This is part 2 of 30 of “The Book of Hajj”, book 16 of Al-Kafi — Hadith 6,722–6,771. 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.
10. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid, Shabab al-Sayrafiy from Mu‘awiyah ibn ‘Ammar al-Duhniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that between al-Yamaniy corner and Black Stone seventy prophets are buried; Allah caused them to die because of hunger and hardships.”
11. Abu Ali al-Ash’ariy has narrated from al-Hassan ibn Ali al-Kufiy from Ali ibn Mahziyar from ‘Uthman ibn ‘Isa from ibn Muskan from those whom he has mentioned who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Dawud (David) stayed at the station in ‘Arafat and looked at the people who seemed of great number to him. He then climbed the hill and began to pray. When he completed that act of Hajj, Jibril came to him and said, ‘O Dawud, your Lord asks, “Why did you climb the hill? Did you think that the voice of one who calls Me (prays to Me) may remain hidden from Me?”’ He (Jibril) then took him to the sea near Jaddah. He (Jibril) made him swim underwater for a distance equal to forty mornings on land. At that point there was a rock, which he (Jibril) cut open and inside there was a little worm. He (Jibril) said, ‘O Dawud, your Lord says, “I hear the voice of this worm inside this rock in the depth of this sea, but you thought that the voice of a caller (one who prays to Me) may remain hidden and obscure before Me.’””
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar who has said that Isma‘il ibn Jabir narrated to him the following: “In between Makkah and al-Madinah, my companion and I were discussing about people called al- Ansar. One of us said that they were individuals from different people who did not belong to well- known tribes, and one of them said that they were from the people of Yemen. We then arrived near abu ‘ Abd Allah, ‘Alayhi al-Salam. He was sitting under a tree and he initiated the conversation, even though we had not asked him any questions. He (the Imam) said, ‘When Tubba‘ came from Iraq, along with him came men of learning and children of prophets. When he arrived in this valley of al- Hudhayl, people from certain tribes came to him and said, “You have come to the people of a town wherein they have played on people for a long time. They call their land as Sacred and their buildings as a male or female Lord.” He then said, “If that is true I will kill their fighter, take their offspring as captives and destroy their building.’” He (the Imam) said, ‘When he said this, his eyes came out of their place down on both sides of his face.’ He (the Imam) said, ‘He called the men of learning from the offspring of prophets to think and find out why it has happened to him.’ He (the Imam) said, ‘They refused to tell him anything until he begged and pleaded before them. They then asked him, “Tell us about what you were saying to yourself before this happened to you?” He replied, “I said to myself that I will kill their fighters, take their offspring as captives and destroy their building.” They said, “The only reason for what has happened to you is what you said to yourself.” He then asked, “Why is it so?” They replied, “The land is the Sacred place of Allah, the House is the House of Allah, and its inhabitants are offspring of Ibrahim, the friend of the Beneficent.” He then said, “You have spoken the truth. How can I get out of what I have fallen into?” They said, “You must speak to yourself about something other than what you have done. There is hope that Allah may return you to your previous condition.’” He (the Imam) said, ‘He then spoke to himself about good things, his eyes returned back to their sockets and settled back therein.’ He (the Imam) said, ‘He summoned the people who had asked him to destroy it and then he killed them all. He then went to the House, provided it with covering and served food to people for thirty days, every day with one hundred camels. The food was so much that they carried large containers of food to the mountaintops for the wild beasts there, and spread valuable items in the valley for the beasts. He then returned from Makkah to al-Madinah and asked the people from Yemen of the people of Ghassan to disembark and they are al-Ansar people.’” In another Hadith it says he covered it with al-Nata‘ (a covering with fragrance).
2. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from Muhammad ibn Humran and Hisham ibn Salim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Ethiopian king came with elephants to destroy the Ka‘bah, they passed by the camels of ‘Abd al-Muttalib and took them for themselves. ‘Abd al-Muttalib went to the king, asking him to release his camels. He asked permission for a meeting, which was granted. He (the king) was informed that he (‘Abd al-Muttalib) is the chief honorable man of Quraysh, an intelligent and kind man. The king received him honorably and allowed him to sit very near to the king. He then said to his translator, ‘Ask him what he needs?’ He (‘Abd al- Muttalib) said, ‘Your people when passing by my camels have taken them away. I like you to return them to me.’ He (the Imam) said, ‘The king was surprised because of what he had asked, “Return my camels to me.” He said, ‘You think he is the chief of Quraysh and a very intelligent man. He neglects asking me to change my decision about his house of worship. Had he asked me to return back and change my decision I would have done so for his sake/ The translator informed him (‘Abd al- Muttalib) of what the king had said. ‘Abd al-Muttalib said, “This house has an owner who protects it. I ask you to release my camels because I need them.” The king ordered the release of his camels and ‘Abd al-Muttalib returned back. On the way, he saw the elephant on the border of the Sacred area. He said to the elephant, “O Mahmud.” The elephant moved its head in response. He asked, “Do you know why they have brought you?” The elephant with its head said, “No, I do not know.” He said, “They have brought you to destroy the house of your Lord with you. Will you destroy it?” The elephant with its head said, “No, I will not do so.” He (the Imam) said, ‘’Abd al-Muttalib then left. They brought the elephant to enter the Sacred area, but when on the edge of the Sacred area, it refused to enter/ They tried to force it but it refused to enter. They took the elephant in a circle around the Sacred area. On every point that they tried to force it to enter, it refused to do so and it did not enter. Allah then sent birds like swallows with stones in their beaks of the size of beans or so, and when on top of the head of a man, they released the stone and it pierced all the way down to come out of his anus. It continued until no one was left from them except one man, who fled and kept telling people about what he had seen. Suddenly one of those birds arrived above him. He raised his head and said, “This is one of them.” The bird came closer over his head and released the stone which pierced down all the way to come out from his anus and he died/”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sa‘id ibn ‘Abd Allah al-’A‘raj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that during the days of ignorance Quraysh had destroyed the House, but when they wanted to rebuild, something came between them and the House. They were frightened so much that someone among them said, ‘Everyone should bring the best and purest of his properties which he has earned free from involvement in misuse of good relations with relatives or unlawful matters. They did so and were allowed to build. They built up to the place for the Black Stone and they began to disagree about who should set it in place. The disagreement rose to an evil level; so they decided to settle it by the advice and judgment of the first person who comes through the door of the Masjid. The first person coming through that door was the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. When he was among them, he asked for a piece of cloth, which he spread on the ground, then placed the Black Stone in the middle. Then the tribes holding from the edges of the cloth lifted up the Black Stone; thereafter, he picked it up and placed it in its place and in this way Allah granted him a privilege.”
4. Ali ibn Ibrahim and others have narrated through various chains of narrators have narrated in a marfu‘ manner the following: “They have said that Quraysh had demolished al-Ka‘bah because of flood that would come from the upper part of Makkah and enter al-Ka‘bah. Damages would take place and a deer made of gold with its legs made of diamond was stolen. The walls were not high enough. This happened thirty years before Allah commanded His prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to rise. Quraysh wanted to demolish al-Ka‘bah to rebuild and increase the size of its floor, but they were afraid of the coming of misfortune upon them because of using spades and shovels to dig. Al-Walid ibn al-Mughirah said, ‘Allow me to try. If Allah is happy I will not be hurt; otherwise we will stop the work.’ He climbed on al-Ka‘bah and moved a stone there, a serpent came upon him, and the sun became dark. When they saw this, they cried and pleaded, saying, ‘O Lord, we only want to repair.’ The serpent disappeared; they demolished and removed the stones until they could see the foundations that Ibrahim had set. When they wanted to increase the size of its floor and moved the foundations that Ibrahim had put in place, a severe earthquake took place with darkness. They then gave up on the idea of increasing its floor. The length of the foundation that Ibrahim had set was thirty yards, its width twenty-two yards and its height nine yards. Quraysh wanted to increase its height. When the walls reached up to the Black Stone, they disagreed about setting it in place. Each tribe said that it had the right to set it in place. When the disagreement increased, they then decided to settle their disagreement by the first person entering through the door of banu Shaybah. The Messenger of Allah appeared to them through that door and they said, ‘This is al-Amin (most trusted person) coming to you.’ They asked him to decide the case; he then spread his gown, and someone said, ‘It is a Taruniy’ (name of a particular fabric). He placed the Black Stone on it and said, ‘One person from each Rab‘ (block of city) should come forward.’ The people who came forward were, ‘Utbah ibn Rabi‘ah ibn ‘Abd al- Shams, al-Aswad ibn al-Muttalib from banu Asad ibn ‘Abd al-‘Uzza’, abu Hudhayfah ibn al-Mughirah from banu Makhzum and Qays ibn ‘Adiy from banu Sahm. They lifted up the Black Stone and the Holy Prophet set it in its place. On the other hand, the king of Rome had sent a ship with building material and builders to Ethiopia to built a temple for him there. The wind had blown the ship to the shore where it had run aground. Quraysh learned about it. They went to the shore and found certain materials useful for al-Ka‘bah, like wood, decorative materials and other things. They bought them and brought them to Makkah. The length of the wood was of the same measure as needed except al-Hijr. When they built it, they covered it with al-Wasa’id (a certain kind of fabric) which were in gowns.”
5. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘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, took part with Quraysh in building the House. The share of the Messenger of Allah was from the door of al-Ka‘bah up to half of the way between al-Yemeniy corner to the Black Stone.” In another Hadith, it is said that the share of banu Hashim was from the Black Stone to al-Shamiy corner.
6. Ali ibn Ibrahim and others in a marfu‘ manner have narrated the following: “He (the Imam), ‘Alayhi al-Salam, has said that in al-Ka‘bah there were two gazelles made of gold and five swords. When Khuza‘ah dominated Jurhum in the Sacred area, Jurhum threw the two deer and the swords in the well of Zamzam. They threw stones in it, filled it up and disguised its marks. When Qusay dominated Khuza‘ah, they did not know where Zamzam was, so it remained unknown to them. When ‘Abd al-Muttalib became dominant, furnishings for him were arranged in the shadow of the walls of al-Ka‘bah, and this was not done for anyone before. Once, when he was sleeping in the shadow of al-Ka‘bah, he saw in his dream that someone came and said to him, ‘Dig ‘Barrah.’ He asked, ‘What is Barrah?’ Next day he came in his dream and said, ‘Dig ‘Taybah.’ On the third day, he came in his dream and said, ‘Dig ‘Al-Masunah.’ He asked what is al-Masunah?’ Then on the fourth day, he came in his dream and said, ‘Dig ‘Zamzam,’ which will not dry up and will not be disliked. Great people performing Hajj will drink thereby near the red-footed crows that land near the colony of ants.’ There was a rock near Zamzam, on which red-footed crows would land every day to pick up ants for food. The ants had their colony under the rock near Zamzam. When ‘ Abd al-Muttalib saw this, he recognized the place of Zamzam. He then said to Quraysh, ‘I am told in four nights in my dream to dig Zamzam. It is our heritage and an honor for us; come, so we together dig the well.’ They declined his call and he himself began to dig the well and his only son, al-Harith, helped him in the digging. When digging became difficult, he moved to the door of al-Ka‘bah, raised his hands, pleaded before Allah, the Most Majestic, the Most Glorious, and made a vow. In his vow he had said that if Allah will give him ten sons, he will offer the most beloved one among them as a sacrificial offering as an act of moving closer to Allah, the Most Majestic, the Most Glorious. When he in his digging reached the walls of the well built by Isma‘il, he came to know of his reaching the water. He said Takhir (Allah is great beyond description) and Quraysh also said Takhir (Allah is great beyond description), saying, ‘O abu al-Harith, this is of our heritage and we have a share in it.’ He replied, ‘You did not help me, so you do not have any share in it, and it is for me and my children forever.’”
7. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid who has said the following: “I once heard abu Ibrahim, ‘Alayhi al-Salam, say, ‘When ‘Abd al-Muttalib dug the well of Zamzam and reached its bottom, a foul odor emerged from one side of the well that frightened him severely. He could not bend himself down and his son, al-Harith, moved out of the well. He then dug until he found in the bottom of the well a fountain with the fragrance of musk. He then dug about a yard and sleep overcame him, so in his dream he saw a man with long hands, good looking hairs, beautiful face, fine dress and fragrance who was saying, “Dig, you will gain; work hard; you will be safe; and do not store it for distribution. The swords are for people other than you but the well is for you, the greatest of Arabs in honor, and from you will be the Prophet and people with Divine Authority, for the Arabs, as well as the noble ones; men of wisdom, great learning and great intelligent grandsons. The swords are for them and they are not today from you and not for you. However, in the next century from your time, Allah will brighten the land, expel Satans from its diameters, bring them low by its majesty, destroy it after its being strong, bring the idols low, eliminate the idol worshippers wherever they are found. Thereafter will remain a generation from your descendants who will be his brother and vizier, younger than him but powerful over the idols, who will not disobey him, not even one letter, or hide anything from him and will consult him in every matter that faces him.” ‘Abd al-Muttalib felt tired and he found thirteen swords leaned against one side of the well. He took them and decided to spread the matter. He (‘Abd al-Muttalib) then said to himself, “Why should I do this when I have not yet reached the water?” He then dug and after digging only about one foot, the horn of a deer appeared, as well as its head. He took it out and on it this was printed: “No one except Allah deserves worship and Muhammad is the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Ali is empowered with Authority of Allah and so and so is the deputy of Allah on earth.’” I (the narrator) then asked him, ‘The ‘so and so,’ when was he? Was he before or after him?’ He (the Imam) replied, ‘He has not come yet, nor anything preliminary to his coming has yet come into existence.’ ‘Abd al-Muttalib then came out of the well with water coming after him and he encountered a black serpent with a long tail move before him quickly upward. He hit and cut most of its tail and then searched to find it but it disappeared. However, so and so is the one to eliminate it, if Allah so wills. It was of the decision of ‘Abd al-Muttalib to place the swords inside al- Ka‘bah against the walls to invalidate his dream in the well. Then Allah made sleep to overcome ‘ Abd al-Muttalib near al-Ka‘bah and he saw the same man in his dream who said, “O Shaybatu al-Hamd, praise your Lord; He will make you the tongue of the earth. Quraysh will follow you for fear, apprehension and for their greedy interest. Keep the swords in their place.” ‘Abd al-Muttalib woke up and answered him, saying, “He will come in dream; if he is from my Lord, it will be very beloved to me, but if it is from Satan, then I think it will be a tailless one.” He did not see anything and did not hear anything. When it was night he came in his dream with a number of men and children who said, “We are the followers of your children; we are the inhabitants of the sixth heaven. The sword is not for you. Marry in Makhzum people, you will be strong, work among Arabs. If you did not have money you have good relationships, so give these thirteen swords to the child from Makhzumiy people and no more than this will appear to you. One out of these swords is for you. It will fall off from your hand. You will not find any trace of it except that so and so mountain hides it. It then will be one of the preliminary issues prior to the rise of al-Qa’im, from the family of Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, with divine authority.” ‘Abd al-Muttalib then woke up and left with the swords on his shoulder. He then went to a corner of the corners of Makkah and he lost one sword. It was the finest to him. It will appear from that place. He then entered Mu‘tamar (prepared to perform ‘Umrah), performed Tawaf around it, with it (swords) on his shoulder and the two deer, he made twenty-one Tawaf while Quraysh was looking at him; when he said, “O Allah, make your promise to come true, thus, establish my word, spread the word about me, strengthen my arms.” These were his repeated words. After his dream in the well, he did not do any Tawaf, while saying lines of poetry until he died. However, he spontaneously read a poem to his sons on the day he wanted to offer ‘Abd Allah, one of his sons, as a sacrificial offering. He gave all the swords to banu al-Makhzumiyah to al-Zubayr, to abu Talib, to ‘Abd Allah. Four of them went to abu Talib. One sword for abu Talib, one sword for Ali, one sword for Ja‘far, one sword for Talib, and for Zubayr there were two swords. For ‘Abd Allah there were two swords, then it returned and Ali had four swords. Of the rest, two were of Fatimah, ‘Alayha al-Salam, and two of her children. The sword of Ja’far fell off on the day he got hurt and no one knows in whose hand is it now. We say no one of our swords fell in the hands of one who is not one of us, except the man who helps us with it, but that it turns into charcoal.’ He (the Imam) said, ‘One of them is in the (special) location. It will come out like a serpent and an arm will appear from it or something similar to it. It will shine the earth many times, and then disappear, and then when it is night, it will do the same thing again. This is its manner until its owner comes. If I want I can give his name but I am afraid for you if I name him and then you will give his name, which then will be ascribed to one who is other than him.’”
