The Book of Haj

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

الْمُحْرِمُ لَا يَنْكِحُ وَ لَا يُنْكِحُ وَ لَا يَخْطُبُ وَ لَا يَشْهَدُ النِّكَاحَ وَ إِنْ نَكَحَ فَنِكَاحُهُ بَاطِلٌ.

“Abu ‘Abd Allah (a.s.), has said, ‘One in the state of Ihram cannot marry or be married, propose marriage or bear witness to marriage; and if one marries, it is invalid.”’

إِنَّ رَجُلًا مِنَ الْأَنْصَارِ تَزَوَّجَ وَ هُوَ مُحْرِمٌ فَأَبْطَلَ رَسُولُ اللَّهِ ص نِكَاحَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘A man from Ansar got married in the state of Ihram, and the Messenger of Allah, considered his marriage invalid.’”

إِنَّ الْمُحْرِمَ إِذَا تَزَوَّجَ وَ هُوَ مُحْرِمٌ فُرِّقَ بَيْنَهُمَا ثُمَّ لَا يَتَعَاوَدَانِ أَبَداً.

“Abu ‘Abd Allah (a.s.), has said that if one in the state of Ihram gets married, and he is still in the state of Ihram, they are separated and they can never marry each other again.’”

الْمُحْرِمُ لَا يَتَزَوَّجُ فَإِنْ فَعَلَ فَنِكَاحُهُ بَاطِلٌ.

“He (the Imam) (a.s.), has said, ‘A person in the state of Ihram cannot marry, if one does so one’s marriage is invalid.’”

لَا يَنْبَغِي لِلرَّجُلِ الْحَلَالِ أَنْ يُزَوِّجَ مُحْرِماً وَ هُوَ يَعْلَمُ أَنَّهُ لَا يَحِلُّ لَهُ قُلْتُ فَإِنْ فَعَلَ فَدَخَلَ بِهَا الْمُحْرِمُ قَالَ إِنْ كَانَا عَالِمَيْنِ فَإِنَّ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا بَدَنَةً وَ عَلَى الْمَرْأَةِ إِنْ كَانَتْ مُحْرِمَةً بَدَنَةً وَ إِنْ لَمْ تَكُنْ مُحْرِمَةً فَلَا شَيْ‌ءَ عَلَيْهَا إِلَّا أَنْ تَكُونَ قَدْ عَلِمَتْ أَنَّ الَّذِي تَزَوَّجَهَا مُحْرِمٌ فَإِنْ كَانَت

“Abu ‘Abd Allah (a.s.), has said, ‘It is not proper for one who is not in the state of Ihram to marry one who is in the state of Ihram, knowing that it is not lawful.’ I then asked, ‘What happens if they marry and perform sexual relation in the state of Ihram? He (the Imam) said, ‘If they both know the rule, each one o

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ الْمُحْرِمُ يُطَلِّقُ وَ لَا يَتَزَوَّجُ.

“I once heard abu ‘Abd Allah (a.s.), say, ‘One, in the state of Ihram, can pronounce divorce but cannot get married.’”

سَأَلْتُهُ عَنِ الْمُحْرِمِ يُطَلِّقُ قَالَ نَعَمْ.

“I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram; if he can divorce. He (the Imam) said, ‘Yes, he can pronounce divorce.’”

سَأَلْتُهُ عَنِ الْمُحْرِمِ يَشْتَرِي الْجَوَارِيَ وَ يَبِيعُ قَالَ نَعَمْ.

“I once asked abu al-Hassan (a.s.), about a man who is in the state of Ihram; if he can buy and sell slave-girls. He (the Imam) said, ‘Yes, he can do so.”

