نوادر أحمد بن محمد بن أبي نصر البزنطي

Nawādir of Aḥmad b. Muḥammad b. Abī Naṣr al-Bazanṭī

ومن ذلك ما استطرفته من نوادر أحمد بن محمد بن أبي نصر البزنطي صاحب الرضا(ع)بالباء المنقطة من تحتها نقطة واحدة و الزاء المعجمة و النون و الطاء غير المعجمة و هو موضع نسب إليه و منه الثياب البزنطية


And from that is what we have selected from the Nawādir of Aḥmad b. Mūsā b. Abī Naṣr al-Bazanṭī, the companion of al-Riḍā عليه السلام, and it (al-Bazanṭī) is place that he was attributed to (i.e. Byzantium), and from it are the Bazanṭī clothing.


قَالَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبِي نَصْرٍ حَدَّثَنِي عَبْدُ الْكَرِيمِ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ سَأَلْتُهُ عَنِ الْوُضُوءِ فَقَالَ لِي مَا كَانَ وُضُوءُ عَلِيٍّ(ع)إِلَّا مَرَّةً مَرَّةً

Aḥmad b. Muḥammad b. Abī Naṣr said: ʿAbd al-Karīm narrated to him from Abū ʿAbdillāh عليه السلام. He said: I asked him about the wuḍū.

He said to me: The wuḍū of ʿAlī عليه السلام was not other than one time (i.e. he did not repeat its parts).

أَحْمَدُ عَنِ الْمُثَنَّى عَنْ زُرَارَةَ وَ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ(ع)مِثْلَ حَدِيثِ جَمِيلٍ فِي الْوُضُوءِ إِلَّا أَنَّهُ فِي حَدِيثِ الْمُثَنَّى وَضَعَ يَدَهُ فِي الْإِنَاءِ فَمَسَحَ رَأْسَهُ وَ رِجْلَيْهِ وَ اعْلَمْ أَنَّ الْفَضْلَ فِي وَاحِدَةٍ وَاحِدَةٍ وَ مَنْ زَادَ عَلَى ثِنْتَيْنِ لَمْ يُؤْجَرْ

Aḥmad from al-Muthannā from Zurāra and Abū Ḥamza from Abū Jaʿfar عليه السلام like the ḥadīth of Jamīl regarding the wuḍū except that in the ḥadīth of Muthannā he put his hand in the vessel, and he wiped his head and his two feet, and know that virtue is in (doing the parts) one time, and whoever adds to two is not rewarded.

قَالَ أَحْمَدُ وَ حَدَّثَنِي بِهِ عَبْدُ الْكَرِيمِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ إِذَا بَدَأْتَ بِيَسَارِكَ قَبْلَ يَمِينِكَ وَ مَسَحْتَ رَأْسَكَ وَ رِجْلَيْكَ ثُمَّ اسْتَيْقَنْتَ بَعْدُ أَنَّكَ بَدَأْتَ بِهَا غَسَلْتَ يَسَارَكَ ثُمَّ مَسَحْتَ رَأْسَكَ وَ رِجْلَيْكَ وَ إِذَا شَكَكْتَ فِي شَيْءٍ مِنَ الْوُضُوءِ وَ قَدْ دَخَلْتَ فِي غَيْرِهِ فَلَيْسَ شَكُّكَ بِشَيْءٍ إِنَّمَا الشَّكُّ إِذَا كُنْتَ فِي الشَّيْءِ وَ لَمْ تَجُزْهُ


Aḥmad said: And ʿAbd al-Karīm narrated to me by it from Ibn Abī Yaʿfūr from Abū ʿAbdillāh عليه السلام : When you have begun with your left (arm) prior to your right, and you have wiped your head and your feet, then you realize after that you had begun by it, wash your left then wipe your head and your feet. And when you have doubt in something of the wuḍū and you have entered into (something) other than it, then your doubt is nothing. Doubt is only when you are in the thing (i.e. during it) and you have not gone past it.

قَالَ أَحْمَدُ وَ ذَكَرَ عَبْدُ اللَّهِ بْنُ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ أَتَى عَمَّارُ بْنُ يَاسِرٍ رَسُولَ اللَّهِ(ص)فَقَالَ يَا رَسُولَ اللَّهِ أَجْنَبْتُ اللَّيْلَةَ وَ لَمْ يَكُنْ مَعِي مَاءٌ قَالَ كَيْفَ صَنَعْتَ قَالَ طَرَحْتُ ثِيَابِي وَ قُمْتُ عَلَى الصَّعِيدِ فَتَمَعَّكْتُ فِيهِ فَقَالَ هَكَذَا يَصْنَعُ الْحِمَارُ إِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فَتَيَمَّمُوا صَعِيداً طَيِّباً فَضَرَبَ بِيَدِهِ عَلَى الْأَرْضِ ثُمَّ ضَرَبَ إِحْدَاهُمَا عَلَى الْأُخْرَى ثُمَّ مَسَحَ بِجَبِينِهِ ثُمَّ مَسَحَ كَفَّيْهِ كُلَّ وَاحِدَةٍ عَلَى الْأُخْرَى مَسَحَ بِالْيُسْرَى عَلَى الْيُمْنَى وَ الْيُمْنَى عَلَى الْيُسْرَى

Aḥmad said: And ʿAbdullāh b. Bukayr mentioned from Zurāra from Abū Jaʿfar عليه السلام. He said: ʿAmmār b. Yāsir came to the Messenger of God صلى الله عليه وآله. He said: O Messenger of God, I became junub tonight and there was not water with me.

He said: How did you act?

(ʿAmmār) said: I discarded my clothing and I stood upon the earth and I rolled in it.

He said: The donkey acts thus. God عز وجل only said “So do tayammum with wholesome earth.”

He struck his hand upon the earth then he struck one of them upon the other. Then he wiped his brow. Then he wiped his hands, each one upon the other, wiping the left upon the right and the right upon the left.

أَحْمَدُ قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ(ع)وَ عِنْدَهُ قَوْمٌ فَصَلَّى بِهِمُ الْعَصْرَ وَ كُنَّا قَدْ صَلَّيْنَا الْعَصْرَ فَعَدَدْنَا لَهُ فِي كُلِّ رَكْعَةٍ سُبْحَانَ رَبِّيَ الْعَظِيمِ ثَلَاثاً وَ ثَلَاثِينَ مَرَّةً وَ قَالَ أَحَدُهُمَا وَ بِحَمْدِهِ فِي الرُّكُوعِ وَ السُّجُودِ سَوَاءً و معنى ذلك و الله أعلم أنه كان يعلم أن القوم كانوا يحبون أن يطول بهم في الصلاة ففعل لأنه ينبغي للإمام إذا صلى بقوم أن يخفف بهم

Aḥmad said: ʿAbdullāh b. Bukayr narrated to me from Ḥamza b. Ḥumrān from al-Ḥasan b. Ziyād. He said: We entered upon Abū ʿAbdillāh عليه السلام while there was a group with him and he was praying ʿaṣr with them. We had already prayed ʿaṣr, so we counted for him in every rakʿa “subḥāna rabbiyyi ‘l-ʿaẓīm” thirty-three times. And one of the two of them said “wa bi-ḥamdih” equally in the the rukūʿ and the sujūd.

And the meaning of that, and God knows best, is that he knew that the group loved for him to prolong the prayer with them, so he did it, for it behooves the imām that when he prays with a group to lighten (it) with them.

أَحْمَدُ قَالَ حَدَّثَنِي الْمُفَضَّلُ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ(ع)فِي قَوْلِهِ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً قَالَ دُلُوكُ الشَّمْسِ زَوَالُهَا وَ غَسَقُ اللَّيْلِ انْتِصَافُهُ وَ قُرْآنُ الْفَجْرِ رَكْعَتَا الْفَجْرِ

Aḥmad said: al-Mufaḍḍal narrated to me from Muḥammad al-Ḥalabī from Abū ʿAbdillāh عليه السلام regarding His saying “Establish the prayer at the sinking of the sun to the darkening of the night and the recitation of dawn. Indeed the recitation of dawn is witnessed.” (17:78) He said: The sinking of the sun is its declension (zawāl), and the darkening of the night is its halving, and the recitation of dawn (fajr) is the two rakʿa of fajr.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي فِي زَاوِيَةِ الْحُجْرَةِ وَ امْرَأَتُهُ أَوِ ابْنَتُهُ تُصَلِّي بِحِذَائِهِ فِي الزَّاوِيَةِ الْأُخْرَى قَالَ لَا يَنْبَغِي ذَلِكَ إِلَّا أَنْ يَكُونَ بَيْنَهُمَا شِبْرٌ فَإِنْ كَانَ بَيْنَهُمَا شِبْرٌ أَجْزَأَهُ

He said: And I asked him about the man who prays in the corner of the room. His wife or his daughter is praying opposite him in the other corner.

He said: That is not appropriate unless there is a handbreadth between them. So if there is a handbreadth between them it suffices him.

قَالَ وَ قُلْتُ لَهُ إِنَّ طَرِيقِي إِلَى الْمَسْجِدِ فِي زُقَاقٍ يُبَالُ فِيهِ فَرُبَّمَا مَرَرْتُ فِيهِ وَ لَيْسَ عَلَيَّ حِذَاءٌ فَيَلْصَقُ بِرِجْلِي مِنْ نَدَاوَتِهِ فَقَالَ أَ لَيْسَ تَمْشِي بَعْدَ ذَلِكَ فِي أَرْضٍ يَابِسَةٍ قُلْتُ بَلَى قَالَ فَلَا بَأْسَ أَنَّ الْأَرْضَ تُطَهِّرُ بَعْضُهَا بَعْضاً قُلْتُ فَأَطَأُ عَلَى الرَّوْثِ الرَّطْبِ قَالَ لَا بَأْسَ أَنَا وَ اللَّهِ رُبَّمَا وَطِئْتُ عَلَيْهِ ثُمَّ أُصَلِّي وَ لَا أَغْسِلُهُ

He said: And I said to him: My path to the masjid is in an alley that is urinated in. Sometimes I pass in it and I am not wearing footwear, and its wetness clings to my feet.

He said: Do you not walk after that in dry earth?

I said: Yes.

He said: Then there is no harm, the earth mutually purifies.

I said: So (if) I walk upon wet dung?

He said: There is no harm. By God, I sometimes walk upon it, then I pray and I do not wash it.

وَ عَنْهُ عَنْ عَبْدِ الْكَرِيمِ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الْجُنُبِ يَحْمِلُ الرَّكْوَةَ وَ التَّوْرَ فَيُدْخِلُ إِصْبَعَهُ فِيهِ فَقَالَ إِنْ كَانَتْ يَدُهُ قَذِرَةً فليهريقه [فَلْيُهَرِقْهُ وَ إِنْ كَانَتْ لَمْ يُصِبْهَا قَذَرٌ فَلْيَغْتَسِلْ بِهِ هَذَا مِمَّا قَالَ اللَّهُ جَلَّ وَ عَلَا ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

And from him from ʿAbd al-Karīm from Abū Baṣīr. He said: I asked Abū ʿAbdillāh عليه السلام about the junub who is carrying the rakwa (a small drinking vessel of leather) and the tawr (a small vessel from which one drinks), and he inserts his finger in it.

He said: If his hand was dirty then he is to empty it. And if it did not come in contact with (any) filth, then he is to do ghusl with it. This is of what God عز وجل said “He has not laid upon you hardship in the religion” (22:78).

عَنْهُ عَنْ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ مُيَسِّرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الرَّجُلِ الْجُنُبِ يَنْتَهِي إِلَى الْمَاءِ الْقَلِيلِ فِي الطَّرِيقِ فَيُرِيدُ أَنْ يَغْتَسِلَ مِنْهُ وَ لَيْسَ مَعَهُ إِنَاءٌ يَغْرِفُ بِهِ وَ يَدَاهُ قَذِرَتَانِ قَالَ يَضَعُ يَدَهُ فِيهِ فَيَتَوَضَّأُ ثُمَّ يَغْتَسِلُ هَذَا مِمَّا قَالَ اللَّهُ عَزَّ وَ جَلَّ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ وَ سَأَلَ عَنِ الْجُنُبِ يَنْتَهِي إِلَى الْمَاءِ الْقَلِيلِ فِي الطَّرِيقِ فَيُرِيدُ أَنْ يَغْتَسِلَ مِنْهُ وَ لَيْسَ مَعَهُ إِنَاءٌ وَ الْمَاءُ فِي وَهْدَةٍ فَإِنْ هُوَ اغْتَسَلَ رَجَعَ غُسْلُهُ فِي الْمَاءِ كَيْفَ يَصْنَعُ قَالَ يَنْضِحُ بِكَفٍّ بَيْنَ يَدَيْهِ وَ كَفٍّ خَلْفَهُ وَ كَفٍّ عَنْ يَمِينِهِ وَ كَفٍّ عَنْ شِمَالِهِ ثُمَّ يَغْتَسِلُ

And from him from ʿAbd al-Karīm from Muḥammad b. Muyassir. He said: I asked Abū ʿAbdillāh عليه السلام about the junub man who reaches a little water in the road (i.e. while traveling about). He wishes to do ghusl with it but there is no vessel with him to scoop (it) up with, and his hands are filthy.

