Fasting

لَا اعْتِكَافَ إِلَّا بِصَوْمٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘Without fast ’I‘tikaf is not valid.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا اعْتِكَافَ إِلَّا بِصَوْمٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘Without fast ’I‘tikaf is not valid.’”

لَا اعْتِكَافَ إِلَّا بِصَوْمٍ فِي الْمَسْجِدِ الْجَامِعِ.

“Abu ‘Abd Allah (a.s.), has said, ‘There is no i'tikaaf except with fasting in the general Masjid.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الِاعْتِكَافِ بِبَغْدَادَ فِي بَعْضِ مَسَاجِدِهَا فَقَالَ لَا اعْتِكَافَ إِلَّا فِي مَسْجِدِ جَمَاعَةٍ قَدْ صَلَّى فِيهِ إِمَامٌ عَدْلٌ بِصَلَاةِ جَمَاعَةٍ وَ لَا بَأْسَ أَنْ يُعْتَكَفَ فِي مَسْجِدِ الْكُوفَةِ وَ الْبَصْرَةِ وَ مَسْجِدِ الْمَدِينَةِ وَ مَسْجِدِ مَكَّةَ.

“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.’”

لَا اعْتِكَافَ إِلَّا فِي الْعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ وَ قَالَ إِنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ لَا أَرَى الِاعْتِكَافَ إِلَّا فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ أَوْ مَسْجِدٍ جَامِعٍ وَ لَا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا ثُمَّ لَا يَجْلِسْ حَتَّى يَرْجِعَ وَ الْمَرْأَةُ مِثْلُ ذَلِكَ.

“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

سُئِلَ عَنِ الِاعْتِكَافِ قَالَ لَا يَصْلُحُ الِاعْتِكَافُ إِلَّا فِي الْمَسْجِدِ الْحَرَامِ- أَوْ مَسْجِدِ الرَّسُولِ ص أَوْ مَسْجِدِ الْكُوفَةِ أَوْ مَسْجِدِ جَمَاعَةٍ وَ تَصُومُ مَا دُمْتَ مُعْتَكِفاً.

“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.’”

الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ سَوَاءٌ عَلَيْهِ فِي الْمَسْجِدِ صَلَّى أَوْ فِي بُيُوتِهَا.

“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.’”

الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ وَ الْمُعْتَكِفُ فِي غَيْرِهِ لَا يُصَلِّي إِلَّا فِي الْمَسْجِدِ الَّذِي سَمَّاهُ.

“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.’”

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

لَا يَكُونُ الِاعْتِكَافُ أَقَلَّ مِنْ ثَلَاثَةِ أَيَّامٍ وَ مَنِ اعْتَكَفَ صَامَ وَ يَنْبَغِي لِلْمُعْتَكِفِ‌[1] إِذَا اعْتَكَفَ أَنْ يَشْتَرِطَ كَمَا يَشْتَرِطُ الَّذِي يُحْرِمُ.

‘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.’”

إِذَا اعْتَكَفَ يَوْماً وَ لَمْ يَكُنِ اشْتَرَطَ فَلَهُ أَنْ يَخْرُجَ وَ يَفْسَخَ الِاعْتِكَافَ وَ إِنْ أَقَامَ يَوْمَيْنِ وَ لَمْ يَكُنِ اشْتَرَطَ فَلَيْسَ لَهُ أَنْ يَفْسَخَ اعْتِكَافَهُ حَتَّى يَمْضِيَ ثَلَاثَةُ أَيَّامٍ.

“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.’”

الْمُعْتَكِفُ لَا يَشَمُّ الطِّيبَ وَ لَا يَتَلَذَّذُ بِالرَّيْحَانِ وَ لَا يُمَارِي وَ لَا يَشْتَرِي وَ لَا يَبِيعُ قَالَ وَ مَنِ اعْتَكَفَ ثَلَاثَةَ أَيَّامٍ فَهُوَ يَوْمَ الرَّابِعِ بِالْخِيَارِ إِنْ شَاءَ زَادَ ثَلَاثَةَ أَيَّامٍ أُخَرَ وَ إِنْ شَاءَ خَرَجَ مِنَ الْمَسْجِدِ فَإِنْ أَقَامَ يَوْمَيْنِ بَعْدَ الثَّلَاثَةِ فَلَا يَخْرُجُ مِنَ الْمَسْجِدِ حَتَّى يُتِمَّ ثَلَاثَةَ أَيَّامٍ أُخَرَ.

