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] 

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[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.

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] 

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[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.

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] 

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[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.

Desirability of Sahur in the Month of Ramadan

Here are two authentic ḥadīth, one Ḥasan (Good) and the other Muwaththaq (Reliable), which discusses the extreme desirability to do saḥūr (eating before Fajr) for month of Ramaḍān, and the desirability to do saḥūr for voluntary fasts as well.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ السَّحُورِ لِمَنْ أَرَادَ الصَّوْمَ أَ وَاجِبٌ هُوَ عَلَيْهِ فَقَالَ لَا بَأْسَ بِأَنْ لَا يَتَسَحَّرَ إِنْ شَاءَ وَ أَمَّا فِي شَهْرِ رَمَضَانَ فَإِنَّهُ أَفْضَلُ أَنْ يَتَسَحَّرَ نُحِبُّ أَنْ لَا يُتْرَكَ فِي شَهْرِ رَمَضَانَ

From Abī Baṣīr from Abī `Abd Allāh said, I asked him (عليه السلام) about suḥūr for one who wants to fast, is it wājib upon him?’ So he (عليه السلام) said: ‘There is no problem if he does not do saḥūr if he wants, but as for in the month of Ramaḍān, it is better (afḍal) that he does saḥūr. We love to not abandon it in the month of Ramaḍān’[1]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ السَّحُورِ لِمَنْ أَرَادَ الصَّوْمَ فَقَالَ أَمَّا فِي شَهْرِ رَمَضَانَ فَإِنَّ الْفَضْلَ فِي السَّحُورِ وَ لَوْ بِشَرْبَةٍ مِنْ مَاءٍ وَ أَمَّا فِي التَّطَوُّعِ فَمَنْ أَحَبَّ أَنْ يَتَسَحَّرَ فَلْيَفْعَلْ وَ مَنْ لَمْ يَفْعَلْ فَلَا بَأْسَ

From Samā`ah said, ‘I asked him (عليه السلام) about suḥūr for one who wants to fast’ So he (عليه السلام) said: ‘As for in the month of Ramaḍān it is better to do sahūr, even if it is a sip of water. And as for in voluntary (fasts) whoever I love does saḥūr, and whoever does not, then there is no problem’[2] 

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[1] al-Kulaynī, al-Kāfī, vol. 4, pg. 94, ḥadīth # 1; al-Majlisī said this ḥadīth is Ḥasan (Good) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 259)

[2] al-Kulaynī, al-Kāfī, vol. 4, pg. 94, ḥadīth # 2; al-Majlisī said this ḥadīth is Muwaththaq (Reliable) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 260)

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.

Fasting Three Days in Sha'ban

Here is a Muwaththaq (Authentic) ḥadīth about the faḍā’il (merits) for fasting at least three days in the month of Sha`ban.

حدثنا أَحْمَدَ بْنِ زِيَادِ بْنِ جَعْفَرٍ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ «مَنْ صَامَ ثَلَاثَةَ أَيَّامٍ مِنْ شَعْبَانَ وَجَبَتْ لَهُ الْجَنَّةُ وَ كَانَ رَسُولُ اللَّهِ ص شَفِيعَهُ يَوْمَ الْقِيَامَةِ»

Narrated to us Aḥmad b. Ziyād b. Ja`far al-Hamadānī[1] said `Alī b. Ibrāhīm b. Hāshim[2] from his father[3] from Ibn Abī `Umayr[4] from Abān (b. `Uthmān)[5] from Abī `Abd Allāh (عليه السلام) said, “Whoever fasts three days of Sha`ban, jannah is wājib for him, and the Messenger of Allāh will do shafā`ah on the day of Judgment for him”[6]

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[1] Aḥmad b. Ziyād b. al-Hamadānī is thiqah (thiqah) according to al-Ṣadūq (See: al-Ṣadūq’s Kamāl al-Dīn, vol. 2, pg. 369) and al-Ḥillī (See: al-Ḥillī, al-Khulāsah, pg. 19, person # 37).