He said: He puts his hand in it and washes his hands then he does ghusl. This is of what God عز وجل said “He has not laid upon you hardship in the religion”.

And he asked about the junub who reaches a little water in the road so he wishes to do ghusl with it but there is no vessel with him and the water is in a pit (wahda, depression), so if he does ghusl (with it) his wash (water) returns to the water. How is he to act?

He said: He sprinkles with a handful before him, and a handful behind him, and a handful to his right, and a handful to his left, then he does ghusl.

وَ عَنْهُ عَنْ عَلِيٍّ عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ(ع)يَقْرَأُ الرَّجُلُ السَّجْدَةَ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ يَسْجُدُ إِذَا كَانَتْ مِنَ الْعَزَائِمِ وَ عَنِ الرَّجُلِ يَخْطُو أَمَامَهُ فِي الصَّلَاةِ خُطْوَتَيْنِ أَوْ ثَلَاثَةً قَالَ نَعَمْ لَا بَأْسَ وَ عَنِ الرَّجُلِ يُقَرِّبُ نَعْلَهُ بِيَدِهِ أَوْ رِجْلِهِ فِي الصَّلَاةِ قَالَ نَعَمْ


And from him from ʿAlī from al-Ḥalabī. He said: I said to Abū ʿAbdillāh عليه السلام: The man recites (an āya of) sajda while he is not on wuḍū.

He said: He does sajda if it is from the azāʿim (the four āya for which sajda is obligatory upon reciting or hearing them).

And about the man who takes two or three steps ahead of him(self while) in prayer. He said: Yes, there is no harm.

And about the man who brings his sandal near his hand or his foot (while) in prayer. He said: Yes.

عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ كُنْتُ عِنْدَهُ جَالِساً وَ عِنْدَهُ حَفْنَةٌ مِنْ رُطَبٍ فَجَاءَهُ سَائِلٌ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَأَعْطَاهُ ثُمَّ جَاءَهُ آخَرُ فَقَالَ يُوَسِّعُ اللَّهُ عَلَيْكَ ثُمَّ قَالَ إِنَّ رَجُلًا لَوْ كَانَ لَهُ مَالٌ يَبْلُغُ ثَلَاثِينَ أَلْفاً أَوْ أَرْبَعِينَ أَلْفاً شَاءَ أَنْ لَا يَبْقَى مِنْهُ شَيْءٌ إِلَّا قَسَمَهُ فِي حَقٍّ فَعَلَ فَيَبْقَى لَا مَالَ لَهُ فَيَكُونُ مِنَ الثَّلَاثَةِ الَّذِينَ يُرَدُّ دُعَاؤُهُمْ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ هُمْ قَالَ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا فَأَنْفَقَهُ فِي غَيْرِ وُجُوهِهِ ثُمَّ قَالَ يَا رَبِّ ارْزُقْنِي فَيُقَالُ لَهُ أَ وَ لَمْ أَرْزُقْكَ وَ رَجُلٌ دَعَا عَلَى امْرَأَتِهِ وَ هُوَ ظَالِمٌ لَهَا فَيُقَالُ لَهُ أَ وَ لَمْ أَجْعَلْ أَمْرَهَا بِيَدِكَ وَ رَجُلٌ جَلَسَ فِي بَيْتِهِ وَ تَرَكَ الطَّلَبَ ثُمَّ يَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ أَ وَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى الطَّلَبِ لِلرِّزْقِ

ʿAbdullāh b. al-Mughīra from ʿAbdullāh b. Sinān from al-Walīd b. Ṣabīḥ from Abū ʿAbdillāh عليه السلام. He said: I was sitting with him and he had a handful of fresh, ripe dates. A beggar came to him and he gave him some. Then another one came to him and he gave him some. Then another came to him. He said: May God amplify you (i.e. increase your means of sustenance).

Then he said: Were a man to have wealth that amounted to thirty thousand or forty thousand, (and) he willed that there not remain anything from it except he divide it in a right (i.e. charity), (and) he did so, then there would not remain any wealth for him and he would be from the three whose supplication is rejected.

He said: I said to him: May I be made your ransom, and who are they?

He said: A man who God provided sustenance to him with wealth but he spent it improperly. Then he said: O Lord, provide me sustenance! So it is said to him: Did I not provide you with sustenance? And a man who prayed against his wife while he was an oppressor to her. So it is said to him: Did I not put her affair in your hand? And a man sat in his house and abandoned seeking (i.e. looking to earn wealth through work, etc.). Then he says: O Lord provide me sustenance! So He says: Did I not make for you a way to seek the sustenance?

قَالَ وَ سَأَلْتُهُ عَنْ إِطَالَةِ الشَّعْرِ فَقَالَ كَانَ أَصْحَابُ مُحَمَّدٍ رَسُولِ اللَّهِ(ص)مُشْعِرِينَ يَعْنِي الطَّمَّ

He said: And I asked him about lengthening the hair. So he said: The companions of Muḥammad the Messenger of God صلى الله عليه وآله were mushʿirīn – meaning al-ṭamm.

Translator’s note: mushʿir may be referring to growing the hair long, or that they performed the rites of pilgrimage (i.e. the shaʿā’ir), thus meaning they would have had shorter hair (due to the shaving of the head). al-ṭamm is explained as meaning that to cut the hair.

وَ قَالَ أَخَّرَ رَسُولُ اللَّهِ(ص)الْعِشَاءَ الْآخِرَةَ لَيْلَةً مِنَ اللَّيَالِي حَتَّى ذَهَبَ مِنَ اللَّيْلِ مَا شَاءَ اللَّهُ فَجَاءَ عُمَرُ يَدُقُّ الْبَابَ فَقَالَ يَا رَسُولَ اللَّهِ نَامَتِ النِّسَاءُ نَامَتِ الصِّبْيَانُ ذَهَبَ اللَّيْلُ فَخَرَجَ رَسُولُ اللَّهِ(ص)فَقَالَ إِنَّهُ لَيْسَ لَكُمْ أَنْ تُؤْذُونِي وَ لَا تَأْمُرُونِي إِنَّمَا عَلَيْكُمْ أَنْ تَسْمَعُوا وَ تُطِيعُوا


And he said: The Messenger of God صلى الله عليه وآله delayed the final ʿishā one night, until what God willed had passed from the night.

ʿUmar came knocking on the door, and he said: O Messenger of God, the women have fallen asleep! The children have fallen asleep! The night has passed!

So the Messenger of God صلى الله عليه وآله went out and he said: It is not for you to bother me nor to command me. It is only upon you to listen and obey.

وَ قَالَ مَنْ قَرَأَ السَّجْدَةَ وَ عِنْدَهُ رَجُلٌ عَلَى غَيْرِ وُضُوءٍ قَالَ يَسْجُدُ

And he said: Someone who recites (an āya of) sajda and there is a man with him who does not have wuḍū. He said: He does sajda.

