Wednesday, January 23, 2013

Qualities of a Mu'min

Here is a aī (Authentic) adīth from the Ahlul Bayt (عليهم السلام) on what constitutes a true mu’min (believer). In this adīth Imām al-ādiq (عليه السلام) says that in order to be considered a mu’min (believer), one much willingly follow ALL the commandments given by the Prophet (صلى الله عليه وآله وسلم) and the A’immah (عليهم السلام).

Among the scholars who have authenticated this adīth are `Āif al-Muḥsinī[1], Hādī al-Najafī[2], Wahīd al-Khurāsānī[3], and al-Majlisī[4].

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع
`Alī b. Ibrāhīm[5] from his father[6] from Ibn Maḥbūb[7] from Ibn Ri’āb[8] from Abī `Abd Allāh (عليه السلام),

قَالَ إِنَّا لَا نَعُدُّ الرَّجُلَ مُؤْمِناً حَتَّى يَكُونَ لِجَمِيعِ أَمْرِنَا مُتَّبِعاً مُرِيداً أَلَا وَ إِنَّ مِنِ اتِّبَاعِ أَمْرِنَا وَ إِرَادَتِهِ الْوَرَعَ فَتَزَيَّنُوا بِهِ يَرْحَمْكُمُ اللَّهُ وَ كَبِّدُوا أَعْدَاءَنَا بِهِ يَنْعَشْكُمُ اللَّهُ
Said: “Verily, we do not consider a man a mu’min until he follows ALL of our commands, willingly, [know that] a part of following out commands and wishing to fulfill it is through al-Wara`a (piety), then adorn yourselves with it (i.e. piety), may Allāh have mercy on you, and keep busy (fighting) our enemies with it (i.e. piety), may Allāh reinvigorate you”[9]

_________________________________________________________________________________
[1] `Āṣif al-Muḥsinī, Mashra`ah Bihār al-Anwār, vol. 2, pg. 350 [He said the ḥadīth is Mu`tabar (Authentic)]
[2] Hādī al-Najafī, Alf Ḥadīth fī al-Mu’min, ch. 146, pg. 261, ḥadīth # 786 & Hadi al-Najafi, Mawsū`ah Aḥādīth Ahl al-Bayt , vol. 12, pg. 142, ḥadīth # 15115 [He said the ḥadīth has a Ṣaḥīḥ al-Isnād (Authentic Chain of narrators)]
[3] Wahīd al-Khurāsānī, Muqaddimah Fī Usūl al-Dīn, pg. 501 [He said this ḥadīth is Ṣaḥīḥ (Authentic)]
[4] al-Majlisī, Mir’āt al-`Uqūl, vol. 8, pg. 64 [He said this ḥadīth is Hasan (Good)]
[5] `Alī b. Ibrāhīm b. Hāshim al-Qummī is thiqah (trustworth) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 260, person # 680) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 100, person #45).
[6] Ibrāhīm b. Hāshim is praised according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 16, person # 18), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 12, person # 6) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 5, person #9).
[7] al-Ḥasan b. Maḥbūb is thiqah (trustworthy) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 122, person # 162 & al-Ṭūsī, al-Rijāl, pg. 334, person # 4978) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 36, person # 1).
[8] `Alī b. Ri’āb al-Kūfī is thiqah (trustworthy) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 263, person # 375) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 93, person # 13).
[9] al-Kulaynī, al-Kāfī, vol. 2, pg. 78, ḥadīth # 13

Bibliography


al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.
al-Khurāsānī, Wahīd. Muqaddimah Fī Usūl al-Dīn. Qum, n.d.
al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.
al-Majlisī. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.
al-Muḥsinī, `Āṣif. Mashra`ah Bihār al-Anwār. 2nd. 2 vols. Beirut: Mu’assasah al-`Ārif lil-Maṭbū`āt, 1426/2005.
al-Najafī, Hādī. Alf Ḥadīth fī al-Mu’min. 1st ed. Qum: Mu’assasah al-Nashr al-Islāmī, Qum, 1416, 1st ed., 1416.
—. Mawsū`ah Aḥādīth Ahl al-Bayt. 1st. 12 vols. Beirut: Dār Iḥyā’ al-Turāth al-`Arabī, 1423/2002.
al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.
—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

Friday, January 4, 2013

How to Cure Depression


Here is a aḥīḥ (Authentic)[1] adīth from Imām al-ādiq (عليه السلام) on how to cure depression.

حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن أيوب بن نوح، عن محمد بن أبي عمير، عن مثنى بن الوليد الحناط، عن أبي بصير،
My father[2] (رحمة الله عليه) has narrated to us, he said: Sa`ad b. `Abd Allāh[3] has narrated to us from Ayūb b. Nūḥ[4] from Muḥammad b. Abī `Umayr[5] from Muthanna b. al-Walīd al-Ḥannāṭ[6] from Abī Baṣīr[7] said,

قَالَ قَالَ لِيَ الصَّادِقُ ع أَ مَا تَحْزَنُ أَ مَا تَهْتَمُّ أَ مَا تَأْلَمُ قُلْتُ بَلَى وَ اللَّهِ قَالَ فَإِذَا كَانَ ذَلِكَ مِنْكَ فَاذْكُرِ الْمَوْتَ وَ وَحْدَتَكَ فِي قَبْرِكَ وَ سَيَلَانَ عَيْنَيْكَ عَلَى خَدَّيْكَ وَ تَقَطُّعَ أَوْصَالِكَ وَ أَكْلَ الدُّودِ مِنْ لَحْمِكَ وَ بَلَاءَكَ وَ انْقِطَاعَكَ عَنِ الدُّنْيَا فَإِنَّ ذَلِكَ يَحُثُّكَ عَلَى الْعَمَلِ وَ يَرْدَعُكَ عَنْ كَثِيرٍ مِنَ الْحِرْصِ عَلَى الدُّنْيَا
al-Ṣādiq (عليه السلام) said to me, 'Do you become sad, worry, and suffer?' I said: 'Yes, by Allāh!' He (AS) said: ‘When that (happens) to you, then remember death, your loneliness in your grave, the flowing of your eyes on your cheeks, the breaking of your joints, the worms eating from your flesh, your misfortunes, and your separation from the world. For that is what prompts you to do (good) actions, and deters you from many of the desires of the world'[8]


Bibliography


al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.
al-Kashī. Ikhtiyār Ma`arifah al-Rijāl. Ed. Dr. Ḥasan al-Muṣṭafawī. Mashhad: Mu’assasah al-Nashr fī Jāmi`ah, 1390.
al-Najafī, Hādī. Mawsū`ah Aḥādīth Ahl al-Bayt. 1st. 12 vols. Beirut: Dār Iḥyā’ al-Turāth al-`Arabī, 1423/2002.
al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.
al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.
—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

______________________________________
[1] Hādī al-Najafī has said this ḥadīth has a Ṣaḥīḥ Isnād (authentic chain of narrators). (See: Hādī al-Najafī, Mawsū`ah Aḥādīth Ahl al-Bayt, vol. 4, pg. 23)
[2] Abū al-Ḥasan, `Alī b. al-Ḥussayn b. Bābuwayh, father of al-Ṣadūq, is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 261, person # 684), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 273, person # 393 & al-Ṭūsī, al-Rijāl, pg. 432, person # 6191), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 94, person # 20).
[3] Sa`ad b. `Abd Allāh b. al-`Asharī al-Qummī is thiqah according to al-Najāshī and al-Ṭūsī (See: al-Najāshī, Rijāl, pg. 178, person # 467; al-Ṭūsī, al-Rijāl, pg. 427, person # 6141; al-Ṭūsī, al-Fihrist, pg. 75, person # 306).
[4] Ayūb b. Nūḥ b. Darrāj is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 102, person # 254), according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 43, person # 59; ; al-Ṭūsī, al-Rijāl, pg. 352, person # 5214).
[5] Muḥammad b. Abī `Umayr is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 326, person # 887), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 404, person # 618 & al-Ṭūsī, al-Rijāl, pg. 265, person # 5413), and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 140, person #16).
[6] Muthanna b. Walīd al-Ḥannāṭ is thiqah (trustworthy) or praised per the statements of Ibn Faḍḍāl in al-Kashī’s al-Rijāl (See: al-Kashī, Ikhtyār Ma`arifah al-Rijāl, pg. 338, saying # 623)
[7] Abū Baṣīr is Yaḥya b. al-Qāsim al-Asadī, he is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 441, person # 1187)
[8] al-Ṣadūq, al-Amālī, Majlis # 55, pg. 435, ḥadīth # 2

Friday, September 21, 2012

Merits of Ali


Here is a Ṣaḥīḥ (Authentic)[1] ḥadīth from the Messenger of Allāh (صلى الله عليه وآله وسلم), where he described the many faḍā’il (merits) of Imām `Alī (عليه السلام).

