Virtue of Charity

Giving Charity Repels Misfortune

The Virtue of Giving Charity Out of Public Sight

Giving Charity During the Night

Giving Charity Increases One’s Wealth

Giving Charity to Relatives

Providing for the Family to Improve the Quality of Their Lives

One’s Dependents

Giving Charity to Those Whom One Does Not Know

Giving Charity to Bedouins and People Who Live in Desolate Areas

Undesirability of Turning Away One Asking for Help

The Amount of Charity for One Asking for Help

The Prayer of the Recipient of Charity

One Who Distributes Charity Has a Share in Rewards with the Donor of Charity

Self-Abnegation (Giving Preference to Others Over One’s Self)

One Who Asks for Help Without Actually Needing Help

Unpleasantness of Begging

Embarrassing the Recipient of a Favor

Giving Charity After an Appeal From a Recipient

Benevolent Assistance (Optional Charity as Opposed to Compulsory Ones)

The Virtue of Benevolent Assistance

Another Chapter about the Subject of the Previous Chapter

Providing Benevolent Assistance Repels Wicked Encounters

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment

Completion of Benevolent Assistance

Finding a Proper Recipient of Benevolent Assistance

Disciplines for Providing Benevolent Assistance

Refusing to Appreciate a Benevolent Assistance

Providing a Loan

Extending Due Date of Payment in Favor of the Borrower

Waiving a Loan in Favor of a Dead Person

The Cost of Maintenance of Wealth

Appreciation of Bounties

Understanding Generosity and Munificence

Spending on Deserving Causes

Stinginess and Greed

Rare Ahadith about Charity

Virtue of Serving Food

The Excellence of Moderation

Detestability of Over-Spending and Living in Austerity

Providing Water for Drinking

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them

The Rare Ahadith

The Excellence of Fast and Fasting

The Excellence of the Month of Ramadan

About the One Who Serves Food to a Fasting Person

Prohibition of Saying ‘Ramadan’ Instead of the ‘Month of Ramadan’

The Words to Say When the Month of Ramadan is About to Begin

Verifying the Rise of the New Moon and Finding Witnesses for It

Another Chapter about the Previous Subject

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan

Kinds of Fasts

Disciplines During Fasting

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month

Breakfast before Dawn

The Prayer to Say During Breakfast after Sunset

Fasting Continuously and All the Time

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn

What Is Dawn, When Does It Come and When Is It Unlawful to Eat?

The Case of One Who Eats, Thinking it to Be after Sunset, when It Is Not yet Sunset

The Time of Breaking Fast after Sunset

The Case of One who Eats or Drinks out of Forgetfulness During the Month of Ramadan

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan

The Case of a Person Involved in Carnal Relations in the Form of Kissing or Foreplay

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day

The Undesirability of Immersing One’s Head in Water while Fasting

Rinsing One’s Mouth and Nostrils while Fasting

The Case of a Fasting Person’s Vomiting, Nauseating or Burping

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema

The Case of a Fasting Person’s Use of Kohl (Eye Drops or powder)

A Fasting Person’s Use of Tooth Brush

A Fasting Person’s Use of Perfumes

A Fasting Person’s Use of Chewing Gum

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling

The Case of a Fly or Mucus Entering the Throat of a Fasting Person

The Case of a Fasting Person’s Keeping a Ring, a Pebble or a Date Stone in His Mouth while Fasting

The Case of Seniors Who Feel Weak when Fasting

The Case of a Pregnant or Breastfeeding Woman Who Feels Weak when Fasting

The Limit of Illness That Exempts One from Fasting

The Case of One Who Remains Ill for Two Consecutive Months of Ramadan

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days

The Case of One Who Fasts Optionally while He Is Obligated to Make Up for Fasting of the Month of Ramadan He Has Missed

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times

Children’s Fasting and When They Owe Fasting

The Case of One Who Becomes a Muslim during the Month of Ramadan

Undesirability of Traveling in the Month of Ramadan

Undesirability (unlawfulness) of Fast on a Journey

The Case of One Who Fasts on a Journey out of Ignorance

Those Who Do or Do Not Have to Break Their Fast on a Journey 

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan

The Case of a Traveler Who Enters His Town or a Place where He Wants to Stay for Ten Days

