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Wuquf at 'Arafat (staying in the land of 'Arafat) is the second obligation of hajj. [['Arafat]] is a well-known place near the holy city of Mecca. Wuquf (staying) in the land of 'Arafat is one of the acts of worship. It should be accompanied by [[intention]].
'''Wuquf in Arafat''' (staying in the land of 'Arafat) is the second obligatory rite of Hajj, during which the pilgrim, according to Shia jurisprudence, remains in Arafat from noon until the religious sunset on the day of Arafah. This wuquf, to the extent that staying there (even for a short time) is fulfilled, is also considered one of the essential pillars (arkan) of Hajj. If someone intentionally arrives late to Arafat, they commit a sin; and if they leave earlier than permitted, in addition to sinning, they are required to offer one sheep as kaffara (expiation). In the four Sunni madhhabs as well, the time of this rite is regarded as the day of Arafah, although there is some disagreement among them concerning the precise timing.


Wuquf means being present in the land of 'Arafat, no matter whether a person is riding, walking, standing, or lying.  
In the ahadith, wuquf in Arafat is described as the "reality of Hajj" and the "Greatest Hajj" (Hajj Akbar). According to these narrations, the time and place of wuquf in Arafat correspond to the time and place where the repentance of Prophet Adam (peace be upon him) was accepted. The tradition of wuquf in Arafat dates back to pre-Islamic times. Followers of religions that prescribed pilgrimage have, throughout history, performed wuquf in Arafat during their pilgrimages. Fasting, repentance, recitation of special prayers, and the supplication of Imam Hussein (peace be upon him) on the day of Arafah are recommended (mustahabb) acts and etiquettes associated with wuquf in Arafat.


It is based on caution that a person should be in the land of 'Arafat from time of shar'i noon of the [[9th of Dhu l-Hijja]] until the time for maghrib prayer. It is not remote to say one may delay the wuquf a little bit after shar'i noon, the time enough to perform zuhr and 'asr prayers together with their preliminaries.
==Conceptual Understanding and Status== 
The term  Wuquf literally means standing and stopping, and in the terminology of [[Hajj]], it refers to remaining in a specific place.<ref>Darsnameh Manasik Hajj, p. 57.</ref> "Wuquf in Arafat" means staying in [[Arafat]] and is the second obligatory act of [[Hajj]].<ref>Farhang Estehlahaat Hajj va Omrah, p. 275.</ref> 


The above mentioned wuquf is obligatory from 'noon' to the maghrib prayer. Therefore, even if a person stays there for a part of the mentioned period, his wuquf is correct. It is forbidden to exit 'Arafat before shar'i sunset. Therefore, if a person exits this place before sunset intentionally and does not return, he/she is considered as disobedient and should pay kaffara of a camel. If he cannot slaughter it, he should fast for eighteen days. Based on caution, camel slaughtering is to be carried out on the day of [[Eid al-Adha]] at [[Mina]], though it is not remote to say it is not obligatory to slaughter it in Mina. If he/she returns to 'Arafat before sunset, there would be no need of paying kaffara.  
Wuquf in Arafat is one of the pillars of [[Hajj al-Tamattu']]
, and if it is not performed, the Hajj becomes invalid. In the narrations, the essence and reality of Hajj is considered to be Arafat itself,<ref>Mustadrak al-Wasa'il, v. 10, p. 34.</ref> and in some narrations, wuquf in Arafat is called [[Hajj Akbar|Hajj Akbar]].<ref>Al-Kafi, v. 4, p. 265.</ref> 


If a person goes out from the land of 'Arafat before sunset forgetfully or ignorantly, it is obligatory to return back upon remembrance before maghrib. In case, he does not come back, he/she has committed disobedience. However there is no kaffara on him. If he comes to know it after the end of the time, he has no duty.
According to the narrations, wuquf in Arafat is regarded as standing before God. Based on these narrations, one of the greatest sins is for a person to be present in Arafat yet think that God has not forgiven him.<ref>Al-Kafi, v. 4, p. 541, hadith 7; negah konid be: Al-Muraqabat, v. 2, p. 225.</ref> 
 
==Historical Background== 
Followers of religions that mandated [[Hajj]] have, throughout all ages, performed wuquf in Arafat during their pilgrimage. Even during the [[Jahiliyyah|pre-Islamic period]], a group from the Jurhum tribe, following the example of [[Abraham (a)]] performed wuquf in Arafat.<ref name=":0">Hajj dar Andisheh Islami, p. 234, Quoted from: Akhbar Makkah, Azraqi, v. 1, p. 117.</ref> 
 
