سَأَلْتُهُ عَنِ الرَّجُلِ وَ الْمَرْأَةِ هَلْ يَصْلُحُ لَهُمَا أَنْ يَسْتَدْخِلَا الدَّوَاءَ وَ هُمَا صَائِمَانِ قَالَ لَا بَأْسَ.
“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.’”
الشَّيْخُ الْكَبِيرُ وَ الَّذِي يَأْخُذُهُ الْعُطَاشُ وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ- فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً[2] قَالَ مِنْ مَرَضٍ أَوْ عُطَاشٍ.
“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 p
حُمِمْتُ بِالْمَدِينَةِ يَوْماً فِي شَهْرِ رَمَضَانَ فَبَعَثَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع بِقَصْعَةٍ فِيهَا خَلٌّ وَ زَيْتٌ وَ قَالَ أَفْطِرْ وَ صَلِّ وَ أَنْتَ قَاعِدٌ.
“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.”’
كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَسْأَلُهُ مَا حَدُّ الْمَرَضِ الَّذِي يُفْطِرُ فِيهِ صَاحِبُهُ وَ الْمَرَضِ الَّذِي يَدَعُ صَاحِبُهُ الصَّلَاةَ قَائِماً قَالَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ قَالَ ذَاكَ إِلَيْهِ هُوَ أَعْلَمُ بِنَفْسِهِ.
‘In fact, man is well aware of his soul,’ it is up to him to decide; he knows about his soul.’”
سَأَلْتُهُ[1] مَا حَدُّ الْمَرَضِ الَّذِي يَجِبُ عَلَى صَاحِبِهِ فِيهِ الْإِفْطَارُ كَمَا يَجِبُ عَلَيْهِ فِي السَّفَرِ مَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ قَالَ هُوَ مُؤْتَمَنٌ عَلَيْهِ مُفَوَّضٌ إِلَيْهِ فَإِنْ وَجَدَ ضَعْفاً فَلْيُفْطِرْ وَ إِنْ وَجَدَ قُوَّةً فَلْيَصُمْهُ كَانَ الْمَرَضُ مَا كَانَ.
“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 stren
الصَّائِمُ إِذَا خَافَ عَلَى عَيْنَيْهِ مِنَ الرَّمَدِ أَفْطَرَ.
“Abu ‘Abd Allah (a.s.), has said, ‘If a fasting person is afraid about the illness of his eyes, he is allowed to eat.’”
إِذَا صُدِّعَ صُدَاعاً شَدِيداً وَ إِذَا حُمَّ حُمَّى شَدِيدَةً وَ إِذَا رَمِدَتْ عَيْنَاهُ رَمَداً شَدِيداً فَقَدْ حَلَّ لَهُ الْإِفْطَارُ.
“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.’”
سَأَلَهُ أَبِي يَعْنِي أَبَا عَبْدِ اللَّهِ ع- وَ أَنَا أَسْمَعُ مَا حَدُّ الْمَرَضِ الَّذِي يُتْرَكُ مِنْهُ الصَّوْمُ قَالَ إِذَا لَمْ يَسْتَطِعْ أَنْ يَتَسَحَّرَ.
“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).”’
اشْتَكَتْ أُمُّ سَلَمَةَ رَحْمَةُ اللَّهِ عَلَيْهَا عَيْنَهَا فِي شَهْرِ رَمَضَانَ فَأَمَرَهَا رَسُولُ اللَّهِ ص أَنْ تُفْطِرَ وَ قَالَ عَشَاءُ اللَّيْلِ لِعَيْنِكِ رَدِيٌّ.
“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.
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَدُّ الْمَرِيضِ إِذَا نَقِهَ فِي الصِّيَامِ[2] قَالَ ذَلِكَ إِلَيْهِ هُوَ أَعْلَمُ بِنَفْسِهِ إِذَا قَوِيَ فَلْيَصُمْ.
“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.’”
