فِي الرَّجُلِ يُسَافِرُ وَ مَعَهُ جَارِيَةٌ فِي شَهْرِ رَمَضَانَ هَلْ يَقَعُ عَلَيْهَا قَالَ نَعَمْ.
“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.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ وَ مَعَهُ جَارِيَةٌ لَهُ فَلَهُ أَنْ يُصِيبَ مِنْهَا بِالنَّهَارِ فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تَعْرِفُ حُرْمَةَ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اللَّيْلِ سَبْحاً[1] طَوِيلًا قُلْتُ أَ لَيْسَ لَهُ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ يُقَصِّرَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ رَخَّصَ لِلْمُسَافِرِ فِي الْإِفْطَارِ وَ التَّقْصِير
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, ‘Alayhi al-Salam, 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 d
سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي جَارِيَتَهُ فِي شَهْرِ رَمَضَانَ بِالنَّهَارِ فِي السَّفَرِ فَقَالَ مَا عَرَفَ هَذَا حَقَّ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اللَّيْلِ سَبْحاً طَوِيلًا. قَالَ الْكُلَيْنِيُّ الْفَضْلُ عِنْدِي أَنْ يُوَقِّرَ الرَّجُلُ شَهْرَ رَمَضَانَ وَ يُمْسِكَ عَنِ النِّسَاءِ فِي السَّفَرِ بِالنَّهَارِ إِلَّا أَنْ يَكُونَ تَغْلِبُهُ الشَّهْوَةُ وَ يَخَافُ عَلَى نَفْسِهِ فَقَدْ رُخِّصَ لَهُ أَنْ يَأْت
“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 i
يَسْتَقْبِلُ وَ إِنْ زَادَ عَلَى الشَّهْرِ الْآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَ.
“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 mo
يَصُومُ ذَا الْحِجَّةِ كُلَّهُ إِلَّا أَيَّامَ التَّشْرِيقِ يَقْضِيهَا فِي أَوَّلِ يَوْمٍ مِنَ الْمُحَرَّمِ حَتَّى يُتِمَّ ثَلَاثَةَ أَيَّامٍ فَيَكُونُ قَدْ صَامَ شَهْرَيْنِ مُتَتَابِعَيْنِ قَالَ وَ لَا يَنْبَغِي لَهُ أَنْ يَقْرَبَ أَهْلَهُ حَتَّى يَقْضِيَ ثَلَاثَةَ أَيَّامِ التَّشْرِيقِ الَّتِي لَمْ يَصُمْهَا وَ لَا بَأْسَ إِنْ صَامَ شَهْراً ثُمَّ صَامَ مِنَ الشَّهْرِ الْآخَرِ الَّذِي يَلِيهِ أَيَّاماً ثُمَّ عَرَضَ
“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’
قَالَ: لَا يَصْلُحُ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا[1].
“Abu ‘ Abd Allah (a.s.), has said that a woman should not fast an optional fast without permission from her husband.”
قَالَ رَسُولُ اللَّهِ ص مِنْ فِقْهِ الضَّيْفِ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ صَاحِبِهِ وَ مِنْ طَاعَةِ الْمَرْأَةِ لِزَوْجِهَا أَنْ لَا تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِهِ وَ أَمْرِهِ وَ مِنْ صَلَاحِ الْعَبْدِ وَ طَاعَتِهِ وَ نُصْحِهِ لِمَوْلَاهُ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ مَوْلَاهُ وَ أَمْرِهِ وَ مِنْ بِرِّ الْوَلَدِ أَنْ لَا يَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ أَبَوَيْهِ وَ أَمْرِهِمَ
“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 p
قَالَ النَّبِيُّ ص لَيْسَ لِلْمَرْأَةِ أَنْ تَصُومَ تَطَوُّعاً إِلَّا بِإِذْنِ زَوْجِهَا.
“Abu Ja‘far (a.s.), has said that a woman must not optionally fast without permission from her husband.”
جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ص فَقَالَتْ يَا رَسُولَ اللَّهِ مَا حَقُّ الزَّوْجِ عَلَى الْمَرْأَةِ فَقَالَ هُوَ أَكْثَرُ مِنْ ذَلِكَ فَقَالَتْ أَخْبِرْنِي بِشَيْءٍ مِنْ ذَلِكَ فَقَالَ لَيْسَ لَهَا أَنْ تَصُومَ إِلَّا بِإِذْنِهِ.
“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 sa
يُؤَدِّي الرَّجُلُ زَكَاةَ الْفِطْرَةِ عَنْ مُكَاتَبِهِ وَ رَقِيقِ امْرَأَتِهِ وَ عَبْدِهِ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ وَ مَا أَغْلَقَ عَلَيْهِ بَابَهُ.
“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.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ وَ هِيَ مُعْتَكِفَةٌ بِإِذْنِ زَوْجِهَا فَخَرَجَتْ حِينَ بَلَغَهَا قُدُومُهُ مِنَ الْمَسْجِدِ إِلَى بَيْتِهَا فَتَهَيَّأَتْ لِزَوْجِهَا حَتَّى وَاقَعَهَا فَقَالَ إِنْ كَانَتْ خَرَجَتْ مِنَ الْمَسْجِدِ قَبْلَ أَنْ تَنْقَضِيَ ثَلَاثَةُ أَيَّامٍ وَ لَمْ تَكُنِ اشْتَرَطَتْ فِي اعْتِكَافِهَا فَإِنَّ عَلَيْهَا مَا عَلَى الْمُظَاهِرِ.
“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 (th
سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنِ الْمُعْتَكِفِ يُجَامِعُ أَهْلَهُ قَالَ إِذَا فَعَلَ فَعَلَيْهِ مَا عَلَى الْمُظَاهِرِ.
“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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مُعْتَكِفٍ وَاقَعَ أَهْلَهُ قَالَ هُوَ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ.
“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.’”
سَأَلْتُهُ عَنِ الْمُعْتَكِفِ يَأْتِي أَهْلَهُ فَقَالَ لَا يَأْتِي امْرَأَتَهُ لَيْلًا وَ لَا نَهَاراً وَ هُوَ مُعْتَكِفٌ.
“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.’”
يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَأْتِيَ أَهْلَهُ- أَوَّلَ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسائِكُمْ[4] وَ الرَّفَثُ الْمُجَامَعَةُ.
“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.”””
إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَصَابَ آدَمُ وَ زَوْجَتُهُ الْحِنْطَةَ[2] أَخْرَجَهُمَا مِنَ الْجَنَّةِ وَ أَهْبَطَهُمَا إِلَى الْأَرْضِ فَأُهْبِطَ آدَمُ عَلَى الصَّفَا[3] وَ أُهْبِطَتْ حَوَّاءُ عَلَى الْمَرْوَةِ وَ إِنَّمَا سُمِّيَ صَفًا لِأَنَّهُ شُقَّ لَهُ مِنِ اسْمِ آدَمَ الْمُصْطَفَى وَ ذَلِكَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً[4] وَ سُمِّيَتِ الْمَرْوَةُ مَرْوَةً لِأَنّ
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, ‘Alayhi al-Salam, has said that Allah, the Most Majestic, the Most Glorious, when Adam and his spouse were affected by the tree of wheat
