This is part 10 of 30 of “The Book of Hajj”, book 16 of Al-Kafi — Hadith 7,122–7,171. The book is long enough that it is split across 30 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
2. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Ali ibn abu Hamzah from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who takes Ghusl (bath) in al-Madinah for his Ihram; if it is sufficient in place of Ghusl (bath) in Dhu al-Hulayfah. He (the Imam) said, ‘Yes, it is sufficient.’ A man then came, when I was present, and said, ‘A certain person of our people took Ghusl (bath) but something happened until it was evening.’ He (the Imam) said, ‘He is required to have Ghusl (bath) again. One Ghusl (bath) during the day is for the day and in the night it is for the night.’”
3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man who takes Ghusl (bath) for Ihram but then goes to sleep before assuming the state of Ihram. He (the Imam) said, ‘He is required to do Ghusl (bath) again.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and al-Husayn from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who takes Ghusl (bath) for Ihram, then puts on his shirt before assuming the state of Ihram. He (the Imam) said, ‘His Ghusl (bath) has become invalid.’”
5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man who takes Ghusl (bath) for Ihram, then sleeps before assuming the state of Ihram. He (the Imam) said, ‘He is required to take Ghusl (bath) again.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from certain persons of his people who has said the following: “About a man who takes Ghusl (bath) for Ihram then trims his fingernails, abu Ja‘far, ‘Alayhi al- Salam, has said, ‘He should wipe them with water and he is not required to take Ghusl (bath) again.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from Hisham ibn Salim who has said the following: “We were in a group in al-Madinah and we sent someone to abu ‘Abd Allah, ‘Alayhi al-Salam, to ask for permission to visit him (the Imam) and say farewell. He (the Imam) sent back a message saying, ‘Take Ghusl (bath) in al-Madinah; I am afraid you may face difficulties to find water in Dhul Hulayfah, so take Ghusl (bath) in al-Madinah, wear your cloth of Ihram, then come to me one by one or two people at a time.’”
8. A number of our people have narrated from Sahl ibn Ziyad, from Ahmad ibn Muhammad from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “This is about a man who takes Ghusl (bath) for Ihram, then wears a shirt before saying Talbiyah. Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘He is required to take Ghusl (bath) again.’”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from ibn Darraj who has said the following: “About a man who takes Ghusl (bath), then wipes his head with a towel, one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘It is not harmful.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who uses an oil which is sweet smelling and he wants to assume the state of Ihram. He (the Imam) said, ‘You must not use sweet smelling oil with musk or ‘amber and its smell may remain on your head after you assume the state of Ihram. You can use oil of whatever kind you like before Ghusl (bath) or thereafter, but when you assume the state of Ihram, it then becomes unlawful for you to use oil until you come out of the state of Ihram.”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not apply any oil which has musk or ambergris; for its perfume remains in your head after Ihram. You can apply oil when you want to assume the state of Ihram, once you are in the state of Ihram; applying becomes unlawful until you come out of the state of Ihram.’”
3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah and Fudayl Ahmad ibn Muhammad from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about perfumes when assuming the state of Ihram and oil. He (the Imam) said, ‘Ali, ‘Alayhi al-Salam, would not use more than Salikhah (cassia - bark).”’
4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful if a man applies oil before or after taking Ghusl (bath) for Ihram.’ He (the Imam) disliked only thick oil that stays.”
5. Ahmad has narrated from Ali ibn al-Hakam from al-Husayn abu al-‘Ala’ who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is in the state of Ihram and applies oil after Ghusl (bath). He (the Imam) said, ‘Yes, it is permissible.’ We applied cassia-bark in his presence and he (the Imam) mentioned that his father would apply oil after Ghusl (bath) for Ihram and he would apply oil as long as it was not costly or mixed with musk or ambergris.’”
6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Muskan from Ali ibn ‘Abd al-‘Aziz who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “About a man who is about to assume the state of Ihram, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘He can involve with women as long as he has not made his intention for Talbiyah or has pronounced it.’”
8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn abu ‘Umayr from Jamil ibn Darraj from certain persons of our people who have said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who performs al-Zuhr in Masjid al-Shajarah, assumes the state of Ihram, then touches perfumes, or a prey or involves in sexual relation. He (the Imam) said, ‘There is nothing on him because of such things before his saying Talbiyah.’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from certain persons of his people who has said the following: “I once wrote to abu Ibrahim, ‘Alayhi al-Salam, 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), ‘Alayhi al-Salam, wrote the answer, ‘Yes,’ or that he (the Imam) said, ‘It is not harmful.’”
10. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Ziyad ibn Marwan who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, 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,”’
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy from Mu‘awiyah ibn ‘Am mar all have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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).’”
