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 أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمَرْأَةُ الْمُحْرِمَةُ تَلْبَسُ مَا شَاءَتْ مِنَ الثِّيَابِ غَيْرَ الْحَرِيرِ وَالْقُفَّازَيْنِ وَكُرِهَ النِّقَابُ وَقَالَ تَسْدِلُ الثَّوْبَ عَلَى وَجْهِهَا قُلْتُ حَدُّ ذَلِكَ إِلَى أَيْنَ قَالَ إِلَى طَرَفِ الأَنْفِ قَدْرَ مَا تُبْصِرُ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Is ibn al-Qasim who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A woman in the state of Ihram can wear whatever she wants of clothes except silk and al-Quffazayn (something women wear on their hands) and wearing veil is undesirable.’ He (the Imam) said, ‘They must hang something over their face.’ He asked, ‘How far down over the face?’ He (the Imam) said, ‘It should be down over the nose so that she can see without her eyes being blocked.’” 

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُحْرِمَةِ أَيَّ شَيْ‏ءٍ تَلْبَسُ مِنَ الثِّيَابِ قَالَ تَلْبَسُ الثِّيَابَ كُلَّهَا إِلاَّ الْمَصْبُوغَةَ بِالزَّعْفَرَانِ وَالْوَرْسِ وَلا تَلْبَسُ الْقُفَّازَيْنِ وَلا حُلِيّاً تَتَزَيَّنُ بِهِ لِزَوْجِهَا وَلا تَكْتَحِلُ إِلاَّ مِنْ عِلَّةٍ وَلا تَمَسُّ طِيباً وَلا تَلْبَسُ حُلِيّاً وَلا فِرِنْداً وَلا بَأْسَ بِالْعَلَمِ فِي الثَّوْبِ.

2. A number of our people have narrated from Sahl ibn Ziyad from Mansur ibn al-‘Abbas from ‘Isma‘il ibn Mehran al-Nadr ibn Suwayd who has said the following: “I once asked abu al-Hassan (a.s.), about the case of a woman and about what she can wear in the state of Ihram. He (the Imam) said, ‘She can wear all kinds of clothes except what is dyed with saffron and al-Wars (a certain plant used in dying cloths). She must not wear al-Qafazin, ornaments for beautification before her husband, she must not use kohl, unless it is to cure an illness, she must not touch perfumes, must not wear jewelry or Artemisia (a certain aromatic plant); however printed clothes are not harmful.’” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَرَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) بِامْرَأَةٍ مُتَنَقِّبَةٍ وَهِيَ مُحْرِمَةٌ فَقَالَ أَحْرِمِي وَأَسْفِرِي وَأَرْخِي ثَوْبَكِ مِنْ فَوْقِ رَأْسِكِ فَإِنَّكِ إِنْ تَنَقَّبْتِ لَمْ يَتَغَيَّرْ لَوْنُكِ فَقَالَ رَجُلٌ إِلَى أَيْنَ تُرْخِيهِ فَقَالَ تُغَطِّي عَيْنَيْهَا قَالَ قُلْتُ يَبْلُغُ فَمَهَا قَالَ نَعَمْ وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الْمُحْرِمَةُ لا تَلْبَسُ الْحُلِيَّ وَلا الثِّيَابَ الْمُصَبَّغَاتِ إِلاَّ صِبْغٌ لا يَرْدَعُ.

3. 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 that abu Ja‘far (a.s.), once said to a woman veiled in the state of Ihram, ‘Assume the state of Ihram with your face uncovered and allow your clothes to hang down from over your head; if you use veil, your color will not change.’ A man then asked, ‘How far down must she hang her clothes? Must she cover her eyes?’ I then asked, ‘Can it reach down to her mouth?’ He (the Imam) said, ‘Yes, it is permissible.’ Abu ‘Abd Allah (a.s.), has said, ‘Women in the state of Ihram must not wear jewelry and dyed clothes, unless it (dye) is of saffron.’” 

4ـ أَبُو عَلِيٍّ الأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ يَكُونُ عَلَيْهَا الْحُلِيُّ وَالْخَلْخَالُ وَالْمَسَكَةُ وَالْقُرْطَانِ مِنَ الذَّهَبِ وَالْوَرِقِ تُحْرِمُ فِيهِ وَهُوَ عَلَيْهَا وَقَدْ كَانَتْ تَلْبَسُهُ فِي بَيْتِهَا قَبْلَ حَجِّهَا أَ تَنْزَعُهُ إِذَا أَحْرَمَتْ أَوْ تَتْرُكُهُ عَلَى حَالِهِ قَالَ تُحْرِمُ فِيهِ وَتَلْبَسُهُ مِنْ غَيْرِ أَنْ تُظْهِرَهُ لِلرِّجَالِ فِي مَرْكَبِهَا وَمَسِيرِهَا.

4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman: if she can wear an anklet, handgrips and earrings of gold and silver while at home she wore them before al-Hajj. Must she remove them or leave them as they are? He (the Imam) said, ‘It is unlawful to wear them in the state of Ihram; however, she can wear them in a way that men cannot see when she is riding or walking.’” 

