Al-Hajj Ayah 27

الحجّ آيه 27

/7276 _8- علي بن إبراهيم: في معنى الآية، قال: قال نزلت فيمن يلحد في أمير المؤمنين(عليه السلام) و يظلمه.

99-/7276 - In explanation of the verse, he said: It was revealed about those who deviate concerning the Commander of the Faithful (peace be upon him) and wrong him.

قوله تعالى:

وَ طَهِّرْ بَيْتِيَ لِلطّٰائِفِينَ وَ الْقٰائِمِينَ وَ الرُّكَّعِ السُّجُودِ [26]

Quran 22:26 (M. H. Shakir): And purify My House for those who make the circuit and stand to pray and bow and prostrate themselves.

/7277 _1- مُحَمَّدُ بْنُ الْعَبَّاسِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ، عَنْ عِيسَى بْنِ دَاوُدَ، قَالَ: قَالَ الْإِمَامُ مُوسَى بْنُ جَعْفَرٍ(عَلَيْهِمَا السَّلاَمُ): «قَوْلُهُ تَعَالَى: وَ طَهِّرْ بَيْتِيَ لِلطّٰائِفِينَ وَ الْقٰائِمِينَ وَ الرُّكَّعِ السُّجُودِ يَعْنِي بِهِمْ آلَ مُحَمَّدٍ(صَلَوَاتُ اللَّهِ عَلَيْهِمْ)». و قد تقدمت الروايات في ذلك في سورة البقرة [1].

99-/7277 - Muhammad ibn al-‘Abbas reported: Muhammad ibn Hammam narrated to us, from Muhammad ibn Isma‘il al-‘Alawi, from ‘Isa ibn Dawud, who said: Imam Musa ibn Ja‘far (peace be upon them) said: “His saying, the Exalted: ‘And purify My House for those who make the circuit and stand to pray and bow and prostrate themselves’ refers to the Family of Muhammad (blessings of Allah be upon them).” And the narrations about that have already preceded in Surah al-Baqarah [1].

قوله تعالى:

وَ أَذِّنْ فِي النّٰاسِ بِالْحَجِّ يَأْتُوكَ رِجٰالاً وَ عَلىٰ كُلِّ ضٰامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ [27]

Quran 22:27 (M. H. Shakir): And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path.

/7278 _2- علي بن إبراهيم، يقول: الإبل المهزولة. و قرء: «يأتون من كل فج عميق». قال: و لما فرغ إبراهيم(عليه السلام) من بناء البيت، أمره اللّه أن يؤذن في الناس بالحج، فقال: يا ربّ، و ما يبلغ صوتي؟ فقال اللّه تعالى: عليك الأذان و علي البلاغ. و ارتفع على المقام و هو يومئذ يلاصق البيت، فارتفع به المقام حتى كأنّه [2] أطول من الجبال، فنادى، و أدخل إصبعيه في أذنيه [3]، و أقبل بوجهه شرقا و غربا، يقول: أيها الناس كتب عليكم الحجّ إلى البيت العتيق فأجيبوا ربكم» فأجابوه من تحت البحور السبعة، و من بين المشرق و المغرب إلى منقطع التراب من أطراف الأرض كلها، و من أصلاب الرجال و أرحام النساء بالتلبية: لبيك اللّهمّ لبيك. أ و لا ترونهم يأتون يلبون؟ فمن حج من يومئذ إلى يوم القيامة فهم ممن استجاب لله، و ذلك: قوله:

فِيهِ آيٰاتٌ بَيِّنٰاتٌ مَقٰامُ إِبْرٰاهِيمَ [1] يعني نداء إبراهيم(عليه السلام) على المقام بالحج. قال: و كان إساف و نائلة رجلا و امرأة، زنيا في البيت فمسخا حجرين، و اتخذتهما قريش صنمين يعبدونهما، فلم يزالا يعبدان حتّى فتحت مكّة، فخرجت منها امرأة عجوز شمطاء، تخمش وجهها و تدعو بالويل، فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): «تِلْكَ نَائِلَةُ، يَئِسَتْ أَنْ تُعْبَدَ بِبِلاَدِكُمْ هَذِهِ».

99-/7278 - ‘Ali ibn Ibrahim said: “The ‘lean camels’ are the emaciated camels,” and he recited: “they come from every deep ravine.” He said: When Ibrahim (peace be upon him) finished building the House, Allah commanded him to proclaim the pilgrimage among the people. He said, “My Lord, how will my voice reach?” Allah, the Exalted, said: “Your duty is the proclamation, and upon Me is the conveying.” He rose upon the Station, which at that time was adjacent to the House, and the Station rose with him until it was [2] taller than the mountains. Then he called out, placing his fingers in his ears [3], turning his face to the east and the west: “O people, the pilgrimage to the Ancient House has been prescribed for you; so answer your Lord.” They answered him from beneath the seven seas, and from between the east and the west up to the end of the dust at the edges of the entire earth, and from the loins of men and the wombs of women, with the talbiyah: “Labbayka Allahumma labbayk.” Do you not see them coming, reciting the talbiyah? So whoever has performed the Hajj from that day until the Day of Resurrection is among those who responded to Allah. And that is His saying: “Therein are clear signs, the Station of Ibrahim” [1], meaning Ibrahim’s call upon the Station to Hajj. He said: Isaf and Na’ilah were a man and a woman who committed fornication in the House, so they were transformed into two stones, and Quraysh took them as two idols which they worshiped; they continued to be worshiped until Mecca was conquered. Then an old, grey-headed woman came out of it, scratching her face and wailing. The Messenger of Allah (may Allah bless him and his family) said: “That is Na’ilah; she has despaired of being worshiped in your land.”

