This is part 25 of 30 of “The Book of Hajj”, book 16 of Al-Kafi — Hadith 7,872–7,921. 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.
4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “This is about a man who forgets to slaughter his offering in Mina’ until he visits the House; then buys an offering in Makkah and slaughters it. Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ’It is not harmful and it is sufficient for him.’”
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Sa‘id ibn Yasar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is for al-Tamattu‘ (advantageous) after shaving, before visiting the House: if he can apply dyes. He (the Imam) said, ‘Yes, dyes, clothes, perfumes and everything becomes permissible except women.’ He (the Imam) repeated it twice or three times. I asked abu al-Hassan, ‘Alayhi al-Salam, about it and he (the Imam) said, ‘Yes, dyes, clothes, perfumes and everything becomes permissible except women.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is for al-Tamattu‘ (advantageous); if he can cover his head after shaving. He (the Imam) said, ‘Son, shaving is greater than his covering it.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from Yunus Mawla’ Ali from abu Ayyub al-Khazzaz who has said the following: “I saw abu al-Hassan, ‘Alayhi al-Salam, after slaughtering his offering and shaving applied musk to his head and visited the House wearing a shirt and he (the Imam) was for al-Tamattu‘ (advantageous).” NOTE: Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from abu Ayyub a similar Hadith.
4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “A child was born to abu al-Hassan, ‘Alayhi al-Salam, in Mina’. On the day of al-Nahr (slaughtering the offering, 10th of Dhu al-Hajjah) he (the Imam) sent us sweet mix with saffron in it and we had shaved. ‘Abd al-Rahman has said, ‘I ate but abu al-Kahiliy and Murazim abstained from eating. They said, “We have not visited the House yet.” Abu al-Hassan, ‘Alayhi al-Salam, had heard our conversation, and he (the Imam) asked Musadif, the messenger who had brought the sweet mix. “What were they talking about?” He replied that ‘Abd al-Rahman ate the sweet but the other two abstained saying they have not visited the House yet. He (the Imam) said, “‘Abd al-Rahman has done the right thing.” He (the Imam) then said, “Does he not remember that on such a day a similar thing was brought for us? I ate from it and my brother ‘Abd Allah abstained from eating. When my father came, he provoked him against me saying, ‘Musa just ate sweet mix with saffron in it and he has not yet visited the House.’ My father said, ‘He is more knowledgeable in fiqh than you are. Is it not the fact that you have shaved your heads?”””
5. Safwan has narrated from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about a man who is for al-Tamattu‘ (advantageous) and shaves his head. What thereafter becomes lawful for him? He (the Imam) said, ‘Everything becomes permissible except women.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad all from Rifa‘ah ibn Musa who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about a man who is for al-Tamattu‘ (advantageous) but does not find an offering-animal. He (the Imam) said, ’He must fast before al-Tarwiyah (eight of Dhu al-Hajj ah) on the day of al-Tarwiyah and on the day of ‘Arafah. I then said that he has arrived on the day of Tarwiyah. He (the Imam) said, ‘He must fast three days after the days of Tashriq.’ I then said that transporting people do not wait for him. He (the Imam) said, ‘He can fast on the day of al- Hasabah and two days thereafter.’ I then asked, ‘What is al-Hasabah?’ He (the Imam) said, ‘It is the day he leaves.’ I then asked, ‘Can he fast when traveling?’ He (the Imam) said, ‘Yes, was he not traveling on the day of ‘Arafah? We, Ahl al-Bayt say it because of the words of Allah, most Majestic, most Glorious, ‘. . . three days of fasting in al-Hajj.’ (2:196) He says this (fasting) is in Dhu al- Hajj ah.’”
2. Ahmad ibn Muhammad ibn abu Nasr has narrated from ‘Abd al-Karim ibn ‘Amr from Zurarah who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘One who cannot find an offering and likes to fast the three days during the first ten days, it is not an offense for him to do so.”
