Not Talking During Khutbah

Here is a SaHeeH (Authentic) hadeeth that shows us that it is not appropriate for us to talk when the person is giving a khuTbah (speech).

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا خَطَبَ الْإِمَامُ يَوْمَ الْجُمُعَةِ- فَلَا يَنْبَغِي لِأَحَدٍ أَنْ يَتَكَلَّمَ حَتَّى يَفْرُغَ الْإِمَامُ مِنْ خُطْبَتِهِ فَإِذَا فَرَغَ الْإِمَامُ مِنَ الْخُطْبَتَيْنِ تَكَلَّمَ مَا بَيْنَهُ وَ بَيْنَ أَنْ يُقَامَ لِلصَّلَاةِ

From Muhammad bin Muslim from Abee `Abd Allaah (عليه السلام) said: “When the leader is giving a khuTbah (speech) on the day of Jumu`ah, it is not appropriate for one to speak until the leader has finished the khuTbah. And when the leader finishes the two khuTbahs, he can speak until he stands for salaah (prayer).”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 3, pg. 421, hadeeth # 2

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 15, pg. 354

2.       Muhaqqiq Al-Hillee said this hadeeth is SaHeeH (Authentic)

à Al-Mu`tabar fee SharH Al-MukhtaSar, vol. 2, pg. 295

3.       Al-Hillee said this hadeeth is SaHeeH (Authentic)

à Mukhtalif Al-Shee`ah, vol. 2, pg. 217

4.       Al-Shaheed Al-Awwal said this hadeeth is SaHeeH (Authentic)

à Dhukra Al-Shee`ah, vol. 4, pg. 141

5.       Al-Muqaddis Al-Ardabeelee said this hadeeth is SaHeeH (Authentic)

à Majma` Al-Faa’idah, vol. 2, pg. 384

6.       Muhammad bin `Alee Al-Amulee said this hadeeth is SaHeeH (Authentic)

à Madaarik Al-aHkaam, vol. 4, pg. 63

7.       Al-Majlisi I said this hadeeth is SaHeeH (Authentic)

  àRawDah Al-Muttaqeen, vol. 2, pg. 580

8.       Al-Sabzawaaree said this hadeeth is SaHeeH (Authentic)
à Dakheerah Al-Ma`aad, vol. 2, pg. 315

9.   FaaDil Al-Hindee said this hadeeth is SaHeeH (Authentic)
à Kashf Al-Luthaam, vol. 4, pg. 265

10.   Yoosuf Al-BaHraanee said this hadeeth is SaHeeH (Authentic)
à Hadaaqir Al-NaaDirah, vol. 10, pg. 83

11.   Al-Naraaqee said this hadeeth is SaHeeH (Authentic)
à Mustanad Al-Shee`ah, vol. 6, pg. 83

Tashahhud and Taslim

Here is a blog post by IslamicSalvation, which can be found here:

باب التشهد في الركعتين الاولتين والرابعة والتسليم

Chapter on the Tashahud in the first two and the fourth and the Taslim

محمد بن يحيى، عن أحمد بن محمد، عن علي بن النعمان، عن داود بن فرقد، عن يعقوب بن شعيب قال: قلت لابي عبدالله (عليه السلام): أقرا في التشهد: ما طاب فلله وما خبث فلغيره؟ فقال: هكذا كان يقول علي (عليه السلام) (صحيح)

Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Numan from Dawud bin Farqad from Yaqub bin Shuayb who said : I said to Abi Abdillah (a.s) : do I say in the Tashahud – “whatever is pure, it is for (or from) Him (s.w.t), and whatever is impure, it is for (from) other than Him”?, so He (a.s) said : this is what Ali (a.s) used to say (in Tashahud). (Sahih)

NOTE : This shows the Istihbab of saying - ما طاب فلله وما خبث فلغيره in the Tashahud, and it means that - all that is pure then its origin is Allah, and that impurity is always from other than Him, OR one can read it as - what is pure shall ascend and be accepted by Him and what is impure shall be rejected by Him.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) قال: ينبغي للامام أن يسمع من خلفه التشهد ولا يسمعونه هم شيئا (حسن)

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) who said : It is incumbent upon the imam (of prayer) to be heard from behind him (while reciting) the Tashahud, and they (those behind him) do not make him hear anything (i.e from their individual recitations of the Tashahud). (Hasan)

NOTE : This Hadith is the one that compels the imam to recite the Tashahud in any prayer loudly, to make it heard for those behind him, and it also indicates that one behind the imam can make his own Tashahud as long as he does not raise his voice (i.e the imam should not hear the voice of the Tashahud being recited behind him from the followers).

