Hajj & Pilgrimage

ِأَنَّ إِحْرَامَ الْمَرْأَةِ فِي وَجْهِهَا وَ إِحْرَامَ الرَّجُلِ فِي رَأْسِهِ‌[1]

a woman in the state of Ihram must not use veil over her face because Ihram of women is for her face and for men it is for their head.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تَلْبَسَ ثَوْباً حَرِيراً وَ هِيَ مُحْرِمَةٌ قَالَ لَا وَ لَهَا أَنْ تَلْبَسَهُ فِي غَيْرِ إِحْرَامِهَا.

“I once asked abu ‘Abd Allah (a.s.), about the case of a woman if she can use silk clothes in the state of Ihram. He (the Imam) said, ‘No, but she can use them in times other than her being in the state of Ihram.’”

مَرَّ أَبُو جَعْفَرٍ ع بِامْرَأَةٍ مُحْرِمَةٍ قَدِ اسْتَتَرَتْ بِمِرْوَحَةٍ فَأَمَاطَ الْمِرْوَحَةَ بِنَفْسِهِ عَنْ وَجْهِهَا.

“Abu Ja‘far (a.s.), once when passing by a woman, who in the state of Ihram had covered her face with an air vent, himself removed it from her face.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مُصَبَّغَاتُ الثِّيَابِ تَلْبَسُهُ الْمُحْرِمَةُ فَقَالَ لَا بَأْسَ بِهِ إِلَّا الْمُفْدَمَ الْمَشْهُورَ وَ الْقِلَادَةَ الْمَشْهُورَةَ[3].

“I once asked abu ‘Abd Allah (a.s.), about dyed cloths used by women in the state of Ihram. He (the Imam) said, ‘It is not harmful except ornaments visible on her front side as well as visible necklace.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ إِذَا أَحْرَمَتْ أَ تَلْبَسُ السَّرَاوِيلَ قَالَ نَعَمْ إِنَّمَا تُرِيدُ بِذَلِكَ السُّتْرَةَ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a woman who is in the state of Ihram: if she can wear trousers. He (the Imam) said, ‘Yes, she can do so because she needs it for covering.’”

لَهُ أَنْ يَلْبَسَ الْخُفَّيْنِ إِذَا اضْطُرَّ إِلَى ذَلِكَ وَ لْيَشُقَّهُ مِنْ ظَهْرِ الْقَدَمِ وَ إِنْ لَبِسَ الطَّيْلَسَانَ فَلَا يَزُرَّهُ عَلَيْهِ فَإِنِ اضْطُرَّ إِلَى قَبَاءٍ مِنْ بَرْدٍ وَ لَا يَجِدُ ثَوْباً غَيْرَهُ فَلْيَلْبَسْهُ مَقْلُوباً وَ لَا يُدْخِلْ يَدَيْهِ فِي يَدَيِ الْقَبَاءِ.

“Abu ‘ Abd Allah (a.s.), about a man whose sandals were destroyed and was not able to find one, said, ’He can use a shoe in an emergency. He can tear its back for an opening and if he wears a shawl he must not button it. If one needs to use a Qaba (a long coat) because of cold and cannot find other cloths he must wear

سَأَلْتُهُ عَنِ الْمُحْرِمِ يَلْبَسُ الْخُفَّيْنِ وَ الْجَوْرَبَيْنِ قَالَ إِذَا اضْطُرَّ إِلَيْهِمَا[2].

‘He can do so in case it is an emergency. ‘“

أَنَّ عَلِيّاً ع كَانَ لَا يَرَى بَأْساً بِعَقْدِ الثَّوْبِ إِذَا قَصُرَ ثُمَّ يُصَلِّي فِيهِ وَ إِنْ كَانَ مُحْرِماً.