قال حدثنا أبو جعفر محمد بن علي بن الحسين قال حدثني أبي قال حدثني محمد بن يحيى العطار قال حدثنا أحمد بن محمد بن عيسى عن علي بن الحكم عن هشام بن سالم عن سليمان بن خالد عن أبي عبد الله جعفر بن محمد الصادق عن آبائه ع قال قال رسول الله ص لعلي ع
يا علي أنت مني و أنا منك وليك وليي و وليي ولي الله و عدوك عدوي و عدوي عدو الله يا علي أنا حرب لمن حاربك و سلم لمن سالمك يا علي لك كنز في الجنة و أنت ذو قرنيها يا علي أنت قسيم الجنة و النار لا يدخل الجنة إلا من عرفك و عرفته و لا يدخل النار إلا من أنكرك و أنكرته يا علي أنت و الأئمة من ولدك على الأعراف يوم القيامة تعرف المجرمين بسيماهم و المؤمنين بعلاماتهم يا علي لولاك لم يعرف المؤمنون بعدي

He (al-Mufīd) said: Abū Ja`far, Muḥammad b. `Alī b. al-Ḥussayn[2] has narrated to us. He said: his father[3] has narrated to me. He said: Muḥammad b. Yaḥya al-`Aṭṭār[4] (the perfumer) has narrated to me. He said: Aḥmad b. Muḥammad b. `Īsa[5] has narrated to us from `Alī b. al-Ḥakam[6] from Hishām b. Sālim[7] from Sulaymān b. Khālid[8] from Abī `Abd Allāh, Ja`far b. Muḥammad al-Sādiq (عليه السلام) from his fathers (عليهم السلام) said, the Messenger of Allāh (صلى الله عليه وآله وسلم) said to `Alī (عليه السلام),

“O `Alī, you are from me, and I am from you. Your friend is my friend, and my friend is the friend of Allāh. Your enemy is my enemy and my enemy is the enemy of Allāh.

O `Alī, I am at war with whoever is at war with you, and I am at peace with whoever is at peace with you.

O `Alī, for you there is a treasure in al-Jannah, and you have both its sides[9].

O `Alī, you are the divider of al-Jannah and the fire (i.e. Hell). No one enters al-Jannah, except whoever recognizes you and you recognize him. No one enters the fire, except whoever denies you and you deny him.

O `Alī, you and the A’immah from your children are upon al-`Arāf on the Day of Judgment, you will recognize the criminals by their marks, and the believers by their signs.

O `Alī, if it was not for you, the believers would not be able to be recognized after me”[10]



[1] al-Shāhrūdī says this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Shāhrūdī, Mustadarakāt `ilm al-Rijāl, vol. 4, pg. 129-130).
[2] Abū Ja`far, Muḥammad b. `Alī b. al-Ḥussayn b. Bābuwayh, commonly known as al-Ṣadūq, is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 389, person # 1049), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 442, person # 710 & al-Ṭūsī, al-Rijāl, pg. 439, person # 6275), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 147, person # 44).
[3] Abū al-Ḥasan, `Alī b. al-Ḥussayn b. Bābuwayh, father of al-Ṣadūq, is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 261, person # 684), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 273, person # 393 & al-Ṭūsī, al-Rijāl, pg. 432, person # 6191), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 94, person # 20).
[4] Abū Ja`far, Muḥammad b. Yaḥya al-`Aṭṭār (the perfumer) al-Qummī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 353, person # 946), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 157, person # 110).
[5] Abū Ja`far, Aḥmad b. Muḥammad b. `Īsa al-Ash`ari al-Qummī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 82, person # 198), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 60-61, person # 75 & al-Ṭūsī, al-Rijāl, pg. 351, person # 5197), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 13-14, person # 2).
[6] `Alī b. al-Ḥakam al-Kūfī al-Anbārī is thiqah according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 263, person # 376) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 93, person # 14).
[7] Abū al-Ḥakam, Hishām b. Sālim al-Jawālīqī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 434, person # 1165) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 179, person # 2).
[8] Abū al-Rabī`, Sulaymān b. Khālid b. Dahqān b. Nāfilah is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 183, person # 484) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 77, person # 2).
[9] According to al-Ṣadūq, the saying وأنت ذو قرنيها (And you have both its sides) refers to al-Ḥasan and al-Ḥussayn (See: al-Ṣadūq, Ma `ānī al-Akhbār, pg. 206)
[10] al-Mufīd, al-Amālī, Majlis # 24, pg. 213 ḥadīth # 4

