Virtue of Charity

Giving Charity Repels Misfortune

The Virtue of Giving Charity Out of Public Sight

Giving Charity During the Night

Giving Charity Increases One’s Wealth

Giving Charity to Relatives

Providing for the Family to Improve the Quality of Their Lives

One’s Dependents

Giving Charity to Those Whom One Does Not Know

Giving Charity to Bedouins and People Who Live in Desolate Areas

Undesirability of Turning Away One Asking for Help

The Amount of Charity for One Asking for Help

The Prayer of the Recipient of Charity

One Who Distributes Charity Has a Share in Rewards with the Donor of Charity

Self-Abnegation (Giving Preference to Others Over One’s Self)

One Who Asks for Help Without Actually Needing Help

Unpleasantness of Begging

Embarrassing the Recipient of a Favor

Giving Charity After an Appeal From a Recipient

Benevolent Assistance (Optional Charity as Opposed to Compulsory Ones)

The Virtue of Benevolent Assistance

Another Chapter about the Subject of the Previous Chapter

Providing Benevolent Assistance Repels Wicked Encounters

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment

Completion of Benevolent Assistance

Finding a Proper Recipient of Benevolent Assistance

Disciplines for Providing Benevolent Assistance

Refusing to Appreciate a Benevolent Assistance

Providing a Loan

Extending Due Date of Payment in Favor of the Borrower

Waiving a Loan in Favor of a Dead Person

The Cost of Maintenance of Wealth

Appreciation of Bounties

Understanding Generosity and Munificence

Spending on Deserving Causes

Stinginess and Greed

Rare Ahadith about Charity

Virtue of Serving Food

The Excellence of Moderation

Detestability of Over-Spending and Living in Austerity

Providing Water for Drinking

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them

The Rare Ahadith

The Excellence of Fast and Fasting

The Excellence of the Month of Ramadan

About the One Who Serves Food to a Fasting Person

Prohibition of Saying ‘Ramadan’ Instead of the ‘Month of Ramadan’

The Words to Say When the Month of Ramadan is About to Begin

Verifying the Rise of the New Moon and Finding Witnesses for It

Another Chapter about the Previous Subject

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan

Kinds of Fasts

Disciplines During Fasting

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month

Breakfast before Dawn

The Prayer to Say During Breakfast after Sunset

Fasting Continuously and All the Time

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn

What Is Dawn, When Does It Come and When Is It Unlawful to Eat?

The Case of One Who Eats, Thinking it to Be after Sunset, when It Is Not yet Sunset

The Time of Breaking Fast after Sunset

The Case of One who Eats or Drinks out of Forgetfulness During the Month of Ramadan

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan

The Case of a Person Involved in Carnal Relations in the Form of Kissing or Foreplay

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day

The Undesirability of Immersing One’s Head in Water while Fasting

Rinsing One’s Mouth and Nostrils while Fasting

The Case of a Fasting Person’s Vomiting, Nauseating or Burping

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema

The Case of a Fasting Person’s Use of Kohl (Eye Drops or powder)

A Fasting Person’s Use of Tooth Brush

A Fasting Person’s Use of Perfumes

A Fasting Person’s Use of Chewing Gum

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling

The Case of a Fly or Mucus Entering the Throat of a Fasting Person

The Case of a Fasting Person’s Keeping a Ring, a Pebble or a Date Stone in His Mouth while Fasting

The Case of Seniors Who Feel Weak when Fasting

The Case of a Pregnant or Breastfeeding Woman Who Feels Weak when Fasting

The Limit of Illness That Exempts One from Fasting

The Case of One Who Remains Ill for Two Consecutive Months of Ramadan

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days

The Case of One Who Fasts Optionally while He Is Obligated to Make Up for Fasting of the Month of Ramadan He Has Missed

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times

Children’s Fasting and When They Owe Fasting

The Case of One Who Becomes a Muslim during the Month of Ramadan

Undesirability of Traveling in the Month of Ramadan

Undesirability (unlawfulness) of Fast on a Journey

The Case of One Who Fasts on a Journey out of Ignorance

Those Who Do or Do Not Have to Break Their Fast on a Journey 

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan

The Case of a Traveler Who Enters His Town or a Place where He Wants to Stay for Ten Days

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan

The Case of Fasting during Menses: Major or Minor One

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him 

Fasting As Expiation for Swearing

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّا نُرِيدُ أَنْ نَتَعَجَّلَ السَّيْرَ وَكَانَتْ لَيْلَةُ النَّفْرِ حِينَ سَأَلْتُهُ فَأَيَّ سَاعَةٍ نَنْفِرُ فَقَالَ لِي أَمَّا الْيَوْمَ الثَّانِيَ فَلا تَنْفِرْ حَتَّى تَزُولَ الشَّمْسُ وَكَانَتْ لَيْلَةُ النَّفْرِ وَأَمَّا الْيَوْمَ الثَّالِثَ فَإِذَا ابْيَضَّتِ الشَّمْسُ فَانْفِرْ عَلَى بَرَكَةِ الله فَإِنَّ الله جَلَّ ثَنَاؤُهُ يَقُولُ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ فَلَوْ سَكَتَ لَمْ يَبْقَ أَحَدٌ إِلاَّ تَعَجَّلَ وَلَكِنَّهُ قَالَ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ.