Some tribes of [[Quraysh]] and [[Jarallah|residents of Mecca]] refrained from performing wuquf in Arafat.<ref name=":0" /> Even before migrating from [[Mecca]] to [[Medina]], [[Prophet Muhammad (s)|Prophet Muhammad (PBUH)]] did not perform wuquf with the Quraysh but rather with the people in Arafat.<ref>Hajj dar Andisheh Islami, p. 235, Quoted from Akhbar Makkah, Azraqi, v. 1, p. 195.</ref> 
 
==Rulings== 
Wuquf in Arafat is obligatory from noon on [[Day of Arafah|the 9th of Dhu al-Hijjah]] until sunset. This wuquf, to the extent that staying there (even for a short time) is fulfilled, is also considered a [[Pillars of Hajj|pillar of Hajj]], and if it is not performed, the Hajj becomes invalid.<ref>Rek: Manasik Hajj, ss. 450-451.</ref> 
===Time=== 
According to [[Shia]] jurisprudence, the time for wuquf in Arafat is from noon on the 9th of Dhu al-Hijjah ([[Day of Arafah|Arafah]]) until the legal sunset, during which the pilgrim must remain there completely; therefore, it should start a moment before the legal noon and end a moment after the sunset to ensure certainty that the entire time was spent in Arafat. If someone intentionally enters Arafat later, they have sinned, and if they leave before the legal sunset, in addition to sin, they are obliged to offer one camel as expiation.<ref>Rek: Manasik Hajj, ss. 451-452.</ref> 
 
According to the [[Hanafi|Hanafis]], [[Shafi'i|Shafi'is]] and [[Maliki|Malikis]], the time for wuquf in Arafat is from the zenith (zawal) of the 9th of Dhu al-Hijjah until dawn of the 10th ([[Eid al-Adha]]). However, the [[Hanbali|Hanbalis]] consider the time from dawn of the 9th until dawn of the 10th.<ref>Al-fiqh 'ala al-madhahib al-khamsa, j1, s250.</ref> 
 
===Place=== 
[[File:تابلو بدایة عرفات.jpg|thumb|One of the yellow signs of "Bidayat Arafat," marking the beginning boundary of [[Arafat]].|alt=]] 
{{main|Arafat}} 
The place of wuquf in Arafat is the desert of [[Arafat]], wherever it may be. Today, the boundaries of Arafat are marked with yellow signs stating on the outside: "bidayat Arafat; beginning of Arafat" and on the inside: "nihayat Arafat; end of Arafat".<ref>Rek: Manasik al-Hajj wa Ahkam al-Umrah, s112.</ref> Pilgrims during wuquf in Arafat should not cross beyond these boundaries. If someone stays outside Arafat for some time and then returns, although they have sinned, their wuquf is still valid. However, some jurists recommend an expiation of one camel as a precaution.<ref>Rek: Manasik Hajj, s451.</ref> 
 
===Voluntary and Necessitated Wuquf=== 
According to Shia jurists, those without valid excuses must remain in [[Arafat]] for the entire period (from noon to sunset); this wuquf is called "voluntary wuquf". Those who have valid excuses and cannot go to Arafat on the day of Arafah, or those who did not reach the voluntary wuquf for some reasons, must stay in Arafat for part of the night of [[Eid al-Adha]]; this wuquf is called "necessitated wuquf".<ref>Rek: Manasik al-Hajj wa Ahkam al-Umrah, s113; Manasik Hajj, s453.</ref> 
==Recommended Acts==
Some of the recommended acts and etiquettes of staying at 'Arafat are as follows:<ref>Ref: Manasek-e hajj, s. 457–461.</ref>
* Fasting (for one who does not fear weakness in reciting supplications);
* Remaining in a state of ritual purity during the stay;
* Performing ghusl (ritual bath), preferably close to noon;
* Staying on the left side of [[Jabal al-Rahmah]] (for those coming from the direction of Makkah);
* Staying in the lower part of the mountain on level ground;
* Performing Dhuhr and 'Asr prayers at their earliest times with one [[Adhan and Iqamah|Adhan]] and two [[Adhan and Iqamah|Iqamah]].<ref>Darsnameh Manasek-e Hajj, s. 59.</ref>
* Confessing sins before Allah and seeking [[tawbah]] (repentance);<ref>Misbah ol-Shari'eh, s. 92; Al-Mojjeha ol-Siyadah, J. 2, s. 207.</ref>
* Reciting the narrated supplications;<ref>Negah konid be: Hajj va Omreh dar Quran va Hadith, s. 392.</ref> such as the supplication: "Allahomma ej'alni mimman radiya amalo-ho va atalt omaro-ho va ahyayto-ho bad al-mot heyate tayibe; O Allah! Count me among those whose deeds You have accepted, whose lifespan You have prolonged, and whom You have granted a good and wholesome life after death."<ref>Vasael ol-Shi'ah, J. 10, s. 15.</ref>
* Reciting the [[Supplication of Imam Hasan (AS) on the Day of Arafah|supplication of Imam Hasan (AS)]]<ref>Darsnameh Manasek-e Hajj, s. 60.</ref> or the [[Supplication of Imam Sajjad (AS) on the Day of Arafah|supplication of Imam Sajjad (AS)]] on the Day of Arafah.<ref>'Arafeh va Erfan, s. 11.</ref>
 
