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== Shibli ==
== Shibli ==
'''Shibli''' (Abu Bakr Dulaf ibn Jahdar al-Shibli)<ref>''History of Sufism: The Evolution of Islamic Mysticism from the Beginning to the Sixth Century AH'', Vol. 1, p. 116.</ref>, a renowned Sufi of the third and fourth centuries AH, was born in [[Samarra]] in 247 AH.<ref>''Tabaqat al-Sufiyya'', Vol. 3, p. 337.</ref> His father was from the village of Shibliyyah in Usrushana, Transoxiana, which is why he was called Shibli.<ref>''History of Baghdad'', Vol. 16, p. 564; ''Mu'jam al-Udaba'', Vol. 1, p. 245.</ref> Shibli initially served in the [[Abbasid]] court and was the governor of Damavand,<ref>''Wafayat al-A'yan'', Vol. 2, p. 273; ''Al-Muntazam'', Vol. 14, p. 51.</ref> but after repenting, he became a Sufi<ref>''Nafahat al-Uns'', p. 135; ''Kashf al-Mahjub'', Vol. 1, p. 221.</ref> and was one of the students of Junayd of Baghdad.<ref>''Research in Iranian Sufism'', p. 154.</ref> He studied under Junayd for about six years and subsequently became famous for his asceticism and mysticism.<ref>''Tadhkirat al-Awliya'', Vol. 1, pp. 515-516.</ref>There is disagreement regarding his religious affiliation: some sources regard him as a [[Maliki]],<ref>''History of Baghdad'', Vol. 16, p. 568; ''Tabaqat al-Sufiyya'', Vol. 1, p. 448.</ref> while others identify him as a [[Shia]].<ref>''Majalis al-Mu'minin'', Vol. 2, p. 32; ''Rawdat al-Jannat'', Vol. 2, p. 231; ''Rayhanat al-Adab'', Vol. 3, pp. 181-182.</ref> Shibli died in Baghdad in 334 or 335 AH.<ref>''Tabaqat al-Sufiyya'', Vol. 1, p. 338; ''History of Baghdad'', Vol. 16, p. 572; ''Wafayat al-A'yan'', Vol. 2, p. 276.</ref>
'''Shibli''' (Abu Bakr Dulaf ibn Jahdar al-Shibli)<ref>''History of Sufism: The Evolution of Islamic Mysticism from the Beginning to the Sixth Century AH'', Vol. 1, p. 116.</ref>, a renowned Sufi of the third and fourth centuries AH, was born in [[Samarra]] in 247 AH.<ref>''Tabaqat al-Sufiyya'', Vol. 3, p. 337.</ref> His father was from the village of Shibliyyah in Usrushana, Transoxiana, which is why he was called Shibli.<ref>''History of Baghdad'', Vol. 16, p. 564; ''Mu'jam al-Udaba'', Vol. 1, p. 245.</ref> Shibli initially served in the [[Abbasid]] court and was the governor of Damavand,<ref>''Wafayat al-A'yan'', Vol. 2, p. 273; ''Al-Muntazam'', Vol. 14, p. 51.</ref> but after repenting, he became a Sufi<ref>''Nafahat al-Uns'', p. 135; ''Kashf al-Mahjub'', Vol. 1, p. 221.</ref> and was one of the students of Junayd of Baghdad.<ref>''Research in Iranian Sufism'', p. 154.</ref> He studied under Junayd for about six years and subsequently became famous for his asceticism and mysticism.<ref>''Tadhkirat al-Awliya'', Vol. 1, pp. 515-516.</ref>There is disagreement regarding his religious affiliation: some sources regard him as a [[Maliki]],<ref>''History of Baghdad'', Vol. 16, p. 568; ''Tabaqat al-Sufiyya'', Vol. 1, p. 448.</ref> while others identify him as a [[Shia]].<ref>''Majalis al-Mu'minin'', Vol. 2, p. 32; ''Rawdat al-Jannat'', Vol. 2, p. 231; ''Rayhanat al-Adab'', Vol. 3, pp. 181-182.</ref> Shibli died in [[Baghdad]] in 334 or 335 AH.<ref>''Tabaqat al-Sufiyya'', Vol. 1, p. 338; ''History of Baghdad'', Vol. 16, p. 572; ''Wafayat al-A'yan'', Vol. 2, p. 276.</ref>


== Hadith of Shibli ==
== Hadith of Shibli ==
The Hadith of Shibli is a narration attributed to [[Imam Sajjad (AS)|Imam Zayn al-Abidin (AS)]], in which the Imam, in a conversation with Shibli, explains the [[secrets]] and inner meanings of the rites of [[Hajj]].
The Hadith of Shibli is a narration attributed to [[Imam Sajjad (AS)|Imam Zayn al-Abidin (a)]], in which the Imam, in a conversation with Shibli, explains the [[secrets]] and inner meanings of the rites of [[Hajj]].


This narration was first recorded in the twelfth century AH in the book ''Al-Tuhfah al-Sunniyyah'' by Sayyid Abdullah Jazairi (d. 1173 AH), and Muhaddith Nuri included it in ''Mustadrak al-Wasa'il''; however, it has been stated that due to its absence in ancient sources and its status as a mursal report,{{note|A mursal hadith is a term in hadith studies meaning that the name of the narrator is omitted from the chain of transmission.}} its attribution to Imam Sajjad (AS) is questionable, and its origin lies in Sufi mystical texts.<ref>''Hajj and Umrah in the Quran and Hadith'', p. 285; ''The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?'', p. 1.</ref>
This narration was first recorded in the twelfth century AH in the book ''Al-Tuhfah al-Sunniyyah'' by Sayyid Abdullah Jazairi (d. 1173 AH), and Muhaddith Nuri included it in ''Mustadrak al-Wasa'il''; however, it has been stated that due to its absence in ancient sources and its status as a mursal report,{{enote|A mursal hadith is a term in hadith studies meaning that the name of the narrator is omitted from the chain of transmission.}} its attribution to Imam Sajjad (a) has been questioned, and some scholars have suggested that it may have originated in Sufi mystical texts.<ref>''Hajj and Umrah in the Quran and Hadith'', p. 285; ''The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?'', p. 1.</ref>


=== Validation ===
=== Validation ===
Some researchers, such as Sayyid Mohammad Reza Husseini Jalali, have accepted its attribution to Imam Sajjad (AS).<ref>''Jihad al-Imam al-Sajjad'', p. 175.</ref> Ayatollah Javadi Amoli, despite doubts regarding the chain of transmission, has described the text of the narration as "strong and instructive".<ref>''Sahbay-e Safa'', p. 35.</ref> In contrast, Mohammadi Reyshahri has considered its content mystical and not attributable to the Ahl al-Bayt, suggesting it is a Sufi discourse that was later attributed to Imam Sajjad (AS).<ref>''Hajj and Umrah in the Quran and Hadith'', p. 285.</ref>
Some researchers, such as Sayyid Mohammad Reza Husseini Jalali, have accepted its attribution to Imam Sajjad (a).<ref>''Jihad al-Imam al-Sajjad'', p. 175.</ref> Ayatollah Javadi Amoli, despite doubts regarding the chain of transmission, has described the text of the narration as "strong and instructive".<ref>''Sahbay-e Safa'', p. 35.</ref> In contrast, Muhammadi Reyshahri has regarded its content as mystical and therefore not attributable to the Ahl al-Bayt, suggesting it is a Sufi discourse that was later attributed to [[Imam Sajjad (a)]].<ref>''Hajj and Umrah in the Quran and Hadith'', p. 285.</ref>


Some researchers argue that the character of "Shibli" in this narration cannot be the same Abu Bakr Shibli, the Sufi of Baghdad from the fourth century, because he lived two centuries after Imam Sajjad (AS).<ref>''Sahbay-e Safa'', p. 344.</ref> Based on this, they have suggested that the name Shibli in this narration might be a corruption of another name (such as Shaybah ibn Nu'amah), who was a companion of Imam Sajjad (AS).<ref>''Jihad al-Imam al-Sajjad'', p. 175.</ref>
Some researchers argue that the Shibli mentioned in this narration cannot have been Abu Bakr al-Shibli, the fourth-century Sufi of Baghdad, because he lived approximately two centuries after Imam Sajjad (a).<ref>''Sahbay-e Safa'', p. 344.</ref> Based on this, they have suggested that the name Shibli in this narration might be a corruption of another name (such as Shaybah ibn Nu'amah), who was a companion of Imam Sajjad (a).<ref>''Jihad al-Imam al-Sajjad'', p. 175.</ref>


In ancient Sufi texts and the works of some Sunni authors, narrations with a structure similar to the "Hadith of Shibli" can be found, in which Abu Bakr Shibli discusses the secrets and meanings of Hajj. The oldest examples appear in ''Tahdhib al-Asrar'' by Abu Sa'd Khargushi (d. 407 AH) and ''Haqa'iq al-Tafsir'' by Abu Abd al-Rahman al-Sulami (d. 412 AH). Other sources<ref>Ibn al-Jawzi, Ibn Arabi, Khwarazmi.</ref> have also recorded similar narrations.<ref>''The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?'', p. 9.</ref> Among Persian sources, the same theme can be found in ''Kashf al-Mahjub''<ref>''Kashf al-Mahjub'', p. 474.</ref> and the poems of Nasir Khusraw.<ref>''Divan of Nasir Khusraw'', p. 265.</ref>
In ancient Sufi texts and the works of some Sunni authors, narrations with a structure similar to the "Hadith of Shibli" can be found, in which Abu Bakr Shibli discusses the secrets and meanings of Hajj. Among the earliest examples are ''Tahdhib al-Asrar'' by Abu Sa'd Khargushi (d. 407 AH) and ''Haqa'iq al-Tafsir'' by Abu Abd al-Rahman al-Sulami (d. 412 AH), Other sources<ref>Ibn al-Jawzi, Ibn Arabi, Khwarazmi.</ref> have also recorded similar narrations.<ref>''The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?'', p. 9.</ref> Among Persian sources, the same theme can be found in ''Kashf al-Mahjub''<ref>''Kashf al-Mahjub'', p. 474.</ref> and the poems of Nasir Khusraw.<ref>''Divan of Nasir Khusraw'', p. 265.</ref>


== Content of the Hadith ==
== Content of the Hadith ==
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This hadith also addresses staying in Mina<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 126.</ref>, [[Arafat|staying in Arafat]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 130.</ref>, [[Mash'ar]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 155.</ref>, and the rites related to them, with each act accompanied by a moral or cognitive concept; such as exiting selfishness<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 126.</ref>, altruism<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 162.</ref>, and beginning a new movement on the path of servitude.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 177.</ref>
This hadith also addresses staying in Mina<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 126.</ref>, [[Arafat|staying in Arafat]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 130.</ref>, [[Mash'ar]]<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 155.</ref>, and the rites related to them, with each act accompanied by a moral or cognitive concept; such as exiting selfishness<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 126.</ref>, altruism<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 162.</ref>, and beginning a new movement on the path of servitude.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 177.</ref>


Some believe that in this hadith, Imam Sajjad (AS) explains four stages of self-purification in Islamic ethics, known as *Murabata*.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 35.</ref> These stages are: *Musharata* (making a condition with the self)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 40.</ref>, *Muraqaba* (monitoring behavior)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 35.</ref>, *Muhasaba* (evaluating actions)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 38.</ref>, and *Mu'ataba* (reproaching and correcting the self).<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 41.</ref>
Some believe that in this hadith, Imam Sajjad (AS) explains four stages of self-purification in Islamic ethics, known as *Murabata*.<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 35.</ref> These stages are: *Musharata* (making a covenant with oneself)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 40.</ref>, *Muraqaba* (self-monitoring)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 35.</ref>, *Muhasaba* (evaluating actions)<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 38.</ref>, and *Mu'ataba* (reproaching and correcting the self).<ref>''A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations'', p. 41.</ref>


== Text of the Hadith of Shibli ==
== Text of the Hadith of Shibli ==
{{Text and Translation
{{text and translation
| title = Hadith of Shibli and Translation
| title = Hadith of Shibli and Translation
| Arabic text = LAMA RAJA'A MAWLANA ZAYN AL-ABIDIN (AS) MIN AL-HAJJ ISTAQBALAHU AL-SHIBLI.
| لَما رَجَعَ مَولانا زَیْنُ العابِدینَ ( ع) مِن الحَجِّ اسْتَقْبَلَهُ الشِبْلیُّ.
FAQALA (AS) LAHU: HAJAJTA YA SHIBLI?
فَقالَ ( ع) له: حَجَجْتَ یا شِبلیُّ؟
 
| Shibli had gone to Hajj and after performing the rites of Hajj, he was honored to be in the presence of Imam Sajjad (a). The Imam (AS) asked him: "O Shibli, have you performed Hajj?"
Shibli had gone to Hajj and after performing the rites of Hajj, he was honored to be in the presence of Imam Sajjad (AS). The Imam (AS) asked him: "O Shibli, have you performed Hajj?"
| قالَ: نَعَمْ یا ابْنَ رَسُولِ اللّه‏ِ.
 
| Shibli: "Yes, O son of the Messenger of Allah."
QALA: NA'AM YA IBN RASUL ALLAH.
|فَقال ( ع ) : اَنَزَلْتَ المیقاتَ وَ تَجَرَّدْتَ عَنْ مَخِیطِ الثِّیابِ وَ اغْتسَلْتَ؟ قالَ: نَعَم.
 
قالَ ( ع) : فَحینَ نَزَلْتَ المیقاتَ نَوَیْتَ اَنَّکَ خَلَعْتَ ثَوْبَ الْمَعْصِیَةِ وَ لَبِسْتَ ثَوْبَ الطاعَة؟» قالَ: لا
Shibli: "Yes, O son of the Messenger of Allah."
| Imam (a): "When you descended to the Miqat, did you intend that you cast off the garment of disobedience and put on the garment of obedience?"
 
FAQALA (AS): ANAZALTA AL-MIQAT WA TAJARRADTA 'AN MAKHYT AL-THIYAB WA AGHTASALTA?
QALA: NA'AM.
 
FAQALA (AS): FAHINA NAZALTA AL-MIQAT NAWAYTA ANNAKA KHALA'TA THAWB AL-MA'SIYAH WA LABISTA THAWB AL-TA'AH?
QALA: LA.
 
Imam (AS): "When you descended to the Miqat, did you intend that you cast off the garment of disobedience and put on the garment of obedience?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( ع) : فَحینَ تَجَرَّدْتَ عَنْ مَخِیطِ ثِیابِکَ نَوَیْتَ اَنَّکَ تَجَرَّدْتَمِنَ الِّریاء وَ النِّفاقِ وَ الدُّخُولِ فی الشُّبَهاتِ؟ قالَ: لا
FAQALA (AS): FAHINA TAJARRADTA 'AN MAKHYT THIYABIKA NAWAYTA ANNAKA TAJARRADTA MIN AL-RIYA' WA AL-NIFAQ WA AL-DUKHUL FI AL-SHUBOHAT?
| Imam (a): "When you stripped off your stitched clothes, did you intend that you stripped yourself of hypocrisy, dissimulation, and entering into doubts?"
QALA: LA.
 
