Ceci est la partie 26 sur 30 de « The Book of Hajj », livre 16 de Al-Kafi — Hadith 7 922–7 971. Le livre est suffisamment long pour être divisé en 30 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
5ـ مُعَاوِيَةُ بْنُ عَمَّارٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ أَهْلَ مَكَّةَ يُتِمُّونَ الصَّلاةَ بِعَرَفَاتٍ فَقَالَ وَيْلَهُمْ أَوْ وَيْحَهُمْ وَأَيُّ سَفَرٍ أَشَدُّ مِنْهُ لا لا يُتِمُّ.
5. Mu‘awiyah ibn ‘Ammar has narrated the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that people of Makkah perform their Salat (prayer) in complete form when they are in ‘Arafat. He (the Imam) said, ‘Woe is upon them’ or ‘Fie upon them, which journey is more intense than that. No, Salat (prayer) is not complete in ‘Arafat.’”
6. Muhammad ibn Yahya has narrated Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Perform six Rak‘at Salat (prayer) in Masjid of Mina’ in the original al-Sawma‘ah (the structure near the minaret). (Fatwa explains h 4-5 above)
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 who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about departure and it was the night of departure. We like to be quick. What time should we depart? He (the Imam) said, ’You must not depart on the second day before Zawal (declining of the sun toward the west at noontime), it was the night of departure. On the third day when the sun is bright white, you can depart with the blessing of Allah. Allah, most glorious is whose praise says, “Those who depart quicker in two days have not sinned and those who depart later have not sinned.” (2:203) If He had remained quiet everyone would depart quickly but He has said, “Those who delay have not sinned.”’”
2. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from abu al-Faraj from Aban ibn Taghlib who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, if a man can send his luggage and traveling materials ahead before his departure. He (the Imam) said, ‘No, is he, who sends his luggage and so on ahead, not afraid that Allah, most High, can hold him back. However, he may keep back whatever he wants from entering Makkah.’ I then asked, ‘Can one, for fear of forgetfulness, perform the acts of his Hajj quicker, in commencing (Talbiyah) and ending (coming out of the state of Ihram)?’ He (the Imam) said, ‘It is not harmful.’”
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: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you like to depart in the first two days, you cannot depart before Zawal (declining of the sun toward the west at noontime). If you delay until the last days of tashriq, which is the day of departure, then it does not matter in whatever hour you depart or throw pebbles, before or after Zawal (declining of the sun toward the west at noontime). When you depart and arrive in al-Hasabah which is Batha’, you may disembark there for a little while.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘My father, ‘Alayhi al-Salam, would disembark there; then depart and enter Makkah without staying there for the night.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar and Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Whoever departs earlier in the second day he cannot do so before Zawal (declining of the sun toward the west at noontime), and if it becomes evening he must stay for the night, instead of departing.”
5. 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, ‘The Imam must perform Salat (prayer) of al-Zuhr on the day of departure.’”
6. Ali ibn Ibrahim has narrated from his father from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful to depart in the first chance for departure, then stay in Makkah.’”
7. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you like to depart during the first chance for departure to stay in Makkah it is not harmful.’ He (the Imam) said, ‘When night falls after the first chance for departure then you must stay in Mina’; you cannot go out until morning.”’
8. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Ja’far from Ayyub ibn Nuh who has said the following: “I once wrote to him (the Imam), ‘Alayhi al-Salam, saying, ‘Our people disagree on the issue of departure. Certain ones among them say that on the last day of departure, it is better to depart after Zawal (declining of the sun toward the west at noontime), and others say that it is before Zawal.’ He (the Imam) wrote in answer, ‘Did 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) of al-Zuhr and al-‘Asr in Makkah? This could not have happened without his departing before Zawal.’”
9. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from Ali ibn Asbat from Sulayman ibn abu Zaynabah from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘My father, ‘Alayhi al-Salam, would say, “Had there been a road to my home from Mina’ I would not enter Makkah.’””
10. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasaniy all from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqariy from Sufyan ibn ‘Uyaynah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a man once asked my father after returning from al- Mawqaf, ‘Do you think Allah will leave all these creatures in hopeless condition?’ My father said, ‘Whoever stays in this station, Allah forgives them, regardless of their being believers or unbelievers. However, forgiveness for them is of three kinds. There is forgiveness in favor of a believer of his past and future sins and his freedom from fire as is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “Lord, grant us goodness in this word, grant us goodness in the next life and protect us against the torment of the fire. These will have a share of what they have done and Allah is quick in accounting.” (2:200-201) There are those of them whose past sins Allah forgives. He has said, “Do good in the rest of your life.” Allah, the Most Majestic, the Most Glorious, has said, “Those of them who leave earlier during the two days have not committed any sins. Those who leave after the two days also have not committed any sins,” (2:203) meaning those who die before leaving have not committed any sins and those who leave later have not committed any sins if they maintain piety in the matters of major sins. Muslims in general (non-Shi`a) say, “Those who leave during the two days have not committed any sins, meaning leaving Mina’ with the first departing people, and those who leave later have not committed any sins, meaning they have not committed any sins if they maintain piety in the matter of hunting.” Do you think Allah prohibits hunting after making it lawful as is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “When you are free of the restrictions of Ihram you may hunt.” (5:3) It is in the interpretations of non-Shi`a Muslims that when you are free of the restrictions of Ihram you must not hunt. “There is the unbeliever who has attended al-Mawqaf (station of the pilgrims) for worldly reasons. Allah forgives his past sins, if he repents from the sin of paganism for his future. He will receive his reward and he will not be left hopeless of the reward of his staying at this station if he does not commit any sins. This is said in the worlds of Allah, the Most Majestic, the Most Glorious, “Those who want the worldly life and its ornaments We recompense them for their deeds in this world and will not suffer any loss therein. They will not have anything in the next life except fire. Their deeds will become void and their deeds will turn into falsehood.’”” (11:15-16)
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Muhammad ibn al-Mustanir who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘Whoever, engages women in the state of Ihram cannot depart during the first chance for departure.’ According to another Hadith it applies to hunting also.”
12. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Mu‘awiyah ibn Wahab from ‘Isma’il ibn al-Najih al-Rammah who has said the following: “During one of the nights we were with abu ‘Abd Allah, ‘Alayhi al-Salam, in Mina’. He (the Imam) asked, ‘What do these people say about, “Those who depart in the second day for departure, there is no sin on them and those who delay, there is no sin on them?”’ (2:203) We replied, ‘We do not know.’ He (the Imam) said, ‘Yes, they say that those of the people of wilderness who depart in a hurry have not committed a sin, and those of the people of the cities who delay have not committed a sin.’ It is not as they say it is. Allah, most glorious is whose praise has said, “On those who depart earlier in the second day for departure, there is no sin.” You must take notice; there no sin remains on those who leave early as well as on those who delay. You must take notice that no sin remains on them. They are only those ones who maintain piety before Allah. This applies to you only. People are the crowd and you are the ones who have performed al-Hajj.’” (Fatwa best explains Hadith 11 of this Chapter and all of the following Chapter)
1. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from abu Maryam who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, was asked about al-Hasabah. He (the Imam) said, ‘My father, ‘Alayhi al-Salam, would disembark there for a short time and enter the houses without sleeping in al- Abtah.’ I then asked, ‘If one is from Yeman and he departs in the second day of departure, is it necessary for him to disembark in al-Hasabah?’ He (the Imam) said, ‘No, it is not necessary.”’
1. A number of our people have narrated from Ahmad ibn Muhammad and Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Ibrahim ibn Shaybah who has said the following: “I once wrote to abu Ja‘far, ‘Alayhi al-Salam, asking him about performing salat (prayer) in complete form in the two sacred places. He (the Imam) wrote back for me, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, liked to perform a great deal of salat (prayer) in the two sacred places. You should also do so, that is, you should perform in complete form.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about performing Salat (prayer) in complete form and fasting in the two al-Haram (the sacred places); Masjid al-Haram and Masjid of al-Madinah. He (the Imam) said, ‘You should perform Salat (prayer) in complete form, even if it is one Salat (prayer).”’
3. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Ali ibn Yaqtin who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about performing Salat (prayer) in reduced form in Makkah. He (the Imam) said, ‘You should perform in complete form; but it is not obligatory, except that I like for you what I like for myself.’”
4. Yunus has narrated from Ziyad ibn Marwan who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, about performing Salat (prayer) in complete form in the two al-Haram (the sacred places), (Masjid al-Haram and Masjid of al-Madinah). He (the Imam) said, ‘I like for you what I like for myself. You should perform Salat (prayer) in complete form.’”
