Al-Kāfi

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَجَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا طَافَ آدَمُ بِالْبَيْتِ وَانْتَهَى إِلَى الْمُلْتَزَمِ قَالَ لَهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) يَا آدَمُ أَقِرَّ لِرَبِّكَ بِذُنُوبِكَ فِي هَذَا الْمَكَانِ قَالَ فَوَقَفَ آدَمُ (عَلَيْهِ السَّلاَم) فَقَالَ يَا رَبِّ إِنَّ لِكُلِّ عَامِلٍ أَجْراً وَقَدْ عَمِلْتُ فَمَا أَجْرِي فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ يَا آدَمُ قَدْ غَفَرْتُ ذَنْبَكَ قَالَ يَا رَبِّ وَلِوُلْدِي أَوْ لِذُرِّيَّتِي فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ يَا آدَمُ مَنْ جَاءَ مِنْ ذُرِّيَّتِكَ إِلَى هَذَا الْمَكَانِ وَأَقَرَّ بِذُنُوبِهِ وَتَابَ كَمَا تُبْتَ ثُمَّ اسْتَغْفَرَ غَفَرْتُ لَهُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar and Jamil ibn Salih who has said the following: “Abu ‘Abd Allah (a.s.), has said that when Adam performed Tawaf around the House and ended by al-Multazam, Jibril said to him, “O Adam, (you must) confess your sins before your Lord at this place.” He (the Imam) has said, ‘Adam stood there and said, “O Lord, every worker has wages. I have worked. What are my wages?” Allah, the Most Majestic, the Most Glorious, sent wahy (revelation) that said, “I have forgiven your sin.” He then asked, “O Lord, what will happen to my offspring and descendents?” Allah, the Most Majestic, the Most Glorious, then sent revelation saying, “Whoever of your offspring will come to this place, confess his sins and return as you returned (repented), then ask for forgiveness, I will forgive.”’”

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا أَفَاضَ آدَمُ مِنْ مِنًى تَلَقَّتْهُ الْمَلائِكَةُ فَقَالُوا يَا آدَمُ بُرَّ حَجُّكَ أَمَا إِنَّهُ قَدْ حَجَجْنَا هَذَا الْبَيْتَ قَبْلَ أَنْ تَحُجَّهُ بِأَلْفَيْ عَامٍ.

4. Ali has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said that when Adam left Mina (for Makkah), the angels met him saying, “Good for you is your Hajj; however, we have performed Hajj around this House two thousand years before your Hajj.’””

5ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ قَالَ حَدَّثَنِي أَبُو بِلالٍ الْمَكِّيُّ قَالَ رَأَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) طَافَ بِالْبَيْتِ ثُمَّ صَلَّى فِيمَا بَيْنَ الْبَابِ وَالْحَجَرِ الأَسْوَدِ رَكْعَتَيْنِ فَقُلْتُ لَهُ مَا رَأَيْتُ أَحَداً مِنْكُمْ صَلَّى فِي هَذَا الْمَوْضِعِ فَقَالَ هَذَا الْمَكَانُ الَّذِي تِيبَ عَلَى آدَمَ فِيهِ.

5. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad from al-‘Abbas ibn Ma‘ruf from Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Ibrahim ibn abu al-Balad who has said the following: “Abu Bilal al-Makkiy narrated to me saying, ‘I saw abu ‘Abd Allah (a.s.), doing Tawaf around the House then say two Rak‘at salat (prayer) between the door and the Black Stone. I asked him, “I have not seen anyone of you say salat (prayer) at this place.’” He (the Imam) said, “This is the place where Adam received attention and forgiveness.’””

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاَم) عَنْ آدَمَ حَيْثُ حَجَّ بِمَا حَلَقَ رَأْسَهُ فَقَالَ نَزَلَ عَلَيْهِ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) بِيَاقُوتَةٍ مِنَ الْجَنَّةِ فَأَمَرَّهَا عَلَى رَأْسِهِ فَتَنَاثَرَ شَعْرُهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Muhammad al-‘Alawiy who has said the following: “I once asked abu Ja’far (a.s.), ’How did Adam (a.s.), perform Hajj and with what did he shave his head?’ He (the Imam) replied, ‘ Jibril descended with a piece of ruby from paradise, brushed his head with it and his hairs fell off.’”

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) عَنِ الْحَرَمِ وَأَعْلامِهِ كَيْفَ صَارَ بَعْضُهَا أَقْرَبَ مِنْ بَعْضٍ وَبَعْضُهَا أَبْعَدَ مِنْ بَعْضٍ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ لَمَّا أَهْبَطَ آدَمَ مِنَ الْجَنَّةِ هَبَطَ عَلَى أَبِي قُبَيْسٍ فَشَكَا إِلَى رَبِّهِ الْوَحْشَةَ وَأَنَّهُ لا يَسْمَعُ مَا كَانَ يَسْمَعُهُ فِي الْجَنَّةِ فَأَهْبَطَ الله عَزَّ وَجَلَّ عَلَيْهِ يَاقُوتَةً حَمْرَاءَ فَوَضَعَهَا فِي مَوْضِعِ الْبَيْتِ فَكَانَ يَطُوفُ بِهَا آدَمُ فَكَانَ ضَوْؤُهَا يَبْلُغُ مَوْضِعَ الأَعْلامِ فَيُعَلَّمُ الأَعْلامُ عَلَى ضَوْئِهَا وَجَعَلَهُ الله حَرَماً. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ الْكِنْدِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلاَم) نَحْوَ هَذَا.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I once asked abu al-Hassan, al-Rida (a.s.), about the Sacred Area, about its landmarks and why certain ones of its landmarks are closer than others, and others are farther?’ He (the Imam) replied, ’When Allah, the Most Majestic, the Most Glorious, sent Adam down from paradise, he landed on abu Qubays (hill). He complained before his Lord against loneliness and that he does not hear what he used to hear in paradise. Allah, the Most Majestic, the Most Glorious, then sent for him a piece of red ruby. He placed it on the site of the House. Adam walked around it. The light from it fell on certain surrounding sites of the landmarks which are distinguished as such (the landmarks). Allah made them the boundary of the Sacred Area.’”