==Philosophy==
According to a narration from [[Imam Ali (AS)]], the stay at 'Arafat, which is outside the Holy [[Mecca|Sanctuary of Mecca]], was made obligatory because the guest of God must humble himself at the gate until he becomes worthy of entering the sanctuary.<ref>Jar'eh-ye az Sehay-e Hajj, p. 203, quoted from: Al-Kafi, Vol. 4, p. 224.</ref>
 
Based on a narration from [[Imam Sadegh (AS)|Imam Sadegh (AS)]], the time from noon until sunset on the ninth day of Dhu al-Qi'dah (the time during which it is obligatory for pilgrims to stay at 'Arafat) is the same time when [[Prophet Adam (AS)]] repented and his repentance was accepted.<ref>Wasael ol-Shiye', Vol. 13, p. 550.</ref> According to another narration, the place where Prophet Adam’s (AS) repentance was accepted was 'Arafat.<ref>Ellol ol-Sharaye', Vol. 2, p. 400.</ref>
 
==Notes== 
 
{{Notes}}
==References== 
{{References}}
* "Jabal Arafah athnaa' mawsem al-hajj al-sanawi", al-Maktabah al-Raqmiyah al-‘Alamiyah, bayghanī shodeh az asli, tarikhe bazdid matalab: 16 Tir 1399.
* Jur‘eh-i az Sahbā-ye Hajj, Abdullah Javadi Amoli, Tehran, Mash‘ar, 386 SH.
* Hajj 25: Reza Mokhtari, Tehran, Mash‘ar, 1384 SH.
* Hajj 27: gozāreshi az hajj-gozāri 1427 Q./1385 SH: Hasan Mahdaviyan.
* Hajj 29: Hojjatollah Bayat va Seyyed Hossein Es-haqi, Tehran, Mash‘ar, 1388 SH.
* Hajj va ‘Umrah dar Qur’an va Hadith, Mohammad Mohammadi Rishahri, tarjomeh Jo’ad Mohaddesi, Qom, Mo’asseseh Elmi Farhangi Dar al-Hadith, 1386 SH.
* Arafah va Arafat, Abbas Eslami Kashani, Mash‘ar, 1391 SH.
* ‘Ilal al-Shara’i‘, Shaykh Saduq, Qom, Entesharat Maktabat al-Dawri, bi-ta.
* Al-Fiqh ‘ala al-Madhahib al-Khamsa, Mughniyah, Mohammad Jawad, Beirut, Dar al-Tayyār al-Jadid - Dar al-Jawad, 1421 AH Q.
* Al-Kafi, Thiqat al-Islam Kulayni, Tehran, Dar al-Kutub al-Islamiyah, 1365 SH.
* Al-Mahajja al-Bayda fi Tahdhib al-Ahya, Mawla Mohsen Faiz Kashani, Beirut: 1403 AH, Mu’assasat al-‘Alami lil-Matbu‘at.
* Al-Muraqabat (A‘mal al-Sunnah), Mirza Jawad Maleki Tabrizi, tarjomeh-ye Mirza Hakim Khosravani, Tehran: bi-ta, Entesharat Faqih.
* Mustadrak al-Wasa’il, Muhaddith Nuri, Qom, Mo’asseseh Aal al-Bayt(‘A), 1408 AH Q.
* Misbah al-Shari‘ah wa Miftah al-Haqiqah, mansoob beh Imam Sheshom Hazrat Sadiq ‘Alahe salam, Tehran: Anjoman-e Eslami-ye Hikmat va Falsafeh-ye Iran, 1360 SH.
* Manasik al-Hajj wa Ahkam al-Umrah, Subhani Tabrizi, Jafar, Qom, Mo’asseseh Imam Sadiq ‘Alaih al-Salam, 1428 AH Q.
* Manasek-e Hajj motabegh ba fatawa-ye Imam Khomeini va maraje mo‘azzam taqlid, Khomeini, Seyyed Ruhollah Mousavi, tehiya va tanẓim: Mansour Mazaheri, Tehran, Nashr Mash‘ar, 1397 SH.
* Wasa’il al-Shi‘ah ila Tahsil al-Shari‘ah, Mohammad ibn al-Hasan al-Hurr al-Amili, tahqiq Mo’asseseh Aal al-Bayt, Qom, Mo’asseseh Aal al-Bayt, 1409 AH Q.
{{end}}