3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and 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 is for al-Tamattu‘ (advantageous) and does not find offering-animal. He (the Imam) said, ‘He is required to fast three days in al-Hajj, one day before al-Tarwiyah (eight of Dhu al-Hajj ah), on the day of al-Tarwiyah and on the day of ‘Arafah.’ I then asked, ‘What is the rule if he misses it?’ He (the Imam) said, ‘He can eat food before dawn on the day of al-Hasabah, fast that day and two more days thereafter.’ I then asked, if camel man does not wait for him, can he fast on the way?’ He (the Imam) said, ‘Yes, if he likes he can fast on the way or when he returns home to his family.’”
4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is for al-Tamattu‘ (advantageous), arrives on the day of al-Tarwiyah (eight of Dhu al-Hajj ah) and he does not have offering animal with him. He (the Imam) said, ‘He must not fast that day or on the day of ‘Arafah. He can eat food before dawn on the day of al-Hasabah, and in the morning he will be fasting; it is the day to leave, and two more days thereafter.’”
5. Ali ibn Ibrahim has narrated from his father from certain persons of his people who has said the following: “I once asked abu al-Hassan, al-Rida’, ‘Alayhi al-Salam, about a man who is for al-Hajj al-Tamattu‘ (advantageous), and has clothes in his bag; if he can sell them and buy offering animal from the sale of the clothes. He (the Imam) said, ‘No, believers dress up with clothes. He must fast and must not take anything from his clothes.”’
6. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “This is about the case of a man for al-Tamattu‘ (advantageous) who is able to pay but cannot find offering animal. Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘He must leave the cost of the offering animal with someone in Makkah. He must instruct him to buy an offering animal and slaughter it for him. This is sufficient. If it did not happen in Dhu al-Hajjah, he can delay it until next Dhu al-Hajjah in future.’”
7. Abu Ali af-Ash’ariy has narrated from Muhammad ibn ‘Abd af-Jabbar from Safwan ibn Yahya from Yahya af-Arzaq who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man for al-Tamattu‘ (advantageous) who has enough funds for the offering animal available but he delays until the evening when prices become high and the funds that he has now are not enough to buy what he could buy earlier in the day. He (the Imam) said, ‘He is required to fast three days after the days of tashriq, 11, 12 and 13.’”
8. A number of our people have narrated from Sahf ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man for al-Tamattu‘ (advantageous) who could not find an offering animal and he fasted the three days. When he completed the acts of his al- Hajj he found out that he needed to remain in Makkah. He (the Imam) said, ‘He must wait for the arrival of the people from his town and when he thinks that they have entered (Makkah) he then must fast the seven days.’”
9. Ahmad ibn Muhammad has narrated from ibn abu Nasr from ‘Abd al-Karim from abu Basir who has said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man for al-Tamattu‘ (advantageous) who cannot find an offering animal until the day for departure when he finds enough funds to buy a sheep, should he slaughter or fast? He (the Imam) said, ‘He must fast; the days for slaughtering have passed.’”
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy from Mansur who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who does not fast in Dhu al-Hajjah until it is the month of Muharram, he owes one sheep to slaughter and fasting is not obligatory on him, he must slaughter it in Mina’.’”
11. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ‘Abd Allah ibn Bahr from Hammad ibn ‘Uthaman who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man for al-Tamattu‘ (advantageous) who fasts for three days and on the day of departure finds an offering animal. He (the Imam) said, ‘His fast is sufficient.’”
12. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Mu‘awiyah ibn ‘Ammar who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘If one who did not have an offering animal for his al- Tamattu‘ (advantageous), dies; it becomes obligatory on his guardian to fast on his behalf.’”
13. 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 abu ‘Abd Allah, ‘Alayhi al-Salam, about a man for al-Hajj al-Tamattu‘ (advantageous) who did not have an animal for offering. Therefore, he fasted for three days in al-Hajj : then he died after returning to his family and before fasting the seven days: if it was obligatory on his guardian to fast on his behalf. He (the Imam) said, ‘I do not see any Qada’ (compensatory fast) obligatory on him.’”
14. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Abd Allah ibn Hilal from ‘Uqbah ibn Khalid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man for al-Tamattu‘ (advantageous) who does not have anything to buy an animal for offering. He fasts three days in al-Hajj but then it becomes possible for him to buy an animal for offering. Must he buy an animal for offering and slaughter it or leave it alone and fast the remaining seven days when he is back home in his family? He (the Imam) said, ‘He must buy an animal for offering and his fasting is of extra benefit for him.’”