/7279 _2- 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) أَقَامَ بِالْمَدِينَةِ عَشْرَ سِنِينَ لَمْ يَحُجَّ، ثُمَّ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ: وَ أَذِّنْ فِي النّٰاسِ بِالْحَجِّ يَأْتُوكَ رِجٰالاً وَ عَلىٰ كُلِّ ضٰامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ فَأَمَرَ الْمُؤَذِّنِينَ أَنْ يُؤَذِّنُوا بِأَعْلَى أَصْوَاتِهِمْ، بِأَنَّ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) يَحُجُّ فِي عَامِهِ هَذَا، فَعَلِمَ بِهِ مَنْ حَضَرَ الْمَدِينَةَ وَ أَهْلُ الْعَوَالِي وَ الْأَعْرَابُ، فَاجْتَمَعُوا لِحَجِّ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، وَ إِنَّمَا كَانُوا تَابِعِينَ يَنْظُرُونَ مَا يُؤْمَرُونَ بِهِ وَ يَتَّبِعُونَهُ، أَوْ يَصْنَعُ شَيْئاً فَيَصْنَعُونَهُ. فَخَرَجَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فِي أَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ، فَلَمَّا انْتَهَى إِلَى ذِي الْحُلَيْفَةِ [2] زَالَتِ الشَّمْسُ، فَاغْتَسَلَ ثُمَّ خَرَجَ حَتَّى أَتَى الْمَسْجِدَ الَّذِي عِنْدَ الشَّجَرَةِ، فَصَلَّى فِيهِ الظُّهْرَ، وَ عَزَمَ بِالْحَجِّ مُفْرِداً، وَ خَرَجَ حَتَّى انْتَهَى إِلَى الْبَيْدَاءِ [3] عِنْدَ الْمِيلِ الْأَوَّلِ، فَصُفَّ لَهُ سِمَاطَانِ، فَلَبَّى بِالْحَجِّ مُفْرِداً، وَ سَاقَ الْهَدْيَ سِتّاً وَ سِتِّينَ أَوْ أَرْبَعاً وَ سِتِّينَ، حَتَّى انْتَهَى إِلَى مَكَّةَ فِي سَلْخِ أَرْبَعٍ مِنْ ذِي الْحِجَّةِ [4]، فَطَافَ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ، ثُمَّ صَلَّى رَكْعَتَيْنِ خَلْفَ مَقَامِ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ). ثُمَّ عَادَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ، وَ قَدْ كَانَ اسْتَلَمَهُ فِي أَوَّلِ طَوَافِهِ، ثُمَّ قَالَ: إِنَّ الصَّفَا وَ الْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ، فَأَبْدَأُ بِمَا بَدَأَ اللَّهُ عَزَّ وَ جَلَّ [5]؛ وَ إِنَّ الْمُسْلِمِينَ كَانُوا يَظُنُّونَ أَنَّ السَّعْيَ بَيْنَ الصَّفَا وَ الْمَرْوَةِ شَيْءٌ صَنَعَهُ الْمُشْرِكُونَ، فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ الصَّفٰا وَ الْمَرْوَةَ مِنْ شَعٰائِرِ اللّٰهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاٰ جُنٰاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمٰا [6]. ثُمَّ أَتَى الصَّفَا فَصَعِدَ عَلَيْهِ، وَ اسْتَقْبَلَ الرُّكْنَ الْيَمَانِيَّ، فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ، وَ دَعَا مِقْدَارَ مَا يُقْرَأُ سُورَةُ الْبَقَرَةِ مُتَرَسِّلاً، ثُمَّ انْحَدَرَ إِلَى الْمَرْوَةِ فَوَقَفَ عَلَيْهَا، كَمَا تَوَقَّفَ عَلَى الصَّفَا، ثُمَّ انْحَدَرَ وَ عَادَ إِلَى الصَّفَا فَوَقَفَ عَلَيْهَا، ثُمَّ انْحَدَرَ إِلَى الْمَرْوَةِ حَتَّى فَرَغَ مِنْ سَعْيِهِ.