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 (a.s.), 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.”’” 

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْفَرَجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَأَلْتُهُ أَ يُقَدِّمُ الرَّجُلُ رَحْلَهُ وَثَقَلَهُ قَبْلَ النَّفْرِ فَقَالَ لا أَ مَا يَخَافُ الَّذِي يُقَدِّمُ ثَقَلَهُ أَنْ يَحْبِسَهُ الله تَعَالَى قَالَ وَلَكِنْ يُخَلِّفُ مِنْهُ مَا شَاءَ لا يَدْخُلُ مَكَّةَ قُلْتُ أَ فَأَتَعَجَّلُ مِنَ النِّسْيَانِ أَقْضِي مَنَاسِكِي وَأَنَا أُبَادِرُ بِهِ إِهْلالاً وَإِحْلالاً قَالَ فَقَالَ لا بَأْسَ.

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) (a.s.), 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.’” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا أَرَدْتَ أَنْ تَنْفِرَ فِي يَوْمَيْنِ فَلَيْسَ لَكَ أَنْ تَنْفِرَ حَتَّى تَزُولَ الشَّمْسُ وَإِنْ تَأَخَّرْتَ إِلَى آخِرِ أَيَّامِ التَّشْرِيقِ وَهُوَ يَوْمُ النَّفْرِ الأَخِيرِ فَلا عَلَيْكَ أَيَّ سَاعَةٍ نَفَرْتَ وَرَمَيْتَ قَبْلَ الزَّوَالِ أَوْ بَعْدَهُ فَإِذَا نَفَرْتَ وَانْتَهَيْتَ إِلَى الْحَصْبَةِ وَهِيَ الْبَطْحَاءُ فَشِئْتَ أَنْ تَنْزِلَ قَلِيلاً فَإِنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ أَبِي يَنْزِلُهَا ثُمَّ يَحْمِلُ فَيَدْخُلُ مَكَّةَ مِنْ غَيْرِ أَنْ يَنَامَ بِهَا.

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 Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), 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 (a.s.), has said, ‘My father (a.s.), would disembark there; then depart and enter Makkah without staying there for the night.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَعَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا يَنْفِرْ حَتَّى تَزُولَ الشَّمْسُ فَإِنْ أَدْرَكَهُ الْمَسَاءُ بَاتَ وَلَمْ يَنْفِرْ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar and Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), 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.” 

5ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ يُصَلِّي الإِمَامُ الظُّهْرَ يَوْمَ النَّفْرِ بِمَكَّةَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘The Imam must perform Salat (prayer) of al-Zuhr on the day of departure.’” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا بَأْسَ أَنْ يَنْفِرَ الرَّجُلُ فِي النَّفْرِ الأَوَّلِ ثُمَّ يُقِيمُ بِمَكَّةَ.

6. Ali ibn Ibrahim has narrated from his father from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to depart in the first chance for departure, then stay in Makkah.’” 

7ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا نَفَرْتَ فِي النَّفْرِ الأَوَّلِ فَإِنْ شِئْتَ أَنْ تُقِيمَ بِمَكَّةَ وَتَبِيتَ بِهَا فَلا بَأْسَ بِذَلِكَ قَالَ وَقَالَ إِذَا جَاءَ اللَّيْلُ بَعْدَ النَّفْرِ الأَوَّلِ فَبِتْ بِمِنًى وَلَيْسَ لَكَ أَنْ تَخْرُجَ مِنْهَا حَتَّى تُصْبِحَ.

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 (a.s.), 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.”’ 

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ كَتَبْتُ إِلَيْهِ إِنَّ أَصْحَابَنَا قَدِ اخْتَلَفُوا عَلَيْنَا فَقَالَ بَعْضُهُمْ إِنَّ النَّفْرَ يَوْمَ الأَخِيرِ بَعْدَ الزَّوَالِ أَفْضَلُ وَقَالَ بَعْضُهُمْ قَبْلَ الزَّوَالِ فَكَتَبَ أَ مَا عَلِمْتَ أَنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) صَلَّى الظُّهْرَ وَالْعَصْرَ بِمَكَّةَ وَلا يَكُونُ ذَلِكَ إِلاَّ وَقَدْ نَفَرَ قَبْلَ الزَّوَالِ.