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن الحسين بن عثمان، عن ابن مسكان، عن الحلبي قال: قال لي أبوعبدالله (عليه السلام): كلما ذكرت الله به والنبي (صلى الله عليه وآله) فهو من الصلاة وإن قلت: السلام علينا وعلى عباد الله الصالحين فقد انصرفت (صحيح)

Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Husayn bin Uthman from Ibn Muskan from al-Halabiy who said : Abu Abdillah (a.s) said to me : whatever you (recite) in remembrance of Allah and the prophet (in the prayer) - then it is a part of your prayer (i.e you are still in the prayer), and once (the moment) you say - ‘Assalamu Alayna Wa Ala Ibadillahi as-Saliheen’ (peace be upon us and the righteous servants of Allah) then you have left (the prayer – completed it). (Sahih)

NOTE : The meaning is that this clause (since it is a remembrance of oneself and the rest of the believers without direct reference to Allah or the prophet) is the clause that removes one from the Salat, most ulama have given Takhyir between it and saying Assalamu Alaykum Wa Rahmatullah (peace be upon you and the mercy of Allah) for finishing or ending the Salat.

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة، عن أبي عبدالله (عليه السلام) قال: إذا انصرفت من الصلاة فانصرف عن يمينك (موثق)

Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) from Abi Abdillah (a.s) who said : When you depart from prayer (completed it), then depart from your right (when walking away after it). (Muwathaq)

NOTE : Regardless of al-Kulayni placing it in this chapter, and what that means about how he understood the meaning of this narration, I have translated it more literally, in a way that agrees with how  Shaykh Saduq understood it, since he has taken the Hadith to mean - the direction in which one walks away from, after he completes the Salat is one that is towards the right hand side, and this is the Madhab in that one should go in the direction in which he has a need to attend to, but if one is free from a particular need, and both directions are same to him, then without doubt moving towards the right is the Sunnah.

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن الحسين بن عثمان ، عن ابن مسكان، عن أبي بصير قال:  قال أبوعبدالله (عليه السلام): إذا كنت في صف فسلم تسليمة عن يمينك وتسليمة عن يسارك لان عن يسارك من يسلم عليك وإذا كنت إماما فسلم تسليمة وأنت مستقبل القبلة (صحيح)

Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Husayn bin Uthman from Ibn Muskan from Abi Basir who said : Abu Abdillah (a.s) said : if you are in a line (behind the imam) so make a Taslim to your right, and also a Taslim to your left, because on your left there is one who is making Salaam to you, and if you are the imam then make a Taslim while facing the Qibla. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن حماد بن عيسى، عن حريز، عن محمد بن مسلم قال: قال أبوعبدالله (عليه السلام): إذا جلست في الركعتين الاولتين فتشهدت ثم قمت فقل:" بحول الله وقوته أقوم وأقعد " (صحيح)

Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Muhammad bin Muslim who said : Abu Abdillah (a.s) said : when you sit in the first two Rakaat, and make the Tashahud then stand, so say (while in motion of standing) “By the will of Allah and His power/might do I stand and sit”. (Sahih)

NOTE : The two previous Ahadith are clear in the Istihbab of saying “Bi Hawlillahi Wa Quwatihi Akumu wa Akuud”, as has been the practice of the Madhab.

Merits of Prayers

Here is a blog post by IslamicSalvation, which can be found here:

باب فضل الصلاة

“Chapter on the Merits of Prayer”

قال محمد بن يعقوب الكليني مصنف هذا الكتاب - رحمه الله -:

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن معاوية بن وهب قال: سألت أبا عبدالله (عليه السلام) عن أفضل ما يتقرب به العباد إلى ربهم وأحب ذلك إلى الله عزوجل ما هو؟ فقال: ما أعلم شيئا بعد المعرفة أفضل من هذه الصلاة، ألا ترى أن العبد الصالح عيسى ابن مريم (عليه السلام) قال: " وأوصاني بالصلاة والزكوة ما دمت حيا " (صحيح)

Muhammad bin Yaqub al-Kulayni - the author of this book (may Allah have mercy on him) said : (narrated to me) Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Hasan bin Mahbub from Muawiya bin Wahb who said : I asked Aba Abdillah (a.s) about the best (of actions) with which the slaves can attain closeness to their Lord, and the (action) which is the most beloved to Allah (s.w.t), what is that? So He (a.s) said : I do not know of a thing after the cognizance (Ma’rifah) better than these Prayers (five daily), do you not see that the pious slave - Isa bin Maryam had said : “And He has ordained upon me the Prayer and the Purification as long as I live” (19:32). (Sahih)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن هارون بن خارجة، عن زيد الشحام، عن أبي عبدالله (عليه السلام) قال: سمعته يقول: أحب الاعمال إلى الله عز و جل الصلاة وهي آخر وصايا الانبياء (عل)، فما أحسن الرجل يغتسل أو يتوضأ فيسبغ الوضوء ثم يتنحى حيث لا يراه أنيس فيشرف عليه وهو راكع أو ساجد إن العبد إذا سجد فأطال السجود نادى إبليس: ياويلاه أطاع وعصيت وسجد وأبيت (صحيح)

Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Harun bin Kharija from Zayd ash-Shaham from Abi Abdillah (a.s), he (Zayd) said : I heard Him (a.s) saying : the action most beloved to Allah (s.w.t) is the Prayer, and it (the Prayer) is the final will (and testament) of all the prophets (before their deaths), so what goodness has a man achieved when he makes Ghusl or Wudhu - and does it well, and then moves to a place where none can see him (isolates himself), and presides over him (Allah (s.w.t) alone) while he is in Rukuu or Sujuud, verily when a slave goes into Sajda and lengthens it, the Iblis calls out : woe on me! he has obeyed Him and I have disobeyed, he has prostrated and I had refused. (Sahih)

  

جماعة من أصحابنا، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن فضالة، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) أنه قال: مر بالنبي (صلى الله عليه وآله) رجل وهو يعالج بعض حجراته فقال: يارسول الله ألا أكفيك؟ فقال: شأنك، فلما فرغ قال له رسول الله (صلى الله عليه وآله): حاجتك؟ قال: الجنة، فأطرق رسول الله (صلى الله عليه وآله) ثم قال: نعم، فلما ولى قال له: ياعبدالله أعنا بطول السجود (صحيح)

A large number of our companions from Ahmad bin Muhammad bin Isa from Husayn bin Said from Fadhala (bin Ayub) from Abdillah bin Sinan from Abi Abdillah (a.s), that He (a.s) said : a man walked by the prophet (s.a.w.w) while He (s.a.w.w) was repairing (mending) some of His rooms (the chambers of His houses), so he (the man) said : am I not enough for (helping) you O messenger of Allah? So He (s.a.w.w) said : rather attend to your own affairs, so when he had completed (became free from his work), the messenger of Allah said to him : what is your need? So he (the man) said : Jannah, so the messenger of Allah knocked (what was repaired) and then said : Yes (indeed) – so when the man turned to him, He (s.a.w.w) said to him : O slave of Allah, help yourself (to fulfill your need) by elongating your Sujuud. (Sahih)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) قال: من قبل الله منه صلاة واحدة لم يعذبه ومن قبل منه حسنة لم يعذبه (حسن)

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) who said : whomsoever Allah (s.w.t) accepts from him a single prayer, He (s.w.t) will not punish him, and whomsoever Allah (s.w.t) accepts from him a single good deed, He (s.w.t) will not punish him. (Hasan)

Combining Prayers

Here is a blog post by IslamicSalvation, which can be found here:

باب الجمع بين الصلاتين

Chapter on the combining of prayers

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن عبدالله بن بكير، عن زرارة، عن أبي عبدالله (عليه السلام) قال: صلى رسول الله (صلى الله عليه وآله) بالناس الظهر والعصر حين زالت الشمس في جماعة من غير علة وصلى بهم المغرب والعشاء الآخرة قبل سقوط الشفق من غير علة في جماعة وإنما فعل رسول الله (صلى الله عليه وآله) ليتسع الوقت على امته (موثق)

1. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Abdallah bin Bukayr from Zurara (bin A’yan) from Abi Abdillah (a.s) who said : The messenger of Allah (s.a.w.w) prayed with the people - the Dhuhr and the Asr (one immediately after the other) - when the sun had crossed the meridian (Zawal), in congregation, and without there being a necessitating cause (for it), and He (s.a.w.w) also prayed with them - the Maghrib and the Isha (one immediately after the other) - before the (complete) disappearance of the redness of the horizon (after sun set), without there being a necessitating cause, and (this too) in congregation, and verily the messenger of Allah (s.a.w.w) did so in order to ease the burden of time upon his Ummah.

(Muwathaq due to Abdallah bin Bukayr)

NOTE : The Muwathaqa of Zurara is clear in the Rukhsah (dispensation) for combining, due to it being practised by the messenger of Allah (s.a.w.w) as reported by the Imam,  and that too without in congregation, without there being a specific cause, and with the intention of easing the burden upon the Ummah.

