Man Lā Yaḥḍuruh al-Faqīh

2323 - وَ رَوَى اَلْبَزَنْطِيُّ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : «أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سَاهَمَ قُرَيْشاً فِي بِنَاءِ اَلْبَيْتِ فَصَارَ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِنْ بَابِ اَلْكَعْبَةِ إِلَى اَلنِّصْفِ مَا بَيْنَ اَلرُّكْنِ اَلْيَمَانِيِّ إِلَى اَلْحَجَرِ اَلْأَسْوَدِ ».

Hadith.2323 - It has been narrated by Al-Bazanti from Dawud ibn Sirhan, from Abu Abdullah (as): "The Messenger of Allah (swt) (peace and blessings be upon him and his family) participated with the Quraysh in the rebuilding of the Kaaba. The portion that came under the share of the Messenger of Allah (swt) (peace and blessings be upon him and his family) was from the door of the Kaaba to halfway between the Yemeni Corner and the Black Stone."

2324 - وَ فِي رِوَايَةٍ أُخْرَى : «أَنَّهُ كَانَ لِبَنِي هَاشِمٍ مِنَ اَلْحَجَرِ اَلْأَسْوَدِ إِلَى اَلرُّكْنِ اَلشَّامِيِّ ».

Hadith.2324 - In another narration: "The portion of the Kaaba allocated to Banu Hashim extended from the Black Stone to the Syrian Corner."

2167 - وَ رُوِيَ : «أَنَّ اَلْحَاجَّ إِذَا سَعَى بَيْنَ اَلصَّفَا وَ اَلْمَرْوَةِ خَرَجَ مِنْ ذُنُوبِهِ.

Hadith.2167 - It has been narrated: "When the pilgrim performs Sa’y between Safa and Marwah, they are cleansed of their sins."

[مَنْ أَرَادَ الْكَعْبَةَ بِسُوءٍ] وما أراد الكعبة أحد بسوء إلا غضب الله عزوجل لها، ونوى يوما تبع الملك أن يقتل مقاتلة أهل الكعبة ويسبي ذريتهم ثم يهدم الكعبة فسالت عيناه حتى وقعتا على خدية فسأل عن ذلك، فقالوا: ما نرى الذي أصابك إلا بما نويت في هذا البيت لان البلد حرم الله والبيت بيت الله، وسكان مكة ذرية إبراهيم خليل الله، فقال: صدقتم فما مخرجى مما وقعت فيه؟ قالوا: تحدث نفسك بغير ذلك فحدث نفسه بخير فرجعت حدقتاه حتى ثبتتا في مكانهما، فدعا القوم الذين أشاروا عليه بهدمها فقتلهم ثم أتى البيت فكساه الانطاع وأطعم الطعام ثلاثين يوما كل يوم مائة جزور حتى حملت الجفان إلى السباع في رؤوس الجبال ونثرت الاعلاف للوحوش، ثم انصرف من مكة إلى المدينة فأنزل بها قوما من أهل اليمن من غسان وهم الانصار وروي: أنه ذبح له ستة آلاف بقرة بشعب ابن عامر، وكان يقال لها مطابخ تبع حتى نزلها ابن عامر فاضيفت إليه فقيل: شعيب ابن عامر، ولم يكن تبع مؤمنا ولا كافرا ولكنه كان ممن يطلب الدين الحنيف، ولم يملك المشرق إلا تبع وكسرى. وقصده أصحاب الفيل وملكهم أبو يكسوم: أبرهة بن الصباح الحميري ليهدمه. فأرسل الله عليهم طيرا ابابيل ترميهم بحجارة من سجيل، فجعلهم كعصف مأكول. وإنما لم يجر على الحجاج ما جرى على تبع وأصحاب الفيل لان قصد الحجاج لم يكن إلى هدم الكعبة إنما كان قصده إلى ابن الزبير وكان ضدا لصاحب الحق، فلما استجار بالكعبة أراد الله أن يبين للناس أنه لم يجره فامهل من هدمها عليه.

