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.

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.

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 21^st and 23^rd 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 21<sup>st</sup> and the 23<sup>rd</sup> 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 (21^st) and the twenty-third (23^rd) 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.

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] 

---

[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.

Raising Hands Above Head After Salat

Here is a Ṣaḥīḥ (Authentic) ḥadīth that the great companion Ṣafwān b. Mihrān al-Jammāl saw Imām al-Ṣādiq (عليه السلام) after his prayer raised his hands together above his head.

I have already posted some supplications that are authentic to read after your obligatory salāh (click here). I have also already posted Ṣaḥīḥ (Authentic) ḥadīth that says when you do du`ā’. you raise your hands (click here).

الْحُسَيْنُ بْنُ سَعِيد عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع إِذَا صَلَّى فَفَرَغَ مِنْ صَلَاتِهِ رَفَعَ يَدَيْهِ جَمِيعاً فَوْقَ رَأْسِهِ

(al-Ṭūsī’s chain of narrators to[1]) al-Ḥussayn b. Sa`īd[2] from Ibn Abī Najrān[3] from Ṣafwān b. Mihrān al-Jammāl[4] said, “I saw Abā `Abd Allāh (عليه السلام) when he finished from his salāh he raised his hands together above his head”[5] 

---

[1] al-Khoei says that the tarīq (path) from al-Ṭūsī to al-Ḥussayn b. Sa`īd al-Ahwāzī is Ṣaḥīḥ (Authentic) (See: al-Khoei, Mu`jam Rijāl al-Hadīth, vol. 6, pg. 265-291)

[2] 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).

[3] `Abd al-Raḥmān b. Abī Najrān is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 235-236, person # 622) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 114, person # 7).

[4] Ṣafwān b. Mihrān b. al-Mughīrah al-Jammāl is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 198, person # 525) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 89, person # 2).

[5] Al-Ṭūsī, Tahdīb al-Aḥkām, vol. 2, pg. 106, ḥadīth # 171; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 3, pg. 613)

Bibliography

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.

al-Khoei. Mu`jam Rijāl al-Hadīth. 5th. 24 vols. 1413.

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

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.

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

Reciting Salawat Removes Hypocrisy

Here are two Ḥasan (Good) or Ṣaḥīḥ (Authentic) ḥadīth about reciting salawāt removes nifāq. Also, in the second ḥadīth it says that the Prophet (صلى الله عليه وآله وسلم) says to “raise your voices” when saying salawāt, which this can be seen in Shī`ah centers all over the world. Both aḥādīth have the same chain of narrators.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّلَاةُ عَلَيَّ وَ عَلَى أَهْلِ بَيْتِي تَذْهَبُ بِالنِّفَاق

`Alī b. Ibrāhīm[1] from his father[2] from Ibn Abī `Umayr[3] from `Abd Allāh b. Sinān[4] from Abī `Abd Allāh said, the Messenger of Allāh (صلى الله عليه وآله وسلم), “Salāh (Prayers) upon me and upon my Ahl al-Bayt removes hypocrisy (nifāq)”[5]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص ارْفَعُوا أَصْوَاتَكُمْ بِالصَّلَاةِ عَلَيَّ فَإِنَّهَا تَذْهَبُ بِالنِّفَاقِ

[`Alī b. Ibrāhīm[6] from his father[7] from] Ibn Abī `Umayr[8] from `Abd Allāh b. Sinān[9] from Abī `Abd Allāh, that he heard him say that the Messenger of Allāh (صلى الله عليه وآله وسلم) said, “Raise your voices in Salāh (prayers) upon me, for it removes hypocrisy (nifāq)”[10] 

---

[1] `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).

[2] 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).

[3] 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).

[4] `Abd Allāh b. Sinān is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 214, person # 558), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 291, person # 434) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 104-105, person #15).

[5] al-Kulaynī, al-Kāfī, vol. 2, pg 492, ḥadīth # 8; al-Majlisī said this ḥadīth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ (ḥadīth)) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 12, pg. 98).

[6] Refer to footnote 1.

[7] Refer to footnote 2.