“Abu Ja’far (a.s.), has said that Ali (a.s.), would not consider it harmful if one knotted his cloths, in case it was short, in Salat (prayer) even in the state of Ihram. ‘“

لَا بَأْسَ بِأَنْ يُحْرِمَ الرَّجُلُ وَ عَلَيْهِ سِلَاحُهُ إِذَا خَافَ الْعَدُوَّ.

“Abu Ja’far (a.s.), has said that it is not harmful to carry arms in the state of Ihram if a man is afraid of the enemy. ‘“

مَنِ اضْطُرَّ إِلَى ثَوْبٍ وَ هُوَ مُحْرِمٌ وَ لَيْسَ مَعَهُ إِلَّا قَبَاءٌ فَلْيَنْكُسْهُ‌[5] وَ لْيَجْعَلْ أَعْلَاهُ أَسْفَلَهُ وَ يَلْبَسُهُ وَ فِي رِوَايَةٍ أُخْرَى يَقْلِبُ ظَهْرَهُ بَطْنَهُ إِذَا لَمْ يَجِدْ غَيْرَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘If one in the state of Ihram may urgently need clothes and he has only a Qaba (a coat which is long down to ankles) he must turn it upside down and wear it . 5 In another Hadith it is said to turn inside out, if one cannot find other clothes.”

الْمُحْرِمُ يَلْبَسُ السَّرَاوِيلَ إِذَا لَمْ يَكُنْ مَعَهُ إِزَارٌ وَ يَلْبَسُ الْخُفَّيْنِ إِذَا لَمْ يَكُنْ مَعَهُ نَعْلٌ.

“Abu Ja’far (a.s.), has said, ‘One in the state of Ihram can wear trousers if one does not find loincloth and al-Khuffayn (shoes) if one cannot find Na’l (sandals). ‘“(Fatwa best explains this Hadith)

سَأَلْتُهُ عَنْ مُحْرِمٍ ظَلَّلَ فِي عُمْرَتِهِ قَالَ يَجِبُ عَلَيْهِ دَمٌ قَالَ وَ إِنْ خَرَجَ إِلَى مَكَّةَ وَ ظَلَّلَ وَجَبَ عَلَيْهِ أَيْضاً دَمٌ لِعُمْرَتِهِ وَ دَمٌ لِحَجَّتِهِ.

“I once asked him (the Imam) (a.s.), about a man who seeks shadow in his al-‘Umrah. He (the Imam) said, ’Slaughtering (an animal) is necessary.’ He (the Imam) then said, ‘If he goes out to Makkah and uses shadow, it is necessary to slaughter an animal; one for al-‘Umrah and one for al- Hajj.’”

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

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَكَلْتُ خَبِيصاً[3] حَتَّى شَبِعْتُ‌ وَ أَنَا مُحْرِمٌ فَقَالَ إِذَا فَرَغْتَ مِنْ مَنَاسِكِكَ وَ أَرَدْتَ الْخُرُوجَ مِنْ مَكَّةَ فَابْتَعْ بِدِرْهَمٍ تَمْراً فَتَصَدَّقْ بِهِ فَيَكُونَ كَفَّارَةً لِذَلِكَ وَ لِمَا دَخَلَ فِي إِحْرَامِكَ مِمَّا لَا تَعْلَمُ.

“I once asked abu Ja’far (a.s.), about a man who is in the state of Ihram and uses a salt which is mixed with saffron. He (the Imam) said, ‘It is not proper for one while in the state of Ihram to use a thing which has saffron or any other kind of perfumes.’”

إِنَّ رَسُولَ اللَّهِ ص حِينَ صُدَّ بِالْحُدَيْبِيَةِ قَصَّرَ وَ أَحَلَّ وَ نَحَرَ ثُمَّ انْصَرَفَ مِنْهَا وَ لَمْ يَجِبْ عَلَيْهِ الْحَلْقُ حَتَّى يَقْضِيَ النُّسُكَ فَأَمَّا الْمَحْصُورُ فَإِنَّمَا يَكُونُ عَلَيْهِ التَّقْصِيرُ[4].