سَأَلْتُهُمَا عَنْ رَجُلٍ مَرِضَ فَلَمْ يَصُمْ حَتَّى أَدْرَكَهُ رَمَضَانٌ آخَرُ فَقَالا إِنْ كَانَ بَرَأَ ثُمَّ تَوَانَى قَبْلَ أَنْ يُدْرِكَهُ رَمَضَانُ الْآخَرِ صَامَ الَّذِي أَدْرَكَهُ وَ تَصَدَّقَ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ عَلَى مِسْكِينٍ وَ عَلَيْهِ قَضَاؤُهُ وَ إِنْ كَانَ لَمْ يَزَلْ مَرِيضاً حَتَّى أَدْرَكَهُ رَمَضَانٌ آخَرُ صَامَ الَّذِي أَدْرَكَهُ وَ تَصَدَّقَ عَنِ الْأَوَّلِ لِكُلِّ يَوْمٍ مُد
“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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ قَالَ عَلَيْهِ أَنْ يَصُومَ وَ أَنْ يُطْعِمَ كُلَّ يَوْمٍ مِسْكِيناً فَإِنْ كَانَ مَرِيضاً فِيمَا بَيْنَ ذَلِكَ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ فَلَيْسَ عَلَيْهِ إِلَّا الصِّيَامُ إِنْ صَحَّ وَ إِنْ تَتَابَعَ الْمَرَضُ عَلَيْهِ فَلَمْ يَصِحَّ فَعَلَيْهِ أَنْ يُطْعِمَ لِكُلِّ يَوْمٍ
“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 b
فِي رَجُلٍ مَرِضَ فِي شَهْرِ رَمَضَانَ فَلَمَّا بَرَأَ أَرَادَ الْحَجَّ كَيْفَ يَصْنَعُ بِقَضَاءِ الصَّوْمِ قَالَ إِذَا رَجَعَ فَلْيَصُمْهُ[3].
“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).’
سَأَلْتُهُ[1] عَنْ رَجُلٍ أَدْرَكَهُ شَهْرُ رَمَضَانَ وَ هُوَ مَرِيضٌ فَتُوُفِّيَ قَبْلَ أَنْ يَبْرَأَ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ وَ لَكِنْ يَقْضِي عَنِ الَّذِي يَبْرَأُ ثُمَّ يَمُوتُ قَبْلَ أَنْ يَقْضِيَ.
“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 b
إِذَا صَامَ الرَّجُلُ شَيْئاً مِنْ شَهْرِ رَمَضَانَ ثُمَّ لَمْ يَزَلْ مَرِيضاً حَتَّى مَاتَ فَلَيْسَ عَلَيْهِ شَيْءٌ وَ إِنْ صَحَّ ثُمَّ مَرِضَ ثُمَ مَاتَ وَ كَانَ لَهُ مَالٌ تُصُدِّقَ عَنْهُ مَكَانَ كُلِّ يَوْمٍ بِمُدٍّ وَ إِنْ لَمْ يَكُنْ لَهُ مَالٌ صَامَ عَنْهُ وَلِيُّهُ.
‘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,
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَصُومُ هَذِهِ الثَّلَاثَةَ الْأَيَّامِ فِي الشَّهْرِ فَرُبَّمَا سَافَرْتُ وَ رُبَّمَا أَصَابَتْنِي عِلَّةٌ فَيَجِبُ عَلَيَّ قَضَاؤُهَا قَالَ فَقَالَ لِي إِنَّمَا يَجِبُ الْفَرْضُ فَأَمَّا غَيْرُ الْفَرْضِ فَأَنْتَ فِيهِ بِالْخِيَارِ قُلْتُ بِالْخِيَارِ فِي السَّفَرِ وَ الْمَرَضِ قَالَ فَقَالَ الْمَرَضُ قَدْ وَضَعَهُ اللَّهُ عَزَّ وَ جَلَّ عَنْكَ وَ السَّفَرُ إِنْ شِئْتَ فَاقْضِهِ وَ إ
“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
سَأَلْتُهُ عَنِ امْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ وَ مَاتَتْ فِي شَوَّالٍ فَأَوْصَتْنِي أَنْ أَقْضِيَ عَنْهَا قَالَ هَلْ بَرَأَتْ مِنْ مَرَضِهَا قُلْتُ لَا مَاتَتْ فِيهِ فَقَالَ لَا تَقْضِ عَنْهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْهُ عَلَيْهَا قُلْتُ فَإِنِّي أَشْتَهِي أَنْ أَقْضِيَ عَنْهَا وَ قَدْ أَوْصَتْنِي بِذَلِكَ قَالَ كَيْفَ تَقْضِي عَنْهَا شَيْئاً لَمْ يَجْعَلْهُ اللَّهُ عَلَيْهَا فَإِنِ اشْتَ
“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
سَأَلْتُهُ عَنِ امْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ أَوْ طَمِثَتْ أَوْ سَافَرَتْ فَمَاتَتْ قَبْلَ خُرُوجِ شَهْرِ رَمَضَانَ هَلْ يُقْضَى عَنْهَا قَالَ أَمَّا الطَّمْثُ وَ الْمَرَضُ فَلَا وَ أَمَّا السَّفَرُ فَنَعَمْ[2].