Latest revision as of 10:34, 30 April 2025

Wuquf in Arafat (staying in the land of 'Arafat) is the second obligatory rite of Hajj, during which the pilgrim, according to Shia jurisprudence, remains in Arafat from noon until the religious sunset on the day of Arafah. This wuquf, to the extent that staying there (even for a short time) is fulfilled, is also considered one of the essential pillars (arkan) of Hajj. If someone intentionally arrives late to Arafat, they commit a sin; and if they leave earlier than permitted, in addition to sinning, they are required to offer one sheep as kaffara (expiation). In the four Sunni madhhabs as well, the time of this rite is regarded as the day of Arafah, although there is some disagreement among them concerning the precise timing.

In the ahadith, wuquf in Arafat is described as the "reality of Hajj" and the "Greatest Hajj" (Hajj Akbar). According to these narrations, the time and place of wuquf in Arafat correspond to the time and place where the repentance of Prophet Adam (peace be upon him) was accepted. The tradition of wuquf in Arafat dates back to pre-Islamic times. Followers of religions that prescribed pilgrimage have, throughout history, performed wuquf in Arafat during their pilgrimages. Fasting, repentance, recitation of special prayers, and the supplication of Imam Hussein (peace be upon him) on the day of Arafah are recommended (mustahabb) acts and etiquettes associated with wuquf in Arafat.

Conceptual Understanding and Status

The term Wuquf literally means standing and stopping, and in the terminology of Hajj, it refers to remaining in a specific place.[1] "Wuquf in Arafat" means staying in Arafat and is the second obligatory act of Hajj.[2]

Wuquf in Arafat is one of the pillars of Hajj al-Tamattu' , and if it is not performed, the Hajj becomes invalid. In the narrations, the essence and reality of Hajj is considered to be Arafat itself,[3] and in some narrations, wuquf in Arafat is called Hajj Akbar.[4]

According to the narrations, wuquf in Arafat is regarded as standing before God. Based on these narrations, one of the greatest sins is for a person to be present in Arafat yet think that God has not forgiven him.[5]

Historical Background

Followers of religions that mandated Hajj have, throughout all ages, performed wuquf in Arafat during their pilgrimage. Even during the pre-Islamic period, a group from the Jurhum tribe, following the example of Abraham (a) performed wuquf in Arafat.[6]

Some tribes of Quraysh and residents of Mecca refrained from performing wuquf in Arafat.[6] Even before migrating from Mecca to Medina, Prophet Muhammad (PBUH) did not perform wuquf with the Quraysh but rather with the people in Arafat.[7]

Rulings

Wuquf in Arafat is obligatory from noon on the 9th of Dhu al-Hijjah until sunset. This wuquf, to the extent that staying there (even for a short time) is fulfilled, is also considered a pillar of Hajj, and if it is not performed, the Hajj becomes invalid.[8]

Time

According to Shia jurisprudence, the time for wuquf in Arafat is from noon on the 9th of Dhu al-Hijjah (Arafah) until the legal sunset, during which the pilgrim must remain there completely; therefore, it should start a moment before the legal noon and end a moment after the sunset to ensure certainty that the entire time was spent in Arafat. If someone intentionally enters Arafat later, they have sinned, and if they leave before the legal sunset, in addition to sin, they are obliged to offer one camel as expiation.[9]