Imam (AS): "When you stripped off your stitched clothes, did you intend that you stripped yourself of hypocrisy, dissimulation, and entering into doubts?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( ع) : فَحینَ اغْتَسَلْتَ نَویْتَ اَنَّکَ اغْتَسَلْتَ مِنَ الْخَطایا وَ الذُّنُوبِ؟ قالَ: لا.
FAQALA (AS): FAHINA AGHTASALTA NAWAYTA ANNAKA AGHTASALTA MIN AL-KHATAYA WA AL-DHUNUB?
| Imam (a): "When you performed Ghusl, did you intend that you washed yourself of sins and faults?"
QALA: LA.
 
Imam (AS): "When you performed Ghusl, did you intend that you washed yourself of sins and faults?"
Shibli: "No."
Shibli: "No."
 
| قالَ: قالَ فما نَزَلْتَ المیقاتَ وَ لا تَجَرَّدْتَ عَن مَخیطِ الثِّیابِ وَ لا اغْتَسَلْتَ «ثُمَّ قالَ ( ع ) : تَنَظَّفْتَ وَ اَحْرَمْتَ وَ عَقَدْتَ بِالْحَجِّ؟ قالَ: نَعَم.
FAQALA: QALA FAMA NAZALTA AL-MIQAT WA LA TAJARRADTA 'AN MAKHYT AL-THIYAB WA LA AGHTASALTA.
| Imam (a): "You did not descend to the Miqat, nor did you strip off your stitched clothes, nor did you perform Ghusl."
THUMMA QALA (AS): TANAZZAFTA WA AHRAMTA WA 'AQADTA BI AL-HAJJ?
QALA: NA'AM.
 
Imam (AS): "You did not descend to the Miqat, nor did you strip off your stitched clothes, nor did you perform Ghusl."
Then the Imam (AS) said: "Did you purify yourself, enter Ihram, and make the intention (contract) for Hajj?"
Then the Imam (AS) said: "Did you purify yourself, enter Ihram, and make the intention (contract) for Hajj?"
Shibli: "Yes."
Shibli: "Yes."
 
| قالَ ( ع) فَحینَ تَنَظَّفْتَ وَ اَحْرَمْتَ وَ عَقَدْتَ الْحَجَّ نَوَیْتَ اَنَّکَتَنَظَّفْتَ بِنُورِ التَّوْبَةِ الْخالِصَةِ للّه‏ِ تَعالی؟ قالَ: لا
FAQALA (AS): FAHINA TANAZZAFTA WA AHRAMTA WA 'AQADTA AL-HAJJ NAWAYTA ANNAKA TANAZZAFTA BINUR AL-TAWBA AL-KHALISA LILLAH TA'ALA?
| Imam (a): "When you purified yourself and made the intention, did you intend that you would forbid for yourself whatever Allah the Almighty has forbidden?"
QALA: LA.
 
Imam (AS): "When you purified yourself and made the intention, did you intend that you would forbid for yourself whatever Allah the Almighty has forbidden?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( ع ) : فحِینَ اَحْرَمْتَ نَوَیْتَ اَنَّکَ حَرَّمْتَ عَلی نَفْسِکَ کلَّ مُحَرَّمٍ حَرَّمَه اللّه‏ُ عَزَّوَجَلَّ؟ قالَ: لا
FAQALA (AS): FAHINA AHRAMTA NAWAYTA ANNAKA HARRAMTA 'ALA NAFSIKA KULLA MUHARRAMIN HARRAMAHU ALLAH 'AZZA WA JALL?
| Imam (a): "When you entered Ihram, did you intend that you forbade for yourself every forbidden thing that Allah the Almighty has forbidden?"
QALA: LA.
 
Imam (AS): "When you entered Ihram, did you intend that you forbade for yourself every forbidden thing that Allah the Almighty has forbidden?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( ع) : فَحینَ عَقَدْتَ الْحَجَّ نَوَیْتَ اَنَّکَ قَدْ حَلَلْتَ کُلَّ عَقْدٍ لِغَیْرِ اللّه‏ِ؟ قالَ: لا
FAQALA (AS): FAHINA 'AQADTA AL-HAJJ NAWAYTA ANNAKA QAD HALALTA KULLA 'AQDIN LIGHAYR ALLAH?
| Imam (a): "When you made the intention for Hajj, did you intend that you untied every knot (contract) for other than Allah?"
QALA: LA.
 
Imam (AS): "When you made the intention for Hajj, did you intend that you untied every knot (contract) for other than Allah?"
Shibli: "No."
Shibli: "No."
 
| قالَ لَهُ ( ع) : ما تَنَظَّفْتَ وَ لا اَحْرَمْتَ وَ لا عَقَدْتَ الْحَجَّ.» قالَ لَهُ ( ع ) : اَدَخَلْتَ المِیقاتَ وَصَلَّیْتَ رَکْعَتَیِ الاِحْرامِ وَ لَبَّیْتَ؟ قالَ: نَعَمْ.
FAQALA LAHU (AS): MA TANAZZAFTA WA LA AHRAMTA WA LA 'AQADTA AL-HAJJ.
| Imam (a): "You did not purify yourself, nor did you enter Ihram, nor did you make the intention for Hajj." Then the Imam (AS) said: "Did you enter the Miqat and say the Talbiyah?"
QALA LAHU (AS): ADAKHALTA AL-MIQAT WA SALLAYTA RAK'ATAY AL-IHRAM WA LABBAYTA?
QALA: NA'AM.
 
Imam (AS): "You did not purify yourself, nor did you enter Ihram, nor did you make the intention for Hajj."
Then the Imam (AS) said: "Did you enter the Miqat and say the Talbiyah?"
Shibli: "Yes."
Shibli: "Yes."
 
| قالَ ( ع ) : فَحینَ دَخَلْتَ المِیقاتَ نَوَیْتَ اَنَّکَ بِنِیَّةِ الزِّیارَةِ؟ قالَ: لا
FAQALA (AS): FAHINA DAKHALTA AL-MIQAT NAWAYTA ANNAKA BINNIYYAT AL-ZIYARA?
| Imam (a): "When you entered the Miqat, did you intend that you entered with the intention of pilgrimage?"
QALA: LA.
 
Imam (AS): "When you entered the Miqat, did you intend that you entered with the intention of pilgrimage?"
Shibli: "No."
Shibli: "No."
 
| قالَ (ع) : فحینَ صَلَّیْتَ الرَّکْعَتَینِ نَوَیْتَ اَنَّکَ تَقَرَّبْتَ اِلَیاللّه‏ بِخَیْرِ الاَْعْمالِ مِنَ الصَّلاةِ وَ اَکْبَرِ حَسَناتِالْعِبادِ؟ قالَ: لا.
FAQALA (AS): FAHINA SALLAYTA AL-RAK'ATAYN NAWAYTA ANNAKA TAQARRABTA ILA ALLAH BIKHAYR AL-A'MAL MIN AL-SALAT WA AKBAR HASANAT AL-'IBAD?
| Imam (a): "When you prayed the two rak'ats, did you intend that you drew near to Allah through the best of deeds, which is prayer, and the greatest of the servants' good deeds?"
QALA: LA.
 
Imam (AS): "When you prayed the two rak'ats, did you intend that you drew near to Allah through the best of deeds, which is prayer, and the greatest of the servants' good deeds?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( ع) : فَحینَ لَبَّیْتَ نَوَیْتَ اَنَّکَ نَطَقْتَ للّه‏ِ سُبْحانَهُ بِکُلِّ طاعَةٍ وَ صَمَتَّ عَنْ کُلِّ مَعْصِیَةٍ؟ قالَ: لا.
FAQALA (AS): FAHINA LABBAYTA NAWAYTA ANNAKA NATAQTA LILLAH SUBHANAHU BIKULLI TA'AH WA SAMATTA 'AN KULLI MA'SIYAH?
| Imam (a): "When you said the Talbiyah, did you intend that you spoke for Allah the Glorified in every act of obedience and remained silent from every act of disobedience?"
QALA: LA.
 
Imam (AS): "When you said the Talbiyah, did you intend that you spoke for Allah the Glorified in every act of obedience and remained silent from every act of disobedience?"
Shibli: "No."
Shibli: "No."
 
| قالَ لَهُ ( ع ) : ما دَخَلْتَ المِیقاتَ وَ لا صَلَّیْتَ وَ لا لَبَّیْتَ.» «ثُمَّ قالَ لَهُ ( علیه السلام ) : اَدَخَلْتَ الْحَرَمَ وَ رَأَیْتَ الْکَعْبَةَ وَ صَلَّیْتَ؟ قالَ: نَعَمْ.
FAQALA LAHU (AS): MA DAKHALTA AL-MIQAT WA LA SALLAYTA WA LA LABBAYTA.
| Imam (a): "You did not enter the Miqat, nor did you pray, nor did you say the Talbiyah."
THUMMA QALA LAHU (AS): ADAKHALTA AL-HARAM WA RA'AYTA AL-KA'BA WA SALLAYTA?
QALA: NA'AM.
 
Imam (AS): "You did not enter the Miqat, nor did you pray, nor did you say the Talbiyah."
Then the Imam (AS) said: "Did you enter the Haram, see the Kaaba, and pray?"
Then the Imam (AS) said: "Did you enter the Haram, see the Kaaba, and pray?"
Shibli: "Yes."
Shibli: "Yes."
 
| قالَ ( علیه السلام ) : فَحینَ دَخَلْتَ الْحَرَمَ نَوَیْتَ اَنَّکَ حَرَّمْتَ عَلی نَفْسِکَ کُلَّ غِیْبَةٍ تَسْتَغِیبُهَا المُسْلِمِینَ مِنْ اَهْلِ مِلَّةِالاِْسْلامِ؟ قالَ: لا.
FAQALA (AS): FAHINA DAKHALTA AL-HARAM NAWAYTA ANNAKA HARRAMTA 'ALA NAFSIKA KULLA GHIBATIN TASTAGHIBUHA AL-MUSLIMIN MIN AHL MILLAT AL-ISLAM?
| Imam (a): "When you entered the Haram, did you intend that you forbade upon yourself every backbiting of the Muslims of the Islamic community?"
QALA: LA.
 
Imam (AS): "When you entered the Haram, did you intend that you forbade upon yourself every backbiting of the Muslims of the Islamic community?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( علیه السلام ) : فَحینَ وَصَلْتَ مَکَّةَ نَوَیْتَ بِقَلْبِکَ اَنَّکَ قَصَدْتَ اللّه‏َ؟ قالَ: لا.
FAQALA (AS): FAHINA WASALTA MAKKAH NAWAYTA BIQALBIKA ANNAKA QASADTA ALLAH?
| Imam (a): "When you reached Mecca, saw the Kaaba, and knew it was the House of Allah, did you intend to seek Allah the Glorified and cut yourself off from other than Him?"
QALA: LA.
 
Imam (AS): "When you reached Mecca, saw the Kaaba, and knew it was the House of Allah, did you intend to seek Allah the Glorified and cut yourself off from other than Him?"
Shibli: "No."
Shibli: "No."
| قالَ ( علیه السلام ) : فَما دَخَلْتَ الْحَرَمَ وَ لا رَأَیْتَ الْکَعْبَةَ وَ لا صَلَّیْتَ.» «ثُمَّ قالَ ( علیه السلام ) : طُفْتَ بِالْبَیْتِ وَ مَسَسْتَ الاْرَکانَ وَسَعَیْتَ؟ قالَ: نَعَمْ.


FAQALA (AS): FAMA DAKHALTA AL-HARAM WA LA RA'AYTA AL-KA'BA WA LA SALLAYTA.
| Imam (a): "So you did not enter the Haram, nor did you see the Kaaba, nor did you pray."
THUMMA QALA (AS): TUFTA BI AL-BAYT WA MASASTA AL-ARKAN WA SA'AYTA?
QALA: NA'AM.
 
Imam (AS): "So you did not enter the Haram, nor did you see the Kaaba, nor did you pray."
Then the Imam (AS) said: "Did you perform Tawaf of the House, touch the corners, and perform Sa'i?"
Then the Imam (AS) said: "Did you perform Tawaf of the House, touch the corners, and perform Sa'i?"
Shibli: "Yes."
Shibli: "Yes."
 
| قالَ ( علیه السلام ) : فَحینَ سَعَیْتَ نَوَیْتَ اَنَّکَ هَرَبتَ اِلَی اللّه‏ِ وَ عَرَفَ مِنْکَ ذلِکَ عَلاّمُ الْغُیُوبِ؟ قالَ: لا.
FAQALA (AS): FAHINA SA'AYTA NAWAYTA ANNAKA HARABTA ILA ALLAH WA 'ARAFA MINKA DHALIKA 'ALLAM AL-GHUYUB?
| Imam (a): "When you performed Sa'i, did you intend that you fled to Allah, and the Knower of the Unseen recognized that from you?"
QALA: LA.
 
Imam (AS): "When you performed Sa'i, did you intend that you fled to Allah, and the Knower of the Unseen recognized that from you?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( علیه السلام ) : فَما طُفْتَ بِالْبَیْتِ وَ لا مَسَسْتَ الاَْرْکانَ وَ لا سَعَیْتَ.» «ثُمَّ قالَ ( علیه السلام ) لَهُ: صافَحْتَ الْحَجَرَ وَ وَقَفْتَ بِمَقامِ اِبْراهِیمَ ( علیه السلام ) وَصَلَّیْتَ بِهِ رَکْعَتَینِ؟ قالَ: نَعَمْ.
FAQALA (AS): FAMA TUFTA BI AL-BAYT WA LA MASASTA AL-ARKAN WA LA SA'AYTA.
| Imam (a): "So you did not perform Tawaf of the House, nor did you perform Sa'i."
THUMMA QALA LAHU (AS): SAFAHTA AL-HAJAR WA WAQAFTA BI MAQAM IBRAHIM (AS) WA SALLAYTA BIHI RAK'ATAYN?
QALA: NA'AM.
 
