كَانَ فِي وَصِيَّةِ رَسُولِ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ إِذَا أَرَدْتَ مَدِينَةً أَوْ قَرْيَةً فَقُلْ حِينَ تُعَايِنُهَا- اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَ أَعُوذُ بِكَ مِنْ شَرِّهَا اللَّهُمَ حَبِّبْنَا إِلَى أَهْلِهَا وَ حَبِّبْ صَالِحِي أَهْلِهَا إِلَيْنَا[1].
مَا مِنْ مُؤْمِنٍ يَمُوتُ فِي أَرْضِ غُرْبَةٍ تَغِيبُ عَنْهُ فِيهَا بَوَاكِيهِ إِلَّا بَكَتْهُ بِقَاعُ الْأَرْضِ الَّتِي كَانَ يَعْبُدُ اللَّهَ عَزَّ وَ جَلَّ عَلَيْهَا وَ بَكَتْهُ أَثْوَابُهُ وَ بَكَتْهُ أَبْوَابُ السَّمَاءِ الَّتِي كَانَتْ يَصْعَدُ فِيهَا عَمَلُهُ وَ بَكَاهُ الْمَلَكَانِ الْمُوَكَّلَانِ بِهِ.
وَ قَالَ ع إِنَّ الْغَرِيبَ إِذَا حَضَرَهُ الْمَوْتُ الْتَفَتَ يَمْنَةً وَ يَسْرَةً وَ لَمْ يَرَ أَحَداً رَفَعَ رَأْسَهُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِلَى مَنْ تَلْتَفِتُ إِلَى مَنْ هُوَ خَيْرٌ لَكَ مِنِّي وَ عِزَّتِي وَ جَلَالِي لَئِنْ أَطْلَقْتُكَ عَنْ عُقْدَتِكَ[3] لَأُصَيِّرَنَّكَ فِي طَاعَتِي وَ لَئِنْ قَبْضَتُكَ لَأُصَيِّرَنَّكَ إِلَى كَرَامَتِي.
Hadith.2511 - Imam (as) said: "When a stranger faces death, he looks to his right and left but sees no one. He raises his head, and Allah (swt), the Mighty and Glorious, says: 'To whom do you turn? To one who is better for you than Me? By My might and My majesty, if I release you from this bond, I will place you in My
إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ لِلْقَادِمِ مِنْ مَكَّةَ قَبِلَ اللَّهُ مِنْكَ وَ أَخْلَفَ عَلَيْكَ نَفَقَتَكَ وَ غَفَرَ ذَنْبَكَ
فِي رِوَايَةِ أَبِي الْحُسَيْنِ الْأَسَدِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ الصَّادِقُ ع مَنْ عَانَقَ حَاجّاً بِغُبَارِهِ كَانَ كَأَنَّمَا اسْتَلَمَ الْحَجَرَ الْأَسْوَدَ.
Hadith.2513 - In a narration by Abu al-Husayn al-Asadi, may Allah (swt) be pleased with him, Imam Jafar ibn Muhammad Al-Sadiq (as) said: "Whoever embraces a pilgrim while the dust of the journey is still on them, it is as if they have touched the Black Stone."
نَهَى رَسُولُ اللَّهِ ص أَنْ يَطْرُقَ الرَّجُلُ أَهْلَهُ لَيْلًا إِذَا جَاءَ مِنَ الْغَيْبَةِ حَتَّى يُؤْذِنَهُمْ[1].
وَ قَالَ ع السَّفَرُ قِطْعَةٌ مِنَ الْعَذَابِ فَإِذَا قَضَى أَحَدُكُمْ سَفَرَهُ فَلْيُسْرِعِ الْإِيَابَ إِلَى أَهْلِهِ[2].
Hadith.2515 - Imam (as) said: "Travel is a portion of torment, so when one of you has completed their journey, let them hasten to return to their family."
سَيْرُ الْمَنَازِلِ يُنْفِدُ الزَّادَ وَ يُسِيءُ الْأَخْلَاقَ وَ يُخْلِقُ الثِّيَابَ وَ السَّيْرُ ثَمَانِيَةَ عَشَرَ[3]
قَالَ رَسُولُ اللَّهِ ص إِذَا ضَلَلْتُمُ الطَّرِيقَ فَتَيَامَنُوا[5].
Hadith.2517 - Abdullah ibn Maymun narrated with his chain of transmission that the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him and his family) said: "If you lose your way, turn to the right."