“When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause was prevented at al-Hudaybiyah from performing al-Hajj, he (the Messenger of Allah) did Taqsir (cutting some hair or finger nails and so on). He (the Messenger of Allah) then came out of the state

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ مُحْرِمٍ انْكَسَرَتْ سَاقُهُ أَيَّ شَيْ‌ءٍ يَكُونُ حَالُهُ وَ أَيُّ شَيْ‌ءٍ عَلَيْهِ قَالَ هُوَ حَلَالٌ مِنْ كُلِّ شَيْ‌ءٍ قُلْتُ مِنَ النِّسَاءِ وَ الثِّيَابِ وَ الطِّيبِ فَقَالَ نَعَمْ مِنْ جَمِيعِ مَا يَحْرُمُ عَلَى الْمُحْرِمِ وَ قَالَ أَ مَا بَلَغَكَ قَوْلُ أَبِي عَبْدِ اللَّهِ ع حُلَّنِي حَيْثُ حَبَسْتَنِي لِقَدَرِكَ الَّذِي قَدَّرْتَ عَلَيَّ قُلْتُ أَصْلَحَكَ اللَّهُ مَا تَقُولُ

“I once asked abu al-Hassan (a.s.), about a man who is in the state of Ihram and his leg is broken and about his condition and what he owes. He (the Imam) said, ’He is out of the state of Ihram about all things.’ I then asked, ’Even women, clothes and perfume are lawful for him?’ He (the Imam) said, ‘Yes, everything th

سَمِعْتُهُ يَقُولُ‌ الْمَحْصُورُ غَيْرُ الْمَصْدُودِ الْمَحْصُورُ الْمَرِيضُ وَ الْمَصْدُودُ الَّذِي يَصُدُّهُ الْمُشْرِكُونَ كَمَا رَدُّوا رَسُولَ اللَّهِ ص وَ أَصْحَابَهُ لَيْسَ مِنْ مَرَضٍ وَ الْمَصْدُودُ تَحِلُّ لَهُ النِّسَاءُ وَ الْمَحْصُورُ لَا تَحِلُّ لَهُ النِّسَاءُ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ أُحْصِرَ فَبَعَثَ بِالْهَدْيِ قَالَ يُوَاعِدُ أَصْحَابَهُ مِيعَاداً إِنْ كَانَ فِي الْحَجِّ فَمَحِلُّ الْهَدْيِ

“I once heard abu ‘Abd Allah (a.s.), saying, ‘Al-Mahsur (confined) is different from al- Masdud (prevented). Al-Mahsur (confined) is one who suffers from an illness, and al-Masdud (prevented) is one who is prevented by the pagans, as they prevented the Messenger of Allah, O Allah, grant compensation to Muhammad and his

إِذَا أُحْصِرَ الرَّجُلُ بَعَثَ بِهَدْيِهِ فَإِذَا أَفَاقَ وَ وَجَدَ مِنْ نَفْسِهِ خِفَّةً فَلْيَمْضِ إِنْ ظَنَّ أَنَّهُ يُدْرِكُ النَّاسَ فَإِنْ قَدِمَ مَكَّةَ قَبْلَ أَنْ يَنْحَرَ الْهَدْيَ فَلْيُقِمْ عَلَى إِحْرَامِهِ حَتَّى يَفْرُغَ مِنْ جَمِيعِ الْمَنَاسِكِ وَ لْيَنْحَرْ هَدْيَهُ وَ لَا شَيْ‌ءَ عَلَيْهِ وَ إِنْ قَدِمَ مَكَّةَ وَ قَدْ نَحَرَ هَدْيَهُ فَإِنَّ عَلَيْهِ الْحَجَّ مِنْ قَابِلٍ أَوِ الْعُمْرَةَ[1] قُلْ

“Abu Ja‘far (a.s.), has said, ‘When one becomes al-Mahsur (confined) he sends his offering. If he gets well and feels light, he continues, if he thinks that he can catch up with people. If he comes to Makkah before the offering is slaughtered, he can continue with his Ihram until completion of all acts, slaughter his o

