قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع وَ أَنَا بِالْمَدِينَةِ بَعْدَ مَا رَجَعْتُ مِنْ مَكَّةَ إِنِّي أَرَدْتُ أَنْ أَحُجَّ عَنِ ابْنَتِي قَالَ فَاجْعَلْ ذَلِكَ لَهَا الْآنَ.
“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.’”
إِذاً يُكْتَبَ لَكَ حَجٌّ مِثْلُ حَجِّهِمْ وَ تَزْدَادَ أَجْراً بِمَا وَصَلْتَ.
“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.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ وَصَلَ أَبَاهُ أَوْ ذَا قَرَابَةٍ لَهُ فَطَافَ عَنْهُ كَانَ لَهُ أَجْرُهُ كَامِلًا وَ لِلَّذِي طَافَ عَنْهُ مِثْلُ أَجْرِهِ وَ يُفَضَّلُ هُوَ بِصِلَتِهِ إِيَّاهُ بِطَوَافٍ آخَرَ وَ قَالَ مَنْ حَجَّ فَجَعَلَ حَجَّتَهُ عَنْ ذِي قَرَابَتِهِ يَصِلُهُ بِهَا كَانَتْ حَجَّتُهُ كَامِلَةً وَ كَانَ لِلَّذِي حَجَّ عَنْهُ مِثْلُ أَجْرِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَاسِعٌ لِذَلِكَ.
“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) sa
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
سَأَلْتُ أَبَا الْحَسَنِ ع كَمْ أُشْرِكُ فِي حَجَّتِي قَالَ كَمْ شِئْتَ.
‘You can share with whatever number of people you want.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ أَشْرَكْتَ أَلْفاً فِي حَجَّتِكَ لَكَانَ لِكُلِّ وَاحِدٍ حَجَّةٌ مِنْ غَيْرِ أَنْ تَنْقُصَ حَجَّتُكَ شَيْئاً.
“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.’”
الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ- شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ فَمَنْ أَرَادَ الْحَجَّ وَفَّرَ شَعْرَهُ إِذَا نَظَرَ إِلَى هِلَالِ ذِي الْقَعْدَةِ وَ مَنْ أَرَادَ الْعُمْرَةَ وَفَّرَ شَعْرَهُ شَهْراً.
“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-‘Um
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُرِيدُ الْحَجَّ أَ يَأْخُذُ مِنْ رَأْسِهِ فِي شَوَّالٍ كُلِّهِ مَا لَمْ يَرَ الْهِلَالَ قَالَ لَا بَأْسَ مَا لَمْ يَرَ الْهِلَالَ[2].
“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. ‘“
لَا تَأْخُذْ مِنْ شَعْرِكَ وَ أَنْتَ تُرِيدُ الْحَجَّ فِي ذِي الْقَعْدَةِ وَ لَا فِي الشَّهْرِ الَّذِي[1] تُرِيدُ فِيهِ الْخُرُوجَ إِلَى الْعُمْرَةِ.
“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.’”
لَا يَأْخُذُ الرَّجُلُ إِذَا رَأَى هِلَالَ ذِي الْقَعْدَةِ وَ أَرَادَ الْخُرُوجَ مِنْ رَأْسِهِ وَ لَا مِنْ لِحْيَتِهِ.
“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.’”
أَعْفِ شَعْرَكَ لِلْحَجِ[2] إِذَا رَأَيْتَ هِلَالَ ذِي الْقَعْدَةِ وَ لِلْعُمْرَةِ شَهْراً.
“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.”’
مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ تُحْرِمَ مِنَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ص وَ لَا تُجَاوِزَهَا إِلَّا وَ أَنْتَ مُحْرِمٌ فَإِنَّهُ وَقَّتَ لِأَهْلِ الْعِرَاقِ وَ لَمْ يَكُنْ يَوْمَئِذٍ عِرَاقٌ بَطْنَ الْعَقِيقِ مِنْ قِبَلِ أَهْلِ الْعِرَاقِ[3] وَ وَقَّتَ لِأَهْلِ الْيَمَنِ يَلَمْلَمَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَ وَقَّتَ لِأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَ هِيَ
“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
قَالَ أَبُو عَبْدِ اللَّهِ ع الْإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ اللَّهِ ص لَا يَنْبَغِي لِحَاجٍّ وَ لَا لِمُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَ لَا بَعْدَهَا وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ هُوَ مَسْجِدُ الشَّجَرَةِ[1] يُصَلَّى فِيهِ وَ يُفْرَضُ فِيهِ الْحَجَّ وَ وَقَّتَ لِأَهْلِ الشَّامِ الْجُحْفَةَ وَ وَقَّتَ لِأَهْلِ نَجْدٍ الْعَقِيقَ وَ وَقَّتَ لِأَهْلِ الطَّائِفِ قَرْنَ
“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
مَنْ أَقَامَ بِالْمَدِينَةِ شَهْراً وَ هُوَ 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 وَ فِي رِوَايَةٍ أُخْرَى يُحْرِمُ مِنَ الشَّجَرَةِ ثُمَّ يَأْخُذُ أَيَّ طَرِيقٍ شَاءَ.