فَلَمَّا فَرَغَ مِنْ سَعْيِهِ وَ هُوَ عَلَى الْمَرْوَةِ، أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ، فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ، ثُمَّ قَالَ: إِنَّ هَذَا جَبْرَئِيلُ-وَ أَوْمَأَ بِيَدِهِ إِلَى خَلْفِهِ- يَأْمُرُنِي أَنْ آمُرَ مَنْ لَمْ يَسُقْ هَدْياً أَنْ يُحِلَّ، وَ لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَصَنَعْتُ مِثْلَ مَا أَمَرْتُكُمْ، وَ لَكِنِّي سُقْتُ الْهَدْيَ، وَ لاَ يَنْبَغِي لِسَائِقِ الْهَدْيِ أَنْ يُحِلَّ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ». قَالَ: «فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ: لَنَخْرُجَنَّ حُجَّاجاً وَ رُءُوسُنَا وَ شُعُورُنَا تَقْطُرُ. فَقَالَ لَهُ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): أَمَا إِنَّكَ لَنْ تُؤْمِنَ بِهَذَا أَبَداً. فَقَالَ: سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ الْكِنَانِيُّ [1]: يَا رَسُولَ اللَّهِ، عُلِّمْنَا دِينَنَا كَأَنَّا خُلِقْنَا الْيَوْمَ، فَهَذَا الَّذِي أَمَرْتَنَا بِهِ لِعَامِنَا هَذَا، أَمْ لِمَا يَسْتَقْبِلُ؟ فَقَالَ لَهُ رَسُولُ اللَّهِ(صَلَّى اللَّهِ عَلَيْهِ وَ آلِهِ): بَلْ هُوَ لِلْأَبَدِ إِلَى يَوْمِ الْقِيَامَةِ. ثُمَّ شَبَّكَ أَصَابِعَهُ، وَ قَالَ: دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ». قَالَ: «وَ قَدِمَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ) مِنَ الْيَمَنِ عَلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ هُوَ بِمَكَّةَ، فَدَخَلَ عَلَى فَاطِمَةَ(عَلَيْهَا السَّلاَمُ) وَ قَدْ أَحَلَّتْ، فَوَجَدَ رِيحاً طَيِّباً، وَ وَجَدَ عَلَيْهَا ثِيَاباً مَصْبُوغَةً، فَقَالَ: مَا هَذَا، يَا فَاطِمَةُ؟ فَقَالَتْ: أَمَرَنَا بِهَذَا رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ). فَخَرَجَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ) إِلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) مُسْتَفْتِياً، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنِّي رَأَيْتُ فَاطِمَةَ قَدْ أَحَلَّتْ، وَ عَلَيْهَا ثِيَابٌ مَصْبُوغَةٌ؟ فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): أَنَا أَمَرْتُ النَّاسَ بِذَلِكَ، فَأَنْتَ-يَا عَلِيُّ-بِمَا أَهْلَلْتَ؟ قَالَ: يَا رَسُولَ اللَّهِ، إِهْلاَلاً كَإِهْلاَلِ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ). فَقَالَ لَهُ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): قِرَّ عَلَى إِحْرَامِكَ مِثْلِي، وَ أَنْتَ شَرِيكِي فِي هَدْيِي». قَالَ: «وَ نَزَلَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بِمَكَّةَ بِالْبَطْحَاءِ هُوَ وَ أَصْحَابُهُ، وَ لَمْ يَنْزِلِ الدُّورَ، فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ عِنْدَ زَوَالِ الشَّمْسِ أَمَرَ النَّاسَ أَنْ يَغْتَسِلُوا وَ يُهِلُّوا بِالْحَجِّ، وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِي أُنْزِلَ عَلَى نَبِيِّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): فَاتَّبِعُوا مِلَّةَ أَبِيكُمْ إِبْرٰاهِيمَ [2] فَخَرَجَ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ أَصْحَابُهُ مُهِلِّينَ بِالْحَجِّ حَتَّى أَتَى مِنًى، فَصَلَّى الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ وَ الْفَجْرَ، ثُمَّ غَدَا وَ النَّاسُ مَعَهُ، 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: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفٰاضَ النّٰاسُ وَ اسْتَغْفِرُوا اللّٰهَ [3] يَعْنِي إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ(عَلَيْهِمُ السَّلاَمُ) فِي إِفَاضَتِهِمْ مِنْهَا، وَ مَنْ كَانَ بَعْدَهُمْ، فَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ قُبَّةَ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) قَدْ مَضَتْ، كَأَنَّهُ دَخَلَ فِي أَنْفُسِهِمْ شَيْءٌ لِلَّذِي كَانُوا يَرْجُونَ مِنَ الْإِفَاضَةِ مِنْ مَكَانِهِمْ، حَتَّى انْتَهَى إِلَى نَمِرَةَ، وَ هِيَ بَطْنُ عَرَفَةَ [4] بِحِيَالِ الْأَرَاكِ، فَضُرِبَتْ قُبَّتُهُ، وَ ضَرَبَ النَّاسُ أَخْبِيَتَهُمْ عِنْدَهَا. فَلَمَّا زَالَتِ الشَّمْسُ خَرَجَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ مَعَهُ قُرَيْشٌ، وَ قَدِ اغْتَسَلَ وَ قَطَعَ التَّلْبِيَةَ حَتَّى وَقَفَ بِالْمَسْجِدِ، فَوَعَظَ النَّاسَ وَ أَمَرَهُمْ وَ نَهَاهُمْ، ثُمَّ صَلَّى الظُّهْرَ وَ الْعَصْرَ بِأَذَانٍ وَ إِقَامَتَيْنِ، ثُمَّ مَضَى إِلَى الْمَوْقِفِ فَوَقَفَ بِهِ فَجَعَلَ النَّاسُ يَبْتَدِرُونَ أَخْفَافَ نَاقَتِهِ، يَقِفُونَ إِلَى جَانِبِهَا، فَنَحَّاهَا، فَفَعَلُوا مِثْلَ ذَلِكَ، فَقَالَ: أَيُّهَا النَّاسُ، لَيْسَ مَوْضِعُ أَخْفَافِ نَاقَتِي الْمَوْقِفَ، وَ لَكِنْ هَذَا كُلُّهُ. وَ أَوْمَأَ بِيَدَيْهِ [1] إِلَى الْمَوْقِفِ، فَتَفَرَّقَ النَّاسُ، وَ فَعَلَ مِثْلَ ذَلِكَ بِالْمُزْدَلِفَةِ، فَوَقَفَ النَّاسُ [2] حَتَّى وَقَعَ [3] قُرْصُ الشَّمْسِ، ثُمَّ أَفَاضَ، وَ أَمَرَ [4] النَّاسَ بِالدَّعَةِ حَتَّى انْتَهَى إِلَى الْمُزْدَلِفَةِ، وَ هُوَ الْمَشْعَرُ الْحَرَامُ، فَصَلَّى الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ بِأَذَانٍ وَاحِدٍ وَ إِقَامَتَيْنِ، ثُمَّ أَقَامَ حَتَّى صَلَّى فِيهَا الْفَجْرَ، وَ عَجَّلَ ضُعَفَاءَ بَنِي هَاشِمٍ بِلَيْلٍ، وَ أَمَرَهُمْ أَنْ لاَ يَرْمُوا [5] جَمْرَةَ الْعَقَبَةِ حَتَّى تَطْلُعَ الشَّمْسُ، فَلَمَّا أَضَاءَ لَهُ النَّهَارُ أَفَاضَ، حَتَّى انْتَهَى إِلَى مِنًى، فَرَمَى جَمْرَةَ الْعَقَبَةِ. وَ كَانَ الْهَدْيُ الَّذِي جَاءَ بِهِ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) أَرْبَعَةً وَ سِتِّينَ، أَوْ سِتَّةً وَ سِتِّينَ، وَ جَاءَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ) بِأَرْبَعَةٍ وَ ثَلاَثِينَ، أَوْ سِتَّةٍ وَ ثَلاَثِينَ، فَنَحَرَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) سِتَّةً وَ سِتِّينَ، فَنَحَرَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) سِتَّةً وَ سِتِّينَ، وَ نَحَرَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ) أَرْبَعَةً وَ ثَلاَثِينَ بَدَنَةً، فَأَمَرَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) أَنْ يُؤْخَذَ مِنْ كُلِّ بَدَنَةٍ مِنْهَا جَذْوَةٌ [6] مِنْ لَحْمٍ، ثُمَّ تُطْرَحَ فِي بُرْمَةٍ [7]، ثُمَّ تُطْبَخَ؛ فَأَكَلَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ) وَ حَسَيَا مِنْ مَرَقِهَا، وَ لَمْ يُعْطِيَا الْجَزَّارِينَ جُلُودَهَا وَ لاَ جِلاَلَهَا وَ لاَ قَلاَئِدَهَا، وَ تَصَدَّقَ بِهِ، وَ حَلَقَ وَ زَارَ الْبَيْتَ، وَ رَجَعَ إِلَى مِنًى، وَ أَقَامَ بِهَا حَتَّى كَانَ الْيَوْمُ الثَّالِثُ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ، ثُمَّ رَمَى الْجِمَارَ، وَ نَفَرَ حَتَّى انْتَهَى إِلَى الْأَبْطَحِ، فَقَالَتْ لَهُ عَائِشَةُ: يَا رَسُولُ اللَّهِ، تَرْجِعُ نِسَاؤُكَ بِحَجَّةٍ وَ عُمْرَةٍ مَعاً، وَ أَرْجِعُ بِحَجَّةٍ؟ فَأَقَامَ بِالْأَبْطَحِ، وَ بَعَثَ مَعَهَا عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ إِلَى التَّنْعِيمِ، فَأَهَلَّتْ بِعُمْرَةٍ، ثُمَّ جَاءَتْ وَ طَافَتْ بِالْبَيْتِ وَ صَلَّتْ رَكْعَتَيْنِ عِنْدَ مَقَامِ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ)، وَ سَعَتْ بَيْنَ الصَّفَا وَ الْمَرْوَةِ، ثُمَّ أَتَتِ النَّبِيَّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فَارْتَحَلَ مِنْ يَوْمِهِ، وَ لَمْ يَدْخُلِ الْمَسْجِدَ الْحَرَامِ، وَ لَمْ يَطُفْ بِالْبَيْتِ، وَ دَخَلَ مِنْ أَعْلَى مَكَّةَ مِنْ عَقَبَةِ الْمَدَنِيِّينَ، وَ خَرَجَ مِنْ أَسْفَلِ مَكَّةَ مِنْ ذِي طُوًى».

