abu ‘Abd Allah (a. s.), has said that when people take their places in Mina, an announcer from Allah, the Most Majestic, the Most Glorious, announces, ‘If you wish that I will be happy with you, I have become happy with you.’”

صحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8343

43ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ إِذَا أَخَذَ النَّاسُ مَنَازِلَهُمْ بِمِنًى نَادَى مُنَادٍ لَوْ تَعْلَمُونَ بِفِنَاءِ مَنْ حَلَلْتُمْ لأَيْقَنْتُمْ بِالْخَلَفِ بَعْدَ الْمَغْفِرَةِ.

43. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When people take their places in Mina, an announcer announces, “Had you known in whose courtyard have you disembarked, you would have become certain of receiving compensation after having received forgiveness.’””

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8344

44ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ حَفْصٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَشِيَّةً مِنَ الْعَشِيَّاتِ وَنَحْنُ بِمِنًى وَهُوَ يَحُثُّنِي عَلَى الْحَجِّ وَيُرَغِّبُنِي فِيهِ يَا سَعِيدُ أَيُّمَا عَبْدٍ رَزَقَهُ الله رِزْقاً مِنْ رِزْقِهِ فَأَخَذَ ذَلِكَ الرِّزْقَ فَأَنْفَقَهُ عَلَى نَفْسِهِ وَعَلَى عِيَالِهِ ثُمَّ أَخْرَجَهُمْ قَدْ ضَحَاهُمْ بِالشَّمْسِ حَتَّى يَقْدَمَ بِهِمْ عَشِيَّةَ عَرَفَةَ إِلَى الْمَوْقِفِ فَيَقِيلَ أَ لَمْ تَرَ فُرَجاً تَكُونُ هُنَاكَ فِيهَا خَلَلٌ وَلَيْسَ فِيهَا أَحَدٌ فَقُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَقَالَ يَجِي‏ءُ بِهِمْ قَدْ ضَحَاهُمْ حَتَّى يَشْعَبَ بِهِمْ تِلْكَ الْفُرَجَ فَيَقُولُ الله تَبَارَكَ وَتَعَالَى لا شَرِيكَ لَهُ عَبْدِي رَزَقْتُهُ مِنْ رِزْقِي فَأَخَذَ ذَلِكَ الرِّزْقَ فَأَنْفَقَهُ فَضَحَى بِهِ نَفْسَهُ وَعِيَالَهُ ثُمَّ جَاءَ بِهِمْ حَتَّى شَعَبَ بِهِمْ هَذِهِ الْفُرْجَةَ الْتِمَاسَ مَغْفِرَتِي أَغْفِرُ لَهُ ذَنْبَهُ وَأَكْفِيهِ مَا أَهَمَّهُ وَأَرْزُقُهُ قَالَ سَعِيدٌ مَعَ أَشْيَاءَ قَالَهَا نَحْواً مِنْ عَشَرَةٍ.

44. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Umar ibn Hafs from Sa‘id ibn Yasar who has said the following: “During one of the evenings when we were in Mina, abu ‘Abd Allah (a. s.), encouraging and urging me to perform al-Hajj, said, ‘O Sa‘id, there is a servant of Allah to whom Allah has granted sustenance from His wealth. He takes from such sustenance the expenditures for himself and his family and then takes them on a journey, exposing them to hot sun until they attend the evening of ‘Arafah to attend the staying place and rest there. Do you not think that there a vacancy may exist for which there is no one to attend?’ I replied, ‘Yes, I pray to Allah to keep my soul in service for your cause, that can happen.’ He (the Imam) then said, ‘This servant of Allah brings them exposed to the hot sun to fill up that vacancy. Allah, the most Blessed, the most High, who has no partners, then says, ‘My servant whom I had granted sustenance out of My wealth, has taken that sustenance for his expenditures. He has exposed his own self and family to the hot sun to come and fill the vacancy for the sake of seeking forgiveness from Me. I forgive his sins, suffice him in whatever is important to him, and grant him sustenance.’ Sa‘id has said, ‘He (the Imam) mentioned such things up to ten in number.’”

صحيح

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8345

45ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ مَاتَ فِي طَرِيقِ مَكَّةَ ذَاهِباً أَوْ جَائِياً أَمِنَ مِنَ الْفَزَعِ الأَكْبَرِ يَوْمَ الْقِيَامَةِ.

45. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that if one dies on the way to or from Makkah, he receives immunity against the terror of the Day of Judgment.”

حسن

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8346

46ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذْ جَاءَهُ رَجُلٌ يُقَالُ لَهُ أَبُو الْوَرْدِ فَقَالَ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَحِمَكَ الله إِنَّكَ لَوْ كُنْتَ أَرَحْتَ بَدَنَكَ مِنَ الْمَحْمِلِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَا أَبَا الْوَرْدِ إِنِّي أُحِبُّ أَنْ أَشْهَدَ الْمَنَافِعَ الَّتِي قَالَ الله تَبَارَكَ وَتَعَالَى لِيَشْهَدُوا مَنافِعَ لَهُمْ إِنَّهُ لا يَشْهَدُهَا أَحَدٌ إِلاَّ نَفَعَهُ الله أَمَّا أَنْتُمْ فَتَرْجِعُونَ مَغْفُوراً لَكُمْ وَأَمَّا غَيْرُكُمْ فَيُحْفَظُونَ فِي أَهَالِيهِمْ وَأَمْوَالِهِمْ.

46. Abu Ali af-Ash’ariy has narrated from Muhammad ibn ‘Abd af-Jabbar from Safwan from abu af-Mighra’ from Safmah ibn Muhriz who has said the following: “I once was with abu ‘Abd Allah (a. s.), when a man called abu al-Ward came and said to ‘Abd Allah (a. s.), ‘May Allah be kind to you. I wish you to allow yourself to rest by the comfort of al-Mahmil (the carriage carried on camel backs).’ Abu ‘Abd Allah (a. s.), said, ‘O abu al-Ward, I love to be present for the benefits that Allah, the most Blessed, the most High, has spoken of, “... so they can be present for the benefits which are there for them.” (22:28) Whoever is present for such benefits, Allah grants them such benefits. As far as you are concerned, it is a returning home with sins forgiven and what others receive is safety for their persons and properties.’”

مجهول

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8347

47ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ الله بْنِ جُنْدَبٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا كَانَ الرَّجُلُ مِنْ شَأْنِهِ الْحَجُّ كُلَّ سَنَةٍ ثُمَّ تَخَلَّفَ سَنَةً فَلَمْ يَخْرُجْ قَالَتِ الْمَلائِكَةُ الَّذِينَ عَلَى الأَرْضِ لِلَّذِينَ عَلَى الْجِبَالِ لَقَدْ فَقَدْنَا صَوْتَ فُلانٍ فَيَقُولُونَ اطْلُبُوهُ فَيَطْلُبُونَهُ فَلا يُصِيبُونَهُ فَيَقُولُونَ اللهمَّ إِنْ كَانَ حَبَسَهُ دَيْنٌ فَأَدِّ عَنْهُ أَوْ مَرَضٌ فَاشْفِهِ أَوْ فَقْرٌ فَأَغْنِهِ أَوْ حَبْسٌ فَفَرِّجْ عَنْهُ أَوْ فِعْلٌ فَافْعَلْ بِهِ وَالنَّاسُ يَدْعُونَ لأَنْفُسِهِمْ وَهُمْ يَدْعُونَ لِمَنْ تَخَلَّفَ.

47. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ‘Abd al-Hamid from ‘Abd Allah ibn Jundab from certain individuals of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who normally attends al-Hajj every year, then he lags behind and does not go for al-Hajj one year, the angels on land say to those in the mountains, ‘We miss hearing the voice of so and so.’ They then say, ‘Allow us to search for him.’ They search but do not find him and they say, “O Allah, if debts have kept him behind, pay them off for him; if illness has kept him from performing, grant him good health; if it is poverty, grant him wealth; if it is prison, grant him freedom; if a preoccupation, please complete it for him.’” People pray for themselves; they (angels) pray for those who have remained behind.’”

مرسل

The Excellence of Hajj and ‘Umrah, and the Reward Thereof - Hadith 8348

48ـ أَحْمَدُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (صلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ يَا مَعْشَرَ مَنْ لَمْ يَحُجَّ اسْتَبْشِرُوا بِالْحَاجِّ وَصَافِحُوهُمْ وَعَظِّمُوهُمْ فَإِنَّ ذَلِكَ يَجِبُ عَلَيْكُمْ تُشَارِكُوهُمْ فِي الأَجْرِ.

48. Ahmad has narrated from ‘Amr ibn ‘Uthman from Ali ibn ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said that Ali ibn al-Husayn (a. s.), has said, ‘O people who have not performed al-Hajj, spread good news about al-H’ajj (people performing al-Hajj), shake hands with them, consider them great people; it is necessary for you to share with them in matters of the reward.”

مجهول

The Obligation of al-Hajj and al-Umrah - Hadith 8349

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) بِمَسَائِلَ بَعْضُهَا مَعَ ابْنِ بُكَيْرٍ وَبَعْضُهَا مَعَ أَبِي الْعَبَّاسِ فَجَاءَ الْجَوَابُ بِإِمْلائِهِ سَأَلْتَ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَلله عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً يَعْنِي بِهِ الْحَجَّ وَالْعُمْرَةَ جَمِيعاً لأَنَّهُمَا مَفْرُوضَانِ وَسَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لله قَالَ يَعْنِي بِتَمَامِهِمَا أَدَاءَهُمَا وَاتِّقَاءَ مَا يَتَّقِي الْمُحْرِمُ فِيهِمَا وَسَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى الْحَجِّ الأَكْبَرِ مَا يَعْنِي بِالْحَجِّ الأَكْبَرِ فَقَالَ الْحَجُّ الأَكْبَرُ الْوُقُوفُ بِعَرَفَةَ وَرَمْيُ الْجِمَارِ وَالْحَجُّ الأَصْغَرُ الْعُمْرَةُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah who has said the following: “I once wrote to abu ‘ Abd Allah (a. s.), about certain issues (of Fiqh) of which a few were with ibn Bukayr, a few with abu al- ‘Abbas. The answers came with his (the Imam’s) dictation, ‘You have asked about the words of Allah, the Most Majestic, the Most Glorious, “People owe to Allah to perform al-Hajj of the House, whoever is capable to do so,” (3:97) is a reference to al-Hajj and al-‘Umrah. It refers to both of them performed together because they are obligatory.’ You have asked about the words of Allah, the Most Majestic, the Most Glorious, ‘Complete al-Hajj and al-‘Umrah for the sake of Allah. . .’ (2:196) ‘Completing’ means fulfilling this duty during which one must abstain from whatever a person in the state of Ihram abstains.’ I also asked him (the Imam) about the meaning of the words of Allah, the most High, ‘Al-Hajj al-Akbar’. (9:3) He (the Imam) replied it is staying in ‘Arafat, throwing pebbles on al-Jamar and al-Hajj al-Asghar stands for al-‘Umrah.’”

حسن

The Obligation of al-Hajj and al-Umrah - Hadith 8350

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لله قَالَ هُمَا مَفْرُوضَانِ.

2. AI-Husayn ibn Muhammad has narrated, from Mu‘afla’ ibn Muhammad, from al-Hassan ibn Ali, from Aban ibn ‘Uthman from al- Fadl abu af-‘Abbas who has said the following: “About the words of Allah: ‘Complete al-Hajj and al-‘Umrah for the sake of Allah’ (2:196) abu ‘Abd Allah (a. s.), has said that they are obligatory.”

ضعيف

The Obligation of al-Hajj and al-Umrah - Hadith 8351

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْحَجُّ عَلَى الْغَنِيِّ وَالْفَقِيرِ فَقَالَ الْحَجُّ عَلَى النَّاسِ جَمِيعاً كِبَارِهِمْ وَصِغَارِهِمْ فَمَنْ كَانَ لَهُ عُذْرٌ عَذَرَهُ الله.

3. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isma‘il has narrated from af-Fadf ibn Shadhan from all from Ibn Abi ‘Umayr ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah (a. s.), if al-Hajj is obligatory on both rich and poor people. He (the Imam) said, ‘Al-Hajj is obligatory on all people, grown up ones and small ones, only those who have good reasons Allah accepts their excuse.’”

حسن كالصحيح

The Obligation of al-Hajj and al-Umrah - Hadith 8352

4ـ ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْعُمْرَةُ وَاجِبَةٌ عَلَى الْخَلْقِ بِمَنْزِلَةِ الْحَجِّ عَلَى مَنِ اسْتَطَاعَ لأَنَّ الله تَعَالَى يَقُولُ وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لله وَإِنَّمَا نَزَلَتِ الْعُمْرَةُ بِالْمَدِينَةِ قَالَ قُلْتُ لَهُ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَ يُجْزِئُ ذَلِكَ عَنْهُ قَالَ نَعَمْ.

4. Ibn abu ‘Umayr has narrated from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-’Umrah is obligatory on the creatures as al-Hajj is if they are able to perform; Allah, most High, has said, ‘Complete al-Hajj and al-‘Umrah for the sake of Allah.’ (2:196) Al-’Umrah came in al-Madinah.’ I then asked, ‘Those who benefit (al-Tamattu‘) in al-‘Umrah and al-Hajj’, is that kind sufficient?’ He (the Imam) said, ‘Yes, it is sufficient.’”

حسن كالصحيح

The Obligation of al-Hajj and al-Umrah - Hadith 8353

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ وَلله عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً وَمَنْ كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعالَمِينَ قَالَ قُلْتُ فَمَنْ لَمْ يَحُجَّ مِنَّا فَقَدْ كَفَرَ قَالَ لا وَلَكِنْ مَنْ قَالَ لَيْسَ هَذَا هَكَذَا فَقَدْ كَفَرَ.

5. A number of our people have narrated from Sahl ibn Ziyad from Musa ibn al-Qasim al-Bajaliy and Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali all from Ali ibn Ja’far from his brother, , who has said the following: “Abu al-Hassan, Musa (a. s.) has said that Allah, most Majestic, most Glorious, made al- Hajj obligatory for people of Jaddah every year because of His words, ‘It is obligatory upon people from Allah to perform al-Hajj who are able to do so. Those who refuse must take notice that Allah is independent of all people.’ (3:96) I then asked him (the Imam); ‘Does one of us for not performing al- Hajj become an unbeliever?’ He (the Imam) said, ‘However, if he says, ‘This is not as such then he becomes one who hides the truth (an unbeliever).”’

صحيح

The Obligation of al-Hajj and al-Umrah - Hadith 8354

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah, most Majestic, most Glorious, has made al-Hajj obligatory on people of Jaddah every year.”’

ضعيف على المشهور

The Obligation of al-Hajj and al-Umrah - Hadith 8355

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ عَلَى الْمَمْلُوكِ حَجٌّ وَلا عُمْرَةٌ حَتَّى يُعْتَقَ.

7. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from al-Fadl ibn Yunus who has said the following: “Abu al-Hassan, Musa (a. s.), has said, ‘It is not obligatory upon a slave to perform al-Hajj or al-‘Umrah until he is free.’”

ضعيف على المشهور

The Obligation of al-Hajj and al-Umrah - Hadith 8356

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ فَرْضٌ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya’qub ibn Yazid from Ibn Abi ‘Umayr from abu Jarir al- Qummiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Performing al-Hajj is obligatory upon people of Jaddah every year.’”

صحيح

The Obligation of al-Hajj and al-Umrah - Hadith 8357

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ الْحَجَّ عَلَى أَهْلِ الْجِدَةِ فِي كُلِّ عَامٍ.

9. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn al-Husayn from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Allah, most Majestic, most Glorious, has made al-Hajj obligatory on people of Jaddah every year.’”

The Ability to Perform al-Hajj - Hadith 8358

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَلله عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً قَالَ مَا السَّبِيلُ قَالَ أَنْ يَكُونَ لَهُ مَا يَحُجُّ بِهِ قَالَ قُلْتُ مَنْ عُرِضَ عَلَيْهِ مَا يَحُجُّ بِهِ فَاسْتَحْيَا مِنْ ذَلِكَ أَ هُوَ مِمَّنْ يَسْتَطِيعُ إِلَيْهِ سَبِيلاً قَالَ نَعَمْ مَا شَأْنُهُ أَنْ يَسْتَحْيِيَ وَلَوْ يَحُجُّ عَلَى حِمَارٍ أَجْدَعَ أَبْتَرَ فَإِنْ كَانَ يُطِيقُ أَنْ يَمْشِيَ بَعْضاً وَيَرْكَبَ بَعْضاً فَلْيَحُجَّ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from af-Halabiy who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘It is obligatory upon people from Allah to perform al-Hajj who has the way (are able) to do so.’ (3:97) Abu ‘Abd Allah (a. s.), said, ‘What is ‘the way’?’ He (the Imam) then said, ‘It means that he must have the means to perform al-Hajj.’ I then asked, ‘If one is provided with all the means to perform al-Hajj but he feels shy, is he considered of the ones who have the way (are able) to perform al-Hajj?’ He (the Imam) said, ‘Yes, and why should he feel shy even if he performs al-Hajj on a donkey whose nose, ears and tail are cutoff? Even if one needs to walk certain distance of the way and ride other parts one must perform al- Hajj.’”

حسن

The Ability to Perform al-Hajj - Hadith 8359

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ سَأَلَ حَفْصٌ الْكُنَاسِيُّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا عِنْدَهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَلله عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً مَا يَعْنِي بِذَلِكَ قَالَ مَنْ كَانَ صَحِيحاً فِي بَدَنِهِ مُخَلًّى سَرْبُهُ لَهُ زَادٌ وَرَاحِلَةٌ فَهُوَ مِمَّنْ يَسْتَطِيعُ الْحَجَّ أَوْ قَالَ مِمَّنْ كَانَ لَهُ مَالٌ فَقَالَ لَهُ حَفْصٌ الْكُنَاسِيُّ فَإِذَا كَانَ صَحِيحاً فِي بَدَنِهِ مُخَلًّى سَرْبُهُ لَهُ زَادٌ وَرَاحِلَةٌ فَلَمْ يَحُجَّ فَهُوَ مِمَّنْ يَسْتَطِيعُ الْحَجَّ قَالَ نَعَمْ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Yahya al-Khath’amiy who has said the following: “Hafs al-Kunasiy once asked abu ‘Abd Allah (a. s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘It is obligatory upon people from Allah to perform al-Hajj who have the way (are able) to do so.’ (3:96) He (the Imam) said, ‘It means that one is physically safe, has supplies and transportation, then he has the way (is able) to perform al-Hajj or that he (the Imam) said that he is of the ones who is wealthy.’ Hafs al-Kunasiy then asked, ‘So if one is physically safe, free, has supplies, transportation and has not performed al-Hajj, is he of those who are able to perform al- Hajj? He (the Imam) said, ‘Yes, that is correct.’”

حسن موثق

The Ability to Perform al-Hajj - Hadith 8360

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً فَقَالَ مَا يَقُولُ النَّاسُ قَالَ فَقِيلَ لَهُ الزَّادُ وَالرَّاحِلَةُ قَالَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَدْ سُئِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ هَذَا فَقَالَ هَلَكَ النَّاسُ إِذاً لَئِنْ كَانَ مَنْ كَانَ لَهُ زَادٌ وَرَاحِلَةٌ قَدْرَ مَا يَقُوتُ عِيَالَهُ وَيَسْتَغْنِي بِهِ عَنِ النَّاسِ يَنْطَلِقُ إِلَيْهِ فَيَسْلُبُهُمْ إِيَّاهُ لَقَدْ هَلَكُوا فَقِيلَ لَهُ فَمَا السَّبِيلُ قَالَ فَقَالَ السَّعَةُ فِي الْمَالِ إِذَا كَانَ يَحُجُّ بِبَعْضٍ وَيُبْقِي بَعْضاً يَقُوتُ بِهِ عِيَالَهُ أَ لَيْسَ قَدْ فَرَضَ الله الزَّكَاةَ فَلَمْ يَجْعَلْهَا إِلاَّ عَلَى مَنْ يَمْلِكُ مِائَتَيْ دِرْهَمٍ.

3. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from Khalid ibn Jarir from abu al-Rabi’ al- Shamiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, most Majestic, most Glorious, ‘It is obligatory upon people from Allah to perform al-Hajj who have the way (are able) to do so.’ (3:96) He (the Imam) asked, ‘What do people say about it?’ It was said, to him (the Imam), ‘They say it is supplies and transportation.’ Abu ‘Abd Allah (a. s.), then said, ‘Abu Ja‘far, was asked about it and he said, “If so, then people are destroyed. If it was only supplies, transportation and enough food for the family that made them needless of people and he then left and was looted, such people would have been destroyed.’” It then was asked, ‘What then is ‘the way’?’ He (the Imam) said, ‘It means to be affluent so that if one uses a certain portion, others (enough funds) are left from which, one’s family can spend. Is it not the case that Allah has made Zakat obligatory only when one has two hundred dirham?”’

مجهول

The Ability to Perform al-Hajj - Hadith 8361

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي شَيَّعْتُ أَصْحَابِي إِلَى الْقَادِسِيَّةِ فَقَالُوا لِي انْطَلِقْ مَعَنَا وَنُقِيمُ عَلَيْكَ ثَلاثاً فَرَجَعْتُ وَلَيْسَ عِنْدِي نَفَقَةٌ فَيَسَّرَ الله وَلَحِقْتُهُمْ قَالَ إِنَّهُ مَنْ كُتِبَ عَلَيْهِ فِي الْوَفْدِ لَمْ يَسْتَطِعْ أَنْ لا يَحُجَّ وَإِنْ كَانَ فَقِيراً وَمَنْ لَمْ يُكْتَبْ لَمْ يَسْتَطِعْ أَنْ يَحُجَّ وَإِنْ كَانَ غَنِيّاً صَحِيحاً.

4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from fro Sayf ibn ‘Amirah from abu Bakr al-Hadramiy who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I escorted my people to al-Qadisiyah and they said to me, ‘Come with us, we shall wait for three days for you. I returned and I did not have anything for my expenses but Allah made it possible and I joined them. He (the Imam) said, ‘Whoever’ s name is written in the delegation is not able to avoid al-Hajj even if he is poor and whoever’ s name is not written cannot do al-Hajj even if he is rich and in good health.’”

حسن

The Ability to Perform al-Hajj - Hadith 8362

5ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ الْقَدَرِ فَقَالَ يَا ابْنَ رَسُولِ الله أَخْبِرْنِي عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَلله عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلاً أَ لَيْسَ قَدْ جَعَلَ الله لَهُمُ الاسْتِطَاعَةَ فَقَالَ وَيْحَكَ إِنَّمَا يَعْنِي بِالاسْتِطَاعَةِ الزَّادَ وَالرَّاحِلَةَ لَيْسَ اسْتِطَاعَةَ الْبَدَنِ فَقَالَ الرَّجُلُ أَ فَلَيْسَ إِذَا كَانَ الزَّادُ وَالرَّاحِلَةُ فَهُوَ مُسْتَطِيعٌ لِلْحَجِّ فَقَالَ وَيْحَكَ لَيْسَ كَمَا تَظُنُّ قَدْ تَرَى الرَّجُلَ عِنْدَهُ الْمَالُ الْكَثِيرُ أَكْثَرَ مِنَ الزَّادِ وَالرَّاحِلَةِ فَهُوَ لا يَحُجُّ حَتَّى يَأْذَنَ الله تَعَالَى فِي ذَلِكَ.

5. Muhammad ibn ‘Abd Allah has narrated from Musa ibn ‘Imran from al-Husayn ibn Yazid from al-Nawfaliy from al-Sakuniy who has said the following: “Once a man who believed in absolute freedom of will ideology, asked abu ‘Abd Allah (a. s.), ‘O child of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, I have a question. Tell me about the words of Allah, most Majestic, most Glorious, “It is obligatory upon people from Allah to perform al-Hajj who are able to do so.” (3:96) Has Allah not given them the ability?’ He (the Imam) said, ‘Fie upon you, ‘ability’ means supplies and transportation and physical well being.’ The man then said, ‘Is it not true that when there is supply and transportation one then is able to perform al-Hajj.’ He (the Imam) said, ‘Fie upon you, it is not the way you think it is. There are times when a man has a great deal of wealth, more than supplies and transportation and still does not do al-Hajj until Allah, most High, grants him permission to do so.’”

ضعيف على المشهور

One Procrastinates in His Duty of Performing al-Hajj - Hadith 8363

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ مَاتَ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ لَمْ يَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ يَهُودِيّاً أَوْ نَصْرَانِيّاً.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Dharih al-Muharibiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who dies without performing Hajjahta al-Islam when nothing such as poverty, illness with which he could not perform al-Hajj, or the ruling authorities prevent him from performing al-Hajj, he dies as a Jew or as a Christian.’”

صحيح

One Procrastinates in His Duty of Performing al-Hajj - Hadith 8364

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ كانَ فِي هذِهِ أَعْمى‏ فَهُوَ فِي الآخِرَةِ أَعْمى‏ وَأَضَلُّ سَبِيلاً فَقَالَ ذَلِكَ الَّذِي يُسَوِّفُ نَفْسَهُ الْحَجَّ يَعْنِي حَجَّةَ الإِسْلامِ حَتَّى يَأْتِيَهُ الْمَوْتُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id who has narrated from al-Qasim ibn Muhammad, from Ali ibn abu Hamzah, from abu Basir, who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the words of Allah, the Most Majestic, the Most Glorious, ‘One who is blind in this life in the next life will also be blind and in much more straying.’ (17:72) He (the Imam) replied, ‘He is one who procrastinates in performing al-Hajj, which is Hajjahta al-Islam, until death takes him away.”

ضعيف

One Procrastinates in His Duty of Performing al-Hajj - Hadith 8365

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) التَّاجِرُ يُسَوِّفُ نَفْسَهُ الْحَجَّ قَالَ لَيْسَ لَهُ عُذْرٌ وَإِنْ مَاتَ فَقَدْ تَرَكَ شَرِيعَةً مِنْ شَرَائِعِ الإِسْلامِ.

3. Ali ibn Ibrahim has narrated from his father from ‘Abd al-Rahman ibn abu Najran from abu Jamilah from Zayd al-Shahham who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘There is a merchant who procrastinates in performing al-Hajj. He (the Imam) said, ‘If he does it without good reason, he has violated one of the laws of al-Islam.’”

ضعيف

One Procrastinates in His Duty of Performing al-Hajj - Hadith 8366

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ الرَّجُلَ التَّاجِرَ ذَا الْمَالِ حِينَ يُسَوِّفُ الْحَجَّ كُلَّ عَامٍ وَلَيْسَ يَشْغَلُهُ عَنْهُ إِلاَّ التِّجَارَةُ أَوِ الدَّيْنُ فَقَالَ لا عُذْرَ لَهُ يُسَوِّفُ الْحَجَّ إِنْ مَاتَ وَقَدْ تَرَكَ الْحَجَّ فَقَدْ تَرَكَ شَرِيعَةً مِنْ شَرَائِعِ الإِسْلامِ. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), ‘What do you say about a wealthy business man who procrastinates in performing al-Hajj every year when no other thing prevents him from al-Hajj except business and debts?’ He (the Imam) replied, ‘He does not have any good excuse. He must not procrastinate performing al-Hajj. If he dies, he has violated one of the laws of al-Islam.’”

مجهول

One Procrastinates in His Duty of Performing al-Hajj - Hadith 8367

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ مَاتَ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ لَمْ تَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ يَهُودِيّاً أَوْ نَصْرَانِيّاً.

5. Ahmad ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdiy from Muhammad ibn al-Walid from Aban ibn ‘Uthman from Dharih al-Muharibiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who dies without performing Hajjata al-Islam and without any good excuse, such as poverty, an illness with which one cannot perform al-Hajj or any ruling authority’s preventing him from performing al-Hajj, he dies as a Jew or a Christian.”

موثق

One Procrastinates in His Duty of Performing al-Hajj - Hadith 8368

6ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ مَنْ مَاتَ وَهُوَ صَحِيحٌ مُوسِرٌ لَمْ يَحُجَّ فَهُوَ مِمَّنْ قَالَ الله عَزَّ وَجَلَّ وَنَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى‏ قَالَ قُلْتُ سُبْحَانَ الله أَعْمَى قَالَ نَعَمْ إِنَّ الله عَزَّ وَجَلَّ أَعْمَاهُ عَنْ طَرِيقِ الْحَقِّ.

6. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from abu Basir who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘If one dies without performing al-Hajj when in good health and wealthy, he is one of those about whom Allah, the Most Majestic, the Most Glorious, has said, ‘We will, on the Day of Judgment, raise him blind.’ (20:124) I (the narrator) then said, ‘Allah is free of all defects. Will he be raised blind?’ He (the Imam) said, ‘Yes, blind he will be raised. Allah, the Most Majestic, the Most Glorious, has turned him blind toward the true path.’”

موثق

One Who Leaves Makkah with an Intention Not to Ever Return - Hadith 8369

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الأَحْمَسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ خَرَجَ مِنْ مَكَّةَ وَهُوَ لا يُرِيدُ الْعَوْدَ إِلَيْهَا فَقَدِ اقْتَرَبَ أَجَلُهُ وَدَنَا عَذَابُهُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Husayn al-Ahmasiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that one who leaves Makkah with an intention not to return to Makkah again, (must take notice that) his death has come very near, as well as torment for him.”

حسن

One Who Leaves Makkah with an Intention Not to Ever Return - Hadith 8370

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ خَرَجَ مِنْ مَكَّةَ وَهُوَ لا يُرِيدُ الْعَوْدَ إِلَيْهَا فَقَدِ اقْتَرَبَ أَجَلُهُ وَدَنَا عَذَابُهُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Husayn ibn ‘Uthman from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who leaves Makkah with an intention not to return to Makkah again, (must take notice that) his death has come very near as well as torment for him/”

مرسل

One Who Leaves Makkah with an Intention Not to Ever Return - Hadith 8371

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) يَقُولُ لِوُلْدِهِ يَا بَنِيَّ انْظُرُوا بَيْتَ رَبِّكُمْ فَلا يَخْلُوَنَّ مِنْكُمْ فَلا تُنَاظَرُوا.

3. Ahmad ibn Muhammad has narrated from al-Hajjal from Hammad who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin would say to his sons, ‘My sons, take the House of your Lord in your consideration so it is not left without your presence therein; otherwise, you will risk coming of torment upon you.’”

صحيح

There Is Not anything Good in Neglecting al-Hajj, and One Who Is Prevented from Performing al-Hajj Is Because of Sin - Hadith 8372

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ يُونُسَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ لِي مَا لَكَ لا تَحُجُّ فِي الْعَامِ فَقُلْتُ مُعَامَلَةٌ كَانَتْ بَيْنِي وَبَيْنَ قَوْمٍ وَأَشْغَالٌ وَعَسَى أَنْ يَكُونَ ذَلِكَ خِيَرَةٌ فَقَالَ لا وَالله مَا فَعَلَ الله لَكَ فِي ذَلِكَ مِنْ خِيَرَةٍ ثُمَّ قَالَ مَا حُبِسَ عَبْدٌ عَنْ هَذَا الْبَيْتِ إِلاَّ بِذَنْبٍ وَمَا يَعْفُو أَكْثَرُ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Nadr ibn Shu’ayb from Yunus ibn ‘Imran ibn Mitham from Sama‘ah who has said the following: “Abu ‘ Abd Allah (a. s.), once said to me, ‘Why should you not perform al-Hajj this year?’ I replied, ‘There is a business between me and a people, other preoccupation in which perhaps there is goodness.’ He (the Imam) said, ‘No, by Allah, Allah has not done anything good for you in this.’ He (the Imam) then said, ‘No other thing prevents a servant (of Allah) from this House except sin and what is forgiven is greater.’”

مجهول

There Is Not anything Good in Neglecting al-Hajj, and One Who Is Prevented from Performing al-Hajj Is Because of Sin - Hadith 8373

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لَيْسَ فِي تَرْكِ الْحَجِّ خِيَرَةٌ.

2. A number of our people have narrated from Sahl ibn Ziyad in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a. s.), has said that there is nothing of goodness in neglecting al-Hajj.”

ضعيف

If People Neglect al-Hajj, Torment Will Come upon Them - Hadith 8374

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الأَحْمَسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ تَرَكَ النَّاسُ الْحَجَّ لَمَا نُوظِرُوا الْعَذَابَ أَوْ قَالَ أُنْزِلَ عَلَيْهِمُ الْعَذَابُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Husayn af-Ahmasiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said that if people neglect al-Hajj they will not be given any chance to avoid the coming of torment upon them, or that he said, ‘torment will come upon them/”

حسن

If People Neglect al-Hajj, Torment Will Come upon Them - Hadith 8375

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ ذَكَرْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) الْبَيْتَ فَقَالَ لَوْ عَطَّلُوهُ سَنَةً وَاحِدَةً لَمْ يُنَاظَرُوا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma‘il from Hanan ibn Sadir from his father who has said the following: “I once mentioned the House before abu Ja‘far (a. s.), and he said, ‘If people neglect it one year, they will not be given any chance to avoid the coming of torment upon them.’”

حسن موثق

If People Neglect al-Hajj, Torment Will Come upon Them - Hadith 8376

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) يَقُولُ لِوُلْدِهِ يَا بَنِيَّ انْظُرُوا بَيْتَ رَبِّكُمْ فَلا يَخْلُوَنَّ مِنْكُمْ فَلا تُنَاظَرُوا.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from Hammad who has said the following: “Abu ‘Abd Allah (a. s.), has said that ’Amir al-Mu’minin would say to his sons, ‘My sons, take the House of your Lord in your consideration so it is not left without your presence therein; otherwise, you will risk coming of torment upon you.”’

صحيح

If People Neglect al-Hajj, Torment Will Come upon Them - Hadith 8377

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from abu al- Mighra’ from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said that religion (al-Islam) will continue to exist as long as al-Ka‘bah is maintained.”

صحيح

The Rare Ahadith - Hadith 8378

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ رَجُلاً اسْتَشَارَنِي فِي الْحَجِّ وَكَانَ ضَعِيفَ الْحَالِ فَأَشَرْتُ إِلَيْهِ أَنْ لا يَحُجَّ فَقَالَ مَا أَخْلَقَكَ أَنْ تَمْرَضَ سَنَةً قَالَ فَمَرِضْتُ سَنَةً.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from a man from Ishaq ibn ‘Ammar who has said the following: “I once said to abu ‘ Abd Allah (a. s.), ‘A man asked for my advice about performing al- Hajj, and he was in a weak condition; so I hinted for him not go for al-Hajj. He (the Imam) said, ‘What can protect you from living ill for a whole year!’ He (the narrator) has said, ‘I suffered from illness for a whole year. ‘“

حسن

Forcing People to Perform al-Hajj - Hadith 8379

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَهِشَامِ بْنِ سَالِمٍ وَمُعَاوِيَةَ بْنِ عَمَّارٍ وَغَيْرِهِمْ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ أَنَّ النَّاسَ تَرَكُوا الْحَجَّ لَكَانَ عَلَى الْوَالِي أَنْ يُجْبِرَهُمْ عَلَى ذَلِكَ وَعَلَى الْمُقَامِ عِنْدَهُ وَلَوْ تَرَكُوا زِيَارَةَ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) لَكَانَ عَلَى الْوَالِي أَنْ يُجْبِرَهُمْ عَلَى ذَلِكَ وَعَلَى الْمُقَامِ عِنْدَهُ فَإِنْ لَمْ يَكُنْ لَهُمْ أَمْوَالٌ أَنْفَقَ عَلَيْهِمْ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs af-Bakhtariy and Hisham ibn Salim and Mu‘awiyah ibn ‘Ammar and others who has said the following: “Abu ‘Abd Allah (a. s.), has said that if people neglect performing al-Hajj, the authorities will force them to perform al-Hajj and to reside therein. If people neglect visiting the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, the authorities will force them to do so and reside there. If they will not be able to bear the expenses, the authorities will pay for them from the public treasury.”

حسنه الفضلء

Forcing People to Perform al-Hajj - Hadith 8380

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ عَطَّلَ النَّاسُ الْحَجَّ لَوَجَبَ عَلَى الإِمَامِ أَنْ يُجْبِرَهُمْ عَلَى الْحَجِّ إِنْ شَاءُوا وَإِنْ أَبَوْا فَإِنَّ هَذَا الْبَيْتَ إِنَّمَا وُضِعَ لِلْحَجِّ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “If people neglect al-Hajj it becomes obligatory for the Imam to force them to perform al-Hajj whether they agree or disagree; this House is established for al-Hajj.”

صحيح

One Who Is Not Able to Perform Al-Hajj by Himself, Another Person Is Readied on His Behalf (Chapter best explained by fatwas) - Hadith 8381

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الأَشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) أَنَّ عَلِيّاً (عَلَيْهِ السَّلاَم) قَالَ لِرَجُلٍ كَبِيرٍ لَمْ يَحُجَّ قَطُّ إِنْ شِئْتَ أَنْ تُجَهِّزَ رَجُلاً ثُمَّ ابْعَثْهُ أَنْ يَحُجَّ عَنْكَ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al- Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has narrated from his father (a. s.), who has said that Ali, Alayhi al-Salam, once said to an old man who had never performed al-Hajj, ‘If you like you can prepare a man and send him to perform al-Hajj on your behalf.’”

ضعيف

One Who Is Not Able to Perform Al-Hajj by Himself, Another Person Is Readied on His Behalf (Chapter best explained by fatwas) - Hadith 8382

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ سَلامُ الله عَلَيْهِ أَمَرَ شَيْخاً كَبِيراً لَمْ يَحُجَّ قَطُّ وَلَمْ يُطِقِ الْحَجَّ لِكِبَرِهِ أَنْ يُجَهِّزَ رَجُلاً أَنْ يَحُجَّ عَنْهُ.

2. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that ’Amir al-Mu’minin, Alayhi al-Salam, commanded an old man who had never performed al-Hajj and was not able to perform al-Hajj because of old age to prepare a man to perform al-Hajj on his behalf.’”

حسن

One Who Is Not Able to Perform Al-Hajj by Himself, Another Person Is Readied on His Behalf (Chapter best explained by fatwas) - Hadith 8383

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ حَالَ بَيْنَهُ وَبَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ الله فِيهِ فَقَالَ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ مِنْ مَالِهِ صَرُورَةً لا مَالَ لَهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id form al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked him (the Imam), Alayhi al-Salam, about the case of a Muslim who is prevented from performing al-Hajj because of illness or some other good reason in the sight of Allah. He (the Imam) said, ‘He is required that someone else who has not performed al-Hajj and does not have any assets, go to al-Hajj on his behalf on his expenses.’”

ضعيف

One Who Is Not Able to Perform Al-Hajj by Himself, Another Person Is Readied on His Behalf (Chapter best explained by fatwas) - Hadith 8384

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) يَقُولُ لَوْ أَنَّ رَجُلاً أَرَادَ الْحَجَّ فَعَرَضَ لَهُ مَرَضٌ أَوْ خَالَطَهُ سَقَمٌ فَلَمْ يَسْتَطِعِ الْخُرُوجَ فَلْيُجَهِّزْ رَجُلاً مِنْ مَالِهِ ثُمَّ لْيَبْعَثْهُ مَكَانَهُ.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al- Qasim ibn Burayd from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, Alayhi al-Salam, has said that Ali, Alayhi al-Salam, would say, ‘If a man wants to perform al-Hajj but illness or some other thing prevents him from going for al-Hajj, he must prepare (hire) a man with his assets and send him for al-Hajj in his place.’”

صحيح

One Who Is Not Able to Perform Al-Hajj by Himself, Another Person Is Readied on His Behalf (Chapter best explained by fatwas) - Hadith 8385

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله قَالَ إِنْ كَانَ رَجُلٌ مُوسِرٌ حَالَ بَيْنَهُ وَبَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ الله عَزَّ وَجَلَّ فِيهِ فَإِنَّ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ صَرُورَةً لا مَالَ لَهُ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘If a man is affluent but an illness or some other good reason in the sight of Allah, most Majestic, most Glorious, prevents him he is required (to hire) a man who has not performed any al-Hajj on his expenses to go to perform al-Hajj on his behalf.’”

حسن

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8386

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ أَنَّ رَجُلاً مُعْسِراً أَحَجَّهُ رَجُلٌ كَانَتْ لَهُ حَجَّةٌ فَإِنْ أَيْسَرَ بَعْدُ كَانَ عَلَيْهِ الْحَجُّ وَكَذَلِكَ النَّاصِبُ إِذَا عَرَفَ فَعَلَيْهِ الْحَجُّ وَإِنْ كَانَ قَدْ حَجَّ.

1. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad all Ahmad ibn Muhammad from ibn abu Nasr from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘ Abd Allah (a. s.), has said that if a man in a difficult condition financially performs al-Hajj with the help of an affluent man, he has one al-Hajj. If later he himself becomes affluent, he is required to perform al-Hajj. So also is the case of one who has animosity toward ’A’immah, after learning the truth is required to perform al-Hajj, even if he already has performed al-Hajj.’”

ضعيف على المشهور

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8387

2ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَكُنْ لَهُ مَالٌ فَحَجَّ بِهِ أُنَاسٌ مِنْ أَصْحَابِهِ أَ قَضَى حَجَّةَ الإِسْلامِ قَالَ نَعَمْ فَإِذَا أَيْسَرَ بَعْدَ ذَلِكَ فَعَلَيْهِ أَنْ يَحُجَّ قُلْتُ وَهَلْ تَكُونُ حَجَّتُهُ تِلْكَ تَامَّةً أَوْ نَاقِصَةً إِذَا لَمْ يَكُنْ حَجَّ مِنْ مَالِهِ قَالَ نَعَمْ يُقْضَى عَنْهُ حَجَّةُ الإِسْلامِ وَتَكُونُ تَامَّةً وَلَيْسَتْ بِنَاقِصَةٍ وَإِنْ أَيْسَرَ فَلْيَحُجَّ قَالَ وَسُئِلَ عَنِ الرَّجُلِ يَكُونُ لَهُ الإِبِلُ يُكْرِيهَا فَيُصِيبُ عَلَيْهَا فَيَحُجُّ وَهُوَ كَرِيٌّ تُغْنِي عَنْهُ حَجَّتُهُ أَوْ يَكُونُ يَحْمِلُ التِّجَارَةَ إِلَى مَكَّةَ فَيَحُجُّ فَيُصِيبُ الْمَالَ فِي تِجَارَتِهِ أَوْ يَضَعُ أَ تَكُونُ حَجَّتُهُ تَامَّةً أَوْ نَاقِصَةً أَوْ لا تَكُونُ حَتَّى يَذْهَبَ بِهِ إِلَى الْحَجِّ وَلا يَنْوِي غَيْرَهُ أَوْ يَكُونُ يَنْوِيهِمَا جَمِيعاً أَ يَقْضِي ذَلِكَ حَجَّتَهُ قَالَ نَعَمْ حَجَّتُهُ تَامَّةٌ.

2. Humayd ibn Ziyad has narrated from ibn Sama‘ah from A number of our people have narrated from Aban ibn ‘Uthman from al-Fadl ibn ‘Abd al-Malik who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who does not have any assets but people helped him to perform al-Hajj; if it is sufficient for Hajjahta al-Islam. He (the Imam) said, ‘Yes, but if later he becomes affluent, he is required to perform al-Hajj again.’ I then asked, ‘The kind of al-Hajj that he has performed, is it complete or defective because he has not performed it from his own assets?’ He (the Imam) said, ‘Yes, it is sufficient for Hajjahta al-Islam and it will be complete, not defective; however, if he becomes affluent he must perform al-Hajj again.’ He (the Imam) was asked about a man who has camel for hire who finds a passenger and performs al-Hajj while he is hired; is his al-Hajj sufficient Hajjah for him; also if he carries assets for trade to Makkah, then he finds a certain amount of assets from his trade or suffers losses. Is his al-Hajj complete or defective or it is not al-Hajj, unless he goes to Makkah just for al-Hajj without any intention for other things or that he has intention for al-Hajj as well as other matters? Is this kind of al-Hajj sufficient for his al-Hajj? He (the Imam) said, ‘Yes, his al-Hajj is complete.’”

مرسل

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8388

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ حَجَّ عَنْ غَيْرِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ حَجَّةِ الإِسْلامِ قَالَ نَعَمْ قُلْتُ حَجَّةُ الْجَمَّالِ تَامَّةٌ أَوْ نَاقِصَةٌ قَالَ تَامَّةٌ قُلْتُ حَجَّةُ الأَجِيرِ تَامَّةٌ أَمْ نَاقِصَةٌ قَالَ تَامَّةٌ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs al-Hajj for someone else; if it is sufficient for Hajjahta al-Islam. He (the Imam) said, ‘Yes it is sufficient.’ I then asked, ‘Is al- Hajj of a camel-man complete or defective?’ He (the Imam) said, ‘It is complete.’ I asked, ‘Is al-Hajj on hire complete or defective?’ He (the Imam) said, ‘It is complete.’”

حسن

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8389

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ كَتَبْتُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَسْأَلُهُ عَنْ رَجُلٍ حَجَّ وَلا يَدْرِي وَلا يَعْرِفُ هَذَا الأَمْرَ ثُمَّ مَنَّ الله عَلَيْهِ بِمَعْرِفَتِهِ وَالدَّيْنُونَةِ بِهِ أَ عَلَيْهِ حَجَّةُ الإِسْلامِ أَمْ قَدْ قَضَى قَالَ قَدْ قَضَى فَرِيضَةَ الله وَالْحَجُّ أَحَبُّ إِلَيَّ وَعَنْ رَجُلٍ هُوَ فِي بَعْضِ هَذِهِ الأَصْنَافِ مِنْ أَهْلِ الْقِبْلَةِ نَاصِبٍ مُتَدَيِّنٍ ثُمَّ مَنَّ الله عَلَيْهِ فَعَرَفَ هَذَا الأَمْرَ أَ يُقْضَى عَنْهُ حَجَّةُ الإِسْلامِ أَوْ عَلَيْهِ أَنْ يَحُجَّ مِنْ قَابِلٍ قَالَ الْحَجُّ أَحَبُّ إِلَيَّ.

4. Ali has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah who has said the following: “I once wrote to abu ‘Abd Allah (a. s.), and asked him about a man who did not believe in this issue (the Divine Authority of ’A’immah); then Allah granted him understanding and belief in it. Does he still owe Hajjahta al-Islam or it is complete?’ He (the Imam) said, ‘He has completed the obligation from Allah but performing al-Hajj is more beloved to me.’ I asked about a man of the people of al-Qiblah (al-Ka‘bah) who had animosity toward ’A’immah, but Allah granted him understanding and recognized this issue (the Divine Authority of ’A’immah); does this complete his Hajjahta al-Islam or he is required to perform al-Hajj in future? He (the Imam) said, ‘Al-Hajj is more beloved to me.’”

حسن

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8390

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ الْهَمَدَانِيُّ إِلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنِّي حَجَجْتُ وَأَنَا مُخَالِفٌ وَكُنْتُ صَرُورَةً فَدَخَلْتُ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ قَالَ فَكَتَبَ إِلَيْهِ أَعِدْ حَجَّكَ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from who has said the following: “Ibrahim ibn Muhammad ibn ‘Umar al-Hamadaniy once wrote to abu Ja‘far (a. s.), and asked, ‘I performed al-Hajj and I was against ’A’immah, and it was my first al-Hajj; so I entered Makkah with al-‘Umrah for al-Hajj. He (the Imam) wrote to him the answer, ‘Do your al-Hajj again.”’

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8391

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الرَّجُلُ يَمُرُّ مُجْتَازاً يُرِيدُ الْيَمَنَ أَوْ غَيْرَهَا مِنَ الْبُلْدَانِ وَطَرِيقُهُ بِمَكَّةَ فَيُدْرِكُ النَّاسَ وَهُمْ يَخْرُجُونَ إِلَى الْحَجِّ فَيَخْرُجُ مَعَهُمْ إِلَى الْمَشَاهِدِ أَ يُجْزِئُهُ ذَلِكَ مِنْ حَجَّةِ الإِسْلامِ قَالَ نَعَمْ.

6. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asem ibn Humayd from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who passes through Makkah on his way to Yemen or other lands and finds other people traveling for al-Hajj, so he joins them to al-Mashahid (memorial places); if it is sufficient for Hajjahta al-Islam. He (the Imam) said, ‘Yes, it is sufficient.’”

حسن

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8392

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الرَّجُلُ يَخْرُجُ فِي تِجَارَةٍ إِلَى مَكَّةَ أَوْ يَكُونُ لَهُ إِبِلٌ فَيُكْرِيهَا حَجَّتُهُ نَاقِصَةٌ أَمْ تَامَّةٌ قَالَ لا بَلْ حَجَّتُهُ تَامَّةٌ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who goes out for trade to Makkah or that he has a camel that he has given for hire to transport people; if his al-Hajj is complete or defective. He (the Imam) said, ‘No, but it is complete al-Hajj.’”

صحيح

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8393

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَعْتَقَ عَشِيَّةَ عَرَفَةَ عَبْداً لَهُ أَ يُجْزِئُ عَنِ الْعَبْدِ حَجَّةُ الإِسْلامِ قَالَ نَعَمْ قُلْتُ فَأُمُّ وَلَدٍ أَحَجَّهَا مَوْلاهَا أَ يُجْزِئُ عَنْهَا قَالَ لا قُلْتُ أَ لَهُ أَجْرٌ فِي حَجَّتِهَا قَالَ نَعَمْ قَالَ وَسَأَلْتُهُ عَنِ ابْنِ عَشْرِ سِنِينَ يَحُجُّ قَالَ عَلَيْهِ حَجَّةُ الإِسْلامِ إِذَا احْتَلَمَ وَكَذَلِكَ الْجَارِيَةُ عَلَيْهَا الْحَجُّ إِذَا طَمِثَتْ.

8. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from Shihab who has said the following: “A man set free his slave in the evening of the day of ‘Arafah (ninth of Dhul Hajjah); if the slave’s al- Hajj is sufficient for Hajjahta al-Islam. He (the Imam) said, ‘No, it is not sufficient.’ I then asked, ‘Will he receive any reward for it?’ He (the Imam) said, ‘Yes, he receives rewards.’ I asked about a ten-years old boy and his al-Hajj. He (the Imam) (a. s.), said, ‘He owes Hajjahta al-Islam when he grows to adulthood and so also is the case of a young girl.’”

ضعيف على المشهور

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8394

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ (عَلَيْهِ السَّلاَم) عَنِ الصَّبِيِّ مَتَى يُحْرَمُ بِهِ قَالَ إِذَا اثَّغَرَ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and a number of our people have narrated from Sahl ibn Ziyad all from Ali ibn Mahziyar from Muhammad ibn al-Fudayl who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a child when he is made to assume the state of Ihram? He (the Imam) said, ‘When he safeguards and protects.’”

مجهول

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8395

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ فِي رَجُلٍ خَرَجَ حَاجّاً حَجَّةَ الإِسْلامِ فَمَاتَ فِي الطَّرِيقِ فَقَالَ إِنْ مَاتَ فِي الْحَرَمِ فَقَدْ أَجْزَأَتْ عَنْهُ حَجَّةُ الإِسْلامِ وَإِنْ كَانَ مَاتَ دُونَ الْحَرَمِ فَلْيَقْضِ عَنْهُ وَلِيُّهُ حَجَّةَ الإِسْلامِ.

10. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Durays who has said the following: “This is about a man who travels for Hajjahta al-Islam and dies on the way. Abu Ja‘far (a. s.), has said, ‘If he dies in al-Haram (the sacred area), it is sufficient for Hajjahta al-Islam. However, if he dies outside al-Haram (the sacred area), then his guardians should complete, Qada’ (compensatory for) Hajjahta al-Islam, on his behalf.’”

صحيح

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8396

11ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ خَرَجَ حَاجّاً وَمَعَهُ جَمَلٌ لَهُ وَنَفَقَةٌ وَزَادٌ فَمَاتَ فِي الطَّرِيقِ قَالَ إِنْ كَانَ صَرُورَةً ثُمَّ مَاتَ فِي الْحَرَمِ فَقَدْ أَجْزَأَ عَنْهُ حَجَّةُ الإِسْلامِ وَإِنْ كَانَ مَاتَ وَهُوَ صَرُورَةٌ قَبْلَ أَنْ يُحْرِمَ جُعِلَ جَمَلُهُ وَزَادُهُ وَنَفَقَتُهُ وَمَا مَعَهُ فِي حَجَّةِ الإِسْلامِ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْ‏ءٌ فَهُوَ لِلْوَرَثَةِ إِنْ لَمْ يَكُنْ عَلَيْهِ دَيْنٌ قُلْتُ أَ رَأَيْتَ إِنْ كَانَتِ الْحَجَّةُ تَطَوُّعاً ثُمَّ مَاتَ فِي الطَّرِيقِ قَبْلَ أَنْ يُحْرِمَ لِمَنْ يَكُونُ جَمَلُهُ وَنَفَقَتُهُ وَمَا مَعَهُ قَالَ يَكُونُ جَمِيعُ مَا مَعَهُ وَمَا تَرَكَ لِلْوَرَثَةِ إِلاَّ أَنْ يَكُونَ عَلَيْهِ دَيْنٌ فَيُقْضَى عَنْهُ أَوْ يَكُونَ أَوْصَى بِوَصِيَّةٍ فَيُنْفَذَ ذَلِكَ لِمَنْ أَوْصَى لَهُ وَيُجْعَلَ ذَلِكَ مِنْ ثُلُثِهِ.

11. Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Burayd al-‘Ijliy who has said the following: “I once asked abu Ja‘far (a. s.), about a man who travels for al-Hajj. He has a camel with him and his supplies, but he dies on the way. He (the Imam) said, ‘If it was his first al-Hajj and has died in al-Haram (the sacred area), it is sufficient for Hajjahta al-Islam. If he dies, being his first al- Hajj, before assuming the state of Ihram, his camel, supplies and things with him are applied to his Hajjahta al-Islam, if anything is left extra it is for his heirs, if there is no loan on him.’ I then asked, ‘What happens if it was an optional al-Hajj and he dies on the way before assuming the state of Ihram, who will have his camel, and things with him?’ He (the Imam) said, ‘All things belonging to him go to his heirs, unless there is loan on him which is paid on his behalf or if his will says to give something to someone, in which case it is paid from one-third of his legacy.’”

صحيح

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8397

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَذَرَ أَنْ يَمْشِيَ إِلَى بَيْتِ الله الْحَرَامِ أَ يُجْزِئُهُ ذَلِكَ عَنْ حَجَّةِ الإِسْلامِ قَالَ نَعَمْ قُلْتُ وَإِنْ حَجَّ عَنْ غَيْرِهِ وَلَمْ يَكُنْ لَهُ مَالٌ وَقَدْ نَذَرَ أَنْ يَحُجَّ مَاشِياً أَ يُجْزِئُ ذَلِكَ عَنْهُ قَالَ نَعَمْ.

12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Rifa’ah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who has made a vow to walk to Bayt Allah al-Haram (the Sacred House of Allah): if it is sufficient for Hajjahta al-Islam. He (the Imam) said, ‘Yes, it is sufficient.’ I then asked, ‘What happens if he performs al-Hajj for others and he does not have any assets and has vowed to perform al-Hajj on foot? Is this kind of al-Hajj sufficient? He (the Imam) said, ‘Yes, it is sufficient.’”

حسن

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8398

13ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ عَامِرِ بْنِ عَمِيرَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) بَلَغَنِي عَنْكَ أَنَّكَ قُلْتَ لَوْ أَنَّ رَجُلاً مَاتَ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ فَحَجَّ عَنْهُ بَعْضُ أَهْلِهِ أَجْزَأَ ذَلِكَ عَنْهُ فَقَالَ نَعَمْ أَشْهَدُ بِهَا عَنْ أَبِي أَنَّهُ حَدَّثَنِي أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَتَاهُ رَجُلٌ فَقَالَ يَا رَسُولَ الله إِنَّ أَبِي مَاتَ وَلَمْ يَحُجَّ فَقَالَ لَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حُجَّ عَنْهُ فَإِنَّ ذَلِكَ يُجْزِئُ عَنْهُ.

13. Abu Ali ai-Ash’ariy has narrated from Muhammad ibn ‘Abd af-Jabbar from Safwan ibn Yahya from ibn Muskan from ‘Amir ibn ‘Amirah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of the issue that I had heard from him (the Imam) and he (the Imam) had said, ‘If a man dies owing Hajjahta al-Islam and a certain relative performs al-Hajj on his behalf it is sufficient.’ He (the Imam) said, ‘Yes, I can testify that my father (a. s.), narrated to me from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, that a man came to him and said, “O Messenger of Allah, my father has died without performing al-Hajj.” The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘Perform al-Hajj on his behalf; it is sufficient for him.’”

مجهول

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8399

14ـ عَنْهُ عَنْ صَفْوَانَ عَنْ حَكَمِ بْنِ حُكَيْمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنْسَانٌ هَلَكَ وَلَمْ يَحُجَّ وَلَمْ يُوصِ بِالْحَجِّ فَأَحَجَّ عَنْهُ بَعْضُ أَهْلِهِ رَجُلاً أَوِ امْرَأَةً هَلْ يُجْزِئُ ذَلِكَ وَيَكُونُ قَضَاءً عَنْهُ وَيَكُونُ الْحَجُّ لِمَنْ حَجَّ وَيُؤْجَرُ مَنْ أَحَجَّ عَنْهُ فَقَالَ إِنْ كَانَ الْحَاجُّ غَيْرَ صَرُورَةٍ أَجْزَأَ عَنْهُمَا جَمِيعاً وَأُجِرَ الَّذِي أَحَجَّهُ.

14. It is narrated from him (narrator of previous Hadith) from Safwan from Hakam ibn Hakam who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who dies without performing al-Hajj and without a will to perform al-Hajj on his behalf. However, a certain one of his relatives, male or female, enables someone to perform al-Hajj on his behalf; if it is sufficient for his al-Hajj, or al-Hajj belongs to one who has enabled and the one who performs al-Hajj receives reward. He (the Imam) said, ‘If it is his first al-Hajj it is sufficient for both of them and the enabler receives reward.’”

حسن

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8400

15ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ يَمُوتُ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ وَلَمْ يُوصِ بِهَا أَ يُقْضَى عَنْهُ قَالَ نَعَمْ.

15. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah from Rifa’ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who dies and has not performed Hajjahta al-Islam and has not made any will about it if it can be carried out on his behalf. He (the Imam) said, ‘Yes, it is permissible.’”

صحيح

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8401

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ وَالْمَرْأَةِ يَمُوتَانِ وَلَمْ يَحُجَّا أَ يُقْضَى عَنْهُمَا حَجَّةُ الإِسْلامِ قَالَ نَعَمْ.

16. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Rifa’ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man and a woman who die without performing al-Hajj; if Hajjahta al-Islam can be performed on their behalf. He (the Imam) said, ‘Yes, it is permissible.’”

موثق كالصحيح

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8402

17ـ مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنْ رَجُلٍ مَاتَ وَلَهُ ابْنٌ لَمْ يَدْرِ أَ حَجَّ أَبُوهُ أَمْ لا قَالَ يَحُجُّ عَنْهُ فَإِنْ كَانَ أَبُوهُ قَدْ حَجَّ كُتِبَ لأَبِيهِ نَافِلَةً وَلِلابْنِ فَرِيضَةً وَإِنْ كَانَ أَبُوهُ لَمْ يَحُجَّ كُتِبَ لأَبِيهِ فَرِيضَةً وَلِلابْنِ نَافِلَةً.

17. Muhammad ibn Yahya has narrated from in a marfu‘ manner who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who dies and has a son who does not know if his father has performed al-Hajj or not. He (the Imam) said, ‘He performs al-Hajj on his behalf, if his father has performed al-Hajj, it is written as optional al-Hajj for him and an obligatory al-Hajj for his son; and if his father has not performed al-Hajj, it is written obligatory for his father and optional for the son.’”

مرفوع

What Suffices for Hajjata al-Islam and What Does Not Suffice? (The following Chapter is best explained by fatwa). - Hadith 8403

18ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ الأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَوْ أَنَّ عَبْداً حَجَّ عَشْرَ حِجَجٍ كَانَتْ عَلَيْهِ حَجَّةُ الإِسْلامِ أَيْضاً إِذَا اسْتَطَاعَ إِلَى ذَلِكَ سَبِيلاً وَلَوْ أَنَّ غُلاماً حَجَّ عَشْرَ حِجَجٍ ثُمَّ احْتَلَمَ كَانَتْ عَلَيْهِ فَرِيضَةُ الإِسْلامِ وَلَوْ أَنَّ مَمْلُوكاً حَجَّ عَشْرَ حِجَجٍ ثُمَّ أُعْتِقَ كَانَتْ عَلَيْهِ فَرِيضَةُ الإِسْلامِ إِذَا اسْتَطَاعَ إِلَيْهِ سَبِيلاً.

18. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan al-Shammun from ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm from Misma’ ibn ‘Abd al-Malik who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a servant were to perform ten Hajj, the Hajj al-Islam would also be (obligatory) upon him if he was capable of doing so. If a boy performed ten Hajj and then reached puberty, the obligation of (Hajj) al-Islam would be upon him. If a slave performed ten Hajj and was subsequently freed, the obligation of (Hajj) al-Islam would be upon him if he was capable of doing so.”’

ضعيف

The Case of One Who Does Not Perform al-Hajj within Every Five Years - Hadith 8404

1ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ مَضَتْ لَهُ خَمْسُ سِنِينَ فَلَمْ يَفِدْ إِلَى رَبِّهِ وَهُوَ مُوسِرٌ إِنَّهُ لَمَحْرُومٌ.

1. Ahmad ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdiy, from Muhammad ibn al-Wafid from Aban from Dharih who has said the following: “Abu ‘ Abd Allah (a. s.), has said that one who passes five years without delegating himself before his Lord when he is able to do so, is in fact a deprived person.”

موثق

The Case of One Who Does Not Perform al-Hajj within Every Five Years - Hadith 8405

2ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ الله بْنِ حَمَّادٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ لله مُنَادِياً يُنَادِي أَيُّ عَبْدٍ أَحْسَنَ الله إِلَيْهِ وَأَوْسَعَ عَلَيْهِ فِي رِزْقِهِ فَلَمْ يَفِدْ إِلَيْهِ فِي كُلِّ خَمْسَةِ أَعْوَامٍ مَرَّةً لِيَطْلُبَ نَوَافِلَهُ إِنَّ ذَلِكَ لَمَحْرُومٌ.

2. Afi ibn Muhammad ibn Bundar has narrated from ibrahim ibn Ishaq from ‘Abd Allah ibn Hammad from ‘Abd Allah ibn Sinan from Humran who has said the following: “Abu Ja’far (a. s.), has said, ‘Allah has an announcer who announces, ‘Any servant to whom Allah has done favors and has increased his sustenance, but he does not delegate himself before his Lord once every five years to appeal for the extra favors from Him, such person is indeed a deprived one.’”

ضعيف

The Case of One Who Borrows to Perform al-Hajj - Hadith 8406

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ أَبِي طَالِبٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ يَحُجُّ بِدَيْنٍ وَقَدْ حَجَّ حَجَّةَ الإِسْلامِ قَالَ نَعَمْ إِنَّ الله سَيَقْضِي عَنْهُ إِنْ شَاءَ الله.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from abu Talib from Ya’qub ibn Shu’ayb who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs al-Hajj with money that he has borrowed and has already performed Hajjata al-Islam. He (the Imam) said, ‘Yes, he can do so; Allah will pay it off for him if Allah so wills.”’

صحيح

The Case of One Who Borrows to Perform al-Hajj - Hadith 8407

2ـ أَحْمَدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الأَوَّلِ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ هَلْ يَسْتَقْرِضُ الرَّجُلُ وَيَحُجُّ إِذَا كَانَ خَلْفَ ظَهْرِهِ مَا يُؤَدَّى عَنْهُ إِذَا حَدَثَ بِهِ حَدَثٌ قَالَ نَعَمْ.

2. Ahmad ibn abu ‘Abd Allah has narrated from Muhammad ibn Ali from Muhammad ibn al-Fudayl from Musa ibn Bakr who has said the following: “I once asked abu al-Hassan (a. s.), about one’s borrowing for expenses of al-Hajj, if behind him there is an asset that can pay off the loan, in case something happens to him. He (the Imam) said, ‘Yes, he can do so.’”

ضعيف على المشهور

The Case of One Who Borrows to Perform al-Hajj - Hadith 8408

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ عَلَيْهِ دَيْنٌ يَسْتَقْرِضُ وَيَحُجُّ قَالَ إِنْ كَانَ لَهُ وَجْهٌ فِي مَالٍ فَلا بَأْسَ.

3. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Abd al-Malik ibn ‘Utbah who has said the following: “I once asked abu al-Hassan (a. s.), about a man who owes a loan already; if he can borrow for al-Hajj expenses. He (the Imam) said, ‘It is not harmful if he has an asset that can pay off the loan.’”

صحيح

The Case of One Who Borrows to Perform al-Hajj - Hadith 8409

4ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلاَم) الرَّجُلُ يَكُونُ عَلَيْهِ الدَّيْنُ وَيَحْضُرُهُ الشَّيْ‏ءُ أَ يَقْضِي دَيْنَهُ أَوْ يَحُجُّ قَالَ يَقْضِي بِبَعْضٍ وَيَحُجُّ بِبَعْضٍ قُلْتُ فَإِنَّهُ لا يَكُونُ إِلاَّ بِقَدْرِ نَفَقَةِ الْحَجِّ فَقَالَ يَقْضِي سَنَةً وَيَحُجُّ سَنَةً فَقُلْتُ أُعْطِيَ الْمَالَ مِنْ نَاحِيَةِ السُّلْطَانِ قَالَ لا بَأْسَ عَلَيْكُمْ.

4. Ahmad ibn Muhammad ibn ‘Isa has narrated from abu Hammam who has said the following: “I once asked al-Rida’ (a. s.), about a man who owes a debt and he earns a certain amount; if he must pay the debt or perform al-Hajj. He (the Imam) said, ‘With a certain part he pays the debt and with other part performs al-Hajj.’ I then asked, ‘What happens if it is only enough for al-Hajj?’ He (the Imam) said, ‘One year he pays the debt, and one year performs al-Hajj.’ I then asked, ‘Can an amount be received from Sultan?’ He (the Imam) said, ‘It is not harmful in the case of all of you.’”

صحيح

The Case of One Who Borrows to Perform al-Hajj - Hadith 8410

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ غَيْرِ وَاحِدٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) يَكُونُ عَلَيَّ الدَّيْنُ فَيَقَعُ فِي يَدِيَ الدَّرَاهِمُ فَإِنْ وَزَّعْتُهَا بَيْنَهُمْ لَمْ يَبْقَ شَيْ‏ءٌ أَ فَأَحُجُّ بِهَا أَوْ أُوَزِّعُهَا بَيْنَ الْغُرَّامِ فَقَالَ تَحُجُّ بِهَا وَادْعُ الله أَنْ يَقْضِيَ عَنْكَ دَيْنَكَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn Wahab from more than one person who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the debt that I owe and I have a certain amount of dirham, which if I divide among the creditors, not anything will be left for al-Hajj expenses. He (the Imam) said, ‘Perform al-Hajj with it and appeal before Allah to pay off your debts.’”

مرسل كالحسن

The Case of One Who Borrows to Perform al-Hajj - Hadith 8411

6ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَسْتَقْرِضُ وَيَحُجُّ فَقَالَ إِنْ كَانَ خَلْفَ ظَهْرِهِ مَالٌ إِنْ حَدَثَ بِهِ حَدَثٌ أُدِّيَ عَنْهُ فَلا بَأْسَ.

6. Ahmad ibn Muhammad ibn ‘Isa has narrated from al-Barqiy from Ja’far ibn Bashir from Musa ibn Bakr al-Wasitiy who has said the following: “I once asked abu al-Hassan (a. s.), about a man who borrows for al-Hajj. He (the Imam) said, ‘If he leaves behind an asset that can pay off his debt in case something happens to him, then it is not harmful.’”

ضعيف على المشهور

The Extra in the Expenses of al-Hajj - Hadith 8412

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لَوْ أَنَّ أَحَدَكُمْ إِذَا رَبِحَ الرِّبْحَ أَخَذَ مِنْهُ الشَّيْ‏ءَ فَعَزَلَهُ فَقَالَ هَذَا لِلْحَجِّ وَإِذَا رَبِحَ أَخَذَ مِنْهُ وَقَالَ هَذَا لِلْحَجِّ جَاءَ إِبَّانُ الْحَجِّ وَقَدِ اجْتَمَعَتْ لَهُ نَفَقَةٌ عَزَمَ الله فَخَرَجَ وَلَكِنْ أَحَدُكُمْ يَرْبَحُ الرِّبْحَ فَيُنْفِقُهُ فَإِذَا جَاءَ إِبَّانُ الْحَجِّ أَرَادَ أَنْ يُخْرِجَ ذَلِكَ مِنْ رَأْسِ مَالِهِ فَيَشُقُّ عَلَيْهِ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘If one of you whenever earning a certain profit, deducts a certain amount for the expenses of al-Hajj by the season of al-Hajj, he can have all of the expense for al-Hajj ready. He then can leave (to perform al-Hajj of the House of Allah). On the other hand, without such deduction at the time of al-Hajj, it may seem difficult for him to take the expenses for al-Hajj all at once from his profits. ‘“

موثق

The Extra in the Expenses of al-Hajj - Hadith 8413

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ شَيْخٍ رَفَعَ الْحَدِيثَ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ لَهُ يَا فُلانُ أَقْلِلِ النَّفَقَةَ فِي الْحَجِّ تَنْشَطْ لِلْحَجِّ وَلا تُكْثِرِ النَّفَقَةَ فِي الْحَجِّ فَتَمَلَّ الْحَجَّ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Barqiy from a Shaykh narrating it in a marfu’ manner has said the following: “Abu ‘Abd Allah (a. s.), has said that he (the Imam) said to him (the narrator), ‘O so and so, reduce the expenses of al-Hajj; you will be more motivated for al-Hajj. You must not be an over- spender; that will reduce your interest in performing al-Hajj. ‘“

مرفوع

The Extra in the Expenses of al-Hajj - Hadith 8414

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ رِبْعِيِّ بْنِ عَبْدِ الله قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ كَانَ عَلِيٌّ (عَلَيْهِ السَّلاَم) لَيَنْقَطِعُ رِكَابُهُ فِي طَرِيقِ مَكَّةَ فَيَشُدُّهُ بِخُوصَةٍ لِيُهَوِّنَ الْحَجَّ عَلَى نَفْسِهِ.

3. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali from Rib’iy ibn ‘Abd Allah who has said the following: “I heard abu ‘Abd Allah (a. s.), say, ‘On his way to al-Hajj, ’Amir al-Muminin (a. s.), would mend a damaged stirrup of his transportation animal with palm tree fibers to make al-Hajj easier for him. ‘“

موثق كالصحيح

The Extra in the Expenses of al-Hajj - Hadith 8415

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْهَدِيَّةُ مِنْ نَفَقَةِ الْحَجِّ.

4. A number of our people have narrated from Sahl ibn Ziyad who in marfu‘ manner has narrated who has said the following: “Abu ‘Abd Allah (a. s.), has said that gifts are out of the expenses of al-Hajj.”

ضعيف

The Extra in the Expenses of al-Hajj - Hadith 8416

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ هَدِيَّةُ الْحَجِّ مِنَ الْحَجِّ.

5. Ali ibn Ibrahim has narrated from his father from Yahya ibn al-Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar, who has said the following: “Abu ‘Abd Allah (a. s.), has said that gifts from al-Hajj are out of the expenses of al-Hajj.”

مجهول

It is Preferable to Be Ready for al-Hajj All the Time - Hadith 8417

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلانَ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ حَمَّادِ بْنِ طَلْحَةَ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ (عَلَيْهِما السَّلاَم) يَا عِيسَى إِنِّي أُحِبُّ أَنْ يَرَاكَ الله عَزَّ وَجَلَّ فِيمَا بَيْنَ الْحَجِّ إِلَى الْحَجِّ وَأَنْتَ تَتَهَيَّأُ لِلْحَجِّ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn al-Hassan Za’lan from ‘Abd Allah ibn al- Mughirah from Hammad ibn Talhah from ‘Isa ibn abu Mansur who has said the following: “Abu Ja‘far (a. s.), once said to me , ‘O ‘Isa, I love that Allah, the Most Majestic, the Most Glorious, see you in one al-Hajj to another al-Hajj and you are getting ready for another al-Hajj.’”

مجهول

It is Preferable to Be Ready for al-Hajj All the Time - Hadith 8418

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ وَمُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَغَيْرِهِمَا عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنِ اتَّخَذَ مَحْمِلاً لِلْحَجِّ كَانَ كَمَنْ رَبَطَ فَرَساً فِي سَبِيلِ الله عَزَّ وَجَلَّ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Husayn ibn ‘Uthman and Muhammad ibn abu Hamzah and others besides the two from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who prepares a carriage (carried on camel back) for al-Hajj is like one who prepares a horse to be used in the way of Allah, the Most Majestic, the Most Glorious.”’

حسن أو موثق

It is Preferable to Be Ready for al-Hajj All the Time - Hadith 8419

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ مَنْ رَجَعَ مِنْ مَكَّةَ وَهُوَ يَنْوِي الْحَجَّ مِنْ قَابِلٍ زِيدَ فِي عُمُرِهِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Hamzah ibn Ya’liy from certain people of al-Kufa from Ahmad ibn ‘A’idh from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘One who returns from Makkah with an intention to return to al-Hajj again in the future lives longer.’”

مرسل

The Case of a Man Who Becomes a Muslim before Having Circumcision - Hadith 8420

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُسْلِمُ فَيُرِيدُ أَنْ يَحُجَّ وَقَدْ حَضَرَ الْحَجُّ أَ يَحُجُّ أَوْ يَخْتَتِنُ قَالَ لا يَحُجُّ حَتَّى يَخْتَتِنَ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ibrahim ibn Maymun who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who becomes a Muslim and wants to perform al-Hajj and it is time for al-Hajj, if he performs al-Hajj or circumcision. He (the Imam) said, ‘He must not perform al-Hajj until he is circumcised.”’

مجهول

The Case of a Man Who Becomes a Muslim before Having Circumcision - Hadith 8421

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ أَنْ تَطُوفَ الْمَرْأَةُ غَيْرَ الْمَخْفُوضَةِ فَأَمَّا الرَّجُلُ فَلا يَطُوفُ إِلاَّ وَهُوَ مُخْتَتِنٌ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful if a woman who is not Makhfudah (circumcised) performs Tawaf, but a man must not perform Tawaf until he is circumcised.’”

حسن

The Case of a Woman Whose Husband Prevents Her from Performing al-Hajj - Hadith 8422

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ أَبَى أَنْ يَأْذَنَ لَهَا أَنْ تَحُجَّ وَلَمْ تَحُجَّ حَجَّةَ الإِسْلامِ فَغَابَ زَوْجُهَا عَنْهَا وَقَدْ نَهَاهَا أَنْ تَحُجَّ قَالَ لا طَاعَةَ لَهُ عَلَيْهَا فِي حَجَّةِ الإِسْلامِ فَلْتَحُجَّ إِنْ شَاءَتْ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a woman whose husband refuses to permit her to perform al-Hajj and she has not performed Hajjahta al-Islam. The husband who had prohibited her to perform Hajjahta al-Islam disappeared. He (the Imam) said, ‘It is not obligatory for her to obey him in his prohibiting from Hajjahta al-Islam. She can perform al-Hajj whenever she likes.’”

The Case of a Woman Whose Husband Prevents Her from Performing al-Hajj - Hadith 8423

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَخْرُجُ مَعَ غَيْرِ وَلِيٍّ قَالَ لا بَأْسَ فَإِنْ كَانَ لَهَا زَوْجٌ أَوِ ابْنُ أَخٍ قَادِرَيْنِ عَلَى أَنْ يَخْرُجَا مَعَهَا وَلَيْسَ لَهَا سَعَةٌ فَلا يَنْبَغِي لَهَا أَنْ تَقْعُدَ وَلا يَنْبَغِي لَهُمْ أَنْ يَمْنَعُوهَا.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who goes out with people other than her guardian. He (the Imam) said, ‘It is not harmful. If she has her husband or a son or brother who can go with her; but if she cannot provide their expenses, then it is not proper for her to sit without al-Hajj, and it is not proper for them to stop her from performing al-Hajj.’”

حسن

The Case of a Woman Whose Husband Prevents Her from Performing al-Hajj - Hadith 8424

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ وَهِيَ صَرُورَةٌ لا يَأْذَنُ لَهَا فِي الْحَجِّ قَالَ تَحُجُّ وَإِنْ لَمْ يَأْذَنْ لَهَا.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about the case of a woman who has a husband and it is her first al-Hajj but he does not give her permission to go for al-Hajj. He (the Imam) said, ‘She can perform al-Hajj even though he does not give permission.”

ضعيف على المشهور

The Case of a Woman Whose Husband Prevents Her from Performing al-Hajj - Hadith 8425

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمَرْأَةِ تُرِيدُ الْحَجَّ لَيْسَ مَعَهَا مَحْرَمٌ هَلْ يَصْلُحُ لَهَا الْحَجُّ فَقَالَ نَعَمْ إِذَا كَانَتْ مَأْمُونَةً.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman if she can go for al-Hajj without permission from her husband and there is no one with her of her guardians. He (the Imam) said, ‘She can do so, if she is safe.’”

صحيح

The Case of a Woman Whose Husband Prevents Her from Performing al-Hajj - Hadith 8426

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عَنِ الْمَرْأَةِ الْحُرَّةِ تَحُجُّ إِلَى مَكَّةَ بِغَيْرِ وَلِيٍّ فَقَالَ لا بَأْسَ تَخْرُجُ مَعَ قَوْمٍ ثِقَاتٍ.

5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who is free if she can perform al-Hajj in Makkah. He (the Imam) said, ‘It is not harmful if she goes with trustworthy people.’”

حسن

Prayers to Say when Leaving One’s Home, and the Excellence of Charity - Hadith 8427

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا اسْتَخْلَفَ رَجُلٌ عَلَى أَهْلِهِ بِخِلافَةٍ أَفْضَلَ مِنْ رَكْعَتَيْنِ يَرْكَعُهُمَا إِذَا أَرَادَ الْخُرُوجَ إِلَى سَفَرٍ يَقُولُ اللهمَّ إِنِّي أَسْتَوْدِعُكَ نَفْسِي وَأَهْلِي وَمَالِي وَذُرِّيَّتِي وَدُنْيَايَ وَآخِرَتِي وَأَمَانَتِي وَخَاتِمَةَ عَمَلِي إِلاَّ أَعْطَاهُ الله مَا سَأَلَ.

1. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy, from al-Sakuniy who has said the following from his ancestors: “Abu ‘ Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ’No deputy is better for a man to leave behind for his family than two Rak’at salat (prayer). At the time of coming out, one should say, “O Lord, I leave in Your trust my family, property, children, my worldly affairs, my next life, my trust and end-result of my deeds”, Allah grants his appeals.’”

ضعيف على المشهور

Prayers to Say when Leaving One’s Home, and the Excellence of Charity - Hadith 8428

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ الأَحْوَلِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) إِذَا أَرَادَ سَفَراً جَمَعَ عِيَالَهُ فِي بَيْتٍ ثُمَّ قَالَ اللهمَّ إِنِّي أَسْتَوْدِعُكَ الْغَدَاةَ نَفْسِي وَمَالِي وَأَهْلِي وَوُلْدِي الشَّاهِدَ مِنَّا وَالْغَائِبَ اللهمَّ احْفَظْنَا وَاحْفَظْ عَلَيْنَا اللهمَّ اجْعَلْنَا فِي جِوَارِكَ اللهمَّ لا تَسْلُبْنَا نِعْمَتَكَ وَلا تُغَيِّرْ مَا بِنَا مِنْ عَافِيَتِكَ وَفَضْلِكَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Harith ibn Muhammad al-Ahwal from Burayd ibn Mu‘awiyah al-‘Ijliy who has said the following: “When abu Ja’far (a. s.), wanted to leave for a journey, he would ask his family to come together in the house. He would then say, ‘O Allah, I leave in the morning in Your trust my soul, my possession, my family, my children, those present and those absent. O Allah, protect us and protect things important to us. O Allah, place us in Your neighborhood. O Allah, do not take away Your bounties from us and do not change the good health and favors that we enjoy.’”

مجهول

Prayers to Say when Leaving One’s Home, and the Excellence of Charity - Hadith 8429

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ يُكْرَهُ السَّفَرُ فِي شَيْ‏ءٍ مِنَ الأَيَّامِ الْمَكْرُوهَةِ الأَرْبِعَاءِ وَغَيْرِهِ فَقَالَ افْتَتِحْ سَفَرَكَ بِالصَّدَقَةِ وَاقْرَأْ آيَةَ الْكُرْسِيِّ إِذَا بَدَا لَكَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman who has said the following: “I once asked abu ’Abd Allah (a. s.), this question. ‘Is it detestable to leave for a journey at any particular day like Wednesday or so?’ He (the Imam) said, ’Begin your journey with giving charity and reading verse 255 of Chapter two when you decide to leave for your journey.’”

حسن

Prayers to Say when Leaving One’s Home, and the Excellence of Charity - Hadith 8430

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) تَصَدَّقْ وَاخْرُجْ أَيَّ يَوْمٍ شِئْتَ.

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You should give charity and leave for your journey any time you like.’”

صحيح

The Prayers to Say When Leaving for a Journey - Hadith 8431

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ حَدَّثَنَا صَبَّاحٌ الْحَذَّاءُ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ لَوْ كَانَ الرَّجُلُ مِنْكُمْ إِذَا أَرَادَ السَّفَرَ قَامَ عَلَى بَابِ دَارِهِ تِلْقَاءَ وَجْهِهِ الَّذِي يَتَوَجَّهُ لَهُ فَقَرَأَ فَاتِحَةَ الْكِتَابِ أَمَامَهُ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَآيَةَ الْكُرْسِيِّ أَمَامَهُ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ ثُمَّ قَالَ اللهمَّ احْفَظْنِي وَاحْفَظْ مَا مَعِي وَسَلِّمْنِي وَسَلِّمْ مَا مَعِي وَبَلِّغْنِي وَبَلِّغْ مَا مَعِي بِبَلاغِكَ الْحَسَنِ لَحَفِظَهُ الله وَحَفِظَ مَا مَعَهُ وَسَلَّمَهُ وَسَلَّمَ مَا مَعَهُ وَبَلَّغَهُ وَبَلَّغَ مَا مَعَهُ قَالَ ثُمَّ قَالَ يَا صَبَّاحُ أَ مَا رَأَيْتَ الرَّجُلَ يُحْفَظُ وَلا يُحْفَظُ مَا مَعَهُ وَيَسْلَمُ وَلا يَسْلَمُ مَا مَعَهُ وَيَبْلُغُ وَلا يَبْلُغُ مَا مَعَهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Musa ibn al-Qasim from Sabah al-Hadhdha’ who has said the following: “I once heard Musa ibn Ja‘far (a. s.), say, ‘When one of your people decides to leave for a journey, he should stand at the door of his house. He should face the direction of his journey, read Chapter one of the Holy Quran to his front, right and left side. He then should read Ayatu al-Kursiy (verse 255 of Chapter two) to his front, right and left side, then say, “O Allah, protect me and whatever is with me, keep me and whatever is with me safe, move me and whatever is with me with Your best moving means to our destination.” Allah protects him and whatever is with him, keeps him and whatever is with him safe, and moves him and whatever is with him to his destination.’” “He (the Imam) then said, ‘O Sabbah, ‘Have you seen a person is protected but not what is with him, kept safe but not what is with him and helped to reach his destination but not what is with him?’ I replied, ‘Yes, I have seen. I pray to Allah to keep my soul in service for your cause.’”