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan

The Case of Fasting during Menses: Major or Minor One

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him 

Fasting As Expiation for Swearing

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مِنْ تَمَامِ الْحَجِّ وَالْعُمْرَةِ أَنْ تُحْرِمَ مِنَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلا تُجَاوِزَهَا إِلاَّ وَأَنْتَ مُحْرِمٌ فَإِنَّهُ وَقَّتَ لأَهْلِ الْعِرَاقِ وَلَمْ يَكُنْ يَوْمَئِذٍ عِرَاقٌ بَطْنَ الْعَقِيقِ مِنْ قِبَلِ أَهْلِ الْعِرَاقِ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَهِيَ مَهْيَعَةُ وَوَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَمَنْ كَانَ مَنْزِلُهُ خَلْفَ هَذِهِ الْمَوَاقِيتِ مِمَّا يَلِي مَكَّةَ فَوَقْتُهُ مَنْزِلُهُ.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and from Safwan ibn Yahya Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is of the completion of al-Hajj and al-‘Umrah to assume the state of Ihram from Miqat (place for assuming the state of Ihram) which are designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. You must not pass them without assuming the state of Ihram. For the people of Iraq, he (the Messenger of Allah) assigned a place, and there were no people of Iraq, which is Batn al-‘Aqiq. In those days there was no Iraq. Batn al-‘Aqiq was for people from the direction of Iraq. He (the Messenger of Allah) designated Yalamlam for people of Yemen. Qarn al-Manazil is for people of Ta’if. Al-Juhfah is for people of al-Maghrib and it is Mahya‘. He (the Messenger of Allah) designated Dhu al-Hulayfah for people of al-Madinah. Those whose homes are behind these Mawaqit (places for assuming the state of Ihram) toward Makkah then their home is Miqat (place for assuming the state of Ihram) for them.”’ 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا يَنْبَغِي لِحَاجٍّ وَلا لِمُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَلا بَعْدَهَا وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَهُوَ مَسْجِدُ الشَّجَرَةِ يُصَلَّى فِيهِ وَيُفْرَضُ فِيهِ الْحَجَّ وَوَقَّتَ لأَهْلِ الشَّامِ الْجُحْفَةَ وَوَقَّتَ لأَهْلِ نَجْدٍ الْعَقِيقَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَلا يَنْبَغِي لأَحَدٍ أَنْ يَرْغَبَ عَنْ مَوَاقِيتِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه).

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Mawaqit (places for assuming the state of Ihram) are five, which were designated as Miqat by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. It is not proper for one who performs al-Hajj or al-‘Umrah to assume the state of Ihram before or after passing these places. For the people of al-Madinah, it is Dhul Hulayfah. It is Masjid al-Shajarah where one performs Salat (prayer) and makes al-Hajj obligatory. For the people of al-Sham, it is al-Juhfah and for people of Najd he (the Messenger of Allah) designated al-‘Aqiq. For the people of Ta’if he (the Messenger of Allah) designated Qarn al-Manazil, for people of Yemen he (the Messenger of Allah) designated Yalamlam. It is not proper for one not to assume the state of Ihram from places the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause, has designated.” 

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) حَدِّثْنِي عَنِ الْعَقِيقِ أَ وَقْتٌ وَقَّتَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ شَيْ‏ءٌ صَنَعَهُ النَّاسُ فَقَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَوَقَّتَ لأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَهِيَ عِنْدَنَا مَكْتُوبَةٌ مَهْيَعَةُ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ نَجْدٍ الْعَقِيقَ وَمَا أَنْجَدَتْ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man from abu Ayyub al-Khazzaz who has said the following: “I once asked abu ‘Abd Allah (a.s.), about al-‘Aqiq if it was designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, or that people have done something about it. He (the Imam) said, ‘The Messenger of Allah designated Dhu al-Hulayfah for the people of al-Madinah, for the people of al-Maghrib he (the Messenger of Allah) designated al-Juhfah and this is written with us as Mahya‘ah. For the people of Yemen, he (the Messenger of Allah) designated Yalamlam; Qarn al-Manazil is for people of Ta’if and for the people of Najd is al-‘Aqiq and also for those who come from Najd.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ آخِرُ الْعَقِيقِ بَرِيدُ أَوْطَاسٍ وَقَالَ بَرِيدُ الْبَعْثِ دُونَ غَمْرَةَ بِبَرِيدَيْنِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘The last section of al-‘Aqiq is Barid of Awtas.’ He (the Imam) said, ‘Barid al-Ba‘th is two Barid before Ghamrah.”” 