WHOEVER INTENDS EVIL AGAINST THE KAABA No one has ever intended harm toward the Kaaba except that Allah (swt), the Mighty and Majestic, became angry on its behalf. Once, King Tubba’ resolved to kill the fighting men of the people of the Kaaba, take their offspring as captives, and destroy the Kaaba. His eyes began to swell until they fell onto his cheeks. He inquired about the cause, and they said: "We believe that what has afflicted you is due to your intention against this House, for the city is Allah’s (swt) sanctuary, the House is Allah’s (swt) House, and the residents of Mecca are the descendants of Ibrahim, the friend of Allah (swt)." Tubba’ said: "You have spoken the truth. What can deliver me from what I am facing?" They said: "Change your intention and resolve to do good." So, he changed his intention to something better. His eyes returned to their proper place and were restored. He then summoned those who had advised him to destroy the Kaaba and killed them. Afterward, he went to the Kaaba, covered it with leather, and provided food for thirty days, sacrificing one hundred camels daily. Large trays of food were carried to the wild animals on the mountain peaks, and fodder was scattered for the beasts. He then departed from Mecca to Medina and settled there a group of Yemenites from Ghassan, who became the Ansar (supporters). It has been narrated: "Tubba’ sacrificed six thousand cattle at Sha'b Ibn 'Amir, a place that was referred to as the 'Kitchens of Tubba’' until it was later inhabited by Ibn 'Amir and became known as 'Sha'b Ibn 'Amir.' Tubba’ was neither a believer nor an outright disbeliever, but he sought the Abrahamic faith. None ruled over both the East and the West except Tubba’ and Khosrow. Later, the Kaaba was targeted by the companions of the elephant and their king, Abū Yaksūm (Abraha ibn Al-Sabah Al-Himyari), who intended to demolish it. Allah (swt) sent against them flocks of birds (Ababil) pelting them with stones of baked clay, rendering them like eaten straw. What happened to Tubba’ and the companions of the elephant did not befall Al-Hajjaj because his intention was not to destroy the Kaaba itself but to confront Ibn Al-Zubayr, who opposed the rightful authority. When Ibn Al-Zubayr sought refuge in the Kaaba, Allah (swt) willed to show the people that He did not grant him safety, and so He delayed the punishment for its destruction upon Al-Hajjaj."

2168 - وَ قَالَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ : «اَلسَّاعِي بَيْنَ اَلصَّفَا وَ اَلْمَرْوَةِ تَشْفَعُ لَهُ اَلْمَلاَئِكَةُ فَتُشَفَّعُ فِيهِ بِالْإِيجَابِ.

Hadith.2168 - Imam Ali ibn Al-Husayn (as) said: "The one who performs Sa’y between Safa and Marwah is interceded for by the angels, and their intercession is accepted."

2169 - وَ رُوِيَ : «أَنَّ مَنْ أَرَادَ أَنْ يَكْثُرَ مَالُهُ فَلْيُطِلِ اَلْوُقُوفَ عَلَى اَلصَّفَا وَ اَلْمَرْوَةِ ».

Hadith.2169 - It has been narrated: "Whoever wishes to increase their wealth should prolong their standing on Safa and Marwah."