According to the Hanafis, Shafi'is and Malikis, the time for wuquf in Arafat is from the zenith (zawal) of the 9th of Dhu al-Hijjah until dawn of the 10th (Eid al-Adha). However, the Hanbalis consider the time from dawn of the 9th until dawn of the 10th.[10]

Place

One of the yellow signs of "Bidayat Arafat," marking the beginning boundary of Arafat.
Main article: Arafat

The place of wuquf in Arafat is the desert of Arafat, wherever it may be. Today, the boundaries of Arafat are marked with yellow signs stating on the outside: "bidayat Arafat; beginning of Arafat" and on the inside: "nihayat Arafat; end of Arafat".[11] Pilgrims during wuquf in Arafat should not cross beyond these boundaries. If someone stays outside Arafat for some time and then returns, although they have sinned, their wuquf is still valid. However, some jurists recommend an expiation of one camel as a precaution.[12]

Voluntary and Necessitated Wuquf

According to Shia jurists, those without valid excuses must remain in Arafat for the entire period (from noon to sunset); this wuquf is called "voluntary wuquf". Those who have valid excuses and cannot go to Arafat on the day of Arafah, or those who did not reach the voluntary wuquf for some reasons, must stay in Arafat for part of the night of Eid al-Adha; this wuquf is called "necessitated wuquf".[13]

Recommended Acts

Some of the recommended acts and etiquettes of staying at 'Arafat are as follows:[14]

  • Fasting (for one who does not fear weakness in reciting supplications);
  • Remaining in a state of ritual purity during the stay;
  • Performing ghusl (ritual bath), preferably close to noon;
  • Staying on the left side of Jabal al-Rahmah (for those coming from the direction of Makkah);
  • Staying in the lower part of the mountain on level ground;
  • Performing Dhuhr and 'Asr prayers at their earliest times with one Adhan and two Iqamah.[15]
  • Confessing sins before Allah and seeking tawbah (repentance);[16]
  • Reciting the narrated supplications;[17] such as the supplication: "Allahomma ej'alni mimman radiya amalo-ho va atalt omaro-ho va ahyayto-ho bad al-mot heyate tayibe; O Allah! Count me among those whose deeds You have accepted, whose lifespan You have prolonged, and whom You have granted a good and wholesome life after death."[18]
  • Reciting the supplication of Imam Hasan (AS)[19] or the supplication of Imam Sajjad (AS) on the Day of Arafah.[20]

Philosophy

According to a narration from Imam Ali (AS), the stay at 'Arafat, which is outside the Holy Sanctuary of Mecca, was made obligatory because the guest of God must humble himself at the gate until he becomes worthy of entering the sanctuary.[21]

Based on a narration from Imam Sadegh (AS), the time from noon until sunset on the ninth day of Dhu al-Qi'dah (the time during which it is obligatory for pilgrims to stay at 'Arafat) is the same time when Prophet Adam (AS) repented and his repentance was accepted.[22] According to another narration, the place where Prophet Adam’s (AS) repentance was accepted was 'Arafat.[23]

Notes

  1. ↑ Darsnameh Manasik Hajj, p. 57.
  2. ↑ Farhang Estehlahaat Hajj va Omrah, p. 275.
  3. ↑ Mustadrak al-Wasa'il, v. 10, p. 34.
  4. ↑ Al-Kafi, v. 4, p. 265.
  5. ↑ Al-Kafi, v. 4, p. 541, hadith 7; negah konid be: Al-Muraqabat, v. 2, p. 225.
  6. ↑ 6.0 6.1 Hajj dar Andisheh Islami, p. 234, Quoted from: Akhbar Makkah, Azraqi, v. 1, p. 117.
  7. ↑ Hajj dar Andisheh Islami, p. 235, Quoted from Akhbar Makkah, Azraqi, v. 1, p. 195.
  8. ↑ Rek: Manasik Hajj, ss. 450-451.
  9. ↑ Rek: Manasik Hajj, ss. 451-452.
  10. ↑ Al-fiqh 'ala al-madhahib al-khamsa, j1, s250.
  11. ↑ Rek: Manasik al-Hajj wa Ahkam al-Umrah, s112.
  12. ↑ Rek: Manasik Hajj, s451.
  13. ↑ Rek: Manasik al-Hajj wa Ahkam al-Umrah, s113; Manasik Hajj, s453.
  14. ↑ Ref: Manasek-e hajj, s. 457–461.
  15. ↑ Darsnameh Manasek-e Hajj, s. 59.
  16. ↑ Misbah ol-Shari'eh, s. 92; Al-Mojjeha ol-Siyadah, J. 2, s. 207.
  17. ↑ Negah konid be: Hajj va Omreh dar Quran va Hadith, s. 392.
  18. ↑ Vasael ol-Shi'ah, J. 10, s. 15.
  19. ↑ Darsnameh Manasek-e Hajj, s. 60.
  20. ↑ 'Arafeh va Erfan, s. 11.
  21. ↑ Jar'eh-ye az Sehay-e Hajj, p. 203, quoted from: Al-Kafi, Vol. 4, p. 224.
  22. ↑ Wasael ol-Shiye', Vol. 13, p. 550.
  23. ↑ Ellol ol-Sharaye', Vol. 2, p. 400.