99-/7279 - Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, and Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan together, from Ibn Abi ‘Umayr, from Mu‘awiyah ibn ‘Ammar, from Abu ‘Abdillah (peace be upon him), said: “The Messenger of Allah (may Allah bless him and his family) remained in Medina for ten years without performing Hajj. Then Allah, Mighty and Majestic, revealed to him: ‘And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path.’ So he ordered the callers to call out with their loudest voices that the Messenger of Allah (may Allah bless him and his family) would perform Hajj that year. Those present in Medina, the people of the suburbs, and the Bedouins learned of it, and they gathered for the Hajj of the Messenger of Allah (may Allah bless him and his family). They were followers, watching what they were commanded and following it, or he would do something and they would do it.

“The Messenger of Allah (may Allah bless him and his family) set out with four days remaining of Dhu al-Qa‘dah. When he reached Dhu al-Hulayfah [2], the sun had passed the zenith, so he bathed, then went out until he came to the mosque by the tree, and he prayed the noon prayer there, and he resolved to perform Hajj in ifrad (single form). He went on until he reached al-Bayda’ [3] at the first mile, and two rows were formed for him. He pronounced the talbiyah for Hajj in ifrad, and he drove the sacrificial animals—sixty-six, or sixty-four—until he entered Mecca at the end of the fourth of Dhu al-Hijjah [4]. He circumambulated the House seven circuits, then prayed two cycles behind the Station of Ibrahim (peace be upon him). Then he returned to the Black Stone and touched it—he had touched it at the beginning of his tawaf—then he said: ‘Indeed Safa and Marwah are among the symbols of Allah, so I begin with what Allah, Mighty and Majestic, began [5].’ The Muslims had thought that the sa‘y between Safa and Marwah was something the polytheists had instituted, so Allah, Mighty and Majestic, revealed: ‘Surely the Safa and the Marwah are among the signs of Allah; so whoever makes a pilgrimage to the House or performs ‘umrah, there is no blame on him if he goes round them’ [6]. He then came to Safa and ascended it, facing the Yemeni Corner, praising and extolling Allah, and supplicating for the duration it takes to recite Surah al-Baqarah in measured recitation. Then he descended to Marwah and stood upon it as he had stood upon Safa; then he descended and returned to Safa and stood upon it; then he descended to Marwah until he completed his sa‘y.

“When he finished his sa‘y and was on Marwah, he turned his face to the people, praised and extolled Allah, then said: ‘This is Jibra’il’—and he gestured with his hand behind him—‘commanding me to order whoever has not driven a sacrificial animal to come out of ihram. Had I known beforehand what I have come to know now, I would have done as I have ordered you; but I have driven the sacrificial animals, and it is not appropriate for the driver of the sacrificial animals to come out of ihram until the sacrifice reaches its place.’ A man from the people said to him: ‘Shall we go forth as pilgrims while our heads and hair are dripping (from intercourse)?’ The Messenger of Allah (may Allah bless him and his family) said to him: ‘Indeed, you will never believe in this—ever.’ Suraqah ibn Malik ibn Ju‘shum al-Kinani [1] said: ‘O Messenger of Allah, teach us our religion as though we were created today. Is this which you have commanded us specific to this year of ours, or for what is to come?’ The Messenger of Allah (may Allah bless him and his family) said to him: ‘Rather it is forever until the Day of Resurrection,’ then he interlaced his fingers and said: ‘‘Umrah has entered into Hajj until the Day of Resurrection.’

“‘Ali (peace be upon him) arrived from Yemen to the Messenger of Allah (may Allah bless him and his family) while he was in Mecca. He entered upon Fatimah (peace be upon her) and found that she had come out of ihram; he noticed a pleasant fragrance and that she was wearing dyed clothes. He said, ‘What is this, O Fatimah?’ She said, ‘The Messenger of Allah (may Allah bless him and his family) ordered us to do this.’ ‘Ali (peace be upon him) went out to the Messenger of Allah (may Allah bless him and his family) seeking a ruling and said: ‘O Messenger of Allah, I saw that Fatimah has come out of ihram and is wearing dyed clothes?’ The Messenger of Allah (may Allah bless him and his family) said: ‘I ordered the people to do that. As for you, O ‘Ali, with what did you make your talbiyah?’ He said: ‘O Messenger of Allah, with a talbiyah like the talbiyah of the Prophet (may Allah bless him and his family).’ He said to him: ‘Remain upon your ihram like me, and you are my partner in my sacrificial animals.’

