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 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ جَابِرٍ قَالَ كُنْتُ فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ أَنَا وَصَاحِبٌ لِي فَتَذَاكَرْنَا الأَنْصَارَ فَقَالَ أَحَدُنَا هُمْ نُزَّاعٌ مِنْ قَبَائِلَ وَقَالَ أَحَدُنَا هُمْ مِنْ أَهْلِ الْيَمَنِ قَالَ فَانْتَهَيْنَا إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) وَهُوَ جَالِسٌ فِي ظِلِّ شَجَرَةٍ فَابْتَدَأَ الْحَدِيثَ وَلَمْ نَسْأَلْهُ فَقَالَ إِنَّ تُبَّعاً لَمَّا أَنْ جَاءَ مِنْ قِبَلِ الْعِرَاقِ وَجَاءَ مَعَهُ الْعُلَمَاءُ وَأَبْنَاءُ الأَنْبِيَاءِ فَلَمَّا انْتَهَى إِلَى هَذَا الْوَادِي لِهُذَيْلٍ أَتَاهُ أُنَاسٌ مِنْ بَعْضِ الْقَبَائِلِ فَقَالُوا إِنَّكَ تَأْتِي أَهْلَ بَلْدَةٍ قَدْ لَعِبُوا بِالنَّاسِ زَمَاناً طَوِيلاً حَتَّى اتَّخَذُوا بِلادَهُمْ حَرَماً وَبُنْيَتَهُمْ رَبّاً أَوْ رَبَّةً فَقَالَ إِنْ كَانَ كَمَا تَقُولُونَ قَتَلْتُ مُقَاتِلِيهِمْ وَسَبَيْتُ ذُرِّيَّتَهُمْ وَهَدَمْتُ بُنْيَتَهُمْ قَالَ فَسَالَتْ عَيْنَاهُ حَتَّى وَقَعَتَا عَلَى خَدَّيْهِ قَالَ فَدَعَا الْعُلَمَاءَ وَأَبْنَاءَ الأَنْبِيَاءِ فَقَالَ انْظُرُونِي وَأَخْبِرُونِي لِمَا أَصَابَنِي هَذَا قَالَ فَأَبَوْا أَنْ يُخْبِرُوهُ حَتَّى عَزَمَ عَلَيْهِمْ قَالُوا حَدِّثْنَا بِأَيِّ شَيْ‏ءٍ حَدَّثْتَ نَفْسَكَ قَالَ حَدَّثْتُ نَفْسِي أَنْ أَقْتُلَ مُقَاتِلِيهِمْ وَأَسْبِيَ ذُرِّيَّتَهُمْ وَأَهْدِمَ بُنْيَتَهُمْ فَقَالُوا إِنَّا لا نَرَى الَّذِي أَصَابَكَ إِلاَّ لِذَلِكَ قَالَ وَلِمَ هَذَا قَالُوا لأَنَّ الْبَلَدَ حَرَمُ الله وَالْبَيْتَ بَيْتُ الله وَسُكَّانَهُ ذُرِّيَّةُ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ فَقَالَ صَدَقْتُمْ فَمَا مَخْرَجِي مِمَّا وَقَعْتُ فِيهِ قَالُوا تُحَدِّثُ نَفْسَكَ بِغَيْرِ ذَلِكَ فَعَسَى الله أَنْ يَرُدَّ عَلَيْكَ قَالَ فَحَدَّثَ نَفْسَهُ بِخَيْرٍ فَرَجَعَتْ حَدَقَتَاهُ حَتَّى ثَبَتَتَا مَكَانَهُمَا قَالَ فَدَعَا بِالْقَوْمِ الَّذِينَ أَشَارُوا عَلَيْهِ بِهَدْمِهَا فَقَتَلَهُمْ ثُمَّ أَتَى الْبَيْتَ وَكَسَاهُ وَأَطْعَمَ الطَّعَامَ ثَلاثِينَ يَوْماً كُلَّ يَوْمٍ مِائَةَ جَزُورٍ حَتَّى حُمِلَتِ الْجِفَانُ إِلَى السِّبَاعِ فِي رُءُوسِ الْجِبَالِ وَنُثِرَتِ الأَعْلافُ فِي الأَوْدِيَةِ لِلْوُحُوشِ ثُمَّ انْصَرَفَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ فَأَنْزَلَ بِهَا قَوْماً مِنْ أَهْلِ الْيَمَنِ مِنْ غَسَّانَ وَهُمُ الأَنْصَارُ فِي رِوَايَةٍ أُخْرَى كَسَاهُ النِّطَاعَ وَطَيَّبَهُ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar who has said that Isma‘il ibn Jabir narrated to him the following: “In between Makkah and al-Madinah, my companion and I were discussing about people called al- Ansar. One of us said that they were individuals from different people who did not belong to well- known tribes, and one of them said that they were from the people of Yemen. We then arrived near abu ‘ Abd Allah (a.s.). He was sitting under a tree and he initiated the conversation, even though we had not asked him any questions. He (the Imam) said, ‘When Tubba‘ came from Iraq, along with him came men of learning and children of prophets. When he arrived in this valley of al- Hudhayl, people from certain tribes came to him and said, “You have come to the people of a town wherein they have played on people for a long time. They call their land as Sacred and their buildings as a male or female Lord.” He then said, “If that is true I will kill their fighter, take their offspring as captives and destroy their building.’” He (the Imam) said, ‘When he said this, his eyes came out of their place down on both sides of his face.’ He (the Imam) said, ‘He called the men of learning from the offspring of prophets to think and find out why it has happened to him.’ He (the Imam) said, ‘They refused to tell him anything until he begged and pleaded before them. They then asked him, “Tell us about what you were saying to yourself before this happened to you?” He replied, “I said to myself that I will kill their fighters, take their offspring as captives and destroy their building.” They said, “The only reason for what has happened to you is what you said to yourself.” He then asked, “Why is it so?” They replied, “The land is the Sacred place of Allah, the House is the House of Allah, and its inhabitants are offspring of Ibrahim, the friend of the Beneficent.” He then said, “You have spoken the truth. How can I get out of what I have fallen into?” They said, “You must speak to yourself about something other than what you have done. There is hope that Allah may return you to your previous condition.’” He (the Imam) said, ‘He then spoke to himself about good things, his eyes returned back to their sockets and settled back therein.’ He (the Imam) said, ‘He summoned the people who had asked him to destroy it and then he killed them all. He then went to the House, provided it with covering and served food to people for thirty days, every day with one hundred camels. The food was so much that they carried large containers of food to the mountaintops for the wild beasts there, and spread valuable items in the valley for the beasts. He then returned from Makkah to al-Madinah and asked the people from Yemen of the people of Ghassan to disembark and they are al-Ansar people.’” In another Hadith it says he covered it with al-Nata‘ (a covering with fragrance). 