8. A number of our people have narrated from Ahmad ibn Muhammad ibn abu ‘Umayr from abu Ali Sahib al-Anmat from Aban ibn Taghlib who has said the following: “When al-Hajjaj destroyed al-Ka‘bah, people scattered its soil. When they wanted to rebuild it, a serpent came out on them, stopped people from rebuilding and they ran away. They went to al-Hajjaj and informed him of the matter. He feared that its rebuilding might have been prohibited. He went on the pulpit and swore people, saying, ‘I swear to Allah any servant who knows anything about the trial we are facing to inform us about it.’ He (the narrator) said, ‘An old man stood before him saying, “If anyone knows anything about this matter is the man whom I saw came to al-Ka‘bah, took something from it and went back.’” Al-Hajjaj asked, ‘Who is he?’ He replied, ‘He is Ali ibn al-Husayn, ‘Alayhi al-Salam.” He said, ‘This is the source.’ He then sent his people for Ali ibn al-Husayn, ‘Alayhi al- Salam, who came to him, and he informed him of Allah’s prohibiting them to rebuild al-Ka‘bah. Ali ibn al-Husayn, ‘Alayhi al-Salam, said to him, ‘0 Hajjaj, you have destroyed the establishment of Ibrahim and Isma‘il and threw it on the road. You looted it as if it was your inheritance. Now go on the pulpit and swear people (everyone) to Allah, to bring back everything everyone has taken, they have taken away from al-Ka‘bah.’ He (the narrator) said, ‘He, Hajjaj did so and swore people to Allah and asked everyone who has taken anything from al-Ka‘bah to bring it back.’ He (the narrator) said, ‘They returned everything back.’ When he saw the soil collected, Ali ibn al-Husayn, ‘Alayhi al-Salam, came, laid the foundation and commanded them to dig.’ He (the narrator) has said, ‘The serpent then disappeared and they dug until they reached the site of the basis and foundations. Ali ibn al-Husayn, ‘Alayhi al-Salam, told them to move aside. They moved, he went closer and covered it with his clothes. He wept, then covered it with soil with his hand, then called the workers and told them to lay the foundation. They built the walls; when the walls were raised, he commanded them to fill the inside with soil. For this reason the floor of al-Ka‘bah is higher than the ground around and it requires a ladder to climb in it.’”
1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, the Most Majestic, the Most Glorious, ‘The first ever house built for people is that which is in Bakkah, the blessed and a guide for the worlds. In it there are signs which are very clear.’ (3:96-97) I asked, ‘What are these signs which are very clear?’ He (the Imam) said, ‘One of them is the site where Ibrahim stood on the rock. His foot left a clear mark of it. Another sign is the Black Stone, and yet one more sign is the house of Isma‘il.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, ‘Did you meet al-Husayn, ‘Alayhi al-Salam ?’ He (the Imam) replied, ‘Yes, I remember when I was with him in the Sacred Masjid while the flood had entered it. People stood on the station of Ibrahim and those coming out said, “The flood has moved the station away,” and others when coming out said, “The station is in place.’” He (the Imam) said that he (al-Husayn) asked me, “O so and so, what do they say?” I replied, “I pray to Allah to keep you well. They are afraid and say, ‘The flood may have taken away the ‘station’” He (Imam al-Husayn) said, “Announce this, ‘Whatever Allah, most High, has made a banner (a light house), He does not take it away. So you must calm down.’” The place of the station as Ibrahim had designated was near the wall of the House, and it remained there until people of the time of ignorance moved it to the place where it is today. When the Holy Prophet liberated Makkah, he returned it to its original place where Ibrahim had placed it. It remained there until ‘Umar ibn al-Khattab took charge. He asked people, “Who among you knows the place of the station where it was before?” A man said, “I know it. I had taken its measurement on a belt and I have kept it with me.” He (‘Umar) said, “Bring it for me.” He brought it to him and he measured it, and then returned it to that place.’”