“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

بَدَأَنِي أَبُو عَبْدِ اللَّهِ ع مِنْ غَيْرِ أَنْ أَسْأَلَهُ فَقَالَ الِاعْتِكَافُ ثَلَاثَةُ أَيَّامٍ يَعْنِي السُّنَّةَ إِنْ شَاءَ اللَّهُ‌[1].

“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.’”

لَيْسَ عَلَى الْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا إِلَى الْجُمُعَةِ أَوْ جَنَازَةٍ أَوْ غَائِطٍ[2].

“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.”

كُنْتُ بِالْمَدِينَةِ فِي شَهْرِ رَمَضَانَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُرِيدُ أَنْ أَعْتَكِفَ فَمَا ذَا أَقُولُ وَ مَا ذَا أَفْرِضُ عَلَى نَفْسِي فَقَالَ لَا تَخْرُجْ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا وَ لَا تَقْعُدْ تَحْتَ ظِلَالٍ حَتَّى تَعُودَ إِلَى مَجْلِسِكَ.

‘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.”

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.’”

تَرْجِعُ إِلَى بَيْتِهَا وَ إِذَا طَهُرَتْ رَجَعَتْ فَقَضَتْ مَا عَلَيْهَا.

“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.’”

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.’”

قُلْتُ لَهُ رَجُلٌ أَسَرَتْهُ الرُّومُ وَ لَمْ يَصُمْ شَهْرَ رَمَضَانَ وَ لَمْ يَدْرِ أَيُّ شَهْرٍ هُوَ قَالَ يَصُومُ شَهْراً وَ يَتَوَخَّاهُ وَ يَحْسُبُ فَإِنْ كَانَ الشَّهْرُ الَّذِي صَامَهُ قَبْلَ شَهْرِ رَمَضَانَ لَمْ يُجْزِهِ وَ إِنْ كَانَ بَعْدَ رَمَضَانَ أَجْزَأَهُ.

“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;

قَالَ رَسُولُ اللَّهِ ص‌ يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ‌[2] فَإِنْ لَمْ تَسْتَطِيعُوهُ فَعَلَيْكُمْ بِالصِّيَامِ فَإِنَّهُ وِجَاؤُهُ‌[3].

“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 c

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.”””

قَالَ لِبَعْضِ مَوَالِيهِ يَوْمَ الْفِطْرِ وَ هُوَ يَدْعُو لَهُ يَا فُلَانُ- تَقَبَّلَ اللَّهُ مِنْكَ وَ مِنَّا ثُمَّ أَقَامَ حَتَّى كَانَ يَوْمُ الْأَضْحَى فَقَالَ لَهُ يَا فُلَانُ تَقَبَّلَ اللَّهُ مِنَّا وَ مِنْكَ قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قُلْتَ فِي الْفِطْرِ شَيْئاً وَ تَقُولُ فِي الْأَضْحَى غَيْرَهُ قَالَ فَقَالَ نَعَمْ إِنِّي قُلْتُ لَهُ فِي الْفِطْرِ- تَقَبَّلَ اللَّهُ مِنْكَ وَ مِنَّا لِأ

“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

نَظَرَ إِلَى النَّاسِ فِي يَوْمِ فِطْرٍ يَلْعَبُونَ وَ يَضْحَكُونَ فَقَالَ لِأَصْحَابِهِ وَ الْتَفَتَ إِلَيْهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ شَهْرَ رَمَضَانَ مِضْمَاراً لِخَلْقِهِ لِيَسْتَبِقُوا فِيهِ بِطَاعَتِهِ إِلَى رِضْوَانِهِ فَسَبَقَ فِيهِ قَوْمٌ فَفَازُوا وَ تَخَلَّفَ آخَرُونَ فَخَابُوا فَالْعَجَبُ كُلُّ الْعَجَبِ مِنَ الضَّاحِكِ اللَّاعِبِ فِي الْيَوْمِ الَّذِي يُثَابُ فِيهِ الْمُحْسِنُونَ وَ يَخِيبُ

“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 peop

كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع لِمَ فَرَضَ اللَّهُ الصَّوْمَ فَوَرَدَ الْجَوَابُ لِيَجِدَ الْغَنِيُّ مَضَضَ الْجُوعِ فَيَحِنَّ عَلَى الْفَقِيرِ.

