S 2 A 183

قال: «نَسَخَتْهَا [الْآيَةُ] الَّتِي بَعْدَهَا قَوْلُهُ عَزَّ وَ جَلَّ: فَمَنْ خٰافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلاٰ إِثْمَ عَلَيْهِ أَيْ عَلَى الْمُوصَى إِلَيْهِ إِنْ خَافَ جَنَفاً مِنَ الْمُوصِي فِيمَا أَوْصَى بِهِ إِلَيْهِ، مِمَّا لاَ يَرْضَى اللَّهُ بِهِ مِنْ خِلاَفِ الْحَقِّ، فَلاَ إِثْمَ عَلَيْهِ -أَيْ عَلَى الْمُوصَى إِلَيْهِ- أَنْ يُبَدِّلَهُ إِلَى الْحَقِّ، وَ إِلَى مَا يَرْضَى اللَّهُ بِهِ مِنْ سَبِيلِ الْخَيْرِ».

The verse after it abrogated it—His saying, Mighty and Majestic: So whoever fears partiality or a sin on the part of the testator, then effect a reconciliation between them, there is no blame on him—meaning upon the executor, if he fears partiality from the testator regarding what he bequeathed to him, in a way not pleasing to Allah by opposing the truth, then there is no sin upon him—the executor—to change it to the truth and to what Allah is pleased with from the path of goodness.

99-/823 _14- ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ، عَنْ أَبِي طَالِبٍ عَبْدِ اللَّهِ بْنِ الصَّلْتِ الْقُمِّيِّ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ، رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، فِي قَوْلِهِ عَزَّ وَ جَلَّ: فَمَنْ خٰافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلاٰ إِثْمَ عَلَيْهِ. قَالَ: يَعْنِي إِذَا اعْتَدَى فِي الْوَصِيَّةِ، إِذَا ازْدَادَ عَلَى الثُّلُثِ».

99-/823 _14- Ibn Bābawayh said: Muhammad ibn al-Hasan narrated to us, he said: Muhammad ibn al-Hasan al-Saffār narrated to us, from Abu Tālib ‘Abd Allāh ibn al-Salt al-Qummī, from Yūnus ibn ‘Abd al-Rahmān, who raised it to Abū ‘Abd Allāh (peace be upon him), regarding His saying, Mighty and Majestic: So whoever fears partiality or a sin on the part of the testator, then effect a reconciliation between them, there is no blame on him. He said: It means when he transgresses in the will—when he adds beyond the one-third.

99-/824 _15- وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ: قَالَ الصَّادِقُ (عَلَيْهِ السَّلاَمُ): «إِذَا أَوْصَى الرَّجُلُ بِوَصِيَّةٍ، فَلاَ يَحِلُّ لِلْوَصِيِّ أَنْ يُغَيِّرَ وَصِيَّةً يُوصِيهَا، بَلْ يَمْضِيهَا عَلَى مَا أَوْصَى، إِلاَّ أَنْ يُوصِيَ بِغَيْرِ مَا أَمَرَ اللَّهُ، فَيَعْصِيَ فِي الْوَصِيَّةِ وَ يَظْلِمَ، فَالْمُوصَى إِلَيْهِ جَائِزٌ لَهُ أَنْ يَرُدَّهُ إِلَى الْحَقِّ؛ مِثْلُ رَجُلٍ يَكُونُ لَهُ وَرَثَةٌ، فَيَجْعَلُ الْمَالَ كُلَّهُ لِبَعْضِ وَرَثَتِهِ وَ يَحْرِمُ بَعْضاً، فَالْوَصِيُّ جَائِزٌ لَهُ أَنْ يَرُدَّهُ إِلَى الْحَقِّ، وَ هُوَ قَوْلُهُ: جَنَفاً أَوْ إِثْماً، وَ الْجَنَفُ: الْمَيْلُ إِلَى بَعْضِ وَرَثَتِهِ دُونَ بَعْضٍ، وَ الْإِثْمُ أَنْ يَأْمُرَ بِعِمَارَةِ بُيُوتِ النِّيرَانِ وَ اتِّخَاذِ الْمُسْكِرِ، فَيَحِلُّ لِلْوَصِيِّ أَنْ لاَ يَعْمَلَ بِشَيْءٍ مِنْ ذَلِكَ».