صحيح

The Prayers to Say When Leaving for a Journey - Hadith 8432

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا خَرَجْتَ مِنْ بَيْتِكَ تُرِيدُ الْحَجَّ وَالْعُمْرَةَ إِنْ شَاءَ الله فَادْعُ دُعَاءَ الْفَرَجِ وَهُوَ لا إِلَهَ إِلاَّ الله الْحَلِيمُ الْكَرِيمُ لا إِلَهَ إِلاَّ الله الْعَلِيُّ الْعَظِيمُ سُبْحَانَ الله رَبِّ السَّمَاوَاتِ السَّبْعِ وَرَبِّ الأَرَضِينَ السَّبْعِ وَرَبِّ الْعَرْشِ الْعَظِيمِ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ ثُمَّ قُلْ اللهمَّ كُنْ لِي جَاراً مِنْ كُلِّ جَبَّارٍ عَنِيدٍ وَمِنْ كُلِّ شَيْطَانٍ مَرِيدٍ ثُمَّ قُلْ بِسْمِ الله دَخَلْتُ وَبِسْمِ الله خَرَجْتُ وَفِي سَبِيلِ الله اللهمَّ إِنِّي أُقَدِّمُ بَيْنَ يَدَيْ نِسْيَانِي وَعَجَلَتِي بِسْمِ الله وَمَا شَاءَ الله فِي سَفَرِي هَذَا ذَكَرْتُهُ أَوْ نَسِيتُهُ اللهمَّ أَنْتَ الْمُسْتَعَانُ عَلَى الأُمُورِ كُلِّهَا وَأَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الأَهْلِ اللهمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا وَاطْوِ لَنَا الأَرْضَ وَسَيِّرْنَا فِيهَا بِطَاعَتِكَ وَطَاعَةِ رَسُولِكَ اللهمَّ أَصْلِحْ لَنَا ظَهْرَنَا وَبَارِكْ لَنَا فِيمَا رَزَقْتَنَا وَقِنَا عَذَابَ النَّارِ اللهمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمُنْقَلَبِ وَسُوءِ الْمَنْظَرِ فِي الأَهْلِ وَالْمَالِ وَالْوَلَدِ اللهمَّ أَنْتَ عَضُدِي وَنَاصِرِي بِكَ أَحُلُّ وَبِكَ أَسِيرُ اللهمَّ إِنِّي أَسْأَلُكَ فِي سَفَرِي هَذَا السُّرُورَ وَالْعَمَلَ بِمَا يُرْضِيكَ عَنِّي اللهمَّ اقْطَعْ عَنِّي بُعْدَهُ وَمَشَقَّتَهُ وَاصْحَبْنِي فِيهِ وَاخْلُفْنِي فِي أَهْلِي بِخَيْرٍ وَلا حَوْلَ وَلا قُوَّةَ إِلاَّ بِالله اللهمَّ إِنِّي عَبْدُكَ وَهَذَا حُمْلانُكَ وَالْوَجْهُ وَجْهُكَ وَالسَّفَرُ إِلَيْكَ وَقَدِ اطَّلَعْتَ عَلَى مَا لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ فَاجْعَلْ سَفَرِي هَذَا كَفَّارَةً لِمَا قَبْلَهُ مِنْ ذُنُوبِي وَكُنْ عَوْناً لِي عَلَيْهِ وَاكْفِنِي وَعْثَهُ وَمَشَقَّتَهُ وَلَقِّنِّي مِنَ الْقَوْلِ وَالْعَمَلِ رِضَاكَ فَإِنَّمَا أَنَا عَبْدُكَ وَبِكَ وَلَكَ فَإِذَا جَعَلْتَ رِجْلَكَ فِي الرِّكَابِ فَقُلْ بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ بِسْمِ الله وَالله أَكْبَرُ فَإِذَا اسْتَوَيْتَ عَلَى رَاحِلَتِكَ وَاسْتَوَى بِكَ مَحْمِلُكَ فَقُلْ الْحَمْدُ لله الَّذِي هَدَانَا لِلإِسْلامِ وَعَلَّمَنَا الْقُرْآنَ وَمَنَّ عَلَيْنَا بِمُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) سُبْحَانَ الله سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ اللهمَّ أَنْتَ الْحَامِلُ عَلَى الظَّهْرِ وَالْمُسْتَعَانُ عَلَى الأَمْرِ اللهمَّ بَلِّغْنَا بَلاغاً يَبْلُغُ إِلَى خَيْرٍ بَلاغاً يَبْلُغُ إِلَى مَغْفِرَتِكَ وَرِضْوَانِكَ اللهمَّ لا طَيْرَ إِلاَّ طَيْرُكَ وَلا خَيْرَ إِلاَّ خَيْرُكَ وَلا حَافِظَ غَيْرُكَ.

2. Ali ibn Ibrahim has narrated from his father, from Ibn Abi ‘Umayr and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan ibn Yahya all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you come out of your house with the intention to perform al-Hajj and al-‘Umrah, by the will of Allah, read the prayer of good tidings. ‘No one, except Allah, who is forbearing and gracious, deserves worship. No one, except Allah, the most High, the most Great, deserves worship. Allah, Lord of the seven heavens and seven earths, Lord of the great Throne, is free of all defects and all praise belongs to Allah, Lord of the worlds.’ Thereafter say, ‘O Allah, be my protector against every unjust and hostile person and condemn Satan.’ Then say, ‘I with the name of Allah enter and with the name of Allah I come out, and for the sake of Allah is my journey. O Allah, to overcome my forgetfulness and hastiness, I have begun in the name of Allah and by the will of Allah during my journey, whether I will remember it or forget it (such expressions). O Allah, You are the helper in all of my affairs and You are the companion during the journey and the Deputy in the family. O Allah, make this journey for us easy, make its length shorter, and make us travel in Your obedience and in obedience to You Messenger, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. O Allah, keep our supplies in good condition, place blessings in the sustenance You have granted us and protect us against the hellfire. O Allah, I seek protection with You against fatigue during my journey, sadness during my return, evil appearance with my possession and before my family. O Allah, from You is my power and support. By Your power I disembark and travel. O Allah, I appeal before You during this journey for happiness and such deeds, which You will like. O Allah, reduce for me the length of this journey and its hardships, be my Companion during this journey and my Deputy in my family with goodness. There is no means and power except the means and power of Allah. O Allah, I am Your servant, this is Your transporting animal, the direction, the journey is toward You, and You have information about matters, which no one beside You has. Make this journey an expiation for my sins that I have committed before this journey. Be my supporter during this journey and suffice for me its fatigue and hardships. Dictate to me the words and deeds that make You happy; I am Your servant with You and for You.’ When you place your foot in the stirrup of the saddle say, ‘In the name of Allah, the Beneficent, the Merciful, in the name of Allah and Allah is great beyond description.’ When you are in place on the saddle and have taken your place in the carriage say, ‘All praise belongs to Allah who guided us to al-Islam, taught us the Quran and has bestowed upon us Muhammad (SAW). Allah is free of all defects. Allah is free of all defects and it is He who has made this subservient to us. We were not able to do it on our own. To our Lord, we certainly return. All praise belongs to Allah, Lord of the worlds. O Allah, You are the carrier on the backs of transport animal and the helper in the matter. O Allah, move us to our destination in the best condition of moving, a moving condition, which will take us to Your forgiveness and happiness. O Allah, there is no omen except Your omen; there is no goodness except Your goodness; and there is no protector except You.’”

حسن كالصحيح

Important Advice - Hadith 8433

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ أَبِي يَقُولُ مَا يُعْبَأُ مَنْ يَؤُمُّ هَذَا الْبَيْتَ إِذَا لَمْ يَكُنْ فِيهِ ثَلاثُ خِصَالٍ خُلُقٌ يُخَالِقُ بِهِ مَنْ صَحِبَهُ أَوْ حِلْمٌ يَمْلِكُ بِهِ مِنْ غَضَبِهِ أَوْ وَرَعٌ يَحْجُزُهُ عَنْ مَحَارِمِ الله.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Safwan al-Jammal who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘My father would say, “One who decides to visit this House is not properly prepared without three characteristics. They are moral discipline with which he behaves with his companion, forbearance with which he overcomes his anger, and abstaining (staying away from sins) which keeps him away from violating the laws of Allah.’””

ضعيف على المشهور

Important Advice - Hadith 8434

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَا يُعْبَأُ مَنْ يَسْلُكُ هَذَا الطَّرِيقَ إِذَا لَمْ يَكُنْ فِيهِ ثَلاثُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي الله وَحِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَحُسْنُ الصُّحْبَةِ لِمَنْ صَحِبَهُ.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said, ‘One who decides to visit this House is not properly prepared without three characteristics. One should be able to abstain (stay away from sins) which keeps him away from violating the laws of Allah, exercise forbearance to overcome his anger, and moral discipline with which he behaves (properly) with his companion.’”

صحيح

Important Advice - Hadith 8435

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَطِّنْ نَفْسَكَ عَلَى حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ فِي حُسْنِ خُلُقِكَ وَكُفَّ لِسَانَكَ وَاكْظِمْ غَيْظَكَ وَأَقِلَّ لَغْوَكَ وَتَفْرُشُ عَفْوَكَ وَتَسْخُو نَفْسُكَ.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Station your soul on the discipline for good companionship toward your companion, control your tongue and anger, reduce your useless activities, make your forgiveness readily available and act generously.’”

حسن

Important Advice - Hadith 8436

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَالْبَيْتُ غَاصٌّ بِأَهْلِهِ فَقَالَ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَمُرَافَقَةَ مَنْ رَافَقَهُ وَمُمَالَحَةَ مَنْ مَالَحَهُ وَمُخَالَقَةَ مَنْ خَالَقَهُ.

4. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Isma‘il ibn Mehran from Muhammad ibn Hafs from abu al-Rabi’ al-Shamiy who has said the following: “Once we were in the presence of abu ‘Abd Allah (a. s.), when the house was full of people. He (the Imam) said, ‘One whose behavior toward his companion, comrade, tablemate and associate is not proper, is not of our people.’”

مجهول

Important Advice - Hadith 8437

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الرَّفِيقَ ثُمَّ السَّفَرَ وَقَالَ أَمِيرُ الْمُؤْمِنِينَ (صلَّى اللهُ عَلَيْهِ وَآلِه) لا تَصْحَبَنَّ فِي سَفَرِكَ مَنْ لا يَرَى لَكَ مِنَ الْفَضْلِ عَلَيْهِ كَمَا تَرَى لَهُ عَلَيْكَ.

5. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Ja’far (a. s.), has narrated from his ancestors, ‘Alayhim al-Salam, who have said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Companion first, then is journey.’ ’Amir al-Mu’minin (a. s.), has said, ‘You must not accompany during a journey one who does not consider your favor to him of the same value as his favors he does to you.’”

ضعيف على المشهور

Important Advice - Hadith 8438

6ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا صَحِبْتَ فَاصْحَبْ نَحْوَكَ وَلا تَصْحَبَنَّ مَنْ يَكْفِيكَ فَإِنَّ ذَلِكَ مَذَلَّةٌ لِلْمُؤْمِنِ.

6. Ali has narrated from his father from Hammad ibn ‘Uthman from Hariz from those who he has mentioned who has said the following: “Abu Ja’far (a. s.), has said, ‘Accompany someone like yourself. Do not accompany one who suffices you; it is humiliation for a believing person.’”

مرسل

Important Advice - Hadith 8439

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَدْ عَرَفْتَ حَالِي وَسَعَةَ يَدِي وَتَوَسُّعِي عَلَى إِخْوَانِي فَأَصْحَبُ النَّفَرَ مِنْهُمْ فِي طَرِيقِ مَكَّةَ فَأَتَوَسَّعُ عَلَيْهِمْ قَالَ لا تَفْعَلْ يَا شِهَابُ إِنْ بَسَطْتَ وَبَسَطُوا أَجْحَفْتَ بِهِمْ وَإِنْ أَمْسَكُوا أَذْلَلْتَهُمْ فَاصْحَبْ نُظَرَاءَكَ.

7. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Hassan ibn al-Husayn al-Lu’lu’iy from Muhammad ibn Sinan from Hudhayfah ibn Mansur from Shihab ibn ‘Abd Rabbihi who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘You are aware of my affluent condition and my extending helping hand toward my brothers (in belief). Should I accompany certain individuals from among them during my journey to Makkah and extend a helpful hand toward them?’ He (the Imam) replied, ’You must not do so, O Shihab. If you do so, they will also do it, you overburden them, and if they did not do so, you have humiliated them. Therefore, accompany people like yourself.”’

ضعيف على المشهور

Important Advice - Hadith 8440

8ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) يَخْرُجُ الرَّجُلُ مَعَ قَوْمٍ مَيَاسِيرَ وَهُوَ أَقَلُّهُمْ شَيْئاً فَيُخْرِجُ الْقَوْمُ النَّفَقَةَ وَلا يَقْدِرُ هُوَ أَنْ يُخْرِجَ مِثْلَ مَا أَخْرَجُوا فَقَالَ مَا أُحِبُّ أَنْ يُذِلَّ نَفْسَهُ لِيَخْرُجْ مَعَ مَنْ هُوَ مِثْلُهُ.

8. Ahmad has narrated from Ali ibn al-Hakam from Afi ibn abu Hamzah from abu Basir who has said the foiiowing: “I once asked abu ‘Abd Allah (a. s.), ’Can a less affluent person accompany affluent people during the journey to Makkah, when he cannot spend as much as they do?’ He (the Imam) replied, ’I do not like his humiliating himself. He should accompany people of his own status.’”

ضعيف على المشهور

Prayers During the Journey - Hadith 8441

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ صَحِبْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُوَ مُتَوَجِّهٌ إِلَى مَكَّةَ فَلَمَّا صَلَّى قَالَ اللهمَّ خَلِّ سَبِيلَنَا وَأَحْسِنْ تَسْيِيرَنَا وَأَحْسِنْ عَافِيَتَنَا وَكُلَّمَا صَعِدَ أَكَمَةً قَالَ اللهمَّ لَكَ الشَّرَفُ عَلَى كُلِّ شَرَفٍ.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from his father from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “I accompanied abu ‘Abd Allah (a. s.), on the way to Makkah and when he completed his salat (prayer) he said, ‘O Allah, open the way for us. Make our journey and our health full of goodness.’ Whenever he climbed a higher place, he would say, ‘You possess highness and You are over all goodness.’”

ضعيف على المشهور

Prayers During the Journey - Hadith 8442

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي سَفَرِهِ إِذَا هَبَطَ سَبَّحَ وَإِذَا صَعِدَ كَبَّرَ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, during his journey, when climbing down would say, ‘Allah is free of all defects’ and when climbing up would say, ‘Allah is great beyond description.’”

حسن

Prayers During the Journey - Hadith 8443

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ قَاسِمٍ الصَّيْرَفِيِّ عَنْ حَفْصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ عَلَى ذِرْوَةِ كُلِّ جِسْرٍ شَيْطَانٌ فَإِذَا انْتَهَيْتَ إِلَيْهِ فَقُلْ بِسْمِ الله يَرْحَلْ عَنْكَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Qasim al-Sayrafiy from Hafs ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘On every bridge there is a Satan. When you approach him, say, ‘(I seek help) by the name of Allah.’ He moves away from you.’”

مجهول

Prayers During the Journey - Hadith 8444

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ عَبْدِ الله الْقُمِّيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلِ اللهمَّ إِنِّي أَسْأَلُكَ لِنَفْسِيَ الْيَقِينَ وَالْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ اللهمَّ أَنْتَ ثِقَتِي وَأَنْتَ رَجَائِي وَأَنْتَ عَضُدِي وَأَنْتَ نَاصِرِي بِكَ أَحُلُّ وَبِكَ أَسِيرُ قَالَ وَمَنْ يَخْرُجْ فِي سَفَرٍ وَحْدَهُ فَلْيَقُلْ مَا شَاءَ الله لا قُوَّةَ إِلاَّ بِالله اللهمَّ آنِسْ وَحْشَتِي وَأَعِنِّي عَلَى وَحْدَتِي وَأَدِّ غَيْبَتِي.

4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Isa ibn ‘Abdullah al-Qummiy from Abu ‘Abdillah (a. s.) who said: “Say: <br>‘O Allah, I appeal before You to grant my soul certainty, forgiveness and good health in this life and in the next life. O Allah, You are my trustee, my hope, my shoulder (power) and my supporter. With Your help I disembark and travel.’ <br>Allahumma inni as'aluka li nafsiya al-yaqina wal-'afwa wal-'afiyata fi al-dunya wal-akhirah. Allahumma anta thiqati wa anta raja'i wa anta 'adudi wa anta nasiri. Bika ahullu wa bika asiru. <br>He (the Imam) said, ‘If one travels alone he should say: <br>‘Whatever Allah wills happens. There is no power without the help of Allah. O Allah, comfort me in my fear, help me in my loneliness and make the end of my absence (from my home) closer.’” <br>Ma sha'a Allah la quwwata illa billah Allahumma anis waḥshatī wa-aʿinnī ʿalā waḥdatī wa-add ghaybatī.

حسن أو موثق

Prayers During the Journey - Hadith 8445

5ـ أَحْمَدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ رَجُلٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي عَبْدِ الله قَالَ إِذَا خَرَجْتَ فِي سَفَرٍ فَقُلِ اللهمَّ إِنِّي خَرَجْتُ فِي وَجْهِي هَذَا بِلا ثِقَةٍ مِنِّي بِغَيْرِكَ وَلا رَجَاءٍ آوِي إِلَيْهِ إِلاَّ إِلَيْكَ وَلا قُوَّةٍ أَتَّكِلُ عَلَيْهَا وَلا حِيلَةٍ أَلْجَأُ إِلَيْهَا إِلاَّ طَلَبَ فَضْلِكَ وَابْتِغَاءَ رِزْقِكَ وَتَعَرُّضاً لِرَحْمَتِكَ وَسُكُوناً إِلَى حُسْنِ عَادَتِكَ وَأَنْتَ أَعْلَمُ بِمَا سَبَقَ لِي فِي عِلْمِكَ فِي سَفَرِي هَذَا مِمَّا أُحِبُّ أَوْ أَكْرَهُ فَإِنَّمَا أُوقِعْتُ عَلَيْهِ يَا رَبِّ مِنْ قَدَرِكَ فَمَحْمُودٌ فِيهِ بَلاؤُكَ وَمُنْتَصِحٌ عِنْدِي فِيهِ قَضَاؤُكَ وَأَنْتَ تَمْحُو مَا تَشَاءُ وَتُثْبِتُ وَعِنْدَكَ أُمُّ الْكِتَابِ اللهمَّ فَاصْرِفْ عَنِّي مَقَادِيرَ كُلِّ بَلاءٍ وَمَقْضِيَّ كُلِّ لاوَاءٍ وَابْسُطْ عَلَيَّ كَنَفاً مِنْ رَحْمَتِكَ وَلُطْفاً مِنْ عَفْوِكَ وَسَعَةً مِنْ رِزْقِكَ وَتَمَاماً مِنْ نِعْمَتِكَ وَجِمَاعاً مِنْ مُعَافَاتِكَ وَأَوْقِعْ عَلَيَّ فِيهِ جَمِيعَ قَضَائِكَ عَلَى مُوَافَقَةِ جَمِيعِ هَوَايَ فِي حَقِيقَةِ أَحْسَنِ أَمَلِي وَادْفَعْ مَا أَحْذَرُ فِيهِ وَمَا لا أَحْذَرُ عَلَى نَفْسِي وَدِينِي وَمَالِي مِمَّا أَنْتَ أَعْلَمُ بِهِ مِنِّي وَاجْعَلْ ذَلِكَ خَيْراً لآِخِرَتِي وَدُنْيَايَ مَعَ مَا أَسْأَلُكَ يَا رَبِّ أَنْ تَحْفَظَنِي فِيمَنْ خَلَّفْتُ وَرَائِي مِنْ وُلْدِي وَأَهْلِي وَمَالِي وَمَعِيشَتِي وَحُزَانَتِي وَقَرَابَتِي وَإِخْوَانِي بِأَحْسَنِ مَا خَلَفْتَ بِهِ غَائِباً مِنَ الْمُؤْمِنِينَ فِي تَحْصِينِ كُلِّ عَوْرَةٍ وَحِفْظٍ مِنْ كُلِّ مَضِيعَةٍ وَتَمَامِ كُلِّ نِعْمَةٍ وَكِفَايَةِ كُلِّ مَكْرُوهٍ وَسَتْرِ كُلِّ سَيِّئَةٍ وَصَرْفِ كُلِّ مَحْذُورٍ وَكَمَالِ كُلِّ مَا يَجْمَعُ لِيَ الرِّضَا وَالسُّرُورَ فِي جَمِيعِ أُمُورِي وَافْعَلْ ذَلِكَ بِي بِحَقِّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَصَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَالسَّلامُ عَلَيْهِ وَعَلَيْهِمْ وَرَحْمَةُ الله وَبَرَكَاتُهُ.

5. Ahmad ibn abu ‘Abd Allah has narrated from Muhammad ibn Ali from Hammad from a man from abu Sa‘id al-Mukariy who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you come out for a journey say, ‘O Allah, I have come out in this direction without placing my trust in anyone other than You. I do not have any hope in anyone to which I incline except to You. I have no power to rely on, or any plan to use, except seeking favors from You. I seek kindness from You and comfort in Your best methods. You know best about my past in Your knowledge, during my journey, what I like and what I dislike. In whatever matters of Your measures I may face, affliction will be praiseworthy to me and Your decision about it will be something from which I will learn a lesson and You, however, establish whatever You will and delete whatever You will and with You is the mother book. O Allah, divert from me the measures of all trials and afflictions, the approval of all constraints and expand for me a corner in Your mercy, a gift from Your forgiveness, an increase in Your sustenance and a completion in Your bounties, and comprehensiveness in Your granting good health. Apply to me all Your approval in harmony with my wishes and my best hopes. Expel what I am afraid of and what I am not afraid of for my soul, my religion, my possessions and that which You know more than I do, and make this a goodness for my next life as well as for this life along with what I ask from You. O my Lord, protect me along with what I have left behind, like my children, family, possessions, means of livelihood, my dependents, my relatives and brothers with the best of deputies which You assign for one who is absent from his home. (You assign for the protection) of believing people in matters of safety and protection of all privacies and safety of all belongings, completion of all bounties, sufficing in all hardships, concealment of all evil matters, diversion of obstacles, perfection of all that accumulates for my happiness and pleasure in all of my affairs. Do it for me through Muhammad and the family of Muhammad and grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause) with kindness and blessings.

ضعيف

Months of al-Hajj - Hadith 8446

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ لَيْسَ لأَحَدٍ أَنْ يَحُجُّ فِيمَا سِوَاهُنَّ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muthanna’ al- Hannat from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘The months of al-Hajj are well known’ (2:197); they are Shawwal, Dhu al-Qa’dah and Dhu al-Hajj ah. No one has the right to perform al-Hajj in months other than these ones.’”

ضعيف

Months of al-Hajj - Hadith 8447

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ وَالْفَرْضُ التَّلْبِيَةُ وَالإِشْعَارُ وَالتَّقْلِيدُ فَأَيَّ ذَلِكَ فَعَلَ فَقَدْ فَرَضَ الْحَجَّ وَلا يُفْرَضُ الْحَجُّ إِلاَّ فِي هَذِهِ الشُّهُورِ الَّتِي قَالَ الله عَزَّ وَجَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ وَهُوَ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ.

2. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan, all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar, from Abu 'Abdillah (AS) regarding the words of Allah, most Majestic and Glorious, ‘The months of al-Hajj are well-known, so those who owe the obligation of al-Hajj in these months...’ (2:197) He (a. s.) has said that Talbiyah, marking the offering, and leading the offering animal are obligations. Whichever is done the duty of al-Hajj is complete. Al-Hajj is not performed except in the months that Allah, most Majestic and Glorious, has called ‘well-known months’ which are Shawwal, Dhu al-Qa’dah and Dhu al-Hijjah.’”

حسن كالصحيح

Months of al-Hajj - Hadith 8448

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ قَالَ أَشْهُرُ الْحَجِّ شَوَّالٌ وَذُو الْقَعْدَةِ وَعَشْرٌ مِنْ ذِي الْحِجَّةِ وَأَشْهُرُ السِّيَاحَةِ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَالْمُحَرَّمُ وَصَفَرُ وَشَهْرُ رَبِيعٍ الأَوَّلِ وَعَشْرٌ مِنْ شَهْرِ رَبِيعٍ الآخِرِ.

3. Ali has narrated through the same chain of his narrators has said the following: “He (the Imam) ‘Alayhi al-Salam, has said that the months of al-Hajj are Shawwal, Dhu al-Qa’dah and ten days of Dhu al-Hajj ah. The visiting months commence from twentieth of Dhu al-Hajj ah onward and includes the month of Muharram, Safar, Rabi’ al-Awwal and ten days of Rabi‘ al-Akhir.’”

مرسل

Al-Akbar and al-Asghar al-Hajj (the Greater and Minor al-Hajj) - Hadith 8449

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ يَوْمِ الْحَجِّ الأَكْبَرِ فَقَالَ هُوَ يَوْمُ النَّحْرِ وَالْحَجُّ الأَصْغَرُ الْعُمْرَةُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the day of greater al-Hajj. He (the Imam) replied, That is the day of offering sacrifice and minor al-Hajj is al-‘Umrah.’”

حسن

Al-Akbar and al-Asghar al-Hajj (the Greater and Minor al-Hajj) - Hadith 8450

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ الأَكْبَرُ يَوْمُ النَّحْرِ.

2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd af-Jabbar from Safwan from Dharih who has said the following: “Abu ‘Abd Allah (a. s.), has said that the greater al-Hajj is the day of offering sacrifice.”

صحيح

Al-Akbar and al-Asghar al-Hajj (the Greater and Minor al-Hajj) - Hadith 8451

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْحَجِّ الأَكْبَرِ فَإِنَّ ابْنَ عَبَّاسٍ كَانَ يَقُولُ يَوْمُ عَرَفَةَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَمِيرُ الْمُؤْمِنِينَ (صلَّى اللهُ عَلَيْهِ وَآلِه) الْحَجُّ الأَكْبَرُ يَوْمُ النَّحْرِ وَيَحْتَجُّ بِقَوْلِهِ عَزَّ وَجَلَّ فَسِيحُوا فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَهِيَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَالْمُحَرَّمُ وَصَفَرٌ وَشَهْرُ رَبِيعٍ الأَوَّلِ وَعَشْرٌ مِنْ رَبِيعٍ الآخِرِ وَلَوْ كَانَ الْحَجُّ الأَكْبَرُ يَوْمَ عَرَفَةَ لَكَانَ أَرْبَعَةَ أَشْهُرٍ وَيَوْماً.

3. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasaniy all from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqariy from Fudayl ibn ‘Iyad who has said the following: “I once asked abu ‘Abd Allah, about the greater al-Hajj because ibn ‘Abbas used to say, ‘It is the day of ‘Arafah.’ Abu ‘Abd Allah (a. s.), said that ’Amir al-Mu’minin (a. s.), has said, ‘The greater al-Hajj is the day of offering sacrifice and he proved it with the words of Allah, the Most Majestic, the Most Glorious, “You can move in the land during four months.” (9:2 ) This is from the twentieth of the month of Dhu al-Hajj ah through the month of al-Muharram, the month of Safar, the month of Rabi‘ al-Awwal and ten days of the month of Rabi‘ al-Akhir. Were it (greater al-Hajj) to begin with the day of ‘Arafah, it became four months and one day.’”

ضعيف

Kinds of al-Hajj - Hadith 8452

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ الْحَجُّ ثَلاثَةُ أَصْنَافٍ حَجُّ مُفْرَدٍ وَقِرَانٍ وَتَمَتُّعٍ بِالْعُمْرَةِ إِلَى الْحَجِّ وَبِهَا أَمَرَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَالْفَضْلُ فِيهَا وَلا نَأْمُرُ النَّاسَ إِلاَّ بِهَا.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I have heard abu ‘ Abd Allah (a. s.), say, ‘Al-Hajj is of three kinds: al-Mufrad al-Hajj (al- Hajj without al-‘Umrah), Qiran, and al-Tamattu , which is al-Umrah along with al-Hajj. This is how the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, had commanded. This has excellence and we do not command people to complete an al-Hajj in a manner other than this (al-Tamaatu‘).’”

حسن

Kinds of al-Hajj - Hadith 8453

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْحَجُّ عِنْدَنَا عَلَى ثَلاثَةِ أَوْجُهٍ حَاجٌّ مُتَمَتِّعٌ وَحَاجٌّ مُفْرِدٌ سَائِقٌ للهدْيِ وَحَاجٌّ مُفْرِدٌ لِلْحَجِّ.

2. Abu Afi ai-Ash’ariy has narrated from Muhammad ibn ‘Abd af-Jabbar from Safwan from Ishaq ibn ‘Ammar from Mansur af-Sayqaf who has said the following: “Abu `Abd Allah (a. s.), has said, al-Hajj with us is of three kinds: al-Hajj of al-Tamattu, al-Hajj al-Mufrid in which one drives the offering animal, and al-Mufrid al-Hajj (performing just al- Hajj without al-‘Umrah).’’’ (Hadith 2 is best explained in the form of fatwa.)

مجهول

Kinds of al-Hajj - Hadith 8454

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) أَيُّ أَنْوَاعِ الْحَجِّ أَفْضَلُ فَقَالَ التَّمَتُّعُ وَكَيْفَ يَكُونُ شَيْ‏ءٌ أَفْضَلَ مِنْهُ وَرَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَفَعَلْتُ مِثْلَ مَا فَعَلَ النَّاسُ.

3. Afi ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz who has said the following: “I once asked Abu `Abd Allah (a. s.), ’Which kind of al-Hajj is more virtuous?’ He (the Imam) replied, ‘It is al-Tamattu £ . How can there be anything more virtuous and the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “In future I certainly will not go back. I will do what people are doing.” (People did al-Tamattu £ and the Messenger of Allah performed Tfrad (Individual Hajj ).’” (see Chapter 27 h4 above)

حسن

Kinds of al-Hajj - Hadith 8455

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا نَعْلَمُ حَجّاً لله غَيْرَ الْمُتْعَةِ إِنَّا إِذَا لَقِينَا رَبَّنَا قُلْنَا رَبَّنَا عَمِلْنَا بِكِتَابِكَ وَسُنَّةِ نَبِيِّكَ وَيَقُولُ الْقَوْمُ عَمِلْنَا بِرَأْيِنَا فَيَجْعَلُنَا الله وَإِيَّاهُمْ حَيْثُ يَشَاءُ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu `Abd Allah (a. s.), has said, £ We do not know of any other forms of al-Hajj for the sake of Allah except al-Mut £ ah. Before Allah we will say, £ Our Lord, we followed your book and the Sunnah of Your Holy prophet, and the people will say, “We acted according to our opinions,” then Allah will place us and them as He wills.’”

صحيح

Kinds of al-Hajj - Hadith 8456

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلاَم) قَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَفْضَلُ مِنَ الْمُفْرِدِ السَّائِقِ للهدْيِ وَكَانَ يَقُولُ لَيْسَ يَدْخُلُ الْحَاجُّ بِشَيْ‏ءٍ أَفْضَلَ مِنَ الْمُتْعَةِ.

5. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu Ja‘far, al-Thaniy (a. s.), has said that abu Ja‘far (a. s.), would say, “Those who come out of the state of Ihram after al- £ Umrah until commencing acts of al-Hajj are better than those performing al-Hajj alone driving the offering animal with them.” He (the Imam) would say, ‘There is not anything better in acts of al-Hajj than al-Mut £ ah (coming out of the state of Ihram after al- £ Umrah until the commencement of the acts of al-Hajj).”’

ضعيف على المشهور

Kinds of al-Hajj - Hadith 8457

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ حَجَّ فَلْيَتَمَتَّعْ إِنَّا لا نَعْدِلُ بِكِتَابِ الله عَزَّ وَجَلَّ وَسُنَّةِ نَبِيِّهِ (صلَّى اللهُ عَلَيْهِ وَآلِه).

6. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Mu‘awiyah who has said the following: “Abu `Abd Allah (a. s.), has said, ‘One who performs al-Hajj should take advantage (al- Mut‘ah); we do not compromise with the book of Allah, most Majestic, most Glorious, and the Sunnah of His Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.”’

مجهول

Kinds of al-Hajj - Hadith 8458

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ بَعْضَ النَّاسِ يَقُولُ جَرِّدِ الْحَجَّ وَبَعْضَ النَّاسِ يَقُولُ اقْرُنْ وَسُقْ وَبَعْضَ النَّاسِ يَقُولُ تَمَتَّعْ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ لَوْ حَجَجْتُ أَلْفَ عَامٍ لَمْ أَقْرُنْهَا إِلاَّ مُتَمَتِّعاً.

7. Certain persons of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ibn abu Najran from Safwan al-Jammal who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of certain people who say that one must perform al-Hajj alone, others say to make it Qiran and drive the offering animal, and still others say to take advantage between al-‘Umrah and al-Hajj. He (the Imam) (a. s.), said, ‘If I will perform al-Hajj for a thousand years I will not make it Qiran. I will only perform advantageous al- Hajj (al-Hajj al-Tamattu‘ ).’”

سكت عنه

Kinds of al-Hajj - Hadith 8459

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ كَتَبَ إِلَيْهِ عَلِيُّ بْنُ مُيَسِّرٍ يَسْأَلُهُ عَنْ رَجُلٍ اعْتَمَرَ فِي شَهْرِ رَمَضَانَ ثُمَّ حَضَرَ لَهُ الْمَوْسِمُ أَ يَحُجُّ مُفْرِداً لِلْحَجِّ أَوْ يَتَمَتَّعُ أَيُّهُمَا أَفْضَلُ فَكَتَبَ إِلَيْهِ يَتَمَتَّعُ أَفْضَلُ.

8. Ahmad ibn Muhammad from has narrated from Ali ibn Hadid who has said the following: “Once Ali ibn Muyassir wrote to him (the Imam) asking about a man who performed al-‘Umrah in the month of Ramadan, then it was al-Hajj season; if he could perform al-Hajj as al-Mufrid al-Hajj or al- Hajj al-Tamattu‘ (advantageous), and which one was better. He (the Imam) wrote in answer, ‘Al-Hajj al-Tamattu‘ is better.’”

ضعيف

Kinds of al-Hajj - Hadith 8460

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْحَجِّ فَقَالَ تَمَتَّعْ ثُمَّ قَالَ إِنَّا إِذَا وَقَفْنَا بَيْنَ يَدَيِ الله عَزَّ وَجَلَّ قُلْنَا يَا رَبِّ أَخَذْنَا بِكِتَابِكَ وَسُنَّةِ نَبِيِّكَ وَقَالَ النَّاسُ رَأَيْنَا بِرَأْيِنَا.

9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about al-Hajj. He (the Imam) said, ‘Make it al-Hajj al-Tamattu‘ (advantageous).’ He (the Imam) then said, ‘When we will stand before Allah, most Majestic, most Glorious, we will say, “O our Lord, we followed Your book and the Sunnah of Your Holy prophet, but people will say, ‘We looked into our minds (opinions) and we followed them.”””

حسن

Kinds of al-Hajj - Hadith 8461

10ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُتْعَةُ وَالله أَفْضَلُ وَبِهَا نَزَلَ الْقُرْآنُ وَجَرَتِ السُّنَّةُ.

10. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Hajj al-Tamattu‘ (advantageous) by Allah is better. Quran had come down about it and the Sunnah has run in this way.’”

مجهول كالصحيح

Kinds of al-Hajj - Hadith 8462

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي السَّنَةِ الَّتِي حَجَّ فِيهَا وَذَلِكَ فِي سَنَةِ اثْنَتَيْ عَشْرَةَ وَمِائَتَيْنِ فَقُلْتُ جُعِلْتُ فِدَاكَ بِأَيِّ شَيْ‏ءٍ دَخَلْتَ مَكَّةَ مُفْرِداً أَوْ مُتَمَتِّعاً فَقَالَ مُتَمَتِّعاً فَقُلْتُ لَهُ أَيُّمَا أَفْضَلُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَوْ مَنْ أَفْرَدَ وَسَاقَ الْهَدْيَ فَقَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ الْمُتَمَتِّعُ بِالْعُمْرَةِ إِلَى الْحَجِّ أَفْضَلُ مِنَ الْمُفْرِدِ السَّائِقِ للهدْيِ وَكَانَ يَقُولُ لَيْسَ يَدْخُلُ الْحَاجُّ بِشَيْ‏ءٍ أَفْضَلَ مِنَ الْمُتْعَةِ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu Ja‘far (a. s.), in the year in which he performed al-Hajj which was the year two hundred and twelve and I said, ‘I pray to Allah to keep my soul in service for your cause, in which manner of al-Hajj have you entered Makkah, is it Mufrid or al-Hajj al-Tamattu‘ (advantageous)?’ He (the Imam) said, ‘It is al-Hajj al-Tamattu‘.’ I then asked, ‘Which one of the kinds of al-Hajj is better? Is it al-Hajj al-Tamattu‘ (advantageous) or Mufrid driving the offering animal along with one’s self? He (the Imam) said, ‘Abu Ja‘far (a. s.), would say, “A-Hajj al-Tamattu‘ (advantageous) is better than Mufrid with driving the offering animal.” He (the Imam) would say, “One performing al-Hajj cannot enter Makkah with anything better than al-Hajj al- Tamattu‘ (advantageous).””’

صحيح

Kinds of al-Hajj - Hadith 8463

12ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو أَنَّهُ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ تَمَتَّعْ قَالَ فَقَضَى أَنَّهُ أَفْرَدَ الْحَجَّ فِي ذَلِكَ الْعَامِ أَوْ بَعْدَهُ فَقُلْتُ أَصْلَحَكَ الله سَأَلْتُكَ فَأَمَرْتَنِي بِالتَّمَتُّعِ وَأَرَاكَ قَدْ أَفْرَدْتَ الْحَجَّ الْعَامَ فَقَالَ أَمَا وَالله إِنَّ الْفَضْلَ لَفِي الَّذِي أَمَرْتُكَ بِهِ وَلَكِنِّي ضَعِيفٌ فَشَقَّ عَلَيَّ طَوَافَانِ بَيْنَ الصَّفَا وَالْمَرْوَةِ فَلِذَلِكَ أَفْرَدْتُ الْحَجَّ.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan from ‘Abd al-Malik ibn ‘Amr who has said the following: “He once asked abu ‘Abd Allah (a. s.), about al-Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘Perform al-Hajj al-Tamattu‘ (advantageous).’ It happened that he (the Imam) that year or next year performed Mufrid kind of al-Hajj and I asked him saying , ‘I pray to Allah to keep you well, I asked you about al-Hajj and you instructed me to perform al-Hajj al-Tamattu‘ (advantageous); and I see you perform Mufrid kind of al-Hajj.’ He (the Imam) said, ‘By Allah, goodness is in the kind of al-Hajj I told you to perform. I however, have become weak and performing Tawaf twice between al-Safa’ and al-Marwah, thus, I made it Mufrid kind of al-Hajj.’”

ضعيف على المشهور

Kinds of al-Hajj - Hadith 8464

13ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَمِّهِ عُبَيْدِ الله أَنَّهُ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا حَاضِرٌ فَقَالَ إِنِّي اعْتَمَرْتُ فِي الْحُرُمِ وَقَدِمْتُ الآنَ مُتَمَتِّعاً فَسَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ نِعْمَ مَا صَنَعْتَ إِنَّا لا نَعْدِلُ بِكِتَابِ الله عَزَّ وَجَلَّ وَسُنَّةِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَإِذَا بَعَثَنَا رَبُّنَا أَوْ وَرَدْنَا عَلَى رَبِّنَا قُلْنَا يَا رَبِّ أَخَذْنَا بِكِتَابِكَ وَسُنَّةِ نَبِيِّكَ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقَالَ النَّاسُ رَأَيْنَا رَأْيَنَا فَصَنَعَ الله عَزَّ وَجَلَّ بِنَا وَبِهِمْ مَا شَاءَ.

13. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabiy from his uncle ‘ Ubayd Allah who has said the following: “Once, a man said to abu ‘Abd Allah (a. s.), when I was present, saying, ‘I performed al-‘Umrah in al-Haram months (the Sacred months). Now I have come to perform al-Hajj al-Tamattu‘ (advantageous).’ I heard abu ‘Abd Allah (a. s.), say, ‘What you have done is very good. We do not compromise with the book of Allah, most Majestic, most Glorious, and the Sunnah of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause. When our Lord will resurrect us and we will be brought before Him we will say, O our Lord we followed Your book and the Sunnah of Your Holy prophet. People will say, O Lord, we looked into our opinions and followed them, then Allah, most Majestic, most Glorious, will do with us and with them as He wills.’””

صحيح

Kinds of al-Hajj - Hadith 8465

14ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ دَخَلْتُ مَعَ إِخْوَتِي عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقُلْنَا إِنَّا نُرِيدُ الْحَجَّ وَبَعْضُنَا صَرُورَةٌ فَقَالَ عَلَيْكُمْ بِالتَّمَتُّعِ فَإِنَّا لا نَتَّقِي فِي التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ سُلْطَاناً وَاجْتِنَابِ الْمُسْكِرِ وَالْمَسْحِ عَلَى الْخُفَّيْنِ.

14. Ahmad ibn Muhammad from has narrated from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Durust from Muhammad ibn al- Fadl al-Hashimiy who has said the following: “Once my brothers and I went to see abu ‘Abd Allah (a. s.), and we wanted to perform al- Hajj. Certain ones among us were for their first al-Hajj. He (the Imam) said, ‘You must perform al- Hajj al-Tamattu‘ (advantageous); I because of taqiyyah, fear from Sultan; do not give up al-Hajj al- Tamattu‘ (advantageous), do not ignore staying away from intoxicating liquor and do not wipe over the shoes.’”

ضعيف

Kinds of al-Hajj - Hadith 8466

15ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي اعْتَمَرْتُ فِي رَجَبٍ وَأَنَا أُرِيدُ الْحَجَّ أَ فَأَسُوقُ الْهَدْيَ وَأُفْرِدُ الْحَجَّ أَوْ أَتَمَتَّعُ فَقَالَ فِي كُلٍّ فَضْلٌ وَكُلٌّ حَسَنٌ قُلْتُ فَأَيُّ ذَلِكَ أَفْضَلُ فَقَالَ تَمَتَّعْ هُوَ وَالله أَفْضَلُ ثُمَّ قَالَ إِنَّ أَهْلَ مَكَّةَ يَقُولُونَ إِنَّ عُمْرَتَهُ عِرَاقِيَّةٌ وَحَجَّتَهُ مَكِّيَّةٌ كَذَبُوا أَ وَلَيْسَ هُوَ مُرْتَبِطاً بِحَجِّهِ لا يَخْرُجُ حَتَّى يَقْضِيَهُ ثُمَّ قَالَ إِنِّي كُنْتُ أَخْرُجُ لِلَيْلَةٍ أَوْ لِلَيْلَتَيْنِ تَبْقَيَانِ مِنْ رَجَبٍ فَتَقُولُ أُمُّ فَرْوَةَ أَيْ أَبَهْ إِنَّ عُمْرَتَنَا شَعْبَانِيَّةٌ وَأَقُولُ لَهَا أَيْ بُنَيَّةُ إِنَّهَا فِيمَا أَهْلَلْتُ وَلَيْسَتْ فِيمَا أَحْلَلْتُ.

15. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about my performing al-‘Umrah in the month of Rajab and that I wanted to perform al-Hajj, if driving the offering animal and Mufrid al-Hajj was better or al-Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘In each one there is goodness and beauty.’ I then asked, ‘Which one is more virtuous?’ He (the Imam) said that ‘Al-Hajj al-Tamattu‘ (advantageous) by Allah is more virtuous.’ He (the Imam) then said, ‘People of Makkah say that his al-‘Umrah is Iraqiy and his al-Hajj is Makkiy. They by Allah speak a lie. Is not al-‘Umrah related to his al-Hajj from which he cannot come out unless he completes them all?’ He (the Imam) then said, ‘I used to go for al-‘Umrah one or two nights before the end of the month of Rajab and ‘Umm Farwah would say, “O father, our al-‘Umrah is in the month of al-Sha‘ban.” I would say, “My daughter it will be of the time when I commence not of the time when I will come out of the state of Ihram.’””

حسن

Kinds of al-Hajj - Hadith 8467

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ وَأَفْرَدَ رَغْبَةً عَنِ الْمُتْعَةِ فَقَدْ رَغِبَ عَنْ دِينِ الله عَزَّ وَجَلَّ.

16. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Safwan al-Jammal who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who does not have the offering animal with him and he performs Mufrid al-Hajj to keep away from al-Hajj al-Tamattu‘ (advantageous), he has kept away from the religion of Allah, most Majestic, most Glorious.’”

ضعيف على المشهور

Kinds of al-Hajj - Hadith 8468

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّهُمْ يَقُولُونَ فِي حَجَّةِ الْمُتَمَتِّعِ حَجُّهُ مَكِّيَّةٌ وَعُمْرَتُهُ عِرَاقِيَّةٌ فَقَالَ كَذَبُوا أَ وَلَيْسَ هُوَ مُرْتَبِطاً بِحَجَّتِهِ لا يَخْرُجُ مِنْهَا حَتَّى يَقْضِيَ حَجَّتَهُ.

17. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah who has said the following: “I once said to abu ‘ Abd Allah (a. s.), that they, about al-Hajj al-Tamattu‘ (advantageous), say, ‘It is a Makkiy al-Hajj and an Iraqiy al-‘Umrah.’ He (the Imam) said, ‘They speak a lie. Is it all not related with al-Hajj in a way that one cannot come thereof without completing al-Hajj?’”

حسن

Kinds of al-Hajj - Hadith 8469

18ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ قَالَ حَجَّ جَمَاعَةٌ مِنْ أَصْحَابِنَا فَلَمَّا قَدِمُوا الْمَدِينَةَ دَخَلُوا عَلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَقَالُوا إِنَّ زُرَارَةَ أَمَرَنَا أَنْ نُهِلَّ بِالْحَجِّ إِذَا أَحْرَمْنَا فَقَالَ لَهُمْ تَمَتَّعُوا فَلَمَّا خَرَجُوا مِنْ عِنْدِهِ دَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ لَئِنْ لَمْ تُخْبِرْهُمْ بِمَا أَخْبَرْتَ زُرَارَةَ لَنَأْتِيَنَّ الْكُوفَةَ وَلَنُصْبِحَنَّ بِهِ كُذَّاباً فَقَالَ رُدَّهُمْ فَدَخَلُوا عَلَيْهِ فَقَالَ صَدَقَ زُرَارَةُ ثُمَّ قَالَ أَمَا وَالله لا يَسْمَعُ هَذَا بَعْدَ هَذَا الْيَوْمِ أَحَدٌ مِنِّي.

18. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from ‘Abd al-Malik ibn ’A‘yan who has said the following: “Once, a group of our people performed al-Hajj, and when they arrived in al-Madinah, went to visit abu Ja‘far (a. s.). They said that Zurarah has told them to commence their al-Hajj upon assuming the state of Ihram. He (the Imam) said, ‘You must perform al-Hajj al-Tamattu‘ (advantageous).’ When they left I went to see him (the Imam) and said, ‘I pray to Allah to keep my soul in service for your cause, if you do not tell them what you have told to Zurarah, we will go to al- Kufah and will prove him a liar. He (the Imam) said, ‘Call them back. They came back and he (the Imam) said, ‘What Zurarah has said is true.’ He (the Imam) then said, ‘By Allah, from this day on no one will hear this from me.’”

حسن

Obligatory Acts During Tawaf (Walking Seven Times Around the Ka‘bah) - Hadith 8470

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ عَلَى الْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ثَلاثَةُ أَطْوَافٍ بِالْبَيْتِ وَسَعْيَانِ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَعَلَيْهِ إِذَا قَدِمَ مَكَّةَ طَوَافٌ بِالْبَيْتِ وَرَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ ثُمَّ يُقَصِّرُ وَقَدْ أَحَلَّ هَذَا لِلْعُمْرَةِ وَعَلَيْهِ لِلْحَجِّ طَوَافَانِ وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَيُصَلِّي عِنْدَ كُلِّ طَوَافٍ بِالْبَيْتِ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who performs al-Hajj al-Tamattu‘ (advantageous) is required to complete three Tawaf around the House and twice performing Sa‘y between al-Safa’ and al-Marwah. Upon arriving in Makkah there is a Tawaf around the House and two Rak‘at Salat (prayer) near Maqam of Ibrahim (a. s.), Sa‘y between al-Safa’ and al-Marwah, then is Taqsir (cutting some hair or finger nails and so on). With this, one comes out of the state of Ihram of al-‘Umrah and for al-Hajj there are two Tawaf obligatory upon him, one Sa‘y between al-Safa’ and al- Marwah and after every Tawaf, one must perform two Rak‘at Salat (prayer) near Maqam of Ibrahim ‘Alayhi al-Salam.’”

حسن كالصحيح

Obligatory Acts During Tawaf (Walking Seven Times Around the Ka‘bah) - Hadith 8471

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُتَمَتِّعُ عَلَيْهِ ثَلاثَةُ أَطْوَافٍ بِالْبَيْتِ وَطَوَافَانِ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَقَطْعُ التَّلْبِيَةِ مِنْ مُتْعَتِهِ إِذَا نَظَرَ إِلَى بُيُوتِ مَكَّةَ وَيُحْرِمُ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَيَقْطَعُ التَّلْبِيَةَ يَوْمَ عَرَفَةَ حِينَ تَزُولُ الشَّمْسُ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who performs al-Hajj al-Tamattu‘ (advantageous) is required to perform three Tawaf around the House, two Tawaf between al-Safa’ and al-Marwah and stop Talbiyah upon seeing the houses of Makkah. He must assume the state of Ihram on the day of al- Tarwiyah (eight of Dhu al-Hajj ah) and stop Talbiyat on the day of ‘Arafah (9th of Dhu al-Hajj ah) at Zawal (declining of the sun toward the west at noontime).’”

ضعيف على المشهور

Obligatory Acts During Tawaf (Walking Seven Times Around the Ka‘bah) - Hadith 8472

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ عَلَى الْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ثَلاثَةُ أَطْوَافٍ بِالْبَيْتِ وَيُصَلِّي لِكُلِّ طَوَافٍ رَكْعَتَيْنِ وَسَعْيَانِ بَيْنَ الصَّفَا وَالْمَرْوَةِ.

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Flafs ibn al-Bakhtariy from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who performs al-Hajj al-Tamattu‘ (advantageous) is required to perform three Tawaf around the House, perform after every Tawaf two Rak‘at Salat (prayer) and two Sa‘y between al-Safa’ and al-Marwah.’”

حسن كالصحيح

Definition of al-Hajj in al-Qiran Manner - Hadith 8473

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَكُونُ الْقَارِنُ إِلاَّ بِسِيَاقِ الْهَدْيِ وَعَلَيْهِ طَوَافَانِ بِالْبَيْتِ وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ كَمَا يَفْعَلُ الْمُفْرِدُ لَيْسَ بِأَفْضَلَ مِنَ الْمُفْرِدِ إِلاَّ بِسِيَاقِ الْهَدْيِ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from af-Fadf ibn Shadhan from Ibn Abi ‘Umayr from Hafs al- Bakhtariy from Mansur al-Hazim who has said the following: “Abu ‘ Abd Allah (a. s.), has said that al-Qiran Hajj does not happen without offering sacrifice and one must do two Tawaf and a Sa‘y between al-Safa’ and al-Marwah, just as it is done in al-Hajj in al-Ifrad (an individual) manner, and al-Qiran Hajj is not more virtuous than al-Mufrid (individual) Hajj except for herding the sacrificial animal.”

حسن كالصحيح

Definition of al-Hajj in al-Qiran Manner - Hadith 8474

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْقَارِنُ لا يَكُونُ إِلاَّ بِسِيَاقِ الْهَدْيِ وَعَلَيْهِ طَوَافٌ بِالْبَيْتِ وَرَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَطَوَافٌ بَعْدَ الْحَجِّ وَهُوَ طَوَافُ النِّسَاءِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who performs al-Qiran al-Hajj is required to drive the offering animal, he must perform Tawaf around the House, two Rak‘at Salat (prayer) near Maqam of Ibrahim ‘Alayhi al-Salam, Sa‘y between al-Safa’ and al-Marwah, and one Tawaf after al-Hajj, which is Tawaf of women.’”

حسن

Definition of al-Hajj in al-Qiran Manner - Hadith 8475

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ إِنِّي سُقْتُ الْهَدْيَ وَقَرَنْتُ قَالَ وَلِمَ فَعَلْتَ ذَلِكَ التَّمَتُّعُ أَفْضَلُ ثُمَّ قَالَ يُجْزِئُكَ فِيهِ طَوَافٌ بِالْبَيْتِ وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَاحِدٌ وَقَالَ طُفْ بِالْكَعْبَةِ يَوْمَ النَّحْرِ.

3. Ali has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I drove the offering animal and performed al- Qiran al-Hajj. He (the Imam) said, ‘Why did you not perform al-Hajj al-Tamattu‘ (advantageous) which is more virtuous?’ He (the Imam) then said, ‘It is sufficient for you in it to perform one Tawaf around the House and one Sa‘y between al-Safa’ and al-Marwah.’ He (the Imam) said, ‘Perform Tawaf around al-Ka‘bah on the day of sacrifice.’” (The rest of Ahadith in this as well as the following Chapters are best explained in the form of fatwa).

حسن

Explanation of al-’Ish‘ar and al-Taqlid - Hadith 8476

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي قَدِ اشْتَرَيْتُ بَدَنَةً فَكَيْفَ أَصْنَعُ بِهَا فَقَالَ انْطَلِقْ حَتَّى تَأْتِيَ مَسْجِدَ الشَّجَرَةِ فَأَفِضْ عَلَيْكَ مِنَ الْمَاءِ وَالْبَسْ ثَوْبَيْكَ ثُمَّ أَنِخْهَا مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ ادْخُلِ الْمَسْجِدَ فَصَلِّ ثُمَّ افْرِضْ بَعْدَ صَلاتِكَ ثُمَّ اخْرُجْ إِلَيْهَا فَأَشْعِرْهَا مِنَ الْجَانِبِ الأَيْمَنِ مِنْ سَنَامِهَا ثُمَّ قُلْ بِسْمِ الله اللهمَّ مِنْكَ وَلَكَ اللهمَّ تَقَبَّلْ مِنِّي ثُمَّ انْطَلِقْ حَتَّى تَأْتِيَ الْبَيْدَاءَ فَلَبِّهْ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about al-Badanah (a camel) that I bought, and what should I do. He (the Imam) said, ‘Take it with you until you reach Masjid al-Shajarah. You must make Ghusl (bath) and put on your two pieces of cloths. Make it kneel down facing the Qiblah (towards the Ka‘bah), then enter the Masjid and prayer, after prayer make it obligatory; then go out to the offering animal and mark the side of its hump then say, “In the name of Allah, O Allah, it is from You and for You. O Allah, accept it from me”, then move until you arrive in al-Bayda’ (name of a place), then say Talbiyah.’”

موثق

Explanation of al-’Ish‘ar and al-Taqlid - Hadith 8477

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ تَجْلِيلِ الْهَدْيِ وَتَقْلِيدِهَا فَقَالَ لا تُبَالِي أَيَّ ذَلِكَ فَعَلْتَ وَسَأَلْتُهُ عَنْ إِشْعَارِ الْهَدْيِ فَقَالَ نَعَمْ مِنَ الشِّقِّ الأَيْمَنِ فَقُلْتُ مَتَى نُشْعِرُهَا قَالَ حِينَ تُرِيدُ أَنْ تُحْرِمَ.

2. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from Muhammad al-Halabiy who has said the following: “I once asked abu ‘Abdillah (a. s.) about the decorating and placing something around the neck of the offering animal. He (the Imam) said, ‘It is not important whichever you did.’ I asked about marking the offering animal. He said, ‘Yes, mark it on its right side.’ I asked, ‘When should I do it?’ He said, ‘Do it when you want to assume the state of Ihram.”’

ضعيف على المشهور

Explanation of al-’Ish‘ar and al-Taqlid - Hadith 8478

3ـ أَبَانٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله وَزُرَارَةُ قَالا سَأَلْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ وَمَتَى يُحْرِمُ صَاحِبُهَا وَمِنْ أَيِّ جَانِبٍ تُشْعَرُ وَمَعْقُولَةً تُنْحَرُ أَوْ بَارِكَةً فَقَالَ تُنْحَرُ مَعْقُولَةً وَتُشْعَرُ مِنَ الْجَانِبِ الأَيْمَنِ.

3. Aban has narrated from Ibrahim ibn abu ‘Abd Allah and Zurarah who have said the following: “We once asked abu ‘Abd Allah (a. s.), about al-Budn (camel), how to mark it, when the owner is required to assume the state of Ihram, which side is marked and is it slaughtered tied down or knelt down. He (the Imam) said, ‘Slaughter it tied down and mark it on its right side.’”

ضعيف

Explanation of al-’Ish‘ar and al-Taqlid - Hadith 8479

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ قَالَ تُشْعَرُ وَهِيَ مَعْقُولَةٌ وَتُنْحَرُ وَهِيَ قَائِمَةٌ تُشْعَرُ مِنْ جَانِبِهَا الأَيْمَنِ وَيُحْرِمُ صَاحِبُهَا إِذَا قُلِّدَتْ وَأُشْعِرَتْ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about al-Budn, how it is marked. He (the Imam) said, ‘Mark it when tied down and slaughter it when it is standing. Mark it on its right side and its owner assumes the state of Ihram when something is placed around its neck or is marked.’”

صحيح

Explanation of al-’Ish‘ar and al-Taqlid - Hadith 8480

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا كَانَتِ الْبُدْنُ كَثِيرَةً قَامَ فِيمَا بَيْنَ ثِنْتَيْنِ ثُمَّ أَشْعَرَ الْيُمْنَى ثُمَّ الْيُسْرَى وَلا يُشْعِرُ أَبَداً حَتَّى يَتَهَيَّأَ لِلإِحْرَامِ لأَنَّهُ إِذَا أَشْعَرَ وَقَلَّدَ وَجَلَّلَ وَجَبَ عَلَيْهِ الإِحْرَامُ وَهِيَ بِمَنْزِلَةِ التَّلْبِيَةِ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When there are many al-Budn, one stands in between the two, then marks on the right and then on the left. Never mark before you are ready to assume the state of Ihram because when it is decorated, something placed around its neck or marked, assuming the state of Ihram becomes obligatory upon you and it is like Talbiyah.’”

ضعيف على المشهور

Explanation of al-’Ish‘ar and al-Taqlid - Hadith 8481

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله قَالَ الْبُدْنُ تُشْعَرُ مِنَ الْجَانِبِ الأَيْمَنِ وَيَقُومُ الرَّجُلُ فِي جَانِبِ الأَيْسَرِ ثُمَّ يُقَلِّدُهَا بِنَعْلٍ خَلَقٍ قَدْ صَلَّى فِيهَا.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Bun is marked on its right side and the man stands on the left, then places something around its neck like an old shoe with which one has performed Salat (prayer).”’

حسن

‘Ifrad Hajj (Individual Manner of Performing al-Hajj) - Hadith 8482

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُفْرِدُ بِالْحَجِّ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَرَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) وَسَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَطَوَافُ الزِّيَارَةِ وَهُوَ طَوَافُ النِّسَاءِ وَلَيْسَ عَلَيْهِ هَدْيٌ وَلا أُضْحِيَّةٌ قَالَ وَسَأَلْتُهُ عَنِ الْمُفْرِدِ لِلْحَجِّ هَلْ يَطُوفُ بِالْبَيْتِ بَعْدَ طَوَافِ الْفَرِيضَةِ قَالَ نَعَمْ مَا شَاءَ وَيُجَدِّدُ التَّلْبِيَةَ بَعْدَ الرَّكْعَتَيْنِ وَالْقَارِنُ بِتِلْكَ الْمَنْزِلَةِ يَعْقِدَانِ مَا أَحَلاَّ مِنَ الطَّوَافِ بِالتَّلْبِيَةِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who performs Ifrad al-Hajj is required to perform Tawaf around the House, perform two Rak‘at Salat (prayer) near Maqam of Ibrahim ‘Alayhi al-Salam, perform Sa‘y between al-Safa’ and al-Marwah and perform Tawaf of Ziyarat which is Tawaf of women. He is not required to offer al-Hady (offering animal) or sacrifice.’ I then asked him (the Imam) about Ifrad al-Hajj; if he must perform Tawaf after obligatory Tawaf. He (the Imam) said, ‘Yes, as much as he wants and repeats Talbiyah after two Rak‘at. One performing al-Qiran al-Hajj also in the same way establishes what was made free of Tawaf because of Talbiyah.’” (The above is best explained in the form of fatwa.)

حسن

The Case of One Who Did not have an Intention to Perform al-Hajj al-Tamattu‘ (advantageous) - Hadith 8483

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ لَبَّى بِالْحَجِّ مُفْرِداً فَقَدِمَ مَكَّةَ وَطَافَ بِالْبَيْتِ وَصَلَّى رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ قَالَ فَلْيَحِلَّ وَلْيَجْعَلْهَا مُتْعَةً إِلاَّ أَنْ يَكُونَ سَاقَ الْهَدْيَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu’awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘ Abdillah (a. s.), about a man who says Talbiyah for al-Hajj in Ifrad manner (al-Hajj without al-Umrah), enters Makkah, performs Tawaf around the House, offers a two rak'at Salat (prayer) near the Maqam (station) of Ibrahim (AS), and performs Sa'y between al-Safa’ and al-Marwah. He (the Imam) said, 'He must come out of the state of Ihram and make it al-Hajj al-Tamattu unless he has driven the offering animal along with him.”’

حسن

The Case of One Who Did not have an Intention to Perform al-Hajj al-Tamattu‘ (advantageous) - Hadith 8484

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَقُولُ مَنْ طَافَ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ أَحَلَّ أَحَبَّ أَوْ كَرِهَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once heard Abu `Abd Allah (a. s.), say, £ One who performs Tawaf around the House and al-Safa’ and al-Marwah is out of the state of Ihram, whether he likes or not.’”

موثق

The Case of One Who Did not have an Intention to Perform al-Hajj al-Tamattu‘ (advantageous) - Hadith 8485

3ـ أَحْمَدُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ مَا طَافَ بَيْنَ هَذَيْنِ الْحَجَرَيْنِ الصَّفَا وَالْمَرْوَةِ أَحَدٌ إِلاَّ أَحَلَّ إِلاَّ سَائِقَ الْهَدْيِ.

3. Ahmad has narrated from al-Hassan ibn Ali from Yunus ibn Ya’qub from those who narrated to him who has said the following: “Abu al-Hassan (a. s.), has said, ‘Whoever performs Tawaf between these two stones, al- Safa’ and al-Marwah, is out of the state of Ihram unless he has driven the offering animal along with him.’”

مرسل

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8486

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سَعِيدٍ الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ لأَهْلِ سَرِفٍ وَلا لأَهْلِ مَرٍّ وَلا لأَهْلِ مَكَّةَ مُتْعَةٌ يَقُولُ الله عَزَّ وَجَلَّ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim ibn ‘Amr from Sa‘id al-A’raj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Al-Hajj al-Tamattu‘ (advantageous) is not for people of Sarif, Marr (names of two places) and people of Makkah; Allah, most Majestic, most Glorious, has said, “That is for those whose family is present in Masjid al-Haram.” (2:196)’”

ضعيف على المشهور

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8487

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لأَهْلِ مَكَّةَ مُتْعَةٌ قَالَ لا وَلا لأَهْلِ بُسْتَانَ وَلا لأَهْلِ ��َاتِ عِرْقٍ وَلا لأَهْلِ عُسْفَانَ وَنَحْوِهَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), if people of Makkah can perform al-Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘No, it also is not for the people of Bustan, Dhat al-Trq, people of ‘Usfan and so on.’”

ضعيف على المشهور

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8488

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ ذلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حاضِرِي الْمَسْجِدِ الْحَرامِ قَالَ مَنْ كَانَ مَنْزِلُهُ عَلَى ثَمَانِيَةَ عَشَرَ مِيلاً مِنْ بَيْنِ يَدَيْهَا وَثَمَانِيَةَ عَشَرَ مِيلاً مِنْ خَلْفِهَا وَثَمَانِيَةَ عَشَرَ مِيلاً عَنْ يَمِينِهَا وَثَمَانِيَةَ عَشَرَ مِيلاً عَنْ يَسَارِهَا فَلا مُتْعَةَ لَهُ مِثْلَ مَرٍّ وَأَشْبَاهِهَا.

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘That is for those whose family is present in Masjid al-Haram.’ (2:196) Abu ‘Abd Allah (a. s.), has said, ‘It applies to those whose homes are within eighteen miles from the front, back, right and left from Masjid al-Haram.’”

حسن

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8489

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دَاوُدَ عَنْ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ أَهْلِ مَكَّةَ أَ يَتَمَتَّعُونَ قَالَ لَيْسَ لَهُمْ مُتْعَةٌ قُلْتُ فَالْقَاطِنُ بِهَا قَالَ إِذَا أَقَامَ بِهَا سَنَةً أَوْ سَنَتَيْنِ صَنَعَ صُنْعَ أَهْلِ مَكَّةَ قُلْتُ فَإِنْ مَكَثَ الشَّهْرَ قَالَ يَتَمَتَّعُ قُلْتُ مِنْ أَيْنَ قَالَ يَخْرُجُ مِنَ الْحَرَمِ قُلْتُ أَيْنَ يُهِلُّ بِالْحَجِّ قَالَ مِنْ مَكَّةَ نَحْواً مِمَّا يَقُولُ النَّاسُ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Dawud from Hammad who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the people of Makkah if they can perform al- Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘It is not permissible for them to perform al- Hajj al-Tamattu‘ (advantageous).’ I then asked if a resident could perform al-Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘If one resides there for one or two years he is considered as people of Makkah.’ I then asked if one who stays there for one month can he perform al-Hajj al- Tamattu‘ (advantageous)? He (the Imam) said, ‘He must perform al-Hajj al-Tamattu‘ (advantageous).’ I then asked, ‘Where from must he commence his al-Hajj?’ He (the Imam) said, ‘He must go out of al-Haram (the sacred area).’ I then asked, ‘Where must he say Talbiyah for al-Hajj?’ He (the Imam) said, ‘He must say Talbiyah from where people say it.’”

حسن على الظاهر

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8490

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي أُرِيدُ الْجِوَارَ فَكَيْفَ أَصْنَعُ قَالَ إِذَا رَأَيْتَ الْهِلالَ هِلالَ ذِي الْحِجَّةِ فَاخْرُجْ إِلَى الْجِعْرَانَةِ فَأَحْرِمْ مِنْهَا بِالْحَجِّ فَقُلْتُ لَهُ كَيْفَ أَصْنَعُ إِذَا دَخَلْتُ مَكَّةَ أُقِيمُ إِلَى يَوْمِ التَّرْوِيَةِ لا أَطُوفُ بِالْبَيْتِ قَالَ تُقِيمُ عَشْراً لا تَأْتِي الْكَعْبَةَ إِنَّ عَشْراً لَكَثِيرٌ إِنَّ الْبَيْتَ لَيْسَ بِمَهْجُورٍ وَلَكِنْ إِذَا دَخَلْتَ فَطُفْ بِالْبَيْتِ وَاسْعَ بَيْنَ الصَّفَا وَالْمَرْوَةِ فَقُلْتُ لَهُ أَ لَيْسَ كُلُّ مَنْ طَافَ بِالْبَيْتِ وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ فَقَدْ أَحَلَّ قَالَ إِنَّكَ تَعْقِدُ بِالتَّلْبِيَةِ ثُمَّ قَالَ كُلَّمَا طُفْتَ طَوَافاً وَصَلَّيْتَ رَكْعَتَيْنِ فَاعْقِدْ بِالتَّلْبِيَةِ ثُمَّ قَالَ إِنَّ سُفْيَانَ فَقِيهَكُمْ أَتَانِي فَقَالَ مَا يَحْمِلُكَ عَلَى أَنْ تَأْمُرَ أَصْحَابَكَ يَأْتُونَ الْجِعْرَانَةَ فَيُحْرِمُونَ مِنْهَا فَقُلْتُ لَهُ هُوَ وَقْتٌ مِنْ مَوَاقِيتِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ وَأَيُّ وَقْتٍ مِنْ مَوَاقِيتِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ فَقُلْتُ لَهُ أَحْرَمَ مِنْهَا حِينَ قَسَمَ غَنَائِمَ حُنَيْنٍ وَمَرْجِعُهُ مِنَ الطَّائِفِ فَقَالَ إِنَّمَا هَذَا شَيْ‏ءٌ أَخَذْتُهُ مِنْ عَبْدِ الله بْنِ عُمَرَ كَانَ إِذَا رَأَى الْهِلالَ صَاحَ بِالْحَجِّ فَقُلْتُ أَ لَيْسَ قَدْ كَانَ عِنْدَكُمْ مَرْضِيّاً قَالَ بَلَى وَلَكِنْ أَ مَا عَلِمْتَ أَنَّ أَصْحَابَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّمَا أَحْرَمُوا مِنَ الْمَسْجِدِ فَقُلْتُ إِنَّ أُولَئِكَ كَانُوا مُتَمَتِّعِينَ فِي أَعْنَاقِهِمُ الدِّمَاءُ وَإِنَّ هَؤُلاءِ قَطَنُوا بِمَكَّةَ فَصَارُوا كَأَنَّهُمْ مِنْ أَهْلِ مَكَّةَ وَأَهْلُ مَكَّةَ لا مُتْعَةَ لَهُمْ فَأَحْبَبْتُ أَنْ يَخْرُجُوا مِنْ مَكَّةَ إِلَى بَعْضِ الْمَوَاقِيتِ وَأَنْ يَسْتَغِبُّوا بِهِ أَيَّاماً فَقَالَ لِي وَأَنَا أُخْبِرُهُ أَنَّهَا وَقْتٌ مِنْ مَوَاقِيتِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا أَبَا عَبْدِ الله فَإِنِّي أَرَى لَكَ أَنْ لا تَفْعَلَ فَضَحِكْتُ وَقُلْتُ وَلَكِنِّي أَرَى لَهُمْ أَنْ يَفْعَلُوا فَسَأَلَ عَبْدُ الرَّحْمَنِ عَمَّنْ مَعَنَا مِنَ النِّسَاءِ كَيْفَ يَصْنَعْنَ فَقَالَ لَوْ لا أَنَّ خُرُوجَ النِّسَاءِ شُهْرَةٌ لأَمَرْتُ الصَّرُورَةَ مِنْهُنَّ أَنْ تَخْرُجَ وَلَكِنْ مُرْ مَنْ كَانَ مِنْهُنَّ صَرُورَةً أَنْ تُهِلَّ بِالْحَجِّ فِي هِلالِ ذِي الْحِجَّةِ فَأَمَّا اللَّوَاتِي قَدْ حَجَجْنَ فَإِنْ شِئْنَ فَفِي خَمْسٍ مِنَ الشَّهْرِ وَإِنْ شِئْنَ فَيَوْمَ التَّرْوِيَةِ فَخَرَجَ وَأَقَمْنَا فَاعْتَلَّ بَعْضُ مَنْ كَانَ مَعَنَا مِنَ النِّسَاءِ الصَّرُورَةِ مِنْهُنَّ فَقَدِمَ فِي خَمْسٍ مِنْ ذِي الْحِجَّةِ فَأَرْسَلْتُ إِلَيْهِ أَنَّ بَعْضَ مَنْ مَعَنَا مِنْ صَرُورَةِ النِّسَاءِ قَدِ اعْتَلَلْنَ فَكَيْفَ تَصْنَعُ فَقَالَ فَلْتَنْظُرْ مَا بَيْنَهَا وَبَيْنَ التَّرْوِيَةِ فَإِنْ طَهُرَتْ فَلْتُهِلَّ بِالْحَجِّ وَإِلاَّ فَلا يَدْخُلْ عَلَيْهَا يَوْمُ التَّرْوِيَةِ إِلاَّ وَهِيَ مُحْرِمَةٌ وَأَمَّا الأَوَاخِرُ فَيَوْمَ التَّرْوِيَةِ فَقُلْتُ إِنَّ مَعَنَا صَبِيّاً مَوْلُوداً فَكَيْفَ نَصْنَعُ بِهِ فَقَالَ مُرْ أُمَّهُ تَلْقَى حَمِيدَةَ فَتَسْأَلَهَا كَيْفَ تَصْنَعُ بِصِبْيَانِهَا فَأَتَتْهَا فَسَأَلَتْهَا كَيْفَ تَصْنَعُ فَقَالَتْ إِذَا كَانَ يَوْمُ التَّرْوِيَةِ فَأَحْرِمُوا عَنْهُ وَجَرِّدُوهُ وَغَسِّلُوهُ كَمَا يُجَرَّدُ الْمُحْرِمُ وَقِفُوا بِهِ الْمَوَاقِفَ فَإِذَا كَانَ يَوْمُ النَّحْرِ فَارْمُوا عَنْهُ وَاحْلِقُوا عَنْهُ رَأْسَهُ وَمُرِي الْجَارِيَةَ أَنْ تَطُوفَ بِهِ بَيْنَ الصَّفَا وَالْمَرْوَةِ قَالَ وَسَأَلْتُهُ عَنْ رَجُلٍ مِنْ أَهْلِ مَكَّةَ يَخْرُجُ إِلَى بَعْضِ الأَمْصَارِ ثُمَّ يَرْجِعُ إِلَى مَكَّةَ فَيَمُرُّ بِبَعْضِ الْمَوَاقِيتِ أَ لَهُ أَنْ يَتَمَتَّعَ قَالَ مَا أَزْعُمُ أَنَّ ذَلِكَ لَيْسَ لَهُ لَوْ فَعَلَ وَكَانَ الإِهْلالُ أَحَبَّ إِلَيَّ.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I want to reside in Makkah, what am I required to do? He (the Imam) said, ‘When you see the new moon of Dhu al-Hajj ah then go out to al-Ja‘ranah, then assume the state of Ihram from there for al-Hajj.’ I then asked, ‘What am I required to do if I enter Makkah and remain there until the day of al-Tarwiyah (eight of Dhu al-Hajj ah) without performing Tawaf around the House?’ He (the Imam) said, ‘(If you) stay there for ten days but do not visit al-Ka‘bah, it is a long time and you cannot leave it as if neglected. However, when you enter Makkah, you can perform Tawaf around the House and perform Sa‘y between al-Safa’ and al- Marwah.’ I then asked, ‘Is it not the case that it is considered as coming out of the state of Ihram after Tawaf and Sa‘y between al-Safa’ and al-Marwah? He (the Imam) said, ‘You commence with Talbiyah.’ Then he (the Imam) said, ‘Whenever you perform Tawaf and two Rak‘at Salat (prayer), then commence with Talbiyah.’ He (the Imam) then said, ‘Sufyan, your faqih came to me and said, “What makes you to instruct your followers to assume the state of Ihram from al-Ja‘ranah?’” I said to him, ‘It is a place of the places where from the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, assumed the state of Ihram.’ He then asked, ‘Which one of the Miqat (place for assuming the state of Ihram) of the Messenger of Allah is it?’ I then said to him, ‘The Messenger of Allah assumed the state of Ihram from this place when he distributed gains of the battle of Hunayn and upon returning from Ta’if.’ He said, ‘This is what I have taken from ‘Abd Allah ibn ‘Umar who upon seeing the moon would call aloud for al-Hajj.’ I then said, ‘Was he not an acceptable person among you?’ He replied, ‘Yes, he was acceptable. However, did you not know that the companions of the Messenger of Allah would assume the state of Ihram from the Masjid?’ I then said, ‘These people were to perform al-Hajj al-Tamattu‘ (advantageous), with blood on their necks (they owed to offer sacrifice) and those people were people of Makkah who could not perform al-Hajj al-Tamattu‘ (advantageous). I liked that they go out of Makkah to one of the Miqat (place for assuming the state of Ihram) and remain absent for a few days.’ He (Sufyan) then said to me, ‘I will report that it is one of the Miqat (place for assuming the state of Ihram) of the Messenger of Allah and I will see that you, O abu ‘Abd Allah, will not do so.’ I then laughed and said, ‘I will, however, see that they do so.’ ‘Abd al-Rahman then asked about the women with us and about what they are required to do. He (the Imam) said, ‘If privacy was not an issue in the case of women, I would instruct those of them who perform al-Hajj for the first time to go out. So instruct those of them who perform al-Hajj for the first time to commence al-Hajj with the new moon of Dhu al-Hajj ah and those of them who have performed al-Hajj before to commence al-Hajj on the fifth of Dhu al-Hajj ah or on al-Tarwiyah (eight of Dhu al-Hajj ah).’ He went out and we stayed. Certain ones of the women with us who performed al-Hajj for the first time became ill (experienced Hayd (menses)). On fifth of Dhu al- Hajj ah he came and I then sent him (the Imam) a message that certain ones of the women who perform al-Hajj for the first time have become ill, ‘What are they required to do?’ He (the Imam) said, ‘They must wait until al-Tarwiyah (eight of Dhu al-Hajjah). If they become clean they commence (say Talbiyah) for al-Hajj, otherwise, before the day of al-Tarwiyah (eight of Dhu al-Hajjah), they must assume the state of Ihram and others commence (say Talbiyah) for al-Hajj on the day of al-Tarwiyah (eight of Dhu al-Hajjah).’ I then asked, ‘There is a new born child with us. What must we do?’ He (the Imam) said, ‘Instruct the mother to meet Hamidah and asked her about what to do about the child.’ She went to her and asked about what to do. She (Hamidah) told her, ‘On the day of al-Tarwiyah (eight of Dhu al-Hajjah) assume the state of Ihram for him (the child), take off his clothes and give him Ghusl (bath) as people in the state of Ihram take off their clothes, make him stay in the staying places and on the day of sacrifice throw pebbles for him. Shave his head and instruct the slave-girl to perform Tawaf with him (Sa‘y) between al-Safa’ and al-Marwah.’ I then asked him about a man of the people of Makkah who goes to certain cities and returns to Makkah and passes by a certain Miqat (place for assuming the state of Ihram). Can he perform al-Hajj al-Tamattu‘ (advantageous)?’ He (the Imam) said, ‘I do not think he cannot do so, if he were to do; while I like his commencing (saying Talbiyah).”’

صحيح

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8491

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ الْمُجَاوِرُ بِمَكَّةَ سَنَةً يَعْمَلُ عَمَلَ أَهْلِ مَكَّةَ يَعْنِي يُفْرِدُ الْحَجَّ مَعَ أَهْلِ مَكَّةَ وَمَا كَانَ دُونَ السَّنَةِ فَلَهُ أَنْ يَتَمَتَّعَ.

6. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘One who resides in Makkah for one year is like the people of Makkah, thus, he must perform al-Hajj in Ifrad manner (al-Hajj without al-‘Umrah) along with the people of Makkah. However, if one resides in Makkah for less than one year, he is required to perform al-Hajj al-Tamattu‘ (advantageous).’”

مجهول

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8492

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُجَاوِرِ أَ لَهُ أَنْ يَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ قَالَ نَعَمْ يَخْرُجُ إِلَى مُهَلِّ أَرْضِهِ فَيُلَبِّي إِنْ شَاءَ.

7. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from Sama‘ah who has said the following: “I once asked abu al-Hassan (a. s.), about a man who resides in Makkah: if he can perform al-‘Umrah of al-Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘Yes, he can do so. He goes out to a Miqat (place for assuming the state of Ihram) to say Talbiyah, if he likes.’”

ضعيف على المشهور

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8493

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَنْ دَخَلَ مَكَّةَ بِحَجَّةٍ عَنْ غَيْرِهِ ثُمَّ أَقَامَ سَنَةً فَهُوَ مَكِّيٌّ فَإِذَا أَرَادَ أَنْ يَحُجُّ عَنْ نَفْسِهِ أَوْ أَرَادَ أَنْ يَعْتَمِرَ بَعْدَ مَا انْصَرَفَ مِنْ عَرَفَةَ فَلَيْسَ لَهُ أَنْ يُحْرِمَ بِمَكَّةَ وَلَكِنْ يَخْرُجُ إِلَى الْوَقْتِ وَكُلَّمَا حَوَّلَ رَجَعَ إِلَى الْوَقْتِ.

8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from those whom he has mentioned who has said the following: “Abu Ja‘far (a. s.), has said, ‘If one enters Makkah to perform al-Hajj for others then remains in Makkah for one year, he is considered as one of the people of Makkah. If he wants to perform al-Hajj for himself or wants to perform al-‘Umrah after returning from ‘Arafat, he cannot then assume the state of Ihram in Makkah. He must go out to a Miqat (place for assuming the state of Ihram) and every time he changes, he is required to go to a Miqat (place for assuming the state of Ihram).”’

مرسل معتبر

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8494

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ أَبِي الْفَضْلِ قَالَ كُنْتُ مُجَاوِراً بِمَكَّةَ فَسَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنْ أَيْنَ أُحْرِمُ بِالْحَجِّ فَقَالَ مِنْ حَيْثُ أَحْرَمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الْجِعْرَانَةِ أَتَاهُ فِي ذَلِكَ الْمَكَانِ فُتُوحٌ فَتْحُ الطَّائِفِ وَفَتْحُ خَيْبَرَ وَالْفَتْحُ فَقُلْتُ مَتَى أَخْرُجُ قَالَ إِنْ كُنْتَ صَرُورَةً فَإِذَا مَضَى مِنْ ذِي الْحِجَّةِ يَوْمٌ وَإِنْ كُنْتَ قَدْ حَجَجْتَ قَبْلَ ذَلِكَ فَإِذَا مَضَى مِنَ الشَّهْرِ خَمْسٌ.

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan from Abu al-Fadl who said the following: “I resided in Makkah and I asked Abu ‘Abdillah (a. s.), about where from should I assume the state of Ihram for al-Hajj. He (the Imam) said, ‘You must assume the state of Ihram from where the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did which is al-Ja‘ranah, which is the place where victory came to him several times like the victory of Ta’if, Khaybar and the Victory.’ I then asked, ‘When should I go out?’ He (the Imam) said, ‘If it is your first al-Hajj, you can go out on the second day of Dhu al-Hajjah, but if it is not your first al-Hajj, then you can go out on the fifth of Dhu al-Hajjah.’”

صحيح على الظاهر

Manner of Performing al-Hajj by the Inhabitants of Makkah and Those in Its Neighborhood - Hadith 8495

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُجَاوِرُ بِمَكَّةَ إِذَا دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ فِي رَجَبٍ أَوْ شَعْبَانَ أَوْ شَهْرِ رَمَضَانَ أَوْ غَيْرِ ذَلِكَ مِنَ الشُّهُورِ إِلاَّ أَشْهُرَ الْحَجِّ فَإِنَّ أَشْهُرَ الْحَجِّ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ مَنْ دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ ثُمَّ أَرَادَ أَنْ يُحْرِمَ فَلْيَخْرُجْ إِلَى الْجِعْرَانَةِ فَيُحْرِمُ مِنْهَا ثُمَّ يَأْتِي مَكَّةَ وَلا يَقْطَعُ التَّلْبِيَةَ حَتَّى يَنْظُرَ إِلَى الْبَيْتِ ثُمَّ يَطُوفُ بِالْبَيْتِ وَيُصَلِّي الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) ثُمَّ يَخْرُجُ إِلَى الصَّفَا وَالْمَرْوَةِ فَيَطُوفُ بَيْنَهُمَا ثُمَّ يُقَصِّرُ وَيُحِلُّ ثُمَّ يَعْقِدُ التَّلْبِيَةَ يَوْمَ التَّرْوِيَةِ.

10. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Sama‘ah from Abu ‘Abd Allah (a. s.) who said, “If a resident of Makkah enters it for ‘Umrah in non-Hajj months, like Rajab, Sha‘ban or the month of Ramadan or other months, except the months of Hajj, for the months of Hajj are Shawwal, Dhu al-Qa’dah and Dhu al-Hijjah; whoever enters it (Makkah) for 'Umrah in non-Hajj months and thereafter wants to assume the state of Ihramn, let him go out to al-Ja‘ranah. He can assume the state of Ihram there, then go to Makkah and continue Talbiyah until he can see the House. He then must perform Tawaf around the House, pray a two Rak‘at Salat (prayer) near Maqam (station) of Ibrahim (AS), then he must go for Sa‘y between al-Safa’ and al-Marwah. He then must complete Taqsir (cut or trim a part of his nails or hair) and come out of the state of Ihram. Thereafter, on the day of al-Tarwiyah (eight of Dhu al-Hijjah) he must say Talbiyah (for al-Hajj).”

مجهول

Manner of al-Hajj for Children and Slaves - Hadith 8496

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ إِذَا حَجَّ الرَّجُلُ بِابْنِهِ وَهُوَ صَغِيرٌ فَإِنَّهُ يَأْمُرُهُ أَنْ يُلَبِّيَ وَيَفْرِضَ الْحَجَّ فَإِنْ لَمْ يُحْسِنْ أَنْ يُلَبِّيَ لُبِّيَ عَنْهُ وَيُطَافُ بِهِ وَيُصَلَّى عَنْهُ قُلْتُ لَيْسَ لَهُمْ مَا يَذْبَحُونَ قَالَ يُذْبَحُ عَنِ الصِّغَارِ وَيَصُومُ الْكِبَارُ وَيُتَّقَى عَلَيْهِمْ مَا يُتَّقَى عَلَى الْمُحْرِمِ مِنَ الثِّيَابِ وَالطِّيبِ فَإِنْ قَتَلَ صَيْداً فَعَلَى أَبِيهِ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muthanna’ al- Hannat from Zurarah who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ’If a man performs al-Hajj along with his small son, he must instruct him to say Talbiyah and make al-Hajj obligatory. If he cannot say Talbiyah correctly, he (the father) must say it on his behalf, make him to perform Tawaf and perform Salat (prayer) on his behalf.’ I then asked, are they not required to offer al-Hady (sacrifice)?’ He (the Imam) said, ’Sacrifice is required for small ones and fast is required from grown up people, and they must stay away in the state of Ihram from whatever the grown up people must stay away, and if he kills a prey his father must pay the expiation.’”

ضعيف على المشهور

Manner of al-Hajj for Children and Slaves - Hadith 8497

2ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَيُّوبَ أَخِي أُدَيْمٍ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنْ أَيْنَ يُجَرَّدُ الصِّبْيَانُ فَقَالَ كَانَ أَبِي يُجَرِّدُهُمْ مِنْ فَخٍّ.

2. Ahmad ibn abu Nasr has narrated from ‘Abd al-Karim from Ayyub brother of ’Udaym who has said the following: “Abu ‘Abd Allah (a. s.), was asked, ‘Where from are children required to assume the state of Ihram?’ He (the Imam) said, ’My father would make them to assume the state of Ihram from Fakhkh (name of a place).”’