The answer was, ‘It is made obligatory so that affluent people can feel the taste of hunger and become compassionate to the poor.’”

أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ هُوَ جَالِسٌ فِي الْمَسْجِدِ بِالْكُوفَةِ بِقَوْمٍ وَجَدُوهُمْ يَأْكُلُونَ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع أَكَلْتُمْ وَ أَنْتُمْ مُفْطِرُونَ قَالُوا نَعَمْ قَالَ يَهُودُ أَنْتُمْ قَالُوا لَا قَالَ فَنَصَارَى قَالُوا لَا قَالَ فَعَلَى أَيِّ شَيْ‌ءٍ مِنْ هَذِهِ الْأَدْيَانِ مُخَالِفِينَ لِلْإِسْلَامِ قَالُوا بَلْ مُسْ

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 Ramad

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

إِنَّ الْعَرَبَ لَمْ يَزَالُوا عَلَى شَيْ‌ءٍ مِنَ الْحَنِيفِيَّةِ يَصِلُونَ الرَّحِمَ وَ يَقْرُونَ الضَّيْفَ وَ يَحُجُّونَ الْبَيْتَ وَ يَقُولُونَ اتَّقُوا مَالَ الْيَتِيمِ فَإِنَّ مَالَ الْيَتِيمِ عِقَالٌ‌[1] وَ يَكُفُّونَ عَنْ أَشْيَاءَ مِنَ الْمَحَارِمِ مَخَافَةَ الْعُقُوبَةِ وَ كَانُوا لَا يُمْلَى لَهُمْ إِذَا انْتَهَكُوا الْمَحَارِمَ وَ كَانُوا يَأْخُذُونَ مِنْ لِحَاءِ شَجَرِ الْحَرَمِ‌[2] فَيُعَلِّقُونَهُ فِي أ

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

لِأَنَّ الْكَعْبَةَ بَيْتُهُ وَ الْحَرَمَ بَابُهُ فَلَمَّا قَصَدُوهُ وَافِدِينَ وَقَفَهُمْ بِالْبَابِ يَتَضَرَّعُونَ قِيلَ لَهُ فَالْمَشْعَرُ الْحَرَامُ لِمَ صَارَ فِي الْحَرَمِ قَالَ لِأَنَّهُ لَمَّا أَذِنَ لَهُمْ بِالدُّخُولِ وَقَفَهُمْ بِالْحِجَابِ الثَّانِي فَلَمَّا طَالَ تَضَرُّعُهُمْ بِهَا أَذِنَ لَهُمْ لِتَقْرِيبِ قُرْبَانِهِمْ فَلَمَّا قَضَوْا تَفَثَهُمْ‌[2] تَطَهَّرُوا بِهَا مِنَ الذُّنُوبِ الَّتِي كَانَتْ ح

“’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

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.

“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.

الْمُجَاوِرُ بِمَكَّةَ إِذَا دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ- فِي رَجَبٍ أَوْ شَعْبَانَ أَوْ شَهْرِ رَمَضَانَ أَوْ غَيْرِ ذَلِكَ مِنَ الشُّهُورِ إِلَّا أَشْهُرَ الْحَجِّ فَإِنَّ أَشْهُرَ الْحَجِّ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ مَنْ دَخَلَهَا بِعُمْرَةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ ثُمَّ أَرَادَ أَنْ يُحْرِمَ فَلْيَخْرُجْ إِلَى الْجِعْرَانَةِ فَيُحْرِمُ مِنْهَا ثُمَّ يَأْتِي مَكَّةَ وَ

“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

إِذَا حَجَّ الرَّجُلُ بِابْنِهِ وَ هُوَ صَغِيرٌ فَإِنَّهُ يَأْمُرُهُ أَنْ يُلَبِّيَ وَ يَفْرِضَ الْحَجَّ فَإِنْ لَمْ يُحْسِنْ أَنْ يُلَبِّيَ لُبِّيَ عَنْهُ وَ يُطَافُ بِهِ وَ يُصَلَّى عَنْهُ قُلْتُ لَيْسَ لَهُمْ مَا يَذْبَحُونَ قَالَ يُذْبَحُ عَنِ الصِّغَارِ وَ يَصُومُ الْكِبَارُ[2] وَ يُتَّقَى عَلَيْهِمْ مَا يُتَّقَى عَلَى الْمُحْرِمِ مِنَ الثِّيَابِ وَ الطِّيبِ فَإِنْ قَتَلَ صَيْداً فَعَلَى أَبِيهِ.