Mannerism of the Prophet (صلى الله عليه وآله وسلم)

Here is a SaHeeH (Authentic) hadeeth that shows the great mannerism of our Holy Prophet (صلى الله عليه وآله وسلم). Inshaa’Allaah, we will be able to implement these things in our life.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ رَسُولُ اللَّهِ ص يَقْسِمُ لَحَظَاتِهِ بَيْنَ أَصْحَابِهِ فَيَنْظُرُ إِلَى ذَا وَ يَنْظُرُ إِلَى ذَا بِالسَّوِيَّةِ قَالَ وَ لَمْ يَبْسُطْ رَسُولُ اللَّهِ ص رِجْلَيْهِ بَيْنَ أَصْحَابِهِ قَطُّ وَ إِنْ كَانَ لَيُصَافِحُهُ الرَّجُلُ فَمَا يَتْرُكُ رَسُولُ اللَّهِ ص يَدَهُ مِنْ يَدِهِ حَتَّى يَكُونَ هُوَ التَّارِكَ فَلَمَّا فَطَنُوا لِذَلِكَ كَانَ الرَّجُلُ إِذَا صَافَحَهُ قَالَ بِيَدِهِ فَنَزَعَهَا مِنْ يَدِهِ

From Jameel bin Darraaj from Abee `Abd Allaah (عليه السلام) said: “The Messenger of Allaah (صلى الله عليه وآله وسلم) would divide each moment between his companions, he would look to this (companion) and he would look to that (companion) equally. He (عليه السلام) said: “And the Messenger of Allaah (صلى الله عليه وآله وسلم) would never stretch out his legs among his companions, and when he would shake a man’s hands, the Messnger of Allaah (صلى الله عليه وآله وسلم) would not pull back his hand (back) from his (the man’s) hand until he (the man) would (first). And when they noticed that, whenever a man would shake his hand, he would remove his hand (quickly) from his (صلى الله عليه وآله وسلم) hand”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 2, pg. 671, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH (Authentic)
à Mir’aat Al-`Uqool, vol. 12, pg. 577

Dirayat Al-Hadith by Shaheed Al-Thani

Download Dirayat Al-Hadith by Shaheed Al-Thani

The Mercy of the Prophet (صلى الله عليه وآله وسلم)

Here is a Hasan Aw Muwaththaq Kal-SaHeeH (Good or Reliable like a SaHeeH) hadeeth that shows the great mercy of the Prophet (صلى الله عليه وآله وسلم). This is a beautiful hadeeth.

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع نَزَلَ رَسُولُ اللَّهِ ص فِي غَزْوَةِ ذَاتِ الرِّقَاعِ تَحْتَ شَجَرَةٍ عَلَى شَفِيرِ وَادٍ فَأَقْبَلَ سَيْلٌ فَحَالَ بَيْنَهُ وَ بَيْنَ أَصْحَابِهِ فَرَآهُ رَجُلٌ مِنَ الْمُشْرِكِينَ وَ الْمُسْلِمُونَ قِيَامٌ عَلَى شَفِيرِ الْوَادِي يَنْتَظِرُونَ مَتَى يَنْقَطِعُ السَّيْلُ فَقَالَ رَجُلٌ مِنَ الْمُشْرِكِينَ لِقَوْمِهِ أَنَا أَقْتُلُ مُحَمَّداً فَجَاءَ وَ شَدَّ عَلَى رَسُولِ اللَّهِ ص بِالسَّيْفِ ثُمَّ قَالَ مَنْ يُنْجِيكَ مِنِّي يَا مُحَمَّدُ فَقَالَ رَبِّي وَ رَبُّكَ فَنَسَفَهُ جَبْرَئِيلُ ع عَنْ فَرَسِهِ فَسَقَطَ عَلَى ظَهْرِهِ فَقَامَ رَسُولُ اللَّهِ ص وَ أَخَذَ السَّيْفَ وَ جَلَسَ عَلَى صَدْرِهِ وَ قَالَ مَنْ يُنْجِيكَ مِنِّي يَا غَوْرَثُ فَقَالَ جُودُكَ وَ كَرَمُكَ يَا مُحَمَّدُ فَتَرَكَهُ فَقَامَ وَ هُوَ يَقُولُ وَ اللَّهِ لَأَنْتَ خَيْرٌ مِنِّي وَ أَكْرَمُ

From Abee BaSeer from Abee `Abd Allaah (عليه السلام) (said) in the expedition of Dhaat Al-Riqaa` the Messenger of Allaah (صلى الله عليه وآله وسلم) disembarked under a tree at the edge of a valley. A flood began that cut him (صلى الله عليه وآله وسلم) off between him and his companions. So a man from the mushrikeen saw him, and (he saw) the muslimeen standing at the edge of the valley waiting for whenever the flood would cease. So the man from the mushrikeen said to his people: “I will kill Muhammad, so he went and attacked the Messenger of Allaah (صلى الله عليه وآله وسلم) with a sword, then he said: “Who will save you from me, O Muhammad?” So he (صلى الله عليه وآله وسلم) said: “My Lord, and your Lord”. So Jibra’eel (عليه السلام) uprooted (?) him from his horse, and he fell upon his back, and the Messenger of Allaah (صلى الله عليه وآله وسلم) stood up, took the sword and sat upon his chest and said: “Who will save you from me, O Ghawrath (the man’s name)? So he (the man) said: “Your generosity and your honor, O Muhammad”. So he (صلى الله عليه وآله وسلم) let him go, and he (the man) stood up and said: “By Allaah, you are better than me and more honorable”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 8, pg. 127, hadeeth # 97

Grading:

1.       Al-Majlisi said this hadeeth is Hasan Aw Muwaththaq Kal-SaHeeH (Good or Reliable like a SaHeeH)
à Mir’aat Al-`Uqool, vol. 25, pg. 304

Supplication for a Fever

Here is a SaHeeH (Authentic) hadeeth on what to say when you have a fever. Jibra’eel (عليه السلام) revealed this supplication and taught it to the Messenger of Allaah (صلى الله عليه وآله وسلم), as well as our A’immah (عليهم السلام) taught it to their companions.