“The Messenger of Allah (may Allah bless him and his family) encamped at al-Batha’ in Mecca with his companions and did not lodge in the houses. When the Day of Tarwiyah came and the sun had passed the zenith, he ordered the people to bathe and to make talbiyah for Hajj. This is the saying of Allah, Mighty and Majestic, which was revealed to His Prophet (may Allah bless him and his family): ‘So follow the faith of your father Ibrahim’ [2]. The Prophet (may Allah bless him and his family) went out with his companions making talbiyah for Hajj until he came to Mina, where he prayed the noon, afternoon, sunset, night, and dawn prayers. Then he set out in the morning with the people. Quraysh used to depart (for ‘Arafah) from Muzdalifah—which is Jam‘—and they would prevent the people from departing from elsewhere. The Messenger of Allah (may Allah bless him and his family) approached, and Quraysh hoped that his departure would be from where they used to depart. Then Allah, Mighty and Majestic, revealed: ‘Then hasten on from the Place from which the people hasten on, and ask the forgiveness of Allah’ [3], meaning Ibrahim, Isma‘il, and Ishaq (peace be upon them) in their departure from there, and those who came after them. When Quraysh saw that the pavilion of the Messenger of Allah (may Allah bless him and his family) had passed by, something entered their souls because of what they had hoped—that he would depart from their usual place—until he reached Namirah, which is the plain of ‘Arafah [4] opposite the arak trees; his pavilion was set up there, and the people pitched their tents beside it.

“When the sun passed the zenith, the Messenger of Allah (may Allah bless him and his family) went out with Quraysh; he had bathed and ceased the talbiyah until he stood at the mosque. He admonished the people, commanded and forbade them; then he prayed the noon and afternoon prayers with one call to prayer and two iqamahs. Then he went to the standing place and stood there. The people began crowding the legs of his she-camel, standing beside her; he moved her aside, and they did likewise. He said: ‘O people, the place of my she-camel’s legs is not the (entire) standing place, but all of this is (the standing place),’ and he gestured with both his hands [1] toward the standing area, so the people dispersed. He did likewise at Muzdalifah: the people stood [2] until the disk [3] of the sun had set; then he departed and ordered [4] the people to be gentle until he reached Muzdalifah, which is the Sacred Monument. He prayed sunset and the last night prayer with one call to prayer and two iqamahs; then he remained until he prayed dawn there. He sent the weak ones of Banu Hashim ahead at night, and ordered them not to throw [5] the Jamrat al-‘Aqabah until the sun rose. When the day became bright for him, he departed until he reached Mina and stoned Jamrat al-‘Aqabah.

“The sacrificial animals that the Messenger of Allah (may Allah bless him and his family) brought were sixty-four or sixty-six; and ‘Ali (peace be upon him) brought thirty-four or thirty-six. The Messenger of Allah (may Allah bless him and his family) slaughtered sixty-six, and ‘Ali (peace be upon him) slaughtered thirty-four camels. The Messenger of Allah (may Allah bless him and his family) ordered that a piece [6] of meat be taken from each of the animals and placed in a cooking pot [7] and cooked. Then the Messenger of Allah (may Allah bless him and his family) and ‘Ali (peace be upon him) ate from it and drank some of its broth. They did not give the butchers any of their hides, covers, or collars; rather, he gave them in charity. He shaved, visited the House, returned to Mina, and remained there until the third of the last days of Tashriq. Then he stoned the pillars and departed until he reached al-Abtah. ‘A’ishah said to him: ‘O Messenger of Allah, your wives return with both Hajj and ‘Umrah together, and I return with only Hajj?’ He remained at al-Abtah and sent with her ‘Abd al-Rahman ibn Abi Bakr to al-Tan‘im, so she made talbiyah for ‘Umrah, then came and circumambulated the House, prayed two cycles at the Station of Ibrahim (peace be upon him), and performed sa‘y between Safa and Marwah. Then she came to the Prophet (may Allah bless him and his family), and he set out that day, without entering the Sacred Mosque, without circumambulating the House. He entered from the upper part of Mecca, from the Pass of the Medinese, and left from the lower part of Mecca, from Dhi Tuwa.”

/7280 _3- ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا أَبِي(رَضِيَ اللَّهُ عَنْهُ)، قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ، عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَامِرٍ، عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: سَأَلْتُهُ: لِمَ جُعِلَتِ التَّلْبِيَةُ؟ فَقَالَ: «إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ): وَ أَذِّنْ فِي النّٰاسِ بِالْحَجِّ يَأْتُوكَ رِجٰالاً فَنَادَى فَأُجِيبَ مِنْ كُلِّ فَجٍّ عَمِيقٍ يُلَبُّونَ».

99-/7280 - Ibn Babawayh said: My father (may Allah be pleased with him) narrated to us, who said: al-Husayn ibn Muhammad ibn ‘Amir narrated to us, from his uncle ‘Abdullah ibn ‘Amir, from Muhammad ibn Abi ‘Umayr, from Hammad ibn ‘Uthman, from ‘Ubaydullah ibn ‘Ali al-Halabi, from Abu ‘Abdillah (peace be upon him). He said: I asked him: “Why was the talbiyah instituted?” He said: “Indeed Allah, Mighty and Majestic, revealed to Ibrahim (peace be upon him): ‘And proclaim among men the pilgrimage: they will come to you on foot.’ So he called out, and he was answered from every deep ravine, reciting the talbiyah.”