“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

انْظُرُوا مَنْ كَانَ مَعَكُمْ مِنَ الصِّبْيَانِ فَقَدِّمُوهُ إِلَى الْجُحْفَةِ أَوْ إِلَى بَطْنِ مَرٍّ وَ يُصْنَعُ بِهِمْ مَا يُصْنَعُ بِالْمُحْرِمِ وَ يُطَافُ بِهِمْ وَ يُرْمَى عَنْهُمْ وَ مَنْ لَا يَجِدُ مِنْهُمْ هَدْياً فَلْيَصُمْ عَنْهُ وَلِيُّهُ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَضَعُ السِّكِّينَ فِي يَدِ الصَّبِيِّ ثُمَّ يَقْبِضُ عَلَى يَدَيْهِ الرَّجُلُ فَيَذْبَحُ.

“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

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

عَلَيْهِ أَنْ يُضَحِّيَ عَنْهُمْ قُلْتُ فَإِنَّهُ أَعْطَاهُمْ دَرَاهِمَ فَبَعْضُهُمْ ضَحَّى وَ بَعْضُهُمْ أَمْسَكَ الدَّرَاهِمَ وَ صَامَ قَالَ قَدْ أَجْزَأَ عَنْهُمْ وَ هُوَ بِالْخِيَارِ إِنْ شَاءَ تَرَكَهَا قَالَ وَ لَوْ أَنَّهُ أَمَرَهُمْ وَ صَامُوا كَانَ قَدْ أَجْزَأَ عَنْهُمْ.

“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)

قُلْتُ لِأَبِي جَعْفَرٍ ع يَا سَيِّدِي إِنِّي أَرْجُو أَنْ أَصُومَ فِي الْمَدِينَةِ شَهْرَ رَمَضَانَ فَقَالَ تَصُومُ بِهَا إِنْ شَاءَ اللَّهُ قُلْتُ وَ أَرْجُو أَنْ يَكُونَ خُرُوجُنَا فِي عَشْرٍ مِنْ شَوَّالٍ وَ قَدْ عَوَّدَ اللَّهُ زِيَارَةَ رَسُولِ اللَّهِ ص وَ أَهْلِ بَيْتِهِ وَ زِيَارَتَكَ فَرُبَّمَا حَجَجْتُ عَنْ أَبِيكَ وَ رُبَّمَا حَجَجْتُ عَنْ أَبِي وَ رُبَّمَا حَجَجْتُ عَنِ الرَّجُلِ مِنْ إِخْوَانِي وَ رُبَّ

‘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 perf

لَا يَرْتَمِسُ الْمُحْرِمُ فِي الْمَاءِ وَ لَا الصَّائِمُ.

“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.’”

مَرَّ رَسُولُ اللَّهِ ص عَلَى كَعْبِ بْنِ عُجْرَةَ وَ الْقَمْلُ يَتَنَاثَرُ مِنْ رَأْسِهِ وَ هُوَ مُحْرِمٌ فَقَالَ لَهُ أَ تُؤْذِيكَ هَوَامُّكَ فَقَالَ نَعَمْ فَأُنْزِلَتْ هَذِهِ الْآيَةُ- فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ‌[2] فَأَمَرَهُ رَسُولُ اللَّهِ ص أَنْ يَحْلِقَ وَ جَعَلَ الصِّيَامَ ثَلَاثَةَ أَيَّامٍ وَ الصَّدَقَةَ عَلَى سِتَّةِ مَسَاك

“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,

فِي الْمَحْصُورِ وَ لَمْ يَسُقِ الْهَدْيَ قَالَ يَنْسُكُ وَ يَرْجِعُ فَإِنْ لَمْ يَجِدْ ثَمَنَ هَدْيٍ صَامَ‌[2].

‘He completes all other acts and returns home, and if he cannot pay for the offering, he must fast.’”