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

سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِطُ وَ هُوَ يَنْوِي الْمُتْعَةَ فَيُحْصَرُ هَلْ يُجْزِئُهُ أَنْ لَا يَحُجَّ مِنْ قَابِلٍ قَالَ يَحُجُّ مِنْ قَابِلٍ وَ الْحَاجُّ مِثْلُ ذَلِكَ إِذَا أُحْصِرَ قُلْتُ رَجُلٌ سَاقَ الْهَدْيَ ثُمَّ أُحْصِرَ قَالَ يَبْعَثُ بِهَدْيِهِ قُلْتُ هَلْ يَسْتَمْتِعُ مِنْ قَابِلٍ فَقَالَ لَا وَ لَكِنْ يَدْخُلُ فِي مِثْلِ مَا خَرَجَ مِنْهُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who decides to perform al-Hajj al- Tamattu‘ (advantageous) but he becomes al-Mahsur (confined); if this is sufficient for him not to perform al-Hajj in future. He (the Imam) said, ‘He is required to perform al-Hajj in future and so also is (deciding just for) al-Hajj, if

سَأَلْتُهُ عَنْ رَجُلٍ عَرَضَ لَهُ سُلْطَانٌ فَأَخَذَهُ ظَالِماً لَهُ يَوْمَ عَرَفَةَ قَبْلَ أَنْ يُعَرِّفَ فَبَعَثَ بِهِ إِلَى مَكَّةَ فَحَبَسَهُ فَلَمَّا كَانَ يَوْمُ النَّحْرِ خَلَّى سَبِيلَهُ كَيْفَ يَصْنَعُ قَالَ يَلْحَقُ فَيَقِفُ بِجَمْعٍ ثُمَّ يَنْصَرِفُ إِلَى مِنًى فَيَرْمِي وَ يَذْبَحُ وَ يَحْلِقُ وَ لَا شَيْ‌ءَ عَلَيْهِ قُلْتُ فَإِنْ خَلَّى عَنْهُ يَوْمَ النَّفْرِ كَيْفَ يَصْنَعُ قَالَ هَذَا مَصْدُودٌ عَنِ

“I once asked abu al-Hassan (a.s.), about a man who is referred to Sultan who has held him unjustly on the day of ‘Arafah from attending. He is sent to Makkah in jail. On the day of al-Nahr (offering sacrifice) he is released. What should he do? He (the Imam) said, ‘He must catch up to stay at the gathering place (‘Ara

الْمَصْدُودُ يَذْبَحُ حَيْثُ صُدَّ وَ يَرْجِعُ صَاحِبُهُ فَيَأْتِي النِّسَاءَ وَ الْمَحْصُورُ يَبْعَثُ بِهَدْيِهِ وَ يَعِدُهُمْ يَوْماً فَإِذَا بَلَغَ الْهَدْيُ أَحَلَّ هَذَا فِي مَكَانِهِ قُلْتُ لَهُ أَ رَأَيْتَ إِنْ رَدُّوا عَلَيْهِ دَرَاهِمَهُ وَ لَمْ يَذْبَحُوا عَنْهُ وَ قَدْ أَحَلَّ فَأَتَى النِّسَاءَ قَالَ فَلْيُعِدْ وَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ وَ لْيُمْسِكِ الْآنَ عَنِ النِّسَاءِ إِذَا بَعَثَ‌[2].

“Abu Ja‘far (a.s.), has said, ‘Al-Masdud (prevented) offers an animal for slaughtering wherever he is prevented and returns home. Women are lawful for him. Al-Mahsur (confined) sends his offering, sets up a certain time and when the offering reaches its place, he in his place comes out of the state of Ihram.’ I then as

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

قُلْتُ لَهُ مَا تَقُولُ فِي مُحْرِمٍ عَبِثَ بِذَكَرِهِ فَأَمْنَى قَالَ أَرَى عَلَيْهِ مِثْلَ مَا عَلَى مَنْ أَتَى أَهْلَهُ وَ هُوَ مُحْرِمٌ بَدَنَةً وَ الْحَجَّ مِنْ قَابِلٍ.