There is a slight mistake with the sanad (chain of narrators) in Al-Kaafi, I will discuss this after I narrate the supplication.

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حُمَّ رَسُولُ اللَّهِ ص فَأَتَاهُ جَبْرَئِيلُ ع فَعَوَّذَهُ فَقَالَ بِسْمِ اللَّهِ أَرْقِيكَ يَا مُحَمَّدُ

From Bakr bin Muhammad Al-Azdee said, Aboo `Abd Allaah (عليه السلام) said: “The Messenger of Allaah (صلى الله عليه وآله وسلم) had a fever, and Jibra’eel (عليه السلام) came to him with a charm (supplication), so he (Jibra’eel) said: “In the name of Allaah, (say this) ruqyah (charm), O Muhammad”.

بِسْمِ اللَّهِ أَشْفِيكَ وَ بِسْمِ اللَّهِ مِنْ كُلِّ دَاءٍ يُعْيِيكَ بِسْمِ اللَّهِ وَ اللَّهُ شَافِيكَ بِسْمِ اللَّهِ خُذْهَا فَلْتَهْنِيكَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ

(Say) “In the name of Allaah, I seek cure for you, In the name of Allaah, from every sickness that causes fatigue, In the name of Allaah, and Allaah is your cure. In the name of Allaah, you can take it in good (health). In the name of Allaah, the Most Beneficent, The Most Merciful, and I do not swear by the places of the stars.”

وَ لَتَبْرَأَنَّ بِإِذْنِ اللَّهِ قَالَ بَكْرٌ وَ سَأَلْتُهُ عَنْ رُقْيَةِ الْحُمَّى فَحَدَّثَنِي بِهَذَا

And you will be cured by the permission of Allaah. Bakr (the narrator) said: “I asked him (Aboo `Abd Allaah) about a charm (for when you) have a fever and he narrated this to me”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 8, pg. 109, hadeeth # 88

There is a mistake in the chain of narrators in Al-Kaafi. Here is the chain (Mistake in red):

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ

 

Al-Kulayni put مُحَمَّدِ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ (Muhammad bin IsHaaq Al-Ash`aree), when it is suppose to be ْ أَحْمَدَ بْنِ إِسْحَاقَ الْأَشْعَرِي(Ahmad bin IsHaaq Al-Ash`aree). Al-Majlisi also presumed this because there is this same hadeeth mentioned in Al-Himyaree’s Qurb Al-Isnaad. Here is the chain that Al-Majlisi has put in his Bihaar Al-Anwaar, vol. 92, ch. 56, pg. 35, hadeeth # 20 (quoting from Al-Kaafi):

كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع

Al-Majlisi came to this conclusion by looking at other chains of narrators in Al-Kaafi. Here are a few examples.

1.       الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص

2.      الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ

3.      الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ

4.      الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الْأَشْعَرِيِّ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ

5.      الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ

Since we have established that the person in the chain is actually Ahmad bin Ishaaq Al-Ash`aree, this means that this hadeeth is SaHeeH (Authentic).

A Man Prays Alone and Repeats in Jamat

Here is a blog post by IslamicSalvation, which can be found here:

باب الرجل يصلي وحده ثم يعيد في الجماعة أو يصلي بقوم و قد كان صلى قبل

ذلك

Chapter on the man who prays alone and then repeats it in Jama’ah or leads a people in prayer having prayed (alone) before

محمد بن إسماعيل، عن الفضل بن شاذان، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) في الرجل يصلي الصلاة وحده ثم يجد جماعة قال: يصلي معهم ويجعلها الفريضة (حسن كالصحيح)

1. Muhammad bin Ismail from Fadhl bin Shadhan AND Ali bin Ibrahim from his father (Ibrahim bin Hashim) all together from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) - about the man who prays (a prayer) alone (and completes it), and then finds a Jama’ah (congregation - praying the same prayer he had prayed), He (a.s) said : he prays with them (again), and makes this one (prayed in congregation) the Faridha (obligatory prayer) (and the other one will remain a Nafila). (Hasan like Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي عمير، عن هشام بن سالم، عن سليمان بن خالد قال: سألت أبا عبدالله (عليه السلام) عن رجل دخل المسجد وافتتح الصلاة فبينا هو قائم يصلي إذا أذن المؤذن وأقام الصلاة، قال: فليصل ركعتين ثم ليستأنف الصلاة مع الامام ولتكن الركعتان تطوعا (صحيح)

2. Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Abi Umayr from Hisham bin Salim from Sulayman bin Khalid who said  : I asked Aba Abdillah (a.s) about a man who enters the Masjid, and begins praying (the obligatory prayer - alone), so while he is standing praying, the Muadhin makes the Adhan and the Iqamah (as a prelude to the start of the congregational prayer – what should the man do?) , He (a.s) said : he should just complete the two Rakaat (from his prayer), and join the imam (to pray what he was intending to pray – but now in congregation), and the two Rakaat shall become those of the Nafila. (Sahih)

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن يعقوب بن يقطين قال:

قلت لابي الحسن (عليه السلام): جعلت فداك تحضر صلاة الظهر فلا نقدر أن ننزل في الوقت حتى ينزلوا وننزل معهم  فنصلي ثم يقومون فيسرعون فنقوم فنصلي العصر ونريهم كأنا نركع ثم ينزلون للعصر فيقدمونا فنصلي بهم؟ فقال: صل بهم، لا صلى الله عليهم  (صحيح)

3. A large number of my teachers from Ahmad bin Muhammad from Husayn bin Said from Yaqub bin Yaqtin who said : I said to Abil Hasan (a.s) : may I be ransomed for you, the time for (the prayer of) Dhuhr arrives, so we do not have the opportunity to pray it in its earliest time (i.e pray for ourselves - due to their presence), until they (the A’mma) begin praying it, so we join them, and pray with them, then they stand and depart, so we stand and pray the Asr, and make it look as though we are praying of the Nafila (after Dhuhr), then they come for the Asr and proceed for it, so we pray (again) behind them (is this right?), so He (a.s) said : pray with them, may Allah (s.w.t) not bless them. (Sahih)

 محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل قال: كتبت إلى أبي الحسن (عليه السلام) أني أحضر المساجد مع جيرتي وغيرهم فيأمروني بالصلاة بهم وقد صليت قبل أن آتيهم وربما صلى خلفي من يقتدي بصلاتي والمستضعف والجاهل وأكره أن أتقدم وقد صليت بحال من يصلي بصلاتي ممن سميت لك، فمزني في ذلك بأمرك أنتهي إليه وأعمل به إن شاء الله فكتب (عليه السلام) صل بهم (صحيح)

4. Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Ismail (al-Baziu) who said : I wrote to Abil Hasan (a.s) (as follows) – I attend the (prayers in the) Masajid, with the neighbours (of my community), and also the others apart from them, so they request me to lead them in prayer, and I (normally) pray (by myself) before I come to them, and it is possible (at any given occasion - while leading them) that those praying behind me are – (people) who follow me in my prayer (i.e from the Kha’ssa), and from the oppressed (i.e straightened – without a choice), and from the ignorant (i.e from the Amm’a), and I dislike to lead them while having already prayed (because I am in doubt about) the condition (i.e the validity, of the prayer) of those who pray behind me with my prayer (depending on it, since I am their imam - but I have already prayed before) from the (categories of people) I have mentioned (above), so order me in regards to it with your command, that I may turn to it (in reference), and act according to it, so He (a.s) wrote to me : pray with them (and lead them). (Sahih)  

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: من صلى معهم في الصف الاول كان كمن صلى خلف رسول الله (صلى الله عليه وآله) (حسن)

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s) who said : whoever prays with them in the first row, is like the one who prays behind the messenger of Allah (s.a.w.w). (Hasan)

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة قال: سألته

عن رجل كان يصلي فخرج الامام وقد صلى الرجل ركعة من صلاة فريضة فقال: إن كان إماما عدلا فليصل اخرى وينصرف ويجعلهما تطوعا وليدخل مع الامام في صلاته كما هو وإن لم يكن إمام عدل فليبن على صلاته كما هو ويصلي ركعة اخرى معه يجلس قدر ما يقول: أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله (صلى الله عليه وآله)، ثم ليتم صلاته معه على ما استطاع فإن التقية واسعة وليس شئ من التقية إلا وصاحبها مأجور عليها إن شاء الله (موثق)

6. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) who said : I asked Him (a.s) about a man who was praying (an obligatory prayer - alone), so (while he was doing that) an imam emerges (wishing to lead a congregational prayer), and he (the man) has (already) prayed a single Rakaat (from his individual prayer), so He (a.s) said : if it is a just imam (who emerges), then he should pray the other Rakaat (to make it two) and (complete this prayer) and make it a Nafila, and then enter with the imam in his (the imam’s) prayer (making it a new beginning). And if it is not a just imam (who emerges), then he should continue with his own prayer (that he had started and was in), and pray the other Rakaat (of his individual prayer - while making it look as though he has started afresh) with the imam, sitting in it for the duration in which he can say : ‘There is no god but Allah, and Muhammad is his messenger’ (as his Tashahud - after this imam’s first Rakaat and what is his second), then complete his own prayer behind the imam as best as he can, for Taqiyyah is wide (all-encompasing), and there is not a thing (done) in Taqiyyah but its performer is rewarded for it, if Allah wills. (Muwathaq)

Roadmap to Heaven for Women

Here is a Hasan (Good) hadeeth that gives a roadmap to women on what they need to do in order to go to Al-Jannah (Paradise).

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا صَلَّتِ الْمَرْأَةُ خَمْساً وَ صَامَتْ شَهْراً وَ أَطَاعَتْ زَوْجَهَا وَ عَرَفَتْ حَقَّ عَلِيٍّ ع فَلْتَدْخُلْ مِنْ أَيِّ أَبْوَابِ الْجَنَّةِ شَاءَتْ"

From Abee Al-SabbaaH Al-Kinaanee from Abee `Abd Allaah (عليه السلام) said: “If a woman prays five times day, fasts for a month, obeys her husband and recognizes the right of `Alee (عليه السلام), she can enter from any of the doors of jannah (paradise) she wants”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 555, hadeeth # 3

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 20, pg. 405

Right of Wife on Her Husband

I have already discussed the rights of the Husband compared to his wife (click here). Here is a Muwaththaq (Reliable) hadeeth on the rights that a wife has on her husband.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمَرْأَةِ عَلَى زَوْجِهَا الَّذِي إِذَا فَعَلَهُ كَانَ مُحْسِناً قَالَ يُشْبِعُهَا وَ يَكْسُوهَا وَ إِنْ جَهِلَتْ غَفَرَ لَهَا وَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَتِ امْرَأَةٌ عِنْدَ أَبِي ع تُؤْذِيهِ فَيَغْفِرُ لَهَا

From IsHaaq bin `Ammaar said, I said to Abee `Abd Allaah (عليه السلام), what rights does a woman have upon her husband, which he his actions are good? He (عليه السلام) said: “(He must) Feed her, cloth her, and if she (acts) ignorant, he forgives her”. And Aboo `Abd Allaah (عليه السلام) said: “My father had a woman who would harm (annoy) him, and he would forgive her”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 510-511, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
à Mir’aat Al-`Uqool, vol. 20, pg. 323

Women Perfuming Themselves

Here is a Muwaththaq (Reliable) hadeeth that shows that a woman cannot perfume herself for other than her husband and leave her house. If she does this, she will be cursed.

وَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ

عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّ امْرَأَةٍ تَطَيَّبَتْ وَ خَرَجَتْ مِنْ بَيْتِهَا فَهِيَ تُلْعَنُ حَتَّى تَرْجِعَ إِلَى بَيْتِهَا مَتَى مَا رَجَعَتْ

From Al-Waleed bin SabeeH from Abee `Abd Allaah (عليه السلام) said the Messenger of Allaah (صلى الله عليه وآله وسلم) said: “Any woman who perfumes herself and leaves from her house, for her is la`nah (curse) until she returns to her house, whenever she returns”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 518-519, hadeeth # 2

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 20, pg. 337

Here is the same hadeeth but going through an Al-Sadooq chain of narrators. The chain is the same, but varies when it gets closer to Al-Sadooq. This chain of narrators is

عقاب المرأة تتطيب لغير زوجها و تخرج من بيته بغير إذنه
“Punishment for a women who perfumes herself for other than her husband, and leaves from his house without his permission”

 أبي ره قال حدثني سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن أبي عمير عن إبراهيم بن عبد الحميد عن الوليد بن صبيح عن أبي عبد الله ع قال قال رسول الله ص أي امرأة تتطيب ثم خرجت من بيتها فهي تلعن حتى ترجع إلى بيتها متى رجعت

From Al-Waleed bin SabeeH from Abee `Abd Allaah (عليه السلام) said the Messenger of Allaah (صلى الله عليه وآله وسلم) said: “Any woman who perfumes herself then leaves from her house, for her is la`nah (curse) until she return to her house whenever she returns”

Source:

1.     Al-Sadooq, Thawaab Al-`Amaal, pg. 259

Taking Off Hijab

Here is a Hasan Kal-SaHeeH (Good like a SaHeeH (Authentic)) hadeeth that says women should not take off their hijaabs in front of Jewish and Christian women, because they can describe the Muslim woman to their husbands