99-/824 _15- And ‘Alī ibn Ibrāhīm said: Al-Sādiq (peace be upon him) said: When a man makes a bequest, it is not lawful for the executor to alter the bequest he is entrusted with; rather he must carry it out as it was made—unless he bequeaths contrary to what Allah has commanded, thereby disobeying and committing injustice in the bequest. Then the executor is permitted to restore it to the truth. For example, a man who has heirs, but he assigns all the wealth to some of his heirs and deprives others; the executor is permitted to restore it to the truth. And this is His saying: partiality or sin. Partiality (al-janaf) is inclining toward some of his heirs over others, and sin is ordering the building of houses of fires (temples) and the adoption of intoxicants. It is permissible for the executor not to act on any of that.

99-/825 _16- أَبُو عَلِيٍّ الطَّبْرِسِيُّ، قَالَ: الْجَنَفُ أَنْ يَكُونَ عَلَى جِهَةِ الْخَطَأِ مِنْ حَيْثُ لاَ يَدْرِي أَنَّهُ يَجُوزُ. قَالَ: رُوِيَ ذَلِكَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَمُ).

99-/825 _16- Abū ‘Alī al-Tabrisī said: Al-janaf is that it be in the manner of error, from where he does not know that it is permissible. He said: This is narrated from Abū Ja‘far (peace be upon him).

قوله تعالى:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (183)

أَيَّامًا مَعْدُودَاتٍ (184)

Q2:183-184 (M. H. Shakir):

O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).

For a fixed number of days.

99-/826 _1- ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ، عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ، عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ الْحُسَيْنِ الْبَرْقِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلاَمُ)، عَنْ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، فِي مَسَائِلَ سَأَلَ عَنْهَا الْيَهُودُ، مِنْهَا: قَالَ الْيَهُودِيُّ: يَا مُحَمَّدُ، فَأَخْبِرْنِي لِأَيِّ شَيْءٍ فَرَضَ اللَّهُ الصَّوْمَ عَلَى أُمَّتِكَ بِالنَّهَارِ ثَلاَثِينَ يَوْماً، وَ فَرَضَ عَلَى الْأُمَمِ أَكْثَرَ مِنْ ذَلِكَ؟ قَالَ النَّبِيُّ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): «إِنَّ آدَمَ (عَلَيْهِ السَّلاَمُ) لَمَّا أَكَلَ مِنَ الشَّجَرَةِ بَقِيَتْ فِي بَطْنِهِ ثَلاَثِينَ يَوْماً، فَفَرَضَ اللَّهُ عَلَى ذُرِّيَّتِهِ الْجُوعَ وَ الْعَطَشَ ثَلاَثِينَ يَوْماً، وَ الَّذِي يَأْكُلُونَهُ تَفَضُّلٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِمْ، وَ كَذَلِكَ كَانَ عَلَى آدَمَ (عَلَيْهِ السَّلاَمُ)، فَفَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى أُمَّتِي ذَلِكَ» ثُمَّ تَلاَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) هَذِهِ الْآيَةَ: كُتِبَ عَلَيْكُمُ الصِّيٰامُ كَمٰا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ* أَيّٰاماً مَعْدُودٰاتٍ. قَالَ الْيَهُودِيُّ: صَدَقْتَ-يَا مُحَمَّدُ- فَمَا جَزَاءُ مَنْ صَامَهَا؟ قَالَ النَّبِيُّ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): «مَا مِنْ مُؤْمِنٍ يَصُومُ شَهْرَ رَمَضَانَ احْتِسَاباً، إِلاَّ أَوْجَبَ اللَّهُ لَهُ سَبْعَ خِصَالٍ: أَوَّلُهَا: يَذُوبُ الْحَرَامُ فِي جَسَدِهِ، وَ الثَّانِيَةُ: يَقْرُبُ مِنْ رَحْمَةِ اللَّهِ، وَ الثَّالِثَةُ: يَكُونُ قَدْ كَفَّرَ خَطِيئَةَ أَبِيهِ آدَمَ (عَلَيْهِ السَّلاَمُ)، وَ الرَّابِعَةُ: يُهَوِّنُ اللَّهُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ، وَ الْخَامِسَةُ: أَمَانٌ مِنَ الْجُوعِ وَ الْعَطَشِ يَوْمَ الْقِيَامَةِ، وَ السَّادِسَةُ: يُعْطِيهِ اللَّهُ بَرَاءَةً مِنَ النَّارِ، وَ السَّابِعَةُ: يُطْعِمُهُ اللَّهُ مِنْ ثَمَرَاتِ الْجَنَّةِ». قَالَ: صَدَقْتَ، يَا مُحَمَّدُ.