“I once asked abu al-Hassan (a.s.), about a man who is in the state of Ihram, plays with his penis and discharges semen. He (the Imam) said, ‘It is like one who, while in the state of Ihram, performs sexual intercourse with his wife; he owes badanah and al-Hajj in future.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَقَعَ عَلَى أَهْلِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ فَخَرَجْتُ إِلَى أَصْحَابِنَا فَأَخْبَرْتُهُمْ فَقَالُوا اتَّقَاكَ هَذَا مُيَسِّرٌ قَدْ سَأَلَهُ عَنْ مِثْلِ مَا سَأَلْتَ فَقَالَ لَهُ عَلَيْكَ بَدَنَةٌ قَالَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي أَخْبَرْتُ أَصْحَابَنَا بِمَا أَجَبْتَنِي فَقَالُوا اتَّقَاكَ هَذَا مُيَس

“I once asked abu ‘ Abd Allah (a.s.), about a man who performs sexual intercourse with his wife before Tawaf al-Nisa’. He (the Imam) said, ‘There is nothing on him.’ I then left and spoke about it to our people. They said, ‘He (the Imam) has used Taqiyah before you. This is Muyassir who had asked him (the Imam) what yo

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ- يَوْمَ النَّحْرِ قَبْلَ أَنْ يَزُورَ قَالَ إِنْ كَانَ وَقَعَ عَلَيْهَا بِشَهْوَةٍ فَعَلَيْهِ بَدَنَةٌ وَ إِنْ كَانَ غَيْرَ ذَلِكَ فَبَقَرَةٌ قُلْتُ أَوْ شَاةٌ قَالَ أَوْ شَاةٌ[1].

“I once asked abu ‘Abd Allah (a.s.), about a man who involves himself in sexual intercourse with his wife on the day of al-Nahr (day of offering sacrifice) before performing Tawaf of Ziyarat. He (the Imam) said, ‘If he has done so with lust he owes a badanah, without it there is a cow.’ I said, ‘Or a sheep’ and he (the

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مُتَمَتِّعٍ وَقَعَ عَلَى أَهْلِهِ وَ لَمْ يَزُرْ قَالَ يَنْحَرُ جَزُوراً وَ قَدْ خَشِيتُ أَنْ يَكُونَ قَدْ ثُلِمَ حَجُّهُ إِنْ كَانَ عَالِماً وَ إِنْ كَانَ جَاهِلًا فَلَا شَيْ‌ءَ عَلَيْهِ وَ سَأَلْتُهُ عَنْ رَجُلٍ وَقَعَ عَلَى امْرَأَتِهِ قَبْلَ أَنْ يَطُوفَ طَوَافَ النِّسَاءِ قَالَ عَلَيْهِ جَزُورٌ سَمِينَةٌ وَ إِنْ كَانَ جَاهِلًا فَلَيْسَ عَلَيْهِ شَيْ‌ءٌ قَالَ وَ سَأَلْتُهُ عَن

“I once asked abu ‘Abd Allah (a.s.), about a man who is in al-Hajj al-Tamattu‘ (advantageous) and is involved in sexual intercourse with his wife before performing Tawaf of Ziyarat. He (the Imam) said, ‘He must offer Jazur (slaughter a camel), and I am afraid for his al-Hajj becoming invalid if he knows the rules; but

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَاقَعَ أَهْلَهُ حِينَ ضَحَّى قَبْلَ أَنْ يَزُورَ الْبَيْتَ قَالَ يُهَرِيقُ دَماً.

“I once asked abu ‘Abd Allah (a.s.), about a man who is involved in sexual intercourse with his wife after offering sacrifice before Tawaf of Ziyarat. He (the Imam) said, ‘He must offer one animal offering.’”