قوله تعالى:

لِيَشْهَدُوا مَنٰافِعَ لَهُمْ وَ يَذْكُرُوا اسْمَ اللّٰهِ فِي أَيّٰامٍ مَعْلُومٰاتٍ عَلىٰ مٰا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعٰامِ فَكُلُوا مِنْهٰا وَ أَطْعِمُوا الْبٰائِسَ الْفَقِيرَ [28]

Quran 22:28 (M. H. Shakir): That they may witness advantages for them and mention the name of Allah during the appointed days over what He has given them of the cattle quadrupeds; then eat of them and feed the distressed one, the needy.

/7281 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ أَبِي الْمَغْرَا، عَنْ سَلَمَةَ بْنِ مُحْرِزٍ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) إِذْ جَاءَهُ رَجُلٌ، يُقَالُ لَهُ: أَبُو الْوَرْدِ، فَقَالَ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): رَحِمَكَ اللَّهُ، إِنَّكَ لَوْ كُنْتَ أَرَحْتَ بَدَنَكَ مِنَ الْمَحْمِلِ. فَقَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «يَا أَبَا الْوَرْدِ، إِنِّي أُحِبُّ أَنْ أَشْهَدَ الْمَنَافِعَ الَّتِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى: لِيَشْهَدُوا مَنٰافِعَ لَهُمْ إِنَّهُ لاَ يَشْهَدُهَا أَحَدٌ إِلاَّ نَفَعَهُ اللَّهُ، أَمَّا أَنْتُمْ فَتَرْجِعُونَ مَغْفُوراً لَكُمْ، وَ أَمَّا غَيْرُكُمْ فَيُحْفَظُونَ فِي أَهَالِيهِمْ وَ أَمْوَالِهِمْ».

99-/7281 - Muhammad ibn Ya‘qub, from Abu ‘Ali al-Ash‘ari, from Muhammad ibn ‘Abd al-Jabbar, from Safwan, from Abu al-Maghra, from Salamah ibn Muhraz, said: I was with Abu ‘Abdillah (peace be upon him) when a man called Abu al-Ward came to him and said to Abu ‘Abdillah (peace be upon him): “May Allah have mercy on you; if only you would spare your body the hardship of riding in the howdah.” Abu ‘Abdillah (peace be upon him) said: “O Abu al-Ward, I love to witness the benefits which Allah, Blessed and Exalted, said: ‘that they may witness advantages for them.’ None attends them except that Allah benefits him. As for you, you return forgiven; and as for others, they are preserved in their families and their wealth.”

/7282 _2- وَ عَنْهُ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ، فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ أَطْعِمُوا الْبٰائِسَ الْفَقِيرَ ، قَالَ: «هُوَ الزَّمِنُ الَّذِي لاَ يَسْتَطِيعُ أَنْ يَخْرُجَ مِنْ زَمَانَتِهِ» [1].

99-/7282 - And from him: from ‘Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, from Abu ‘Abdillah (peace be upon him), regarding the saying of Allah, Mighty and Majestic: “and feed the distressed one, the needy,” he said: “He is the chronically infirm who cannot get out due to his infirmity” [1].

/7283 _3- وَ عَنْهُ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى، عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَوْلَ اللَّهِ عَزَّ وَ جَلَّ: إِنَّمَا الصَّدَقٰاتُ لِلْفُقَرٰاءِ وَ الْمَسٰاكِينِ [2]. قَالَ: «الْفَقِيرُ: اَلَّذِي لاَ يَسْأَلُ النَّاسَ، وَ الْمِسْكِينُ أَجْهَدُ مِنْهُ، وَ الْبَائِسُ أَجْهَدُهُمْ، فَكُلُّ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ فَإِعْلاَنُهُ أَفْضَلُ مِنْ إِسْرَارِهِ، وَ كُلُّ مَا كَانَ تَطَوُّعاً فَإِسْرَارُهُ أَفْضَلُ مِنْ إِعْلاَنِهِ، وَ لَوْ أَنَّ رَجُلاً يَحْمِلُ زَكَاةَ مَالِهِ عَلَى عَاتِقِهِ فَيَقْسِمُهَا [3]، كَانَ ذَلِكَ حَسَناً جَمِيلاً».

99-/7283 - And from him: from ‘Ali ibn Ibrahim, from Ahmad ibn Muhammad ibn Khalid, from ‘Abdullah ibn Yahya, from ‘Abdullah ibn Muskan, from Abu Basir, who said: I said to Abu ‘Abdillah (peace be upon him), regarding the saying of Allah, Mighty and Majestic: “Alms are only for the poor and the needy” [2]. He said: “The poor person (faqir) is the one who does not ask people; the needy person (miskin) is in greater hardship than him; and the destitute (ba’is) is the most distressed of them. Everything that Allah, Mighty and Majestic, has made obligatory upon you—its public performance is better than doing it secretly; and everything that is voluntary—doing it secretly is better than making it public. If a man were to carry the zakat of his wealth on his shoulders and distribute it [3], that would be good and beautiful.”