Imam (AS): "So you did not perform Tawaf of the House, nor did you perform Sa'i."
Then the Imam (AS) said: "Did you stand at the Station of Abraham (AS) and pray two rak'ats there?"
Then the Imam (AS) said: "Did you stand at the Station of Abraham (AS) and pray two rak'ats there?"
Shibli: "Yes."
Shibli: "Yes."
 
| فَصاحَ ( علیه السلام ) صَیْحَةً کادَ یُفارِقُ الدُّنیا. ثُمَّ قالَ ( علیه السلام ) : آهٍ آهٍ، مَنْ صافَحَ الْحَجَرَ الاَْسْوَدَ فَقَدْ صافَحَ اللّه‏َتَعالی. فَانْظُرْ یا مِسْکین لا تُضَیِّعْ اَجْرَ ما عَظُمَ حُرْمَتُهُ وَتَنْقُضِ الْمُصافَحَةَ بِالْمُخالَفَةِ وَ قَبْضِ الْحَرامِ نَظیرَاَهْلِ الآثامِ. ثُمَّ قالَ ( علیه السلام ) : نَوَیْتَ حینَ وَقَفْتَ عِنْدَ مَقامِ اِبْراهیمَ ( علیه السلام ) اَنَّکَ وَقَفْتَ عَلی کُلِّ طاعَةٍ وَ تَخَلَّفْتَ عَنْ کُلِّ مَعْصِیَةٍ؟ قالَ: لا.
FASAH (AS) SAYHATAN KADA YUFAQIQ AL-DUNYA.
| At this, the Imam (a) let out a cry so loud he almost left this world, then said: "Ah, ah! Where is the one who has reached the station of proximity and shaken hands with God? If the Almighty, with all His greatness and majesty, brings a poor soul to this station, is it permissible for him to waste the sanctity of such a kind Lord? Never! It is not permissible for one who has shaken hands with God to then permit disobedience to Him."
THUMMA QALA (AS): AH AH, MAN SAFAHA AL-HAJAR AL-ASWAD FAQAD SAFAHA ALLAH TA'ALA. FANZUR YA MISKIN LA TUDAYI' AJR MA 'AZUMA HURMATUHU WA TANQUD AL-MUSAFHAHA BI AL-MUKHALAFA WA QABD AL-HARAM NAZIR AHL AL-ATHAM.
THUMMA QALA (AS): NAWAYTA HINA WAQAFTA 'INDA MAQAM IBRAHIM (AS) ANNAKA WAQAFTA 'ALA KULLI TA'AH WA TAKHALLAFTA 'AN KULLI MA'SIYAH?
QALA: LA.
 
At this, the Imam (AS) let out a cry so loud he almost left this world, then said: "Ah, ah! Where is the one who has reached the station of proximity and shaken hands with God? If the Almighty, with all His greatness and majesty, brings a poor soul to this station, is it permissible for him to waste the sanctity of such a kind Lord? Never! It is not permissible for one who has shaken hands with God to then permit disobedience to Him."
Then he said: "When you stood at the Station of Abraham, did you intend that you stood for every act of obedience and turned your back on every act of disobedience?"
Then he said: "When you stood at the Station of Abraham, did you intend that you stood for every act of obedience and turned your back on every act of disobedience?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( علیه السلام ) : فَحینَ صَلَّیْتَ فِیهِ رَکْعَتَیْنِ نَوَیْتَ اَنَّکَ صَلَّیْتَ بِصَلاةِ اِبْراهِیمَ ( علیه السلام ) وَ اَرْغَمْتَ بِصَلاتِکَ اَنْفَ الشَّیطانِ؟ قالَ: لا.
FAQALA (AS): FAHINA SALLAYTA FIHI RAK'ATAYN NAWAYTA ANNAKA SALLAYTA BISALAT IBRAHIM (AS) WA ARGHAMTA BISALATIKA ANF AL-SHAYTAN?
| Imam (a): "When you prayed two rak'ats there, did you intend that you prayed like the prayer of Abraham (AS) and rubbed the nose of Satan in the dust with your prayer?"
QALA: LA.
 
Imam (AS): "When you prayed two rak'ats there, did you intend that you prayed like the prayer of Abraham (AS) and rubbed the nose of Satan in the dust with your prayer?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( علیه السلام ) لَهُ: فِما صافَحتَ الحَجَر الاَسوَد وَ لا وَقَفتَ عِندَ المَقام وَ لا صَلّیتَ فیهِ رَکعَتینِ». «ثُمَّ قَالَ ( علیه السلام ) لَهُ: أَشْرَفْتَ عَلَی بِئْرِ زَمْزَمَوَ شَرِبْتَ مِنْ مَائِهَا؟ قَالَ: نَعَمْ
FAQALA LAHU (AS): FAMA SAFAHTA AL-HAJAR AL-ASWAD WA LA WAQAFTA 'INDA AL-MAQAM WA LA SALLAYTA FIHI RAK'ATAYN.
| Imam (a): "You did not stand at the station, nor did you pray two rak'ats there."
THUMMA QALA LAHU (AS): ASHRAFTA 'ALA BI'R ZAMZAM WA SHARIBTA MIN MA'IHA?
QALA: NA'AM.
 
Imam (AS): "You did not stand at the station, nor did you pray two rak'ats there."
Then he said: "Did you go up to the Well of Zamzam and drink from its water?"
Then he said: "Did you go up to the Well of Zamzam and drink from its water?"
Shibli: "Yes."
Shibli: "Yes."
 
| قَالَ ( علیه السلام ) : نَوَیْتَ أَنَّکَ أَشْرَفْتَ عَلَی الطَّاعَةِ وَ غَضَضْتَ طَرْفَکَ عَنِ الْمَعْصِیَةِ؟ قَالَ: لَا
FAQALA (AS): NAWAYTA ANNAKA ASHRAFTA 'ALA AL-TA'AH WA GHADADTA TARFAKA 'AN AL-MA'SIYAH?
| Imam (a): "When you went up to the Well of Zamzam, did you intend that you ascended toward obedience and cast your gaze away from disobedience?" Shibli: "No."
QALA: LA.
| قَالَ ( علیه السلام ) : فَمَا أَشْرَفْتَ عَلَیْهَا وَ لَا شَرِبْتَ مِنْ مَائِهَا!» «ثُمَّ قَالَ لَهُ: أَ سَعَیْتَ بَیْنَ الصَّفَا وَ الْمَرْوَةِ وَ مَشَیْتَ وَ تَرَدَّدْتَ بَیْنَهُمَا؟ قَالَ: نَعَمْ
 
| Imam (a): "So you did not ascend to the well, nor did you drink from its water."
Imam (AS): "When you went up to the Well of Zamzam, did you intend that you ascended toward obedience and cast your gaze away from disobedience?"
Shibli: "No."
 
FAQALA (AS): FAMA ASHRAFTA 'ALAYHA WA LA SHARIBTA MIN MA'IHA.
THUMMA QALA LAHU (AS): ASA'AYTA BAYN AL-SAFA WA AL-MARWA WA MASHAYTA WA TARADDADTA BAYNAHUMA?
QALA: NA'AM.
 
Imam (AS): "So you did not ascend to the well, nor did you drink from its water."
Then he said: "Did you perform Sa'i between Safa and Marwa, and walk and move between them?"
Then he said: "Did you perform Sa'i between Safa and Marwa, and walk and move between them?"
Shibli: "Yes."
Shibli: "Yes."
 
| قَالَ لَهُ: نَوَیْتَ أَنَّکَ بَیْنَ الرَّجَاءِ وَ الْخَوْفِ؟ قَالَ: لَا
FAQALA LAHU: NAWAYTA ANNAKA BAYN AL-RAJA' WA AL-KHAYF?
| Imam (a): "From the Sa'i between Safa and Marwa, did you intend that you were between hope and fear?"
QALA: LA.
 
Imam (AS): "From the Sa'i between Safa and Marwa, did you intend that you were between hope and fear?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَمَا سَعَیْتَ وَ لَا مَشَیْتَ وَ لَا تَرَدَّدْتَ بَیْنَ الصَّفَا وَ الْمَرْوَة» «ثُمَّ قَالَ ( علیه السلام ) : أَ خَرَجْتَ إِلَی مِنًی؟ قَالَ: نَعَمْ.
FAQALA (AS): FAMA SA'AYTA WA LA MASHAYTA WA LA TARADDADTA BAYN AL-SAFA WA AL-MARWA.
| Imam (a): "So you did not perform Sa'i, nor did you walk or move between Safa and Marwa."
THUMMA QALA (AS): AKHARAJTA ILA MINA?
QALA: NA'AM.
 
Imam (AS): "So you did not perform Sa'i, nor did you walk or move between Safa and Marwa."
Then he said: "Did you leave Mecca and go to Mina?"
Then he said: "Did you leave Mecca and go to Mina?"
Shibli: "Yes."
Shibli: "Yes."
 
| قَالَ ( علیه السلام ) : نَوَیْتَ أَنَّکَ آمَنْتَ النَّاسَ مِنْ لِسَانِکَ وَ قَلْبِکَ وَ یَدِکَ قَالَ: لَا
FAQALA (AS): NAWAYTA ANNAKA AMANTA AL-NAS MIN LISANIKA WA QALBIKA WA YADIKA?
| Imam (a): "When you went to Mina, did you intend that you made the people safe from your tongue, your heart, and your hand?"
QALA: LA.
 
Imam (AS): "When you went to Mina, did you intend that you made the people safe from your tongue, your heart, and your hand?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَمَا خَرَجْتَ إِلَی مِنی» «ثُمَّ قَالَ ( علیه السلام ) لَهُ أَ وَقَفْتَ الْوَقْفَةَ بِعَرَفَةَ وَ طَلَعْتَ جَبَلَ الرَّحْمَةِوَ عَرَفْتَ وَادِیَ نَمِرَةَ وَ دَعَوْتَ اللَّهَ سُبْحَانَهُ عِنْدَالْمِیلِ وَ الْجَمَرَاتِ؟ قالَ: نَعَم.
FAQALA (AS): FAMA KHARAJTA ILA MINA.
| Imam (a): "So you did not go to Mina."
THUMMA QALA LAHU (AS): AWAQAFTA AL-WAQFA BI 'ARAFA WA TALA'TA JABAL AL-RAHMA WA 'ARAFTA WADI NAMIRA WA DA'AWTA ALLAH SUBHANAHU 'INDA AL-MIL WA AL-JAMARAT?
QALA: NA'AM.
 
Imam (AS): "So you did not go to Mina."
Then the Imam (AS) said: "Did you stand at the station of Arafat? And did you ascend the Mountain of Mercy? And did you recognize the valley of Namira and call upon Allah the Glorified at the milestones and the Jamarat?"
Then the Imam (AS) said: "Did you stand at the station of Arafat? And did you ascend the Mountain of Mercy? And did you recognize the valley of Namira and call upon Allah the Glorified at the milestones and the Jamarat?"
Shibli: "Yes."
Shibli: "Yes."
 
| قَالَ نَعَمْ قَالَ هَلْ عَرَفْتَ بِمَوْقِفِکَبِعَرَفَةَ مَعْرِفَةَ اللَّهِ سُبْحَانَهُ أَمْرَ الْمَعَارِف وَالْعُلُومِ وَ عَرَفْتَ قَبْضَ اللَّهِ عَلَی صَحِیفَتِکَ وَ اطِّلَاعَهُعَلَی سَرِیرَتِکَ وَ قَلْبِکَ؟ قَالَ: لَا.
QALA NA'AM QALA HAL 'ARAFTA BI MAWQIFIKA BI 'ARAFA MA'RIFAT ALLAH SUBHANAHU AMR AL-MA'ARIF WA AL-'ULUM WA 'ARAFTA QABD ALLAH 'ALA SAHIFATIKA WA ITTILA'AHU 'ALA SARIRATIKA WA QALBIKA?
| Imam (a): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"
QALA: LA.
 
Imam (AS): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
FAQALA (AS): NAWAYTA BITULU'IKA JABAL AL-RAHMA ANNA ALLAH YARHAM KULLA MU'MIN WA MU'MINA WA YATAWALLA KULLA MUSLIM WA MUSLIMA?
| Imam (a): "When you climbed the Mountain of Mercy, did you intend that Allah has mercy on every believing man and woman and takes charge of every Muslim man and woman?"
QALA: LA.
 
Imam (AS): "When you climbed the Mountain of Mercy, did you intend that Allah has mercy on every believing man and woman and takes charge of every Muslim man and woman?"
Shibli: "No."
Shibli: "No."
 
| قالَ ( علیه السلام ) : قَالَ فَنَوَیْتَ عِنْدَ نَمِرَةَ أَنَّکَ لَا تَأْمُرُ حَتَّی تَأْتَمِرَ وَ لَا تَزْجُرُ حَتَّی تَنْزَجِرَ؟ قَالَ: لَا
FAQALA (AS): QALA FANAWAYTA 'INDA NAMIRA ANNAKA LA TA'MUR HATTA TA'TAMIR WA LA TAZJUR HATTA TANZAJIR?
| Imam (a): "When you were in Namira, did you intend that you would not command until you yourself obeyed, and you would not forbid until you yourself refrained?"
QALA: LA.
 
Imam (AS): "When you were in Namira, did you intend that you would not command until you yourself obeyed, and you would not forbid until you yourself refrained?"
Shibli: "No."
Shibli: "No."
 
| قَالَ فَنَوَیْتَ عِنْدَ نَمِرَةَ أَنَّکَ لَا تَأْمُرُحَتَّی تَأْتَمِرَ وَ لَا تَزْجُرُ حَتَّی تَنْزَجِرَ قَالَ لَا قَالَفَعِنْدَ مَا وَقَفْتَ عِنْدَ الْعَلَمِ وَ النَّمِرَاتِ نَوَیْتَ أَنَّهَاشَاهِدَةٌ لَکَ عَلَی الطَّاعَاتِ حَافِظَةٌ لَکَ مَعَ الْحَفَظَةِبِأَمْرِ رَبِّ السَّمَاوَاتِ؟ قالَ:لا. قالَ ( علیه السلام ) :فَمَا وَقَفْتَ بِعَرَفَةَ وَ لَا طَلَعْتَ جَبَلَ الرَّحْمَةِ وَ لَاعَرَفْتَ نَمِرَةَ وَ لَا دَعَوْتَ وَ لَا وَقَفْتَ عِنْدَ النَّمِرَاتِ.» «ثُمَّ قَالَ ( علیه السلام ) : مَرَرْتَ بَیْنَ الْعَلَمَیْنِ وَ صَلَّیْتَ قَبْلَ مُرُورِکَرَکْعَتَیْنِ وَ مَشَیْتَ بِمُزْدَلِفَةَ وَ لَقَطْتَ فِیهَا الْحَصَی وَمَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ؟ قَالَ: نَعَمْ.
QALA FANAWAYTA 'INDA NAMIRA ANNAKA LA TA'MUR HATTA TA'TAMIR WA LA TAZJUR HATTA TANZAJIR QALA LA QALA FA'INDA MA WAQAFTA 'INDA AL-'ALAM WA AL-NAMIRAT NAWAYTA ANNAHA SHAHIDATUN LAKA 'ALA AL-TA'AT HAFIZATUN LAKA MA'A AL-HAFAZA BI AMRI RABB AL-SAMAWAAT?
| Imam (a): "Did you go to Muzdalifa (Mash'ar)? And did you pick up the pebbles from the ground? And did you pass by the Mash'ar al-Haram?"
QALA: LA.
QALA (AS): FAMA WAQAFTA BI 'ARAFA WA LA TALA'TA JABAL AL-RAHMA WA LA 'ARAFTA NAMIRA WA LA DA'AWTA WA LA WAQAFTA 'INDA AL-NAMIRAT.
THUMMA QALA (AS): MARARTA BAYN AL-'ALAMAYN WA SALLAYTA QABL MURURIKA RAK'ATAYN WA MASHAYTA BI MUZDALIFA WA LAQATTA FIHA AL-HASA WA MARARTA BI AL-MASH'AR AL-HARAM?
QALA: NA'AM.
 
