S 2 A 198

اَلْحَجُّ أَشْهُرٌ مَعْلُومٰاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلاٰ رَفَثَ وَ لاٰ فُسُوقَ وَ لاٰ جِدٰالَ فِي الْحَجِّ.

(Qur’an 2:197) 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, but the best provision is piety. And be careful (of your duty) to Me, O men of understanding. [M. H. Shakir]

فَقَالَ:«يَا مُحَمَّدُ،إِنَّ اللَّهَ اشْتَرَطَ عَلَى النَّاسِ،وَ شَرَطَ لَهُمْ،فَمَنْ وَفَى لِلَّهِ وَفَى اللَّهُ لَهُ».

He said: O Muhammad, surely Allah has stipulated upon the people and stipulated for them; so whoever fulfills (his covenant) for Allah, Allah will fulfill (His promise) for him.

قَالَ:قُلْتُ:مَا الَّذِي اشْتَرَطَ عَلَيْهِمْ،وَ شَرَطَ لَهُمْ؟ قَالَ:«أَمَّا الَّذِي اشْتَرَطَ فِي الْحَجِّ،فَإِنَّهُ قَالَ: اَلْحَجُّ أَشْهُرٌ مَعْلُومٰاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلاٰ رَفَثَ وَ لاٰ فُسُوقَ وَ لاٰ جِدٰالَ فِي الْحَجِّ وَ أَمَّا الَّذِي شَرَطَ لَهُمْ،فَإِنَّهُ قَالَ: فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلاٰ إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلاٰ إِثْمَ عَلَيْهِ لِمَنِ اتَّقىٰ [1]يَرْجِعُ لاَ ذَنْبَ لَهُ».

I said: What is it that He stipulated upon them and stipulated for them? He said: As for what He stipulated regarding Hajj, He said: “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 during the pilgrimage.” And as for what He stipulated for them, He said: “Then whoever hastens off in two days, there is no blame on him, and whoever stays behind, there is no blame on him for him who guards (against evil)”—he returns with no sin upon him. (Qur’an 2:203; M. H. Shakir)

قُلْتُ:أَ رَأَيْتَ مَنِ ابْتُلِيَ بِالرَّفَثِ-وَ الرَّفَثُ:هُوَ الْجِمَاعُ-مَا عَلَيْهِ؟قَالَ:«يَسُوقُ الْهَدْيَ،وَ يُفَرِّقُ مَا بَيْنَهُ وَ بَيْنَ أَهْلِهِ حَتَّى يَقْضِيَا الْمَنَاسِكَ،وَ حَتَّى يَعُودَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا».

I said: What do you say about one who is tried with rafath—rafath is sexual intercourse—what is incumbent upon him? He said: He must drive (offer) a hady (sacrificial animal), and separation is imposed between him and his wife until they complete the rites, and until they return to the place where they committed what they committed.

قُلْتُ:أَ رَأَيْتَ إِنْ أَرَادَا أَنْ يَرْجِعَا فِي غَيْرِ ذَلِكَ الطَّرِيقِ الَّذِي ابْتُلِيَا فِيهِ؟قَالَ:«فَلْيَجْتَمِعَا،إِذَا قَضَيَا الْمَنَاسِكَ».

I said: What if they wish to return by other than that road in which they were tried? He said: Then let them come together once they have completed the rites.

قُلْتُ:فَمَنِ ابْتُلِيَ بِالْفُسُوقِ-وَ الْفُسُوقُ:اَلْكَذِبُ-وَ لَمْ يُجْعَلْ لَهُ حَدٌّ؟قَالَ:«يَسْتَغْفِرُ اللَّهَ،وَ يُلَبِّي».

I said: And one who is tried with fisuq—fisq is lying—and there is no fixed penalty prescribed for it? He said: He should seek forgiveness of Allah and continue to recite the talbiyah.

قُلْتُ:فَمَنِ ابْتُلِيَ بِالْجِدَالِ-وَ الْجِدَالُ:قَوْلُ الرَّجُلِ:لاَ وَ اللَّهِ،وَ بَلَى وَ اللَّهِ-مَا عَلَيْهِ؟قَالَ:«إِذَا جَادَلَ قَوْماً مَرَّتَيْنِ؛ فَعَلَى الْمُصِيبِ دَمُ شَاةٍ،وَ عَلَى الْمُخْطِئِ دَمُ بَقَرَةٍ».

I said: And one who is tried with jidal—jidal is when a man says: “No, by Allah,” and “Yes, by Allah”—what is incumbent upon him? He said: If he disputes with a group twice, then upon the one who is in the right is the blood of a sheep, and upon the one who is in the wrong is the blood of a cow.

99-/1016 _21- عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) ،عَنِ الرَّجُلِ الْمُحْرِمِ قَالَ لِأَخِيهِ:لاَ،لَعَمْرِي. قَالَ:«لَيْسَ هَذَا بِجِدَالٍ،إِنَّمَا الْجِدَالُ:لاَ وَ اللَّهِ وَ بَلَى وَ اللَّهِ».