[2] `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).

[3]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).

[4] 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), al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 140, person #16). Muḥammad b. Abī `Umayr narrates his ḥadīth from Abān b. `Uthmān.

[5] Abān b. `Uthmān is thiqah (trustworthy) according to al-Kashī’s statements of him being amongst the Aṣhāb al-Ijmā` (See: al-Kashī, Ikhtiyār Ma`rifah al-Rijāl, 375, statement # 705). After a lengthy discussion al-Ḥillī says he accepts his narrations (See: al-Ḥillī, al-Khulāṣah, pg. 21-22, person # 3).

[6] al-Ṣadūq, Faḍā’il al-Ash-har al-Thalāthah, Kitāb Faḍā’il Sha`ban, pg. 43, pg. 60, ḥadīth # 42:

Hādī al-Najafi says this ḥadīth has a mu`tabar (authentic) sanad (chain of narrators) (See: Hādī al-Najafī, Mawsū`ah Aḥādīth Ahl al-Bayt, vol. 5, pg. 355-356).

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-Ṣadūq. Faḍā’il al-Ash-har al-Thalāthah. Ed. Mirza Ghulām Riḍa `Irfāniyyān. 1 vols. Beirut: Dār al-Maḥajjah al-Bayḍā’, 1412/1992.

—. Kamāl al-Dīn. 2nd. 2 vols in 1 vols. Qum: Dār al-Kutub al-Islāmiyyah, 1395/1975.

al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.

—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

Wudu and Ghusl with a Splint

I was asked a question, via the Contact Us form of the blog, about doing ghusl or wuḍū’ when you have a splint on. This question was asked many times to the Ahl al-Bayt (عليهم السلام), and here is a Ṣaḥīḥ (Authentic)[1] ḥadīth of their answer. The Arabic word used in the ḥadīth for a splint is al-Jabā’ir, I have quoted Ibn Mundhūr’s Lisān al-`Arab, in the footnote, where he discusses what the word means.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْكَسِيرِ يَكُونُ عَلَيْهِ الْجَبَائِرُ أَوْ تَكُونُ بِهِ الْجِرَاحَةُ كَيْفَ يَصْنَعُ بِالْوُضُوءِ وَ عِنْدَ غُسْلِ الْجَنَابَةِ وَ عِنْدَ غُسْلِ الْجُمُعَةِ قَالَ «يَغْسِلُ مَا وَصَلَ إِلَيْهِ الْغُسْلُ مِمَّا ظَهَرَ مِمَّا لَيْسَ عَلَيْهِ الْجَبَائِرُ وَ يَدَعُ مَا سِوَى ذَلِكَ مِمَّا لَا يَسْتَطِيعُ غَسْلَهُ وَ لَا يَنْزِعُ الْجَبَائِرَ وَ لَا يَعْبَثُ بِجِرَاحَتِهِ»

From `Abd al-Rahmān b. al-Ḥajjāj said, I asked Abā al-Ḥasan (عليه السلام) about broken (limb) and he (places) upon it a jabā’ir[2]or he does on it an wound, how can he perform wudū’, ghusl al-Janābah, or ghusl al-Jumu`ah. He (عليه السلام): “He washes what reaches him of which is apparent, and he does not (wash what) the jabā’ir is upon, and he should leave what is apart from that of which he is not able to wash, and he should not remove the jabā’ir, and he should not play with his injury”[3]

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[1] al-Majlisī says this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 3, pg. 53)

[2] According to Arabic dictionaries, al-Jabā’ir is like a cast or splint. Ibn Mundhūr in his famous lexicon dictionary says about al-Jabā’ir (الْجَبَائِرُ):

العيدان التي تشدّها على العظم لتَجْبُرَه بها على استواء
The stick which tightens on the bone to fix him by normalizing/leveling it.

الذي يجبر العظام المكسورة

Which fixes broken bones

 (See: Ibn Mundhūr, Lisān al-`Arab, vol. 4, pg. 155)

[3] al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 1, ch. 16, pg. 362

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.