15. Ali ibn Ibrahim has narrated from his father from in a marfu‘ manner the following: “This is about the words of Allah, most Majestic, most Glorious, ‘If he cannot find (offering) he must fast three days in al-Hajj and seven days when you return and this becomes ten complete.’ (2:196) He (the Imam), ‘Alayhi al-Salam, said that completing fasting is completing the offering obligation.’”
16. Certain persons of our people have narrated from Muhammad ibn al-Husayn from Ahmad ibn ‘Abd Allah al-Karkhiy who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about a man for al-Tamattu‘ (advantageous) who arrives but does not have any animal for offering with him; if he can fast before the time to slaughter the offering. He (the Imam) said, ‘He must wait until the day of al-Nahr (slaughtering the offering, 10th of Dhu al- Hajjah); and if he did not find any animal for offering, then he is of ‘those who cannot find’ (2:196) an animal for offering.’” (Fatwa best explains Hadith 3-16 of this Chapter)
1. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about Ghusl (bath) when visiting the House from Mina’. He (the Imam) said, ‘I take Ghusl (bath) in Mina’; then visit the House.’ ”
2. 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 Ghusl (bath) during the night and visiting the House during the night if one Ghusl (bath) is sufficient. He (the Imam) said, ‘It is sufficient as long as things invalidating wudu 5 does not take place, and if something as such takes place, one must take Ghusl (bath) again during the night. ‘“
3. 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, ‘It is very proper that one for al-Tamattu‘ (advantageous) visits the House on the day of al-Nahr (slaughtering the offering, 10th of Dhu al- Hajjah) or during this night and must not delay. ‘“(Fatwa best explains Hadith 1-3 of this Chapter)
4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from ibn abu ‘Umayr and Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar, who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You may perform Tawaf of Ziyarat on the tenth of Dhu al-Hajjah. If you cannot find time, you can perform it the next day. One who performs al-Hajj al- Tamattu‘ should not delay; but one who performs al-Mufrid al-Hajj may delay it. On the tenth, when you come to the House, stand up on the door of the Masjid al-Haram (the Sacred Masjid) and say, “O Allah, help me to perform the acts of my al-Hajj, protect me and protect my acts. I appeal before You like one suffering from illness, like a humble one confessing to his sins to forgive my sins and return me with my wishes made to come true. O Allah, I am Your servant, the town is Your town and the House is Your House. I have come seeking Your kindness, with the intention to obey You, follow Your command and accept Your determination. I appeal before you like a disparate person who is obedient to Your command, is afraid of Your punishment, and fearful of Your torment. I appeal to forgive me and grant me protection against hellfire through Your mercy.” Thereafter go to the Black Stone, touch and kiss it. If you cannot do so, just touch it and kiss your hand and if you cannot do so, turn your face to it and say Takhir (Allah is great beyond description) and say what you had said when performing Tawaf on the day you entered Makkah. Then perform Tawaf seven times as I explained to you the day you entered Makkah. Then perform two Rak‘at salat (prayer) near the station of Ibrahim. Read Chapter 112 and 109, then return to the Black Stone to kiss, if possible; or face it and say Takhir (Allah is great beyond description), then go to al-Safa 5 , climb it and do as you had done on the day you entered Makkah. Then go to al-Marwah, climb it and walk seven times between the two places, beginning from al-Safa 5 and ending at al-Marwah. When you do this, prohibited matters imposed on you become lawful, except women. Then go to the House and perform Tawaf seven times, perform two Rak‘at salat (prayer) near the station of Ibrahim; then all prohibitions imposed on you become lawful and your al-Hajj is complete. ‘“
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from those whom he has mentioned who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man for al-Tamattu‘ (advantageous), saying , ‘I pray to Allah to keep my soul in service for your cause, if he can visit the House, perform Tawaf of al-Hajj, then Tawaf al-Nisa’, then Sa‘y between al-Safa’ and al-Marwah. He (the Imam) said, ‘Sa‘y between al-Safa’ and al-Marwah is not obligatory except before Tawaf al-Nisa V I then asked, ’Does he owe anything upon him because of this?’ He (the Imam) said, ‘The Sa‘y between al-Safa’ and al- Marwah is not obligatory except before Tawaf al-Nisa V”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘They must perform Tawaf around the free House. ’(22:29) Abu al-Hassan, ‘Alayhi al-Salam, has said that the obligatory Tawaf is Tawaf of al-NisaY”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Hammad ibn ‘Uthaman who has said the following: “This is about the words of Allah, most Majestic, most Glorious, ‘They must fulfill their vows and perform Tawaf around the free House.’ (22:29) Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is Tawaf of al-Nisa’.’”