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

سَأَلْتُهُ عَنِ الْمُحْرِمِ يَضَعُ يَدَهُ مِنْ غَيْرِ شَهْوَةٍ عَلَى امْرَأَتِهِ قَالَ نَعَمْ يُصْلِحُ عَلَيْهَا خِمَارَهَا وَ يُصْلِحُ عَلَيْهَا ثَوْبَهَا وَ مَحْمِلَهَا قُلْتُ أَ فَيَمَسُّهَا وَ هِيَ مُحْرِمَةٌ قَالَ نَعَمْ‌ قُلْتُ الْمُحْرِمُ يَضَعُ يَدَهُ بِشَهْوَةٍ قَالَ يُهَرِيقُ دَمَ شَاةٍ قُلْتُ فَإِنْ قَبَّلَ قَالَ هَذَا أَشَدُّ يَنْحَرُ بَدَنَةً.

“I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram and places his hand on his wife without lust. He (the Imam) said, ‘Yes, he can secure her veil or her cloth or her carriage.’ I then asked, ‘Can he touch her while she is in the state of Ihram?’ He (the Imam) said, ‘Yes, he can do so.’ I then

سَأَلْتُهُ عَنْ رَجُلٍ قَبَّلَ امْرَأَتَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ بَدَنَةٌ وَ إِنْ لَمْ يُنْزِلْ وَ لَيْسَ لَهُ أَنْ يَأْكُلَ مِنْهَا.

“I once asked abu al-Hassan (a.s.), about a man who is in the state of Ihram and kisses his wife. He (the Imam) said, ‘There is one badanah on him and he must not eat from its meat even if he does not discharge any semen.’”

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ يَا أَبَا سَيَّارٍ إِنَّ حَالَ الْمُحْرِمِ ضَيِّقَةٌ فَمَنْ قَبَّلَ امْرَأَتَهُ عَلَى غَيْرِ شَهْوَةٍ وَ هُوَ مُحْرِمٌ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ قَبَّلَ امْرَأَتَهُ عَلَى شَهْوَةٍ فَأَمْنَى فَعَلَيْهِ جَزُورٌ وَ يَسْتَغْفِرُ رَبَّهُ وَ مَنْ مَسَّ امْرَأَتَهُ بِيَدِهِ وَ هُوَ مُحْرِمٌ عَلَى شَهْوَةٍ فَعَلَيْهِ دَمُ شَاةٍ وَ مَنْ نَظَرَ إِلَى امْرَأَتِهِ نَظَرَ شَهْوَةٍ فَأَمْنَى ف

“Abu ‘Abd Allah (a.s.), once said to me, ‘O abu Sayyar the condition of one in the state of Ihram is restricted. If one kisses his wife without lust while in the state of Ihram, he owes one sheep; if one does so with lust and discharges semen, he owes a Jazur (slaughtering a camel) and must ask his Lord for forgiveness

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

“I once asked abu al-Hassan (a.s.), about a man who is in the state of Ihram and plays with his wife until he discharges semen without intercourse; or if it is in the month of Ramadan what he will owe. He (the Imam) said, ‘There is kaffarah (expiation) on both of them just as for sexual intercourse.’”

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 نَظَرَ إِلَى سَاقِ امْرَأَةٍ فَأَمْنَى قَالَ إِنْ كَانَ مُوسِراً فَعَلَيْهِ بَدَنَةٌ وَ إِنْ كَانَ بَيْنَ ذَلِكَ فَبَقَرَةٌ وَ إِنْ كَانَ فَقِيراً فَشَاةٌ أَمَا إِنِّي لَمْ أَجْعَلْ ذَلِكَ عَلَيْهِ مِنْ أَجْلِ الْمَاءِ وَ لَكِنْ مِنْ أَجْلِ أَنَّهُ نَظَرَ إِلَى مَا لَا يَحِلُّ لَهُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram, looks at the leg of a woman and discharges semen. He (the Imam) said, ‘If he is affluent, he owes badanah; if he is not so much affluent, then it is a cow; if he is poor then it is a sheep. I do not place it on him because of semen but it is

عَلَيْهِ دَمٌ لِأَنَّهُ نَظَرَ إِلَى غَيْرِ مَا يَحِلُّ لَهُ وَ إِنْ لَمْ يَكُنْ أَنْزَلَ فَلْيَتَّقِ اللَّهَ وَ لَا يَعُدْ وَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ.