Bibliography


al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.
al-Mufīd. al-Amālī. Qum: al-Mu’tamar lil-Shaykh al-Mufīd, 1413.
al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.
al-Ṣadūq. , Ma `ānī al-Akhbār. Ed. `Alī Akbar al-Ghaffārī. Qum: Mu’assasah al-Nashr al-Islāmī, 1379.
al-Shahrūdī. Mustadarakāt `ilm al-Rijāl. 1st. 8 vols. Tehran: Ibn al-Mu'alif, 1412.
al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.
—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

Saturday, August 18, 2012

Do Not Fast Three Days After Eid al-Fitr


Here are two authentic ḥadīth from our A’immah (عليهم السلام) where they have explicitly stated that the three days following Eid al-Fiṭr and Eid al-Aḍḥa, we should not fast, because those days are for eating and drinking.

We have ḥadīth about fasting six days in the month of Shawwāl, Hurr al-`Āmilī has interpreted and reconciled both of these narrations to mean that you can do the six days of fasting after the three days have passed.

ابْنُ أَبِي عُمَيْرٍ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَصُمْ بَعْدَ الْأَضْحَى ثَلَاثَةَ أَيَّامٍ وَ لَا بَعْدَ الْفِطْرِ ثَلَاثَةَ أَيَّامٍ إِنَّهَا أَيَّامُ أَكْلٍ وَ شُرْبٍ
From Ziyād b. Abī al-Ḥilāl said, Abū `Abd Allāh (عليه السلام) said, “Do not fast three days after (Eid) al-Aḍḥa, nor three days after (Eid) al-Fiṭr, those (days) are for eating and drinking”[1]


وَ الَّذِي رَوَاهُ عَلِيُّ بْنُ الْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْهُمْ ع قَالَ إِذَا أَفْطَرْتَ مِنْ رَمَضَانَ فَلَا تَصُومَنَّ بَعْدَ الْفِطْرِ تَطَوُّعاً إِلَّا بَعْدَ ثَلَاثٍ يَمْضِينَ
From Ḥarīz from them (عليه السلام) said, “When you do al-Fiṭr of (the month of) Ramaḍān, do not do voluntary fast after (Eid) al-Fiṭr, except after three (days) have passed”[2] 


[1] al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 4, ch. 72, pg. 330, ḥadīth # 99; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 170)
[2] al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 4, ch. 67, pg. 298, ḥadīth # 5; al-Majlisī said this ḥadīth is Muwaththaq (Reliable) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 113)

Bibliography

al-Majlisī. Milādh al-Akhyār. 1st. 16 vols. Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406.
al-Ṭūsī. Tahdhīb al-Aḥkām. 4th. 10 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1407.

Wednesday, August 15, 2012

Eat Something Before Salat on Eid Fitr


Unfortunately, the month of Ramaḍān is coming to an end, since it is coming to an end, there are some things related to `Eid al-Fiṭr that I would like to present for us to get a better understanding of how the Prophet (صلى الله عليه وآله وسلم) and our A’immah (عليهم السلام) conducted themselves during this auspicious day.

Here is some authentic ḥadīth from the A’immah (عليهم السلام), telling us to eat some food before going to our `Eid prayers. Eating something before the `Eid prayers of al-Fiṭr is sunnah[1].