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْحَسَنِ الأَحْمَسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ سَأَلْتُهُ عَنِ الْعِمَامَةِ السَّابِرِيَّةِ فِيهَا عَلَمُ حَرِيرٍ تُحْرِمُ فِيهَا الْمَرْأَةُ قَالَ نَعَمْ إِنَّمَا كُرِهَ ذَلِكَ إِذَا كَانَ سَدَاهُ وَلَحْمَتُهُ جَمِيعاً حَرِيراً ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) قَدْ سَأَلَنِي أَبُو سَعِيدٍ عَنِ الْخَمِيصَةِ سَدَاهَا إِبْرِيسَمٌ أَنْ أَلْبَسَهَا وَكَانَ وَجَدَ الْبَرْدَ فَأَمَرْتُهُ أَنْ يَلْبَسَهَا.

5. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu al-Hassan al-Ahmasiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman who wears a turban al- Sabiriy with prints of silk on it in the state of Ihram. He (the Imam) said, ‘Yes, she can use it. It is not permissible only when both of its warp and weft are of silk.’ Abu ‘Abd Allah (a.s.), then said, ‘Abu Sa‘id asked me about al-Khamisah (shawl) which has its warp of silk to make her wear because of feeling cold and I instructed him to make her wear it.’” 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عُيَيْنَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) مَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَلْبَسَ وَهِيَ مُحْرِمَةٌ قَالَ الثِّيَابُ كُلُّهَا مَا خَلا الْقُفَّازَيْنِ وَالْبُرْقُعَ وَالْحَرِيرَ قُلْتُ تَلْبَسُ الْخَزَّ قَالَ نَعَمْ قُلْتُ فَإِنَّ سَدَاهُ الإِبْرِيسَمُ وَهُوَ حَرِيرٌ قَالَ مَا لَمْ يَكُنْ حَرِيراً خَالِصاً فَلا بَأْسَ.

6. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from and others from Dawud ibn al-Husayn from abu ‘Uyaynah who has said the following: “I once asked abu ‘ Abd Allah (a.s.), about what can a woman wear in the state of Ihram. He (the Imam) said, ‘She can wear all kinds of clothes except al-Qafazin, veil and silk. I then asked, ‘Can she wear al-Khazz (a certain kind of fabric), with its warp made of silk?’ He (the Imam) said, ‘As long as it is not pure silk, it is permissible.”’ 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الله بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِما السَّلاَم) قَالَ الْمُحْرِمَةُ لا تَتَنَقَّبُ لأَنَّ إِحْرَامَ الْمَرْأَةِ فِي وَجْهِهَا وَإِحْرَامَ الرَّجُلِ فِي رَأْسِهِ.

7. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from ‘Abd Allah ibn Maymun who has said the following: “Abu ‘Abd Allah (a.s.), has narrated from his father (a.s.), who has said that a woman in the state of Ihram must not use veil over her face because Ihram of women is for her face and for men it is for their head.’” 

8ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تَلْبَسَ ثَوْباً حَرِيراً وَهِيَ مُحْرِمَةٌ قَالَ لا وَلَهَا أَنْ تَلْبَسَهُ فِي غَيْرِ إِحْرَامِهَا.

8. Humayd ibn Ziyad has narrated from al-Hassan ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from ‘Isma‘il ibn al-Fadl who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman if she can use silk clothes in the state of Ihram. He (the Imam) said, ‘No, but she can use them in times other than her being in the state of Ihram.’” 

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) قَالَ مَرَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاَم) بِامْرَأَةٍ مُحْرِمَةٍ قَدِ اسْتَتَرَتْ بِمِرْوَحَةٍ فَأَمَاطَ الْمِرْوَحَةَ بِنَفْسِهِ عَنْ وَجْهِهَا.

9. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu Ja‘far (a.s.), once when passing by a woman, who in the state of Ihram had covered her face with an air vent, himself removed it from her face.’” 

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ حَرِيزٍ عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) مُصَبَّغَاتُ الثِّيَابِ تَلْبَسُهُ الْمُحْرِمَةُ فَقَالَ لا بَأْسَ بِهِ إِلاَّ الْمُفْدَمَ الْمَشْهُورَ وَالْقِلادَةَ الْمَشْهُورَةَ.

10. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan from Hariz from ‘Amir ibn Judha‘ah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about dyed cloths used by women in the state of Ihram. He (the Imam) said, ‘It is not harmful except ornaments visible on her front side as well as visible necklace.’” 

11ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الْمَرْأَةِ إِذَا أَحْرَمَتْ أَ تَلْبَسُ السَّرَاوِيلَ قَالَ نَعَمْ إِنَّمَا تُرِيدُ بِذَلِكَ السُّتْرَةَ. 

11. Humayd ibn Ziyad has narrated from ibn Sama‘ah from more than one person from Aban ibn ‘Uthman from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman who is in the state of Ihram: if she can wear trousers. He (the Imam) said, ‘Yes, she can do so because she needs it for covering.’” 

Al-Kāfi - Volume 4

Book 3, Chapter 85