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يَنْبَغِي لِلْمَرْأَةِ أَنْ تَنْكَشِفَ بَيْنَ يَدَيِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَإِنَّهُنَّ يَصِفْنَ ذَلِكَ لِأَزْوَاجِهِنَّ

From HafS Al-Bakhtaree from Abee `Abd Allaah (عليه السلام) said: “It is not proper for a woman that she take off her hijaab amongst the Jewish women or Christian women, for they can describe that to their husbands”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 519, hadeeth # 5

Grading:

1.       Al-Majlisi said this hadeeth is Hasan Kal-SaHeeH (Good like a SaHeeH)
à Mir’aat Al-`Uqool, vol. 20, pg. 337

Merits of Congregational (Jamat) Prayer

Here is a blog post by IslamicSalvation, which can be found here:

باب فضل الصلاة في الجماعة

Chapter on the merit of praying in congregation

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: قلت لابي عبدالله (عليه السلام): ما يروي الناس أن الصلاة في جماعة أفضل من صلاة الرجل وحده بخمس وعشرين صلاة؟ فقال: صدقوا، فقلت: الرجلان يكونان جماعة؟ فقال: نعم ويقوم الرجل عن يمين الامام (حسن)

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I said to Abi Abdillah (a.s) : what the people narrate – saying  that, a (one) prayer performed in congregation has (the equivalent of) the merit of twenty five prayers of a man prayed alone (is it true)? He (a.s) said : They have spoken the truth, I (Zurara) said : do two people make up a congregation? so He (a.s) said : yes and the other man stands to the right of the imam (in one line and not behind him). (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى، عن حريز، عن زرارة قال: كنت جالسا عند أبي جعفر (عليه السلام) ذات يوم إذ جاء ه رجل فدخل عليه فقال له: جعلت فداك إني رجل جار مسجد لقومي فإذا أنا لم اصل معهم وقعوا في وقالوا: هو هكذا وهكذا، فقال: أما لئن قلت ذاك لقد قال أمير المؤمنين صلوات الله عليه: من سمع النداء فلم يجبه من غير علة فلا صلاة له، فخرج الرجل فقال له: لا تدع الصلاة معهم وخلف كل إمام فلما خرج قلت له: جعلت فداك كبر علي قولك لهذا الرجل حين استفتاك فإن لم يكونوا مؤمنين؟ قال: فضحك (عليه السلام) ثم قال: ما أراك بعد إلا ههنا يازرارة فأية علة تريد أعظم من أنه لا يأتم به ثم قال: يازرارة أما تراني قلت: صلوا في مساجدكم وصلوا مع أئمتكم (حسن كالصحيح)

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I was sitting with Abi Ja’far (a.s) (at his place) one day, when a man came for him and entered inside to meet  him, and said : may I be ransomed for you, I am a man who lives nearby to a Masjid belonging to my people, so when I do not pray with them (in their Masjid) they speak about me (backbiting me) saying he is such and such-like, so He (a.s) said to him : if this is (all) what you say (about your situation) then know that Amir-ul-Mumineen peace be upon him had said (about it) : whoever listens to the call (calling for prayer from a Masjid) and does not respond to it, without there being (an explainable) reason (preventing him from answering the call - and so acting as an excuse), (then) he has no prayer, so when the man was about to leave, He (a.s) said : Do not leave off praying with them, nor should you leave off praying behind every imam, so when the man had left (Zurara who had witnessed this conversation) said : may I be ransomed for you, it has become great for me (I am surprised at) your words (in answer) to this man when he asked you, so what if they (those with whom and behind whom he will go on to pray after this) are not Mu’minun?, (Zurara) says, so He (a.s) laughed and said : I will not see you anywhere after this but here O Zurara, for what more of a reason (to be used as an excuse) do you need that is greater than the fact that – he is not to be followed in prayer (the non Mu’min), O Zurara, do you not see that what I have just said is : pray in your Masajid  and behind your imams. (Hasan like Sahih)         

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد، عن حريز، عن زرارة، والفضيل قالا: قلنا له الصلوات في جماعة فريضة هي؟ فقال: الصلوات فريضة وليس الاجتماع بمفروض في الصلاة كلها ولكنها سنة ومن تركها رغبة عنها وعن جماعة المؤمنين من غير علة فلا صلاة له (حسن كالصحيح)

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) AND Fudhayl (bin Yasar) who said (both of them) : we said to Him (a.s), praying in congregation - is it obligatory? so He (a.s) said : the prayer (itself) is an obligation, and not the act of congregating togethor for all the prayers (which is not an obligation), but it (congregational prayer) is a Sunnah, and whoever leaves it - because of his dislike for it (the act of congregating) and also (his dislike for) the gathering of the believers (who make up this congregation) (and that too) without) having any reasonable argument (to explain and thereby excuse himself with), then there is no prayer for him (his prayer alone is not accepted or incomplete). (Hasan like Sahih)