Prayer

عَلَى الْمُتَمَتِّعِ‌ بِالْعُمْرَةِ إِلَى الْحَجِ‌ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ سَعْيَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ عَلَيْهِ‌[1] إِذَا قَدِمَ مَكَّةَ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ يُقَصِّرُ وَ قَدْ أَحَلَّ هَذَا لِلْعُمْرَةِ وَ عَلَيْهِ لِلْحَجِّ طَوَافَانِ وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ يُصَلِّي عِنْدَ كُلِّ

1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr and Safwan all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who performs al-Hajj al-Tamattu‘ (advantageous) is required to comple

عَلَى الْمُتَمَتِّعِ‌ بِالْعُمْرَةِ إِلَى الْحَجِ‌ ثَلَاثَةُ أَطْوَافٍ بِالْبَيْتِ وَ يُصَلِّي لِكُلِّ طَوَافٍ رَكْعَتَيْنِ وَ سَعْيَانِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ.

“Abu ‘Abd Allah (a.s.), has said, ‘One who performs al-Hajj al-Tamattu‘ (advantageous) is required to perform three Tawaf around the House, perform after every Tawaf two Rak‘at Salat (prayer) and two Sa‘y between al-Safa’ and al-Marwah.’”

الْقَارِنُ لَا يَكُونُ إِلَّا بِسِيَاقِ الْهَدْيِ وَ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَوَافٌ بَعْدَ الْحَجِّ وَ هُوَ طَوَافُ النِّسَاءِ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who performs al-Qiran al-Hajj is required to drive the offering animal, he must perform Tawaf around the House, two Rak‘at Salat (prayer) near Maqam

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي قَدِ اشْتَرَيْتُ بَدَنَةً فَكَيْفَ أَصْنَعُ بِهَا فَقَالَ انْطَلِقْ حَتَّى تَأْتِيَ مَسْجِدَ الشَّجَرَةِ فَأَفِضْ عَلَيْكَ مِنَ الْمَاءِ وَ الْبَسْ ثَوْبَيْكَ ثُمَّ أَنِخْهَا مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ ادْخُلِ الْمَسْجِدَ فَصَلِّ ثُمَّ افْرِضْ‌[3] بَعْدَ صَلَاتِكَ ثُمَّ اخْرُجْ إِلَيْهَا فَأَشْعِرْهَا مِنَ الْجَانِبِ الْأَيْمَنِ مِنْ سَنَامِهَا ثُمَّ قُلْ بِسْمِ اللَّهِ اللّ

“I once asked abu ‘ Abd Allah (a.s.), about al-Badanah (a camel) that I bought, and what should I do. He (the Imam) said, ‘Take it with you until you reach Masjid al-Shajarah. You must make Ghusl (bath) and put on your two pieces of cloths. Make it kneel down facing the Qiblah (towards the Ka‘bah), then enter the Masji

الْبُدْنُ تُشْعَرُ مِنَ الْجَانِبِ الْأَيْمَنِ وَ يَقُومُ الرَّجُلُ فِي جَانِبِ الْأَيْسَرِ ثُمَّ يُقَلِّدُهَا بِنَعْلٍ خَلَقٍ قَدْ صَلَّى فِيهَا[4].

‘Al-Bun is marked on its right side and the man stands on the left, then places something around its neck like an old shoe with which one has performed Salat (prayer).”’

الْمُفْرِدُ بِالْحَجِّ عَلَيْهِ طَوَافٌ بِالْبَيْتِ وَ رَكْعَتَانِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع وَ سَعْيٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ طَوَافُ الزِّيَارَةِ وَ هُوَ طَوَافُ النِّسَاءِ[1] وَ لَيْسَ عَلَيْهِ هَدْيٌ وَ لَا أُضْحِيَّةٌ قَالَ وَ سَأَلْتُهُ عَنِ الْمُفْرِدِ لِلْحَجِّ هَلْ يَطُوفُ بِالْبَيْتِ بَعْدَ طَوَافِ الْفَرِيضَةِ قَالَ نَعَمْ مَا شَاءَ وَ يُجَدِّدُ التَّلْبِيَةَ بَعْدَ الرَّكْعَتَيْنِ‌[2] وَ الْ

