S 2 A 189

عَنْ أَبِي أَيُّوبَ،عَنْ سَمَاعَةَ،قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ):اَلرَّجُلُ مِنَّا يَكُونُ عِنْدَهُ الشَّيْءُ يَتَبَلَّغُ بِهِ وَ عَلَيْهِ دَيْنٌ، أَ يُطْعِمُهُ عِيَالَهُ حَتَّى يَأْتِيَ اللَّهُ عَزَّ وَ جَلَّ بِمَيْسَرَةٍ فَيَقْضِيَ دَيْنَهُ،أَوْ يَسْتَقْرِضُ عَلَى ظَهْرِهِ فِي خُبْثِ الزَّمَانِ وَ شِدَّةِ الْمَكَاسِبِ،أَوْ يَقْبَلُ الصَّدَقَةَ.

قَالَ:«يَقْضِي بِمَا عِنْدَهُ دَيْنَهُ،وَ لاَ يَأْكُلُ أَمْوَالَ النَّاسِ[إِلاَّ وَ عِنْدَهُ مَا يُؤَدِّي إِلَيْهِمْ حُقُوقَهُمْ،إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: لاٰ تَأْكُلُوا أَمْوٰالَكُمْ بَيْنَكُمْ بِالْبٰاطِلِ]إِلاّٰ أَنْ تَكُونَ تِجٰارَةً عَنْ تَرٰاضٍ مِنْكُمْ [1].

وَ لاَ يَسْتَقْرِضْ عَلَى ظَهْرِهِ إِلاَّ وَ عِنْدَهُ وَفَاءٌ،وَ لَوْ طَافَ عَلَى أَبْوَابِ النَّاسِ فَرَدُّوهُ بِاللُّقْمَةِ وَ اللُّقْمَتَيْنِ وَ التَّمْرَةِ وَ التَّمْرَتَيْنِ،إِلاَّ أَنْ يَكُونَ لَهُ وَلِيٌّ يَقْضِي عَنْهُ،فَيَقْضِيَ دَيْنَهُ وَ عِدَتَهُ [2]،لَيْسَ مِنَّا مِنْ مَيِّتٍ إِلاَّ جَعَلَ اللَّهُ لَهُ وَلِيّاً يَقُومُ فِي عِدَتِهِ وَ دَيْنِهِ مِنْ بَعْدِهِ» [3].

He said: He should use what he has to pay his debt, and he must not consume people’s wealth [except while he has what enables him to restore their rights to them. Indeed, Allah, Mighty and Majestic, says: “Do not devour your property among yourselves falsely”] except that it be a trade by mutual consent among you (al-Nisa 4:29; M. H. Shakir: “O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent”). And he must not borrow upon his back unless he has the means to repay, even if he has to go around to people’s doors and they turn him away with a morsel or two, or a date or two—unless he has a guardian who will pay on his behalf, who will settle his debt and his waiting period [2]. There is none among us who dies but that Allah appoints for him a guardian who attends to his ‘iddah and his debt after him [3].

99-/904 _9- عَلِيُّ بْنُ إِبْرَاهِيمَ:قَالَ الْعَالِمُ(عَلَيْهِ السَّلاَمُ): «قَدْ عَلِمَ اللَّهُ أَنَّهُ يَكُونُ حُكَّامٌ يَحْكُمُونَ بِغَيْرِ الْحَقِّ،فَنَهَى أَنْ يَتَحَاكَمُوا إِلَيْهِمْ،لِأَنَّهُمْ لاَ يَحْكُمُونَ بِالْحَقِّ،فَتَبْطُلُ الْأَمْوَالُ».

99-/904 _9- ‘Ali ibn Ibrahim: The Scholar (peace be upon him) said: Allah knew that there would be judges who judge without truth, so He forbade taking disputes to them, because they do not judge with truth, and thus wealth is rendered void.

99-/905 _10- أَبُو عَلِيٍّ الطَّبْرِسِيُّ،قَالَ:رُوِيَ عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ): أَنَّهُ يَعْنِي بِالْبَاطِلِ:اَلْيَمِينَ الْكَاذِبَةَ تُقْتَطَعُ بِهَا الْأَمْوَالُ.

99-/905 _10- Abu ‘Ali al-Tabrisi said: It is narrated from Abu Ja‘far (peace be upon him) that what is meant by “falsehood” is the false oath by which wealth is cut off (usurped).