ضعيف

Manner of al-Hajj for Children and Slaves - Hadith 8498

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِيهِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مَعِي صِبْيَةً صِغَاراً وَأَنَا أَخَافُ عَلَيْهِمُ الْبَرْدَ فَمِنْ أَيْنَ يُحْرِمُونَ قَالَ ائْتِ بِهِمُ الْعَرْجَ فَيُحْرِمُوا مِنْهَا فَإِنَّكَ إِذَا أَتَيْتَ الْعَرْجَ وَقَعْتَ فِي تِهَامَةَ ثُمَّ قَالَ فَإِنْ خِفْتَ عَلَيْهِمْ فَائْتِ بِهِمُ الْجُحْفَةَ.

3. Muhammad ibn Yahya has narrated from al-Hassan ibn Ali from Yunus ibn Ya’qub from his father who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of small children with me and I am afraid for them of cold. Where from must they assume the state of Ihram? He (the Imam) said, ‘Bring them to al-‘Arj (a place) and you are in Tihamah (a place).’ He (the Imam) then said, ‘If you are afraid for them, bring them to al-Juhfah.’”

مجهول

Manner of al-Hajj for Children and Slaves - Hadith 8499

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ انْظُرُوا مَنْ كَانَ مَعَكُمْ مِنَ الصِّبْيَانِ فَقَدِّمُوهُ إِلَى الْجُحْفَةِ أَوْ إِلَى بَطْنِ مَرٍّ وَيُصْنَعُ بِهِمْ مَا يُصْنَعُ بِالْمُحْرِمِ وَيُطَافُ بِهِمْ وَيُرْمَى عَنْهُمْ وَمَنْ لا يَجِدُ مِنْهُمْ هَدْياً فَلْيَصُمْ عَنْهُ وَلِيُّهُ وَكَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) يَضَعُ السِّكِّينَ فِي يَدِ الصَّبِيِّ ثُمَّ يَقْبِضُ عَلَى يَدَيْهِ الرَّجُلُ فَيَذْبَحُ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘See if there are children with you, bring them to al- Juhfah or to Batn Marr and do for them what a person in the state of Ihram must do. They are made to perform Tawaf, throw pebbles; and if one cannot find offering animal for them, his guardian must fast for them. Ali ibn Al-Husayn (a. s.), would place the knife in the hand of the child and a grown up person, then place his hand on the hand of the child to complete slaughtering.’”

حسن

Manner of al-Hajj for Children and Slaves - Hadith 8500

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ عَلَى الْمَمْلُوكِ حَجٌّ وَلا عُمْرَةٌ حَتَّى يُعْتَقَ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Fadl ibn Yunus who has said the following: “Abu al-Hassan (a. s.), has said, ‘A slave is not obligated to perform al-Hajj or al-‘Umrah until he is free.’”

موثق

Manner of al-Hajj for Children and Slaves - Hadith 8501

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ غِلْمَانٍ لَنَا دَخَلُوا مَعَنَا مَكَّةَ بِعُمْرَةٍ وَخَرَجُوا مَعَنَا إِلَى عَرَفَاتٍ بِغَيْرِ إِحْرَامٍ قَالَ قُلْ لَهُمْ يَغْتَسِلُونَ ثُمَّ يُحْرِمُونَ وَاذْبَحُوا عَنْهُمْ كَمَا تَذْبَحُونَ عَنْ أَنْفُسِكُمْ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of boys who have come with us to Makkah for al-‘Umrah and then to Arafat without assuming the state of Ihram. He (the Imam) said, ‘Instruct them to take Ghusl (bath), assume the state of Ihram, slaughter for them as you slaughter (the offering animal) for yourself.’”

موثق

Manner of al-Hajj for Children and Slaves - Hadith 8502

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ مَا أَصَابَ الْعَبْدُ وَهُوَ مُحْرِمٌ فِي إِحْرَامِهِ فَهُوَ عَلَى السَّيِّدِ إِذَا أَذِنَ لَهُ فِي الإِحْرَامِ.

7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Whatever a slave may commit in the state of Ihram is on his master, if he gives him permission to assume the state of Ihram.’”

حسن

Manner of al-Hajj for Children and Slaves - Hadith 8503

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ غُلامٍ لَنَا خَرَجْتُ بِهِ مَعِي وَأَمَرْتُهُ فَتَمَتَّعَ وَأَهَلَّ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَلَمْ أَذْبَحْ عَنْهُ أَ لَهُ أَنْ يَصُومَ بَعْدَ النَّفْرِ وَقَدْ ذَهَبَتِ الأَيَّامُ الَّتِي قَالَ الله عَزَّ وَجَلَّ فَقَالَ أَلا كُنْتَ أَمَرْتَهُ أَنْ يُفْرِدَ الْحَجَّ قُلْتُ طَلَبْتُ الْخَيْرَ فَقَالَ كَمَا طَلَبْتَ الْخَيْرَ فَاذْبَحْ شَاةً سَمِينَةً وَكَانَ ذَلِكَ يَوْمَ النَّفْرِ الأَخِيرِ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from af-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu Ibrahim (a. s.), about the case of our slave who came with us with his wife, performed al-Hajj al-Tamattu‘ (advantageous) and said Talbiyah for al-Hajj on the day of al- Tarwiyah (eight of Dhu al-Hajj ah), but I did not offer sacrifice for him. Is he required to fast after leaving when the days have passed, about which Allah, most Majestic, most Glorious, has spoken? He (the Imam) said, ‘Why did you not instruct him to perform in Ifrad manner (al-Hajj without al-‘Umrah)?’ I replied, ‘I sought goodness.’ He (the Imam) said, ‘Just as you sought goodness, slaughter for him a fat sheep’ and that was the last day to leave.’”

ضعيف

Manner of al-Hajj for Children and Slaves - Hadith 8504

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَمَرَ غِلْمَانَهُ أَنْ يَتَمَتَّعُوا قَالَ عَلَيْهِ أَنْ يُضَحِّيَ عَنْهُمْ قُلْتُ فَإِنَّهُ أَعْطَاهُمْ دَرَاهِمَ فَبَعْضُهُمْ ضَحَّى وَبَعْضُهُمْ أَمْسَكَ الدَّرَاهِمَ وَصَامَ قَالَ قَدْ أَجْزَأَ عَنْهُمْ وَهُوَ بِالْخِيَارِ إِنْ شَاءَ تَرَكَهَا قَالَ وَلَوْ أَنَّهُ أَمَرَهُمْ وَصَامُوا كَانَ قَدْ أَجْزَأَ عَنْهُمْ.

9. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who instructed his slaves to perform al- Hajj al-Tamattu‘ (advantageous). He (the Imam) said, ‘He must offer al-Hady (sacrifice) for them.’ I then said, ‘He gave them dirham. Certain ones among them offered sacrifice and others kept the dirham and fasted.’ He (the Imam) said, ‘It is sufficient for them and he has the choice; if he wants he can leave them (dirham) alone. If he were to instruct them to fast, it would have been sufficient.’”

ضعيف على المشهور

The Case of a Person Who Dies During His First al-Hajj, or One Who Has Made a Will to Perform al-Hajj in His Behalf - Hadith 8505

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ تُوُفِّيَ وَأَوْصَى أَنْ يُحَجَّ عَنْهُ قَالَ إِنْ كَانَ صَرُورَةً فَمِنْ جَمِيعِ الْمَالِ إِنَّهُ بِمَنْزِلَةِ الدَّيْنِ الْوَاجِبِ وَإِنْ كَانَ قَدْ حَجَّ فَمِنْ ثُلُثِهِ وَمَنْ مَاتَ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ وَلَمْ يَتْرُكْ إِلاَّ قَدْرَ نَفَقَةِ الْحَمُولَةِ وَلَهُ وَرَثَةٌ فَهُمْ أَحَقُّ بِمَا تَرَكَ فَإِنْ شَاءُوا أَكَلُوا وَإِنْ شَاءُوا أَحَجُّوا عَنْهُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “If a man in his will says to perform al-Hajj on his behalf, abu ‘ Abd Allah (a. s.), has said, ‘If it is his first al-Hajj, it is performed from his entire legacy. It is like debts, but if it is other than his first al-Hajj, then it is performed from one-third of his legacy. If one dies without performing Hajjahta al-Islam, whose legacy is just enough for transportation, and leaves behind heirs, then they are more rightful to have his legacy. If they like they can use it, or if they like they can perform al-Hajj on his behalf.’”

حسن

The Case of a Person Who Dies During His First al-Hajj, or One Who Has Made a Will to Perform al-Hajj in His Behalf - Hadith 8506

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ الصَّرُورَةِ يَحُجُّ عَنِ الْمَيِّتِ قَالَ نَعَمْ إِذَا لَمْ يَجِدِ الصَّرُورَةُ مَا يَحُجُّ بِهِ عَنْ نَفْسِهِ فَإِنْ كَانَ لَهُ مَا يَحُجُّ بِهِ عَنْ نَفْسِهِ فَلَيْسَ يُجْزِئُ عَنْهُ حَتَّى يَحُجَّ مِنْ مَالِهِ وَهِيَ تُجْزِئُ عَنِ الْمَيِّتِ إِنْ كَانَ لِلصَّرُورَةِ مَالٌ وَإِنْ لَمْ يَكُنْ لَهُ مَالٌ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Sa‘d ibn abu Khalaf who has said the following: “I once asked abu al-Hassan, Musa (a. s.), about a man who has not performed any al-Hajj, performs al-Hajj on behalf of a deceased. He (the Imam) said, ‘Yes, he can do so if he does not find any means to perform al-Hajj for himself. However, if he has enough to perform al-Hajj for himself, then it is not enough until he performs al-Hajj from his own assets. It (al-Hajj that he has performed) is sufficient for the deceased regardless of whether al-Sarura (one who performs al-Hajj for the first time) has any asset or not.’”

صحيح

The Case of a Person Who Dies During His First al-Hajj, or One Who Has Made a Will to Perform al-Hajj in His Behalf - Hadith 8507

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ صَرُورَةٍ مَاتَ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ وَلَهُ مَالٌ قَالَ يَحُجُّ عَنْهُ صَرُورَةٌ لا مَالَ لَهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “About the case of an al-Sarura (one who performs al-Hajj for the first time) who dies without performing Hajjahta al-Islam and has an asset, abu ‘Abd Allah (a. s.), has said, ‘An al- Sarura (one who performs al-Hajj for the first time) who does not have any asset performs al-Hajj on his behalf.’”

حسن

The Case of a Person Who Dies During His First al-Hajj, or One Who Has Made a Will to Perform al-Hajj in His Behalf - Hadith 8508

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُوتُ وَيُوصِي بِحَجَّةٍ فَيُعْطَى رَجُلٌ دَرَاهِمَ يَحُجُّ بِهَا عَنْهُ فَيَمُوتُ قَبْلَ أَنْ يَحُجَّ ثُمَّ أُعْطِيَ الدَّرَاهِمَ غَيْرُهُ قَالَ إِنْ مَاتَ فِي الطَّرِيقِ أَوْ بِمَكَّةَ قَبْلَ أَنْ يَقْضِيَ مَنَاسِكَهُ فَإِنَّهُ يُجْزِئُ عَنِ الأَوَّلِ قُلْتُ فَإِنِ ابْتُلِيَ بِشَيْ‏ءٍ يُفْسِدُ عَلَيْهِ حَجَّهُ حَتَّى يَصِيرَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ أَ يُجْزِئُ عَنِ الأَوَّلِ قَالَ نَعَمْ قُلْتُ لأَنَّ الأَجِيرَ ضَامِنٌ لِلْحَجِّ قَالَ نَعَمْ.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who dies and says in his will to perform al-Hajj on his behalf, and a man is given expenses of al-Hajj to perform al-Hajj on behalf of the deceased but he also dies before performing al-Hajj, then dirhams are given to someone else. He (the Imam) said, ‘If he dies on the way or in Makkah before completing the acts of al-Hajj, it is sufficient for the first deceased.’ I then asked, ‘What happens if he (one hired to perform al-Hajj) is involved in something that invalidates his al-Hajj which requires him to perform al-Hajj in future, is it sufficient for the first deceased?’ He (the Imam) said, ‘Yes, it is sufficient.’ I then asked, ‘Is it because a person on hire is responsible for al-Hajj?’ He (the Imam) said, ‘Yes, that is correct.’”

موثق

The Case of a Person Who Dies During His First al-Hajj, or One Who Has Made a Will to Perform al-Hajj in His Behalf - Hadith 8509

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَعْطَى رَجُلاً مَا يَحُجُّهُ فَحَدَثَ بِالرَّجُلِ حَدَثٌ فَقَالَ إِنْ كَانَ خَرَجَ فَأَصَابَهُ فِي بَعْضِ الطَّرِيقِ فَقَدْ أَجْزَأَتْ عَنِ الأَوَّلِ وَإِلاَّ فَلا.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Al-Husayn ibn ‘Uthman from those whom he has mentioned who has said the following: “About a man who pays another man to perform al-Hajj but something happens to him, abu ‘Abd Allah (a. s.), has said, ‘If he (the second man) goes for al-Hajj and something happens somewhere on the way, it is sufficient for the first one.’”

مرسل

The Case of a Person Who Dies During His First al-Hajj, or One Who Has Made a Will to Perform al-Hajj in His Behalf - Hadith 8510

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلاَّءِ عَنْ أَيُّوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَوْدَعَنِي مَالاً فَهَلَكَ وَلَيْسَ لِوُلْدِهِ شَيْ‏ءٌ وَلَمْ يَحُجَّ حَجَّةَ الإِسْلامِ قَالَ حُجَّ عَنْهُ وَمَا فَضَلَ فَأَعْطِهِمْ.

6. Muhammad ibn Yahya has narrated from Al-Husayn ibn Ali ibn al-Nu’man from Suwayd al-Qala’ from Ayyub from Burayd al- ‘ Ij liy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who left a certain amount in deposit with me and he died. His sons do not have anything and he had not performed Hajjahta al-Islam. He (the Imam) said, ‘Perform al-Hajj on his behalf and whatever is left, give it to his heirs.”’

صحيح

The Case of a Woman who Performs al-Hajj on Behalf of a Man - Hadith 8511

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُصَادِفٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمَرْأَةِ تَحُجُّ عَنِ الرَّجُلِ الصَّرُورَةِ فَقَالَ إِنْ كَانَتْ قَدْ حَجَّتْ وَكَانَتْ مُسْلِمَةً فَقِيهَةً فَرُبَّ امْرَأَةٍ أَفْقَهُ مِنْ رَجُلٍ.

1. A number of our people have narrated from Sahl ibn Ziyad ibn Mahbub from ibn Ri’ab from Musadif who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of an al-Sarurah (one who performs al- Hajj for the first time) woman who performs al-Hajj on behalf of an al-Sarurah man. He (the Imam) said, ‘It is sufficient if she is a Muslimah and faqihah (knowledgeable in matters of Shari‘ah); many women are more faqihah (knowledgeable in matters of Shari ‘ah) than men.’”

ضعيف على المشهور

The Case of a Woman who Performs al-Hajj on Behalf of a Man - Hadith 8512

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الرَّجُلُ يَحُجُّ عَنِ الْمَرْأَةِ وَالْمَرْأَةُ تَحُجُّ عَنِ الرَّجُلِ قَالَ لا بَأْسَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), if women can perform al-Hajj on behalf of men and men can perform al-Hajj on behalf of women. He (the Imam) said, ‘It is not harmful.’”

حسن

The Case of a Woman who Performs al-Hajj on Behalf of a Man - Hadith 8513

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) امْرَأَةٌ مِنْ أَهْلِنَا مَاتَ أَخُوهَا فَأَوْصَى بِحَجَّةٍ وَقَدْ حَجَّتِ الْمَرْأَةُ فَقَالَتْ إِنْ صَلَحَ حَجَجْتُ أَنَا عَنْ أَخِي وَكُنْتُ أَنَا أَحَقَّ بِهَا مِنْ غَيْرِي فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا بَأْسَ بِأَنْ تَحُجَّ عَنْ أَخِيهَا وَإِنْ كَانَ لَهَا مَالٌ فَلْتَحُجَّ مِنْ مَالِهَا فَإِنَّهُ أَعْظَمُ لأَجْرِهَا.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman from our people whose brother has died and has said in his will to perform al-Hajj on his behalf. The woman who has performed al-Hajj said that if it is proper, she wants to perform al-Hajj on behalf of her brother, because she has a greater degree of priority to him than others do. He (the Imam) said, ‘It is not harmful if she performs al-Hajj on behalf of her brother. If she has any assets, she should perform from her own assets; it is of greater degree of reward for her.’”

حسن

The Case of a Woman who Performs al-Hajj on Behalf of a Man - Hadith 8514

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ الله أَنَّهُ قَالَ تَحُجُّ الْمَرْأَةُ عَنْ أَخِيهَا وَعَنْ أُخْتِهَا وَقَالَ تَحُجُّ الْمَرْأَةُ عَنِ ابْنِهَا.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Rifa’ah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is permissible for a woman to perform al-Hajj for her brother, and sister.’ He (the Imam) said, ‘She can perform al-Hajj for her son also.’”

صحيح

The Case of One Who Is Hired to Perform al-Hajj in ‘Ifrad Manner But He Performs in al-Tamatu’ Manner or Begins the Journey from a Place Other Than What the Condition in the Contract Requires - Hadith 8515

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي رَجُلٍ أَعْطَى رَجُلاً دَرَاهِمَ يَحُجُّ بِهَا عَنْهُ حَجَّةً مُفْرَدَةً أَ يَجُوزُ لَهُ أَنْ يَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَقَالَ نَعَمْ إِنَّمَا خَالَفَهُ إِلَى الْفَضْلِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Hisham ibn Salim from abu Basir who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who pays someone to perform al-Hajj in Ifrad manner (al-Hajj without al- £ Umrah) for him; if it is permissible to perform in al-Hajj al-Tamattu‘ (advantageous) manner. He (the Imam) said, ‘He has opposed him in what is more virtuous.’”

صحيح

The Case of One Who Is Hired to Perform al-Hajj in ‘Ifrad Manner But He Performs in al-Tamatu’ Manner or Begins the Journey from a Place Other Than What the Condition in the Contract Requires - Hadith 8516

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حَرِيزٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أَعْطَى رَجُلاً حَجَّةً يَحُجُّ بِهَا عَنْهُ مِنَ الْكُوفَةِ فَحَجَّ عَنْهُ مِنَ الْبَصْرَةِ قَالَ لا بَأْسَ إِذَا قَضَى جَمِيعَ مَنَاسِكِهِ فَقَدْ تَمَّ حَجُّهُ.

2. A number of our people have narrated from Sahl ibn Ziyad ibn Mahbub from ibn Ri’ab from Hariz who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who pays someone to perform al-Hajj for him from al-Kufah and he performs it from al-Basrah. He (the Imam) said, ‘It is not harmful; if he performs all acts, then his al-Hajj is complete.’”

ضعيف على المشهور

The Case of One Who Makes a Will for al-Hajj, and It Is Performed from a Place Other than What the Will Requires, or the Will Says Something Less in al-Hajj - Hadith 8517

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ مَاتَ وَأَوْصَى بِحَجَّةٍ أَ يَجُوزُ أَنْ يُحَجَّ عَنْهُ مِنْ غَيْرِ الْبَلَدِ الَّذِي مَاتَ فِيهِ فَقَالَ مَا كَانَ دُونَ الْمِيقَاتِ فَلا بَأْسَ.

1. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from Zakariya ibn Adam who has said the following: “I once asked abu al-Hassan (a. s.), about a man who has said in his will to perform al-Hajj on his behalf; if it is permissible to perform al-Hajj for him from a place other than where he has died. He (the Imam) said, ‘It is not harmful to perform it from any place before Miqat (place for assuming the state of Ihram).”’

ضعيف على المشهور

The Case of One Who Makes a Will for al-Hajj, and It Is Performed from a Place Other than What the Will Requires, or the Will Says Something Less in al-Hajj - Hadith 8518

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أُوصِيَ بِحَجَّةٍ فَلَمْ تَكْفِهِ مِنَ الْكُوفَةِ إِنَّهَا تُجْزِئُ حَجَّتُهُ مِنْ دُونِ الْوَقْتِ.

2. Ali ibn Ibrahim has narrated from Salih al-Sindiy from Ja’far ibn Bashir from Aban ibn ‘Uthman from ‘Umar ibn Yazid who has said the following: “This is about a man who in his will has said to perform al-Hajj for him and his asset is not enough to perform it from al-Kufah. Abu ‘Abd Allah (a. s.), has said, ‘It is sufficient to perform it from any place before Miqat (place for assuming the state of Ihram).”’

مجهول

The Case of One Who Makes a Will for al-Hajj, and It Is Performed from a Place Other than What the Will Requires, or the Will Says Something Less in al-Hajj - Hadith 8519

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَمُوتُ فَيُوصِي بِالْحَجِّ مِنْ أَيْنَ يُحَجُّ عَنْهُ قَالَ عَلَى قَدْرِ مَالِهِ إِنْ وَسِعَهُ مَالُهُ فَمِنْ مَنْزِلِهِ وَإِنْ لَمْ يَسَعْهُ مَالُهُ مِنْ مَنْزِلِهِ فَمِنَ الْكُوفَةِ فَإِنْ لَمْ يَسَعْهُ مِنَ الْكُوفَةِ فَمِنَ الْمَدِينَةِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn ‘Abd Allah who has said the following: “I once asked abu al-Hassan, al-Rida’ (a. s.), about a man who dies and says in his will to perform al-Hajj for him. Where from this al-Hajj must be performed? He (the Imam) said, ‘It is according to the amount of asset assigned for it. If it is sufficient from his home, then it must be performed from his home; if it is sufficient from al-Kufah, then it must be performed from al-Kufah if it is not sufficient, then it must be performed from al-Madinah.’”

مجهول

The Case of One Who Makes a Will for al-Hajj, and It Is Performed from a Place Other than What the Will Requires, or the Will Says Something Less in al-Hajj - Hadith 8520

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَوْصَى أَنْ يُحَجَّ عَنْهُ حَجَّةُ الإِسْلامِ فَلَمْ يَبْلُغْ جَمِيعُ مَا تَرَكَ إِلاَّ خَمْسِينَ دِرْهَماً قَالَ يُحَجُّ عَنْهُ مِنْ بَعْضِ الأَوْقَاتِ الَّتِي وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ قُرْبٍ.

4. Ahmad ibn Muhammad from has narrated from ibn Mahbub from ibn Ri’ab who has said the following: “About a man who dies and in his will says to perform Hajjahta al-Islam for him, but his legacy is not sufficient. It is altogether fifty dirham. Abu ‘Abd Allah (a. s.), has said, ‘It must be performed for him from any one of the Miqat (place for assuming the state of Ihram) from which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, assumed the state of Ihram.’”

صحيح

The Case of One Who Makes a Will for al-Hajj, and It Is Performed from a Place Other than What the Will Requires, or the Will Says Something Less in al-Hajj - Hadith 8521

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ أَوْ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي سَعِيدٍ عَمَّنْ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أَوْصَى بِعِشْرِينَ دِرْهَماً فِي حَجَّةٍ قَالَ يَحُجُّ بِهَا رَجُلٌ مِنْ مَوْضِعٍ بَلَغَهُ.

5. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Sinan or a man from Muhammad ibn Sinan from ibn Muskan from abu Sa‘id who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in his will has said to perform al- Hajj for him, but has left behind twenty dirham for al-Hajj. He (the Imam) said, ‘A man can perform it for him from wherever it is sufficient.’”

ضعيف

The Case of One Who Is Paid for al-Hajj but It Is Not Enough or Is Paid and He Gives It to Someone Else - Hadith 8522

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ أَمَرْتُ رَجُلاً يَسْأَلُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَأْخُذُ مِنْ رَجُلٍ حَجَّةً فَلا تَكْفِيهِ أَ لَهُ أَنْ يَأْخُذَ مِنْ رَجُلٍ أُخْرَى وَيَتَّسِعَ بِهَا وَيُجْزِئُ عَنْهُمَا جَمِيعاً أَوْ يُشْرِكُهُمَا جَمِيعاً إِنْ لَمْ تَكْفِهِ إِحْدَاهُمَا فَذَكَرَ أَنَّهُ قَالَ أَحَبُّ إِلَيَّ أَنْ تَكُونَ خَالِصَةً لِوَاحِدٍ فَإِنْ كَانَتْ لا تَكْفِيهِ فَلا يَأْخُذْهَا.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il who has said the following: “I once instructed a man to ask abu al-Hassan (a. s.), about a man who receives an amount to perform al-Hajj but it is not sufficient. Can he get additional amount from other persons to combine and make them as partners, or that al-Hajj is only for one of them? He quoted him (the Imam) as having said, ‘I like it to be for one of them only, but if it is not sufficient, he must not take such amount.’”

مرسل

The Case of One Who Is Paid for al-Hajj but It Is Not Enough or Is Paid and He Gives It to Someone Else - Hadith 8523

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ جَعْفَرٍ الأَحْوَلِ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ قُلْتُ لأَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي الرَّجُلِ يُعْطَى الْحَجَّةَ فَيَدْفَعُهَا إِلَى غَيْرِهِ قَالَ لا بَأْسَ بِهِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from Ja’far al-Ahwal from ‘Uthman ibn ‘Isa who has said the following: “I once asked al-Rida’ (a. s.), about a man who receives an amount to perform al-Hajj but he gives it to someone else. He (the Imam) said, ’It is not harmful.’”

ضعيف على المشهور

The Case of One Who Is Paid for al-Hajj but It Is Not Enough or Is Paid and He Gives It to Someone Else - Hadith 8524

3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ أُوصِيَ بِحَجَّةٍ فَلَمْ تَكْفِهِ قَالَ فَيُقَدِّمُهَا حَتَّى يُحَجَّ دُونَ الْوَقْتِ.

3. Abu Ali al-Ash’ariy has narrated from Ahmad ibn Muhammad from Muhsin ibn Ahmad from Aban from ‘Imran ibn Yazid who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who says in his will to perform al-Hajj for him but the amount is not sufficient. He (the Imam) said, ‘It is performed from nearby before Miqat (place for assuming the state of Ihram).”’

مجهول

Performing al-Hajj on Behalf of One Who Does Not Follow One’s School of Law - Hadith 8525

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ يَحُجُّ الرَّجُلُ عَنِ النَّاصِبِ فَقَالَ لا فَقُلْتُ فَإِنْ كَانَ أَبِي قَالَ فَإِنْ كَانَ أَبَاكَ فَنَعَمْ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Wahab ibn ‘ Abd Rabbihi who has said the following: “I once asked abu ‘Abd Allah (a. s.), if al-Hajj can be performed on behalf of one hostile to ’A’immah. He (the Imam) said, ‘No, it cannot be performed.’ I then asked, ‘Even if he is my father?’ He (the Imam) said, ‘If he is your father it is permissible.’”

حسن

Performing al-Hajj on Behalf of One Who Does Not Follow One’s School of Law - Hadith 8526

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ الرَّجُلُ يَحُجُّ عَنِ النَّاصِبِ هَلْ عَلَيْهِ إِثْمٌ إِذَا حَجَّ عَنِ النَّاصِبِ وَهَلْ يَنْفَعُ ذَلِكَ النَّاصِبَ أَمْ لا فَكَتَبَ لا يَحُجَّ عَنِ النَّاصِبِ وَلا يَحُجَّ بِهِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from who has said the following: “I once wrote to him (the Imam) and asked, ‘If one performs al-Hajj for one hostile to ’A’immah, is it a sin and does it benefit the person hostile to ’A’immah, ‘Alayhim al-Salam ? He (the Imam) said, ‘al- Hajj is not performed for one hostile to ’A’immah and al-Hajj is not performed with him.’”

ضعيف على المشهور

No name - Hadith 8527

1ـ مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ حَدَّثَهُ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلاَم) أَنَّ مَوْلاكَ عَلِيَّ بْنَ مَهْزِيَارَ أَوْصَى أَنْ يُحَجَّ عَنْهُ مِنْ ضَيْعَةٍ صَيَّرَ رُبُعَهَا لَكَ فِي كُلِّ سَنَةٍ حَجَّةً إِلَى عِشْرِينَ دِينَاراً وَأَنَّهُ قَدِ انْقَطَعَ طَرِيقُ الْبَصْرَةِ فَتَضَاعَفُ الْمَئُونَةُ عَلَى النَّاسِ فَلَيْسَ يَكْتَفُونَ بِعِشْرِينَ دِينَاراً وَكَذَلِكَ أَوْصَى عِدَّةٌ مِنْ مَوَالِيكَ فِي حِجَجِهِمْ فَكَتَبَ يُجْعَلُ ثَلاثُ حِجَجٍ حَجَّتَيْنِ إِنْ شَاءَ الله.

1. Muhammad ibn Yahya has narrated from those narrated to him from Ibrahim ibn Mahziyar who has said the following: “I once wrote to abu Muhammad (a. s.), saying, ‘Your follower, Ali ibn Mahziyar has said in his will to perform al-Hajj on his behalf from an asset of which one-fourth is for you, every year one al-Hajj up to twenty dinar. The road through al-Basra is cut off and the expenses have increased; people charge more than twenty dinar and so also many of your followers have said in their wills. He (the Imam) wrote in answer, ‘Three al-Hajj must be made as two al-Hajj by the will of Allah.’”

مرسل

No name - Hadith 8528

2ـ إِبْرَاهِيمُ قَالَ وَكَتَبَ إِلَيْهِ عَلِيُّ بْنُ مُحَمَّدٍ الْحُصَيْنِيُّ أَنَّ ابْنَ عَمِّي أَوْصَى أَنْ يُحَجَّ عَنْهُ بِخَمْسَةَ عَشَرَ دِينَاراً فِي كُلِّ سَنَةٍ فَلَيْسَ يَكْفِي فَمَا تَأْمُرُ فِي ذَلِكَ فَكَتَبَ يَجْعَلُ حَجَّتَيْنِ فِي حَجَّةٍ إِنَّ الله عَالِمٌ بِذَلِكَ.

2. Ali ibn Ibrahim has said that Muhammad ibn al-Husayniy wrote to me saying that the son of his uncle has said in his will to perform al-Hajj for him with fifteen dinar every year; but it is not sufficient; what do you command in this matter? He (the Imam) wrote, ‘Two al-Hajj is made one al-Hajj; Allah knows it best.’”

مرسل

Words That One Should Say When Performing al-Hajj on Behalf of Someone Else - Hadith 8529

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ أَخِيهِ أَوْ عَنْ أَبِيهِ أَوْ عَنْ رَجُلٍ مِنَ النَّاسِ هَلْ يَنْبَغِي لَهُ أَنْ يَتَكَلَّمَ بِشَيْ‏ءٍ قَالَ نَعَمْ يَقُولُ بَعْدَ مَا يُحْرِمُ اللهمَّ مَا أَصَابَنِي فِي سَفَرِي هَذَا مِنْ تَعَبٍ أَوْ شِدَّةٍ أَوْ بَلاءٍ أَوْ شَعَثٍ فَأْجُرْ فُلاناً فِيهِ وَأْجُرْنِي فِي قَضَائِي عَنْهُ. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ مِثْلَهُ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs al-Hajj for his brother or father or anyone else; what is proper for him to say? He (the Imam) said, ‘Yes, after assuming the state of Ihram he should say, ‘O Lord, for any fatigue, hardships, afflictions and shaken condition that I may have experienced on the way, grant reward to so and so and grant me reward for completing it on his behalf.’” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan has narrated a similar Hadith.

ضعيف على المشهور

Words That One Should Say When Performing al-Hajj on Behalf of Someone Else - Hadith 8530

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مَا يَجِبُ عَلَى الَّذِي يَحُجُّ عَنِ الرَّجُلِ قَالَ يُسَمِّيهِ فِي الْمَوَاطِنِ وَالْمَوَاقِفِ.

2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about a man who performs al-Hajj for others: if he is required to say any particular words. He (the Imam) said, ‘He must mention him in places designated for acts of al-Hajj.’”

صحيح

Words That One Should Say When Performing al-Hajj on Behalf of Someone Else - Hadith 8531

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قِيلَ لَهُ أَ رَأَيْتَ الَّذِي يَقْضِي عَنْ أَبِيهِ أَوْ أُمِّهِ أَوْ أَخِيهِ أَوْ غَيْرِهِمْ أَ يَتَكَلَّمُ بِشَيْ‏ءٍ قَالَ نَعَمْ يَقُولُ عِنْدَ إِحْرَامِهِ اللهمَّ مَا أَصَابَنِي مِنْ نَصَبٍ أَوْ شَعَثٍ أَوْ شِدَّةٍ فَأْجُرْ فُلاناً فِيهِ وَأْجُرْنِي فِي قَضَائِي عَنْهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “About a man who performs al-Hajj for others like one’s father, mother, brother or other people; if he is required to say any particular words. Abu ‘Abd Allah (a. s.), has said, ‘When assuming the state of Ihram he should say, ‘O Lord, for whatever difficulties, shaken conditions and hardships that I may have experienced, grant the reward therefore to so and so, and grant me reward for completing it for him.’”

حسن

The Case of One Who Performs al-Hajj on Behalf of Someone but Has Done So on Behalf of another Person - Hadith 8532

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الأَزْرَقِ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) الرَّجُلُ يَحُجُّ عَنِ الرَّجُلِ يَصْلُحُ لَهُ أَنْ يَطُوفَ عَنْ أَقَارِبِهِ فَقَالَ إِذَا قَضَى مَنَاسِكَ الْحَجِّ فَلْيَصْنَعْ مَا شَاءَ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Yahya al-Azraq who has said the following: “I once asked abu al-Hassan (a. s.), about a man who performs al-Hajj for someone else; if he can perform Tawaf for his relatives. He (the Imam) said, ‘After completing the acts of al-Hajj, he can do whatever he likes/”

صحيح

The Case of One Who Performs al-Hajj on Behalf of Someone but Has Done So on Behalf of another Person - Hadith 8533

2ـ مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أَعْطَى رَجُلاً مَالاً يَحُجُّ عَنْهُ فَحَجَّ عَنْ نَفْسِهِ فَقَالَ هِيَ عَنْ صَاحِبِ الْمَالِ.

2. Muhammad ibn Yahya in a marfu‘ manner has narrated the following: “Abu ‘Abd Allah (a. s.), was once asked about a man who receives a certain amount to perform al-Hajj for another person, but he performs al-Hajj for himself. He (the Imam) said, ‘It is for the owner of the asset.’”

مرفوع

The Case of One Who Performs al-Hajj on Behalf of Someone but Has Done So on Behalf of another Person - Hadith 8534

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَخَذَ مِنْ رَجُلٍ مَالاً وَلَمْ يَحُجَّ عَنْهُ وَمَاتَ لَمْ يُخَلِّفْ شَيْئاً قَالَ إِنْ كَانَ حَجَّ الأَجِيرُ أُخِذَتْ حَجَّتُهُ وَدُفِعَتْ إِلَى صَاحِبِ الْمَالِ وَإِنْ لَمْ يَكُنْ حَجَّ كُتِبَ لِصَاحِبِ الْمَالِ ثَوَابُ الْحَجِّ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “About a man who receives a certain amount to perform al-Hajj for another person and he does not perform al-Hajj but he dies and leaves nothing behind. Abu ‘Abd Allah (a. s.), has said, ‘If the man hiring himself has performed al-Hajj, it is taken from him to be given to the owner of the asset; but if he has not performed, the reward for performing al-Hajj is written for the owner of the asset.’”

حسن

The Case of One Who Performs al-Hajj for Someone Else to Have a Share in It - Hadith 8535

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ بْنُ سِنَانٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذْ دَخَلَ عَلَيْهِ رَجُلٌ فَأَعْطَاهُ ثَلاثِينَ دِينَاراً يَحُجُّ بِهَا عَنْ إِسْمَاعِيلَ وَلَمْ يَتْرُكْ شَيْئاً مِنَ الْعُمْرَةِ إِلَى الْحَجِّ إِلاَّ اشْتَرَطَهُ عَلَيْهِ حَتَّى اشْتَرَطَ عَلَيْهِ أَنْ يَسْعَى عَنْ وَادِي مُحَسِّرٍ ثُمَّ قَالَ يَا هَذَا إِذَا أَنْتَ فَعَلْتَ هَذَا كَانَ لإِسْمَاعِيلَ حَجَّةٌ بِمَا أَنْفَقَ مِنْ مَالِهِ وَكَانَ لَكَ تِسْعٌ بِمَا أَتْعَبْتَ مِنْ بَدَنِكَ.

1. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Ali ibn Asbat from a man of our people called ‘Abd al-Rahman ibn Sinan who has said the following: “Once I was in the presence of abu ‘Abd Allah (a. s.), when someone came, and he (the Imam) gave him thirty dinar to perform al-Hajj for ‘Isma‘il, and set a condition to perform all acts of al-Hajj and al-‘Umrah, even walking in manner of running in Muhassar valley. He (the Imam) then said, ‘O so and so, if you did as the conditions require you to do, it will be al-Hajj for ‘Isma‘il that you are paid for, and you will have nine times over for tiring your body.”’

ضعيف

The Case of One Who Performs al-Hajj for Someone Else to Have a Share in It - Hadith 8536

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يُوسُفَ عَنْ أَبِي عَبْدِ الله الْمُؤْمِنِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ الرَّجُلُ يَحُجُّ عَنْ آخَرَ مَا لَهُ مِنَ الأَجْرِ وَالثَّوَابِ قَالَ لِلَّذِي يَحُجُّ عَنْ رَجُلٍ أَجْرُ وَثَوَابُ عَشْرِ حِجَجٍ.

2. Muhammad b. Yahya has narrated from Muhammad b. al-Hassan from Ali b. Yusuf from Abi ‘Abdillah al-Mu’min from Ibn Muskan who has said the following: “I once asked Abi ‘Abdillah (a. s.), about a man who performs Hajj for others; if he receives any reward. He (the Imam) said, ‘For the one who performs Hajj for another person there is a reward of ten Hajj pilgrimages for him.’”

ضعيف

The Rare Hadith - Hadith 8537

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) رَجُلٌ دَفَعَ إِلَى خَمْسَةِ نَفَرٍ حَجَّةً وَاحِدَةً فَقَالَ يَحُجُّ بِهَا بَعْضُهُمْ فَسَوَّغَهَا رَجُلٌ مِنْهُمْ فَقَالَ لِي كُلُّهُمْ شُرَكَاءُ فِي الأَجْرِ فَقُلْتُ لِمَنِ الْحَجُّ قَالَ لِمَنْ صَلَّى فِي الْحَرِّ وَالْبَرْدِ.

1. A number of our people have narrated from Sahl ibn Ziyad from those whom he has mentioned from Ibn Abi ‘Umayr from Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan (a. s.), about a man who has given to five people for one al- Hajj; then says that one from among them perform al-Hajj. Then one man among them completes it. He (the Imam) said, ‘All of them have a share in the reward for al-Hajj.’ I then asked, ‘To whom belongs al-Hajj?’ He (the Imam) said, ‘It belongs to the one who experiences hot and cold weather.’”

ضعيف على المشهور

The Case of One Who Is Paid for al-Hajj and He Spends it on Other Things or Performs al-Hajj for Someone on Hire and Has Leftover from What Is Paid - Hadith 8538

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله الْقُمِّيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُعْطَى الْحَجَّةَ يَحُجُّ بِهَا وَيُوَسِّعُ عَلَى نَفْسِهِ فَيَفْضُلُ مِنْهَا أَ يَرُدُّهَا عَلَيْهِ قَالَ لا هِيَ لَهُ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad all from Ahmad ibn Muhammad from ibn abu Nasr from Muhammad ibn ‘Abd Allah al-Qummiy who has said the following: “I once asked abu al-Hassan, al-Rida’ (a. s.), about a man who is paid for al-Hajj and he spends openhandedly, but still a certain amount remains with him; if he is required to return it to the payer. He (the Imam) said, ‘No, it belongs to him.’”

مجهول

The Case of One Who Is Paid for al-Hajj and He Spends it on Other Things or Performs al-Hajj for Someone on Hire and Has Leftover from What Is Paid - Hadith 8539

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْخُذُ الدَّرَاهِمَ لِيَحُجَّ بِهَا عَنْ رَجُلٍ هَلْ يَجُوزُ لَهُ أَنْ يُنْفِقَ مِنْهَا فِي غَيْرِ الْحَجِّ قَالَ إِذَا ضَمِنَ الْحَجَّ فَالدَّرَاهِمُ لَهُ يَصْنَعُ بِهَا مَا أَحَبَّ وَعَلَيْهِ حَجَّةٌ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa al-Sabatiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is paid for performing al-Hajj for another person; if he can spend from such amount for other things. He (the Imam) said, ‘If he guarantees al-Hajj, dirhams belong to him with which he can do whatever he wants, but he owes al- Hajj.’”

موثق

The Case of One Who Is Paid for al-Hajj and He Spends it on Other Things or Performs al-Hajj for Someone on Hire and Has Leftover from What Is Paid - Hadith 8540

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ بَعَثَنِي عُمَرُ بْنُ يَزِيدَ إِلَى أَبِي جَعْفَرٍ الأَحْوَلِ بِدَرَاهِمَ وَقَالَ قُلْ لَهُ إِنْ أَرَادَ أَنْ يَحُجَّ بِهَا فَلْيَحُجَّ وَإِنْ أَرَادَ أَنْ يُنْفِقَهَا فَلْيُنْفِقْهَا قَالَ فَأَنْفَقَهَا وَلَمْ يَحُجَّ قَالَ حَمَّادٌ فَذَكَرَ ذَلِكَ أَصْحَابُنَا لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ وَجَدْتُمُ الشَّيْخَ فَقِيهاً.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman who has said the following: “‘Umar ibn Yazid sent me to abu Ja’far al-Ahwal with a certain amount of dirham and asked me to tell him to perform al-Hajj with it if he wanted, or if he wanted to benefit in other ways, he can do so. He spent it for other things and did not perform al-Hajj . Certain persons of our people mentioned it to abu ‘Abd Allah (a. s.), and he (the Imam) said, ‘You have found a faqih (knowledgeable in matters of Shari ‘ah) shaykh.’”

حسن

Performing al-Hajj on Behalf of ’A’immah, ‘Alayhim al-Salam - Hadith 8541

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) يَا سَيِّدِي إِنِّي أَرْجُو أَنْ أَصُومَ فِي الْمَدِينَةِ شَهْرَ رَمَضَانَ فَقَالَ تَصُومُ بِهَا إِنْ شَاءَ الله قُلْتُ وَأَرْجُو أَنْ يَكُونَ خُرُوجُنَا فِي عَشْرٍ مِنْ شَوَّالٍ وَقَدْ عَوَّدَ الله زِيَارَةَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَهْلِ بَيْتِهِ وَزِيَارَتَكَ فَرُبَّمَا حَجَجْتُ عَنْ أَبِيكَ وَرُبَّمَا حَجَجْتُ عَنْ أَبِي وَرُبَّمَا حَجَجْتُ عَنِ الرَّجُلِ مِنْ إِخْوَانِي وَرُبَّمَا حَجَجْتُ عَنْ نَفْسِي فَكَيْفَ أَصْنَعُ فَقَالَ تَمَتَّعْ فَقُلْتُ إِنِّي مُقِيمٌ بِمَكَّةَ مُنْذُ عَشْرِ سِنِينَ فَقَالَ تَمَتَّعْ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Musa ibn al-Qasim al-Bajaliy who has said the following: “I once said to abu Ja‘far (a. s.), ‘My master, I hope to fast during the month of Ramadan in al-Madinah.’ He (the Imam) said, ‘You will do so by the will of Allah.’ I then said, ‘I hope to leave by the tenth of the month of Shawwal after visiting the Messenger of Allah, his family and yourself, may Allah grant me such opportunity again. I sometimes perform al-Hajj on behalf of your father or on behalf of my father, or on behalf of a man from our brothers (in belief) or perform al-Hajj for myself. How should I perform such al-Hajj?’ He (the Imam) said, ‘You should perform al-Hajj in al- Tamattu‘ manner.’ I then said, ‘I am a resident of Makkah for the past twenty years.’ He (the Imam) said, ‘You should perform al-Hajj in al-Tamattu‘ manner.’”

صحيح

Performing al-Hajj on Behalf of ’A’immah, ‘Alayhim al-Salam - Hadith 8542

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ قُلْتُ لأَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلاَم) قَدْ أَرَدْتُ أَنْ أَطُوفَ عَنْكَ وَعَنْ أَبِيكَ فَقِيلَ لِي إِنَّ الأَوْصِيَاءَ لا يُطَافُ عَنْهُمْ فَقَالَ لِي بَلْ طُفْ مَا أَمْكَنَكَ فَإِنَّهُ جَائِزٌ ثُمَّ قُلْتُ لَهُ بَعْدَ ذَلِكَ بِثَلاثِ سِنِينَ إِنِّي كُنْتُ اسْتَأْذَنْتُكَ فِي الطَّوَافِ عَنْكَ وَعَنْ أَبِيكَ فَأَذِنْتَ لِي فِي ذَلِكَ فَطُفْتُ عَنْكُمَا مَا شَاءَ الله ثُمَّ وَقَعَ فِي قَلْبِي شَيْ‏ءٌ فَعَمِلْتُ بِهِ قَالَ وَمَا هُوَ قُلْتُ طُفْتُ يَوْماً عَنْ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ ثَلاثَ مَرَّاتٍ صَلَّى الله عَلَى رَسُولِ الله ثُمَّ الْيَوْمَ الثَّانِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ثُمَّ طُفْتُ الْيَوْمَ الثَّالِثَ عَنِ الْحَسَنِ (عَلَيْهِ السَّلاَم) وَالرَّابِعَ عَنِ الْحُسَيْنِ (عَلَيْهِ السَّلاَم) وَالْخَامِسَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) وَالسَّادِسَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ (عَلَيْهِما السَّلاَم) وَالْيَوْمَ السَّابِعَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهِما السَّلاَم) وَالْيَوْمَ الثَّامِنَ عَنْ أَبِيكَ مُوسَى (عَلَيْهِ السَّلاَم) وَالْيَوْمَ التَّاسِعَ عَنْ أَبِيكَ عَلِيٍّ (عَلَيْهِ السَّلاَم) وَالْيَوْمَ الْعَاشِرَ عَنْكَ يَا سَيِّدِي وَهَؤُلاءِ الَّذِينَ أَدِينُ الله بِوَلايَتِهِمْ فَقَالَ إِذَنْ وَالله تَدِينَ الله بِالدِّينِ الَّذِي لا يَقْبَلُ مِنَ الْعِبَادِ غَيْرَهُ قُلْتُ وَرُبَّمَا طُفْتُ عَنْ أُمِّكَ فَاطِمَةَ (عَلَيْها السَّلاَم) وَرُبَّمَا لَمْ أَطُفْ فَقَالَ اسْتَكْثِرْ مِنْ هَذَا فَإِنَّهُ أَفْضَلُ مَا أَنْتَ عَامِلُهُ إِنْ شَاءَ الله.

2. Abu Ali al-Ash’ariy has narrated from al-Hassan al-Kufiy from Ali ibn Mahziyar from Musa al-Qasim who has said the following: “I once said to abu Ja‘far, the second ‘Alayhi al-Salam, ‘I want to perform Tawaf on your behalf and on behalf of your father.’ It was said to me, ‘Tawaf is not performed on behalf of the executors of the will (of the Messenger of Allah).’ He (the Imam) then said, ‘Perform Tawaf as much as you can; it is permissible.’ I then after three years said, to him, ‘I had sought permission from you to perform Tawaf on your behalf and on behalf of your father and you had granted permission. I then performed Tawaf on behalf of both of you as much as Allah willed. I then said, ‘Then something came to my mind and I then did something accordingly.’ He (the Imam) asked, ‘What did you do?’ I then replied, ‘I one day performed Tawaf on behalf of the Messenger of Allah; he (the Imam) said three times, “O Allah, grant salawat (favors and compensation to Muhammad worthy of his services to your cause).” I then on the second day performed Tawaf on behalf of ’Amir al-Mu’minin. On the third day, I performed Tawaf on behalf of al-Hassan (a. s.). On the fourth day, I performed Tawaf on behalf of al-Husayn (a. s.). On the fifth day, I performed Tawaf on behalf of Ali ibn al- Husayn. On the sixth day, I performed Tawaf on behalf of abu Ja’far; on the seventh day, I performed Tawaf on behalf of Ja’far ibn Muhammad. On the eighth day, I performed Tawaf on behalf of your grandfather, Musa ibn Ja’far. On the ninth day, I performed Tawaf on behalf of your father. On the tenth day, I performed Tawaf on your behalf, O my master. These are those whose divine authority is part of my religion in obedience to Allah.’ He (the Imam) said, ‘The religion you have followed in obedience to Allah is the one beside which no other religion is accepted from the servants (of Allah).’ I then said, ‘I may have performed Tawaf on behalf of your mother, Fatimah, ‘Alayha al-Salam, also, or may not have done so.’ He (the Imam) said, ‘You should do so very often; this is better than what you may do, by the will of Allah.’”

صحيح

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8543

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ أُشْرِكُ أَبَوَيَّ فِي حَجَّتِي قَالَ نَعَمْ قُلْتُ أُشْرِكُ إِخْوَتِي فِي حَجَّتِي قَالَ نَعَمْ إِنَّ الله عَزَّ وَجَلَّ جَاعِلٌ لَكَ حَجّاً وَلَهُمْ حَجّاً وَلَكَ أَجْرٌ لِصِلَتِكَ إِيَّاهُمْ قُلْتُ فَأَطُوفُ عَنِ الرَّجُلِ وَالْمَرْأَةِ وَهُمْ بِالْكُوفَةِ فَقَالَ نَعَمْ تَقُولُ حِينَ تَفْتَتِحُ الطَّوَافَ اللهمَّ تَقَبَّلْ مِنْ فُلانٍ الَّذِي تَطُوفُ عَنْهُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), ’Can I perform al-Hajj and consider my father as my partner in it?’ He (the Imam) replied, ‘Yes, you can do so.’ I then asked, ‘Can I perform al-Hajj and consider my brothers as my partner in it?’ He (the Imam) replied, ‘Yes, you can do so; Allah, the Most Majestic, the Most Glorious, will make one al-Hajj for you and one al-Hajj for them, besides the reward for you because of maintaining good relations with them.’ I then asked, ‘Can I perform al-Hajj and consider a man or woman in al-Kufah as my partner in it?’ He (the Imam) replied, ‘You can do so. At the beginning of such Tawaf say, “O Allah, accept it from so and so,” mention the person on whose behalf it is.”’”

حسن

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8544

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَمْرِو بْنِ إِلْيَاسَ قَالَ حَجَجْتُ مَعَ أَبِي وَأَنَا صَرُورَةٌ فَقُلْتُ إِنِّي أُحِبُّ أَنْ أَجْعَلَ حَجَّتِي عَنْ أُمِّي فَإِنَّهَا قَدْ مَاتَتْ قَالَ فَقَالَ لِي حَتَّى أَسْأَلَ لَكَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ إِلْيَاسُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنَّ ابْنِي هَذَا صَرُورَةٌ وَقَدْ مَاتَتْ أُمُّهُ فَأَحَبَّ أَنْ يَجْعَلَ حَجَّتَهُ لَهَا أَ فَيَجُوزُ ذَلِكَ لَهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يُكْتَبُ لَهُ وَلَهَا وَيُكْتَبُ لَهُ أَجْرُ الْبِرِّ.

2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from certain persons of our people from ‘Amr ibn ’Ilyas who has said the following: “I performed al-Hajj with my father and I was al-Sarura (one who performs al-Hajj for the first time). I said that I like to perform al-Hajj for my mother who was dead. He said allow me to ask abu ‘ Abd Allah (a. s.), about it. ’Ilyas then spoke about it with abu ‘Abd Allah (a. s.), when I was listening. ‘I pray to Allah to keep my soul in service for your cause, my son, this one, is al- Sarura (one who performs al-Hajj for the first time). His mother has died and he likes to perform al- Hajj for her, if it is permissible. Abu ‘Abd Allah (a. s.), said, ‘It will be written for him and for her and for him a reward for kindness will also be recorded.’”

مرسل

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8545

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَدَخَلَ عَلَيْهِ الْحَارِثُ بْنُ الْمُغِيرَةِ فَقَالَ بِأَبِي أَنْتَ وَأُمِّي لِيَ ابْنَةٌ قَيِّمَةٌ لِي عَلَى كُلِّ شَيْ‏ءٍ وَهِيَ عَاتِقٌ أَ فَأَجْعَلُ لَهَا حَجَّتِي قَالَ أَمَا إِنَّهُ يَكُونُ لَهَا أَجْرُهَا وَيَكُونُ لَكَ مِثْلُ ذَلِكَ وَلا يُنْقَصُ مِنْ أَجْرِهَا شَيْ‏ءٌ.

3. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Safwan al-Jammal who has said the following: “I once went to visit abu ‘Abd Allah (a. s.), when al-Harith ibn al-Mughirah also came and said, ‘I pray to Allah to keep my soul in service for your cause. I have a daughter who looks after every one of my things and she is the first one. Can I assign my al-Hajj for her? He (the Imam) said, ‘The reward for al-Hajj will be for her and you will have a similar reward without any reduction in her reward.’”

ضعيف على المشهور

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8546

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحُجُّ فَيَجْعَلُ حَجَّتَهُ وَعُمْرَتَهُ أَوْ بَعْضَ طَوَافِهِ لِبَعْضِ أَهْلِهِ وَهُوَ عَنْهُ غَائِبٌ بِبَلَدٍ آخَرَ قَالَ قُلْتُ فَيَنْقُصُ ذَلِكَ مِنْ أَجْرِهِ قَالَ لا هِيَ لَهُ وَلِصَاحِبِهِ وَلَهُ أَجْرٌ سِوَى ذَلِكَ بِمَا وَصَلَ قُلْتُ وَهُوَ مَيِّتٌ هَلْ يَدْخُلُ ذَلِكَ عَلَيْهِ قَالَ نَعَمْ حَتَّى يَكُونُ مَسْخُوطاً عَلَيْهِ فَيُغْفَرُ لَهُ أَوْ يَكُونُ مُضَيَّقاً عَلَيْهِ فَيُوَسَّعُ عَلَيْهِ قُلْتُ فَيَعْلَمُ هُوَ فِي مَكَانِهِ أَنَّ عَمَلَ ذَلِكَ لَحِقَهُ قَالَ نَعَمْ قُلْتُ وَإِنْ كَانَ نَاصِباً يَنْفَعُهُ ذَلِكَ قَالَ نَعَمْ يُخَفَّفُ عَنْهُ.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about a man who assigns his al-Hajj or al-‘Umrah or part of his Tawaf for his family who is absent in some other land; if it reduces from his reward. He (the Imam) said, ‘No, it is for him and his companion, and he will have additional rewards because of maintaining good relation.’ I then asked, ‘If that party is dead will it reach him?’ He (the Imam) said, ‘Yes, even if that party is subject to anger, he will be forgiven or if he is under pressure, he will be relieved.’ I then asked, ‘Will he notice that such a deed has approached him?’ He (the Imam) said, ‘Yes, he will notice.’ I then asked, ‘Even if he is hostile to ’A’immah, will it benefit him?’ He (the Imam) said, ‘Yes, it will provide him relief.’”

موثق

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8547

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا بِالْمَدِينَةِ بَعْدَ مَا رَجَعْتُ مِنْ مَكَّةَ إِنِّي أَرَدْتُ أَنْ أَحُجَّ عَنِ ابْنَتِي قَالَ فَاجْعَلْ ذَلِكَ لَهَا الآنَ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthaman from al- Harith ibn al-Mughirah who has said the following: “I once said to abu ‘ Abd Allah (a. s.), in al-Madinah after my return from Makkah that I wanted to assign my al-Hajj for my daughter. He (the Imam) said, ‘Assign it for her now.’”

ضعيف على المشهور

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8548

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يُشْرِكُ أَبَاهُ وَأَخَاهُ وَقَرَابَتَهُ فِي حَجِّهِ فَقَالَ إِذاً يُكْتَبَ لَكَ حَجٌّ مِثْلُ حَجِّهِمْ وَتُزْدَادَ أَجْراً بِمَا وَصَلْتَ.

6. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “I once asked abu ‘Abd Allah (a. s.), about assigning a share of one’s al-Hajj for his father, brother or relatives. He (the Imam) said, ‘Obviously, al-Hajj will be written for you like their al-Hajj, in addition to the reward for your maintaining good relation, with relatives.’”

حسن كالصحيح

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8549

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ وَصَلَ أَبَاهُ أَوْ ذَا قَرَابَةٍ لَهُ فَطَافَ عَنْهُ كَانَ لَهُ أَجْرُهُ كَامِلاً وَلِلَّذِي طَافَ عَنْهُ مِثْلُ أَجْرِهِ وَيُفَضَّلُ هُوَ بِصِلَتِهِ إِيَّاهُ بِطَوَافٍ آخَرَ وَقَالَ مَنْ حَجَّ فَجَعَلَ حَجَّتَهُ عَنْ ذِي قَرَابَتِهِ يَصِلُهُ بِهَا كَانَتْ حَجَّتُهُ كَامِلَةً وَكَانَ لِلَّذِي حَجَّ عَنْهُ مِثْلُ أَجْرِهِ إِنَّ الله عَزَّ وَجَلَّ وَاسِعٌ لِذَلِكَ.

7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad, from ibn abu Nasr, from Ali ibn abu Hamzah, from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘For keeping good relations if one joins his father or relatives in the reward of performing Tawaf, he receives his reward completely; and one, for whom Tawaf is made, receives his reward, and for keeping good relations, there is additional reward like one more Tawaf.’ He (the Imam) said, ‘If one performs al-Hajj and assigns the reward for it to a relative, he will have the reward for a complete al-Hajj and a similar reward is for one on whose behalf al-Hajj is performed. Allah, most Majestic, most Glorious, is the one who expands such a reward.’”

ضعيف على المشهور

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8550

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الأَشْعَثِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْحَضْرَمِيِّ عَنْ أَبِيهِ قَالَ رَجَعْتُ مِنْ مَكَّةَ فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) فِي الْمَسْجِدِ وَهُوَ قَاعِدٌ فِيمَا بَيْنَ الْقَبْرِ وَالْمِنْبَرِ فَقُلْتُ يَا ابْنَ رَسُولِ الله إِنِّي إِذَا خَرَجْتُ إِلَى مَكَّةَ رُبَّمَا قَالَ لِيَ الرَّجُلُ طُفْ عَنِّي أُسْبُوعاً وَصَلِّ رَكْعَتَيْنِ فَأَشْتَغِلُ عَنْ ذَلِكَ فَإِذَا رَجَعْتُ لَمْ أَدْرِ مَا أَقُولُ لَهُ قَالَ إِذَا أَتَيْتَ مَكَّةَ فَقَضَيْتَ نُسُكَكَ فَطُفْ أُسْبُوعاً وَصَلِّ رَكْعَتَيْنِ ثُمَّ قُلِ اللهمَّ إِنَّ هَذَا الطَّوَافَ وَهَاتَيْنِ الرَّكْعَتَيْنِ عَنْ أَبِي وَأُمِّي وَعَنْ زَوْجَتِي وَعَنْ وُلْدِي وَعَنْ حَامَّتِي وَعَنْ جَمِيعِ أَهْلِ بَلَدِي حُرِّهِمْ وَعَبْدِهِمْ وَأَبْيَضِهِمْ وَأَسْوَدِهِمْ فَلا تَشَاءُ أَنْ قُلْتَ لِلرَّجُلِ إِنِّي قَدْ طُفْتُ عَنْكَ وَصَلَّيْتُ عَنْكَ رَكْعَتَيْنِ إِلاَّ كُنْتَ صَادِقاً فَإِذَا أَتَيْتَ قَبْرَ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَضَيْتَ مَا يَجِبُ عَلَيْكَ فَصَلِّ رَكْعَتَيْنِ ثُمَّ قِفْ عِنْدَ رَأْسِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قُلْ السَّلامُ عَلَيْكَ يَا نَبِيَّ الله مِنْ أَبِي وَأُمِّي وَزَوْجَتِي وَوُلْدِي وَجَمِيعِ حَامَّتِي وَمِنْ جَمِيعِ أَهْلِ بَلَدِي حُرِّهِمْ وَعَبْدِهِمْ وَأَبْيَضِهِمْ وَأَسْوَدِهِمْ فَلا تَشَاءُ أَنْ تَقُولَ لِلرَّجُلِ إِنِّي أَقْرَأْتُ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عَنْكَ السَّلامَ إِلاَّ كُنْتَ صَادِقاً.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from certain persons of our people from Ali ibn Muhammad al- Ash‘ath from Ibrahim al-Hadramiy from his father who has said the following: “I once returned from Makkah and met abu al-Hassan, Musa (a. s.), in the Masjid sitting between the pulpit and the grave. I said, ‘O child of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, when I go out to Makkah, perhaps a man asks me to perform a Tawaf and two Rak‘at Salat (prayer) for him, but I become busy and cannot do so. When I return I do not know what to say to him. He (the Imam) said, ‘When you go to Makkah and complete the acts, perform a Tawaf and two Rak‘at Salat (prayer). Then say, ‘O Lord, this Tawaf and these two Rak‘at are for my father, mother, wife, children, my protectors, and for all of the people of my city, the free and slaves, white and black.’ Thereafter if you say to a man that you have performed Tawaf and two Rak‘at Salat (prayer) for him, you will be truthful. When you come to the grave of the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause, after completing what is obligatory upon you, perform two Rak‘at Salat (prayer). Then stand near the head of the Holy prophet (a. s.), and say, ‘I offer you greeting of peace, O the Holy prophet of Allah. I do this for my father, mother, wife, children, all of my protectors, all people of my city, the free ones, the slaves, the white and black ones.’ Thereafter if you say to a man that you have offered greeting of peace to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, for him, you have remained truthful.’”

مجهول

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8551

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) كَمْ أُشْرِكُ فِي حَجَّتِي قَالَ كَمْ شِئْتَ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il who has said the following: “I once asked abu al-Hassan (a. s.), as to with how many people I can share my al-Hajj. He (the Imam) said, ‘You can share with whatever number of people you want.’”

صحيح

The Case of One Who Performs al-Hajj on Behalf of His Relatives, Partially or Altogether - Hadith 8552

10ـ أَحْمَدُ بْنُ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي عِمْرَانَ الأَرْمَنِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لَوْ أَشْرَكْتَ أَلْفاً فِي حَجَّتِكَ لَكَانَ لِكُلِّ وَاحِدٍ حَجَّةٌ مِنْ غَيْرِ أَنْ تَنْقُصَ حَجَّتُكَ شَيْئاً.

10. Ahmad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from abu ‘Imran al-Armaniy from Ali ibn al-Husayn from Muhammad ibn al-Hassan who has said the following: “Abu al-Hassan (a. s.), has said that abu ‘ Abd Allah (a. s.), has said, ’Even if you share your al-Hajj with a thousand people, still there will be one al-Hajj for every one without any reduction in your al-Hajj.’”

ضعيف

The Case of Allowing One’s Hairs to Grow When One Decides to Perform al-Hajj and al-Umrah - Hadith 8553

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ فَمَنْ أَرَادَ الْحَجَّ وَفَّرَ شَعْرَهُ إِذَا نَظَرَ إِلَى هِلالِ ذِي الْقَعْدَةِ وَمَنْ أَرَادَ الْعُمْرَةَ وَفَّرَ شَعْرَهُ شَهْراً.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said that al-Hajj is performed during the designated months, which are the months of Shawwal, Dhu al-Qa’dah and Dhu al-Hajj ah. One who decides to perform al- Hajj, should allow his hair to grow as soon as he looks at the moon of the month of Dhu al-Qa’dah. One who decides to perform al-‘Umrah should allow his hair to grow for one month.”

حسن

The Case of Allowing One’s Hairs to Grow When One Decides to Perform al-Hajj and al-Umrah - Hadith 8554

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يُرِيدُ الْحَجَّ أَ يَأْخُذُ مِنْ رَأْسِهِ فِي شَوَّالٍ كُلِّهِ مَا لَمْ يَرَ الْهِلالَ قَالَ لا بَأْسَ مَا لَمْ يَرَ الْهِلالَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who wants to go for al-Hajj, if he can shave all of his head before seeing the new moon. He (the Imam) said, ‘It is not harmful before seeing the new moon. ‘“

حسن

The Case of Allowing One’s Hairs to Grow When One Decides to Perform al-Hajj and al-Umrah - Hadith 8555

3ـ أَحْمَدُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لا تَأْخُذْ مِنْ شَعْرِكَ وَأَنْتَ تُرِيدُ الْحَجَّ فِي ذِي الْقَعْدَةِ وَلا فِي الشَّهْرِ الَّذِي تُرِيدُ فِيهِ الْخُرُوجَ إِلَى الْعُمْرَةِ.

3. Ahmad has narrated from Muhammad ibn Sinan from abu Khalid from abu Hamzah who has said the following: “Abu Ja‘far (a. s.), ‘You must not shave, if you want to go for al-Hajj, in Dhu al-Qa’dah or in the month during which you want to perform al-‘Umrah.’”

ضعيف على المشهور

The Case of Allowing One’s Hairs to Grow When One Decides to Perform al-Hajj and al-Umrah - Hadith 8556

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَعِيدٍ الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَأْخُذُ الرَّجُلُ إِذَا رَأَى هِلالَ ذِي الْقَعْدَةِ وَأَرَادَ الْخُرُوجَ مِنْ رَأْسِهِ وَلا مِنْ لِحْيَتِهِ.

4. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali from certain persons of our people from Sa‘id al-‘Araj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A man who wants to go for al-Hajj must not remove any hair from his head or beard in the month of Dhu al-Qa’dah.’”

مرسل

The Case of Allowing One’s Hairs to Grow When One Decides to Perform al-Hajj and al-Umrah - Hadith 8557

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَعْفِ شَعْرَكَ لِلْحَجِّ إِذَا رَأَيْتَ هِلالَ ذِي الْقَعْدَةِ وَلِلْعُمْرَةِ شَهْراً.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Leave hairs untouched for al-Hajj when you see the new moon of Dhu al-Qa’dah, and one month before performing al-‘Umrah.”’

حسن

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8558

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مِنْ تَمَامِ الْحَجِّ وَالْعُمْرَةِ أَنْ تُحْرِمَ مِنَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلا تُجَاوِزَهَا إِلاَّ وَأَنْتَ مُحْرِمٌ فَإِنَّهُ وَقَّتَ لأَهْلِ الْعِرَاقِ وَلَمْ يَكُنْ يَوْمَئِذٍ عِرَاقٌ بَطْنَ الْعَقِيقِ مِنْ قِبَلِ أَهْلِ الْعِرَاقِ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَهِيَ مَهْيَعَةُ وَوَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَمَنْ كَانَ مَنْزِلُهُ خَلْفَ هَذِهِ الْمَوَاقِيتِ مِمَّا يَلِي مَكَّةَ فَوَقْتُهُ مَنْزِلُهُ.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and from Safwan ibn Yahya Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is of the completion of al-Hajj and al-‘Umrah to assume the state of Ihram from Miqat (place for assuming the state of Ihram) which are designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. You must not pass them without assuming the state of Ihram. For the people of Iraq, he (the Messenger of Allah) assigned a place, and there were no people of Iraq, which is Batn al-‘Aqiq. In those days there was no Iraq. Batn al-‘Aqiq was for people from the direction of Iraq. He (the Messenger of Allah) designated Yalamlam for people of Yemen. Qarn al-Manazil is for people of Ta’if. Al-Juhfah is for people of al-Maghrib and it is Mahya‘. He (the Messenger of Allah) designated Dhu al-Hulayfah for people of al-Madinah. Those whose homes are behind these Mawaqit (places for assuming the state of Ihram) toward Makkah then their home is Miqat (place for assuming the state of Ihram) for them.”’

حسن كالصحيح

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8559

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا يَنْبَغِي لِحَاجٍّ وَلا لِمُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَلا بَعْدَهَا وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَهُوَ مَسْجِدُ الشَّجَرَةِ يُصَلَّى فِيهِ وَيُفْرَضُ فِيهِ الْحَجَّ وَوَقَّتَ لأَهْلِ الشَّامِ الْجُحْفَةَ وَوَقَّتَ لأَهْلِ نَجْدٍ الْعَقِيقَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَلا يَنْبَغِي لأَحَدٍ أَنْ يَرْغَبَ عَنْ مَوَاقِيتِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه).

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Mawaqit (places for assuming the state of Ihram) are five, which were designated as Miqat by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. It is not proper for one who performs al-Hajj or al-‘Umrah to assume the state of Ihram before or after passing these places. For the people of al-Madinah, it is Dhul Hulayfah. It is Masjid al-Shajarah where one performs Salat (prayer) and makes al-Hajj obligatory. For the people of al-Sham, it is al-Juhfah and for people of Najd he (the Messenger of Allah) designated al-‘Aqiq. For the people of Ta’if he (the Messenger of Allah) designated Qarn al-Manazil, for people of Yemen he (the Messenger of Allah) designated Yalamlam. It is not proper for one not to assume the state of Ihram from places the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause, has designated.”

حسن

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8560

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) حَدِّثْنِي عَنِ الْعَقِيقِ أَ وَقْتٌ وَقَّتَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ شَيْ‏ءٌ صَنَعَهُ النَّاسُ فَقَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَوَقَّتَ لأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَهِيَ عِنْدَنَا مَكْتُوبَةٌ مَهْيَعَةُ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ نَجْدٍ الْعَقِيقَ وَمَا أَنْجَدَتْ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man from abu Ayyub al-Khazzaz who has said the following: “I once asked abu ‘Abd Allah (a. s.), about al-‘Aqiq if it was designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, or that people have done something about it. He (the Imam) said, ‘The Messenger of Allah designated Dhu al-Hulayfah for the people of al-Madinah, for the people of al-Maghrib he (the Messenger of Allah) designated al-Juhfah and this is written with us as Mahya‘ah. For the people of Yemen, he (the Messenger of Allah) designated Yalamlam; Qarn al-Manazil is for people of Ta’if and for the people of Najd is al-‘Aqiq and also for those who come from Najd.’”

صحيح

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8561

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ آخِرُ الْعَقِيقِ بَرِيدُ أَوْطَاسٍ وَقَالَ بَرِيدُ الْبَعْثِ دُونَ غَمْرَةَ بِبَرِيدَيْنِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘The last section of al-‘Aqiq is Barid of Awtas.’ He (the Imam) said, ‘Barid al-Ba‘th is two Barid before Ghamrah.””

حسن

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8562

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ حَدُّ الْعَقِيقِ مَا بَيْنَ الْمَسْلَخِ إِلَى عَقَبَةِ غَمْرَةَ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, The limits of al-‘Aqiq is from al-Maslakh to ‘Aqabah.’”

ضعيف على المشهور

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8563

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوْطَاسٌ لَيْسَ مِنَ الْعَقِيقِ.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from a man who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Awtas is not part of al-‘Aqiq.’”

مرسل

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8564

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الإِحْرَامِ مِنْ أَيِّ الْعَقِيقِ أَفْضَلُ أَنْ أُحْرِمَ فَقَالَ مِنْ أَوَّلِهِ أَفْضَلُ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about al-‘Aqiq and which part of it is more virtuous for assuming the state of Ihram. He (the Imam) said, ‘From its beginning is better.’”

موثق

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8565

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) أَنَّا نُحْرِمُ مِنْ طَرِيقِ الْبَصْرَةِ وَلَسْنَا نَعْرِفُ حَدَّ عَرْضِ الْعَقِيقِ فَكَتَبَ أَحْرِمْ مِنْ وَجْرَةَ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn Ja’far from Yunus from ‘Abd al-Rahman who has said the following: “I once wrote to abu al-Hassan (a. s.), ‘We want to assume the state of Ihram on the road from Basrah, and we do not know the limits of al-‘Aqiq. He (the Imam) wrote to me, ‘Assume the state of Ihram from Wajrah (name of a place).”’

مجهول

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8566

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَقَامَ بِالْمَدِينَةِ شَهْراً وَهُوَ يُرِيدُ الْحَجَّ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ فِي غَيْرِ طَرِيقِ أَهْلِ الْمَدِينَةِ الَّذِي يَأْخُذُونَهُ فَلْيَكُنْ إِحْرَامُهُ مِنْ مَسِيرَةِ سِتَّةِ أَمْيَالٍ فَيَكُونُ حِذَاءَ الشَّجَرَةِ مِنَ الْبَيْدَاءِ وَفِي رِوَايَةٍ أُخْرَى يُحْرِمُ مِنَ الشَّجَرَةِ ثُمَّ يَأْخُذُ أَيَّ طَرِيقٍ شَاءَ.

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Fiassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who stays in al-Madinah for one month, then wants to perform al-Hajj; but he decides to travel from a road other than the road of the people of al- Madinah, his Ihram is from a distance of six miles, parallel to al-Shajarah in al-Bayda’. In another Hadith it says that one assumes the state of Ihram from al-Shajarah and travels whichever way he wants.’”

صحيح وآخره مرسل

Mawaqit (Places Designated for Commencing) al-’Ihram - Hadith 8567

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوَّلُ الْعَقِيقِ بَرِيدُ الْبَعْثِ وَهُوَ دُونَ الْمَسْلَخِ بِسِتَّةِ أَمْيَالٍ مِمَّا يَلِي الْعِرَاقَ وَبَيْنَهُ وَبَيْنَ غَمْرَةَ أَرْبَعَةٌ وَعِشْرُونَ مِيلاً بَرِيدَانِ. بَعْضُ أَصْحَابِنَا قَالَ إِذَا خَرَجْتَ مِنَ الْمَسْلَخِ فَأَحْرِمْ عِنْدَ أَوَّلِ بَرِيدٍ يَسْتَقْبِلُكَ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The beginning of al-‘Aqiq is Barid al-Ba‘th, and it is six miles before al-Maslakh from the side of Iraq; between this and Ghamrah there is twenty four miles and two Barid.’” “Certain persons of our people have said, ‘When you come out of al-Maslakh, then assume the state of Ihram at the first Barid.’” (Ahadith 3-10 of previous Chapter are best explained by means of fatwa either because they speak of the same issue with only different narrators or that expressing their precise meaning requires expert’s opinion).

حسن

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8568

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ أَحْرَمَ بِحَجَّةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لَيْسَ إِحْرَامُهُ بِشَيْ‏ءٍ إِنْ أَحَبَّ أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ فَلْيَرْجِعْ وَلا أَرَى عَلَيْهِ شَيْئاً وَإِنْ أَحَبَّ أَنْ يَمْضِيَ فَلْيَمْضِ فَإِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ مِنْهُ وَيَجْعَلُهَا عُمْرَةً فَإِنَّ ذَلِكَ أَفْضَلُ مِنْ رُجُوعِهِ لأَنَّهُ أَعْلَنَ الإِحْرَامَ بِالْحَجِّ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ibrahim al-Karkhiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who assumes the state of Ihram for al- Hajj. He does it in a month, which is other than the months of al-Hajj. It is at a place other than those designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. He (the Imam) said, ‘His Ihram is not valid. If he likes, he can go to his home; and I do not see anything against him, or to continue and upon arriving at Miqat (place for assuming the state of Ihram), assume the state of Ihram at that point, and make it an al-‘Umrah. It is more virtuous than his returning home when he has already announced his state of Ihram for al- Hajj.’”

مجهول

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8569

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ شَوَّالٌ وَذُو الْقَعْدَةِ وَذُو الْحِجَّةِ لَيْسَ لأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ فِي سِوَاهُنَّ وَلَيْسَ لأَحَدٍ أَنْ يُحْرِمَ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ مَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً وَتَرَكَ الثِّنْتَيْنِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muthanna’ from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘The months of al-Hajj are well known; they are Shawwal, Dhu al-Qa’dah and Dhu al-Hajj ah. One must not assume the state of Ihram for al-Hajj in other months and one must not assume the state of Ihram before Mawaqit (places for assuming the state of Ihram) designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. To do so is like performing four Rak‘ats Salat (prayer) on a journey and ignoring the fact that one’s duty is to perform two Rak‘ats only.’”

ضعيف على المشهور

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8570

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ اشْتَرَى بَدَنَةً قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْوَقْتِ الَّذِي يُحْرِمُ فِيهِ فَأَشْعَرَهَا وَقَلَّدَهَا أَ يَجِبُ عَلَيْهِ حِينَ فَعَلَ ذَلِكَ مَا يَجِبُ عَلَى الْمُحْرِمِ قَالَ لا وَلَكِنْ إِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ ثُمَّ لْيُشْعِرْهَا وَيُقَلِّدْهَا فَإِنَّ تَقْلِيدَهُ الأَوَّلَ لَيْسَ بِشَيْ‏ءٍ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Mahbub from Jamil ibn Salih from Fudayl ibn Yasar who has said the following: I once asked abu ‘Abd Allah (a. s.), about a man who buys a Badanah before Miqat (place for assuming the state of Ihram) of his location, then marks and tags it: if it is obligatory on him thereafter to follow what a person in the state of Ihram does. He (the Imam) said, ‘No, when he arrives at Miqat, assumes the state of Ihram, then marks and tags his badanah because the first marking and tags are not valid.’”

صحيح

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8571

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ أَحْرَمَ بِالْحَجِّ فِي غَيْرِ أَشْهُرِ الْحَجِّ فَلا حَجَّ لَهُ وَمَنْ أَحْرَمَ دُونَ الْمِيقَاتِ فَلا إِحْرَامَ لَهُ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who assumes the state of Ihram for al-Hajj in the months that are not for al-Hajj; his Hajj is not valid, and one who assumes the state of Ihram from a non-Miqat (place for assuming the state of Ihram), his Ihram is not valid.’”

حسن

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8572

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مِهْرَانَ بْنِ أَبِي نَصْرٍ عَنْ أَخِيهِ رَبَاحٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّا نُرَوَّى بِالْكُوفَةِ أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ قَالَ إِنَّ مِنْ تَمَامِ الْحَجِّ وَالْعُمْرَةِ أَنْ يُحْرِمَ الرَّجُلُ مِنْ دُوَيْرَةِ أَهْلِهِ فَهَلْ قَالَ هَذَا عَلِيٌّ (عَلَيْهِ السَّلاَم) فَقَالَ قَدْ قَالَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) لِمَنْ كَانَ مَنْزِلُهُ خَلْفَ الْمَوَاقِيتِ وَلَوْ كَانَ كَمَا يَقُولُونَ مَا كَانَ يَمْنَعُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ لا يَخْرُجَ بِثِيَابِهِ إِلَى الشَّجَرَةِ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Mehran ibn abu Nasr from his brother Rabah who has said the following: “I once said to abu ‘Abd Allah (a. s.), in al-Kufah, we narrate that Ali (a. s.), has said, ‘It is of the completion of al-Hajj and al-‘Umrah for one to assume the state of Ihram from the (sweet) home of his family.’ Is this what he (the Imam) has said?’ He (the Imam) said, ‘Yes, ’Amir al-Mu’minin (a. s.), has said it about those whose homes are behind Miqat (place for assuming the state of Ihram) (closer to Makkah than Miqat to Makkah). Had it been as they say it is, the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would prohibit saying, ‘You must not go with your clothes to al-Shajarah (Miqat (place for assuming the state of Ihram for people of al-Madinah)).”’

ضعيف على المشهور

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8573

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مَيْسَرَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا مُتَغَيِّرُ اللَّوْنِ فَقَالَ لِي مِنْ أَيْنَ أَحْرَمْتَ قُلْتُ مِنْ مَوْضِعِ كَذَا وَكَذَا فَقَالَ رُبَّ طَالِبِ خَيْرٍ تَزِلُّ قَدَمُهُ ثُمَّ قَالَ يَسُرُّكَ إِنْ صَلَّيْتَ الظُّهْرَ فِي السَّفَرِ أَرْبَعاً قُلْتُ لا قَالَ فَهُوَ وَالله ذَاكَ.

6. A number of our people have narrated from Ahmad ibn Muhammad and Ali ibn al-Nu’man from Ali ibn ‘Uqbah from Maysarah who has said the following: “I once went to see abu ‘Abd Allah (a. s.). My color had changed and he (the Imam) asked, ‘From where did you assume the state of Ihram?’ I replied, ‘From such and such place.’ He (the Imam) said, ‘There are many who seek goodness but their feet slip.’ He (the Imam) then said, ‘Will it make you happy to perform four Rak‘at for al-Zuhr Salat (prayer) on a journey?’ I replied, ‘No, it does not make me happy.’ He (the Imam) said, ‘This (your assuming the state of Ihram) by Allah is like that (four Rak‘at on a journey).”’

مجهول

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8574

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَحْرَمَ دُونَ الْوَقْتِ وَأَصَابَ مِنَ النِّسَاءِ وَالصَّيْدِ فَلا شَيْ‏ءَ عَلَيْهِ.

7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from certain persons of our people who has said the following: “If one assumes the state of Ihram before Miqat (place for assuming the state of Ihram) and then involves with woman or hunting, there is nothing upon him.’”

مرسل كالحسن

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8575

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لَيْسَ يَنْبَغِي لأَحَدٍ أَنْ يُحْرِمَ دُونَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِلاَّ أَنْ يَخَافَ فَوْتَ الشَّهْرِ فِي الْعُمْرَةِ.

8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah who has said the following: “I once heard abu ‘Abd Allah (a. s.), say this Hadith. ‘It is not proper to assume the state of Ihram before Miqat. They are (places for assuming the state of Ihram) designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, except when one is afraid of missing the month of al-‘Umrah.’”

حسن

The Case of One Who Commences (assumes) al-’Ihram Before the Designated Place - Hadith 8576

9ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَجِي‏ءُ مُعْتَمِراً عُمْرَةَ رَجَبٍ فَيَدْخُلُ عَلَيْهِ هِلالُ شَعْبَانَ قَبْلَ أَنْ يَبْلُغَ الْوَقْتَ أَ يُحْرِمُ قَبْلَ الْوَقْتِ وَيَجْعَلُهَا لِرَجَبٍ أَوْ يُؤَخِّرُ الإِحْرَامَ إِلَى الْعَقِيقِ وَيَجْعَلُهَا لِشَعْبَانَ قَالَ يُحْرِمُ قَبْلَ الْوَقْتِ فَيَكُونُ لِرَجَبٍ لأَنَّ لِرَجَبٍ فَضْلَهُ وَهُوَ الَّذِي نَوَى.

9. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about a man who travels for al-‘Umrah in the month of Rajab. It becomes the month of al-Sha‘ban before his reaching the Miqat (place for assuming the state of Ihram); should he assume the state of Ihram before Miqat, to make it al-‘Umrah of Rajab, or delay it until his reaching al-‘Aqiq and make it al-‘Umrah of the month of al-Sha‘ban? He (the Imam) said, ‘He can assume the state of Ihram, before Miqat, for al-‘Umrah of Rajab because Rajab has its virtue and that is what he had intended.’”

موثق

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8577

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَسِيَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ قَالَ قَالَ أَبِي يَخْرُجُ إِلَى مِيقَاتِ أَهْلِ أَرْضِهِ فَإِنْ خَشِيَ أَنْ يَفُوتَهُ الْحَجُّ أَحْرَمَ مِنْ مَكَانِهِ فَإِنِ اسْتَطَاعَ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَلْيَخْرُجْ ثُمَّ لْيُحْرِمْ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who forgets to assume the state of Ihram until he enters al-Haram (the sacred area). He (the Imam) said, ‘My father has said that he must go out to Miqat (place for assuming the state of Ihram) of the people of his land. If he is afraid of missing the season of al-Hajj, he then must assume the state of Ihram from where he is. If he can go out of al- Haram (the sacred area), he must do so to assume the state of Ihram.”’

حسن

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8578

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ كَتَبْتُ إِلَيْهِ أَنَّ بَعْضَ مَوَالِيكَ بِالْبَصْرَةِ يُحْرِمُونَ بِبَطْنِ الْعَقِيقِ وَلَيْسَ بِذَلِكَ الْمَوْضِعِ مَاءٌ وَلا مَنْزِلٌ وَعَلَيْهِمْ فِي ذَلِكَ مَئُونَةٌ شَدِيدَةٌ وَيُعْجِلُهُمْ أَصْحَابُهُمْ وَجَمَّالُهُمْ وَمِنْ وَرَاءِ بَطْنِ الْعَقِيقِ بِخَمْسَةَ عَشَرَ مِيلاً مَنْزِلٌ فِيهِ مَاءٌ وَهُوَ مَنْزِلُهُمُ الَّذِي يَنْزِلُونَ فِيهِ فَتَرَى أَنْ يُحْرِمُوا مِنْ مَوْضِعِ الْمَاءِ لِرِفْقِهِ بِهِمْ وَخِفَّتِهِ عَلَيْهِمْ فَكَتَبَ أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقَّتَ الْمَوَاقِيتَ لأَهْلِهَا وَلِمَنْ أَتَى عَلَيْهَا مِنْ غَيْرِ أَهْلِهَا وَفِيهَا رُخْصَةٌ لِمَنْ كَانَتْ بِهِ عِلَّةٌ فَلا يُجَاوِزِ الْمِيقَاتَ إِلاَّ مِنْ عِلَّةٍ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan ibn Yahya who has said the following: “I once wrote to abu al-Hassan al-Rida’ ‘Alayhi al-Salam, saying, ‘Certain people of your followers from Basrah assume the state of Ihram at Batn al-‘Aqiq. There is no water at that place or station. It makes things very difficult for them, their companions rush them as well as camel men. Fifteen miles after that place is a station, which has water where they disembark. If you consider it proper, instruct them to assume the state of Ihram at this place, which makes things easier for them. He (the Imam) wrote, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, designated Mawaqit (places for assuming the state of Ihram) for their people as well as those who pass through them. However, there is permission for people who have difficulty and illness. It is not permissible to pass Miqat (place for assuming the state of Ihram) without acceptable reason (excuse).”’