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who performs Ifrad al-Hajj is required to perform Tawaf around the House, perform two Rak‘at Salat (prayer) near Maqam of Ibrahim ‘Alayhi al-Salam,

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ لَبَّى بِالْحَجِّ مُفْرِداً فَقَدِمَ مَكَّةَ وَ طَافَ بِالْبَيْتِ وَ صَلَّى رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ ع وَ سَعَى بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ فَلْيَحِلَ‌[1] وَ لْيَجْعَلْهَا مُتْعَةً إِلَّا أَنْ يَكُونَ سَاقَ الْهَدْيَ.

1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu’awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about a man who says Talbiyah for al-Hajj in Ifrad manner (al-Hajj without al- £ Umrah), enters Makkah, performs Tawaf around the House, two Rak £ at

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُرِيدُ الْجِوَارَ فَكَيْفَ أَصْنَعُ قَالَ إِذَا رَأَيْتَ الْهِلَالَ هِلَالَ ذِي الْحِجَّةِ فَاخْرُجْ إِلَى الْجِعْرَانَةِ فَأَحْرِمْ مِنْهَا بِالْحَجِّ فَقُلْتُ لَهُ كَيْفَ أَصْنَعُ إِذَا دَخَلْتُ مَكَّةَ أُقِيمُ إِلَى يَوْمِ التَّرْوِيَةِ لَا أَطُوفُ بِالْبَيْتِ قَالَ تُقِيمُ عَشْراً لَا تَأْتِي الْكَعْبَةَ إِنَّ عَشْراً لَكَثِيرٌ إِنَّ الْبَيْتَ لَيْسَ بِمَهْجُورٍ وَ لَكِنْ إ

“I once said to abu ‘Abd Allah (a.s.), that I want to reside in Makkah, what am I required to do? He (the Imam) said, ‘When you see the new moon of Dhu al-Hajj ah then go out to al-Ja‘ranah, then assume the state of Ihram from there for al-Hajj.’ I then asked, ‘What am I required to do if I enter Makkah and remain ther

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

حَجَجْتُ مَعَ أَبِي وَ أَنَا صَرُورَةٌ فَقُلْتُ إِنِّي أُحِبُّ أَنْ أَجْعَلَ حَجَّتِي عَنْ أُمِّي فَإِنَّهَا قَدْ مَاتَتْ قَالَ فَقَالَ لِي حَتَّى أَسْأَلَ لَكَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ- إِلْيَاسُ لِأَبِي عَبْدِ اللَّهِ ع وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنَّ ابْنِي هَذَا صَرُورَةٌ وَ قَدْ مَاتَتْ أُمُّهُ فَأَحَبَّ أَنْ يَجْعَلَ حَجَّتَهُ لَهَا أَ فَيَجُوزُ ذَلِكَ لَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يُكْتَبُ

“I performed al-Hajj with my father and I was al-Sarura (one who performs al-Hajj for the first time). I said that I like to perform al-Hajj for my mother who was dead. He said allow me to ask abu ‘ Abd Allah (a.s.), about it. ’Ilyas then spoke about it with abu ‘Abd Allah (a.s.), when I was listening. ‘I pray to Allah

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

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

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

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

دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا مُتَغَيِّرُ اللَّوْنِ فَقَالَ لِي مِنْ أَيْنَ أَحْرَمْتَ قُلْتُ مِنْ مَوْضِعِ كَذَا وَ كَذَا فَقَالَ رُبَّ طَالِبِ خَيْرٍ تَزِلُّ قَدَمُهُ ثُمَّ قَالَ يَسُرُّكَ إِنْ صَلَّيْتَ الظُّهْرَ فِي السَّفَرِ أَرْبَعاً قُلْتُ لَا قَالَ فَهُوَ وَ اللَّهِ ذَاكَ.