5. Yunus has narrated from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is a saving to perform Salat (prayer) in complete form in the two al-Haram (the sacred places), (Masjid al-Haram and Masjid of al-Madinah).”’
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Al-Husayn ibn al-Mukhtar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, ‘When we enter Makkah or al-Madinah, should we perform Salat (prayer) in complete or reduced form?’ He (the Imam) said, ‘If you perform in reduced form it is what it is; and if you perform in complete form it, then is an increasing good.’”
7. Humayd ibn Ziyad from ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from Misma’ who has said the following: “Abu Ibrahim, ‘Alayhi al-Salam, has said, ‘My father, ‘Alayhi al-Salam, would see for these two al- Haram (the sacred area) what he would not see for other places and say that performing Salat (prayer) therein in complete form is of the saving matters.’”
8. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from all from Ali ibn Mahziyar from who has said the following: “I once wrote to abu Ja‘far, ‘Alayhi al-Salam, that Ahadith from your ancestors about performing Salat (prayer) in the two al-Haram (the Sacred places) in complete form exist in disagreement. Certain ones say that it is in complete form even if it is just one Salat (prayer) and others say that it is in reduced form unless you decide to stay there for ten days. I however continue to perform in complete form until this year during our al-Hajj, when our scholars of fiqh advised me to perform in reduced form because I did not intend to stay for ten days; so I turned to reduced form and I remain stressed until I receive your instruction. He (the Imam) wrote to me with his own hand writing, ‘You have come to know, may Allah grant you blessings, of the virtue of the performing Salat (prayer) in the two al-Haram (the Sacred places), over the other places; thus I like for you that when you enter them not to perform your Salat (prayer) in reduced form. You should perform a great deal of Salat (prayer) therein.’ I then after two years spoke to him about it face to face saying, ‘I wrote to you about such and such issues and you answered as such and such.’ He (the Imam) said, ‘Yes, so it was.’ I then asked, ‘What do you mean by the two al-Haram (the Sacred places)?’ He (the Imam) said, ‘It is Makkah and al-Madinah.’” NOTE: Fatwa best explains Hadith 2-8 of this Chapter)
1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn al-Jahm who has said the following: “I once asked abu al-Hassan, al-Rida, ‘Alayhi al-Salam, about the most excellent place for salat (prayer) in Masjid al-Haram (the Sacred Masjid). He (the Imam) replied, ’It is al-Hatim, between the Black Stone and the door of the house.’ I then asked, ‘Which place is excellent thereafter?’ He (the Imam) said, ‘It is Maqam of Ibrahim, ‘Alayhi al-Salam .’ I then asked which one is excellent thereafter?’ He (the Imam) said, ‘It is inside al-Hijr.’ I then asked, ‘Which is excellent thereafter?’ He (the Imam) said, ‘Whichever is closer to the House.’”
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya abu Ayyub al-Khazzaz from abu ‘Ubaydah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, if performing Salat (prayer) in all of al-Haram (the sacred area) is of the same degree of virtue. He (the Imam) said, ‘O abu ‘Ubaydah, all Salat (prayer) in Masjid al-Haram are not of the same degree of virtue; then how can it be the same in all of al-Haram (the sacred area)?’ I then asked, ‘Which part of it is more excellent?’ He (the Imam) said, ‘It is between the door and the Black Stone.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Yunus who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-Multazam, for what reason it is held and what is said in it. He (the Imam) said, ‘Nearby there is a canal of the canals of paradise in which the deeds of the servants (of Allah) are thrown every Thursday.’”
4. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from al-Kahiliy who has said the following: “Once we were with abu ‘Abd Allah, ‘Alayhi al-Salam, and he said, ‘You must say a great deal of Salat (prayer) and supplications in this Masjid. There is no doubt that for every servant (of Allah) there is a certain share of sustenance that is passed to him undeniably.’”
5. Ahmad ibn Muhammad has narrated from Ali ibn abu Salmah from Flarun ibn Kharijah from Samet who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has narrated from his ancestors, ‘Alayhim al-Salam, who have said that performing Salat (prayer) in Masjid al-Haram is equal to one hundred thousand Salat (prayer) elsewhere.”
6. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has narrated from his ancestors, ‘Alayhim al-Salam, who have said that performing Salat (prayer) in Masjid al-Haram is equal to one hundred thousand Salat (prayer) elsewhere.”