قوله تعالى:

يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوٰاقِيتُ لِلنّٰاسِ وَ الْحَجِّ[189]

His saying, Exalted is He: They ask you about the new moons. Say: They are times appointed for mankind and for the pilgrimage (al-Baqarah 2:189; M. H. Shakir).

99-/906 _1- الشَّيْخُ،بِإِسْنَادِهِ عَنْ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ،قَالَ:أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ، عَنِ الْحَسَنِ بْنِ الْقَاسِمِ [4]،عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،قَالَ:حَدَّثَنِي أَحْمَدُ بْنُ عِيسَى بْنِ عَبْدِ اللَّهِ،عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ [5]،عَنْ أَبِيهِ،عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ عَزَّ وَ جَلَّ: قُلْ هِيَ مَوٰاقِيتُ لِلنّٰاسِ وَ الْحَجِّ .

قَالَ:«لِصَوْمِهِمْ وَ فِطْرِهِمْ وَ حَجِّهِمْ».

99-/906 _1- The Shaykh, with his isnad, from Abu al-Hasan Muhammad ibn Ahmad ibn Dawud, who said: Ahmad ibn Muhammad ibn Sa‘id informed us, from al-Hasan ibn al-Qasim [4], from ‘Ali ibn Ibrahim, who said: Ahmad ibn ‘Isa ibn ‘Abd Allah narrated to me, from ‘Abd Allah ibn ‘Ali ibn al-Husayn [5], from his father, from Ja‘far ibn Muhammad (peace be upon him), regarding His saying, Mighty and Majestic: “Say: They are times appointed for mankind and for the pilgrimage.” He said: For their fasting, their breaking the fast, and their pilgrimage.

_9) -تفسير القمّيّ 1:67.

Tafsir al-Qummi, 1:67.

_10) -مجمع البيان 2:506.

Majma‘ al-Bayan, 2:506.

_1) -التهذيب 4:472/166.

al-Tahdhib, 4:472/166.

[1] النّساء 4:29.

al-Nisa’, 4:29.

[2] في المصدر:دينه من بعده.

In the source: His debt after him.

[3] في المصدر:و دينه فيقضي عدته و دينه.

In the source: And his debt; thus he settles her ‘iddah and his debt.

[4] في«س»:أحمد بن محمّد بن سعيد بن القاسم،و في المصدر:أحمد بن محمّد بن سعيد،عن أبي الحسن بن القاسم،و قد ذكره في معجم رجال الحديث 5:82 و 21:113 مرّة موافقا لما أثبتناه من«ط»و أخرى موافقا للمصدر.

In “S”: Ahmad b. Muhammad b. Sa‘id b. al-Qasim; and in the source: Ahmad b. Muhammad b. Sa‘id, from Abu al-Hasan b. al-Qasim. It is mentioned in Mu‘jam Rijal al-Hadith 5:82 and 21:113, once agreeing with what we have established from “T”, and another time agreeing with the source.

[5] في المصدر:الحسن،و كلاهما وارد،انظر جامع الرواة 1:498 و معجم رجال الحديث 10:263.

In the source: al-Hasan; both are reported. See Jami‘ al-Ruwat 1:498 and Mu‘jam Rijal al-Hadith 10:263.

99-/907 _2- الْعَيَّاشِيُّ:عَنْ زَيْدِ بْنِ أَبِي أُسَامَةَ،قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنِ الْأَهِلَّةِ.قَالَ:«هِيَ الشُّهُورُ،فَإِذَا رَأَيْتَ الْهِلاَلَ فَصُمْ،وَ إِذَا رَأَيْتَهُ فَأَفْطِرْ».

قُلْتُ:أَ رَأَيْتَ إِنْ كَانَ الشَّهْرُ تِسْعَةً وَ عِشْرِينَ،أَ يُقْضَى ذَلِكَ الْيَوْمُ؟.قَالَ:«لاَ،إِلاَّ أَنْ يَشْهَدَ ثَلاَثَةُ عُدُولٍ،فَإِنَّهُمْ إِنْ شَهِدُوا أَنَّهُمْ رَأَوُا الْهِلاَلَ قَبْلَ ذَلِكَ،فَإِنَّهُ يُقْضَى ذَلِكَ الْيَوْمُ».