“I once went to see abu ‘Abd Allah (a.s.). My color had changed and he (the Imam) asked, ‘From where did you assume the state of Ihram?’ I replied, ‘From such and such place.’ He (the Imam) said, ‘There are many who seek goodness but their feet slip.’ He (the Imam) then said, ‘Will it make you happy to perform four Rak

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

كَتَبَ الْحَسَنُ بْنُ سَعِيدٍ إِلَى أَبِي الْحَسَنِ ع رَجُلٌ أَحْرَمَ بِغَيْرِ غُسْلٍ أَوْ بِغَيْرِ صَلَاةٍ عَالِمٌ أَوْ جَاهِلٌ مَا عَلَيْهِ فِي ذَلِكَ وَ كَيْفَ يَنْبَغِي أَنْ يَصْنَعَ فَكَتَبَ ع يُعِيدُ.

“Once al-Hassan ibn Sa‘id wrote to abu al-Hassan (a.s.), about a man who assumes the state of Ihram without Ghusl (bath) or without Salat (prayer) knowingly, or is ignorant, and what he owes and what should he do? He (the Imam) wrote in answer, ‘He must assume the state of Ihram again.’”

كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا يَزِيدُ عَلَى السَّلِيخَةِ[2].

“Abu ‘Abd Allah (a.s.), was asked about perfumes when assuming the state of Ihram and oil. He (the Imam) said, ‘Ali (a.s.), would not use more than Salikhah (cassia - bark).”’

اغْتَسَلَ أَبُو عَبْدِ اللَّهِ ع لِلْإِحْرَامِ ثُمَّ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى ثُمَّ خَرَجَ إِلَى الْغِلْمَانِ فَقَالَ هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ حَتَّى نَأْكُلَهُ‌[3].

“Abu ‘Abd Allah (a.s.), once took Ghusl (bath) for Ihram, then entered Masjid al-Shajarah and performed Salat (prayer), then came out to the servants and said, ‘Bring us of the meat from hunting so we can eat.’”

كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ع رَجُلٌ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَ أَحْرَمَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ أَ لَهُ ذَلِكَ فَكَتَبَ ع نَعَمْ أَوْ لَا بَأْسَ بِهِ‌[1].

“I once wrote to abu Ibrahim (a.s.), about a man who enters Masjid al-Shajarah, performs Salat (prayer) and assumes the state of Ihram, and comes out from the Masjid and before saying Talbiyah he realized that he must cancel it all for sexual intercourse; if he can do so. He (the Imam) (a.s.), wrote the answer, ‘Yes,’

قُلْتُ لِأَبِي الْحَسَنِ ع مَا تَقُولُ فِي رَجُلٍ تَهَيَّأَ لِلْإِحْرَامِ وَ فَرَغَ مِنْ كُلِّ شَيْ‌ءٍ الصَّلَاةِ وَ جَمِيعِ الشُّرُوطِ إِلَّا أَنَّهُ لَمْ يُلَبِّ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ وَ يُوَاقِعَ النِّسَاءَ فَقَالَ نَعَمْ.

“I once asked abu al-Hassan (a.s.), about a man who is ready for Ihram and has completed everything, like Salat (prayer) and all other conditions except Talbiyah; if he can cancel it all for sexual intercourse. He (the Imam) said, ‘Yes, he can do so,”’

لَا يَضُرُّكَ بِلَيْلٍ أَحْرَمْتَ أَمْ نَهَارٍ إِلَّا أَنَّ أَفْضَلَ ذَلِكَ عِنْدَ زَوَالِ الشَّمْسِ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to assume the state of Ihram during the night or during the day; however, it is more virtuous to do so at Zawal (declining of the sun toward the west at noontime).’”

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.’”