إِنَّ آدَمَ ع لَمَّا أُهْبِطَ إِلَى الْأَرْضِ أُهْبِطَ عَلَى الصَّفَا وَ لِذَلِكَ سُمِّيَ الصَّفَا لِأَنَّ الْمُصْطَفَى هَبَطَ عَلَيْهِ فَقُطِعَ لِلْجَبَلِ اسْمٌ مِنِ اسْمِ آدَمَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ[1] وَ أُهْبِطَتْ حَوَّاءُ عَلَى الْمَرْوَةِ وَ إِنَّمَا سُمِّيَتِ الْمَرْوَةُ مَرْوَةً لِأَنَّ الْمَرْأَةَ هَبَطَت
“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 No
أَمَرَ اللَّهُ عَزَّ وَ جَلَّ إِبْرَاهِيمَ ع أَنْ يَحُجَّ وَ يُحِجَّ إِسْمَاعِيلَ مَعَهُ وَ يُسْكِنَهُ الْحَرَمَ فَحَجَّا عَلَى جَمَلٍ أَحْمَرَ وَ مَا مَعَهُمَا إِلَّا جَبْرَئِيلُ ع فَلَمَّا بَلَغَا الْحَرَمَ قَالَ لَهُ جَبْرَئِيلُ يَا إِبْرَاهِيمُ انْزِلَا فَاغْتَسِلَا قَبْلَ أَنْ تَدْخُلَا الْحَرَمَ فَنَزَلَا فَاغْتَسَلَا وَ أَرَاهُمَا كَيْفَ يَتَهَيَّئَانِ لِلْإِحْرَامِ فَفَعَلَا ثُمَّ أَمَرَهُمَا فَأَهَلَّا بِالْ
“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
لَمْ يَزَلْ بَنُو إِسْمَاعِيلَ وُلَاةَ الْبَيْتِ وَ يُقِيمُونَ لِلنَّاسِ حَجَّهُمْ وَ أَمْرَ دِينِهِمْ يَتَوَارَثُونَهُ كَابِرٌ عَنْ كَابِرٍ حَتَّى كَانَ زَمَنُ عَدْنَانَ بْنِ أُدَدَ فَطالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ أَفْسَدُوا وَ أَحْدَثُوا فِي دِينِهِمْ وَ أَخْرَجَ بَعْضُهُمْ بَعْضاً فَمِنْهُمْ مَنْ خَرَجَ فِي طَلَبِ الْمَعِيشَةِ وَ مِنْهُمْ مَنْ خَرَجَ كَرَاهِيَةَ الْقِتَالِ وَ فِي أَيْدِيهِمْ أ
"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, int
أَنْ يَدْرُسَ الْحَرَمُ فَوَضَعَ أَنْصَابَهُ وَ كَانَ أَوَّلَ مَنْ وَضَعَهَا ثُمَّ غَلَبَتْ جُرْهُمُ[1] عَلَى وِلَايَةِ الْبَيْتِ فَكَانَ يَلِي مِنْهُمْ كَابِرٌ عَنْ كَابِرٍ حَتَّى بَغَتْ جُرْهُمُ بِمَكَّةَ وَ اسْتَحَلُّوا حُرْمَتَهَا وَ أَكَلُوا مَالَ الْكَعْبَةِ وَ ظَلَمُوا مَنْ دَخَلَ مَكَّةَ وَ عَتَوْا وَ بَغَوْا وَ كَانَتْ مَكَّةُ فِي الْجَاهِلِيَّةِ لَا يَظْلِمُ وَ لَا يَبْغِي فِيهَا وَ لَا يَسْتَحِلُّ حُرْمَت
“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 i
سَمِعْتُ أَبَا إِبْرَاهِيمَ ع يَقُولُ لَمَّا احْتَفَرَ عَبْدُ الْمُطَّلِبِ زَمْزَمَ وَ انْتَهَى إِلَى قَعْرِهَا خَرَجَتْ عَلَيْهِ مِنْ إِحْدَى جَوَانِبِ الْبِئْرِ رَائِحَةٌ مُنْتِنَةٌ أَفْظَعَتْهُ فَأَبَى أَنْ يَنْثَنِيَ[1] وَ خَرَجَ ابْنُهُ الْحَارِثُ عَنْهُ ثُمَّ حَفَرَ حَتَّى أَمْعَنَ فَوَجَدَ فِي قَعْرِهَا عَيْناً تَخْرُجُ عَلَيْهِ بِرَائِحَةِ الْمِسْكِ ثُمَّ احْتَفَرَ فَلَمْ يَحْفِرْ إِلَّا ذِرَاعاً حَتَّى تَج
‘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 t
سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ أَبَى أَنْ يَأْذَنَ لَهَا أَنْ تَحُجَّ وَ لَمْ تَحُجَّ حَجَّةَ الْإِسْلَامِ فَغَابَ زَوْجُهَا عَنْهَا وَ قَدْ نَهَاهَا أَنْ تَحُجَّ قَالَ لَا طَاعَةَ لَهُ عَلَيْهَا فِي حَجَّةِ الْإِسْلَامِ فَلْتَحُجَّ إِنْ شَاءَتْ.