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَهِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا أَقْبَلَ صَاحِبُ الْحَبَشَةِ بِالْفِيلِ يُرِيدُ هَدْمَ الْكَعْبَةِ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَاسْتَاقُوهَا فَتَوَجَّهَ عَبْدُ الْمُطَّلِبِ إِلَى صَاحِبِهِمْ يَسْأَلُهُ رَدَّ إِبِلِهِ عَلَيْهِ فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ وَقِيلَ لَهُ إِنَّ هَذَا شَرِيفُ قُرَيْشٍ أَوْ عَظِيمُ قُرَيْشٍ وَهُوَ رَجُلٌ لَهُ عَقْلٌ وَمُرُوَّةٌ فَأَكْرَمَهُ وَأَدْنَاهُ ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ مَا حَاجَتُكَ فَقَالَ لَهُ إِنَّ أَصْحَابَكَ مَرُّوا بِإِبِلٍ لِي فَاسْتَاقُوهَا فَأَحْبَبْتُ أَنْ تَرُدَّهَا عَلَيَّ قَالَ فَتَعَجَّبَ مِنْ سُؤَالِهِ إِيَّاهُ رَدَّ الإِبِلِ وَقَالَ هَذَا الَّذِي زَعَمْتُمْ أَنَّهُ عَظِيمُ قُرَيْشٍ وَذَكَرْتُمْ عَقْلَهُ يَدَعُ أَنْ يَسْأَلَنِي أَنْ أَنْصَرِفَ عَنْ بَيْتِهِ الَّذِي يَعْبُدُهُ أَمَا لَوْ سَأَلَنِي أَنْ أَنْصَرِفَ عَنْ هَدِّهِ لانْصَرَفْتُ لَهُ عَنْهُ فَأَخْبَرَهُ التَّرْجُمَانُ بِمَقَالَةِ الْمَلِكِ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ إِنَّ لِذَلِكَ الْبَيْتِ رَبّاً يَمْنَعُهُ وَإِنَّمَا سَأَلْتُكَ رَدَّ إِبِلِي لِحَاجَتِي إِلَيْهَا فَأَمَرَ بِرَدِّهَا عَلَيْهِ وَمَضَى عَبْدُ الْمُطَّلِبِ حَتَّى لَقِيَ الْفِيلَ عَلَى طَرَفِ الْحَرَمِ فَقَالَ لَهُ مَحْمُودُ فَحَرَّكَ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَا جِي‏ءَ بِكَ فَقَالَ بِرَأْسِهِ لا فَقَالَ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتَفْعَلُ فَقَالَ بِرَأْسِهِ لا قَالَ فَانْصَرَفَ عَنْهُ عَبْدُ الْمُطَّلِبِ وَجَاءُوا بِالْفِيلِ لِيَدْخُلَ الْحَرَمَ فَلَمَّا انْتَهَى إِلَى طَرَفِ الْحَرَمِ امْتَنَعَ مِنَ الدُّخُولِ فَضَرَبُوهُ فَامْتَنَعَ فَأَدَارُوا بِهِ نَوَاحِيَ الْحَرَمِ كُلَّهَا كُلُّ ذَلِكَ يَمْتَنِعُ عَلَيْهِمْ فَلَمْ يَدْخُلْ وَبَعَثَ الله عَلَيْهِمُ الطَّيْرَ كَالْخَطَاطِيفِ فِي مَنَاقِيرِهَا حَجَرٌ كَالْعَدَسَةِ أَوْ نَحْوِهَا فَكَانَتْ تُحَاذِي بِرَأْسِ الرَّجُلِ ثُمَّ تُرْسِلُهَا عَلَى رَأْسِهِ فَتَخْرُجُ مِنْ دُبُرِهِ حَتَّى لَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلاَّ رَجُلٌ هَرَبَ فَجَعَلَ يُحَدِّثُ النَّاسَ بِمَا رَأَى إِذَا طَلَعَ عَلَيْهِ طَائِرٌ مِنْهَا فَرَفَعَ رَأْسَهُ فَقَالَ هَذَا الطَّيْرُ مِنْهَا وَجَاءَ الطَّيْرُ حَتَّى حَاذَى بِرَأْسِهِ ثُمَّ أَلْقَاهَا عَلَيْهِ فَخَرَجَتْ مِنْ دُبُرِهِ فَمَاتَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Muhammad ibn Humran and Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (a.s.), has said that when the Ethiopian king came with elephants to destroy the Ka‘bah, they passed by the camels of ‘Abd al-Muttalib and took them for themselves. ‘Abd al-Muttalib went to the king, asking him to release his camels. He asked permission for a meeting, which was granted. He (the king) was informed that he (‘Abd al-Muttalib) is the chief honorable man of Quraysh, an intelligent and kind man. The king received him honorably and allowed him to sit very near to the king. He then said to his translator, ‘Ask him what he needs?’ He (‘Abd al- Muttalib) said, ‘Your people when passing by my camels have taken them away. I like you to return them to me.’ He (the Imam) said, ‘The king was surprised because of what he had asked, “Return my camels to me.” He said, ‘You think he is the chief of Quraysh and a very intelligent man. He neglects asking me to change my decision about his house of worship. Had he asked me to return back and change my decision I would have done so for his sake. The translator informed him (‘Abd al- Muttalib) of what the king had said. ‘Abd al-Muttalib said, “This house has an owner who protects it. I ask you to release my camels because I need them.” The king ordered the release of his camels and ‘Abd al-Muttalib returned back. On the way, he saw the elephant on the border of the Sacred area. He said to the elephant, “O Mahmud.” The elephant moved its head in response. He asked, “Do you know why they have brought you?” The elephant with its head said, “No, I do not know.” He said, “They have brought you to destroy the house of your Lord with you. Will you destroy it?” The elephant with its head said, “No, I will not do so.” He (the Imam) said, ‘’Abd al-Muttalib then left. They brought the elephant to enter the Sacred area, but when on the edge of the Sacred area, it refused to enter. They tried to force it but it refused to enter. They took the elephant in a circle around the Sacred area. On every point that they tried to force it to enter, it refused to do so and it did not enter. Allah then sent birds like swallows with stones in their beaks of the size of beans or so, and when on top of the head of a man, they released the stone and it pierced all the way down to come out of his anus. It continued until no one was left from them except one man, who fled and kept telling people about what he had seen. Suddenly one of those birds arrived above him. He raised his head and said, “This is one of them.” The bird came closer over his head and released the stone which pierced down all the way to come out from his anus and he died.” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدِ بْنِ عَبْدِ الله الأَعْرَجِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ قُرَيْشاً فِي الْجَاهِلِيَّةِ هَدَمُوا الْبَيْتَ فَلَمَّا أَرَادُوا بِنَاءَهُ حِيلَ بَيْنَهُمْ وَبَيْنَهُ وَأُلْقِيَ فِي رُوعِهِمُ الرُّعْبُ حَتَّى قَالَ قَائِلٌ مِنْهُمْ لَيَأْتِي كُلُّ رَجُلٍ مِنْكُمْ بِأَطْيَبِ مَالِهِ وَلا تَأْتُوا بِمَالٍ اكْتَسَبْتُمُوهُ مِنْ قَطِيعَةِ رَحِمٍ أَوْ حَرَامٍ فَفَعَلُوا فَخُلِّيَ بَيْنَهُمْ وَبَيْنَ بِنَائِهِ فَبَنَوْهُ حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْحَجَرِ الأَسْوَدِ فَتَشَاجَرُوا فِيهِ أَيُّهُمْ يَضَعُ الْحَجَرَ الأَسْوَدَ فِي مَوْضِعِهِ حَتَّى كَادَ أَنْ يَكُونَ بَيْنَهُمْ شَرٌّ فَحَكَّمُوا أَوَّلَ مَنْ يَدْخُلُ مِنْ بَابِ الْمَسْجِدِ فَدَخَلَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا أَتَاهُمْ أَمَرَ بِثَوْبٍ فَبَسَطَ ثُمَّ وَضَعَ الْحَجَرَ فِي وَسَطِهِ ثُمَّ أَخَذَتِ الْقَبَائِلُ بِجَوَانِبِ الثَّوْبِ فَرَفَعُوهُ ثُمَّ تَنَاوَلَهُ (صلَّى اللهُ عَلَيْهِ وَآلِه) فَوَضَعَهُ فِي مَوْضِعِهِ فَخَصَّهُ الله بِهِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu’man from Sa‘id ibn ‘Abd Allah al-’A‘raj who has said the following: “Abu ‘Abd Allah (a.s.), has said that during the days of ignorance Quraysh had destroyed the House, but when they wanted to rebuild, something came between them and the House. They were frightened so much that someone among them said, ‘Everyone should bring the best and purest of his properties which he has earned free from involvement in misuse of good relations with relatives or unlawful matters. They did so and were allowed to build. They built up to the place for the Black Stone and they began to disagree about who should set it in place. The disagreement rose to an evil level; so they decided to settle it by the advice and judgment of the first person who comes through the door of the Masjid. The first person coming through that door was the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. When he was among them, he asked for a piece of cloth, which he spread on the ground, then placed the Black Stone in the middle. Then the tribes holding from the edges of the cloth lifted up the Black Stone; thereafter, he picked it up and placed it in its place and in this way Allah granted him a privilege.” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ وَغَيْرُهُ بِأَسَانِيدَ مُخْتَلِفَةٍ رَفَعُوهُ قَالُوا إِنَّمَا هَدَمَتْ قُرَيْشٌ الْكَعْبَةَ لأَنَّ السَّيْلَ كَانَ يَأْتِيهِمْ مِنْ أَعْلَى مَكَّةَ فَيَدْخُلُهَا فَانْصَدَعَتْ وَسُرِقَ مِنَ الْكَعْبَةِ غَزَالٌ مِنْ ذَهَبٍ رِجْلاهُ مِنْ جَوْهَرٍ وَكَانَ حَائِطُهَا قَصِيراً وَكَانَ ذَلِكَ قَبْلَ مَبْعَثِ النَّبِيِّ (صلَّى اللهُ عَلَيْهِ وَآلِه) بِثَلاثِينَ سَنَةً فَأَرَادَتْ قُرَيْشٌ أَنْ يَهْدِمُوا الْكَعْبَةَ وَيَبْنُوهَا وَيَزِيدُوا فِي عَرْصَتِهَا ثُمَّ أَشْفَقُوا مِنْ ذَلِكَ وَخَافُوا إِنْ وَضَعُوا فِيهَا الْمَعَاوِلَ أَنْ تَنْزِلَ عَلَيْهِمْ عُقُوبَةٌ فَقَالَ الْوَلِيدُ بْنُ الْمُغِيرَةِ دَعُونِي أَبْدَأُ فَإِنْ كَانَ لله رِضًا لَمْ يُصِبْنِي شَيْ‏ءٌ وَإِنْ كَانَ غَيْرَ ذَلِكَ كَفَفْنَا فَصَعِدَ عَلَى الْكَعْبَةِ وَحَرَّكَ مِنْهُ حَجَراً فَخَرَجَتْ عَلَيْهِ حَيَّةٌ وَانْكَسَفَتِ الشَّمْسُ فَلَمَّا رَأَوْا ذَلِكَ بَكَوْا وَتَضَرَّعُوا وَقَالُوا اللهمَّ إِنَّا لا نُرِيدُ إِلاَّ الإِصْلاحَ فَغَابَتْ عَنْهُمُ الْحَيَّةُ فَهَدَمُوهُ وَنَحَّوْا حِجَارَتَهُ حَوْلَهُ حَتَّى بَلَغُوا الْقَوَاعِدَ الَّتِي وَضَعَهَا إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) فَلَمَّا أَرَادُوا أَنْ يَزِيدُوا فِي عَرْصَتِهِ وَحَرَّكُوا الْقَوَاعِدَ الَّتِي وَضَعَهَا إِبْرَاهِيمُ (عَلَيْهِ السَّلاَم) أَصَابَتْهُمْ زَلْزَلَةٌ شَدِيدَةٌ وَظُلْمَةٌ فَكَفُّوا عَنْهُ وَكَانَ بُنْيَانُ إِبْرَاهِيمَ الطُّوْلُ ثَلاثُونَ ذِرَاعاً وَالْعَرْضُ اثْنَانِ وَعِشْرُونَ ذِرَاعاً وَالسَّمْكُ تِسْعَةُ أَذْرُعٍ فَقَالَتْ قُرَيْشٌ نَزِيدُ فِي سَمْكِهَا فَبَنَوْهَا فَلَمَّا بَلَغَ الْبِنَاءُ إِلَى مَوْضِعِ الْحَجَرِ الأَسْوَدِ تَشَاجَرَتْ قُرَيْشٌ فِي وَضْعِهِ فَقَالَ كُلُّ قَبِيلَةٍ نَحْنُ أَوْلَى بِهِ نَحْنُ نَضَعُهُ فَلَمَّا كَثُرَ بَيْنَهُمْ تَرَاضَوْا بِقَضَاءِ مَنْ يَدْخُلُ مِنْ بَابِ بَنِي شَيْبَةَ فَطَلَعَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالُوا هَذَا الأَمِينُ قَدْ جَاءَ فَحَكَّمُوهُ فَبَسَطَ رِدَاءَهُ وَقَالَ بَعْضُهُمْ كِسَاءٌ طَارُونِيٌّ كَانَ لَهُ وَوَضَعَ الْحَجَرَ فِيهِ ثُمَّ قَالَ يَأْتِي مِنْ كُلِّ رَبْعٍ مِنْ قُرَيْشٍ رَجُلٌ فَكَانُوا عُتْبَةَ بْنَ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ وَالأَسْوَدَ بْنَ الْمُطَّلِبِ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى وَأَبُو حُذَيْفَةَ بْنَ الْمُغِيرَةِ مِنْ بَنِي مَخْزُومٍ وَقَيْسَ بْنَ عَدِيٍّ مِنْ بَنِي سَهْمٍ فَرَفَعُوهُ وَوَضَعَهُ النَّبِيُّ (صلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَوْضِعِهِ وَقَدْ كَانَ بَعَثَ مَلِكُ الرُّومِ بِسَفِينَةٍ فِيهَا سُقُوفٌ وَآلاتٌ وَخَشَبٌ وَقَوْمٌ مِنَ الْفَعَلَةِ إِلَى الْحَبَشَةِ لِيُبْنَى لَهُ هُنَاكَ بِيعَةٌ فَطَرَحَتْهَا الرِّيحُ إِلَى سَاحِلِ الشَّرِيعَةِ فَبُطِحَتْ فَبَلَغَ قُرَيْشاً خَبَرُهَا فَخَرَجُوا إِلَى السَّاحِلِ فَوَجَدُوا مَا يَصْلُحُ لِلْكَعْبَةِ مِنْ خَشَبٍ وَزِينَةٍ وَغَيْرِ ذَلِكَ فَابْتَاعُوهُ وَصَارُوا بِهِ إِلَى مَكَّةَ فَوَافَقَ ذَرْعُ ذَلِكَ الْخَشَبِ الْبِنَاءَ مَا خَلا الْحِجْرَ فَلَمَّا بَنَوْهَا كَسَوْهَا الْوَصَائِدَ وَهِيَ الأَرْدِيَةُ.