وَ قَالَ حَدَّثَنِي عَبْدُ الْكَرِيمِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ قُلْتُ لَهُ أَيُّمَا أَفْضَلُ أُقَدِّمُ الرَّكْعَتَيْنِ يَوْمَ الْجُمُعَةِ أَوْ أُصَلِّيهِمَا بَعْدَ الْفَرِيضَةِ فَقَالَ تُصَلِّيهِمَا بَعْدَ الْفَرِيضَةِ

And he said: ʿAbd al-Karīm narrated to me from Sulaymān b. Khālid from Abū ʿAbdillāh عليه السلام. He said: I said to him: Which is better, preceding the two rakʿa on the day of Jumʿa or praying them after the farīḍa (the obligatory prayer)?

He said: You pray them after the farīḍa.

وَ ذُكِرَ أَيْضاً عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ سَأَلْتُهُ عَنِ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَ الزَّوَالِ يَوْمَ الْجُمُعَةِ قَالَ أَمَّا أَنَا فَإِذَا زَالَتِ الشَّمْسُ بَدَأْتُ بِالْفَرِيضَةِ

And he also mentioned from a man from Abū ʿAbdillāh عليه السلام. He said: I asked him about the two rakʿa that are prior to the declension of the day of Jumʿa.

He said: As to me, when the sun declines I begin with the farīḍa.

قال صاحب الكتاب و هو أحمد بن أبي نصر صاحب الرضا(ع)و القنوت في الصلاة ليس بموقت و قد وصفت القنوت في أول الكتاب. و من أراد أن يصلي الجمعة فليأتها بما وصفناه بما ينبغي للإمام أن يفعل فإذا زالت الشمس قام المؤذن فأذن و خطب الإمام و ليكن من قوله في الخطبة و أورد دعاء تركت ذكره لأن المقصود في غيره

The author of the book – and he is Aḥmad b. Abi Nasr, the companion of al-Riḍā عليه السلام – said: The qunūt in prayer is not set, and I have described the qunūt in the beginning of the book. Whoever wants to pray the Jumʿa (prayer) then he is to perform it with what we have described of what behooves the imām to do. So when the sun has declined, the mu’adhdhin gets up, then calls the adhan and the imām delivers a sermon. In the sermon, there is to be from his saying – and he (al-Bazanṭī) cited a supplication (duʿā) whose mention we have left off for our purpose is elsewhere.

قَالَ وَ سَأَلْتُهُ عَنِ الْبَوْلِ يُصِيبُ الْجَسَدَ قَالَ صُبَّ عَلَيْهِ الْمَاءَ مَرَّتَيْنِ فَإِنَّمَا هُوَ مَاءٌ وَ سَأَلْتُهُ عَنِ الثَّوْبِ يُصِيبُهُ الْبَوْلُ قَالَ اغْسِلْهُ مَرَّتَيْنِ

He said: And I asked him about the urine that comes in contact with the body. He said: Pour water upon it two times, for it is only water.

And I asked him about the article of clothing that urine comes in contact with. He said: Wash it two times.

وَ عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ قَالَ قَالَ أَبُو جَعْفَرٍ(ع)إِذَا كُنْتَ شَاكّاً فِي الزَّوَالِ فَصَلِّ رَكْعَتَيْنِ فَإِذَا اسْتَيْقَنْتَ أَنَّهَا قَدْ زَالَتْ بَدَأْتَ بِالْفَرِيضَةِ وَ عَنِ الرَّجُلِ يَخْرُجُ بِهِ الْقَرْحُ لَا يَزَالُ يُدْمِي كَيْفَ يَصْنَعُ قَالَ يُصَلِّي وَ إِنْ كَانَتِ الدِّمَاءُ يَسِيلُ وَ سَأَلْتُهُ مَا يُوجِبُ الْغُسْلَ عَلَى الرَّجُلِ وَ الْمَرْأَةِ قَالَ إِذَا أَوْلَجَهُ أُوجِبَ الْغُسْلُ وَ الْمَهْرُ وَ الرَّجْمُ


And from him from ʿAbdullāh b. ʿAjlān. He said: Abū Jaʿfar عليه السلام said: When you are in doubt regarding the declension, then pray two rakʿa. So if you become certain that it (the sun) has declined you begin with the farīḍa.

And about the man from whom the sore comes out and it does not stop bleeding, how is he to act? He said: He does prayer, even if bloods flow.

And I asked him what makes the ghusl obligatory upon the man and the woman? He said: When he inserts it, the ghusl and the mahr and the stoning become obligatory.

عَنْهُ عَنْ عَلَاءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَرَ فِي مَنَامِهِ شَيْئاً فَاسْتَيْقَظَ فَإِذَا هُوَ بِبَلَلٍ قَالَ لَيْسَ عَلَيْهِ غُسْلٌ وَ قَالَ إِنَّ صَاحِبَ الْقَرْحَةِ الَّتِي لَا يَسْتَطِيعُ صَاحِبُهَا رَبْطَهَا وَ لَا حَبْسَ دَمِهَا يُصَلِّي وَ لَا يَغْسِلُ ثَوْبَهُ فِي الْيَوْمِ أَكْثَرَ مِنْ مَرَّةٍ وَ قَالَ يُكَبِّرُ أَيَّامَ التَّشْرِيقِ عِنْدَ كُلِّ صَلَاةٍ قُلْتُ لَهُ كَمْ قَالَ كَمْ شِئْتَ إِنَّهُ لَيْسَ بِمَفْرُوضٍ وَ قَالَ فِي الرَّجُلِ يَقْرَأُ بِالسُّورَةِ فِيهَا السَّجْدَةُ فَيَنْسَى فَيَرْكَعُ وَ يَسْجُدُ سَجْدَتَيْنِ ثُمَّ يَذْكُرُ بَعْدُ قَالَ يَسْجُدُ إِذَا كَانَتْ مِنَ الْعَزَائِمِ وَ الْعَزَائِمُ أَرْبَعٌ الم تَنْزِيلٌ وَ حم السَّجْدَةُ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ قَالَ وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ(ع)يُعْجِبُهُ أَنْ يَسْجُدَ فِي كُلِّ سُورَةٍ فِيهَا سَجْدَةٌ

From him from ʿAlā from Muḥammad b. Muslim. He said: I asked him about a man who did not see anything in his sleep, then he woke up and he had some wetness. He said: A ghusl is not upon him.

And he said: The person with a sore who is not able to bind it, or to detain its blood. He prays and does not wash his clothing more than once a day.

And he said: Do takbīr on the days of Tashrīq with every prayer.