References

  • "Jabal Arafah athnaa' mawsem al-hajj al-sanawi", al-Maktabah al-Raqmiyah al-‘Alamiyah, bayghanī shodeh az asli, tarikhe bazdid matalab: 16 Tir 1399.
  • Jur‘eh-i az Sahbā-ye Hajj, Abdullah Javadi Amoli, Tehran, Mash‘ar, 386 SH.
  • Hajj 25: Reza Mokhtari, Tehran, Mash‘ar, 1384 SH.
  • Hajj 27: gozāreshi az hajj-gozāri 1427 Q./1385 SH: Hasan Mahdaviyan.
  • Hajj 29: Hojjatollah Bayat va Seyyed Hossein Es-haqi, Tehran, Mash‘ar, 1388 SH.
  • Hajj va ‘Umrah dar Qur’an va Hadith, Mohammad Mohammadi Rishahri, tarjomeh Jo’ad Mohaddesi, Qom, Mo’asseseh Elmi Farhangi Dar al-Hadith, 1386 SH.
  • Arafah va Arafat, Abbas Eslami Kashani, Mash‘ar, 1391 SH.
  • ‘Ilal al-Shara’i‘, Shaykh Saduq, Qom, Entesharat Maktabat al-Dawri, bi-ta.
  • Al-Fiqh ‘ala al-Madhahib al-Khamsa, Mughniyah, Mohammad Jawad, Beirut, Dar al-Tayyār al-Jadid - Dar al-Jawad, 1421 AH Q.
  • Al-Kafi, Thiqat al-Islam Kulayni, Tehran, Dar al-Kutub al-Islamiyah, 1365 SH.
  • Al-Mahajja al-Bayda fi Tahdhib al-Ahya, Mawla Mohsen Faiz Kashani, Beirut: 1403 AH, Mu’assasat al-‘Alami lil-Matbu‘at.
  • Al-Muraqabat (A‘mal al-Sunnah), Mirza Jawad Maleki Tabrizi, tarjomeh-ye Mirza Hakim Khosravani, Tehran: bi-ta, Entesharat Faqih.
  • Mustadrak al-Wasa’il, Muhaddith Nuri, Qom, Mo’asseseh Aal al-Bayt(‘A), 1408 AH Q.
  • Misbah al-Shari‘ah wa Miftah al-Haqiqah, mansoob beh Imam Sheshom Hazrat Sadiq ‘Alahe salam, Tehran: Anjoman-e Eslami-ye Hikmat va Falsafeh-ye Iran, 1360 SH.
  • Manasik al-Hajj wa Ahkam al-Umrah, Subhani Tabrizi, Jafar, Qom, Mo’asseseh Imam Sadiq ‘Alaih al-Salam, 1428 AH Q.
  • Manasek-e Hajj motabegh ba fatawa-ye Imam Khomeini va maraje mo‘azzam taqlid, Khomeini, Seyyed Ruhollah Mousavi, tehiya va tanẓim: Mansour Mazaheri, Tehran, Nashr Mash‘ar, 1397 SH.
  • Wasa’il al-Shi‘ah ila Tahsil al-Shari‘ah, Mohammad ibn al-Hasan al-Hurr al-Amili, tahqiq Mo’asseseh Aal al-Bayt, Qom, Mo’asseseh Aal al-Bayt, 1409 AH Q.
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