Imam (AS): "Did you go to Muzdalifa (Mash'ar)? And did you pick up the pebbles from the ground? And did you pass by the Mash'ar al-Haram?"
Shibli: "Yes."
Shibli: "Yes."
 
|
FAQALA (AS): FAHINA SALLAYTA RAK'ATAYN NAWAYTA ANNAHA SALAT SHUKR FI LAYLAT 'ASHR TANFI KULLA 'USR WA TUYASSIR KULLA YUSR?
قَالَ ( علیه السلام ) :فَحِینَ صَلَّیْتَ رَکْعَتَیْنِ نَوَیْتَ أَنَّهَا صَلَاةُ شُکْرٍ فِیلَیْلَةِ عَشْرٍ تَنْفِی کُلَّ عُسْرٍ وَ تُیَسِّرُ کُلَّ یُسْرٍ؟ قَالَ: لَا. قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَشَیْتَ بَیْنَ الْعَلَمَیْنِ وَ لَمْ تَعْدِلْ عَنْهُمَایَمِیناً وَ شِمَالًا نَوَیْتَ أَنْ لَا تَعْدِلَ عَنْ دِینِ الْحَقِّیَمِیناً وَ شِمَالًا لَا بِقَلْبِکَ وَ لَا بِلِسَانِکَ وَ لَابِجَوَارِحِکَ؟ قَالَ: لَا. قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَشَیْتَ بِمُزْدَلِفَةَ وَ لَقَطْتَ مِنْهَا الْحَصَینَوَیْتَ أَنَّکَ رَفَعْتَ عَنْکَ کُلَّ مَعْصِیَةٍ وَ جَهْلٍ وَ ثَبَّتَّکُلَّ عِلْمٍ وَ عَمَلٍ؟ قَالَ: لَا.
QALA: LA.
| Imam (a): "When you walked in Muzdalifa and picked up the pebbles, did you intend that you removed every sin and ignorance from yourself and established every knowledge and deed?"
FAQALA (AS): FA'INDA MA MASHAYTA BAYN AL-'ALAMAYN WA LAM TA'DIL 'ANHUMA YAMINAN WA SHIMALAN NAWAYTA AN LA TA'DIL 'AN DIN AL-HAQQ YAMINAN WA SHIMALAN LA BI QALBIKA WA LA BI LISANIKA WA LA BI JAWARIHIKA?
QALA: LA.
FAQALA (AS): FA'INDA MA MASHAYTA BI MUZDALIFA WA LAQATTA MINHA AL-HASA NAWAYTA ANNAKA RAFA'TA 'ANKA KULLA MA'SIYAH WA JAHL WA THABBATTA KULLA 'ILM WA 'AMAL?
QALA: LA.
 
Imam (AS): "When you walked in Muzdalifa and picked up the pebbles, did you intend that you removed every sin and ignorance from yourself and established every knowledge and deed?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ نَوَیْتَ أَنَّکَأَشْعَرْتَ قَلْبَکَ إِشْعَارَ أَهْلِ التَّقْوَی وَ الْخَوْفَ لِلَّهِعَزَّ وَ جَلَّ؟ قَالَ: لَا.
FAQALA (AS): FA'INDA MA MARARTA BI AL-MASH'AR AL-HARAM NAWAYTA ANNAKA ASH'ARTA QALBAKA ISH'AR AHL AL-TAQWA WA AL-KHAYF LILLAH 'AZZA WA JALL?
| Imam (a): "Did you pass by the Mash'ar al-Haram? Did you intend that you made the signs of the people of piety and fear the emblem of your heart?"
QALA: LA.
 
Imam (AS): "Did you pass by the Mash'ar al-Haram? Did you intend that you made the signs of the people of piety and fear the emblem of your heart?"
Shibli: "No."
Shibli: "No."
 
|قَالَ ( علیه السلام ) : فَمَا مَرَرْتَ بِالْعَلَمَیْنِ وَ لَا صَلَّیْتَ رَکْعَتَیْنِ وَ لَامَشَیْتَ بِالْمُزْدَلِفَةِ وَ لَا رَفَعْتَ مِنْهَا الْحَصَی وَ لَامَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ» «ثُمَّ قَالَ ( علیه السلام ) لَهُ: وَصَلْتَ مِنًی وَ رَمَیْتَ الْجَمْرَةَ وَ حَلَقْتَ رَأْسَکَ وَذَبَحْتَ هَدْیَکَ وَ صَلَّیْتَ فِی مَسْجِدِ الْخَیْفِ وَ رَجَعْتَ إِلَیمَکَّةَ وَ طُفْتَ طَوَافَ الْإِفَاضَةِ؟ قَالَ: نَعَمْ
FAQALA (AS): FAMA MARARTA BI AL-'ALAMAYN WA LA SALLAYTA RAK'ATAYN WA LA MASHAYTA BI AL-MUZDALIFA WA LA RAFA'TA MINHA AL-HASA WA LA MARARTA BI AL-MASH'AR AL-HARAM.
| Imam (a): "You did not walk in Muzdalifa, nor did you pick up those pebbles, nor did you pass by the Mash'ar al-Haram."
THUMMA QALA LAHU (AS): WASALTA MINA WA RAMAYTA AL-JAMRA WA HALAQTA RA'SAKA WA DHABAHTA HADYAKA WA SALLAYTA FI MASJID AL-KHAYF WA RAJA'TA ILA MAKKAH WA TUFTA TAWAF AL-IFADA?
QALA: NA'AM.
 
Imam (AS): "You did not walk in Muzdalifa, nor did you pick up those pebbles, nor did you pass by the Mash'ar al-Haram."
Then the Imam (AS) said: "Did you pray in Mina? And did you perform the Ramy al-Jamarat? And did you perform the Halq (shaving the head)? And did you slaughter your sacrifice? And did you pray in the Masjid al-Khayf? And did you return to Mecca? And did you perform the Tawaf al-Ifada?"
Then the Imam (AS) said: "Did you pray in Mina? And did you perform the Ramy al-Jamarat? And did you perform the Halq (shaving the head)? And did you slaughter your sacrifice? And did you pray in the Masjid al-Khayf? And did you return to Mecca? And did you perform the Tawaf al-Ifada?"
Shibli: "Yes."
Shibli: "Yes."
 
| قَالَ ( علیه السلام ) : فَنَوَیْتَ عِنْدَ مَا وَصَلْتَ مِنًی وَ رَمَیْتَ الْجِمَارَ أَنَّکَبَلَغْتَ إِلَی مَطْلَبِکِ وَ قَدْ قَضَی رَبُّکَ لَکَ کُلَّ حَاجَتِکَ؟
FAQALA (AS): FANAWAYTA 'INDA MA WASALTA MINA WA RAMAYTA AL-JIMAR ANNAKA BALAGHTA ILA MATLABIKA WA QAD QADA RABBUKA LAKA KULLA HAJATIKA?
قَالَ: لَا
QALA: LA.
| Imam (a): "When you reached Mina and performed the Ramy al-Jamarat, did you intend that you reached your goal and your Lord has fulfilled all your needs?"
 
Imam (AS): "When you reached Mina and performed the Ramy al-Jamarat, did you intend that you reached your goal and your Lord has fulfilled all your needs?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَعِنْدَ مَا رَمَیْتَ الْجِمَارَ نَوَیْتَ أَنَّکَ رَمَیْتَ عَدُوَّکَ إِبْلِیسَ وَ غَضِبْتَهُ بِتَمَامِ حَجِّکَ النَّفِیسِ؟
FAQALA (AS): FA'INDA MA RAMAYTA AL-JIMAR NAWAYTA ANNAKA RAMAYTA 'ADUWWAKA IBLIS WA GHADABTAHU BITAMAM HAJJIKA AL-NAFIS?
قَالَ: لَا
QALA: LA.
قَالَ ( علیه السلام ) : فَعِنْدَ مَا حَلَقْتَ رَأْسَکَ نَوَیْتَ أَنَّکَ تَطَهَّرْتَ مِنَالْأَدْنَاسِ وَ مِنْ تَبِعَةِ بَنِی آدَمَ وَ خَرَجْتَ مِنَ الذُّنُوبِکَمَا وَلَدَتْکَ أُمُّکَ؟ قَالَ: لَا
 
| Imam (a): "When you shaved your head, did you intend that you were purified of impurities and the consequences of the children of Adam, and you emerged from sins as the day your mother gave birth to you?"
FAQALA (AS): FA'INDA MA HALAQTA RA'SAKA NAWAYTA ANNAKA TATAHHARTA MIN AL-ADNAS WA MIN TABI'AT BANI ADAM WA KHARAJTA MIN AL-DHUNUB KAMA WALADATKA UMMUKA?
QALA: LA.
 
Imam (AS): "When you shaved your head, did you intend that you were purified of impurities and the consequences of the children of Adam, and you emerged from sins as the day your mother gave birth to you?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَعِنْدَ مَا صَلَّیْتَ فِی مَسْجِدِ الْخَیْفِ نَوَیْتَ أَنَّکَ لَاتَخَافُ إِلَّا اللَّهَ عَزَّ وَ جَلَّ وَ ذَنْبَکَ وَ لَا تَرْجُو إِلَّارَحْمَةَ اللَّهِ تَعَالَی ؟ قَالَ: لَا
FAQALA (AS): FA'INDA MA SALLAYTA FI MASJID AL-KHAYF NAWAYTA ANNAKA LA TAKHAF ILLA ALLAH 'AZZA WA JALL WA DHANBAKA WA LA TARJU ILLA RAHMAT ALLAH TA'ALA?
| Imam (a): "When you prayed in the Masjid al-Khayf, did you intend that you would fear none but Allah the Almighty and your own sins, and hope for nothing but the mercy of Allah the Almighty?"
QALA: LA.
 
Imam (AS): "When you prayed in the Masjid al-Khayf, did you intend that you would fear none but Allah the Almighty and your own sins, and hope for nothing but the mercy of Allah the Almighty?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَعِنْدَ مَا ذَبَحْتَ هَدْیَکَ نَوَیْتَ أَنَّکَ ذَبَحْتَ حَنْجَرَةَالطَّمَعِ بِمَا تَمَسَّکْتَ بِهِ مِنْ حَقِیقَةِ الْوَرَعِ وَ أَنَّکَاتَّبَعْتَ سُنَّةَ إِبْرَاهِیمَ ( علیه السلام ) بِذَبْحِ وَلَدِهِ وَ ثَمَرَةِ فُوءَادِهِ وَ رَیْحَانِ قَلْبِهِ وَحَاجَّهُ سُنَّتُهُ لِمَنْ بَعْدَهُ وَ قَرَّبَهُ إِلَی اللَّهِ تَعَالَیلِمَنْ خَلْفَهُ؟ قَالَ: لَا
FAQALA (AS): FA'INDA MA DHABAHTA HADYAKA NAWAYTA ANNAKA DHABAHTA HANJARAT AL-TAMA' BIMA TAMASAKTA BIHI MIN HAQIQAT AL-WARA' WA ANNAKA ITTABA'TA SUNNAT IBRAHIM (AS) BIDHABH WALADIHI WA THAMARAT FU'ADIHI WA RAYHAN QALBIHI WA HAJJAHU SUNNATUHU LIMAN BA'DAHU WA QARRABAHU ILA ALLAH TA'ALA LIMAN KHALFAHU?
| Imam (a): "When you slaughtered your sacrifice, did you intend that you slaughtered greed and followed the Sunnah of Abraham (AS) in sacrificing his son?"
QALA: LA.
Imam (AS): "When you slaughtered your sacrifice, did you intend that you slaughtered greed and followed the Sunnah of Abraham (AS) in sacrificing his son?"
Shibli: "No."
Shibli: "No."
 
| قَالَ ( علیه السلام ) : فَعِنْدَ مَا رَجَعْتَ إِلَی مَکَّةَ وَ طُفْتَ طَوَافَ الْإِفَاضَةِنَوَیْتَ أَنَّکَ أَفَضْتَ مِنْ رَحْمَةِ اللَّهِ تَعَالَی وَ رَجَعْتَإِلَی طَاعَتِهِ وَ تَمَسَّکْتَ بِوُدِّهِ وَ أَدَّیْتَ فَرَائِضَهُ وَتَقَرَّبْتَ إِلَی اللَّهِ تَعَالَی؟ قَالَ: لَا
FAQALA (AS): FA'INDA MA RAJA'TA ILA MAKKAH WA TUFTA TAWAF AL-IFADA NAWAYTA ANNAKA AFAZTA MIN RAHMAT ALLAH TA'ALA WA RAJA'TA ILA TA'ATIHI WA TAMASAKTA BI WUDDIHI WA ADDAYTA FARA'IDAHU WA TAQARRABTA ILA ALLAH TA'ALA?
| Imam (a): "When you returned to Mecca and performed the Tawaf al-Ifada, did you intend that you overflowed with the mercy of Allah the Almighty and returned to His obedience and drew near to Allah the Almighty?"
QALA: LA.
 
Imam (AS): "When you returned to Mecca and performed the Tawaf al-Ifada, did you intend that you overflowed with the mercy of Allah the Almighty and returned to His obedience and drew near to Allah the Almighty?"
Shibli: "No."
Shibli: "No."
 
| قَالَ لَهُ زَیْنُ الْعَابِدِینَ ( علیه السلام ) : فَمَا وَصَلْتَ مِنًی وَ لَا رَمَیْتَ الْجِمَارَ وَ لَا حَلَقْتَرَأْسَکَ وَ لَا أَدَّیْتَ نُسُکَکَ وَ لَا صَلَّیْتَ فِی مَسْجِدِالْخَیْفِ وَ لَا طُفْتَ طَوَافَ الْإِفَاضَةِ وَلَا تَقَرَّبْتَ ارْجِعْفَإِنَّکَ لَمْ تَحُجَّ. فَطَفِقَ الشِّبْلِیُّ یَبْکِی عَلَی مَا فَرَّطَهُ فِیحَجِّهِ وَ مَا زَالَ یَتَعَلَّمُ حَتَّی حَجَّ مِنْ قَابِلٍ بِمَعْرِفَةٍوَ یَقِین».
FAQALA LAHU ZAYN AL-'ABIDIN (AS): FAMA WASALTA MINA WA LA RAMAYTA AL-JIMAR WA LA HALAQTA RA'SAKA WA LA ADDAYTA NUSUKAKA WA LA SALLAYTA FI MASJID AL-KHAYF WA LA TUFTA TAWAF AL-IFADA WA LA TAQARRABTA IRJI' FAINNAKA LAM TAHUJJ.
| Imam (a) said: "You did not reach Mina, nor did you perform the Ramy al-Jamarat, nor did you shave your head, nor did you perform your rites, nor did you pray in the Masjid al-Khayf, nor did you perform the Tawaf al-Ifada, nor did you draw near to Allah, for you did not perform Hajj."
FATAFIQA AL-SHIBLI YABKI 'ALA MA FARRATA FI HAJJIHI WA MA ZALA YATA'ALLAM HATTA HAJJA MIN QABIL BI MA'RIFA WA YAQIN.
 
