Tahdhīb al-Aḥkām

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَلْجَوْهَرِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ اَلزُّهْرِيِّ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ قَا لَ: قَالَ يَوْماً» يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ« فَقُلْتُ مِنَ اَلْمَسْجِدِ فَقَالَ» فِيمَ كُنْتُمْ« قُلْتُ تَذَاكَرْنَا أَمْرَ اَلصَّوْمِ فَأَجْمَعَ رَأْيِي وَ رَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ اَلصَّوْمِ شَيْءٌ وَاجِبٌ إِلاَّ صَوْمُ شَهْرِ رَمَضَانَ فَقَالَ »يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمْ اَلصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَ عَشَرَةُ أَوْجُهٍ مِنْهَا صِيَامُهُنَّ حَرَامٌ وَ أَرْبَعَةَ عَشَرَ وَجْهاً مِنْهَا صَاحِبُهَا بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ صَوْمُ اَلْإِذْنِ عَلَى ثَلاَثَةِ أَوْجُهٍ وَ صَوْمُ اَلتَّأْدِيبِ وَ صَوْمُ اَلْإِبَاحَةِ وَ صَوْمُ اَلسَّفَرِ وَ اَلْمَرَضِ« قُلْتُ جُعِلْتُ فِدَاكَ فَفَسِّرْهُنَّ لِي قَالَ »أَمَّا اَلْوَاجِبُ فَصِيَامُ شَهْرِ رَمَضَانَ وَ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي كَفَّارَةِ اَلظِّهَارِ لِقَوْلِ اَللَّهِ عَزَّ وَ جَلَّ »وَ اَلَّذِينَ يُظٰاهِرُونَ مِنْ نِسٰائِهِمْ ثُمَّ يَعُودُونَ لِمٰا قٰالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسّٰا ذٰلِكُمْ تُوعَظُونَ بِهِ وَ اللهَُ بِمٰا تَعْمَلُونَ خَبِيرٌ `فَمَنْ لَمْ يَجِدْ فَصِيٰامُ شَهْرَيْنِ مُتَتٰابِعَيْنِ« وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِيمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي قَتْلِ اَلْخَطَإِ لِمَنْ لَمْ يَجِدِ اَلْعِتْقَ وَاجِبٌ لِقَوْلِ اَللَّهِ عَزَّ وَجَلَّ» وَ مَنْ قَتَلَ مُؤْمِناً خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَ دِيَةٌ مُسَلَّمَةٌ إِلىٰ أَهْلِهِ« إِلَى قَوْلِهِ »فَمَنْ لَمْ يَجِدْ فَصِيٰامُ شَهْرَيْنِ مُتَتٰابِعَيْنِ تَوْبَةً مِنَ اللهَِ وَ كٰانَ اللهَُ عَلِيماً حَكِيماً« وَ صَوْمُ ثَلاَثَةِ أَيَّامٍ فِي كَفَّارَةِ اَلْيَمِينِ وَاجِبٌ قَالَ اَللَّهُ عَزَّ وَ جَلَّ »فَصِيٰامُ ثَلاٰثَةِ أَيّٰامٍ ذٰلِكَ كَفّٰارَةُ أَيْمٰانِكُمْ إِذٰا حَلَفْتُمْ« هَذَا لِمَنْ لَمْ يَجِدِ اَلْإِطْعَامَ كُلُّ ذَلِكَ مُتَتَابِعٌ وَ لَيْسَ بِمُتَفَرِّقٍ وَ صِيَامُ أَذَى حَلْقِ اَلرَّأْسِ وَاجِبٌ قَالَ اَللَّهُ عَزَّ وَجَلَّ» فَمَنْ كٰانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيٰامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ« فَصَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنْ شَاءَ صَامَ ثَلاَثاً وَ صَوْمُ دَمِ اَلْمُتْعَةِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ اَلْهَدْيَ قَالَ اَللَّهُ تَعَالَى »فَمَنْ تَمَتَّعَ بِالْعُمْرَةِإِ لَى اَلْحَجِّ فَمَااِسْتَيْسَرَمِنَ اَلْهَدْيِ فَمَنْ لَمْ يَجِدْفَصِيٰامُ ثَلاٰ ثَةِأَيّٰامٍ فِي اَلْحَجِّ وَسَبْعَةٍإِ ذٰارَ جَعْتُمْ تِلْكَ عَشَرَةٌ كٰامِلَةٌ« وَ صَوْمُ جَزَاءِ اَلصَّيْدِ وَاجِبٌ قَالَ اَللَّهُ عَزَّ وَجَلَّ» وَ مَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزٰاءٌ مِثْلُ مٰا قَتَلَ مِنَ اَلنَّعَمِ يَحْكُمُ بِهِ ذَوٰا عَدْلٍ مِنْكُمْ هَدْياً بٰالِغَ اَلْكَعْبَةِ أَوْ كَفّٰارَةٌ طَعٰامُ مَسٰاكِينَ أَوْ عَدْلُ ذٰلِكَ صِيٰاماً« أَ تَدْرِي كَيْفَ يَكُونُ عَدْلُ ذَلِكَ صِيَاماً يَا زُهْرِيُّ« قَالَ قُلْتُ لاَ أَدْرِي قَالَ» يُقَوَّمُ اَلصَّيْدُ قِيمَةً عَادِلَةً وَ تُفَضُّ تِلْكَ اَلْقِيمَةُ عَلَى اَلْبُرِّ ثُمَّ يُكَالُ ذَلِكَ اَلْبُرُّ أَصْوَاعاً فَيَصُومُ لِكُلِّ نِصْفِ صَاعٍ يَوْماً وَ صَوْمُ اَلنَّذْرِ وَاجِبٌ وَ صَوْمُ اَلاِعْتِكَا فِ وَاجِبٌ وَ أَمَّا صَوْمُ اَلْحَرَامِ فَصَوْمُ يَوْمِ اَلْفِطْرِ وَ يَوْمِ اَلْأَضْحَى وَ ثَلاَثَةِ أَيَّامٍ مِنْ أَيَّامِ اَلتَّشْرِيقِ وَ صَوْمُ يَوْمِ اَلشَّكِّ أُمِرْنَا بِهِ وَ نُهِينَا عَنْهُ أُمِرْنَا بِهِ أَنْ نَصُومَهُ مَعَ صِيَامِ شَعْبَانَ وَنُهِينَا عَنْهُ أَنْ يَنْفَرِدَ اَلرَّجُلُ بِصِيَامِهِ فِي اَلْيَوْمِ اَلَّذِي يَشُكُّ فِيهِ اَلنَّاسُ« فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ صَامَ مِنْ شَعْبَانَ شَيْئاً كَيْفَ يَصْنَعُ قَالَ» يَنْوِي لَيْلَةَ اَلشَّكِّ أَنَّهُ صَائِمٌ مِنْ شَعْبَانَ فَ إِ نْ كَا نَ مِ نْ شَهْرِرَمَضَانَ أَجْزَ أَعَنْهُ وَإِنْ كَا نَ مِ نْ شَعْبَانَ لَمْ يَضُرَّهُ«قُلْتُ وَ كَيْفَ يُ جْ زِ ي صَ وْ مُ تَ طَ وُّ عٍ عَ نْ فَرِيضَةٍ فَقَالَ »لَوْأَ نَّ رَجُلاً صَامَ يَوْماً مِنْ شَهْرِرَمَضَانَ ثُ مَّ عَ لِ مَ بَ عْ دَ ذَلِكَ أَ جْ زَ أَ عَ نْ هُ لِ أَ نَّ اَ لْ فَ رْ ضَ إِ نَّ مَ ا وَ قَ عَ عَ لَ ى اَ لْ يَ وْ مِ بِعَيْنِهِ وَ صَوْمُ اَلْوِصَالِ حَرَامٌ وَ صَوْمُ اَلصَّمْتِ حَرَامٌ وَ صَوْمُ نَذْرِ اَلْمَعْصِيَةِ حَرَامٌ وَ صَوْمُ اَلدَّهْرِ حَرَامٌ وَ أَمَّا اَلصَّوْمُ اَلَّذِي صَاحِبُهُ فِيهِ بِالْخِيَارِ فَصَوْمُ يَوْمِ اَلْجُمُعَةِ وَ اَلْخَمِيسِ وَ صَوْمُ أَيَّامِ اَلْبِيضِ وَ صَوْمُ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ بَعْدَ شَهْرِ رَمَضَانَ وَ صَوْمُ يَوْمِ عَرَفَةَ وَ يَوْمِ عَاشُورَاءَ فَكُلُّ ذَلِكَ فِيهِ صَاحِبُهُ بِالْخِيَارِ إِنْ شَاءَ صَ ا مَ وَ إِنْ شَاءَ أَفْطَرَ وَ أَمَّاصَوْمُ اَلْإِذْنِ فَالْمَرْأَةُلاَ تَصُومُ تَطَوُّعاًإِ لاَّ بِإِذْنِ زَوْجِهَا وَاَلْعَبْدُلاَ يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ مَوْلاَهُ وَاَلضَّيْفُ لاَ يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ صَاحِبِهِ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ» مَنْ نَزَلَ عَلَى قَوْمٍ فَلاَ يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِهِمْ« فَأَمَّا صَوْمُ اَلتَّأْدِيبِ فَإِنَّهُ يُؤْخَذُ اَلصَّبِيُّ إِذَا رَاهَقَ بِالصَّوْ مِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ مَنْ أَ فْ طَ رَ لِ عِ لَّ ةٍ مِنْ أَوَّلِ اَلنَّهَارِ ثُمَّ قَوِيَ بَقِيَّةَ يَوْمِهِ أُمِرَ بِالْإِمْسَاكِ عَنِ اَلطَّعَامِ بَقِيَّةَ يَوْمِهِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ اَلْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ اَلنَّهَارِ ثُمَّ قَدِمَ أَهْلَهُ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ اَلْحَائِضُ إِذَا طَهُرَتْ أَمْسَكَتْ بَقِيَّةَ يَوْمِهَا وَ أَمَّا صَوْمُ اَلْإِبَاحَةِ فَمَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً أَوْ قَاءَ مِنْ غَيْرِ تَعَمُّدٍ فَقَدْ أَبَاحَ اَللَّهُ عَزَّ وَجَلَّ لَهُ ذَلِكَ وَ أَجْزَأَ عَنْهُ صَوْمُهُ وَ أَمَّا صَوْمُ اَلسَّفَرِ وَ اَلْمَرَضِ فَإِنَّ اَلْعَامَّةَ قَدِ اِخْتَلَفَتْ فِي ذَلِكَ فَقَالَ قَوْمٌ يَصُومُ وَ قَالَ آخَرُونَ لاَ يَصُومُ وَ قَالَ قَوْمٌ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ أَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي اَلْحَالَيْنِ جَمِيعاً فَإِنْ صَامَ فِي حَالِ اَلسَّفَرِ أَوْ فِ ي حَ ا لِ اَ لْ مَ رَ ضِ فَ عَ لَ يْ هِ اَ لْ قَ ضَ ا ءُ فَ إِ نَّ اَ ل لَّ هَ عَ زَّ وَ جَ لَّ يَقُولُ»فَ مَ نْ كٰا نَ مِنْكُمْ مَ رِ ي ض اً أَ وْ عَ ل ىٰ سَ فَ رٍ فَ عِ دَّ ةٌ مِ نْ أَ يّٰ ا مٍ أُ خَ رَ« فَهَذَا تَفْسِيرُ اَلصِّيَامِ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from al-Qasim ibn Muhammad al-Jawhari, from Sulayman ibn Dawud, from Sufyan ibn Uyaynah, from al-Zuhri, from Imam Ali ibn al-Husayn (a.s), peace be upon them both, who said: Imam (a.s) said one day: “O Zuhri, from where have you come?” So I (narrator) said: “From the mosque.” Imam (a.s) said: “What were you discussing?” I (narrator) said: “We were discussing the matter of fasting, and my view, as well as the view of my companions, settled upon the idea that no fast is obligatory except the fasting of the month of Ramadan.” Imam (a.s) said: “O Zuhri, it is not as you have said. Fasting is upon forty aspects. Ten of them are obligatory (1-10), like the obligation of the month of Ramadan. Ten of them are forbidden (11-20). Fourteen of them are those in which a person has a choice: if he wishes, he fasts, and if he wishes, he breaks the fast (21-34). Then there is the fast of permission, which has three aspects (35-37); The fast of discipline (38); The fast of allowance (39); And the fast of travel and illness (40).” I (narrator) said: “May I be made your ransom, then explain them to me.” Imam (a.s) said: “As for the obligatory fasts, they are: (1) the fasting of the month of Ramadan; (2) fasting two consecutive months for the expiation of zihar, because Allah (swt), Mighty and Majestic, says: ‘Those who divorce their wives in this manner (zihar), then (wish to) retract what they said, must free a slave before they touch each other. This (penalty) is meant to deter you. And Allah (swt) is All-Aware of what you do. But if the husband cannot afford this, let him then fast two consecutive months before the couple touch each other (for expiation).’ (Surah Al-Mujadilah 58:3-4) (3) Also, fasting two consecutive months is obligatory for whoever breaks the fast of a day from the month of Ramadan. (4) And, Fasting two consecutive months is also obligatory in the case of killing by mistake, for whoever cannot find a slave to free, because Allah (swt), Mighty and Majestic, says: ‘And whoever kills a believer by mistake, then freeing a believing slave and blood-money delivered to his family,’ until the saying of Allah (swt): ‘But whoever does not find, then fasting two consecutive months as repentance from Allah (swt); and Allah (swt) is Knowing, Wise.’ (Surah An-Nisa 4:92) (5) And Fasting three days for the expiation of an oath is also obligatory. Allah (swt), Mighty and Majestic, says: ‘Then fasting three days; that is the expiation of your oaths when you swear.’ (Surah Al-Ma'idah 5:89) This applies to the one who cannot find the means to feed others. All of this is to be performed consecutively, not separately. (6) And fasting due to the harm of shaving the head is also obligatory. Allah (swt), Mighty and Majestic, says: ‘So whoever among you is ill, or has harm from (shaving) his head, then a ransom of fasting, or charity, or sacrifice.’ (Surah Al-Baqarah 2:184-185) The person has a choice in this matter: if he wishes, he fasts three days. (7) And, the fasting required in place of the sacrificial offering of Tamattu (dam al-mutah) is also obligatory for whoever cannot find the sacrificial animal (al-Hady). Allah (swt), says: ‘Whoever performs 'umrah (during the Hajj months) followed by Hajj (offers) what can be obtained with ease of sacrificial animals. And whoever cannot find (or afford such an animal) - then a fast of three days during Hajj and of seven when you have returned (home). Those are ten complete (days).’ (Surah Al-Baqarah 2:196) (8) And fasting as recompense for hunting is also obligatory. Allah (swt), Mighty and Majestic, says: ‘Whoever kills game intentionally must compensate by offering its equivalence, as judged by two just men among you, to be offered at the Sacred House, or by feeding the needy, or by fasting so that they may taste the consequences of their violations.’” (Surah Al-Ma’idah 5:95) Imam (a.s) said: “Do you know how its equivalent is calculated in fasting, O Zuhri?” I (narrator) said: “I do not know.” Imam (a.s) said: “The hunted animal is valued at a fair value, then that value is distributed over wheat (al-burr). The wheat is then measured in sa’, and he fasts one day for every half sa’. (9) And the fast of a vow is also obligatory. (10) And fasting during seclusion for worship (itikaf) is obligatory. As for the forbidden fasts, they are: (11) Fasting on the day of al-Fitr, (12) And fasting the day of al-Adha, (13, 14, 15) And fasting the three days of al-Tashriq, (16) And the fast of the day of doubt. As for the day of doubt, we were both commanded regarding it and forbidden regarding it. We were commanded to fast it as part of the fasting of Shaban, and we were forbidden from singling it out as a fast on the day concerning which the people are in doubt (about the start of the month of Ramadan).” I said to Imam (a.s): “May I be made your ransom, then if he had not fasted anything from Shaban, what should he do?” Imam (a.s) said: “He should intend on the night of doubt that he is fasting from Shaban. Then, if it turns out to be from the month of Ramadan, it suffices for him; and if it is from Shaban, it does not harm him.” I (narrator) said: “How can a voluntary fast suffice for an obligatory one?” Imam (a.s) said: “If a man fasted a day thinking it was from Shaban, then later learned that it was from the month of Ramadan, it would suffice for him, because the obligation only fell upon that very day. (17) And the fast of wisal is forbidden. (18) And the fast of silence is forbidden. (19) And the fast of a vow made for disobedience is forbidden. (20) And the perpetual fasting is forbidden. As for the fasts in which a person has a choice, they are: (21) The fast of Friday, (22) And the fast of Thursday, (23) And the fast of Monday, (24, 25, 26) And the fast of the white days, meaning the 13th, 14th and 15th of every month, (27, 28, 29, 30, 31, 32) And the fast of six days from Shawwal after the month of Ramadan, (33) And the fast of the day of Arafah, (34) And the fast of the day of Ashura. In all of these, the person has a choice: if he wishes, he fasts, and if he wishes, he breaks the fast. As for the fast of permission, they are: (35) a woman does not fast voluntarily except with the permission of her husband; (36) And a servant does not fast voluntarily except with the permission of his master; (37) And a guest does not fast voluntarily except with the permission of his host. The Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘Whoever stays with a people should not fast voluntarily except with their permission.’ As for the fast of discipline, they are: (38) When a boy approaches maturity, he is trained to fast as discipline, though it is not obligatory upon him. Likewise, whoever breaks the fast due to an ailment at the beginning of the day, then regains strength for the remainder of the day, is commanded to refrain from food for the rest of that day as discipline, though it is not obligatory. Likewise, if a traveller eats at the beginning of the day, then returns to his family, he is commanded to refrain for the remainder of the day, though it is not obligatory. Likewise, when a menstruating woman becomes pure, she refrains for the remainder of her day. As for the fast of allowance, they are: (39) Whoever eats or drinks forgetfully, or vomits unintentionally, then Allah (swt), Mighty and Majestic, has allowed that for him, and his fast remains sufficient. As for the fast of travel and illness, they are: (40) the generality have differed regarding it. One group said: ‘He fasts.’ Another group said: ‘He does not fast.’ And another group said: ‘If he wishes, he fasts, and if he wishes, he breaks the fast.’ As for us, we say, he breaks the fast in both cases. So if he fasts while travelling, or while ill, then he must make it up, because Allah (swt), Mighty and Majestic, says: ‘So whoever among you is ill or on a journey, then a number of other days.’ So this is the explanation of fasting.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَتَلَ رَجُلاً خَطَأً فِي اَلشَّهْرِ اَلْحَرَامِ قَالَ» تُغَلَّظُ عَلَيْهِ اَلْعُقُوبَةُ وَ عَلَيْهِ عِتْقُ رَقَبَةٍ أَوْ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ أَشْهُرِ اَلْحُرُمِ« قُلْتُ فَإِنَّهُ يَدْخُلُ فِي هَذَا شَيْءٌ فَقَالَ» وَ مَا هُوَ« قُلْتُ يَوْمُ اَلْعِيدِ وَ أَيَّامُ اَلتَّشْرِيقِ قَالَ» يَصُومُ فَإِنَّهُ حَقٌّ لَزِمَهُ«.