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 (prayer), obligatory or optional and after Salam (the phrase of offering greeting of peace). When you complete your Salat (prayer) praise Allah and say, ‘O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause,’ then say, ‘O Lord, make me of those who have answered Your call, accepted your promise and obeyed Your command. I am Your servant, in Your control. I cannot safeguard anything unless You safeguard and I do not take except what You give. You have mentioned al-Hajj and I appeal to You to decide for me its completion according to Your book and the Sunnah of Your Holy prophet. Give me strength when I become weak and accept from me its acts with ease and in good health. Make me of the delegates to You with whom You are pleased and made to be pleased, named and recorded. O Lord, complete for me my al-Hajj and al-‘Umrah. 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 something may happen which may prevent me, then release me as You cause to prevent me, through Your measures that You apply upon me? O Lord, if it will not be al-Hajj, then it is al-‘Umrah during which I will keep my hairs, skin, flesh, blood, bones, bone marrows, and nerves away from women, clothes and perfumes seeking thereby what You want from me and the life hereafter.’ He (the Imam) said, ‘It is sufficient to say this once when assuming the state of Ihram; then stand up and walk calmly and when the land is level for you walking or riding, then say Talbiyah.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about my decision to perform al-Hajj al-Tamattu‘ (advantageous) and about what I should say. He (the Imam) said, ‘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.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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 was at al-Zuhr.’ I then asked, ‘When should we do so?’ He (the Imam) said, ‘It is all the same for you. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did so because water was scarce. It was only on mountains and a man had to move for it one day earlier and he would almost not find any. These waters are found only recently.”’
5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once said to abu al-Hassan, ‘Alayhi al-Salam, 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 assume the state of Ihram for al-Tamattu‘ (advantageous) with al-‘Umrah for al-Hajj. Which one is more desirable to you? He (the Imam) said, ‘(I prefer) if you decide for al-Tamattu‘ (advantageous).”’
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Hamzah ibn Humran who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who says, ‘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?”
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘He is free as he is withheld, whether he makes such stipulation or not.’”
8. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from abu Bakr al- Hadramiy and Zayd al-Shahham and from Mansur ibn Hazim who have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
9. Ahmad has narrated from Ali ibn Sayf from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, naming and he (the Imam) said, ‘Not to mention is more likeable to me. Say Talbiyah and do not mention.’”
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
11. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy and ‘Abd al-Rahman ibn al-Hajjaj and Flammad ibn ‘Uthaman from al-Halabiy who all have said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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 Talbiyah.’”
12. Ali has narrated from his father from ‘Isma’il ibn Marrar from Yunus from ‘ Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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 Talbiyah in al-Bayda’ because people did not know how to say it, so he (the Messenger of Allah) liked to teach them how to say Talbiyah.’”
13. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, 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 easy except that the better way is the way the Holy prophet, expressed it on the side of al-Bayda’ and it is not permissible for anyone to cross the mile of al-Bayda’ without expressing Talbiyah by the first mile on the left of the road.
14. 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, ‘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 plane land, riding or walking, then say Talbiyah. It is not harmful if it is day or night. Masjid of Dhu al-Hulayfah is that which is outside of al-Saqa’if from the compound of the Masjid. Today not anything of al-Saqa’if is part of it.’”
15. A number of our people have narrated from Sahl ibn Ziyad, from ibn Mahbub from ibn Ri’ab from Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
16. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from abu al-Mighra’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘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.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about why Talbiyah is required. He (the Imam) said, ‘Allah, most Majestic, most Glorious, sent revelation to Ibrahim ‘Alayhi al-Salam that said, ‘Call people for al-Hajj. They will come to you on foot and on lean camels from all directions.’ He called and his call was answered from all directions with al-Talbiyah (here I am O Lord, to obey Your command).”’
2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, 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.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan and ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘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 Your command. O Possessor of Highness, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O the One who calls to the House of peace, here I am, O Lord, to obey Your command, here I am, O Lord, to obey Your command, O for giver of sins, here I am, O Lord, to obey Your command, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O the One who deserves Talbiyah, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O Possessor of Glory and Grace here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O the One who is feared and desired and sought. Here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command as Your servant son of Your servant, here I am, O Lord, to obey Your command. Here I am, O Lord, to obey Your command, O Gracious, here I am, O Lord, to obey Your command.’ Say this after every obligatory Salat (prayer) or optional, when embarking on your camel, climb a higher place or climb down a hill, passing through a valley or pass by one riding or when waking up from sleep during the hours of dawn and say it very often as much as you can. Say it aloud. If you left out some of it, it is not harmful except that all of it is more virtuous.’ “You must take notice that four Talbiyah are obligatory. The ones that are at the beginning of this Hadith are obligatory. They are expressions about oneness of Allah and the Messengers of Allah, have said them and many of the high status ones. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would say them very often. The first one who said Talbiyah was Ibrahim ‘Alayhi al-Salam who said, ‘Allah, most Majestic, most Glorious, calls you to perform al-Hajj of His House.’ No one of those who had a covenant with Him to fulfill their part while in the back of man or womb of woman but that they answered the call with al- Talbiyah (Here I am, O Lord, to obey Your command).”’
4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Hassan ibn Ali ibn Yaqtin from Asad ibn abu al-’A‘la’ from ibn al-Fudayl from the one who had seen abu ‘Abd Allah, ‘Alayhi al-Salam, who has narrated the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, in the state of Ihram uncovered his back in the sun while saying, ‘Here I am, O Lord, to obey Your command, among the sinners, here I am, O Lord, to obey Your command.”
5. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz in a marfu‘ manner who has said the following: “He (the Imam) has said, ‘When the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, assumed the state of Ihram, then Jibril ‘Alayhi al-Salam, came to him. He said, “Instruct your followers to do al-‘Ajj and al-Thajj, meaning raising their voices with Talbiyah and offer camel as sacrificial offering.” Jabir ibn ‘Abd Allah has said that as soon as we arrived at al-Rawha, our voices became harsh.’”
6. Ali has narrated from his father from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful to say Talbiyah without Tahur (cleansing, with wudu’ or Ghusl (bath)) in all conditions.’”
7. Ali has narrated from his father from ibn abu ‘ Umayr from abu Ayyub al-Khazzaz from abu Sa‘id al-Mukariy from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not obligatory for women to say Talbiyah aloud.’”
8. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ibn Faddal from many men who have said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has stated this Hadith. ‘Whoever says Talbiyah seventy times out of belief and considering it a good deed Allah makes a million angels to bear witness to his freedom from the fire and hypocrisy.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthaman from al-Halabiy who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘The months of al-Hajj are well known. Those who make al-Hajj obligatory upon themselves in these months, must take notice that there is no sexual relation, lying and swearing in al-Hajj.’ (2:196) Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah, most Majestic, most Glorious, has set one condition against people and one condition for them.’ I then asked, ‘What is the condition against them and what is for them?’ He (the Imam) said, ‘The one against them is, “The months of al-Hajj are well known. Those who make al-Hajj obligatory upon themselves in these months must take notice that there is no sexual relation, lying and swearing in al-Hajj” and the one for them is, “Those who are two days earlier, it is not a sin and those who are two days later, it is not a sin for those who observe piety.’” (2:202) He (the Imam) said, ‘He comes back with no sins on him.’ I then asked, ‘What is against one who sins?’ He (the Imam) said, ‘What is against him is not definite but he must plead for forgiveness and say Talbiyah.’ I then asked, ‘What is against one who quarrels?’ He (the Imam) said, ‘If one quarrels and argues more than twice because of it if true there is one animal to offer as expiation and if wrong, there is one cow to slaughter as expiation.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “About the words of Allah, most Majestic, most Glorious, ‘Complete al-Hajj and al-‘Umrah for the sake of Allah,’ (2:195) he (the Imam), ‘Alayhi al-Salam, has said, ‘The completion means, no sexual relation, lying and swearing in al-Hajj.’”
3. 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 ibn Yahya and ibn abu ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you assume the state of Ihram you must maintain piety before Allah. You must speak of Allah very often, talk very little unless it is for good reasons, of the completion of al-Hajj and al-‘Umrah is safeguarding one’s tongue except in what is good. Allah, most Majestic, most Glorious, has said, “Those who make al-Hajj obligatory upon themselves must take notice that there is no sexual relation, lying, abusing and swearing in al-Hajj.” (2:197) Swearing means to say, “No, by Allah, yes, by Allah.” One must take notice that when a man swears three times at one place in the state of Ihram, he has committed al-Jidal (swearing), and he must offer an animal offering and give it as charity. For swearing only once which is a lie, he has committed al-Jidal (swearing), he must offer an animal offering and give it as charity.’ He (the Imam) has said, ‘Avoid boastfulness and you must stay away from sins in disobedience to Allah; Allah, most Majestic, most Glorious, says, “Then you must remove the dirt away from you, fulfill your vows and perform Tawaf around the free House.’” (21:28) Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is of al-Tafath (dirt) to speak improper words. When you enter Makkah, perform Tawaf around the House and speak nice words, it will be expiation (for speaking improper words).’ I asked him (the Imam) about the man who says, ‘No, I swear by my life, yes, by my life.’ He (the Imam) said, ‘That is not swearing. Swearing is saying, ‘No, by Allah, yes, by Allah.’”
4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban ibn ‘Uthman from abu Basir who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ’If one swears three times, one immediately after the other and they are true, he has committed Jidal (swearing) and he owes one animal offering. If one swears one false swearing, he has committed Jidal (swearing) and he owes one animal offering/”
5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Muskan from abu Basir who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who in the state of Ihram wants to do something and says to his friend, ’By Allah, you must not do it.’ He says, ’By Allah, I certainly want to do it.’ He opposes him several times. What does the swearing one owe? He (the Imam) said, ‘No, by this he meant to respect his brother. That which involves expiation is when Allah is disobeyed thereby.’”
6. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from abu al- Mighra’ from Sulayman ibn Khalid who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘The expiation for abusing and swearing is a cow and because of sexual relation al-Hajj becomes invalid.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from certain persons of our people who has said the following: “One of ’A’immah, ‘Alayhi al-Salam, has said, The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, assumed the state of Ihram in two pieces of cotton fabric.’”
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, ‘The two cloths which the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, used in the state of Ihram were made in Yemen; in ‘Ibriy and Zafa’r (names of two places) and the same two pieces were used for his shroud.’”
Hasan· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