7. 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, ‘I stand up for Salat (prayer) in Makkah and a woman is sitting in front of me or is passing. He (the Imam) said, ‘It is not harmful. It is called Bakkah because both men and women weep there.’”
8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil ibn Darraj who has said the following: “Al-Tayyar once said to him (the Imam), ‘Alayhi al-Salam, when I also was present, ‘This thing which is added, is it of Masjid? He (the Imam) said, ‘Yes, it is of Masjid, they still have not reached Masjid of Ibrahim and ‘Isma‘il, May Allah grant both of them favors.’”
9. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Aban from Zurarah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who performs Salat (prayer) in Makkah with Maqam (station) of Ibrahim ‘Alayhi al-Salam, behind him, facing al-Qiblah (al-Ka‘bah). He (the Imam) said, ‘It is not harmful. He can perform Salat (prayer) anywhere in the Masjid, in front or behind Maqam (station) of Ibrahim ‘Alayhi al-Salam. More virtuous is al-Hatim and al-Hijr, near Maqam (station) of Ibrahim ‘Alayhi al-Salam and al-Hatim is in front of the door.’”
10. Fadalah ibn Ayyub has narrated from ‘ Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The right of Ibrahim ‘Alayhi al-Salam was from al- Hazwarah to al-Mas‘a’; so it is the quarter which Ibrahim ‘Alayhi al-Salam had marked, that is, the area of the Masjid.’”
11. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, if a man performs Salat (prayer) in congregation in his home in Makkah is better or his performing Salat (prayer) in Masjid al-Haram alone. He (the Imam) said, ‘His performing Salat (prayer) in Masjid al-Haram alone is better.’”
12. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Tha’labah from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-Hatim as to why it is called al-Hatim (clashing). He (the Imam) said, ‘It is because people there collide against each other.’”
1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Amr ibn ‘Uthman from Ali ibn Khalid from those whom he has mentioned who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘My father would say, ‘One who enters al-Ka‘bah does so while Allah is happy with him and comes out while his sins are suspended.’”
2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ya’qub ibn Yazid from ibn Faddal from ibn al-Qaddah who has said the following: “Ja’far, ‘Alayhi al-Salam, has said, ‘I asked my father, ‘Alayhi al-Salam, about entering al-Ka‘bah. He said, ‘Entering al-Ka‘bah is entering in the mercy of Allah. Coming out of al-Ka‘bah is coming out of sins, and protection in the rest of one’s life and his past sins forgiven.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr and Muhammad ibn Isma’il from al-Fadl ibn Shadhan from Safwan and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when you decide to enter al-Ka‘bah, take a shower before entering and do not enter with shoes. When you are inside say, ‘O Allah, You have said, “Those who enter it have immunity,” thus, grant me protection against the torment of the fire.’ Thereafter perform two Rak‘at salat (prayer) between the two pillars on the red marble. In the first Rak‘at read Ha Mim al-Sajdah and in the second Rak‘at read an equal number of verses to this Chapter from the Holy Quran. Perform salat (prayer) in the corners and say, ‘O Allah, people become ready, supply themselves, prepare, organize and plan to meet a creature in the hope to receive kindness, reward, favors and extra generosity. I however, my Master, have made ready, supplied myself, organized, and planned in the hope to receive Your kindness, favors and rewards. Do not allow my hopes to fail. You are the One who does not allow the hopes of those who ask help to fail. You are the One whose favors do not diminish. I have not come to You today with good deeds that I may have done. I do not have any hope in any creature to intercede for me before You. However, I have come to You with my confession to my injustice that I have done to myself and wickedness that I have committed against myself. I have no argument or good reason. I appeal before You, O the One who has such a position to grant my wishes, straighten my slips and accept me with my interests and do not turn me back, rejected, denied and failed. O Great, O Great, O Great, I have this great hope. I appeal before You, O Great, to forgive my great sins. No one other than You deserves worship.’ He (the Imam) said, ‘You must not enter with shoes, you must not spit in it or drop mucus. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, entered only once on the day of victory.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once spoke to abu ‘Abd Allah, ‘Alayhi al-Salam, about performing salat (prayer) inside al-Ka‘bah. He (the Imam) said, ‘Perform salat (prayer) between the two pillars on the red marble; the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed salat (prayer) there. Thereafter go to the corners of the House and say Takhir (Allah is great beyond description) in every corner.’”
5. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Mu‘awiyah ibn ‘Ammar who has said the following: “I saw (Allah’s) virtuous servant, ‘Alayhi al-Salam, enter al-Ka‘bah and perform two Rak‘at Salat (prayer) on the red marble, then stand up and face the wall between al-Yemaniy and western corners. He (the Imam) placed his hand on it and wiped and prayed, then turned to al-Yemaniy corner, touched it and prayed, then he (the Imam) came to the western corner and went out.”
6. It is narrated from him (narrator of previous Hadith) from Ali ibn al-Nu’man from Sa‘id al-A’raj who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said, ‘Al-Sarura (one who performs Hajj for the first time) must enter the House before his return. When you enter it, you should do so with calmness and dignity; then go to each corner and say, “O Lord, You have said, ‘Whoever enters it receives amnesty’, so grant me amnesty against suffering on the Day of Judgment”, and perform Salat (prayer) between the two pillars near the red marble. If there are many people, then face each corner from your place where you perform Salat (prayer), pray and appeal before Allah for your needs.’”
7. It is narrated from him (narrator of previous Hadith) from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “I once heard Abu `Abd Allah, ‘Alayhi al-Salam, say, when coming out of al-Ka £ bah, ‘Allah is great beyond description. Allah is great beyond description.’ He (the Imam) said it three times; then said, “ 0 Lord, do not make our trial stressful, O Lord, do not make our enemies rejoice at our failure because You can cause harm and grant benefits.’ He (the Imam) then climbed down, performed Salat (prayer) next to the stairs keeping it on his left, facing al-Qiblah (al-Ka‘bah) and there was no one between him and al-Ka‘bah. Then he (the Imam) left for his lodging.’”
8. It is narrated from him (narrator of previous Hadith) from ‘Isma‘il ibn Hammam who has said the following: “Abu al-Hassan, ‘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, entered al-Ka‘bah and performed Salat (prayer) in all of its four corners two Rak‘at in each.’”
9. It is narrated from him (narrator of previous Hadith) from ibn Faddal from Yunus ibn Ya’qub who has said the following: “I saw abu ‘Abd Allah, ‘Alayhi al-Salam, enter al-Ka‘bah and he (the Imam) wanted between the two pillars; but could not get there, he (the Imam) then performed Salat (prayer) nearby, then went out and continued walking until he left the Masjid.”
10. It is narrated from him (narrator of previous Hadith) from ibn Faddal from Yunus who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘What should I do when I enter al-Ka‘bah? He (the Imam) said, ‘When entering hold the two rings of the door, then move forward until you reach the two pillars, then perform Salat (prayer) on the red marble. When you leave the House and climb down, perform two Rak‘at Salat (prayer) on your right side.’” (Fatwa best explains Hadith 5-10 of this Chapter)
11. Ahmad ibn Muhammad has narrated from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar about prayer for children in a mawquf manner the following: “He (the Imam) has said, Tour on yourself a bucket of water from Zamzam, then enter the House. When you are at the door of the House, hold to the ring of the door and say, “O Allah, the House is Your house, the servant is Your servant and You have said, ‘Whoever enters it is safe/ so grant me immunity against Your torment and grant me refuge against Your anger.” Thereafter enter the house and perform two Rak‘at salat (prayer) on the red marble. Go to the pillar next to the Black Stone, place your chest against it and say, “O the One, the Only One, O Glorious, O Near, O Far, O Majestic, O Wise, do not leave me alone. You are the best heir. Grant me virtuous children; You listen to appeals.” Go around the pillar, place your back, belly against it, and say the prayer mentioned above again. If Allah wills something, it happens/”
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma‘il 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 that when you decide to leave Makkah to go home, say farewell to the House, perform seven times Tawaf around it, touch the Black Stone if you can, as well as al-Yemaniy corner every time you go around. If you cannot do so, then commence from the Black Stone and end there. If you cannot do this also, then do whatever you can. Thereafter go to al-Mustajar and do what you had done there the day you arrived in Makkah. Choose for yourself any prayer you like. Thereafter touch the Black Stone and place your belly against the house. Place your hand on the Black Stone and the other hand toward the door. Thank Allah and praise Him. Say, “O Allah, grant salawat (favors and compensation to Muhammad and his family worthy of their services to Your