لَا بَأْسَ بِهِ وَ سَأَلَهُ عَنِ الرَّجُلِ يَطَّلِي قَبْلَ أَنْ يَأْتِيَ مَكَّةَ بِسَبْعِ لَيَالٍ أَوْ ثَمَانِ لَيَالٍ قَالَ لَا بَأْسَ بِهِ.
Hadith.2535 - Mu‘awiyah ibn Ammar asked about a man who removes hair (yattili) six nights before reaching the miqat. Imam (as) said: "There is no harm in it." He also asked about a man who removes hair seven or eight nights before reaching Makkah. Imam (as) said: "There is no harm in it."
إِذَا اطَّلَيْتُ لِلْإِحْرَامِ الْأَوَّلِ كَيْفَ لِي أَنْ أَصْنَعَ فِي الطَّلْيَةِ الْأَخِيرَةِ وَ كَمْ حَدُّ مَا بَيْنَهُمَا فَقَالَ إِنْ كَانَ بَيْنَهُمَا جُمْعَتَانِ خَمْسَةَ عَشَرَ يَوْماً فَاطَّلِ[4].
A man asked Abu Abdullah (as) in my presence: "If I remove hair (apply depilatory) for the first Ihram, what should I do for the subsequent depilation, and what is the minimum interval between the two?" Imam (as) replied: "If there are two Fridays in between, a total of fifteen days, then remove hair again (apply the d
فَاجْتَمَعْنَا عِنْدَهُ فَقَالَ لَهُ ابْنُ أَبِي يَعْفُورٍ مَا تَقُولُ فِي دُهْنَةٍ[1] بَعْدَ الْغُسْلِ لِلْإِحْرَامِ فَقَالَ قَبْلُ وَ بَعْدُ وَ مَعَ لَيْسَ بِهِ بَأْسٌ قَالَ ثُمَّ دَعَا بِقَارُورَةِ بَانٍ سَلِيخَةٍ[2] لَيْسَ فِيهَا شَيْءٌ فَأَمَرَنَا فَادَّهَنَّا مِنْهَا فَلَمَّا أَرَدْنَا أَنْ نَخْرُجَ قَالَ لَا عَلَيْكُمْ أَنْ تَغْتَسِلُوا إِنْ وَجَدْتُمْ مَاءً إِذَا بَلَغْتُمْ ذَا الْحُلَيْفَةِ[3].
We, a group in Medina, sent a message to Abu Abdullah (as), informing him that we wanted to bid him farewell. Abu Abdullah (as) sent back a reply: "Perform ghusl (ritual bath) in Medina, for I fear that water may be scarce for you at Dhul-Hulayfah. Perform ghusl in Medina, wear the clothes you intend to enter Ihram in,
نَعَمْ وَ سَأَلَهُ عَنِ الرَّجُلِ يَغْتَسِلُ بِالْمَدِينَةِ لِإِحْرَامِهِ فَقَالَ يُجْزِيهِ ذَلِكَ مِنَ الْغُسْلِ بِذِي الْحُلَيْفَةِ[1].
Hadith.2538 - Muhammad al-Halabi asked Abu Abdullah (as) about the use of khayri (a type of oil derived from flowers) and banafsaj (violet oil) for anointing oneself when intending to enter Ihram. Imam (as) replied: "Yes, it is permissible." Muhammad then asked him about a person who performs ghusl (ritual bath) in Med
وَ لَا تُجَمِّرْ ثَوْباً لِإِحْرَامِكَ.
Hadith.2539 - Mu'awiyah ibn Ammar narrated from Imam (as) that a person may anoint themselves with any oil they wish before performing ghusl for Ihram, provided that the oil does not contain: - Musk - Ambergris - Saffron - Wars (a type of yellow plant dye). Imam (as) also added: "Do not perfume your Ihram garments with
لَا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَ لَا عَنْبَرٌ يَبْقَى رِيحُهُ فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَ ادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ قَبْلَ الْغُسْلِ وَ بَعْدَهُ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تُحِلَّ.
