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 عَنْ صَفْوَانَ وَابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ إِذَا انْتَهَيْتَ إِلَى الْعَقِيقِ مِنْ قِبَلِ الْعِرَاقِ أَوْ إِلَى الْوَقْتِ مِنْ هَذِهِ الْمَوَاقِيتِ وَأَنْتَ تُرِيدُ الإِحْرَامَ إِنْ شَاءَ الله فَانْتِفْ إِبْطَيْكَ وَقَلِّمْ أَظْفَارَكَ وَاطْلِ عَانَتَكَ وَخُذْ مِنْ شَارِبِكَ وَلا يَضُرُّكَ بِأَيِّ ذَلِكَ بَدَأْتَ ثُمَّ اسْتَكْ وَاغْتَسِلْ وَالْبَسْ ثَوْبَيْكَ وَلْيَكُنْ فَرَاغُكَ مِنْ ذَلِكَ إِنْ شَاءَ الله عِنْدَ زَوَالِ الشَّمْسِ وَإِنْ لَمْ يَكُنْ عِنْدَ زَوَالِ الشَّمْسِ فَلا يَضُرُّكَ غَيْرَ أَنِّي أُحِبُّ أَنْ يَكُونَ ذَاكَ مَعَ الاخْتِيَارِ عِنْدَ زَوَالِ الشَّمْسِ.

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 Safwan from Ibn Abi ‘Umayr all from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘When you arrive at al-‘Aqiq from the side of Iraq you should clean your underarms, cut your fingers nails, cleanse your pubic hairs with a certain paste and trim your mustache. It is not harmful whichever you do first. In addition, you should do so at any of designated Mawaqit (places for assuming the state of Ihram) when you are about to assume the state of Ihram by the will of Allah. Thereafter brush your teeth and put on your two pieces of cloths. You should complete it by the will of Allah near Zawal (declining of the sun toward the west at noontime). If it is not at this time it is not harmful; however, I like it to be at that time if there is not any emergency.’” 

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ السُّنَّةُ فِي الإِحْرَامِ تَقْلِيمُ الأَظْفَارِ وَأَخْذُ الشَّارِبِ وَحَلْقُ الْعَانَةِ.

2. Ali has narrated from his father from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Of the Sunnah in Ihram is to trim finger nails, mustache and pubic hairs.’” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) وَأَنَا حَاضِرٌ فَقَالَ إِذَا طَلَيْتُ لِلإِحْرَامِ الأَوَّلِ كَيْفَ أَصْنَعُ فِي الطَّلْيَةِ الأَخِيرَةِ وَكَمْ بَيْنَهُمَا قَالَ إِذَا كَانَ بَيْنَهُمَا جُمْعَتَانِ خَمْسَةَ عَشَرَ يَوْماً فَاطَّلِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamzah who has said the following: “Abu Basir once asked abu ‘Abd Allah (a.s.), when I was present, ‘How much time is required between two applications (of hair removers)?’ He (the Imam) said, ‘Two Fridays, after fifteen days you can apply again.’” 

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله قَالَ لا بَأْسَ بِأَنْ تَطَّلِيَ قَبْلَ الإِحْرَامِ بِخَمْسَةَ عَشَرَ يَوْماً.

4. A number of our people have narrated from Ahmad from Safwan from abu Sa‘id al-Mukariy from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to apply (hair remover) fifteen days before Ihram.’” 

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ الْحَسَنُ بْنُ سَعِيدٍ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) رَجُلٌ أَحْرَمَ بِغَيْرِ غُسْلٍ أَوْ بِغَيْرِ صَلاةٍ عَالِمٌ أَوْ جَاهِلٌ مَا عَلَيْهِ فِي ذَلِكَ وَكَيْفَ يَنْبَغِي أَنْ يَصْنَعَ فَكَتَبَ (عَلَيْهِ السَّلاَم) يُعِيدُ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar who has said the following: “Once al-Hassan ibn Sa‘id wrote to abu al-Hassan (a.s.), about a man who assumes the state of Ihram without Ghusl (bath) or without Salat (prayer) knowingly, or is ignorant, and what he owes and what should he do? He (the Imam) wrote in answer, ‘He must assume the state of Ihram again.’” 

6ـ بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ قَالَ كُنَّا بِالْمَدِينَةِ فَلاحَانِي زُرَارَةُ فِي نَتْفِ الإِبْطِ وَحَلْقِهِ فَقُلْتُ حَلْقُهُ أَفْضَلُ وَقَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَاسْتَأْذَنَّا عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فَأَذِنَ لَنَا وَهُوَ فِي الْحَمَّامِ يَطَّلِي وَقَدِ اطَّلَى إِبْطَيْهِ فَقُلْتُ لِزُرَارَةَ يَكْفِيكَ قَالَ لا لَعَلَّهُ فَعَلَ هَذَا لِمَا لا يَجُوزُ لِي أَنْ أَفْعَلَهُ فَقَالَ فِيمَا أَنْتُمَا فَقُلْتُ إِنَّ زُرَارَةَ لاحَانِي فِي نَتْفِ الإِبْطِ وَحَلْقِهِ قُلْتُ حَلْقُهُ أَفْضَلُ وَقَالَ زُرَارَةُ نَتْفُهُ أَفْضَلُ فَقَالَ أَصَبْتَ السُّنَّةَ وَأَخْطَأَهَا زُرَارَةُ حَلْقُهُ أَفْضَلُ مِنْ نَتْفِهِ وَطَلْيُهُ أَفْضَلُ مِنْ حَلْقِهِ ثُمَّ قَالَ لَنَا اطَّلِيَا فَقُلْنَا فَعَلْنَا مُنْذُ ثَلاثٍ فَقَالَ أَعِيدَا فَإِنَّ الاطِّلاءَ طَهُورٌ. 

6. Certain persons of our people have narrated from ibn Jumhur from Muhammad ibn al-Qasim ibn from ‘Abd Allah ibn abu Ya’fur who has said the following: “Once we were in al-Madinah. Zurarah insisted about plucking out or shaving the hairs of underarms. I said shaving is better and he said, plucking out is better. We asked permission to see abu ‘Abd Allah (a.s.). Permission was granted and he was in the shower applying the paste (to remove hairs). He (the Imam) had applied it to his underarms. I said to Zurarah that it is sufficient. He said, ‘Perhaps he (the Imam) did what was not permissible for me to do.’ He (the Imam) asked, ‘What is the issue between you two people?’ I replied, ‘Zurarah insists about plucking out or shaving.’ I said to him that shaving is better and Zurarah says that plucking out is better. He (the Imam) said, ‘You have found the Sunnah and Zurarah has missed it. Shaving is better than plucking it out, and using paste is better than shaving.’ He (the Imam) then said apply paste. We said, ‘It is three days that we have applied it. He (the Imam) said, ‘Apply again; applying paste is cleansing.’” 

Al-Kāfi - Volume 4

Book 3, Chapter 77