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ (عَلَيْهِم السَّلاَم) أَنَّ الله تَبَارَكَ وَتَعَالَى أَوْحَى إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) أَنَا الله الرَّحْمَنُ الرَّحِيمُ وَأَنِّي قَدْ رَحِمْتُ آدَمَ وَحَوَّاءَ لَمَّا شَكَيَا إِلَيَّ مَا شَكَيَا فَاهْبِطْ عَلَيْهِمَا بِخَيْمَةٍ مِنْ خِيَمِ الْجَنَّةِ وَعَزِّهِمَا عَنِّي بِفِرَاقِ الْجَنَّةِ وَاجْمَعْ بَيْنَهُمَا فِي الْخَيْمَةِ فَإِنِّي قَدْ رَحِمْتُهُمَا لِبُكَائِهِمَا وَوَحْشَتِهِمَا فِي وَحْدَتِهِمَا وَانْصِبِ الْخَيْمَةَ عَلَى التُّرْعَةِ الَّتِي بَيْنَ جِبَالِ مَكَّةَ قَالَ وَالتُّرْعَةُ مَكَانُ الْبَيْتِ وَقَوَاعِدِهِ الَّتِي رَفَعَتْهَا الْمَلائِكَةُ قَبْلَ آدَمَ فَهَبَطَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) عَلَى آدَمَ بِالْخَيْمَةِ عَلَى مِقْدَارِ أَرْكَانِ الْبَيْتِ وَقَوَاعِدِهِ فَنَصَبَهَا قَالَ وَأَنْزَلَ جَبْرَئِيلُ آدَمَ مِنَ الصَّفَا وَأَنْزَلَ حَوَّاءَ مِنَ الْمَرْوَةِ وَجَمَعَ بَيْنَهُمَا فِي الْخَيْمَةِ قَالَ وَكَانَ عَمُودُ الْخَيْمَةِ قَضِيبَ يَاقُوتٍ أَحْمَرَ فَأَضَاءَ نُورُهُ وَضَوْؤُهُ جِبَالَ مَكَّةَ وَمَا حَوْلَهَا قَالَ وَامْتَدَّ ضَوْءُ الْعَمُودِ قَالَ فَهُوَ مَوَاضِعُ الْحَرَمِ الْيَوْمَ مِنْ كُلِّ نَاحِيَةٍ مِنْ حَيْثُ بَلَغَ ضَوْءُ الْعَمُودِ قَالَ فَجَعَلَهُ الله حَرَماً لِحُرْمَةِ الْخَيْمَةِ وَالْعَمُودِ لأَنَّهُمَا مِنَ الْجَنَّةِ قَالَ وَلِذَلِكَ جَعَلَ الله عَزَّ وَجَلَّ الْحَسَنَاتِ فِي الْحَرَمِ مُضَاعَفَةً وَالسَّيِّئَاتِ مُضَاعَفَةً قَالَ وَمُدَّتْ أَطْنَابُ الْخَيْمَةِ حَوْلَهَا فَمُنْتَهَى أَوْتَادِهَا مَا حَوْلَ الْمَسْجِدِ الْحَرَامِ قَالَ وَكَانَتْ أَوْتَادُهَا مِنْ عِقْيَانِ الْجَنَّةِ وَأَطْنَابُهَا مِنْ ضَفَائِرِ الأُرْجُوَانِ قَالَ وَأَوْحَى الله عَزَّ وَجَلَّ إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) اهْبِطْ عَلَى الْخَيْمَةِ بِسَبْعِينَ أَلْفَ مَلَكٍ يَحْرُسُونَهَا مِنْ مَرَدَةِ الشَّيَاطِينِ وَيُؤْنِسُونَ آدَمَ وَيَطُوفُونَ حَوْلَ الْخَيْمَةِ تَعْظِيماً لِلْبَيْتِ وَالْخَيْمَةِ قَالَ فَهَبَطَ بِالْمَلائِكَةِ فَكَانُوا بِحَضْرَةِ الْخَيْمَةِ يَحْرُسُونَهَا مِنْ مَرَدَةِ الشَّيَاطِينِ الْعُتَاةِ وَيَطُوفُونَ حَوْلَ أَرْكَانِ الْبَيْتِ وَالْخَيْمَةِ كُلَّ يَوْمٍ وَلَيْلَةٍ كَمَا كَانُوا يَطُوفُونَ فِي السَّمَاءِ حَوْلَ الْبَيْتِ الْمَعْمُورِ قَالَ وَأَرْكَانُ الْبَيْتِ الْحَرَامِ فِي الأَرْضِ حِيَالَ الْبَيْتِ الْمَعْمُورِ الَّذِي فِي السَّمَاءِ ثُمَّ قَالَ إِنَّ الله عَزَّ وَجَلَّ أَوْحَى إِلَى جَبْرَئِيلَ بَعْدَ ذَلِكَ أَنِ اهْبِطْ إِلَى آدَمَ وَحَوَّاءَ فَنَحِّهِمَا عَنْ مَوَاضِعِ قَوَاعِدِ بَيْتِي وَارْفَعْ قَوَاعِدَ بَيْتِي لِمَلائِكَتِي ثُمَّ وُلْدِ آدَمَ فَهَبَطَ جَبْرَئِيلُ عَلَى آدَمَ وَحَوَّاءَ فَأَخْرَجَهُمَا مِنَ الْخَيْمَةِ وَنَحَّاهُمَا عَنْ تُرْعَةِ الْبَيْتِ وَنَحَّى الْخَيْمَةَ عَنْ مَوْضِعِ التُّرْعَةِ قَالَ وَوَضَعَ آدَمَ عَلَى الصَّفَا وَحَوَّاءَ عَلَى الْمَرْوَةِ فَقَالَ آدَمُ يَا جَبْرَئِيلُ أَ بِسَخَطٍ مِنَ الله عَزَّ وَجَلَّ حَوَّلْتَنَا وَفَرَّقْتَ بَيْنَنَا أَمْ بِرِضاً وَتَقْدِيرٍ عَلَيْنَا فَقَالَ لَهُمَا لَمْ يَكُنْ ذَلِكَ بِسَخَطٍ مِنَ الله عَلَيْكُمَا وَلَكِنَّ الله لا يُسْأَلُ عَمَّا يَفْعَلُ يَا آدَمُ إِنَّ السَّبْعِينَ أَلْفَ مَلَكٍ الَّذِينَ أَنْزَلَهُمُ الله إِلَى الأَرْضِ لِيُؤْنِسُوكَ وَيَطُوفُوا حَوْلَ أَرْكَانِ الْبَيْتِ الْمَعْمُورِ وَالْخَيْمَةِ سَأَلُوا الله أَنْ يَبْنِيَ لَهُمْ مَكَانَ الْخَيْمَةِ بَيْتاً عَلَى مَوْضِعِ التُّرْعَةِ الْمُبَارَكَةِ حِيَالَ الْبَيْتِ الْمَعْمُورِ فَيَطُوفُونَ حَوْلَهُ كَمَا كَانُوا يَطُوفُونَ فِي السَّمَاءِ حَوْلَ الْبَيْتِ الْمَعْمُورِ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيَّ أَنْ أُنَحِّيَكَ وَأَرْفَعَ الْخَيْمَةَ فَقَالَ آدَمُ قَدْ رَضِينَا بِتَقْدِيرِ الله وَنَافِذِ أَمْرِهِ فِينَا فَرَفَعَ قَوَاعِدَ الْبَيْتِ الْحَرَامِ بِحَجَرٍ مِنَ الصَّفَا وَحَجَرٍ مِنَ الْمَرْوَةِ وَحَجَرٍ مِنْ طُورِ سَيْنَاءَ وَحَجَرٍ مِنْ جَبَلِ السَّلامِ وَهُوَ ظَهْرَ الْكُوفَةِ وَأَوْحَى الله عَزَّ وَجَلَّ إِلَى جَبْرَئِيلَ أَنِ ابْنِهِ وَأَتِمَّهُ فَاقْتَلَعَ جَبْرَئِيلُ الأَحْجَارَ الأَرْبَعَةَ بِأَمْرِ الله عَزَّ وَجَلَّ مِنْ مَوَاضِعِهِنَّ بِجَنَاحِهِ فَوَضَعَهَا حَيْثُ أَمَرَ الله عَزَّ وَجَلَّ فِي أَرْكَانِ الْبَيْتِ عَلَى قَوَاعِدِهِ الَّتِي قَدَّرَهَا الْجَبَّارُ وَنَصَبَ أَعْلامَهَا ثُمَّ أَوْحَى الله عَزَّ وَجَلَّ إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلاَم) أَنِ ابْنِهِ وَأَتِمَّهُ بِحِجَارَةٍ مِنْ أَبِي قُبَيْسٍ وَاجْعَلْ لَهُ بَابَيْنِ بَاباً شَرْقِيّاً وَبَاباً غَرْبِيّاً قَالَ فَأَتَمَّهُ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) فَلَمَّا أَنْ فَرَغَ طَافَتْ حَوْلَهُ الْمَلائِكَةُ فَلَمَّا نَظَرَ آدَمُ وَحَوَّاءُ إِلَى الْمَلائِكَةِ يَطُوفُونَ حَوْلَ الْبَيْتِ انْطَلَقَا فَطَافَا سَبْعَةَ أَشْوَاطٍ ثُمَّ خَرَجَا يَطْلُبَانِ مَا يَأْكُلانِ.