99-/1016 _21- From Muhammad ibn Muslim, from Abu Ja‘far (peace be upon him), about a man in the state of ihram who said to his brother: “No, by my life.” He said: This is not jidal (disputation). Jidal is only “No, by Allah,” and “Yes, by Allah.”

قوله تعالى:

لَيْسَ عَلَيْكُمْ جُنٰاحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ [198]

(Qur’an 2:198) There is no blame on you in seeking bounty from your Lord; so when you hasten on from ‘Arafat, remember Allah near the Sacred Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones. [M. H. Shakir]

99-/1017 _1- الْعَيَّاشِيُّ:عَنْ عُمَرَ بْنِ يَزِيدَ بَيَّاعِ السَّابِرِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِ اللَّهِ: لَيْسَ عَلَيْكُمْ جُنٰاحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ :«يَعْنِي الرِّزْقَ،إِذَا أَحَلَّ الرَّجُلُ مِنْ إِحْرَامِهِ وَ قَضَى نُسُكَهُ،فَلْيَشْتَرِ وَ لْيَبِعْ فِي الْمَوْسِمِ».

99-/1017 _1- Al-‘Ayyāshī: from ‘Umar ibn Yazīd, seller of Sābirī (cloth), from Abu ‘Abdillah (peace be upon him), regarding Allah’s saying: “There is no blame on you in seeking bounty from your Lord”: It means livelihood. When a man has come out of his ihram and completed his rite, then let him buy and sell during the season.

99-/1018 _2- أَبُو عَلِيٍّ الطَّبْرِسِيُّ: قِيلَ:كَانُوا يَتَأَثَّمُونَ بِالتِّجَارَةِ فِي الْحَجِّ،فَرَفَعَ اللَّهُ سُبْحَانَهُ بِهَذِهِ اللَّفْظَةِ[الْإِثْمَ] عَمَّنْ يَتَّجِرُ فِي الْحَجِّ»وَ فِي هَذَا تَصْرِيحٌ بِالْإِذْنِ فِي التِّجَارَةِ، قَالَ:وَ هُوَ الْمَرْوِيُّ عَنْ أَئِمَّتِنَا(عَلَيْهِمُ السَّلاَمُ). وَ قَالَ:وَ قِيلَ:مَعْنَاهُ لاَ جُنَاحَ عَلَيْكُمْ أَنْ تَطْلُبُوا الْمَغْفِرَةَ مِنْ رَبِّكُمْ. قَالَ:وَ رَوَاهُ جَابِرٌ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ).

99-/1018 _2- Abū ‘Alī al-Ṭabrisī: It is said that they used to regard trade during Hajj as sinful, so Allah, glorified is He, removed with this expression [the sin] from whoever engages in trade during Hajj. And in this there is an explicit permission for commerce; and he said: and this is what is narrated from our Imams (peace be upon them). And he said: And it is said its meaning is: there is no blame on you that you seek forgiveness from your Lord. And he said: and this is narrated by Jābir, from Abu Ja‘far (peace be upon him).

_21) -تفسير العيّاشي 1:261/96. -Tafsīr al-‘Ayyāshī 1:261/96.

_1) -تفسير العيّاشي 1:262/96. -Tafsīr al-‘Ayyāshī 1:262/96.

_2) -مجمع البيان 2:527. -Majma‘ al-Bayān 2:527.

[1] البقرة 2:203. -al-Baqarah 2:203.

قوله تعالى:

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفٰاضَ النّٰاسُ وَ اسْتَغْفِرُوا اللّٰهَ إِنَّ اللّٰهَ غَفُورٌ رَحِيمٌ [199]

(Qur’an 2:199) Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful. [M. H. Shakir]

99-/1019 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ،عَنِ الْفَضْلِ بْنِ شَاذَانَ، جَمِيعاً،عَنِ ابْنِ أَبِي عُمَيْرٍ،عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «إِنَّ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)- وَ ذَكَرَ(عَلَيْهِ السَّلاَمُ)حَجَّ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،إِلَى أَنْ قَالَ-:وَ كَانَتْ قُرَيْشٌ تُفِيضُ مِنَ الْمُزْدَلِفَةِ وَ هِيَ جَمْعٌ،وَ يَمْنَعُونَ النَّاسَ أَنْ يُفِيضُوا مِنْهَا،فَأَقْبَلَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،وَ قُرَيْشٌ تَرْجُو أَنْ تَكُونَ إِفَاضَتُهُ مِنْ حَيْثُ كَانُوا يُفِيضُونَ، فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفٰاضَ النّٰاسُ وَ اسْتَغْفِرُوا اللّٰهَ يَعْنِي إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ فِي إِفَاضَتِهِمْ مِنْهَا،وَ مَنْ كَانَ بَعْدَهُمْ».