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ اطْعَمْ يَوْمَ الْفِطْرِ قَبْلَ أَنْ تَخْرُجَ إِلَى الْمُصَلَّى
From Halabī from Abī `Abd Allāh (عليه السلام) said, "Eat on the day of al-Fiṭr before you leave to the place of prayer."[2]


وَ رَوَى حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا تَخْرُجْ يَوْمَ الْفِطْرِ حَتَّى تَطْعَمَ شَيْئاً
And it is narrated (from) Harīz from Zurārah from Abī Ja`far (عليه السلام) said, "Do not leave on the day of al-Fiṭr until you have eating something."[3]


وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْأَكْلُ قَبْلَ الْخُرُوجِ يَوْمَ الْعِيدِ وَ إِنْ لَمْ تَأْكُلْ فَلَا بَأْسَ
From Samā`ah from Abī `Abd Allāh (عليه السلام) said, “Eat before leaving on the day of `Eid (al-Fiṭr), and if you do not eat, there is no problem.”[4] 


[1] There is an authentic ḥadīth from Imām al-Bāqir (عليه السلام) that Imām `Alī (عليه السلام) after saying that one should eat on the day of al-Fiṭr (before the Prayer), he (عليه السلام) said, “That is what we do”. (See: al-Ṣadūq, Man Lā Yaḥḍuruh al-Faqīh, vol. 1, pg. 508, ḥadīth # 1465)
[2] al-Kulaynī, al-Kāfī, vol. 4, pg. 168, ḥadīth # 1; al-Majlisī said this ḥadīth is Ḥasan (Good) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 408)
[3] al-Ṣadūq, Man Lā Yaḥḍuruh al-Faqīh, vol. 1, pg. 508, ḥadīth # 1465; al-Majlisī I (al-Majlisī’s father) said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī I, Rawdah al-Muttaqīn, vol. 2, pg. 743)
[4] al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 3, ch. 6 (Salāh al-`Īdayn), pg. 137, ḥadīth # 35; al-Majlisī said this ḥadīth is Muwaththaq (Reliable) (See: al-Majlisī, Milādh al-Akhyār, vol. 5, pg. 189)

Bibliography

al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.
al-Majlisī. Milādh al-Akhyār. 1st. 16 vols. Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406.
—. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.
al-Majlisī-I. Rawdah al-Muttaqīn fī Sharḥ Man Lā Yaḥḍuruh al-Faqīh. Ed. Ḥussayn al-Musawi al-Kirmānī. 2nd ed. 13 vols. Qum: Mu’assasah al-Thuqāfiyyah al-Islāmiyyah, 1406.
al-Ṣadūq. Man Lā Yaḥḍuruh al-Faqīh. 3rd. 4 vols. Qum: Mu'assasah al-Nashr al-Islāmi, 1413.
al-Ṭūsī. Tahdhīb al-Aḥkām. 4th. 10 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1407.

Tuesday, August 7, 2012

One Hundred Rakat Salat for Laylatul Qadr

Here is a Ṣaḥīḥ (Authentic) ḥadīth where Imām al-Kādhim (عليه السلام) tells us what we can do on the 21st and 23rd nights in the Month of Ramaḍān. According to our ḥadīth, the possibility of Laylat al-Qadr falling on those nights is the greatest.

The Imām (عليه السلام) says that we should read a 100 rak`ah prayer on each night of the 21st and the 23rd of the month of Ramaḍān. The prayer consists of two rak`ah, and you recite Sūrah al-Fātiḥah first and then recite Sūrah al-Ikhlās (Sūrah # 112) ten times, and do this in each rak`ah.

محمد بن يحيى‏ عن أحمد بن محمد عن الحسين بن سعيد عن الحسن عن سليمان الجعفري قَالَ قَالَ أَبُو الْحَسَنِ ع صَلِّ لَيْلَةَ إِحْدَى وَ عِشْرِينَ وَ لَيْلَةَ ثَلَاثٍ وَ عِشْرِينَ مِائَةَ رَكْعَةٍ تَقْرَأُ فِي كُلِّ رَكْعَةٍ- قُلْ هُوَ اللَّهُ أَحَدٌ عَشْرَ مَرَّاتٍ