2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from ibn Mahbub from Muhammad ibn Ishaq who have said the following: “Abu Ja’far, has narrated from his ancestors, ‘Alayhim al-Salam, who have said that Allah, the most Blessed, the most High, sent revelation to Jibril that said, I am Allah, the Beneficent, the Merciful. I granted mercy to Adam and Hawwa’ (Eve) when they complained to Me the way they did. Descend to them with a tent from paradise; provide them comfort on My behalf on their separation from paradise. Call them in one tent; I have granted them mercy due to their weeping, their fear and feeling lonely. Pitch the tent on al-Tur‘ah (a high place) in the mountains of Makkah’. He (the Imam) said, ‘Al-Tur’ah is the site of the House and its pillars that angels had raised before Adam.’ Jibril descended down with the tent, which was of the size of the site of the House, and its pillars. He (Jibril) pitched up the tent.’ He (the Imam) said, ’Jibril then asked Adam to come down from al-Safa’ and asked Hawwa’ to come down from al-Marwah. He (Jibril) brought them in one tent.’ He (the Imam) said, ‘The pole of the tent was a pole made of red ruby, its light and rays shone at the hills of Makkah and its surroundings.’ He (the Imam) said, ‘The light of the pole then extended.’ He (the Imam) said, ’Places on which the light from the pole fell became known as part of the Sacred Area today.’ He (the Imam) then said, ‘Allah made such area sacred due to the sanctity of the tent and the pole; they were from paradise.’ He (the Imam) said, ’For this reason Allah counts both good deeds and evil deeds in multiples.’ He (the Imam) said, ‘Ropes of the tent were extended around it to fasten to the pegs which in turn mark the limits of the area of the Sacred Masjid.’ He (the Imam) said, ‘The pegs were of pure gold and the ropes were of purple color fibers from paradise.’ He (the Imam) said, ‘Allah, the Most Majestic, the Most Glorious, sent revelation to Jibril that said, ‘Allow seventy thousand angels to guard the tent against satanic disobedient ones, comfort Adam and perform Tawaf around the tent to show the greatness of the House and the tent.’ He (the Imam) said, ‘Jibril came with the angels and they were guards at the tent against disobedient and violent individuals of Satan. They performed Tawaf around the House and the tent every day and night just as they did around the established House in the heaven.’ He (the Imam) said, ‘The pillars of the Sacred House on earth stand parallel with the Established House in the heaven.’ He (the Imam) said, ‘Allah, the Most Majestic, the Most Glorious, sent thereafter revelation to Jibril that said, “You must go to Adam and Hawwa’ (Eve), move them away from the pillars of the House and raise the pillars of the House for my angels, then for the children of Adam.” Jibril came to Adam and Hawwa’ (Eve), moved them away from the tent and al-Tur'ah of the House and removed the tent from al-Tur‘ah (the site of the House).’ He (the Imam) said, ‘Adam was placed on al-Safa’ and Hawwa’ was placed on al-Marwah. Adam then asked Jibril, “Is it because of the anger of Allah, the Most Majestic, the Most Glorious, that you have moved us and separated us from each other or with His agreement and measures for us?” He (Jibril) told them that it was not due to Allah’s anger against both of them but Allah cannot be questioned for what He does. O Adam, the seventy thousand angels that Allah has sent to earth provide you comfort; you must perform Tawaf around the pillars of the House, the Established one, and the tent. They asked Allah to build for them instead of the tent a house on the site of al-Tur‘ah, the blessed one, parallel to the Established House in heaven so they can perform Tawaf around it, as they do around the Established House in heaven. Allah, the Most Majestic, the Most Glorious, then sent to me revelation to move you away and the tent. Adam then said, “We are happy with the measures of Allah and whatever He commands about us.” The pillars of the Sacred House were raised with one stone from al-Safa’, one from al-Marwah, one from Mount Sinai and one from the Mount Peace which is behind al-Kufa. Allah, the Most Majestic, the Most Glorious, sent revelation to Jibril to build and complete it. Jibril then dug out the four stones by the command of Allah, the Most Majestic, the Most Glorious, from their places by his wing, and placed them on the corners of the House in places of the pillars marked and measured by the Almighty, as Allah, the Most Majestic, the Most Glorious, had commanded him to do. Allah, the Most Majestic, the Most Glorious, then sent revelation to Jibril that said, “You must build and complete it with stones from abu Qubays and make two doors for it, one to the east and one to the west.’” He (the Imam) said, ‘He (Jibril) completed it. When he finished, angels performed Tawaf around it. When Adam and Hawwa’ looked to the angels performing Tawaf around the House, they moved to perform Tawaf by walking around it seven times and then they went out in search for food.’”