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from Ibn Mahbub, from Ibn Riab, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who killed a man by mistake in the sacred month.’ Imam (a.s) said: “The punishment is made more severe upon him, and upon him is freeing a slave or fasting two consecutive months from the sacred months.” I (narrator) asked: “Then something enters into this.” Imam (a.s) said: “And what is it?” I (narrator) replied: “The day of Eid and the days of al-Tashriq.” Imam (a.s) said: “He fasts, for it is a right that has become binding upon him.”

فليس بمناقض لما تضمنه الخبر الاول من تحريم صيام العيدين لان التحريم انما وقع على من يصومهما مختارا مبتدءا، فاما إذا لزمه شهران متتابعان على حسب ما تضمنه الخبر فيلزمه صوم هذه الايام لادخاله نفسه في ذلك فاما صيام ايام التشريق خاصة فقد روي ان التحريم فيها يختص بمن كان بمنى فاما من كان في غير منى من البلدان فلا بأس ان يصومها ،روى ذلك.

It is not contradictory to what the first report contains regarding the prohibition of fasting on the two Eids, because the prohibition only applies to one who fasts them by choice and from the outset. As for when two consecutive months become binding upon him according to what the report contains, then fasting these days becomes binding upon him because he has entered himself into that. As for fasting the days of al-Tashriq (ayyam al-tashriq) specifically, it has been narrated that the prohibition during them applies specifically to one who is in Mina. As for one who is in other than Mina, among the cities, there is no harm in his fasting them. He narrated that (in the following hadith).