4. Ali ibn Ibrahim and others have narrated through various chains of narrators have narrated in a marfu‘ manner the following: “They have said that Quraysh had demolished al-Ka‘bah because of flood that would come from the upper part of Makkah and enter al-Ka‘bah. Damages would take place and a deer made of gold with its legs made of diamond was stolen. The walls were not high enough. This happened thirty years before Allah commanded His prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to rise. Quraysh wanted to demolish al-Ka‘bah to rebuild and increase the size of its floor, but they were afraid of the coming of misfortune upon them because of using spades and shovels to dig. Al-Walid ibn al-Mughirah said, ‘Allow me to try. If Allah is happy I will not be hurt; otherwise we will stop the work.’ He climbed on al-Ka‘bah and moved a stone there, a serpent came upon him, and the sun became dark. When they saw this, they cried and pleaded, saying, ‘O Lord, we only want to repair.’ The serpent disappeared; they demolished and removed the stones until they could see the foundations that Ibrahim had set. When they wanted to increase the size of its floor and moved the foundations that Ibrahim had put in place, a severe earthquake took place with darkness. They then gave up on the idea of increasing its floor. The length of the foundation that Ibrahim had set was thirty yards, its width twenty-two yards and its height nine yards. Quraysh wanted to increase its height. When the walls reached up to the Black Stone, they disagreed about setting it in place. Each tribe said that it had the right to set it in place. When the disagreement increased, they then decided to settle their disagreement by the first person entering through the door of banu Shaybah. The Messenger of Allah appeared to them through that door and they said, ‘This is al-Amin (most trusted person) coming to you.’ They asked him to decide the case; he then spread his gown, and someone said, ‘It is a Taruniy’ (name of a particular fabric). He placed the Black Stone on it and said, ‘One person from each Rab‘ (block of city) should come forward.’ The people who came forward were, ‘Utbah ibn Rabi‘ah ibn ‘Abd al- Shams, al-Aswad ibn al-Muttalib from banu Asad ibn ‘Abd al-‘Uzza’, abu Hudhayfah ibn al-Mughirah from banu Makhzum and Qays ibn ‘Adiy from banu Sahm. They lifted up the Black Stone and the Holy Prophet set it in its place. On the other hand, the king of Rome had sent a ship with building material and builders to Ethiopia to built a temple for him there. The wind had blown the ship to the shore where it had run aground. Quraysh learned about it. They went to the shore and found certain materials useful for al-Ka‘bah, like wood, decorative materials and other things. They bought them and brought them to Makkah. The length of the wood was of the same measure as needed except al-Hijr. When they built it, they covered it with al-Wasa’id (a certain kind of fabric) which were in gowns.” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) سَاهَمَ قُرَيْشاً فِي بِنَاءِ الْبَيْتِ فَصَارَ لِرَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ بَابِ الْكَعْبَةِ إِلَى النِّصْفِ مَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ إِلَى الْحَجَرِ الأَسْوَدِ وَفِي رِوَايَةٍ أُخْرَى كَانَ لِبَنِي هَاشِمٍ مِنَ الْحَجَرِ الأَسْوَدِ إِلَى الرُّكْنِ الشَّامِيِّ.

5. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, took part with Quraysh in building the House. The share of the Messenger of Allah was from the door of al-Ka‘bah up to half of the way between al-Yemeniy corner to the Black Stone.” In another Hadith, it is said that the share of banu Hashim was from the Black Stone to al-Shamiy corner. 