“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 prohibitin
سَأَلْتُهُ عَنِ الْمَرْأَةِ تَخْرُجُ مَعَ غَيْرِ وَلِيٍّ قَالَ لَا بَأْسَ فَإِنْ كَانَ لَهَا زَوْجٌ أَوِ ابْنُ أَخٍ قَادِرَيْنِ عَلَى أَنْ يَخْرُجَا مَعَهَا وَ لَيْسَ لَهَا سَعَةٌ فَلَا يَنْبَغِي لَهَا أَنْ تَقْعُدَ وَ لَا يَنْبَغِي لَهُمْ أَنْ يَمْنَعُوهَا[1].
“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
سَأَلْتُهُ عَنِ امْرَأَةٍ لَهَا زَوْجٌ وَ هِيَ صَرُورَةٌ لَا يَأْذَنُ لَهَا فِي الْحَجِّ قَالَ تَحُجُّ وَ إِنْ لَمْ يَأْذَنْ لَهَا.
“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.”
نَعَمْ إِذَا كَانَتْ مَأْمُونَةً[2].
“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.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ص عَنِ الْمَرْأَةِ الْحُرَّةِ تَحُجُّ إِلَى مَكَّةَ[3] بِغَيْرِ وَلِيٍّ فَقَالَ لَا بَأْسَ تَخْرُجُ مَعَ قَوْمٍ ثِقَاتٍ.
‘It is not harmful if she goes with trustworthy people.’”
قَالَ رَسُولُ اللَّهِ ص مَا اسْتَخْلَفَ رَجُلٌ عَلَى أَهْلِهِ بِخِلَافَةٍ أَفْضَلَ مِنْ رَكْعَتَيْنِ يَرْكَعُهُمَا إِذَا أَرَادَ الْخُرُوجَ إِلَى سَفَرٍ يَقُولُ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ نَفْسِي وَ أَهْلِي وَ مَالِي وَ ذُرِّيَّتِي[1] وَ دُنْيَايَ وَ آخِرَتِي وَ أَمَانَتِي وَ خَاتِمَةَ عَمَلِي إِلَّا أَعْطَاهُ اللَّهُ 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, ‘Alayhi al-Salam, 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 i
سَأَلْتُهُ عَنْ غُلَامٍ لَنَا خَرَجْتُ بِهِ مَعِي وَ أَمَرْتُهُ فَتَمَتَّعَ وَ أَهَلَّ بِالْحَجِّ يَوْمَ التَّرْوِيَةِ وَ لَمْ أَذْبَحْ عَنْهُ أَ لَهُ أَنْ يَصُومَ بَعْدَ النَّفْرِ وَ قَدْ ذَهَبَتِ الْأَيَّامُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ أَلَا كُنْتَ أَمَرْتَهُ أَنْ يُفْرِدَ الْحَجَّ قُلْتُ طَلَبْتُ الْخَيْرَ فَقَالَ كَمَا طَلَبْتَ الْخَيْرَ فَاذْبَحْ شَاةً سَمِينَةً[3] وَ كَانَ ذَلِكَ يَوْمَ النَّفْ
“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 pa
رَجَعْتُ مِنْ مَكَّةَ فَلَقِيتُ أَبَا الْحَسَنِ مُوسَى ع[2] فِي الْمَسْجِدِ وَ هُوَ قَاعِدٌ فِيمَا بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي إِذَا خَرَجْتُ إِلَى مَكَّةَ رُبَّمَا قَالَ لِيَ الرَّجُلُ طُفْ عَنِّي أُسْبُوعاً وَ صَلِّ رَكْعَتَيْنِ فَأَشْتَغِلُ عَنْ ذَلِكَ فَإِذَا رَجَعْتُ لَمْ أَدْرِ مَا أَقُولُ لَهُ قَالَ إِذَا أَتَيْتَ مَكَّةَ فَقَضَيْتَ نُسُكَكَ فَطُفْ أُسْبُوعاً وَ ص