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صِيَامِ أَيَّامِ اَلتَّشْرِيقِ فَقَالَ» أَمَّا بِالْأَمْصَارِ فَلاَ بَأْسَ وَ أَمَّا بِمِنًى فَلاَ«.

Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Abi Umayr, from Muhammad ibn Abi Hamzah, from Muawiyah ibn Ammar, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘fasting the days of al-Tashriq.’ Imam (a.s) said: “As for in the cities, there is no problem, but as for in Mina, then no.”

واما صوم الوصال: فهو ان يجعل عشاءه سحوره فذلك محرم، روى ذلك.

As for the fast of continuous joining (sawm al-wisal), it is that he makes his dinner his pre-dawn meal (suhur), and that is forbidden. He narrated that (in the following hadith).

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلْوِصَالُ فِي اَلصِّيَامِ أَنْ يَجْعَلَ عَشَاءَهُ سَحُورَهُ«.

Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad, from one who narrated it, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Continuous joining (sawm al-wisal) in fasting is that he makes his dinner his pre-dawn meal (suhur).”

وَاَلَّذِي رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْهُمْ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:» إِذَا أَفْطَرْتَ مِنْ رَمَضَانَ فَلاَ تَصُومَنَّ بَعْدَ اَلْفِطْرِ تَطَوُّعاً إِلاَّ بَعْدَ ثَلاَثٍ يَمْضِينَ«.

And what Ali ibn al-Hasan ibn Faddal narrated, from Muhammad ibn Ismail, from Hammad ibn Isa, from Hariz, from them, peace be upon them: They said: “When you break the fast from (month of) Ramadan, then you must not fast voluntarily after al-Fitr except after three days have passed.”

فالوجه فيه انه ليس في صيام هذه الايام من الفضل والتبرك به ما في غيرها من الايام، وان كان يجوز صومه حسب ما تضمنه الخبر من التخيير. واما صوم يوم عرفة: فقد ورد فيه الترغيب حسب ما تضمنه الخبر وقد ورد فيه كراهية اما ما ورد من الترغيب ما رواه:

The meaning of it is that in fasting these days there is not, of merit and seeking blessing through it, what there is in other days, even though fasting it is permissible according to what the report contains of choice. As for fasting the day of Arafah: encouragement regarding it has been reported according to what the report contains, and dislike regarding it has also been reported. As for what has been reported of encouragement, it is what he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي هَمَّامٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» صَوْمُ يَوْمِ عَرَفَةَ يَعْدِلُ اَلسَّنَةَ« وَ قَالَ» لَمْ يَصُمْهُ اَلْحَسَنُ عَلَيْهِ اَلسَّلاَمُ وَ صَامَهُ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ«.

Ali ibn al-Hasan ibn Faddal, from Yaqub ibn Yazid, from Abu Hammam, from Abd al-Rahman ibn Abi Abdullah, from Abu al-Hasan (a.s), peace be upon him: Imam (a.s) said: “Fasting the day of Arafah is equal to the year.” And Imam (a.s) said: “Imam al-Hasan (a.s), peace be upon him, did not fast (day of Arafah), and Imam al-Husayn (a.s), peace be upon him, fasted (day of Arafah).”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ سُلَيْمَانَ اَلْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَصُومُ يَوْمَ عَرَفَةَ فِي اَلْيَوْمِ اَلْحَارِّ فِي اَلْمَوْقِفِ وَ يَأْمُرُ بِظِلٍّ مُرْتَفِعٍ فَيُضْرَبُ لَهُ فَيَغْتَسِلُ مِمَّا يَبْلُغُ مِنْهُ اَلْحَرُّ«.

Al-Husayn ibn Said, from Sulayman al-Jafari, who said: I (narrator) heard Abu al-Hasan (a.s), peace be upon him, saying: “My father (a.s), peace be upon him, used to fast the day of Arafah on the hot day at the standing place, and He (a.s) would command that an elevated shade be set up for him, so it would be erected for him, and He (a.s) would wash himself because of the heat that reached him.”

واما كراهيته فقد روى ذلك:

As for its being disliked, he narrated that (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدٍ وَ أَحْمَدَ اِبْنَيِ اَلْحَسَنِ عَنْ أَبِيهِمَا عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ لَمْ يَصُمْ يَوْمَ عَرَفَةَ مُنْذُ نَزَلَ صِيَامُ شَهْرِ رَمَضَانَ«.

Ali ibn al-Hasan ibn Faddal, from Muhammad and Ahmad, the two sons of al-Hasan, from their father, from Thalabah ibn Maymun, from Muhammad ibn Qays, who said: I heard Abu Ja’far (a.s), peace be upon him, saying: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, did not fast the day of Arafah from the time the fasting of the month of Ramadan was revealed.”

وَ عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَوْمِ يَوْمِ عَرَفَةَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُمْ يَزْعُمُونَ أَنَّهُ يَعْدِلُ صَوْمَ سَنَةٍ قَالَ» كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ لاَ يَصُومُهُ« قُلْتُ وَ لِمَ ذَاكَ قَالَ» إِنَّ يَوْمَ عَرَفَةَ يَوْمُ دُعَاءٍ وَ مَسْأَلَةٍ وَ أَتَخَوَّفُ أَنْ يُضْعِفَنِي عَنِ اَلدُّعَاءِ وَ أَكْرَهُ أَنْ أَصُومَهُ وَ أَتَخَوَّفُ أَنْ يَكُونَ عَرَفَةُ يَوْمَ أَضْحًى فَلَيْسَ بِيَوْمِ صَوْمٍ«.

