Merits of Ali

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

قال حدثنا أبو جعفر محمد بن علي بن الحسين قال حدثني أبي قال حدثني محمد بن يحيى العطار قال حدثنا أحمد بن محمد بن عيسى عن علي بن الحكم عن هشام بن سالم عن سليمان بن خالد عن أبي عبد الله جعفر بن محمد الصادق عن آبائه ع قال قال رسول الله ص لعلي ع

يا علي أنت مني و أنا منك وليك وليي و وليي ولي الله و عدوك عدوي و عدوي عدو الله يا علي أنا حرب لمن حاربك و سلم لمن سالمك يا علي لك كنز في الجنة و أنت ذو قرنيها يا علي أنت قسيم الجنة و النار لا يدخل الجنة إلا من عرفك و عرفته و لا يدخل النار إلا من أنكرك و أنكرته يا علي أنت و الأئمة من ولدك على الأعراف يوم القيامة تعرف المجرمين بسيماهم و المؤمنين بعلاماتهم يا علي لولاك لم يعرف المؤمنون بعدي

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

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

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

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

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

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

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

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[1] al-Shāhrūdī says this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Shāhrūdī, Mustadarakāt `ilm al-Rijāl, vol. 4, pg. 129-130).

[2] Abū Ja`far, Muḥammad b. `Alī b. al-Ḥussayn b. Bābuwayh, commonly known as al-Ṣadūq, is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 389, person # 1049), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 442, person # 710 & al-Ṭūsī, al-Rijāl, pg. 439, person # 6275), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 147, person # 44).

[3] Abū al-Ḥasan, `Alī b. al-Ḥussayn b. Bābuwayh, father of al-Ṣadūq, is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 261, person # 684), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 273, person # 393 & al-Ṭūsī, al-Rijāl, pg. 432, person # 6191), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 94, person # 20).

[4] Abū Ja`far, Muḥammad b. Yaḥya al-`Aṭṭār (the perfumer) al-Qummī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 353, person # 946), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 157, person # 110).

[5] Abū Ja`far, Aḥmad b. Muḥammad b. `Īsa al-Ash`ari al-Qummī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 82, person # 198), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 60-61, person # 75 & al-Ṭūsī, al-Rijāl, pg. 351, person # 5197), and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 13-14, person # 2).

[6] `Alī b. al-Ḥakam al-Kūfī al-Anbārī is thiqah according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 263, person # 376) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 93, person # 14).

[7] Abū al-Ḥakam, Hishām b. Sālim al-Jawālīqī is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 434, person # 1165) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 179, person # 2).

[8] Abū al-Rabī`, Sulaymān b. Khālid b. Dahqān b. Nāfilah is thiqah according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 183, person # 484) and al-Ḥillī (See: al-Ḥillī, al-Khulāṣah, pg. 77, person # 2).

[9] According to al-Ṣadūq, the saying وأنت ذو قرنيها (And you have both its sides) refers to al-Ḥasan and al-Ḥussayn (See: al-Ṣadūq, Ma `ānī al-Akhbār, pg. 206)

[10] al-Mufīd, al-Amālī, Majlis # 24, pg. 213 ḥadīth # 4

Bibliography

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

al-Mufīd. al-Amālī. Qum: al-Mu’tamar lil-Shaykh al-Mufīd, 1413.

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

al-Ṣadūq. , Ma `ānī al-Akhbār. Ed. `Alī Akbar al-Ghaffārī. Qum: Mu’assasah al-Nashr al-Islāmī, 1379.

al-Shahrūdī. Mustadarakāt `ilm al-Rijāl. 1st. 8 vols. Tehran: Ibn al-Mu'alif, 1412.

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

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

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.

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] 

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[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]

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[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.

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.

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] 

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[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.