صحيح

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8579

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي خَرَجْتُ بِأَهْلِي مَاشِياً فَلَمْ أُهِلَّ حَتَّى أَتَيْتُ الْجُحْفَةَ وَقَدْ كُنْتُ شَاكِياً فَجَعَلَ أَهْلُ الْمَدِينَةِ يَسْأَلُونَ عَنِّي فَيَقُولُونَ لَقِينَاهُ وَعَلَيْهِ ثِيَابُهُ وَهُمْ لا يَعْلَمُونَ وَقَدْ رَخَّصَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لِمَنْ كَانَ مَرِيضاً أَوْ ضَعِيفاً أَنْ يُحْرِمَ مِنَ الْجُحْفَةِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I once went out (for al-Hajj) with my family walking and did not assume the state of Ihram until al-Juhfah. I had complaints (due to difficulties). People of al-Madinah kept questioning me saying, ‘We met him with his (regular) clothes on him.’ They know that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has given permission to those who suffer from an illness or are weak to assume the state of Ihram at al-Juhfah.’”

حسن

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8580

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْرِضُ لَهُ الْمَرَضُ الشَّدِيدُ قَبْلَ أَنْ يَدْخُلَ مَكَّةَ قَالَ لا يَدْخُلْهَا إِلاَّ بِإِحْرَامٍ.

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Rifa‘ah ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who becomes severely ill before entering Makkah. He (the Imam) said, ‘He must not enter Makkah without Ihram.’”

ضعيف على المشهور

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8581

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أُنَاسٍ مِنْ أَصْحَابِنَا حَجُّوا بِامْرَأَةٍ مَعَهُمْ فَقَدِمُوا إِلَى الْوَقْتِ وَهِيَ لا تُصَلِّي فَجَهِلُوا أَنَّ مِثْلَهَا يَنْبَغِي أَنْ يُحْرِمَ فَمَضَوْا بِهَا كَمَا هِيَ حَتَّى قَدِمُوا مَكَّةَ وَهِيَ طَامِثٌ حَلالٌ فَسَأَلُوا النَّاسَ فَقَالُوا تَخْرُجُ إِلَى بَعْضِ الْمَوَاقِيتِ فَتُحْرِمُ مِنْهُ وَكَانَتْ إِذَا فَعَلَتْ لَمْ تُدْرِكِ الْحَجَّ فَسَأَلُوا أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) فَقَالَ تُحْرِمُ مِنْ مَكَانِهَا قَدْ عَلِمَ الله نِيَّتَهَا.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from ibn Bukayr from Zurarah from certain persons of our people who performed al-Hajj with a woman with them. They arrived at Miqat (place for assuming the state of Ihram) and she did not perform Salat (prayer). They did not know that one like her must assume the state of Ihram; so they continued on their journey with her in the same condition, until they arrived in Makkah and she experienced Hayd (menses) and without Ihram. They asked people about it and they said that she must go to any one of Miqat to assume the state of Ihram; but in so doing she could not be in time for al-Hajj. They asked abu Ja‘far (a. s.), and he (the Imam) said, ‘She must assume the state of Ihram from where she is, Allah had full knowledge of her intention.’”

مرسل كالموثق

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8582

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ مَرَّ عَلَى الْوَقْتِ الَّذِي يُحْرِمُ النَّاسُ مِنْهُ فَنَسِيَ أَوْ جَهِلَ فَلَمْ يُحْرِمْ حَتَّى أَتَى مَكَّةَ فَخَافَ إِنْ رَجَعَ إِلَى الْوَقْتِ أَنْ يَفُوتَهُ الْحَجُّ فَقَالَ يَخْرُجُ مِنَ الْحَرَمِ وَيُحْرِمُ وَيُجْزِئُهُ ذَلِكَ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who passed through Miqat (place for assuming the state of Ihram). He forgot or was ignorant; so he did not assume the state of Ihram until he entered Makkah, then he was afraid of not being able to come back in time for al-Hajj . He (the Imam) said, ‘He must go outside al-Haram (the sacred area) to assume the state of Ihram and it is sufficient.’”

صحيح

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8583

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ جَهِلَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ كَيْفَ يَصْنَعُ قَالَ يَخْرُجُ مِنَ الْحَرَمِ ثُمَّ يُهِلُّ بِالْحَجِّ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is ignorant of Ihram until he enters al-Haram (the sacred area) and about what he should do. He (the Imam) said, ‘He must go out of al- Haram (the sacred area), then say Talbiyah for al-Hajj.’”

مجهول

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8584

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي رَجُلٍ نَسِيَ أَنْ يُحْرِمَ أَوْ جَهِلَ وَقَدْ شَهِدَ الْمَنَاسِكَ كُلَّهَا وَطَافَ وَسَعَى قَالَ تُجْزِئُهُ نِيَّتُهُ إِذَا كَانَ قَدْ نَوَى ذَلِكَ فَقَدْ تَمَّ حَجُّهُ وَإِنْ لَمْ يُهِلَّ وَقَالَ فِي مَرِيضٍ أُغْمِيَ عَلَيْهِ حَتَّى أَتَى الْوَقْتَ فَقَالَ يُحْرِمُ مِنْهُ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who has said the following: “If one forgets to assume the state of Ihram or is ignorant, attends all places for performing the acts of al-Hajj such as Tawaf, Sa‘y between al-Safa’ and al-Marwah and so on, one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘His intention is sufficient. If he had such intention, his Hajj is complete even though he did not say Talbiyah.’ About the case of a man who fainted due to illness until Miqat (place for assuming the state of Ihram), he (the Imam) said, ‘He must assume the state of Ihram.’”

مرسل كالحسن

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8585

9ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الإِحْرَامِ مِنْ غَمْرَةَ قَالَ لَيْسَ بِهِ بَأْسٌ أَنْ يُحْرِمَ مِنْهَا وَكَانَ بَرِيدُ الْعَقِيقِ أَحَبَّ إِلَيَّ.

9. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about assuming the state of Ihram from Ghamrah. He (the Imam) said, ‘It is not harmful, but Barid al-‘Aqiq is more desirable to me.’”

موثق

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8586

10ـ صَفْوَانُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ امْرَأَةٍ كَانَتْ مَعَ قَوْمٍ فَطَمِثَتْ فَأَرْسَلَتْ إِلَيْهِمْ فَسَأَلَتْهُمْ فَقَالُوا مَا نَدْرِي أَ عَلَيْكِ إِحْرَامٌ أَمْ لا وَأَنْتِ حَائِضٌ فَتَرَكُوهَا حَتَّى دَخَلَتِ الْحَرَمَ قَالَ إِنْ كَانَ عَلَيْهَا مُهْلَةٌ فَلْتَرْجِعْ إِلَى الْوَقْتِ فَلْتُحْرِمْ مِنْهُ وَإِنْ لَمْ يَكُنْ عَلَيْهَا وَقْتٌ فَلْتَرْجِعْ إِلَى مَا قَدَرَتْ عَلَيْهِ بَعْدَ مَا تَخْرُجُ مِنَ الْحَرَمِ بِقَدْرِ مَا لا يَفُوتُهَا.

10. Safwan has narrated from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who, with a people, experienced Hayd (menses), and asked them about it; but they did not know if she was required to assume the state of Ihram or not, so they left her in her condition until she entered al-Haram (the sacred area). He (the Imam) said, ‘If she has enough time, she must go to Miqat (place for assuming the state of Ihram) to assume the state of Ihram. If she does not have enough time, she must return back as much as she can after leaving al-Haram (the sacred area) so that she does not miss the rest of the acts of her al-Hajj.’”

صحيح

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8587

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ أَحْمَدَ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ وَرْدَانَ عَنْ أَبِي الْحَسَنِ الأَوَّلِ (عَلَيْهِ السَّلاَم) قَالَ مَنْ كَانَ مِنْ مَكَّةَ عَلَى مَسِيرَةِ عَشَرَةِ أَمْيَالٍ لَمْ يَدْخُلْهَا إِلاَّ بِإِحْرَامٍ.

11. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from Ahmad ibn ‘Amr ibn Sa‘id from Wardan from Abu al-Hassan al-Awwal (a. s.) who said, “Whoever lives at a distance of ten miles from Makkah must not enter it except in a state of Ihram.”

مجهول

The Case of One Who Passes the Designated Place for al-’Ihram or Enters Makkah Without al-’Ihram - Hadith 8588

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) خَرَجَتْ مَعَنَا امْرَأَةٌ مِنْ أَهْلِنَا فَجَهِلَتِ الإِحْرَامَ فَلَمْ تُحْرِمْ حَتَّى دَخَلْنَا مَكَّةَ وَنَسِينَا أَنْ نَأْمُرَهَا بِذَلِكَ قَالَ فَمُرُوهَا فَلْتُحْرِمْ مِنْ مَكَانِهَا مِنْ مَكَّةَ أَوْ مِنَ الْمَسْجِدِ.

12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from Sawrah ibn Kulayb who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about the case of a woman of our family who was with us and was ignorant of Ihram, so she did not assume the state of Ihram until we entered Makkah and we forgot to tell her about it. He (the Imam) said, ‘You can instruct her to assume the state of Ihram from wherever she is in Makkah or the Masjid.”’

حسن

Obligatory Matters to Commence al-’Ihram - Hadith 8589

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا انْتَهَيْتَ إِلَى الْعَقِيقِ مِنْ قِبَلِ الْعِرَاقِ أَوْ إِلَى الْوَقْتِ مِنْ هَذِهِ الْمَوَاقِيتِ وَأَنْتَ تُرِيدُ الإِحْرَامَ إِنْ شَاءَ الله فَانْتِفْ إِبْطَيْكَ وَقَلِّمْ أَظْفَارَكَ وَاطْلِ عَانَتَكَ وَخُذْ مِنْ شَارِبِكَ وَلا يَضُرُّكَ بِأَيِّ ذَلِكَ بَدَأْتَ ثُمَّ اسْتَكْ وَاغْتَسِلْ وَالْبَسْ ثَوْبَيْكَ وَلْيَكُنْ فَرَاغُكَ مِنْ ذَلِكَ إِنْ شَاءَ الله عِنْدَ زَوَالِ الشَّمْسِ وَإِنْ لَمْ يَكُنْ عِنْدَ زَوَالِ الشَّمْسِ فَلا يَضُرُّكَ غَيْرَ أَنِّي أُحِبُّ أَنْ يَكُونَ ذَاكَ مَعَ الاخْتِيَارِ عِنْدَ زَوَالِ الشَّمْسِ.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from Ibn Abi ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you arrive at al-‘Aqiq from the side of Iraq you should clean your underarms, cut your fingers nails, cleanse your pubic hairs with a certain paste and trim your mustache. It is not harmful whichever you do first. In addition, you should do so at any of designated Mawaqit (places for assuming the state of Ihram) when you are about to assume the state of Ihram by the will of Allah. Thereafter brush your teeth and put on your two pieces of cloths. You should complete it by the will of Allah near Zawal (declining of the sun toward the west at noontime). If it is not at this time it is not harmful; however, I like it to be at that time if there is not any emergency.’”

حسن كالصحيح

Obligatory Matters to Commence al-’Ihram - Hadith 8590

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ السُّنَّةُ فِي الإِحْرَامِ تَقْلِيمُ الأَظْفَارِ وَأَخْذُ الشَّارِبِ وَحَلْقُ الْعَانَةِ.

2. Ali has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Of the Sunnah in Ihram is to trim finger nails, mustache and pubic hairs.’”

حسن

Obligatory Matters to Commence al-’Ihram - Hadith 8591

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا حَاضِرٌ فَقَالَ إِذَا طَلَيْتُ لِلإِحْرَامِ الأَوَّلِ كَيْفَ أَصْنَعُ فِي الطَّلْيَةِ الأَخِيرَةِ وَكَمْ بَيْنَهُمَا قَالَ إِذَا كَانَ بَيْنَهُمَا جُمْعَتَانِ خَمْسَةَ عَشَرَ يَوْماً فَاطَّلِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “Abu Basir once asked abu ‘Abd Allah (a. s.), when I was present, ‘How much time is required between two applications (of hair removers)?’ He (the Imam) said, ‘Two Fridays, after fifteen days you can apply again.’”

Obligatory Matters to Commence al-’Ihram - Hadith 8592

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله قَالَ لا بَأْسَ بِأَنْ تَطَّلِيَ قَبْلَ الإِحْرَامِ بِخَمْسَةَ عَشَرَ يَوْماً.

4. A number of our people have narrated from Ahmad from Safwan from abu Sa‘id al-Mukariy from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful to apply (hair remover) fifteen days before Ihram.’”

ضعيف

Obligatory Matters to Commence al-’Ihram - Hadith 8593

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ الْحَسَنُ بْنُ سَعِيدٍ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) رَجُلٌ أَحْرَمَ بِغَيْرِ غُسْلٍ أَوْ بِغَيْرِ صَلاةٍ عَالِمٌ أَوْ جَاهِلٌ مَا عَلَيْهِ فِي ذَلِكَ وَكَيْفَ يَنْبَغِي أَنْ يَصْنَعَ فَكَتَبَ (عَلَيْهِ السَّلاَم) يُعِيدُ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar who has said the following: “Once al-Hassan ibn Sa‘id wrote to abu al-Hassan (a. s.), about a man who assumes the state of Ihram without Ghusl (bath) or without Salat (prayer) knowingly, or is ignorant, and what he owes and what should he do? He (the Imam) wrote in answer, ‘He must assume the state of Ihram again.’”

ضعيف على المشهور

Obligatory Matters to Commence al-’Ihram - Hadith 8594

6ـ بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ قَالَ كُنَّا بِالْمَدِينَةِ فَلاحَانِي زُرَارَةُ فِي نَتْفِ الإِبْطِ وَحَلْقِهِ فَقُلْتُ حَلْقُهُ أَفْضَلُ وَقَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَاسْتَأْذَنَّا عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَأَذِنَ لَنَا وَهُوَ فِي الْحَمَّامِ يَطَّلِي وَقَدِ اطَّلَى إِبْطَيْهِ فَقُلْتُ لِزُرَارَةَ يَكْفِيكَ قَالَ لا لَعَلَّهُ فَعَلَ هَذَا لِمَا لا يَجُوزُ لِي أَنْ أَفْعَلَهُ فَقَالَ فِيمَا أَنْتُمَا فَقُلْتُ إِنَّ زُرَارَةَ لاحَانِي فِي نَتْفِ الإِبْطِ وَحَلْقِهِ قُلْتُ حَلْقُهُ أَفْضَلُ وَقَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَقَالَ أَصَبْتَ السُّنَّةَ وَأَخْطَأَهَا زُرَارَةُ حَلْقُهُ أَفْضَلُ مِنْ نَتْفِهِ وَطَلْيُهُ أَفْضَلُ مِنْ حَلْقِهِ ثُمَّ قَالَ لَنَا اطَّلِيَا فَقُلْنَا فَعَلْنَا مُنْذُ ثَلاثٍ فَقَالَ أَعِيدَا فَإِنَّ الاطِّلاءَ طَهُورٌ.

6. Certain persons of our people have narrated from ibn Jumhur from Muhammad ibn al-Qasim ibn from ‘Abd Allah ibn abu Ya’fur who has said the following: “Once we were in al-Madinah. Zurarah insisted about plucking out or shaving the hairs of underarms. I said shaving is better and he said, plucking out is better. We asked permission to see abu ‘Abd Allah (a. s.). Permission was granted and he was in the shower applying the paste (to remove hairs). He (the Imam) had applied it to his underarms. I said to Zurarah that it is sufficient. He said, ‘Perhaps he (the Imam) did what was not permissible for me to do.’ He (the Imam) asked, ‘What is the issue between you two people?’ I replied, ‘Zurarah insists about plucking out or shaving.’ I said to him that shaving is better and Zurarah says that plucking out is better. He (the Imam) said, ‘You have found the Sunnah and Zurarah has missed it. Shaving is better than plucking it out, and using paste is better than shaving.’ He (the Imam) then said apply paste. We said, ‘It is three days that we have applied it. He (the Imam) said, ‘Apply again; applying paste is cleansing.’”

ضعيف

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8595

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ غُسْلُ يَوْمِكَ لِيَوْمِكَ وَغُسْلُ لَيْلَتِكَ لِلَيْلَتِكَ.

1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam from ‘Umar ibn Yazid who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Your Ghusl (bath) of the day is for your day and your Ghusl (bath) of the night is for your night.’”

حسن كالصحيح

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8596

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ بِالْمَدِينَةِ لإِحْرَامِهِ أَ يُجْزِئُهُ ذَلِكَ مِنْ غُسْلِ ذِي الْحُلَيْفَةِ قَالَ نَعَمْ فَأَتَاهُ رَجُلٌ وَأَنَا عِنْدَهُ فَقَالَ اغْتَسَلَ بَعْضُ أَصْحَابِنَا فَعَرَضَتْ لَهُ حَاجَةٌ حَتَّى أَمْسَى قَالَ يُعِيدُ الْغُسْلَ يَغْتَسِلُ نَهَاراً لِيَوْمِهِ ذَلِكَ وَلَيْلاً لِلَيْلَتِهِ.

2. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who takes Ghusl (bath) in al-Madinah for his Ihram; if it is sufficient in place of Ghusl (bath) in Dhu al-Hulayfah. He (the Imam) said, ‘Yes, it is sufficient.’ A man then came, when I was present, and said, ‘A certain person of our people took Ghusl (bath) but something happened until it was evening.’ He (the Imam) said, ‘He is required to have Ghusl (bath) again. One Ghusl (bath) during the day is for the day and in the night it is for the night.’”

ضعيف على المشهور

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8597

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ لِلإِحْرَامِ ثُمَّ يَنَامُ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd who has said the following: “I once asked abu al-Hassan (a. s.), about a man who takes Ghusl (bath) for Ihram but then goes to sleep before assuming the state of Ihram. He (the Imam) said, ‘He is required to do Ghusl (bath) again.’”

صحيح

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8598

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ اغْتَسَلَ لِلإِحْرَامِ ثُمَّ لَبِسَ قَمِيصاً قَبْلَ أَنْ يُحْرِمَ قَالَ قَدِ انْتَقَضَ غُسْلُهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and al-Husayn from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who takes Ghusl (bath) for Ihram, then puts on his shirt before assuming the state of Ihram. He (the Imam) said, ‘His Ghusl (bath) has become invalid.’”

ضعيف

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8599

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ اغْتَسَلَ لِلإِحْرَامِ ثُمَّ نَامَ قَبْلَ أَنْ يُحْرِمَ قَالَ عَلَيْهِ إِعَادَةُ الْغُسْلِ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan (a. s.), about a man who takes Ghusl (bath) for Ihram, then sleeps before assuming the state of Ihram. He (the Imam) said, ‘He is required to take Ghusl (bath) again.’”

ضعيف على المشهور

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8600

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي رَجُلٍ اغْتَسَلَ لإِحْرَامِهِ ثُمَّ قَلَّمَ أَظْفَارَهُ قَالَ يَمْسَحُهَا بِالْمَاءِ وَلا يُعِيدُ الْغُسْلَ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of his people who has said the following: “About a man who takes Ghusl (bath) for Ihram then trims his fingernails, abu Ja‘far (a. s.), has said, ‘He should wipe them with water and he is not required to take Ghusl (bath) again.’”

مرسل كالحسن

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8601

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ أَرْسَلْنَا إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَنَحْنُ جَمَاعَةٌ وَنَحْنُ بِالْمَدِينَةِ إِنَّا نُرِيدُ أَنْ نُوَدِّعَكَ فَأَرْسَلَ إِلَيْنَا أَنِ اغْتَسِلُوا بِالْمَدِينَةِ فَإِنِّي أَخَافُ أَنْ يَعْسُرَ عَلَيْكُمُ الْمَاءُ بِذِي الْحُلَيْفَةِ فَاغْتَسِلُوا بِالْمَدِينَةِ وَالْبَسُوا ثِيَابَكُمُ الَّتِي تُحْرِمُونَ فِيهَا ثُمَّ تَعَالَوْا فُرَادَى أَوْ مَثَانِيَ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hisham ibn Salim who has said the following: “We were in a group in al-Madinah and we sent someone to abu ‘Abd Allah (a. s.), to ask for permission to visit him (the Imam) and say farewell. He (the Imam) sent back a message saying, ‘Take Ghusl (bath) in al-Madinah; I am afraid you may face difficulties to find water in Dhul Hulayfah, so take Ghusl (bath) in al-Madinah, wear your cloth of Ihram, then come to me one by one or two people at a time.’”

صحيح

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8602

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا اغْتَسَلَ الرَّجُلُ وَهُوَ يُرِيدُ أَنْ يُحْرِمَ فَلَبِسَ قَمِيصاً قَبْلَ أَنْ يُلَبِّيَ فَعَلَيْهِ الْغُسْلُ.

8. A number of our people have narrated from Sahl ibn Ziyad, from Ahmad ibn Muhammad from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “This is about a man who takes Ghusl (bath) for Ihram, then wears a shirt before saying Talbiyah. Abu Ja‘far (a. s.), has said, ‘He is required to take Ghusl (bath) again.’”

ضعيف على المشهور

Matters that Suffice for Ghusl (bath) for al-’Ihram and Those Which Do Not Suffice - Hadith 8603

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ دَرَّاجٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي الرَّجُلِ يَغْتَسِلُ لِلإِحْرَامِ ثُمَّ يَمْسَحُ رَأْسَهُ بِمِنْدِيلٍ قَالَ لا بَأْسَ بِهِ.

9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from ibn Darraj who has said the following: “About a man who takes Ghusl (bath), then wipes his head with a towel, one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘It is not harmful.’”

حسن

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8604

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدَّهِنُ بِدُهْنٍ فِيهِ طِيبٌ وَهُوَ يُرِيدُ أَنْ يُحْرِمَ قَالَ لا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَلا عَنْبَرٌ تَبْقَى رَائِحَتُهُ فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ قَبْلَ الْغُسْلِ وَبَعْدَهُ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked him (the Imam) (a. s.), about a man who uses an oil which is sweet smelling and he wants to assume the state of Ihram. He (the Imam) said, ‘You must not use sweet smelling oil with musk or ‘amber and its smell may remain on your head after you assume the state of Ihram. You can use oil of whatever kind you like before Ghusl (bath) or thereafter, but when you assume the state of Ihram, it then becomes unlawful for you to use oil until you come out of the state of Ihram.”’

ضعيف

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8605

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَلا عَنْبَرٌ مِنْ أَجْلِ رَائِحَةٍ تَبْقَى فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must not apply any oil which has musk or ambergris; for its perfume remains in your head after Ihram. You can apply oil when you want to assume the state of Ihram, once you are in the state of Ihram; applying becomes unlawful until you come out of the state of Ihram.’”

حسن

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8606

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله وَفُضَيْلٍ وَمُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الطِّيبِ عِنْدَ الإِحْرَامِ وَالدُّهْنِ فَقَالَ كَانَ عَلِيٌّ صَلَوَاتُ الله عَلَيْهِ لا يَزِيدُ عَلَى السَّلِيخَةِ.

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah and Fudayl Ahmad ibn Muhammad from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), was asked about perfumes when assuming the state of Ihram and oil. He (the Imam) said, ‘Ali (a. s.), would not use more than Salikhah (cassia - bark).”’

ضعيف على المشهور

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8607

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا بَأْسَ بِأَنْ يَدَّهِنَ الرَّجُلُ قَبْلَ أَنْ يَغْتَسِلَ لِلإِحْرَامِ أَوْ بَعْدَهُ وَكَانَ يَكْرَهُ الدُّهْنَ الْخَاثِرَ الَّذِي يَبْقَى.

4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful if a man applies oil before or after taking Ghusl (bath) for Ihram.’ He (the Imam) disliked only thick oil that stays.”

صحيح

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8608

5ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ الْمُحْرِمِ يَدَّهِنُ بَعْدَ الْغُسْلِ قَالَ نَعَمْ فَادَّهَنَّا عِنْدَهُ بِسَلِيخَةِ بَانٍ وَذَكَرَ أَنَّ أَبَاهُ كَانَ يَدَّهِنُ بَعْدَ مَا يَغْتَسِلُ لِلإِحْرَامِ وَأَنَّهُ يَدَّهِنُ بِالدُّهْنِ مَا لَمْ يَكُنْ غَالِيَةً أَوْ دُهْناً فِيهِ مِسْكٌ أَوْ عَنْبَرٌ.

5. Ahmad has narrated from Ali ibn al-Hakam from al-Husayn abu al-‘Ala’ who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and applies oil after Ghusl (bath). He (the Imam) said, ‘Yes, it is permissible.’ We applied cassia-bark in his presence and he (the Imam) mentioned that his father would apply oil after Ghusl (bath) for Ihram and he would apply oil as long as it was not costly or mixed with musk or ambergris.’”

حسن

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8609

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ اغْتَسَلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِلإِحْرَامِ ثُمَّ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى ثُمَّ خَرَجَ إِلَى الْغِلْمَانِ فَقَالَ هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ حَتَّى نَأْكُلَهُ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Muskan from Ali ibn ‘Abd al-‘Aziz who has said the following: “Abu ‘Abd Allah (a. s.), once took Ghusl (bath) for Ihram, then entered Masjid al-Shajarah and performed Salat (prayer), then came out to the servants and said, ‘Bring us of the meat from hunting so we can eat.’”

مجهول

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8610

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ إِذَا تَهَيَّأَ لِلإِحْرَامِ فَلَهُ أَنْ يَأْتِيَ النِّسَاءَ مَا لَمْ يَعْقِدِ التَّلْبِيَةَ أَوْ يُلَبِّ.

7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “About a man who is about to assume the state of Ihram, abu ‘Abd Allah (a. s.), has said, ‘He can involve with women as long as he has not made his intention for Talbiyah or has pronounced it.’”

حسن

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8611

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي رَجُلٍ صَلَّى الظُّهْرَ فِي مَسْجِدِ الشَّجَرَةِ وَعَقَدَ الإِحْرَامَ ثُمَّ مَسَّ طِيباً أَوْ صَادَ صَيْداً أَوْ وَاقَعَ أَهْلَهُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ مَا لَمْ يُلَبِّ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who have said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who performs al-Zuhr in Masjid al-Shajarah, assumes the state of Ihram, then touches perfumes, or a prey or involves in sexual relation. He (the Imam) said, ‘There is nothing on him because of such things before his saying Talbiyah.’”

مرسل كالحسن

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8612

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) رَجُلٌ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَأَحْرَمَ وَخَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ أَ لَهُ ذَلِكَ فَكَتَبَ (عَلَيْهِ السَّلاَم) نَعَمْ أَوْ لا بَأْسَ بِهِ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from certain persons of his people who has said the following: “I once wrote to abu Ibrahim (a. s.), about a man who enters Masjid al-Shajarah, performs Salat (prayer) and assumes the state of Ihram, and comes out from the Masjid and before saying Talbiyah he realized that he must cancel it all for sexual intercourse; if he can do so. He (the Imam) (a. s.), wrote the answer, ‘Yes,’ or that he (the Imam) said, ‘It is not harmful.’”

مرسل

Matters Permissible in the State of al-’ Ihram after Shower, Such as Perfume, Hunting and Others Before Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8613

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي رَجُلٍ تَهَيَّأَ لِلإِحْرَامِ وَفَرَغَ مِنْ كُلِّ شَيْ‏ءٍ الصَّلاةِ وَجَمِيعِ الشُّرُوطِ إِلاَّ أَنَّهُ لَمْ يُلَبِّ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ وَيُوَاقِعَ النِّسَاءَ فَقَالَ نَعَمْ.

10. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Ziyad ibn Marwan who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is ready for Ihram and has completed everything, like Salat (prayer) and all other conditions except Talbiyah; if he can cancel it all for sexual intercourse. He (the Imam) said, ‘Yes, he can do so,”’

مجهول

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8614

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ وَمُعَاوِيَةَ بْنِ عَمَّارٍ جَمِيعاً عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَضُرُّكَ بِلَيْلٍ أَحْرَمْتَ أَمْ نَهَارٍ إِلاَّ أَنَّ أَفْضَلَ ذَلِكَ عِنْدَ زَوَالِ الشَّمْسِ.

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy from Mu‘awiyah ibn ‘Am mar all have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful to assume the state of Ihram during the night or during the day; however, it is more virtuous to do so at Zawal (declining of the sun toward the west at noontime).’”

حسن

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8615

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ لا يَكُونُ إِحْرَامٌ إِلاَّ فِي دُبُرِ صَلاةٍ مَكْتُوبَةٍ أَحْرَمْتَ فِي دُبُرِهَا بَعْدَ التَّسْلِيمِ وَإِنْ كَانَتْ نَافِلَةً صَلَّيْتَ رَكْعَتَيْنِ وَأَحْرَمْتَ فِي دُبُرِهِمَا فَإِذَا انْفَتَلْتَ مِنْ صَلاتِكَ فَاحْمَدِ الله وَأَثْنِ عَلَيْهِ وَصَلِّ عَلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقُلِ اللهمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ لَكَ وَآمَنَ بِوَعْدِكَ وَاتَّبَعَ أَمْرَكَ فَإِنِّي عَبْدُكَ وَفِي قَبْضَتِكَ لا أُوقَى إِلاَّ مَا وَقَيْتَ وَلا آخُذُ إِلاَّ مَا أَعْطَيْتَ وَقَدْ ذَكَرْتَ الْحَجَّ فَأَسْأَلُكَ أَنْ تَعْزِمَ لِي عَلَيْهِ عَلَى كِتَابِكَ وَسُنَّةِ نَبِيِّكَ وَتُقَوِّيَنِي عَلَى مَا ضَعُفْتُ عَنْهُ وَتَسَلَّمَ مِنِّي مَنَاسِكِي فِي يُسْرٍ مِنْكَ وَعَافِيَةٍ وَاجْعَلْنِي مِنْ وَفْدِكَ الَّذِينَ رَضِيتَ وَارْتَضَيْتَ وَسَمَّيْتَ وَكَتَبْتَ اللهمَّ فَتَمِّمْ لِي حَجِّي وَعُمْرَتِي اللهمَّ إِنِّي أُرِيدُ التَّمَتُّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَسُنَّةِ نَبِيِّكَ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنْ عَرَضَ لِي شَيْ‏ءٌ يَحْبِسُنِي فَحُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ اللهمَّ إِنْ لَمْ تَكُنْ حَجَّةً فَعُمْرَةً أَحْرَمَ لَكَ شَعْرِي وَبَشَرِي وَلَحْمِي وَدَمِي وَعِظَامِي وَمُخِّي وَعَصَبِي مِنَ النِّسَاءِ وَالثِّيَابِ وَالطِّيبِ أَبْتَغِي بِذَلِكَ وَجْهَكَ وَالدَّارَ الآخِرَةَ قَالَ وَيُجْزِئُكَ أَنْ تَقُولَ هَذَا مَرَّةً وَاحِدَةً حِينَ تُحْرِمُ ثُمَّ قُمْ فَامْشِ هُنَيْئَةً فَإِذَا اسْتَوَتْ بِكَ الأَرْضُ مَاشِياً كُنْتَ أَوْ رَاكِباً فَلَبِّ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from Ibn Abi ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Ihram is not valid unless it is after Salat (prayer), obligatory or optional and after Salam (the phrase of offering greeting of peace). When you complete your Salat (prayer) praise Allah and say, ‘O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause,’ then say, ‘O Lord, make me of those who have answered Your call, accepted your promise and obeyed Your command. I am Your servant, in Your control. I cannot safeguard anything unless You safeguard and I do not take except what You give. You have mentioned al-Hajj and I appeal to You to decide for me its completion according to Your book and the Sunnah of Your Holy prophet. Give me strength when I become weak and accept from me its acts with ease and in good health. Make me of the delegates to You with whom You are pleased and made to be pleased, named and recorded. O Lord, complete for me my al-Hajj and al-‘Umrah. O Lord, I want to perform al-Hajj al-Tamattu‘ (advantageous) according to Your book and the Sunnah of Your Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. If something may happen which may prevent me, then release me as You cause to prevent me, through Your measures that You apply upon me? O Lord, if it will not be al-Hajj, then it is al-‘Umrah during which I will keep my hairs, skin, flesh, blood, bones, bone marrows, and nerves away from women, clothes and perfumes seeking thereby what You want from me and the life hereafter.’ He (the Imam) said, ‘It is sufficient to say this once when assuming the state of Ihram; then stand up and walk calmly and when the land is level for you walking or riding, then say Talbiyah.’”

حسن كالصحيح

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8616

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَكَيْفَ أَقُولُ قَالَ تَقُولُ اللهمَّ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ عَلَى كِتَابِكَ وَسُنَّةِ نَبِيِّكَ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنْ شِئْتَ أَضْمَرْتَ الَّذِي تُرِيدُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about my decision to perform al-Hajj al-Tamattu‘ (advantageous) and about what I should say. He (the Imam) said, ‘Say O Lord, I want to perform al- Hajj al-Tamattu‘ (advantageous) according to Your book and the Sunnah of Your Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. If you like just keep in mind what you want to do.’”

حسن

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8617

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ أَ لَيْلاً أَحْرَمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّ سَاعَةٍ قَالَ صَلاةَ الظُّهْرِ فَسَأَلْتُهُ مَتَى تَرَى أَنْ نُحْرِمَ فَقَالَ سَوَاءٌ عَلَيْكُمْ إِنَّمَا أَحْرَمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) صَلاةَ الظُّهْرِ لأَنَّ الْمَاءَ كَانَ قَلِيلاً كَأَنْ يَكُونَ فِي رُءُوسِ الْجِبَالِ فَيُهَجِّرُ الرَّجُلُ إِلَى مِثْلِ ذَلِكَ مِنَ الْغَدِ وَلا يَكَادُ يَقْدِرُونَ عَلَى الْمَاءِ وَإِنَّمَا أُحْدِثَتْ هَذِهِ الْمِيَاهُ حَدِيثاً.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about Ihram of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, if it was during the day or night. He (the Imam) said, ‘It was during the day.’ I then asked at what time of the day was it?’ He (the Imam) said, ‘It was at al-Zuhr.’ I then asked, ‘When should we do so?’ He (the Imam) said, ‘It is all the same for you. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did so because water was scarce. It was only on mountains and a man had to move for it one day earlier and he would almost not find any. These waters are found only recently.”’

حسن

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8618

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ فِي وَجْهَيْنِ مِنَ الْحَجِّ يَقُولُ بَعْضٌ أَحْرِمْ بِالْحَجِّ مُفْرِداً فَإِذَا طُفْتَ بِالْبَيْتِ وَسَعَيْتَ بَيْنَ الصَّفَا وَالْمَرْوَةِ فَأَحِلَّ وَاجْعَلْهَا عُمْرَةً وَبَعْضُهُمْ يَقُولُ أَحْرِمْ وَانْوِ الْمُتْعَةَ بِالْعُمْرَةِ إِلَى الْحَجِّ أَيُّ هَذَيْنِ أَحَبُّ إِلَيْكَ قَالَ انْوِ الْمُتْعَةَ.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once said to abu al-Hassan (a. s.), our people disagree about two kinds of al-Hajj. Certain ones among them say to assume the state of Ihram for al-Mufrid Hajj and after performing Tawaf around the House and Sa‘y between al-Safa’ and al-Marwah, come out of the state of Ihram and make it an al-‘Umrah. Others say to assume the state of Ihram for al-Tamattu‘ (advantageous) with al-‘Umrah for al-Hajj. Which one is more desirable to you? He (the Imam) said, ‘(I prefer) if you decide for al-Tamattu‘ (advantageous).”’

موثق

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8619

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الَّذِي يَقُولُ حُلَّنِي حَيْثُ حَبَسْتَنِي قَالَ هُوَ حِلٌّ حَيْثُ حَبَسَهُ قَالَ أَوْ لَمْ يَقُلْ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Hamzah ibn Humran who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who says, ‘Release me as You have withheld me.’ He (the Imam) said, ‘He has released him as He had withheld him.’ He (the Imam) said, ‘Should he not say it?”

مجهول

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8620

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ هُوَ حِلٌّ إِذَا حُبِسَ اشْتَرَطَ أَوْ لَمْ يَشْتَرِطْ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘He is free as he is withheld, whether he makes such stipulation or not.’”

حسن

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8621

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ وَزَيْدٍ الشَّحَّامِ وَمَنْصُورِ بْنِ حَازِمٍ قَالُوا أَمَرَنَا أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنْ نُلَبِّيَ وَلا نُسَمِّيَ شَيْئاً وَقَالَ أَصْحَابُ الإِضْمَارِ أَحَبُّ إِلَيَّ.

8. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy and Zayd al-Shahham and from Mansur ibn Hazim who have said the following: “Abu ‘Abd Allah (a. s.), commanded us to say Talbiyah and do not mention any name. He (the Imam) said, ‘People who do not mention are more likeable to me.’”

صحيح

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8622

9ـ أَحْمَدُ عَنْ عَلِيٍّ عَنْ سَيْفٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ أَنَّهُ سَأَلَ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) قَالَ الإِضْمَارُ أَحَبُّ إِلَيَّ فَلَبِّ وَلا تُسَمِّ.

9. Ahmad has narrated from Ali ibn Sayf from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), naming and he (the Imam) said, ‘Not to mention is more likeable to me. Say Talbiyah and do not mention.’”

موثق

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8623

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ رَأَيْتَ لَوْ أَنَّ رَجُلاً أَحْرَمَ فِي دُبُرِ صَلاةٍ مَكْتُوبَةٍ أَ كَانَ يُجْزِئُهُ ذَلِكَ قَالَ نَعَمْ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who assumes the state of Ihram after an obligatory Salat (prayer); if it is sufficient. He (the Imam) said, ‘Yes, it is sufficient.’”

مجهول

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8624

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَعَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَحَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا صَلَّيْتَ فِي مَسْجِدِ الشَّجَرَةِ فَقُلْ وَأَنْتَ قَاعِدٌ فِي دُبُرِ الصَّلاةِ قَبْلَ أَنْ تَقُومَ مَا يَقُولُ الْمُحْرِمُ ثُمَّ قُمْ فَامْشِ حَتَّى تَبْلُغَ الْمِيلَ وَتَسْتَوِيَ بِكَ الْبَيْدَاءُ فَإِذَا اسْتَوَتْ بِكَ فَلَبِّهْ.

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy and ‘Abd al-Rahman ibn al-Hajjaj and Flammad ibn ‘Uthaman from al-Halabiy who all have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you perform Salat (prayer) in Masjid of al- Shajarah say after your Salat (prayer), when you are still sitting and before you stand up, what a person in the state of Ihram says. Then stand up and walk for a mile when al-Bayda’ is before you and is level with you, then say Talbiyah.’”

حسن

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8625

12ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ الله بْنِ سِنَانٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) هَلْ يَجُوزُ لِلْمُتَمَتِّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ أَنْ يُظْهِرَ التَّلْبِيَةَ فِي مَسْجِدِ الشَّجَرَةِ فَقَالَ نَعَمْ إِنَّمَا لَبَّى النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى الْبَيْدَاءِ لأَنَّ النَّاسَ لَمْ يَكُونُوا يَعْرِفُونَ التَّلْبِيَةَ فَأَحَبَّ أَنْ يُعَلِّمَهُمْ كَيْفَ التَّلْبِيَةُ.

12. Ali has narrated from his father from ‘Isma’il ibn Marrar from Yunus from ‘ Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is for al-Hajj al-Tamattu‘ (advantageous); if he can say Talbiyah aloud in Masjid of al-Shajarah. He (the Imam) said, ‘Yes, it is permissible. The Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said Talbiyah in al-Bayda’ because people did not know how to say it, so he (the Messenger of Allah) liked to teach them how to say Talbiyah.’”

مجهول

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8626

13ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ إِذَا أَحْرَمَ الرَّجُلُ فِي دُبُرِ الْمَكْتُوبَةِ أَ يُلَبِّي حِينَ يَنْهَضُ بِهِ بَعِيرُهُ أَوْ جَالِساً فِي دُبُرِ الصَّلاةِ قَالَ أَيَّ ذَلِكَ شَاءَ صَنَعَ. قَالَ الْكُلَيْنِيُّ وَهَذَا عِنْدِي مِنَ الأَمْرِ الْمُتَوَسَّعِ إِلاَّ أَنَّ الْفَضْلَ فِيهِ أَنْ يُظْهِرَ التَّلْبِيَةَ حَيْثُ أَظْهَرَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى طَرَفِ الْبَيْدَاءِ وَلا يَجُوزُ لأَحَدٍ أَنْ يَجُوزَ مِيلَ الْبَيْدَاءِ إِلاَّ وَقَدْ أَظْهَرَ التَّلْبِيَةَ وَأَوَّلُ الْبَيْدَاءِ أَوَّلُ مِيلٍ يَلْقَاكَ عَنْ يَسَارِ الطَّرِيقِ.

13. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about a man who assumes the state of Ihram after an obligatory Salat (prayer): if he must say Talbiyah when he settles on his camel or when he is sitting after Salat (prayer). He (the Imam) said, ‘Whichever way he says it he can do so.’” Al-Kulayniy has said that this is to make it easy except that the better way is the way the Holy prophet, expressed it on the side of al-Bayda’ and it is not permissible for anyone to cross the mile of al-Bayda’ without expressing Talbiyah by the first mile on the left of the road.

موثق

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8627

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ صَلِّ الْمَكْتُوبَةَ ثُمَّ أَحْرِمْ بِالْحَجِّ أَوْ بِالْمُتْعَةِ وَاخْرُجْ بِغَيْرِ تَلْبِيَةٍ حَتَّى تَصْعَدَ إِلَى أَوَّلِ الْبَيْدَاءِ إِلَى أَوَّلِ مِيلٍ عَنْ يَسَارِكَ فَإِذَا اسْتَوَتْ بِكَ الأَرْضُ رَاكِباً كُنْتَ أَوْ مَاشِياً فَلَبِّ فَلا يَضُرُّكَ لَيْلاً أَحْرَمْتَ أَوْ نَهَاراً وَمَسْجِدُ ذِي الْحُلَيْفَةِ الَّذِي كَانَ خَارِجاً عَنِ السَّقَائِفِ عَنْ صَحْنِ الْمَسْجِدِ ثُمَّ الْيَوْمَ لَيْسَ شَيْ‏ءٌ مِنَ السَّقَائِفِ مِنْهُ.

14. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar from Abu ‘Abdillah (a. s.) who said, “Perform the obligatory Salat (prayer), then assume the state of Ihram for al-Hajj or al-Tamattu‘ (advantageous) and leave without Talbiyah until you climb on the beginning of al-Bayda’ on the first mile on your left. When you are on the plain land, riding or walking, then say Talbiyah. It is not harmful if it is day or night. Masjid of Dhu al-Hulayfah is that which is outside of al-Saqa’if from the compound of the Masjid. Today, nothing of al-Saqa’if is part of it.”

حسن

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8628

15ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُعْتَمِرُ عُمْرَةً مُفْرَدَةً يَشْتَرِطُ عَلَى رَبِّهِ أَنْ يَحُلَّهُ حَيْثُ حَبَسَهُ وَمُفْرِدُ الْحَجِّ يَشْتَرِطُ عَلَى رَبِّهِ إِنْ لَمْ يَكُنْ حَجَّةً فَعُمْرَةً.

15. A number of our people have narrated from Sahl ibn Ziyad, from ibn Mahbub from ibn Ri’ab from Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One, for Mufradah al-‘Umrah, stipulates with his Lord, to release him as He has withheld him. One, for Mufrid al-Hajj, stipulates with his Lord to make it al-‘Umrah if it is not al-Hajj.’”

ضعيف على المشهور

Salat (Prayer) for al-’Ihram, Its Commencement and Conditions - Hadith 8629

16ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ الله قَالَ كَانَتْ بَنُو إِسْرَائِيلَ إِذَا قَرَّبَتِ الْقُرْبَانَ تَخْرُجُ نَارٌ تَأْكُلُ قُرْبَانَ مَنْ قُبِلَ مِنْهُ وَإِنَّ الله جَعَلَ الإِحْرَامَ مَكَانَ الْقُرْبَانِ.

16. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from abu al-Mighra’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When banu Israel offered an offering, a fire would come out to consume the offering of those who were accepted. Allah has replaced that offering with Ihram.’”

موثق

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8630

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُهُ لِمَ جُعِلَتِ التَّلْبِيَةُ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ أَوْحَى إِلَى إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) أَنْ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالاً وَعَلى‏ كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ فَنَادَى فَأُجِيبَ مِنْ كُلِّ وَجْهٍ يُلَبُّونَ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked him (the Imam) (a. s.), about why Talbiyah is required. He (the Imam) said, ‘Allah, most Majestic, most Glorious, sent revelation to Ibrahim ‘Alayhi al-Salam that said, ‘Call people for al-Hajj. They will come to you on foot and on lean camels from all directions.’ He called and his call was answered from all directions with al-Talbiyah (here I am O Lord, to obey Your command).”’

حسن

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8631

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) أَنَّ عَلِيّاً (عَلَيْهِ السَّلاَم) قَالَ تَلْبِيَةُ الأَخْرَسِ وَتَشَهُّدُهُ وَقِرَاءَتُهُ الْقُرْآنَ فِي الصَّلاةِ تَحْرِيكُ لِسَانِهِ وَإِشَارَتُهُ بِإِصْبَعِهِ.

2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu Ja‘far (a. s.), has narrated from his father who has said, ‘Talbiyah of a speechless person, his testimony and reading al-Quran in Salat (prayer) is by moving his tongue and making gestures with his finger.’”

ضعيف على المشهور

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8632

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ التَّلْبِيَةُ لَبَّيْكَ اللهمَّ لَبَّيْكَ لَبَّيْكَ لا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لا شَرِيكَ لَكَ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ لَبَّيْكَ دَاعِياً إِلَى دَارِ السَّلامِ لَبَّيْكَ لَبَّيْكَ غَفَّارَ الذُّنُوبِ لَبَّيْكَ لَبَّيْكَ أَهْلَ التَّلْبِيَةِ لَبَّيْكَ لَبَّيْكَ ذَا الْجَلالِ وَالإِكْرَامِ لَبَّيْكَ لَبَّيْكَ مَرْهُوباً وَمَرْغُوباً إِلَيْكَ لَبَّيْكَ لَبَّيْكَ تُبْدِئُ وَالْمَعَادُ إِلَيْكَ لَبَّيْكَ لَبَّيْكَ كَشَّافَ الْكُرَبِ الْعِظَامِ لَبَّيْكَ لَبَّيْكَ عَبْدُكَ وَابْنُ عَبْدَيْكَ لَبَّيْكَ لَبَّيْكَ يَا كَرِيمُ لَبَّيْكَ تَقُولُ ذَلِكَ فِي دُبُرِ كُلِّ صَلاةٍ مَكْتُوبَةٍ أَوْ نَافِلَةٍ وَحِينَ يَنْهَضُ بِكَ بَعِيرُكَ وَإِذَا عَلَوْتَ شَرَفاً أَوْ هَبَطْتَ وَادِياً أَوْ لَقِيتَ رَاكِباً أَوِ اسْتَيْقَظْتَ مِنْ مَنَامِكَ وَبِالأَسْحَارِ وَأَكْثِرْ مَا اسْتَطَعْتَ مِنْهَا وَاجْهَرْ بِهَا وَإِنْ تَرَكْتَ بَعْضَ التَّلْبِيَةِ فَلا يَضُرُّكَ غَيْرَ أَنَّ تَمَامَهَا أَفْضَلُ وَاعْلَمْ أَنَّهُ لا بُدَّ مِنَ التَّلْبِيَاتِ الأَرْبَعِ فِي أَوَّلِ الْكَلامِ وَهِيَ الْفَرِيضَةُ وَهِيَ التَّوْحِيدُ وَبِهَا لَبَّى الْمُرْسَلُونَ وَأَكْثِرْ مِنْ ذِي الْمَعَارِجِ فَإِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يُكْثِرُ مِنْهَا وَأَوَّلُ مَنْ لَبَّى إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الله عَزَّ وَجَلَّ يَدْعُوكُمْ إِلَى أَنْ تَحُجُّوا بَيْتَهُ فَأَجَابُوهُ بِالتَّلْبِيَةِ فَلَمْ يَبْقَ أَحَدٌ أُخِذَ مِيثَاقُهُ بِالْمُوَافَاةِ فِي ظَهْرِ رَجُلٍ وَلا بَطْنِ امْرَأَةٍ إِلاَّ أَجَابَ بِالتَّلْبِيَةِ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan and Ibn Abi ‘Umayr all from Mu‘awiyah ibn ‘Ammar from Abu ‘Abd Allah (a. s.) who said, “In Talbiyah (say): <br>‘Here I am, O Lord, to obey Your command, here I am, O Lord. Here I am, O Lord, to obey Your command, O You who has no partners, here I am, O Lord, to obey Your command. All praise belongs to You, all bounties are from You, as well as the Kingdom, You have no partners, here I am, O Lord, to obey Your command. O Possessor of Highness, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O the One who calls to the House of peace, here I am, O Lord, to obey Your command, here I am, O Lord, to obey Your command, O forgiver of sins, here I am, O Lord, to obey Your command, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O the One who deserves Talbiyah, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O Possessor of Glory and Grace here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O the One who is feared and desired and sought. Here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command as Your servant son of Your servant, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O Gracious, here I am, O Lord, to obey Your command.’ <br>Say this after every obligatory Salat (prayer) or optional, and when embarking on your camel, climbing a higher place or climbing down a hill, passing through a valley or passing by one riding, or when waking up from sleep during the hours of dawn, and say it very often as much as you can. Say it aloud. If you left out some of it, it is not harmful except that all of it is more virtuous.’ <br>“You must take notice that four Talbiyah are obligatory. The ones that are at the beginning of this Hadith are obligatory. They are expressions about oneness of Allah and the Messengers of Allah, have said them and many of the high status ones. The Messenger of Allah (sw) would say them very often. The first one who said Talbiyah was Ibrahim (AS) who said, ‘Allah, most Majestic, most Glorious, calls you to perform al-Hajj of His House.’ No one of those who had a covenant with Him to fulfill their part while in the back of man or womb of woman but that they answered the call with al-Talbiyah (Here I am, O Lord, to obey Your command).’

صحيح

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8633

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَسَدِ بْنِ أَبِي الْعَلاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَمَّنْ رَأَى أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُوَ مُحْرِمٌ قَدْ كَشَفَ عَنْ ظَهْرِهِ حَتَّى أَبْدَاهُ لِلشَّمْسِ هُوَ يَقُولُ لَبَّيْكَ فِي الْمُذْنِبِينَ لَبَّيْكَ.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Hassan ibn Ali ibn Yaqtin from Asad ibn abu al-’A‘la’ from ibn al-Fudayl from the one who had seen abu ‘Abd Allah (a. s.), who has narrated the following: “Abu ‘Abd Allah (a. s.), in the state of Ihram uncovered his back in the sun while saying, ‘Here I am, O Lord, to obey Your command, among the sinners, here I am, O Lord, to obey Your command.”

ضعيف

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8634

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ رَفَعَهُ قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا أَحْرَمَ أَتَاهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَقَالَ لَهُ مُرْ أَصْحَابَكَ بِالْعَجِّ وَالثَّجِّ وَالْعَجُّ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ وَالثَّجُّ نَحْرُ الْبُدْنِ وَقَالَ قَالَ جَابِرُ بْنُ عَبْدِ الله مَا بَلَغْنَا الرَّوْحَاءَ حَتَّى بَحَّتْ أَصْوَاتُنَا.

5. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz in a marfu‘ manner who has said the following: “He (the Imam) has said, ‘When the Messenger of Allah (sw) assumed the state of Ihram, Jibril (AS) came to him. He said to him, “Instruct your followers to do al-‘Ajj and al-Thajj. Al-'Ajj means raising one's voice with Talbiyah, and al-Thajj means sacrificing a camel.” Jabir ibn ‘Abdillah has said that as soon as we arrived at al-Rawha, our voices became harsh.’”

مرفوع

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8635

6ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ تُلَبِّيَ وَأَنْتَ عَلَى غَيْرِ طُهْرٍ وَعَلَى كُلِّ حَالٍ.

6. Ali has narrated from his father from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful to say Talbiyah without Tahur (cleansing, with wudu’ or Ghusl (bath)) in all conditions.’”

حسن

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8636

7ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ.

7. Ali has narrated from his father from ibn abu ‘ Umayr from abu Ayyub al-Khazzaz from abu Sa‘id al-Mukariy from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not obligatory for women to say Talbiyah aloud.’”

ضعيف

Chapter of al-Talbiyah (Here I am O Lord, to obey Your command) - Hadith 8637

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ ابْنِ فَضَّالٍ عَنْ رِجَالٍ شَتَّى عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ لَبَّى فِي إِحْرَامِهِ سَبْعِينَ مَرَّةً إِيمَاناً وَاحْتِسَاباً أَشْهَدَ الله لَهُ أَلْفَ أَلْفِ مَلَكٍ بِبَرَاءَةٍ مِنَ النَّارِ وَبَرَاءَةٍ مِنَ النِّفَاقِ.

8. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ibn Faddal from many men who have said the following: “Abu Ja‘far (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has stated this Hadith. ‘Whoever says Talbiyah seventy times out of belief and considering it a good deed Allah makes a million angels to bear witness to his freedom from the fire and hypocrisy.’”

كالموثق

Matters from Which One Must Not Do in the State of al-’Ihram, Such as Quarrelling - Hadith 8638

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَلا فُسُوقَ وَلا جِدالَ فِي الْحَجِّ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ اشْتَرَطَ عَلَى النَّاسِ شَرْطاً وَشَرَطَ لَهُمْ شَرْطاً قُلْتُ فَمَا الَّذِي اشْتَرَطَ عَلَيْهِمْ وَمَا الَّذِي اشْتَرَطَ لَهُمْ فَقَالَ أَمَّا الَّذِي اشْتَرَطَ عَلَيْهِمْ فَإِنَّهُ قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَلا فُسُوقَ وَلا جِدالَ فِي الْحَجِّ وَأَمَّا مَا شَرَطَ لَهُمْ فَإِنَّهُ قَالَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى‏ قَالَ يَرْجِعُ لا ذَنْبَ لَهُ قَالَ قُلْتُ أَ رَأَيْتَ مَنِ ابْتُلِيَ بِالْفُسُوقِ مَا عَلَيْهِ قَالَ لَمْ يَجْعَلِ الله لَهُ حَدّاً يَسْتَغْفِرُ الله وَيُلَبِّي قُلْتُ فَمَنِ ابْتُلِيَ بِالْجِدَالِ مَا عَلَيْهِ قَالَ إِذَا جَادَلَ فَوْقَ مَرَّتَيْنِ فَعَلَى الْمُصِيبِ دَمٌ يُهَرِيقُهُ وَعَلَى الْمُخْطِىِ بَقَرَةٌ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘The months of al-Hajj are well known. Those who make al-Hajj obligatory upon themselves in these months, must take notice that there is no sexual relation, lying and swearing in al-Hajj.’ (2:196) Abu ‘Abd Allah (a. s.), has said, ‘Allah, most Majestic, most Glorious, has set one condition against people and one condition for them.’ I then asked, ‘What is the condition against them and what is for them?’ He (the Imam) said, ‘The one against them is, “The months of al-Hajj are well known. Those who make al-Hajj obligatory upon themselves in these months must take notice that there is no sexual relation, lying and swearing in al-Hajj” and the one for them is, “Those who are two days earlier, it is not a sin and those who are two days later, it is not a sin for those who observe piety.’” (2:202) He (the Imam) said, ‘He comes back with no sins on him.’ I then asked, ‘What is against one who sins?’ He (the Imam) said, ‘What is against him is not definite but he must plead for forgiveness and say Talbiyah.’ I then asked, ‘What is against one who quarrels?’ He (the Imam) said, ‘If one quarrels and argues more than twice because of it if true there is one animal to offer as expiation and if wrong, there is one cow to slaughter as expiation.’”

حسن

Matters from Which One Must Not Do in the State of al-’Ihram, Such as Quarrelling - Hadith 8639

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ فِي قَوْلِ الله عَزَّ وَجَلَّ وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لله قَالَ إِتْمَامُهَا أَنْ لا رَفَثَ وَلا فُسُوقَ وَلا جِدَالَ فِي الْحَجِّ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “About the words of Allah, most Majestic, most Glorious, ‘Complete al-Hajj and al-‘Umrah for the sake of Allah,’ (2:195) he (the Imam) (a. s.), has said, ‘The completion means, no sexual relation, lying and swearing in al-Hajj.’”

صحيح

Matters from Which One Must Not Do in the State of al-’Ihram, Such as Quarrelling - Hadith 8640

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا أَحْرَمْتَ فَعَلَيْكَ بِتَقْوَى الله وَذِكْرِ الله كَثِيراً وَقِلَّةِ الْكَلامِ إِلاَّ بِخَيْرٍ فَإِنَّ مِنْ تَمَامِ الْحَجِّ وَالْعُمْرَةِ أَنْ يَحْفَظَ الْمَرْءُ لِسَانَهُ إِلاَّ مِنْ خَيْرٍ كَمَا قَالَ الله عَزَّ وَجَلَّ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَلا فُسُوقَ وَلا جِدالَ فِي الْحَجِّ وَالرَّفَثُ الْجِمَاعُ وَالْفُسُوقُ الْكَذِبُ وَالسِّبَابُ وَالْجِدَالُ قَوْلُ الرَّجُلِ لا وَالله وَبَلَى وَالله وَاعْلَمْ أَنَّ الرَّجُلَ إِذَا حَلَفَ بِثَلاثِ أَيْمَانٍ وِلاءً فِي مَقَامٍ وَاحِدٍ وَهُوَ مُحْرِمٌ فَقَدْ جَادَلَ فَعَلَيْهِ دَمٌ يُهَرِيقُهُ وَيَتَصَدَّقُ بِهِ وَإِذَا حَلَفَ يَمِيناً وَاحِدَةً كَاذِبَةً فَقَدْ جَادَلَ وَعَلَيْهِ دَمٌ يُهَرِيقُهُ وَيَتَصَدَّقُ بِهِ وَقَالَ اتَّقِ الْمُفَاخَرَةَ وَعَلَيْكَ بِوَرَعٍ يَحْجُزُكَ عَنْ مَعَاصِي الله فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ قَالَ أَبُو عَبْدِ الله مِنَ التَّفَثِ أَنْ تَتَكَلَّمَ فِي إِحْرَامِكَ بِكَلامٍ قَبِيحٍ فَإِذَا دَخَلْتَ مَكَّةَ وَطُفْتَ بِالْبَيْتِ وَتَكَلَّمْتَ بِكَلامٍ طَيِّبٍ فَكَانَ ذَلِكَ كَفَّارَةً قَالَ وَسَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ لا لَعَمْرِي وَبَلَى لَعَمْرِي قَالَ لَيْسَ هَذَا مِنَ الْجِدَالِ إِنَّمَا الْجِدَالُ لا وَالله وَبَلَى وَالله.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and Ibn Abi ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you assume the state of Ihram you must maintain piety before Allah. You must speak of Allah very often, talk very little unless it is for good reasons, of the completion of al-Hajj and al-‘Umrah is safeguarding one’s tongue except in what is good. Allah, most Majestic, most Glorious, has said, “Those who make al-Hajj obligatory upon themselves must take notice that there is no sexual relation, lying, abusing and swearing in al-Hajj.” (2:197) Swearing means to say, “No, by Allah, yes, by Allah.” One must take notice that when a man swears three times at one place in the state of Ihram, he has committed al-Jidal (swearing), and he must offer an animal offering and give it as charity. For swearing only once which is a lie, he has committed al-Jidal (swearing), he must offer an animal offering and give it as charity.’ He (the Imam) has said, ‘Avoid boastfulness and you must stay away from sins in obedience to Allah; Allah, most Majestic, most Glorious, says, “Then you must remove the dirt away from you, fulfill your vows and perform Tawaf around the free House.’” (21:28) Abu ‘Abd Allah (a. s.), has said, ‘It is of al-Tafath (dirt) to speak improper words. When you enter Makkah, perform Tawaf around the House and speak nice words, it will be expiation (for speaking improper words).’ I asked him (the Imam) about the man who says, ‘No, I swear by my life, yes, by my life.’ He (the Imam) said, ‘That is not swearing. Swearing is saying, ‘No, by Allah, yes, by Allah.’”

حسن كالصحيح

Matters from Which One Must Not Do in the State of al-’Ihram, Such as Quarrelling - Hadith 8641

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ إِذَا حَلَفَ ثَلاثَ أَيْمَانٍ مُتَتَابِعَاتٍ صَادِقاً فَقَدْ جَادَلَ وَعَلَيْهِ دَمٌ وَإِذَا حَلَفَ بِيَمِينٍ وَاحِدَةٍ كَاذِباً فَقَدْ جَادَلَ وَعَلَيْهِ دَمٌ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from abu Basir who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ’If one swears three times, one immediately after the other and they are true, he has committed Jidal (swearing) and he owes one animal offering. If one swears one false swearing, he has committed Jidal (swearing) and he owes one animal offering/”

ضعيف

Matters from Which One Must Not Do in the State of al-’Ihram, Such as Quarrelling - Hadith 8642

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُرِيدُ أَنْ يَعْمَلَ الْعَمَلَ فَيَقُولُ لَهُ صَاحِبُهُ وَالله لا تَعْمَلْهُ فَيَقُولُ وَالله لأَعْمَلَنَّهُ فَيُخَالِفُهُ مِرَاراً أَ يَلْزَمُهُ مَا يَلْزَمُ صَاحِبَ الْجِدَالِ قَالَ لا إِنَّمَا أَرَادَ بِهَذَا إِكْرَامَ أَخِيهِ إِنَّمَا ذَلِكَ مَا كَانَ لله فِيهِ مَعْصِيَةٌ.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Muskan from abu Basir who has said the following: “I once asked him (the Imam) (a. s.), about a man who in the state of Ihram wants to do something and says to his friend, ’By Allah, you must not do it.’ He says, ’By Allah, I certainly want to do it.’ He opposes him several times. What does the swearing one owe? He (the Imam) said, ‘No, by this he meant to respect his brother. That which involves expiation is when Allah is disobeyed thereby.’”

صحيح

Matters from Which One Must Not Do in the State of al-’Ihram, Such as Quarrelling - Hadith 8643

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ فِي الْجِدَالِ شَاةٌ وَفِي السِّبَابِ وَالْفُسُوقِ بَقَرَةٌ وَالرَّفَثِ فَسَادُ الْحَجِّ.

6. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from abu al- Mighra’ from Sulayman ibn Khalid who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘The expiation for abusing and swearing is a cow and because of sexual relation al-Hajj becomes invalid.’”

صحيح

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8644

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ بَعْضِهِمْ (عَلَيْهِم السَّلاَم) قَالَ أَحْرَمَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي ثَوْبَيْ كُرْسُفٍ.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from certain persons of our people from one of them (the Imams) (a. s.) who said, “The Messenger of Allah (sw) assumed the state of Ihram in two pieces of cotton fabric.”

مرسل

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8645

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ ثَوْبَا رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي أَحْرَمَ فِيهِمَا يَمَانِيَّيْنِ عِبْرِيٌّ وَظَفَارِ وَفِيهِمَا كُفِّنَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘The two cloths which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, used in the state of Ihram were made in Yemen; in ‘Ibriy and Zafa’r (names of two places) and the same two pieces were used for his shroud.’”

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8646

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ ثَوْبٍ يُصَلَّى فِيهِ فَلا بَأْسَ أَنْ يُحْرَمَ فِيهِ.

3. Ali has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Any cloth with which Salat (prayer) is performed is fine to use for Ihram.’”

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8647

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ وَلَحْمَتُهَا مِنْ غَزْلٍ قَالَ لا بَأْسَ بِأَنْ يُحْرَمَ فِيهَا إِنَّمَا يُكْرَهُ الْخَالِصُ مِنْهُ.

4. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ‘Abd al-Karim ibn ‘Amr from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), was asked about a fabric in which the warp is silk and its weft is of yarn, if it can be used for Ihram. He (the Imam) said, ‘It is not harmful because it is not pure silk.’”

ضعيف على المشهور

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8648

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ شُعَيْبٍ أَبِي صَالِحٍ عَنْ خَالِدٍ أَبِي الْعَلاءِ الْخَفَّافِ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) وَعَلَيْهِ بُرْدٌ أَخْضَرُ وَهُوَ مُحْرِمٌ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Shu’ayb abu Salih from Khalid abu al-‘Ala’ al-Khaffaf who has said the following: “I saw abu Ja‘far (a. s.), in the state of Ihram with a green gown on him.”

مجهول

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8649

6ـ مُحَمَّدُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُنْتُ عِنْدَهُ جَالِساً فَسُئِلَ عَنْ رَجُلٍ يُحْرِمُ فِي ثَوْبٍ فِيهِ حَرِيرٌ فَدَعَا بِإِزَارٍ قُرْقُبِيٍّ فَقَالَ أَنَا أُحْرِمُ فِي هَذَا وَفِيهِ حَرِيرٌ.

6. Muhammad ibn Ahmad has narrated from Muhammad ibn ‘Isma‘il from Hanan ibn Sadir who has said the following: “Once I was sitting in the presence of abu ‘Abd Allah (a. s.), when he was asked about a man who uses for Ihram a fabric which has silk in it. He (the Imam) asked for a loincloth made in Qurqabiy (name of a place) and said, ‘I use this for Ihram and it has silk in it.’”

موثق

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8650

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَلْبَسُ الطَّيْلَسَانَ الْمَزْرُورَ فَقَالَ نَعَمْ وَفِي كِتَابِ عَلِيٍّ (عَلَيْهِ السَّلاَم) لا يُلْبَسُ طَيْلَسَانٌ حَتَّى يُنْزَعَ أَزْرَارُهُ فَحَدَّثَنِي أَبِي إِنَّمَا كُرِهَ ذَلِكَ مَخَافَةَ أَنْ يَزُرَّهُ الْجَاهِلُ عَلَيْهِ.

7. Muhammad ibn ‘Isa has narrated from Muhammad ibn Al-Husayn from Safwan ibn Yahya from Ya’qub ibn Shu’ayb who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who uses a shawl, for Ihram, which has buttons. He (the Imam) said, ‘Yes, it is in the book of Ali (a. s.), “You must not use a shawl until you remove its buttons,” my father said that it is undesirable because of fear that an ignorant person may button it on him.’”

صحيح وسنده الثاني حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8651

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَ ذَلِكَ وَقَالَ إِنَّمَا كُرِهَ ذَلِكَ مَخَافَةَ أَنْ يَزُرَّهُ الْجَاهِلُ فَأَمَّا الْفَقِيهُ فَلا بَأْسَ أَنْ يَلْبَسَهُ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy from abu ‘Abd Allah (a. s.), a similar Hadith and said that he called it undesirable because of fear that an ignorant person may button it, but in the case of a faqih it is not harmful. H 7178, Ch. 83, h 9

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8652

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَلْبَسْ ثَوْباً لَهُ أَزْرَارٌ وَأَنْتَ مُحْرِمٌ إِلاَّ أَنْ تَنْكُسَهُ وَلا ثَوْباً تَدَرَّعُهُ وَلا سَرَاوِيلَ إِلاَّ أَنْ لا يَكُونَ لَكَ إِزَارٌ وَلا خُفَّيْنِ إِلاَّ أَنْ لا يَكُونَ لَكَ نَعْلانِ قَالَ وَسَأَلْتُهُ عَنِ الْمُحْرِمِ يُقَارِنُ بَيْنَ ثِيَابِهِ الَّتِي أَحْرَمَ فِيهَا وَغَيْرِهَا قَالَ لا بَأْسَ بِذَلِكَ إِذَا كَانَتْ طَاهِرَةً.

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from af-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the cloths that one wears in the state of Ihram if it is two pieces. He (the Imam) said, ‘Yes, and three pieces to protect himself against heat and cold if he wants . ‘“

سكت عنه

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8653

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَتَرَدَّى بِالثَّوْبَيْنِ قَالَ نَعَمْ وَالثَّلاثَةِ إِنْ شَاءَ يَتَّقِي بِهَا الْبَرْدَ وَالْحَرَّ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful if one changes his cloths, but when one enters Makkah, one must wear the two pieces of cloths in which one had assumed the state of Ihram . He (the Imam) disliked selling-out of these two pieces of cloths . ‘“

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8654

11ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا بَأْسَ بِأَنْ يُغَيِّرَ الْمُحْرِمُ ثِيَابَهُ وَلَكِنْ إِذَا دَخَلَ مَكَّةَ لَبِسَ ثَوْبَيْ إِحْرَامِهِ اللَّذَيْنِ أَحْرَمَ فِيهِمَا وَكُرِهَ أَنْ يَبِيعَهُمَا.

11. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Hammad ibn ‘Uthaman from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan (a. s.), if one in the state of Ihram can wear al-Khazz (fur of a certain animal that lives in water). He (the Imam) said, ‘It is not harmful . ‘“

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8655

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَلْبَسُ الْخَزَّ قَالَ لا بَأْسَ.

12. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Ahmad ibn ‘A’idh from al-Husayn ibn al-Mukhtar who has said the following: “I once asked abu ‘Abd Allah (a. s.), if one in the state of Ihram can wear black cloths. He (the Imam) said, ‘One cannot assume the state of Ihram in black cloths or use it for shrouding there with . ‘“

ضعيف على المشهور

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8656

13ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) يُحْرِمُ الرَّجُلُ فِي الثَّوْبِ الأَسْوَدِ قَالَ لا يُحْرِمُ فِي الثَّوْبِ الأَسْوَدِ وَلا يُكَفَّنُ بِهِ الْمَيِّتُ.

13. Ahmad has narrated from ibn Mahbub from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who assumes the state of Ihram in dirty cloths. He (the Imam) said, ‘No, I do not say it is unlawful but I like it to be cleansed and its cleansing is washing. One does not wash his cloths of Ihram before coming out of the state of Ihram, even if it becomes dirty, unless it is because of sexual activities (because of which Ghusl (bath) is obligatory) or something of such nature; then one washes them clean . ‘“

موثق

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8657

14ـ أَحْمَدُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُحْرِمُ فِي ثَوْبٍ وَسِخٍ قَالَ لا وَلا أَقُولُ إِنَّهُ حَرَامٌ وَلَكِنْ أُحِبُّ أَنْ يُطَهِّرَهُ وَطَهُورُهُ غَسْلُهُ وَلا يَغْسِلُ الرَّجُلُ ثَوْبَهُ الَّذِي يُحْرِمُ فِيهِ حَتَّى يَحِلَّ وَإِنْ تَوَسَّخَ إِلاَّ أَنْ يُصِيبَهُ جَنَابَةٌ أَوْ شَيْ‏ءٌ فَيَغْسِلَهُ.

14. Ahmad has narrated from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), was asked about perfumes of al-Ka‘bah and one in the state of Ihram; if he needs to wash them. He (the Imam) said, ‘No, it is clean. He (the Imam) then said, ‘My cloths have stains thereof .’”

صحيح

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8658

15ـ أَحْمَدُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنْ خَلُوقِ الْكَعْبَةِ لِلْمُحْرِمِ أَ يُغْسَلُ مِنْهُ الثَّوْبُ قَالَ لا هُوَ طَهُورٌ ثُمَّ قَالَ إِنَّ بِثَوْبِي مِنْهُ لَطْخاً.

15. Ahmad has narrated from ibn Faddal from af-Mufaddaf ibn Safih from Layth af-Muradiy who has said the foiiowing: “I once asked abu ‘Abd Allah (a. s.), about printed cloths; if a man can use it for Ihram. He (the Imam) said, ‘Yes, only al-Mulahham (mixed with silk) kind of cloth is detestable.’”

صحيح

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8659

16ـ أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الثَّوْبِ الْمُعْلَمِ هَلْ يُحْرِمُ فِيهِ الرَّجُلُ قَالَ نَعَمْ إِنَّمَا يُكْرَهُ الْمُلْحَمُ.

16. Ahmad ibn Muhammad has narrated from ibn Mahbub from ‘Abd Allah ibn Hilal who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a cloth which is dyed with al-‘Usfur, then washed, and I wear it while I am in the state of Ihram. He (the Imam) said, ‘Yes, because al-‘Usfur is not of perfumes but I dislike your wearing something that makes you look unusual in the eyes of people.’”

ضعيف

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8660

17ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ هِلالٍ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الثَّوْبِ يَكُونُ مَصْبُوغاً بِالْعُصْفُرِ ثُمَّ يُغْسَلُ أَلْبَسُهُ وَأَنَا مُحْرِمٌ قَالَ نَعَمْ لَيْسَ الْعُصْفُرُ مِنَ الطِّيبِ وَلَكِنْ أَكْرَهُ أَنْ تَلْبَسَ مَا يَشْهَرُكَ بِهِ النَّاسُ.

17. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the cloth which is stained with saffron and it then is washed but it (the stain) does not go away; if it can be used for Ihram. He (the Imam) said, ‘It is not harmful if its smell is gone; even if all of it is colored which has become of a whitish color, when washed; then it is not harmful.’”

مجهول

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8661

18ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الثَّوْبِ يُصِيبُهُ الزَّعْفَرَانُ ثُمَّ يُغْسَلُ فَلا يَذْهَبُ أَ يُحْرَمُ فِيهِ قَالَ لا بَأْسَ بِهِ إِذَا ذَهَبَ رِيحُهُ وَلَوْ كَانَ مَصْبُوغاً كُلُّهُ إِذَا ضَرَبَ إِلَى الْبَيَاضِ وَغُسِلَ فَلا بَأْسَ بِهِ.

18. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from ‘Isma‘il ibn al-Fadl who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram wearing a cloth which has come in contact with perfumes; if he can use it. He (the Imam) said, ‘He can use it when its perfume has gone.’”

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8662

19ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَلْبَسُ الثَّوْبَ قَدْ أَصَابَهُ الطِّيبُ قَالَ إِذَا ذَهَبَ رِيحُ الطِّيبِ فَلْيَلْبَسْهُ.

19. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Flammad ibn ‘Uthaman from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful for one to wear a cloth which is dyed with Mishq (a certain dye) as well as his changing his cloths while in the state of Ihram.’ I then asked, ‘Can he wash it if it comes in contact with something? He (the Imam) said, ‘Yes, if he experiences a wet dream.’”

ضعيف

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8663

20ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ فِي ثَوْبٍ مَصْبُوغٍ بِمِشْقٍ وَلا بَأْسَ بِأَنْ يُحَوِّلَ الْمُحْرِمُ ثِيَابَهُ قُلْتُ إِذَا أَصَابَهَا شَيْ‏ءٌ يَغْسِلُهَا قَالَ نَعَمْ وَإِنِ احْتَلَمَ فِيهَا.

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who wears a comforter with one side red and the other side yellow which is one or two years old. He (the Imam) said, ‘It is not harmful as long as it does not smell, and every cloth which is dyed and washed is useable unless it is not washed in which case it is not useable.’”

حسن

The Dress in the State of al-Thram and Detestable Dress in Such State - Hadith 8664

21ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَلْبَسُ لِحَافاً ظِهَارَتُهُ حَمْرَاءُ وَبِطَانَتُهُ صَفْرَاءُ قَدْ أَتَى لَهُ سَنَةٌ وَسَنَتَانِ قَالَ مَا لَمْ يَكُنْ لَهُ رِيحٌ فَلا بَأْسَ وَكُلُّ ثَوْبٍ يُصْبَغُ وَيُغْسَلُ يَجُوزُ الإِحْرَامُ فِيهِ فَإِنْ لَمْ يُغْسَلْ فَلا.

21. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Najih who has said the following: “Abu al-Hassan (a. s.), has said, ‘It is not harmful for one in the state of Ihram to wear a ring.’ In another Hadith it is said that it must not be worn for beautification.”

موثق

A Person in the State of al-’Ihram Uses a Belt to Secure His Purse and So On - Hadith 8665

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مَعِي أَهْلِي وَأَنَا أُرِيدُ أَنْ أَشُدَّ نَفَقَتِي فِي حَقْوَيَّ فَقَالَ نَعَمْ فَإِنَّ أَبِي (عَلَيْهِ السَّلاَم) كَانَ يَقُولُ مِنْ قُوَّةِ الْمُسَافِرِ حِفْظُ نَفَقَتِهِ.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Safwan al-Jammal who has said the following: “I once said to abu ‘Abd Allah (a. s.), that my family is with me and I need to carry around my loin something for my expenses with me. He (the Imam) said, ‘Yes, my father (a. s.), would say that of the strength of a traveler are his supplies.’”

ضعيف على المشهور

A Person in the State of al-’Ihram Uses a Belt to Secure His Purse and So On - Hadith 8666

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَشُدُّ عَلَى بَطْنِهِ الْعِمَامَةَ قَالَ لا ثُمَّ قَالَ كَانَ أَبِي يَقُولُ يَشُدُّ عَلَى بَطْنِهِ الْمِنْطَقَةَ الَّتِي فِيهَا نَفَقَتُهُ يَسْتَوْثِقُ مِنْهَا فَإِنَّهَا مِنْ تَمَامِ حَجِّهِ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asem ibn Hamid from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and ties around his waist his turban. He (the Imam) said, ‘No, it is not acceptable.’ Then he said, ‘My father (a. s.), would say that one’s securing on his belly a belt in which there is his expense money to have confidence is of completion of al-Hajj.’”

صحيح

A Person in the State of al-’Ihram Uses a Belt to Secure His Purse and So On - Hadith 8667

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَصُرُّ الدَّرَاهِمَ فِي ثَوْبِهِ قَالَ نَعَمْ وَيَلْبَسُ الْمِنْطَقَةَ وَالْهِمْيَانَ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Ya’qub ibn Shu’ayb who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram keeps dirham in his cloths. He (the Imam) said, ‘Yes, he can wear a belt or a purse.’”

صحيح

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8668

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمَرْأَةُ الْمُحْرِمَةُ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ غَيْرَ الْحَرِيرِ وَالْقُفَّازَيْنِ وَكُرِهَ النِّقَابُ وَقَالَ تَسْدِلُ الثَّوْبَ عَلَى وَجْهِهَا قُلْتُ حَدُّ ذَلِكَ إِلَى أَيْنَ قَالَ إِلَى طَرَفِ الأَنْفِ قَدْرَ مَا تُبْصِرُ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Is ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A woman in the state of Ihram can wear whatever she wants of clothes except silk and al-Quffazayn (something women wear on their hands) and wearing veil is undesirable.’ He (the Imam) said, ‘They must hang something over their face.’ He asked, ‘How far down over the face?’ He (the Imam) said, ‘It should be down over the nose so that she can see without her eyes being blocked.’”

صحيح

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8669

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ أَيَّ شَيْ‏ءٍ تَلْبَسُ مِنَ الثِّيَابِ قَالَ تَلْبَسُ الثِّيَابَ كُلَّهَا إِلاَّ الْمَصْبُوغَةَ بِالزَّعْفَرَانِ وَالْوَرْسِ وَلا تَلْبَسُ الْقُفَّازَيْنِ وَلا حُلِيّاً تَتَزَيَّنُ بِهِ لِزَوْجِهَا وَلا تَكْتَحِلُ إِلاَّ مِنْ عِلَّةٍ وَلا تَمَسُّ طِيباً وَلا تَلْبَسُ حُلِيّاً وَلا فِرِنْداً وَلا بَأْسَ بِالْعَلَمِ فِي الثَّوْبِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from ‘Isma‘il ibn Mehran al-Nadr ibn Suwayd who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a woman and about what she can wear in the state of Ihram. He (the Imam) said, ‘She can wear all kinds of clothes except what is dyed with saffron and al-Wars (a certain plant used in dying cloths). She must not wear al-Qafazin, ornaments for beautification before her husband, she must not use kohl, unless it is to cure an illness, she must not touch perfumes, must not wear jewelry or Artemisia (a certain aromatic plant); however printed clothes are not harmful.’”

ضعيف على المشهور

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8670

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَرَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) بِامْرَأَةٍ مُتَنَقِّبَةٍ وَهِيَ مُحْرِمَةٌ فَقَالَ أَحْرِمِي وَأَسْفِرِي وَأَرْخِي ثَوْبَكِ مِنْ فَوْقِ رَأْسِكِ فَإِنَّكِ إِنْ تَنَقَّبْتِ لَمْ يَتَغَيَّرْ لَوْنُكِ فَقَالَ رَجُلٌ إِلَى أَيْنَ تُرْخِيهِ فَقَالَ تُغَطِّي عَيْنَيْهَا قَالَ قُلْتُ يَبْلُغُ فَمَهَا قَالَ نَعَمْ وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمُحْرِمَةُ لا تَلْبَسُ الْحُلِيَّ وَلا الثِّيَابَ الْمُصَبَّغَاتِ إِلاَّ صِبْغٌ لا يَرْدَعُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that abu Ja‘far (a. s.), once said to a woman veiled in the state of Ihram, ‘Assume the state of Ihram with your face uncovered and allow your clothes to hang down from over your head; if you use veil, your color will not change.’ A man then asked, ‘How far down must she hang her clothes? Must she cover her eyes?’ I then asked, ‘Can it reach down to her mouth?’ He (the Imam) said, ‘Yes, it is permissible.’ Abu ‘Abd Allah (a. s.), has said, ‘Women in the state of Ihram must not wear jewelry and dyed clothes, unless it (dye) is of saffron.’”

حسن

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8671

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ يَكُونُ عَلَيْهَا الْحُلِيُّ وَالْخَلْخَالُ وَالْمَسَكَةُ وَالْقُرْطَانِ مِنَ الذَّهَبِ وَالْوَرِقِ تُحْرِمُ فِيهِ وَهُوَ عَلَيْهَا وَقَدْ كَانَتْ تَلْبَسُهُ فِي بَيْتِهَا قَبْلَ حَجِّهَا أَ تَنْزَعُهُ إِذَا أَحْرَمَتْ أَوْ تَتْرُكُهُ عَلَى حَالِهِ قَالَ تُحْرِمُ فِيهِ وَتَلْبَسُهُ مِنْ غَيْرِ أَنْ تُظْهِرَهُ لِلرِّجَالِ فِي مَرْكَبِهَا وَمَسِيرِهَا.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman: if she can wear an anklet, handgrips and earrings of gold and silver while at home she wore them before al-Hajj. Must she remove them or leave them as they are? He (the Imam) said, ‘It is unlawful to wear them in the state of Ihram; however, she can wear them in a way that men cannot see when she is riding or walking.’”

صحيح

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8672

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْحَسَنِ الأَحْمَسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْعِمَامَةِ السَّابِرِيَّةِ فِيهَا عَلَمُ حَرِيرٍ تُحْرِمُ فِيهَا الْمَرْأَةُ قَالَ نَعَمْ إِنَّمَا كُرِهَ ذَلِكَ إِذَا كَانَ سَدَاهُ وَلَحْمَتُهُ جَمِيعاً حَرِيراً ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَدْ سَأَلَنِي أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ أَنْ أَلْبَسَهَا وَكَانَ وَجَدَ الْبَرْدَ فَأَمَرْتُهُ أَنْ يَلْبَسَهَا.

5. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu al-Hassan al-Ahmasiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who wears a turban al- Sabiriy with prints of silk on it in the state of Ihram. He (the Imam) said, ‘Yes, she can use it. It is not permissible only when both of its warp and weft are of silk.’ Abu ‘Abd Allah (a. s.), then said, ‘Abu Sa‘id asked me about al-Khamisah (shawl) which has its warp of silk to make her wear because of feeling cold and I instructed him to make her wear it.’”

مجهول

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8673

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عُيَيْنَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَلْبَسَ وَهِيَ مُحْرِمَةٌ قَالَ الثِّيَابُ كُلُّهَا مَا خَلا الْقُفَّازَيْنِ وَالْبُرْقُعَ وَالْحَرِيرَ قُلْتُ تَلْبَسُ الْخَزَّ قَالَ نَعَمْ قُلْتُ فَإِنَّ سَدَاهُ الإِبْرِيسَمُ وَهُوَ حَرِيرٌ قَالَ مَا لَمْ يَكُنْ حَرِيراً خَالِصاً فَلا بَأْسَ.

6. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from and others from Dawud ibn al-Husayn from abu ‘Uyaynah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about what can a woman wear in the state of Ihram. He (the Imam) said, ‘She can wear all kinds of clothes except al-Qafazin, veil and silk. I then asked, ‘Can she wear al-Khazz (a certain kind of fabric), with its warp made of silk?’ He (the Imam) said, ‘As long as it is not pure silk, it is permissible.”’

ضعيف على المشهور

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8674

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الله بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ الْمُحْرِمَةُ لا تَتَنَقَّبُ لأَنَّ إِحْرَامَ الْمَرْأَةِ فِي وَجْهِهَا وَإِحْرَامَ الرَّجُلِ فِي رَأْسِهِ.

7. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Abd Allah ibn Maymun who has said the following: “Abu ‘Abd Allah (a. s.), has narrated from his father (a. s.), who has said that a woman in the state of Ihram must not use veil over her face because Ihram of women is for her face and for men it is for their head.’”

موثق

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8675

8ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تَلْبَسَ ثَوْباً حَرِيراً وَهِيَ مُحْرِمَةٌ قَالَ لا وَلَهَا أَنْ تَلْبَسَهُ فِي غَيْرِ إِحْرَامِهَا.

8. Humayd ibn Ziyad has narrated from al-Hassan ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ‘Isma‘il ibn al-Fadl who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman if she can use silk clothes in the state of Ihram. He (the Imam) said, ‘No, but she can use them in times other than her being in the state of Ihram.’”