إِذَا وَاقَعَ الْمُحْرِمُ امْرَأَتَهُ قَبْلَ أَنْ يَأْتِيَ الْمُزْدَلِفَةَ فَعَلَيْهِ الْحَجُّ مِنْ قَابِلٍ.

‘If one performs sexual intercourse with his wife before coming to al-Muzdalifah, he is required to perform al-Hajj in future.’”

سَأَلْتُهُ عَنْ رَجُلٍ كَانَ عَلَيْهِ طَوَافُ النِّسَاءِ وَحْدَهُ فَطَافَ مِنْهُ خَمْسَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَافَ أَنْ يَبْدُرَهُ فَخَرَجَ إِلَى مَنْزِلِهِ فَنَفَضَ ثُمَّ غَشِيَ جَارِيَتَهُ قَالَ يَغْتَسِلُ ثُمَّ يَرْجِعُ فَيَطُوفُ بِالْبَيْتِ طَوَافَيْنِ تَمَامَ مَا كَانَ قَدْ بَقِيَ عَلَيْهِ مِنْ طَوَافِهِ وَ يَسْتَغْفِرُ اللَّهَ وَ لَا يَعُودُ وَ إِنْ كَانَ طَافَ طَوَافَ النِّسَاءِ فَطَافَ مِنْهُ

“I once asked abu ‘ Abd Allah (a.s.), about a man who is required to perform Tawaf al- Nisa’ alone. He performs five times walking around the House, then he feels trouble in his stomach and fears its getting out of his control; so he goes to his lodging and after relieving himself becomes involved in sexual intercourse

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ طَافَ بِالْبَيْتِ أُسْبُوعاً طَوَافَ الْفَرِيضَةِ ثُمَّ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ أَرْبَعَةَ أَشْوَاطٍ ثُمَّ غَمَزَهُ بَطْنُهُ فَخَرَجَ فَقَضَى حَاجَتَهُ ثُمَّ غَشِيَ أَهْلَهُ قَالَ يَغْتَسِلُ ثُمَ‌ يَعُودُ فَيَطُوفُ ثَلَاثَةَ أَشْوَاطٍ وَ يَسْتَغْفِرُ رَبَّهُ وَ لَا شَيْ‌ءَ عَلَيْهِ قُلْتُ فَإِنْ كَانَ طَافَ بِالْبَيْتِ طَوَافَ الْفَرِيضَةِ فَطَافَ أَرْبَعَةَ أَ

“I once asked abu ‘Abd Allah (a.s.), about a man who performs seven time Tawaf around the House, then performs Sa‘y between al-Safa’ and al-Marwah four times, and feels trouble in his stomach. He then goes to his lodging and relieves himself; then he overwhelms his wife for (sexual intercourse). He (the Imam) said, ‘He

سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِامْرَأَتِهِ أَوْ لِجَارِيَتِهِ بَعْدَ مَا حَلَقَ فَلَمْ يَطُفْ وَ لَمْ يَسْعَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ اطْرَحِي ثَوْبَكِ وَ نَظَرَ إِلَى فَرْجِهَا قَالَ لَا شَيْ‌ءَ عَلَيْهِ إِذَا لَمْ يَكُنْ غَيْرَ النَّظَرِ[4].

“I once asked abu al-Hassan (a.s.), about a man who before Tawaf and Sa‘y between al- Safa’ and al-Marwah and after shaving says to his wife or slave-girl to remove her clothes to one side and he looks at her vagina. He (the Imam) said, ‘There is nothing upon him if there is nothing else besides looking.’”