“About a man who in the state of Ihram, looks to those other than his wife and discharges semen, he (the Imam) (a.s.), said, ‘He owes an animal offering because of looking at what is not lawful for him. If there is no semen discharge, he must maintain piety before Allah, he must not repeat and there is not anything on

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُحْرِمِ يُقَبِّلُ أُمَّهُ قَالَ لَا بَأْسَ هَذِهِ قُبْلَةُ رَحْمَةٍ إِنَّمَا يُكْرَهُ قُبْلَةُ الشَّهْوَةِ.

‘It is not harmful; it is a kiss of blessing, only kissing with lust is despised.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ يَسْمَعُ كَلَامَ امْرَأَةٍ مِنْ خَلْفِ حَائِطٍ وَ هُوَ مُحْرِمٌ فَتَشَهَّى حَتَّى أَنْزَلَ قَالَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ.

“I once asked abu ‘Abd Allah (a.s.), about a man who in the state of Ihram, hears a woman speaking from behind the wall and because of lust he discharges semen. He (the Imam) said, ‘There is nothing on him.’”

فِي مُحْرِمٍ اسْتَمَعَ عَلَى رَجُلٍ يُجَامِعُ أَهْلَهُ فَأَمْنَى قَالَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ[2].

“I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram, hears a man performing sexual intercourse with his wife and he also discharges semen. He (the Imam) said, ‘There is nothing on him.’”

فِي الْمُحْرِمِ تُنْعَتُ لَهُ الْمَرْأَةُ الْجَمِيلَةُ الْخِلْقَةِ فَيُمْنِي قَالَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ[3].

“I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram, a beautiful woman describes her beauty and he discharges semen. He (the Imam) said, ‘There is nothing on him.’”

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.’”

لَا تَسْتَحِلَّنَّ شَيْئاً مِنَ الصَّيْدِ وَ أَنْتَ حَرَامٌ وَ لَا وَ أَنْتَ حَلَالٌ فِي الْحَرَمِ وَ لَا تَدُلَّنَّ عَلَيْهِ مُحِلًّا وَ لَا مُحْرِماً فَيَصْطَادُوهُ وَ لَا تُشِرْ إِلَيْهِ فَيُسْتَحَلَّ مِنْ أَجْلِكَ فَإِنَّ فِيهِ فِدَاءً لِمَنْ تَعَمَّدَهُ.

“Abu ‘ Abd Allah (a.s.), has said, ‘Hunting in al-Haram (the sacred area) is not lawful, whether you are in the state of Ihram or not. You cannot show a prey to one who is not in the state of Ihram or is in the state of Ihram so they can hunt it. You cannot point out it so that it is hunted because of you. There is a r

الْمُحْرِمُ لَا يَدُلُّ عَلَى الصَّيْدِ فَإِنْ دَلَّ عَلَيْهِ فَقُتِلَ فَعَلَيْهِ الْفِدَاءُ.

‘A person in the state of Ihram must not show a prey to the hunter; if one does, there is ransom for it upon him.’”

لَا تَأْكُلْ مِنَ الصَّيْدِ وَ أَنْتَ حَرَامٌ وَ إِنْ كَانَ الَّذِي أَصَابَهُ مُحِلٌّ وَ لَيْسَ عَلَيْكَ فِدَاءٌ مَا أَتَيْتَهُ بِجَهَالَةٍ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْكَ فِيهِ الْفِدَاءَ بِجَهْلٍ كَانَ أَوْ بِعَمْدٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘You must not eat of the flesh of a prey while you are in the state of Ihram, even if the hunter is not in the state of Ihram. There is no ransom on you because of what you do out of ignorance except hunting, in which case there is ransom, regardless of being done out of ignorance or w