سَأَلْتُهُ أَ لَيْلًا أَحْرَمَ رَسُولُ اللَّهِ ص أَمْ نَهَاراً فَقَالَ نَهَاراً قُلْتُ أَيَّ سَاعَةٍ قَالَ صَلَاةَ الظُّهْرِ فَسَأَلْتُهُ مَتَى تَرَى أَنْ نُحْرِمَ فَقَالَ سَوَاءٌ عَلَيْكُمْ‌[6] إِنَّمَا أَحْرَمَ رَسُولُ اللَّهِ ص صَلَاةَ الظُّهْرِ لِأَنَّ الْمَاءَ كَانَ قَلِيلًا كَأَنْ يَكُونَ فِي رُءُوسِ الْجِبَالِ فَيُهَجِّرُ الرَّجُلُ إِلَى‌[7] مِثْلِ ذَلِكَ مِنَ الْغَدِ وَ لَا يَكَادُ يَقْدِرُونَ عَلَى الْمَاءِ

“I once asked abu ‘Abd Allah (a.s.), about Ihram of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, if it was during the day or night. He (the Imam) said, ‘It was during the day.’ I then asked at what time of the day was it?’ He (the Imam) said, ‘It

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

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الَّذِي يَقُولُ حُلَّنِي حَيْثُ حَبَسْتَنِي قَالَ هُوَ حِلٌّ حَيْثُ حَبَسَهُ قَالَ أَوْ لَمْ يَقُلْ.

‘Release me as You have withheld me.’ He (the Imam) said, ‘He has released him as He had withheld him.’ He (the Imam) said, ‘Should he not say it?”

هُوَ حِلٌّ إِذَا حُبِسَ اشْتَرَطَ أَوْ لَمْ يَشْتَرِطْ.

‘He is free as he is withheld, whether he makes such stipulation or not.’”

أَصْحَابُ الْإِضْمَارِ أَحَبُّ إِلَيَ‌[1].

“Abu ‘Abd Allah (a.s.), commanded us to say Talbiyah and do not mention any name. He (the Imam) said, ‘People who do not mention are more likeable to me.’”

الْإِضْمَارُ أَحَبُّ إِلَيَّ فَلَبِّ وَ لَا تُسَمِّ.

“I once asked abu al-Hassan (a.s.), naming and he (the Imam) said, ‘Not to mention is more likeable to me. Say Talbiyah and do not mention.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أَحْرَمَ فِي دُبُرِ صَلَاةٍ مَكْتُوبَةٍ أَ كَانَ يُجْزِئُهُ ذَلِكَ قَالَ نَعَمْ.

“I once asked abu ‘Abd Allah (a.s.), about a man who assumes the state of Ihram after an obligatory Salat (prayer); if it is sufficient. He (the Imam) said, ‘Yes, it is sufficient.’”

إِذَا صَلَّيْتَ فِي مَسْجِدِ الشَّجَرَةِ فَقُلْ وَ أَنْتَ قَاعِدٌ فِي دُبُرِ الصَّلَاةِ قَبْلَ أَنْ تَقُومَ مَا يَقُولُ الْمُحْرِمُ ثُمَّ قُمْ فَامْشِ حَتَّى تَبْلُغَ الْمِيلَ وَ تَسْتَوِيَ بِكَ الْبَيْدَاءُ فَإِذَا اسْتَوَتْ بِكَ فَلَبِّهْ‌[2].

“Abu ‘Abd Allah (a.s.), has said, ‘When you perform Salat (prayer) in Masjid of al- Shajarah say after your Salat (prayer), when you are still sitting and before you stand up, what a person in the state of Ihram says. Then stand up and walk for a mile when al-Bayda’ is before you and is level with you, then say Talbiya

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

قُلْتُ لَهُ إِذَا أَحْرَمَ الرَّجُلُ فِي دُبُرِ الْمَكْتُوبَةِ أَ يُلَبِّي حِينَ يَنْهَضُ بِهِ بَعِيرُهُ أَوْ جَالِساً فِي دُبُرِ الصَّلَاةِ قَالَ أَيَّ ذَلِكَ شَاءَ صَنَعَ‌[2]. قَالَ الْكُلَيْنِيُّ وَ هَذَا عِنْدِي مِنَ الْأَمْرِ الْمُتَوَسَّعِ إِلَّا أَنَّ الْفَضْلَ فِيهِ أَنْ يُظْهِرَ التَّلْبِيَةَ حَيْثُ أَظْهَرَ النَّبِيُّ ص عَلَى طَرَفِ الْبَيْدَاءِ وَ لَا يَجُوزُ لِأَحَدٍ أَنْ يَجُوزَ مِيلَ الْبَيْدَاءِ إِلَّا

“I once asked abu al-Hassan (a.s.), about a man who assumes the state of Ihram after an obligatory Salat (prayer): if he must say Talbiyah when he settles on his camel or when he is sitting after Salat (prayer). He (the Imam) said, ‘Whichever way he says it he can do so.’” Al-Kulayniy has said that this is to make it e

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.’”