1. Muhammad ibn ‘Aqil has narrated from al-Hassan ibn al-Husayn from Ali ibn ‘Isa from Ali ibn al-Hassan from Muhammad ibn Yazid aI-Rifa’ ‘iy who in a marfu‘ manner has narrated from ’Amir al-Mu’minin the following: “’Amir al-Mu’minin was asked about staying on the hill, why it is not inside the Sacred area (al- Haram)?’ He (the Imam) replied, ‘It is because al-Ka‘bah is His house and al-Haram (the sacred area) is its door. When people wanted to come to His House, He made them stand, wait at the door and appeal for permission.’ It was asked from him, ‘Why is al-Mash‘ar al-Haram part of al-Haram?’ He (the Imam) replied, ‘It is because when permission was given to come, He made them to stop on the second barrier but when their pleading prolonged, permission was granted to them to move their offerings closer. When they cleaned themselves with it, they became clean of sins, which were as barriers between them, and He granted permission to visit (His House) in a clean condition.’ It was then asked, ‘Why is fasting during the bright days not permissible?’ He (the Imam) replied, ‘It is because people are Allah’s visitors, they are His guests and it is not nice for a host that his guests remain fasting.’ He was asked, ‘Why should one hold to the curtains of al-Ka‘bah and what does it mean?’ He (the Imam) replied, ‘It is like one who has committed a crime against another person; thus he holds to his clothes and expresses humility before him to forgive him his sins and crime.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Safwan or a man from Safwan from ibn Bukayr from his father who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Al-Muzdalifah had more insects than other lands of Allah. On the night of al-Tarwiyah, it was announced from Allah, ‘O insects, move away from where delegations to Allah are about to pass.’ He (the Imam) said, ‘The insects move in the hills in a way that they are not seen. When al-Hajj (pilgrims) return, they come back.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’aman from Sa‘id al-’A‘raj who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that when Quraysh demolished al-Ka‘bah, they found in its foundations a stone with a writing on it which could not be read properly. They found a man who was able to read and this was written on it, ‘I am Allah, owner of Bakkah, which I made sacred on the day I created the skies and earth. I placed it between these two hills and made seven angels to guard it.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “I once heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘Allah has made His House sacred. He has prohibited uprooting of its grass, cutting down of its trees, except al-Idhkhir, and hunting its birds.’”
3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, arrived in Makkah on the day of its liberation, he opened the door of al-Ka‘bah and ordered the pictures that were on the walls deleted. He was then holding the doorjamb on both sides and said, ‘No one except Allah deserves worship. He is the only One and has no partner. He makes His promise to come true, supports His servant, defeats the parties all by Himself alone. What do you say and what do you think?’ They replied, ‘We think good and say good about you. You are gracious brethren, the son of gracious brethren and you now certainly are powerful.’ He then said, ‘I then say what my brother Yusuf (Joseph) had said, “I place no blame on you this day. Allah forgives and He is most merciful of the merciful ones.” (12:96) However, Allah made Makkah a sacred place on the day He created the skies and earth. Therefore, it is sacred because of Allah’s prohibition until the Day of Judgment. Hunting in it is not permissible; cutting its trees is not permissible; uprooting its grass is not permissible; and keeping findings therein is not permissible unless it is to find the owner.’ Al- ‘Abbas then said, ‘O Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, ‘Is al-Idhkhir an exception? It is used for burial and houses.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, said, ‘al-Idhkhir is an exception.’”
4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “He (the Imam) has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, on the day of liberation of Makkah said, ‘Allah made Makkah sacred (restricted) on the day He created the skies and earth and it remains sacred until the Hour of doom. It never was unsacred (unrestricted) for anyone before me, it will never be unsacred for anyone after me, and it is not unsacred (unrestricted) for me except for one hour during the day (to deal with the enemy).”’
1. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ‘ Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, the Most Majestic, the Most Glorious, ‘Whoever enters it (al-Haram, the Sacred area) gains immunity. 5 (3:96) Does it refer to the House only or it applies to al-Harm also? 5 He (the Imam) replied, ‘Of the people whoever enters, seeking refuge and protection therein, he is immune from the anger of Allah. Those of beasts and birds which enter al-Haram are also immune from mistreatment and injuries until they leave al- Haram. ‘“
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, the Most Majestic, the Most Glorious, ‘Whoever enters it (al-Haram, the sacred area) gains immunity. 5 (3:96) He (the Imam) said, ‘If a servant (of Allah) commits a crime outside al-Haram (the sacred area) then flees to al- Haram, no one can arrest him inside al-Haram; however, he can be stopped from entering the market place, to buy or sell; he is not fed, provided drink or spoken to. If this is done, he eventually leaves; then he can be arrested. If one commits a crime inside al-Haram, he is brought to justice inside al- Haram; he has violated the sanctity of al-Haram.’”