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ أَبِي يُسْرٍ عَنْ دَاوُدَ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ كَانَ ابْنُ أَبِي الْعَوْجَاءِ مِنْ تَلامِذَةِ الْحَسَنِ الْبَصْرِيِّ فَانْحَرَفَ عَنِ التَّوْحِيدِ فَقِيلَ لَهُ تَرَكْتَ مَذْهَبَ صَاحِبِكَ وَدَخَلْتَ فِيمَا لا أَصْلَ لَهُ وَلا حَقِيقَةَ فَقَالَ إِنَّ صَاحِبِي كَانَ مِخْلَطاً كَانَ يَقُولُ طَوْراً بِالْقَدَرِ وَطَوْراً بِالْجَبْرِ وَوَمَا أَعْلَمُهُ اعْتَقَدَ مَذْهَباً دَامَ عَلَيْهِ وَقَدِمَ مَكَّةَ مُتَمَرِّداً وَإِنْكَاراً عَلَى مَنْ يَحُجُّ وَكَانَ يَكْرَهُ الْعُلَمَاءُ مُجَالَسَتَهُ وَمُسَاءَلَتَهُ لِخُبْثِ لِسَانِهِ وَفَسَادِ ضَمِيرِهِ فَأَتَى أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) فَجَلَسَ إِلَيْهِ فِي جَمَاعَةٍ مِنْ نُظَرَائِهِ فَقَالَ يَا أَبَا عَبْدِ الله إِنَّ الْمَجَالِسَ أَمَانَاتٌ وَلا بُدَّ لِكُلِّ مَنْ بِهِ سُعَالٌ أَنْ يَسْعُلَ أَ فَتَأْذَنُ فِي الْكَلامِ فَقَالَ تَكَلَّمْ فَقَالَ إِلَى كَمْ تَدُوسُونَ هَذَا الْبَيْدَرَ وَتَلُوذُونَ بِهَذَا الْحَجَرِ وَتَعْبُدُونَ هَذَا الْبَيْتَ الْمَعْمُورَ بِالطُّوبِ وَالْمَدَرِ وَتُهَرْوِلُونَ حَوْلَهُ هَرْوَلَةَ الْبَعِيرِ إِذَا نَفَرَ إِنَّ مَنْ فَكَّرَ فِي هَذَا وَقَدَّرَ عَلِمَ أَنَّ هَذَا فِعْلٌ أَسَّسَهُ غَيْرُ حَكِيمٍ وَلا ذِي نَظَرٍ فَقُلْ فَإِنَّكَ رَأْسُ هَذَا الأَمْرِ وَسَنَامُهُ وَأَبُوكَ أُسُّهُ وَتَمَامُهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) إِنَّ مَنْ أَضَلَّهُ الله وَأَعْمَى قَلْبَهُ اسْتَوْخَمَ الْحَقَّ وَلَمْ يَسْتَعِذْ بِهِ وَصَارَ الشَّيْطَانُ وَلِيَّهُ وَرَبَّهُ وَقَرِينَهُ يُورِدُهُ مَنَاهِلَ الْهَلَكَةِ ثُمَّ لا يُصْدِرُهُ وَهَذَا بَيْتٌ اسْتَعْبَدَ الله بِهِ خَلْقَهُ لِيَخْتَبِرَ طَاعَتَهُمْ فِي إِتْيَانِهِ فَحَثَّهُمْ عَلَى تَعْظِيمِهِ وَزِيَارَتِهِ وَجَعَلَهُ مَحَلَّ أَنْبِيَائِهِ وَقِبْلَةً لِلْمُصَلِّينَ إِلَيْهِ فَهُوَ شُعْبَةٌ مِنْ رِضْوَانِهِ وَطَرِيقٌ يُؤَدِّي إِلَى غُفْرَانِهِ مَنْصُوبٌ عَلَى اسْتِوَاءِ الْكَمَالِ وَمَجْمَعِ الْعَظَمَةِ وَالْجَلالِ خَلَقَهُ الله قَبْلَ دَحْوِ الأَرْضِ بِأَلْفَيْ عَامٍ فَأَحَقُّ مَنْ أُطِيعَ فِيمَا أَمَرَ وَانْتُهِيَ عَمَّا نَهَى عَنْهُ وَزَجَرَ الله الْمُنْشِىُ لِلأَرْوَاحِ وَالصُّوَرِ.