99-/907 _2- Al-‘Ayyashi: From Zayd ibn Abi Usamah, who said: Abu ‘Abd Allah (peace be upon him) was asked about the new moons. He said: They are the months; so when you see the crescent, then fast; and when you see it, then break the fast. I said: What if the month is twenty-nine—should that day be made up? He said: No, unless three just men testify. If they testify that they saw the crescent before that, then that day is to be made up.

99-/908 _3- عَنْ زِيَادِ بْنِ الْمُنْذِرِ،قَالَ:سَمِعْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)يَقُولُ: «صُمْ حِينَ يَصُومُ النَّاسُ،وَ أَفْطِرْ حِينَ يُفْطِرُ النَّاسُ،فَإِنَّ اللَّهَ جَعَلَ الْأَهِلَّةَ مَوَاقِيتَ».

99-/908 _3- From Ziyad ibn al-Mundhir, who said: I heard Abu Ja‘far (peace be upon him) say: Fast when the people fast, and break the fast when the people break the fast, for Allah has made the new moons time-keepers.

99-/909 _4- علي بن إبراهيم:إن المواقيت منها معروفة مشهورة [1]،و منها مبهمة.

فاما المواقيت المعروفة المشهورة فأربعة:الأشهر الحرم التي ذكرها اللّه في قوله: مِنْهٰا أَرْبَعَةٌ حُرُمٌ [2].

و الاثنا عشر شهرا التي خلقها اللّه تعرف بالهلال؛أولها المحرم،و أخرها ذو الحجة.

و الأربعة الحرم:رجب مفرد،و ذو القعدة و ذو الحجة و المحرم متصلة،حرم اللّه فيها القتال،و يضاعف فيها الذنوب،و كذلك الحسنات.

و أشهر السياحة معروفة:و هي عشرون من ذي الحجة،و المحرم،و صفر،و ربيع الأوّل،و عشر من ربيع الآخر؛و هي التي أجل اللّه فيها قتال المشركين في قوله: فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ [3].

و أشهر الحجّ معروفة:و هي شوال،و ذو القعدة و ذو الحجة؛[و إنّما صارت أشهر الحجّ،لأنّه من اعتمر في هذه الأشهر في شوال أو في ذي القعدة أو في ذي الحجة،و نوى أن يقيم بمكّة حتّى يحج،فقد تمتع بالعمرة إلى الحجّ]و من اعتمر في غير هذه الأشهر،ثمّ نوى أن يقيم إلى الحجّ أو لم ينو،فهو ليس ممن تمتع بالعمرة إلى الحجّ، لأنّه لم يدخل مكّة في أشهر الحجّ،فسميت هذه:أشهر الحجّ،قال اللّه تبارك و تعالى: اَلْحَجُّ أَشْهُرٌ مَعْلُومٰاتٌ [4]،و شهر رمضان معروف.

و أمّا المواقيت المبهمة التي إذا حدث الأمر وجب فيها انتظار تلك الأشهر:فعدة النساء في الطلاق، و المتوفى عنها زوجها،فإذا طلقها زوجها،إن كانت تحيض تعتد بالأقراء [5] التي قال اللّه عزّ و جلّ و إن كانت

99-/909 _4- ‘Ali ibn Ibrahim: Of the appointed times (mawaqit), some are well-known and famous [1], and some are indeterminate. As for the well-known famous appointed times, they are four: the sacred months which Allah mentioned in His saying: “Of these, four are sacred” (al-Tawbah 9:36; Shakir: “Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right reckoning; therefore be not unjust to yourselves regarding them, and fight the polytheists all together as they fight you all together; and know that Allah is with those who guard (against evil).”). And the twelve months which Allah created are recognized by the crescent; the first of them is al-Muharram and the last of them Dhu al-Hijjah. And the four sacred months are: Rajab (alone), and Dhu al-Qa‘dah, Dhu al-Hijjah, and al-Muharram consecutively. Allah has forbidden fighting in them; sins are multiplied in them, and likewise good deeds. And the months of truce (al-siyahah) are known: they are twenty (days) of Dhu al-Hijjah, and al-Muharram, and Safar, and Rabi‘ al-Awwal, and ten (days) of Rabi‘ al-Akhir; these are those in which Allah granted the delay of fighting the polytheists in His saying: “So go about in the land for four months” (al-Tawbah 9:2; Shakir: “So go about in the land for four months, and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers.”). And the months of Hajj are known: they are Shawwal, Dhu al-Qa‘dah, and Dhu al-Hijjah; [and they became the months of Hajj because whoever performs ‘umrah in these months—in Shawwal, or Dhu al-Qa‘dah, or Dhu al-Hijjah—and intends to remain in Mecca until he performs Hajj, then he has enjoyed ‘umrah to Hajj]. And whoever performs ‘umrah outside these months, then intends to remain until Hajj or does not intend—he is not among those who have enjoyed ‘umrah to Hajj, because he did not enter Mecca in the months of Hajj. Thus these were called the months of Hajj; Allah, Blessed and Exalted, said: “The pilgrimage is (performed in) the well-known months” (al-Baqarah 2:197; Shakir: “The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor wickedness nor quarrelling among one another (during the pilgrimage); and whatever good you do, Allah knows it; and make provision, for surely the best provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.”). And the month of Ramadan is known. As for the indeterminate appointed times, for which when the matter arises one must await those months: the waiting periods (‘iddah) of women in divorce and for one whose husband has died. So if her husband divorces her—if she menstruates, she observes ‘iddah by the qurū’ [5] which Allah, Mighty and Majestic, mentioned; and if she—