“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
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
كُنَّا فِي دِهْلِيزِ يَحْيَى بْنِ خَالِدٍ بِمَكَّةَ وَ كَانَ هُنَاكَ أَبُو الْحَسَنِ مُوسَى ع وَ أَبُو يُوسُفَ فَقَامَ إِلَيْهِ أَبُو يُوسُفَ وَ تَرَبَّعَ بَيْنَ يَدَيْهِ فَقَالَ يَا أَبَا الْحَسَنِ جُعِلْتُ فِدَاكَ الْمُحْرِمُ يُظَلِّلُ قَالَ لَا قَالَ فَيَسْتَظِلُّ بِالْجِدَارِ وَ الْمَحْمِلِ وَ يَدْخُلُ الْبَيْتَ وَ الْخِبَاءَ قَالَ نَعَمْ قَالَ فَضَحِكَ أَبُو يُوسُفَ شِبْهَ الْمُسْتَهْزِئِ فَقَالَ لَهُ أَبُو الْح
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, ‘Alayhi al-Salam and abu Yusuf were there. Abu Yusuf stood up to move closer and then sat down square in front o
الْمُحْرِمُ لَا يَنْكِحُ وَ لَا يُنْكِحُ وَ لَا يَخْطُبُ وَ لَا يَشْهَدُ النِّكَاحَ وَ إِنْ نَكَحَ فَنِكَاحُهُ بَاطِلٌ.
“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.”’
إِنَّ رَجُلًا مِنَ الْأَنْصَارِ تَزَوَّجَ وَ هُوَ مُحْرِمٌ فَأَبْطَلَ رَسُولُ اللَّهِ ص نِكَاحَهُ.
“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.’”
إِنَّ الْمُحْرِمَ إِذَا تَزَوَّجَ وَ هُوَ مُحْرِمٌ فُرِّقَ بَيْنَهُمَا ثُمَّ لَا يَتَعَاوَدَانِ أَبَداً.
“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.’”
الْمُحْرِمُ لَا يَتَزَوَّجُ فَإِنْ فَعَلَ فَنِكَاحُهُ بَاطِلٌ.
“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.’”
لَا يَنْبَغِي لِلرَّجُلِ الْحَلَالِ أَنْ يُزَوِّجَ مُحْرِماً وَ هُوَ يَعْلَمُ أَنَّهُ لَا يَحِلُّ لَهُ قُلْتُ فَإِنْ فَعَلَ فَدَخَلَ بِهَا الْمُحْرِمُ قَالَ إِنْ كَانَا عَالِمَيْنِ فَإِنَّ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا بَدَنَةً وَ عَلَى الْمَرْأَةِ إِنْ كَانَتْ مُحْرِمَةً بَدَنَةً وَ إِنْ لَمْ تَكُنْ مُحْرِمَةً فَلَا شَيْءَ عَلَيْهَا إِلَّا أَنْ تَكُونَ قَدْ عَلِمَتْ أَنَّ الَّذِي تَزَوَّجَهَا مُحْرِمٌ فَإِنْ كَانَت
“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 o
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُحْرِمُ يُطَلِّقُ وَ لَا يَتَزَوَّجُ.