كَانَتْ بَنُو إِسْرَائِيلَ إِذَا قَرَّبَتِ الْقُرْبَانَ تَخْرُجُ نَارٌ تَأْكُلُ قُرْبَانَ مَنْ قُبِلَ مِنْهُ وَ إِنَّ اللَّهَ جَعَلَ الْإِحْرَامَ مَكَانَ الْقُرْبَانِ.

‘When banu Israel offered an offering, a fire would come out to consume the offering of those who were accepted. Allah has replaced that offering with Ihram.’”

تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَتُهُ الْقُرْآنَ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ.

“Abu Ja‘far (a.s.), has narrated from his father who has said, ‘Talbiyah of a speechless person, his testimony and reading al-Quran in Salat (prayer) is by moving his tongue and making gestures with his finger.’”

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

كُلُّ ثَوْبٍ يُصَلَّى فِيهِ فَلَا بَأْسَ أَنْ يُحْرَمَ فِيهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Any cloth with which Salat (prayer) is performed is fine to use for Ihram.’”

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. ‘“

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

لَا يَحْتَجِمِ الْمُحْرِمُ إِلَّا أَنْ يَخَافَ عَلَى نَفْسِهِ أَنْ لَا يَسْتَطِيعَ الصَّلَاةَ[1].

“Abu Ja’far (a.s.), has said, ‘One in the state of Ihram, must not use cupping (draw blood from one’s body) unless one fears for his life and that one cannot perform Salat (prayer).”’

يُغَسَّلُ وَ يُكَفَّنُ وَ يُغَطَّى وَجْهُهُ وَ لَا يُحَنَّطُ وَ لَا يُمَسُّ شَيْئاً مِنَ الطِّيبِ.

“I once asked abu ‘ Abd Allah (a.s.), about a man who in the state of Ihram dies. He (the Imam) said, ‘He is given Ghusl (bath), shroud and his face is covered, but Hunut (rubbing camphor over the seven parts of the body which one places on the ground for Sajdah (prostration)) is not used for him, nor any other kinds o

تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ الْحَسَنِ بْنِ عَلِيٍّ- بِالْأَبْوَاءِ وَ هُوَ مُحْرِمٌ‌[1] وَ مَعَهُ الْحَسَنُ وَ الْحُسَيْنُ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ عَبْدُ اللَّهِ وَ عُبَيْدُ اللَّهِ ابْنَا الْعَبَّاسِ فَكَفَّنُوهُ وَ خَمَّرُوا وَجْهَهُ وَ رَأْسَهُ وَ لَمْ يُحَنِّطُوهُ وَ قَالَ‌[2] هَكَذَا فِي كِتَابِ عَلِيٍّ ع.

“Abu ‘Abd Allah (a.s.), has said that ‘Abd al-Rahman ibn al-Hassan ibn Ali (a.s.), died in al-Abwa’ (name of a place) in the state of Ihram. With him there were al-Hassan, al- Husayn, ‘Abd Allah ibn Ja‘far, ‘Abd Allah and ‘Ubayd Allah sons of al-‘Abbas. They provided him shroud and covered his face and head, but did no

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

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 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

قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‌ فِي الْمُحْرِمِ يُصِيبُ الصَّيْدَ فَيُدْمِيهِ ثُمَّ يُرْسِلُهُ قَالَ عَلَيْهِ جَزَاؤُهُ.

about one who in the state of Ihram, hunts a prey and makes it bleed, then releases it, he owes the penalty.’”