I asked Imam (as) about a man who anoints himself with an oil containing fragrance while intending to enter Ihram. Imam (as) replied: "Do not anoint yourself when you intend to enter Ihram with oil containing musk or ambergris, as their scent may linger in your hair after entering Ihram. However, you may use any other
وَ رَوَى حَمَّادٌ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ لَا يَرَى بَأْساً بِأَنْ تَكْتَحِلَ الْمَرْأَةُ وَ تَدَّهِنَ وَ تَغْتَسِلَ بَعْدَ هَذَا كُلِّهِ لِلْإِحْرَامِ[3].
Hadith.2541 - Hammad narrated from Hariz, who narrated from Abu Abdullah (as): Imam (as) saw no harm if a woman applied kohl, anointed herself with oil, and performed ghusl after doing all of this in preparation for Ihram.
وَ فِي رِوَايَةِ جَمِيلٍ أَنَّهُ قَالَ غُسْلُ يَوْمِكَ يُجْزِيكَ لِلَيْلَتِكَ وَ غُسْلُ لَيْلَتِكَ يُجْزِيكَ لِيَوْمِكَ[4].
Hadith.2542 - In a narration by Jamil, Imam (as) said: "The ghusl of your day suffices for your night, and the ghusl of your night suffices for your day."
«يَمْسَحُهَا بِالْمَاءِ وَ لاَ يُعِيدُ اَلْغُسْلَ».
Hadith.2543 - Abu Ja'far (as) was asked about a man who performed ghusl for his ihram and then trimmed his nails. Imam (as) replied: "He should wipe them with water and does not need to repeat the ghusl."
لِأَنَّهُ قَدْ رَوَى اَلْعِيصُ بْنُ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ : سَأَلْتُهُ عَنِ اَلرَّجُلِ يَغْتَسِلُ لِلْإِحْرَامِ بِالْمَدِينَةِ وَ يَلْبَسُ ثَوْبَيْنِ ثُمَّ يَنَامُ قَبْلَ أَنْ يُحْرِمَ قَالَ «لَيْسَ عَلَيْهِ غُسْلٌ ». ومن اغتسل أول الليل ثم أحرم آخر الليل أجزأه غسله.
Hadith.2544 - Al-‘Ays ibn al-Qasim narrated from Abu Abdullah (as) that he said: "I asked him about a man who performs ghusl for ihram in Medina, wears the two garments of ihram, and then sleeps before assuming ihram. Imam (as) replied: 'There is no need for him to repeat the ghusl.'"
«اَلْحَاجُّ عِنْدَنَا عَلَى ثَلاَثَةِ أَوْجُهٍ حَاجٌّ مُتَمَتِّعٌ وَ حَاجٌّ مُفْرِدٌ لِلْحَجِّ وَ سَائِقٌ لِلْهَدْيِ وَ اَلسَّائِقُ هُوَ اَلْقَارِنُ ».
Hadith.2545 - Mansur al-Sayqal narrated from Abu Abdullah (as) that he said: "The pilgrim falls into three categories with us: one performing tamattu‘ (combining ‘umrah and Hajj with a break in between), one performing ifrad (Hajj alone), and one driving the sacrificial animal (sā'iq al-hady), which is qirān (combining
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ طَافَ بِالْبَيْتِ وَ بِالصَّفَا وَ الْمَرْوَةِ أَحَلَّ إِنْ أَحَبَّ أَوْ كَرِهَ[4] إِلَّا مَنِ اعْتَمَرَ فِي عَامِهِ ذَلِكَ أَوْ
I heard Abu Ja‘far (as) say: "Whoever performs tawaf around the Ka‘bah and between Safa and Marwah becomes permitted (to exit the state of ihram) if they wish, whether willingly or unwillingly, except for the one who has performed ‘umrah in that same year or has driven the sacrificial animal (hady) and marked it (ash‘a
إِنِّي قَرَنْتُ بَيْنَ حِجَّةٍ وَ عُمْرَةٍ فَقَالَ لَهُ هَلْ طُفْتَ بِالْبَيْتِ فَقَالَ نَعَمْ[2] قَالَ هَلْ سُقْتَ الْهَدْيَ قَالَ لَا فَأَخَذَ أَبُو جَعْفَرٍ ع بِشَعْرِهِ ثُمَّ قَالَ
A man came to Abu Ja‘far (as) while he was behind the Maqam (station of Ibrahim) and said: "I have combined (qaran) Hajj and ‘Umrah." Abu Ja‘far (as) asked him: "Have you performed tawaf around the House?" The man replied: "Yes." Imam (as) then asked: "Have you driven the hady (sacrificial animal)?" The man replied: "N
وَ رَوَى أَبُو أَيُّوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ أَحَدَهُمْ[2] يَقْرِنُ وَ يَسُوقُ فَأَدَعُهُ عُقُوبَةً بِمَا صَنَعَ.
