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 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدَّهِنُ بِدُهْنٍ فِيهِ طِيبٌ وَهُوَ يُرِيدُ أَنْ يُحْرِمَ قَالَ لا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَلا عَنْبَرٌ تَبْقَى رَائِحَتُهُ فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ قَبْلَ الْغُسْلِ وَبَعْدَهُ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah who has said the following: “I once asked him (the Imam) (a.s.), about a man who uses an oil which is sweet smelling and he wants to assume the state of Ihram. He (the Imam) said, ‘You must not use sweet smelling oil with musk or ‘amber and its smell may remain on your head after you assume the state of Ihram. You can use oil of whatever kind you like before Ghusl (bath) or thereafter, but when you assume the state of Ihram, it then becomes unlawful for you to use oil until you come out of the state of Ihram.”’ 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ لا تَدَّهِنْ حِينَ تُرِيدُ أَنْ تُحْرِمَ بِدُهْنٍ فِيهِ مِسْكٌ وَلا عَنْبَرٌ مِنْ أَجْلِ رَائِحَةٍ تَبْقَى فِي رَأْسِكَ بَعْدَ مَا تُحْرِمُ وَادَّهِنْ بِمَا شِئْتَ مِنَ الدُّهْنِ حِينَ تُرِيدُ أَنْ تُحْرِمَ فَإِذَا أَحْرَمْتَ فَقَدْ حَرُمَ عَلَيْكَ الدُّهْنُ حَتَّى تَحِلَّ.

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, ‘You must not apply any oil which has musk or ambergris; for its perfume remains in your head after Ihram. You can apply oil when you want to assume the state of Ihram, once you are in the state of Ihram; applying becomes unlawful until you come out of the state of Ihram.’” 

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله وَفُضَيْلٍ وَمُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) أَنَّهُ سُئِلَ عَنِ الطِّيبِ عِنْدَ الإِحْرَامِ وَالدُّهْنِ فَقَالَ كَانَ عَلِيٌّ صَلَوَاتُ الله عَلَيْهِ لا يَزِيدُ عَلَى السَّلِيخَةِ.

3. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah and Fudayl Ahmad ibn Muhammad from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a.s.), was asked about perfumes when assuming the state of Ihram and oil. He (the Imam) said, ‘Ali (a.s.), would not use more than Salikhah (cassia - bark).”’ 

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لا بَأْسَ بِأَنْ يَدَّهِنَ الرَّجُلُ قَبْلَ أَنْ يَغْتَسِلَ لِلإِحْرَامِ أَوْ بَعْدَهُ وَكَانَ يَكْرَهُ الدُّهْنَ الْخَاثِرَ الَّذِي يَبْقَى.

4. 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 from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful if a man applies oil before or after taking Ghusl (bath) for Ihram.’ He (the Imam) disliked only thick oil that stays.” 

5ـ أَحْمَدُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الرَّجُلِ الْمُحْرِمِ يَدَّهِنُ بَعْدَ الْغُسْلِ قَالَ نَعَمْ فَادَّهَنَّا عِنْدَهُ بِسَلِيخَةِ بَانٍ وَذَكَرَ أَنَّ أَبَاهُ كَانَ يَدَّهِنُ بَعْدَ مَا يَغْتَسِلُ لِلإِحْرَامِ وَأَنَّهُ يَدَّهِنُ بِالدُّهْنِ مَا لَمْ يَكُنْ غَالِيَةً أَوْ دُهْناً فِيهِ مِسْكٌ أَوْ عَنْبَرٌ.

5. Ahmad has narrated from Ali ibn al-Hakam from al-Husayn abu al-‘Ala’ who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who is in the state of Ihram and applies oil after Ghusl (bath). He (the Imam) said, ‘Yes, it is permissible.’ We applied cassia-bark in his presence and he (the Imam) mentioned that his father would apply oil after Ghusl (bath) for Ihram and he would apply oil as long as it was not costly or mixed with musk or ambergris.’” 

6ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ اغْتَسَلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) لِلإِحْرَامِ ثُمَّ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى ثُمَّ خَرَجَ إِلَى الْغِلْمَانِ فَقَالَ هَاتُوا مَا عِنْدَكُمْ مِنْ لُحُومِ الصَّيْدِ حَتَّى نَأْكُلَهُ.

6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd Allah ibn Muskan from Ali ibn ‘Abd al-‘Aziz who has said the following: “Abu ‘Abd Allah (a.s.), once took Ghusl (bath) for Ihram, then entered Masjid al-Shajarah and performed Salat (prayer), then came out to the servants and said, ‘Bring us of the meat from hunting so we can eat.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) فِي الرَّجُلِ إِذَا تَهَيَّأَ لِلإِحْرَامِ فَلَهُ أَنْ يَأْتِيَ النِّسَاءَ مَا لَمْ يَعْقِدِ التَّلْبِيَةَ أَوْ يُلَبِّ.

7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “About a man who is about to assume the state of Ihram, abu ‘Abd Allah (a.s.), has said, ‘He can involve with women as long as he has not made his intention for Talbiyah or has pronounced it.’” 

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) فِي رَجُلٍ صَلَّى الظُّهْرَ فِي مَسْجِدِ الشَّجَرَةِ وَعَقَدَ الإِحْرَامَ ثُمَّ مَسَّ طِيباً أَوْ صَادَ صَيْداً أَوْ وَاقَعَ أَهْلَهُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ مَا لَمْ يُلَبِّ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibn Abi ‘Umayr from Jamil ibn Darraj from certain persons of our people who have said the following: “I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who performs al-Zuhr in Masjid al-Shajarah, assumes the state of Ihram, then touches perfumes, or a prey or involves in sexual relation. He (the Imam) said, ‘There is nothing on him because of such things before his saying Talbiyah.’” 

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلاَم) رَجُلٌ دَخَلَ مَسْجِدَ الشَّجَرَةِ فَصَلَّى وَأَحْرَمَ وَخَرَجَ مِنَ الْمَسْجِدِ فَبَدَا لَهُ قَبْلَ أَنْ يُلَبِّيَ أَنْ يَنْقُضَ ذَلِكَ بِمُوَاقَعَةِ النِّسَاءِ أَ لَهُ ذَلِكَ فَكَتَبَ (عَلَيْهِ السَّلاَم) نَعَمْ أَوْ لا بَأْسَ بِهِ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from certain persons of his people who has said the following: “I once wrote to abu Ibrahim (a.s.), about a man who enters Masjid al-Shajarah, performs Salat (prayer) and assumes the state of Ihram, and comes out from the Masjid and before saying Talbiyah he realized that he must cancel it all for sexual intercourse; if he can do so. He (the Imam) (a.s.), wrote the answer, ‘Yes,’ or that he (the Imam) said, ‘It is not harmful.’” 

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ قُلْتُ لأَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) مَا تَقُولُ فِي رَجُلٍ تَهَيَّأَ لِلإِحْرَامِ وَفَرَغَ مِنْ كُلِّ شَيْ‏ءٍ الصَّلاةِ وَجَمِيعِ الشُّرُوطِ إِلاَّ أَنَّهُ لَمْ يُلَبِّ أَ لَهُ أَنْ يَنْقُضَ ذَلِكَ وَيُوَاقِعَ النِّسَاءَ فَقَالَ نَعَمْ. 

10. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Ziyad ibn Marwan who has said the following: “I once asked abu al-Hassan (a.s.), about a man who is ready for Ihram and has completed everything, like Salat (prayer) and all other conditions except Talbiyah; if he can cancel it all for sexual intercourse. He (the Imam) said, ‘Yes, he can do so,”’ 

Al-Kāfi - Volume 4

Book 3, Chapter 79