1. Muhammad ibn abu ‘Abd Allah has narrated from Muhammad ibn abu Yusr from Dawud ibn ‘Abd Allah from Muhammad ibn ‘Amr ibn Muhammad from ‘Isa ibn Yunus who has said the following: “Ibn abu al-‘Awja’ was one of the pupils of al-Hassan al-Basriy. He deviated from the belief of Monotheism. It was said to him, ‘You have given up the religion of your friend and have come to something that has no foundation and reality.’ He replied, ‘My friend was mixing the issue. One time he would say, “It is predestination” and then he would say, “It is compulsion.” I do not know if he believes in any religion with which he can continue.’ He went to Makkah, in disobedience and in rejection of belief in performing Hajj. Scholars disliked to sit and to speak with him due to his bad mouth and filthy conscience. He went to abu ‘Abd Allah (a.s.), and sat next to him in the company of people like him, and said, ‘O abu ‘Abd Allah, meeting places are trusts where everyone can cough if one needs to cough. Will you allow speaking?’ He (the Imam) said, ‘You can speak.’ He said, ‘For how long you continue walking around it like farmers threshing hay under their feet, seek refuge with this stone, worship this House built with bricks and rubble, run around like runaway camels? One who thinks a little about it comes to know of this action to be founded without wisdom and thinking. Say something about it; you’re the head of this matter and its peak, your father is the origin thereof and its completion.’ Abu ‘Abd Allah (a.s.), then said, ‘One whom Allah has made blind and has made him to go astray, he mistreats the truth and considers it tasteless; thus Satan becomes his source of authority and guardian, lord and companion, who leads to destructive places wherefrom he can never come out to safety. Through this house, Allah has asked His creatures to worship Him (acknowledge Him as their sole owner) so He may examine the quality of their obedience in their answering His call. He thus has strongly advised them to respect it with greatness and visit it. He has made it a place of His prophets and a point to face during performing salat (prayer). It is a branch of His pleasure, and it is a road and it leads to His forgiveness. It is established in perfect balance as a focal point of greatness and glory. Allah created it two thousand years before the spread of earth. He deserves more than anyone who is obeyed in what He commands and in what He prohibits and admonishes. Allah is the inventor of the spirits and forms.’”