Imam (AS) said: "You did not reach Mina, nor did you perform the Ramy al-Jamarat, nor did you shave your head, nor did you perform your rites, nor did you pray in the Masjid al-Khayf, nor did you perform the Tawaf al-Ifada, nor did you draw near to Allah, for you did not perform Hajj."
Then Shibli began to weep for what he had neglected in his Hajj, and he continued to learn until he performed Hajj the following year with knowledge and certainty.
Then Shibli began to weep for what he had neglected in his Hajj, and he continued to learn until he performed Hajj the following year with knowledge and certainty.
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Latest revision as of 17:03, 5 October 2026

Hadith of Shibli is a narration attributed to Imam Sajjad (AS), in which the Imam explains some of the mystical secrets of Hajj.

Shibli was a Sufi of the third and fourth centuries AH who, after withdrawing from the Abbasid court, turned to asceticism and mysticism and became a student of Junayd al-Baghdadi.

The narration was first recorded in the twelfth century AH in al-Tuhfah al-Saniyyah. Although it later became widely known, some scholars have questioned its authenticity and have traced its origins to earlier Sufi texts.

Shibli

Shibli (Abu Bakr Dulaf ibn Jahdar al-Shibli)[1], a renowned Sufi of the third and fourth centuries AH, was born in Samarra in 247 AH.[2] His father was from the village of Shibliyyah in Usrushana, Transoxiana, which is why he was called Shibli.[3] Shibli initially served in the Abbasid court and was the governor of Damavand,[4] but after repenting, he became a Sufi[5] and was one of the students of Junayd of Baghdad.[6] He studied under Junayd for about six years and subsequently became famous for his asceticism and mysticism.[7]There is disagreement regarding his religious affiliation: some sources regard him as a Maliki,[8] while others identify him as a Shia.[9] Shibli died in Baghdad in 334 or 335 AH.[10]

Hadith of Shibli

The Hadith of Shibli is a narration attributed to Imam Zayn al-Abidin (a), in which the Imam, in a conversation with Shibli, explains the secrets and inner meanings of the rites of Hajj.

This narration was first recorded in the twelfth century AH in the book Al-Tuhfah al-Sunniyyah by Sayyid Abdullah Jazairi (d. 1173 AH), and Muhaddith Nuri included it in Mustadrak al-Wasa'il; however, it has been stated that due to its absence in ancient sources and its status as a mursal report,[Explanatory Notes 1] its attribution to Imam Sajjad (a) has been questioned, and some scholars have suggested that it may have originated in Sufi mystical texts.[11]

Validation

Some researchers, such as Sayyid Mohammad Reza Husseini Jalali, have accepted its attribution to Imam Sajjad (a).[12] Ayatollah Javadi Amoli, despite doubts regarding the chain of transmission, has described the text of the narration as "strong and instructive".[13] In contrast, Muhammadi Reyshahri has regarded its content as mystical and therefore not attributable to the Ahl al-Bayt, suggesting it is a Sufi discourse that was later attributed to Imam Sajjad (a).[14]

Some researchers argue that the Shibli mentioned in this narration cannot have been Abu Bakr al-Shibli, the fourth-century Sufi of Baghdad, because he lived approximately two centuries after Imam Sajjad (a).[15] Based on this, they have suggested that the name Shibli in this narration might be a corruption of another name (such as Shaybah ibn Nu'amah), who was a companion of Imam Sajjad (a).[16]

In ancient Sufi texts and the works of some Sunni authors, narrations with a structure similar to the "Hadith of Shibli" can be found, in which Abu Bakr Shibli discusses the secrets and meanings of Hajj. Among the earliest examples are Tahdhib al-Asrar by Abu Sa'd Khargushi (d. 407 AH) and Haqa'iq al-Tafsir by Abu Abd al-Rahman al-Sulami (d. 412 AH), Other sources[17] have also recorded similar narrations.[18] Among Persian sources, the same theme can be found in Kashf al-Mahjub[19] and the poems of Nasir Khusraw.[20]

Content of the Hadith

The Hadith of Shibli addresses the rites of Hajj and their moral and mystical concepts, which generally include the following topics:

Secrets of the Miqat and its Rites

This section addresses the preliminaries of Hajj and explains the moral and mystical concepts of acts such as removing stitched clothing (purifying the inner and outer self)[21], wearing Ihram clothing (awakening)[22], Ghusl of Ihram[23], prayer before Ihram[24], and Talbiyah.[25] In these discourses, Ihram is interpreted as a symbol of entering a new stage of spiritual wayfaring.[26]

Secrets of Entering the Haram and the Rites of Mecca

In this section, entering the Haram[27], Tawaf[28], Istilam of the Black Stone[29], the Station of Abraham[30], drinking Zamzam water[31], and Sa'i between Safa and Marwa[32] are examined from a mystical perspective; these acts are signs of recognizing the Master of the House[33] and the covenant of servitude.[34]

Secrets of Staying in the Sacred Sites

This hadith also addresses staying in Mina[35], staying in Arafat[36], Mash'ar[37], and the rites related to them, with each act accompanied by a moral or cognitive concept; such as exiting selfishness[38], altruism[39], and beginning a new movement on the path of servitude.[40]

Some believe that in this hadith, Imam Sajjad (AS) explains four stages of self-purification in Islamic ethics, known as *Murabata*.[41] These stages are: *Musharata* (making a covenant with oneself)[42], *Muraqaba* (self-monitoring)[43], *Muhasaba* (evaluating actions)[44], and *Mu'ataba* (reproaching and correcting the self).[45]

Text of the Hadith of Shibli

Hadith of Shibli and Translation

لَما رَجَعَ مَولانا زَیْنُ العابِدینَ ( ع) مِن الحَجِّ اسْتَقْبَلَهُ الشِبْلیُّ.

فَقالَ ( ع) له: حَجَجْتَ یا شِبلیُّ؟

قالَ: نَعَمْ یا ابْنَ رَسُولِ اللّه‏ِ.
فَقال ( ع ) : اَنَزَلْتَ المیقاتَ وَ تَجَرَّدْتَ عَنْ مَخِیطِ الثِّیابِ وَ اغْتسَلْتَ؟ قالَ: نَعَم.

قالَ ( ع) : فَحینَ نَزَلْتَ المیقاتَ نَوَیْتَ اَنَّکَ خَلَعْتَ ثَوْبَ الْمَعْصِیَةِ وَ لَبِسْتَ ثَوْبَ الطاعَة؟» قالَ: لا

قالَ ( ع) : فَحینَ تَجَرَّدْتَ عَنْ مَخِیطِ ثِیابِکَ نَوَیْتَ اَنَّکَ تَجَرَّدْتَمِنَ الِّریاء وَ النِّفاقِ وَ الدُّخُولِ فی الشُّبَهاتِ؟ قالَ: لا
قالَ ( ع) : فَحینَ اغْتَسَلْتَ نَویْتَ اَنَّکَ اغْتَسَلْتَ مِنَ الْخَطایا وَ الذُّنُوبِ؟ قالَ: لا.
قالَ: قالَ فما نَزَلْتَ المیقاتَ وَ لا تَجَرَّدْتَ عَن مَخیطِ الثِّیابِ وَ لا اغْتَسَلْتَ «ثُمَّ قالَ ( ع ) : تَنَظَّفْتَ وَ اَحْرَمْتَ وَ عَقَدْتَ بِالْحَجِّ؟ قالَ: نَعَم.
قالَ ( ع) فَحینَ تَنَظَّفْتَ وَ اَحْرَمْتَ وَ عَقَدْتَ الْحَجَّ نَوَیْتَ اَنَّکَتَنَظَّفْتَ بِنُورِ التَّوْبَةِ الْخالِصَةِ للّه‏ِ تَعالی؟ قالَ: لا
قالَ ( ع ) : فحِینَ اَحْرَمْتَ نَوَیْتَ اَنَّکَ حَرَّمْتَ عَلی نَفْسِکَ کلَّ مُحَرَّمٍ حَرَّمَه اللّه‏ُ عَزَّوَجَلَّ؟ قالَ: لا
قالَ ( ع) : فَحینَ عَقَدْتَ الْحَجَّ نَوَیْتَ اَنَّکَ قَدْ حَلَلْتَ کُلَّ عَقْدٍ لِغَیْرِ اللّه‏ِ؟ قالَ: لا
قالَ لَهُ ( ع) : ما تَنَظَّفْتَ وَ لا اَحْرَمْتَ وَ لا عَقَدْتَ الْحَجَّ.» قالَ لَهُ ( ع ) : اَدَخَلْتَ المِیقاتَ وَصَلَّیْتَ رَکْعَتَیِ الاِحْرامِ وَ لَبَّیْتَ؟ قالَ: نَعَمْ.
قالَ ( ع ) : فَحینَ دَخَلْتَ المِیقاتَ نَوَیْتَ اَنَّکَ بِنِیَّةِ الزِّیارَةِ؟ قالَ: لا
قالَ (ع) : فحینَ صَلَّیْتَ الرَّکْعَتَینِ نَوَیْتَ اَنَّکَ تَقَرَّبْتَ اِلَیاللّه‏ بِخَیْرِ الاَْعْمالِ مِنَ الصَّلاةِ وَ اَکْبَرِ حَسَناتِالْعِبادِ؟ قالَ: لا.
قالَ ( ع) : فَحینَ لَبَّیْتَ نَوَیْتَ اَنَّکَ نَطَقْتَ للّه‏ِ سُبْحانَهُ بِکُلِّ طاعَةٍ وَ صَمَتَّ عَنْ کُلِّ مَعْصِیَةٍ؟ قالَ: لا.
قالَ لَهُ ( ع ) : ما دَخَلْتَ المِیقاتَ وَ لا صَلَّیْتَ وَ لا لَبَّیْتَ.» «ثُمَّ قالَ لَهُ ( علیه السلام ) : اَدَخَلْتَ الْحَرَمَ وَ رَأَیْتَ الْکَعْبَةَ وَ صَلَّیْتَ؟ قالَ: نَعَمْ.
قالَ ( علیه السلام ) : فَحینَ دَخَلْتَ الْحَرَمَ نَوَیْتَ اَنَّکَ حَرَّمْتَ عَلی نَفْسِکَ کُلَّ غِیْبَةٍ تَسْتَغِیبُهَا المُسْلِمِینَ مِنْ اَهْلِ مِلَّةِالاِْسْلامِ؟ قالَ: لا.
قالَ ( علیه السلام ) : فَحینَ وَصَلْتَ مَکَّةَ نَوَیْتَ بِقَلْبِکَ اَنَّکَ قَصَدْتَ اللّه‏َ؟ قالَ: لا.
قالَ ( علیه السلام ) : فَما دَخَلْتَ الْحَرَمَ وَ لا رَأَیْتَ الْکَعْبَةَ وَ لا صَلَّیْتَ.» «ثُمَّ قالَ ( علیه السلام ) : طُفْتَ بِالْبَیْتِ وَ مَسَسْتَ الاْرَکانَ وَسَعَیْتَ؟ قالَ: نَعَمْ.
قالَ ( علیه السلام ) : فَحینَ سَعَیْتَ نَوَیْتَ اَنَّکَ هَرَبتَ اِلَی اللّه‏ِ وَ عَرَفَ مِنْکَ ذلِکَ عَلاّمُ الْغُیُوبِ؟ قالَ: لا.
قالَ ( علیه السلام ) : فَما طُفْتَ بِالْبَیْتِ وَ لا مَسَسْتَ الاَْرْکانَ وَ لا سَعَیْتَ.» «ثُمَّ قالَ ( علیه السلام ) لَهُ: صافَحْتَ الْحَجَرَ وَ وَقَفْتَ بِمَقامِ اِبْراهِیمَ ( علیه السلام ) وَصَلَّیْتَ بِهِ رَکْعَتَینِ؟ قالَ: نَعَمْ.
فَصاحَ ( علیه السلام ) صَیْحَةً کادَ یُفارِقُ الدُّنیا. ثُمَّ قالَ ( علیه السلام ) : آهٍ آهٍ، مَنْ صافَحَ الْحَجَرَ الاَْسْوَدَ فَقَدْ صافَحَ اللّه‏َتَعالی. فَانْظُرْ یا مِسْکین لا تُضَیِّعْ اَجْرَ ما عَظُمَ حُرْمَتُهُ وَتَنْقُضِ الْمُصافَحَةَ بِالْمُخالَفَةِ وَ قَبْضِ الْحَرامِ نَظیرَاَهْلِ الآثامِ. ثُمَّ قالَ ( علیه السلام ) : نَوَیْتَ حینَ وَقَفْتَ عِنْدَ مَقامِ اِبْراهیمَ ( علیه السلام ) اَنَّکَ وَقَفْتَ عَلی کُلِّ طاعَةٍ وَ تَخَلَّفْتَ عَنْ کُلِّ مَعْصِیَةٍ؟ قالَ: لا.
قالَ ( علیه السلام ) : فَحینَ صَلَّیْتَ فِیهِ رَکْعَتَیْنِ نَوَیْتَ اَنَّکَ صَلَّیْتَ بِصَلاةِ اِبْراهِیمَ ( علیه السلام ) وَ اَرْغَمْتَ بِصَلاتِکَ اَنْفَ الشَّیطانِ؟ قالَ: لا.
قالَ ( علیه السلام ) لَهُ: فِما صافَحتَ الحَجَر الاَسوَد وَ لا وَقَفتَ عِندَ المَقام وَ لا صَلّیتَ فیهِ رَکعَتینِ». «ثُمَّ قَالَ ( علیه السلام ) لَهُ: أَشْرَفْتَ عَلَی بِئْرِ زَمْزَمَوَ شَرِبْتَ مِنْ مَائِهَا؟ قَالَ: نَعَمْ
قَالَ ( علیه السلام ) : نَوَیْتَ أَنَّکَ أَشْرَفْتَ عَلَی الطَّاعَةِ وَ غَضَضْتَ طَرْفَکَ عَنِ الْمَعْصِیَةِ؟ قَالَ: لَا
قَالَ ( علیه السلام ) : فَمَا أَشْرَفْتَ عَلَیْهَا وَ لَا شَرِبْتَ مِنْ مَائِهَا!» «ثُمَّ قَالَ لَهُ: أَ سَعَیْتَ بَیْنَ الصَّفَا وَ الْمَرْوَةِ وَ مَشَیْتَ وَ تَرَدَّدْتَ بَیْنَهُمَا؟ قَالَ: نَعَمْ
قَالَ لَهُ: نَوَیْتَ أَنَّکَ بَیْنَ الرَّجَاءِ وَ الْخَوْفِ؟ قَالَ: لَا
قَالَ ( علیه السلام ) : فَمَا سَعَیْتَ وَ لَا مَشَیْتَ وَ لَا تَرَدَّدْتَ بَیْنَ الصَّفَا وَ الْمَرْوَة» «ثُمَّ قَالَ ( علیه السلام ) : أَ خَرَجْتَ إِلَی مِنًی؟ قَالَ: نَعَمْ.
قَالَ ( علیه السلام ) : نَوَیْتَ أَنَّکَ آمَنْتَ النَّاسَ مِنْ لِسَانِکَ وَ قَلْبِکَ وَ یَدِکَ قَالَ: لَا
قَالَ ( علیه السلام ) : فَمَا خَرَجْتَ إِلَی مِنی» «ثُمَّ قَالَ ( علیه السلام ) لَهُ أَ وَقَفْتَ الْوَقْفَةَ بِعَرَفَةَ وَ طَلَعْتَ جَبَلَ الرَّحْمَةِوَ عَرَفْتَ وَادِیَ نَمِرَةَ وَ دَعَوْتَ اللَّهَ سُبْحَانَهُ عِنْدَالْمِیلِ وَ الْجَمَرَاتِ؟ قالَ: نَعَم.
قَالَ نَعَمْ قَالَ هَلْ عَرَفْتَ بِمَوْقِفِکَبِعَرَفَةَ مَعْرِفَةَ اللَّهِ سُبْحَانَهُ أَمْرَ الْمَعَارِف وَالْعُلُومِ وَ عَرَفْتَ قَبْضَ اللَّهِ عَلَی صَحِیفَتِکَ وَ اطِّلَاعَهُعَلَی سَرِیرَتِکَ وَ قَلْبِکَ؟ قَالَ: لَا.
قَالَ نَعَمْ قَالَ هَلْ عَرَفْتَ بِمَوْقِفِکَبِعَرَفَةَ مَعْرِفَةَ اللَّهِ سُبْحَانَهُ أَمْرَ الْمَعَارِف وَالْعُلُومِ وَ عَرَفْتَ قَبْضَ اللَّهِ عَلَی صَحِیفَتِکَ وَ اطِّلَاعَهُعَلَی سَرِیرَتِکَ وَ قَلْبِکَ؟ قَالَ: لَا.
قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
قالَ ( علیه السلام ) : قَالَ فَنَوَیْتَ عِنْدَ نَمِرَةَ أَنَّکَ لَا تَأْمُرُ حَتَّی تَأْتَمِرَ وَ لَا تَزْجُرُ حَتَّی تَنْزَجِرَ؟ قَالَ: لَا
قَالَ فَنَوَیْتَ عِنْدَ نَمِرَةَ أَنَّکَ لَا تَأْمُرُحَتَّی تَأْتَمِرَ وَ لَا تَزْجُرُ حَتَّی تَنْزَجِرَ قَالَ لَا قَالَفَعِنْدَ مَا وَقَفْتَ عِنْدَ الْعَلَمِ وَ النَّمِرَاتِ نَوَیْتَ أَنَّهَاشَاهِدَةٌ لَکَ عَلَی الطَّاعَاتِ حَافِظَةٌ لَکَ مَعَ الْحَفَظَةِبِأَمْرِ رَبِّ السَّمَاوَاتِ؟ قالَ:لا. قالَ ( علیه السلام ) :فَمَا وَقَفْتَ بِعَرَفَةَ وَ لَا طَلَعْتَ جَبَلَ الرَّحْمَةِ وَ لَاعَرَفْتَ نَمِرَةَ وَ لَا دَعَوْتَ وَ لَا وَقَفْتَ عِنْدَ النَّمِرَاتِ.» «ثُمَّ قَالَ ( علیه السلام ) : مَرَرْتَ بَیْنَ الْعَلَمَیْنِ وَ صَلَّیْتَ قَبْلَ مُرُورِکَرَکْعَتَیْنِ وَ مَشَیْتَ بِمُزْدَلِفَةَ وَ لَقَطْتَ فِیهَا الْحَصَی وَمَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ؟ قَالَ: نَعَمْ.