I said to him: How many does it have?

He said: However many you want. It is not obligated.

And he said regarding the man who recites the sūra in which there is (an āya of) sajda, but he forgets and does rukuʿ and does two sajda, then he remembers afterwards. He said: He does sajda if it was from the ʿazā’im, and the ʿazā’im are four: “alif lām mīm tanzīl” and “ḥā mīm sajda” and “al-najm” and “iqra’ bismi rabbika”.

He said: And it would please ʿAlī b. al-Ḥusayn عليه السلام to do sajda in every sura in which there was a sajda.

عَبْدُ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ(ع)عَنْ قَوْلِ اللَّهِ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ الْآيَةَ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ اشْتَرَطَ عَلَى النَّاسِ وَ شَرَطَ لَهُمْ فَمَنْ وَفَى لِلَّهِ وَفَى اللَّهُ لَهُ قُلْتُ فَمَا الَّذِي شَرَطَ لَهُمْ وَ اشْتَرَطَ عَلَيْهِمْ قَالَ أَمَّا الَّذِي اشْتَرَطَ عَلَيْهِمْ فَإِنَّهُ قَالَ الْحَجُّ أَشْهُرٌ مَعْلُوماتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلا رَفَثَ وَ لا فُسُوقَ وَ لا جِدالَ فِي الْحَجِّ وَ أَمَّا الَّذِي شَرَطَ لَهُمْ فَإِنَّهُ قَالَ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقى وَ يَرْجِعُ لَا ذَنْبَ لَهُ

ʿAbd al-Karīm from Muḥammad b. Muslim. He said: I asked Abū Jaʿfar عليه السلام about the saying of God “The ḥajj is in months well-known; so whoever undertakes the duty of ḥajj in them” (to the rest of) the āya (2:197)

He said: O Muḥammad, God has made a condition upon mankind and made a condition for them. Whoever fulfills (it) for God, God fulfills it for him.

I said: What is it that He has made a condition for them and made a condition upon them?

He said: As to that which He has made a condition upon them, then He said “The ḥajj is in months well-known; so whoever undertakes the duty of ḥajj in them then let there be no obscenity and iniquity and heated argument in the ḥajj.” As to that which He has made a condition for them, then He said “If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing.” (2:203) And he returns and there is no sin for him.

فَقُلْتُ أَ رَأَيْتَ مَنِ ابْتُلِيَ بِالرَّفَثِ وَ الرَّفَثُ هُوَ الْجِمَاعُ مَا عَلَيْهِ قَالَ يَسُوقُ الْهَدْيَ وَ يُفَرَّقُ بَيْنَهُ وَ بَيْنَ أَهْلِهِ حَتَّى يَقْضِيَا الْمَنَاسِكَ وَ حَتَّى يَعُودَا إِلَى الْمَكَانِ الَّذِي أَصَابَا فِيهِ مَا أَصَابَا فَقُلْتُ أَ رَأَيْتَ إِنْ أَرَادَا أَنْ يَرْجِعَا فِي غَيْرِ ذَلِكَ الطَّرِيقِ الَّذِي أَقْبَلَا فِيهِ قَالَ فَلْيَجْتَمِعَا إِذَا قَضَيَا الْمَنَاسِكَ قَالَ قُلْتُ فَمَنِ ابْتُلِيَ بِالْفُسُوقِ وَ الْفُسُوقُ الْكَذِبُ مَا عَلَيْهِ فَلَمْ يَجْعَلْ لَهُ حَدّاً وَ قَالَ يَسْتَغْفِرُ اللَّهَ وَ يُلَبِّي قَالَ قُلْتُ فَمَنِ ابْتُلِيَ بِالْجِدَالِ وَ الْجِدَالُ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ بَلَى وَ اللَّهِ مَا عَلَيْهِ قَالَ إِذَا جَادَلَ فَوْقَ مَرَّتَيْنِ فَعَلَى الْمُصِيبِ دَمُ شَاةٍ وَ عَلَى الْمُخْطِئِ بَقَرَةٌ

So I said: How do you regard the one who was afflicted with obscenity (al-rafath), and obscenity is sexual intercourse, what is upon him?

He said: He conveys the hadī (the sacrificial animal), and he is separated from his wife until they (both) carry out the manāsik (rites of pilgrimage) and until they (both) return to the place in which they were afflicted with what they were afflicted.

I said: How do you regard (it) if they want to return in other than that road in which they came?

He said: Then they are to convene together when they carry out the manāsik.

He said: I asked him about someone who was afflicted with iniquity (al-fusūq), and iniquity is lying, what is upon him?

So he did not place a bound (ḥadd) for it, and he said: He asks forgiveness from God and does talbiya (the pilgrim’s reciting of labbayk).

He said: And I said: So as to the one who is afflicted with dispute (al-jidāl), and dispute is the saying of the man “No, by God!” and “Yes, by God!”, what is upon him?

He said: When he engages in dispute over two times, then upon the one who is correct is the blood of a sheep, and upon the one who is in error (there is) a cow.

عَنْهُ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ(ع)عَنِ الرَّجُلِ الْمُحْرِمِ يُرِيدُ أَنْ يَعْمَلَ الْعَمَلَ فَيَقُولُ لَهُ صَاحِبُهُ وَ اللَّهِ لَا تَعْمَلْهُ فَيَقُولُ وَ اللَّهِ لَأَعْمَلَنَّهُ فَيُحَالِفُهُ مِرَاراً هَلْ عَلَى صَاحِبِ الْجِدَالِ شَيْءٌ قَالَ لَا إِنَّمَا أَرَادَ بِهَذَا إِكْرَامَ أَخِيهِ إِنَّمَا ذَلِكَ مَا كَانَ لِلَّهِ مَعْصِيَةٌ

And from him from Abū Baṣīr. He said: I asked him عليه السلام about the muḥrim (the man in the state of iḥrām) who wants to do (some) work, so his companion says to him “By God, do not do it”, so he says “By God, I will (certainly) do it”. So he makes him swear an oath. Is there something upon the one who did the disputing?

He said: No, he only meant by that to honor his brother, moreover that is not an act of disobedience to God.

جَمِيلٌ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(ع)عَنِ الْمُتَمَتِّعِ مَا يَحِلُّ لَهُ إِذَا حَلَقَ رَأْسَهُ قَالَ كُلُّ شَيْءٍ إِلَّا النِّسَاءَ وَ الطِّيبَ قُلْتُ فَالْمُفْرِدُ قَالَ كُلُّ شَيْءٍ إِلَّا النِّسَاءَ قَالَ ثُمَّ قَالَ وَ آلُ عُمَرَ تَقُولُ الطِّيبُ وَ لَا نَرَى ذَلِكَ شَيْئاً

Jamīl said: I asked Abū ʿAbdillāh عليه السلام about the mutamattiʿ, what is allowed for him when he shaves his head?