2ـ وَرُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (صلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فِي خُطْبَةٍ لَهُ وَلَوْ أَرَادَ الله جَلَّ ثَنَاؤُهُ بِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ وَمَعَادِنَ الْعِقْيَانِ وَمَغَارِسَ الْجِنَانِ وَأَنْ يَحْشُرَ طَيْرَ السَّمَاءِ وَوَحْشَ الأَرْضِ مَعَهُمْ لَفَعَلَ وَلَوْ فَعَلَ لَسَقَطَ الْبَلاءُ وَبَطَلَ الْجَزَاءُ وَاضْمَحَلَّتِ الأَنْبَاءُ وَلَمَا وَجَبَ لِلْقَائِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَلا لَحِقَ الْمُؤْمِنِينَ ثَوَابُ الْمُحْسِنِينَ وَلا لَزِمَتِ الأَسْمَاءُ أَهَالِيَهَا عَلَى مَعْنًى مُبِينٍ وَلِذَلِكَ لَوْ أَنْزَلَ الله مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ وَلَوْ فَعَلَ لَسَقَطَ الْبَلْوَى عَنِ النَّاسِ أَجْمَعِينَ وَلَكِنَّ الله جَلَّ ثَنَاؤُهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِ نِيَّاتِهِمْ وَضَعَفَةً فِيمَا تَرَى الأَعْيُنُ مِنْ حَالاتِهِمْ مِنْ قَنَاعَةٍ تَمْلأُ الْقُلُوبَ وَالْعُيُونَ غَنَاؤُهُ وَخَصَاصَةٍ تَمْلأُ الأَسْمَاعَ وَالأَبْصَارَ أَذَاؤُهُ وَلَوْ كَانَتِ الأَنْبِيَاءُ أَهْلَ قُوَّةٍ لا تُرَامُ وَعِزَّةٍ لا تُضَامُ وَمُلْكٍ يُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَيُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ أَهْوَنَ عَلَى الْخَلْقِ فِي الاخْتِبَارِ وَأَبْعَدَ لَهُمْ فِي الاسْتِكْبَارِ وَلآَمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَالْحَسَنَاتُ مُقْتَسَمَةً وَلَكِنَّ الله أَرَادَ أَنْ يَكُونَ الاتِّبَاعُ لِرُسُلِهِ وَالتَّصْدِيقُ بِكُتُبِهِ وَالْخُشُوعُ لِوَجْهِهِ وَالاسْتِكَانَةُ لأَمْرِهِ وَالاسْتِسْلامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لا تَشُوبُهَا مِنْ غَيْرِهَا شَائِبَةٌ وَكُلَّمَا كَانَتِ الْبَلْوَى وَالاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَالْجَزَاءُ أَجْزَلَ أَ لا تَرَوْنَ أَنَّ الله جَلَّ ثَنَاؤُهُ اخْتَبَرَ الأَوَّلِينَ مِنْ لَدُنِ آدَمَ إِلَى الآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لا تَضُرُّ وَلا تَنْفَعُ وَلا تُبْصِرُ وَلا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً ثُمَّ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الأَرْضِ حَجَراً وَأَقَلِّ نَتَائِقِ الدُّنْيَا مَدَراً وَأَضْيَقِ بُطُونِ الأَوْدِيَةِ مَعَاشاً وَأَغْلَظِ مَحَالِّ الْمُسْلِمِينَ مِيَاهاً بَيْنَ جِبَالٍ خَشِنَةٍ وَرِمَالٍ دَمِثَةٍ وَعُيُونٍ وَشِلَةٍ وَقُرًى مُنْقَطِعَةٍ وَأَثَرٍ مِنْ مَوَاضِعِ قَطْرِ السَّمَاءِ دَاثِرٍ لَيْسَ يَزْكُو بِهِ خُفٌّ وَلا ظِلْفٌ وَلا حَافِرٌ ثُمَّ أَمَرَ آدَمَ وَوُلْدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهِمْ وَغَايَةً لِمُلْقَى رِحَالِهِمْ تَهْوِي إِلَيْهِ ثِمَارُ الأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ مُتَّصِلَةٍ وَجَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ وَمَهَاوِي فِجَاجٍ عَمِيقَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ ذُلُلاً يُهَلِّلُونَ لله حَوْلَهُ وَيَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا الْقُنُعَ وَالسَّرَابِيلَ وَرَاءَ ظُهُورِهِمْ وَحَسَرُوا بِالشُّعُورِ حَلْقاً عَنْ رُءُوسِهِمُ ابْتِلاءً عَظِيماً وَاخْتِبَاراً كَبِيراً وَامْتِحَاناً شَدِيداً وَتَمْحِيصاً بَلِيغاً وَقُنُوتاً مُبِيناً جَعَلَهُ الله سَبَباً لِرَحْمَتِهِ وَوُصْلَةً وَوَسِيلَةً إِلَى جَنَّتِهِ وَعِلَّةً لِمَغْفِرَتِهِ وَابْتِلاءً لِلْخَلْقِ بِرَحْمَتِهِ وَلَوْ كَانَ الله تَبَارَكَ وَتَعَالَى وَضَعَ بَيْتَهُ الْحَرَامَ وَمَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَأَنْهَارٍ وَسَهْلٍ وَقَرَارٍ جَمَّ الأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ النَّبَاتِ مُتَّصِلَ الْقُرَى مِنْ بُرَّةٍ سَمْرَاءَ وَرَوْضَةٍ خَضْرَاءَ وَأَرْيَافٍ مُحْدِقَةٍ وَعِرَاصٍ مُغْدِقَةٍ وَزُرُوعٍ نَاضِرَةٍ وَطُرُقٍ عَامِرَةٍ وَحَدَائِقَ كَثِيرَةٍ لَكَانَ قَدْ صَغُرَ الْجَزَاءُ عَلَى حَسَبِ ضَعْفِ الْبَلاءِ ثُمَّ لَوْ كَانَتِ الأَسَاسُ الْمَحْمُولُ عَلَيْهَا وَالأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ زُمُرُّدَةٍ خَضْرَاءَ وَيَاقُوتَةٍ حَمْرَاءَ وَنُورٍ وَضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَلَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَلَنَفَى مُعْتَلِجَ الرَّيْبِ مِنَ النَّاسِ وَلَكِنَّ الله عَزَّ وَجَلَّ يَخْتَبِرُ عَبِيدَهُ بِأَنْوَاعِ الشَّدَائِدِ وَيَتَعَبَّدُهُمْ بِأَلْوَانِ الْمَجَاهِدِ وَيَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ قُلُوبِهِمْ وَإِسْكَاناً لِلتَّذَلُّلِ فِي أَنْفُسِهِمْ وَلِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَأَسْبَاباً ذُلُلاً لِعَفْوِهِ وَفِتْنَتِهِ كَمَا قَالَ الم. أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لا يُفْتَنُونَ. وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ الله الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكاذِبِينَ.