“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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَحْرَمَ بِحَجَّةٍ فِي غَيْرِ أَشْهُرِ الْحَجِّ دُونَ الْوَقْتِ الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ص قَالَ لَيْسَ إِحْرَامُهُ بِشَيْءٍ إِنْ أَحَبَّ أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ فَلْيَرْجِعْ وَ لَا أَرَى عَلَيْهِ شَيْئاً وَ إِنْ أَحَبَّ أَنْ يَمْضِيَ فَلْيَمْضِ فَإِذَا انْتَهَى إِلَى الْوَقْتِ فَلْيُحْرِمْ مِنْهُ وَ يَجْعَلُهَا عُمْرَةً فَإِنَّ ذَلِكَ أَفْضَلُ[3] مِنْ رُج
“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
الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ- شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ لَيْسَ لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ فِي سِوَاهُنَّ وَ لَيْسَ لِأَحَدٍ أَنْ يُحْرِمَ دُونَ الْوَقْتِ[1] الَّذِي وَقَّتَهُ رَسُولُ اللَّهِ ص فَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ مَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً وَ تَرَكَ الثِّنْتَيْنِ.
“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 Al
قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَحْرَمَ بِالْحَجِّ فِي غَيْرِ أَشْهُرِ الْحَجِّ فَلَا حَجَّ لَهُ وَ مَنْ أَحْرَمَ دُونَ الْمِيقَاتِ فَلَا 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 (pla
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُرَوَّى بِالْكُوفَةِ أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ إِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يُحْرِمَ الرَّجُلُ مِنْ دُوَيْرَةِ أَهْلِهِ فَهَلْ قَالَ هَذَا عَلِيٌّ ع فَقَالَ قَدْ قَالَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ع لِمَنْ كَانَ مَنْزِلُهُ خَلْفَ الْمَوَاقِيتِ وَ لَوْ كَانَ كَمَا يَقُولُونَ مَا كَانَ يَمْنَعُ رَسُولُ اللَّهِ ص أَنْ لَا يَخْرُجَ بِثِيَاب
“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 abo
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ دُونَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ اللَّهِ ص إِلَّا أَنْ يَخَافَ فَوْتَ الشَّهْرِ فِي الْعُمْرَةِ.
‘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.’”
سَأَلْتُهُ عَنِ الرَّجُلِ يَجِيءُ مُعْتَمِراً عُمْرَةَ رَجَبٍ فَيَدْخُلُ عَلَيْهِ هِلَالُ شَعْبَانَ قَبْلَ أَنْ يَبْلُغَ الْوَقْتَ أَ يُحْرِمُ قَبْلَ الْوَقْتِ وَ يَجْعَلُهَا لِرَجَبٍ أَوْ يُؤَخِّرُ الْإِحْرَامَ إِلَى الْعَقِيقِ وَ يَجْعَلُهَا لِشَعْبَانَ قَالَ يُحْرِمُ قَبْلَ الْوَقْتِ فَيَكُونُ لِرَجَبٍ لِأَنَّ لِرَجَبٍ فَضْلَهُ وَ هُوَ الَّذِي نَوَى[1].
“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-‘A
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع 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.
“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,
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.’”
حَجُّوا بِامْرَأَةٍ مَعَهُمْ فَقَدِمُوا إِلَى الْوَقْتِ وَ هِيَ لَا تُصَلِّي فَجَهِلُوا أَنَّ مِثْلَهَا يَنْبَغِي أَنْ يُحْرِمَ فَمَضَوْا بِهَا كَمَا هِيَ حَتَّى قَدِمُوا مَكَّةَ وَ هِيَ طَامِثٌ حَلَالٌ فَسَأَلُوا النَّاسَ فَقَالُوا تَخْرُجُ إِلَى بَعْضِ الْمَوَاقِيتِ فَتُحْرِمُ مِنْهُ وَ كَانَتْ إِذَا فَعَلَتْ لَمْ تُدْرِكِ الْحَجَّ فَسَأَلُوا أَبَا جَعْفَرٍ ع فَقَالَ تُحْرِمُ مِنْ مَكَانِهَا قَدْ عَلِمَ اللَّهُ نِي
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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع 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 وَ يُحْرِمُ وَ يُجْزِئُهُ ذَلِكَ[3].