[8] Refer to footnote 3.

[9] Refer to footnote 4.

[10] al-Kulaynī, al-Kāfī, vol. 2, pg 493, ḥadīth # 13; al-Majlisī said this ḥadīth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ (ḥadīth)) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 12, pg. 99).

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.

Recite Surah Rahman After Fajr Salat

Here is a Ṣaḥīḥ (Authentic) ḥadīth that says it is mustaḥabb (desirable) to recite Sūrah al-Raḥmān after Fajr prayers on Fridays. Also, this ḥadīth says that when you recite the verse that repeats in Sūrah al-Rahman, we should say “I do not deny any of Your bounties of my Lord” (لَا بِشَيْ‏ءٍ مِنْ آلَائِكَ رَبِّ أُكَذِّبُ).

al-Majlisī has graded this ḥadīth in al-Kāfī as Da`īf (weak)[1], this grading by al-Majlisī is wrong and inconsistent by al-Majlisī’s own standards. He has graded a ḥadīth with the same sanad (chain of narrators) as this ḥadīth as Ṣaḥīḥ (Authentic)[2]. This ḥadīth has also been narrated by al-Ṭūsī in his Tahdhīb al-Aḥkam, and al-Majlisī has graded this ḥadīth as Ṣaḥīḥ (Authentic)[3]. al-Ḥillī has graded this ḥadīth as Ṣaḥīḥ[4] as well.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يُسْتَحَبُّ أَنْ تَقْرَأَ فِي دُبُرِ الْغَدَاةِ يَوْمَ الْجُمُعَةِ الرَّحْمَنَ كُلَّهَا ثُمَّ تَقُولَ كُلَّمَا قُلْتَ

al-Ḥussayn b. Muḥammad[5] from `Abd Allāh b. `Āmir[6] from `Alī b. Mahziyār[7] from Muḥammad b. Yaḥya[8] from Ḥammād b. `Uthmān[9] said, I heard Abā `Abd Allāh say, “It is mustahabb (desirable) to recite all of Sūrah al-Raḥmān after the morning prayer on the day of Jumu`ah, and when you say

﴿فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ﴾

(And which of my the bounties of your Lord do you deny?), you should say,

«لَا بِشَيْ‏ءٍ مِنْ آلَائِكَ رَبِّ أُكَذِّبُ»

(I do not deny any of Your bounties of my Lord)[10]

---

[1] al-Majlisī, Mir’āt al-`Uqūl, vol. 15, pg. 370

[2] al-Majlisī, Mir’āt al-`Uqūl, vol. 13, pg. 78, The ḥadīth he has graded is from al-Kulaynī’s al-Kāfī, vol. 3, pg. 27, ḥadīth # 8:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ كُنْتُ قَاعِداً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَعَا بِمَاءٍ فَمَلَأَ بِهِ كَفَّهُ فَعَمَّ بِهِ وَجْهَهُ ثُمَّ مَلَأَ كَفَّهُ فَعَمَّ بِهِ يَدَهُ الْيُمْنَى ثُمَّ مَلَأَ كَفَّهُ فَعَمَّ بِهِ يَدَهُ الْيُسْرَى ثُمَّ مَسَحَ عَلَى رَأْسِهِ وَ رِجْلَيْهِ وَ قَالَ هَذَا وُضُوءُ مَنْ لَمْ يُحْدِثْ حَدَثاً يَعْنِي بِهِ التَّعَدِّيَ فِي الْوُضُوءِ

[3] al-Majlisī, Milādh al-Akhyār, vol. 4, pg. 351

[4] al-Ḥillī, al-Muntaha al-Muṭṭalib, vol. 5, pg. 472

[5] al-Ḥussayn b. Muḥammad b. `Imrān al-`Asharī al-Qummī is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 66, person # 156) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 52, person #24).

[6] `Abd Allāh b. `Āmir b. `Imrān al-`Asharī al-Qummī is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 218, person # 570) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 111, person #42).

[7] `Alī b. Mahziyār al-Ahwāzī is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 253-254, person # 664), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 265-266, person # 379 & al-Ṭūsī, al-Rijāl, pg. 360, person # 5336) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 92-93, person #6).