“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’ (com
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَطْعِ صَوْمِ كَفَّارَةِ الْيَمِينِ وَ كَفَّارَةِ الظِّهَارِ وَ كَفَّارَةِ الْقَتْلِ فَقَالَ إِنْ كَانَ عَلَى رَجُلٍ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَأَفْطَرَ أَوْ مَرِضَ فِي الشَّهْرِ الْأَوَّلِ فَإِنَّ عَلَيْهِ أَنْ يُعِيدَ الصِّيَامَ وَ إِنْ صَامَ الشَّهْرَ الْأَوَّلَ وَ صَامَ مِنَ الشَّهْرِ الثَّانِي شَيْئاً ثُمَّ عَرَضَ لَهُ مَا لَهُ فِيهِ عُذْرٌ فَإِنَّ عَلَيْهِ أَنْ يَ
“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 th
يُكَفِّرُ عَنْ كُلِّ يَوْمٍ بِمُدِّ حِنْطَةٍ أَوْ شَعِيرٍ.
“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,
فِي رَجُلٍ نَذَرَ عَلَى نَفْسِهِ إِنْ هُوَ سَلِمَ مِنْ مَرَضٍ أَوْ تَخَلَّصَ مِنْ حَبْسٍ أَنْ يَصُومَ كُلَّ يَوْمِ أَرْبِعَاءَ وَ هُوَ الْيَوْمُ الَّذِي تَخَلَّصَ فِيهِ فَعَجَزَ عَنِ الصَّوْمِ لِعِلَّةٍ أَصَابَتْهُ أَوْ غَيْرِ ذَلِكَ فَمُدَّ لِلرَّجُلِ فِي عُمُرِهِ وَ اجْتَمَعَ عَلَيْهِ صَوْمٌ كَثِيرٌ مَا كَفَّارَةُ ذَلِكَ قَالَ تَصَدَّقَ لِكُلِّ يَوْمٍ بِمُدٍّ مِنْ حِنْطَةٍ أَوْ ثَمَنِ مُدٍّ.
“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 s
لَا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا- ثُمَّ لَا يَجْلِسُ حَتَّى يَرْجِعَ وَ لَا يَخْرُجُ فِي شَيْءٍ إِلَّا لِجَنَازَةٍ أَوْ يَعُودُ مَرِيضاً وَ لَا يَجْلِسُ حَتَّى يَرْجِعَ وَ اعْتِكَافُ الْمَرْأَةِ مِثْلُ ذَلِكَ.
“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
إِذَا مَرِضَ الْمُعْتَكِفُ وَ طَمِثَتِ الْمَرْأَةُ الْمُعْتَكِفَةُ فَإِنَّهُ يَأْتِي بَيْتَهُ ثُمَّ يُعِيدُ إِذَا بَرَأَ وَ يَصُومُ.[1] - وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ لَيْسَ عَلَى الْمَرِيضِ ذَلِكَ.
“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.’”
جَبْرَئِيلُ لِإِبْرَاهِيمَ ع تَرَوَّهْ[1] مِنَ الْمَاءِ فَسُمِّيَتِ التَّرْوِيَةَ ثُمَّ أَتَى مِنًى فَأَبَاتَهُ بِهَا ثُمَّ غَدَا بِهِ إِلَى عَرَفَاتٍ فَضَرَبَ خِبَاهُ بِنَمِرَةَ دُونَ عَرَفَةَ[2] فَبَنَى مَسْجِداً بِأَحْجَارٍ بِيضٍ وَ كَانَ يُعْرَفُ أَثَرُ مَسْجِدِ إِبْرَاهِيمَ حَتَّى أُدْخِلَ فِي هَذَا الْمَسْجِدِ الَّذِي بِنَمِرَةَ حَيْثُ يُصَلِّي الْإِمَامُ يَوْمَ عَرَفَةَ فَصَلَّى بِهَا الظُّهْرَ وَ الْعَصْرَ ث
“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 M
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عَمِّي كَنَسَ الْكَعْبَةَ وَ أَخَذَ مِنْ تُرَابِهَا فَنَحْنُ نَتَدَاوَى بِهِ فَقَالَ رُدَّهُ إِلَيْهَا.