_2) -تفسير العيّاشي 1:208/85.

Tafsir al-‘Ayyashi, 1:208/85.

_3) -تفسير العيّاشي 1:209/86.

Tafsir al-‘Ayyashi, 1:209/86.

_4) -تفسير القمّيّ 1:67.

Tafsir al-Qummi, 1:67.

[1] في المصدر زيادة:في أوقات معروفة.

In the source there is an addition: “at known times.”

[2] التّوبة 9:36.

al-Tawbah, 9:36.

[3] التّوبة 9:2.

al-Tawbah, 9:2.

[4] البقرة 2:197.

al-Baqarah, 2:197.

[5] الأقراء:جمع قرء،و هو الطهر عند أهل الحجاز،و الحيض عند أهل العراق،و قيل:القرء:الوقت،و منه قوله تعالى: ثلاثة قروء سورة البقرة 2:228.

al-Aqra’: plural of qurr’, which is purity according to the people of the Hijaz, and menstruation according to the people of Iraq. It is also said qurr’ means “time,” as in His saying: “three quru’” (Surat al-Baqarah 2:228; Shakir: “And the divorced women should keep themselves in waiting for three courses, and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them; and Allah is Mighty, Wise.”).

لا تحيض فعدتها ثلاثة [1] أشهر بيض لا دم فيها،و عدة المتوفى عنها زوجها أربعة أشهر و عشر،و عدة المطلقة الحبلى أن تضع ما في بطنها،و عدة الإيلاء [2] أربعة أشهر.

و كذلك في الديون إلى الأجل الذي يكون بينهم،و شهران متتابعان في الظهار [3]،و شهران متتابعان في كفارة قتل الخطأ،و أيّام الصوم [4] في الحجّ لمن لم يجد الهدي،و صيام ثلاثة أيّام في كفّارة اليمين واجب،فهذه المواقيت المعروفة و المبهمة التي ذكرها اللّه عزّ و جلّ في كتابه: يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوٰاقِيتُ لِلنّٰاسِ وَ الْحَجِّ .

If she does not menstruate, then her waiting period is three white months in which there is no blood. The waiting period of one whose husband has died is four months and ten (days). The waiting period of a pregnant divorcée is to deliver what is in her womb. The term for ila’ [2] is four months. Likewise are debts according to the term that is between them; and two consecutive months for zihar [3]; and two consecutive months in expiation for accidental killing; and the days of fasting [4] in Hajj for one who does not find the offering; and fasting three days in expiation for an oath is obligatory. These are the well-known and the indeterminate appointed times which Allah, Mighty and Majestic, mentioned in His Book: “They ask you about the new moons. Say: They are times appointed for mankind and for the pilgrimage” (al-Baqarah 2:189; Shakir).