And from him, from Amr ibn Uthman, from Hanan ibn Sadir, from his father, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘fasting the day of Arafah’, And I asked: “May I be made your ransom, they claim that it is equal to fasting a year.” Imam (a.s) said: “My father (a.s), peace be upon him, would not fast it.” I (narrator) asked: “And why is that?” Imam (a.s) said: “Indeed, the day of Arafah is a day of supplication and asking, and I fear that it would weaken me from supplication, and I dislike fasting it, and I fear that Arafah may be the day of Adha, so it is not a day of fasting.”

فالوجه في الجمع بين هذه الاخبار ان من قوي على صوم هذا اليوم قوة لا يمنعه من الدعاء فانه يستحب له صوم هذا اليوم، ومن خاف الضعف وما يمنعه من الدعاء والمسألة فالا ولى له ترك صومه، والذي يكشف عما ذكرناه ما رواه:

The proper way of reconciling these reports is that whoever has the strength to fast this day, a strength that does not prevent him from supplication, then it is recommended for him to fast this day. And whoever fears weakness and what would prevent him from supplication and asking, then it is more appropriate for him to leave fasting it. What reveals what we have mentioned is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَوْمِ يَوْمِ عَرَفَةَ قَالَ» مَنْ قَوِيَ عَلَيْهِ فَحَسَنٌ إِنْ لَمْ يَمْنَعْكَ مِنَ اَلدُّعَاءِ فَإِنَّهُ يَوْمُ دُعَاءٍ وَمَسْأَلَةٍ فَصُمْهُ وَإِنْ خَشِيتَ أَنْ تَضْعُفَ عَنْ ذَلِكَ فَلاَ تَصُمْهُ«.

Al-Husayn ibn Said, from Fadalah, from Aban ibn Uthman, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about’ fasting the day of Arafah.’ Imam (a.s) said: “Whoever has strength for it, then it is good, if it does not prevent you from supplication, for it is a day of supplication and asking, so fast it. And if you fear that you will become weak from that, then do not fast it.”

واما صوم يوم عاشورا: فقد ورد فيه الترغيب في صومه، وقد وردت الكراهية ايضا اما ما روي من الترغيب في صومه فقد روى:

As for fasting the day of Ashura, the encouragement regarding fasting it has been reported, and dislike has also been reported. As for what was narrated of encouragement regarding fasting it, he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ:» صُومُوا اَلْعَاشُورَاءَ اَلتَّاسِعَ وَاَلْعَاشِرَ فَإِنَّهُ يُكَفِّرُ ذُنُوبَ سَنَةٍ«.

Ali ibn al-Hasan ibn Faddal, from Harun ibn Muslim, from Masadah ibn Sadaqah, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: The Imams (a.s) said: “Imam Ali (a.s), peace be upon him, said, ‘Fast Ashura, the ninth and the tenth (of Muharram), for it expiates the sins of a year.’”

وَ عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي هَمَّامٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» صَامَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَوْمَ عَاشُورَاءَ«.

And from him, from Yaqub ibn Yazid, from Abu Hammam, from Abu al-Hasan (a.s), peace be upon him: Imam (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, fasted the day of Ashura.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِاَللَّهِ عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ اَلْقَدَّاحِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:» صِيَامُ يَوْمِ عَاشُورَاءَ كَفَّارَةُ سَنَةٍ«.

Sa’ad ibn Abdullah, from Abu Jafar, from Jafar ibn Muhammad ibn Ubaydullah, from Abdullah ibn Maymun al-Qaddah, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: The Imams (a.s) said: “Fasting the day of Ashura is the expiation of a year.”

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ اَلْأَحْمَرِ عَنْ كَثِيرٍ اَلنَّوَّاءِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لَزِقَتِ اَلسَّفِينَةُ يَوْمَ عَاشُورَاءَ عَلَى اَلْجُودِيِّ فَأَمَرَ نُوحٌ عَلَيْهِ اَلسَّلاَمُ مَنْ مَعَهُ مِنَ اَلْجِنِّ وَ اَلْإِنْسِ أَنْ يَصُومُوا ذَلِكَ اَلْيَوْمَ« وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ» أَ تَدْرُونَ مَا هَذَا اَلْيَوْمُ هَذَا اَلْيَوْمُ اَلَّذِي تَابَ اَللَّهُ عَزَّ وَجَلَّ فِيهِ عَلَى آدَمَ وَ حَوَّاءَ عَلَيْهَا اَلسَّلاَمُ وَ هَذَا اَلْيَوْمُ اَلَّذِي فَلَقَ اَللَّهُ فِيهِ اَلْبَحْرَ لِبَنِي إِسْرَائِيلَ فَأَغْرَقَ فِرْعَوْنَ وَ مَنْ مَعَهُ وَ هَذَا اَلْيَوْمُ اَلَّذِي غَلَبَ فِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ فِرْعَوْنَ وَ هَذَا اَلْيَوْمُ اَلَّذِي وُلِدَ فِيهِ إِبْرَاهِيمُ عَلَيْهِ اَلسَّلاَمُ وَهَذَا اَلْيَوْمُ اَلَّذِي تَابَ اَللَّهُ فِيهِ عَلَى قَوْمِ يُونُسَ عَلَيْهِ اَلسَّلاَمُ وَهَذَا اَلْيَوْمُ اَلَّذِي وُلِدَ فِيهِ عِيسَى اِبْنُ مَرْيَمَ عَلَيْهِ اَلسَّلاَمُ وَ هَذَا اَلْيَوْمُ اَلَّذِي يَقُومُ فِيهِ اَلْقَائِمُ عَلَيْهِ اَلسَّلاَمُ«.