Mundhūr, Ibn. Lisān al-`Arab. Qum: Nashr Adab al-Hawzah, 1405.

Tasbeeh with Dirt of Imam Hussain

Here is a Ṣaḥīḥ (Authentic) ḥadīth that proves glorifying with prayer beads or tasbeeḥ (misbaḥah), also with the dirt of the grave of al-Ḥussayn (عليه السلام). Not only does this prove it, it shows the great merit of doing tashbeeḥ with it.

I have posted a Ṣaḥīḥ (Authentic) ḥadīth that shows the Imam (عليه السلام) doing tasbeeḥ  with his fingers. Click here: http://www.revivingalislam.com/2011/06/taqibat-and-dua.html

Many scholars have authenticated this ḥadīth, from al-Majlisī[1], Abū al-Qāsim al-Qummī (d. 1232)[2], Muḥsin al-Hakīm (d. 1390)[3] and Āṣif al-Muḥsinī[4], and many more.

مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ قَالَ كَتَبْتُ إِلَى الْفَقِيهِ ع أَسْأَلُهُ هَلْ يَجُوزُ أَنْ يُسَبِّحَ الرَّجُلُ بِطِينِ الْقَبْرِ وَ هَلْ فِيهِ فَضْلٌ فَأَجَابَ وَ قَرَأْتُ التَّوْقِيعَ وَ مِنْهُ نَسَخْتُ تُسَبِّحُ بِهِ فَمَا فِي شَيْ‏ءٍ مِنَ السُّبَحِ أَفْضَلَ مِنْهُ وَ مِنْ فَضْلِهِ أَنَّ الْمُسَبِّحَ يَنْسَى التَّسْبِيحَ وَ يُدِيرُ السُّبْحَةَ فَيُكْتَبُ لَهُ ذَلِكَ التَّسْبِيحُ

Muḥammad b. al-Ḥasan (al-Ṭūsī) by his isnād[5] from Muḥammad b. Aḥmad b. Dawūd[6] from his father[7] from  Muḥammad b. `Abd Allāh b. Ja`far al-Himyarī[8] said:

I wrote to al-Faqīh [9](عليه السلام), and I asked him, ‘Is it permissible for a man to have a tasbeeh with the mud/sand of the grave of al-Ḥussayn? And is there any merit (fadl) in it?’

And he answered, I read in his handwriting from his manuscript:

“Glorify with it, for nothing from the glorification is more meritorious tasbeeh than it. And from its merits is if the glorifier forgets the glorification (tasbeeh), and he rotates the tasbeeh, for him it will be written that he did tasbeeh (glorification).”[10]

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[1] al-Majlisī, Milādh al-Akhyār, vol. 9, pg. 188

[2] Abū al-Qāsim al-Qummī, Manāhij al-Aḥkam, pg. 345; Abū al-Qāsim al-Qummī, Ghanā’im al-Ayyām, vol. 2, pg. 628

[3] Muḥsin al-Hakīm, Mustamsak al-`Urwah al-Wuthqa, vol. 5, pg. 511

[4] Āṣif al-Muḥsinī, Mashra`ah Bihār al-Anwār, vol. 2, pg. 480

[5] The isnaad or tarīq from al-Ṭūsī to Muḥammad b. Aḥmad b. Dawūd is Ṣaḥīḥ (Authentic).