99-/826 _1- Ibn Bābawayh said: Muhammad ibn ‘Alī Mājīlawayh narrated to us, from his uncle Muhammad ibn Abī al-Qāsim, from Ahmad ibn Abī ‘Abd Allāh al-Barqī, from Abū al-Hasan ‘Alī ibn al-Husayn al-Barqī, from ‘Abd Allāh ibn Jabalāh, from Mu‘āwiyah ibn ‘Ammār, from al-Hasan ibn ‘Abd Allāh, from his father, from his grandfather al-Hasan ibn ‘Alī ibn Abī Tālib (peace be upon him), from the Messenger of Allah (Allah bless him and his Family), regarding questions the Jews asked. Among them: The Jew said, “O Muhammad, tell me: for what reason did Allah obligate fasting by day for your community for thirty days, while He obligated upon previous communities more than that?” The Prophet (Allah bless him and his Family) said: When Adam (peace be upon him) ate from the tree, it remained in his belly for thirty days. So Allah obligated upon his progeny hunger and thirst for thirty days, and what they eat is a grace from Allah, Mighty and Majestic, upon them; and likewise it was upon Adam (peace be upon him). So Allah, Mighty and Majestic, obligated that upon my community. Then the Messenger of Allah (Allah bless him and his Family) recited this verse: Fasting is prescribed for you as it was prescribed for those before you, that you may guard (against evil). For a fixed number of days. The Jew said, “You have spoken the truth, O Muhammad. What is the reward for one who fasts them?” The Prophet (Allah bless him and his Family) said: No believer fasts the month of Ramadan seeking [Allah’s pleasure] except that Allah makes seven qualities incumbent for him: First, the unlawful melts away from his body; second, he draws near to Allah’s mercy; third, he has expiated the sin of his father Adam (peace be upon him); fourth, Allah eases for him the throes of death; fifth, security from hunger and thirst on the Day of Resurrection; sixth, Allah gives him a writ of release from the Fire; and seventh, Allah feeds him from the fruits of Paradise. He said, “You have spoken the truth, O Muhammad.”

99-/827 _2- وَ عَنْهُ، فِي (الْفَقِيهِ): بِإِسْنَادِهِ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ النَّخَعِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) يَقُولُ: «إِنَّ شَهْرَ رَمَضَانَ لَمْ يَفْرِضِ اللَّهُ صِيَامَهُ عَلَى أَحَدٍ مِنَ الْأُمَمِ قَبْلَنَا». فَقُلْتُ لَهُ: فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ: يٰا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيٰامُ كَمٰا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ؟ قَالَ: «إِنَّمَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ صِيَامَ شَهْرِ رَمَضَانَ عَلَى الْأَنْبِيَاءِ دُونَ الْأُمَمِ، فَفَضَّلَ اللَّهُ بِهِ هَذِهِ الْأُمَّةَ، وَ جَعَلَ صِيَامَهُ فَرْضاً عَلَى رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ عَلَى أُمَّتِهِ».

99-/827 _2- And from him in (al-Faqīh), with his chain from Sulaymān ibn Dāwūd al-Minqarī, from Hafs ibn Ghiyāth al-Nakha‘ī, who said: I heard Abū ‘Abd Allāh (peace be upon him) say: Allah did not obligate the fasting of the month of Ramadan upon any of the communities before us. I said to him: How then His saying, Mighty and Majestic: O you who believe! fasting is prescribed for you as it was prescribed for those before you? He said: Allah, Mighty and Majestic, obligated the fasting of the month of Ramadan upon the prophets and not upon the communities. By it Allah favored this community and made its fasting an obligation upon the Messenger of Allah (Allah bless him and his Family) and upon his community.

99-/828 _3- الْعَيَّاشِيُّ: عَنِ الْبَرْقِيِّ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، فِي قَوْلِهِ: يٰا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيٰامُ قَالَ: «هِيَ لِلْمُؤْمِنِينَ خَاصَّةً».

99-/828 _3- Al-‘Ayyāshī: from al-Barqī, from some of our companions, from Abū ‘Abd Allāh (peace be upon him), regarding His saying: O you who believe! fasting is prescribed for you—he said: It is specifically for the believers.