Ali ibn al-Hasan, from Muhammad ibn Abdullah ibn Zurarah, from Ahmad ibn Muhammad ibn Abi Nasr, from Aban ibn Uthman al-Ahmar, from Kathir al-Nawwa, from Abu Ja’far (a.s), peace be upon him: Imam (a.s) said: “The ark came to rest on the day of Ashura (tenth of Muharram) upon al-Judi, so Nuh (a.s), peace be upon him, commanded those who were with him from the jinn and mankind to fast that day.” And Abu Ja’far (a.s), peace be upon him, said: “Do you know what this day is? This is the day on which Allah (swt), Mighty and Majestic, turned in repentance toward Adam (a.s) and Hawwa (s.a), peace be upon her; And this is the day on which the Majestic Allah (swt) split the sea for the Children of Israel, so Allah (swt) drowned Firaun and those with him; And this is the day on which Musa (a.s), peace be upon him, overcame Firaun; And this is the day on which Ibrahim (a.s), peace be upon him, was born; And this is the day on which Allah (swt) turned in repentance toward the people of Prophet Yunus (a.s), peace be upon him; And this is the day on which Isa ibn Maryam (a.s), peace be upon him, was born; And this is the day on which al-Qaim (ajf), peace be upon him, will rise.”

واما ما روي في كراهية صومه فقد روى:

As for what was narrated regarding the dislike of fasting it, he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ اَلنَّيْسَابُورِيِّ عَنْ يَاسِينَ اَلضَّرِيرِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:» لاَ تَصُمْ يَوْمَ عَاشُورَاءَ وَ لاَ يَوْمَ عَرَفَةَ بِمَكَّةَ وَ لاَ بِالْمَدِينَةِ وَ لاَ فِي وَطَنِكَ وَ لاَ فِي مِصْرٍ مِنَ اَلْأَمْصَارِ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Nuh ibn Shuayb al-Naysaburi, from Yasin al-Darir, from Hariz, from Zurarah, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: The Imams (a.s) both said: “Do not fast the day of Ashura (tenth of Muharram), nor the day of Arafah in Mecca, nor in Madinah, nor in your homeland, nor in any city from among the cities.”

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اَلْوَشَّاءِ قَالَ حَدَّثَنِي نَجِيَّةُ بْنُ اَلْحَارِثِ اَلْعَطَّارُ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ» صَوْمٌ مَتْرُوكٌ بِنُزُولِ شَهْرِ رَمَضَانَ وَاَلْمَتْرُوكُ بِدْعَةٌ« قَالَ نَجِيَّةُ فَسَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ مِنْ بَعْدِ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ فَأَجَابَ بِمِثْلِ جَوَابِ أَبِيهِ ثُمَّ قَالَ لِي» أَمَا إِنَّهُ صِيَامُ يَوْمٍ مَا نَزَلَ بِهِ كِتَابٌ وَ لاَ جَرَتْ بِهِ سُنَّةٌ إِلاَّ سُنَّةُ آلِ زِيَادٍ لَعَنَهُمُ اَللَّهُ بِقَتْلِ اَلْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُُ اَللَّهِ عَلَيْهِ«.

And from him, from al-Hasan ibn Ali al-Hashimi, from Muhammad ibn Musa, from Yaqub ibn Yazid, from al-Washsha, who said: Najiyyah ibn al-Harith al-Attar narrated to me, saying: I (narrator) asked Abu Ja’far (a.s), peace be upon him, about ‘fasting the day of Ashura.’ Imam (a.s) said: “It is a fast abandoned by the coming down of the month of Ramadan, and (doing) the abandoned is an innovation.” Najiyyah said: “Then I asked Abu Abdillah (a.s), peace be upon him, about that after his father (a.s), peace be upon him, and Imam (a.s) answered with the like of the answer of his father (a.s).” Then Imam (a.s) said to me: “Indeed, it is the fast of a day concerning which no Book came down and no Sunnah took place, except the Sunnah of the family of Ziyad, may Allah (swt) curse them, through the killing of Imam al-Husayn ibn Ali (a.s), may the blessings of Allah (swt) be upon him.”

