Hadith of Shibli

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), a renowned Sufi of the third and fourth centuries AH, was born in Samarra in 247 AH. His father was from the village of Shibliyyah in Usrushana, Transoxiana, which is why he was called Shibli. Shibli initially served in the Abbasid court and was the governor of Damavand, but after repenting, he became a Sufi and was one of the students of Junayd of Baghdad. He studied under Junayd for about six years and subsequently became famous for his asceticism and mysticism.There is disagreement regarding his religious affiliation: some sources regard him as a Maliki, while others identify him as a Shia. Shibli died in Baghdad in 334 or 335 AH.

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, its attribution to Imam Sajjad (a) has been questioned, and some scholars have suggested that it may have originated in Sufi mystical texts.

Validation

Some researchers, such as Sayyid Mohammad Reza Husseini Jalali, have accepted its attribution to Imam Sajjad (a). Ayatollah Javadi Amoli, despite doubts regarding the chain of transmission, has described the text of the narration as "strong and instructive". 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).

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). 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).

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 have also recorded similar narrations. Among Persian sources, the same theme can be found in Kashf al-Mahjub and the poems of Nasir Khusraw.

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), wearing Ihram clothing (awakening), Ghusl of Ihram, prayer before Ihram, and Talbiyah. In these discourses, Ihram is interpreted as a symbol of entering a new stage of spiritual wayfaring.

Secrets of Entering the Haram and the Rites of Mecca

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

Secrets of Staying in the Sacred Sites

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

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

Text of the Hadith of Shibli

Hadith of Shibli and Translation

texttext and translationtranslation

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. ...

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