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ وَغَيْرُهُ رَفَعُوهُ قَالَ كَانَ فِي الْكَعْبَةِ غَزَالانِ مِنْ ذَهَبٍ وَخَمْسَةُ أَسْيَافٍ فَلَمَّا غَلَبَتْ خُزَاعَةُ جُرْهُمَ عَلَى الْحَرَمِ أَلْقَتْ جُرْهُمُ الأَسْيَافَ وَالْغَزَالَيْنِ فِي بِئْرِ زَمْزَمَ وَأَلْقَوْا فِيهَا الْحِجَارَةَ وَطَمُّوهَا وَعَمَّوْا أَثَرَهَا فَلَمَّا غَلَبَ قُصَيٌّ عَلَى خُزَاعَةَ لَمْ يَعْرِفُوا مَوْضِعَ زَمْزَمَ وَعَمِيَ عَلَيْهِمْ مَوْضِعُهَا فَلَمَّا غَلَبَ عَبْدُ الْمُطَّلِبِ وَكَانَ يُفْرَشُ لَهُ فِي فِنَاءِ الْكَعْبَةِ وَلَمْ يَكُنْ يُفْرَشُ لأَحَدٍ هُنَاكَ غَيْرَهُ فَبَيْنَمَا هُوَ نَائِمٌ فِي ظِلِّ الْكَعْبَةِ فَرَأَى فِي مَنَامِهِ أَتَاهُ آتٍ فَقَالَ لَهُ احْفِرْ بَرَّةَ قَالَ وَمَا بَرَّةُ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّانِي فَقَالَ احْفِرْ طِيبَةَ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّالِثِ فَقَالَ احْفِرْ الْمَصُونَةَ قَالَ وَمَا الْمَصُونَةُ ثُمَّ أَتَاهُ فِي الْيَوْمِ الرَّابِعِ فَقَالَ احْفِرْ زَمْزَمَ لا تَنْزَحْ وَلا تَذُمَّ تَسْقِي الْحَجِيجَ الأَعْظَمَ عِنْدَ الْغُرَابِ الأَعْصَمِ عِنْدَ قَرْيَةِ النَّمْلِ وَكَانَ عِنْدَ زَمْزَمَ حَجَرٌ يَخْرُجُ مِنْهُ النَّمْلُ فَيَقَعُ عَلَيْهِ الْغُرَابُ الأَعْصَمُ فِي كُلِّ يَوْمٍ يَلْتَقِطُ النَّمْلَ فَلَمَّا رَأَى عَبْدُ الْمُطَّلِبِ هَذَا عَرَفَ مَوْضِعَ زَمْزَمَ فَقَالَ لِقُرَيْشٍ إِنِّي أُمِرْتُ فِي أَرْبَعِ لَيَالٍ فِي حَفْرِ زَمْزَمَ وَهِيَ مَأْثُرَتُنَا وَعِزُّنَا فَهَلُمُّوا نَحْفِرْهَا فَلَمْ يُجِيبُوهُ إِلَى ذَلِكَ فَأَقْبَلَ يَحْفِرُهَا هُوَ بِنَفْسِهِ وَكَانَ لَهُ ابْنٌ وَاحِدٌ وَهُوَ الْحَارِثُ وَكَانَ يُعِينُهُ عَلَى الْحَفْرِ فَلَمَّا صَعُبَ ذَلِكَ عَلَيْهِ تَقَدَّمَ إِلَى بَابِ الْكَعْبَةِ ثُمَّ رَفَعَ يَدَيْهِ وَدَعَا الله عَزَّ وَجَلَّ وَنَذَرَ لَهُ إِنْ رَزَقَهُ عَشْرَ بَنِينَ أَنْ يَنْحَرَ أَحَبَّهُمْ إِلَيْهِ تَقَرُّباً إِلَى الله عَزَّ وَجَلَّ فَلَمَّا حَفَرَ وَبَلَغَ الطَّوِيَّ طَوِيَّ إِسْمَاعِيلَ وَعَلِمَ أَنَّهُ قَدْ وَقَعَ عَلَى الْمَاءِ كَبَّرَ وَكَبَّرَتْ قُرَيْشٌ وَقَالُوا يَا أَبَا الْحَارِثِ هَذِهِ مَأْثُرَتُنَا وَلَنَا فِيهَا نَصِيبٌ قَالَ لَهُمْ لَمْ تُعِينُونِي عَلَى حَفْرِهَا هِيَ لِي وَلِوُلْدِي إِلَى آخِرِ الأَبَدِ.

6. Ali ibn Ibrahim and others in a marfu‘ manner have narrated the following: “He (the Imam) (a.s.), has said that in al-Ka‘bah there were two gazelles made of gold and five swords. When Khuza‘ah dominated Jurhum in the Sacred area, Jurhum threw the two deer and the swords in the well of Zamzam. They threw stones in it, filled it up and disguised its marks. When Qusay dominated Khuza‘ah, they did not know where Zamzam was, so it remained unknown to them. When ‘Abd al-Muttalib became dominant, furnishings for him were arranged in the shadow of the walls of al-Ka‘bah, and this was not done for anyone before. Once, when he was sleeping in the shadow of al-Ka‘bah, he saw in his dream that someone came and said to him, ‘Dig ‘Barrah.’ He asked, ‘What is Barrah?’ Next day he came in his dream and said, ‘Dig ‘Taybah.’ On the third day, he came in his dream and said, ‘Dig ‘Al-Masunah.’ He asked what is al-Masunah?’ Then on the fourth day, he came in his dream and said, ‘Dig ‘Zamzam,’ which will not dry up and will not be disliked. Great people performing Hajj will drink thereby near the red-footed crows that land near the colony of ants.’ There was a rock near Zamzam, on which red-footed crows would land every day to pick up ants for food. The ants had their colony under the rock near Zamzam. When ‘ Abd al-Muttalib saw this, he recognized the place of Zamzam. He then said to Quraysh, ‘I am told in four nights in my dream to dig Zamzam. It is our heritage and an honor for us; come, so we together dig the well.’ They declined his call and he himself began to dig the well and his only son, al-Harith, helped him in the digging. When digging became difficult, he moved to the door of al-Ka‘bah, raised his hands, pleaded before Allah, the Most Majestic, the Most Glorious, and made a vow. In his vow he had said that if Allah will give him ten sons, he will offer the most beloved one among them as a sacrificial offering as an act of moving closer to Allah, the Most Majestic, the Most Glorious. When he in his digging reached the walls of the well built by Isma‘il, he came to know of his reaching the water. He said Takhir (Allah is great beyond description) and Quraysh also said Takhir (Allah is great beyond description), saying, ‘O abu al-Harith, this is of our heritage and we have a share in it.’ He replied, ‘You did not help me, so you do not have any share in it, and it is for me and my children forever.’” 

