Friday, January 20, 2012

Do Not Forget the Two Wajibs

Here are two aī (Authentic) aādīth about not forgetting the “two wājibs” (mandatory actions) and the end of every Salāh (prayer).

Note: In adīth language when the Ahl al-Bayt (عليهم السلام) say the word “wājib” it does not always mean 100% mandatory, like the word far. It can also mean “extremely mustaab”.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا تَنْسَوُا الْمُوجِبَتَيْنِ أَوْ قَالَ عَلَيْكُمْ بِالْمُوجِبَتَيْنِ فِي دُبُرِ كُلِّ صَلَاةٍ قُلْتُ وَ مَا الْمُوجِبَتَانِ قَالَ تَسْأَلُ اللَّهَ الْجَنَّةَ وَ تَعُوذُ بِاللَّهِ مِنَ النَّارِ

From Zurārah said, Abū Ja`far (عليه السلام) said: ‘Do not forget the two wājibs’ or he (عليه السلام) said: ‘Upon you are two wājibs at the end of every salāh (prayer)’ I said: ‘And what are the two wājibs?’ He (عليه السلام) said: ‘You ask Allāh for Jannah, and you seek refuge with Allāh from the fire (i.e. Hell)’
1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3rd Edition, 1388 AH), vol. 3, pg. 343-344, hadeeth # 19
1.     Al-Majlisī said this hadeeth is Ḥasan (Good)
à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 15, pg. 177

أبي رحمه الله قال حدثنا سعد بن عبد الله عن يعقوب بن يزيد عن حماد عن حريز عن زرارة قال قال أبو جعفر ع لا تنسوا الموجبتين أو قال عليكم بالموجبتين في دبر كل صلاة قلت و ما الموجبتان قال تسأل الله الجنة و تتعوذ به من النار

From Zurārah said, Abū Ja`far (عليه السلام) said: ‘Do not forget the two wājibs’ or he (عليه السلام) said: ‘Upon you are two wājibs at the end of every salāh (prayer)’ I said, ‘And what are the two wājibs’ He (عليه السلام) said: ‘You ask Allāh for Jannah, and you seek refuge with Him from the fire (i.e. Hell)’
1.     Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 183, ḥadīth # 1
1.     `Āsif al-Muḥsinī said this ḥadīth is Mu`tabar (Authentic)
à Mashra`ah Bihār al-Anwaar, (Beirut: Mu’assasah al-`Ārif lil-Matbū`āt, 2nd ed., 1426) vol. 2, pg. 424


  1. Salaam Alaikum,

    Standing or sitting?

    And you can say the dua in our own language?

    PS: Have you written about zanjer Zanies (Matam) and that our imams can not hear us in their graves . Unfortunately, this practices are very widespread. Had been really great if you can say something about these controversial topics.

  2. @Anonymous,

    Wa `Alaykum Assalaam,

    It shouldn't matter if it is done standing or sitting, and it is proven through our hadeeth that you can do du`aa' in any language you wish.

    I have not done something particularly on zanjeer zani, or about if the Ahl al-Bayt can hear from the graves. These two issues have to be tackled in a more in depth manner, that will require me to author an article or a small book.

    I did post a SaHeeH hadeeth that the Ahl al-Bayt will hear them from their graves. This specific hadeeth mentions going to there grave and sending salaam to them, it doesn't mention from "anywhere".

    Wa `Alaykum Assalaam

  3. Salam Aleykum,

    In this post you have mentioned:

    "Note: In ḥadīth language when the Ahl al-Bayt (عليهم السلام) say the word “wājib” it does not always mean 100% mandatory, like the word farḍ. It can also mean “extremely mustaḥab”."

    Could you please tell me, how you reached this conclusion?
    Have the Imams (as) mentioned this anywhere? or is this your opinion? or perhaps the opinion of the scholars?

    In my opinion, this is an important issue, since I believe the Imams are very careful about the words they choose.

  4. Wa `Alaykum Assalaam,

    al-Majlisi in his Mir'aat al-`Uqool, in the commentary of this hadeeth says this after the word "the two wajibs" أي استحبهما استحبابا مؤكدا "meaning its mustahab, its extremely mustahab".

    This is not my opinion, rather this can be seen throughout aHaadeeth. All scholars believe this. Let me give you an example of this. Here is this hadeeth:
    بهذا الإسناد عن الحسن عن سيف بن عميرة عن منصور بن حازم عن أبي عبد الله ع قال الواجب على كل مؤمن إذا كان لنا شيعة أن يقرأ في ليلة الجمعة بالجمعة و سبح اسم ربك الأعلى و في صلاة الظهر بالجمعة و المنافقين فإذا فعل ذلك فكأنما يعمل كعمل رسول الله ص و كان جزاؤه و ثوابه على الله الجنة