99-/1019 _1- Muhammad ibn Ya‘qūb: from ‘Alī ibn Ibrāhīm, from his father, and Muhammad ibn Ismā‘īl, from al-Faḍl ibn Shādhān, all from Ibn Abī ‘Umayr, from Mu‘āwiyah ibn ‘Ammār, from Abu ‘Abdillah (peace be upon him), who said: The Messenger of Allah (Allah bless him and his family)—and he (peace be upon him) mentioned the Hajj of the Prophet (Allah bless him and his family), until he said: Quraysh used to hasten on from al-Muzdalifah, which is Jam‘, and they would prevent the people from hastening on from it. So the Messenger of Allah (Allah bless him and his family) approached, and Quraysh hoped that his hastening on would be from where they used to hasten on. Then Allah, Mighty and Majestic, revealed to him: “Then hasten on from the place from which the people hasten on, and ask the forgiveness of Allah,” meaning Ibrahim, Isma‘il, and Ishaq in their hastening on from it, and whoever was after them.

99-/1020 _2- عَنْهُ:بِإِسْنَادِهِ عَنِ ابْنِ مَحْبُوبٍ،عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ،عَنْ أَبِيهِ،عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ،قَالَ: سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ)يَقُولُ: «إِنَّ رَجُلاً جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)،فَقَالَ:أَخْبِرْنِي-إِنْ كُنْتَ عَالِماً-عَنِ النَّاسِ،وَ أَشْبَاهِ النَّاسِ،وَ عَنِ النَّسْنَاسِ. فَقَالَ أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ):يَا حُسَيْنُ،أَجِبِ الرَّجُلَ،فَقَالَ الْحُسَيْنُ(عَلَيْهِ السَّلاَمُ):أَمَّا قَوْلُكَ:أَخْبِرْنِي عَنِ النَّاسِ.فَنَحْنُ النَّاسُ،فَلِذَلِكَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى ذِكْرُهُ فِي الْكِتَابِ: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفٰاضَ النّٰاسُ فَرَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)الَّذِي أَفَاضَ بِالنَّاسِ. وَ أَمَّا قَوْلُكَ:أَشْبَاهُ النَّاسِ.فَهُمْ شِيعَتُنَا وَ مَوَالِينَا،وَ هُمْ مِنَّا،وَ لِذَلِكَ قَالَ إِبْرَاهِيمُ(عَلَيْهِ السَّلاَمُ): فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي [1]. وَ أَمَّا قَوْلُكَ:اَلنَّسْنَاسُ.فَهُمُ السَّوَادُ الْأَعْظَمُ-وَ أَشَارَ بِيَدِهِ إِلَى جَمَاعَةِ النَّاسِ،ثُمَّ قَالَ-: إِنْ هُمْ إِلاّٰ كَالْأَنْعٰامِ بَلْ هُمْ أَضَلُّ سَبِيلاً [2]».

99-/1020 _2- From him: with his chain from Ibn Maḥbūb, from ‘Abdullah ibn Ghālib, from his father, from Sa‘īd ibn al-Musayyab, who said: I heard ‘Alī ibn al-Ḥusayn (peace be upon them) say: A man came to the Commander of the Faithful (peace be upon him) and said: Inform me—if you are knowledgeable—about al-nās (the people), and the likenesses of the people, and about al-nasnās. The Commander of the Faithful (peace be upon him) said: O Ḥusayn, answer the man. So al-Ḥusayn (peace be upon him) said: As for your saying, “Inform me about al-nās (the people)”—we are al-nās; for this Allah, blessed and exalted is His remembrance, said in the Book: “Then hasten on from the place from which the people hasten on.” So the Messenger of Allah (Allah bless him and his family) is the one who hastened on with the people. And as for your saying, “the likenesses of the people”—they are our Shī‘ah and our followers; they are of us; for this Ibrahim (peace be upon him) said: “So whoever follows me, he is surely of me.” (Qur’an 14:36) And as for your saying, “al-nasnās”—they are the vast multitude—and he pointed with his hand to the masses of people—then said: “They are nothing but like cattle; rather, they are farther astray from the path.” (Qur’an 25:44)

99-/1021 _3- الْعَيَّاشِيُّ:عَنْ زَيْدٍ الشَّحَّامِ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ: أَفِيضُوا مِنْ حَيْثُ أَفٰاضَ النّٰاسُ . قَالَ:«أُولَئِكَ قُرَيْشٌ،كَانُوا يَقُولُونَ:نَحْنُ أَوْلَى النَّاسِ بِالْبَيْتِ،وَ لاَ يُفِيضُونَ إِلاَّ مِنَ الْمُزْدَلِفَةِ،فَأَمَرَهُمُ اللَّهُ أَنْ

99-/1021 _3- Al-‘Ayyāshī: from Zayd al-Shaḥḥām, from Abu ‘Abdillah (peace be upon him). He said: I asked him about Allah’s saying: “Hasten on from the place from which the people hasten on.” He said: Those were Quraysh. They used to say: “We are the most entitled of people to the House,” and they would not hasten on except from al-Muzdalifah; so Allah commanded them to…

_1) -الكافي 4:4/247. -al-Kāfī 4:4/247.

_2) -الكافي 8:339/244. -al-Kāfī 8:339/244.

_3) -تفسير العيّاشي 1:263/96. -Tafsīr al-‘Ayyāshī 1:263/96.

[1] إبراهيم 14:36. -Ibrāhīm 14:36.

[2] الفرقان 25:44. -al-Furqān 25:44.