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) يَقُولُ لَمَّا احْتَفَرَ عَبْدُ الْمُطَّلِبِ زَمْزَمَ وَانْتَهَى إِلَى قَعْرِهَا خَرَجَتْ عَلَيْهِ مِنْ إِحْدَى جَوَانِبِ الْبِئْرِ رَائِحَةٌ مُنْتِنَةٌ أَفْظَعَتْهُ فَأَبَى أَنْ يَنْثَنِيَ وَخَرَجَ ابْنُهُ الْحَارِثُ عَنْهُ ثُمَّ حَفَرَ حَتَّى أَمْعَنَ فَوَجَدَ فِي قَعْرِهَا عَيْناً تَخْرُجُ عَلَيْهِ بِرَائِحَةِ الْمِسْكِ ثُمَّ احْتَفَرَ فَلَمْ يَحْفِرْ إِلاَّ ذِرَاعاً حَتَّى تَجَلاَّهُ النَّوْمُ فَرَأَى رَجُلاً طَوِيلَ الْبَاعِ حَسَنَ الشَّعْرِ جَمِيلَ الْوَجْهِ جَيِّدَ الثَّوْبِ طَيِّبَ الرَّائِحَةِ وَهُوَ يَقُولُ احْفِرْ تَغْنَمْ وَجِدَّ تَسْلَمْ وَلا تَدَّخِرْهَا لِلْمَقْسَمِ الأَسْيَافُ لِغَيْرِكَ وَالْبِئْرُ لَكَ أَنْتَ أَعْظَمُ الْعَرَبِ قَدْراً وَمِنْكَ يَخْرُجُ نَبِيُّهَا وَوَلِيُّهَا وَالأَسْبَاطُ النُّجَبَاءُ الْحُكَمَاءُ الْعُلَمَاءُ الْبُصَرَاءُ وَالسُّيُوفُ لَهُمْ وَلَيْسُوا الْيَوْمَ مِنْكَ وَلا لَكَ وَلَكِنْ فِي الْقَرْنِ الثَّانِي مِنْكَ بِهِمْ يُنِيرُ الله الأَرْضَ وَيُخْرِجُ الشَّيَاطِينَ مِنْ أَقْطَارِهَا وَيُذِلُّهَا فِي عِزِّهَا وَيُهْلِكُهُا بَعْدَ قُوَّتِهَا وَيُذِلُّ الأَوْثَانَ وَيَقْتُلُ عُبَّادَهَا حَيْثُ كَانُوا ثُمَّ يَبْقَى بَعْدَهُ نَسْلٌ مِنْ نَسْلِكَ هُوَ أَخُوهُ وَوَزِيرُهُ وَدُونَهُ فِي السِّنِّ وَقَدْ كَانَ الْقَادِرُ عَلَى الأَوْثَانِ لا يَعْصِيهِ حَرْفاً وَلا يَكْتُمُهُ شَيْئاً وَيُشَاوِرُهُ فِي كُلِّ أَمْرٍ هَجَمَ عَلَيْهِ وَاسْتَعْيَا عَنْهَا عَبْدُ الْمُطَّلِبِ فَوَجَدَ ثَلاثَةَ عَشَرَ سَيْفاً مُسْنَدَةً إِلَى جَنْبِهِ فَأَخَذَهَا وَأَرَادَ أَنْ يَبُثَّ فَقَالَ وَكَيْفَ وَلَمْ أَبْلُغِ الْمَاءَ ثُمَّ حَفَرَ فَلَمْ يَحْفِرْ شِبْراً حَتَّى بَدَا لَهُ قَرْنُ الْغَزَالِ وَرَأْسُهُ فَاسْتَخْرَجَهُ وَفِيهِ طُبِعَ لا إِلَهَ إِلاَّ الله مُحَمَّدٌ رَسُولُ الله عَلِيٌّ وَلِيُّ الله فُلانٌ خَلِيفَةُ الله فَسَأَلْتُهُ فَقُلْتُ فُلانٌ مَتَى كَانَ قَبْلَهُ أَوْ بَعْدَهُ قَالَ لَمْ يَجِىْ بَعْدُ وَلا جَاءَ شَيْ‏ءٌ مِنْ أَشْرَاطِهِ فَخَرَجَ عَبْدُ الْمُطَّلِبِ وَقَدِ اسْتَخْرَجَ الْمَاءَ وَأَدْرَكَ وَهُوَ يَصْعَدُ فَإِذَا أَسْوَدُ لَهُ ذَنَبٌ طَوِيلٌ يَسْبِقُهُ بِدَاراً إِلَى فَوْقُ فَضَرَبَهُ فَقَطَعَ أَكْثَرَ ذَنَبِهِ ثُمَّ طَلَبَهُ فَفَاتَهُ وَفُلانٌ قَاتِلُهُ إِنْ شَاءَ الله وَمِنْ رَأْيِ عَبْدِ الْمُطَّلِبِ أَنْ يُبْطِلَ الرُّؤْيَا الَّتِي رَآهَا فِي الْبِئْرِ وَيَضْرِبَ السُّيُوفَ صَفَائِحَ الْبَيْتِ فَأَتَاهُ الله بِالنَّوْمِ فَغَشِيَهُ وَهُوَ فِي حِجْرِ الْكَعْبَةِ فَرَأَى ذَلِكَ الرَّجُلَ بِعَيْنِهِ وَهُوَ يَقُولُ يَا شَيْبَةَ الْحَمْدِ احْمَدْ رَبَّكَ فَإِنَّهُ سَيَجْعَلُكَ لِسَانَ الأَرْضِ وَيَتْبَعُكَ قُرَيْشٌ خَوْفاً وَرَهْبَةً وَطَمَعاً ضَعِ السُّيُوفَ فِي مَوَاضِعِهَا وَاسْتَيْقَظَ عَبْدُ الْمُطَّلِبِ فَأَجَابَهُ أَنَّهُ يَأْتِينِي فِي النَّوْمِ فَإِنْ يَكُنْ مِنْ رَبِّي فَهُوَ أَحَبُّ إِلَيَّ وَإِنْ يَكُنْ مِنْ شَيْطَانٍ فَأَظُنُّهُ مَقْطُوعَ الذَّنَبِ فَلَمْ يَرَ شَيْئاً وَلَمْ يَسْمَعْ كَلاماً فَلَمَّا أَنْ كَانَ اللَّيْلُ أَتَاهُ فِي مَنَامِهِ بِعِدَّةٍ مِنْ رِجَالٍ وَصِبْيَانٍ فَقَالُوا لَهُ نَحْنُ أَتْبَاعُ وَلَدِكَ وَنَحْنُ مِنْ سُكَّانِ السَّمَاءِ السَّادِسَةِ السُّيُوفُ لَيْسَتْ لَكَ تَزَوَّجْ فِي مَخْزُومٍ تَقْوَ وَاضْرِبْ بَعْدُ فِي بُطُونِ الْعَرَبِ فَإِنْ لَمْ يَكُنْ مَعَكَ مَالٌ فَلَكَ حَسَبٌ فَادْفَعْ هَذِهِ الثَّلاثَةَ عَشَرَ سَيْفاً إِلَى وَلَدِ الْمَخْزُومِيَّةِ وَلا يُبَانُ لَكَ أَكْثَرَ مِنْ هَذَا وَسَيْفٌ لَكَ مِنْهَا وَاحِدٌ سَيَقَعُ مِنْ يَدِكَ فَلا تَجِدُ لَهُ أَثَراً إِلاَّ أَنْ يَسْتَجِنَّهُ جَبَلُ كَذَا وَكَذَا فَيَكُونُ مِنْ أَشْرَاطِ قَائِمِ آلِ مُحَمَّدٍ صَلَّى الله عَلَيْهِ وَعَلَيْهِمْ فَانْتَبَهَ عَبْدُ الْمُطَّلِبِ وَانْطَلَقَ وَالسُّيُوفُ عَلَى رَقَبَتِهِ فَأَتَى نَاحِيَةً مِنْ نَوَاحِي مَكَّةَ فَفَقَدَ مِنْهَا سَيْفاً كَانَ أَرَقَّهَا عِنْدَهُ فَيَظْهَرُ مِنْ ثَمَّ ثُمَّ دَخَلَ مُعْتَمِراً وَطَافَ بِهَا عَلَى رَقَبَتِهِ وَالْغَزَالَيْنِ أَحَداً وَعِشْرِينَ طَوَافاً وَقُرَيْشٌ تَنْظُرُ إِلَيْهِ وَهُوَ يَقُولُ اللهمَّ صَدِّقْ وَعْدَكَ فَأَثْبِتْ لِي قَوْلِي وَانْشُرْ ذِكْرِي وَشُدَّ عَضُدِي وَكَانَ هَذَا تَرْدَادَ كَلامِهِ وَمَا طَافَ حَوْلَ الْبَيْتِ بَعْدَ رُؤْيَاهُ فِي الْبِئْرِ بِبَيْتِ شِعْرٍ حَتَّى مَاتَ وَلَكِنْ قَدِ ارْتَجَزَ عَلَى بَنِيهِ يَوْمَ أَرَادَ نَحْرَ عَبْدِ الله فَدَفَعَ الأَسْيَافَ جَمِيعَهَا إِلَى بَنِي الْمَخْزُومِيَّةِ إِلَى الزُّبَيْرِ وَإِلَى أَبِي طَالِبٍ وَإِلَى عَبْدِ الله فَصَارَ لأَبِي طَالِبٍ مِنْ ذَلِكَ أَرْبَعَةُ أَسْيَافٍ سَيْفٌ لأَبِي طَالِبٍ وَسَيْفٌ لِعَلِيٍّ وَسَيْفٌ لِجَعْفَرٍ وَسَيْفٌ لِطَالِبٍ وَكَانَ لِلزُّبَيْرِ سَيْفَانِ وَكَانَ لِعَبْدِ الله سَيْفَانِ ثُمَّ عَادَتْ فَصَارَتْ لِعَلِيٍّ الأَرْبَعَةُ الْبَاقِيَةُ اثْنَيْنِ مِنْ فَاطِمَةَ وَاِثْنَيْنِ مِنْ أَوْلادِهَا فَطَاحَ سَيْفُ جَعْفَرٍ يَوْمَ أُصِيبَ فَلَمْ يُدْرَ فِي يَدِ مَنْ وَقَعَ حَتَّى السَّاعَةِ وَنَحْنُ نَقُولُ لا يَقَعُ سَيْفٌ مِنْ أَسْيَافِنَا فِي يَدِ غَيْرِنَا إِلاَّ رَجُلٌ يُعِينُ بِهِ مَعَنَا إِلاَّ صَارَ فَحْماً قَالَ وَإِنَّ مِنْهَا لَوَاحِداً فِي نَاحِيَةٍ يَخْرُجُ كَمَا تَخْرُجُ الْحَيَّةُ فَيَبِينُ مِنْهُ ذِرَاعٌ وَمَا يُشْبِهُهُ فَتَبْرُقُ لَهُ الأَرْضُ مِرَاراً ثُمَّ يَغِيبُ فَإِذَا كَانَ اللَّيْلُ فَعَلَ مِثْلَ ذَلِكَ فَهَذَا دَأْبُهُ حَتَّى يَجِي‏ءَ صَاحِبُهُ وَلَوْ شِئْتُ أَنْ أُسَمِّيَ مَكَانَهُ لَسَمَّيْتُهُ وَلَكِنْ أَخَافُ عَلَيْكُمْ مِنْ أَنْ أُسَمِّيَهُ فَتُسَمُّوهُ فَيُنْسَبَ إِلَى غَيْرِ مَا هُوَ عَلَيْهِ.

7. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid who has said the following: “I once heard abu Ibrahim (a.s.), say, ‘When ‘Abd al-Muttalib dug the well of Zamzam and reached its bottom, a foul odor emerged from one side of the well that frightened him severely. He could not bend himself down and his son, al-Harith, moved out of the well. He then dug until he found in the bottom of the well a fountain with the fragrance of musk. He then dug about a yard and sleep overcame him, so in his dream he saw a man with long hands, good looking hairs, beautiful face, fine dress and fragrance who was saying, “Dig, you will gain; work hard; you will be safe; and do not store it for distribution. The swords are for people other than you but the well is for you, the greatest of Arabs in honor, and from you will be the Prophet and people with Divine Authority, for the Arabs, as well as the noble ones; men of wisdom, great learning and great intelligent grandsons. The swords are for them and they are not today from you and not for you. However, in the next century from your time, Allah will brighten the land, expel Satans from its diameters, bring them low by its majesty, destroy it after its being strong, bring the idols low, eliminate the idol worshippers wherever they are found. Thereafter will remain a generation from your descendants who will be his brother and vizier, younger than him but powerful over the idols, who will not disobey him, not even one letter, or hide anything from him and will consult him in every matter that faces him.” ‘Abd al-Muttalib felt tired and he found thirteen swords leaned against one side of the well. He took them and decided to spread the matter. He (‘Abd al-Muttalib) then said to himself, “Why should I do this when I have not yet reached the water?” He then dug and after digging only about one foot, the horn of a deer appeared, as well as its head. He took it out and on it this was printed: “No one except Allah deserves worship and Muhammad is the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Ali is empowered with Authority of Allah and so and so is the deputy of Allah on earth.’” I (the narrator) then asked him, ‘The ‘so and so,’ when was he? Was he before or after him?’ He (the Imam) replied, ‘He has not come yet, nor anything preliminary to his coming has yet come into existence.’ ‘Abd al-Muttalib then came out of the well with water coming after him and he encountered a black serpent with a long tail move before him quickly upward. He hit and cut most of its tail and then searched to find it but it disappeared. However, so and so is the one to eliminate it, if Allah so wills. It was of the decision of ‘Abd al-Muttalib to place the swords inside al- Ka‘bah against the walls to invalidate his dream in the well. Then Allah made sleep to overcome ‘ Abd al-Muttalib near al-Ka‘bah and he saw the same man in his dream who said, “O Shaybatu al-Hamd, praise your Lord; He will make you the tongue of the earth. Quraysh will follow you for fear, apprehension and for their greedy interest. Keep the swords in their place.” ‘Abd al-Muttalib woke up and answered him, saying, “He will come in dream; if he is from my Lord, it will be very beloved to me, but if it is from Satan, then I think it will be a tailless one.” He did not see anything and did not hear anything. When it was night he came in his dream with a number of men and children who said, “We are the followers of your children; we are the inhabitants of the sixth heaven. The sword is not for you. Marry in Makhzum people, you will be strong, work among Arabs. If you did not have money you have good relationships, so give these thirteen swords to the child from Makhzumiy people and no more than this will appear to you. One out of these swords is for you. It will fall off from your hand. You will not find any trace of it except that so and so mountain hides it. It then will be one of the preliminary issues prior to the rise of al-Qa’im, from the family of Muhammad (SAW), with divine authority.” ‘Abd al-Muttalib then woke up and left with the swords on his shoulder. He then went to a corner of the corners of Makkah and he lost one sword. It was the finest to him. It will appear from that place. He then entered Mu‘tamar (prepared to perform ‘Umrah), performed Tawaf around it, with it (swords) on his shoulder and the two deer, he made twenty-one Tawaf while Quraysh was looking at him; when he said, “O Allah, make your promise to come true, thus, establish my word, spread the word about me, strengthen my arms.” These were his repeated words. After his dream in the well, he did not do any Tawaf, while saying lines of poetry until he died. However, he spontaneously read a poem to his sons on the day he wanted to offer ‘Abd Allah, one of his sons, as a sacrificial offering. He gave all the swords to banu al-Makhzumiyah to al-Zubayr, to abu Talib, to ‘Abd Allah. Four of them went to abu Talib. One sword for abu Talib, one sword for Ali, one sword for Ja‘far, one sword for Talib, and for Zubayr there were two swords. For ‘Abd Allah there were two swords, then it returned and Ali had four swords. Of the rest, two were of Fatimah, ‘Alayha al-Salam, and two of her children. The sword of Ja’far fell off on the day he got hurt and no one knows in whose hand is it now. We say no one of our swords fell in the hands of one who is not one of us, except the man who helps us with it, but that it turns into charcoal.’ He (the Imam) said, ‘One of them is in the (special) location. It will come out like a serpent and an arm will appear from it or something similar to it. It will shine the earth many times, and then disappear, and then when it is night, it will do the same thing again. This is its manner until its owner comes. If I want I can give his name but I am afraid for you if I name him and then you will give his name, which then will be ascribed to one who is other than him.’” 