2. It is narrated that ’Amir al-Mu’minin once said in his sermon the following: “’Amir al-Mu’minin (a.s.), has said that if Allah, Glorious is whose praise, wanted, He could have opened to His prophets the treasures of gold (stored), mines of pure growing gold, placed at their disposal, gardens of plantations, flocks of birds from the skies and animals on land. Had He done so, trial and testing system would have failed as well, the system of reward; the news (about the hereafter) vanished, people resting would have been the same as those under trial and assessment. The believers would not receive any reward as people of good deeds, nor do any name and terminology make any clear sense. In addition, if Allah were to send from the sky miracles to force their neck down to submission, He could have done so, but trial and test would have remained without basis in the case of all people. However, Allah, Glorious is whose praise, made His messengers to possess determination in their intentions, but weak to the eyes of people. “It is due to such determination that their (prophet’s) ability to exercise moderation fills up the hearts and eyes with satisfaction, with feeling of self-sufficiency and their exercising of self-abnegation fills up the ears and eyes (without question). Had the prophets been powerful beyond the power of others, had they had incompatible might and a kingdom that every man desired, and every one sought to achieve, it would have been easy to examine the creatures and far for the creatures to assume arrogance. They (people) would believe them for crushing fear from them or for the attractive interest found with them (the prophets). In such case, the intentions and good deeds remained subject to equal division and distribution. Allah, however, wanted that following of His messengers, acknowledgement of His books, expressing humbleness before Him, seeking comfort with His commands, submission to His orders, remain especially for Him alone, without any confusion or doubts to affect its purity of being just for Him. The more there is trial and greater test, the reward and compensation is worthier and appreciable. Have you not noticed that Allah, Glorious is whose praise, has tried and tested from Adam to the last ones of this world by means of stones that do not harm anyone or benefit them, do not see or hear? Thus, He has made it His sacred house, which He has made for people a place of worship. He then has made its location in a most barren land with rocks, the least in terms of fertility, the narrowest of valleys and means of living, the most difficult in availability of water for Muslims. It is among the rough hills, fine sands, fountains of very little water and towns that are cut off from each other, with very little traces of the drops from the sky which do not even reach anyone’s shoes or cloven-hoofs or hooves. He then commanded Adam and his offspring to ready themselves to turn to it. It then became the turning point for the destination of their journey, the final destination for them to rest. To this destination, the fruits of hearts fall from the wilderness, and vast extended land, from the cut off island in the oceans, from the deep valley of faraway places. They move their shoulders with humbleness, declaring around it (the House) that no one except Allah deserves worship. They walk on sand, on foot, dusty and tired for His sake. (One can see them) without head covering and (normal) dress, their heads shaven for the great trial, and tremendous test, intense examination, slow purification and sifting and with clear appeals. Allah has made it a means to achieve His kindness, a connection and means to reach His paradise, a reason to gain His forgiveness. It is a trial for His creatures through His kindness. The reward would have been very little and small if the trial had been of a certain lesser degree. This could happen if Allah, the most Blessed, the most High, were to place His Sacred House and other great monumental landmarks among the gardens, canals, open flat lands, thick groves of trees, easily accessible fruits, plentiful grass, connected towns, with brown colored fields, green gardens, countryside houses surrounded with beautiful yards, delightful farms, well built roads and many gardens. “The trial would turn into ease and comfort if the foundations on which it is carried, the stones with which it is raised were of green emerald, red ruby, lights and rays. This would reduce the creeping of doubts in the chests, make the struggle of Satan against the hearts very weak, nullify the pricking of doubts and hesitation by the people. Allah, the Most Majestic, the Most Glorious, however, tests and examines His servants by various kinds of difficult examinations. He makes them to prove their loyalty as worshippers by a hard struggle. He tries by means of hardships to expel arrogance from their hearts and settle humbleness in their souls, so that it can open the door to His favors and provide easy means for His forgiveness and His trial, as He has said, ’Do people think that they will be left without trial just because they have said, “We have believed?” We certainly placed under test and trial those who lived before them so that Allah would find who was truthful and who were the liars.’” (29:1-2)

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدَوَيْهِ بْنِ عَامِرٍ وَغَيْرِهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لَمَّا وُلِدَ إِسْمَاعِيلُ حَمَلَهُ إِبْرَاهِيمُ وَأُمَّهُ عَلَى حِمَارٍ وَأَقْبَلَ مَعَهُ جَبْرَئِيلُ حَتَّى وَضَعَهُ فِي مَوْضِعِ الْحِجْرِ وَمَعَهُ شَيْ‏ءٌ مِنْ زَادٍ وَسِقَاءٌ فِيهِ شَيْ‏ءٌ مِنْ مَاءٍ وَالْبَيْتُ يَوْمَئِذٍ رَبْوَةٌ حَمْرَاءُ مِنْ مَدَرٍ فَقَالَ إِبْرَاهِيمُ لِجَبْرَئِيلَ (عَلَيْهِ السَّلاَم) هَاهُنَا أُمِرْتَ قَالَ نَعَمْ قَالَ وَمَكَّةُ يَوْمَئِذٍ سَلَمٌ وَسَمُرٌ وَحَوْلَ مَكَّةَ يَوْمَئِذٍ نَاسٌ مِنَ الْعَمَالِيقِ وَفِي حَدِيثٍ آخَرَ عَنْهُ أَيْضاً قَالَ فَلَمَّا وَلَّى إِبْرَاهِيمُ قَالَتْ هَاجَرُ يَا إِبْرَاهِيمُ إِلَى مَنْ تَدَعُنَا قَالَ أَدَعُكُمَا إِلَى رَبِّ هَذِهِ الْبَنِيَّةِ قَالَ فَلَمَّا نَفِدَ الْمَاءُ وَعَطِشَ الْغُلامُ خَرَجَتْ حَتَّى صَعِدَتْ عَلَى الصَّفَا فَنَادَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ ثُمَّ انْحَدَرَتْ حَتَّى أَتَتِ الْمَرْوَةَ فَنَادَتْ مِثْلَ ذَلِكَ ثُمَّ أَقْبَلَتْ رَاجِعَةً إِلَى ابْنِهَا فَإِذَا عَقِبُهُ يَفْحَصُ فِي مَاءٍ فَجَمَعَتْهُ فَسَاخَ وَلَوْ تَرَكَتْهُ لَسَاحَ.

1. Ali ibn Ibrahim has narrated from his father and al-Husayn ibn Muhammad has narrated from ‘Abdwayh ibn ‘Amir and others and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from Aban ibn ‘Uthman from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah (a.s.), has said that when Isma‘il was born, Ibrahim (a.s.), carried him and his mother on a donkey and Jibril also came along with them. In Makkah he placed him (Isma‘il) inside al-Hijr. There was some food, supplies, and a water container with a little water in it. The House in those days was a small red hump of land. Ibrahim then said to Jibril, Is this the place for which I am commanded?’ He (Jibril) replied, Yes, this is the place.’ He (the Imam) said, ‘Makkah in those days had trees of Salamu and Samur and the inhabitants around consisted of the people of al-‘Amaliqah.” “In another Hadith narrated from the same narrator, it is said, ‘When Ibrahim wanted to return, Hajar (Hagar) asked, “O Ibrahim, in whose care are you leaving us?” Ibrahim replied, “I leave both of you in the care of the Lord of this building.’” He (the Imam) has said, ‘When water depleted and the child became thirsty, she moved and climbed on al-Safa’ and called aloud, “Is there anyone in the wilderness to provide relief?” She then climbed down to move to al-Marwah, where she repeated her call as she had done on al-Safa’. Then she returned to her child and found him kicking his heels in a little water. She then collected it and it accumulated; had she left it alone it would flow.’”