[8] Muḥammad b. Yaḥya al-Khazzāz is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 359, person # 964) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 158, person # 120).

[9] Ḥammād b. `Uthmān al-Nāb is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 142, person # 371), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 156, person # 240) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 56, person #3).

[10] al-Kulaynī, al-Kāfī, vol. 3, pg. 429, ḥadīth # 6; al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 3, ch. 1, pg. 8, ḥadīth # 25

Bibliography

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.

—. al-Muntaha al-Muṭṭalib. 1st ed. 10 vols. Mashhad: Majma` al-Buhūth al-Islāmiyyah, 1412.

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.

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.

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

Memorize 99 Names of Allah

Here is a Ṣaḥīḥ (Authentic) or Muwaththaq (Reliable) ḥadīth that gives the number of names of Allāh (عَزَّ وَ جَلَّ) and tells us to call by them. It also says whoever memorizes them will go to heaven.

«حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن أبي الصلت عبد السلام بن صالح الهروي عن علي بن موسى الرضا عن أبيه عن آبائه عن علي (ع) قال قال رسول الله (صلى الله عليه وآله) لله عز وجل تسعة وتسعون اسماً، من دعا الله بها استجاب له، ومن أحصاها دخل الجنة»

Narrated to us Aḥmad b. Ziyād b. Ja`far al-Hamadānī (رضي الله عنه)[1] said `Alī b. Ibrāhīm b. Hāshim[2] from his father[3] from Abī al-Ṣalt `Abd al-Salām b. Ṣāliḥ al-Harawī[4] from `Alī b. Mūsa al-Riḍā from his father from his fathers from `Alī (عليه السلام) said, the Messenger of Allāh (صلى الله عليه وآله وسلم) said: “For Allāh (عَزَّ وَ جَلَّ) has ninety-nine (99) names, whoever does du`ā’ by them, he will be answered. And whoever memorizes them[5] will enter jannah.”[6]

---

[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] `Abd al-Salām b. Ṣāliḥ, Abū al-Ṣalt al-Harawī is thiqah (thiqah) according to al-Najāshī (See: al-Najāshī’s al-Rijāl, pg. 245, person # 643) and al-Ḥillī (See: al-Ḥillī, al-Khulāsah, pg. 117, person # 2).  al-Ṭūsī calls Abū al-Ṣalt an `Āmī (Sunnī) (See: al-Ṭūsī’s al-Rijāl, pg. 360, person # 5328). al-Khoei contends that Abū al-Ṣalt was not an `Āmī, rather he was a Shī`ah. Either way, his status a thiqah narrator does not change.

[5] There is a difference of opinion regarding the words (من أحصاها – man aḥṣāhā). According to Ibn Athīr some say that it means مَنْ حَفِظَها عَنْ ظَهْرِ قَلْبِهِ “whoever memorizes them (learns by heart)”. This ḥadīth is also found in Sunnī books, and they have translated it as “whoever memorizes them”. Other people have said it means “having knowledge of its meanings and acting by it, while others say “having knowledge of it, believing in it, and having certainty of the characteristics of Allāh”. (See: Ibn Mundhūr, Lisān al-`Arab, vol. 14, pg. 184 & Abū Manṣūr al-Harawī (d. 370), Tahdhīb al-Lughah, vol. 5, pg. 107)

[6] al-Ṣadūq, al-Tawḥīd, ch. 29 – Chapter on Names of Allāh and the Difference Between their Meanings, pg. 195, ḥadīth # 9

Bibliography

al-Harawī, Abū Manṣūr. Tahdhīb al-Lughah. Ed. Muḥammad b. `Awḍ Mur`ab. 1st ed. 8 vols. Beirut: Dār Iḥyā’ al-Turāth al-`Arabī, 2001.

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.

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

al-Ṣadūq. al-Tawḥīd. 2nd ed. Vol. 1. Qum: Mu’assasah al-Nashr al-Islāmī, 1398/1978.

—. 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.

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

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]

---

[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.