Muḥammad b. Yaḥya[1] from Aḥmad b. Muḥammad[2] from al-Ḥussayn b. Sa`īd[3] from al-Ḥasan[4] from Sulaymān al-Ja`farī[5] said, Abū al-Ḥasan (عليه السلام) said: “Pray on the twenty-first (21st) and the twenty-third (23rd) a one hundred rak`ah (salāh), and recite (after al-Fātiḥah) in every rak`ah – Sūrah al-Ikhlās (Sūrah # 112) ten times.”[6]
 


[1] Muḥammad b. Yaḥya is thiqah (trustworthy) according to according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 353, person # 946) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 157, person # 110).
[2] Aḥmad b. Muḥammad b. `Īsa is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 81-83, person # 198), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 60-61, person # 75).
[3] al-Ḥussayn b. Sa`īd b. Hammād is thiqah (trustworthy) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 149-150, person # 230 & al-Ṭūsī, al-Rijāl, pg. 355, person # 5257), and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 39, person # 3).
[4] al-Ḥasan b. Sa`īd b. Hammād is thiqah (trustworthy) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 136, person # 197 & al-Ṭūsī, al-Rijāl, pg. 354, person # 5243), and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 39, person # 3).
[5] Sulaymān b. Ja`far al-Ja`farī is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 182-183, person # 483) al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 222, person # 328 & al-Ṭūsī, al-Rijāl, pg. 338, person # 5027), and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 77-78, person # 3).
[6] al-Kulaynī, al-Kāfī, vol. 4, pg. 155, ḥadīth # 4; al-Majlisī said this ḥadīth is Ṣaḥīḥ `alal Dhāhir (Apparently Authentic). (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 379). The only question al-Majlisī had is with some of the naskh (manuscripts) it said “From al-Ḥasan b. Sulaymān” instead of “From al-Ḥasan from Sulymān”. I have looked the naskh that al-Ṣadūq has put in his Man Lā Yaḥḍuruh al-Faqīh, and Fayḍ al-Kashānī has put in his al-Wāfī, and the correct naskh (manuscript) is “From al-Ḥasan from Sulaymān”. Thus making this ḥadīth Ṣaḥīḥ (Authentic).

Bibliography

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.
al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.
al-Majlisī. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.
al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.
al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.
—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

The Prophet's Sunnah During the Last Ten Days of Ramadan

Here is a Muwaththaq (Reliable) ḥadīth of how the Prophet (صلى الله عليه وآله وسلم) conducted himself during the last ten days of the month of Ramaḍān. Inshā’Allāh, we can implement this and revive this sunnah during the last ten days of the month of Ramaḍān.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ الْعَشْرُ الْأَوَاخِرُ شَدَّ الْمِئْزَرَ وَ اجْتَنَبَ النِّسَاءَ وَ أَحْيَا اللَّيْلَ وَ تَفَرَّغَ لِلْعِبَادَةِ

From Abī Baṣīr said, Abū `Abd Allāh (عليه السلام) said, “When the last ten (days of the Month of Ramaḍān) entered, the Messenger of Allāh (صلى الله عليه وآله وسلم) would tighten his waistcloth (izār), he would avoid his wives, stay awake during the night and dedicate it to worship (ibādah)”[1]


[1] al-Kulaynī, al-Kāfī, vol. 4, pg. 155, ḥadīth # 3; al-Majlisī said this ḥadīth is Muwaththaq (Reliable). (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 378)

Bibliography

al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.
al-Majlisī. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.

Thursday, August 2, 2012

Cook Tasting Food While Fasting

Here are four authentic Aḥādīth that allows for a cooking person who is fasting to taste the food they are making. There is an authentic ḥadīth[1] where the Imām (عليه السلام) denies a person from tasting the food, but scholars interpret that ḥadīth as it being makrūh (undesirable) to taste the food without a reason (i.e. to check for salt, etc.).