3. 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 narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the meaning of the words of Allah, ‘Whoever enters it he gains immunity. 5 (3:96) He (the Imam) said, ‘If a thief steals something in a place other than Makkah or commits a crime against his own self, then flees to Makkah, he cannot be arrested in al-Haram (the sacred area) until he comes out. However, he can be stopped from going to the market places, selling, buying and from sitting with people until he goes out of al-Haram (the sacred area), then he can be arrested, but if he commits such things inside al-Haram (the sacred area) he can be arrested and taken in custody. ‘“
1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, came in the Masjid and it was said to him that a bird of prey is on al-Ka‘bah and it hits every pigeon that passes. He (the Imam) said, ‘Catch and kill it because it has committed deviation.’”
2. Ibn abu ‘Umayr has narrated from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘One who is found therein in deviation and injustice. . . .’ (22:24) He (the Imam) said, ‘All forms of injustice is deviation, causing harms to a servant without sin is of such deviation.”’
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il 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 the words of Allah, most Majestic, most Glorious, ‘We will make one who is found there with deviation with injustice to taste painful punishment.’ (22:24) He (the Imam) said, ‘Every injustice that a man does to himself in Makkah, like stealing, injustice to others or any form of injustice is deviation and for this reason residing inside al- Haram (the sacred area) was avoided.”
4. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all 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 has killed another man in non- sacred area but then entered the sacred area. He (the Imam) said, ‘He must not be killed, fed, given drink, dealt with for buying and selling or given protection and lodging until he comes out of the sacred area, so that he is brought to justice.’ I then asked, ‘What do you say about one who kills someone in the sacred area or steals?’ He (the Imam) said, ‘Al-Hadd (justice) is applied to him inside the sacred area to bring him low; he has not paid any respect to the sacred area and Allah, most High, has said, “Whoever subjects you to their transgression, you can also do of the same degree as they have done against you.” (2:190) He (the Imam) then said, ‘This is the sacred area.’ ‘There is no animosity except the unjust ones, he added.’” (2:193)
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from Hariz who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not proper to bring arms inside the sacred area unless it is kept inside a bag or covered out of sight by wrapping something over the iron. ‘“
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Safwan from Shu’ayb al-‘Aqarqufiy form abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who wants to go to Makkah or al- Madinah and dislikes to carry arms with him. He (the Imam) said, ‘It is not harmful to carry arms when leaving his town but when entering Makkah he must not allow it to come into view.’”
1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from ‘ Abd Allah ibn Jabalah from ‘Abd al-Malik ibn ‘Utbah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the pieces of the cloth of al-Ka‘bah that we receive: if we can wear them. He (the Imam) said, ‘They are good for children, Holy books, or pillow cases whereby you seek blessings by the will of Allah.’”
1. 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 al-Khazzaz from Muhammad ibn Muslim who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘It is not proper to take soil from around al- Ka‘bah, and if one does so he must return it back.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-Mufaddal ibn Salih from Mu‘awiyah ibn ‘Ammar who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that I have taken of the perfumes of al-Maqam (station of Ibrahim) and soil from the soil of al-Bayt (the House) and the seven pebbles. He (the Imam) said, ‘How bad is what you have done! However, you must return the soil and pebbles.”’
3. Ahmad ibn Mehran has narrated from Muhammad ibn Sinan from Hudhayfah ibn Mansur who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that my uncle once swept al-Ka‘bah and took of the dust and we use it as medicine. He (the Imam) said, ‘You must return it back.’”
4. Humayd ibn Ziyad has narrated from ibn Sama‘ah and from more than one person from Aban from Zayd al-Shahham who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the pebbles that I find with me after coming out of the Masjid. He (the Imam) said, ‘Return them or throw in the Masjid.’”
1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn al-Hakam from and Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘It is not proper for a man to stay in Makkah for one year.’ I then asked, ‘What should he do?’ He (the Imam) said, ‘He must move out, and it is not proper for anyone to build anything higher than al-Ka‘bah.’” It is narrated that staying in Makkah hardens (removes good feelings from) one’s heart.