“I once heard abu ‘Abd Allah (a.s.), say, ‘One, in the state of Ihram, can pronounce divorce but cannot get married.’”
سَأَلْتُهُ عَنِ الْمُحْرِمِ يُطَلِّقُ قَالَ نَعَمْ.
“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.’”
سَأَلْتُهُ عَنِ الْمُحْرِمِ يَشْتَرِي الْجَوَارِيَ وَ يَبِيعُ قَالَ نَعَمْ.
“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.”
سَأَلْتُهُ[1] عَنْ مُحْرِمٍ غَشِيَ امْرَأَتَهُ وَ هِيَ مُحْرِمَةٌ قَالَ جَاهِلَيْنِ أَوْ عَالِمَيْنِ قُلْتُ أَجِبْنِي فِي الْوَجْهَيْنِ جَمِيعاً قَالَ إِنْ كَانَا جَاهِلَيْنِ اسْتَغْفَرَا رَبَّهُمَا وَ مَضَيَا عَلَى حَجِّهِمَا وَ لَيْسَ عَلَيْهِمَا شَيْءٌ وَ إِنْ كَانَا عَالِمَيْنِ فُرِّقَ بَيْنَهُمَا مِنَ الْمَكَانِ الَّذِي أَحْدَثَا فِيهِ وَ عَلَيْهِمَا بَدَنَةٌ وَ عَلَيْهِمَا الْحَجُّ مِنْ قَابِلٍ فَإِذَا بَلَغَ
“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
مَعْنَى يُفَرَّقُ بَيْنَهُمَا أَيْ لَا يَخْلُوَانِ وَ أَنْ يَكُونَ مَعَهُمَا ثَالِثٌ.
“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.’”
إِنْ كَانَ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَ الْحَجُّ مِنْ قَابِلٍ وَ إِنْ لَمْ يَكُنْ أَفْضَى إِلَيْهَا فَعَلَيْهِ بَدَنَةٌ وَ لَيْسَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ وَ هُوَ مُحْرِمٌ قَالَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْءٌ وَ إِنْ لَمْ يَكُنْ جَاهِلًا فَعَلَيْهِ سَوْقُ بَدَنَةٍ وَ عَلَيْهِ الْحَجُّ مِنْ قَابِلٍ فَإِذَا انْتَهَى إِلَى الْمَكَا
“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 relati
قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلٌ وَقَعَ عَلَى أَهْلِهِ وَ هُوَ مُحْرِمٌ قَالَ أَ جَاهِلٌ أَوْ عَالِمٌ قَالَ قُلْتُ جَاهِلٌ قَالَ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ وَ لَا شَيْءَ عَلَيْهِ.
“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.’”