cause).” Thereafter say, “O Allah, grant favors to Muhammad, Your servant, Your messenger, Your prophet, Your trusted person, Your beloved one, Your chosen one and the best among Your creatures. O Allah, grant him favors as he conveyed Your message, strove hard for Your cause, preached Your commandments, endured hardship for Your sake and worshiped You until he died. O Allah, return me with well being, salvation, with prayers accepted and with the best return granted to anyone delegated to You. Return me with Your forgiveness, blessings, mercy, happiness and good health. O Allah, if You cause me to die, forgive me, and if You keep me alive grant me the opportunity to come again. O Allah, do not make this my last visit of Your House. O Allah, I am Your servant, son of Your servant, son of Your female servant. You have transported me on Your animals and helped me to travel through Your towns until my arrival in Your sacred area, the place of Your safety. It was my optimism that You forgive my sins. If You have forgiven my sins, then increase Your happiness with me, take me nearer to You with happiness and do not keep me away. If You have not forgiven me, please forgive me at this time before I go away from Your House and my house becomes far away from Your House. This is the time for my departure; if You allow me to leave I do so without losing interest in You and Your House and without my looking for any replacement for You and Your House. O Allah, protect me from my front side, back side, right and left side until I reach my family. With Your help when I reach my family, then provide the expenses of Your servants and my family; You have priority to this before Your creatures and before me.”’ “Thereafter go to Zamzam, drink of its water, leave and say, “We are coming, repenting, worshipping our Lord, thanking our Lord, interested in (the kindness of) Allah.’” He (the narrator) has said, ‘When abu ‘Abd Allah, ‘Alayhi al-Salam, said farewell to the House, and decided to leave Masjid al-Haram (the Sacred Masjid), he bowed down near the door of al-Masjid in prostration for a long time and then stood up and left.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibrahim ibn abu Mahmud who has said the following: “I saw abu al-Hassan, ‘Alayhi al-Salam, when leaving through the door of Masjid. He bowed down in prostration. He then stood up and turned his face to al-Ka‘bah and said, ‘O Allah, I go back with my affirmation that no one deserves worship except You.’”
3. A number of our people have narrated from Ahmad ibn Muhammad and Abu Ali al-Ash’ariy from al-Hassan ibn Ali al-Kufiy from Ali ibn Mahziyar who has said the following: “I saw Abu Ja`far, the second ‘Alayhi al-Salam, in the year 225 Hijriy, say farewell to the House after sunrise. He performed Tawaf around the House, touched al-Yemaniy corner every time he walked around the House. During the seventh, the last shawt (walking around the House) he touched that corner and the Black Stone. He touched with his hand and then wiped his hand over his face. He then went behind al-Maqam (station of Ibrahim, ‘Alayhi al-Salam ) then performed two Rak £ at salat (prayer). He then went behind al-Ka £ bah to al-Multazam. He kept his belly, without any covering, attached to the wall of the House. He then stood up for a long time, praying. He then went out through the door of al-Hannatin and turned his face to the House. I had seen him in the year 217 Hijriy saying farewell to the House during the night. He touched al-Yemaniy corner and the Black Stone every time he walked around the House. During the seventh shawt, he kept himself very close to the House at its backside near al-Yemaniy corner over the rectangular stone. He kept his belly attached to the wall of al-Ka‘bah without any covering. He then went to the Black Stone, kissed it, touched it and then went behind al-Maqam of Ibrahim, ‘Alayhi al-Salam and performed two Rak £ at salat (prayer). He then left and did not return to the House. His standing near al-Multazam was for such a long time as some of our people’s walking seven times and others’ eight times around the Ka £ bah.’”
4. Al-Husayn ibn Muhammad has narrated from Mu’alia’ ibn Muhammad from af-Hassan ibn Afi from Aban from abu ‘Isma’ii who has said the foffowing: “I once asked Abu `Abd Allah, ‘Alayhi al-Salam, £ I pray to Allah to keep my soul in service for your cause, I am about to leave. Wherefrom should I say farewell to the House?’ He (the Imam) said, £ Go to al-Mustajar, between the door and the Black Stone and say farewell from there, then leave and drink water from Zamzam then move on.’ I then asked, £ Can I pour water on my head?’ He (the Imam) said, £ Do not get near pouring.’” NOTE: Fatwa best explains Hadith 4 of this Chapter.
Daif (per the well-known view)· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