قَالَ ( علیه السلام ) :فَحِینَ صَلَّیْتَ رَکْعَتَیْنِ نَوَیْتَ أَنَّهَا صَلَاةُ شُکْرٍ فِیلَیْلَةِ عَشْرٍ تَنْفِی کُلَّ عُسْرٍ وَ تُیَسِّرُ کُلَّ یُسْرٍ؟ قَالَ: لَا. قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَشَیْتَ بَیْنَ الْعَلَمَیْنِ وَ لَمْ تَعْدِلْ عَنْهُمَایَمِیناً وَ شِمَالًا نَوَیْتَ أَنْ لَا تَعْدِلَ عَنْ دِینِ الْحَقِّیَمِیناً وَ شِمَالًا لَا بِقَلْبِکَ وَ لَا بِلِسَانِکَ وَ لَابِجَوَارِحِکَ؟ قَالَ: لَا. قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَشَیْتَ بِمُزْدَلِفَةَ وَ لَقَطْتَ مِنْهَا الْحَصَینَوَیْتَ أَنَّکَ رَفَعْتَ عَنْکَ کُلَّ مَعْصِیَةٍ وَ جَهْلٍ وَ ثَبَّتَّکُلَّ عِلْمٍ وَ عَمَلٍ؟ قَالَ: لَا.

قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ نَوَیْتَ أَنَّکَأَشْعَرْتَ قَلْبَکَ إِشْعَارَ أَهْلِ التَّقْوَی وَ الْخَوْفَ لِلَّهِعَزَّ وَ جَلَّ؟ قَالَ: لَا.
قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
قَالَ ( علیه السلام ) : فَنَوَیْتَ عِنْدَ مَا وَصَلْتَ مِنًی وَ رَمَیْتَ الْجِمَارَ أَنَّکَبَلَغْتَ إِلَی مَطْلَبِکِ وَ قَدْ قَضَی رَبُّکَ لَکَ کُلَّ حَاجَتِکَ؟

قَالَ: لَا

قَالَ ( علیه السلام ) : فَعِنْدَ مَا رَمَیْتَ الْجِمَارَ نَوَیْتَ أَنَّکَ رَمَیْتَ عَدُوَّکَ إِبْلِیسَ وَ غَضِبْتَهُ بِتَمَامِ حَجِّکَ النَّفِیسِ؟

قَالَ: لَا قَالَ ( علیه السلام ) : فَعِنْدَ مَا حَلَقْتَ رَأْسَکَ نَوَیْتَ أَنَّکَ تَطَهَّرْتَ مِنَالْأَدْنَاسِ وَ مِنْ تَبِعَةِ بَنِی آدَمَ وَ خَرَجْتَ مِنَ الذُّنُوبِکَمَا وَلَدَتْکَ أُمُّکَ؟ قَالَ: لَا

قَالَ ( علیه السلام ) : فَعِنْدَ مَا صَلَّیْتَ فِی مَسْجِدِ الْخَیْفِ نَوَیْتَ أَنَّکَ لَاتَخَافُ إِلَّا اللَّهَ عَزَّ وَ جَلَّ وَ ذَنْبَکَ وَ لَا تَرْجُو إِلَّارَحْمَةَ اللَّهِ تَعَالَی ؟ قَالَ: لَا
قَالَ ( علیه السلام ) : فَعِنْدَ مَا ذَبَحْتَ هَدْیَکَ نَوَیْتَ أَنَّکَ ذَبَحْتَ حَنْجَرَةَالطَّمَعِ بِمَا تَمَسَّکْتَ بِهِ مِنْ حَقِیقَةِ الْوَرَعِ وَ أَنَّکَاتَّبَعْتَ سُنَّةَ إِبْرَاهِیمَ ( علیه السلام ) بِذَبْحِ وَلَدِهِ وَ ثَمَرَةِ فُوءَادِهِ وَ رَیْحَانِ قَلْبِهِ وَحَاجَّهُ سُنَّتُهُ لِمَنْ بَعْدَهُ وَ قَرَّبَهُ إِلَی اللَّهِ تَعَالَیلِمَنْ خَلْفَهُ؟ قَالَ: لَا
قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
قَالَ لَهُ زَیْنُ الْعَابِدِینَ ( علیه السلام ) : فَمَا وَصَلْتَ مِنًی وَ لَا رَمَیْتَ الْجِمَارَ وَ لَا حَلَقْتَرَأْسَکَ وَ لَا أَدَّیْتَ نُسُکَکَ وَ لَا صَلَّیْتَ فِی مَسْجِدِالْخَیْفِ وَ لَا طُفْتَ طَوَافَ الْإِفَاضَةِ وَلَا تَقَرَّبْتَ ارْجِعْفَإِنَّکَ لَمْ تَحُجَّ. فَطَفِقَ الشِّبْلِیُّ یَبْکِی عَلَی مَا فَرَّطَهُ فِیحَجِّهِ وَ مَا زَالَ یَتَعَلَّمُ حَتَّی حَجَّ مِنْ قَابِلٍ بِمَعْرِفَةٍوَ یَقِین».

لَما رَجَعَ مَولانا زَیْنُ العابِدینَ ( ع) مِن الحَجِّ اسْتَقْبَلَهُ الشِبْلیُّ.

فَقالَ ( ع) له: حَجَجْتَ یا شِبلیُّ؟

Shibli had gone to Hajj and after performing the rites of Hajj, he was honored to be in the presence of Imam Sajjad (a). The Imam (AS) asked him: "O Shibli, have you performed Hajj?"
قالَ: نَعَمْ یا ابْنَ رَسُولِ اللّه‏ِ.
Shibli: "Yes, O son of the Messenger of Allah."
فَقال ( ع ) : اَنَزَلْتَ المیقاتَ وَ تَجَرَّدْتَ عَنْ مَخِیطِ الثِّیابِ وَ اغْتسَلْتَ؟ قالَ: نَعَم.

قالَ ( ع) : فَحینَ نَزَلْتَ المیقاتَ نَوَیْتَ اَنَّکَ خَلَعْتَ ثَوْبَ الْمَعْصِیَةِ وَ لَبِسْتَ ثَوْبَ الطاعَة؟» قالَ: لا

Imam (a): "When you descended to the Miqat, did you intend that you cast off the garment of disobedience and put on the garment of obedience?"

Shibli: "No."

قالَ ( ع) : فَحینَ تَجَرَّدْتَ عَنْ مَخِیطِ ثِیابِکَ نَوَیْتَ اَنَّکَ تَجَرَّدْتَمِنَ الِّریاء وَ النِّفاقِ وَ الدُّخُولِ فی الشُّبَهاتِ؟ قالَ: لا
Imam (a): "When you stripped off your stitched clothes, did you intend that you stripped yourself of hypocrisy, dissimulation, and entering into doubts?"

Shibli: "No."

قالَ ( ع) : فَحینَ اغْتَسَلْتَ نَویْتَ اَنَّکَ اغْتَسَلْتَ مِنَ الْخَطایا وَ الذُّنُوبِ؟ قالَ: لا.
Imam (a): "When you performed Ghusl, did you intend that you washed yourself of sins and faults?"

Shibli: "No."

قالَ: قالَ فما نَزَلْتَ المیقاتَ وَ لا تَجَرَّدْتَ عَن مَخیطِ الثِّیابِ وَ لا اغْتَسَلْتَ «ثُمَّ قالَ ( ع ) : تَنَظَّفْتَ وَ اَحْرَمْتَ وَ عَقَدْتَ بِالْحَجِّ؟ قالَ: نَعَم.
Imam (a): "You did not descend to the Miqat, nor did you strip off your stitched clothes, nor did you perform Ghusl."

Then the Imam (AS) said: "Did you purify yourself, enter Ihram, and make the intention (contract) for Hajj?" Shibli: "Yes."

قالَ ( ع) فَحینَ تَنَظَّفْتَ وَ اَحْرَمْتَ وَ عَقَدْتَ الْحَجَّ نَوَیْتَ اَنَّکَتَنَظَّفْتَ بِنُورِ التَّوْبَةِ الْخالِصَةِ للّه‏ِ تَعالی؟ قالَ: لا
Imam (a): "When you purified yourself and made the intention, did you intend that you would forbid for yourself whatever Allah the Almighty has forbidden?"

Shibli: "No."

قالَ ( ع ) : فحِینَ اَحْرَمْتَ نَوَیْتَ اَنَّکَ حَرَّمْتَ عَلی نَفْسِکَ کلَّ مُحَرَّمٍ حَرَّمَه اللّه‏ُ عَزَّوَجَلَّ؟ قالَ: لا
Imam (a): "When you entered Ihram, did you intend that you forbade for yourself every forbidden thing that Allah the Almighty has forbidden?"

Shibli: "No."

قالَ ( ع) : فَحینَ عَقَدْتَ الْحَجَّ نَوَیْتَ اَنَّکَ قَدْ حَلَلْتَ کُلَّ عَقْدٍ لِغَیْرِ اللّه‏ِ؟ قالَ: لا
Imam (a): "When you made the intention for Hajj, did you intend that you untied every knot (contract) for other than Allah?"

Shibli: "No."

قالَ لَهُ ( ع) : ما تَنَظَّفْتَ وَ لا اَحْرَمْتَ وَ لا عَقَدْتَ الْحَجَّ.» قالَ لَهُ ( ع ) : اَدَخَلْتَ المِیقاتَ وَصَلَّیْتَ رَکْعَتَیِ الاِحْرامِ وَ لَبَّیْتَ؟ قالَ: نَعَمْ.
Imam (a): "You did not purify yourself, nor did you enter Ihram, nor did you make the intention for Hajj." Then the Imam (AS) said: "Did you enter the Miqat and say the Talbiyah?"

Shibli: "Yes."

قالَ ( ع ) : فَحینَ دَخَلْتَ المِیقاتَ نَوَیْتَ اَنَّکَ بِنِیَّةِ الزِّیارَةِ؟ قالَ: لا
Imam (a): "When you entered the Miqat, did you intend that you entered with the intention of pilgrimage?"

Shibli: "No."

قالَ (ع) : فحینَ صَلَّیْتَ الرَّکْعَتَینِ نَوَیْتَ اَنَّکَ تَقَرَّبْتَ اِلَیاللّه‏ بِخَیْرِ الاَْعْمالِ مِنَ الصَّلاةِ وَ اَکْبَرِ حَسَناتِالْعِبادِ؟ قالَ: لا.
Imam (a): "When you prayed the two rak'ats, did you intend that you drew near to Allah through the best of deeds, which is prayer, and the greatest of the servants' good deeds?"

Shibli: "No."

قالَ ( ع) : فَحینَ لَبَّیْتَ نَوَیْتَ اَنَّکَ نَطَقْتَ للّه‏ِ سُبْحانَهُ بِکُلِّ طاعَةٍ وَ صَمَتَّ عَنْ کُلِّ مَعْصِیَةٍ؟ قالَ: لا.
Imam (a): "When you said the Talbiyah, did you intend that you spoke for Allah the Glorified in every act of obedience and remained silent from every act of disobedience?"

Shibli: "No."

قالَ لَهُ ( ع ) : ما دَخَلْتَ المِیقاتَ وَ لا صَلَّیْتَ وَ لا لَبَّیْتَ.» «ثُمَّ قالَ لَهُ ( علیه السلام ) : اَدَخَلْتَ الْحَرَمَ وَ رَأَیْتَ الْکَعْبَةَ وَ صَلَّیْتَ؟ قالَ: نَعَمْ.
Imam (a): "You did not enter the Miqat, nor did you pray, nor did you say the Talbiyah."

Then the Imam (AS) said: "Did you enter the Haram, see the Kaaba, and pray?" Shibli: "Yes."

قالَ ( علیه السلام ) : فَحینَ دَخَلْتَ الْحَرَمَ نَوَیْتَ اَنَّکَ حَرَّمْتَ عَلی نَفْسِکَ کُلَّ غِیْبَةٍ تَسْتَغِیبُهَا المُسْلِمِینَ مِنْ اَهْلِ مِلَّةِالاِْسْلامِ؟ قالَ: لا.
Imam (a): "When you entered the Haram, did you intend that you forbade upon yourself every backbiting of the Muslims of the Islamic community?"