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ حَدُّ الْعَقِيقِ مَا بَيْنَ الْمَسْلَخِ إِلَى عَقَبَةِ غَمْرَةَ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, The limits of al-‘Aqiq is from al-Maslakh to ‘Aqabah.’” 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوْطَاسٌ لَيْسَ مِنَ الْعَقِيقِ.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from a man who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Awtas is not part of al-‘Aqiq.’” 

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الإِحْرَامِ مِنْ أَيِّ الْعَقِيقِ أَفْضَلُ أَنْ أُحْرِمَ فَقَالَ مِنْ أَوَّلِهِ أَفْضَلُ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘ Abd Allah (a.s.), about al-‘Aqiq and which part of it is more virtuous for assuming the state of Ihram. He (the Imam) said, ‘From its beginning is better.’” 

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) أَنَّا نُحْرِمُ مِنْ طَرِيقِ الْبَصْرَةِ وَلَسْنَا نَعْرِفُ حَدَّ عَرْضِ الْعَقِيقِ فَكَتَبَ أَحْرِمْ مِنْ وَجْرَةَ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn Ja’far from Yunus from ‘Abd al-Rahman who has said the following: “I once wrote to abu al-Hassan (a.s.), ‘We want to assume the state of Ihram on the road from Basrah, and we do not know the limits of al-‘Aqiq. He (the Imam) wrote to me, ‘Assume the state of Ihram from Wajrah (name of a place).”’ 

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَقَامَ بِالْمَدِينَةِ شَهْراً وَهُوَ يُرِيدُ الْحَجَّ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ فِي غَيْرِ طَرِيقِ أَهْلِ الْمَدِينَةِ الَّذِي يَأْخُذُونَهُ فَلْيَكُنْ إِحْرَامُهُ مِنْ مَسِيرَةِ سِتَّةِ أَمْيَالٍ فَيَكُونُ حِذَاءَ الشَّجَرَةِ مِنَ الْبَيْدَاءِ وَفِي رِوَايَةٍ أُخْرَى يُحْرِمُ مِنَ الشَّجَرَةِ ثُمَّ يَأْخُذُ أَيَّ طَرِيقٍ شَاءَ.

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Fiassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘One who stays in al-Madinah for one month, then wants to perform al-Hajj; but he decides to travel from a road other than the road of the people of al- Madinah, his Ihram is from a distance of six miles, parallel to al-Shajarah in al-Bayda’. In another Hadith it says that one assumes the state of Ihram from al-Shajarah and travels whichever way he wants.’” 

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوَّلُ الْعَقِيقِ بَرِيدُ الْبَعْثِ وَهُوَ دُونَ الْمَسْلَخِ بِسِتَّةِ أَمْيَالٍ مِمَّا يَلِي الْعِرَاقَ وَبَيْنَهُ وَبَيْنَ غَمْرَةَ أَرْبَعَةٌ وَعِشْرُونَ مِيلاً بَرِيدَانِ. بَعْضُ أَصْحَابِنَا قَالَ إِذَا خَرَجْتَ مِنَ الْمَسْلَخِ فَأَحْرِمْ عِنْدَ أَوَّلِ بَرِيدٍ يَسْتَقْبِلُكَ. 

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘The beginning of al-‘Aqiq is Barid al-Ba‘th, and it is six miles before al-Maslakh from the side of Iraq; between this and Ghamrah there is twenty four miles and two Barid.’” “Certain persons of our people have said, ‘When you come out of al-Maslakh, then assume the state of Ihram at the first Barid.’” (Ahadith 3-10 of previous Chapter are best explained by means of fatwa either because they speak of the same issue with only different narrators or that expressing their precise meaning requires expert’s opinion). 

Al-Kāfi - Volume 4

Book 3, Chapter 74