"Indeed, one of them combines (qarana) and drives (hady), and so I leave him as a consequence (punishment) for what he has done."
لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُحْرِمُ بِحَجَّةٍ وَ عُمْرَةٍ وَ يُنْشِئُ الْعُمْرَةَ أَ يَتَمَتَّعُ[4] قَالَ نَعَمْ.
Hadith.2549 - Ya'qub ibn Shu'ayb narrated: I said to Abu ‘Abdullah (as), "If a man assumes Ihram for both Hajj and ‘Umrah and begins with the ‘Umrah, does he perform Tamattu‘?" Imam (as) said: "Yes."
لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ يُفْرِدُ الْحَجَّ فَيَطُوفُ بِالْبَيْتِ وَ يَسْعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ يَبْدُو لَهُ أَنْ يَجْعَلَهَا عُمْرَةً فَقَالَ إِنْ كَانَ لَبَّى بَعْدَ مَا سَعَى قَبْلَ أَنْ يُقَصِّرَ فَلَا مُتْعَةَ لَهُ[5].
Hadith.2550 - Ishaq ibn ‘Ammar narrated from Abu Basir: I said to Abu ‘Abdullah (as), "A man intends to perform Ifrad Hajj (individual Hajj), performs Tawaf around the Ka‘bah, and walks between Safa and Marwah. Then, he decides to turn it into ‘Umrah. What should he do?" Imam (as) replied: "If he pronounced Talbiyah (t
وَ كَتَبَ عَلِيُّ بْنُ مُيَسِّرٍ إِلَى أَبِي جَعْفَرٍ الثَّانِي ع يَسْأَلُهُ عَنْ رَجُلٍ اعْتَمَرَ فِي شَهْرِ رَمَضَانَ[1] ثُمَّ حَضَرَ الْمَوْسِمَ أَ يَحُجُّ مُفْرِداً لِلْحَجِّ أَوْ يَتَمَتَّعُ أَيُّهُمَا أَفْضَلُ فَكَتَبَ ع إِلَيْهِ يَتَمَتَّعُ[2].
Hadith.2551 - Ali ibn Muyassir wrote to Abu Ja'far al-Thani, Imam Muhammad al-Jawad (as), asking about a man who performed ‘Umrah in the Month of Ramadan and then attended the Hajj season. Should he perform Ifrad Hajj (individual Hajj) or Tamattu‘ (combining ‘Umrah and Hajj)? Which is better? Abu Ja‘far al-Thani (as) w
وَ رَوَى حَفْصُ بْنُ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمُتْعَةُ وَ اللَّهِ أَفْضَلُ وَ بِهَا نَزَلَ الْقُرْآنُ وَ جَرَتِ السُّنَّةُ إِلَى يَوْمِ الْقِيَامَةِ[3].
Hadith.2552 - Hafs ibn al-Bakhtari narrated from Abu ‘Abdillah (as) that he said: "By Allah (swt), Tamattu‘ is better, and it is through it that the Qur’an was revealed, and the Sunnah continues with it until the Day of Resurrection."
قَالَ ابْنُ عَبَّاسٍ دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ.
Hadith.2553 - Al-Halabi narrated from Abu ‘Abdillah (as) that he said: Ibn Abbas said: "Umrah has entered into Hajj until the Day of Resurrection."
«اَلْمُتْعَةُ وَ كَيْفَ يَكُونُ شَيْءٌ أَفْضَلَ مِنْهَا وَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ «لَوِ اِسْتَقْبَلْتُ مِنْ أَمْرِي مَا اِسْتَدْبَرْتُ لَفَعَلْتُ كَمَا فَعَلَ اَلنَّاسُ.
Hadith.2554 - Abu Ayyub Ibrahim bin Uthman Al-Khazzaz asked Abu Abdullah (as): "Which type of Hajj is the best?" He replied: "Tamattu'. And how can anything be better than it when the Messenger of Allah (swt) (peace be upon him and his family) said, 'If I had known beforehand what I came to know later, I would have don
ع عَلَيْكُمْ بِالتَّمَتُّعِ فَإِنَّا لَا نَتَّقِي أَحَداً فِي التَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِ وَ اجْتِنَابِ الْمُسْكِرِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ.