كالموثق

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8676

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ مَرَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) بِامْرَأَةٍ مُحْرِمَةٍ قَدِ اسْتَتَرَتْ بِمِرْوَحَةٍ فَأَمَاطَ الْمِرْوَحَةَ بِنَفْسِهِ عَنْ وَجْهِهَا.

9. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu Ja‘far (a. s.), once when passing by a woman, who in the state of Ihram had covered her face with an air vent, himself removed it from her face.’”

ضعيف على المشهور

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8677

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مُصَبَّغَاتُ الثِّيَابِ تَلْبَسُهُ الْمُحْرِمَةُ فَقَالَ لا بَأْسَ بِهِ إِلاَّ الْمُفْدَمَ الْمَشْهُورَ وَالْقِلادَةَ الْمَشْهُورَةَ.

10. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan from Hariz from ‘Amir ibn Judha‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about dyed cloths used by women in the state of Ihram. He (the Imam) said, ‘It is not harmful except ornaments visible on her front side as well as visible necklace.’”

حسن على الظاهر

Kinds of Dresses and Ornaments Permissible or Detestable for a Female Pilgrim in the State of al-’ Ihram - Hadith 8678

11ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ إِذَا أَحْرَمَتْ أَ تَلْبَسُ السَّرَاوِيلَ قَالَ نَعَمْ إِنَّمَا تُرِيدُ بِذَلِكَ السُّتْرَةَ.

11. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who is in the state of Ihram: if she can wear trousers. He (the Imam) said, ‘Yes, she can do so because she needs it for covering.’”

مرسل كالموثق

The Case of Dresses not Permissible to Use in the State of al-’Ihram, but a Pilgrim Faces an Emergency Condition - Hadith 8679

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ هَلَكَتْ نَعْلاهُ وَلَمْ يَقْدِرْ عَلَى نَعْلَيْنِ قَالَ لَهُ أَنْ يَلْبَسَ الْخُفَّيْنِ إِذَا اضْطُرَّ إِلَى ذَلِكَ وَلْيَشُقَّهُ مِنْ ظَهْرِ الْقَدَمِ وَإِنْ لَبِسَ الطَّيْلَسَانَ فَلا يَزُرَّهُ عَلَيْهِ فَإِنِ اضْطُرَّ إِلَى قَبَاءٍ مِنْ بَرْدٍ وَلا يَجِدُ ثَوْباً غَيْرَهُ فَلْيَلْبَسْهُ مَقْلُوباً وَلا يُدْخِلْ يَدَيْهِ فِي يَدَيِ الْقَبَاءِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘ Abd Allah (a. s.), about a man whose sandals were destroyed and was not able to find one, said, ’He can use a shoe in an emergency. He can tear its back for an opening and if he wears a shawl he must not button it. If one needs to use a Qaba (a long coat) because of cold and cannot find other cloths he must wear it upside down and must not wear its sleeves on his arms.’”

ضعيف على المشهور

The Case of Dresses not Permissible to Use in the State of al-’Ihram, but a Pilgrim Faces an Emergency Condition - Hadith 8680

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَلْبَسُ الْخُفَّيْنِ وَالْجَوْرَبَيْنِ قَالَ إِذَا اضْطُرَّ إِلَيْهِمَا.

2. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from Rifa’ah who has said the following: “I once asked abu ’Abd Allah (a. s.), about a man who in the state of Ihram wears shoes and socks. He (the Imam) said, ‘He can do so in case it is an emergency. ‘“

ضعيف على المشهور

The Case of Dresses not Permissible to Use in the State of al-’Ihram, but a Pilgrim Faces an Emergency Condition - Hadith 8681

3ـ سَهْلٌ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الأَشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنَّ عَلِيّاً (عَلَيْهِ السَّلاَم) كَانَ لا يَرَى بَأْساً بِعَقْدِ الثَّوْبِ إِذَا قَصُرَ ثُمَّ يُصَلِّي فِيهِ وَإِنْ كَانَ مُحْرِماً.

3. Sahl has narrated from Ja’far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al-Qaddah who has said the following: “Abu Ja’far (a. s.), has said that Ali (a. s.), would not consider it harmful if one knotted his cloths, in case it was short, in Salat (prayer) even in the state of Ihram. ‘“

ضعيف على المشهور

The Case of Dresses not Permissible to Use in the State of al-’Ihram, but a Pilgrim Faces an Emergency Condition - Hadith 8682

4ـ سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ وَعَلَيْهِ سِلاحُهُ إِذَا خَافَ الْعَدُوَّ.

4. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad from Muthanna’ from Zurarah who has said the following: “Abu Ja’far (a. s.), has said that it is not harmful to carry arms in the state of Ihram if a man is afraid of the enemy. ‘“

ضعيف على المشهور

The Case of Dresses not Permissible to Use in the State of al-’Ihram, but a Pilgrim Faces an Emergency Condition - Hadith 8683

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنِ اضْطُرَّ إِلَى ثَوْبٍ وَهُوَ مُحْرِمٌ وَلَيْسَ مَعَهُ إِلاَّ قَبَاءٌ فَلْيَنْكُسْهُ وَلْيَجْعَلْ أَعْلاهُ أَسْفَلَهُ وَيَلْبَسُهُ وَفِي رِوَايَةٍ أُخْرَى يَقْلِبُ ظَهْرَهُ بَطْنَهُ إِذَا لَمْ يَجِدْ غَيْرَهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Muthanna’ al-Hannat who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram may urgently need clothes and he has only a Qaba (a coat which is long down to ankles) he must turn it upside down and wear it . 5 In another Hadith it is said to turn inside out, if one cannot find other clothes.”

حسن موثق

The Case of Dresses not Permissible to Use in the State of al-’Ihram, but a Pilgrim Faces an Emergency Condition - Hadith 8684

6ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ يَلْبَسُ السَّرَاوِيلَ إِذَا لَمْ يَكُنْ مَعَهُ إِزَارٌ وَيَلْبَسُ الْخُفَّيْنِ إِذَا لَمْ يَكُنْ مَعَهُ نَعْلٌ.

6. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from more than one person from ‘Abd al-Rahman from Humran who has said the following: “Abu Ja’far (a. s.), has said, ‘One in the state of Ihram can wear trousers if one does not find loincloth and al-Khuffayn (shoes) if one cannot find Na’l (sandals). ‘“(Fatwa best explains this Hadith)

مرسل كالموثق أو كالحسن

The Obligatory Expiation for Use of Dresses Not Permissible to Use in the State of al-’ Ihram - Hadith 8685

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَنْ لَبِسَ ثَوْباً لا يَنْبَغِي لَهُ لُبْسُهُ وَهُوَ مُحْرِمٌ فَفَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلاً فَلا شَيْ‏ءَ عَلَيْهِ وَمَنْ فَعَلَهُ مُتَعَمِّداً فَعَلَيْهِ دَمٌ.

1. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Mahbub from Ali ibn Ri’ab from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘If one in the state of Ihram wears a cloth which he is not supposed to wear and one does it out of forgetfulness, ignorance or by mistake, there is not anything on him; but if one does it knowingly, one must offer an offering animal.’”

صحيح

The Obligatory Expiation for Use of Dresses Not Permissible to Use in the State of al-’ Ihram - Hadith 8686

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنْ ضُرُوبٍ مِنَ الثِّيَابِ مُخْتَلِفَةٍ يَلْبَسُهَا الْمُحْرِمُ إِذَا احْتَاجَ مَا عَلَيْهِ قَالَ لِكُلِّ صِنْفٍ مِنْهَا فِدَاءٌ.

2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz, from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about one’s wearing different kinds of clothes in the state of Ihram, if needed. He (the Imam) said, ‘For wearing every kind there is ransom to pay.’”

حسن

The Case of a Man who Wears a Shirt for Dress for al-’Ihram or Afterwards - Hadith 8687

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَغَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَحْرَمَ وَعَلَيْهِ قَمِيصٌ قَالَ يَنْزَعُهُ وَلا يَشُقُّهُ وَإِنْ كَانَ لَبِسَهُ بَعْدَ مَا أَحْرَمَ شَقَّهُ وَأَخْرَجَهُ مِمَّا يَلِي رِجْلَيْهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar from more than one person who has said the following: “About a man who wore a shirt in the state of Ihram, he (the Imam) said, ‘He must take it off but must not tear it; and if he has worn it after assuming the state of Ihram, he must tear it and take it off from the sides of his legs.’”

حسن

The Case of a Man who Wears a Shirt for Dress for al-’Ihram or Afterwards - Hadith 8688

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ خَالِدِ بْنِ مُحَمَّدٍ الأَصَمِّ قَالَ دَخَلَ رَجُلٌ الْمَسْجِدَ الْحَرَامَ وَهُوَ مُحْرِمٌ فَدَخَلَ فِي الطَّوَافِ وَعَلَيْهِ قَمِيصٌ وَكِسَاءٌ فَأَقْبَلَ النَّاسُ عَلَيْهِ يَشُقُّونَ قَمِيصَهُ وَكَانَ صُلْباً فَرَآهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُمْ يُعَالِجُونَ قَمِيصَهُ يَشُقُّونَهُ فَقَالَ لَهُ كَيْفَ صَنَعْتَ فَقَالَ أَحْرَمْتُ هَكَذَا فِي قَمِيصِي وَكِسَائِي فَقَالَ انْزِعْهُ مِنْ رَأْسِكَ لَيْسَ يُنْزَعُ هَذَا مِنْ رِجْلَيْهِ إِنَّمَا جَهِلَ فَأَتَاهُ غَيْرُ ذَلِكَ فَسَأَلَهُ فَقَالَ مَا تَقُولُ فِي رَجُلٍ أَحْرَمَ فِي قَمِيصِهِ قَالَ يَنْزِعُهُ مِنْ رَأْسِهِ.

2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Khalid ibn Muhammad al-Asamm who has said the following: “A man entered Masjid al-Haram in the state of Ihram and began performing Tawaf with a shirt and a gown on him. People went to him and tore his shirt, but he stood firm. Abu ‘Abd Allah (a. s.), saw him when people were tearing his shirt. He (the Imam) asked him about how he has done it. He said, ‘I assumed the state of Ihram like this in my shirt and gown.’ He (the Imam) told him to remove it from the direction of his head. ‘One like him is not required to remove it from the direction of his legs. He did not know (the rule).’ Another one came and asked him (the Imam), ‘What do you say about a man who assumes the state of Ihram in his shirt?’ He (the Imam) said, ‘He must remove it from the direction of his head.’” (Fatwa best explains this Hadith)

مجهول

The Case of a Man who Wears a Shirt for Dress for al-’Ihram or Afterwards - Hadith 8689

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ إِنْ لَبِسْتَ ثَوْباً فِي إِحْرَامِكَ لا يَصْلُحُ لَكَ لُبْسُهُ فَلَبِّ وَأَعِدْ غُسْلَكَ وَإِنْ لَبِسْتَ قَمِيصاً فَشُقَّهُ وَأَخْرِجْهُ مِنْ تَحْتِ قَدَمَيْكَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you wear in the state of Ihram a cloth which is not proper, you must say Talbiyah again and take Ghusl (bath); and if you wear a shirt, then tear it and remove it from the direction of the bottom of your feet.’”

حسن

The Case of One Who Covers His Head in the State of al-’Ihram, or His Face Intentionally or Due to Forgetfulness - Hadith 8690

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ الْمُحْرِمُ يُؤْذِيهِ الذُّبَابُ حِينَ يُرِيدُ النَّوْمَ يُغَطِّي وَجْهَهُ قَالَ نَعَمْ وَلا يُخَمِّرْ رَأْسَهُ وَالْمَرْأَةُ عِنْدَ النَّوْمِ لا بَأْسَ بِأَنْ تُغَطِّيَ وَجْهَهَا كُلَّهُ عِنْدَ النَّوْمِ.

1. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about a man who covers his face when sleeping because of flies that bother him. He (the Imam) said, ’Yes, he can do so, but must not cover his head; and women are permitted to cover their faces when they sleep.”’

صحيح

The Case of One Who Covers His Head in the State of al-’Ihram, or His Face Intentionally or Due to Forgetfulness - Hadith 8691

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمُحْرِمُ يَتَوَضَّأُ ثُمَّ يُجَلِّلُ وَجْهَهُ بِالْمِنْدِيلِ يُخَمِّرُهُ كُلَّهُ قَالَ لا بَأْسَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from ‘Abd al-Malik al-Qummiy who has said the following: “I once asked abu ’Abd Allah (a. s.), about a man who takes wudu’ and then wipes his face with a handkerchief that covers all of it. He (the Imam) said, ‘It is not harmful.’”

ضعيف على المشهور

The Case of One Who Covers His Head in the State of al-’Ihram, or His Face Intentionally or Due to Forgetfulness - Hadith 8692

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَنَامُ عَلَى وَجْهِهِ عَلَى زَامِلَتِهِ قَالَ لا بَأْسَ بِهِ.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Urn ay r from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram sleeps with a Zamilah (wrapping) on his face. He (the Imam) said, ‘It is not harmful.’”

حسن

The Case of One Who Covers His Head in the State of al-’Ihram, or His Face Intentionally or Due to Forgetfulness - Hadith 8693

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَجِدُ الْبَرْدَ فِي أُذُنَيْهِ يُغَطِّيهِمَا قَالَ لا.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman who has said the following: “I once asked abu al-Hassan (a. s.), about a man who because of cold covers his ears while in the state of Ihram. He (the Imam) said, ‘No, he must not do so.’”

صحيح

Use of Shadow in the State of al-’Ihram - Hadith 8694

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ الْمُثَنَّى الْخَطِيبِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ وَبِشْرِ بْنِ إِسْمَاعِيلَ قَالَ قَالَ لِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَ لا أَسُرُّكَ يَا ابْنَ مُثَنًّى قَالَ قُلْتُ بَلَى وَقُمْتُ إِلَيْهِ قَالَ دَخَلَ هَذَا الْفَاسِقُ آنِفاً فَجَلَسَ قُبَالَةَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) ثُمَّ أَقْبَلَ عَلَيْهِ فَقَالَ لَهُ يَا أَبَا الْحَسَنِ مَا تَقُولُ فِي الْمُحْرِمِ أَ يَسْتَظِلُّ عَلَى الْمَحْمِلِ فَقَالَ لَهُ لا قَالَ فَيَسْتَظِلُّ فِي الْخِبَاءِ فَقَالَ لَهُ نَعَمْ فَأَعَادَ عَلَيْهِ الْقَوْلَ شِبْهَ الْمُسْتَهْزِئِ يَضْحَكُ فَقَالَ يَا أَبَا الْحَسَنِ فَمَا فَرْقُ بَيْنِ هَذَا وَهَذَا فَقَالَ يَا أَبَا يُوسُفَ إِنَّ الدِّينَ لَيْسَ بِقِيَاسٍ كَقِيَاسِكُمْ أَنْتُمْ تَلْعَبُونَ بِالدِّينِ إِنَّا صَنَعْنَا كَمَا صَنَعَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقُلْنَا كَمَا قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَرْكَبُ رَاحِلَتَهُ فَلا يَسْتَظِلُّ عَلَيْهَا وَتُؤْذِيهِ الشَّمْسُ فَيَسْتُرُ جَسَدَهُ بَعْضَهُ بِبَعْضٍ وَرُبَّمَا سَتَرَ وَجْهَهُ بِيَدِهِ وَإِذَا نَزَلَ اسْتَظَلَّ بِالْخِبَاءِ وَفَيْ‏ءِ الْبَيْتِ وَفَيْ‏ءِ الْجِدَارِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from Ja’far ibn al-Muthanna’ al-Khatib from Muhammad ibn al- Fudayl and Bishr ibn ‘Isma‘il who has said the following: “Muhammad ibn ‘Isma‘il once said to me, ‘Would you like if I give you happy news, O ibn Muthanna?’ I replied, ‘Yes, please,’ and I stood up before him. He said, ‘This sinful person came to abu al-Hassan ‘Alayhi al-Salam, and he turned to him (the Imam) and asked, “O abu al-Hassan, can a man in the state of Ihram seek shadow in the carriage on the back of camels?” He (the Imam) said, “No, he cannot do so.” He then asked, “Can he seek shadow in the tent?” He (the Imam) said, “Yes, he can do so.” He repeated those words in a scolding manner, laughed and said, “O abu al-Hassan, what is the difference between this and that?” He (the Imam) then said, “O abu Yusuf, religion is not based on analogies like your analogies. You play with religion. We do only what the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did and we say what the Messenger of Allah said. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, rode his stumper and did not prepare a shadow for himself. The sun rays hurt him and he covered only one part of his body with the other part, like covering his face with his hand, and when he disembarked he sought shadow in the tent, next to the House and walls.’”

ضعيف

Use of Shadow in the State of al-’Ihram - Hadith 8695

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الظِّلالِ لِلْمُحْرِمِ فَقَالَ اضْحَ لِمَنْ أَحْرَمْتَ لَهُ قُلْتُ إِنِّي مَحْرُورٌ وَإِنَّ الْحَرَّ يَشْتَدُّ عَلَيَّ قَالَ أَ مَا عَلِمْتَ أَنَّ الشَّمْسَ تَغْرُبُ بِذُنُوبِ الْمُحْرِمِينَ.

2. Ali ibn Ibrahim has narrated from his father from ‘ Abd Allah ibn al-Mughirah who has said the following: “I once asked abu al-Hassan (a. s.), about shadow for a man in the state of Ihram. He (the Imam) said, ‘Remain in the sun for the sake of the One by whose command you assume the state of Ihram.’ I then said, ‘My endurance in the sun is low and heat becomes unbearable to me.’ He (the Imam) said, ‘Did you not know that the sun sits along with the sins of the people in the state of Ihram?”’

حسن

Use of Shadow in the State of al-’Ihram - Hadith 8696

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ قَاسِمٍ الصَّيْقَلِ قَالَ مَا رَأَيْتُ أَحَداً كَانَ أَشَدَّ تَشْدِيداً فِي الظِّلِّ مِنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) كَانَ يَأْمُرُ بِقَلْعِ الْقُبَّةِ وَالْحَاجِبَيْنِ إِذَا أَحْرَمَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Rayyan from al-Qasim al-Sayqal who has said the following: “I did not see anyone more strict about shadow in the state of Ihram than abu Ja‘far (a. s.), who would command to remove the dome (tent) and its poles when he assumed the state of Ihram.’”

مجهول

Use of Shadow in the State of al-’Ihram - Hadith 8697

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُضْرَبُ عَلَيْهَا الظِّلالُ وَهِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ فَالرَّجُلُ يُضْرَبُ عَلَيْهِ الظِّلالُ وَهُوَ مُحْرِمٌ قَالَ نَعَمْ إِذَا كَانَتْ بِهِ شَقِيقَةٌ وَيَتَصَدَّقُ بِمُدٍّ لِكُلِّ يَوْمٍ.

4. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad, from ibn abu Nasr from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked him (the Imam) (a. s.), about the case of a woman for whom a shadow is prepared while she is in the state of Ihram. He (the Imam) said, ‘Yes, it is permissible.’ I then asked the same about men. He (the Imam) said, ‘Yes, if he suffers from severe headache, but he must pay one mud (a certain measurement) of food as charity for every day.’”

ضعيف على المشهور

Use of Shadow in the State of al-’Ihram - Hadith 8698

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ كَتَبْتُ إِلَى الرِّضَا (عَلَيْهِ السَّلاَم) هَلْ يَجُوزُ لِلْمُحْرِمِ أَنْ يَمْشِيَ تَحْتَ ظِلِّ الْمَحْمِلِ فَكَتَبَ نَعَمْ قَالَ وَسَأَلَهُ رَجُلٌ عَنِ الظِّلالِ لِلْمُحْرِمِ مِنْ أَذَى مَطَرٍ أَوْ شَمْسٍ وَأَنَا أَسْمَعُ فَأَمَرَهُ أَنْ يَفْدِيَ شَاةً وَيَذْبَحَهَا بِمِنًى.

5. A number of our people have narrated from Ahmad ibn Muhammad from ‘Isma‘il ibn Bazi’ who has said the following: “I wrote to al-Rida’ (a. s.), and asked if it is permissible to walk in the shadow of the carriage on camel back. He (the Imam) wrote back, ‘Yes, it is permissible.’ Another man had asked about preparing a shadow for one in the state of Ihram because of rain or sun and I was listening, he (the Imam) commanded him to pay a ransom of one sheep to be slaughtered in Mina.”

صحيح

Use of Shadow in the State of al-’Ihram - Hadith 8699

6ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الظِّلالِ لِلْمُحْرِمِ قَالَ لا يُظَلِّلْ إِلاَّ مِنْ عِلَّةِ مَرَضٍ.

6. Ahmad has narrated from Ali ibn Ahmad ibn ‘Ushaym from Musa ibn ‘Umar from Muhammad ibn Mansur who has said the following: “I once asked abu al-Hassan (a. s.), about the case of a man in the state of Ihram and shadows. He (the Imam) said, ’He must not seek shadows unless he is ill.’”

مجهول

Use of Shadow in the State of al-’Ihram - Hadith 8700

7ـ أَحْمَدُ عَنْ عُثْمَانَ بْنِ عِيسَى الْكِلابِيِّ قَالَ قُلْتُ لأَبِي الْحَسَنِ الأَوَّلِ (عَلَيْهِ السَّلاَم) إِنَّ عَلِيَّ بْنَ شِهَابٍ يَشْكُو رَأْسَهُ وَالْبَرْدُ شَدِيدٌ وَيُرِيدُ أَنْ يُحْرِمَ فَقَالَ إِنْ كَانَ كَمَا زَعَمَ فَلْيُظَلِّلْ وَأَمَّا أَنْتَ فَاضْحَ لِمَنْ أَحْرَمْتَ لَهُ.

7. Ahmad has narrated from ‘Uthman ibn ‘Isa al-Kilabiy who has said the following: “I once said to abu al-Hassan (a. s.), that Ali ibn Shihab has a headache, and cold is severe and he wants to assume the state of Ihram. He (the Imam) said, ‘If that is the case he can use shadows, but you must stay out of the shadow for the sake of the One for whom you assume the state of Ihram.’”

موثق

Use of Shadow in the State of al-’Ihram - Hadith 8701

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) هَلْ يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ فَقَالَ لا إِلاَّ أَنْ يَكُونَ شَيْخاً كَبِيراً أَوْ قَالَ ذَا عِلَّةٍ.

8. Ahmad ibn Muhammad from has narrated from Ali ibn al-Hakam from ‘Isma‘il ibn ‘Abd al-Khaliq who has said the following: “I once asked abu ‘Abd Allah (a. s.), if a man in the state of Ihram can cover himself from the sun. He (the Imam) said, ‘No, he cannot do so, unless he is an old man or one with illness.’”

صحيح

Use of Shadow in the State of al-’Ihram - Hadith 8702

9ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلاَم) الْمُحْرِمُ يُظَلِّلُ عَلَى مَحْمِلِهِ وَيَفْتَدِي إِذَا كَانَتِ الشَّمْسُ وَالْمَطَرُ يُضِرَّانِ بِهِ قَالَ نَعَمْ قُلْتُ كَمِ الْفِدَاءُ قَالَ شَاةٌ.

9. Ahmad ibn Muhammad from has narrated from Ibrahim ibn abu Mahmud who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram: if he can use shadow and pay ransom if the sun and rain are harmful for him. He (the Imam) said, ‘Yes, he can do so.’ I asked, ‘How much is the ransom?’ He (the Imam) said, ‘It is one sheep.’”

صحيح

Use of Shadow in the State of al-’Ihram - Hadith 8703

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِالْقُبَّةِ عَلَى النِّسَاءِ وَالصِّبْيَانِ وَهُمْ مُحْرِمُونَ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Kahiliy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful for women and children to have a dome (umbrella) while they are in the state of Ihram.’”

حسن

Use of Shadow in the State of al-’Ihram - Hadith 8704

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ بِثَوْبٍ وَلا بَأْسَ أَنْ يَسْتَتِرَ بَعْضَهُ بِبَعْضٍ.

11. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabiy from Mu ‘alia’ ibn Khunays who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A man in the state of Ihram must not cover himself from the sun with a cloth; but it is not harmful to cover one part by the other part of his body.’”

مختلف فيه

Use of Shadow in the State of al-’Ihram - Hadith 8705

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنَّ عَمَّتِي مَعِي وَهِيَ زَمِيلَتِي وَالْحَرُّ تَشْتَدُّ عَلَيْهَا إِذَا أَحْرَمَتْ فَتَرَى لِي أَنْ أُظَلِّلَ عَلَيَّ وَعَلَيْهَا فَكَتَبَ (عَلَيْهِ السَّلاَم) ظَلِّلْ عَلَيْهَا وَحْدَهَا.

12. A number of our people have narrated from Sahl ibn Ziyad from baker ibn Salih who has said the following: “I once wrote to abu Ja‘far (a. s.), that my aunt who is my travel-mate and the heat is severe for her while she is in the state of Ihram; if I can provide shadow for her and for myself. He (the Imam) wrote, ‘You can provide shadow just for her alone.’”

ضعيف

Use of Shadow in the State of al-’Ihram - Hadith 8706

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ أَ يَتَغَطَّى قَالَ أَمَّا مِنَ الْحَرِّ وَالْبَرْدِ فَلا.

13. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man in the state of Ihram if he can cover himself. He (the Imam) said, ‘As for from heat or cold, then no.’”

ضعيف على المشهور

Use of Shadow in the State of al-’Ihram - Hadith 8707

14ـ مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ ظَلَّلَ فِي عُمْرَتِهِ قَالَ يَجِبُ عَلَيْهِ دَمٌ قَالَ وَإِنْ خَرَجَ إِلَى مَكَّةَ وَظَلَّلَ وَجَبَ عَلَيْهِ أَيْضاً دَمٌ لِعُمْرَتِهِ وَدَمٌ لِحَجَّتِهِ.

14. Muhammad ibn Yahya has narrated from those whom he has mentioned from Ali ibn Rashid who has said the following: “I once asked him (the Imam) (a. s.), about a man who seeks shadow in his al-‘Umrah. He (the Imam) said, ’Slaughtering (an animal) is necessary.’ He (the Imam) then said, ‘If he goes out to Makkah and uses shadow, it is necessary to slaughter an animal; one for al-‘Umrah and one for al- Hajj.’”

مرسل

Use of Shadow in the State of al-’Ihram - Hadith 8708

15ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ كُنَّا فِي دِهْلِيزِ يَحْيَى بْنِ خَالِدٍ بِمَكَّةَ وَكَانَ هُنَاكَ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) وَأَبُو يُوسُفَ فَقَامَ إِلَيْهِ أَبُو يُوسُفَ وَتَرَبَّعَ بَيْنَ يَدَيْهِ فَقَالَ يَا أَبَا الْحَسَنِ جُعِلْتُ فِدَاكَ الْمُحْرِمُ يُظَلِّلُ قَالَ لا قَالَ فَيَسْتَظِلّ�� بِالْجِدَارِ وَالْمَحْمِلِ وَيَدْخُلُ الْبَيْتَ وَالْخِبَاءَ قَالَ نَعَمْ قَالَ فَضَحِكَ أَبُو يُوسُفَ شِبْهَ الْمُسْتَهْزِئِ فَقَالَ لَهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) يَا أَبَا يُوسُفَ إِنَّ الدِّينَ لَيْسَ بِالْقِيَاسِ كَقِيَاسِكَ وَقِيَاسِ أَصْحَابِكَ إِنَّ الله عَزَّ وَجَلَّ أَمَرَ فِي كِتَابِهِ بِالطَّلاقِ وَأَكَّدَ فِيهِ بِشَاهِدَيْنِ وَلَمْ يَرْضَ بِهِمَا إِلاَّ عَدْلَيْنِ وَأَمَرَ فِي كِتَابِهِ بِالتَّزْوِيجِ وَأَهْمَلَهُ بِلا شُهُودٍ فَأَتَيْتُمْ بِشَاهِدَيْنِ فِيمَا أَبْطَلَ الله وَأَبْطَلْتُمْ شَاهِدَيْنِ فِيمَا أَكَّدَ الله عَزَّ وَجَلَّ وَأَجَزْتُمْ طَلاقَ الْمَجْنُونِ وَالسَّكْرَانِ حَجَّ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَأَحْرَمَ وَلَمْ يُظَلِّلْ وَدَخَلَ الْبَيْتَ وَالْخِبَاءَ وَاسْتَظَلَّ بِالْمَحْمِلِ وَالْجِدَارِ فَعَلْنَا كَمَا فَعَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَسَكَتَ.

15. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn abu Najran from Muhammad ibn al-Fudayl who has said the following: “Once we were in the hall of Yahya ibn Khalid in Makkah. Abu al-Hassan, Musa (a. s.) and abu Yusuf were there. Abu Yusuf stood up to move closer and then sat down square in front of him (the Imam), and said, ‘O abu al-Hassan, I pray to Allah to keep my soul in service for your cause, can a man in the state of Ihram seek shadow?’ He (the Imam) said, ‘No, he cannot do so.’ He (abu Yusuf) asked, ‘Can he seek shadow of a wall, carriage, or enter the house or tent?’ He (the Imam) said, ‘Yes, he can do so.’ He (abu Yusuf) laughed in a scolding manner. He (the Imam) then said, ‘O abu Yusuf, religion is not based on analogies like your analogies and the analogies of your companions. Allah, most Majestic, most Glorious, has commanded in His book to apply divorce and has insisted to have two witnesses bear testimony to the pronouncement of divorce and has not agreed unless they are just people. He has commanded to get married and has ignored the presence of witnesses but you require witnesses where Allah has made it (presence of witnesses) invalid and you have ignored the need for witnesses where Allah, most Majestic, most Glorious, requires. You have also made divorce by an insane and drunk person permissible. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed al-Hajj, assumed the state of Ihram and did not prepare a shadow for himself. He (the Messenger of Allah) entered the house, the tent, used the shadow of the carriage and the wall; and we do as the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did. He (abu Yusuf) remained quiet.’”

ضعيف على المشهور

In the State of al-’Ihram, One Must Not Dive in Water - Hadith 8709

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from those whom narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must not submerge his head in the water.”’

مرسل

In the State of al-’Ihram, One Must Not Dive in Water - Hadith 8710

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ وَلا الصَّائِمُ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Ya’qub ibn Shu’ayb who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must not submerge his head in the water, as well as one fasting.’”

صحيح

Use of Perfumes in the State of al-’Ihram - Hadith 8711

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَمَسَّ شَيْئاً مِنَ الطِّيبِ وَلا مِنَ الدُّهْنِ فِي إِحْرَامِكَ وَاتَّقِ الطِّيبَ فِي طَعَامِكَ وَأَمْسِكْ عَلَى أَنْفِكَ مِنَ الرَّائِحَةِ الطَّيِّبَةِ وَلا تُمْسِكْ عَنْهُ مِنَ الرِّيحِ الْمُنْتِنَةِ فَإِنَّهُ لا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَتَلَذَّذَ بِرِيحٍ طَيِّبَةٍ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isma‘il from al-Fadf ibn Shadhan from Safwan and Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘You must not touch any perfume or oil in the state of Ihram. Avoid perfumes in your food, hold your nose from sweet smelling things but you must not hold your nose against bad smells; it is not proper for one in the state of Ihram to enjoy sweet smelling perfumes.”’

حسن كالصحيح

Use of Perfumes in the State of al-’Ihram - Hadith 8712

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ: لا يَمَسَّ الْمُحْرِمُ شَيْئاً مِنَ الطِّيبِ وَلا الرَّيْحَانِ وَلا يَتَلَذَّذْ بِهِ وَلا بِرِيحٍ طَيِّبَةٍ فَمَنِ ابْتُلِيَ بِشَيْ‏ءٍ مِنْ ذَلِكَ فَلْيَتَصَدَّقْ بِقَدْرِ مَا صَنَعَ قَدْرَ سَعَتِهِ

2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from those who informed him that Abu 'Abdillah (al-Sadiq) (as) said: "The one in the state of Ihram must not touch any items of fragrance or plants, nor should he derive pleasure from it, and neither should he smell a pleasant odor. So whoever is tested with any of that should give in charity an amount equivalent to what he has done, to the best of his ability."

مرسل

Use of Perfumes in the State of al-’Ihram - Hadith 8713

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَكَلَ زَعْفَرَاناً مُتَعَمِّداً أَوْ طَعَاماً فِيهِ طِيبٌ فَعَلَيْهِ دَمٌ فَإِنْ كَانَ نَاسِياً فَلا شَيْ‏ءَ عَلَيْهِ وَيَسْتَغْفِرُ الله عَزَّ وَجَلَّ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘If one in the state of Ihram eats saffron knowingly or food in which there is perfume, he must slaughter one animal as offering. If it is due to forgetfulness then there is nothing on him and he must only ask Allah, most Majestic, most Glorious, to forgive him.’”

ضعيف على المشهور

Use of Perfumes in the State of al-’Ihram - Hadith 8714

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ يُمْسِكُ عَلَى أَنْفِهِ مِنَ الرِّيحِ الطَّيِّبَةِ وَلا يُمْسِكُ عَلَى أَنْفِهِ مِنَ الرِّيحِ الْمُنْتِنَةِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must hold his nose from sweet smelling things, but not from bad smelling ones.’”

حسن

Use of Perfumes in the State of al-’Ihram - Hadith 8715

5ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ مِثْلَهُ وَقَالَ لا بَأْسَ بِالرِّيحِ الطَّيِّبَةِ فِيمَا بَيْنَ الصَّفَا وَالْمَرْوَةِ مِنْ رِيحِ الْعَطَّارِينَ وَلا يُمْسِكْ عَلَى أَنْفِهِ.

5. Ali has narrated from his father from Ibn Abi ‘Umayr from Ahmad ibn Muhammad, from Muhammad ibn ‘Isma‘il who has narrated from al-Fadl ibn Shadhan, from Ibn Abi ‘Umayr from Hisham ibn al- Hakam a similar Hadith and has said that the smells of perfumes from perfume sellers between al- Safa’ and al-Marwah is not harmful and one is not required to hold his nose.’” H 7243, Ch. 92, h 6

حسن كالصحيح

Use of Perfumes in the State of al-’Ihram - Hadith 8716

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) كُشِفَ بَيْنَ يَدَيْهِ طِيبٌ لِيَنْظُرَ إِلَيْهِ وَهُوَ مُحْرِمٌ فَأَمْسَكَ عَلَى أَنْفِهِ بِثَوْبِهِ مِنْ رِيحِهِ.

6. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from al- Hassan ibn Ziyad who has said the following: “I once asked abu ‘Abd Allah (a. s.), about perfumes, if using saltwort, which has a certain perfume and I wash my hands there with while I am in the state of Ihram, is permissible. He (the Imam) said, ‘When you are about to assume the state of Ihram, look into your luggage and keep aside what you need.’ He (the Imam) said, ‘You must give charity of something as expiation for your use of saltwort to wash your hands.’”

صحيح

Use of Perfumes in the State of al-’Ihram - Hadith 8717

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ الأُشْنَانُ فِيهِ الطِّيبُ أَغْسِلُ بِهِ يَدَيَّ وَأَنَا مُحْرِمٌ قَالَ إِذَا أَرَدْتُمُ الإِحْرَامَ فَانْظُرُوا مَزَاوِدَكُمْ فَاعْزِلُوا الَّذِي لا تَحْتَاجُونَ إِلَيْهِ وَقَالَ تَصَدَّقْ بِشَيْ‏ءٍ كَفَّارَةً لِلأُشْنَانِ الَّذِي غَسَلْتَ بِهِ يَدَكَ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who is in the state of Ihram and his cloth comes in contact with perfume. He (the Imam) said, ’It is not harmful. He can wash it clean with his own hands.”’

ضعيف على المشهور

Use of Perfumes in the State of al-’Ihram - Hadith 8718

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمُحْرِمِ يُصِيبُ ثَوْبَهُ الطِّيبُ قَالَ لا بَأْسَ بِأَنْ يَغْسِلَهُ بِيَدِ نَفْسِهِ.

8. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ‘Abd al-Karim from al-Hassan ibn Harun who has said the following: “I once said to abu ’Abd Allah (a. s.), that while in the state of Ihram, I ate Khabis (a certain sweet mix) until I was full. He (the Imam) said, ‘When you complete all of your acts and are about to leave, buy one dirham of dates and give it as charity. It will be expiation for whatever may have happened in your Ihram which you do not know.’”

حسن

Use of Perfumes in the State of al-’Ihram - Hadith 8719

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَسَنِ بْنِ هَارُونَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي أَكَلْتُ خَبِيصاً حَتَّى شَبِعْتُ وَأَنَا مُحْرِمٌ فَقَالَ إِذَا فَرَغْتَ مِنْ مَنَاسِكِكَ وَأَرَدْتَ الْخُرُوجَ مِنْ مَكَّةَ فَابْتَعْ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ فَيَكُونَ كَفَّارَةً لِذَلِكَ وَلِمَا دَخَلَ فِي إِحْرَامِكَ مِمَّا لا تَعْلَمُ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Isma‘il ibn Hanan ibn Sadir from his father who has said the following: “I once asked abu Ja’far (a. s.), about a man who is in the state of Ihram and uses a salt which is mixed with saffron. He (the Imam) said, ‘It is not proper for one while in the state of Ihram to use a thing which has saffron or any other kind of perfumes.’”

Use of Perfumes in the State of al-’Ihram - Hadith 8720

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي الْمِلْحِ فِيهِ زَعْفَرَانٌ لِلْمُحْرِمِ قَالَ لا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَأْكُلَ شَيْئاً فِيهِ زَعْفَرَانٌ وَلا شَيْئاً مِنَ الطِّيبِ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabiy from Mu‘alla’ abu ‘Uthman from Mu‘alla’ ibn Khunays who has said the following: “He (the Imam) (a. s.), considered one’s sleeping on a yellow bed or yellow Mirfaqah (comforter), in the state of Ihram detestable.” (It perhaps is because of saffron dye)

حسن أو موثق

Use of Perfumes in the State of al-’Ihram - Hadith 8721

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنِ الْمُعَلَّى أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُرِهَ أَنْ يَنَامَ الْمُحْرِمُ عَلَى فِرَاشٍ أَصْفَرَ أَوْ عَلَى مِرْفَقَةٍ صَفْرَاءَ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabiy from Mu‘alla’ abu ‘Uthman from Mu‘alla’ ibn Khunays from Abu 'Abdillah (a. s) who said, “It is detestable for the person in a state of Ihram to sleep on a yellow bed or yellow Mirfaqah (comforter).”

مختلف فيه

Use of Perfumes in the State of al-’Ihram - Hadith 8722

12ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَمَسَّ رَيْحَاناً وَأَنْتَ مُحْرِمٌ وَلا شَيْئاً فِيهِ زَعْفَرَانٌ وَلا تَطْعَمْ طَعَاماً فِيهِ زَعْفَرَانٌ.

12. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abdullah ibn Sinan from Abu ‘Abdillah (a. s.) who said, “You must not touch any fragrance while you are in the state of Ihram, or anything in which there is saffron, and do not taste any food with saffron in it.”

صحيح

Use of Perfumes in the State of al-’Ihram - Hadith 8723

13ـ صَفْوَانُ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَغْسِلُ يَدَهُ بِالأُشْنَانِ قَالَ كَانَ أَبِي يَغْسِلُ يَدَهُ بِالْحُرُضِ الأَبْيَضِ.

13. Safwan has narrated from abu al-Mighra’ who has said the following: “I once asked abu ‘Abdillah (a. s.) about a man who in the state of Ihram washes his hand with saltwort. He (AS) replied, ‘My father (a. s.) would wash his hands with white Hurud (saltwort).”

صحيح

Use of Perfumes in the State of al-’Ihram - Hadith 8724

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ لا بَأْسَ بِأَنْ تَشَمَّ الإِذْخِرَ وَالْقَيْصُومَ وَالْخُزَامَى وَالشِّيحَ وَأَشْبَاهَهُ وَأَنْتَ مُحْرِمٌ.

14. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Mu‘awiyah ibn ‘Ammar who has said the following: “It is not harmful to smell ‘Idhkhir (a green plant with a certain fragrance), lavender cotton, tulip, wormwood and similar things, while you are in the state of Ihram.”

حسن

Use of Perfumes in the State of al-’Ihram - Hadith 8725

15ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ هِلالٍ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَمَسُّ الطِّيبَ وَهُوَ نَائِمٌ لا يَعْلَمُ قَالَ يَغْسِلُهُ وَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَعَنِ الْمُحْرِمِ يَدْهُنُهُ الْحَلالُ بِالدُّهْنِ الطَّيِّبِ وَالْمُحْرِمُ لا يَعْلَمُ مَا عَلَيْهِ قَالَ يَغْسِلُهُ أَيْضاً وَلْيَحْذَرْ.

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Abbas ibn Ma‘ruf from Ali ibn Mahziyar who has said the following: “I once asked Ibn Abi ‘Umayr about apple, citron and lotus and things with sweet fragrance. He said, ‘Hold back from smelling while you eat them.’” (It seems like it is Ibn Abi ‘Umayr’s Fatwa)

مجهول

Use of Perfumes in the State of al-’Ihram - Hadith 8726

16ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ سَأَلْتُ ابْنَ أَبِي عُمَيْرٍ عَنِ التُّفَّاحِ وَالأُتْرُجِّ وَالنَّبِقِ وَمَا طَابَ رِيحُهُ قَالَ تُمْسِكُ عَنْ شَمِّهِ وَتَأْكُلُهُ.

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and eats citron. He (the Imam) said, ‘Yes, he can eat.’ I then said, ‘It has nice fragrance.’ He (the Imam) said, ‘Citron is food and it is not a fragrance.’”

صحيح موقوف

Use of Perfumes in the State of al-’Ihram - Hadith 8727

17ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَأْكُلُ الأُتْرُجَّ قَالَ نَعَمْ قُلْتُ لَهُ رَائِحَةٌ طَيِّبَةٌ قَالَ الأُتْرُجُّ طَعَامٌ لَيْسَ هُوَ مِنَ الطِّيبِ.

17. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about henna (privet). He (the Imam) said, ‘A person in the state of Ihram can touch and treat his camel with it. It is not a perfume and it is not harmful.’”

موثق

Use of Perfumes in the State of al-’Ihram - Hadith 8728

18ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْحِنَّاءِ فَقَالَ إِنَّ الْمُحْرِمَ لَيَمَسُّهُ وَيُدَاوِي بِهِ بَعِيرَهُ وَمَا هُوَ بِطِيبٍ وَمَا بِهِ بَأْسٌ.

18. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy from al-‘Abbas ibn ‘Amir from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of my clothes which are fumigated along with my clothes for Ihram and I find the smell in it. He (the Imam) said, ‘Spread it in the air so winds can dispel the smell.’”

صحيح

Items Detestable to Use in the State of al-’Ihram - Hadith 8729

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَنْظُرْ فِي الْمِرْآةِ وَأَنْتَ مُحْرِمٌ لأَنَّهُ مِنَ الزِّينَةِ وَلا تَكْتَحِلِ الْمَرْأَةُ الْمُحْرِمَةُ بِالسَّوَادِ إِنَّ السَّوَادَ زِينَةٌ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘You must not look into the mirror, while you are in the state of Ihram; it is of beautification. A woman in the state of Ihram must not use kohl (eye-shadows) with black color; black is beautification.’”

حسن

Items Detestable to Use in the State of al-’Ihram - Hadith 8730

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا يَنْظُرِ الْمُحْرِمُ فِي الْمِرْآةِ لِزِينَةٍ فَإِنْ نَظَرَ فَلْيُلَبِّ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must not look into the mirror; if one does so, one must say the Talbiyah (here I am, O Lord, to obey Your command).”’

حسن

Items Detestable to Use in the State of al-’Ihram - Hadith 8731

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْكُحْلِ لِلْمُحْرِمِ قَالَ أَمَّا بِالسَّوَادِ فَلا وَلَكِنْ بِالصَّبِرِ وَالْحُضُضِ.

3. Ali has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: I once asked abu ‘Abd Allah (a. s.), about kohl for one in the state of Ihram. He (the Imam) said, ‘Not with black color but one can use it with sabr and hudod (two kinds of medicine for the eyes).”’

حسن

Items Detestable to Use in the State of al-’Ihram - Hadith 8732

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا اشْتَكَى الْمُحْرِمُ عَيْنَيْهِ فَلْيَكْتَحِلْ بِكُحْلٍ لَيْسَ فِيهِ مِسْكٌ وَلا طِيبٌ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram suffers from illness in the eyes it is permissible for one to use kohl which does not have musk or perfume in it.’”

ضعيف على المشهور

Items Detestable to Use in the State of al-’Ihram - Hadith 8733

5ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ لا يَكْتَحِلْ إِلاَّ مِنْ وَجَعٍ وَقَالَ لا بَأْسَ بِأَنْ تَكْتَحِلَ وَأَنْتَ مُحْرِمٌ بِمَا لَمْ يَكُنْ فِيهِ طِيبٌ يُوجَدُ رِيحُهُ فَأَمَّا لِلزِّينَةِ فَلا.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must not use kohl unless it is to cure pain.’ He (the Imam) has said, ‘Using kohl which does not have any perfume while one is in the state of Ihram is not harmful, however, for beautification it is not permissible.’”

حسن

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8734

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَأْكُلُ وَهُوَ مُحْرِمٌ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Isma‘il ibn Muhammad ibn al-Fadl from abu al-Sabbah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram becomes ill one must treat the illness with edible items while he is in the state of Ihram.”’

مجهول

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8735

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَرَّ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى كَعْبِ بْنِ عُجْرَةَ وَالْقَمْلُ يَتَنَاثَرُ مِنْ رَأْسِهِ وَهُوَ مُحْرِمٌ فَقَالَ لَهُ أَ تُؤْذِيكَ هَوَامُّكَ فَقَالَ نَعَمْ فَأُنْزِلَتْ هَذِهِ الآيَةُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَأَمَرَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يَحْلِقَ وَجَعَلَ الصِّيَامَ ثَلاثَةَ أَيَّامٍ وَالصَّدَقَةَ عَلَى سِتَّةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدَّيْنِ وَالنُّسُكَ شَاةً قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَكُلُّ شَيْ‏ءٍ مِنَ الْقُرْآنِ أَوْ فَصَاحِبُهُ بِالْخِيَارِ يَخْتَارُ مَا شَاءَ وَكُلُّ شَيْ‏ءٍ مِنَ الْقُرْآنِ فَمَنْ لَمْ يَجِدْ كَذَا فَعَلَيْهِ كَذَا فَالأُولَى الْخِيَارُ.

2. Ali has narrated from his father from Hammad from Hariz from those who narrated to him who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, passed by Ka‘b ibn ‘Ujrah. Lice spread from his head and he was in the state of Ihram. He (the Messenger of Allah) asked, ‘Do your bugs annoy you?’ He replied, ‘Yes, they annoy me.’ This verse of al-Quran was then revealed. ‘Those of you who become ill or find annoyance in their head expiate it by fasting or charity or an act of worship.’ (2:195) The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, commanded him to shave his head and made the fasting to be three days, charity to six destitute people two mud (a certain measurement) for each one and one sheep as an act of worship.’ Abu ‘Abd Allah (a. s.), has said, ‘Wherever in al-Quran it is ‘or’ it is a reference to one’s having the choice to do what he likes, and wherever in al-Quran it says, ‘if one does not find then so and so’, then the first preference is one’s having the choice.’”

مرسل معتبر

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8736

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الله بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلَهُ رَجُلٌ ضَرِيرُ الْبَصَرِ وَأَنَا حَاضِرٌ فَقَالَ أَكْتَحِلُ إِذَا أَحْرَمْتُ قَالَ لا وَلِمَ تَكْتَحِلُ قَالَ إِنِّي ضَرِيرُ الْبَصَرِ فَإِذَا أَنَا اكْتَحَلْتُ نَفَعَنِي وَإِذَا لَمْ أَكْتَحِلْ ضَرَّنِي قَالَ فَاكْتَحِلْ قَالَ فَإِنِّي أَجْعَلُ مَعَ الْكُحْلِ غَيْرَهُ قَالَ مَا هُوَ قَالَ آخُذُ خِرْقَتَيْنِ فَأُرَبِّعُهُمَا فَأَجْعَلُ عَلَى كُلِّ عَيْنٍ خِرْقَةً وَأُعَصِّبُهُمَا بِعِصَابَةٍ إِلَى قَفَايَ فَإِذَا فَعَلْتُ ذَلِكَ نَفَعَنِي وَإِذَا تَرَكْتُهُ ضَرَّنِي قَالَ فَاصْنَعْهُ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “Once, a blind man asked abu ‘Abd Allah (a. s.), when I was there, saying, ‘I use kohl when I assume the state of Ihram.’ He (the Imam) said, ‘No, do not use kohl.’ He said, ‘I am blind. If I use kohl it benefits me but if I do not use, it harms me.’ He (the Imam) said, ‘If that is the case then you can use kohl.’ He then said, ‘With kohl I use a certain other thing.’ He (the Imam) asked, ‘What is it?’ He said, ‘I take two pieces of cloth, fold them and place them on my eyes, then secure them in place by a strip behind my head. If I did this it benefits me; if I did not do, it harms me. He (the Imam) said, ‘If that is the case then you can do it.’”

حسن

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8737

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنْ رَجُلٍ تَشَقَّقَتْ يَدَاهُ وَرِجْلاهُ وَهُوَ مُحْرِمٌ أَ يَتَدَاوَى قَالَ نَعَمْ بِالسَّمْنِ وَالزَّيْتِ وَقَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَحِلُّ لَهُ أَنْ يَأْكُلَهُ وَهُوَ مُحْرِمٌ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from those who narrated to him who has said the following: “A man once asked abu ‘Abd Allah (a. s.), about the case of a man in whose hands and feet cracks appear while he is in the state of Ihram; if he can use medicine. He (the Imam) said, ‘Yes, he can do so with oil and ghee.’ He (the Imam) said, ‘If one in the state of Ihram becomes ill, one must treat the illness with what is lawful for him to eat in the state of Ihram.’”

ضعيف على المشهور

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8738

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَعْصِرُ الدُّمَّلَ وَيَرْبِطُ عَلَى الْقَرْحَةِ قَالَ لا بَأْسَ.

5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram; if he can squeeze a pimple or bandage a wound. He (the Imam) said, ‘It is not harmful.’”

حسن

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8739

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنْ خَرَجَ بِالرَّجُلِ مِنْكُمُ الْخُرَاجُ أَوِ الدُّمَّلُ فَلْيَرْبِطْهُ وَلْيَتَدَاوَ بِزَيْتٍ أَوْ سَمْنٍ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If something appears on your skin like a pimple or so, you can bandage it and use ghee or oil as medicine.’”

صحيح

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8740

7ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَكُونُ بِهِ شَجَّةٌ أَ يُدَاوِيهَا أَوْ يُعَصِّبُهَا بِخِرْقَةٍ قَالَ نَعَمْ وَكَذَلِكَ الْقَرْحَةُ تَكُونُ فِي الْجَسَدِ.

7. Ahmad has narrated from Ali ibn al-Nu’man from Sa‘id al-’A‘raj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and has a head wound; if he can treat it with medicine or use bandage. He (the Imam) said, ‘Yes, he can do so and so also with a sore on the body.’”

صحيح

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8741

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجُرْحُ فَيَتَدَاوَى بِدَوَاءٍ فِيهِ زَعْفَرَانٌ قَالَ إِنْ كَانَ الْغَالِبَ عَلَى الدَّوَاءِ فَلا وَإِنْ كَانَتِ الأَدْوِيَةُ الْغَالِبَةَ عَلَيْهِ فَلا بَأْسَ.

8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Imran al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram with a wound and treats it with a medicine which has saffron. He (the Imam) said, ‘If saffron is overwhelming, it is not permissible; but if the medicine is overwhelming, it is not harmful.’”

حسن

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8742

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ نَاجِيَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصِيبُ أُذُنَهُ الرِّيحُ فَيَخَافُ أَنْ يَمْرَضَ هَلْ يَصْلُحُ لَهُ أَنْ يَسُدَّ أُذُنَيْهِ بِالْقُطْنِ قَالَ نَعَمْ لا بَأْسَ بِذَلِكَ إِذَا خَافَ ذَلِكَ وَإِلاَّ فَلا.

9. Muhammad ibn Yahya Ahmad ibn Muhammad from Muhammad ibn Najiyah from Muhammad ibn Ali from Marwan ibn Muslim from who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram, his ears are affected by winds and is afraid of illness; if he can place cotton in his ears. He (the Imam) said, ‘It is not harmful if he is afraid of illness, otherwise, it is not permissible.’”

مجهول

Treatment of Patients in the State of al-’Ihram, Such as Wounds and So On - Hadith 8743

10ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ لا بَأْسَ بِأَنْ يُعَصِّبَ الْمُحْرِمُ رَأْسَهُ مِنَ الصُّدَاعِ.

10. Abu Ali al-Ash’ariy has narrated from Muhammad ibn “Abd al-Jabbar from Safwan from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful if one in the state of Ihram ties a strip around his head because of a headache.’”

صحيح

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8744

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَحْتَجِمُ قَالَ لا إِلاَّ أَنْ لا يَجِدَ بُدّاً فَلْيَحْتَجِمْ وَلا يَحْلِقْ مَكَانَ الْمَحَاجِمِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who in the state of Ihram uses cupping (draws blood from his body). He (the Imam) said, ‘No, it is not permissible, unless there is no other choice, but the place from where blood is drawn must not be shaved.’”

حسن

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8745

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلامِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ لا يَحْتَجِمِ الْمُحْرِمُ إِلاَّ أَنْ يَخَافَ عَلَى نَفْسِهِ أَنْ لا يَسْتَطِيعَ الصَّلاةَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Muthanna’ ibn ‘Abd al-Salam from Zurarah who has said the following: “Abu Ja’far (a. s.), has said, ‘One in the state of Ihram, must not use cupping (draw blood from one’s body) unless one fears for his life and that one cannot perform Salat (prayer).”’

حسن أو موثق

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8746

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ تَطُولُ أَظْفَارُهُ أَوْ يَنْكَسِرُ بَعْضُهَا فَيُؤْذِيهِ ذَلِكَ قَالَ لا يَقُصُّ مِنْهَا شَيْئاً إِنِ اسْتَطَاعَ فَإِنْ كَانَتْ تُؤْذِيهِ فَلْيَقُصَّهَا وَلْيُطْعِمْ مَكَانَ كُلِّ ظُفُرٍ قَبْضَةً مِنْ طَعَامٍ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and his nails grow tall or break and it annoys him. He (the Imam) said, ‘He must not cut anything if he can; but if it upsets him, he can cut them and for every nail he must feed a handful of (one meal) food.’”

حسن

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8747

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِي مُحْرِمٍ قَلَّمَ ظُفُراً قَالَ يَتَصَدَّقُ بِكَفٍّ مِنْ طَعَامٍ قَالَ ظُفُرَيْنِ قَالَ كَفَّيْنِ قُلْتُ ثَلاثَةً قَالَ ثَلاثَةِ أَكُفٍّ قُلْتُ أَرْبَعَةً قَالَ أَرْبَعَةِ أَكُفٍّ قُلْتُ خَمْسَةً قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ فَإِنْ قَصَّ عَشَرَةً أَوْ أَكْثَرَ مِنْ ذَلِكَ فَلَيْسَ عَلَيْهِ إِلاَّ دَمٌ يُهَرِيقُهُ.

4. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from those who narrated to him who has said the following: “I once asked abu Ja‘far (a. s.), about a man who in the state of Ihram cuts his nails. He (the Imam) said, ‘He must give one handfuls (one meal) of food as charity, two handfuls of food for cutting two nails, three handful of food for cutting three nails, four handfuls of food for cutting four nails, and one animal to be slaughtered as offering for cutting five nails. If one cuts ten or more nails he is required to offer only one animal as offering.’”

مرسل معتبر

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8748

5ـ حُمَيْدُ بْنُ زِيَادٍ عَنْ حَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ هَاشِمِ بْنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا قَلَّمَ الْمُحْرِمُ أَظْفَارَ يَدَيْهِ وَرِجْلَيْهِ فِي مَكَانٍ وَاحِدٍ فَعَلَيْهِ دَمٌ وَاحِدٌ وَإِنْ كَانَتَا مُتَفَرِّقَتَيْنِ فَعَلَيْهِ دَمَانِ.

5. Humayd ibn Ziyad has narrated from Hassan ibn Muhammad ibn Sama‘ah from Ali ibn al-Hassan ibn Ribat from Hashim ibn al- Muthanna’ from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram cuts the nails of all of his fingers and toes in one place he must pay one animal as offering, but if he cuts them in two places, he must offer two animals to be slaughtered.’”

موثق

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8749

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَسِيَ أَنْ يُقَلِّمَ أَظْفَارَهُ عِنْدَ إِحْرَامِهِ قَالَ يَدَعُهَا قُلْتُ فَإِنَّ رَجُلاً مِنْ أَصْحَابِنَا أَفْتَاهُ بِأَنْ يُقَلِّمَ أَظْفَارَهُ وَيُعِيدَ إِحْرَامَهُ فَفَعَلَ قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about a man who forgets to cut his nails before assuming the state of Ihram. He (the Imam) said, ‘He must leave them as they are.’ I then said, ‘A man from our people gave a Fatwa to cut his nails and assume the state of Ihram again and he did accordingly.’ He (the Imam) said, ‘He owes one animal as offering to be slaughtered.’”

موثق

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8750

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَأْخُذِ الْمُحْرِمُ مِنْ شَعْرِ الْحَلالِ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must not cut any hair of al- Hallal (one who is not in the state of Ihram).”’

حسن

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8751

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَنْ حَلَقَ رَأْسَهُ أَوْ نَتَفَ إِبْطَهُ نَاسِياً أَوْ سَاهِياً أَوْ جَاهِلاً فَلا شَيْ‏ءَ عَلَيْهِ وَمَنْ فَعَلَهُ مُتَعَمِّداً فَعَلَيْهِ دَمٌ.

8. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad all from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Whoever in the state of Ihram pulls out hairs of his underarms or shaves his head because of forgetfulness or ignorance, there is nothing on him; but if one does so knowingly, he must pay one animal as offering to be slaughtered.’”

صحيح

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8752

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنْ نَتَفَ الْمُحْرِمُ مِنْ شَعْرِ لِحْيَتِهِ وَغَيْرِهَا شَيْئاً فَعَلَيْهِ أَنْ يُطْعِمَ مِسْكِيناً فِي يَدِهِ.

9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram pulls out a hair from his beard or from other parts of his body, he must feed one destitute person in his hand (with one meal).”’

حسن

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8753

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَتَنَاوَلُ لِحْيَتَهُ وَهُوَ مُحْرِمٌ فَيَعْبَثُ بِهَا فَيَنْتِفُ مِنْهَا الطَّاقَاتِ يَبْقَيْنَ فِي يَدِهِ خَطَأً أَوْ عَمْداً قَالَ لا يَضُرُّهُ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Mufaddal ibn Salih from Layth al-Muradiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who holds his beard, while in the state of Ihram, and plays with it and a few hairs come off in his hand, by mistake or knowingly. He (the Imam) said, ‘It is not harmful.’”

ضعيف

The Case of Drawing Blood, Cutting Nails or Hair while in the Sate of al-’ Ihram - Hadith 8754

11ـ أَحْمَدُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا وَضَعَ أَحَدُكُمْ يَدَهُ عَلَى رَأْسِهِ أَوْ لِحْيَتِهِ وَهُوَ مُحْرِمٌ فَسَقَطَ شَيْ‏ءٌ مِنَ الشَّعْرِ فَلْيَتَصَدَّقْ بِكَفَّيْنِ مِنْ كَعْكٍ أَوْ سَوِيقٍ.

11. Ahmad ibn al-Husayn ibn Sa‘id has narrated from al-Nadr ibn Suwayd from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram places his hand on his head or beard and hairs come off, he must pay two handful of Ka‘k or sawiq (cake or roasted floor).”’

صحيح

The Case of One’s Throwing Insects Away from His Body when in the state of Ihram - Hadith 8755

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلَ رَجُلٌ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ قَتَلَ قَمْلَةً وَهُوَ مُحْرِمٌ قَالَ بِئْسَ مَا صَنَعَ قَالَ فَمَا فِدَاؤُهَا قَالَ لا فِدَاءَ لَهَا.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Fadalah ibn Ayyub from Aban from abu al-Jarud who has said the following: “A man once asked abu Ja‘far (a. s.), about a man who in the state of Ihram kills a louse. He (the Imam) said, ‘What he has done is awful.’ He then asked, ‘How much is the ransom for it?’ He (the Imam) said, ‘There is nothing for it.’”

ضعيف

The Case of One’s Throwing Insects Away from His Body when in the state of Ihram - Hadith 8756

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي مُحْرِمٍ قَتَلَ قَمْلَةً قَالَ لا شَيْ‏ءَ عَلَيْهِ فِي الْقَمْلِ وَلا يَنْبَغِي أَنْ يَتَعَمَّدَ قَتْلَهَا.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘ Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram kills a louse. He (the Imam) said, ‘There is nothing on him for it, but it is not proper to do so knowingly.’”

حسن

The Case of One’s Throwing Insects Away from His Body when in the state of Ihram - Hadith 8757

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا يَرْمِي الْمُحْرِمُ الْقَمْلَةَ مِنْ ثَوْبِهِ وَلا مِنْ جَسَدِهِ مُتَعَمِّداً فَإِنْ فَعَلَ شَيْئاً مِنْ ذَلِكَ فَلْيُطْعِمْ مَكَانَهَا طَعَاماً قُلْتُ كَمْ قَالَ كَفّاً وَاحِداً.

3. Al-Husayn ibn m h has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad al-‘A’idh from al- Husayn ibn al-‘Ala’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram must not knowingly throw away from one’s body or cloth a louse, if one does so one must feed food.’ I asked, ‘How much food is it?’ He (the Imam) said, ‘One handful (one meal).”’

ضعيف على المشهور

The Case of One’s Throwing Insects Away from His Body when in the state of Ihram - Hadith 8758

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ رَأَيْتَ إِنْ وَجَدْتُ عَلَيَّ قُرَاداً أَوْ حَلَمَةً أَطْرَحُهُمَا قَالَ نَعَمْ وَصَغَارٌ لَهُمَا إِنَّهُمَا رَقِيَا فِي غَيْرِ مَرْقَاهُمَا.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram finds ticks and bigger ticks; can he throw it away? He (the Imam) said, ‘Yes, he can do so. It is very mean of them to climb where they are not to climb.’”

صحيح

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8759

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ مَا خَافَ الْمُحْرِمُ عَلَى نَفْسِهِ مِنَ السِّبَاعِ وَالْحَيَّاتِ وَغَيْرِهَا فَلْيَقْتُلْهُ فَإِنْ لَمْ يُرِدْكَ فَلا تُرِدْهُ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from those who narrated to him who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘If one in the state of Ihram is afraid of beasts or snakes and so on, one can kill them, however, if they do not attack, one must not attack them.”’

مرسل معتب ر

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8760

2ـ عَلِيٌّ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَحْرَمْتَ فَاتَّقِ قَتْلَ الدَّوَابِّ كُلِّهَا إِلاَّ الأَفْعَى وَالْعَقْرَبَ وَالْفَأْرَةَ فَإِنَّهَا تُوهِي السِّقَاءَ وَتُحْرِقُ عَلَى أَهْلِ الْبَيْتِ وَأَمَّا الْعَقْرَبُ فَإِنَّ نَبِيَّ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَدَّ يَدَهُ إِلَى الْحَجَرِ فَلَسَعَتْهُ عَقْرَبٌ فَقَالَ لَعَنَكِ الله لا بَرّاً تَدَعِينَ وَلا فَاجِراً وَالْحَيَّةُ إِذَا أَرَادَتْكَ فَاقْتُلْهَا فَإِنْ لَمْ تُرِدْكَ فَلا تُرِدْهَا وَالْكَلْبُ الْعَقُورُ وَالسَّبُعُ إِذَا أَرَادَاكَ فَاقْتُلْهُمَا فَإِنْ لَمْ يُرِيدَاكَ فَلا تُرِدْهُمَا وَالأَسْوَدُ الْغَدِرُ فَاقْتُلْهُ عَلَى كُلِّ حَالٍ وَارْمِ الْغُرَابَ رَمْياً وَالْحِدَأَةَ عَلَى ظَهْرِ بَعِيرِكَ.

2. Ali has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr and Safwan from Mu‘awiyah ibn ‘Ammar from Abu ‘Abdillah (a. s.) who said, “When you assume the state of Ihram, you should stay away from killing all moving things except for the serpent, the scorpion and the rat because they tear the water containers and burn down (the house) upon the people of the house. As for the scorpion, the Holy prophet (sw) once extended his hand towards a stone and a scorpion stung him; so he (the Messenger of Allah) said, ‘May Allah curse you. Neither do you leave a righteous one nor an immoral one’. As for the snake, if it intends to (attack you), kill it, but if it does not intend to, then do not intend to (attack it). If a vicious dog or a wild animal intends to (attack you), then kill them both, but if they do not intend to, then do not intend to (attack them). If it is the treacherous black snake, kill it in all conditions. If it is a crow or al-Hida’at (another kind of crow), shoot them (if they are) on the back of your camel.’”

حسن كالصحيح

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8761

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يُقْتَلُ فِي الْحَرَمِ وَالإِحْرَامِ الأَفْعَى وَالأَسْوَدُ الْغَدِرُ وَكُلُّ حَيَّةِ سَوْءٍ وَالْعَقْرَبُ وَالْفَأْرَةُ وَهِيَ الْفُوَيْسِقَةُ وَيُرْجَمُ الْغُرَابُ وَالْحِدَأَةُ رَجْماً فَإِنْ عَرَضَ لَكَ لُصُوصٌ امْتَنَعْتَ مِنْهُمْ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘In al-Haram (the sacred area) and in the state of Ihram it is permissible to kill serpents, treacherous black snakes, all black snakes, scorpions, rats (what is al- Fuwaysaqah); and crows and al-Hida’at (another kind of crow) are pelted, and if thieves attack they are stopped.’”

حسن

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8762

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يَقْتُلُ الْمُحْرِمُ الزُّنْبُورَ وَالنَّسْرَ وَالأَسْوَدَ الْغَدِرَ وَالذِّئْبَ وَمَا خَافَ أَنْ يَعْدُوَ عَلَيْهِ وَقَالَ الْكَلْبُ الْعَقُورُ هُوَ الذِّئْبُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim for his father who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘In the state of Ihram it is lawful for one to kill wasps (hornets), vultures, treacherous black snakes, wolves and whatever is feared for their harming one.’ He (the Imam) said, ‘The biting dog is a wolf.’”

مجهول

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8763

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ مُحْرِمٍ قَتَلَ زُنْبُوراً قَالَ إِنْ كَانَ خَطَأً فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ قُلْتُ لا بَلْ مُتَعَمِّداً قَالَ يُطْعِمُ شَيْئاً مِنْ طَعَامٍ قُلْتُ إِنَّهُ أَرَادَنِي قَالَ كُلُّ شَيْ‏ءٍ أَرَادَكَ فَاقْتُلْهُ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who kills a wasp. He (the Imam) said, ‘If it is by mistake then there is nothing on him.’ I said, ‘No, it is done knowingly.’ He (the Imam) said, ‘Feed a certain amount of food.’ I then asked, ‘Is it so even if it attacks me?’ He (the Imam) said, ‘Anything that attacks, it is permissible for you to kill it.’”

حسن

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8764

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنَّى بْنِ عَبْدِ السَّلامِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَقْتُلُ الْبَقَّةَ وَالْبُرْغُوثَ إِذَا أَرَادَاهُ قَالَ نَعَمْ.

6. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muthanna’ ibn ‘Abd al-Salam from Zurarah who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, ‘Can one in the state of Ihram kill a bug or flea if it attacks him?’ He (the Imam) said, ‘Yes, he can do so.’”

ضعيف على المشهور

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8765

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْيَرْبُوعُ وَالْقُنْفُذُ وَالضَّبُّ إِذَا أَمَاتَهُ الْمُحْرِمُ فِيهِ جَدْيٌ وَالْجَدْيُ خَيْرٌ مِنْهُ وَإِنَّمَا قُلْتُ هَذَا كَيْ يَنْكُلَ عَنْ صَيْدِ غَيْرِهَا.

7. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Misma’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram kills a Jerboa, hedgehog or a lizard, one must offer a goat, although a goat is much better than any of these but I say it, because such penalty stops one from hunting others.’”

ضعيف على المشهور

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8766

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الْقُرَادَ لَيْسَ مِنَ الْبَعِيرِ وَالْحَلَمَةُ مِنَ الْبَعِيرِ بِمَنْزِلَةِ الْقَمْلَةِ مِنْ جَسَدِكَ فَلا تُلْقِهَا وَأَلْقِ الْقُرَادَ.

8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Ticks are not from the camel. Al-Halamah is from the camel like lice are from your body, so do not throw them away; but throw away ticks.”’

حسن

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8767

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُقَرِّدُ الْبَعِيرَ قَالَ نَعَمْ وَلا يَنْزِعِ الْحَلَمَةَ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram removes ticks from the camel. He (the Imam) said, ‘Yes, it is permissible but he must not remove al-Halamah.’”

ضعيف

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8768

10ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ عَلِيٍّ (عَلَيْهِ السَّلاَم) قَالَ يَقْتُلُ الْمُحْرِمُ كُلَّ مَا خَشِيَهُ عَلَى نَفْسِهِ.

10. Ahmad has narrated from Ali ibn al-Hakam from ‘Abd al-Rahman al-‘Arzamiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram can kill anything whereby one fears for his life.’”

صحيح

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8769

11ـ أَحْمَدُ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِقَتْلِ الْبُرْغُوثِ وَالْقَمْلَةِ وَالْبَقَّةِ فِي الْحَرَمِ.

11. Ahmad has narrated from ibn Faddal from certain persons of our people from Zurarah who have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful to kill a flea, louse or a bedbug in al- Haram (the sacred area).”’

مرسل

Things, Which Can Be Killed, and the Obligatory Expiation for It - Hadith 8770

12ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ الْقَلانِسِيِّ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) حَكَكْتُ رَأْسِي وَأَنَا مُحْرِمٌ فَوَقَعَتْ قَمْلَةٌ قَالَ لا بَأْسَ قُلْتُ أَيَّ شَيْ‏ءٍ تَجْعَلُ عَلَيَّ فِيهَا قَالَ وَمَا أَجْعَلُ عَلَيْكَ فِي قَمْلَةٍ لَيْسَ عَلَيْكَ فِيهَا شَيْ‏ءٌ.

12. Ahmad ibn Muhammad from has narrated from Ahmad al-Qalanisiy from Ahmad ibn al-Walid from Aban from abu al-Jarud who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of scratching my head in the state of Ihram when a louse fell off. He (the Imam) said, ‘It is not harmful.’ I then asked, ‘What you want me to pay for it?’ He (the Imam) said, ‘I place nothing on you to pay for a louse. There is not anything for it upon you.’”

ضعيف

The Case of One Who in the State of al-’Ihram Slaughters an Animal or Finds Grass for His Transporting Animal - Hadith 8771

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ يَذْبَحُ الْبَقَرَ وَالإِبِلَ وَالْغَنَمَ وَكُلَّ مَا لَمْ يَصُفَّ مِنَ الطَّيْرِ وَمَا أُحِلَّ لِلْحَلالِ أَنْ يَذْبَحَهُ فِي الْحَرَمِ وَهُوَ مُحْرِمٌ فِي الْحِلِّ وَالْحَرَمِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘In the state of Ihram, it is permissible for one to slaughter the cow, the camel and the sheep. One can slaughter all of such birds which do not flip their wings in flight; and whatever is lawful for one who is not in the state of Ihram to slaughter in al- Haram (the sacred area), is lawful for one in the state of Ihram in non-al-Haram (the sacred area) and in al-Haram (the sacred area).’”

حسن

The Case of One Who in the State of al-’Ihram Slaughters an Animal or Finds Grass for His Transporting Animal - Hadith 8772

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمُحْرِمُ يَنْحَرُ بَعِيرَهُ أَوْ يَذْبَحُ شَاتَهُ قَالَ نَعَمْ قُلْتُ لَهُ يَحْتَشُّ لِدَابَّتِهِ وَبَعِيرِهِ قَالَ نَعَمْ وَيَقْطَعُ مَا شَاءَ مِنَ الشَّجَرِ حَتَّى يَدْخُلَ الْحَرَمَ فَإِذَا دَخَلَ الْحَرَمَ فَلا.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abd Allah ibn al-Qasim from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram: if he can slaughter his camel or sheep. He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Can he collect feed for his stumper or camel? He (the Imam) said, ‘Yes, he can cut anything he wants of trees until he enters al-Haram (the sacred area). When he enters al-Haram (the sacred area) then he cannot do

ضعيف

Disciplines to Maintain in the State of al-’Ihram - Hadith 8773

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا حَكَكْتَ رَأْسَكَ فَحُكَّهُ حَكّاً رَفِيقاً وَلا تَحُكَّنَّ بِالأَظْفَارِ وَلَكِنْ بِأَطْرَافِ الأَصَابِعِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘If you want to scratch your head while you are in the state of Ihram, then scratch very gently. You must not scratch with your finger nails, but scratch with the tip of your fingers.’”

ضعيف على المشهور

Disciplines to Maintain in the State of al-’Ihram - Hadith 8774

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا اغْتَسَلَ الْمُحْرِمُ مِنَ الْجَنَابَةِ يَصُبُّ عَلَى رَأْسِهِ وَيُمَيِّزُ الشَّعْرَ بِأَنَامِلِهِ بَعْضَهُ مِنْ بَعْضٍ.

2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one who is in the state of Ihram takes Ghusl (bath) due to sexual relation (because of which Ghusl (bath) is obligatory), he can pour water over his head and separate the hairs from each other with his fingers.’”

حسن

Disciplines to Maintain in the State of al-’Ihram - Hadith 8775

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ يَدْخُلَ الْمُحْرِمُ الْحَمَّامَ وَلَكِنْ لا يَتَدَلَّكُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from certain persons of our people who have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not harmful for one in the state of Ihram to use bath houses but he must not scrub and massage his body.’”

مرسل

Disciplines to Maintain in the State of al-’Ihram - Hadith 8776

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ لِلْمُحْرِمِ أَنْ يُلَبِّيَ مَنْ دَعَاهُ حَتَّى يَقْضِيَ إِحْرَامَهُ قُلْتُ كَيْفَ يَقُولُ قَالَ يَقُولُ يَا سَعْدُ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isma‘il from Hammad ibn ‘Isa from Abu ‘Abdillah (a. s.) who said, “One who is in the state of Ihram must not answer anyone who calls him with the word ‘Labbayka’ until his Ihram is complete.“ I then asked, “How must he say it?“ He (the Imam) said, “He can say, ‘O Sa‘d.”

صحيح

Disciplines to Maintain in the State of al-’Ihram - Hadith 8777

5ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَتَخَلَّلُ قَالَ لا بَأْسَ.

5. Muhammad ibn Yahya and Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan from ’Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who uses a toothpick while he is in the state of Ihram. He (the Imam) said, ‘It is not harmful.’”

موثق

Disciplines to Maintain in the State of al-’Ihram - Hadith 8778

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمُحْرِمُ يَسْتَاكُ قَالَ نَعَمْ قُلْتُ فَإِنْ أَدْمَى يَسْتَاكُ قَالَ نَعَمْ هُوَ مِنَ السُّنَّةِ وَرُوِيَ أَيْضاً لا يَسْتَدْمِي.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram; if he can brush his teeth. He (the Imam) said, ‘Yes, it is of the Sunnah.’ It is also narrated that one must not make his teeth bleed.”

حسن

Disciplines to Maintain in the State of al-’Ihram - Hadith 8779

7ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) هَلْ يَحُكُّ الْمُحْرِمُ رَأْسَهُ وَيَغْتَسِلُ بِالْمَاءِ قَالَ يَحُكُّ رَأْسَهُ مَا لَمْ يَتَعَمَّدْ قَتْلَ دَابَّةٍ وَلا بَأْسَ بِأَنْ يَغْتَسِلَ بِالْمَاءِ وَيَصُبَّ عَلَى رَأْسِهِ مَا لَمْ يَكُنْ مُلَبِّداً فَإِنْ كَانَ مُلَبِّداً فَلا يُفِيضُ عَلَى رَأْسِهِ الْمَاءَ إِلاَّ مِنَ الاحْتِلامِ.

7. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban from Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram; if he can scratch his head and wash it with water. He (the Imam) said, ‘He can scratch his head as long as he is certain of not killing a moving thing but it is not harmful to wash with water unless one’s head is treated with talbid (a medicine against lice), in which case one must not pour water over his head except because of wet-dream.’”

مرسل كالموثق

Disciplines to Maintain in the State of al-’Ihram - Hadith 8780

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يُكْرَهُ الاحْتِبَاءُ لِلْمُحْرِمِ وَيُكْرَهُ فِي الْمَسْجِدِ الْحَرَامِ.

8. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Hammad ibn ‘Uthaman who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is undesirable for one in the state of Ihram to sit in Masjid al-Haram facing al-Ka‘bah in al-‘Ihtiba’ position (with one’s knees raised and legs against thighs with hips on the ground).”’

ضعيف على المشهور

Disciplines to Maintain in the State of al-’Ihram - Hadith 8781

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي حَلاَّلٍ الرَّازِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلَيْنِ اقْتَتَلا وَهُمَا مُحْرِمَانِ قَالَ سُبْحَانَ الله بِئْسَ مَا صَنَعَا قُلْتُ قَدْ فَعَلا فَمَا الَّذِي يَلْزَمُهُمَا قَالَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا دَمٌ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Hafs ibn al-Bakhtariy from abu Halal al-Raziy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of two men who fought each other while in the state of Ihram. He (the Imam) said, ‘Allah is free of all defects, how bad is what they have done!’ I said, ‘They have done it but what must they do?’ He (the Imam) said, ‘They must each offer one animal as offering.’”

مجهول

Disciplines to Maintain in the State of al-’Ihram - Hadith 8782

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصَارِعُ هَلْ يَصْلُحُ لَهُ قَالَ لا يَصْلُحُ لَهُ مَخَافَةَ أَنْ يُصِيبَهُ جِرَاحٌ أَوْ يَقَعَ بَعْضُ شَعْرِهِ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘Amrakiy from Ali ibn Ja’far who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram; if he can fight a contest. He (the Imam) said, ‘No, because he may sustain injuries or his hair may fall.’”

صحيح

Disciplines to Maintain in the State of al-’Ihram - Hadith 8783

11ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ عَبْدِ الله بْنِ سَعِيدٍ قَالَ سَأَلَ أَبُو عَبْدِ الرَّحْمَنِ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يُعَالِجُ دَبَرَ الْجَمَلِ قَالَ فَقَالَ يُلْقِي عَنْهُ الدَّوَابَّ وَلا يُدْمِيهِ.

11. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy, from al-‘ Ab has ibn ‘Amir, from ‘Abd Allah ibn Jabalah from ‘Abd Allah ibn Sa‘d who has said the following: “‘Abd al-Rahman once asked abu ‘Abd Allah (a. s.), about a man’s treating the backside of a camel while in the state of Ihram. He (the Imam) said, ‘He can throw away bugs but must not make it bleed.’”

موثق

Disciplines to Maintain in the State of al-’Ihram - Hadith 8784

12ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجَرَبُ فَيُؤْذِيهِ قَالَ يَحُكُّهُ فَإِنْ سَالَ مِنْهُ الدَّمُ فَلا بَأْسَ.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and has itches that irritate him. He (the Imam) said, ‘He can scratch it and if it bleeds it is not harmful.’”

موثق

The Case of One Who Dies in the State of al-’Ihram - Hadith 8785

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) فِي الْمُحْرِمِ يَمُوتُ قَالَ يُغَسَّلُ وَيُكَفَّنُ وَيُغَطَّى وَجْهُهُ وَلا يُحَنَّطُ وَلا يُمَسُّ شَيْئاً مِنَ الطِّيبِ.

1. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who in the state of Ihram dies. He (the Imam) said, ‘He is given Ghusl (bath), shroud and his face is covered, but Hunut (rubbing camphor over the seven parts of the body which one places on the ground for Sajdah (prostration)) is not used for him, nor any other kinds of perfumes.”’

ضعيف

The Case of One Who Dies in the State of al-’Ihram - Hadith 8786

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَمُوتُ قَالَ يُغَسَّلُ وَيُكَفَّنُ بِالثِّيَابِ كُلِّهَا يُصْنَعُ بِهِ كَمَا يُصْنَعُ بِالْمُحِلِّ غَيْرَ أَنَّهُ لا يُمَسُّ الطِّيبَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who dies in the state of Ihram. He (the Imam) said, ‘Ghusl (bath) and shroud of all pieces must be provided for him like one not in the state of Ihram, except that perfumes must not be allowed to touch him.’”

موثق

The Case of One Who Dies in the State of al-’Ihram - Hadith 8787

3ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ الْحَسَنِ بْنِ عَلِيٍّ بِالأَبْوَاءِ وَهُوَ مُحْرِمٌ وَمَعَهُ الْحَسَنُ وَالْحُسَيْنُ وَعَبْدُ الله بْنُ جَعْفَرٍ وَعَبْدُ الله وَعُبَيْدُ الله ابْنَا الْعَبَّاسِ فَكَفَّنُوهُ وَخَمَّرُوا وَجْهَهُ وَرَأْسَهُ وَلَمْ يُحَنِّطُوهُ وَقَالَ هَكَذَا فِي كِتَابِ عَلِيٍّ ع.

3. Muhammad has narrated from Ahmad ibn Muhammad, from ibn Faddal from Yunus from Ya’qub from abu Maryam who has said the following: “Abu ‘Abd Allah (a. s.), has said that ‘Abd al-Rahman ibn al-Hassan ibn Ali (a. s.), died in al-Abwa’ (name of a place) in the state of Ihram. With him there were al-Hassan, al- Husayn, ‘Abd Allah ibn Ja‘far, ‘Abd Allah and ‘Ubayd Allah sons of al-‘Abbas. They provided him shroud and covered his face and head, but did not use Hunut (rubbing camphor over the seven parts of the body which one places on the ground for Sajdah (prostration)) saying, ‘This is how it is written in the book of Ali (a. s.).’”

موثق

The Case of One Who Dies in the State of al-’Ihram - Hadith 8788

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ هِلالٍ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ تَمُوتُ وَهِيَ طَامِثٌ قَالَ لا تُمَسَّ الطِّيبَ وَإِنْ كُنَّ مَعَهَا نِسْوَةٌ حَلالٌ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Abd Allah ibn Hilal from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a woman who in the state of Ihram dies during her experiencing Hayd (menses). He (the Imam) said, ‘Perfumes must not be allowed to touch her even if there are women around who are not in the state of Ihram.’”

مجهول

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8789

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ الله بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ صُدَّ بِالْحُدَيْبِيَةِ قَصَّرَ وَأَحَلَّ وَنَحَرَ ثُمَّ انْصَرَفَ مِنْهَا وَلَمْ يَجِبْ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ النُّسُكَ فَأَمَّا الْمَحْصُورُ فَإِنَّمَا يَكُونُ عَلَيْهِ التَّقْصِيرُ.

1. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Dawud ibn Sarhan from ‘Abd Allah ibn Farqad from Humran who has said the following: “When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause was prevented at al-Hudaybiyah from performing al-Hajj, he (the Messenger of Allah) did Taqsir (cutting some hair or finger nails and so on). He (the Messenger of Allah) then came out of the state of Ihram and offered sacrifice, then left that place. Shaving was not obligatory for him until all acts of al-Hajj are performed. One who is Mahsur (confined) must carry out Taqsir (cutting some hair or finger nails and so on).’”

ضعيف على المشهور

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8790

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ مُحْرِمٍ انْكَسَرَتْ سَاقُهُ أَيَّ شَيْ‏ءٍ يَكُونُ حَالُهُ وَأَيُّ شَيْ‏ءٍ عَلَيْهِ قَالَ هُوَ حَلالٌ مِنْ كُلِّ شَيْ‏ءٍ قُلْتُ مِنَ النِّسَاءِ وَالثِّيَابِ وَالطِّيبِ فَقَالَ نَعَمْ مِنْ جَمِيعِ مَا يَحْرُمُ عَلَى الْمُحْرِمِ وَقَالَ أَ مَا بَلَغَكَ قَوْلُ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) حُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ قُلْتُ أَصْلَحَكَ الله مَا تَقُولُ فِي الْحَجِّ قَالَ لا بُدَّ أَنْ يَحُجَّ مِنْ قَابِلٍ قُلْتُ أَخْبِرْنِي عَنِ الْمَحْصُورِ وَالْمَصْدُودِ هُمَا سَوَاءٌ فَقَالَ لا قُلْتُ فَأَخْبِرْنِي عَنِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ صَدَّهُ الْمُشْرِكُونَ قَضَى عُمْرَتَهُ قَالَ لا وَلَكِنَّهُ اعْتَمَرَ بَعْدَ ذَلِكَ.

2. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram and his leg is broken and about his condition and what he owes. He (the Imam) said, ’He is out of the state of Ihram about all things.’ I then asked, ’Even women, clothes and perfume are lawful for him?’ He (the Imam) said, ‘Yes, everything that is unlawful for one in the state of Ihram is lawful for him.’ He (the Imam) said, ‘Have you not heard the words of abu ‘Abd Allah (a. s.), “Release me as You have kept me on hold, with Your measure that You have applied on me”?’ I then asked, ‘May Allah keep you well, what you say about al-Hajj?’ He (the Imam) said, ‘He must perform al-Hajj in future.’ I then said, ‘Please tell me about al-Mahsur (confined) and al-Masdud (prevented) if they are the same.’ He (the Imam) said, ‘No, they are not the same.’ I then asked, ‘When the pagans prevented the Holy prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did he complete his al-‘Umrah?’ He (the Imam) said, ‘No, he (the Holy prophet) performed al-‘Umrah afterward.’”