Shibli: "No."

قالَ ( علیه السلام ) : فَحینَ وَصَلْتَ مَکَّةَ نَوَیْتَ بِقَلْبِکَ اَنَّکَ قَصَدْتَ اللّه‏َ؟ قالَ: لا.
Imam (a): "When you reached Mecca, saw the Kaaba, and knew it was the House of Allah, did you intend to seek Allah the Glorified and cut yourself off from other than Him?"

Shibli: "No."

قالَ ( علیه السلام ) : فَما دَخَلْتَ الْحَرَمَ وَ لا رَأَیْتَ الْکَعْبَةَ وَ لا صَلَّیْتَ.» «ثُمَّ قالَ ( علیه السلام ) : طُفْتَ بِالْبَیْتِ وَ مَسَسْتَ الاْرَکانَ وَسَعَیْتَ؟ قالَ: نَعَمْ.
Imam (a): "So you did not enter the Haram, nor did you see the Kaaba, nor did you pray."

Then the Imam (AS) said: "Did you perform Tawaf of the House, touch the corners, and perform Sa'i?" Shibli: "Yes."

قالَ ( علیه السلام ) : فَحینَ سَعَیْتَ نَوَیْتَ اَنَّکَ هَرَبتَ اِلَی اللّه‏ِ وَ عَرَفَ مِنْکَ ذلِکَ عَلاّمُ الْغُیُوبِ؟ قالَ: لا.
Imam (a): "When you performed Sa'i, did you intend that you fled to Allah, and the Knower of the Unseen recognized that from you?"

Shibli: "No."

قالَ ( علیه السلام ) : فَما طُفْتَ بِالْبَیْتِ وَ لا مَسَسْتَ الاَْرْکانَ وَ لا سَعَیْتَ.» «ثُمَّ قالَ ( علیه السلام ) لَهُ: صافَحْتَ الْحَجَرَ وَ وَقَفْتَ بِمَقامِ اِبْراهِیمَ ( علیه السلام ) وَصَلَّیْتَ بِهِ رَکْعَتَینِ؟ قالَ: نَعَمْ.
Imam (a): "So you did not perform Tawaf of the House, nor did you perform Sa'i."

Then the Imam (AS) said: "Did you stand at the Station of Abraham (AS) and pray two rak'ats there?" Shibli: "Yes."

فَصاحَ ( علیه السلام ) صَیْحَةً کادَ یُفارِقُ الدُّنیا. ثُمَّ قالَ ( علیه السلام ) : آهٍ آهٍ، مَنْ صافَحَ الْحَجَرَ الاَْسْوَدَ فَقَدْ صافَحَ اللّه‏َتَعالی. فَانْظُرْ یا مِسْکین لا تُضَیِّعْ اَجْرَ ما عَظُمَ حُرْمَتُهُ وَتَنْقُضِ الْمُصافَحَةَ بِالْمُخالَفَةِ وَ قَبْضِ الْحَرامِ نَظیرَاَهْلِ الآثامِ. ثُمَّ قالَ ( علیه السلام ) : نَوَیْتَ حینَ وَقَفْتَ عِنْدَ مَقامِ اِبْراهیمَ ( علیه السلام ) اَنَّکَ وَقَفْتَ عَلی کُلِّ طاعَةٍ وَ تَخَلَّفْتَ عَنْ کُلِّ مَعْصِیَةٍ؟ قالَ: لا.
At this, the Imam (a) let out a cry so loud he almost left this world, then said: "Ah, ah! Where is the one who has reached the station of proximity and shaken hands with God? If the Almighty, with all His greatness and majesty, brings a poor soul to this station, is it permissible for him to waste the sanctity of such a kind Lord? Never! It is not permissible for one who has shaken hands with God to then permit disobedience to Him."

Then he said: "When you stood at the Station of Abraham, did you intend that you stood for every act of obedience and turned your back on every act of disobedience?" Shibli: "No."

قالَ ( علیه السلام ) : فَحینَ صَلَّیْتَ فِیهِ رَکْعَتَیْنِ نَوَیْتَ اَنَّکَ صَلَّیْتَ بِصَلاةِ اِبْراهِیمَ ( علیه السلام ) وَ اَرْغَمْتَ بِصَلاتِکَ اَنْفَ الشَّیطانِ؟ قالَ: لا.
Imam (a): "When you prayed two rak'ats there, did you intend that you prayed like the prayer of Abraham (AS) and rubbed the nose of Satan in the dust with your prayer?"

Shibli: "No."

قالَ ( علیه السلام ) لَهُ: فِما صافَحتَ الحَجَر الاَسوَد وَ لا وَقَفتَ عِندَ المَقام وَ لا صَلّیتَ فیهِ رَکعَتینِ». «ثُمَّ قَالَ ( علیه السلام ) لَهُ: أَشْرَفْتَ عَلَی بِئْرِ زَمْزَمَوَ شَرِبْتَ مِنْ مَائِهَا؟ قَالَ: نَعَمْ
Imam (a): "You did not stand at the station, nor did you pray two rak'ats there."

Then he said: "Did you go up to the Well of Zamzam and drink from its water?" Shibli: "Yes."

قَالَ ( علیه السلام ) : نَوَیْتَ أَنَّکَ أَشْرَفْتَ عَلَی الطَّاعَةِ وَ غَضَضْتَ طَرْفَکَ عَنِ الْمَعْصِیَةِ؟ قَالَ: لَا
Imam (a): "When you went up to the Well of Zamzam, did you intend that you ascended toward obedience and cast your gaze away from disobedience?" Shibli: "No."
قَالَ ( علیه السلام ) : فَمَا أَشْرَفْتَ عَلَیْهَا وَ لَا شَرِبْتَ مِنْ مَائِهَا!» «ثُمَّ قَالَ لَهُ: أَ سَعَیْتَ بَیْنَ الصَّفَا وَ الْمَرْوَةِ وَ مَشَیْتَ وَ تَرَدَّدْتَ بَیْنَهُمَا؟ قَالَ: نَعَمْ
Imam (a): "So you did not ascend to the well, nor did you drink from its water."

Then he said: "Did you perform Sa'i between Safa and Marwa, and walk and move between them?" Shibli: "Yes."

قَالَ لَهُ: نَوَیْتَ أَنَّکَ بَیْنَ الرَّجَاءِ وَ الْخَوْفِ؟ قَالَ: لَا
Imam (a): "From the Sa'i between Safa and Marwa, did you intend that you were between hope and fear?"

Shibli: "No."

قَالَ ( علیه السلام ) : فَمَا سَعَیْتَ وَ لَا مَشَیْتَ وَ لَا تَرَدَّدْتَ بَیْنَ الصَّفَا وَ الْمَرْوَة» «ثُمَّ قَالَ ( علیه السلام ) : أَ خَرَجْتَ إِلَی مِنًی؟ قَالَ: نَعَمْ.
Imam (a): "So you did not perform Sa'i, nor did you walk or move between Safa and Marwa."

Then he said: "Did you leave Mecca and go to Mina?" Shibli: "Yes."

قَالَ ( علیه السلام ) : نَوَیْتَ أَنَّکَ آمَنْتَ النَّاسَ مِنْ لِسَانِکَ وَ قَلْبِکَ وَ یَدِکَ قَالَ: لَا
Imam (a): "When you went to Mina, did you intend that you made the people safe from your tongue, your heart, and your hand?"

Shibli: "No."

قَالَ ( علیه السلام ) : فَمَا خَرَجْتَ إِلَی مِنی» «ثُمَّ قَالَ ( علیه السلام ) لَهُ أَ وَقَفْتَ الْوَقْفَةَ بِعَرَفَةَ وَ طَلَعْتَ جَبَلَ الرَّحْمَةِوَ عَرَفْتَ وَادِیَ نَمِرَةَ وَ دَعَوْتَ اللَّهَ سُبْحَانَهُ عِنْدَالْمِیلِ وَ الْجَمَرَاتِ؟ قالَ: نَعَم.
Imam (a): "So you did not go to Mina."

Then the Imam (AS) said: "Did you stand at the station of Arafat? And did you ascend the Mountain of Mercy? And did you recognize the valley of Namira and call upon Allah the Glorified at the milestones and the Jamarat?" Shibli: "Yes."

قَالَ نَعَمْ قَالَ هَلْ عَرَفْتَ بِمَوْقِفِکَبِعَرَفَةَ مَعْرِفَةَ اللَّهِ سُبْحَانَهُ أَمْرَ الْمَعَارِف وَالْعُلُومِ وَ عَرَفْتَ قَبْضَ اللَّهِ عَلَی صَحِیفَتِکَ وَ اطِّلَاعَهُعَلَی سَرِیرَتِکَ وَ قَلْبِکَ؟ قَالَ: لَا.
Imam (a): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"

Shibli: "No."

قَالَ نَعَمْ قَالَ هَلْ عَرَفْتَ بِمَوْقِفِکَبِعَرَفَةَ مَعْرِفَةَ اللَّهِ سُبْحَانَهُ أَمْرَ الْمَعَارِف وَالْعُلُومِ وَ عَرَفْتَ قَبْضَ اللَّهِ عَلَی صَحِیفَتِکَ وَ اطِّلَاعَهُعَلَی سَرِیرَتِکَ وَ قَلْبِکَ؟ قَالَ: لَا.
قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
Imam (a): "When you climbed the Mountain of Mercy, did you intend that Allah has mercy on every believing man and woman and takes charge of every Muslim man and woman?"

Shibli: "No."

قالَ ( علیه السلام ) : قَالَ فَنَوَیْتَ عِنْدَ نَمِرَةَ أَنَّکَ لَا تَأْمُرُ حَتَّی تَأْتَمِرَ وَ لَا تَزْجُرُ حَتَّی تَنْزَجِرَ؟ قَالَ: لَا
Imam (a): "When you were in Namira, did you intend that you would not command until you yourself obeyed, and you would not forbid until you yourself refrained?"

Shibli: "No."

قَالَ فَنَوَیْتَ عِنْدَ نَمِرَةَ أَنَّکَ لَا تَأْمُرُحَتَّی تَأْتَمِرَ وَ لَا تَزْجُرُ حَتَّی تَنْزَجِرَ قَالَ لَا قَالَفَعِنْدَ مَا وَقَفْتَ عِنْدَ الْعَلَمِ وَ النَّمِرَاتِ نَوَیْتَ أَنَّهَاشَاهِدَةٌ لَکَ عَلَی الطَّاعَاتِ حَافِظَةٌ لَکَ مَعَ الْحَفَظَةِبِأَمْرِ رَبِّ السَّمَاوَاتِ؟ قالَ:لا. قالَ ( علیه السلام ) :فَمَا وَقَفْتَ بِعَرَفَةَ وَ لَا طَلَعْتَ جَبَلَ الرَّحْمَةِ وَ لَاعَرَفْتَ نَمِرَةَ وَ لَا دَعَوْتَ وَ لَا وَقَفْتَ عِنْدَ النَّمِرَاتِ.» «ثُمَّ قَالَ ( علیه السلام ) : مَرَرْتَ بَیْنَ الْعَلَمَیْنِ وَ صَلَّیْتَ قَبْلَ مُرُورِکَرَکْعَتَیْنِ وَ مَشَیْتَ بِمُزْدَلِفَةَ وَ لَقَطْتَ فِیهَا الْحَصَی وَمَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ؟ قَالَ: نَعَمْ.
Imam (a): "Did you go to Muzdalifa (Mash'ar)? And did you pick up the pebbles from the ground? And did you pass by the Mash'ar al-Haram?"

Shibli: "Yes."

قَالَ ( علیه السلام ) :فَحِینَ صَلَّیْتَ رَکْعَتَیْنِ نَوَیْتَ أَنَّهَا صَلَاةُ شُکْرٍ فِیلَیْلَةِ عَشْرٍ تَنْفِی کُلَّ عُسْرٍ وَ تُیَسِّرُ کُلَّ یُسْرٍ؟ قَالَ: لَا. قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَشَیْتَ بَیْنَ الْعَلَمَیْنِ وَ لَمْ تَعْدِلْ عَنْهُمَایَمِیناً وَ شِمَالًا نَوَیْتَ أَنْ لَا تَعْدِلَ عَنْ دِینِ الْحَقِّیَمِیناً وَ شِمَالًا لَا بِقَلْبِکَ وَ لَا بِلِسَانِکَ وَ لَابِجَوَارِحِکَ؟ قَالَ: لَا. قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَشَیْتَ بِمُزْدَلِفَةَ وَ لَقَطْتَ مِنْهَا الْحَصَینَوَیْتَ أَنَّکَ رَفَعْتَ عَنْکَ کُلَّ مَعْصِیَةٍ وَ جَهْلٍ وَ ثَبَّتَّکُلَّ عِلْمٍ وَ عَمَلٍ؟ قَالَ: لَا.

Imam (a): "When you walked in Muzdalifa and picked up the pebbles, did you intend that you removed every sin and ignorance from yourself and established every knowledge and deed?"

Shibli: "No."

قَالَ ( علیه السلام ) : فَعِنْدَ مَا مَرَرْتَ بِالْمَشْعَرِ الْحَرَامِ نَوَیْتَ أَنَّکَأَشْعَرْتَ قَلْبَکَ إِشْعَارَ أَهْلِ التَّقْوَی وَ الْخَوْفَ لِلَّهِعَزَّ وَ جَلَّ؟ قَالَ: لَا.
Imam (a): "Did you pass by the Mash'ar al-Haram? Did you intend that you made the signs of the people of piety and fear the emblem of your heart?"

Shibli: "No."

قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
Imam (a): "You did not walk in Muzdalifa, nor did you pick up those pebbles, nor did you pass by the Mash'ar al-Haram."

Then the Imam (AS) said: "Did you pray in Mina? And did you perform the Ramy al-Jamarat? And did you perform the Halq (shaving the head)? And did you slaughter your sacrifice? And did you pray in the Masjid al-Khayf? And did you return to Mecca? And did you perform the Tawaf al-Ifada?" Shibli: "Yes."

قَالَ ( علیه السلام ) : فَنَوَیْتَ عِنْدَ مَا وَصَلْتَ مِنًی وَ رَمَیْتَ الْجِمَارَ أَنَّکَبَلَغْتَ إِلَی مَطْلَبِکِ وَ قَدْ قَضَی رَبُّکَ لَکَ کُلَّ حَاجَتِکَ؟

قَالَ: لَا

Imam (a): "When you reached Mina and performed the Ramy al-Jamarat, did you intend that you reached your goal and your Lord has fulfilled all your needs?"

Shibli: "No."