    From Abee `Abd Allaah: "It is waajib upon every mu'min if he is from our shee`ah, that he recites in the night of Jumu`ah, Surah al-Jumu`ah & Surah al-`Ala, and in Salah al-Dhuhr Surah al-Jumu`ah & Surah al-Munaafiqoon. So when you do this, it'll be as if he did the action like the actions of the Messenger of Allaah, and his recompense and reward from Allaah is Jannah"
    al-Sadooq, Thawab al-`Amal, pg. 118

    Then in another hadeeth says:
    عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ وَ رِبْعِيٍّ رَفَعَاهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ إِذَا كَانَتْ لَيْلَةُ الْجُمُعَةِ- تُسْتَحَبُّ أَنْ يُقْرَأَ فِي الْعَتَمَةِ سُورَةُ الْجُمُعَةِ- وَ إِذَا جَاءَكَ الْمُنَافِقُونَ وَ فِي صَلَاةِ الصُّبْحِ مِثْلُ ذَلِكَ وَ فِي صَلَاةِ الْجُمُعَةِ مِثْلُ ذَلِكَ وَ فِي صَلَاةِ الْعَصْرِ مِثْلُ ذَلِكَ

    Notice the hadeeth says it is "mustahab" to read those. And then another hadeeth says it is "sunnah":
    يَقُولُ اقْرَأْ سُورَةَ الْجُمُعَةِ وَ الْمُنَافِقِينَ فَإِنَّ قِرَاءَتَهُمَا سُنَّةٌ

    That is why Hurr al-`Aamilee puts these hadeeth in one chapter titles it:
    بَابُ اسْتِحْبَابِ الْقِرَاءَةِ فِي الصَّلَاةِ لَيْلَةَ الْجُمُعَةِ وَ يَوْمَهَا بِالْجُمُعَةِ وَ الْمُنَافِقِينَ وَ الْأَعْلَى وَ التَّوْحِيدِ

    He says it is "mustahab" to recite those.

    I hope this answers your question brother, if you have any more questions or want to ask more questions about this, then just send me a message via the "contact us" on the top right of the blog.

    Wa `Alaykum Assalaam

  5. Thank you for your reply brother.

    First and foremost, are the two hadiths that you have presented Sahih? or Hasan? or Mawththaq?

    If none of the above, then why even mention them? or why even consider them as helpful?

    Aren't you yourself very careful to distinguish the ranks of the hadiths and only reply the acceptable ones?

    It seems, only scholars consider "wajib" to be "mustahab." We do not seem to have any direct hadith from any of our Imams (as) that says "wajib" is sometimes "mustahab."
    Therefore, at the end of the day, it is merely an opinion that "wajib" is "mustahab."
    There are two questions that follow:
    1) Isn't this a form of Qiyas? or just an opinion? and not a religious statement from the authority of our Imams?

    2) Isn't very risky to assume "wajib" is "mustahab?" To do so, we may be comfortable by ignoring what is "Wajib."

  6. Assalaamu `Alaykum,

    The hadeeth that says they are "sunnah" is SaHeeH, the other ones I mentioned are not SaHeeH. I merely mentioned this scenario because that is what came off the top of my head. Just because a Hadeeth isn't SaHeeH, that doesn't mean we can throw them right outside the window, as if the Imaams never said them.

    Yes, I am VERY VERY careful on the authenticity of hadeeth, but I never throw hadeeth out because they aren't SaHeeH. Each hadeeth has to be taken into account. It is established through many hadeeth that reading those Surahs for the day of Jumu`ah is recommended.

    Also, one can tell this is NOT waajib as in fard, because there is no ta`qeebaat (things done after salaah) that are fard. Not even tasbeeh faatimah is considered fard, it is EXTREMELY Desirable, but not fard.

    Unfortunately, we as Shee`ahs always use the word "waajib" for things such as prayers. Which is incorrect, Prayers are fard. And this isn't Qiyaas or an Opinion. Now, when our Imaams say fard, it means waajib like the way we use it. Like I have said before if you read through our hadeeth this can be very easily distinguished.

    I am not saying that every time "waajib" is mentioned it means "highly mustahab", I am saying that there are cases when waajib is mentioned and it does not mean "mandatory". This is a case as Hurr al-`Aamili, al-Majlisi, and many other Shee`ah scholars have said. You must look at all the hadeeth to make this distinction.

    Wa `Alaykum Assalaam

  7. Thank you brother, but I must say I am not convinced.

    What you're saying is that
    Fard = mandatory
    Wajib = very mustahab
    but also
    Wajib = mandatory

    The distinction is not clear, except through opinions, since it seems the Imams (As) did not make such distinction.

    If we cannot be certain that the Imams (as) made this distinction, why go ahead and make it anyways?

    Again, I have not seen any hadith to show that Imams (as) made such distinction. As far as I can tell what you said above does not come from our Imams (AS).

    However, it seems it is a very common view, and most scholars think like you and say what you do without being certain that Imams (as) also said so.

  8. Salamalaikum I had read a hadees that Allah azwj does not accept salat if you do not make this duaa after salat. I think tuhaf ul uqool or alkhisaal in three characteristics