إِذَا أُحْصِرَ الرَّجُلُ فَبَعَثَ بِهَدْيِهِ فَآذَاهُ رَأْسُهُ قَبْلَ أَنْ يَنْحَرَ هَدْيَهُ فَإِنَّهُ يَذْبَحُ شَاةً فِي الْمَكَانِ الَّذِي أُحْصِرَ فِيهِ أَوْ يَصُومُ أَوْ يَتَصَدَّقُ وَ الصَّوْمُ ثَلَاثَةُ أَيَّامٍ وَ الصَّدَقَةُ عَلَى سِتَّةِ مَسَاكِينَ نِصْفُ صَاعٍ لِكُلِّ مِسْكِينٍ.

“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

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

سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْمُحْرِمِ يَعْبَثُ بِأَهْلِهِ حَتَّى يُمْنِيَ مِنْ غَيْرِ جِمَاعٍ أَوْ يَفْعَلُ ذَلِكَ فِي شَهْرِ رَمَضَانَ مَا ذَا عَلَيْهِمَا[4] قَالَ عَلَيْهِمَا جَمِيعاً الْكَفَّارَةُ مِثْلُ مَا عَلَى الَّذِي يُجَامِعُ.

“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.’”

سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ نَعَامَةً أَوْ حِمَارَ وَحْشٍ قَالَ عَلَيْهِ بَدَنَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَدَنَةٍ قَالَ فَلْيُطْعِمْ سِتِّينَ مِسْكِيناً قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَصَدَّقَ قَالَ فَلْيَصُمْ ثَمَانِيَةَ عَشَرَ يَوْماً وَ الصَّدَقَةُ مُدٌّ عَلَى كُلِّ مِسْكِينٍ قَالَ وَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ بَقَرَةً قَالَ عَلَيْهِ بَقَرَةٌ قُلْتُ فَإِنْ لَمْ يَقْدِرْ عَلَى بَقَ

“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?

إِذَا لَمْ يَجِدْ بَدَنَةً فَسَبْعُ شِيَاهٍ فَإِنْ لَمْ يَقْدِرْ صَامَ ثَمَانِيَةَ عَشَرَ يَوْماً.[2]

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.’”

يُثَمِّنُ قِيمَةَ الْهَدْيِ طَعَاماً ثُمَّ يَصُومُ لِكُلِّ مُدٍّ يَوْماً فَإِذَا زَادَتِ الْأَمْدَادُ عَلَى شَهْرَيْنِ فَلَيْسَ عَلَيْهِ أَكْثَرُ مِنْهُ‌[1].

“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 o

إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ وَ لَمْ يَجِدْ مَا يُكَفِّرُ مِنْ مَوْضِعِهِ الَّذِي أَصَابَ فِيهِ الصَّيْدَ قُوِّمَ جَزَاؤُهُ مِنَ النَّعَمِ دَرَاهِمَ ثُمَّ قُوِّمَتِ الدَّرَاهِمُ طَعَاماً لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ فَإِنْ لَمْ يَقْدِرْ عَلَى الطَّعَامِ صَامَ لِكُلِّ نِصْفِ صَاعٍ يَوْماً[2].

“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

سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ بَيْضَ نَعَامَةٍ وَ هُوَ مُحْرِمٌ قَالَ يُرْسِلُ الْفَحْلَ فِي الْإِبِلِ عَلَى عَدَدِ الْبَيْضِ قُلْتُ فَإِنَّ الْبَيْضَ يَفْسُدُ كُلُّهُ وَ يَصْلُحُ كُلُّهُ قَالَ مَا يُنْتَجُ مِنَ الْهَدْيِ فَهُوَ هَدْيٌ بَالِغُ الْكَعْبَةِ وَ إِنْ لَمْ يُنْتَجْ فَلَيْسَ عَلَيْهِ شَيْ‌ءٌ فَمَنْ لَمْ يَجِدْ إِبِلًا فَعَلَيْهِ لِكُلِّ بَيْضَةٍ شَاةٌ فَإِنْ لَمْ يَجِدْ فَالصَّدَقَةُ عَلَى عَشَرَةِ مَسَاك

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 offe

يَقْضِي مَا اخْتَصَرَ مِنْ طَوَافِهِ‌[2].

“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.’”