أَبُو عَبْدِ اللَّهِ ع‌ مَا وَطِئْتَهُ أَوْ وَطِئَهُ بَعِيرُكَ وَ أَنْتَ مُحْرِمٌ فَعَلَيْكَ فِدَاؤُهُ وَ قَالَ اعْلَمْ أَنَّهُ لَيْسَ عَلَيْكَ فِدَاءُ شَيْ‌ءٍ أَتَيْتَهُ وَ أَنْتَ جَاهِلٌ بِهِ وَ أَنْتَ مُحْرِمٌ فِي حَجِّكَ وَ لَا فِي عُمْرَتِكَ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهَالَةٍ كَانَ أَوْ بِعَمْدٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘Whatever you or your camel step on while you are in the state of Ihram, you must pay ransom for it.’ He (the Imam) said, ‘Take notice that there is no ransom for what you do out of ignorance in the state of Ihram in your al-Hajj or al-‘Umrah except hunting, for which there is ransom,

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَنْ وَجَبَ عَلَيْهِ فِدَاءٌ صَيْداً أَصَابَهُ وَ هُوَ مُحْرِمٌ فَإِنْ كَانَ حَاجّاً نَحَرَ هَدْيَهُ الَّذِي يَجِبُ عَلَيْهِ بِمِنًى وَ إِنْ كَانَ مُعْتَمِراً نَحَرَ بِمَكَّةَ قُبَالَةَ الْكَعْبَةِ.

“Abu ‘Abd Allah (a.s.), has said, ‘If one owes to slaughter an offering because of his hunting in the state of Ihram if he is for al-Hajj, he must slaughter it in Mina’; if he is for al-‘Umrah, then he must slaughter it in Makkah in front of al-Ka‘bah.’”

فِي الْمُحْرِمِ إِذَا أَصَابَ صَيْداً فَوَجَبَ عَلَيْهِ الْفِدَاءُ فَعَلَيْهِ أَنْ يَنْحَرَهُ إِنْ كَانَ فِي الْحَجِّ بِمِنًى حَيْثُ يَنْحَرُ النَّاسُ فَإِنْ كَانَ فِي عُمْرَةٍ نَحَرَهُ بِمَكَّةَ وَ إِنْ شَاءَ تَرَكَهُ إِلَى أَنْ يَقْدَمَ فَيَشْتَرِيَهُ فَإِنَّهُ يُجْزِئُ عَنْهُ‌[5].

“Disbursement of ransom is obligatory on a man, who in the state of Ihram kills a prey. Abu Ja‘far (a.s.), has said that he must slaughter such offering in Mina’ if he is for al-Hajj, where other people slaughter; but if he is for al-‘Umrah, then he must slaughter in Makkah; or if he likes, he can wait until he arrives

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

خَرَجْنَا سِتَّةَ نَفَرٍ مِنْ أَصْحَابِنَا إِلَى مَكَّةَ فَأَوْقَدْنَا نَاراً عَظِيمَةً فِي بَعْضِ الْمَنَازِلِ أَرَدْنَا أَنْ نَطْرَحَ عَلَيْهَا لَحْماً ذَكِيّاً وَ كُنَّا مُحْرِمِينَ فَمَرَّ بِنَا طَائِرٌ صَافٌّ قَالَ حَمَامَةٌ أَوْ شِبْهُهَا فَأَحْرَقَتْ جَنَاحَهُ فَسَقَطَ فِي النَّارِ فَمَاتَ فَاغْتَمَمْنَا لِذَلِكَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع بِمَكَّةَ فَأَخْبَرْتُهُ وَ سَأَلْتُهُ فَقَالَ عَلَيْكُمْ

“In a group one year we went for Makkah and on the way, once we started a large fire to cook a certain amount of meat, while we were in the state of Ihram; and a bird like a pigeon flapping its wings, flew by and hit the fire. Its wings burnt and it died. We became depressed. I then went to see abu ‘Abd Allah (a.s.), i

إِنْ قَتَلَ الْمُحْرِمُ حَمَامَةً فِي الْحَرَمِ فَعَلَيْهِ شَاةٌ وَ ثَمَنُ الْحَمَامَةِ دِرْهَمٌ أَوْ شِبْهُهُ يَتَصَدَّقُ بِهِ أَوْ يُطْعِمُهُ حَمَامَ مَكَّةَ فَإِنْ قَتَلَهَا فِي الْحَرَمِ وَ لَيْسَ بِمُحْرِمٍ فَعَلَيْهِ ثَمَنُهَا.