“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 a
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ جَهِلَ أَنْ يُحْرِمَ حَتَّى دَخَلَ الْحَرَمَ كَيْفَ يَصْنَعُ قَالَ يَخْرُجُ مِنَ الْحَرَمِ ثُمَّ يُهِلُّ بِالْحَجِّ.
‘He must go out of al- Haram (the sacred area), then say Talbiyah for al-Hajj.’”
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
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ كَانَتْ مَعَ قَوْمٍ فَطَمِثَتْ فَأَرْسَلَتْ إِلَيْهِمْ فَسَأَلَتْهُمْ فَقَالُوا مَا نَدْرِي أَ عَلَيْكِ إِحْرَامٌ أَمْ لَا وَ أَنْتِ حَائِضٌ فَتَرَكُوهَا حَتَّى دَخَلَتِ الْحَرَمَ قَالَ إِنْ كَانَ عَلَيْهَا مُهْلَةٌ فَلْتَرْجِعْ إِلَى الْوَقْتِ فَلْتُحْرِمْ مِنْهُ وَ إِنْ لَمْ يَكُنْ عَلَيْهَا وَقْتٌ فَلْتَرْجِعْ إِلَى مَا قَدَرَتْ عَلَيْهِ بَعْدَ مَا تَخْرُجُ مِنَ الْحَ
“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 sh
مَنْ كَانَ مِنْ مَكَّةَ عَلَى مَسِيرَةِ عَشَرَةِ أَمْيَالٍ لَمْ يَدْخُلْهَا إِلَّا بِإِحْرَامٍ.
“Whoever lives at a distance of ten miles from Makkah must not enter it except in a state of Ihram.”
قُلْتُ لِأَبِي جَعْفَرٍ ع خَرَجَتْ مَعَنَا امْرَأَةٌ مِنْ أَهْلِنَا فَجَهِلَتِ الْإِحْرَامَ فَلَمْ تُحْرِمْ حَتَّى دَخَلْنَا مَكَّةَ وَ نَسِينَا أَنْ نَأْمُرَهَا بِذَلِكَ قَالَ فَمُرُوهَا فَلْتُحْرِمْ مِنْ مَكَانِهَا مِنْ مَكَّةَ أَوْ مِنَ الْمَسْجِدِ.
“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 Mak
لَا يَكُونُ إِحْرَامٌ إِلَّا فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَحْرَمْتَ فِي دُبُرِهَا بَعْدَ التَّسْلِيمِ وَ إِنْ كَانَتْ نَافِلَةً[3] صَلَّيْتَ رَكْعَتَيْنِ وَ أَحْرَمْتَ فِي دُبُرِهِمَا فَإِذَا انْفَتَلْتَ مِنْ صَلَاتِكَ فَاحْمَدِ اللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ص وَ قُلِ- اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ لَكَ وَ آمَنَ بِوَعْدِكَ وَ اتَّبَعَ أَمْرَكَ فَإِنِّي عَبْ
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Ihram is not valid unless it is after Salat (pr
قُلْتُ لَهُ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِ فَكَيْفَ أَقُولُ قَالَ تَقُولُ- اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ص وَ إِنْ شِئْتَ أَضْمَرْتَ الَّذِي تُرِيدُ.
‘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.’”
قُلْتُ لِأَبِي إِبْرَاهِيمَ ع إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ فِي وَجْهَيْنِ مِنَ الْحَجِّ يَقُولُ بَعْضٌ أَحْرِمْ بِالْحَجِّ مُفْرِداً فَإِذَا طُفْتَ بِالْبَيْتِ وَ سَعَيْتَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ فَأَحِلَّ وَ اجْعَلْهَا عُمْرَةً وَ بَعْضُهُمْ يَقُولُ أَحْرِمْ وَ انْوِ الْمُتْعَةَ بِالْعُمْرَةِ إِلَى الْحَجِ أَيُّ هَذَيْنِ أَحَبُّ إِلَيْكَ قَالَ انْوِ الْمُتْعَةَ.