"I entered with my brothers upon Abu Abdullah (as) and said to him, 'We intend to perform Hajj, and some of us are performing it for the first time (ṣarūrah).' Imam (as) said: 'You must perform Tamattu', for we do not fear anyone regarding Tamattu' [with Umrah joined to Hajj], and [you must also adhere to] avoiding int
وَ الْوُقُوفُ بِعَرَفَةَ سُنَّةٌ[3] وَ بِالْمَشْعَرِ فَرِيضَةٌ وَ مَا سِوَى ذَلِكَ مِنَ الْمَنَاسِكِ سُنَّةٌ[4]
رُوِيَ عَنِ الْأَئِمَّةِ ع أَنَّهُمْ قَالُوا مَنْ حَجَّ بِمَالٍ حَرَامٍ نُودِيَ عِنْدَ التَّلْبِيَةِ لَا لَبَّيْكَ عَبْدِي وَ لَا سَعْدَيْكَ[1].
Hadith.2557 - It is narrated from the Imams (as) that they said: "Whoever performs Hajj with unlawful wealth will be called at the time of Talbiyah: 'No Labbaik for you, My servant, and no happiness for you.'"
لَا يَكُونُ إِحْرَامٌ إِلَّا فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَوْ نَافِلَةٍ فَإِنْ كَانَتْ مَكْتُوبَةً أَحْرَمْتَ فِي دُبُرِهَا بَعْدَ التَّسْلِيمِ وَ إِنْ كَانَتْ نَافِلَةً[2] صَلَّيْتَ رَكْعَتَيْنِ وَ أَحْرَمْتَ فِي دُبُرِهَا فَإِذَا انْفَتَلْتَ مِنَ الصَّلَاةِ فَاحْمَدِ اللَّهَ عَزَّ وَ جَلَّ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ص وَ تَقُولُ- اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَجْعَلَنِي مِمَّنِ اسْتَجَابَ
وَ سَأَلَ الْحَلَبِيُّ أَبَا عَبْدِ اللَّهِ ع أَ لَيْلًا أَحْرَمَ رَسُولُ اللَّهِ ص أَمْ نَهَاراً فَقَالَ نَهَاراً فَقُلْتُ أَيَّ سَاعَةٍ قَالَ صَلَاةَ الظُّهْرِ فَسَأَلْتُهُ مَتَى تَرَى أَنْ نُحْرِمَ قَالَ سَوَاءٌ عَلَيْكُمْ[3] إِنَّمَا أَحْرَمَ رَسُولُ اللَّهِ ص صَلَاةَ الظُّهْرِ لِأَنَّ الْمَاءَ كَانَ قَلِيلًا كَانَ يَكُونُ فِي رُءُوسِ الْجِبَالِ فَيُهَجِّرُ الرَّجُلُ[4] إِلَى مِثْلِ ذَلِكَ مِنَ الْغَدِ[5] فَلَ
Hadith.2559 - Al-Halabi asked Abu Abdullah (as): "Did the Messenger of Allah (swt) (peace be upon him and his family) enter the state of Ihram at night or during the day?" Imam (as) replied: "During the day." I asked: "At what time?" Imam (as) said: "At the time of the Zuhr prayer." I then asked him: "When do you think
لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُرِيدُ أَنْ أَتَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِ فَكَيْفَ أَقُولُ فَقَالَ تَقُولُ اللَّهُمَ إِنِّي أُرِيدُ التَّمَتُّعَ بِالْعُمْرَةِ إِلَى الْحَجِ عَلَى كِتَابِكَ وَ سُنَّةِ نَبِيِّكَ وَ إِنْ شِئْتَ أَضْمَرْتَ الَّذِي تُرِيدُ.
"I said to Abu Abdullah (as), 'I want to perform Tamattu' with Umrah joined to Hajj. How should I express my intention?' Imam (as) replied: 'Say: O Allah (swt), I intend to perform Tamattu' with Umrah joined to Hajj, according to Your Book and the Sunnah of Your Prophet. And if you wish, you may internally intend what
حُلَّنِي حَيْثُ حَبَسْتَنِي قَالَ هُوَ حِلٌّ حَيْثُ حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ قَالَ أَوْ لَمْ يَقُلْ.