سَأَلْتُ أَبَا الْحَسَنِ ع 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 وَ إِنْ لَمْ يَكُنِ اسْتَكْرَهَهَا فَعَلَيْهِ بَدَنَةٌ وَ عَلَيْهَا بَدَنَةٌ وَ يَفْتَرِقَانِ مِنَ الْمَكَانِ الَّذِي كَانَ فِيهِ مَا كَانَ حَتَّى يَنْتَهِيَا إِلَى مَكَّةَ وَ
“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
قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع أَخْبِرْنِي عَنْ رَجُلٍ مُحِلٍّ وَقَعَ عَلَى أَمَةٍ لَهُ مُحْرِمَةٍ قَالَ مُوسِرٌ أَوْ مُعْسِرٌ قُلْتُ أَجِبْنِي فِيهِمَا قَالَ هُوَ أَمَرَهَا بِالْإِحْرَامِ أَوْ لَمْ يَأْمُرْهَا أَوْ أَحْرَمَتْ مِنْ قِبَلِ نَفْسِهَا قُلْتُ أَجِبْنِي فِيهِمَا فَقَالَ إِنْ كَانَ مُوسِراً وَ كَانَ عَالِماً أَنَّهُ لَا يَنْبَغِي لَهُ وَ كَانَ هُوَ الَّذِي أَمَرَهَا بِالْإِحْرَامِ فَعَلَيْهِ بَدَنَةٌ وَ
“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 t
سَأَلْتُهُ عَنْ رَجُلٍ بَاشَرَ امْرَأَتَهُ وَ هُمَا مُحْرِمَانِ مَا عَلَيْهِمَا فَقَالَ إِنْ كَانَتِ الْمَرْأَةُ أَعَانَتْ بِشَهْوَةٍ مَعَ شَهْوَةِ الرَّجُلِ فَعَلَيْهِمَا الْهَدْيُ جَمِيعاً وَ يُفَرَّقُ بَيْنَهُمَا حَتَّى يَفْرُغَا مِنَ الْمَنَاسِكِ وَ حَتَّى يَرْجِعَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا وَ إِنْ كَانَتِ الْمَرْأَةُ لَمْ تُعِنْ بِشَهْوَةٍ وَ اسْتَكْرَهَهَا صَاحِبُهَا فَلَيْسَ عَلَيْه
“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
سَأَلْتُهُ عَنْ مُحْرِمٍ نَظَرَ إِلَى امْرَأَتِهِ فَأَمْنَى أَوْ أَمْذَى وَ هُوَ مُحْرِمٌ قَالَ لَا شَيْءَ عَلَيْهِ وَ لَكِنْ لِيَغْتَسِلْ وَ يَسْتَغْفِرُ رَبَّهُ وَ إِنْ حَمَلَهَا مِنْ غَيْرِ شَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَلَا شَيْءَ عَلَيْهِ وَ إِنْ حَمَلَهَا أَوْ مَسَّهَا بِشَهْوَةٍ فَأَمْنَى أَوْ أَمْذَى فَعَلَيْهِ دَمٌ وَ قَالَ فِي الْمُحْرِمِ يَنْظُرُ إِلَى امْرَأَتِهِ وَ يُنْزِلُهَا بِشَهْوَةٍ حَتَّى يُنْ
“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 als
سَأَلْتُهُ عَنِ الْمُحْرِمِ يَضَعُ يَدَهُ مِنْ غَيْرِ شَهْوَةٍ عَلَى امْرَأَتِهِ قَالَ نَعَمْ يُصْلِحُ عَلَيْهَا خِمَارَهَا وَ يُصْلِحُ عَلَيْهَا ثَوْبَهَا وَ مَحْمِلَهَا قُلْتُ أَ فَيَمَسُّهَا وَ هِيَ مُحْرِمَةٌ قَالَ نَعَمْ قُلْتُ الْمُحْرِمُ يَضَعُ يَدَهُ بِشَهْوَةٍ قَالَ يُهَرِيقُ دَمَ شَاةٍ قُلْتُ فَإِنْ قَبَّلَ قَالَ هَذَا أَشَدُّ يَنْحَرُ بَدَنَةً.
“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
سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ بَدَنَةٌ وَ إِنْ لَمْ يُنْزِلْ وَ لَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهَا.
“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.’”
قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا سَيَّارٍ إِنَّ حَالَ الْمُحْرِمِ ضَيِّقَةٌ فَمَنْ قَبَّلَ امْرَأَتَهُ عَلَى غَيْرِ شَهْوَةٍ وَ هُوَ مُحْرِمٌ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ قَبَّلَ امْرَأَتَهُ عَلَى شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَ يَسْتَغْفِرُ رَبَّهُ وَ مَنْ مَسَّ امْرَأَتَهُ بِيَدِهِ وَ هُوَ مُحْرِمٌ عَلَى شَهْوَةٍ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ نَظَرَ إِلَى امْرَأَتِهِ نَظَرَ شَهْوَةٍ فَأَمْنَى ف
“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