3. A number of our people have narrated from and from al-Hassan ibn Ali al-Washsha’ from ‘Abd Allah ibn Sinan from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If Allah, most Majestic, most Glorious, did not grant a favor to people with Tawaf al-Nisa’ a man would return to his family and his wife becomes unlawful for him.’”
4. Ahmad ibn Muhammad has narrated from al-Hassan ibn Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the castrated people and old women if Tawaf al- Nisa’ is obligatory upon them. He (the Imam) said, ‘Yes, it is obligatory on all of them.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who forgets to perform Tawaf al-Nisa’ until he goes in unto his wife. He (the Imam) said, ‘Women are not lawful until he visits the House.’ He (the Imam) said, ‘He must instruct someone to perform its Qada’ (compensatory tawaf) on his behalf. If he did not perform al-Hajj and has died before Tawaf al-Nisa’ is performed for him, then his guardian or someone else must perform it for him.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman for al-Tamattu‘ (advantageous) who performs Tawaf around the House, performs Sa‘y between al-Safa’ and al-Marwah for al-Hajj; then returns to Mina’ before performing Tawaf around the House. He (the Imam) said, ‘Is it not a fact that she must visit the House?’ I replied, ‘Yes, it is true.’ He (the Imam) said, ‘She then must perform Tawaf.’”
7. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar from Sama‘ah who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about a man who performs Tawaf of al-Hajj and Tawaf of al-Nisa’ before Sa‘y between al-Safa’ and al-Marwah. He (the Imam) said, ‘It is not harmful. He must perform Sa‘y between al-Safa’ and al-Marwah and his Hajj is complete.’”
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from af-Fadf ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not pass the nights of tashriq (11, 12 and 13) in any place other than Mina 5 . If you pass these nights in other places, you owe an animal for offering. If you go out in the beginning of the night, you must return before midnight, unless you are busy with an act of hajj or you are taken out of Makkah. If you go out after midnight, then it is not harmful to pass the rest of the night in other places.’ I then asked about a man who visits (the House) during al-‘Isha’ and continues Tawaf, prayers and Sa‘y between al-Safa’ and al-Marwah until dawn. He (the Imam) said, ‘It is not harmful; he was obeying the commandments of Allah.’”
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about visiting (the House) from Mina’. He (the Imam) said, ‘If he visits during the day or during al-‘Isha’ he must be in Mina’ before dawn. If he visits after midnight; and during the hours of dawn, then it is not harmful if it becomes dawn while he is in Makkah.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from certain persons of our people from a man who has said the following: “This is about a man who visits the House and sleeps on the way. He (the Imam), ‘Alayhi al-Salam, has said, ‘If he passes the night in Makkah, he owes one animal for offering, but if he is out of Makkah, then it is not harmful even if it becomes dawn before reaching Mina’.’” In another Hadith from abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who sleeps near Mina’, has said, ‘If he crosses ‘Aqabah al-Madaniyin, then it is not harmful if he sleeps.’