2325 - وَ رُوِيَ عَنْ عِيسَى بْنِ يُونُسَ قَالَ : كَانَ اِبْنُ أَبِي اَلْعَوْجَاءِ مِنْ تَلاَمِذَةِ اَلْحَسَنِ اَلْبَصْرِيِّ فَانْحَرَفَ عَنِ اَلتَّوْحِيدِ فَقِيلَ لَهُ تَرَكْتَ مَذْهَبَ صَاحِبِكَ وَ دَخَلْتَ فِيمَا لاَ أَصْلَ لَهُ وَ لاَ حَقِيقَةَ فَقَالَ إِنَّ صَاحِبِي كَانَ مِخْلَطاً كَانَ يَقُولُ طَوْراً بِالْقَدَرِ وَ طَوْراً بِالْجَبْرِ وَ مَا أَعْلَمُهُ اِعْتَقَدَ مَذْهَباً دَامَ عَلَيْهِ قَالَ وَ دَخَلَ مَكَّةَ تَمَرُّداً وَ إِنْكَاراً عَلَى مَنْ يَحُجُّ وَ كَانَ يَكْرَهُ اَلْعُلَمَاءُ مُسَاءَلَتَهُ إِيَّاهُمْ وَ مُجَالَسَتَهُ لَهُمْ لِخُبْثِ لِسَانِهِ وَ فَسَادِ ضَمِيرِهِ فَأَتَى جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ فَجَلَسَ إِلَيْهِ فِي جَمَاعَةٍ مِنْ نُظَرَائِهِ ثُمَّ قَالَ لَهُ إِنَّ اَلْمَجَالِسَ أَمَانَاتٌ وَ لاَ بُدَّ لِكُلِّ مَنْ كَانَ بِهِ سُعَالٌ أَنْ يَسْعُلَ أَ فَتَأْذَنُ لِي فِي اَلْكَلاَمِ فَقَالَ «تَكَلَّمْ» فَقَالَ إِلَى كَمْ تَدُوسُونَ هَذَا اَلْبَيْدَرَ وَ تَلُوذُونَ بِهَذَا اَلْحَجَرِ وَ تَعْبُدُونَ هَذَا اَلْبَيْتَ اَلْمَرْفُوعَ بِالطُّوبِ وَ اَلْمَدَرِ وَ تُهَرْوِلُونَ حَوْلَهُ هَرْوَلَةَ اَلْبَعِيرِ إِذَا نَفَرَ مَنْ فَكَّرَ فِي هَذَا أَوْ قَدَّرَ عَلِمَ أَنَّ هَذَا فِعْلٌ أَسَّسَهُ غَيْرُ حَكِيمٍ وَ لاَ ذِي نَظَرٍ فَقُلْ فَإِنَّكَ رَأْسُ هَذَا اَلْأَمْرِ وَ سَنَامُهُ وَ أَبُوكَ أُسُّهُ وَ نِظَامُهُ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ «إِنَّ مَنْ أَضَلَّهُ اَللَّهُ وَ أَعْمَى قَلْبَهُ اِسْتَوْخَمَ اَلْحَقَّ فَلَمْ يَسْتَعْذِبْهُ وَ صَارَ اَلشَّيْطَانُ وَلِيَّهُ يُورِدُهُ مَنَاهِلَ اَلْهَلَكَةِ ثُمَّ لاَ يُصْدِرُهُ و هَذَا بَيْتٌ اِسْتَعْبَدَ اَللَّهُ بِهِ خَلْقَهُ لِيَخْتَبِرَ طَاعَتَهُمْ فِي إِتْيَانِهِ فَحَثَّهُمْ عَلَى تَعْظِيمِهِ وَ زِيَارَتِهِ وَ جَعَلَهُ مَحَلَّ أَنْبِيَائِهِ وَ قِبْلَةً لِلْمُصَلِّينَ لَهُ فَهُوَ شُعْبَةٌ مِنْ رِضْوَانِهِ وَ طَرِيقٌ يُؤَدِّي إِلَى غُفْرَانِهِ مَنْصُوبٌ عَلَى اِسْتِوَاءِ اَلْكَمَالِ وَ مُجْتَمَعِ اَلْعَظَمَةِ وَ اَلْجَلاَلِ خَلَقَهُ اَللَّهُ قَبْلَ دَحْوِ اَلْأَرْضِ بِأَلْفَيْ عَامٍ وَ أَحَقُّ مَنْ أُطِيعَ فِيمَا أَمَرَ وَ اُنْتُهِيَ عَمَّا نَهَى عَنْهُ وَ زَجَرَ اَللَّهُ اَلْمُنْشِئُ لِلْأَرْوَاحِ بِالصُّوَرِ» فَقَالَ اِبْنُ أَبِي اَلْعَوْجَاءِ ذَكَرْتَ يَا أَبَا عَبْدِ اَللَّهِ فَأَحَلْتَ عَلَى غَائِبٍ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ «وَيْلَكَ وَ كَيْفَ يَكُونُ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَ إِلَيْهِمْ أَقْرَبُ «مِنْ حَبْلِ اَلْوَرِيدِ» يَسْمَعُ كَلاَمَهُمْ وَ يَرَى أَشْخَاصَهُمْ وَ يَعْلَمُ أَسْرَارَهُمْ وَ إِنَّمَا اَلْمَخْلُوقُ اَلَّذِي إِذَا اِنْتَقَلَ عَنْ مَكَانٍ اِشْتَغَلَ بِهِ مَكَانٌ وَ خَلاَ مِنْهُ مَكَانٌ فَلاَ يَدْرِي فِي اَلْمَكَانِ اَلَّذِي صَارَ إِلَيْهِ مَا حَدَثَ فِي اَلْمَكَانِ اَلَّذِي كَانَ فِيهِ فَأَمَّا اَللَّهُ اَلْعَظِيمُ اَلشَّأْنِ اَلْمَلِكُ اَلدَّيَّانُ، فَإِنَّهُ لاَ يَخْلُو مِنْهُ مَكَانٌ وَ لاَ يَشْتَغِلُ بِهِ مَكَانٌ وَ لاَ يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ وَ اَلَّذِي بَعَثَهُ بِالْآيَاتِ اَلْمُحْكَمَةِ وَ اَلْبَرَاهِينِ اَلْوَاضِحَةِ وَ أَيَّدَهُ بِنَصْرِهِ وَ اِخْتَارَهُ لِتَبْلِيغِ رِسَالاَتِهِ صَدَّقْنَا قَوْلَهُ بِأَنَّ رَبَّهُ بَعَثَهُ وَ كَلَّمَهُ» فَقَامَ عَنْهُ اِبْنُ أَبِي اَلْعَوْجَاءِ فَقَالَ لِأَصْحَابِهِ مَنْ أَلْقَانِي فِي بَحْرِ هَذَا سَأَلْتُكُمْ أَنْ تَلْتَمِسُوا لِي خُمْرَةً فَأَلْقَيْتُمُونِي عَلَى جَمْرَةٍ قَالُوا لَهُ مَا كُنْتَ فِي مَجْلِسِهِ إِلاَّ حَقِيراً فَقَالَ «إِنَّهُ اِبْنُ مَنْ حَلَقَ رُءُوسَ مَنْ تَرَوْنَ».