He said: Everything except for women and perfume.

I said: So the mufrid?

He said: Everything except for women.

He said: Then he said: And the family of ʿUmar say: Perfume. And we do not regard that as anything.

عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ(ع)أَنَّهُ سُئِلَ عَنْ دَجَاجِ السِّنْدِيِّ أَ تُخْرَجُ مِنَ الْحَرَمِ قَالَ نَعَمْ إِنَّهَا لَا تَسْتَقِلُّ بِالطَّيَرَانِ إِنَّهَا تَدُفُّ دَفِيفاً وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ يَقْتُلُ الْبَقَّةَ وَ الْبَرَاغِيثَ إِذَا أَذَاهُ قَالَ نَعَمْ

From him from Abū ʿAbdillāh عليه السلام that he asked about the Sindhi chicken, is it taken out from the Ḥaram? He said: Yes, it does not embark by flight, it flaps (its wings) flappingly.

And I asked him about the muḥrim, (may) he kill the gnat and the fleas if they harm (or, irritate) him? He said: Yes.

عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ(ع)قَالَ مَنِ اضْطُرَّ إِلَى ثَوْبٍ وَ هُوَ مُحْرِمٌ وَ لَيْسَ مَعَهُ إِلَّا قَبَاءٌ فَلْيَنْكُسْهُ وَ لْيَجْعَلْ أَعْلَاهُ أَسْفَلَهُ وَ يَلْبَسُهُ وَ عَنِ الصَّرُورَةِ أَ يُحِجُّهُ الرَّجُلُ مِنَ الزَّكَاةِ قَالَ نَعَمْ وَ عَنِ الْمُتَمَتِّعِ كَمْ يُجْزِيهِ قَالَ شَاةٌ وَ عَنِ الْمَرْأَةِ تَلْبَسُ الْحَرِيرَ قَالَ لَا قُلْتُ فَرَجُلٌ طَافَ فَلَمْ يَدْرِ سَبْعاً طَافَ أَمْ ثَمَانِياً قَالَ يُصَلِّي الرَّكْعَتَيْنِ قُلْتُ فَإِنْ طَافَ ثَمَانِيَةَ أَشْوَاطٍ وَ هُوَ يَرَى أَنَّهَا سَبْعَةٌ قَالَ فَقَالَ إِنَّ فِي كِتَابِ عَلِيٍّ(ع)أَنَّهُ إِذَا طَافَ ثَمَانِيَةَ أَشْوَاطٍ ضَمَّ إِلَيْهَا سِتَّةَ أَشْوَاطٍ ثُمَّ يُصَلِّي الرَّكَعَاتِ بَعْدُ وَ سُئِلَ عَنِ الرَّكَعَاتِ كَيْفَ يُصَلِّيهِنَّ أَ يَجْمَعُهُنَّ أَوْ مَا ذَا قَالَ يُصَلِّي رَكْعَتَيْنِ لِلْفَرِيضَةِ ثُمَّ يَخْرُجُ إِلَى الصَّفَا وَ الْمَرْوَةِ فَإِذَا فَرَغَ مِنْ طَوَافِهِ بَيْنَهُمَا رَجَعَ فَصَلَّى الرَّكْعَتَيْنِ لِلْأُسْبُوعِ الْآخَرِ

And from him from Abū ʿAbdillāh عليه السلام. He said: (Regarding) the one who is in need of an article of clothing while he is a muḥrim but there is nothing with him except for a qabā’?

(He said: ) So he is to lower it and to put its uppermost (part) at his lower (area) and he wears it.

And about the ṣarūra (a man who has not performed the ḥajj), does the man (sponsor him to) go on ḥajj from zakāt? He said: Yes.

And about the mutamattiʿ, how many suffice for him? He said: A sheep.

And about the woman (i.e. in iḥrām), does she wear silk? He said: No.

I said: A man did ṭawāf but he does not know whether he did seven ṭawāf or eight? He said: He prays the two rakʿa.

I said: If he did ṭawāf in eight rounds, but he regards it to be seven? He said: So he said: It is in the book of ʿAlī عليه السلام that if did eight rounds, six are added to it.

And he asked about the rakʿas, how are they prayed, does he join them (together) or what? He said: He prays two rakʿa for the farīḍa then he goes out to al-Ṣafā and al-Marwa. So when he has finished his ṭawāf between them, he prays two rakʿa for the final seven (ṭawāf).

وَ عَنْهُ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ قُلْتُ لَهُ اشْتَكَى ابْنٌ لِي فَجَعَلْتُ لِلَّهِ عَلَيَّ إِنْ هُوَ بَرَأَ أَنْ أَخْرُجَ إِلَى مَكَّةَ مَاشِياً وَ خَرَجْتُ أَمْشِي حَتَّى انْتَهَيْتُ إِلَى الْعَقَبَةِ فَلَمْ أَسْتَطِعْ أَنْ أَخْطُوَ فَرَكِبْتُ تِلْكَ اللَّيْلَةَ حَتَّى إِذَا أَصْبَحْتُ مَشَيْتُ حَتَّى بَلَغْتُ فَهَلْ عَلَيَّ شَيْءٌ قَالَ لِي اذْبَحْ فَهُوَ أَحَبُّ إِلَيَّ قَالَ فَقُلْتُ لَهُ أَيُّ شَيْءٍ هُوَ لِي لَازِمٌ أَمْ لَيْسَ بِلَازِمٍ لِي قَالَ مَنْ جَعَلَ لِلَّهِ عَلَى نَفْسِهِ شَيْئاً فَبَلَغَ فِيهِ مَجْهُودَهُ فَلَا شَيْءَ عَلَيْهِ

And from him from ʿAnbasa b. Muṣʿab. He said: I said to him: A son of mine was suffering, so I made (it binding) upon me to God that he recovered I would go out to Mecca walking. And I went out walking until I ended up in al-ʿAqaba, and I was not able to proceed (any further). So I rode that night until I entered morning. (Then) I walked until I arrived. Is there something upon me?

He said to me: Slaughter (an animal), it is preferable to me.

He said: I said to him: Which thing is obligatory for me or not obligatory for me?

He said: Whoso puts to God something upon himself, and he goes far in his effort, then there is nothing upon him.