Hadith.2561 - Humran ibn A'yan asked Imam (as) about a person who says, "Release me where You have restrained me." Imam (as) said: "He is released where Allah (swt), the Almighty, has restrained him, whether he says it or does not say it."
«إِذَا صَلَّيْتَ فِي مَسْجِدِ اَلشَّجَرَةِ فَقُلْ وَ أَنْتَ قَاعِدٌ فِي دُبُرِ اَلصَّلاَةِ قَبْلَ أَنْ تَقُومَ مَا يَقُولُ اَلْمُحْرِمُ ثُمَّ قُمْ فَامْشِ حَتَّى تَبْلُغَ اَلْمِيلَ وَ تَسْتَوِيَ بِكَ اَلْبَيْدَاءُ فَإِذَا اِسْتَوَتْ بِكَ اَلْبَيْدَاءُ فَلَبِّ ».
"When you pray in Masjid al-Shajarah, say while seated after your prayer and before you stand: the words that a Muhrim (one in Ihram) says. Then stand, walk until you reach the mile marker, and enter the flat terrain of al-Bayda'. When you are in the flat terrain of al-Bayda', begin the Talbiyah."
الْمُحْرِمُ فِي دُبُرِ صَلَاتِكَ وَ إِنْ شِئْتَ لَبَّيْتَ مِنْ مَوْضِعِكَ وَ الْفَضْلُ أَنْ تَمْشِيَ قَلِيلًا ثُمَّ تُلَبِّيَ[2].
Hadith.2563 - In a narration from Hisham ibn al-Hakam, from Abu Abdullah (as), he said: "If you enter the state of Ihram from Ghamrah or Barid al-Ba’th, you should pray and say what a Muhrim says after the prayer. If you wish, you may recite the Talbiyah from where you are, but it is better to walk a little and then re
لَا يَنْتَظِرُ حَتَّى تَكُونَ السَّاعَةُ الَّتِي يُصَلَّى فِيهَا وَ إِنَّمَا قَالَ ذَلِكَ مَخَافَةَ الشُّهْرَةِ[3].
Hadith.2564 - In a narration from Ibn Faddal, from Abu al-Hasan (as), regarding a man who arrives at Dhu al-Hulayfah or one of the Miqats after the Asr prayer or outside the time of prayer. Imam (as) said: "He does not need to wait until the time of prayer. The instruction was given [to pray at specific times] only out
لَيْسَ عَلَيْهِ شَيْءٌ[5].
Hadith.2565 - Hafs ibn al-Bakhtari narrated from Abu Abdullah (as) regarding someone who entered Ihram at Masjid al-Shajarah and then had intercourse with his spouse before reciting the Talbiyah. Imam (as) said: "There is nothing upon him [no penalty]."
هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ- فَأُتِيَ بِحَجَلَتَيْنِ[2] فَأَكَلَهُمَا قَبْلَ أَنْ يُحْرِمَ[3].
Hadith.2566 - In a narration from Aban, from Ali ibn Abdul Aziz, he said: "Abu Abdullah (as) performed ghusl at Dhu al-Hulayfah for Ihram, prayed, and then said: 'Bring me what you have from the meat of game.' Two partridges were brought to him, and he ate them before entering the state of Ihram."
وَ فِي رِوَايَةِ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْهُ ع أَنَّهُ صَلَّى رَكْعَتَيْنِ وَ عَقَدَ فِي مَسْجِدِ الشَّجَرَةِ ثُمَّ خَرَجَ فَأُتِيَ بِخَبِيصٍ[4] فِيهِ زَعْفَرَانٌ فَأَكَلَ قَبْلَ أَنْ يُلَبِّيَ مِنْهُ.
Hadith.2567 - In a narration from Abdul Rahman ibn al-Hajjaj, from Imam (as): He prayed two units of prayer and entered Ihram at Masjid al-Shajarah. Then he went out and was brought a dessert containing saffron, and he ate from it before reciting the Talbiyah.
نَعَمْ[6].
Hadith.2568 - Wahb ibn Abd Rabbih narrated from Imam (as) regarding a man whose concubine entered the state of Ihram before her master. He asked: "Is it permissible for him to nullify her Ihram and have intercourse with her before entering Ihram himself?" Imam (as) replied: "Yes."