“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.’”
دَفَعَتْ إِلَيَّ امْرَأَةٌ غَزْلًا فَقَالَتِ ادْفَعْهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ وَ أَنَا أَعْرِفُهُمْ فَلَمَّا صِرْتُ بِالْمَدِينَةِ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ امْرَأَةً أَعْطَتْنِي غَزْلًا وَ أَمَرَتْنِي أَنْ أَدْفَعَهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ
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
قَالَ أَبُو عَبْدِ اللَّهِ ع ذَكَرَ رَسُولُ اللَّهِ ص الْحَجَّ فَكَتَبَ إِلَى مَنْ بَلَغَهُ كِتَابُهُ مِمَّنْ دَخَلَ فِي الْإِسْلَامِ أَنَّ رَسُولَ اللَّهِ ص يُرِيدُ الْحَجَّ يُؤْذِنُهُمْ بِذَلِكَ لِيَحُجَّ مَنْ أَطَاقَ الْحَجَّ فَأَقْبَلَ النَّاسُ فَلَمَّا نَزَلَ الشَّجَرَةَ أَمَرَ النَّاسَ بِنَتْفِ الْإِبْطِ وَ حَلْقِ الْعَانَةِ وَ الْغُسْلِ وَ التَّجَرُّدِ فِي إِزَارٍ وَ رِدَاءٍ أَوْ إِزَارٍ وَ عِمَامَةٍ يَضَعُهَ
“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 Alla
إِذَا كَانَ الرَّجُلُ مِنْ شَأْنِهِ الْحَجُّ كُلَّ سَنَةٍ ثُمَّ تَخَلَّفَ سَنَةً فَلَمْ يَخْرُجْ قَالَتِ الْمَلَائِكَةُ الَّذِينَ عَلَى الْأَرْضِ لِلَّذِينَ عَلَى الْجِبَالِ لَقَدْ فَقَدْنَا صَوْتَ فُلَانٍ فَيَقُولُونَ اطْلُبُوهُ فَيَطْلُبُونَهُ فَلَا يُصِيبُونَهُ فَيَقُولُونَ اللَّهُمَّ إِنْ كَانَ حَبَسَهُ دَيْنٌ فَأَدِّ عَنْهُ أَوْ مَرَضٌ فَاشْفِهِ أَوْ فَقْرٌ فَأَغْنِهِ أَوْ حَبْسٌ فَفَرِّجْ عَنْهُ أَوْ فِعْلٌ فَا
“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 s
مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ لَمْ يَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لَا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ- يَهُودِيّاً أَوْ نَصْرَانِيّاً.
“Abu ‘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.’”
مَنْ مَاتَ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلَامِ لَمْ تَمْنَعْهُ مِنْ ذَلِكَ حَاجَةٌ تُجْحِفُ بِهِ أَوْ مَرَضٌ لَا يُطِيقُ فِيهِ الْحَجَّ أَوْ سُلْطَانٌ يَمْنَعُهُ فَلْيَمُتْ- يَهُودِيّاً أَوْ نَصْرَانِيّاً.
“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.”
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ رَجُلًا اسْتَشَارَنِي فِي الْحَجِّ وَ كَانَ ضَعِيفَ الْحَالِ فَأَشَرْتُ إِلَيْهِ أَنْ لَا يَحُجَّ فَقَالَ مَا أَخْلَقَكَ[4] أَنْ تَمْرَضَ سَنَةً قَالَ فَمَرِضْتُ سَنَةً.
“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. ‘“
سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ حَالَ بَيْنَهُ وَ بَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ اللَّهُ فِيهِ فَقَالَ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ مِنْ مَالِهِ صَرُورَةً لَا مَالَ لَهُ.
‘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.’”