قَالَ أَبُو بَصِيرٍ أَيْضاً سُئِلَ عَنْ ذَلِكَ فَقَالَ مَنْ جَعَلَ لِلَّهِ عَلَى نَفْسِهِ شَيْئاً فَبَلَغَ فِيهِ مَجْهُودَهُ فَلَا شَيْءَ عَلَيْهِ وَ كَانَ اللَّهُ أَعْذَرَ لِعَبْدِهِ وَ سُئِلَ عَمَّنْ طَافَ بِالْبَيْتِ مِنْ طَوَافِ الْفَرِيضَةِ ثَلَاثَةَ أَشْوَاطٍ ثُمَّ وَجَدَ خَلْوَةً مِنَ الْبَيْتِ فَدَخَلَهُ قَالَ قَدْ نَقَضَ طَوَافَهُ وَ خَالَفَ السُّنَّةَ فَلْيُعِدْهُ

He said: Abū Baṣīr also asked about that. So he said: Whoever makes something (obligatory) upon himself for God, and he exerts his utmost effort, then there is nothing upon him, and God is most excusing for His servant.

And he was asked about someone who did ṭawāf by the House from the farīḍa ṭawāf, three rounds, then he finds a privacy in the House, so he enters it. He said: He has breached his ṭawāf and contradicted the Sunna, so he is to repeat it.

وَ قَالَ الْحَلَبِيُّ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ بِالْبَيْتِ فَاخْتَصَرَ شَوْطاً وَاحِداً فِي الْحِجْرِ كَيْفَ يَصْنَعُ قَالَ يُعِيدُ ذَلِكَ الطَّوَافَ الْوَاحِدَ

Al-Halabi said: I asked him about a man to does ṭawāf by the House, so he shortens one round (by going) in the Ḥijr, how is he to act? He said: He repeats that one ṭawāf.

عَنِ الْحَلَبِيِّ قَالَ قُلْتُ لَهُ لِمَ جُعِلَ اسْتِلَامُ الْحَجَرِ قَالَ إِنَّ اللَّهَ حَيْثُ أَخَذَ مِيثَاقَ بَنِي آدَمَ دَعَا الْحَجَرَ مِنَ الْجَنَّةِ فَأَمَرَهُ فَالْتَقَمَ الْمِيثَاقَ فَهُوَ يَشْهَدُ لِمَنْ وَافَاهُ بِالْوَفَاءِ قَالَ قُلْتُ لِمَ جُعِلَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ قَالَ لِأَنَّ إِبْلِيسَ لَعَنَهُ اللَّهُ تَرَاءَى لِإِبْرَاهِيمَ(ع)فَسَعَى إِبْرَاهِيمُ مِنْهُ كَرَاهِيَةَ أَنْ يُكَلِّمَهُ وَ كَانَ مَنَازِلَ الشَّيْطَانِ قَالَ قُلْتُ فَلِمَ جُعِلَتِ التَّلْبِيَةُ قَالَ لِأَنَّ اللَّهَ تَعَالَى قَالَ لِإِبْرَاهِيمَ وَ أَذِّنْ فِي النّاسِ بِالْحَجِّ فَصَعِدَ إِبْرَاهِيمُ عَلَى تَلٍّ فَنَادَى فَأَسْمَعُ فَأُجِيبُ مِنْ كُلِّ وَجْهٍ قُلْتُ فَلِمَ سُمِّيَتِ التَّرْوِيَةُ قَالَ لِأَنَّهُ لَمْ يَكُنْ بِعَرَفَاتٍ مَاءٌ وَ إِنَّمَا كَانُوا يَحْمِلُونَ الْمَاءَ مِنْ مَكَّةَ فَكَانَ يُنَادِي بَعْضُهُمْ بَعْضاً تَرَوَّيْتُمْ فَسُمِّيَتِ التَّرْوِيَةَ

From al-Ḥalabī. He said: I said to him: Why has the istilām to the Ḥajar (the black stone) been appointed?

He said: When God took the covenant with the children of Adam, the Ḥajr was summoned from the Garden. He commanded it and it embraced the covenant. So it bears witness to whoever fulfills it with fidelity.

He said: I said: Why was the running (saʿī) between as-Safa and al-Marwa appointed?

He said: It is because Iblīs, may God curse him, appeared to Abraham عليه السلام, so he ran from him disliking that he speak to him, and it was the abodes of Shayṭān.

He said: I said to him: Why was the talbiya appointed?

He said: It is because God تعالى said to Abraham “And proclaim unto mankind the ḥajj”. Abraham ascended up a hill and called (out). So I hear and I respond from every direction.

I said: So why was the tarwiya (lit. “watering”, the eighth day of the hajj) so named?

He said: It is because there is no water at ʿArafāt, and they would only carry water from Mecca. They would call out to one another “Is your thirst quenched?” So it was named the watering.

وَ قَالَ وَ سَأَلْتُهُ الْمَشْيُ أَفْضَلُ أَوِ الرُّكُوبُ فَقَالَ إِذَا كَانَ الرَّجُلُ مُوسِراً فَمَشَى لِيَكُونَ أَقَلَّ لِلنَّفَقَةِ فَالرُّكُوبُ أَفْضَلُ

And he said: And I asked him: Is walking or riding better? He said: If the man is wealthy and he walked to lessen his expense, then riding is better.

وَ سَأَلْتُهُ عَنِ الْمَاشِي مَتَى يَنْقَضِي مَشْيُهُ قَالَ إِذَا رَمَى الْجَمْرَةَ وَ أَرَادَ الرُّجُوعَ فَلْيَرْجِعْ رَاكِباً فَقَدِ انْقَضَى مَشْيُهُ وَ إِنْ مَشَى فَلَا بَأْسَ

And I asked about the walker, when does his walking end? He said: When he has thrown (the stones) at the Jamra and wants to return, then he is to return riding, and his walking has ended. And if he walked, then there is no harm.

وَ سَأَلْتُهُ عَنْ رَجُلٍ أَخَّرَ الزِّيَارَةَ إِلَى يَوْمِ النَّفْرِ قَالَ لَا بَأْسَ وَ لَا تَحِلُّ لَهُ النِّسَاءُ حَتَّى يَزُورَ الْبَيْتَ وَ يَطُوفَ طَوَافَ النِّسَاءِ


And I asked him about a man who postponed the ziyāra until the day of Nafr. He said: There is no harm. And women are not permitted to him until he visits the House and does the ṭawāf of the ṭawāf al-nisā.

قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ طَوَافَ النِّسَاءِ حَتَّى رَجَعَ إِلَى أَهْلِهِ قَالَ يُرْسِلُ فَيُطَافُ عَنْهُ فَإِنْ تُوُفِّيَ قَبْلَ أَنْ يُطَافَ عَنْهُ طَافَ عَنْهُ وَلِيُّهُ قَالَ وَ سَمِعْتُهُ يَقُولُ مَنِ اعْتَمَرَ مِنَ التَّنْعِيمِ قَطَعَ التَّلْبِيَةَ حِينَ يَنْظُرُ إِلَى الْمَسْجِدِ قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاذْكُرُوا اللّهَ كَذِكْرِكُمْ آباءَكُمْ أَوْ أَشَدَّ ذِكْراً قَالَ كَانَ الْمُشْرِكُونَ يَفْتَخِرُونَ بِمِنًى إِذَا كَانَ أَيَّامُ التَّشْرِيقِ فَيَقُولُونَ كَانَ أَبُونَا كَذَا وَ كَانَ أَبُونَا كَذَا فَيَذْكُرُونَ فَضْلَهُمْ فَقَالَ فَاذْكُرُوا اللّهَ كَذِكْرِكُمْ آباءَكُمْ قَالَ


He said: And I asked him about a man who forgot to do the ṭawāf al-nisā until he returns to his folk? He said: He sends (someone) to do ṭawāf for him. If he dies prior to ṭawāf being done for him, his walī does ṭawāf for him.

He said: And I heard him saying: Whoever sets out for ʿumra from al-Tanʿīm, he discontinues his talbiya once he looks at the Masjid (the Ḥaram).

He said: And I asked him about the saying of God عز وجل “Remember God like your remembrance of your fathers or yet with a more intense remembrance.” (2:200) He said: The polytheists would boast at Minā when it was the days of Tashrīq, so they would say “Our father was thus and our father was thus”, so they would mention their virtue. So He said “Remember God like your remembrance of your fathers.”


وَ سَمِعْتُهُ يَقُولُ مَنْ لَبَّدَ شَعْرَهُ أَوْ عَطَفَهُ فَلَيْسَ لَهُ التَّقْصِيرُ وَ عَلَيْهِ الْحَلْقُ وَ مَنْ لَمْ يُلَبِّدْ فَمُخَيَّرٌ إِنْ شَاءَ قَصَّرَ وَ إِنْ شَاءَ حَلَقَ وَ الْحَلْقُ أَفْضَلُ


He said: And I heard him saying: Whoever causes his hair to adhere (labbada shiʿrahu, meaning to put something glutinous (like gum, honey, etc) in the hair to make it compact and stay together, not get shaggy, disheveled, etc.) or bends it (?), then he cannot do taqṣīr (shortening the hair) and the shaving is (obligatory) upon him. And whoever does not cause (his hair) to adhere, then he free to choose shortening if he wants, and shaving if he wants. And shaving is better.


قَالَ وَ سَأَلْتُهُ عَنِ الْحِجْرِ قَالَ إِنَّكُمْ تُسَمُّونَهُ الْحَطِيمَ وَ إِنَّمَا كَانَ لِغَنَمِ إِسْمَاعِيلَ وَ إِنَّمَا دَفَنَ فِيهِ أُمَّهُ وَ كَرِهَ أَنْ يُوطَأَ قَبْرُهَا فَحَجَّرَ عَلَيْهِ وَ فِيهِ قُبُورُ أَنْبِيَاءَ


He said: And I asked him about the Ḥijr. He said: You call it the Ḥaṭīm. And it was only for the sheep of Ishmael. Moreover he buried his mother in it. And he disliked that her grave be stepped upon. So he made an enclosure (ḥajjara) on it. And in it are graves of prophets.


قَالَ وَ سَأَلْتُهُ عَنِ الْبَرْصَاءِ قَالَ قَضَى أَمِيرُ الْمُؤْمِنِينَ(ع)فِي امْرَأَةٍ زَوَّجَهَا وَلِيُّهَا وَ هِيَ بَرْصَاءُ إِنَّ لَهَا الْمَهْرَ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ إِنَّ الْمَهْرَ عَلَى الَّذِي زَوَّجَهَا وَ إِنَّمَا صَارَ الْمَهْرُ عَلَيْهِ لِأَنَّهُ دَلَّسَهَا وَ لَوْ أَنَّ رَجُلًا تَزَوَّجَ امْرَأَةً وَ زَوَّجَهَا رَجُلٌ لَا يَعْرِفُ دَخِيلَةَ أَمْرِهَا لَمْ يَكُنْ عَلَيْهِ شَيْءٌ وَ كَانَ الْمَهْرُ يَأْخُذُهُ مِنْهَا


He said: And I asked him about the leprous woman. He said: The Commander of the Believersعليه السلام ruled in regards to the woman whose guardian (walī) marries her off, and she is leprous, that the mahr is for her due to what was been deemed lawful of her farj, and that the mahr is upon the one who married her off. And the mahr has only become (obligatory) upon him because he falsified her. And should a man marry a woman and a man marry her off not knowing the inner nature of her affair, there is nothing upon him and the mahr is taken from her.

وَ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ سَمَاعَةَ عَنْ عَبْدِ الْحَمِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَطَبَ إِلَى رَجُلٍ بِنْتاً لَهُ مِنْ مَهِيرَةٍ فَلَمَّا كَانَتْ لَيْلَةُ دُخُولِهَا عَلَى زَوْجِهَا أَدْخَلَ عَلَيْهِ ابْنَةً لَهُ أُخْرَى مِنْ أَمَةٍ قَالَ تُرَدُّ عَلَى أَبِيهَا وَ تُرَدُّ إِلَيْهِ امْرَأَتُهُ وَ يَكُونُ مَهْرُهَا عَلَى أَبِيهَا

And he said: Muḥammad b. Samāʿa narrated to me from ʿAbd al-Ḥamīd from Muḥammad b. Muslim from Abū Jaʿfar عليه السلام. He said: I asked him about a man who proposes to a man regarding a daughter of his from his mahīra (a wife to whom he has given mahr). So when it is the night of her husband going unto her, he enters in another daughter of his from a slave woman.

He said: She is returned to her father and he returns to him his wife, and her mahr is upon her father.

قَالَ وَ حَدَّثَنِي حَمَّادٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ(ع)يَقُولُ إِنَّ صَدَاقَ رَسُولِ اللَّهِ(ص)كَانَ اثْنَتَيْ عَشْرَةَ أُوقِيَّةً وَ نَشّاً وَ الْأُوقِيَّةُ أَرْبَعُونَ دِرْهَماً وَ النَّشُّ نِصْفُ الْأُوقِيَّةِ


He said: And Ḥammād narrated to me from Ḥudhayfa b. Manṣūr that he heard Abū ʿAbdillāh عليه السلام saying: The bride-price (ṣidāq) of the Messenger of God صلى الله عليه وآله was twelve uqiyya (ounces) and a nashsh (half an ounce). And the uqiyya is forty dirhams and the nashsh is half an uqiyya.


تمت الأحاديث المنتزعة من نوادر أحمد بن محمد بن أبي نصر البزنطي


The extracted ḥadīths from the Nawādir of Aḥmad b. Muḥammad b. Abī Naṣr al-Bazanṭī are completed.