Hadith.2325 - It has been narrated from Isa ibn Yunus: Ibn Abi Al-Awja' was one of the students of Al-Hasan Al-Basri, but he deviated from monotheism. When asked why he abandoned his teacher's path and followed a belief with neither foundation nor truth, he said: "My teacher was inconsistent. At times, he spoke of free will (qadar), and at other times, of predestination (jabr). I do not know of him adhering to any belief consistently." He entered Mecca in rebellion and denial of those performing Hajj. Scholars disliked engaging with him in discussions or sitting with him because of his sharp tongue and corrupt intentions. However, he went to Imam Ja'far ibn Muhammad (as), sat with him in a gathering of scholars, and said to him: "Discussions in such gatherings are a trust, and anyone with a cough must eventually cough. Will you permit me to speak?" Imam Ja'far (as) said: "Speak." Ibn Abi Al-Awja' then said: "For how long will you tread upon this threshing floor, cling to this stone, worship this house built of mud and clay, and run around it like a camel driven in frenzy? Whoever reflects on this or considers it carefully will realize that this is an act established by someone lacking wisdom and insight." Imam Abu Abdullah (as) replied: "Indeed, one whom Allah (swt) has led astray and whose heart He has blinded finds truth bitter and fails to savor its sweetness. Satan becomes his ally, leading him to the waters of destruction without ever returning him from them. This is a House through which Allah (swt) has subjected His creation to servitude, testing their obedience by their journey to it. He has urged them to venerate and visit it, making it the station of His Prophets and the direction (qiblah) for those who pray to Him. It is a branch of His pleasure and a pathway to His forgiveness, established in the utmost perfection and the gathering point of majesty and grandeur. Allah (swt) created it two thousand years before the spreading of the earth. It is most fitting that He be obeyed in what He commands and refrained from what He (swt) prohibits and warns against—Allah (swt), who forms souls and shapes them into their forms." Ibn Abi Al-Awja' responded: "You speak of something, O Abu Abdullah, and refer to the unseen." Imam Abu Abdullah (as) said: "Woe to you! How can He (swt) be unseen, He who is present with His creation, nearer to them 'than their jugular vein,' hears their speech, sees their forms, and knows their secrets? Only a created being becomes unseen when he moves from one place to another, so that the place he left becomes empty of him, and the place he reaches becomes occupied by him. Such a being cannot know what occurs in the place he left while being in the place he arrived at." The Imam (as) continued: "As for Allah (swt), the Magnificent in status, the Sovereign, the Judge, no place is devoid of Him, no place preoccupies Him, and He is no closer to one place than to another. By the One who sent His Prophet with clear signs, definitive proofs, and supported him with His victory, and who chose him to deliver His messages, we affirm his claim that his Lord (azj) sent him and spoke to him." Ibn Abi Al-Awja’ rose from the gathering and said to his companions: "Who cast me into the ocean of this man's discourse? I asked you to find me a shade, and you threw me onto burning embers!" They replied: "You were insignificant in his assembly." He responded: "He is the son of the one who shaved the heads of those you see (referring to his lineage and the Imam's profound knowledge and authority)."