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) (a.s.), 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.’” 

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ بْنِ أَبِي زَيْنَبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ كَانَ أَبِي يَقُولُ لَوْ كَانَ لِي طَرِيقٌ إِلَى مَنْزِلِي مِنْ مِنًى مَا دَخَلْتُ مَكَّةَ.

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 (a.s.), has said, ‘My father (a.s.), would say, “Had there been a road to my home from Mina’ I would not enter Makkah.’”” 

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلَ رَجُلٌ أَبِي بَعْدَ مُنْصَرَفِهِ مِنَ الْمَوْقِفِ فَقَالَ أَ تَرَى يُخَيِّبُ الله هَذَا الْخَلْقَ كُلَّهُ فَقَالَ أَبِي مَا وَقَفَ بِهَذَا الْمَوْقِفِ أَحَدٌ إِلاَّ غَفَرَ الله لَهُ مُؤْمِناً كَانَ أَوْ كَافِراً إِلاَّ أَنَّهُمْ فِي مَغْفِرَتِهِمْ عَلَى ثَلاثِ مَنَازِلَ مُؤْمِنٌ غَفَرَ الله لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ وَأَعْتَقَهُ مِنَ النَّارِ وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النَّارِ أُولئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَالله سَرِيعُ الْحِسابِ وَمِنْهُمْ مَنْ غَفَرَ الله لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَقِيلَ لَهُ أَحْسِنْ فِيمَا بَقِيَ مِنْ عُمُرِكَ وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ يَعْنِي مَنْ مَاتَ قَبْلَ أَنْ يَمْضِيَ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى الْكَبَائِرَ وَأَمَّا الْعَامَّةُ فَيَقُولُونَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ يَعْنِي فِي النَّفْرِ الأَوَّلِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ يَعْنِي لِمَنِ اتَّقَى الصَّيْدَ أَ فَتَرَى أَنَّ الصَّيْدَ يُحَرِّمُهُ الله بَعْدَ مَا أَحَلَّهُ فِي قَوْلِهِ عَزَّ وَجَلَّ وَإِذا حَلَلْتُمْ فَاصْطادُوا وَفِي تَفْسِيرِ الْعَامَّةِ مَعْنَاهُ وَإِذَا حَلَلْتُمْ فَاتَّقُوا الصَّيْدَ وَكَافِرٌ وَقَفَ هَذَا الْمَوْقِفَ زِينَةَ الْحَيَاةِ الدُّنْيَا غَفَرَ الله لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ إِنْ تَابَ مِنَ الشِّرْكِ فِيمَا بَقِيَ مِنْ عُمُرِهِ وَإِنْ لَمْ يَتُبْ وَفَّاهُ أَجْرَهُ وَلَمْ يَحْرِمْهُ أَجْرَ هَذَا الْمَوْقِفِ وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَزِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَهُمْ فِيها لا يُبْخَسُونَ أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الآخِرَةِ إِلاَّ النَّارُ وَحَبِطَ ما صَنَعُوا فِيها وَباطِلٌ ما كانُوا يَعْمَلُونَ.

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 ‘Abdillah (a.s.), 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 and 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 and 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. <br>Muslims in general (non-Shias) 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-Shia 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 words 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) 

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَتَى النِّسَاءَ فِي إِحْرَامِهِ لَمْ يَكُنْ لَهُ أَنْ يَنْفِرَ فِي النَّفْرِ الأَوَّلِ وَفِي رِوَايَةٍ أُخْرَى الصَّيْدُ أَيْضاً.

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 (a.s.), 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.” 

12ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ إِسْمَاعِيلَ بْنِ نَجِيحٍ الرَّمَّاحِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ الله بِمِنًى لَيْلَةً مِنَ اللَّيَالِي فَقَالَ مَا يَقُولُ هَؤُلاءِ فِي فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ قُلْنَا مَا نَدْرِي قَالَ بَلَى يَقُولُونَ مَنْ تَعَجَّلَ مِنْ أَهْلِ الْبَادِيَةِ فَلا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ مِنْ أَهْلِ الْحَضَرِ فَلا إِثْمَ عَلَيْهِ وَلَيْسَ كَمَا يَقُولُونَ قَالَ الله جَلَّ ثَنَاؤُهُ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ أَلا لا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ أَلا لا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى إِنَّمَا هِيَ لَكُمْ وَالنَّاسُ سَوَادٌ وَأَنْتُمُ الْحَاجُّ. 

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 ‘Abdillah (a.s.) 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, ‘Indeed, 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, may His Glory be praised, has said, “On those who depart earlier in the second day for departure, there is no sin.” You must take notice; 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) 

Al-Kāfi - Volume 4

Book 3, Chapter 198