99-/829 _4- عَنْ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ: كُتِبَ عَلَيْكُمُ الْقِتٰالُ وَ يٰا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيٰامُ. قَالَ: فَقَالَ: «هَذِهِ كُلُّهَا تَجْمَعُ الضُّلاَّلَ وَ الْمُنَافِقِينَ، وَ كُلُّ مَنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ».

99-/829 _4- From Jamīl ibn Darraj, who said: I asked Abū ‘Abd Allāh (peace be upon him) about Allah’s saying: Fighting is prescribed for you, and: O you who believe! fasting is prescribed for you. He said: These all encompass the errant and the hypocrites, and everyone who has assented to the outward summons.

قوله تعالى:

فَمَنْ كٰانَ مِنْكُمْ مَرِيضاً أَوْ عَلىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيّٰامٍ أُخَرَ وَ عَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعٰامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْراً فَهُوَ خَيْرٌ لَهُ وَ أَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ [البقرة 2:184]

Allah’s saying:

But whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know. [al-Baqara 2:184, M. H. Shakir]

99-/830 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِمَا السَّلاَمُ)، قَالَ: «فَأَمَّا صَوْمُ السَّفَرِ وَ الْمَرَضِ، فَإِنَّ الْعَامَّةَ قَدِ اخْتَلَفَتْ فِي ذَلِكَ؛ فَقَالَ قَوْمٌ: يَصُومُ، وَ قَالَ آخَرُونَ: لاَ يَصُومُ، وَ قَالَ قَوْمٌ: إِنْ شَاءَ صَامَ، وَ إِنْ شَاءَ أَفْطَرَ، وَ أَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي الْحَالَيْنِ جَمِيعاً؛ فَإِنْ صَامَ فِي السَّفَرِ أَوْ فِي حَالِ الْمَرَضِ فَعَلَيْهِ الْقَضَاءُ، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: فَمَنْ كٰانَ مِنْكُمْ مَرِيضاً أَوْ عَلىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيّٰامٍ أُخَرَ».

99-/830 _1- Muhammad ibn Ya‘qūb: from ‘Alī ibn Ibrāhīm, from his father, from al-Qāsim ibn Muhammad al-Jawharī, from Sulaymān ibn Dāwūd, from Sufyān ibn ‘Uyaynah, from al-Zuhrī, from ‘Alī ibn al-Husayn (peace be upon them both), who said: As for fasting while traveling or sick, the commonality have differed about that. A group said: He should fast. Others said: He should not fast. And a group said: If he wishes, he fasts; and if he wishes, he breaks the fast. But as for us, we say: He breaks the fast in both situations; and if he fasts while traveling or in a state of illness, he must make it up, for Allah, Mighty and Majestic, says: But whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days.

99-/831 _2- الْعَيَّاشِيُّ: عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، قَالَ: «لَمْ يَكُنْ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) يَصُومُ فِي السَّفَرِ تَطَوُّعاً وَ لاَ فَرِيضَةً، يَكْذِبُونَ عَلَى رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، نَزَلَتْ هَذِهِ الْآيَةُ وَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بِكُرَاعِ الْغَمِيمِ عِنْدَ صَلاَةِ الْفَجْرِ، فَدَعَا رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بِإِنَاءٍ فَشَرِبَ، وَ أَمَرَ النَّاسَ أَنْ يُفْطِرُوا، فَقَالَ قَوْمٌ: قَدْ تَوَجَّهَ النَّهَارُ، وَ لَوْ صُمْنَا يَوْمَنَا هَذَا؟ فَسَمَّاهُمْ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) الْعُصَاةَ، فَلَمْ يَزَالُوا يُسَمَّوْنَ بِذَلِكَ الاِسْمِ حَتَّى قُبِضَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)».

99-/831 _2- Al-‘Ayyāshī: from Muhammad ibn Muslim, from Abū ‘Abd Allāh (peace be upon him), who said: The Messenger of Allah (Allah bless him and his Family) did not fast while traveling—neither supererogatory nor obligatory. They lie against the Messenger of Allah (Allah bless him and his Family). This verse was revealed while the Messenger of Allah (Allah bless him and his Family) was at Kurā‘ al-Ghamīm at the time of the dawn prayer. The Messenger of Allah (Allah bless him and his Family) called for a vessel and drank, and he ordered the people to break their fast. A group said: “Day has already advanced; what if we fast this day of ours?” So the Messenger of Allah (Allah bless him and his Family) named them “the disobedient,” and they continued to be called by that name until the Messenger of Allah (Allah bless him and his Family) passed away.