2170 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : «إِنْ تَهَيَّأَ لَكَ أَنْ تُصَلِّيَ صَلَوَاتِكَ كُلَّهَا اَلْفَرَائِضَ وَ غَيْرَهَا عِنْدَ اَلْحَطِيمِ فَافْعَلْ فَإِنَّهُ أَفْضَلُ بُقْعَةٍ عَلَى وَجْهِ اَلْأَرْضِ».

Hadith.2170 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "If you are able to pray all your prayers, obligatory and non-obligatory, at Al-Hatim, then do so, for it is the most virtuous spot on the face of the earth."

2326 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ فِي خَبَرٍ آخَرَ : حَدِيثٍ يُذْكَرُ فِيهِ اَلْإِسْلاَمُ وَ اَلْإِيمَانُ «وَ لَوْ أَنَّ رَجُلاً دَخَلَ اَلْكَعْبَةَ فَبَالَ فِيهَا مُعَانِداً أُخْرِجَ مِنَ اَلْكَعْبَةِ وَ مِنَ اَلْحَرَمِ وَ ضُرِبَتْ عُنُقُهُ ».

Hadith.2326 - Imam Jafar ibn Muhammad Al-Sadiq (as) said in another narration, in a discussion about Islam and faith: "If a man were to enter the Kaaba and urinate in it out of defiance, he would be removed from the Kaaba and the Haram, and his neck would be struck."

2327 - وَ سَأَلَ عَبْدُ اَللَّهِ بْنُ سِنَانٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ : عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ «۝ وَ مَنْ دَخَلَهُ كٰانَ آمِناً ۝» قَالَ «مَنْ دَخَلَ اَلْحَرَمَ مُسْتَجِيراً بِهِ فَهُوَ آمِنٌ مِنْ سَخَطِ اَللَّهِ عَزَّ وَ جَلَّ وَ مَا دَخَلَ مِنَ اَلْوَحْشِ وَ اَلطَّيْرِ كَانَ آمِناً مِنْ أَنْ يُهَاجَ أَوْ يُؤْذَى حَتَّى يَخْرُجَ مِنَ اَلْحَرَمِ ».

Hadith.2327 - Abdullah ibn Sinan asked Abu Abdullah (as) about the words of Allah (swt), the Mighty and Majestic: "And whoever enters it shall be safe." (Surah Aal-e-Imran 3:97) Imam (as) replied: "Whoever enters the sanctuary (Haram) seeking refuge is safe from the wrath of Allah (swt), the Mighty and Majestic. Likewise, any wild animal or bird that enters it is safe from being disturbed or harmed until it leaves the sanctuary."