وَ رَوَى جَعْفَرُ بْنُ الْقَاسِمِ[1] عَنِ الصَّادِقِ ع قَالَ إِنَّ عَلَى ذِرْوَةِ كُلِّ جِسْرٍ شَيْطَاناً[2] فَإِذَا انْتَهَيْتَ إِلَيْهِ فَقُلْ بِسْمِ اللَّهِ يَرْحَلْ عَنْكَ.
"At the top of every bridge, there is a devil. When you reach it, say: 'In the name of Allah (swt),' and it will depart from you."
أَنَا ضَامِنٌ لِمَنْ خَرَجَ يُرِيدُ سَفَراً مُعْتَمّاً تَحْتَ حَنَكِهِ ثَلَاثاً أَلَّا يُصِيبَهُ السَّرَقُ وَ الْغَرَقُ وَ الْحَرَقُ[3]
« « اَلْحَجُّ أَشْهُرٌ مَعْلُومٰاتٌ » ، - شَوَّالٌ وَ ذُو اَلْقَعْدَةِ وَ ذُو اَلْحِجَّةِ وَ مَنْ أَرَادَ اَلْحَجَّ وَفَّرَ شَعْرَهُ إِذَا نَظَرَ إِلَى هِلاَلِ ذِي اَلْقَعْدَةِ وَ مَنْ أَرَادَ اَلْعُمْرَةَ وَفَّرَ شَعْرَهُ شَهْراً».
"The Hajj is in well-known months" (Surah Al-Baqarah 2:197)—Shawwal, Dhu al-Qa‘dah, and Dhu al-Hijjah. Whoever intends to perform Hajj should let their hair grow from the sighting of the crescent of Dhu al-Qa‘dah. Whoever intends to perform ‘Umrah should let their hair grow for a month."
لَا بَأْسَ وَ لَا بَأْسَ بِالنُّورَةِ وَ السِّوَاكِ[3].
I asked Imam (as) about cupping and shaving the nape during the months of Hajj. Imam (as) said: "There is no harm in it, nor in using Nuura (depilatory cream) or a toothstick (siwak)."
الْإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ اللَّهِ ص لَا يَنْبَغِي لِحَاجٍّ وَ لَا مُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَ لَا بَعْدَهَا وَقَّتَ لِأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَ هُوَ مَسْجِدُ الشَّجَرَةِ[4] كَانَ يُصَلِّي فِيهِ وَ يَفْرِضُ
هُوَ وَقْتٌ لِمَا أَنْجَدَتِ الْأَرْضُ[1] وَ أَنْتُمْ مِنْهُمْ وَ وَقَّتَ لِأَهْلِ الشَّامِ الْجُحْفَةَ وَ يُقَالُ لَهَا مَهْيَعَةُ.
Hadith.2523 - In a narration by Rifa‘ah ibn Musa from Abu Abdullah (as), he said: "The Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him and his family) designated Al-‘Aqiq as the miqat (station for assuming Ihram) for the people of Najd, and he said: 'It is the miqat for wherever the land rises
وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ يُجْزِيكَ إِذَا لَمْ تَعْرِفِ الْعَقِيقَ أَنْ تَسْأَلَ النَّاسَ وَ الْأَعْرَابَ عَنْ ذَلِكَ[2].
"It suffices you, if you do not know the location of Al-‘Aqiq, to ask the people and the Bedouins about it."
أَوَّلُ الْعَقِيقِ بَرِيدُ الْبَعْثِ[3] وَ هُوَ بَرِيدٌ مِنْ دُونِ بَرِيدِ غَمْرَةَ
وَقَّتَ رَسُولُ اللَّهِ ص- لِأَهْلِ الْعِرَاقِ الْعَقِيقَ وَ أَوَّلُهُ الْمَسْلَخُ وَ وَسَطُهُ غَمْرَةُ[4] وَ آخِرُهُ ذَاتُ عِرْقٍ وَ أَوَّلُهُ
لَا بَأْسَ[1].
Hadith.2527 - Mu‘awiyah ibn Ammar asked Abu Abdullah (as) about a man from Medina who assumed Ihram from Al-Juhfa. Imam (as) replied: "There is no harm."
لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُرْوَى بِالْكُوفَةِ أَنَّ عَلِيّاً ع قَالَ إِنَّ مِنْ تَمَامِ حَجِّكَ إِحْرَامُكَ مِنْ دُوَيْرَةِ أَهْلِكَ فَقَالَ سُبْحَانَ اللَّهِ لَوْ كَانَ كَمَا يَقُولُونَ لَمَا تَمَتَّعَ[3] رَسُولُ اللَّهِ ص بِثِيَابِهِ إِلَى الشَّجَرَةِ[4].