The ḥadīth regarding a mother chewing the food for her child, if she happens to swallow it, she will have to spit three times.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْمَرْأَةِ الصَّائِمَةِ تَطْبُخُ الْقِدْرَ فَتَذُوقُ الْمَرَقَةَ تَنْظُرُ إِلَيْهِ فَقَالَ لَا بَأْسَ قَالَ وَ سُئِلَ عَنِ الْمَرْأَةِ يَكُونُ لَهَا الصَّبِيُّ وَ هِيَ صَائِمَةٌ فَتَمْضَغُ الْخُبْزَ وَ تُطْعِمُهُ فَقَالَ لَا بَأْسَ وَ الطَّيْرَ إِنْ كَانَ لَهَا
From al-Ḥalabī from Abī `Abd Allāh that he was asked about a women cooking and she is fasting and she tastes the broth in the pot. He (عليه السلام) said: ‘No problem’. He (al-Ḥalabī) said that he (عليه السلام) was asked about a women who has a child, and she is fasting, can she chew up the bread and feed him (the child)? So he (عليه السلام) said: ‘No problem, (also is the case) for a bird she has’[3]


وَ عَنْهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَأَلَ ابْنُ أَبِي يَعْفُورٍ أَبَا عَبْدِ اللَّهِ ع- وَ أَنَا أَسْمَعُ عَنِ الصَّائِمِ يَصُبُّ الدَّوَاءَ فِي أُذُنِهِ قَالَ نَعَمْ وَ يَذُوقُ الْمَرَقَ وَ يَزُقُّ الْفَرْخَ
From Hammād b. `Uthmān said, Ibn Abī Ya`fūr asked Abā `Abd Allāh (عليه السلام), that I heard a fasting person can pour medicine in his hears. He (عليه السلام) said, ‘Yes, and he can taste broth and he can chew for fledgling’[4]


الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا بَأْسَ أَنْ يَذُوقَ الرَّجُلُ الصَّائِمُ الْقِدْرَ
From Muḥammad b. Muslim from Abī Ja`far (عليه السلام) said, ‘There is no problem if a fasting person tastes (what is in) the pot’[5]


عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ يَذُوقُ الشَّرَابَ وَ الطَّعَامَ يَجِدُ طَعْمَهُ فِي حَلْقِهِ قَالَ لَا يَفْعَلُ قُلْتُ فَإِنْ فَعَلَ فَمَا عَلَيْهِ قَالَ لَا شَيْ‏ءَ عَلَيْهِ وَ لَا يَعُودُ
`Alī b. Ja`far from his brother Mūsa (عليه السلام) said, ‘I asked him about a fasting person tasting the drink and food until he finds the food in his throat’. He (عليه السلام) said: ‘Do not do that’ I said: ‘And if he does (that), what is upon?’ He (عليه السلام) said: ‘There is nothing upon him, nor does he have to repeat (his fasts)’[6] 


[1] al-Kulaynī, al-Kāfī, vol. 4, pg. 115, ḥadīth # 4; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 298):
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الصَّائِمِ يَذُوقُ الشَّيْءَ وَ لَا يَبْلَعُهُ قَالَ لَا
From Sa`īd al-A`raj said, ‘I asked Abā `Abd Allāh about a fasting person who tastes something and does not swallow it?’ He (
عليه السلام) said: ‘No’
[2] This is based off of the ḥadīth narrated by al-Mufīd in his al-Muqni`ah, ch. 38, pg. 380
[3] al-Kulaynī, al-Kāfī, vol. 4, pg. 115, ḥadīth # 4; al-Majlisī said this ḥadīth is Ḥasan (Good) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 297)
[4] al-Ṭūsī, Tahdīb al-Aḥkām, vol. 4, pg. 311, ḥadīth # 9; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 139)
[5] al-Ṭūsī, Tahdīb al-Aḥkām, vol. 4, pg. 311, ḥadīth # 8; al-Majlisī said this ḥadīth is Kal-Ṣaḥīḥ (Like Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 139)
[6] al-Ṭūsī, Tahdīb al-Aḥkām, vol. 4, pg. 325, ḥadīth # 72; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 162)

Bibliography


al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.
al-Majlisī. Milādh al-Akhyār. 1st. 16 vols. Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406.
—. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.
al-Mufīd. al-Muqni`ah. 1st ed. 1 vols. Qum: al-Mu’tamir al-`Ālamī lil-Alfiyyah al-Shaykh al-Mufīd, 1413.
al-Ṭūsī. Tahdhīb al-Aḥkām. 4th. 10 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1407.