“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 as
نَعَمْ إِنَّمَا لَبَّى النَّبِيُّ ص عَلَى الْبَيْدَاءِ لِأَنَّ النَّاسَ لَمْ يَكُونُوا يَعْرِفُونَ التَّلْبِيَةَ فَأَحَبَّ أَنْ يُعَلِّمَهُمْ كَيْفَ التَّلْبِيَةُ.
“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 Talbiy
صَلِّ الْمَكْتُوبَةَ ثُمَّ أَحْرِمْ بِالْحَجِّ أَوْ بِالْمُتْعَةِ وَ اخْرُجْ بِغَيْرِ تَلْبِيَةٍ حَتَّى تَصْعَدَ إِلَى أَوَّلِ الْبَيْدَاءِ إِلَى أَوَّلِ مِيلٍ عَنْ يَسَارِكَ فَإِذَا اسْتَوَتْ بِكَ الْأَرْضُ رَاكِباً كُنْتَ أَوْ مَاشِياً فَلَبِّ فَلَا يَضُرُّكَ لَيْلًا أَحْرَمْتَ أَوْ نَهَاراً وَ مَسْجِدُ ذِي الْحُلَيْفَةِ الَّذِي كَانَ خَارِجاً عَنِ السَّقَائِفِ عَنْ صَحْنِ الْمَسْجِدِ ثُمَّ الْيَوْمَ لَيْسَ شَيْءٌ
“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 o
الْمُعْتَمِرُ عُمْرَةً مُفْرَدَةً يَشْتَرِطُ عَلَى رَبِّهِ أَنْ يَحُلَّهُ حَيْثُ حَبَسَهُ وَ مُفْرِدُ الْحَجِّ يَشْتَرِطُ عَلَى رَبِّهِ إِنْ لَمْ يَكُنْ حَجَّةً فَعُمْرَةً.
“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.’”
سَأَلْتُهُ[1] لِمَ جُعِلَتِ التَّلْبِيَةُ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى إِبْرَاهِيمَ ع أَنْ أَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجالًا وَ عَلى كُلِّ ضامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ[2] فَنَادَى فَأُجِيبَ مِنْ كُلِّ وَجْهٍ يُلَبُّونَ.
“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
التَّلْبِيَةُ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ لَبَّيْكَ دَاعِياً إِلَى دَارِ السَّلَامِ لَبَّيْكَ لَبَّيْكَ غَفَّارَ الذُّنُوبِ لَبَّيْكَ لَبَّيْكَ أَهْلَ التَّلْبِيَةِ لَبَّيْكَ لَبَّيْكَ ذَا الْجَلَالِ وَ الْإِكْرَامِ لَبَّيْكَ لَبَّيْكَ مَرْهُوباً وَ مَرْغُوباً إِلَيْكَ لَبَّيْ
“In Talbiyah (say): ‘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 You
إِنَّ اللَّهَ عَزَّ وَ جَلَّ اشْتَرَطَ عَلَى النَّاسِ شَرْطاً وَ شَرَطَ لَهُمْ شَرْطاً قُلْتُ فَمَا الَّذِي اشْتَرَطَ عَلَيْهِمْ وَ مَا الَّذِي اشْتَرَطَ لَهُمْ فَقَالَ أَمَّا الَّذِي اشْتَرَطَ عَلَيْهِمْ فَإِنَّهُ قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِ وَ أَمَّا مَا شَرَطَ لَهُمْ فَإِنَّهُ قَالَ- فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إ
“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, mo
إِتْمَامُهَا[4] أَنْ لَا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِ.
“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.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَحْرَمْتَ فَعَلَيْكَ بِتَقْوَى اللَّهِ وَ ذِكْرِ اللَّهِ كَثِيراً وَ قِلَّةِ الْكَلَامِ إِلَّا بِخَيْرٍ فَإِنَّ مِنْ تَمَامِ الْحَجِّ وَ الْعُمْرَةِ أَنْ يَحْفَظَ الْمَرْءُ لِسَانَهُ إِلَّا مِنْ خَيْرٍ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِ وَ الرَّفَثُ الْجِمَاع
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you assume the state of Ihram you
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي الْجِدَالِ شَاةٌ وَ فِي السِّبَابِ وَ الْفُسُوقِ بَقَرَةٌ وَ الرَّفَثِ فَسَادُ الْحَجِ[1].
‘The expiation for abusing and swearing is a cow and because of sexual relation al-Hajj becomes invalid.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع لَا بَأْسَ بِأَنْ يُغَيِّرَ الْمُحْرِمُ ثِيَابَهُ وَ لَكِنْ إِذَا دَخَلَ مَكَّةَ لَبِسَ ثَوْبَيْ إِحْرَامِهِ اللَّذَيْنِ أَحْرَمَ فِيهِمَا وَ كُرِهَ أَنْ يَبِيعَهُمَا.