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from those whom he has mentioned from Dharih from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you complete your nusuk (acts of ‘Umrah and or Hajj) go back; it leaves you with more desire to return to Makkah.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from those whom he has mentioned who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Do not remove any of the trees from Makkah, except palm trees and fruit bearing trees.’”
2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Everything that grows in al-Haram (the sacred area) is prohibited (restricted) for all people.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu Nasr from abu Jamilah from Ishaq ibn Yazid who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about a man who enters Makkah and cuts off its trees. He (the Imam) said, ‘You can cut what has entered in your place, but you must not cut what has not entered your place.’”
4. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a tree with its roots in non-al- Haram (the sacred area) and its branches in al-Haram (the sacred area). He (the Imam) said, ‘Its roots are prohibited because of its branches.’ I then asked, ‘What if its roots are al-Haram (the sacred area) and its branches in non-al-Haram (the sacred area)?’ He (the Imam) said, ‘Its branches are prohibited because of its roots.’”
5. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Camels can be left in al-Haram (the sacred area) to eat whatever it likes.’”
6. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who cuts a tree in his house in al-Haram (the sacred area). He (the Imam) said, ‘If he built the house and the tree was there it is prohibited for him, but he could cut it if it grew after the house was built.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is prohibited to slaughter any animal in Makkah except camels, cows, sheep and chickens.”’
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, ‘Of the birds that which flaps its wings in flight is prohibited to be taken out; but you can take out that which does not flap its wings in flight.’ I then asked him (the Imam) about the Ethiopian chicken. He (the Imam) said, ‘It is not hunting a prey. Hunting a prey is that which flies between the sky and earth.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn abu ‘Umayr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked, when I was present, about the Ethiopian chicken if it can be taken out of al-Haram (the sacred area). He (the Imam) said, ‘Its flight is not independent.’”
1. 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, ‘If you are not in the state of Ihram and hunt in non-al- Haram (the sacred area) within a distance of one Barid (a certain unit of measurement) to al-Haram (the sacred area) you must pay the penalty. If you damage its eyes or break its horn, or injure it, you must pay charity.”’
2. Ali has narrated from his father and Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from all 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 receives a domesticated pigeon as a gift in al-Haram (the sacred area). He (the Imam) said, ‘If he hurts it he must give an amount of charity which is equal to its value.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muthanna’ ibn ‘Abd al-Salam from Muhammad ibn abu al-Hakam who has said the following: “I once told my slave to prepare lunch. He took a bird in al-Haram (the sacred area), slaughtered and cooked it. I informed abu ‘Abd Allah, ‘Alayhi al-Salam, about it and he (the Imam) said, ‘Bury it and pay ransom for every bird.”
4. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a prey which is hunted in non-al-Haram (the sacred area) and is brought in al-Haram (the sacred area) when it is still alive. He (the Imam) said, ‘Since he has brought to al-Haram (the sacred area), it is prohibited for him to use it for food or to keep it. Nothing in al-Haram (the sacred area) can be purchased if it is not slaughtered in non-al- Haram (the sacred area) and then is brought in al-Haram (the sacred area) already slaughtered, in which case it is not harmful.’”
5. Ali has narrated from his father from Hammad ibn ‘Isa form Hariz from Zurarah who has said the following: “Al-Hakam once asked abu Ja’far ‘Alayhi al-Salam, about a man who receives a pigeon as a gift in al- Haram (the sacred area) with its wings shortened. He (the Imam) said, ‘He takes it, looks after it and feeds it until its wings grow, then sets it free.’”
6. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim from Muthanna’ ibn ‘Abd al-Salam from Karib al-Sayrafiy who has said the following: “We were a group and bought a bird, cut its wings short and brought it in Makkah. People criticized us for this and Karib sent someone to abu ‘Abd Allah, ‘Alayhi al-Salam, to ask him (the Imam) about it. He (the Imam) said, ‘Leave it in the trust of a Muslim man or woman of Makkah, who will release it when it will become normal .’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan ibn Yahya who has said the following: “Abu al-Hassan al-Rida’, ‘Alayhi al-Salam, has said, ‘If one hurts a bird in al-Haram (the sacred area) when one is not in the state of ’Ihram, he owes its price. This price is one dirham with which he buys feed for the pigeons of al-Haram (the sacred area).”’
Sahih· 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.