وَ كَتَبَ بَعْضُ أَصْحَابِنَا إِلَى أَبِي إِبْرَاهِيمَ ع فِي رَجُلٍ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَ أَحْرَمَ ثُمَّ خَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ فَكَتَبَ ع نَعَمْ أَوْ لَا بَأْسَ بِهِ[7].
Hadith.2569 - One of our companions wrote to Abu Ibrahim (as) regarding a man who entered Masjid al-Shajarah, prayed, and entered Ihram. Then, before reciting the Talbiyah, he left the mosque and decided to nullify his Ihram by engaging in intercourse with women. Imam (as) wrote in reply: "Yes" or "There is no harm in
إِنَّمَا اسْتَحْسَنُوا إِشْعَارَ الْبُدْنِ لِأَنَّ أَوَّلَ قَطْرَةٍ تَقْطُرُ مِنْ دَمِهَا يَغْفِرُ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَلَى ذَلِكَ[2].
وَ رَوَى حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ النَّاسُ يُقَلِّدُونَ الْغَنَمَ وَ الْبَقَرَ[3] وَ إِنَّمَا تَرَكَهُ النَّاسُ حَدِيثاً وَ يُقَلِّدُونَ بِخَيْطٍ أَوْ بِسَيْرٍ[4].
"People used to adorn sheep and cattle with garlands, but they have recently abandoned this practice. They would garland them with a string or a leather strap."
قَدْ أَجْزَأَ عَنْهُ[5] مَا أَكْثَرَ مَا لَا يُقَلَّدُ وَ لَا يُشْعَرُ وَ لَا
Hadith.2572 - Mu'awiyah ibn Ammar narrated from Abu Abdullah (as) regarding a man who drove a sacrificial animal but neither garlanded it nor marked it. Imam (as) said: "It is sufficient for him. Most often, sacrificial animals are neither garlanded, marked, nor adorned."
لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ أَحْرَمَ مِنَ الْوَقْتِ[2] وَ مَضَى ثُمَّ إِنَّهُ اشْتَرَى بَدَنَةً بَعْدَ ذَلِكَ بِيَوْمٍ أَوْ يَوْمَيْنِ فَأَشْعَرَهَا وَ قَلَّدَهَا وَ سَاقَهَا فَقَالَ إِنْ كَانَ ابْتَاعَهَا قَبْلَ أَنْ يَدْخُلَ الْحَرَمَ فَلَا بَأْسَ قُلْتُ فَإِنَّهُ اشْتَرَاهَا قَبْلَ أَنْ يَنْتَهِيَ إِلَى الْوَقْتِ الَّذِي يُحْرِمُ مِنْهُ فَأَشْعَرَهَا وَ قَلَّدَهَا أَ يَجِبُ عَلَيْهِ حِينَ فَعَلَ ذَلِكَ مَا يَ
I said to Abu Abdullah (as): "A man enters Ihram from the Miqat and proceeds on his journey. Then, a day or two later, he purchases a sacrificial camel, marks it, garlands it, and drives it forward. What is the ruling?" Imam (as) said: "If he purchased it before entering the Haram, there is no harm." I asked: "What if
أَبَا عَبْدِ اللَّهِ ع عَنِ الْبُدْنِ كَيْفَ تُشْعَرُ فَقَالَ تُشْعَرُ وَ هِيَ بَارِكَةٌ مِنْ شَقِّ سَنَامِهَا الْأَيْمَنِ وَ تُنْحَرُ وَ هِيَ قَائِمَةٌ مِنْ قِبَلِ الْأَيْمَنِ.
I asked Abu Abdullah (as) about how camels are marked (Ish'ar). Imam (as) said: "They are marked while sitting, by slitting the right side of their hump, and they are slaughtered while standing, from their right side."
وَ فِي رِوَايَةِ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ تُقَلِّدُهَا[4] نَعْلًا خَلَقاً قَدْ صَلَّيْتَ فِيهَا[5] وَ الْإِشْعَارُ وَ التَّقْلِيدُ بِمَنْزِلَةِ التَّلْبِيَةِ.