صحيح

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8791

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَمِعْتُهُ يَقُولُ الْمَحْصُورُ غَيْرُ الْمَصْدُودِ الْمَحْصُورُ الْمَرِيضُ وَالْمَصْدُودُ الَّذِي يَصُدُّهُ الْمُشْرِكُونَ كَمَا رَدُّوا رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَأَصْحَابَهُ لَيْسَ مِنْ مَرَضٍ وَالْمَصْدُودُ تَحِلُّ لَهُ النِّسَاءُ وَالْمَحْصُورُ لا تَحِلُّ لَهُ النِّسَاءُ قَالَ وَسَأَلْتُهُ عَنْ رَجُلٍ أُحْصِرَ فَبَعَثَ بِالْهَدْيِ قَالَ يُوَاعِدُ أَصْحَابَهُ مِيعَاداً إِنْ كَانَ فِي الْحَجِّ فَمَحِلُّ الْهَدْيِ يَوْمُ النَّحْرِ فَإِذَا كَانَ يَوْمُ النَّحْرِ فَلْيَقُصَّ مِنْ رَأْسِهِ وَلا يَجِبُ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ الْمَنَاسِكَ وَإِنْ كَانَ فِي عُمْرَةٍ فَلْيَنْظُرْ مِقْدَارَ دُخُولِ أَصْحَابِهِ مَكَّةَ وَالسَّاعَةَ الَّتِي يَعِدُهُمْ فِيهَا فَإِذَا كَانَ تِلْكَ السَّاعَةُ قَصَّرَ وَأَحَلَّ وَإِنْ كَانَ مَرِضَ فِي الطَّرِيقِ بَعْدَ مَا أَحْرَمَ فَأَرَادَ الرُّجُوعَ رَجَعَ إِلَى أَهْلِهِ وَنَحَرَ بَدَنَةً أَوْ أَقَامَ مَكَانَهُ حَتَّى يَبْرَأَ إِذَا كَانَ فِي عُمْرَةٍ وَإِذَا بَرَأَ فَعَلَيْهِ الْعُمْرَةُ وَاجِبَةً وَإِنْ كَانَ عَلَيْهِ الْحَجُّ رَجَعَ أَوْ أَقَامَ فَفَاتَهُ الْحَجُّ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ فَإِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ الله عَلَيْهِمَا خَرَجَ مُعْتَمِراً فَمَرِضَ فِي الطَّرِيقِ فَبَلَغَ عَلِيّاً (عَلَيْهِ السَّلاَم) ذَلِكَ وَهُوَ فِي الْمَدِينَةِ فَخَرَجَ فِي طَلَبِهِ فَأَدْرَكَهُ بِالسُّقْيَا وَهُوَ مَرِيضٌ بِهَا فَقَالَ يَا بُنَيَّ مَا تَشْتَكِي فَقَالَ أَشْتَكِي رَأْسِي فَدَعَا عَلِيٌّ (عَلَيْهِ السَّلاَم) بِبَدَنَةٍ فَنَحَرَهَا وَحَلَقَ رَأْسَهُ وَرَدَّهُ إِلَى الْمَدِينَةِ فَلَمَّا بَرَأَ مِنْ وَجَعِهِ اعْتَمَرَ قُلْتُ أَ رَأَيْتَ حِينَ بَرَأَ مِنْ وَجَعِهِ قَبْلَ أَنْ يَخْرُجَ إِلَى الْعُمْرَةِ حَلَّتْ لَهُ النِّسَاءُ قَالَ لا تَحِلُّ لَهُ النِّسَاءُ حَتَّى يَطُوفَ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ قُلْتُ فَمَا بَالُ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ رَجَعَ مِنْ الْحُدَيْبِيَةِ حَلَّتْ لَهُ النِّسَاءُ وَلَمْ يَطُفْ بِالْبَيْتِ قَالَ لَيْسَا سَوَاءً كَانَ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) مَصْدُوداً وَالْحُسَيْنُ (عَلَيْهِ السَّلاَم) مَحْصُوراً.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan from Mu‘awiyah ibn ‘Ammar who has said the following: “I once heard abu ‘Abd Allah (a. s.), saying, ‘Al-Mahsur (confined) is different from al- Masdud (prevented). Al-Mahsur (confined) is one who suffers from an illness, and al-Masdud (prevented) is one who is prevented by the pagans, as they prevented the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and his companions. It was not because of illness. Women are lawful for al-Masdud (prevented) but not for al- Mahsur (confined).’ I then asked him (the Imam) about a man who is al-Mahsur (confined) and sends the offering. He (the Imam) said, ‘They set up a time. If it is for al-Hajj, the time for offering is the Yawm al-Nahr (day of offering). On the day of offering one does Taqsir (cutting some hair from his head) and shaving is not obligatory until all acts of al-Hajj are complete. If it is for al-‘Umrah, one waits until his people enter Makkah and at the hour which is set up, he does Taqsir (cutting some hair or finger nails and so on) and comes out of the state of Ihram. If he suffers from an illness on the way after assuming the state of Ihram, if he wants to return to his family, he can do so and slaughters a badanah (camel), or stay where he is until he gets well, if it is in al-‘Umrah when he gets well; he must perform an obligatory al-‘Umrah. If he owes al-Hajj, returns or stays there but he has missed al- Hajj and he owes al-Hajj in future. Al-Husayn (a. s.), once went for al-‘Umrah and became ill on the way. Ali (a. s.), was informed about him in al-Madinah. He came out to find him and he found him suffering from illness in al-Suqya’ (name of a place). He asked, ‘Son what is the matter?’ He replied, ‘I have a headache.’ Ali (a. s.), asked for a badanah (camel), slaughtered it, shaved his head and sent him to al-Madinah. When he became well from his illness he returned for al-‘Umrah.’ I then asked, ‘When he became well and before performing al-‘Umrah were women lawful for him?’ He (the Imam) said, ‘No, women are not lawful until he performs Tawaf around the House and Tawaf between al-Safa’ and al-Marwah.’ I then asked, ‘How is it that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, returned from al-Hudaybiyah, women were lawful for him and he had not performed Tawaf around the House?’ He (the Imam) said, ‘They are not the same. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was al-Masdud (prevented), and al-Husayn (a. s.), was al-Mahsur (confined).”’

حسن كالصحيح

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8792

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا أُحْصِرَ الرَّجُلُ بَعَثَ بِهَدْيِهِ فَإِذَا أَفَاقَ وَوَجَدَ مِنْ نَفْسِهِ خِفَّةً فَلْيَمْضِ إِنْ ظَنَّ أَنَّهُ يُدْرِكُ النَّاسَ فَإِنْ قَدِمَ مَكَّةَ قَبْلَ أَنْ يَنْحَرَ الْهَدْيَ فَلْيُقِمْ عَلَى إِحْرَامِهِ حَتَّى يَفْرُغَ مِنْ جَمِيعِ الْمَنَاسِكِ وَلْيَنْحَرْ هَدْيَهُ وَلا شَيْ‏ءَ عَلَيْهِ وَإِنْ قَدِمَ مَكَّةَ وَقَدْ نَحَرَ هَدْيَهُ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ أَوِ الْعُمْرَةَ قُلْتُ فَإِنْ مَاتَ وَهُوَ مُحْرِمٌ قَبْلَ أَنْ يَنْتَهِيَ إِلَى مَكَّةَ قَالَ يُحَجُّ عَنْهُ إِنْ كَانَتْ حَجَّةَ الإِسْلامِ وَيُعْتَمَرُ إِنَّمَا هُوَ شَيْ‏ءٌ عَلَيْهِ.

4. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘When one becomes al-Mahsur (confined) he sends his offering. If he gets well and feels light, he continues, if he thinks that he can catch up with people. If he comes to Makkah before the offering is slaughtered, he can continue with his Ihram until completion of all acts, slaughter his offering and there is nothing on him. If he arrives in Makkah when the offering is already slaughtered, then he owes al-Hajj in future or al-‘Umrah.’ I then asked, ‘What happens if he dies in the state of Ihram before arriving in Makkah?’ He (the Imam) said, ‘Al- Hajj must be performed for him, if it is Hajjahta al-Islam, as well as al-‘Umrah. It is something which is due on him.’”

صحيح

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8793

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي الْمَحْصُورِ وَلَمْ يَسُقِ الْهَدْيَ قَالَ يَنْسُكُ وَيَرْجِعُ فَإِنْ لَمْ يَجِدْ ثَمَنَ هَدْيٍ صَامَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “This is about a man who has become al-Mahsur (confined) and has not driven an offering. Abu ‘Abd Allah (a. s.), has said, ‘He completes all other acts and returns home, and if he cannot pay for the offering, he must fast.’”

حسن

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8794

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أُحْصِرَ الرَّجُلُ فَبَعَثَ بِهَدْيِهِ فَآذَاهُ رَأْسُهُ قَبْلَ أَنْ يَنْحَرَ هَدْيَهُ فَإِنَّهُ يَذْبَحُ شَاةً فِي الْمَكَانِ الَّذِي أُحْصِرَ فِيهِ أَوْ يَصُومُ أَوْ يَتَصَدَّقُ وَالصَّوْمُ ثَلاثَةُ أَيَّامٍ وَالصَّدَقَةُ عَلَى سِتَّةِ مَسَاكِينَ نِصْفُ صَاعٍ لِكُلِّ مِسْكِينٍ.

6. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Nasr from Muthanna’ from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one becomes al-Mahsur (confined) and sends his offering then his head annoys him before the offering is slaughtered, he must slaughter a sheep wherever he is. Alternatively, he must fast or give charity. Fasting is three days and charity is to feed six destitute people each with a half Sa‘ of food.’”

ضعيف على المشهور

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8795

7ـ سَهْلٌ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِطُ وَهُوَ يَنْوِي الْمُتْعَةَ فَيُحْصَرُ هَلْ يُجْزِئُهُ أَنْ لا يَحُجَّ مِنْ قَابِلٍ قَالَ يَحُجُّ مِنْ قَابِلٍ وَالْحَاجُّ مِثْلُ ذَلِكَ إِذَا أُحْصِرَ قُلْتُ رَجُلٌ سَاقَ الْهَدْيَ ثُمَّ أُحْصِرَ قَالَ يَبْعَثُ بِهَدْيِهِ قُلْتُ هَلْ يَسْتَمْتِعُ مِنْ قَابِلٍ فَقَالَ لا وَلَكِنْ يَدْخُلُ فِي مِثْلِ مَا خَرَجَ مِنْهُ.

7. Sahl has narrated from ibn abu Nasr from Rifa’ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who decides to perform al-Hajj al- Tamattu‘ (advantageous) but he becomes al-Mahsur (confined); if this is sufficient for him not to perform al-Hajj in future. He (the Imam) said, ‘He is required to perform al-Hajj in future and so also is (deciding just for) al-Hajj, if he becomes al-Mahsur (confined).’ I then asked about a man who drives the offering and then he become al-Mahsur (confined).’ He (the Imam) said, ‘He is required to send his offering.’ I then asked, ‘Can he perform al-Hajj al-Tamattu‘ (advantageous) in future?’ He (the Imam) said, ‘No, he must enter from the point he had left.”’

ضعيف على المشهور

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8796

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ عَرَضَ لَهُ سُلْطَانٌ فَأَخَذَهُ ظَالِماً لَهُ يَوْمَ عَرَفَةَ قَبْلَ أَنْ يُعَرِّفَ فَبَعَثَ بِهِ إِلَى مَكَّةَ فَحَبَسَهُ فَلَمَّا كَانَ يَوْمُ النَّحْرِ خَلَّى سَبِيلَهُ كَيْفَ يَصْنَعُ قَالَ يَلْحَقُ فَيَقِفُ بِجَمْعٍ ثُمَّ يَنْصَرِفُ إِلَى مِنًى فَيَرْمِي وَيَذْبَحُ وَيَحْلِقُ وَلا شَيْ‏ءَ عَلَيْهِ قُلْتُ فَإِنْ خَلَّى عَنْهُ يَوْمَ النَّفْرِ كَيْفَ يَصْنَعُ قَالَ هَذَا مَصْدُودٌ عَنِ الْحَجِّ إِنْ كَانَ دَخَلَ مَكَّةَ مُتَمَتِّعاً بِالْعُمْرَةِ إِلَى الْحَجِّ فَلْيَطُفْ بِالْبَيْتِ أُسْبُوعاً ثُمَّ يَسْعَى أُسْبُوعاً وَيَحْلِقُ رَأْسَهُ وَيَذْبَحُ شَاةً فَإِنْ كَانَ مُفْرِداً لِلْحَجِّ فَلَيْسَ عَلَيْهِ ذَبْحٌ وَلا شَيْ‏ءَ عَلَيْهِ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Fadl ibn Yunus who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is referred to Sultan who has held him unjustly on the day of ‘Arafah from attending. He is sent to Makkah in jail. On the day of al-Nahr (offering sacrifice) he is released. What should he do? He (the Imam) said, ‘He must catch up to stay at the gathering place (‘Arafat), then return to Mina, throw pebbles, slaughter, shave and there is nothing on him.’ I then asked, ‘What happens if he is released on the day of departure?’ He (the Imam) said, ‘He is an al-Masdud (prevented) person. If he had entered Makkah for al-Hajj al- Tamattu‘ (advantageous), he must perform Tawaf around the House seven times, do Sa‘y between al- Safa’ and al-Marwah seven times, shave his head and slaughter a sheep. If he was for performing al- Mufrid al-Hajj, he is not required to offer for slaughtering and there is nothing on him.’”

موثق

The Case of al-Mahsur (Prevented) and al-Masdud (Confined)(Those Prevented from Performing al-Hajj Due to Illness and So On or by Authorities) - Hadith 8797

9ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ الْمَصْدُودُ يَذْبَحُ حَيْثُ صُدَّ وَيَرْجِعُ صَاحِبُهُ فَيَأْتِي النِّسَاءَ وَالْمَحْصُورُ يَبْعَثُ بِهَدْيِهِ وَيَعِدُهُمْ يَوْماً فَإِذَا بَلَغَ الْهَدْيُ أَحَلَّ هَذَا فِي مَكَانِهِ قُلْتُ لَهُ أَ رَأَيْتَ إِنْ رَدُّوا عَلَيْهِ دَرَاهِمَهُ وَلَمْ يَذْبَحُوا عَنْهُ وَقَدْ أَحَلَّ فَأَتَى النِّسَاءَ قَالَ فَلْيُعِدْ وَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَلْيُمْسِكِ الآنَ عَنِ النِّسَاءِ إِذَا بَعَثَ.

9. Al-Nadr ibn Suwayd has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Aban from Zurarah who has said the following: “Abu Ja‘far (a. s.), has said, ‘Al-Masdud (prevented) offers an animal for slaughtering wherever he is prevented and returns home. Women are lawful for him. Al-Mahsur (confined) sends his offering, sets up a certain time and when the offering reaches its place, he in his place comes out of the state of Ihram.’ I then asked, ‘What happens if they returned his dirhams and did not slaughter, but he has come out of the state of Ihram and has gone with women? He (the Imam) said, ‘He must do it again; there is nothing on him but for now he must stay away from women when he sends his offering.’”

موثق

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8798

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ لا يَنْكِحُ وَلا يُنْكِحُ وَلا يَخْطُبُ وَلا يَشْهَدُ النِّكَاحَ وَإِنْ نَكَحَ فَنِكَاحُهُ بَاطِلٌ.

1. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from certain persons of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One in the state of Ihram cannot marry or be married, propose marriage or bear witness to marriage; and if one marries, it is invalid.”’

مرسل

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8799

2ـ أَحْمَدُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَجُلاً مِنَ الأَنْصَارِ تَزَوَّجَ وَهُوَ مُحْرِمٌ فَأَبْطَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) نِكَاحَهُ.

2. Ahmad has narrated from Safwan ibn Yahya from Hariz from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A man from Ansar got married in the state of Ihram, and the Messenger of Allah, considered his marriage invalid.’”

صحيح

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8800

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ بُكَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ الْمُحْرِمَ إِذَا تَزَوَّجَ وَهُوَ مُحْرِمٌ فُرِّقَ بَيْنَهُمَا ثُمَّ لا يَتَعَاوَدَانِ أَبَداً.

3. Ahmad ibn Muhammad from has narrated from al-Hassan ibn Ali from ibn Bukayr from Ibrahim ibn al-Hassan who has said the following: “Abu ‘Abd Allah (a. s.), has said that if one in the state of Ihram gets married, and he is still in the state of Ihram, they are separated and they can never marry each other again.’”

مجهول

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8801

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ الْمُحْرِمُ لا يَتَزَوَّجُ فَإِنْ فَعَلَ فَنِكَاحُهُ بَاطِلٌ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Safwan from Mu‘awiyah ibn ‘Ammar who has said the following: “He (the Imam) (a. s.), has said, ‘A person in the state of Ihram cannot marry, if one does so one’s marriage is invalid.’”

حسن

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8802

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَنْبَغِي لِلرَّجُلِ الْحَلالِ أَنْ يُزَوِّجَ مُحْرِماً وَهُوَ يَعْلَمُ أَنَّهُ لا يَحِلُّ لَهُ قُلْتُ فَإِنْ فَعَلَ فَدَخَلَ بِهَا الْمُحْرِمُ قَالَ إِنْ كَانَا عَالِمَيْنِ فَإِنَّ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا بَدَنَةً وَعَلَى الْمَرْأَةِ إِنْ كَانَتْ مُحْرِمَةً بَدَنَةً وَإِنْ لَمْ تَكُنْ مُحْرِمَةً فَلا شَيْ‏ءَ عَلَيْهَا إِلاَّ أَنْ تَكُونَ قَدْ عَلِمَتْ أَنَّ الَّذِي تَزَوَّجَهَا مُحْرِمٌ فَإِنْ كَانَتْ عَلِمَتْ ثُمَّ تَزَوَّجَتْهُ فَعَلَيْهَا بَدَنَةٌ.

5. A number of our people have narrated from Ahmad ibn Muhammad, from Sahl ibn Ziyad from ibn Mahbub from Sama‘ah ibn Mehran who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not proper for one who is not in the state of Ihram to marry one who is in the state of Ihram, knowing that it is not lawful.’ I then asked, ‘What happens if they marry and perform sexual relation in the state of Ihram? He (the Imam) said, ‘If they both know the rule, each one owes one badanah, and she owes it if she is in the state of Ihram, but if she is not in the state of Ihram, there is nothing on her, unless she knows that the man was in the state of Ihram. If she knows it and gets married, then she owes one badanah.’”

موثق

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8803

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ الْمُحْرِمُ يُطَلِّقُ وَلا يَتَزَوَّجُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asem ibn Hamid from abu Basir who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘One, in the state of Ihram, can pronounce divorce but cannot get married.’”

صحيح

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8804

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُطَلِّقُ قَالَ نَعَمْ.

7. Ahmad ibn Muhammad from has narrated from Muhammad ibn Sinan from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram; if he can divorce. He (the Imam) said, ‘Yes, he can pronounce divorce.’”

ضعيف على المشهور

The Case of One Who Gets Married, Divorces and Buys or Sells Slaves - Hadith 8805

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَشْتَرِي الْجَوَارِيَ وَيَبِيعُ قَالَ نَعَمْ.

8. Ahmad ibn Muhammad has narrated from al-Barqiy from Sa‘d ibn Sa‘d who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram; if he can buy and sell slave-girls. He (the Imam) said, ‘Yes, he can do so.”

صحيح

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8806

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ غَشِيَ امْرَأَتَهُ وَهِيَ مُحْرِمَةٌ قَالَ جَاهِلَيْنِ أَوْ عَالِمَيْنِ قُلْتُ أَجِبْنِي فِي الْوَجْهَيْنِ جَمِيعاً قَالَ إِنْ كَانَا جَاهِلَيْنِ اسْتَغْفَرَا رَبَّهُمَا وَمَضَيَا عَلَى حَجِّهِمَا وَلَيْسَ عَلَيْهِمَا شَيْ‏ءٌ وَإِنْ كَانَا عَالِمَيْنِ فُرِّقَ بَيْنَهُمَا مِنَ الْمَكَانِ الَّذِي أَحْدَثَا فِيهِ وَعَلَيْهِمَا بَدَنَةٌ وَعَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ فَإِذَا بَلَغَا الْمَكَانَ الَّذِي أَحْدَثَا فِيهِ فُرِّقَ بَيْنَهُمَا حَتَّى يَقْضِيَا نُسُكَهُمَا وَيَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا قُلْتُ فَأَيُّ الْحَجَّتَيْنِ لَهُمَا قَالَ الأُولَى الَّتِي أَحْدَثَا فِيهَا مَا أَحْدَثَا وَالأُخْرَى عَلَيْهِمَا عُقُوبَةٌ.

1. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “I once asked him (the Imam) (a. s.), about a man who in the state of Ihram performs sexual relation with his wife who also is in the state of Ihram. He (the Imam) asked, ’Do they know or they are ignorant?’ I replied, ’It is not known altogether.’ He (the Imam) said, ‘If they are ignorant, they must ask forgiveness and continue their al-Hajj and there is nothing on them. If they know they must separate at that place where it has happened. They owe one badanah each and al-Hajj in future. When they reach that place where it happened, they must separate from each other until they complete all acts of al-Hajj and return to the place where it had happened.’ I then asked, ‘Which of the two al- Hajj is for them?’ He (the Imam) said, ‘It is the first al-Hajj in which they did what they did and the other al-Hajj is a penalty upon them.’”

حسن

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8807

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ أَبَانِ بْنِ عُثْمَانَ رَفَعَهُ إِلَى أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ مَعْنَى يُفَرَّقُ بَيْنَهُمَا أَيْ لا يَخْلُوَانِ وَأَنْ يَكُونَ مَعَهُمَا ثَالِثٌ.

2. Ali has narrated from his father from Hammad from Aban ibn ‘Uthman in a marfu‘ manner who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘The meaning of separating them is that they must not stay together without a third person being with them.’”

مرفوع

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8808

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمُحْرِمِ يَقَعُ عَلَى أَهْلِهِ قَالَ إِنْ كَانَ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَالْحَجُّ مِنْ قَابِلٍ وَإِنْ لَمْ يَكُنْ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَلَيْسَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ قَالَ وَسَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ وَهُوَ مُحْرِمٌ قَالَ إِنْ كَانَ جَاهِلاً فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ وَإِنْ لَمْ يَكُنْ جَاهِلاً فَعَلَيْهِ سَوْقُ بَدَنَةٍ وَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ فَإِذَا انْتَهَى إِلَى الْمَكَانِ الَّذِي وَقَعَ بِهَا فُرِّقَ مَحْمِلُهُمَا فَلَمْ يَجْتَمِعَا فِي خِبَاءٍ وَاحِدٍ إِلاَّ أَنْ يَكُونَ مَعَهُمَا غَيْرُهُمَا حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan from Mu‘awiyah ibn ‘Ammar who has said the following: “About a man who is in the state of Ihram and performs sexual relation with his wife, abu ‘Abd Allah (a. s.), has said, ‘If intercourse has taken place, he owes a badanah and al-Hajj in future; if it has not taken place, he owes one badanah but not al-Hajj in future.’ I then asked, about a man who performs sexual relation with his wife while he is in the state of Ihram. He (the Imam) said, ‘If he does not know the rule he does not owe anything. If he is not ignorant, then he must drive a badanah and he owes al-Hajj in future. When he arrives at the place where it had happened they must separate from each other’s carriage and must not sit together in one tent unless there is a third person present with them until the offering reaches its place.’”

حسن كالصحيح

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8809

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) رَجُلٌ وَقَعَ عَلَى أَهْلِهِ وَهُوَ مُحْرِمٌ قَالَ أَ جَاهِلٌ أَوْ عَالِمٌ قَالَ قُلْتُ جَاهِلٌ قَالَ يَسْتَغْفِرُ الله وَلا يَعُودُ وَلا شَيْ‏ءَ عَلَيْهِ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about a man who is in the state of Ihram and is involved in sexual relation with his wife. He (the Imam) asked, ‘Is he informed or ignorant?’ I replied, ‘He is ignorant.’ He (the Imam) said, ‘He must ask forgiveness, must not repeat and there is nothing on him.’”

ضعيف على المشهور

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8810

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ مُحْرِمٍ وَاقَعَ أَهْلَهُ فَقَالَ قَدْ أَتَى عَظِيماً قُلْتُ أَفْتِنِي فَقَالَ اسْتَكْرَهَهَا أَوْ لَمْ يَسْتَكْرِهْهَا قُلْتُ أَفْتِنِي فِيهِمَا جَمِيعاً فَقَالَ إِنْ كَانَ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَتَانِ وَإِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَةٌ وَعَلَيْهَا بَدَنَةٌ وَيَفْتَرِقَانِ مِنَ الْمَكَانِ الَّذِي كَانَ فِيهِ مَا كَانَ حَتَّى يَنْتَهِيَا إِلَى مَكَّةَ وَعَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ لا بُدَّ مِنْهُ قَالَ قُلْتُ فَإِذَا انْتَهَيَا إِلَى مَكَّةَ فَهِيَ امْرَأَتُهُ كَمَا كَانَتْ فَقَالَ نَعَمْ هِيَ امْرَأَتُهُ كَمَا هِيَ فَإِذَا انْتَهَيَا إِلَى الْمَكَانِ الَّذِي كَانَ مِنْهُمَا مَا كَانَ افْتَرَقَا حَتَّى يُحِلاَّ فَإِذَا أَحَلاَّ فَقَدِ انْقَضَى عَنْهُمَا فَإِنَّ أَبِي كَانَ يَقُولُ ذَلِكَ وَفِي رِوَايَةٍ أُخْرَى فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ فَإِطْعَامُ سِتِّينَ مِسْكِيناً لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَمَانِيَةَ عَشَرَ يَوْماً وَعَلَيْهَا أَيْضاً كَمِثْلِهِ إِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram and is involved in sexual relation with his wife. He (the Imam) said, ‘He has done a great awfull thing.’ I said, ‘Grant us a Fatwa.’ He (the Imam) said, ‘I despise it, does he not despise it?’ I then said, ‘Grant us a Fatwa about both of them.’ He (the Imam) said, ‘If she despised it, there are two badanah on him, if she did not despise, there is one badanah on him and she owes one badanah. They must stay away from each other from that place until they reach Makkah and they owe al-Hajj in future.’ I then said, ‘When they arrive in Makkah will she be his wife as before?’ He (the Imam) said, ‘Yes, she is his wife as before and when they arrive at the place where it had happened they still remain separated until they come out of the state of Ihram; it then ends. This is what my father (a. s.), has said.’” In another Hadith it is said that if he cannot offer badanah he must feed sixty destitute people, one mud (a certain measurement) to each person, and if he cannot do this also he must fast eighteen days and the same rule applies to her case also.

ضعيف

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8811

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) أَخْبِرْنِي عَنْ رَجُلٍ مُحِلٍّ وَقَعَ عَلَى أَمَةٍ لَهُ مُحْرِمَةٍ قَالَ مُوسِرٌ أَوْ مُعْسِرٌ قُلْتُ أَجِبْنِي فِيهِمَا قَالَ هُوَ أَمَرَهَا بِالإِحْرَامِ أَوْ لَمْ يَأْمُرْهَا أَوْ أَحْرَمَتْ مِنْ قِبَلِ نَفْسِهَا قُلْتُ أَجِبْنِي فِيهِمَا فَقَالَ إِنْ كَانَ مُوسِراً وَكَانَ عَالِماً أَنَّهُ لا يَنْبَغِي لَهُ وَكَانَ هُوَ الَّذِي أَمَرَهَا بِالإِحْرَامِ فَعَلَيْهِ بَدَنَةٌ وَإِنْ شَاءَ بَقَرَةٌ وَإِنْ شَاءَ شَاةٌ وَإِنْ لَمْ يَكُنْ أَمَرَهَا بِالإِحْرَامِ فَلا شَيْ‏ءَ عَلَيْهِ مُوسِراً كَانَ أَوْ مُعْسِراً وَإِنْ كَانَ أَمَرَهَا وَهُوَ مُعْسِرٌ فَعَلَيْهِ دَمُ شَاةٍ أَوْ صِيَامٌ.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Nasr from Sabbah al-Hadhdha’ from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is not in the state of Ihram and involves himself in sexual relation with his slave-girl who is in the state of Ihram. He (the Imam) asked, ‘Is he affluent or poor?’ I replied, ‘I am a stranger about his condition.’ He (the Imam) asked, ‘Did he command her to assume the state of Ihram or she did it on her own?’ I replied, ‘I am stranger about it.’ He (the Imam) then said, ‘If he is affluent and knowing that he must not have done so and he was the one who commanded her to assume the state of Ihram, he owes one badanah or if he likes one cow or one sheep. If he did not command her to assume the state of Ihram, he then does not owe anything, regardless of being affluent or poor, but if he had commanded her to assume the state of Ihram and he is poor, he then owes one sheep.’”

موثق

The Case of One Who Involves in Carnal Relations with His Wife Before Completing the Acts of His al-Hajj - Hadith 8812

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ بَاشَرَ امْرَأَتَهُ وَهُمَا مُحْرِمَانِ مَا عَلَيْهِمَا فَقَالَ إِنْ كَانَتِ الْمَرْأَةُ أَعَانَتْ بِشَهْوَةٍ مَعَ شَهْوَةِ الرَّجُلِ فَعَلَيْهِمَا الْهَدْيُ جَمِيعاً وَيُفَرَّقُ بَيْنَهُمَا حَتَّى يَفْرُغَا مِنَ الْمَنَاسِكِ وَحَتَّى يَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا وَإِنْ كَانَتِ الْمَرْأَةُ لَمْ تُعِنْ بِشَهْوَةٍ وَاسْتَكْرَهَهَا صَاحِبُهَا فَلَيْسَ عَلَيْهَا شَيْ‏ءٌ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram as well as his wife and he involves himself in sexual relation with her. He (the Imam) said, ‘If it is with her and his lustfulness, they both owe an offering. They must separate from each other until all acts of al-Hajj are complete and they return to the place where it had happened; if it was not with lust on her part, instead she had despised, then she does not owe anything.’”

صحيح

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8813

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ نَظَرَ إِلَى امْرَأَتِهِ فَأَمْنَى أَوْ أَمْذَى وَهُوَ مُحْرِمٌ قَالَ لا شَيْ‏ءَ عَلَيْهِ وَلَكِنْ لِيَغْتَسِلْ وَيَسْتَغْفِرُ رَبَّهُ وَإِنْ حَمَلَهَا مِنْ غَيْرِ شَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَلا شَيْ‏ءَ عَلَيْهِ وَإِنْ حَمَلَهَا أَوْ مَسَّهَا بِشَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَعَلَيْهِ دَمٌ وَقَالَ فِي الْمُحْرِمِ يَنْظُرُ إِلَى امْرَأَتِهِ وَيُنْزِلُهَا بِشَهْوَةٍ حَتَّى يُنْزِلَ قَالَ عَلَيْهِ بَدَنَةٌ.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who in the state of Ihram, looks to his wife and discharges semen or madhiy (a certain fluid). He (the Imam) said, ‘There is nothing on him but he must take Ghusl (bath) and ask forgiveness from his Lord; if he carries her without lust and discharges semen or madhiy also, there is nothing on him, and if he carries her or touches her with lust and discharges semen or madhiy, he owes one offering.’ He (the Imam) said, ‘If one carries his wife down with lust until he discharges, he owes one badanah.’”

حسن كالصحيح

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8814

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَضَعُ يَدَهُ مِنْ غَيْرِ شَهْوَةٍ عَلَى امْرَأَتِهِ قَالَ نَعَمْ يُصْلِحُ عَلَيْهَا خِمَارَهَا وَيُصْلِحُ عَلَيْهَا ثَوْبَهَا وَمَحْمِلَهَا قُلْتُ أَ فَيَمَسُّهَا وَهِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ الْمُحْرِمُ يَضَعُ يَدَهُ بِشَهْوَةٍ قَالَ يُهَرِيقُ دَمَ شَاةٍ قُلْتُ فَإِنْ قَبَّلَ قَالَ هَذَا أَشَدُّ يَنْحَرُ بَدَنَةً.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and places his hand on his wife without lust. He (the Imam) said, ‘Yes, he can secure her veil or her cloth or her carriage.’ I then asked, ‘Can he touch her while she is in the state of Ihram?’ He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Can he place his hand on her with lust while he is in the state of Ihram?’ He (the Imam) said, ‘There is offering of one sheep on him.’ I then asked about kissing. He (the Imam) said, ‘This is more severe. He must offer one badanah for it.’”

حسن

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8815

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَهُوَ مُحْرِمٌ قَالَ عَلَيْهِ بَدَنَةٌ وَإِنْ لَمْ يُنْزِلْ وَلَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهَا.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram and kisses his wife. He (the Imam) said, ‘There is one badanah on him and he must not eat from its meat even if he does not discharge any semen.’”

ضعيف

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8816

4ـ سَهْلُ بْنُ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَا أَبَا سَيَّارٍ إِنَّ حَالَ الْمُحْرِمِ ضَيِّقَةٌ فَمَنْ قَبَّلَ امْرَأَتَهُ عَلَى غَيْرِ شَهْوَةٍ وَهُوَ مُحْرِمٌ فَعَلَيْهِ دَمُ شَاةٍ وَمَنْ قَبَّلَ امْرَأَتَهُ عَلَى شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَيَسْتَغْفِرُ رَبَّهُ وَمَنْ مَسَّ امْرَأَتَهُ بِيَدِهِ وَهُوَ مُحْرِمٌ عَلَى شَهْوَةٍ فَعَلَيْهِ دَمُ شَاةٍ وَمَنْ نَظَرَ إِلَى امْرَأَتِهِ نَظَرَ شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَمَنْ مَسَّ امْرَأَتَهُ أَوْ لازَمَهَا مِنْ غَيْرِ شَهْوَةٍ فَلا شَيْ‏ءَ عَلَيْهِ.

4. Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from ibn Ri’ab from Misma’ abu Sayyar who has said the following: “Abu ‘Abd Allah (a. s.), once said to me, ‘O abu Sayyar the condition of one in the state of Ihram is restricted. If one kisses his wife without lust while in the state of Ihram, he owes one sheep; if one does so with lust and discharges semen, he owes a Jazur (slaughtering a camel) and must ask his Lord for forgiveness. If one touches his wife with his hand while he is in the state of Ihram with lust, he owes one sheep. If one looks at his wife with lust and ejaculates semen, he owes one Jazur. However, if one touches his wife or holds without lust there is not anything on him.’”

صحيح

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8817

5ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يَعْبَثُ بِأَهْلِهِ حَتَّى يُمْنِيَ مِنْ غَيْرِ جِمَاعٍ أَوْ يَفْعَلُ ذَلِكَ فِي شَهْرِ رَمَضَانَ مَا ذَا عَلَيْهِمَا قَالَ عَلَيْهِمَا جَمِيعاً الْكَفَّارَةُ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ.

5. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram and plays with his wife until he discharges semen without intercourse; or if it is in the month of Ramadan what he will owe. He (the Imam) said, ‘There is kaffarah (expiation) on both of them just as for sexual intercourse.’”

مجهول كالصحيح

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8818

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مَا تَقُولُ فِي مُحْرِمٍ عَبِثَ بِذَكَرِهِ فَأَمْنَى قَالَ أَرَى عَلَيْهِ مِثْلَ مَا عَلَى مَنْ أَتَى أَهْلَهُ وَهُوَ مُحْرِمٌ بَدَنَةً وَالْحَجَّ مِنْ قَابِلٍ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Amr ibn ‘Uthman al-Khazzaz from Sabah al-Hadhdha’ from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram, plays with his penis and discharges semen. He (the Imam) said, ‘It is like one who, while in the state of Ihram, performs sexual intercourse with his wife; he owes badanah and al-Hajj in future.’”

حسن موثق

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8819

7ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَظَرَ إِلَى سَاقِ امْرَأَةٍ فَأَمْنَى قَالَ إِنْ كَانَ مُوسِراً فَعَلَيْهِ بَدَنَةٌ وَإِنْ كَانَ بَيْنَ ذَلِكَ فَبَقَرَةٌ وَإِنْ كَانَ فَقِيراً فَشَاةٌ أَمَا إِنِّي لَمْ أَجْعَلْ ذَلِكَ عَلَيْهِ مِنْ أَجْلِ الْمَاءِ وَلَكِنْ مِنْ أَجْلِ أَنَّهُ نَظَرَ إِلَى مَا لا يَحِلُّ لَهُ.

7. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram, looks at the leg of a woman and discharges semen. He (the Imam) said, ‘If he is affluent, he owes badanah; if he is not so much affluent, then it is a cow; if he is poor then it is a sheep. I do not place it on him because of semen but it is because of looking to what is not lawful for him.’”

موثق

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8820

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ فِي مُحْرِمٍ نَظَرَ إِلَى غَيْرِ أَهْلِهِ فَأَنْزَلَ قَالَ عَلَيْهِ دَمٌ لأَنَّهُ نَظَرَ إِلَى غَيْرِ مَا يَحِلُّ لَهُ وَإِنْ لَمْ يَكُنْ أَنْزَلَ فَلْيَتَّقِ الله وَلا يَعُدْ وَلَيْسَ عَلَيْهِ شَيْ‏ءٌ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “About a man who in the state of Ihram, looks to those other than his wife and discharges semen, he (the Imam) (a. s.), said, ‘He owes an animal offering because of looking at what is not lawful for him. If there is no semen discharge, he must maintain piety before Allah, he must not repeat and there is not anything on him.’”

حسن

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8821

9ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُحْرِمِ يُقَبِّلُ أُمَّهُ قَالَ لا بَأْسَ هَذِهِ قُبْلَةُ رَحْمَةٍ إِنَّمَا يُكْرَهُ قُبْلَةُ الشَّهْوَةِ.

9. Ahmad ibn Muhammad from has narrated from Muhammad ibn Ahmad al-Nahdiy from Muhammad ibn al-Walid from Aban ibn ‘Uthman from al-Husayn ibn Hammad who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram and his mother kisses him. He (the Imam) said, ‘It is not harmful; it is a kiss of blessing, only kissing with lust is despised.’”

مختلف فيه

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8822

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ يَسْمَعُ كَلامَ امْرَأَةٍ مِنْ خَلْفِ حَائِطٍ وَهُوَ مُحْرِمٌ فَتَشَهَّى حَتَّى أَنْزَلَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

10. Ali ibn Ibrahim has narrated from his father from Wuhayb ibn Hafs from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram, hears a woman speaking from behind the wall and because of lust he discharges semen. He (the Imam) said, ‘There is nothing on him.’”

حسن أو موثق

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8823

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي مُحْرِمٍ اسْتَمَعَ عَلَى رَجُلٍ يُجَامِعُ أَهْلَهُ فَأَمْنَى قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

11. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ahmad ibn Muhammad from ibn abu Nasr from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram, hears a man performing sexual intercourse with his wife and he also discharges semen. He (the Imam) said, ‘There is nothing on him.’”

مرسل كالصحيح

The Case of One Who Kisses His Wife or Looks at Her With or Without Lust, or Looks at Someone Else - Hadith 8824

12ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمُحْرِمِ تُنْعَتُ لَهُ الْمَرْأَةُ الْجَمِيلَةُ الْخِلْقَةِ فَيُمْنِي قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

12. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ahmad ibn Muhammad from ibn abu Nasr from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in the state of Ihram, a beautiful woman describes her beauty and he discharges semen. He (the Imam) said, ‘There is nothing on him.’”

موثق

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8825

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ وَقَعَ عَلَى أَهْلِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ فَخَرَجْتُ إِلَى أَصْحَابِنَا فَأَخْبَرْتُهُمْ فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَنْ مِثْلِ مَا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ قَالَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَخْبَرْتُ أَصْحَابَنَا بِمَا أَجَبْتَنِي فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَمَّا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ فَقَالَ إِنَّ ذَلِكَ كَانَ بَلَغَهُ فَهَلْ بَلَغَكَ قُلْتُ لا قَالَ لَيْسَ عَلَيْكَ شَيْ‏ءٌ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz from Salmah ibn Muhriz who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who performs sexual intercourse with his wife before Tawaf al-Nisa’. He (the Imam) said, ‘There is nothing on him.’ I then left and spoke about it to our people. They said, ‘He (the Imam) has used Taqiyah before you. This is Muyassir who had asked him (the Imam) what you have asked, and he (the Imam) said that you owe a badanah.’ I then went to see him (the Imam) and said, ‘I pray to Allah to keep my soul in service for your cause, I spoke of your answer to our people and they said that you have used Taqiyah before me. Muyassir had asked you the same question and you had said that there is one badanah. He (the Imam) said, ‘He knew the rules. Did you know the rules?’ I replied, ‘No, I did not know the rules.’ He (the Imam) said, ‘There is nothing on you.’”

مجهول

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8826

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ يَوْمَ النَّحْرِ قَبْلَ أَنْ يَزُورَ قَالَ إِنْ كَانَ وَقَعَ عَلَيْهَا بِشَهْوَةٍ فَعَلَيْهِ بَدَنَةٌ وَإِنْ كَانَ غَيْرَ ذَلِكَ فَبَقَرَةٌ قُلْتُ أَوْ شَاةٌ قَالَ أَوْ شَاةٌ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Khalid al-Qammat who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who involves himself in sexual intercourse with his wife on the day of al-Nahr (day of offering sacrifice) before performing Tawaf of Ziyarat. He (the Imam) said, ‘If he has done so with lust he owes a badanah, without it there is a cow.’ I said, ‘Or a sheep’ and he (the Imam) said, ‘Or a sheep.’”

ضعيف على المشهور

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8827

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ مُتَمَتِّعٍ وَقَعَ عَلَى أَهْلِهِ وَلَمْ يَزُرْ قَالَ يَنْحَرُ جَزُوراً وَقَدْ خَشِيتُ أَنْ يَكُونَ قَدْ ثُلِمَ حَجُّهُ إِنْ كَانَ عَالِماً وَإِنْ كَانَ جَاهِلاً فَلا شَيْ‏ءَ عَلَيْهِ وَسَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ عَلَيْهِ جَزُورٌ سَمِينَةٌ وَإِنْ كَانَ جَاهِلاً فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ قَالَ وَسَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَقَدْ طَافَ طَوَافَ النِّسَاءِ وَلَمْ تَطُفْ هِيَ قَالَ عَلَيْهِ دَمٌ يُهَرِيقُهُ مِنْ عِنْدِهِ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in al-Hajj al-Tamattu‘ (advantageous) and is involved in sexual intercourse with his wife before performing Tawaf of Ziyarat. He (the Imam) said, ‘He must offer Jazur (slaughter a camel), and I am afraid for his al-Hajj becoming invalid if he knows the rules; but if he does not know the rules there is nothing on him.’ I asked him (the Imam) (a. s.), about a man who is involved in sexual intercourse with his wife before performing Tawaf al-Nisa’. He (the Imam) said, ‘He owes one healthy Jazur, but if he does not know the rules there is nothing on him.’ I then asked about a man who has completed Tawaf al-Nisa’ and kisses his wife who has not completed Tawaf al-Nisa’. He (the Imam) said, ‘He owes one animal offering.’”

حسن

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8828

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ وَاقَعَ أَهْلَهُ حِينَ ضَحَّى قَبْلَ أَنْ يَزُورَ الْبَيْتَ قَالَ يُهَرِيقُ دَماً.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is involved in sexual intercourse with his wife after offering sacrifice before Tawaf of Ziyarat. He (the Imam) said, ‘He must offer one animal offering.’”

صحيح

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8829

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا وَاقَعَ الْمُحْرِمُ امْرَأَتَهُ قَبْلَ أَنْ يَأْتِيَ الْمُزْدَلِفَةَ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one performs sexual intercourse with his wife before coming to al-Muzdalifah, he is required to perform al-Hajj in future.’”

حسن

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8830

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ عَلَيْهِ طَوَافُ النِّسَاءِ وَحْدَهُ فَطَافَ مِنْهُ خَمْسَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَافَ أَنْ يَبْدُرَهُ فَخَرَجَ إِلَى مَنْزِلِهِ فَنَفَضَ ثُمَّ غَشِيَ جَارِيَتَهُ قَالَ يَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ بِالْبَيْتِ طَوَافَيْنِ تَمَامَ مَا كَانَ قَدْ بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ وَيَسْتَغْفِرُ الله وَلا يَعُودُ وَإِنْ كَانَ طَافَ طَوَافَ النِّسَاءِ فَطَافَ مِنْهُ ثَلاثَةَ أَشْوَاطٍ ثُمَّ خَرَجَ فَغَشِيَ فَقَدْ أَفْسَدَ حَجَّهُ وَعَلَيْهِ بَدَنَةٌ وَيَغْتَسِلُ ثُمَّ يَعُودُ فَيَطُوفُ أُسْبُوعاً.

6. A number of our people have narrated from Ahmad ibn Muhammad from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Humran ibn ‘A’yan who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who is required to perform Tawaf al- Nisa’ alone. He performs five times walking around the House, then he feels trouble in his stomach and fears its getting out of his control; so he goes to his lodging and after relieving himself becomes involved in sexual intercourse with his slave-girl. He (the Imam) said, ‘He must do Ghusl (bath), then go complete Tawaf around the House twice to complete what was left, and ask Allah to forgive him and must not repeat. If he has made three times walking around the House for Tawaf al-Nisa’, then goes and becomes involved in sexual intercourse his al-Hajj is destroyed, he owes one badanah; he takes Ghusl (bath) then goes to perform Tawaf of seven times, walking around the House.”’

حسن

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8831

7ـ ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ أُسْبُوعاً طَوَافَ الْفَرِيضَةِ ثُمَّ سَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ ثُمَّ غَشِيَ أَهْلَهُ قَالَ يَغْتَسِلُ ثُمَّ يَعُودُ فَيَطُوفُ ثَلاثَةَ أَشْوَاطٍ وَيَسْتَغْفِرُ رَبَّهُ وَلا شَيْ‏ءَ عَلَيْهِ قُلْتُ فَإِنْ كَانَ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَطَافَ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ فَغَشِيَ أَهْلَهُ فَقَالَ أَفْسَدَ حَجَّهُ وَعَلَيْهِ بَدَنَةٌ وَيَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ أُسْبُوعاً ثُمَّ يَسْعَى وَيَسْتَغْفِرُ رَبَّهُ قُلْتُ كَيْفَ لَمْ تَجْعَلْ عَلَيْهِ حِينَ غَشِيَ أَهْلَهُ قَبْلَ أَنْ يَفْرُغَ مِنْ سَعْيِهِ كَمَا جَعَلْتَ عَلَيْهِ هَدْياً حِينَ غَشِيَ أَهْلَهُ قَبْلَ أَنْ يَفْرُغَ مِنْ طَوَافِهِ قَالَ إِنَّ الطَّوَافَ فَرِيضَةٌ وَفِيهِ صَلاةٌ وَالسَّعْيَ سُنَّةٌ مِنْ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قُلْتُ أَ لَيْسَ الله يَقُولُ إِنَّ الصَّفا وَالْمَرْوَةَ مِنْ شَعائِرِ الله قَالَ بَلَى وَلَكِنْ قَدْ قَالَ فِيهِمَا وَمَنْ تَطَوَّعَ خَيْراً فَإِنَّ الله شاكِرٌ عَلِيمٌ فَلَوْ كَانَ السَّعْيُ فَرِيضَةً لَمْ يَقُلْ فَمَنْ تَطَوَّعَ خَيْراً.

7. Ibn Mahbub has narrated from ‘Abd al-‘Aziz al-‘Abdiy from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs seven time Tawaf around the House, then performs Sa‘y between al-Safa’ and al-Marwah four times, and feels trouble in his stomach. He then goes to his lodging and relieves himself; then he overwhelms his wife for (sexual intercourse). He (the Imam) said, ‘He must do Ghusl (bath) and return to complete his Sa‘y between al-Safa’ and al-Marwah with another three walking, ask his Lord for forgiveness and there is nothing on him.’ I then asked, ‘What is the rule if he performs obligatory Tawaf around the House, and after the fourth round of walking he feels trouble in his stomach, goes to relieve himself and overwhelms his wife for (sexual intercourse). He (the Imam) said, ‘His al-Hajj is destroyed, he owes one badanah. He must do Ghusl (bath), go back to perform Tawaf of seven times, then perform Sa‘y between al- Safa’ and al-Marwah and ask his Lord for forgiveness.’ I asked, ‘Why is there not anything on him when he performs sexual intercourse with his wife before completing Sa‘y of seven times walking for complete Sa‘y, as he owes one offering because of his sexual intercourse with his wife before completing Tawaf? He (the Imam) said, ‘Tawaf is obligatory and there is Salat (prayer) with it. Sa‘y is of the Sunnah of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. I then said, ‘Has Allah not said, “Al-Safa’ and al-Marwah are of the reminders of Allah?”’ He (the Imam) said, ‘Yes, He has done so, there are also these words of Allah (to consider), “If one volunteers goodness he will find Allah appreciative and all-Knowing.” Had Sa‘y been obligatory He would not say, “Those who volunteer”.”’

ضعيف

The Case of One Who Involves Himself in Carnal Relations with his Wife in the State of al-’Ihram after Completing Some Acts of al-Hajj - Hadith 8832

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لامْرَأَتِهِ أَوْ لِجَارِيَتِهِ بَعْدَ مَا حَلَقَ فَلَمْ يَطُفْ وَلَمْ يَسْعَ بَيْنَ الصَّفَا وَالْمَرْوَةِ اطْرَحِي ثَوْبَكِ وَنَظَرَ إِلَى فَرْجِهَا قَالَ لا شَيْ‏ءَ عَلَيْهِ إِذَا لَمْ يَكُنْ غَيْرَ النَّظَرِ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan (a. s.), about a man who before Tawaf and Sa‘y between al- Safa’ and al-Marwah and after shaving says to his wife or slave-girl to remove her clothes to one side and he looks at her vagina. He (the Imam) said, ‘There is nothing upon him if there is nothing else besides looking.’”

حسن

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8833

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَسْتَحِلَّنَّ شَيْئاً مِنَ الصَّيْدِ وَأَنْتَ حَرَامٌ وَلا وَأَنْتَ حَلالٌ فِي الْحَرَمِ وَلا تَدُلَّنَّ عَلَيْهِ مُحِلاًّ وَلا مُحْرِماً فَيَصْطَادُوهُ وَلا تُشِرْ إِلَيْهِ فَيُسْتَحَلَّ مِنْ أَجْلِكَ فَإِنَّ فِيهِ فِدَاءً لِمَنْ تَعَمَّدَهُ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ibn Abi ‘Umayr and Hammad from al-Halabiy who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘Hunting in al-Haram (the sacred area) is not lawful, whether you are in the state of Ihram or not. You cannot show a prey to one who is not in the state of Ihram or is in the state of Ihram so they can hunt it. You cannot point out it so that it is hunted because of you. There is a ransom for it on one who violates the rule knowingly.”’

صحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8834

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ لا يَدُلُّ عَلَى الصَّيْدِ فَإِنْ دَلَّ عَلَيْهِ فَقُتِلَ فَعَلَيْهِ الْفِدَاءُ.

2. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘A person in the state of Ihram must not show a prey to the hunter; if one does, there is ransom for it upon him.’”

حسن كالصحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8835

3ـ ابْنُ أَبِي عُمَيْرٍ وَصَفْوَانُ بْنُ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَأْكُلْ مِنَ الصَّيْدِ وَأَنْتَ حَرَامٌ وَإِنْ كَانَ الَّذِي أَصَابَهُ مُحِلٌّ وَلَيْسَ عَلَيْكَ فِدَاءٌ مَا أَتَيْتَهُ بِجَهَالَةٍ إِلاَّ الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهْلٍ كَانَ أَوْ بِعَمْدٍ.

3. Ibn abu ‘Umayr and from Safwan ibn Yahya all has narrated from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must not eat of the flesh of a prey while you are in the state of Ihram, even if the hunter is not in the state of Ihram. There is no ransom on you because of what you do out of ignorance except hunting, in which case there is ransom, regardless of being done out of ignorance or with knowledge.’”

حسن كالصحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8836

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَصِيدُ الصَّيْدَ بِجَهَالَةٍ قَالَ عَلَيْهِ كَفَّارَةٌ قُلْتُ فَإِنَّهُ أَصَابَهُ خَطَأً قَالَ وَأَيُّ شَيْ‏ءٍ الْخَطَأُ عِنْدَكَ قُلْتُ يَرْمِي هَذِهِ النَّخْلَةَ فَيُصِيبُ نَخْلَةً أُخْرَى قَالَ نَعَمْ هَذَا الْخَطَأُ وَعَلَيْهِ الْكَفَّارَةُ قُلْتُ فَإِنَّهُ أَخَذَ طَائِراً مُتَعَمِّداً فَذَبَحَهُ وَهُوَ مُحْرِمٌ قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ أَ لَسْتَ قُلْتَ إِنَّ الْخَطَأَ وَالْجَهَالَةَ وَالْعَمْدَ لَيْسُوا بِسَوَاءٍ فَلأَيِّ شَيْ‏ءٍ يَفْضُلُ الْمُتَعَمِّدُ الْجَاهِلَ وَالْخَاطِىَ قَالَ إِنَّهُ أَثِمَ وَلَعِبَ بِدِينِهِ.

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan (a. s.), about a man who hunts because of his ignorance of the rules. He (the Imam) said, ‘There is ransom for it upon him.’ I then said, ‘It happened because of mistake.’ He (the Imam) asked, ‘What is a mistake in your view?’ I replied, ‘It is when one shoots at one palm tree but it hits another one.’ He (the Imam) said, ‘Yes, it is a mistake but there is ransom on him.’ I said, ‘But he has taken a bird knowingly and has slaughtered it while he is in the state of Ihram.’ He (the Imam) said, ‘There is Kaffarah (expiation) upon him.’ I then asked, ‘Have you not said that a mistake, ignorance and doing something knowingly are not the same? In what way then, is knowledgeable different from ignorant and mistaking? He (the Imam) said, ‘He has sinned and played with his religion.’”

صحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8837

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا رَمَى الْمُحْرِمُ صَيْداً فَأَصَابَ اثْنَيْنِ فَإِنَّ عَلَيْهِ كَفَّارَتَيْنِ جَزَاؤُهُمَا.

5. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ibn Ri’ab from Misma’ ibn ‘Abd al-Malik who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a hunter in the state of Ihram shoots a prey and kills two of them, he owes Kaffarah (expiation) for two as penalty.’”

صحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8838

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ فِي الْحَرَمِ وَهُوَ مُحْرِمٌ فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يَدْفِنَهُ وَلا يَأْكُلْهُ أَحَدٌ وَإِذَا أَصَابَهُ فِي الْحِلِّ فَإِنَّ الْحَلالَ يَأْكُلُهُ وَعَلَيْهِ هُوَ الْفِدَاءُ.

6. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa and Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one who is in the state of Ihram kills a prey in al- Haram (the sacred area) it is proper for him to bury it so no one eats it. If he kills it in non-al-Haram (the sacred area), then those who are not in the state of Ihram can eat it and he owes a kaffarah (expiation).”’

حسن

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8839

7ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ أَصَابَ مِنْ صَيْدٍ أَصَابَهُ مُحْرِمٌ وَهُوَ حَلالٌ قَالَ فَلْيَأْكُلْ مِنْهُ الْحَلالُ وَلَيْسَ عَلَيْهِ شَيْ‏ءٌ إِنَّمَا الْفِدَاءُ عَلَى الْمُحْرِمِ.

7. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram kills a prey and one who is not in the state of Ihram eats it. He (the Imam) said, ‘One who is not in the state of Ihram can eat it and there is not anything on him but ransom is upon one who is in the state of Ihram/”

حسن

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8840

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ لُحُومِ الْوَحْشِ تُهْدَى إِلَى الرَّجُلِ وَلَمْ يَعْلَمْ صَيْدَهَا وَلَمْ يَأْمُرْ بِهِ أَ يَأْكُلُهُ قَالَ لا قَالَ وَسَأَلْتُهُ أَ يَأْكُلُ قَدِيدَ الْوَحْشِ مُحْرِمٌ قَالَ لا.

8. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz ibn ‘Abd Allah from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the meat of wild animals given as gift, he does not know if it is hunted and he has not commanded it; if he can eat. He (the Imam) said, ‘No, he cannot eat it.’ I then asked about qadid (meat dried up in the sun) of wild animals for one in the state of Ihram. He (the Imam) said, ‘No, he cannot eat it.’”

صحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8841

9ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ جَمِيلٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الصَّيْدُ يَكُونُ عِنْدَ الرَّجُلِ مِنَ الْوَحْشِ فِي أَهْلِهِ أَوْ مِنَ الطَّيْرِ يُحْرِمُ وَهُوَ فِي مَنْزِلِهِ قَالَ لا بَأْسَ لا يَضُرُّهُ.

9. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Jamil who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the prey that one has of the wild in his family or of birds; if it is unlawful for him when he is at his home. He (the Imam) said, ‘It is not harmful for him.’”

حسن

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8842

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا وَطِئْتَهُ أَوْ وَطِئَهُ بَعِيرُكَ وَأَنْتَ مُحْرِمٌ فَعَلَيْكَ فِدَاؤُهُ وَقَالَ اعْلَمْ أَنَّهُ لَيْسَ عَلَيْكَ فِدَاءُ شَيْ‏ءٍ أَتَيْتَهُ وَأَنْتَ جَاهِلٌ بِهِ وَأَنْتَ مُحْرِمٌ فِي حَجِّكَ وَلا فِي عُمْرَتِكَ إِلاَّ الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهَالَةٍ كَانَ أَوْ بِعَمْدٍ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Whatever you or your camel step on while you are in the state of Ihram, you must pay ransom for it.’ He (the Imam) said, ‘Take notice that there is no ransom for what you do out of ignorance in the state of Ihram in your al-Hajj or al-‘Umrah except hunting, for which there is ransom, regardless of ignorance and with knowledge.’”

صحيح

Prohibition on Hunting and the Rules About It in the State of al-’Ihram, in the Sacred or Non-Sacred Area - Hadith 8843

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فِي الْمُحْرِمِ يُصِيبُ الصَّيْدَ فَيُدْمِيهِ ثُمَّ يُرْسِلُهُ قَالَ عَلَيْهِ جَزَاؤُهُ.

11. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a. s.), has narrated from his ancestors, ‘Alayhim al-Salam, that ’Amir al- Mu’minin ‘Alayhi al-Salam, has said, about one who in the state of Ihram, hunts a prey and makes it bleed, then releases it, he owes the penalty.’”

حسن

The Case of One Who Faces an Emergency to Hunt or Use of Carcasses - Hadith 8844

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يُضْطَرُّ فَيَجِدُ الْمَيْتَةَ وَالصَّيْدَ أَيَّهُمَا يَأْكُلُ قَالَ يَأْكُلُ مِنَ الصَّيْدِ مَا يُحِبُّ أَنْ يَأْكُلَ مِنْ مَالِهِ قُلْتُ بَلَى قَالَ إِنَّمَا عَلَيْهِ الْفِدَاءُ فَلْيَأْكُلْ وَلْيَفْدِهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who faces an emergency and there are only carcasses and a prey. Which one can he eat? He (the Imam) said, ’He can eat from the prey as much as he likes to eat from his belongings? I then said, ‘Is it so?’ He (the Imam) said, ‘He only owes to pay ransom; he can eat and pay the ransom”

حسن

The Case of One Who Faces an Emergency to Hunt or Use of Carcasses - Hadith 8845

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمُضْطَرِّ إِلَى الْمَيْتَةِ وَهُوَ يَجِدُ الصَّيْدَ قَالَ يَأْكُلُ الصَّيْدَ قُلْتُ إِنَّ الله قَدْ أَحَلَّ لَهُ الْمَيْتَةَ إِذَا اضْطُرَّ إِلَيْهَا وَلَمْ يُحِلَّ لَهُ الصَّيْدَ قَالَ تَأْكُلُ مِنْ مَالِكَ أَحَبُّ إِلَيْكَ أَوْ مِنْ مَيْتَةٍ قُلْتُ مِنْ مَالِي قَالَ هُوَ مَالُكَ لأَنَّ عَلَيْكَ فِدَاهُ قُلْتُ فَإِنْ لَمْ يَكُنْ عِنْدِي مَالٌ قَالَ تَقْتَضِيهِ إِذَا رَجَعْتَ إِلَى مَالِكَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus ibn Ya’qub who has said the following: “‘I asked Abu 'Abdillah (AS) about the one desperate to the dead (animal carcass), and he can find the hunted prey.' He said: ‘He should eat the hunted prey.' I said, ‘Allah has permitted the animal carcass for him when he is desperate for it, and has not permitted the hunted prey for him?’ He said: ‘Is your eating from your own wealth more beloved to you or from an animal carcass?’ I said, ‘From my own wealth’. He said: ‘It is your wealth, because upon you is its ransom.' I said, ‘Supposing there does not happen to be wealth with me?’ He said: ‘You can fulfill it when you return to your wealth.'”

موثق

The Case of One Who Faces an Emergency to Hunt or Use of Carcasses - Hadith 8846

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنِ ابْنِ بُكَيْرٍ وَزُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ اضْطُرَّ إِلَى مَيْتَةٍ وَصَيْدٍ وَهُوَ مُحْرِمٌ قَالَ يَأْكُلُ الصَّيْدَ وَيَفْدِي.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Shihab from ibn Bukayr from Zurarah who has said the following: “About the case of a man in the state of Ihram who is forced to eat from hunting or carcasses, abu ‘Abd Allah (a. s.), has said that he can eat from hunting and pay the ransom.”

صحيح

The Case of One Who Hunts in the State of al-’Ihram, the Expiation and Its Place - Hadith 8847

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ يَفْدِي الْمُحْرِمُ فِدَاءَ الصَّيْدِ مِنْ حَيْثُ أَصَابَهُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan from Mu‘awiyah ibn ‘Ammar who has said the following: “He (the Imam) (a. s.), has said, ‘One who hunts in the state of Ihram must pay the ransom where he has hunted.’”

حسن كالصحيح

The Case of One Who Hunts in the State of al-’Ihram, the Expiation and Its Place - Hadith 8848

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ وَجَبَ عَلَيْهِ هَدْيٌ فِي إِحْرَامِهِ فَلَهُ أَنْ يَنْحَرَهُ حَيْثُ شَاءَ إِلاَّ فِدَاءَ الصَّيْدِ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ هَدْياً بالِغَ الْكَعْبَةِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad certain persons of his people who have said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who owes to offer an offering because of violation of rules in the state of Ihram can slaughter wherever he wants except the ransom for hunting; Allah, most Majestic, most Glorious, has said, . . an offering and ransom that must reach al-Ka‘bah.” ( 5 : 95 )’”

ضعيف

The Case of One Who Hunts in the State of al-’Ihram, the Expiation and Its Place - Hadith 8849

3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ وَجَبَ عَلَيْهِ فِدَاءٌ صَيْداً أَصَابَهُ وَهُوَ مُحْرِمٌ فَإِنْ كَانَ حَاجّاً نَحَرَ هَدْيَهُ الَّذِي يَجِبُ عَلَيْهِ بِمِنًى وَإِنْ كَانَ مُعْتَمِراً نَحَرَ بِمَكَّةَ قُبَالَةَ الْكَعْبَةِ.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one owes to slaughter an offering because of his hunting in the state of Ihram if he is for al-Hajj, he must slaughter it in Mina’; if he is for al-‘Umrah, then he must slaughter it in Makkah in front of al-Ka‘bah.’”

صحيح

The Case of One Who Hunts in the State of al-’Ihram, the Expiation and Its Place - Hadith 8850

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي الْمُحْرِمِ إِذَا أَصَابَ صَيْداً فَوَجَبَ عَلَيْهِ الْفِدَاءُ فَعَلَيْهِ أَنْ يَنْحَرَهُ إِنْ كَانَ فِي الْحَجِّ بِمِنًى حَيْثُ يَنْحَرُ النَّاسُ فَإِنْ كَانَ فِي عُمْرَةٍ نَحَرَهُ بِمَكَّةَ وَإِنْ شَاءَ تَرَكَهُ إِلَى أَنْ يَقْدَمَ فَيَشْتَرِيَهُ فَإِنَّهُ يُجْزِئُ عَنْهُ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban from Zurarah who has said the following: “Disbursement of ransom is obligatory on a man, who in the state of Ihram kills a prey. Abu Ja‘far (a. s.), has said that he must slaughter such offering in Mina’ if he is for al-Hajj, where other people slaughter; but if he is for al-‘Umrah, then he must slaughter in Makkah; or if he likes, he can wait until he arrives in Makkah to buy, it then is sufficient for him.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8851

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ نَعَامَةً أَوْ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ قَالَ فَلْيُطْعِمْ سِتِّينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ ثَمَانِيَةَ عَشَرَ يَوْماً وَالصَّدَقَةُ مُدٌّ عَلَى كُلِّ مِسْكِينٍ قَالَ وَسَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ بَقَرَةً قَالَ عَلَيْهِ بَقَرَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَقَرَةٍ قَالَ فَلْيُطْعِمْ ثَلاثِينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ تِسْعَةَ أَيَّامٍ قُلْتُ فَإِنْ أَصَابَ ظَبْياً قَالَ عَلَيْهِ شَاةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ قَالَ فَإِطْعَامُ عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ عَلَى مَا يَتَصَدَّقُ بِهِ فَعَلَيْهِ صِيَامُ ثَلاثَةِ أَيَّامٍ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who is in the state of Ihram and he kills an ostrich or a wild donkey. He (the Imam) said, ‘He must pay one badanah.’ I then asked, ‘What happens if he cannot afford?’ He (the Imam) said, ‘He must feed sixty destitute people.’ I asked, ‘What happens if he cannot afford?’ He (the Imam) said, ‘He must fast for eighteen days and charity is one mud (a certain measurement) to every destitute person.’ I then asked about one who in the state of Ihram hunts a cow. He (the Imam) said, ‘He must pay one cow.’ I then asked, ‘What happens if he cannot afford? He (the Imam) said, ‘He must feed thirty destitute people.’ I then asked, ‘What happens if he cannot afford? He (the Imam) said, ‘He must fast nine days.’ I then asked, ‘What happens if he hunts a deer?’ He (the Imam) said, ‘He must pay one sheep.’ I then asked, ‘What happens if he cannot afford?’ He (the Imam) said, ‘He must feed ten destitute people and if he cannot afford this, he must fast three days.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8852

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَكُونُ عَلَيْهِ بَدَنَةٌ وَاجِبَةٌ فِي فِدَاءٍ قَالَ إِذَا لَمْ يَجِدْ بَدَنَةً فَسَبْعُ شِيَاهٍ فَإِنْ لَمْ يَقْدِرْ صَامَ ثَمَانِيَةَ عَشَرَ يَوْماً.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Al-Husayn ibn Muhammad from Dawud al-Riqqiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who owes one badanah as obligatory ransom. He (the Imam) said, ‘If he cannot find one badanah, then it is seven sheep; and if he cannot afford then he must fast for eighteen days.’”

مختلف فيه

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8853

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ أَوْ عَدْلُ ذلِكَ صِياماً قَالَ يُثَمِّنُ قِيمَةَ الْهَدْيِ طَعَاماً ثُمَّ يَصُومُ لِكُلِّ مُدٍّ يَوْماً فَإِذَا زَادَتِ الأَمْدَادُ عَلَى شَهْرَيْنِ فَلَيْسَ عَلَيْهِ أَكْثَرُ مِنْهُ.

3. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from certain persons of our people who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘. . . or equivalent of it fasting.’ (5:95) Abu ‘Abd Allah (a. s.), has said, ‘The offering animal is evaluated with food stuff, then for every mud (a certain measurement) he fasts one day. If the number of mud (a certain measurement) is above the number of days in two months, more than two months fasting is not obligatory on him.’”

مرسل كالموثق

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8854

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ الْمُحْرِمُ يَقْتُلُ نَعَامَةً قَالَ عَلَيْهِ بَدَنَةٌ مِنَ الإِبِلِ قُلْتُ يَقْتُلُ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَالْبَقَرَةَ قَالَ بَقَرَةٌ.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar Ahmad ibn Muhammad from Muhammad ibn Yahya from Muhammad ibn al-Husayn all from Safwan ibn Yahya from Ya’qub ibn Shu’ayb who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who kills an ostrich. He (the Imam) said, ‘He owes one badanah of camel.’ I then asked about wild donkey. He (the Imam) said, ‘He owes one badanah.’ I then asked about a cow. He (the Imam) said, ‘He owes one cow.’”

صحيح

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8855

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي مُحْرِمٍ قَتَلَ نَعَامَةً قَالَ عَلَيْهِ بَدَنَةٌ فَإِنْ لَمْ يَجِدْ فَإِطْعَامُ سِتِّينَ مِسْكِيناً وَقَالَ إِنْ كَانَ قِيمَةُ الْبَدَنَةِ أَكْثَرَ مِنْ إِطْعَامِ سِتِّينَ مِسْكِيناً لَمْ يَزِدْ عَلَى إِطْعَامِ سِتِّينَ مِسْكِيناً وَإِنْ كَانَ قِيمَةُ الْبَدَنَةِ أَقَلَّ مِنْ إِطْعَامِ سِتِّينَ مِسْكِيناً لَمْ يَكُنْ عَلَيْهِ إِلاَّ قِيمَةُ الْبَدَنَةِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from certain persons of our people who has said the following: “About a man who in the state of Ihram kills an ostrich, abu ‘Abd Allah (a. s.), has said, ‘He must pay one badanah; if he cannot afford then he must feed sixty destitute people.’ He (the Imam) said, ‘If the value of badanah is more than feeding sixty destitute people, it is not obligatory to feed more than sixty; if its value is less than the cost of feeding sixty destitute, he only owes the value of badanah.’”

مرسل كالحسن

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8856

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي مُحْرِمٍ رَمَى ظَبْياً فَأَصَابَهُ فِي يَدِهِ فَعَرَجَ مِنْهَا قَالَ إِنْ كَانَ الظَّبْيُ مَشَى عَلَيْهَا وَرَعَى فَعَلَيْهِ رُبُعُ قِيمَتِهِ وَإِنْ كَانَ ذَهَبَ عَلَى وَجْهِهِ فَلَمْ يَدْرِ مَا صَنَعَ فَعَلَيْهِ الْفِدَاءُ لأَنَّهُ لا يَدْرِي لَعَلَّهُ قَدْ هَلَكَ.

6. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Ali ibn abu Hamzah from abu Basir who has said the following: “About a man who hunts a deer, the arrow hits one of its front legs and it becomes lame. He (the Imam) said, ‘If the deer walks and grazes he must pay one-fourth of its value and if it goes away and no one knows what happened to it, he must pay the ransom because he does not know; perhaps it died.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8857

7ـ سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ قَتَلَ ثَعْلَباً قَالَ عَلَيْهِ دَمٌ قُلْتُ فَأَرْنَباً قَالَ مِثْلُ مَا عَلَى الثَّعْلَبِ.

7. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who kills a fox. He (the Imam) said, ‘He owes one animal offering.’ I asked about his killing a rabbit. He (the Imam) said, ‘It is like what is for a fox.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8858

8ـ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ أَرْنَباً أَوْ ثَعْلَباً قَالَ فِي الأَرْنَبِ شَاةٌ.

8. Ahmad ibn Muhammad from ibn abu Nasr has narrated from abu al-Hassan (a. s.), the following: “I once asked abu al-Hassan (a. s.), about a man who is in the state of Ihram and kills a rabbit or a fox. He (the Imam) said, ‘For a rabbit he owes one sheep.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8859

9ـ سَهْلُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْيَرْبُوعُ وَالْقُنْفُذُ وَالضَّبُّ إِذَا أَصَابَهُ الْمُحْرِمُ فَعَلَيْهِ جَدْيٌ وَالْجَدْيُ خَيْرٌ مِنْهُ وَإِنَّمَا جُعِلَ عَلَيْهِ هَذَا كَيْ يَنْكُلَ عَنْ صَيْدِ غَيْرِهِ.

9. Sahl ibn Ziyad has narrated from al-Hassan ibn Mahbub from ibn Ri’ab from Misma’ ibn ‘Abd al-Malik from abu ‘Abd Allah (a. s.), and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Ahmad ibn Ali from Misma’ who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘The expiation for killing a Jerboa, a hedgehog and lizard is one goat. The goat is better but it is made obligatory on him as penalty for hunting.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8860

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ وَلَمْ يَجِدْ مَا يُكَفِّرُ مِنْ مَوْضِعِهِ الَّذِي أَصَابَ فِيهِ الصَّيْدَ قُوِّمَ جَزَاؤُهُ مِنَ النَّعَمِ دَرَاهِمَ ثُمَّ قُوِّمَتِ الدَّرَاهِمُ طَعَاماً لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ فَإِنْ لَمْ يَقْدِرْ عَلَى الطَّعَامِ صَامَ لِكُلِّ نِصْفِ صَاعٍ يَوْماً.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub and certain persons of our people from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubaydah who has said the following: “Abu ‘Abd Allah (a. s.), has stated this rule about the following case of hunting. ‘If one in the state of Ihram kills an animal and does not find anything at that place for its expiation, he must evaluate a head of the cattle in terms of dirham. He then must evaluate dirham in terms of foodstuff. He must give half of a Sa‘ (a certain measurement) to every destitute person; and if he cannot afford this also, then he must fast one day for every half Sa‘.’”

صحيح

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8861

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ بَيْضَ نَعَامَةٍ وَهُوَ مُحْرِمٌ قَالَ يُرْسِلُ الْفَحْلَ فِي الإِبِلِ عَلَى عَدَدِ الْبَيْضِ قُلْتُ فَإِنَّ الْبَيْضَ يَفْسُدُ كُلُّهُ وَيَصْلُحُ كُلُّهُ قَالَ مَا يُنْتَجُ مِنَ الْهَدْيِ فَهُوَ هَدْيٌ بَالِغُ الْكَعْبَةِ وَإِنْ لَمْ يُنْتَجْ فَلَيْسَ عَلَيْهِ شَيْ‏ءٌ فَمَنْ لَمْ يَجِدْ إِبِلاً فَعَلَيْهِ لِكُلِّ بَيْضَةٍ شَاةٌ فَإِنْ لَمْ يَجِدْ فَالصَّدَقَةُ عَلَى عَشَرَةِ مَسَاكِينَ لِكُلِّ مِسْكِينٍ مُدٌّ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ.

11. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is involved in hunting matters of the egg of ostrich while in the state of Ihram. He (the Imam) said, ‘He must send male camel on female camel equal to the number of eggs affected.’ I then said, ‘Eggs may all become spoiled or all of them may hatch.’ He (the Imam) said, ‘Whatever the product is, as offering it must reach al- Ka‘bah; and if there is no product one does not owe anything. If one cannot find camels, then for every egg he must pay one sheep; and if one cannot find this also, then one must give charity to ten destitute people, one mud (a certain measurement) to each one and if one cannot afford this also then must fast three days.’”

ضعيف على المشهور

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8862

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى لِرَجُلٍ مُحْرِمٍ بَيْضَ نَعَامَةٍ فَأَكَلَهُ الْمُحْرِمُ قَالَ عَلَى الَّذِي اشْتَرَاهُ لِلْمُحْرِمِ فِدَاءٌ وَعَلَى الْمُحْرِمِ فِدَاءٌ قُلْتُ وَمَا عَلَيْهِمَا قَالَ عَلَى الْمُحِلِّ جَزَاءُ قِيمَةِ الْبَيْضِ لِكُلِّ بَيْضَةٍ دِرْهَمٌ وَعَلَى الْمُحْرِمِ الْجَزَاءُ لِكُلِّ بَيْضَةٍ شَاةٌ. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ مِثْلَهُ.

12. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Ali ibn Ri’ab from abu ‘Ubayda who said: “I once asked abu Ja‘far (a. s.) about a man who buys ostrich eggs for someone who is in the state of Ihram and he (the man in the state of Ihram) eats it. He (the Imam) said, ‘The one who bought it to the one in the state of Ihram owes ransom, and the one in the state of Ihram owes ransom.’ I then asked, ‘How much?‘ He (the Imam) replied, ‘Upon the person who is not in the state of Ihram is a penalty of the price of the eggs, for each egg being a Dirham; and upon the one in Ihram is the penalty, for each egg being a sheep.’” A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubaydah has narrated from a similar Hadith.

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8863

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ م��حَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ مَرَّ وَهُوَ مُحْرِمٌ فَأَخَذَ ظَبْيَةً فَاحْتَلَبَهَا وَشَرِبَ لَبَنَهَا قَالَ عَلَيْهِ دَمٌ وَجَزَاءٌ فِي الْحَرَمِ.

13. Muhammad ibn Yahya has narrated from Muhammad ibn Al-Husayn from ‘Isma‘il ibn Bazi’ from Salih ibn ‘Uqbah from Yazid ibn ‘ Abd al-Malik who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram, when passing by takes hold of a deer, draws her milk and drinks it. He (the Imam) said, ‘He owes an animal offering as penalty to offer in al-Haram (the sacred area).”’

ضعيف

Expiation for Hunting Wild Animals in the State of al-’ Ihram - Hadith 8864

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ مُحْرِمٍ كَسَرَ قَرْنَ ظَبْيٍ قَالَ يَجِبُ عَلَيْهِ الْفِدَاءُ قَالَ قُلْتُ فَإِنْ كَسَرَ يَدَهُ قَالَ إِنْ كَسَرَ يَدَهُ وَلَمْ يَرْعَ فَعَلَيْهِ دَمُ شَاةٍ.

14. Ali ibn Ibrahim has narrated from his father from Yahya ibn Mubarak, from ‘Abd Allah ibn Jabalah from Sama‘ah ibn Mehran from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram breaks the horn of a deer. He (the Imam) said, ‘He owes a ransom.’ I then asked about his breaking one of its hand (front legs). He (the Imam) said, ‘If he breaks its hand and does not treat it to cure, he owes one sheep.’”

مجهول

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8865

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُحْرِمُ إِذَا أَصَابَ حَمَامَةً فَفِيهَا شَاةٌ وَإِنْ قَتَلَ فِرَاخَهُ فَفِيهِ حَمَلٌ وَإِنْ وَطِىَ الْبَيْضَ فَعَلَيْهِ دِرْهَمٌ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz ibn ‘ Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram kills a pigeon, the ransom for it is one sheep, if he kill its chick its ransom is one lamb, and if he steps on its egg its ransom is one dirham.’”

حسن

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8866

2- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ فِي الْحَمَامَةِ وَأَشْبَاهِهَا إِذَا قَتَلَهَا الْمُحْرِمُ شَاةٌ وَإِنْ كَانَ فِرَاخاً فَعَدْلُهَا مِنَ الْحُمْلانِ وَقَالَ فِي رَجُلٍ وَطِىَ بَيْضَ نَعَامَةٍ فَفَدَغَهَا وَهُوَ مُحْرِمٌ فَقَالَ قَضَى فِيهِ عَلِيٌّ (عَلَيْهِ السَّلاَم) أَنْ يُرْسِلَ الْفَحْلَ عَلَى مِثْلِ عَدَدِ الْبَيْضِ مِنَ الإِبِلِ فَمَا لَقِحَ وَسَلِمَ حَتَّى يُنْتَجَ كَانَ النِّتَاجُ هَدْياً بَالِغَ الْكَعْبَةِ.

2. Muhammad b. Yahya has narrated from Ahmad b. Muhammad from Muhammad b. Isma‘il from al-Fadl b. Shadhan from Abul Sabbah al-Kinaniy who has said the following: “Abu Abdillah (as), has said, ‘For killing pigeons and its like in the state of Ihram, the ransom is one sheep, and for chicks it is one lamb for each.’ He (the Imam) was asked about a man who steps on the eggs of ostrich and breaks it, the Imam said, ‘Ali (as), issued a judgment that said, “He must send male camel on a female camel (i. e. to breed) to make an equal number of eggs affected and the mature offspring is sent as an offering for the Ka'aba."

مجهول

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8867

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا قَتَلَ الْمُحْرِمُ قَطَاةً فَعَلَيْهِ حَمَلٌ قَدْ فُطِمَ مِنَ اللَّبَنِ وَرَعَى مِنَ الشَّجَرِ.

3. A number of our people have narrated from Ahmad ibn Muhammad and Sahl ibn Ziyad all from Ahmad ibn Muhammad from ibn abu Nasr from al-Mufaddal ibn Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram kills a sandgrouse, he owes one lamb which is weaned and grazes shrubs.’”

ضعيف

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8868

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُهُ عَنْ مُحْرِمٍ وَطِىَ بَيْضَ قَطَاةٍ فَشَدَخَهُ قَالَ يُرْسِلُ الْفَحْلَ فِي عَدَدِ الْبَيْضِ مِنَ الْغَنَمِ كَمَا يُرْسِلُ الْفَحْلَ فِي عَدَدِ الْبَيْضِ مِنَ النَّعَامِ فِي الإِبِلِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from ibn Muskan from Mansur ibn Hazim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram steps on the egg of a sandgrouse and shatters it. He (the Imam) said, ‘He must send rams on ewes equal to the number of eggs affected, as in the case of the eggs of an ostrich in which male camel are sent on female camels.’”

ضعيف على المشهور

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8869

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ فِي كِتَابِ عَلِيٍّ صَلَوَاتُ الله عَلَيْهِ فِي بَيْضِ الْقَطَاةِ بَكَارَةٌ مِنَ الْغَنَمِ إِذَا أَصَابَهُ الْمُحْرِمُ مِثْلُ مَا فِي بَيْضِ النَّعَامِ بَكَارَةٌ مِنَ الإِبِلِ.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj from Sulayman ibn Khalid who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is in the book of Ali (a. s.), that the ransom for breaking the egg of a sandgrouse is one young ewe, just as for the egg of an ostrich the ransom is one young she camel.’”

صحيح

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8870

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ قَتَلَ فَرْخاً وَهُوَ مُحْرِمٌ فِي غَيْرِ الْحَرَمِ فَقَالَ عَلَيْهِ حَمَلٌ وَلَيْسَ عَلَيْهِ قِيمَةٌ لأَنَّهُ لَيْسَ فِي الْحَرَمِ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram kills a chick in non-al-Haram (the sacred area). He (the Imam) said, ‘He owes one lamb and he does not have to pay its cost because it is not in al-Haram (the sacred area).”’

ضعيف على المشهور

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8871

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزٍ عَمَّنْ حَدَّثَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قِيمَةِ مَا فِي الْقُمْرِيِّ وَالدُّبْسِيِّ وَالسُّمَانَى وَالْعُصْفُورِ وَالْبُلْبُلِ فَقَالَ قِيمَتُهُ فَإِنْ أَصَابَهُ وَهُوَ مُحْرِمٌ بِالْحَرَمِ فَقِيمَتَانِ لَيْسَ عَلَيْهِ فِيهِ دَمٌ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Yasin al-Darir from Hariz from those whom he has mentioned from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the cost of turtledove, al-Dubsiy, (a certain bird), quail, sparrow and nightingale. He (the Imam) said, ‘He owes the cost. If he, however, has killed it in the state of Ihram in al-Haram (the sacred area), he owes double of the cost, but there is no offering of animal life.”’

مجهول

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8872

8ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْقُبَّرَةِ وَالْعُصْفُورِ وَالصَّعْوَةِ يَقْتُلُهُمُ الْمُحْرِمُ قَالَ عَلَيْهِ مُدٌّ مِنْ طَعَامٍ لِكُلِّ وَاحِدٍ.

8. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram kills a lark, sparrow or al-Sa‘wah (small sparrow). He (the Imam) said, ‘He owes one mud (a certain measurement) of food for each one of them.’”

مرسل كالصحيح

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8873

9ـ مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ فِي كِتَابِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَم) مَنْ أَصَابَ قَطَاةً أَوْ حَجَلَةً أَوْ دُرَّاجَةً أَوْ نَظِيرَهُنَّ فَعَلَيْهِ دَمٌ.

9. Muhammad ibn Ja’far has narrated from Muhammad ibn ‘Abd al-Hamid from Sayf ibn ‘Amirah from Mansur ibn Hazim from Sulayman ibn Khalid who has said the following: “Abu Ja‘far (a. s.), has said, ‘It is in the book of Ali (a. s.), ‘If one in the state of Ihram kills a sandgrouse, partridge or francolin or a similar bird he owes an offering animal.”

مجهول

Expiation for Harming Birds and Eggs in the State of al-’Ihram - Hadith 8874

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ أَصَابَ طَيْرَيْنِ وَاحِدٌ مِنْ حَمَامِ الْحَرَمِ وَالآخَرُ مِنْ حَمَامِ غَيْرِ الْحَرَمِ قَالَ يَشْتَرِي بِقِيمَةِ الَّذِي مِنْ حَمَامِ الْحَرَمِ قَمْحاً فَيُطْعِمُهُ حَمَامَ الْحَرَمِ وَيَتَصَدَّقُ بِجَزَاءِ الآخَرِ.

10. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who has harmed two birds. One is of the pigeons of al-Haram (the sacred area) and the other is from non-al-Haram (the sacred area). He (the Imam) said, ‘He must buy an amount of wheat which is of equal value to the pigeon of al-Haram and feed it to the pigeons of al-Haram, and give charity as penalty for the other.’”