99-/832 _3- وَ عَنْ الصَّبَّاحِ بْنِ سَيَابَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ): إِنَّ ابْنَ أَبِي يَعْفُورٍ أَمَرَنِي أَنْ أَسْأَلَكَ عَنْ مَسَائِلَ، فَقَالَ: «وَ مَا هِيَ؟». قَالَ: يَقُولُ لَكَ: إِذَا دَخَلَ شَهْرُ رَمَضَانَ وَ أَنَا فِي مَنْزِلِي، أَ لِي أَنْ أُسَافِرَ؟ قَالَ: «إِنَّ اللَّهَ يَقُولُ: فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ فَمَنْ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ وَ هُوَ فِي أَهْلِهِ، فَلَيْسَ لَهُ أَنْ يُسَافِرَ إِلاَّ لِحَجٍّ، أَوْ عُمْرَةٍ، أَوْ فِي طَلَبِ مَالٍ يَخَافُ تَلَفَهُ».

99-/832 _3- And from al-Sabbāh ibn Sayābah, who said: I said to Abū ‘Abd Allāh (peace be upon him): Ibn Abī Ya‘fūr has instructed me to ask you about some issues. He said: And what are they? He said: He says to you: When the month of Ramadan enters while I am at home, may I travel? He said: Allah says: So whoever of you witnesses the month, let him fast it. So whoever has the month of Ramadan arrive upon him while he is among his family, then it is not for him to travel except for Hajj, or ‘Umrah, or in pursuit of wealth he fears will be lost.

99-/833 _4- وَ عَنْ زُرَارَةَ، عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ.

99-/833 _4- And from Zurārah, from Abū Ja‘far (peace be upon him), regarding His saying: So whoever of you witnesses the month, let him fast it.

الهوامش:

_14) علل الشرائع: 4/567

_14) ‘Illal al-sharā’i‘: 4/567

_15) تفسير القمّيّ 1:65

_15) Tafsīr al-Qummī 1:65

_16) مجمع البيان 1:486

_16) Majma‘ al-bayān 1:486

_1) أمالي الصدوق: 1/161

_1) Amālī al-Sadūq: 1/161

[1] في المصدر: قال يعني.

[1] In the source: “He said, meaning.”

_2) من لا يحضره الفقيه 2:267/61

_2) Man lā yaḥḍuruhu al-faqīh 2:267/61

_3) تفسير العيّاشي 1:174/78

_3) Tafsīr al-‘Ayyāshī 1:174/78

_4) تفسير العيّاشي 1:175/78

_4) Tafsīr al-‘Ayyāshī 1:175/78

[1] البقرة 2:246.

[1] al-Baqara 2:246.

_1) الكافي 4:1/86

_1) al-Kāfī 4:1/86

_2) تفسير العيّاشي 1:190/81

_2) Tafsīr al-‘Ayyāshī 1:190/81

_3) تفسير العيّاشي ك 1:186/80

_3) Tafsīr al-‘Ayyāshī, K: 1:186/80

_4) تفسير العيّاشي 1:187/81

_4) Tafsīr al-‘Ayyāshī 1:187/81

[1] في «س»: سفيان عن عتيبة، و في «ط»: سفيان عن عيينة، تصحيف صوابه ما في المتن، و هو سفيان بن عيينة الهلالي الكوفي، من أتقن أصحاب الزهري، و أثبت الناس في حديثه.

[1] In “S”: “Sufyān from ‘Utaybah,” and in “T”: “Sufyān from ‘Uyaynah”—a scribal error; the correct reading is what is in the text, namely Sufyān ibn ‘Uyaynah al-Hilālī al-Kūfī, among the most reliable companions of al-Zuhrī and the most accurate of people in his hadith.

[2] كراع الغميم: موضع بناحية الحجاز بين مكة و المدينة. «معجم البلدان 4:443».

[2] Kurā‘ al-Ghamīm: a location in the Hijāz between Mecca and Medina. “Mu‘jam al-Buldān 4:443.”

[3] البقرة 2:185.

[3] al-Baqara 2:185.

[4] البقرة 2:185.

[4] al-Baqara 2:185.