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one performing al-Hajj visits the House from Mina’, then comes out of Makkah and sleeps, and it becomes dawn before reaching Mina’, he is not obligated for anything in this matter.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from ibn Bukayr from those who narrated to him who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not enter your lodgings when you visit the House, meaning thereby people of Makkah.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Mufaddal ibn Salih from Layth al-Muradiy who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about a man who comes to Makkah in the days of Mina 5 after visiting the House, and performs Tawaf around the House optionally. He (the Imam) said, ‘Remaining in Mina’ is better and more beloved to me/”
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Is ibn al-Qasim who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about visiting (the House) after visiting for al-Hajj in the days of tashriq. He (the Imam) said, ‘No, do not visit.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim 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, ‘Speak of Allah during the well identified days.’ (2:203) He (the Imam) said, ‘Takbir (Allah is great beyond description) during the bright days should be commenced at noontime on the tenth of Dhu al-Hajjah up to the morning of the 13th of Dhu al-Hajjah. In the cities however, it is during the ten salawat (prayers). As soon as people begin to leave Mina, people of the cities discontinue Takbirat (Allah is great beyond description); however, people who still remain in Mina’ must say Zuhr and al-‘Asr salat (prayer) and al-Takbirat (Allah is great beyond description) there.”’
2. Hammad ibn ‘Isa has narrated from Hariz ibn ‘Abd Allah from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about Takbir (Allah is great beyond description) in the days of Tashriq after Salat (prayer). He (the Imam) said, ‘Takbir (Allah is great beyond description) in Mina’ is after fifteen Salawat (prayers). In other cities it is after ten Salawat (prayers). The first Takbir is after Salat (prayer) of al-Zuhr on the day of al-Nahr (slaughtering the offering, 10th of Dhu al-Hajjah) in which one says, ‘Allah is great beyond description, Allah is great beyond description. No one deserves worship except Allah. Allah is great beyond description. Allah is great beyond description. All praise belongs to Allah. Allah is great beyond description. Allah is great beyond description as He has given us the cattle.’ In other cities it is after ten because in the cities when people leave with the first departure, people of the cities stop saying Takbir (Allah is great beyond description); but people in Mina’ continue saying Takbir (Allah is great beyond description) up till the last person’s departure.’” (Fatwa best explains Hadith 2 of this Chapter)
3ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي قَوْلِ الله عَزَّ وَجَلَّ وَاذْكُرُوا الله فِي أَيَّامٍ مَعْدُوداتٍ قَالَ هِيَ أَيَّامُ التَّشْرِيقِ كَانُوا إِذَا أَقَامُوا بِمِنًى بَعْدَ النَّحْرِ تَفَاخَرُوا فَقَالَ الرَّجُلُ مِنْهُمْ كَانَ أَبِي يَفْعَلُ كَذَا وَكَذَا فَقَالَ الله جَلَّ ثَنَاؤُهُ فَإِذا أَفَضْتُمْ مِنْ عَرَفاتٍ فَاذْكُرُوا الله كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ وَالتَّكْبِيرُ الله أَكْبَرُ الله أَكْبَرُ لا إِلَهَ إِلاَّ الله وَالله أَكْبَرُ الله أَكْبَرُ وَلله الْحَمْدُ الله أَكْبَرُ عَلَى مَا هَدَانَا الله أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الأَنْعَامِ.
3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, the Most Majestic, the Most Glorious, ‘Speak of Allah during the well identified days’ (2:203) has said, ‘Such days are the bright days, 11, 12 and 13 of Dhu al-Hajjah. The Arabs would stay in Mina’ after the tenth of Dhu al-Hajjah and speak of their superiority over the others. A man among them would say, ‘My father did such and such things.’ Allah, the most Blessed, the most High, then said, ‘When you leave ‘Arafat, speak of Allah just as you speak of your fathers or even more intensely.’ (2:198-200) He (the Imam) then said, ‘Takbirat are as follows. ‘Allahu Akbar (Allah is great beyond description), Allahu Akbar (Allah is great beyond description). No one deserves worship except Allah, Allahu Akbar (Allah is great beyond description), Allahu Akbar (Allah is great beyond description). All praise belongs to Allah, Allahu Akbar (Allah is great beyond description), for His granting us guidance, Allahu Akbar (Allah is great beyond description) for His giving us cattle.’”