[6] He is thiqah (trustworthy) according al-Najāshī (See: al-Najāshī, Rijāl, pg. 384-385, person # 1045)

[7] Aḥmad b. Dawūd b. `Alī al-Qummī is thiqah (trustworth) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 70, person # 87)

[8] He is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, Rijāl, pg. 354-355, person # 949)

[9] al-Faqīh means Imām Mahdī (عليه السلام), this same ḥadīth is in al-Tabarasī’s al-Ihtijāj (See: al-Ṭabarsī, al-Ihtijāj, vol. 2, pg. 489)

[10] al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 6, ch. 22, pg. 75-76, ḥadīth # 17

Bibliography

 al-Hakīm, Muḥsin. Mustamsak al-`Urwah al-Wuthqa. 1. 14 vols. Qum: Mu’assasah Dār al-Tafsīr, 1416.

al-Majlisī. Milādh al-Akhyār. 1st. 16 vols. Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406.

al-Muḥsinī, `Āṣif. Mashra`ah Bihār al-Anwār. 2nd. 2 vols. Beirut: Mu’assasah al-`Ārif lil-Maṭbū`āt, 1426/2005.

al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.

al-Qummī, Abū al-Qāsim. Ghanā’im al-Ayyām. 2 vols. n.d.

—. Manāhij al-Aḥkam. 1 vols. n.d.

al-Ṭabarsī. al-Ihtijāj. 2 vols in 1 vols. Mashhad: Nashr al-Murtada, Mashhad, 1403, 1403.

al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.

—. Tahdhīb al-Aḥkām. 4th. 10 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1407.

Four Things Complete a Meal

Here is a Muwaththaq (Reliable) ḥadīth from the Prophet (صلى الله عليه وآله وسلم) that gives us the four characteristics that make your food “complete”.

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن عبد الله بن المغيرة عن إسماعيل بن مسلم السكوني عن جعفر بن محمد عن أبيه عن آبائه عن علي ع قال قال رسول الله ص الطعام إذا جمع أربع خصال فقد تم إذا كان من حلال و كثرت الأيدي عليه و سمى الله تبارك و تعالى في أوله و حمد في آخره

From Ismā`īl bin Muslim al-Sakūnī from Ja`far bin Muhammad from his father from his fathers from `Alī (عليه السلام) said the Messenger of Allāh (صلى الله عليه وآله وسلم) said: ‘Food, when it has all four characteristics, then certainly it is complete: (1) When it is from halāl (2) You have many hands upon it (i.e. many people eating it) (3) Naming of Allāh (تبارك و تعالى) at its beginning (4) And praising (of Allāh) at its end’

Source:

1.     Al-Sadūq, Ma`ānī al-Akhbār, ed. `Alī Akbar al-Ghaffārī (Qum: Mu’assasah al-Nashr al-Islāmi, 1379), pg. 375, ḥadīth # 1

Importance of Praying in the Masjid to the Prophet

Here is a Ṣaḥīḥ (Authentic) ḥadīth about how important praying in the masjid was to the Prophet (صلى الله عليه وآله وسلم).

وَ عَنْهُ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أُنَاساً كَانُوا عَلَى عَهْدِ رَسُولِ اللَّهِ ص أَبْطَئُوا عَنِ الصَّلَاةِ فِي الْمَسْجِدِ فَقَالَ رَسُولُ اللَّهِ ص لَيُوشِكُ قَوْمٌ يَدَعُونَ الصَّلَاةَ فِي الْمَسْجِدِ أَنْ نَأْمُرَ بِحَطَبٍ فَيُوضَعَ عَلَى أَبْوَابِهِمْ فَتُوقَدَ عَلَيْهِمْ نَارٌ فَتُحْرَقَ عَلَيْهِمْ بُيُوتُهُمْ

From Ibn Sinān from Abī `Abd Allāh (عليه السلام) said he heard him say: “Verily, people upon the covenant of the Messenger of Allāh (صلى الله عليه وآله وسلم) slacked from praying in the masjid. So the Messenger of Allāh (صلى الله عليه وآله وسلم) said: ‘People are on the verge of leaving praying in the masjid, so we will command firewood to be placed on their doors and burn fire upon them, and set fire over their houses (to those who don’t pray in the masjid)”

Source:

1.     Al-Tūsī, Tahdhīb al-Aḥkām, 10 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 4^th Edition, 1407 AH), vol. 3, pg. 25, hadeeth # 6

Grading:

1.     Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic)
à Milādh al-Akhyār, 16 vols., (Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406 AH), vol. 4, pg. 692