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) لَمَّا خَلَّفَ إِسْمَاعِيلَ بِمَكَّةَ عَطِشَ الصَّبِيُّ فَكَانَ فِيمَا بَيْنَ الصَّفَا وَالْمَرْوَةِ شَجَرٌ فَخَرَجَتْ أُمُّهُ حَتَّى قَامَتْ عَلَى الصَّفَا فَقَالَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ فَلَمْ تُجِبْهَا أَحَدٌ فَمَضَتْ حَتَّى انْتَهَتْ إِلَى الْمَرْوَةِ فَقَالَتْ هَلْ بِالْبَوَادِي مِنْ أَنِيسٍ فَلَمْ تُجَبْ ثُمَّ رَجَعَتْ إِلَى الصَّفَا وَقَالَتْ ذَلِكَ حَتَّى صَنَعَتْ ذَلِكَ سَبْعاً فَأَجْرَى الله ذَلِكَ سُنَّةً وَأَتَاهَا جَبْرَئِيلُ فَقَالَ لَهَا مَنْ أَنْتِ فَقَالَتْ أَنَا أُمُّ وَلَدِ إِبْرَاهِيمَ قَالَ لَهَا إِلَى مَنْ تَرَكَكُمْ فَقَالَتْ أَمَا لَئِنْ قُلْتَ ذَاكَ لَقَدْ قُلْتُ لَهُ حَيْثُ أَرَادَ الذَّهَابَ يَا إِبْرَاهِيمُ إِلَى مَنْ تَرَكْتَنَا فَقَالَ إِلَى الله عَزَّ وَجَلَّ فَقَالَ جَبْرَئِيلُ (عَلَيْهِ السَّلاَم) لَقَدْ وَكَلَكُمْ إِلَى كَافٍ قَالَ وَكَانَ النَّاسُ يَجْتَنِبُونَ الْمَمَرَّ إِلَى مَكَّةَ لِمَكَانِ الْمَاءِ فَفَحَصَ الصَّبِيُّ بِرِجْلِهِ فَنَبَعَتْ زَمْزَمُ قَالَ فَرَجَعَتْ مِنَ الْمَرْوَةِ إِلَى الصَّبِيِّ وَقَدْ نَبَعَ الْمَاءُ فَأَقْبَلَتْ تَجْمَعُ التُّرَابَ حَوْلَهُ مَخَافَةَ أَنْ يَسِيحَ الْمَاءُ وَلَوْ تَرَكَتْهُ لَكَانَ سَيْحاً قَالَ فَلَمَّا رَأَتِ الطَّيْرُ الْمَاءَ حَلَّقَتْ عَلَيْهِ فَمَرَّ رَكْبٌ مِنَ الْيَمَنِ يُرِيدُ السَّفَرَ فَلَمَّا رَأَوُا الطَّيْرَ قَالُوا مَا حَلَّقَتِ الطَّيْرُ إِلاَّ عَلَى مَاءٍ فَأَتَوْهُمْ فَسَقَوْهُمْ مِنَ الْمَاءِ فَأَطْعَمُوهُمُ الرَّكْبُ مِنَ الطَّعَامِ وَأَجْرَى الله عَزَّ وَجَلَّ لَهُمْ بِذَلِكَ رِزْقاً وَكَانَ النَّاسُ يَمُرُّونَ بِمَكَّةَ فَيُطْعِمُونَهُمْ مِنَ الطَّعَامِ وَيَسْقُونَهُمْ مِنَ الْمَاءِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said that when Ibrahim (a.s.), left Isma‘il behind in Makkah, the child became thirsty. Between al-Safa’ and al-Marwah there was a tree. His mother went to al-Safa’ and called aloud, ‘Is there anyone, in the wilderness, to provide relief?’ No one answered. She then went to al-Marwah and called aloud, ‘Is there anyone in the wilderness to provide relief?’ No one answered. Then she went back to al-Safa’ and did the same thing repeatedly seven times. Allah made this a tradition. Jibril then came and asked her, ‘Who are you?’ She replied, ‘I am the mother of the child of Ibrahim.’ He (Jibril) then asked, ‘In whose care did he leave you?’ She replied, ‘Since you say this, I, when Ibrahim was leaving, asked him, “O Ibrahim, in whose care are you leaving us?” He replied, “I leave you in the care of Allah, the Most Majestic, the Most Glorious).”’ He (Jibril) said, ‘He has certainly left you in the care of one who is a sufficient caretaker.’ He (the Imam) said, ‘People would avoid traveling through Makkah because of water scarcity. The child kicked his heels to search for water and make Zamzam flow.’ He (the Imam) said, ‘She returned from al-Marwah to the child when water had already gushed out. She piled soil to allow water to accumulate for fear of its flowing away; had she not done so it would have flowed.’ He (the Imam) said, ‘When birds saw the water they began to circle around. At this time, a caravan from Yemen passing by saw birds circling; they said, ‘Birds circle only where there is water.’ They came to them (mother and child) who gave them water and they (people) in turn gave them food. Allah, the Most Majestic, the Most Glorious, in this way provided for them (mother and child) means of sustenance. People would pass by Makkah. They would feed them (mother and child) who in turn would give those (people) water.’”