ضعيف على المشهور

The Case of Several People Hunting One Prey in the State of al-’ Ihram - Hadith 8875

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنْ رَجُلَيْنِ أَصَابَا صَيْداً وَهُمَا مُحْرِمَانِ الْجَزَاءُ بَيْنَهُمَا أَوْ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا جَزَاءٌ فَقَالَ لا بَلْ عَلَيْهِمَا أَنْ يَجْزِيَ كُلُّ وَاحِدٍ مِنْهُمَا الصَّيْدَ قُلْتُ إِنَّ بَعْضَ أَصْحَابِنَا سَأَلَنِي عَنْ ذَلِكَ فَلَمْ أَدْرِ مَا عَلَيْهِ فَقَالَ إِذَا أَصَبْتُمْ مِثْلَ هَذَا فَلَمْ تَدْرُوا فَعَلَيْكُمْ بِالاحْتِيَاطِ حَتَّى تَسْأَلُوا عَنْهُ فَتَعْلَمُوا. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ مِثْلَهُ.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr and from Safwan ibn Yahya all from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan (a. s.), about the case of two men who kill one prey while they are in the state of Ihram; if they each pay one ransom or both pay only one ransom. He (the Imam) said, ‘No, each one must pay a penalty for the prey.’ I then said that certain persons of our people asked me about it and I did not know. He (the Imam) said, ‘If you face such a condition and you do not know the answer, you must maintain precaution until you ask about it and learn.’” NOTE: Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd al-Rahman ibn al- Hajjaj a similar Hadith.

The Case of Several People Hunting One Prey in the State of al-’ Ihram - Hadith 8876

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا اجْتَمَعَ قَوْمٌ عَلَى صَيْدٍ وَهُمْ مُحْرِمُونَ فِي صَيْدِهِ أَوْ أَكَلُوا مِنْهُ فَعَلَى كُلِّ وَاحِدٍ مِنْهُمْ قِيمَتُهُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If a group of people together kill a prey while they are in the state of Ihram or eat from its flesh, each one must pay the cost of such prey.’”

حسن

The Case of Several People Hunting One Prey in the State of al-’ Ihram - Hadith 8877

3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ يُوسُفَ الطَّاطَرِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) صَيْدٌ أَكَلَهُ قَوْمٌ مُحْرِمُونَ قَالَ عَلَيْهِمْ شَاةٌ وَلَيْسَ عَلَى الَّذِي ذَبَحَهُ إِلاَّ شَاةٌ.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from al-Hakam ibn Ayman from Yusuf al-Tatariy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a people who in the state of Ihram eat from the flesh of an animal which is hunted. He (the Imam) said, ‘They owe one sheep and the one who has slaughtered does not owe more than a sheep.’”

مجهول

The Case of Several People Hunting One Prey in the State of al-’ Ihram - Hadith 8878

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْمٍ اشْتَرَوْا صَيْداً فَقَالَتْ رَفِيقَةٌ لَهُمْ اجْعَلُوا لِي فِيهِ بِدِرْهَمٍ فَجَعَلُوا لَهَا فَقَالَ عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ فِدَاءٌ.

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a people who buy an animal which is hunted, and one of their female companions ask them to leave for her something thereof for a dirham. He (the Imam) said, ‘Every human being of them owes a ransom.’”

ضعيف على المشهور

The Case of Several People Hunting One Prey in the State of al-’ Ihram - Hadith 8879

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ قَالَ خَرَجْنَا سِتَّةَ نَفَرٍ مِنْ أَصْحَابِنَا إِلَى مَكَّةَ فَأَوْقَدْنَا نَاراً عَظِيمَةً فِي بَعْضِ الْمَنَازِلِ أَرَدْنَا أَنْ نَطْرَحَ عَلَيْهَا لَحْماً ذَكِيّاً وَكُنَّا مُحْرِمِينَ فَمَرَّ بِنَا طَائِرٌ صَافٌّ قَالَ حَمَامَةٌ أَوْ شِبْهُهَا فَأَحْرَقَتْ جَنَاحَهُ فَسَقَطَ فِي النَّارِ فَمَاتَ فَاغْتَمَمْنَا لِذَلِكَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) بِمَكَّةَ فَأَخْبَرْتُهُ وَسَأَلْتُهُ فَقَالَ عَلَيْكُمْ فِدَاءٌ وَاحِدٌ دَمُ شَاةٍ تَشْتَرِكُونَ فِيهِ جَمِيعاً لأَنَّ ذَلِكَ كَانَ مِنْكُمْ عَلَى غَيْرِ تَعَمُّدٍ وَلَوْ كَانَ ذَلِكَ مِنْكُمْ تَعَمُّداً لِيَقَعَ فِيهَا الصَّيْدُ فَوَقَعَ أَلْزَمْتُ كُلَّ رَجُلٍ مِنْكُمْ دَمَ شَاةٍ قَالَ أَبُو وَلاَّدٍ وَكَانَ ذَلِكَ مِنَّا قَبْلَ أَنْ نَدْخُلَ الْحَرَمَ.

5. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from abu Wallad al-Hannat who has said the following: “In a group one year we went for Makkah and on the way, once we started a large fire to cook a certain amount of meat, while we were in the state of Ihram; and a bird like a pigeon flapping its wings, flew by and hit the fire. Its wings burnt and it died. We became depressed. I then went to see abu ‘Abd Allah (a. s.), in Makkah, informed him about it and asked about the applicable rule. He (the Imam) said, ‘All of you owe only one sheep as partners because it was without your intentions. Had it been intentional on your part and a prey had fallen in it each one of you would have owed one sheep.’ Abu Wallad has said that it happened before we entered al-Haram (the sacred area).”’

صحيح

The Case of Several People Hunting One Prey in the State of al-’ Ihram - Hadith 8880

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي مُحْرِمَيْنِ أَصَابَا صَيْداً فَقَالَ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا الْفِدَاءُ.

6. Ahmad ibn Muhammad has narrated from al-Hassan ibn Mahbub from Shihab from Zurarah who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of two people who in the state of Ihram hunt and kill an animal. He (the Imam) said, ‘Each one of them owes a ransom.’

صحيح

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8881

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ بِأَنْ يَصِيدَ الْمُحْرِمُ السَّمَكَ وَيَأْكُلَ مَالِحَهُ وَطَرِيَّهُ وَيَتَزَوَّدَ وَقَالَ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعامُهُ مَتاعاً لَكُمْ قَالَ مَالِحُهُ الَّذِي يَأْكُلُونَ وَفَصْلُ مَا بَيْنَهُمَا كُلُّ طَيْرٍ يَكُونُ فِي الآجَامِ يَبِيضُ فِي الْبَرِّ وَيُفْرِخُ فِي الْبَرِّ فَهُوَ مِنْ صَيْدِ الْبَرِّ وَمَا كَانَ مِنْ صَيْدِ الْبَرِّ يَكُونُ فِي الْبَرِّ وَيَبِيضُ فِي الْبَحْرِ وَيُفْرِخُ فِي الْبَحْرِ فَهُوَ مِنْ صَيْدِ الْبَحْرِ.

1. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from those whom he has mentioned who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘It is not harmful to catch fish while one is in the state of Ihram and use it for food, regardless if it is salty or fresh. Allah, most Majestic, most Glorious, has said, “Hunting from the sea is made lawful for you and sea food is for your supplies.” (5:96) He (the Imam) has said, ‘The salty one is what you use for food. The difference in between is that every bird in the jungle that lays egg on land and hatches on land is of the hunting prey on land. Of the hunting subject on land those which lay eggs in the sea and hatch in the sea are of the objects of hunting from the sea.”’

مرسل كالحسن

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8882

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُلُّ شَيْ‏ءٍ يَكُونُ أَصْلُهُ فِي الْبَحْرِ وَيَكُونُ فِي الْبَرِّ وَالْبَحْرِ فَلا يَنْبَغِي لِلْمُحْرِمِ أَنْ يَقْتُلَهُ فَإِنْ قَتَلَهُ فَعَلَيْهِ الْجَزَاءُ كَمَا قَالَ الله عَزَّ وَجَلَّ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘ Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Everything that originates from the sea but is found on land and in the sea, should not be killed by those who are in the state of Ihram. If they kill such animals, they owe penalty as Allah, most Majestic, most Glorious, has said.’”

حسن

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8883

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ مِنْ مُحْرِمٍ قَتَلَ جَرَادَةً قَالَ كَفٌّ مِنْ طَعَامٍ وَإِنْ كَانَ كَثِيراً فَعَلَيْهِ دَمُ شَاةٍ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about a man who is in the state of Ihram and kills a locust. He (the Imam) said, ‘He owes one handful of food, but if they are many then he owes one sheep.’”

ضعيف على المشهور

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8884

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي مُحْرِمٍ قَتَلَ جَرَادَةً قَالَ يُطْعِمُ تَمْرَةً وَالتَّمْرَةُ خَيْرٌ مِنْ جَرَادَةٍ.

4. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from those whom he has mentioned who has said the following: “About a man who kills a locust while in the state of Ihram, abu ‘Abd Allah (a. s.), has said, ‘He must feed a date (to a destitute person), even though a date is better than a locust.’”

مرسل كالحسن

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8885

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ اعْلَمْ أَنَّ مَا وَطِئْتَ مِنَ الدَّبَا أَوْ وَطِئَتْهُ بَعِيرُكَ فَعَلَيْكَ فِدَاؤُهُ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must take notice that whatever moving things you or your camel may step on, you owe ransom therefore.’”

حسن

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8886

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ مَرَّ عَلِيٌّ صَلَوَاتُ الله عَلَيْهِ عَلَى قَوْمٍ يَأْكُلُونَ جَرَاداً فَقَالَ سُبْحَانَ الله وَأَنْتُمْ مُحْرِمُونَ فَقَالُوا إِنَّمَا هُوَ مِنْ صَيْدِ الْبَحْرِ فَقَالَ لَهُمُ ارْمُوهُ فِي الْمَاءِ إِذاً.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a. s.), has said that once Ali (a. s.), passed by a people who were eating locusts. He said Tasbih (Allah is free of all defects) and you are in the state of Ihram! They said, ‘It is of the object of hunting from the sea.’ He (the Imam) said, ‘If that is the case, then throw them in the sea.’”

صحيح

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8887

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ الْمُحْرِمُ يَتَنَكَّبُ الْجَرَادَ إِذَا كَانَ عَلَى الطَّرِيقِ فَإِنْ لَمْ يَجِدْ بُدّاً فَقَتَلَ فَلا شَيْ‏ءَ عَلَيْهِ.

7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘A person in the state of Ihram should avoid locusts, if they are on the road but if it is not avoidable and they get killed, then there is nothing on him.’”

حسن

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8888

8ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الْجَرَادِ يَدْخُلُ مَتَاعَ الْقَوْمِ فَيَدُوسُونَهُ مِنْ غَيْرِ تَعَمُّدٍ لِقَتْلِهِ أَوْ يَمُرُّونَ بِهِ فِي الطَّرِيقِ فَيَطَئُونَهُ قَالَ إِنْ وَجَدْتَ مَعْدِلاً فَاعْدِلْ عَنْهُ فَإِنْ قَتَلْتَهُ غَيْرَ مُتَعَمِّدٍ فَلا بَأْسَ.

8. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar from abu Basir who has said the following: “I once asked him (the Imam) (a. s.), about locusts which get into the people’s goods and they unintentionally trample upon them or when passing on the road; step on them. He (the Imam) said, ‘If you can, avoid it but if you kill it unintentionally, then there is nothing on you.”’

موثق

The Differences in Hunting on Land and in the Sea and Lawful Hunting in the State of al-’ Ihram - Hadith 8889

9ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنِ الطَّيَّارِ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ لا يَأْكُلِ الْمُحْرِمُ طَيْرَ الْمَاءِ.

9. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from more than one person from Aban formal-Tayyar from one of the two Imams, (abu Ja’far or abu ‘Abd Allah), who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘One in the state of Ihram, must not eat sea birds.’”

مرسل

The Case of One Who Hunts Several Times in the State of al-’Ihram - Hadith 8890

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الْمُحْرِمِ يَصِيدُ الطَّيْرَ قَالَ عَلَيْهِ الْكَفَّارَةُ فِي كُلِّ مَا أَصَابَ.

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “This is about a man who in the state of Ihram hunts a bird. He (the Imam) said, ‘He owes expiation for whatever he kills.’”

حسن

The Case of One Who Hunts Several Times in the State of al-’Ihram - Hadith 8891

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي مُحْرِمٍ أَصَابَ صَيْداً قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ فَإِنْ أَصَابَ آخَرَ قَالَ إِذَا أَصَابَ آخَرَ فَلَيْسَ عَلَيْهِ كَفَّارَةٌ وَهُوَ مِمَّنْ قَالَ الله عَزَّ وَجَلَّ وَمَنْ عادَ فَيَنْتَقِمُ الله مِنْهُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from af-Halabiy who has said the following: “This is about a man who in the state of Ihram hunts a bird. Abu ‘Abd Allah (a. s.), has said, ‘He owes expiation.’ I then asked, ‘What happens if he kills another one?’ He (the Imam) said, ‘If he kills another one there is no expiation but he is of those about whom Allah, most Majestic, most Glorious, has said, “Those who repeat transgression, Allah retaliates against them.” (5:96)’”

حسن

The Case of One Who Hunts Several Times in the State of al-’Ihram - Hadith 8892

3ـ قَالَ ابْنُ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ خَطَأً فَعَلَيْهِ أَبَداً فِي كُلِّ مَا أَصَابَ الْكَفَّارَةُ وَإِذَا أَصَابَهُ مُتَعَمِّداً فَإِنَّ عَلَيْهِ الْكَفَّارَةَ فَإِنْ عَادَ فَأَصَابَ ثَانِياً مُتَعَمِّداً فَلَيْسَ عَلَيْهِ الْكَفَّارَةُ وَهُوَ مِمَّنْ قَالَ الله عَزَّ وَجَلَّ وَمَنْ عادَ فَيَنْتَقِمُ الله مِنْهُ.

3. Ibn abu ‘Umayr has narrated from certain persons of his people who have said the following: “If one hunts by mistake, he always owes expiation for whatever he becomes involved with. However, if one kills intentionally, he owes expiation only once; and this is to which reference is made by the words of Allah, most Majestic, most Glorious, ‘Those who repeat transgression, Allah retaliates against them.’ (5:96)”

موثق

The Case of One Who Hunts in the Sacred Area in the State of al-’ Ihram - Hadith 8893

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنْ قَتَلَ الْمُحْرِمُ حَمَامَةً فِي الْحَرَمِ فَعَلَيْهِ شَاةٌ وَثَمَنُ الْحَمَامَةِ دِرْهَمٌ أَوْ شِبْهُهُ يَتَصَدَّقُ بِهِ أَوْ يُطْعِمُهُ حَمَامَ مَكَّةَ فَإِنْ قَتَلَهَا فِي الْحَرَمِ وَلَيْسَ بِمُحْرِمٍ فَعَلَيْهِ ثَمَنُهَا.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If one in the state of Ihram kills a pigeon in al-Haram (the sacred area), he owes one sheep as expiation. The cost of a pigeon is one dirham or so, which must be given as charity or to feed thereby the pigeons of Makkah. If one kills it in al-Haram (the sacred area) and is not in the state of Ihram he owes its cost only.’”

حسن

The Case of One Who Hunts in the Sacred Area in the State of al-’ Ihram - Hadith 8894

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سُئِلَ عَنْ رَجُلٍ أَكَلَ بَيْضَ حَمَامِ الْحَرَمِ وَهُوَ مُحْرِمٌ قَالَ عَلَيْهِ لِكُلِّ بَيْضَةٍ دَمٌ وَعَلَيْهِ ثَمَنُهَا سُدُسُ أَوْ رُبُعُ الدِّرْهَمِ الْوَهْمُ مِنْ صَالِحٍ ثُمَّ قَالَ إِنَّ الدِّمَاءَ لَزِمَتْهُ لأَكْلِهِ وَهُوَ مُحْرِمٌ وَإِنَّ الْجَزَاءَ لَزِمَهُ لأَخْذِهِ بَيْضَ حَمَامِ الْحَرَمِ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-ffusayn from Muhammad ibn ‘Isma‘il from Salih ibn ’Uqbah from al- Harith ibn al-Mughirah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who while in the state of Ihram eats the egg of pigeons of al-Haram (the sacred area). He (the Imam) said, ‘He owes one animal offering for each egg as well as the cost of each egg which is about one-sixth or one-fourth of one dirham in a settlement.’ He (the Imam) then said, ‘The animal offering is obligatory because of his eating them in the state of Ihram and the penalty of payment of the cost of eggs is because of his taking them in al- Haram (the sacred area).”’

ضعيف

The Case of One Who Hunts in the Sacred Area in the State of al-’ Ihram - Hadith 8895

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ مُحْرِمٍ مَرَّ وَهُوَ فِي الْحَرَمِ فَأَخَذَ عُنُقَ ظَبْيَةٍ فَاحْتَلَبَهَا وَشَرِبَ مِنْ لَبَنِهَا قَالَ عَلَيْهِ دَمٌ وَجَزَاؤُهُ فِي الْحَرَمِ ثَمَنُ اللَّبَنِ.

3. Muhammad ibn Yahya has narrated from al-Husayn from Muhammad from Muhammad ibn ‘Isma‘il from Salih ibn ’Uqbah from Yazid ibn ’Abd al-Malik who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who in the state of Ihram in al-Haram (the sacred area), takes hold of deer, draws its milk and drinks it. He (the Imam) said, ‘He owes one Dam (slaughtering of an animal as offering) and the penalty for doing it in al-Haram (the sacred area) is payment of its cost.’”

ضعيف

The Case of One Who Hunts in the Sacred Area in the State of al-’ Ihram - Hadith 8896

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنْ أَصَبْتَ الصَّيْدَ وَأَنْتَ حَرَامٌ فِي الْحَرَمِ فَالْفِدَاءُ مُضَاعَفٌ عَلَيْكَ وَإِنْ أَصَبْتَهُ وَأَنْتَ حَلالٌ فِي الْحَرَمِ فَقِيمَةٌ وَاحِدَةٌ وَإِنْ أَصَبْتَهُ وَأَنْتَ حَرَامٌ فِي الْحِلِّ فَإِنَّمَا عَلَيْكَ فِدَاءٌ وَاحِدٌ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan and Ibn Abi ‘Umayr from Mu’awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘If you kill a prey while you are in the state of Ihram in al-Haram (the sacred area), ransom is double. If you kill a prey when you are not in the state of Ihram but it is in al-Haram (the sacred area), you owe only its cost. If you kill it while you are in the state of Ihram in non-al-Haram (the sacred area) you owe only one ransom.’”

حسن كالصحيح

The Case of One Who Hunts in the Sacred Area in the State of al-’ Ihram - Hadith 8897

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّمَا يَكُونُ الْجَزَاءُ مُضَاعَفاً فِيمَا دُونَ الْبَدَنَةِ حَتَّى يَبْلُغَ الْبَدَنَةَ فَإِذَا بَلَغَ الْبَدَنَةَ فَلا تُضَاعَفُ لأَنَّهُ أَعْظَمُ مَا يَكُونُ قَالَ الله عَزَّ وَجَلَّ وَمَنْ يُعَظِّمْ شَعائِرَ الله فَإِنَّها مِنْ تَقْوَى الْقُلُوبِ.

5. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from certain persons of his people who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Penalty is double only within what is less than badanah. Once it reaches the level of badanah, it then does not double because it is the greatest (animal as offering) that can (possibily) be. Allah, most Majestic, most Glorious, has said, ‘Those who maintain greatness for the reminders of Allah is because of piousness of the hearts.’” (22:33)

مرسل

The Case of One Who Hunts in the Sacred Area in the State of al-’ Ihram - Hadith 8898

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مُحْرِمٌ قَتَلَ طَيْراً فِيمَا بَيْنَ الصَّفَا وَالْمَرْوَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَالْجَزَاءُ وَيُعَزَّرُ قَالَ قُلْتُ فَإِنْ فَعَلَهُ فِي الْكَعْبَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَالْجَزَاءُ وَيُضْرَبُ دُونَ الْحَدِّ وَيُقَامُ لِلنَّاسِ كَيْ يَنْكُلَ غَيْرُهُ.

6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from abu Wallad al-Hannat from Humran ibn ‘A’yan who has said the following: “I once asked abu Ja‘far (a. s.). ‘What is the law about a man, who intentionally kills a bird between al-Safa’ and al-Marwah, while in the state of Ihram?’ He (the Imam) said, ‘He owes ransom, penalty and he must be reprimanded.’ I then asked, ‘What happens if one intentionally does it in al-Ka‘bah?’ He (the Imam) said, ‘He owes ransom, penalty and reprimanding below hadd (a measure of legal physical punishment) in public sight to make it a lesson for the others.’”

حسن

The Rare Ahadith - Hadith 8899

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ لَيَبْلُوَنَّكُمُ الله بِشَيْ‏ءٍ مِنَ الصَّيْدِ تَنالُهُ أَيْدِيكُمْ وَرِماحُكُمْ قَالَ حُشِرَتْ لِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي عُمْرَةِ الْحُدَيْبِيَةِ الْوُحُوشُ حَتَّى نَالَتْهَا أَيْدِيهِمْ وَرِمَاحُهُمْ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa and Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “About the words of Allah, the Most Majestic, the Most Glorious, ‘So He will test you in what your hands or spears have hunted/ (5:95) abu ‘Abd Allah (a. s.), has said, ‘During al-‘Umrah of al-Hudaybiyah, wild animals crowded around the Messenger of Allah, so much so that their hands and spears could easily reach.”

حسن

The Rare Ahadith - Hadith 8900

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ الله بِشَيْ‏ءٍ مِنَ الصَّيْدِ تَنالُهُ أَيْدِيكُمْ وَرِماحُكُمْ قَالَ حُشِرَ عَلَيْهِمُ الصَّيْدُ فِي كُلِّ مَكَانٍ حَتَّى دَنَا مِنْهُمْ لِيَبْلُوَهُمُ الله بِهِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the meaning of the words of Allah, ‘O believing people, Allah will certainly try you in the matters of hunting that your hands and spears may achieve for you.’ (5:95) He (the Imam) said, ‘He spread the preys everywhere until they (preys) were very close to the people so Allah may try them (people).’”

حسن

The Rare Ahadith - Hadith 8901

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ ذَوا عَدْلٍ مِنْكُمْ قَالَ الْعَدْلُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَالإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ.

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the meaning of the words of Allah, the Most Majestic, the Most Glorious, ‘Two just people among you. . .’ (5:96) He (the Imam) said, ‘The just person is a reference to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and the Imam after him.’ He then said, ‘A mistake is made in it by the scribes (interpreters).”’

حسن

The Rare Ahadith - Hadith 8902

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ فِي قَوْلِهِ تَعَالَى تَنالُهُ أَيْدِيكُمْ وَرِماحُكُمْ قَالَ مَا تَنَالُهُ الأَيْدِي الْبَيْضُ وَالْفِرَاخُ وَمَا تَنَالُهُ الرِّمَاحُ فَهُوَ مَا لا تَصِلُ إِلَيْهِ الأَيْدِي.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad in a mafu’ manner about the words of Allah, most High: “This is about the meaning of the words of Allah, most Majestic, most Glorious, ‘That which their hands and spears achieve.’ (5:95) He (the Imam) (a. s.), has said what hands achieve is a reference to the eggs and chicks. ‘What your spears achieve’ is a reference to that which hands do not reach.’”

مرفوع

The Rare Ahadith - Hadith 8903

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ قَوْلِ الله عَزَّ وَجَلَّ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ قَالَ الْعَدْلُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَالإِمَامُ مِنْ بَعْدِهِ ثُمَّ قَالَ هَذَا مِمَّا أَخْطَأَتْ بِهِ الْكُتَّابُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once asked abu Ja‘far (a. s.), about the meaning of the words of Allah, the Most Majestic, the Most Glorious, ‘Two just people among you. . .’ (5:96) He (the Imam) said, ‘The just person is a reference to the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and the Imam after him.’ He then said, ‘A mistake is made in it by the scribes (interpreters).”’

موثق كالصحيح

The Rare Ahadith - Hadith 8904

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ عادَ فَيَنْتَقِمُ الله مِنْهُ قَالَ إِنَّ رَجُلاً انْطَلَقَ وَهُوَ مُحْرِمٌ فَأَخَذَ ثَعْلَباً فَجَعَلَ يُقَرِّبُ النَّارَ إِلَى وَجْهِهِ وَجَعَلَ الثَّعْلَبُ يَصِيحُ وَيُحْدِثُ مِنِ اسْتِهِ وَجَعَلَ أَصْحَابُهُ يَنْهَوْنَهُ عَمَّا يَصْنَعُ ثُمَّ أَرْسَلَهُ بَعْدَ ذَلِكَ فَبَيْنَمَا الرَّجُلُ نَائِمٌ إِذْ جَاءَتْهُ حَيَّةٌ فَدَخَلَتْ فِي فِيهِ فَلَمْ تَدَعْهُ حَتَّى جَعَلَ يُحْدِثُ كَمَا أَحْدَثَ الثَّعْلَبُ ثُمَّ خَلَّتْ عَنْهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from certain individuals of his people from abu Jamilah from Zayd al-Shahham who has said the following: “This is about the meaning of the words of Allah, the Most Majestic and Most Glorious, ‘If one goes back, Allah subjects him to His retaliation.’(5:95) Abu ‘Abdillah (a. s.) has said that a man in the state of Ihram captured a fox. He then began to bring fire close to the fox’s face, which made it nervous and it released gas from its behind. His friends told him to stop what he was doing; thereafter he set the fox free. When this man went to sleep, a snake came and entered in his mouth and it remained there until he begun to release gas as the fox had done; then the snake left him.”’

ضعيف

The Rare Ahadith - Hadith 8905

7ـ مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ أَكَلَ مِنْ لَحْمِ صَيْدٍ لا يَدْرِي مَا هُوَ وَهُوَ مُحْرِمٌ قَالَ عَلَيْهِ دَمُ شَاةٍ.

7. Muhammad ibn Yahya has narrated from in a marfu‘ manner the following: “About a man who in the state of Ihram eats of the flesh of a prey and does not know what it is, abu ‘Abd Allah (a. s.), has said, ’He owes one sheep.’”

مرفوع

The Rare Ahadith - Hadith 8906

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ قَضَى حَجَّهُ ثُمَّ أَقْبَلَ حَتَّى إِذَا خَرَجَ مِنَ الْحَرَمِ اسْتَقْبَلَهُ صَيْدٌ قَرِيبٌ مِنَ الْحَرَمِ وَالصَّيْدُ مُتَوَجِّهٌ نَحْوَ الْحَرَمِ فَرَمَاهُ فَقَتَلَهُ مَا عَلَيْهِ فِي ذَلِكَ قَالَ يَفْدِيهِ عَلَى نَحْوِهِ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn ’Uqbah ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who completes his Hajj and leaves until he is out of al-Haram (the sacred area). An animal, which is a subject to hunting, approaches near al- Haram (the sacred area) moving toward it. He shoots at it and kills it: if he owes anything. He (the Imam) said, ‘He owes a ransom likewise (similar to the prey).”’

حسن

The Rare Ahadith - Hadith 8907

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ سَأَلْتُ الرَّجُلَ عَنِ الْمُحْرِمِ يَشْرَبُ الْمَاءَ مِنْ قِرْبَةٍ أَوْ سِقَاءٍ اتُّخِذَ مِنْ جُلُودِ الصَّيْدِ هَلْ يَجُوزُ ذَلِكَ أَمْ لا فَقَالَ يَشْرَبُ مِنْ جُلُودِهَا.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Mahziyar from who has said the following: “I once asked the man (a. s.), about a man who in the state of Ihram drinks water from a water sack which is made of the skin of hunted animals is it permissible? He (the Imam) said, ‘He can drink from the skins of the animal that are hunted.’”

صحيح

Entering the Sacred Area - Hadith 8908

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مُزَامَلَةً فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ نَزَلَ وَاغْتَسَلَ وَأَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ دَخَلَ الْحَرَمَ حَافِياً فَصَنَعْتُ مِثْلَ مَا صَنَعَ فَقَالَ يَا أَبَانُ مَنْ صَنَعَ مِثْلَ مَا رَأَيْتَنِي صَنَعْتُ تَوَاضُعاً لله مَحَا الله عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَكَتَبَ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَبَنَى الله عَزَّ وَجَلَّ لَهُ مِائَةَ أَلْفِ دَرَجَةٍ وَقَضَى لَهُ مِائَةَ أَلْفِ حَاجَةٍ.

1. A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah from his father from al-Qasim ibn Ibrahim from Aban ibn Taghlib who has said the following: “I was in the presence of abu ‘Abd Allah (a. s.), as journey-mate between al-Madinah and Makkah. When we arrived at the area of al-Haram (the sacred area), he dismounted, took a shower, took his shoes in his hand and then entered the Sacred area barefoot. I also did as he had done. He said to me, ‘O Aban, if one does what you see me doing to show humbleness before Allah, Allah deletes one hundred thousand of his sins and writes down for him one hundred thousand good deeds. Allah, the Most Majestic, the Most Glorious, will build for him one hundred thousand degrees and makes his one hundred thousand wishes to come truth.’”

مجهول

Entering the Sacred Area - Hadith 8909

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عُبَيْدَةَ قَالَ زَامَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ اغْتَسَلَ وَأَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ مَشَى فِي الْحَرَمِ سَاعَةً. مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ مِثْلَهُ.

2. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Hammad ibn ‘Isa from Husayn ibn al-Mukhtar from abu ‘Ubaydah who has said the following: “I once accompanied abu Ja‘far (a. s.), during a journey between Makkah and al-Madinah. When he arrived in al-Haram (the sacred area), he took a shower, then took his shoes in his hand and walked into al-Haram (the sacred area) for an hour.” Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hakam from al- Husayn ibn al-Mukhtar a similar Hadith.

مجهول وسنده الثاني موثق

Entering the Sacred Area - Hadith 8910

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا دَخَلْتَ الْحَرَمَ فَتَنَاوَلْ مِنَ الإِذْخِرِ فَامْضَغْهُ وَكَانَ يَأْمُرُ أُمَّ فَرْوَةَ بِذَلِكَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ah ibn al-Hakam from Ah ibn abu Hamzah from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you enter al-Haram (the sacred area), take from al-Idhkhir and chew it well.’ He (the Imam) would instruct ‘Umm Farwah to also do so.”

ضعيف على المشهور

Entering the Sacred Area - Hadith 8911

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا دَخَلْتَ الْحَرَمَ فَخُذْ مِنَ الإِذْخِرِ فَامْضَغْهُ. قَالَ الْكُلَيْنِيُّ سَأَلْتُ بَعْضَ أَصْحَابِنَا عَنْ هَذَا فَقَالَ يُسْتَحَبُّ ذَلِكَ لِيَطِيبَ بِهَا الْفَمُ لِتَقْبِيلِ الْحَجَرِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you enter al-Haram (the sacred area), take from al-Idhkhir and chew it well.” Al-Kulayniy has said, ‘I asked about it from our people and he replied, “It is preferable to freshen one’s mouth, so that one can kiss the Black Stone without bad breath.’”

حسن

Entering the Sacred Area - Hadith 8912

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ قَالَ سَأَلْتُهُ عَنِ الْغُسْلِ فِي الْحَرَمِ قَبْلَ دُخُولِهِ أَوْ بَعْدَ دُخُولِهِ قَالَ لا يَضُرُّكَ أَيَّ ذَلِكَ فَعَلْتَ وَإِنِ اغْتَسَلْتَ بِمَكَّةَ فَلا بَأْسَ وَإِنِ اغْتَسَلْتَ فِي بَيْتِكَ حِينَ تَنْزِلُ بِمَكَّةَ فَلا بَأْسَ.

5. Abu Ah al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Dharih who has said the following: “I asked him (the source is not mentioned) about taking a shower in al-Haram (the sacred area) before or after entering. He replied, ‘Either way is not harmful. You may take a shower when you are in Makkah or take a shower at home when you are about to enter Makkah.’”

صحيح

The Point Where One Discontinues Talbiyah (Here I am, O Lord, to obey Your command) - Hadith 8913

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى وَابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا دَخَلْتَ مَكَّةَ وَأَنْتَ مُتَمَتِّعٌ فَنَظَرْتَ إِلَى بُيُوتِ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ وَحَدُّ بُيُوتِ مَكَّةَ الَّتِي كَانَتْ قَبْلَ الْيَوْمِ عَقَبَةُ الْمَدَنِيِّينَ وَإِنَّ النَّاسَ قَدْ أَحْدَثُوا بِمَكَّةَ مَا لَمْ يَكُنْ فَاقْطَعِ التَّلْبِيَةَ وَعَلَيْكَ بِالتَّكْبِيرِ وَالتَّهْلِيلِ وَالتَّحْمِيدِ وَالثَّنَاءِ عَلَى الله عَزَّ وَجَلَّ بِمَا اسْتَطَعْتَ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Safwan ibn Yahya and Ibn Abi ‘Umayr and Safwan from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘When you enter Makkah for al-Hajj al-Tamattu‘ (advantageous), and you can see the houses of Makkah, then stop saying al-Talbiyah (Here I am, O Lord, to obey Your command). The limits of the houses of Makkah are that which existed before the day of ‘Aqabah al-Madaniyin. After that people built that which did not exist. You must stop saying al-Talbiyah and say Takbir (Allah is great beyond description), Tahlil, (no one deserves worship except Allah), Tahmid, (all praise belongs to Allah) and praise Allah, most Majestic, most Glorious, as much as you can.’”

حسن كالصحيح

The Point Where One Discontinues Talbiyah (Here I am, O Lord, to obey Your command) - Hadith 8914

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ وَأَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا رَأَيْتَ أَبْيَاتَ مَكَّةَ فَاقْطَعِ التَّلْبِيَةَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from Hanan ibn Sadir from his father who has said the following: “Abu Ja‘far, or abu ‘Abd Allah (a. s.), has said, ‘When you can see the houses of Makkah then stop saying al-Talbiyah (here I am, O Lord, to obey Your command).”’

حسن أو موثق

The Point Where One Discontinues Talbiyah (Here I am, O Lord, to obey Your command) - Hadith 8915

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمُتَمَتِّعُ إِذَا نَظَرَ إِلَى بُيُوتِ مَكَّةَ قَطَعَ التَّلْبِيَةَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who is for al-Hajj al-Tamattu‘ (advantageous) on seeing the houses of Makkah must stop saying al-Talbiyah (here I am, O Lord, to obey Your command).”’

حسن

The Point Where One Discontinues Talbiyah (Here I am, O Lord, to obey Your command) - Hadith 8916

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الْمُتَمَتِّعِ مَتَى يَقْطَعُ التَّلْبِيَةَ قَالَ إِذَا نَظَرَ إِلَى أَعْرَاشِ مَكَّةَ عَقَبَةَ ذِي طُوًى قُلْتُ بُيُوتُ مَكَّةَ قَالَ نَعَمْ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad who has said the following: “Abu al-Hassan, al-Rida’ (a. s.), was asked about when one who is for al-Hajj al-Tamattu‘ (advantageous) must stop saying al-Talbiyah (here I am, O Lord, to obey Your command). He (the Imam) said, ‘He must stop al-Talbiyah when he can see the houses of Makkah, of ‘Aqabah Dhi Tuwa’.’ I asked, ‘Is it the houses of Makkah?’ He (the Imam) replied, ‘Yes, it is the houses of Makkah.’”

صحيح

Entering Makkah - Hadith 8917

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِنْ أَيْنَ أَدْخُلُ مَكَّةَ وَقَدْ جِئْتُ مِنَ الْمَدِينَةِ فَقَالَ ادْخُلْ مِنْ أَعْلَى مَكَّةَ وَإِذَا خَرَجْتَ تُرِيدُ الْمَدِينَةَ فَاخْرُجْ مِنْ أَسْفَلِ مَكَّةَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘ Abd Allah (a. s.), ‘From which point should I enter Makkah when coming from al-Madinah?’ He (the Imam) replied, ‘Enter from the upper side of Makkah and leave it from its lower part.’”

موثق

Entering Makkah - Hadith 8918

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ (عَلَيْهِ السَّلاَم) أَنَّهُ كَانَ إِذَا قَدِمَ مَكَّةَ بَدَأَ بِمَنْزِلِهِ قَبْلَ أَنْ يَطُوفَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya, from Talhah ibn Zayd from Ja’far from his father, recipients of divine supreme covenant, who has said the following: “’Amir al-Mu’minin (a. s.), after arriving in Makkah, first, would go to his lodging before performing Tawaf.”

ضعيف على المشهور وقد يعد موثقا

Entering Makkah - Hadith 8919

3ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله قَالَ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فِي كِتَابِهِ وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ فَيَنْبَغِي لِلْعَبْدِ أَنْ لا يَدْخُلَ مَكَّةَ إِلاَّ وَهُوَ طَاهِرٌ قَدْ غَسَلَ عَرَقَهُ وَالأَذَى وَتَطَهَّرَ.

3. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from Muhammad al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said that Allah, the Most Majestic, the Most Glorious, has said in His book, ‘Cleanse My house for those who perform Tawaf, and Ttikaf, those who do Ruku‘ and those who do Sajdah therein.’ (22:28) A servant (of Allah) should not enter Makkah without cleansing, washing his perspiration and so on and without purification.’”

مرسل كالموثق

Entering Makkah - Hadith 8920

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا انْتَهَيْتَ إِلَى الْحَرَمِ إِنْ شَاءَ الله فَاغْتَسِلْ حِينَ تَدْخُلُهُ وَإِنْ تَقَدَّمْتَ فَاغْتَسِلْ مِنْ بِئْرِ مَيْمُونٍ أَوْ مِنْ فَخٍّ أَوْ مِنْ مَنْزِلِكَ بِمَكَّةَ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you, by the will of Allah, enter al-Haram (the sacred area), take a shower upon your arrival; but if you take it before your arrival, then take a shower in Bi’r Maymun (name of a place) or in Fakhkh or in your lodging in Makkah.’”

حسن

Entering Makkah - Hadith 8921

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ قَالَ أَمَرَنَا أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنْ نَغْتَسِلَ مِنْ فَخٍّ قَبْلَ أَنْ نَدْخُلَ مَكَّةَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), commanded us to take Ghusl (bath) from Fakhkh before entering Makkah.”

حسن

Entering Makkah - Hadith 8922

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَجْلانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا انْتَهَيْتَ إِلَى بِئْرِ مَيْمُونٍ أَوْ بِئْرِ عَبْدِ الصَّمَدِ فَاغْتَسِلْ وَاخْلَعْ نَعْلَيْكَ وَامْشِ حَافِياً وَعَلَيْكَ السَّكِينَةَ وَالْوَقَارَ.

6. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from al-Hassan ibn Ali from Aban ibn ‘Uthman from ‘Ajlan abu Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you arrive at Bi’r Maymun or Bi’r ‘Abd al- Samad, then take Ghusl (bath), take off your sandals and walk barefoot with calmness and dignity.’”

موثق

Entering Makkah - Hadith 8923

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قَالَ لِي إِنِ اغْتَسَلْتَ بِمَكَّةَ ثُمَّ نِمْتَ قَبْلَ أَنْ تَطُوفَ فَأَعِدْ غُسْلَكَ.

7. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Ali ibn abu Hamzah who has said the following: “Abu al-Hassan (a. s.), once said to me, ‘If you take Ghusl (bath) in Makkah then go to sleep, then before Tawaf, take Ghusl (bath) again.’”

ضعيف على المشهور

Entering Makkah - Hadith 8924

8ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَغْتَسِلُ لِدُخُولِ مَكَّةَ ثُمَّ يَنَامُ فَيَتَوَضَّأُ قَبْلَ أَنْ يَدْخُلَ أَ يُجْزِئُهُ ذَلِكَ أَوْ يُعِيدُ قَالَ لا يُجْزِئُهُ لأَنَّهُ إِنَّمَا دَخَلَ بِوُضُوءٍ.

8. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu Ibrahim (a. s.), about a man who takes Ghusl (bath) for entering Makkah then goes to sleep, then takes wudu’ before entering, if it is sufficient or he needs to do it again. He (the Imam) said, ‘It is not sufficient because he has entered with wudu’ only.”’ (Fatwa best explains Ahadith 5-8 of this Chapter)

صحيح

Entering Makkah - Hadith 8925

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ مَنْ دَخَلَهَا بِسَكِينَةٍ غُفِرَ لَهُ ذَنْبُهُ قُلْتُ كَيْفَ يَدْخُلُهَا بِسَكِينَةٍ قَالَ يَدْخُلُ غَيْرَ مُتَكَبِّرٍ وَلا مُتَجَبِّرٍ.

9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘ Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that one who enters Makkah in a dignified manner, his sins are forgiven. I then asked, ‘How can one enter in a dignified manner?’ He (the Imam) replied, ‘One should enter Makkah without being arrogant and oppressive.’”

حسن

Entering Makkah - Hadith 8926

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا يَدْخُلُ مَكَّةَ رَجُلٌ بِسَكِينَةٍ إِلاَّ غُفِرَ لَهُ قُلْتُ مَا السَّكِينَةُ قَالَ يَتَوَاضَعُ.

10. Al-Husayn ibn Muhammad has narrated, from Mu‘alla’ ibn Muhammad, who has narrated from af-Hassan ibn Ali from Aban, from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that whoever enters Makkah in a dignified manner his sins are forgiven. I (the narrator) then asked, ‘What is a dignified manner?’ He (the Imam) replied, ‘It is humbleness.’”

ضعيف على المشهور

Entering Masjid al-Haram (the Sacred Masjid) - Hadith 8927

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَادْخُلْهُ حَافِياً عَلَى السَّكِينَةِ وَالْوَقَارِ وَالْخُشُوعِ وَقَالَ وَمَنْ دَخَلَهُ بِخُشُوعٍ غَفَرَ الله لَهُ إِنْ شَاءَ الله قُلْتُ مَا الْخُشُوعُ قَالَ السَّكِينَةُ لا تَدْخُلْهُ بِتَكَبُّرٍ فَإِذَا انْتَهَيْتَ إِلَى بَابِ الْمَسْجِدِ فَقُمْ وَقُلِ السَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ الله وَبَرَكَاتُهُ بِسْمِ الله وَبِالله وَمِنَ الله وَمَا شَاءَ الله وَالسَّلامُ عَلَى أَنْبِيَاءِ الله وَرُسُلِهِ وَالسَّلامُ عَلَى رَسُولِ الله وَالسَّلامُ عَلَى إِبْرَاهِيمَ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ فَإِذَا دَخَلْتَ الْمَسْجِدَ فَارْفَعْ يَدَيْكَ وَاسْتَقْبِلِ الْبَيْتَ وَقُلِ اللهمَّ إِنِّي أَسْأَلُكَ فِي مَقَامِي هَذَا فِي أَوَّلِ مَنَاسِكِي أَنْ تَقْبَلَ تَوْبَتِي وَأَنْ تَجَاوَزَ عَنْ خَطِيئَتِي وَتَضَعَ عَنِّي وِزْرِي الْحَمْدُ لله الَّذِي بَلَّغَنِي بَيْتَهُ الْحَرَامَ اللهمَّ إِنِّي أَشْهَدُ أَنَّ هَذَا بَيْتُكَ الْحَرَامُ الَّذِي جَعَلْتَهُ مَثَابَةً لِلنَّاسِ وَأَمْناً مُبَارَكاً وَهُدًى لِلْعَالَمِينَ اللهمَّ إِنِّي عَبْدُكَ وَالْبَلَدُ بَلَدُكَ وَالْبَيْتُ بَيْتُكَ جِئْتُ أَطْلُبُ رَحْمَتَكَ وَأَؤُمُّ طَاعَتَكَ مُطِيعاً لأَمْرِكَ رَاضِياً بِقَدَرِكَ أَسْأَلُكَ مَسْأَلَةَ الْمُضْطَرِّ إِلَيْكَ الْخَائِفِ لِعُقُوبَتِكَ اللهمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَاسْتَعْمِلْنِي بِطَاعَتِكَ وَمَرْضَاتِكَ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from af-Fadf ibn Shadhan all from Safwan ibn Yahya and Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said that when you enter Masjid al-Haram (the Sacred Masjid), you should be barefoot, in a dignified, serene and humble manner.’ He (the Imam) said, ’One who enters in a humble manner, Allah forgives his sins by His will.’ I (the narrator) then asked, ’What is al-Khushu’ (humbleness)?’ He (the Imam) replied, ‘It is al-Sakinah (a dignified manner). You must not enter with arrogance. When you reach the door of al-Masjid, stand up and say, “O Holy Prophet, you deserve peace, Allah’s kindness and blessings. (I commence) with the help of the name of Allah, with Allah, from Allah and with whatever Allah wishes. Peace and safety is due in favor of the prophets of Allah and His messengers. Peace and submission is due in favor of the Messenger of Allah and Ibrahim. All praise belongs to Allah, Lord of the worlds.” When you enter al-Masjid, raise your hands, face the House and say, “O Allah, I appeal before You, in this place where I am at the beginning of the acts of my Hajj, to accept my repentance, ignore my mistakes, and remove my burdens of sins. All thanks and praise belong to Allah for taking me to His Sacred House. O Allah, I testify that this is Your Sacred House, which You have made a place for people to earn rewards, a sanctuary, a blessed (House) and guidance for the worlds. O Allah, I am your servant, this town is Your town and this house is your House. I have come to seek Your kindness with the intention to obey You, submitted to your command and I agree with your measures. I appeal before You like a helpless person before You who is afraid of Your punishment. O Allah, open for me the doors to Your kindness and mercy and make me work in obedience to You and according to Your pleasure.’””

حسن كالصحيح

Entering Masjid al-Haram (the Sacred Masjid) - Hadith 8928

2ـ وَرَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ تَقُولُ وَأَنْتَ عَلَى بَابِ الْمَسْجِدِ بِسْمِ الله وَبِالله وَمِنَ الله وَمَا شَاءَ الله وَعَلَى مِلَّةِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَخَيْرُ الأَسْمَاءِ لله وَالْحَمْدُ لله وَالسَّلامُ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) السَّلامُ عَلَى مُحَمَّدِ بْنِ عَبْدِ الله السَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ الله وَبَرَكَاتُهُ السَّلامُ عَلَى أَنْبِيَاءِ الله وَرُسُلِهِ السَّلامُ عَلَى إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ السَّلامُ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ السَّلامُ عَلَيْنَا وَعَلَى عِبَادِ الله الصَّالِحِينَ اللهمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَبَارِكْ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْحَمْ مُحَمَّداً وَآلَ مُحَمَّدٍ كَمَا صَلَّيْتَ وَبَارَكْتَ وَتَرَحَّمْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اللهمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ وَعَلَى إِبْرَاهِيمَ خَلِيلِكَ وَعَلَى أَنْبِيَائِكَ وَرُسُلِكَ وَسَلِّمْ عَلَيْهِمْ وَسَلامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ اللهمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَاسْتَعْمِلْنِي فِي طَاعَتِكَ وَمَرْضَاتِكَ وَاحْفَظْنِي بِحِفْظِ الإِيمَانِ أَبَداً مَا أَبْقَيْتَنِي جَلَّ ثَنَاءُ وَجْهِكَ الْحَمْدُ لله الَّذِي جَعَلَنِي مِنْ وَفْدِهِ وَزُوَّارِهِ وَجَعَلَنِي مِمَّنْ يَعْمُرُ مَسَاجِدَهُ وَجَعَلَنِي مِمَّنْ يُنَاجِيهِ اللهمَّ إِنِّي عَبْدُكَ وَزَائِرُكَ فِي بَيْتِكَ وَعَلَى كُلِّ مَأْتِيٍّ حَقٌّ لِمَنْ أَتَاهُ وَزَارَهُ وَأَنْتَ خَيْرُ مَأْتِيٍّ وَأَكْرَمُ مَزُورٍ فَأَسْأَلُكَ يَا الله يَا رَحْمَانُ بِأَنَّكَ أَنْتَ الله الَّذِي لا إِلَهَ إِلاَّ أَنْتَ وَحْدَكَ لا شَرِيكَ لَكَ وَبِأَنَّكَ وَاحِدٌ أَحَدٌ صَمَدٌ لَمْ تَلِدْ وَلَمْ تُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ صَلَّى الله عَلَيْهِ وَعَلَى أَهْلِ بَيْتِهِ يَا جَوَادُ يَا كَرِيمُ يَا مَاجِدُ يَا جَبَّارُ يَا كَرِيمُ أَسْأَلُكَ أَنْ تَجْعَلَ تُحْفَتَكَ إِيَّايَ بِزِيَارَتِي إِيَّاكَ أَوَّلَ شَيْ‏ءٍ تُعْطِينِي فَكَاكَ رَقَبَتِي مِنَ النَّارِ اللهمَّ فُكَّ رَقَبَتِي مِنَ النَّارِ تَقُولُهَا ثَلاثاً وَأَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلالِ الطَّيِّبِ وَادْرَأْ عَنِّي شَرَّ شَيَاطِينِ الإِنْسِ وَالْجِنِّ وَشَرَّ فَسَقَةِ الْعَرَبِ وَالْعَجَمِ.

2. Abu Basir has narrated who has said the following: “Abu ‘Abd Allah (a. s.), has said that you should say this when you are at the door of Masjid al-Haram (the Sacred Masjid). ‘(I begin) with the help of the name of Allah, with Allah, from Allah, with whatever Allah wishes and according to the religion of the Messenger of Allah, and that the best names belong to Allah and that all praise belongs to Allah. “Peace, obedience and submission to commandments are due in favor of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Peace, obedience and submission to commandments are due in favor of Muhammad ibn ‘Abd Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. Peace, obedience and submission to commandments are due in Your favor of you, O Holy Prophet, along with His mercy and blessings. Peace and blessings is due in favor of the prophets of Allah and His messengers. Peace and blessings are due in favor of Ibrahim, the friend of the Beneficent. Peace and blessings are due in favor of all messengers and all praise belongs to Allah, Lord of the worlds. May Allah grant us and the virtuous servants of Allah peace and blessings. O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause); grant blessings up on Muhammad and the family of Muhammad; grant mercy up on Muhammad and the family of Muhammad as You have granted favors, blessings and mercy up on Ibrahim and the family of Ibrahim. You are praiseworthy and glorious. O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause) to Your servant, Your Messenger, and grant favors up on Ibrahim, Your friend, and on Your prophets, Your messengers; grant them peace and to the messengers. All praise belongs to Allah, Lord of the worlds. “O Allah, open for me the doors to Your kindness, make me to work in obedience to Your commandments and in accordance with Your pleasure. O Allah, protect me with the protection of belief as long as You keep me living. Glorious is praise of Your face. All praise belongs to Allah who has made me one of His delegates, visitors and has made me of those who build His Masjids and one of those who speak to Him. O Allah, I am Your servant, Your visitor in Your House. Every visitor has rights before the one whom he visits and You are the best of visited ones and the most honorable host. I appeal before You O Allah, O Beneficent, You are Allah, beside whom no one deserves worship. You alone deserve worship without partners. You are One, the only one and self-sufficient, who is not born and does not give birth to any one and there is no one like Him. Muhammad is Your servant, Your Messenger. O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause), O (Allah You are) generous, honorable, glorious, dominant and honorable one. I appeal before You to make my reward for visiting You the first to set my neck free from hellfire. O Allah, set my neck free from hellfire’- saying it three times - ‘and expand for me my sustenance of the lawful and pure. Keep away from me the wickedness of Satans of mankind and Jinn, and the evil of the sinful all Arab and non- Arab people.’”

مرسل

Prayers in Front of the Black Stone and During Touching the Same - Hadith 8929

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا دَنَوْتَ مِنَ الْحَجَرِ الأَسْوَدِ فَارْفَعْ يَدَيْكَ وَاحْمَدِ الله وَأَثْنِ عَلَيْهِ وَصَلِّ عَلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَاسْأَلِ الله أَنْ يَتَقَبَّلَ مِنْكَ ثُمَّ اسْتَلِمِ الْحَجَرَ وَقَبِّلْهُ فَإِنْ لَمْ تَسْتَطِعْ أَنْ تُقَبِّلَهُ فَاسْتَلِمْهُ بِيَدِكَ فَإِنْ لَمْ تَسْتَطِعْ أَنْ تَسْتَلِمَهُ بِيَدِكَ فَأَشِرْ إِلَيْهِ وَقُلِ اللهمَّ أَمَانَتِي أَدَّيْتُهَا وَمِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ لِي بِالْمُوَافَاةِ اللهمَّ تَصْدِيقاً بِكِتَابِكَ وَعَلَى سُنَّةِ نَبِيِّكَ أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ آمَنْتُ بِالله وَكَفَرْتُ بِالْجِبْتِ وَالطَّاغُوتِ وَبِاللاَّتِ وَالْعُزَّى وَعِبَادَةِ الشَّيْطَانِ وَعِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ الله فَإِنْ لَمْ تَسْتَطِعْ أَنْ تَقُولَ هَذَا كُلَّهُ فَبَعْضَهُ وَقُلِ اللهمَّ إِلَيْكَ بَسَطْتُ يَدِي وَفِيمَا عِنْدَكَ عَظُمَتْ رَغْبَتِي فَاقْبَلْ سَيْحَتِي وَاغْفِرْ لِي وَارْحَمْنِي اللهمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ وَمَوَاقِفِ الْخِزْيِ فِي الدُّنْيَا وَالآخِرَةِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan ibn Yahya has narrated from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said that when you go close to the Black Stone, raise your hands, thank Allah and praise Him and say, ‘O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause).’ Appeal before Allah to accept (your good deeds). Then touch the Black Stone and kiss it, but if you cannot kiss, touch it with your hand. If you cannot touch it also, then point to it with your hand and say, ‘O Allah, I have returned my trust and (I reaffirm) my covenant that I had undertaken, so bear witness for me to my standing up by my commitment and covenant. O Allah, as verification of Your book and the noble tradition of Your Holy Prophet, I testify that no one other than Allah, who is One and has no partners, deserves worship. I also testify that Muhammad is His servant and messenger. I have believed in the existence of Allah and I have rejected al-Jibt and al-Taghut, al-Lat, al-‘Uzza’, (names of idols) worshipping Satan and worshipping anything considered as similar to Allah.’ If you cannot say all of this, say a part of it. Then say, ‘O Allah, before You I have extended my hands and I have a great interest in what is with You. Accept my journey, forgive me and grant me mercy. O Allah, I seek refuge with You against disbelief, poverty, losing and failure in this life as well as in the next life.’”

حسن كالصحيح

Prayers in Front of the Black Stone and During Touching the Same - Hadith 8930

2ـ وَفِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ فَامْشِ حَتَّى تَدْنُوَ مِنَ الْحَجَرِ الأَسْوَدِ فَتَسْتَقْبِلَهُ وَتَقُولُ الْحَمْدُ لله الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدَانَا الله سُبْحَانَ الله وَالْحَمْدُ لله وَلا إِلَهَ إِلاَّ الله وَالله أَكْبَرُ أَكْبَرُ مِنْ خَلْقِهِ وَأَكْبَرُ مِمَّنْ أَخْشَى وَأَحْذَرُ وَلا إِلَهَ إِلاَّ الله وَحْدَهُ لا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَيُمِيتُ وَيُحْيِي بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ وَتُصَلِّي عَلَى النَّبِيِّ وَآلِ النَّبِيِّ صَلَّى الله عَلَيْهِ وَعَلَيْهِمْ وَتُسَلِّمُ عَلَى الْمُرْسَلِينَ كَمَا فَعَلْتَ حِينَ دَخَلْتَ الْمَسْجِدَ ثُمَّ تَقُولُ اللهمَّ إِنِّي أُومِنُ بِوَعْدِكَ وَأُوفِي بِعَهْدِكَ ثُمَّ ذَكَرَ كَمَا ذَكَرَ مُعَاوِيَةُ.

2. According to the narration of abu Basir, abu ‘Abd Allah (a. s.), has said that when you enter Masjid al-Haram (the Sacred Masjid), continue walking until you are near the Black Stone, then turn your face to it and say, ‘All praise belongs to Allah who granted us guidance to this (religion). We could not find guidance if Allah did not grant us guidance. Allah is free of all defects. All praise belongs to Allah; no one deserves worship except Allah and Allah is great beyond description. He is greater than His creatures and greater than the things which I fear and avoid. No one deserves worship except Allah, who is One and has no partners. The kingdom and all praise belong to Him. He gives life and causes things to die. He causes things to die and gives life. In His hand is all-good and He has power over all things.’ Then say, ‘O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause).’ Then offer greetings of peace to the messengers as had been done when entering Masjid al-Haram (the Sacred Masjid). Then say, ‘O Allah, I believe in Your promise and I stand up by Your covenant.’ Then he (abu Basir) has mentioned what Mu‘awiyah ibn ‘Ammar has mentioned in h 1 above.”

مرسل

Prayers in Front of the Black Stone and During Touching the Same - Hadith 8931

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ الْحَرَامَ وَحَاذَيْتَ الْحَجَرَ الأَسْوَدَ فَقُلْ أَشْهَدُ أَنْ لا إِلَهَ إِلاَّ الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ آمَنْتُ بِالله وَكَفَرْتُ بِالطَّاغُوتِ وَبِاللاَّتِ وَالْعُزَّى وَبِعِبَادَةِ الشَّيْطَانِ وَبِعِبَادَةِ كُلِّ نِدٍّ يُدْعَى مِنْ دُونِ الله ثُمَّ ادْنُ مِنَ الْحَجَرِ وَاسْتَلِمْهُ بِيَمِينِكَ ثُمَّ تَقُولُ بِسْمِ الله وَالله أَكْبَرُ اللهمَّ أَمَانَتِي أَدَّيْتُهَا وَمِيثَاقِي تَعَاهَدْتُهُ لِتَشْهَدَ عِنْدَكَ لِي بِالْمُوَافَاةِ.

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from those whom he has mentioned who has said the following: “Abu Ja’far (a. s.), has said, ‘When you enter Masjid al-Haram (the Sacred Masjid) and are parallel with the Black Stone, say, “I testify that no one deserves worship except Allah, who is One and has no partners and I testify that Muhammad is His servant and His messenger. I have believed in the existence of Allah, and have rejected al-Taghut, al-Lat, al-‘Uzza’, worshipping Satan and worshipping anything that is considered similar to Allah.’ Then go near the Black Stone, touch it with your right hand and say, ‘In the name of Allah and Allah is great beyond description. O Allah, I have returned my trust and (I reaffirm) my covenant that I had undertaken, so bear witness for me before You to my standing up by my commitment and covenant.’”

مرسل كالحسن

Feeling and Touching (of al-Ka‘bah) - Hadith 8932

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ اسْتِلامِ الرُّكْنِ قَالَ اسْتِلامُهُ أَنْ تُلْصِقَ بَطْنَكَ بِهِ وَالْمَسْحُ أَنْ تَمْسَحَهُ بِيَدِكَ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from Ya’qub ibn Shu’ayb who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about feeling the corner (of al-Ka‘bah). He (the Imam) replied, ‘Istilam (feeling) is touching it (the Black Stone) with your belly and al-Mash (touching) is wiping it with your hand.’”

صحيح

The Crowded Situation Around the Black Stone - Hadith 8933

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) كُنَّا نَقُولُ لا بُدَّ أَنْ نَسْتَفْتِحَ بِالْحَجَرِ وَنَخْتِمَ بِهِ فَأَمَّا الْيَوْمَ فَقَدْ كَثُرَ النَّاسُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘We would say that we must commence our Tawaf from the Black Stone and end by the Black Stone; however, today the number of people has increased.”’

حسن

The Crowded Situation Around the Black Stone - Hadith 8934

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُنْتُ أَطُوفُ وَسُفْيَانُ الثَّوْرِيُّ قَرِيبٌ مِنِّي فَقَالَ يَا أَبَا عَبْدِ الله كَيْفَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَصْنَعُ بِالْحَجَرِ إِذَا انْتَهَى إِلَيْهِ فَقُلْتُ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَسْتَلِمُهُ فِي كُلِّ طَوَافِ فَرِيضَةٍ وَنَافِلَةٍ قَالَ فَتَخَلَّفَ عَنِّي قَلِيلاً فَلَمَّا انْتَهَيْتُ إِلَى الْحَجَرِ جُزْتُ وَمَشَيْتُ فَلَمْ أَسْتَلِمْهُ فَلَحِقَنِي فَقَالَ يَا أَبَا عَبْدِ الله أَ لَمْ تُخْبِرْنِي أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يَسْتَلِمُ الْحَجَرَ فِي كُلِّ طَوَافِ فَرِيضَةٍ وَنَافِلَةٍ قُلْتُ بَلَى قَالَ فَقَدْ مَرَرْتَ بِهِ فَلَمْ تَسْتَلِمْ فَقُلْتُ إِنَّ النَّاسَ كَانُوا يَرَوْنَ لِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا لا يَرَوْنَ لِي وَكَانَ إِذَا انْتَهَى إِلَى الْحَجَرِ أَفْرَجُوا لَهُ حَتَّى يَسْتَلِمَهُ وَإِنِّي أَكْرَهُ الزِّحَامَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isma‘il has narrated from af-Fadf ibn Shadhan from Safwan ibn Yahya and Ibn Abi ‘Umayr from ‘Abd af- Rahman ibn al-Hajjaj who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘I was performing Tawaf and Sufyan al-Thawriy was nearby. He asked, “O ‘Abd Allah, what would the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, do when he arrived there?” I replied, “He (the Messenger of Allah), O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would touch it in each Tawaf, obligatory or optional.’” He (the Imam) has said, ‘He kept behind slightly from me and when I arrived near the Black Stone, I passed and walked and did not touch it. He (Sufyan) approached me and said, “O abu ‘Abd Allah, did you not tell me that the Messenger of Allah would touch the Black Stone in each Tawaf obligatory or optional?” I replied, “Yes, I did say so.” He then said, “You just passed and did not touch.” I said, “What people would see with the Messenger of Allah, they do not see with me. When he (the Messenger of Allah) would arrive near the Black Stone people would make room for him, and I do not like congestion.’””

The Crowded Situation Around the Black Stone - Hadith 8935

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَيْفٍ التَّمَّارِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَتَيْتُ الْحَجَرَ الأَسْوَدَ فَوَجَدْتُ عَلَيْهِ زِحَاماً فَلَمْ أَلْقَ إِلاَّ رَجُلاً مِنْ أَصْحَابِنَا فَسَأَلْتُهُ فَقَالَ لا بُدَّ مِنِ اسْتِلامِهِ فَقَالَ إِنْ وَجَدْتَهُ خَالِياً وَإِلاَّ فَسَلِّمْ مِنْ بَعِيدٍ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan ibn Yahya from Sayf al- Tammar who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I arrived near the Black Stone and found people crowded. I did not find anyone of our people except one man. I asked him and he said that it is necessary to touch the Black Stone. He (the Imam) said, ‘Yes, if you find it free of the crowd; otherwise, salute it from a distant place.’”

صحيح

The Crowded Situation Around the Black Stone - Hadith 8936

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ حَجَّ وَلَمْ يَسْتَلِمِ الْحَجَرَ فَقَالَ هُوَ مِنَ السُّنَّةِ فَإِنْ لَمْ يَقْدِرْ فَالله أَوْلَى بِالْعُذْرِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs Hajj but does not touch the Black Stone. He (the Imam) said, ‘It is of the Sunnah, but if you cannot do it, Allah is the foremost to accept one’s apology.’”

حسن

The Crowded Situation Around the Black Stone - Hadith 8937

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنِّي لا أَخْلُصُ إِلَى الْحَجَرِ الأَسْوَدِ فَقَالَ إِذَا طُفْتَ طَوَافَ الْفَرِيضَةِ فَلا يَضُرُّكَ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from Ya’qub ibn Shu’ayb who has said the following: “I once said to abu ‘Abd Allah (a. s.), that I cannot find an opportunity to reach the Black Stone. He (the Imam) said, ‘If you perform obligatory Tawaf, then it is not harmful.’”

صحيح

The Crowded Situation Around the Black Stone - Hadith 8938

6ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْحَجَرِ إِذَا لَمْ أَسْتَطِعْ مَسَّهُ وَكَثُرَ الزِّحَامُ فَقَالَ أَمَّا الشَّيْخُ الْكَبِيرُ وَالضَّعِيفُ وَالْمَرِيضُ فَمُرَخَّصٌ وَمَا أُحِبُّ أَنْ تَدَعَ مَسَّهُ إِلاَّ أَنْ لا تَجِدَ بُدّاً.

6. Humayd ibn Ziyad has narrated from Sama‘ah from more than one person from Aban ibn ‘Uthman from Muhammad al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of the Black Stone if one cannot touch it because of the crowd. He (the Imam) said, ‘Old people, the weak ones and those suffering from illness are excused. I do not like your ignoring to touch the Black Stone, unless you cannot find any opportunity to touch it.’”

مرسل كالموثق

The Crowded Situation Around the Black Stone - Hadith 8939

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ الله قَالَ سُئِلَ الرِّضَا (عَلَيْهِ السَّلاَم) عَنِ الْحَجَرِ الأَسْوَدِ وَهَلْ يُقَاتَلُ عَلَيْهِ النَّاسُ إِذَا كَثُرُوا قَالَ إِذَا كَانَ كَذَلِكَ فَأَوْمِ إِلَيْهِ إِيمَاءً بِيَدِكَ.

7. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad from ibn abu Nasr from Muhammad ibn ’Ubayd Allah who has said the following: “I once asked al-Rida’ (a. s.), about the case of the Black Stone if it is permissible for people to fight, so that they can touch it. He (the Imam) said, ‘If that becomes the case then just make a gesture toward it with your hand.’”

مجهول

The Crowded Situation Around the Black Stone - Hadith 8940

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَيْسَ عَلَى النِّسَاءِ جَهْرٌ بِالتَّلْبِيَةِ وَلا اسْتِلامُ الْحَجَرِ وَلا دُخُولُ الْبَيْتِ وَلا سَعْيٌ بَيْنَ الصَّفَا وَالْمَرْوَةِ يَعْنِي الْهَرْوَلَةَ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz from abu Basir who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is not necessary for women to say al-Talbiyah (here I am, O Lord, to obey Your command) aloud, touch the Black Stone, enter the House or Sa‘y between al-Safa’ and al-Marwah that is in a trotting (step).”’

حسن

The Crowded Situation Around the Black Stone - Hadith 8941

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) اسْتَلِمُوا الرُّكْنَ فَإِنَّهُ يَمِينُ الله فِي خَلْقِهِ يُصَافِحُ بِهَا خَلْقَهُ مُصَافَحَةَ الْعَبْدِ أَوِ الرَّجُلِ يَشْهَدُ لِمَنِ اسْتَلَمَهُ بِالْمُوَافَاةِ.

9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ahmad ibn Musa from Ali ibn Ja’far from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said this. ‘You should touch the corner (of the Black Stone); it is the right hand of Allah among His creatures with which He shakes hands with His creatures, like shaking hands by a slave - or a man (uncertainty is by the narrator) - and those who touch it bear witness to their standing up to their covenant.’”

مجهول

The Crowded Situation Around the Black Stone - Hadith 8942

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ اسْتِلامِ الْحَجَرِ مِنْ قِبَلِ الْبَابِ فَقَالَ أَ لَيْسَ إِنَّمَا تُرِيدُ أَنْ تَسْتَلِمَ الرُّكْنَ قُلْتُ نَعَمْ قَالَ يُجْزِئُكَ حَيْثُ مَا نَالَتْ يَدُكَ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sa‘id al-’A‘raj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about touching the Black Stone from the side of the door. He (the Imam) said, ‘Is it not the case that you want to touch the corner?’ I said, ‘Yes, that is what I want.’ He (the Imam) said, ‘Whichever way your hand reaches is sufficient.’”

صحيح

Performing Tawaf and Touching the Corners - Hadith 8943

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ طُفْ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ وَتَقُولُ فِي الطَّوَافِ اللهمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي يُمْشَى بِهِ عَلَى طَلَلِ الْمَاءِ كَمَا يُمْشَى بِهِ عَلَى جَدَدِ الأَرْضِ وَأَسْأَلُكَ بِاسْمِكَ الَّذِي يَهْتَزُّ لَهُ عَرْشُكَ وَأَسْأَلُكَ بِاسْمِكَ الَّذِي تَهْتَزُّ لَهُ أَقْدَامُ مَلائِكَتِكَ وَأَسْأَلُكَ بِاسْمِكَ الَّذِي دَعَاكَ بِهِ مُوسَى مِنْ جَانِبِ الطُّورِ فَاسْتَجَبْتَ لَهُ وَأَلْقَيْتَ عَلَيْهِ مَحَبَّةً مِنْكَ وَأَسْأَلُكَ بِاسْمِكَ الَّذِي غَفَرْتَ بِهِ لِمُحَمَّدٍ (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ وَأَتْمَمْتَ عَلَيْهِ نِعْمَتَكَ أَنْ تَفْعَلَ بِي كَذَا وَكَذَا مَا أَحْبَبْتَ مِنَ الدُّعَاءِ وَكُلَّمَا انْتَهَيْتَ إِلَى بَابِ الْكَعْبَةِ فَصَلِّ عَلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَتَقُولُ فِيمَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَالْحَجَرِ الأَسْوَدِ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النَّارِ وَقُلْ فِي الطَّوَافِ اللهمَّ إِنِّي إِلَيْكَ فَقِيرٌ وَإِنِّي خَائِفٌ مُسْتَجِيرٌ فَلا تُغَيِّرْ جِسْمِي وَلا تُبَدِّلِ اسْمِي.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said that one must walk seven times around the Ka'bah. During Tawaf, one should say, ‘O Allah, I appeal before You through Your name by which one walks on water just as one walks on hard land. I appeal before You through Your name for which Your Throne vibrates. I appeal before You through Your name for which the feet of Your angels shake. I appeal before You through Your name by which Moses called You from the side of Mount Tur. You answered his call and placed on him love from Yourself. I appeal before You through Your name because of which You granted forgiveness to Muhammad (SAW), for his past and future Dhanb (shortcomings) and completed for him Your favors, grant my so and so wishes. Ask for whatever you wish.’ After you arrive near the door of al-Ka'bah say, '0 Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause).’ Between the corner of al- Yemaniy and the Black Stone say, 'Our Lord, grant us good in this world and in the next life and protect us from hellfire.’ During your Tawaf (walking around the Ka'bah) say, '0 Allah, I need You and I am afraid. I seek protection. Do not change my body and do not change my name.”’

حسن كالصحيح

Performing Tawaf and Touching the Corners - Hadith 8944

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الله بْنِ مُسْكَانَ قَالَ حَدَّثَنِي أَيُّوبُ أَخُو أُدَيْمٍ عَنِ الشَّيْخِ قَالَ قَالَ لِي أَبِي كَانَ أَبِي (عَلَيْهِ السَّلاَم) إِذَا اسْتَقْبَلَ الْمِيزَابَ قَالَ اللهمَّ أَعْتِقْ رَقَبَتِي مِنَ النَّارِ وَأَوْسِعْ عَلَيَّ مِنْ رِزْقِكَ الْحَلالِ وَادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَالإِنْسِ وَأَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ.

2. A number of our people have narrated, from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id, from Muhammad ibn Sinan, from ‘Abd Allah ibn Muskan who has said that narrated to me Ayyub Akhu ‘Udaym, from al-Shaykh who has said the following: “Al-Shaykh (a. s.), once said to me, £ My father (a. s.), when facing al-Mizab would say, “O Allah, set my neck free from hellfire, increase my sustenance of the lawful kind and repel from me the wickedness of al-Jinn and man, and admit me in paradise through Your kindness’”

ضعيف على المشهور

Performing Tawaf and Touching the Corners - Hadith 8945

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ عَبْدِ السَّلامِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) دَخَلْتُ طَوَافَ الْفَرِيضَةِ فَلَمْ يُفْتَحْ لِي شَيْ‏ءٌ مِنَ الدُّعَاءِ إِلاَّ الصَّلاةُ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَسَعَيْتُ فَكَانَ كَذَلِكَ فَقَالَ مَا أُعْطِيَ أَحَدٌ مِمَّنْ سَأَلَ أَفْضَلَ مِمَّا أُعْطِيتَ.

3. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Bilad from ‘Abd al-Salam ibn ‘Abd al-Rahman ibn Nu’aym who said: “I once said to Abu `Abdillah (a. s.), 'I began my obligatory Tawaf but did not know any prayer to say except the prayers upon Muhammad and the family of Muhammad. During Sa'y I also said that.' He (the Imam) said, 'No one among those who ask is given what you have been given.’”

حسن

Performing Tawaf and Touching the Corners - Hadith 8946

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا أَقُولُ إِذَا اسْتَقْبَلْتُ الْحَجَرَ فَقَالَ كَبِّرْ وَصَلِّ عَلَى مُحَمَّدٍ وَآلِهِ قَالَ وَسَمِعْتُهُ إِذَا أَتَى الْحَجَرَ يَقُولُ الله أَكْبَرُ السَّلامُ عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه).

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from Ya’qub ibn Shu’ayb who has said the following: “I once asked Abu `Abd Allah (a. s.), 'What should I say when I face the Black Stone?’ He (the Imam) replied, 'Say Takbir (Allah is great beyond description) and say O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause).’ I also heard him when going near the Black Stone say Takbir (Allah is great beyond description), peace and obedience is due for the Messenger of Allah (saw).’”

صحيح

Performing Tawaf and Touching the Corners - Hadith 8947

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ عَاصِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) إِذَا بَلَغَ الْحَجَرَ قَبْلَ أَنْ يَبْلُغَ الْمِيزَابَ يَرْفَعُ رَأْسَهُ ثُمَّ يَقُولُ اللهمَّ أَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ وَهُوَ يَنْظُرُ إِلَى الْمِيزَابِ وَأَجِرْنِي بِرَحْمَتِكَ مِنَ النَّارِ وَعَافِنِي مِنَ السُّقْمِ وَأَوْسِعْ عَلَيَّ مِنَ الرِّزْقِ الْحَلالِ وَادْرَأْ عَنِّي شَرَّ فَسَقَةِ الْجِنِّ وَالإِنْسِ وَشَرَّ فَسَقَةِ الْعَرَبِ وَالْعَجَمِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Asem who has said the following: “Abu `Abd Allah (a. s.), has said that when Ali ibn al-Husayn (a. s.), would go near the Black Stone, before reaching al-Mizab, raise his head and say, £ 0 Allah, admit me in paradise through Your mercy and kindness/ and look at al-Mizab. Then he would say, ‘O Allah, grant me protection through Your mercy against hellfire, grant me good health against illnesses, increase my sustenance from Your lawful provisions, and keep away from me the wickedness of sinful Satan in the form of Jinn, man, Arab and non- Arab people/”

مجهول

Performing Tawaf and Touching the Corners - Hadith 8948

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ لَمَّا انْتَهَى إِلَى ظَهْرِ الْكَعْبَةِ حِينَ يَجُوزُ الْحَجَرَ يَا ذَا الْمَنِّ وَالطَّوْلِ وَالْجُودِ وَالْكَرَمِ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَتَقَبَّلْهُ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah who has said the following: “I heard abu ‘ Abd Allah (a. s.), when reaching at the backside of al-Ka‘bah after passing the Black Stone, say, ‘O Possessor of munificence, generosity and kindness, my deeds are weak, so increase them and accept them from me; You are all-Hearing and all-Knowing/”

حسن

Performing Tawaf and Touching the Corners - Hadith 8949

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يُسْتَحَبُّ أَنْ تَقُولَ بَيْنَ الرُّكْنِ وَالْحَجَرِ اللهمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ وَقَالَ إِنَّ مَلَكاً مُوَكَّلاً يَقُولُ آمِينَ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn al-Suwayd from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that it is preferable when one is between the corner and the Black Stone to say, ‘O Allah, grant us goodness in this world as well as in the next life and protect us against hellfire/ He (the Imam) said, ‘The two guard angels will say, “Amen.’””

صحيح

Performing Tawaf and Touching the Corners - Hadith 8950

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِ السَّلاَم) قَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا يَسْتَلِمُ إِلاَّ الرُّكْنَ الأَسْوَدَ وَالْيَمَانِيَّ ثُمَّ يُقَبِّلُهُمَا وَيَضَعُ خَدَّهُ عَلَيْهِمَا وَرَأَيْتُ أَبِي يَفْعَلُهُ.

8. Ahmad ibn Muhammad has narrated from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Abu ‘Abd Allah (a. s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause,’ would not touch anything except the corner of the Black Stone and al-Yemaniy corner. He (the Messenger of Allah) kissed them and placed his cheek against them and I saw my father also did so.’”

موثق

Performing Tawaf and Touching the Corners - Hadith 8951

9ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُنْتُ أَطُوفُ بِالْبَيْتِ فَإِذَا رَجُلٌ يَقُولُ مَا بَالُ هَذَيْنِ الرُّكْنَيْنِ يُسْتَلَمَانِ وَلا يُسْتَلَمُ هَذَانِ فَقُلْتُ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) اسْتَلَمَ هَذَيْنِ وَلَمْ يَعْرِضْ لِهَذَيْنِ فَلا تَعْرِضْ لَهُمَا إِذَا لَمْ يَعْرِضْ لَهُمَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ جَمِيلٌ وَرَأَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَسْتَلِمُ الأَرْكَانَ كُلَّهَا.

9. Ahmad ibn Muhammad has narrated from Ibn Abi ‘Umayr from Jamil ibn Salih who has said the following: “Abu ‘Abd Allah (a. s.), has said. ‘Once I was performing Tawaf when I heard a man say, “Why is it that these two corners are touched and these two are not touched?” I said, “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, touched these two and did not bother about those ones. So do not bother about what the Messenger of Allah did not do.’” Jamil has said, ‘I saw abu ‘Abd Allah (a. s.), touch all the corners.’

صحيح

Performing Tawaf and Touching the Corners - Hadith 8952

10ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ عَنْ زَيْدٍ الشَّحَّامِ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَكَانَ إِذَا انْتَهَى إِلَى الْحَجَرِ مَسَحَهُ بِيَدِهِ وَقَبَّلَهُ وَإِذَا انْتَهَى إِلَى الرُّكْنِ الْيَمَانِيِّ الْتَزَمَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ تَمْسَحُ الْحَجَرَ بِيَدِكَ وَتَلْتَزِمُ الْيَمَانِيَّ فَقَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا أَتَيْتُ الرُّكْنَ الْيَمَانِيَّ إِلاَّ وَجَدْتُ جَبْرَئِيلَ قَدْ سَبَقَنِي إِلَيْهِ يَلْتَزِمُهُ.

10. Ahmad ibn Muhammad has narrated from al-Barqiy in a marfu‘ manner from Zayd al-Shahham abu ‘Usamah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Once I was performing Tawaf with my father (a. s.), and when he reached the Black Stone he touched it with his hand and kissed. When he reached al-Yemaniy corner he held it (with his hands). I then said, ‘I pray to Allah to keep my soul in service for your cause, how is it that you touch the Black Stone and hold al-Yemaniy corner? He replied, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “Whenever I would reach al-Yemaniy corner I would find Jibril arrive before me to hold al-Yemaniy corner.’””

صحيح

Performing Tawaf and Touching the Corners - Hadith 8953

11ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ رِبْعِيٍّ عَنِ الْعَلاءِ بْنِ الْمُقْعَدِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ الله عَزَّ وَجَلَّ وَكَّلَ بِالرُّكْنِ الْيَمَانِيِّ مَلَكاً هِجِّيراً يُؤَمِّنُ عَلَى دُعَائِكُمْ.

11. Ahmad ibn Muhammad has narrated from al-Husayn ibn Ali from Rib’iy from al-‘Ala’ ibn al-Muq‘ad who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘Allah, the Most Majestic, the Most Glorious, has assigned a Hijjir (persistent in doing something) angel on al-Yemaniy corner who says ‘Amen’ when you pray to Allah.’”

موثق

Performing Tawaf and Touching the Corners - Hadith 8954

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْعَلاءِ بْنِ الْمُقْعَدِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّ مَلَكاً مُوَكَّلاً بِالرُّكْنِ الْيَمَانِيِّ مُنْذُ خَلَقَ الله السَّمَاوَاتِ وَالأَرَضِينَ لَيْسَ لَهُ هِجِّيرٌ إِلاَّ التَّأْمِينَ عَلَى دُعَائِكُمْ فَلْيَنْظُرْ عَبْدٌ بِمَا يَدْعُو فَقُلْتُ لَهُ مَا الْهِجِّيرُ فَقَالَ كَلامٌ مِنْ كَلامِ الْعَرَبِ أَيْ لَيْسَ لَهُ عَمَلٌ وَفِي رِوَايَةٍ أُخْرَى لَيْسَ لَهُ عَمَلٌ غَيْرُ ذَلِكَ.

12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from al-‘ Ala’ ibn al-Muq‘ad who has said the following: “I once heard abu ‘ Abd Allah (a. s.), say, ‘There is an angel assigned on al-Yemaniy corner from the time Allah created the heavens and the earth. This angel has no Hijjir except saying, ‘Amen’ for your prayers, so a servant of Allah should consider what to appeal for in his prayer.’ I (the narrator) then asked, ‘What is al-Hijjir?’ He (the Imam) replied, ‘It is the expression of Arabs, meaning he has nothing to do but to do so and so. In another Hadith it says, ‘He (the angel) has no other task but that (saying Amen)”’

حسن

Performing Tawaf and Touching the Corners - Hadith 8955

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الرُّكْنُ الْيَمَانِيُّ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ لَمْ يُغْلِقْهُ الله مُنْذُ فَتَحَهُ وَفِي رِوَايَةٍ أُخْرَى بَابُنَا إِلَى الْجَنَّةِ الَّذِي مِنْهُ نَدْخُلُ.

13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that al-Yemaniy corner is a door of the doors of paradise. Allah has not closed it from the day He opened it.” In another Hadith it says, “It is our door to paradise through which we enter.”

حسن

Performing Tawaf and Touching the Corners - Hadith 8956

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِبْرَاهِيمَ بْنِ سِنَانٍ عَنْ أَبِي مَرْيَمَ قَالَ كُنْتُ مَعَ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَطُوفُ فَكَانَ لا يَمُرُّ فِي طَوَافٍ مِنْ طَوَافِهِ بِالرُّكْنِ الْيَمَانِيِّ إِلاَّ اسْتَلَمَهُ ثُمَّ يَقُولُ اللهمَّ تُبْ عَلَيَّ حَتَّى أَتُوبَ وَاعْصِمْنِي حَتَّى لا أَعُودَ.

14. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn al-Nu’man from Ibrahim ibn Sinan from abu Maryam who has said the following: “I once was performing Tawaf with abu Ja‘far (a. s.), and in every Tawaf on reaching al- Yemaniy corner he would touch it and say, ‘O Lord, forgive and turn to me so I repent and protect me so I will not repeat.’” NOTE: This Hadith is best explained through the Fatwas.

ضعيف على المشهور

Performing Tawaf and Touching the Corners - Hadith 8957

15ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي الْفَرَجِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كُنْتُ أَطُوفُ مَعَهُ بِالْبَيْتِ فَقَالَ أَيُّ هَذَا أَعْظَمُ حُرْمَةً فَقُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ بِهَذَا مِنِّي فَأَعَادَ عَلَيَّ فَقُلْتُ لَهُ دَاخِلُ الْبَيْتِ فَقَالَ الرُّكْنُ الْيَمَانِيُّ عَلَى بَابٍ مِنْ أَبْوَابِ الْجَنَّةِ مَفْتُوحٌ لِشِيعَةِ آلِ مُحَمَّدٍ مَسْدُودٌ عَنْ غَيْرِهِمْ وَمَا مِنْ مُؤْمِنٍ يَدْعُو بِدُعَاءٍ عِنْدَهُ إِلاَّ صَعِدَ دُعَاؤُهُ حَتَّى يَلْصَقَ بِالْعَرْشِ مَا بَيْنَهُ وَبَيْنَ الله حِجَابٌ.

15. A number of our people have narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from abu al-Faraj al-Sindiy who has said the following: “I once was performing Tawaf along with abu ‘Abd Allah (a. s.), and he said, ‘Which of these has a greater importance?’ I then said, ‘I pray to Allah to keep my soul in service for your cause; you know better than I do.’ He (the Imam) repeated his question to me. I then said, ‘Inside the House has more importance.’ He (the Imam) then said, ‘Al-Yemaniy corner is a door of the doors of paradise which is open for the Shi`a of the family of Muhammad, ‘Alayhim al-Salam, and is closed to others. Whoever of the believing people prays near this (corner), his prayer climbs up until it attaches to the Throne. There is no barrier between it (prayer) and Allah.’”

ضعيف على المشهور

Performing Tawaf and Touching the Corners - Hadith 8958

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ فِي هَذَا الْمَوْضِعِ يَعْنِي حِينَ يَجُوزُ الرُّكْنَ الْيَمَانِيَّ مَلَكاً أُعْطِيَ سَمَاعَ أَهْلِ الأَرْضِ فَمَنْ صَلَّى عَلَى رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ يَبْلُغُهُ أَبْلَغَهُ إِيَّاهُ.

16. Ali ibn Ibrahim has narrated from his father and Muhammad Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “In this place, - when passing al-Yemaniy corner -, there is an angel who is given the hearing of the inhabitants of earth; thus, whoever says, ‘O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause)’ when reaching this place he (the angel) conveys it to him (the Messenger of Allah).”’