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ عِيسَى أَخِي قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ وَ مَا يَقُولُ اَلنَّاسُ فِيهِ فَقَالَ» عَنْ صَوْمِ اِبْنِ مَرْجَانَةَ لَعَنَهُ اَللَّهُ تَسْأَلُنِي ذَلِكَ يَوْمٌ مَا صَامَهُ إِلاَّ اَلْأَدْعِيَاءُ مِنْ آلِ زِيَادٍ بِقَتْلِ اَلْحُسَيْنِ صَلَوَاتُُ اَللَّهِ عَلَيْهِ وَ هُوَ يَوْمٌ تَشَاءَمَ بِهِ آلُ مُحَمَّدٍ وَ يَتَشَاءَمُ بِهِ أَهْلُ اَلْإِسْلاَمِ وَ اَلْيَوْمُ اَلْمُتَشَائِمُ بِهِ اَلْإِسْلاَمُ وَ أَهْلُهُ لاَ يُصَامُ وَ لاَ يُتَبَرَّكُ بِهِ وَ يَوْمُ اَلْإِثْنَيْنِ يَوْمُ نَحْسٍ قَبَضَ اَللَّهُ فِيهِ نَبِيَّهُ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَ مَا أُصِيبَ آلُ مُحَمَّدٍ عَلَيْهِمُ اَلسَّلاَمُ إِلاَّ فِي يَوْمِ اَلْإِثْنَيْنِ فَتَشَاءَمْنَا بِهِ وَ تَبَرَّكَ بِهِ أَعْدَاؤُنَا وَ يَوْمُ عَاشُورَاءَ قُتِلَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ وَ تَبَرَّكَ بِهِ اِبْنُ مَرْجَانَةَ وَ تَشَاءَمَ بِهِ آلُ مُحَمَّدٍ عَلَيْهِمُ اَلسَّلاَمُ فَمَنْ صَامَهُمَا وَتَبَرَّكَ بِهِمَا لَقِيَ اَللَّهَ عَزَّ وَجَلَّ مَمْسُوحَ اَلْقَلْبِ وَ كَانَ مَحْشَرُهُ مَعَ اَلَّذِينَ سَنُّوا صَوْمَهُمَا وَ تَبَرَّكُوا بِهِمَا«.

And from him, from al-Hasan ibn Ali al-Hashimi, from Muhammad ibn Isa ibn Ubayd, who said: Jafar ibn Isa, my brother, narrated to us, saying: I (narrator) asked Imam al-Ridha (a.s), peace be upon him, about ‘fasting the day of Ashura and what the people say regarding it.’ Imam (a.s) said: “Are you asking me about the fast of Ibn Marjanah, may Allah (swt) curse him? That is a day which none fasted except the claimants from the family of Ziyad through the killing of Imam al-Husayn (a.s), may the blessings of Allah (swt) be upon him. And it is a day by which the family of Muhammad (saws) regarded as ill-omened. And it is a day by which the people of Islam regard as ill-omened. And the day which Islam and its people regard as ill-omened is not fasted and is not treated as blessed. And Monday is a day of misfortune, on which Allah (swt) took His blessed Prophet (saws), may Allah (swt) bless him and his family, and the family of Prophet Muhammad (saws), peace be upon them, were not afflicted except on Monday, so we regarded it as ill-omened, and our enemies treated it as blessed. And the day of Ashura, Imam al-Husayn (a.s), peace be upon him, was killed, and Ibn Marjanah treated it as blessed, and the family of Prophet Muhammad (saws), peace be upon them, regarded it as ill-omened. So whoever fasts the two of them (Mondays and Ashura) and treats the two of them as blessed will meet Allah (swt), Mighty and Majestic, with the heart wiped out, and his place of gathering will be with those who established fasting the two of them (Mondays and Ashura) and treated the two of them as blessed.”

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ زَيْدٍ اَلنَّرْسِيِّ قَالَ حَدَّثَنَا عُبَيْدُ بْنُ زُرَارَةَ قَالَ: سَمِعْتُ زُرَارَةَ يَسْأَلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَوْمِ يَوْمِ عَاشُورَاءَ فَقَالَ» مَنْ صَامَهُ كَانَ حَظُّهُ مِنْ صِيَامِ ذَلِكَ اَلْيَوْمِ حَظَّ اِبْنِ مَرْجَانَةَ وَ آلِ زِيَادٍ« قَالَ قُلْتُ وَ مَا حَظُّهُمْ مِنْ ذَلِكَ اَلْيَوْمِ فَقَالَ» اَلنَّارُ«.

And from him, from al-Hasan ibn Ali al-Hashimi, from Muhammad ibn Isa, who said: Muhammad ibn Abi Umayr narrated to me, from Zayd al-Narsi, who said: Ubayd ibn Zurarah narrated to us, saying: I (narrator) heard Zurarah asking Abu Abdillah (a.s), peace be upon him, about ‘fasting the day of Ashura.’ Imam (a.s) said: “Whoever fasts it, his share from fasting that day will be the share of Ibn Marjanah and the family of Ziyad.” He (narrator) said: “I asked, ‘And what is their share from that day?’” Imam (a.s) said: “The Fire (of Hell).”

فالوجه في هذه الاحاديث ان من صام يوم عاشورا على طريق الحزن بمصاب رسول الله صلى الله عليه وآله والجزع لما حل بعترته فقد اصاب، ومن صامه على ما يعتقد فيه مخالفونا من الفضل في صومه والتبرك به والاعتقاد لبركته وسعادته فقد أثم واخطا.

The meaning of these hadiths is that whoever fasts the day of Ashura by way of grief over the calamity of the Messenger of Allah (swt), may Allah (swt) bless him and his family, and anguish over what befell his progeny (itrah), then he has done correctly. And whoever fasts it according to what those who oppose us (mukhalifuna) believe regarding the merit of fasting it, seeking blessing through it, and believing in its blessing and felicity, then he has sinned and erred.