4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Takbir in the days of Tashriq is from Salat (prayer) of al-Zuhr on the day of al-Nahr (slaughtering the offering, 10th of Dhu al-Hajjah) to Salat (prayer) of al-‘Asr of the last day of Tashriq, if you remain in Mina’. If you leave Mina 5 you are not obligated for anything in this matter. In Takhir say, ’Allah is great beyond description, Allah is great beyond description. No one deserves worship except Allah. Allah is great beyond description. Allah is great beyond description. All praise belongs to Allah. Allah is great beyond description. Allah is great beyond description as He has given us the cattle and all praise belongs to Allah for His testing and trials for us.’”
5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has 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 misses one Rak’at Salat (prayer) with the Imam of Salat (prayer) in the days of Tashriq. He (the Imam) said, ’He completes his Salat (prayer) and then says Takhir.’ I then asked about Takhir after every Salat (prayer). He (the Imam) said, ‘As many times as you like. There is not anything definite in speaking of Allah.’” NOTE: Fatwa best explains Hadith 4-5 of this Chapter
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘In the case of people of Makkah when they visit the House, then enter their lodgings; they perform their Salat (prayer) complete, but if they do not enter their lodging, they perform in the form of Taqsir (reduced Salat (prayer) as on a journey after traveling a certain distance).”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If people of Makkah come out as Hajj (pilgrims) they perform their Salat (prayer) in Taqsir (reduced Salat (prayer) as on a journey after traveling a certain distance), but when they visit and return to their lodging they perform complete.’” NOTE: Fatwa best explains Hadith 1-2 of this Chapter
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed al-Hajj and stayed in Mina for three days praying two Rak‘ats in each salat (prayer). Abu Bakr also did the same way. Then ‘Umar did in the same way. Thereafter, ‘Uthman did the same way for six years. He then performed four Rak‘at in full. He performed al-Zuhr four Rak‘ats, then he pretended to be ill so he can establish his setup of innovation. He told the person calling Adhan, “Go to Ali and tell him to lead al-‘Asr salat (prayer) for the people.” He went to Ali, ‘Alayhi al-Salam, and said, “’Amir al-Mu’minin, ‘Uthman commands you to lead salat (prayer) with people.” He (the Imam) said, “I will only perform two Rak‘ats just as the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, had done.” The person calling Adhan went back and informed ‘Uthman about it. He, ‘Uthman, said, “Go to him and tell him, ‘This is not up to you to decide. Go and lead salat (prayer) with people as you are commanded.’” Ali, ‘Alayhi al-Salam, said, “No by Allah, I will not do so.” ‘Uthman then went and led salat (prayer) with people; four Rak‘ats. During the rule of Mu‘awiyah, when people had gathered around him and ’Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, was martyred, Mu‘awiyah performed al-Hajj. In Mina’ he led al-Zuhr salat (prayer) with people in two Rak‘ats, and finished with Salam. The Amawides looked to each other, so also did Thaqif people as well as Shi`a of ‘Uthman. They then said, “He struck a blow to your companion (‘Uthman), opposed him and made his enemies to ridicule him.” They stood up and went to meet Mu‘awiyah. They said, “Do you know that you, by not increasing, have struck a blow to our companion, ‘Uthman, made his enemies to ridicule him, deviated from his tradition and deeds.” He replied, “Fie upon you, do you not know that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed salat (prayer) in this place, two Rak‘ats (in short form) as well as abu Bakr and ‘Umar and also your companion for six years? Now you command me to give up the tradition of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, what abu Bakr, ‘Umar and ‘Uthman had done before he (‘Uthman) invented (the innovation)” They said, “No by Allah, we will not agree with you until you do that.” He then said, “I ask you to pardon me and I accept your intercession on his behalf. I return to the tradition of your companion.” He performed al-‘Asr salat (prayer) in four Rak‘ats. From that time on, the Khalifah and rulers continued performing salat (prayer) in Mina in complete form to this day.’”
4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from af-Fadf ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘You should perform Salat (prayer) in Masjid al-Khif, it is Masjid of Mina’. The Masjid of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, was near the minaret in the center of the Masjid. Above this place toward al-Qiblah (al-Ka‘bah) is thirty yards as well as from its right, left and backsides. If you can perform Salat (prayer) there then do so because one thousand prophets have performed Salat (prayer) there. It is called al-Khif because it is higher than the valley and what is higher is called Khif.’”
Hasan, like 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.