قَالَ ( علیه السلام ) : فَعِنْدَ مَا رَمَیْتَ الْجِمَارَ نَوَیْتَ أَنَّکَ رَمَیْتَ عَدُوَّکَ إِبْلِیسَ وَ غَضِبْتَهُ بِتَمَامِ حَجِّکَ النَّفِیسِ؟

قَالَ: لَا قَالَ ( علیه السلام ) : فَعِنْدَ مَا حَلَقْتَ رَأْسَکَ نَوَیْتَ أَنَّکَ تَطَهَّرْتَ مِنَالْأَدْنَاسِ وَ مِنْ تَبِعَةِ بَنِی آدَمَ وَ خَرَجْتَ مِنَ الذُّنُوبِکَمَا وَلَدَتْکَ أُمُّکَ؟ قَالَ: لَا

Imam (a): "When you shaved your head, did you intend that you were purified of impurities and the consequences of the children of Adam, and you emerged from sins as the day your mother gave birth to you?"

Shibli: "No."

قَالَ ( علیه السلام ) : فَعِنْدَ مَا صَلَّیْتَ فِی مَسْجِدِ الْخَیْفِ نَوَیْتَ أَنَّکَ لَاتَخَافُ إِلَّا اللَّهَ عَزَّ وَ جَلَّ وَ ذَنْبَکَ وَ لَا تَرْجُو إِلَّارَحْمَةَ اللَّهِ تَعَالَی ؟ قَالَ: لَا
Imam (a): "When you prayed in the Masjid al-Khayf, did you intend that you would fear none but Allah the Almighty and your own sins, and hope for nothing but the mercy of Allah the Almighty?"

Shibli: "No."

قَالَ ( علیه السلام ) : فَعِنْدَ مَا ذَبَحْتَ هَدْیَکَ نَوَیْتَ أَنَّکَ ذَبَحْتَ حَنْجَرَةَالطَّمَعِ بِمَا تَمَسَّکْتَ بِهِ مِنْ حَقِیقَةِ الْوَرَعِ وَ أَنَّکَاتَّبَعْتَ سُنَّةَ إِبْرَاهِیمَ ( علیه السلام ) بِذَبْحِ وَلَدِهِ وَ ثَمَرَةِ فُوءَادِهِ وَ رَیْحَانِ قَلْبِهِ وَحَاجَّهُ سُنَّتُهُ لِمَنْ بَعْدَهُ وَ قَرَّبَهُ إِلَی اللَّهِ تَعَالَیلِمَنْ خَلْفَهُ؟ قَالَ: لَا
Imam (a): "When you slaughtered your sacrifice, did you intend that you slaughtered greed and followed the Sunnah of Abraham (AS) in sacrificing his son?"

Shibli: "No."

قَالَ ( علیه السلام ) نَوَیْتَ بِطُلُوعِکَ جَبَلَ الرَّحْمَةِ أَنَّ اللَّهَ یَرْحَمُ کُلَّ مُوءْمِن وَ مُوءْمِنَةٍ وَ یَتَوَلَّی کُلَّ مُسْلِمٍ وَ مُسْلِمَةٍ قَالَ: لَا
Imam (a): "When you returned to Mecca and performed the Tawaf al-Ifada, did you intend that you overflowed with the mercy of Allah the Almighty and returned to His obedience and drew near to Allah the Almighty?"

Shibli: "No."

قَالَ لَهُ زَیْنُ الْعَابِدِینَ ( علیه السلام ) : فَمَا وَصَلْتَ مِنًی وَ لَا رَمَیْتَ الْجِمَارَ وَ لَا حَلَقْتَرَأْسَکَ وَ لَا أَدَّیْتَ نُسُکَکَ وَ لَا صَلَّیْتَ فِی مَسْجِدِالْخَیْفِ وَ لَا طُفْتَ طَوَافَ الْإِفَاضَةِ وَلَا تَقَرَّبْتَ ارْجِعْفَإِنَّکَ لَمْ تَحُجَّ. فَطَفِقَ الشِّبْلِیُّ یَبْکِی عَلَی مَا فَرَّطَهُ فِیحَجِّهِ وَ مَا زَالَ یَتَعَلَّمُ حَتَّی حَجَّ مِنْ قَابِلٍ بِمَعْرِفَةٍوَ یَقِین».
Imam (a) said: "You did not reach Mina, nor did you perform the Ramy al-Jamarat, nor did you shave your head, nor did you perform your rites, nor did you pray in the Masjid al-Khayf, nor did you perform the Tawaf al-Ifada, nor did you draw near to Allah, for you did not perform Hajj."

Then Shibli began to weep for what he had neglected in his Hajj, and he continued to learn until he performed Hajj the following year with knowledge and certainty. ...

Shibli had gone to Hajj and after performing the rites of Hajj, he was honored to be in the presence of Imam Sajjad (a). The Imam (AS) asked him: "O Shibli, have you performed Hajj?"
Shibli had gone to Hajj and after performing the rites of Hajj, he was honored to be in the presence of Imam Sajjad (a). The Imam (AS) asked him: "O Shibli, have you performed Hajj?"
Shibli: "Yes, O son of the Messenger of Allah."
Imam (a): "When you descended to the Miqat, did you intend that you cast off the garment of disobedience and put on the garment of obedience?"

Shibli: "No."

Imam (a): "When you stripped off your stitched clothes, did you intend that you stripped yourself of hypocrisy, dissimulation, and entering into doubts?"

Shibli: "No."

Imam (a): "When you performed Ghusl, did you intend that you washed yourself of sins and faults?"

Shibli: "No."

Imam (a): "You did not descend to the Miqat, nor did you strip off your stitched clothes, nor did you perform Ghusl."

Then the Imam (AS) said: "Did you purify yourself, enter Ihram, and make the intention (contract) for Hajj?" Shibli: "Yes."

Imam (a): "When you purified yourself and made the intention, did you intend that you would forbid for yourself whatever Allah the Almighty has forbidden?"

Shibli: "No."

Imam (a): "When you entered Ihram, did you intend that you forbade for yourself every forbidden thing that Allah the Almighty has forbidden?"

Shibli: "No."

Imam (a): "When you made the intention for Hajj, did you intend that you untied every knot (contract) for other than Allah?"

Shibli: "No."

Imam (a): "You did not purify yourself, nor did you enter Ihram, nor did you make the intention for Hajj." Then the Imam (AS) said: "Did you enter the Miqat and say the Talbiyah?"

Shibli: "Yes."

Imam (a): "When you entered the Miqat, did you intend that you entered with the intention of pilgrimage?"

Shibli: "No."

Imam (a): "When you prayed the two rak'ats, did you intend that you drew near to Allah through the best of deeds, which is prayer, and the greatest of the servants' good deeds?"

Shibli: "No."

Imam (a): "When you said the Talbiyah, did you intend that you spoke for Allah the Glorified in every act of obedience and remained silent from every act of disobedience?"

Shibli: "No."

Imam (a): "You did not enter the Miqat, nor did you pray, nor did you say the Talbiyah."

Then the Imam (AS) said: "Did you enter the Haram, see the Kaaba, and pray?" Shibli: "Yes."

Imam (a): "When you entered the Haram, did you intend that you forbade upon yourself every backbiting of the Muslims of the Islamic community?"

Shibli: "No."

Imam (a): "When you reached Mecca, saw the Kaaba, and knew it was the House of Allah, did you intend to seek Allah the Glorified and cut yourself off from other than Him?"

Shibli: "No."

Imam (a): "So you did not enter the Haram, nor did you see the Kaaba, nor did you pray."

Then the Imam (AS) said: "Did you perform Tawaf of the House, touch the corners, and perform Sa'i?" Shibli: "Yes."

Imam (a): "When you performed Sa'i, did you intend that you fled to Allah, and the Knower of the Unseen recognized that from you?"

Shibli: "No."

Imam (a): "So you did not perform Tawaf of the House, nor did you perform Sa'i."

Then the Imam (AS) said: "Did you stand at the Station of Abraham (AS) and pray two rak'ats there?" Shibli: "Yes."

At this, the Imam (a) let out a cry so loud he almost left this world, then said: "Ah, ah! Where is the one who has reached the station of proximity and shaken hands with God? If the Almighty, with all His greatness and majesty, brings a poor soul to this station, is it permissible for him to waste the sanctity of such a kind Lord? Never! It is not permissible for one who has shaken hands with God to then permit disobedience to Him."

Then he said: "When you stood at the Station of Abraham, did you intend that you stood for every act of obedience and turned your back on every act of disobedience?" Shibli: "No."

Imam (a): "When you prayed two rak'ats there, did you intend that you prayed like the prayer of Abraham (AS) and rubbed the nose of Satan in the dust with your prayer?"

Shibli: "No."

Imam (a): "You did not stand at the station, nor did you pray two rak'ats there."

Then he said: "Did you go up to the Well of Zamzam and drink from its water?" Shibli: "Yes."

Imam (a): "When you went up to the Well of Zamzam, did you intend that you ascended toward obedience and cast your gaze away from disobedience?" Shibli: "No."
Imam (a): "So you did not ascend to the well, nor did you drink from its water."

Then he said: "Did you perform Sa'i between Safa and Marwa, and walk and move between them?" Shibli: "Yes."

Imam (a): "From the Sa'i between Safa and Marwa, did you intend that you were between hope and fear?"

Shibli: "No."

Imam (a): "So you did not perform Sa'i, nor did you walk or move between Safa and Marwa."

Then he said: "Did you leave Mecca and go to Mina?" Shibli: "Yes."

Imam (a): "When you went to Mina, did you intend that you made the people safe from your tongue, your heart, and your hand?"

Shibli: "No."

Imam (a): "So you did not go to Mina."

Then the Imam (AS) said: "Did you stand at the station of Arafat? And did you ascend the Mountain of Mercy? And did you recognize the valley of Namira and call upon Allah the Glorified at the milestones and the Jamarat?" Shibli: "Yes."

Imam (a): "So you did not go to Mina."

Then the Imam (AS) said: "Did you stand at the station of Arafat? And did you ascend the Mountain of Mercy? And did you recognize the valley of Namira and call upon Allah the Glorified at the milestones and the Jamarat?" Shibli: "Yes."

Imam (a): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"

Shibli: "No."

Imam (a): "When you climbed the Mountain of Mercy, did you intend that Allah has mercy on every believing man and woman and takes charge of every Muslim man and woman?"

Shibli: "No."

Imam (a): "When you were in Namira, did you intend that you would not command until you yourself obeyed, and you would not forbid until you yourself refrained?"

Shibli: "No."

Imam (a): "Did you go to Muzdalifa (Mash'ar)? And did you pick up the pebbles from the ground? And did you pass by the Mash'ar al-Haram?"

Shibli: "Yes."

Imam (a): "When you walked in Muzdalifa and picked up the pebbles, did you intend that you removed every sin and ignorance from yourself and established every knowledge and deed?"

Shibli: "No."

Imam (a): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"

Shibli: "No."

Imam (a): "You did not walk in Muzdalifa, nor did you pick up those pebbles, nor did you pass by the Mash'ar al-Haram."

Then the Imam (AS) said: "Did you pray in Mina? And did you perform the Ramy al-Jamarat? And did you perform the Halq (shaving the head)? And did you slaughter your sacrifice? And did you pray in the Masjid al-Khayf? And did you return to Mecca? And did you perform the Tawaf al-Ifada?" Shibli: "Yes."

Imam (a): "When you reached Mina and performed the Ramy al-Jamarat, did you intend that you reached your goal and your Lord has fulfilled all your needs?"

Shibli: "No."

Imam (a): "When you shaved your head, did you intend that you were purified of impurities and the consequences of the children of Adam, and you emerged from sins as the day your mother gave birth to you?"

Shibli: "No."

Imam (a): "When you prayed in the Masjid al-Khayf, did you intend that you would fear none but Allah the Almighty and your own sins, and hope for nothing but the mercy of Allah the Almighty?"

Shibli: "No."

Imam (a): "At the station of Arafat, did you recognize the knowledge of Allah the Glorified and His awareness of your secrets and your heart?"

Shibli: "No."

Imam (a): "When you returned to Mecca and performed the Tawaf al-Ifada, did you intend that you overflowed with the mercy of Allah the Almighty and returned to His obedience and drew near to Allah the Almighty?"

Shibli: "No."

Imam (a) said: "You did not reach Mina, nor did you perform the Ramy al-Jamarat, nor did you shave your head, nor did you perform your rites, nor did you pray in the Masjid al-Khayf, nor did you perform the Tawaf al-Ifada, nor did you draw near to Allah, for you did not perform Hajj."

Then Shibli began to weep for what he had neglected in his Hajj, and he continued to learn until he performed Hajj the following year with knowledge and certainty. ...

Footnotes

  1. ↑ History of Sufism: The Evolution of Islamic Mysticism from the Beginning to the Sixth Century AH, Vol. 1, p. 116.
  2. ↑ Tabaqat al-Sufiyya, Vol. 3, p. 337.
  3. ↑ History of Baghdad, Vol. 16, p. 564; Mu'jam al-Udaba, Vol. 1, p. 245.
  4. ↑ Wafayat al-A'yan, Vol. 2, p. 273; Al-Muntazam, Vol. 14, p. 51.
  5. ↑ Nafahat al-Uns, p. 135; Kashf al-Mahjub, Vol. 1, p. 221.
  6. ↑ Research in Iranian Sufism, p. 154.
  7. ↑ Tadhkirat al-Awliya, Vol. 1, pp. 515-516.
  8. ↑ History of Baghdad, Vol. 16, p. 568; Tabaqat al-Sufiyya, Vol. 1, p. 448.
  9. ↑ Majalis al-Mu'minin, Vol. 2, p. 32; Rawdat al-Jannat, Vol. 2, p. 231; Rayhanat al-Adab, Vol. 3, pp. 181-182.
  10. ↑ Tabaqat al-Sufiyya, Vol. 1, p. 338; History of Baghdad, Vol. 16, p. 572; Wafayat al-A'yan, Vol. 2, p. 276.
  11. ↑ Hajj and Umrah in the Quran and Hadith, p. 285; The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?, p. 1.
  12. ↑ Jihad al-Imam al-Sajjad, p. 175.
  13. ↑ Sahbay-e Safa, p. 35.
  14. ↑ Hajj and Umrah in the Quran and Hadith, p. 285.
  15. ↑ Sahbay-e Safa, p. 344.
  16. ↑ Jihad al-Imam al-Sajjad, p. 175.
  17. ↑ Ibn al-Jawzi, Ibn Arabi, Khwarazmi.
  18. ↑ The Hadith of Shibli on the Secrets of Hajj: Shia Narration or Sufi Tale?, p. 9.
  19. ↑ Kashf al-Mahjub, p. 474.
  20. ↑ Divan of Nasir Khusraw, p. 265.
  21. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 44.
  22. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 50.
  23. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 55.
  24. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 64.
  25. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 67.
  26. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 48.
  27. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 78.
  28. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 90.
  29. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 94.
  30. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 100.
  31. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 112.
  32. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 115.
  33. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 85.
  34. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 94.
  35. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 126.
  36. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 130.
  37. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 155.
  38. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 126.
  39. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 162.
  40. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 177.
  41. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 35.
  42. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 40.
  43. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 35.
  44. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 38.
  45. ↑ A Study of the Secrets of Hajj in the Hadith of Shibli from the Perspective of Verses and Narrations, p. 41.
  1. ↑ A mursal hadith is a term in hadith studies meaning that the name of the narrator is omitted from the chain of transmission.

References

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