“Abu ‘Abd Allah (a.s.), has said, ‘If one in the state of Ihram kills a pigeon in al-Haram (the sacred area), he owes one sheep as expiation. The cost of a pigeon is one dirham or so, which must be given as charity or to feed thereby the pigeons of Makkah. If one kills it in al-Haram (the sacred area) and is not in the

قُلْتُ لَهُ مُحْرِمٌ قَتَلَ طَيْراً فِيمَا بَيْنَ الصَّفَا وَ الْمَرْوَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَ الْجَزَاءُ وَ يُعَزَّرُ قَالَ قُلْتُ فَإِنْ فَعَلَهُ فِي الْكَعْبَةِ عَمْداً قَالَ عَلَيْهِ الْفِدَاءُ وَ الْجَزَاءُ وَ يُضْرَبُ دُونَ الْحَدِّ وَ يُقَامُ لِلنَّاسِ كَيْ يَنْكُلَ غَيْرُهُ.

“I once asked abu Ja‘far (a.s.). ‘What is the law about a man, who intentionally kills a bird between al-Safa’ and al-Marwah, while in the state of Ihram?’ He (the Imam) said, ‘He owes ransom, penalty and he must be reprimanded.’ I then asked, ‘What happens if one intentionally does it in al-Ka‘bah?’ He (the Imam) said

حُشِرَتْ لِرَسُولِ اللَّهِ ص فِي عُمْرَةِ الْحُدَيْبِيَةِ الْوُحُوشُ حَتَّى نَالَتْهَا أَيْدِيهِمْ وَ رِمَاحُهُمْ‌[1].

“About the words of Allah, the Most Majestic, the Most Glorious, ‘So He will test you in what your hands or spears have hunted/ (5:95) abu ‘Abd Allah (a.s.), has said, ‘During al-‘Umrah of al-Hudaybiyah, wild animals crowded around the Messenger of Allah, so much so that their hands and spears could easily reach.”

كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع مُزَامَلَةً فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ نَزَلَ وَ اغْتَسَلَ وَ أَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ دَخَلَ الْحَرَمَ حَافِياً فَصَنَعْتُ مِثْلَ مَا صَنَعَ فَقَالَ يَا أَبَانُ مَنْ صَنَعَ مِثْلَ مَا رَأَيْتَنِي صَنَعْتُ تَوَاضُعاً لِلَّهِ مَحَا اللَّهُ عَنْهُ مِائَةَ أَلْفِ سَيِّئَةٍ وَ كَتَبَ لَهُ مِائَةَ أَلْفِ حَسَنَةٍ وَ بَنَى اللَّهُ عَز

1. A number of our people have narrated from Ahmad ibn abu ‘ Abd Allah from his father from al-Qasim ibn Ibrahim from Aban ibn Taghlib who has said the following: “I was in the presence of abu ‘Abd Allah, ‘Alayhi al-Salam, as journey-mate between al-Madinah and Makkah. When we arrived at the area of al-Haram (the sacre

زَامَلْتُ أَبَا جَعْفَرٍ ع فِيمَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَلَمَّا انْتَهَى إِلَى الْحَرَمِ اغْتَسَلَ وَ أَخَذَ نَعْلَيْهِ بِيَدَيْهِ ثُمَّ مَشَى فِي الْحَرَمِ سَاعَةً. - مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ مِثْلَهُ.

“I once accompanied abu Ja‘far (a.s.), during a journey between Makkah and al-Madinah. When he arrived in al-Haram (the sacred area), he took a shower, then took his shoes in his hand and walked into al-Haram (the sacred area) for an hour.” Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hak