حسن كالصحيح

Performing Tawaf and Touching the Corners - Hadith 8959

17ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ أَوْ غَيْرِهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كَانَ بِمَكَّةَ رَجُلٌ مَوْلىً لِبَنِي أُمَيَّةَ يُقَالُ لَهُ ابْنُ أَبِي عَوَانَةَ لَهُ عِنَادَةٌ وَكَانَ إِذَا دَخَلَ إِلَى مَكَّةَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَوْ أَحَدٌ مِنْ أَشْيَاخِ آلِ مُحَمَّدٍ (عَلَيْهِم السَّلاَم) يَعْبَثُ بِهِ وَإِنَّهُ أَتَى أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُوَ فِي الطَّوَافِ فَقَالَ يَا أَبَا عَبْدِ الله مَا تَقُولُ فِي اسْتِلامِ الْحَجَرِ فَقَالَ اسْتَلَمَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهُ مَا أَرَاكَ اسْتَلَمْتَهُ قَالَ أَكْرَهُ أَنْ أُوذِيَ ضَعِيفاً أَوْ أَتَأَذَّى قَالَ فَقَالَ قَدْ زَعَمْتَ أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) اسْتَلَمَهُ قَالَ نَعَمْ وَلَكِنْ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا رَأَوْهُ عَرَفُوا لَهُ حَقَّهُ وَأَنَا فَلا يَعْرِفُونَ لِي حَقِّي.

17. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali or others from Hammad ibn ‘Uthaman who has said the following: “In Makkah there was a man of the friends of Banu ‘Umayyah called ibn abu ‘Awanah who had hostility. Whenever abu ‘ Abd Allah (a. s.), or any shaykh from the family of Muhammad (SAW), entered Makkah, he mocked. He came to abu ‘Abd Allah (a. s.), during his performing Tawaf and said, ‘O abu ‘Abd Allah (a. s.), what do you say about touching the Black Stone?’ He (the Imam) said, ‘The Messenger of Allah touched it.’ He said, ‘But I do not see you touching it.’ He (the Imam) said, ‘I do not like to disturb weak people or be disturbed.’ He then said, ‘But you believe that the Messenger of Allah would touch it.’ He (the Imam) said, ‘Yes, but when people would see the Messenger of Allah they recognize his rights and in my case they do not recognize it.’”

ضعيف

Performing Tawaf and Touching the Corners - Hadith 8960

18ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ سُئِلَ كَيْفَ يَسْتَلِمُ الأَقْطَعُ الْحَجَرَ قَالَ يَسْتَلِمُ الْحَجَرَ مِنْ حَيْثُ الْقَطْعِ فَإِنْ كَانَتْ مَقْطُوعَةً مِنَ الْمِرْفَقِ اسْتَلَمَ الْحَجَرَ بِشِمَالِهِ.

18. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “Abu Ja‘far (a. s.), has said that Ali (a. s.), was asked about a man whose hand was cut, how he could touch the Black Stone. He (the Imam) said, ‘He touches with the part that is cut, but if it is cut from the elbow, he then touches with his left hand.’”

ضعيف على المشهور

Performing Tawaf and Touching the Corners - Hadith 8961

19ـ مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ النَّوْفَلِيِّ عَنْ إِبْرَاهِيمَ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) طَافَ بِالْكَعْبَةِ حَتَّى إِذَا بَلَغَ الرُّكْنَ الْيَمَانِيَّ رَفَعَ رَأْسَهُ إِلَى الْكَعْبَةِ ثُمَّ قَالَ الْحَمْدُ لله الَّذِي شَرَّفَكِ وَعَظَّمَكِ وَالْحَمْدُ لله الَّذِي بَعَثَنِي نَبِيّاً وَجَعَلَ عَلِيّاً إِمَاماً اللهمَّ أَهْدِ لَهُ خِيَارَ خَلْقِكَ وَجَنِّبْهُ شِرَارَ خَلْقِكَ.

19. Muhammad ibn Yahya has narrated from those whom he has mentioned (in his book) from Muhammad ibn Ja’far al-Nawfaliy from Ibrahim ibn ‘Isa from his father from abu al-Hassan (a. s.), who has said the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed Tawaf around al-Ka‘bah until he reached al-Yemaniy corner. He then raised his head toward al-Ka‘bah and said, ‘All praise belongs to Allah who has given you (al- Ka’bah) distinction and greatness. All praise belongs to Allah who has sent me as a prophet and has made Ali an Imam. O Allah, guide through him Your best creatures and keep the evil ones of Your creatures away from him.’”

مرسل

Al-Multazam and Prayers Near This Place - Hadith 8962

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ مِنْ أَيْنَ أَسْتَلِمُ الْكَعْبَةَ إِذَا فَرَغْتُ مِنْ طَوَافِي قَالَ مِنْ دُبُرِهَا.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I asked abu Ja‘far (a. s.), ‘What part of al-Ka‘bah should I touch after completing my Tawaf?’ He (the Imam) said, ‘You should touch its backside.”’

ضعيف على المشهور

Al-Multazam and Prayers Near This Place - Hadith 8963

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ اسْتِلامِ الْكَعْبَةِ فَقَالَ مِنْ دُبُرِهَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma’il from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about touching al-Ka‘bah. He (the Imam) said, ‘You should touch its backside.’”

مجهول

Al-Multazam and Prayers Near This Place - Hadith 8964

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا كُنْتَ فِي الطَّوَافِ السَّابِعِ فَائْتِ الْمُتَعَوَّذَ وَهُوَ إِذَا قُمْتَ فِي دُبُرِ الْكَعْبَةِ حِذَاءَ الْبَابِ فَقُلِ اللهمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهَذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ اللهمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ ثُمَّ اسْتَلِمِ الرُّكْنَ الْيَمَانِيَّ ثُمَّ ائْتِ الْحَجَرَ فَاخْتِمْ بِهِ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a. s.), has said that when you are in the seventh Tawaf and come to al- Muta‘awwadh, which is the place behind al-Ka‘bah opposite to the door you should say this: ‘O Lord, the House is Your House, the servant is Your servant, and this is the place in which he seeks to have Your protection against the fire. O Lord, from You is comfort and ease.’ Then touch al-Yemaniy corner; then go to the Black Stone and complete your Tawaf at that point.’” (Ahadith 2-3 of this Chapter are best explained in the form of fatwa).

صحيح

Al-Multazam and Prayers Near This Place - Hadith 8965

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ كَانَ إِذَا انْتَهَى إِلَى الْمُلْتَزَمِ قَالَ لِمَوَالِيهِ أَمِيطُوا عَنِّي حَتَّى أُقِرَّ لِرَبِّي بِذُنُوبِي فِي هَذَا الْمَكَانِ فَإِنَّ هَذَا مَكَانٌ لَمْ يُقِرَّ عَبْدٌ لِرَبِّهِ بِذُنُوبِهِ ثُمَّ اسْتَغْفَرَ الله إِلاَّ غَفَرَ الله لَهُ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), on reaching al-Multazam, would say to his people, ‘Leave me alone so I can confess to my sins before my Lord at this place; whoever at this place confesses to his sins and thereafter asks Allah to forgive him, Allah forgives his sins.’”

حسن

Al-Multazam and Prayers Near This Place - Hadith 8966

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا فَرَغْتَ مِنْ طَوَافِكَ وَبَلَغْتَ مُؤَخَّرَ الْكَعْبَةِ وَهُوَ بِحِذَاءِ الْمُسْتَجَارِ دُونَ الرُّكْنِ الْيَمَانِيِّ بِقَلِيلٍ فَابْسُطْ يَدَيْكَ عَلَى الْبَيْتِ وَأَلْصِقْ بَطْنَكَ وَخَدَّكَ بِالْبَيْتِ وَقُلِ اللهمَّ الْبَيْتُ بَيْتُكَ وَالْعَبْدُ عَبْدُكَ وَهَذَا مَكَانُ الْعَائِذِ بِكَ مِنَ النَّارِ ثُمَّ أَقِرَّ لِرَبِّكَ بِمَا عَمِلْتَ فَإِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ يُقِرُّ لِرَبِّهِ بِذُنُوبِهِ فِي هَذَا الْمَكَانِ إِلاَّ غَفَرَ الله لَهُ إِنْ شَاءَ الله وَتَقُولُ اللهمَّ مِنْ قِبَلِكَ الرَّوْحُ وَالْفَرَجُ وَالْعَافِيَةُ اللهمَّ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي وَاغْفِرْ لِي مَا اطَّلَعْتَ عَلَيْهِ مِنِّي وَخَفِيَ عَلَى خَلْقِكَ ثُمَّ تَسْتَجِيرُ بِالله مِنَ النَّارِ وَتَخَيَّرُ لِنَفْسِكَ مِنَ الدُّعَاءِ ثُمَّ اسْتَلِمِ الرُّكْنَ الْيَمَانِيَّ ثُمَّ ائْتِ الْحَجَرَ الأَسْوَدَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘When you complete your Tawaf and reach the backside of al-Ka‘bah, it is next to al-Mustajar a little before al-Yemaniy corner, spread your hands over the House wall. You should make your belly and face touch the wall of the House and say, “O Allah, the House is Your House, the servant is Your servant and this is the place where one seeks protection with You against the hellfire.” Then confess before your Lord to what you have done. Whoever of the believing people confesses before his Lord to his sins at this place, Allah forgives him, by the will of Allah. Then say, “O Allah, from You is happiness, comfort and good health. O Allah, my deed is weak, so increase it for me; forgive my sins of which You are aware but Your creatures are not aware of.” Then seek protection with Allah against the hellfire and choose any prayer for yourself. Then touch al-Yemaniy corner, then go to the Black Stone.’”

حسن كالصحيح

Excellence of Tawaf - Hadith 8967

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ مَيْمُونٍ الصَّائِغِ قَالَ قَدِمَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) فَقَالَ قَدِمْتَ حَاجّاً فَقَالَ نَعَمْ فَقَالَ أَ تَدْرِي مَا لِلْحَاجِّ قَالَ لا قَالَ مَنْ قَدِمَ حَاجّاً وَطَافَ بِالْبَيْتِ وَصَلَّى رَكْعَتَيْنِ كَتَبَ الله لَهُ سَبْعِينَ أَلْفَ حَسَنَةٍ وَمَحَا عَنْهُ سَبْعِينَ أَلْفَ سَيِّئَةٍ وَرَفَعَ لَهُ سَبْعِينَ أَلْفَ دَرَجَةٍ وَشَفَّعَهُ فِي سَبْعِينَ أَلْفَ حَاجَةٍ وَكَتَبَ لَهُ عِتْقَ سَبْعِينَ أَلْفَ رَقَبَةٍ قِيمَةُ كُلِّ رَقَبَةٍ عَشَرَةُ آلافِ دِرْهَمٍ.

1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from al-Hassan ibn Yusuf from Zakariya’ al-Mu’min from Ali ibn Maymun al-Sa‘igh who has said the following: “Once a man came to see Ali ibn al-Husayn (a. s.), and he (the Imam) asked him, ’Have you come to perform al-Hajj?’ He replied, ‘Yes, I intend to do so. He (the Imam) asked, ‘Do you know what the reward for al-Hajj is?’ He replied, ‘No, I do not know.’ He (the Imam) said, ‘For one who comes to perform al-Hajj, walks seven times around the House, performs two Rak‘at salat (prayer), Allah writes seventy thousand good deeds. He deletes seventy thousand of his sinful deeds, raises for him seventy thousand degrees, accepts his intercession for seventy thousand wishes, and writes for him the reward for setting free seventy thousand slaves, each worth ten thousand dirhams.”’

ضعيف

Excellence of Tawaf - Hadith 8968

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ أَبِي يَقُولُ مَنْ طَافَ بِهَذَا الْبَيْتِ أُسْبُوعاً وَصَلَّى رَكْعَتَيْنِ فِي أَيِّ جَوَانِبِ الْمَسْجِدِ شَاءَ كَتَبَ الله لَهُ سِتَّةَ آلافِ حَسَنَةٍ وَمَحَا عَنْهُ سِتَّةَ آلافِ سَيِّئَةٍ وَرَفَعَ لَهُ سِتَّةَ آلافِ دَرَجَةٍ وَقَضَى لَهُ سِتَّةَ آلافِ حَاجَةٍ فَمَا عَجَّلَ مِنْهَا فَبِرَحْمَةِ الله وَمَا أَخَّرَ مِنْهَا فَشَوْقاً إِلَى دُعَائِهِ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yemaniy from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said that my father would say, ‘For one who performs Tawaf around this House seven times and performs two Rak‘at salat (prayer), anywhere in the Masjid al- Haram (the Sacred Masjid), Allah writes for him six thousand good deeds. He deletes six thousand of his sinful deeds, raises for him six thousand degrees and makes his six thousand wishes to come true, of which those earlier are due to Allah’s kindness and those delayed are due to the desire to listen to his prayers.’”

حسن أو موثق

Excellence of Tawaf - Hadith 8969

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ عَنِ الْعَبْدِ الصَّالِحِ (عَلَيْهِ السَّلاَم) قَالَ دَخَلْتُ عَلَيْهِ وَأَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ مَسَائِلَ كَثِيرَةٍ فَلَمَّا رَأَيْتُهُ عَظُمَ عَلَيَّ كَلامُهُ فَقُلْتُ لَهُ نَاوِلْنِي يَدَكَ أَوْ رِجْلَكَ أُقَبِّلُهَا فَنَاوَلَنِي يَدَهُ فَقَبَّلْتُهَا فَذَكَرْتُ قَوْلَ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَدَمَعَتْ عَيْنَايَ فَلَمَّا رَآنِي مُطَأْطِئاً رَأْسِي قَالَ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَا مِنْ طَائِفٍ يَطُوفُ بِهَذَا الْبَيْتِ حِينَ تَزُولُ الشَّمْسُ حَاسِراً عَنْ رَأْسِهِ حَافِياً يُقَارِبُ بَيْنَ خُطَاهُ وَيَغُضُّ بَصَرَهُ وَيَسْتَلِمُ الْحَجَرَ فِي كُلِّ طَوَافٍ مِنْ غَيْرِ أَنْ يُؤْذِيَ أَحَداً وَلا يَقْطَعُ ذِكْرَ الله عَزَّ وَجَلَّ عَنْ لِسَانِهِ إِلاَّ كَتَبَ الله عَزَّ وَجَلَّ لَهُ بِكُلِّ خُطْوَةٍ سَبْعِينَ أَلْفَ حَسَنَةٍ وَمَحَا عَنْهُ سَبْعِينَ أَلْفَ سَيِّئَةٍ وَرَفَعَ لَهُ سَبْعِينَ أَلْفَ دَرَجَةٍ وَأَعْتَقَ عَنْهُ سَبْعِينَ أَلْفَ رَقَبَةٍ ثَمَنُ كُلِّ رَقَبَةٍ عَشَرَةُ آلافِ دِرْهَمٍ وَشُفِّعَ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ وَقُضِيَتْ لَهُ سَبْعُونَ أَلْفَ حَاجَةٍ إِنْ شَاءَ فَعَاجِلَهُ وَإِنْ شَاءَ فَآجِلَهُ.

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from those who he has mentioned as having said the following: “I once visited the virtuous servant of Allah to ask him a great many questions. When I saw him, his words impressed me a great deal. I requested him to allow me to hold his hand or his foot to kiss. He allowed me to hold his hand, I kissed his hand and at this time I remembered the words of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and my eyes flooded with tears. When he saw me bending my head down, he said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has spoken of the following great facts: ‘Allah, the Most Majestic, the Most Glorious, writes for each step seventy thousand good deeds for those who perform Tawaf around this House. If one performs it when the sun declines toward the west, without any covering on his head, barefoot, walking in small steps, casting one’s eyes down, touching the Black Stone each time one passes by without disappointing anyone, and does not discontinue speaking of Allah, the Most Majestic, the Most Glorious, He deletes seventy thousand of his sinful deeds, raises seventy thousand degrees, sets free seventy thousand slaves on his behalf, each costing ten thousand dirhams, accepts his intercession for seventy people of his family, and makes seventy thousand of his wishes to come true early, if He so wishes or later if He so wishes.’”

مرسل

Is Salat (Prayer) or Tawaf More Excellent? - Hadith 8970

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَقَامَ بِمَكَّةَ سَنَةً فَالطَّوَافُ أَفْضَلُ لَهُ مِنَ الصَّلاةِ وَمَنْ أَقَامَ سَنَتَيْنِ خَلَطَ مِنْ ذَا وَمِنْ ذَا وَمَنْ أَقَامَ ثَلاثَ سِنِينَ كَانَتِ الصَّلاةُ أَفْضَلَ لَهُ مِنَ الطَّوَافِ.

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from af-Fadf ibn Shadhan from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘ Abd Allah (a. s.), has said that for one who resides in Makkah for one year, Tawaf is more excellent than salat (prayer). One who resides in Makkah for two years should perform sometimes Tawaf and sometimes salat (prayer). For one who resides in Makkah for three years, performing salat (prayer) is more excellent than Tawaf.”

حسن كالصحيح

Is Salat (Prayer) or Tawaf More Excellent? - Hadith 8971

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الطَّوَافُ لِغَيْرِ أَهْلِ مَكَّةَ أَفْضَلُ مِنَ الصَّلاةِ وَالصَّلاةُ لأَهْلِ مَكَّةَ أَفْضَلُ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz ibn ‘Abd Allah who has said the following: “Abu ‘Abd Allah (a. s.), has said that performing Tawaf is more excellent for those who do not reside in Makkah, and for those who reside in Makkah, performing salat (prayer) is more excellent.”

حسن

Is Salat (Prayer) or Tawaf More Excellent? - Hadith 8972

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ طَوَافٌ قَبْلَ الْحَجِّ أَفْضَلُ مِنْ سَبْعِينَ طَوَافٍ بَعْدَ الْحَجِّ.

3. A number of our people have narrated from Sahl ibn Ziyad from ibn Faddal from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah (a. s.), has said that performing Tawaf before al-Hajj is more excellent than seventy Tawaf after al-Hajj.”

ضعيف

Limits of Space for Performing Tawaf - Hadith 8973

1ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ الضَّرِيرِ عَنْ حَرِيزِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنْ حَدِّ الطَّوَافِ بِالْبَيْتِ الَّذِي مَنْ خَرَجَ مِنْهُ لَمْ يَكُنْ طَائِفاً بِالْبَيْتِ قَالَ كَانَ النَّاسُ عَلَى عَهْدِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَطُوفُونَ بِالْبَيْتِ وَالْمَقَامِ وَأَنْتُمُ الْيَوْمَ تَطُوفُونَ مَا بَيْنَ الْمَقَامِ وَبَيْنَ الْبَيْتِ فَكَانَ الْحَدُّ مَوْضِعَ الْمَقَامِ الْيَوْمَ فَمَنْ جَازَهُ فَلَيْسَ بِطَائِفٍ وَالْحَدُّ قَبْلَ الْيَوْمِ وَالْيَوْمَ وَاحِدٌ قَدْرَ مَا بَيْنَ الْمَقَامِ وَبَيْنَ الْبَيْتِ مِنْ نَوَاحِي الْبَيْتِ كُلِّهَا فَمَنْ طَافَ فَتَبَاعَدَ مِنْ نَوَاحِيهِ أَبْعَدَ مِنْ مِقْدَارِ ذَلِكَ كَانَ طَائِفاً بِغَيْرِ الْبَيْتِ بِمَنْزِلَةِ مَنْ طَافَ بِالْمَسْجِدِ لأَنَّهُ طَافَ فِي غَيْرِ حَدٍّ وَلا طَوَافَ لَهُ.

1. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from Muhammad ibn ‘Isa from Yasin al-Darir from Hariz ibn ‘ Abd Allah from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the limits of the area for Tawaf around the House and the point beyond which Tawaf is not considered as Tawaf around the House. He (the Imam) said, ‘During the time of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, people performed Tawaf around the House and Maqam (station) of Ibrahim ‘Alayhi al-Salam (the station was attached to the House). Today you perform Tawaf between the House and Maqam (station) of Ibrahim ‘Alayhi al-Salam. Today the limit is Maqam (station) of Ibrahim ‘Alayhi al-Salam. Whoever goes beyond it is not doing Tawaf. The limit today and before is one, that is, between the House and Maqam (station) of Ibrahim ‘Alayhi al-Salam, all around the House. If one performs Tawaf and goes beyond the area which is away from the House more than Maqam (station) of Ibrahim ‘Alayhi al-Salam is, he is not doing Tawaf around the House; he has performed Tawaf around something which is other than the House which, is like performing Tawaf around the Masjid. It is because he has performed Tawaf in something which is beyond the limit and his Tawaf is not valid/”

مجهول

The Manner of Walking to Perform Tawaf Around the Ka‘bah - Hadith 8974

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الطَّوَافِ فَقُلْتُ أُسْرِعُ وَأُكْثِرُ أَوْ أُبْطِىُ قَالَ مَشْيٌ بَيْنَ الْمَشْيَيْنِ.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Barqiy from ‘Abd al-Rahman ibn Sayabah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the manner of walking during Tawaf around the Ka‘bah as to how fast or how slow should I walk. He (the Imam) replied, ‘Walk moderately in between the two kinds of walking.’” (Fatwa best explains the following chapters).

حسن

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8975

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ طَافَ شَوْطاً أَوْ شَوْطَيْنِ ثُمَّ خَرَجَ مَعَ رَجُلٍ فِي حَاجَةٍ فَقَالَ إِنْ كَانَ طَوَافَ نَافِلَةٍ بَنَى عَلَيْهِ وَإِنْ كَانَ طَوَافَ فَرِيضَةٍ لَمْ يَبْنِ عَلَيْهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from Aban ibn Taghlib who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who performs one or two Tawaf (walking around the House), then goes out with someone for a certain work. He (the Imam) said, If it is an optional Tawaf, he can resume where he has left; but if it is an obligatory Tawaf he cannot continue from where he has left.”’

حسن

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8976

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي الرَّجُلِ يُحْدِثُ فِي طَوَافِ الْفَرِيضَةِ وَقَدْ طَافَ بَعْضَهُ قَالَ يَخْرُجُ فَيَتَوَضَّأُ فَإِنْ كَانَ جَازَ النِّصْفَ بَنَى عَلَى طَوَافِهِ وَإِنْ كَانَ أَقَلَّ مِنَ النِّصْفِ أَعَادَ الطَّوَافَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, if during obligatory Tawaf one’s wudu’ becomes invalid when he has performed a certain parts of Tawaf. he must take wudu’, and if he has performed more than half of Tawaf; he can continue from where he has left; but if what is performed is less than half he must perform Tawaf again.’”

حسن وموافق للمشهور

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8977

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ ثَلاثَةَ أَشْوَاطٍ مِنَ الْفَرِيضَةِ ثُمَّ وَجَدَ خَلْوَةً مِنَ الْبَيْتِ فَدَخَلَهُ كَيْفَ يَصْنَعُ فَقَالَ يَقْضِي طَوَافَهُ وَقَدْ خَالَفَ السُّنَّةَ فَلْيُعِدْ طَوَافَهُ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn al-Faddal from Hammad ibn ‘Isa from ‘Imran al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs three Tawaf (walking around the House) of obligatory nature; then he finds an opportunity to enter the House and he enters the House and about what he is required to do. He (the Imam) said, ‘He must perform Qada’ (compensatory) of his Tawaf, because he has done against the Sunnah; he must perform Tawaf again.’”

موثق كالصحيح

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8978

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا طَافَ الرَّجُلُ بِالْبَيْتِ أَشْوَاطاً ثُمَّ اشْتَكَى أَعَادَ الطَّوَافَ يَعْنِي الْفَرِيضَةَ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a. s.), has said, Tf one performs a few times Tawaf and then something happens, he must do his Tawaf again - if it is an obligatory Tawaf.’”

حسن

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8979

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ ثُمَّ اعْتَلَّ عِلَّةً لا يَقْدِرُ مَعَهَا عَلَى تَمَامِ الطَّوَافِ فَقَالَ إِنْ كَانَ طَافَ أَرْبَعَةَ أَشْوَاطٍ أَمَرَ مَنْ يَطُوفُ عَنْهُ ثَلاثَةَ أَشْوَاطٍ فَقَدْ تَمَّ طَوَافُهُ وَإِنْ كَانَ طَافَ ثَلاثَةَ أَشْوَاطٍ وَلا يَقْدِرُ عَلَى الطَّوَافِ فَإِنَّ هَذَا مِمَّا غَلَبَ الله عَلَيْهِ فَلا بَأْسَ بِأَنْ يُؤَخِّرَ الطَّوَافَ يَوْماً وَيَوْمَيْنِ فَإِنْ خَلَّتْهُ الْعِلَّةُ عَادَ فَطَافَ أُسْبُوعاً وَإِنْ طَالَتْ عِلَّتُهُ أَمَرَ مَنْ يَطُوفُ عَنْهُ أُسْبُوعاً وَيُصَلِّي هُوَ رَكْعَتَيْنِ وَيَسْعَى عَنْهُ وَقَدْ خَرَجَ مِنْ إِحْرَامِهِ وَكَذَلِكَ يَفْعَلُ فِي السَّعْيِ وَفِي رَمْيِ الْجِمَارِ.

5. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan (a. s.), about a man who performs obligatory Tawaf then something happens, because of which he cannot complete. He (the Imam) said, Tf he has performed four times Tawaf (walking around the House) he can appoint someone to complete the other three times Tawaf (walking around the House) for him, and his Tawaf is complete. If he has performed three times Tawaf (walking around the House) and cannot do any more, he then is one whom Allah has overpowered and it is not harmful to delay his Tawaf by one or two days. If his problem goes away, he comes to complete his seven times Tawaf (walking around the House); if his problem prolongs he appoints someone to perform for him seven times Tawaf (walking around the House), two Rak‘at Salat (prayer) and Sa‘y between al-Safa’ and al-Marwah and he then comes out of the state of Ihram. He can follow the same procedure in Sa‘y and throwing pebbles (Ramy al-Jamarat).”’

ضعيف على المشهور

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8980

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عَزَّةَ قَالَ مَرَّ بِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا فِي الشَّوْطِ الْخَامِسِ مِنَ الطَّوَافِ فَقَالَ لِي انْطَلِقْ حَتَّى نَعُودَ هَاهُنَا رَجُلاً فَقُلْتُ لَهُ إِنَّمَا أَنَا فِي خَمْسَةِ أَشْوَاطٍ فَأُتِمُّ أُسْبُوعِي قَالَ اقْطَعْهُ وَاحْفَظْهُ مِنْ حَيْثُ تَقْطَعُ حَتَّى تَعُودَ إِلَى الْمَوْضِعِ الَّذِي قَطَعْتَ مِنْهُ فَتَبْنِيَ عَلَيْهِ.

6. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn ‘Abd al-‘Aziz from abu ‘Azzah who has said the following: “I was performing the fifth time’s Tawaf (walking around the House) when abu ‘Abd Allah (a. s.), passed by and said, ‘Come so we can visit a man there/ I said, ‘This is my fifth time’s Tawaf (walking around the House), allow me to complete my seven times Tawaf (walking around the House).’ He (the Imam) said, ‘Stop and remember where you have stopped until you return to where you left then continue to complete the remaining times of Tawaf (walking around the House).”’

The Case of One Who Stands in Need of Something During Tawaf, or Something Affects Him - Hadith 8981

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ سُكَيْنِ بْنِ عَمَّارٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُكَنَّى أَبَا أَحْمَدَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الطَّوَافِ يَدُهُ فِي يَدِي إِذْ عَرَضَ لِي رَجُلٌ لَهُ إِلَيَّ حَاجَةٌ فَأَوْمَأْتُ إِلَيْهِ بِيَدِي فَقُلْتُ لَهُ كَمَا أَنْتَ حَتَّى أَفْرُغَ مِنْ طَوَافِي فَقَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا هَذَا قُلْتُ أَصْلَحَكَ الله رَجُلٌ جَاءَنِي فِي حَاجَةٍ فَقَالَ لِي مُسْلِمٌ هُوَ قُلْتُ نَعَمْ فَقَالَ لِي اذْهَبْ مَعَهُ فِي حَاجَتِهِ فَقُلْتُ لَهُ أَصْلَحَكَ الله فَأَقْطَعُ الطَّوَافَ فَقَالَ نَعَمْ قُلْتُ وَإِنْ كُنْتُ فِي الْمَفْرُوضِ قَالَ نَعَمْ وَإِنْ كُنْتَ فِي الْمَفْرُوضِ قَالَ وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) مَنْ مَشَى مَعَ أَخِيهِ الْمُسْلِمِ فِي حَاجَتِهِ كَتَبَ الله لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ وَرَفَعَ لَهُ أَلْفَ أَلْفِ دَرَجَةٍ.

7. Ahmad ibn Muhammad has narrated from Muhammad ibn ‘Isma‘il ibn Bazi’ from ‘Isma‘il ibn al-Sarraj from Sukayn ibn ‘Ammar from a man from our called Abu Ahmad who has said the following: “I was performing Tawaf with abu ‘Abd Allah (a. s.), with his hand in my hand that a man came by who needed me for something. I made a gesture to him with my hand to indicate that he should wait until I complete my Tawaf. Abu ‘Abd Allah (a. s.), asked, ‘Who is he?’ I replied, ‘May Allah keep you well, he is a man who needs me for something.’ He (the Imam) then asked, ‘Is he a Muslim?’ I replied, ‘Yes, he is.’ He (the Imam) then told me to go with him to help in his needs. I then said, ‘May Allah keep you well, can I leave my Tawaf for his needs?’ He (the Imam) said, ‘Yes, you can do so.’ I then asked, ‘Even if it is obligatory Tawaf?’ He (the Imam) said, ‘Yes, even if you are in an obligatory Tawaf.’ Abu ‘Abd Allah (a. s.), then said, ‘Whoever walks for his Muslim brother in faith to help him in his needs, Allah writes for him one million good deeds and deletes one million of his sins and raises for him one million degree.’”

مجهول

The Case of One Who Becomes Tired during Tawaf, or Salat (Prayer) Commences during His Tawaf or It Becomes Time for Salat (Prayer) during his Tawaf - Hadith 8982

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ شِهَابٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي رَجُلٍ كَانَ فِي طَوَافِ فَرِيضَةٍ فَأَدْرَكَتْهُ صَلاةُ فَرِيضَةٍ قَالَ يَقْطَعُ طَوَافَهُ وَيُصَلِّي الْفَرِيضَةَ ثُمَّ يَعُودُ وَيُتِمُّ مَا بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Shihab from Hisham who has said the following: “About a man who is in an obligatory Tawaf and obligatory Salat (prayer) commences, abu ‘ Abd Allah (a. s.), has said, ‘He can keep his Tawaf on hold, perform obligatory Salat (prayer), then return to his Tawaf where he had left to complete the remaining parts.’”

صحيح

The Case of One Who Becomes Tired during Tawaf, or Salat (Prayer) Commences during His Tawaf or It Becomes Time for Salat (Prayer) during his Tawaf - Hadith 8983

2ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي الطَّوَافِ قَدْ طَافَ بَعْضَهُ وَبَقِيَ عَلَيْهِ بَعْضُهُ فَيَطْلُعُ الْفَجْرُ فَيَخْرُجُ مِنَ الطَّوَافِ إِلَى الْحِجْرِ أَوْ إِلَى بَعْضِ الْمَسْجِدِ إِذَا كَانَ لَمْ يُوتِرْ فَيُوتِرُ ثُمَّ يَرْجِعُ إِلَى مَكَانِهِ فَيُتِمُّ طَوَافَهُ أَ فَتَرَى ذَلِكَ أَفْضَلُ أَمْ يُتِمُّ الطَّوَافَ ثُمَّ يُوتِرُ وَإِنْ أَسْفَرَ بَعْضَ الإِسْفَارِ قَالَ ابْدَأْ بِالْوَتْرِ وَاقْطَعِ الطَّوَافَ إِذَا خِفْتَ ذَلِكَ ثُمَّ أَتِمَّ الطَّوَافَ بَعْدُ.

2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu Ibrahim (a. s.), about a man who has performed certain parts of his Tawaf and certain parts are still left and it becomes dawn. He comes out of Tawaf to al-Hijr or other parts of Masjid, and if he has not said al-Witr to say it, then comes back to complete the remaining parts of his Tawaf. Is this more virtuous or to complete his Tawaf, then go for al-Witr even if it (the morning) becomes brighter to a certain degree? He (the Imam) said, ‘You can begin al-Witr and keep your Tawaf on hold, if you are afraid (of its getting brighter) thereafter complete your Tawaf.”’

صحيح

The Case of One Who Becomes Tired during Tawaf, or Salat (Prayer) Commences during His Tawaf or It Becomes Time for Salat (Prayer) during his Tawaf - Hadith 8984

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ كَانَ فِي طَوَافِ الْفَرِيضَةِ فَأُقِيمَتِ الصَّلاةُ قَالَ يُصَلِّي مَعَهُمُ الْفَرِيضَةَ فَإِذَا فَرَغَ بَنَى مِنْ حَيْثُ قَطَعَ.

3. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who is in an obligatory Tawaf, and Salat (prayer) commences. He (the Imam) said, ‘He can perform obligatory Salat (prayer) with them and after Salat (prayer), continue his Tawaf from where he had left it on hold.’”

حسن

The Case of One Who Becomes Tired during Tawaf, or Salat (Prayer) Commences during His Tawaf or It Becomes Time for Salat (Prayer) during his Tawaf - Hadith 8985

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الرَّجُلُ يُعْيِي فِي الطَّوَافِ أَ لَهُ أَنْ يَسْتَرِيحَ قَالَ نَعَمْ يَسْتَرِيحُ ثُمَّ يَقُومُ فَيَبْنِي عَلَى طَوَافِهِ فِي فَرِيضَةٍ أَوْ غَيْرِهَا وَيَفْعَلُ ذَلِكَ فِي سَعْيِهِ وَجَمِيعِ مَنَاسِكِهِ.

4. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Ali ibn Ri’ab who has said the following: “I once said to abu ‘Abd Allah (a. s.), ‘If a man becomes tired in Tawaf can he rest? He (the Imam) said, ‘Yes, he rests and then stands up to perform the remaining of the obligatory Tawaf or other kinds of Tawaf and so also is the case with him during other acts.’”

صحيح

The Case of One Who Becomes Tired during Tawaf, or Salat (Prayer) Commences during His Tawaf or It Becomes Time for Salat (Prayer) during his Tawaf - Hadith 8986

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَسْتَرِيحُ فِي طَوَافِهِ فَقَالَ نَعَمْ أَنَا قَدْ كَانَتْ تُوضَعُ لِي مِرْفَقَةٌ فَأَجْلِسُ عَلَيْهَا.

5. Al-Husayn ibn has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthaman from ibn abu Ya’fur who has said the following: “Abu ‘Abd Allah (a. s.), was asked about a man who rests during his Tawaf. He (the Imam) said, ‘Yes, he can do so. For me a resting arrangement was made so I could sit on it to rest.’”

ضعيف على المشهور

The Case of Mistakes During Tawaf - Hadith 8987

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ سِتَّةً طَافَ أَمْ سَبْعَةً قَالَ فَلْيُعِدْ طَوَافَهُ قُلْتُ فَفَاتَهُ قَالَ مَا أَرَى عَلَيْهِ شَيْئاً وَالإِعَادَةُ أَحَبُّ إِلَيَّ وَأَفْضَلُ.

1. Abu Ali al-Ash’ariy has narrated from ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs an obligatory Tawaf but does not know if he has done six or seven Tawaf (walking around the House). He (the Imam) said, ‘He must do his Tawaf again.’ I asked, ‘Is that one lost?’ He (the Imam) said, ‘I do not see anything on him but repeating is more beloved and virtuous to me.’”

صحيح

The Case of Mistakes During Tawaf - Hadith 8988

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ لَمْ يَدْرِ سِتَّةً طَافَ أَوْ سَبْعَةً قَالَ يَسْتَقْبِلُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “About a man who does not know if he has performed six or seven Tawaf (walking around the House), abu ‘Abd Allah (a. s.), has said, ‘He must do his Tawaf again.’”

حسن

The Case of Mistakes During Tawaf - Hadith 8989

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَمَّنْ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ سِتَّةً طَافَ أَوْ سَبْعَةً قَالَ يَسْتَقْبِلُ قُلْتُ فَفَاتَهُ ذَلِكَ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

3. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr and from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked him (the Imam) (a. s.), about a man who performs obligatory Tawaf and does not know if he has done six or seven Tawaf (walking around the House). He (the Imam) said, ‘He must do it again.’”

حسن كالصحيح

The Case of Mistakes During Tawaf - Hadith 8990

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ شَكَّ فِي طَوَافِ الْفَرِيضَةِ قَالَ يُعِيدُ كُلَّمَا شَكَّ قُلْتُ جُعِلْتُ فِدَاكَ شَكَّ فِي طَوَافِ نَافِلَةٍ قَالَ يَبْنِي عَلَى الأَقَلِّ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who doubts in obligatory Tawaf. He (the Imam) said, ‘He must do it again whenever he doubts.’ I said, ‘I pray to Allah to keep my soul in service for your cause, what if one doubts in optional Tawaf? He (the Imam) said, ‘He considers it to be of the lesser amount.’”

The Case of Mistakes During Tawaf - Hadith 8991

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ طَافَ بِالْبَيْتِ ثَمَانِيَةَ أَشْوَاطٍ الْمَفْرُوضَ قَالَ يُعِيدُ حَتَّى يُثَبِّتَهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al=Bajaliy from Harun ibn Kharijah from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs eight times Tawaf (walking around the House) for an obligatory Tawaf. He (the Imam) said, ‘He must perform it again until the right number is established.’”

صحيح

The Case of Mistakes During Tawaf - Hadith 8992

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ رَجُلٌ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَلَمْ يَدْرِ سِتَّةً طَافَ أَمْ سَبْعَةً أَمْ ثَمَانِيَةً قَالَ يُعِيدُ طَوَافَهُ حَتَّى يَحْفَظَ قُلْتُ فَإِنَّهُ طَافَ وَهُوَ مُتَطَوِّعٌ ثَمَانِيَ مَرَّاتٍ وَهُوَ نَاسٍ قَالَ فَلْيُتِمَّهُ طَوَافَيْنِ ثُمَّ يُصَلِّي أَرْبَعَ رَكَعَاتٍ فَأَمَّا الْفَرِيضَةَ فَلْيُعِدْ حَتَّى يُتِمَّ سَبْعَةَ أَشْوَاطٍ.

6. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Sama‘ah ibn Mehran from abu Basir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs obligatory Tawaf but does not know if he has done six or seven or eight Tawaf (walking around the House). He (the Imam) said, ‘He must repeat until he establishes the right number.’ I then said that he had performed optionally eight times but he forgot. He (the Imam) said, ‘He must complete it in the form of two Tawaf, then perform four Rak‘at Salat (prayer), but in the case of obligatory Tawaf he must repeat until seven times Tawaf (walking around the House) is established.’”

مجهول

The Case of Mistakes During Tawaf - Hadith 8993

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي رَجُلٍ طَافَ فَأَوْهَمَ فَقَالَ طُفْتُ أَرْبَعَةً أَوْ طُفْتُ ثَلاثَةً فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) أَيَّ الطَّوَافَيْنِ كَانَ طَوَافَ نَافِلَةٍ أَمْ طَوَافَ فَرِيضَةٍ قَالَ إِنْ كَانَ طَوَافَ فَرِيضَةٍ فَلْيُلْقِ مَا فِي يَدِهِ وَلْيَسْتَأْنِفْ وَإِنْ كَانَ طَوَافَ نَافِلَةٍ فَاسْتَيْقَنَ ثَلاثَةً وَهُوَ فِي شَكٍّ مِنَ الرَّابِعِ أَنَّهُ طَافَ فَلْيَبْنِ عَلَى الثَّلاثَةِ فَإِنَّهُ يَجُوزُ لَهُ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il from Hanan ibn Sadir who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs Tawaf and is confused if he has performed three or four times Tawaf (walking around the House). Abu ‘ Abd Allah (a. s.), said, ‘Was it optional or obligatory Tawaf?’ If it was obligatory Tawaf he had to drop what he had performed to start all over again, but if it was optional and if he was certain of performing three and had doubt about four, he could consider it three; it is permissible.’”

موثق

The Case of Mistakes During Tawaf - Hadith 8994

8ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ طَافَ بِالْبَيْتِ ثُمَّ خَرَجَ إِلَى الصَّفَا فَطَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ فَبَيْنَا هُوَ يَطُوفُ إِذْ ذَكَرَ أَنَّهُ قَدْ تَرَكَ بَعْضَ طَوَافِهِ بِالْبَيْتِ قَالَ يَرْجِعُ إِلَى الْبَيْتِ فَيُتِمُّ طَوَافَهُ ثُمَّ يَرْجِعُ إِلَى الصَّفَا وَالْمَرْوَةِ فَيُتِمُّ مَا بَقِيَ.

8. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performed Tawaf around the House; and then went to al-Safa’ to perform Tawaf (Sa‘y) between al-Safa’ and al-Marwah, in which he remembered that he had left out a certain part of Tawaf around the House. He (the Imam) said, ‘He must go back to the House, then come back to al-Safa’ and al-Marwah and complete the remaining parts.’”

موثق

The Case of Mistakes During Tawaf - Hadith 8995

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ قَالَ سَأَلَهُ سُلَيْمَانُ بْنُ خَالِدٍ وَأَنَا مَعَهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ سِتَّةَ أَشْوَاطٍ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) وَكَيْفَ يَطُوفُ سِتَّةَ أَشْوَاطٍ قَالَ اسْتَقْبَلَ الْحَجَرَ وَقَالَ الله أَكْبَرُ وَعَقَدَ وَاحِداً فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) يَطُوفُ شَوْطاً قَالَ سُلَيْمَانُ فَإِنَّهُ فَاتَهُ ذَلِكَ حَتَّى أَتَى أَهْلَهُ قَالَ يَأْمُرُ مَنْ يَطُوفُ عَنْهُ.

9. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Hassan ibn ‘Atiyyah who has said the following: “Sulayman ibn Khalid asked him (the Imam) (a. s.), when I was there, about a man who performed six times Tawaf (walking around the House). Abu ‘Abd Allah (a. s.), asked, ‘How did he do so? He said, ‘He faced the Black Stone and said, “Takhir (Allah is great beyond description),” made his intention and made it one.’ Abu ‘Abd Allah (a. s.), then said, ‘He makes one time walking around the House?’ Sulayman said, ‘He missed it until he came to his family.’ He (the Imam) said, ‘He must appoint someone to perform Tawaf on his behalf.’”

حسن

The Case of Mistakes During Tawaf - Hadith 8996

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَسِيَ فَطَافَ ثَمَانِيَةَ أَشْوَاطٍ قَالَ إِنْ ذَكَرَ قَبْلَ أَنْ يَبْلُغَ الرُّكْنَ فَلْيَقْطَعْهُ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Ali ibn ‘Uqbah from abu Kahmas who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who because of forgetfulness made eight times Tawaf (walking around the House). He (the Imam) said, ‘If he remembers before reaching the corner he must stop it (the last round of walking around al-Ka’bah).”’

مجهول

The Case of Joining Two Tawaf - Hadith 8997

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّمَا يُكْرَهُ أَنْ يَجْمَعَ الرَّجُلُ بَيْنَ الأُسْبُوعَيْنِ وَالطَّوَافَيْنِ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلا بَأْسَ.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ‘ Abd Allah ibn Muskan from Zurarah who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘It is Makruh (detestable) to perform two Tawaf of obligatory nature together; but in the case of optional Tawaf it is not harmful.’ ”

ضعيف على المشهور

The Case of Joining Two Tawaf - Hadith 8998

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَطُوفُ يَقْرُنُ بَيْنَ أُسْبُوعَيْنِ فَقَالَ إِنْ شِئْتَ رَوَيْتُ لَكَ عَنْ أَهْلِ مَكَّةَ قَالَ فَقُلْتُ لا وَالله مَا لِي فِي ذَلِكَ مِنْ حَاجَةٍ جُعِلْتُ فِدَاكَ وَلَكِنِ ارْوِ لِي مَا أَدِينُ الله عَزَّ وَجَلَّ بِهِ فَقَالَ لا تَقْرُنْ بَيْنَ أُسْبُوعَيْنِ كُلَّمَا طُفْتَ أُسْبُوعاً فَصَلِّ رَكْعَتَيْنِ وَأَمَّا أَنَا فَرُبَّمَا قَرَنْتُ الثَّلاثَةَ وَالأَرْبَعَةَ فَنَظَرْتُ إِلَيْهِ فَقَالَ إِنِّي مَعَ هَؤُلاءِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan (a. s.), about a man who joins two Tawaf. He (the Imam) said, ‘If you like I can narrate to you from people of Makkah.’ I then said, ‘No, by Allah, I do not need that, I pray to Allah to keep my soul in service for your cause, but narrate to me by which I can worship Allah, most Majestic, most Glorious. He (the Imam) said, ‘Do not join two Tawaf (each of walking seven times around the House). Perform two Rak‘at Salat (prayer) after each Tawaf (of walking seven times around the House). I, however, perform Tawaf and join three and four Tawaf together.’ I then looked at him (the Imam). He (the Imam) said, ‘I am with these people.’”

ضعيف

The Case of Joining Two Tawaf - Hadith 8999

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ وَلِيدٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) يَقُولُ إِنَّمَا يُكْرَهُ الْقِرَانُ فِي الْفَرِيضَةِ فَأَمَّا النَّافِلَةُ فَلا وَالله مَا بِهِ بَأْسٌ.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdiy from Muhammad ibn Walid ‘Umar ibn Yazid who has said the following: “I once heard abu ‘Abd Allah (a. s.), say, ‘Joining Tawaf is Makruh (detestable) only in the case of obligatory Tawaf; but in the case of optional Tawaf, by Allah it is not harmful.’”

مجهول

The Case of One Who Cuts His Tawaf Short Before Reaching the Black Stone - Hadith 9000

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ يَطُوفُ بِالْبَيْتِ فَاخْتَصَرَ قَالَ يَقْضِي مَا اخْتَصَرَ مِنْ طَوَافِهِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtariy who has said the following: “About a man who performs Tawaf around the House [but cuts it short], abu ‘ Abd Allah (a. s.), has said, ’He must do Qada’ (compensatory fast) of what he has cut short of his Tawaf.’”

حسن

The Case of One Who Cuts His Tawaf Short Before Reaching the Black Stone - Hadith 9001

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنِ اخْتَصَرَ فِي الْحِجْرِ فِي الطَّوَافِ فَلْيُعِدْ طَوَافَهُ مِنَ الْحَجَرِ الأَسْوَدِ إِلَى الْحَجَرِ الأَسْوَدِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ’Abd Allah (a. s.), has said, ‘Whoever keeps his Tawaf short before the Black Stone, he must repeat his Tawaf commencing from the Black Stone and end at the front of the Black Stone.’”

حسن

The Case of One Who Performs Tawaf Without Wudu’ - Hadith 9002

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطُوفُ عَلَى غَيْرِ وُضُوءٍ أَ يَعْتَدُّ بِذَلِكَ الطَّوَافِ قَالَ لا.

1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Muthanna’ from Zurarah who has said the following: “I once asked abu Ja’far (a. s.), about a man who performs Tawaf without wudu’; if such Tawaf is counted. He (the Imam) said, ‘No, it is not counted.’”

ضعيف على المشهور

The Case of One Who Performs Tawaf Without Wudu’ - Hadith 9003

2ـ سَهْلُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ أَ يَنْسُكُ الْمَنَاسِكَ وَهُوَ عَلَى غَيْرِ وُضُوءٍ فَقَالَ نَعَمْ إِلاَّ الطَّوَافَ بِالْبَيْتِ فَإِنَّ فِيهِ صَلاةً. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مِثْلَهُ.

2. Sahl ibn Ziyad has narrated from al-Hassan ibn Mahbub from abu Hamzah who has said the following: “I once asked abu Ja‘far (a. s.), about a man who performs the acts of al-Hajj; if he can do them without wudu’. He (the Imam) said, ‘Yes, except Tawaf around the House; in which there is Salat (prayer).”’ NOTE: Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil from abu ‘Abd Allah (a. s.), a similar Hadith.

The Case of One Who Performs Tawaf Without Wudu’ - Hadith 9004

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا (عَلَيْهِما السَّلاَم) عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَهُوَ عَلَى غَيْرِ طَهُورٍ قَالَ يَتَوَضَّأُ وَيُعِيدُ طَوَافَهُ وَإِنْ كَانَ تَطَوُّعاً تَوَضَّأَ وَصَلَّى رَكْعَتَيْنِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah) (a. s.), about a man who performs obligatory Tawaf without Tahur (cleansing). He (the Imam) said, ‘He must take wudu’ and do his Tawaf again; even if it is optional, he must take wudu’ and perform Salat (prayer).”’

صحيح

The Case of One Who Performs Tawaf Without Wudu’ - Hadith 9005

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ وَهُوَ جُنُبٌ فَذَكَرَ وَهُوَ فِي الطَّوَافِ قَالَ يَقْطَعُ طَوَافَهُ وَلا يَعْتَدُّ بِشَيْ‏ءٍ مِمَّا طَافَ وَسَأَلْتُهُ عَنْ رَجُلٍ طَافَ ثُمَّ ذَكَرَ أَنَّهُ عَلَى غَيْرِ وُضُوءٍ قَالَ يَقْطَعُ طَوَافَهُ وَلا يَعْتَدُّ بِهِ.

4. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja’far who has said the following: “I once asked abu al-Hassan (a. s.), about a man who performs Tawaf around the House when he is involved in sexual relation (because of which Ghusl (bath) is obligatory), but remembers when he is in Tawaf. He (the Imam) said, ‘He must discontinue his Tawaf and you must not consider it valid.’ I then asked him (the Imam) about a man who performs Tawaf and then remembers that he is without wudu’. He (the Imam) said, ‘He must discontinue and it (Tawaf) is not acceptable.’”

صحيح

The Case of One Who Commences al-Sa‘y Before Tawaf or Performs Tawaf but Delays al-Sa‘y - Hadith 9006

1ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ طَافَ بِالْكَعْبَةِ ثُمَّ خَرَجَ فَطَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ فَبَيْنَمَا هُوَ يَطُوفُ إِذْ ذَكَرَ أَنَّهُ قَدْ تَرَكَ مِنْ طَوَافِهِ بِالْبَيْتِ قَالَ يَرْجِعُ إِلَى الْبَيْتِ فَيُتِمُّ طَوَافَهُ ثُمَّ يَرْجِعُ إِلَى الصَّفَا وَالْمَرْوَةِ فَيُتِمُّ مَا بَقِيَ قُلْتُ فَإِنَّهُ بَدَأَ بِالصَّفَا وَالْمَرْوَةِ قَبْلَ أَنْ يَبْدَأَ بِالْبَيْتِ فَقَالَ يَأْتِي الْبَيْتَ فَيَطُوفُ بِهِ ثُمَّ يَسْتَأْنِفُ طَوَافَهُ بَيْنَ الصَّفَا وَالْمَرْوَةِ قُلْتُ فَمَا فَرْقٌ بَيْنَ هَذَيْنِ قَالَ لأَنَّ هَذَا قَدْ دَخَلَ فِي شَيْ‏ءٍ مِنَ الطَّوَافِ وَهَذَا لَمْ يَدْخُلْ فِي شَيْ‏ءٍ مِنْهُ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs Tawaf around al-Ka‘bah, then goes to al-Safa’ and al-Marwah to perform Tawaf, and remembers that he has left out certain parts of Tawaf around the House. He (the Imam) said, ‘He must go back to the House to complete his Tawaf, then come to al-Safa’ and al-Marwah to complete the remaining parts.’ I then asked, ‘What happens if one begins with al-Safa’ and al-Marwah before the House?’ He (the Imam) said, ‘He must go to the House for Tawaf, then perform Sa‘y between al-Safa’ and al-Marwah again.’ I asked, ‘What is the difference between the two?’ He (the Imam) said, ‘This has done certain parts of Tawaf and this one has not done anything.’”

موثق

The Case of One Who Commences al-Sa‘y Before Tawaf or Performs Tawaf but Delays al-Sa‘y - Hadith 9007

2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ قَبْلَ أَنْ يَطُوفَ بِالْبَيْتِ فَقَالَ يَطُوفُ بِالْبَيْتِ ثُمَّ يَعُودُ إِلَى الصَّفَا وَالْمَرْوَةِ فَيَطُوفُ بَيْنَهُمَا.

2. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs Tawaf (Sa‘y) between al- Safa’ and al-Marwah before Tawaf around the House. He (the Imam) said, ‘He must go back to perform Tawaf around the House, then return to perform Sa‘y between al-Safa’ and al-Marwah.’”

مجهول كالصحيح

The Case of One Who Commences al-Sa‘y Before Tawaf or Performs Tawaf but Delays al-Sa‘y - Hadith 9008

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَقْدَمُ حَاجّاً وَقَدِ اشْتَدَّ عَلَيْهِ الْحَرُّ فَيَطُوفُ بِالْكَعْبَةِ وَيُؤَخِّرُ السَّعْيَ إِلَى أَنْ يَبْرُدَ فَقَالَ لا بَأْسَ بِهِ وَرُبَّمَا فَعَلْتُهُ.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who comes for al-Hajj and the heat is intense so he performs Tawaf around al-Ka‘bah and delays Sa‘iy until it becomes cooler. He (the Imam) said, ‘It is not harmful. I also may have done so.’”

صحيح

The Case of One Who Commences al-Sa‘y Before Tawaf or Performs Tawaf but Delays al-Sa‘y - Hadith 9009

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَطُوفُ بِالْبَيْتِ فَيَدْخُلُ وَقْتُ الْعَصْرِ أَ يَسْعَى قَبْلَ أَنْ يُصَلِّيَ أَوْ يُصَلِّي قَبْلَ أَنْ يَسْعَى قَالَ لا بَلْ يُصَلِّي ثُمَّ يَسْعَى.

4. Ahmad ibn Muhammad from has narrated from al-ffusayn ibn Sa‘id from Fadalah ibn Ayyub from Rifa’ah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who performs Tawaf around the House and it becomes time of al-‘Asr; if he must perform Salat (prayer) first or Sa‘iy. He (the Imam) said, ‘No, he must perform Salat (prayer) first.’”

صحيح

The Case of One Who Commences al-Sa‘y Before Tawaf or Performs Tawaf but Delays al-Sa‘y - Hadith 9010

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ فَأَعْيَا أَ يُؤَخِّرُ الطَّوَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ إِلَى غَدٍ قَالَ لا.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin who has said the following: “I once asked the Imam (a. s.), about a man who performs Tawaf around the House but he becomes tired; if he can delay Sa‘y between al-Safa’ and al-Marwah until the next day. The Imam said, ‘No, he cannot do so.’”

صحيح

The Case of Tawaf of One Suffering from an Illness and One Who Is Carried by Someone Else for Tawaf - Hadith 9011

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ قَالَ شَهِدْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُوَ يُطَافُ بِهِ حَوْلَ الْكَعْبَةِ فِي مَحْمِلٍ وَهُوَ شَدِيدُ الْمَرَضِ فَكَانَ كُلَّمَا بَلَغَ الرُّكْنَ الْيَمَانِيَّ أَمَرَهُمْ فَوَضَعُوهُ بِالأَرْضِ فَأَخْرَجَ يَدَهُ مِنْ كَوَّةِ الْمَحْمِلِ حَتَّى يَجُرَّهَا عَلَى الأَرْضِ ثُمَّ يَقُولُ ارْفَعُونِي فَلَمَّا فَعَلَ ذَلِكَ مِرَاراً فِي كُلِّ شَوْطٍ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ الله إِنَّ هَذَا يَشُقُّ عَلَيْكَ فَقَالَ إِنِّي سَمِعْتُ الله عَزَّ وَجَلَّ يَقُولُ لِيَشْهَدُوا مَنافِعَ لَهُمْ فَقُلْتُ مَنَافِعَ الدُّنْيَا أَوْ مَنَافِعَ الآخِرَةِ فَقَالَ الْكُلَّ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from al-Rabi‘ ibn Khuthaym who has said the following: “I saw abu ‘ Abd Allah (a. s.), being carried for Tawaf around al-Ka‘bah in a carriage and he was seriously ill. Whenever he would reach al-Yemaniy corner he commanded to place him on the ground, and he would extend his hand from the carriage and pull it on the ground then say, ’Lift me up.’ When he did so many times in every turn of walking around the House, I said, ‘I pray to Allah to keep my soul in service for your cause, O child of the Messenger of Allah, this is difficult for you.’ He (the Imam) said, I heard Allah, most Majestic, most Glorious, say, . . so that they witness the benefits for them.’” (22:28) I then asked, ‘Is it worldly benefits or the hereafter?’ He (the Imam) replied, ‘It is the benefits of both of them.’”

مجهول

The Case of Tawaf of One Suffering from an Illness and One Who Is Carried by Someone Else for Tawaf - Hadith 9012

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَمُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الْمَبْطُونُ وَالْكَسِيرُ يُطَافُ عَنْهُمَا وَيُرْمَى عَنْهُمَا الْجِمَارُ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from ‘Abd al-Rahman ibn al-Hajjaj from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘One who has trouble in his stomach or broken body parts is carried for Tawaf and al-Jamar (pebbles) are thrown for him.’”

حسن

The Case of Tawaf of One Suffering from an Illness and One Who Is Carried by Someone Else for Tawaf - Hadith 9013

3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمَرِيضِ الْمَغْلُوبِ يُطَافُ عَنْهُ بِالْكَعْبَةِ قَالَ لا وَلَكِنْ يُطَافُ بِهِ.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim (a. s.), about a man who is ill; if Tawaf around al-Ka‘bah can be made for him. He (the Imam) said, ‘No, he can be carried around al-Ka‘bah for Tawaf.’”

موثق

The Case of Tawaf of One Suffering from an Illness and One Who Is Carried by Someone Else for Tawaf - Hadith 9014

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ الصِّبْيَانُ يُطَافُ بِهِمْ وَيُرْمَى عَنْهُمْ قَالَ وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا كَانَتِ الْمَرْأَةُ مَرِيضَةً لا تَعْقِلُ يُطَافُ بِهَا أَوْ يُطَافُ عَنْهَا.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘Children must be carried for Tawaf and al-Jamar (pebbles) are thrown on their behalf.’ Abu ‘Abd Allah (a. s.), has said, ‘If a woman is ill and cannot understand she can be carried for Tawaf or Tawaf can be made on her behalf.’”

حسن

The Case of Tawaf of One Suffering from an Illness and One Who Is Carried by Someone Else for Tawaf - Hadith 9015

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ كُنْتُ إِلَى جَنْبِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَعِنْدَهُ ابْنُهُ عَبْدُ الله وَابْنُهُ الَّذِي يَلِيهِ فَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ الله يَطُوفُ الرَّجُلُ عَنِ الرَّجُلِ وَهُوَ مُقِيمٌ بِمَكَّةَ لَيْسَ بِهِ عِلَّةٌ فَقَالَ لا لَوْ كَانَ ذَلِكَ يَجُوزُ لأَمَرْتُ ابْنِي فُلاناً فَطَافَ عَنِّي سَمَّى الأَصْغَرَ وَهُمَا يَسْمَعَانِ.

5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yemaniy from ‘Isma‘il ibn ‘Abd al- Khaliq who has said the following: “I was next to abu ‘Abd Allah (a. s.), and with him (the Imam) was his son ‘Abd Allah and his other son born after him. A man asked him (the Imam), ‘May Allah keep you well, can a man perform Tawaf for a man who lives in Makkah and who has no difficulties?’ He (the Imam) said, ‘No, if that was permissible I would have asked my son so and so’ - mentioned the name of the smaller one - ‘to perform Tawaf on my behalf’- children were listening.’”

حسن

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9016

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى وَابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِذَا فَرَغْتَ مِنْ طَوَافِكَ فَائْتِ مَقَامَ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فَصَلِّ رَكْعَتَيْنِ وَاجْعَلْهُ أَمَاماً وَاقْرَأْ فِي الأُولَى مِنْهُمَا سُورَةَ التَّوْحِيدِ قُلْ هُوَ الله أَحَدٌ وَفِي الثَّانِيَةِ قُلْ يَا أَيُّهَا الْكَافِرُونَ ثُمَّ تَشَهَّدْ وَاحْمَدِ الله وَأَثْنِ عَلَيْهِ وَصَلِّ عَلَى النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) وَاسْأَلْهُ أَنْ يَتَقَبَّلَ مِنْكَ وَهَاتَانِ الرَّكْعَتَانِ هُمَا الْفَرِيضَةُ لَيْسَ يُكْرَهُ لَكَ أَنْ تُصَلِّيَهُمَا فِي أَيِّ السَّاعَاتِ شِئْتَ عِنْدَ طُلُوعِ الشَّمْسِ وَعِنْدَ غُرُوبِهَا وَلا تُؤَخِّرْهُمَا سَاعَةَ تَطُوفُ وَتَفْرُغُ فَصَلِّهِمَا.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a. s.), has said, ‘When you complete your Tawaf, go to Maqam (station) of Ibrahim ‘Alayhi al-Salam, perform two Rak‘at Salat (prayer) and keep it in front of you. In the first Rak‘at read al-Tawhid, Qul Huwa Allahu Ahad and in the second Rak‘at, Qul ya Ayyu ha al-Kafirun (then say Tashahhud (testimonies of belief)), praise Allah, speak of His glory and say, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause and ask Him to accept from you. These two Rak‘at are obligatory and it is not detestable to perform them anytime during sunset or sunrise; and do not delay them for one Sa‘ah (one hour) after Tawaf. As soon as you perform Tawaf, then you must perform the two Rak‘at Salat (prayer).’”

حسن كالصحيح

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9017

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلاَم) يُصَلِّي رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ بِحِيَالِ الْمَقَامِ قَرِيباً مِنْ ظِلالِ الْمَسْجِدِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn ‘Uthman who has said the following: “I saw abu al-Hassan, Musa (a. s.), performing the two Rak‘at Salat (prayer) after obligatory Tawaf in front of Maqam (station) of Ibrahim ‘Alayhi al-Salam, near the shadow of the Masjid.”

حسن

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9018

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَفَرَغَ مِنْ طَوَافِهِ حِينَ غَرَبَتِ الشَّمْسُ قَالَ وَجَبَتْ عَلَيْهِ تِلْكَ السَّاعَةَ الرَّكْعَتَانِ فَلْيُصَلِّهِمَا قَبْلَ الْمَغْرِبِ.

3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz ibn ‘Abd Allah from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far (a. s.), about a man who performs obligatory Tawaf and completes it at sunset. He (the Imam) said, ‘At that hour two Rak‘at Salat (prayer) become obligatory on him and he must perform them before sunset.’”

حسن

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9019

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلاَم) أُصَلِّي رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ خَلْفَ الْمَقَامِ حَيْثُ هُوَ السَّاعَةَ أَوْ حَيْثُ كَانَ عَلَى عَهْدِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ حَيْثُ هُوَ السَّاعَةَ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibrahim ibn abu Mahmud who has said the following: “I once asked al-Rida’ (a. s.), about the two Rak‘at Salat (prayer) after obligatory Tawaf behind Maqam (station) of Ibrahim ‘Alayhi al-Salam where it is today or where it was in the time of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause’. He (the Imam) said, ‘It is where it is today.’”

صحيح

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9020

5ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ مَا رَأَيْتُ النَّاسَ أَخَذُوا عَنِ الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِما السَّلاَم) إِلاَّ الصَّلاةَ بَعْدَ الْعَصْرِ وَبَعْدَ الْغَدَاةِ فِي طَوَافِ الْفَرِيضَةِ.

5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar who has said the following: “Abu al-Hassan (a. s.), has said, ‘I do not see people follow al-Hassan and al-Husayn, ‘Alayhim al-Salam, in Salat (prayer) except Salat (prayer) after al-‘Asr (sunset) and after the morning (sunrise) in obligatory Tawaf.’”

موثق

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9021

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَحَدُهُمَا (عَلَيْهِما السَّلاَم) يُصَلِّي الرَّجُلُ رَكْعَتَيِ الطَّوَافِ طَوَافِ الْفَرِيضَةِ وَالنَّافِلَةِ بِقُلْ هُوَ الله أَحَدٌ وَقُلْ يَا أَيُّهَا الْكَافِرُونَ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘Man should perform the two Rak‘at Salat (prayer) after obligatory or optional Tawaf with Qul Huwa Allahu Ahad and Surah (Chapter) 109.’”

مرسل كالحسن

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9022

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ يَطُوفُ الطَّوَافَ الْوَاجِبَ بَعْدَ الْعَصْرِ أَ يُصَلِّي الرَّكْعَتَيْنِ حِينَ يَفْرُغُ مِنْ طَوَافِهِ قَالَ نَعَمْ أَ مَا بَلَغَكَ قَوْلُ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَا بَنِي عَبْدِ الْمُطَّلِبِ لا تَمْنَعُوا النَّاسَ مِنَ الصَّلاةِ بَعْدَ الْعَصْرِ فَتَمْنَعُوهُمْ مِنَ الطَّوَافِ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Rifa’ah who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who performs obligatory Tawaf after al-‘ Asr; if he can perform the two Rak‘at Salat (prayer) after Tawaf when he completes his Tawaf. He (the Imam) said, ‘Yes, he can do so. Has it not come to your notice that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause,’ said, “O children of ‘Abd al-Muttalib, you must not prevent people from performing Salat (prayer) after al-‘Asr, because in so doing you prevent them from performing Tawaf.’””

حسن

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9023

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ لا يَنْبَغِي أَنْ تُصَلِّيَ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ إِلاَّ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فَأَمَّا التَّطَوُّعُ فَحَيْثُ شِئْتَ مِنَ الْمَسْجِدِ.

8. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of our people from Aban ibn ‘Uthman from Zurarah who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has stated this Hadith. ‘It is not proper for one to perform the two Rak‘at Salat (prayer) after an obligatory Tawaf anywhere other than near Maqam (station) of Ibrahim ‘Alayhi al-Salam; however, the two Rak‘at Salat (prayer) after optional Tawaf can be performed anywhere in the Masjid.’”

ضعيف

Two Rak‘at salat (Prayer) after Tawaf; the Time for and Recitation of It and Prayers - Hadith 9024

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ يَحْيَى الأَزْرَقِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ قُلْتُ لَهُ إِنِّي طُفْتُ أَرْبَعَةَ أَسَابِيعَ فَأَعْيَيْتُ أَ فَأُصَلِّي رَكَعَاتِهَا وَأَنَا جَالِسٌ قَالَ لا قُلْتُ فَكَيْفَ يُصَلِّي الرَّجُلُ إِذَا اعْتَلَّ وَوَجَدَ فَتْرَةً صَلاةَ اللَّيْلِ جَالِساً وَهَذَا لا يُصَلِّي قَالَ فَقَالَ يَسْتَقِيمُ أَنْ تَطُوفَ وَأَنْتَ جَالِسٌ قُلْتُ لا قَالَ فَصَلِّ وَأَنْتَ قَائِمٌ.

9. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Hammad ibn ‘Isa from Yahya al- Arzaq who has said the following: “I once asked abu al-Hassan (a. s.), about my performing Tawaf in which after the fourth round of walking around the House I became tired: if I could perform its two Rak‘at Salat (prayer) in a sitting position. He (the Imam) said, ‘No, you cannot do so.’ I then asked, ‘What should a person do in such case while in Salat (prayer) of night. In this case if one feels weakness, it is permissible to perform them in sitting position, and in this case it is not permissible.’ He (the Imam) said, ‘Is it right to perform Tawaf and you are sitting?’ I replied, ‘No, it is not right.’ He (the Imam) then said, ‘Perform Salat (prayer) while you are standing.’”

ضعيف على المشهور

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9025

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الرَّكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فِي طَوَافِ الْحَجِّ وَالْعُمْرَةِ فَقَالَ إِنْ كَانَ بِالْبَلَدِ صَلَّى رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَاتَّخِذُوا مِنْ مَقامِ إِبْراهِيمَ مُصَلًّى وَإِنْ كَانَ قَدِ ارْتَحَلَ فَلا آمُرُهُ أَنْ يَرْجِعَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘ Abd Allah (a. s.), about a man who forgets to perform the two Rak‘at Salat (prayer) after Tawaf of al-Hajj or al-‘Umrah near Maqam (station) of Ibrahim ‘Alayhi al-Salam. He (the Imam) said, ‘If he is in town he must perform the two Rak‘at near Maqam (station) of Ibrahim ‘Alayhi al-Salam, because Allah, most Majestic, most Glorious, says “Take Maqam (station) of Ibrahim ‘Alayhi al-Salam, as the place for Salat (prayer),” but if he has left the town then I do not command him to return.”’

مجهول

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9026

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ نَسِيَ الرَّكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فَلَمْ يَذْكُرْ حَتَّى ارْتَحَلَ مِنْ مَكَّةَ قَالَ فَلْيُصَلِّهِمَا حَيْثُ ذَكَرَ وَإِذْ ذَكَرَهُمَا وَهُوَ فِي الْبَلَدِ فَلا يَبْرَحْ حَتَّى يَقْضِيَهُمَا.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who forgets the two Rak‘at Salat (prayer) behind Maqam (station) of Ibrahim ‘Alayhi al-Salam, and does not remember until he leaves Makkah. He (the Imam) said, ‘He must perform them when he remembers. If he remembers when he still is in the town, he must not leave before performing the two Rak‘at Salat (prayer).”’

حسن كالصحيح

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9027

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَلَمْ يُصَلِّ الرَّكْعَتَيْنِ حَتَّى طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ ثُمَّ طَافَ طَوَافَ النِّسَاءِ وَلَمْ يُصَلِّ الرَّكْعَتَيْنِ حَتَّى ذَكَرَ بِالأَبْطَحِ فَصَلَّى أَرْبَعَ رَكَعَاتٍ قَالَ يَرْجِعُ فَيُصَلِّي عِنْدَ الْمَقَامِ أَرْبَعاً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man who does not perform the two Rak‘at Salat (prayer) after obligatory Tawaf until he performs Tawaf (Sa‘y) between al-Safa’ and al-Marwah. He then performs Tawaf al-Nisa’ and does not perform the two Rak‘at Salat (prayer) until he remembers it in al-Abtah; then he performs four Rak‘at. He (the Imam) said, ‘He must return and perform Salat (prayer) near Maqam (station) of Ibrahim ‘Alayhi al-Salam.”’

موثق

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9028

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى قَالَ نَسِيتُ رَكْعَتَيِ الطَّوَافِ خَلْفَ مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) حَتَّى انْتَهَيْتُ إِلَى مِنًى فَرَجَعْتُ إِلَى مَكَّةَ فَصَلَّيْتُهُمَا فَذَكَرْنَا ذَلِكَ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَقَالَ أَلاَّ صَلاَّهُمَا حَيْثُ ذَكَرَ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Flisham ibn al-Muthanna’ who has said the following: “I once forgot the two Rak‘at Salat (prayer) after Tawaf near Maqam (station) of Ibrahim ‘Alayhi al- Salam, until I reached Mina’, then I returned to Makkah and performed the two Rak‘at. We then mentioned it to abu ‘Abd Allah (a. s.), and he (the Imam) said, ‘He could have performed them where he remembered.’”

مجهول

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9029

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَنَسِيَ الرَّكْعَتَيْنِ حَتَّى طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ قَالَ يُعَلِّمُ ذَلِكَ الْمَوْضِعَ ثُمَّ يَعُودُ فَيُصَلِّي الرَّكْعَتَيْنِ ثُمَّ يَعُودُ إِلَى مَكَانِهِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Isa from those whom he has mentioned who has said the following: “A man performs obligatory Tawaf but he forgets the two Rak‘at Salat (prayer) until his performing Tawaf (Sa‘y) between al-Safa’ and al-Marwah. Abu ‘Abd Allah (a. s.), has said, ‘He must mark the place and then go back to perform the two Rak‘at and return to his place where he had left to complete it.’”

مرسل كالحسن

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9030

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ سُئِلَ عَنْ رَجُلٍ طَافَ طَوَافَ الْفَرِيضَةِ وَلَمْ يُصَلِّ الرَّكْعَتَيْنِ حَتَّى طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَطَافَ بَعْدَ ذَلِكَ طَوَافَ النِّسَاءِ وَلَمْ يُصَلِّ أَيْضاً لِذَلِكَ الطَّوَافِ حَتَّى ذَكَرَ بِالأَبْطَحِ قَالَ يَرْجِعُ إِلَى مَقَامِ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) فَيُصَلِّي.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who performs an obligatory Tawaf but he does not perform the two Rak‘at Salat (prayer). He then performs Tawaf (Sa‘y) between al-Safa’ and al-Marwah and Tawaf al-Nisa’, but does not perform the two Rak‘at Salat (prayer) after this also, until he remembers in al-Abtah. He (the Imam) said, ‘He must return to Maqam (station) of Ibrahim ‘Alayhi al-Salam, and perform Salat (prayer).’”

صحيح

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9031

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ دَخَلَ مَكَّةَ بَعْدَ الْعَصْرِ فَطَافَ بِالْبَيْتِ وَقَدْ عَلَّمْنَاهُ كَيْفَ يُصَلِّي فَنَسِيَ فَقَعَدَ حَتَّى غَابَتِ الشَّمْسُ ثُمَّ رَأَى النَّاسَ يَطُوفُونَ فَقَامَ فَطَافَ طَوَافاً آخَرَ قَبْلَ أَنْ يُصَلِّيَ الرَّكْعَتَيْنِ لِطَوَافِ الْفَرِيضَةِ فَقَالَ جَاهِلٌ قُلْتُ نَعَمْ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “I once asked abu Ibrahim (a. s.), about a man who enters Makkah after al ‘Asr. He then performs Tawaf (walking around the House) and we had taught him how to perform Salat (prayer) but he forgets and sits until sunset. He then sees people performing Tawaf. He then performs another Tawaf before performing the two Rak‘at for an obligatory Tawaf. He (the Imam) asked, ‘Is he ignorant?’ I replied, ‘Yes, he is ignorant.’ He (the Imam) said, ‘He is not obligated for anything in this matter.’”

ضعيف على المشهور

Mistakes During Two Rak‘at Salat (Prayer) After Tawaf - Hadith 9032

8ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ زَعْلانَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى وَحَنَانٍ قَالا طُفْنَا بِالْبَيْتِ طَوَافَ النِّسَاءِ وَنَسِينَا الرَّكْعَتَيْنِ فَلَمَّا صِرْنَا بِمِنًى ذَكَرْنَاهُمَا فَأَتَيْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فَسَأَلْنَاهُ فَقَالَ صَلِّيَاهُمَا بِمِنًى.

8. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Husayn al-Za’lan from al-Husayn ibn Bashshar from Hisham ibn al- Muthanna’ and Hanan who have said the following: “We performed Tawaf al-Nisa’ around the House but forgot the two Rak‘at Salat (prayer). When we arrived in Mina’, we remembered the two Rak‘at Salat (prayer). We then went to abu ‘Abd Allah (a. s.), and asked him about it. He (the Imam) said, ‘You must perform them in Mina’.’”

مجهول

The Rare Ahadith about Tawaf - Hadith 9033

1ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ هِلالٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوَّلُ مَا يُظْهِرُ الْقَائِمُ مِنَ الْعَدْلِ أَنْ يُنَادِيَ مُنَادِيهِ أَنْ يُسَلِّمَ صَاحِبُ النَّافِلَةِ لِصَاحِبِ الْفَرِيضَةِ الْحَجَرَ الأَسْوَدَ وَالطَّوَافَ.

1. Muhammad ibn Yahya and others have narrated from Ahmad ibn Hilal from Ahmad ibn Muhammad from a man who has said the following: “Abu ‘ Abd Allah (a. s.), has said that the first instance of justice that will be practiced after the reappearance of al-Qa’im (a. s.), is that an announcer will announce this, ‘Those who perform optional al-Hajj must give a chance to those performing obligatory al-Hajj to reach the Black Stone.”’

ضعيف

The Rare Ahadith about Tawaf - Hadith 9034

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الطَّوَافِ أَ يَكْتَفِي الرَّجُلُ بِإِحْصَاءِ صَاحِبِهِ فَقَالَ نَعَمْ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sa‘id al-‘Araj who has said the following: “I once asked abu ‘Abd Allah (a. s.), about the case of a man if he can consider counting the number of his Tawaf by his companion as sufficient. He (the Imam) said, ‘Yes, he can do so.’”

صحيح

The Rare Ahadith about Tawaf - Hadith 9035

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَيُّوبَ أَخِي أُدَيْمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) الْقِرَاءَةُ وَأَنَا أَطُوفُ أَفْضَلُ أَوْ أَذْكُرُ الله تَبَارَكَ وَتَعَالَى قَالَ الْقِرَاءَةُ قُلْتُ فَإِنْ مَرَّ بِسَجْدَةٍ وَهُوَ يَطُوفُ قَالَ يُومِىُ بِرَأْسِهِ إِلَى الْكَعْبَةِ.

3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ‘Abd al-Karim ibn ‘Amr from Ayyub brother of ‘Udaym who has said the following: “I once asked abu ‘Abd Allah (a. s.), about reading from al-Quran or speaking of Allah, most Blessed, most High, and that which one is more virtuous when I perform Tawaf. He (the Imam) said, ‘Reading is more virtuous.’ I then asked, ‘What happens if one comes across a passage for which Sajdah (prostration) is obligatory.’ He (the Imam) said, ‘He must make a gesture with his head toward al-Ka‘bah.’”

ضعيف على المشهور

The Rare Ahadith about Tawaf - Hadith 9036

4ـ سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُثَنًّى عَنْ زِيَادِ بْنِ يَحْيَى الْحَنْظَلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَطُوفَنَّ بِالْبَيْتِ وَعَلَيْكَ بُرْطُلَةٌ.

4. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad from Muhammad ibn Muthanna’ from Ziyad ibn Yahya al-Hanzaliy who has said the following: “Abu ‘Abd Allah (a. s.), has said, ‘You must not perform Tawaf wearing burtulah (a certain kind of cap).”’

ضعيف على المشهور

The Rare Ahadith about Tawaf - Hadith 9037

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْفَرَجِ قَالَ سَأَلَ أَبَانٌ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) أَ كَانَ لِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) طَوَافٌ يُعْرَفُ بِهِ فَقَالَ كَانَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) يَطُوفُ بِاللَّيْلِ وَالنَّهَارِ عَشَرَةَ أَسَابِيعَ ثَلاثَةً أَوَّلَ اللَّيْلِ وَثَلاثَةً آخِرَ اللَّيْلِ وَاثْنَيْنِ إِذَا أَصْبَحَ وَاثْنَيْنِ بَعْدَ الظُّهْرِ وَكَانَ فِيمَا بَيْنَ ذَلِكَ رَاحَتُهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu al-Faraj who has said the following: “Aban once asked abu ‘Abd Allah (a. s.), ‘Is there any kind of Tawaf known as Tawaf of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause?’ He (the Imam) said, ‘The Messenger of Allah would, during one night and day, perform ten Tawafs; three in the beginning of the night, three toward the end of the night, two at dawn and two at noontime, and the remaining time in between was for his rest.’”

مجهول

The Rare Ahadith about Tawaf - Hadith 9038

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَبْدِ الأَعْلَى قَالَ رَأَيْتُ أُمَّ فَرْوَةَ تَطُوفُ بِالْكَعْبَةِ عَلَيْهَا كِسَاءٌ مُتَنَكِّرَةً فَاسْتَلَمَتِ الْحَجَرَ بِيَدِهَا الْيُسْرَى فَقَالَ لَهَا رَجُلٌ مِمَّنْ يَطُوفُ يَا أَمَةَ الله أَخْطَأْتِ السُّنَّةَ فَقَالَتْ إِنَّا لأَغْنِيَاءُ عَنْ عِلْمِكَ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn al-Nu’man from Dawud ibn Farqad from ‘Abd al-‘Ala’ who has said the following: “I saw ‘Umm Farwah perform Tawaf around the Ka‘bah wearing a colorless gown. She touched the Black Stone with her left hand and a man said, ‘O female servant of Allah, you made a mistake in following the noble tradition (of the Holy Prophet).’ ‘We are not in need of your knowledge,’ she responded.”

حسن على الظاهر

The Rare Ahadith about Tawaf - Hadith 9039

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلاَم) أَ تَدْرِي لِمَ سُمِّيَتِ الطَّائِفَ قُلْتُ لا قَالَ إِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) لَمَّا دَعَا رَبَّهُ أَنْ يَرْزُقَ أَهْلَهُ مِنَ الثَّمَرَاتِ قَطَعَ لَهُمْ قِطْعَةً مِنَ الأَرْدَنِ فَأَقْبَلَتْ حَتَّى طَافَتْ بِالْبَيْتِ سَبْعاً ثُمَّ أَقَرَّهَا الله فِي مَوْضِعِهَا وَإِنَّمَا سُمِّيَتِ الطَّائِفَ لِلطَّوَافِ بِالْبَيْتِ.

7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad who has said the following: “Once abu al-Hassan (a. s.), asked me, ‘Why is the name al-Ta’if?’ I (the narrator) replied, ‘No, I do not know.’ He (the Imam) said, ‘When Ibrahim (a. s.), prayed to his Lord to provide his family with sustenance, Allah cut a piece of land from ’ Adan (a mountain in al-Sham). It came and performed Tawaf around the House seven times then Allah set it in its place and it is called al-Ta’if because of its performing Tawaf around the House.’”

ضعيف على المشهور

The Rare Ahadith about Tawaf - Hadith 9040

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) جُعِلْتُ فِدَاكَ إِنِّي أَكُونُ فِي الْمَسْجِدِ الْحَرَامِ وَأَنْظُرُ إِلَى النَّاسِ يَطُوفُونَ بِالْبَيْتِ وَأَنَا قَاعِدٌ فَأَغْتَمُّ لِذَلِكَ فَقَالَ يَا زِيَادُ لا عَلَيْكَ فَإِنَّ الْمُؤْمِنَ إِذَا خَرَجَ مِنْ بَيْتِهِ يَؤُمُّ الْحَجَّ لا يَزَالُ فِي طَوَافٍ وَسَعْيٍ حَتَّى يَرْجِعَ.

8. Ali ibn Ibrahim has narrated from his father from al-Ziyad al-Qandiy who has said the following: “I once said to abu al-Hassan (a. s.), I pray to Allah to keep my soul in service for your cause, when I am in Masjid al-Haram (the Sacred Masjid) and see people perform Tawaf around the House and I am sitting, I feel sad.’ He (the Imam) said, ‘O Ziyad, do not be disappointed. When a believing person comes out of his home with the intention to perform al-Hajj, he is considered performing Tawaf and Sa‘y all the time until he is back home.’”

حسن أو موثق

The Rare Ahadith about Tawaf - Hadith 9041

9ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ هَيْثَمٍ التَّمِيمِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) رَجُلٌ كَانَتْ مَعَهُ صَاحِبَةٌ لا تَسْتَطِيعُ الْقِيَامَ عَلَى رِجْلِهَا فَحَمَلَهَا زَوْجُهَا فِي مَحْمِلٍ فَطَافَ بِهَا طَوَافَ الْفَرِيضَةِ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ أَ يُجْزِئُهُ ذَلِكَ الطَّوَافُ عَنْ نَفْسِهِ طَوَافُهُ بِهَا فَقَالَ إِيهاً الله إِذاً.

9. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Haytham al-Tamimiy who has said the following: “I once asked abu ‘Abd Allah (a. s.), about a man whose female companion is not able to stand up on her legs so he places her in a carriage and walks with her to perform an obligatory Tawaf around the House and between al-Safa’ and al-Marwah; if it is sufficient for his Tawaf also. He (the Imam) said, ‘Yes, by Allah it is sufficient.’” (Hadith 9 of this Chapter is best explained by Fatwa)

صحيح

The Rare Ahadith about Tawaf - Hadith 9042

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ دَعِ الطَّوَافَ وَأَنْتَ تَشْتَهِيهِ.

10. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Muhammad ibn abu Hamzah from certain individuals of our people who has said the following: “Abu ‘Abd Allah (a. s.), has said that you should stop performing more Tawaf while you still desire to perform more Tawaf.”

مرسل كالصحيح

The Rare Ahadith about Tawaf - Hadith 9043

11ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُوسَى بْنِ عِيسَى الْيَعْقُوبِيِّ عَنْ مُحَمَّدِ بْنِ مُيَسِّرٍ عَنْ أَبِي الْجَهْمِ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ عَنْ عَلِيٍّ (عَلَيْهِ السَّلاَم) أَنَّهُ قَالَ فِي امْرَأَةٍ نَذَرَتْ أَنْ تَطُوفَ عَلَى أَرْبَعٍ قَالَ تَطُوفُ أُسْبُوعاً لِيَدَيْهَا وَأُسْبُوعاً لِرِجْلَيْهَا.

11. Muhammad ibn Yahya and others has narrated from Muhammad ibn Ahmad from al-‘Abbas ibn Ma‘ruf from Musa ibn ‘Isa al- Ya’qubiy from Muhammad ibn Muyassir from abu al-Jahm who has said the following: “This is about a woman who had made a vow to perform Tawaf on all-fours; legs and arms. Abu ‘Abd Allah has narrated from his ancestors, ‘Alayhim al-Salam, who have said that Ali, ‘Alayhim al-Salam, has said, ‘She must perform Tawaf (walking around the House) seven times for her legs and seven times for her hands.’”

مجهول