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الأَنْمَاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ لَمَّا هَدَمَ الْحَجَّاجُ الْكَعْبَةَ فَرَّقَ النَّاسُ تُرَابَهَا فَلَمَّا صَارُوا إِلَى بِنَائِهَا فَأَرَادُوا أَنْ يَبْنُوهَا خَرَجَتْ عَلَيْهِمْ حَيَّةٌ فَمَنَعَتِ النَّاسَ الْبِنَاءَ حَتَّى هَرَبُوا فَأَتَوُا الْحَجَّاجَ فَأَخْبَرُوهُ فَخَافَ أَنْ يَكُونَ قَدْ مَنَعَ بِنَاءَهَا فَصَعِدَ الْمِنْبَرَ ثُمَّ نَشَدَ النَّاسَ وَقَالَ أَنْشُدُ الله عَبْداً عِنْدَهُ مِمَّا ابْتُلِينَا بِهِ عِلْمٌ لَمَّا أَخْبَرَنَا بِهِ قَالَ فَقَامَ إِلَيْهِ شَيْخٌ فَقَالَ إِنْ يَكُنْ عِنْدَ أَحَدٍ عِلْمٌ فَعِنْدَ رَجُلٍ رَأَيْتُهُ جَاءَ إِلَى الْكَعْبَةِ فَأَخَذَ مِقْدَارَهَا ثُمَّ مَضَى فَقَالَ الْحَجَّاجُ مَنْ هُوَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) فَقَالَ مَعْدِنُ ذَلِكَ فَبَعَثَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا فَأَتَاهُ فَأَخْبَرَهُ مَا كَانَ مِنْ مَنْعِ الله إِيَّاهُ الْبِنَاءَ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) يَا حَجَّاجُ عَمَدْتَ إِلَى بِنَاءِ إِبْرَاهِيمَ وَإِسْمَاعِيلَ فَأَلْقَيْتَهُ فِي الطَّرِيقِ وَانْتَهَبْتَهُ كَأَنَّكَ تَرَى أَنَّهُ تُرَاثٌ لَكَ اصْعَدِ الْمِنْبَرَ وَانْشُدِ النَّاسَ أَنْ لا يَبْقَى أَحَدٌ مِنْهُمْ أَخَذَ مِنْهُ شَيْئاً إِلاَّ رَدَّهُ قَالَ فَفَعَلَ فَأَنْشَدَ النَّاسَ أَنْ لا يَبْقَى مِنْهُمْ أَحَدٌ عِنْدَهُ شَيْ‏ءٌ إِلاَّ رَدَّهُ قَالَ فَرَدُّوهُ فَلَمَّا رَأَى جَمْعَ التُّرَابِ أَتَى عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِمَا فَوَضَعَ الأَسَاسَ وَأَمَرَهُمْ أَنْ يَحْفِرُوا قَالَ فَتَغَيَّبَتْ عَنْهُمُ الْحَيَّةُ وَحَفَرُوا حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْقَوَاعِدِ قَالَ لَهُمْ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) تَنَحَّوْا فَتَنَحَّوْا فَدَنَا مِنْهَا فَغَطَّاهَا بِثَوْبِهِ ثُمَّ بَكَى ثُمَّ غَطَّاهَا بِالتُّرَابِ بِيَدِ نَفْسِهِ ثُمَّ دَعَا الْفَعَلَةَ فَقَالَ ضَعُوا بِنَاءَكُمْ فَوَضَعُوا الْبِنَاءَ فَلَمَّا ارْتَفَعَتْ حِيطَانُهَا أَمَرَ بِالتُّرَابِ فَقُلِّبَ فَأُلْقِيَ فِي جَوْفِهِ فَلِذَلِكَ صَارَ الْبَيْتُ مُرْتَفِعاً يُصْعَدُ إِلَيْهِ بِالدَّرَجِ. 

8. A number of our people have narrated from Ahmad ibn Muhammad Ibn Abi ‘Umayr from abu Ali Sahib al-Anmat from Aban ibn Taghlib who has said the following: “When al-Hajjaj destroyed al-Ka‘bah, people scattered its soil. When they wanted to rebuild it, a serpent came out on them, stopped people from rebuilding and they ran away. They went to al-Hajjaj and informed him of the matter. He feared that its rebuilding might have been prohibited. He went on the pulpit and swore people, saying, ‘I swear to Allah any servant who knows anything about the trial we are facing to inform us about it.’ He (the narrator) said, ‘An old man stood before him saying, “If anyone knows anything about this matter is the man whom I saw came to al-Ka‘bah, took something from it and went back.’” Al-Hajjaj asked, ‘Who is he?’ He replied, ‘He is Ali ibn al-Husayn (a.s.).” He said, ‘This is the source.’ He then sent his people for Ali ibn al-Husayn (a.s.), who came to him, and he informed him of Allah’s prohibiting them to rebuild al-Ka‘bah. Ali ibn al-Husayn (a.s.), said to him, ‘0 Hajjaj, you have destroyed the establishment of Ibrahim and Isma‘il and threw it on the road. You looted it as if it was your inheritance. Now go on the pulpit and swear people (everyone) to Allah, to bring back everything everyone has taken, they have taken away from al-Ka‘bah.’ He (the narrator) said, ‘He, Hajjaj did so and swore people to Allah and asked everyone who has taken anything from al-Ka‘bah to bring it back.’ He (the narrator) said, ‘They returned everything back.’ When he saw the soil collected, Ali ibn al-Husayn (a.s.), came, laid the foundation and commanded them to dig.’ He (the narrator) has said, ‘The serpent then disappeared and they dug until they reached the site of the basis and foundations. Ali ibn al-Husayn (a.s.), told them to move aside. They moved, he went closer and covered it with his clothes. He wept, then covered it with soil with his hand, then called the workers and told them to lay the foundation. They built the walls; when the walls were raised, he commanded them to fill the inside with soil. For this reason the floor of al-Ka‘bah is higher than the ground around and it requires a ladder to climb in it.’” 

Al-Kāfi - Volume 4

Book 3, Chapter 9