فائدة

في معرفة الهلال،بقواعد ذكرها السيّد الأجل أبو القاسم علي بن موسى بن جعفر بن محمّد بن طاوس في كتاب(الإقبال) القاعدة الأولى:

A benefit: On recognizing the (new) moon, with rules mentioned by the most noble sayyid Abu al-Qasim ‘Ali ibn Musa ibn Ja‘far ibn Muhammad ibn Tawus in the book al-Iqbal, the first rule:

99-/910 _1- قَالَ بَعْضُهُمْ [5]: دَخَلْتُ عَلَى الْحَسَنِ الْعَسْكَرِيِّ(عَلَيْهِ السَّلاَمُ)فِي أَوَّلِ شَهْرِ رَمَضَانَ وَ النَّاسُ بَيْنَ شَاكٍّ وَ مُتَيَقِّنٍ،فَلَمَّا نَظَرَ إِلَيَّ،قَالَ:«تُحِبُّ أَنْ أُعْطِيَكَ شَيْئاً تَعْرِفُ بِهِ شَهْرَ رَمَضَانَ،لَمْ تَشُكَّ فِيهِ [6] أَبَداً؟».

فَقُلْتُ:بَلَى-يَا مَوْلاَيَ-مُنَّ عَلَيَّ بِذَلِكَ.

فَقَالَ:«تَعْرِفُ أَيَّ يَوْمٍ دَخَلَ الْمُحَرَّمُ بِهِ،فَإِنَّكَ إِذَا عَرَفْتَ ذَلِكَ كُفِيتَ الشَّكَّ فِي [7] هِلاَلِ رَمَضَانَ».

قُلْتُ:وَ كَيْفَ تُجْزِئُ مَعْرِفَةُ هِلاَلِ الْمُحَرَّمِ عَنْ طَلَبِ هِلاَلِ رَمَضَانَ؟ قَالَ:«إِنَّهُ يَدُلُّكَ عَلَيْهِ،فَتَسْتَغْنِي عَنْ ذَلِكَ».

قُلْتُ:يَا سَيِّدِي،بَيِّنْ لِي كَيْفَ ذَلِكَ؟

99-/910 _1- One of them [5] said: I entered upon al-Hasan al-‘Askari (peace be upon him) at the beginning of the month of Ramadan, while the people were between doubting and certain. When he looked at me, he said: Would you like me to give you something by which you will know the month of Ramadan, so that you will never [6] doubt it? I said: Yes, my master—bestow that upon me. He said: Recognize by which day al-Muharram entered; for if you know that, you will be spared seeking [7] the crescent of Ramadan. I said: How does knowing the crescent of al-Muharram suffice for seeking the crescent of Ramadan? He said: It will direct you to it, so you will be dispensed from that. I said: My master, explain to me how that is.

_1) -إقبال الأعمال:14.

Iqbal al-A‘mal, 14.

[1] في المصدر:تعتد بثلاثة.

In the source: She observes three.

[2] الإيلاء:الحلف على ترك وطء الزوجة الدائمة المدخول بها أبدا أو مطلقا.«مجمع البحرين-ولا--1:463».

al-Ila’: the oath to abstain from intercourse with the permanent, consummated wife forever or absolutely. “Majma‘ al-Bahrayn—wala’—1:463”.

[3] الظّهار:تحريم الزوجة كتحريم ظهر الأمّ.

al-Zihar: declaring one’s wife forbidden like the back of one’s mother.

[4] في المصدر:الخطأ و عشرة أيّام للصوم.

In the source: (expiation for) mistake, and ten days for fasting.

[5] في المصدر:فمن ذلك ما وجدته مرويا عن جدّي أبي جعفر الطوسيّ بإسناده،قال:أخبر أبو أحمد(أيّده اللّه تعالى)،قال:حدّثنا أبو الهيثم محمّد بن إبراهيم المعروف بابن رمثة من أهل كفرتوثا بنصيبين،قال:حدّثني أبي،قال.

In the source: Among that is what I found narrated from my grandfather Abu Ja‘far al-Tusi with his isnad. He said: Abu Ahmad (may Allah support him) reported, saying: Abu al-Haytham Muhammad ibn Ibrahim, known as Ibn Ramthah, from the people of Kafartutha in Nasibin, narrated to us. He said: My father narrated to me. He said.

[6] في المصدر: فلمّا بصر بي،قال لي:«يا أبا إبراهيم،في أيّ الحزبين أنت في يومك؟»قلت:جعلت فداك يا سيّدي،إنّي في هذا قصدت.قال: فانّي أعطيك أصلا إذا ضبطته لم تشكّ بعد هذا.

In the source: When he saw me, he said to me: “O Abu Ibrahim, in which of the two parties are you today?” I said: May I be your ransom, my master; it is for this that I have come. He said: “I will give you a principle which, if you master it, you will not doubt after this.”

[7] في المصدر:كفيت طلب.

In the source: You will be spared seeking.