Hadith.2575 - In a narration from Mu'awiyah ibn Ammar, from Abu Abdullah (as), he said: "You garland it with an old sandal that you have prayed in, and both marking (Ish'ar) and garlanding (Taqleed) hold the same status as the Talbiyah."
وَ فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْهُ ع أَنَّهَا تُشْعَرُ وَ هِيَ مَعْقُولَةٌ.
Hadith.2576 - In a narration from Abdullah ibn Sinan, from Imam (as): "The camel is marked (Ish'ar) while it is restrained."
وَ رَوَى ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ خَرَجْتُ فِي عُمْرَةٍ[6]
"I set out for Umrah and purchased a sacrificial camel while I was in Madinah. I sent a message to Abu Abdullah (as) asking him how I should handle it. Imam (as) sent back a reply: 'What were you going to do with it? It would have sufficed for you to buy one in Arafat.' Then Imam (as) said: 'Go to Masjid al-Shajarah, f
لَمَّا لَبَّى رَسُولُ اللَّهِ ص قَالَ- لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ[3] وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ- لَبَّيْكَ ذَا الْمَعَارِجِ لَبَّيْكَ وَ كَانَ ع يُكْثِرُ مِنْ ذِي الْمَعَارِجِ[4] وَ كَانَ يُلَبِّي كُلَّمَا لَقِيَ رَاكِباً أَوْ عَلَا أَكَمَةً[5] أَوْ هَبَطَ وَادِياً وَ مِنْ آخِرِ اللَّيْلِ وَ فِي أَدْبَارِ الصَّلَوَاتِ[6].
وَ فِي رِوَايَةِ حَرِيزٍ أَنَّ رَسُولَ اللَّهِ ص لَمَّا أَحْرَمَ أَتَاهُ جَبْرَئِيلُ ع فَقَالَ مُرْ أَصْحَابَكَ بِالْعَجِّ وَ الثَّجِّ فَالْعَجُّ رَفْعُ الصَّوْتِ بِالتَّلْبِيَةِ وَ الثَّجُّ نَحْرُ الْبُدْنِ[7].
Hadith.2579 - In a narration from Hariz: "When the Messenger of Allah (swt) (peace be upon him and his family) entered the state of Ihram, Archangel Jibril (as) came to him and said: 'Command your companions to perform al-'ajj and al-thajj. Al-'ajj is raising the voice with the Talbiyah, and al-thajj is the slaughterin
وَ رَوَى أَبُو سَعِيدٍ الْمُكَارِي[1] عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ عَنِ النِّسَاءِ أَرْبَعاً الْإِجْهَارَ بِالتَّلْبِيَةِ وَ السَّعْيَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ يَعْنِي الْهَرْوَلَةَ وَ دُخُولَ الْكَعْبَةِ وَ اسْتِلَامَ الْحَجَرِ الْأَسْوَدِ[2].
"Indeed, Allah (swt), the Almighty, has exempted women from four things: raising their voices in the Talbiyah, running between Safa and Marwah (meaning brisk walking), entering the Ka'bah, and touching the Black Stone."
وَ رَوَى الْحَلَبِيُ[3] عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَا بَأْسَ أَنْ تُلَبِّيَ وَ أَنْتَ عَلَى غَيْرِ طُهْرٍ وَ عَلَى كُلِّ حَالٍ[4].
Hadith.2581 - Al-Halabi narrated from Abu Abdullah (as) that he said: "There is no harm in reciting the Talbiyah while not in a state of ritual purity, and in any condition."
وَ رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لَا بَأْسَ أَنْ يُلَبِّيَ الْجُنُبُ[5].
Hadith.2582 - Jabir narrated from Abu Ja'far (as) that he said: "There is no harm in a junub (someone in a state of major ritual impurity) reciting the Talbiyah."
يُكْرَهُ لِلرَّجُلِ أَنْ يُجِيبَ بِالتَّلْبِيَةِ إِذَا نُودِيَ وَ هُوَ مُحْرِمٌ
وَ فِي خَبَرٍ آخَرَ إِذَا نُودِيَ الْمُحْرِمُ فَلَا يَقُلْ لَبَّيْكَ وَ لَكِنْ يَقُولُ يَا سَعْدُ[6].
Hadith.2584 - In another narration: "If a Muhrim is called, he should not say 'Labbayk,' but rather say 'Ya Sa'd.'"