I said to Abu Abdullah (as): "In Kufa, it is narrated that Imam Ali (as) said: 'Part of the completion of your Hajj is assuming Ihram from the vicinity of your home.'" Imam (as) replied: "Glory be to Allah (swt)! If it were as they say, the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him and hi
يَا مُيَسِّرُ تُصَلِّي الْعَصْرَ أَرْبَعاً أَفْضَلُ أَوْ تُصَلِّيهَا سِتّاً فَقُلْتُ أُصَلِّيهَا أَرْبَعاً قَالَ فَكَذَلِكَ سُنَّةُ رَسُولِ اللَّهِ ص أَفْضَلُ مِنْ غَيْرِهَا.
Hadith.2529 - Maysar asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who assumed Ihram from Al-‘Aqiq and another who assumed Ihram from Kufa, saying: "Which of them has performed a better act?" Imam (as) replied: "O Maysar, is it better to pray the afternoon prayer as four units or as six units?" I said: "To pr
مِنْ مَنْزِلِهِ.
Hadith.2530 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man whose home is beyond Al-Juhfa: "From where should he assume Ihram?" Imam (as) replied: "From his home."
وَ فِي خَبَرٍ آخَرَ مَنْ كَانَ مَنْزِلُهُ دُونَ الْمَوَاقِيتِ مَا بَيْنَهَا وَ بَيْنَ مَكَّةَ فَعَلَيْهِ أَنْ يُحْرِمَ مِنْ مَنْزِلِهِ[6].
Hadith.2531 - In another narration: "Whoever's home is within the boundaries between the miqats and Makkah must assume Ihram from their home."
وَ رَوَى الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ أَقَامَ بِالْمَدِينَةِ وَ هُوَ يُرِيدُ الْحَجَّ شَهْراً أَوْ نَحْوَهُ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ فِي غَيْرِ طَرِيقِ الْمَدِينَةِ فَإِذَا كَانَ حِذَاءَ الشَّجَرَةِ وَ الْبَيْدَاءِ مَسِيرَةَ سِتَّةِ أَمْيَالٍ فَلْيُحْرِمْ مِنْهَا[1].
"Whoever resides in Medina intending to perform Hajj for a month or so, and then decides to depart on a route other than that of Medina, when they are opposite Al-Shajarah and Al-Bayda, a distance of six miles, they should assume Ihram from there."
إِذَا انْتَهَيْتَ إِلَى الْعَقِيقِ مِنْ قِبَلِ الْعِرَاقِ أَوْ إِلَى وَقْتٍ مِنْ هَذِهِ الْمَوَاقِيتِ وَ أَنْتَ تُرِيدُ الْإِحْرَامَ إِنْ شَاءَ اللَّهُ فَانْتِفْ إِبْطَيْكَ[2] وَ قَلِّمْ أَظْفَارَكَ وَ اطْلِ عَانَتَكَ وَ خُذْ مِنْ شَارِبِكَ وَ لَا يَضُرُّكَ بِأَيِّ ذَلِكَ بَدَأْتَ ثُمَّ اسْتَكْ وَ اغْتَسِلْ وَ الْبَسْ ثَوْبَيْكَ[3] وَ لْيَكُنْ فَرَاغُكَ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ تَعَالَى عِنْدَ زَوَالِ الشَّمْسِ
أَبَا عَبْدِ اللَّهِ ع وَ نَحْنُ بِالْمَدِينَةِ عَنِ التَّهَيُّؤِ لِلْإِحْرَامِ فَقَالَ اطَّلِ بِالْمَدِينَةِ وَ تَجَهَّزْ بِكُلِّ مَا تُرِيدُ وَ اغْتَسِلْ إِنْ شِئْتَ[2]- وَ إِنْ شِئْتَ اسْتَمْتَعْتَ بِقَمِيصِكَ حَتَّى تَأْتِيَ مَسْجِدَ الشَّجَرَةِ.
Hadith.2534 - Mu‘awiyah ibn Wahb narrated: I asked Abu Abdullah (as) in Medina about preparing for Ihram. Imam (as) said: "Prepare yourself in Medina, take everything you need, and if you wish, perform ghusl (ritual bath). If you wish, you may continue wearing your shirt until you reach Masjid al-Shajarah."
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