/7284 _4- وَ عَنْهُ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: «الْبَائِسُ هُوَ الْفَقِيرُ».

99-/7284 - And from him: from ‘Ali ibn Ibrahim, from his father, and from Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, from Safwan, from Mu‘awiyah ibn ‘Ammar, from Abu ‘Abdillah (peace be upon him), who said: “The destitute (ba’is) is the poor person (faqir).”

المراجع:

_8) - تفسير القمّيّ 2:83. Tafsir al-Qummī 2:83.

_1) - تأويل الآيات 1:7/335. Ta’wīl al-Āyāt 1:7/335.

_2) - تفسير القمّيّ 2:83. Tafsir al-Qummī 2:83.

[1] تقدمت في تفسير الآية(125)من سورة البقرة. Taqaddamat fī tafsīr al-āyah (125) min Sūrat al-Baqarah.

[2] في«ج»و المصدر:كان. Fī “J” wa al-maṣdar: kāna.

[3] في«ج،ي،ط»:إصبعه في أذنه. Fī “J, Y, Ṭ”: iṣba‘ahu fī udhunihi.

_2) - الكافي 4:4/245. Al-Kāfī 4:4/245.

[1] آل عمران 3:97. Āl ‘Imrān 3:97.

[2] و هي قرية بينها و بين المدينة ستّة أميال أو سبعة، منها ميقات أهل المدينة.«معجم البلدان 2:295». Wa hiya qaryah baynahā wa bayna al-Madīnah sittatu amiyāl aw sab‘ah, minhā mīqāt ahl al-Madīnah. “Mu‘jam al-Buldān 2:295”.

[3] و هي أرض ملساء بين مكّة و المدينة.«معجم البلدان 1:423». Wa hiya arḍ mullsā’ bayna Makkah wa al-Madīnah. “Mu‘jam al-Buldān 1:423”.

[4] في سلخ أربع من ذي الحجّة:أي بعد مضي أربع منه.«مجمع البحرين-سلخ-2:434». Fī salkh arba‘ min Dhī al-Ḥijjah: ay ba‘da muḍī arba‘ minhu. “Majma‘ al-Baḥrayn - Salakh - 2:434”.

[5] في المصدر زيادة:به. Fī al-maṣdar ziyādah: bihi.

[6] البقرة 2:158. Al-Baqarah 2:158.

_3) - علل الشرائع:1/416. ‘Ilal al-Sharā’i‘ 1:416.

[1] في المصدر:بيده. Fī al-maṣdar: biyadihi.

[2] في«ط»زيادة:بالدعاء. Fī “Ṭ” ziyādah: bi-al-du‘ā’.

[3] في«ط»و المصدر زيادة:القرص. Fī “Ṭ” wa al-maṣdar ziyādah: al-qurṣ.

[4] في«ج،ي»:و أفاض. Fī “J, Y”: wa afāḍa.

[5] في«ط»و المصدر زيادة:الجمرة. Fī “Ṭ” wa al-maṣdar ziyādah: al-jamrah.

[6] أي قطعة. Ay qiṭ‘ah.

[7] البُرْمة:القِدْر مطلقا، و هي في الأصل المتّخذة من الحجّر.«النهاية 1:121». Al-burmah: al-qidr muṭlaqan, wa hiya fī al-aṣl al-muttakhadhah min al-ḥajar. “Al-Nihāyah 1:121”.

_1) - الكافي 4:46/263. Al-Kāfī 4:46/263.

_2) - الكافي 4:4/46. Al-Kāfī 4:4/46.

_3) - الكافي 3:16/501. Al-Kāfī 3:16/501.

_4) - الكافي 4:6/500. Al-Kāfī 4:6/500.

[1] في المصدر:لزمانته. و الزّمانة:المرض الذي يدوم. Fī al-maṣdar: li-zamānatihi. Wa al-zamānah: al-maraḍ alladhī yadūm.

[2] التوبة 9:60. Al-Tawbah 9:60.

[3] في المصدر:فقسمها علانية. Fī al-maṣdar: fa-qassamahā ‘alāniyyah.

الآيات المشار إليها ضمن الروايات وترجمتها (M. H. Shakir):

- فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ (Quran 3:97): In it are clear signs, the standing place of Ibrahim.

- فَاتَّبِعُوا مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ (Quran 3:95): Follow the faith of your father Ibrahim.

- ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ (Quran 2:199): Then hasten on from the Place from which the people hasten on, and ask the forgiveness of Allah.

- إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ... (Quran 2:158): Surely the Safa and the Marwah are among the signs of Allah; so whoever makes a pilgrimage to the House or performs ‘umrah, there is no blame on him if he goes round them.