‘It is not harmful . ‘“
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُحْرِمِ يَشُدُّ عَلَى بَطْنِهِ الْعِمَامَةَ قَالَ لَا ثُمَّ قَالَ كَانَ أَبِي يَقُولُ يَشُدُّ عَلَى بَطْنِهِ الْمِنْطَقَةَ الَّتِي فِيهَا نَفَقَتُهُ يَسْتَوْثِقُ مِنْهَا فَإِنَّهَا مِنْ تَمَامِ حَجِّهِ.
“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 o
قَالَ أَبُو عَبْدِ اللَّهِ ع الْمَرْأَةُ الْمُحْرِمَةُ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ غَيْرَ الْحَرِيرِ وَ الْقُفَّازَيْنِ[1] وَ كُرِهَ النِّقَابُ وَ قَالَ تَسْدُلُ الثَّوْبَ عَلَى وَجْهِهَا قُلْتُ حَدُّ ذَلِكَ إِلَى أَيْنَ قَالَ إِلَى طَرَفِ الْأَنْفِ قَدْرَ مَا تُبْصِرُ.
“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 Ima
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
مَرَّ أَبُو جَعْفَرٍ ع بِامْرَأَةٍ مُتَنَقِّبَةٍ وَ هِيَ مُحْرِمَةٌ فَقَالَ أَحْرِمِي وَ أَسْفِرِي وَ أَرْخِي ثَوْبَكِ[4] مِنْ فَوْقِ رَأْسِكِ فَإِنَّكِ إِنْ تَنَقَّبْتِ لَمْ يَتَغَيَّرْ لَوْنُكِ فَقَالَ رَجُلٌ إِلَى أَيْنَ تُرْخِيهِ فَقَالَ تُغَطِّي عَيْنَيْهَا قَالَ قُلْتُ يَبْلُغُ فَمَهَا قَالَ نَعَمْ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع- الْمُحْرِمَةُ لَا تَلْبَسُ الْحُلِيَّ وَ لَا الثِّيَابَ الْمُصَبَّغَاتِ إِلَّا ص
“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
سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْمَرْأَةِ يَكُونُ عَلَيْهَا الْحُلِيُّ وَ الْخَلْخَالُ وَ الْمَسَكَةُ وَ الْقُرْطَانِ[2] مِنَ الذَّهَبِ وَ الْوَرِقِ تُحْرِمُ فِيهِ وَ هُوَ عَلَيْهَا وَ قَدْ كَانَتْ تَلْبَسُهُ فِي بَيْتِهَا قَبْلَ حَجِّهَا أَ تَنْزَعُهُ إِذَا أَحْرَمَتْ أَوْ تَتْرُكُهُ عَلَى حَالِهِ قَالَ تُحْرِمُ فِيهِ وَ تَلْبَسُهُ مِنْ غَيْرِ أَنْ تُظْهِرَهُ لِلرِّجَالِ فِي مَرْكَبِهَا وَ مَسِيرِهَا.
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, ‘Alayhi al-Salam, 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 befor
سَأَلْتُهُ عَنِ الْعِمَامَةِ السَّابِرِيَّةِ فِيهَا عَلَمُ حَرِيرٍ تُحْرِمُ فِيهَا الْمَرْأَةُ قَالَ نَعَمْ إِنَّمَا كُرِهَ ذَلِكَ إِذَا كَانَ سَدَاهُ وَ لَحْمَتُهُ جَمِيعاً حَرِيراً ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع قَدْ سَأَلَنِي أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ أَنْ أَلْبَسَهَا وَ كَانَ وَجَدَ الْبَرْدَ فَأَمَرْتُهُ أَنْ يَلْبَسَهَا.
“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-
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع مَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَلْبَسَ وَ هِيَ مُحْرِمَةٌ قَالَ الثِّيَابُ كُلُّهَا مَا خَلَا الْقُفَّازَيْنِ وَ الْبُرْقُعَ وَ الْحَرِيرَ قُلْتُ تَلْبَسُ الْخَزَّ قَالَ نَعَمْ قُلْتُ فَإِنَّ سَدَاهُ الْإِبْرِيسَمُ وَ هُوَ حَرِيرٌ قَالَ مَا لَمْ يَكُنْ حَرِيراً خَالِصاً فَلَا بَأْسَ[3].
“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 s