كَانَ عَلِيٌّ ص يَقُولُ لَوْ أَنَّ رَجُلًا أَرَادَ الْحَجَّ فَعَرَضَ لَهُ مَرَضٌ أَوْ خَالَطَهُ سَقَمٌ فَلَمْ يَسْتَطِعِ الْخُرُوجَ فَلْيُجَهِّزْ رَجُلًا مِنْ مَالِهِ ثُمَّ لْيَبْعَثْهُ مَكَانَهُ.
“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.’”
إِنْ كَانَ رَجُلٌ مُوسِرٌ حَالَ بَيْنَهُ وَ بَيْنَ الْحَجِّ مَرَضٌ أَوْ أَمْرٌ يَعْذِرُهُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ فَإِنَّ عَلَيْهِ أَنْ يُحِجَّ عَنْهُ صَرُورَةً لَا مَالَ لَهُ.
“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.’”
كَتَبْتُ إِلَيْهِ أَنَّ بَعْضَ مَوَالِيكَ بِالْبَصْرَةِ يُحْرِمُونَ بِبَطْنِ الْعَقِيقِ وَ لَيْسَ بِذَلِكَ الْمَوْضِعِ مَاءٌ وَ لَا مَنْزِلٌ وَ عَلَيْهِمْ فِي ذَلِكَ مَئُونَةٌ شَدِيدَةٌ وَ يُعْجِلُهُمْ أَصْحَابُهُمْ وَ جَمَّالُهُمْ وَ مِنْ وَرَاءِ بَطْنِ الْعَقِيقِ بِخَمْسَةَ عَشَرَ مِيلًا مَنْزِلٌ فِيهِ مَاءٌ وَ هُوَ مَنْزِلُهُمُ الَّذِي يَنْزِلُونَ فِيهِ فَتَرَى أَنْ يُحْرِمُوا مِنْ مَوْضِعِ الْمَاءِ لِرِفْقِهِ بِه
“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
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي خَرَجْتُ بِأَهْلِي مَاشِياً فَلَمْ أُهِلَّ حَتَّى أَتَيْتُ الْجُحْفَةَ وَ قَدْ كُنْتُ شَاكِياً فَجَعَلَ أَهْلُ الْمَدِينَةِ يَسْأَلُونَ عَنِّي فَيَقُولُونَ لَقِينَاهُ وَ عَلَيْهِ ثِيَابُهُ وَ هُمْ لَا يَعْلَمُونَ وَ قَدْ رَخَّصَ رَسُولُ اللَّهِ ص لِمَنْ كَانَ مَرِيضاً أَوْ ضَعِيفاً أَنْ يُحْرِمَ مِنَ الْجُحْفَةِ[1].
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 complain
سَأَلْتُهُ عَنِ الرَّجُلِ يَعْرِضُ لَهُ الْمَرَضُ الشَّدِيدُ قَبْلَ أَنْ يَدْخُلَ مَكَّةَ قَالَ لَا يَدْخُلْهَا إِلَّا بِإِحْرَامٍ.
‘He must not enter Makkah without Ihram.’”
تُجْزِئُهُ نِيَّتُهُ[1] إِذَا كَانَ قَدْ نَوَى ذَلِكَ فَقَدْ تَمَّ حَجُّهُ وَ إِنْ لَمْ يُهِلَّ وَ قَالَ فِي مَرِيضٍ أُغْمِيَ عَلَيْهِ حَتَّى أَتَى الْوَقْتَ فَقَالَ يُحْرِمُ مِنْهُ[2].
“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 H
سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ أَيَّ شَيْءٍ تَلْبَسُ مِنَ الثِّيَابِ قَالَ تَلْبَسُ الثِّيَابَ كُلَّهَا إِلَّا الْمَصْبُوغَةَ بِالزَّعْفَرَانِ وَ الْوَرْسِ[2] وَ لَا تَلْبَسُ الْقُفَّازَيْنِ وَ لَا حُلِيّاً تَتَزَيَّنُ بِهِ لِزَوْجِهَا وَ لَا تَكْتَحِلُ إِلَّا مِنْ عِلَّةٍ وَ لَا تَمَسُّ طِيباً وَ لَا تَلْبَسُ حُلِيّاً وَ لَا فِرِنْداً[3] وَ لَا بَأْسَ بِالْعَلَمِ فِي الثَّوْبِ.