سَأَلْتُهُ عَنِ الْمُحْرِمِ يَصِيدُ الصَّيْدَ بِجَهَالَةٍ قَالَ عَلَيْهِ كَفَّارَةٌ قُلْتُ فَإِنَّهُ أَصَابَهُ خَطَأً قَالَ وَ أَيُّ شَيْ‌ءٍ الْخَطَأُ عِنْدَكَ قُلْتُ يَرْمِي هَذِهِ النَّخْلَةَ فَيُصِيبُ نَخْلَةً أُخْرَى قَالَ نَعَمْ هَذَا الْخَطَأُ وَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ فَإِنَّهُ أَخَذَ طَائِراً مُتَعَمِّداً فَذَبَحَهُ وَ هُوَ مُحْرِمٌ قَالَ عَلَيْهِ الْكَفَّارَةُ قُلْتُ أَ لَسْتَ قُلْتَ إِنَّ الْخَطَأَ و

“I once asked abu al-Hassan (a.s.), about a man who hunts because of his ignorance of the rules. He (the Imam) said, ‘There is ransom for it upon him.’ I then said, ‘It happened because of mistake.’ He (the Imam) asked, ‘What is a mistake in your view?’ I replied, ‘It is when one shoots at one palm tree but it hits ano

إِذَا رَمَى الْمُحْرِمُ صَيْداً فَأَصَابَ اثْنَيْنِ فَإِنَّ عَلَيْهِ كَفَّارَتَيْنِ جَزَاؤُهُمَا.

“Abu ‘Abd Allah (a.s.), has said, ‘If a hunter in the state of Ihram shoots a prey and kills two of them, he owes Kaffarah (expiation) for two as penalty.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِذَا أَصَابَ الْمُحْرِمُ الصَّيْدَ فِي الْحَرَمِ وَ هُوَ مُحْرِمٌ فَإِنَّهُ يَنْبَغِي لَهُ أَنْ يَدْفِنَهُ وَ لَا يَأْكُلْهُ أَحَدٌ وَ إِذَا أَصَابَهُ فِي الْحِلِّ فَإِنَّ الْحَلَالَ يَأْكُلُهُ وَ عَلَيْهِ هُوَ الْفِدَاءُ[1].

“Abu ‘Abd Allah (a.s.), has said, ‘If one who is in the state of Ihram kills a prey in al- Haram (the sacred area) it is proper for him to bury it so no one eats it. If he kills it in non-al-Haram (the sacred area), then those who are not in the state of Ihram can eat it and he owes a kaffarah (expiation).”’

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ أَصَابَ مِنْ صَيْدٍ أَصَابَهُ مُحْرِمٌ وَ هُوَ حَلَالٌ قَالَ فَلْيَأْكُلْ مِنْهُ الْحَلَالُ وَ لَيْسَ عَلَيْهِ شَيْ‌ءٌ إِنَّمَا الْفِدَاءُ عَلَى الْمُحْرِمِ.

“I once asked abu ‘Abd Allah (a.s.), about a man who in the state of Ihram kills a prey and one who is not in the state of Ihram eats it. He (the Imam) said, ‘One who is not in the state of Ihram can eat it and there is not anything on him but ransom is upon one who is in the state of Ihram/”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ لُحُومِ الْوَحْشِ تُهْدَى إِلَى الرَّجُلِ وَ لَمْ يَعْلَمْ صَيْدَهَا وَ لَمْ يَأْمُرْ بِهِ أَ يَأْكُلُهُ قَالَ لَا قَالَ وَ سَأَلْتُهُ أَ يَأْكُلُ قَدِيدَ الْوَحْشِ مُحْرِمٌ قَالَ لَا.

“I once asked abu ‘Abd Allah (a.s.), about the meat of wild animals given as gift, he does not know if it is hunted and he has not commanded it; if he can eat. He (the Imam) said, ‘No, he cannot eat it.’ I then asked about qadid (meat dried up in the sun) of wild animals for one in the state of Ihram. He (the Imam) sai

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الصَّيْدُ يَكُونُ عِنْدَ الرَّجُلِ مِنَ الْوَحْشِ فِي أَهْلِهِ أَوْ مِنَ الطَّيْرِ يُحْرِمُ وَ هُوَ فِي مَنْزِلِهِ قَالَ لَا بَأْسَ لَا يَضُرُّهُ.

‘It is not harmful for him.’”

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 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.’”