“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 h
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ يَسْتَتِرُ الْمُحْرِمُ مِنَ الشَّمْسِ فَقَالَ لَا إِلَّا أَنْ يَكُونَ شَيْخاً كَبِيراً أَوْ قَالَ ذَا عِلَّةٍ.
“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.’”
سَأَلْتُهُ عَنِ الْكُحْلِ لِلْمُحْرِمِ قَالَ أَمَّا بِالسَّوَادِ فَلَا وَ لَكِنْ بِالصَّبِرِ وَ الْحُضُضِ[3].
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).”’
إِذَا اشْتَكَى الْمُحْرِمُ عَيْنَيْهِ فَلْيَكْتَحِلْ بِكُحْلٍ لَيْسَ فِيهِ مِسْكٌ وَ لَا طِيبٌ.
“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.’”
الْمُحْرِمُ لَا يَكْتَحِلْ إِلَّا مِنْ وَجَعٍ وَ قَالَ لَا بَأْسَ بِأَنْ تَكْتَحِلَ وَ أَنْتَ مُحْرِمٌ بِمَا لَمْ يَكُنْ فِيهِ طِيبٌ يُوجَدُ رِيحُهُ فَأَمَّا لِلزِّينَةِ فَلَا[5].
“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.’”
إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَأْكُلُ وَ هُوَ مُحْرِمٌ[1].
‘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.”’
سُئِلَ عَنْ رَجُلٍ تَشَقَّقَتْ يَدَاهُ وَ رِجْلَاهُ وَ هُوَ مُحْرِمٌ أَ يَتَدَاوَى قَالَ نَعَمْ بِالسَّمْنِ وَ الزَّيْتِ وَ قَالَ إِذَا اشْتَكَى الْمُحْرِمُ فَلْيَتَدَاوَ بِمَا يَحِلُّ لَهُ أَنْ يَأْكُلَهُ وَ هُوَ مُحْرِمٌ.
“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
إِنْ خَرَجَ بِالرَّجُلِ مِنْكُمُ الْخُرَاجُ أَوِ الدُّمَّلُ فَلْيَرْبِطْهُ وَ لْيَتَدَاوَ بِزَيْتٍ أَوْ سَمْنٍ.
“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.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُحْرِمِ يَكُونُ بِهِ شَجَّةٌ أَ يُدَاوِيهَا أَوْ يُعَصِّبُهَا بِخِرْقَةٍ قَالَ نَعَمْ وَ كَذَلِكَ الْقَرْحَةُ تَكُونُ فِي الْجَسَدِ.
“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.’”
سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْمُحْرِمِ يَكُونُ بِهِ الْجُرْحُ فَيَتَدَاوَى بِدَوَاءٍ فِيهِ زَعْفَرَانٌ قَالَ إِنْ كَانَ الْغَالِبَ عَلَى الدَّوَاءِ فَلَا وَ إِنْ كَانَتِ الْأَدْوِيَةُ الْغَالِبَةَ عَلَيْهِ فَلَا بَأْسَ.
“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.’”
سَأَلْتُهُ عَنِ الْمُحْرِمِ يُصِيبُ أُذُنَهُ الرِّيحُ فَيَخَافُ أَنْ يَمْرَضَ هَلْ يَصْلُحُ لَهُ أَنْ يَسُدَّ أُذُنَيْهِ بِالْقُطْنِ قَالَ نَعَمْ لَا بَأْسَ بِذَلِكَ إِذَا خَافَ ذَلِكَ وَ إِلَّا فَلَا.
“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.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ يَحُكُّ الْمُحْرِمُ رَأْسَهُ وَ يَغْتَسِلُ بِالْمَاءِ قَالَ يَحُكُّ رَأْسَهُ مَا لَمْ يَتَعَمَّدْ قَتْلَ دَابَّةٍ وَ لَا بَأْسَ بِأَنْ يَغْتَسِلَ بِالْمَاءِ وَ يَصُبَّ عَلَى رَأْسِهِ مَا لَمْ يَكُنْ مُلَبِّداً فَإِنْ كَانَ مُلَبِّداً- فَلَا يُفِيضُ عَلَى رَأْسِهِ الْمَاءَ إِلَّا مِنَ الِاحْتِلَامِ.
“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 medic