Tahdhīb al-Aḥkām

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ أَبِي خَالِدٍ يَرْفَعُهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا صَحَّ هِلاَلُ رَجَبٍ فَعُدَّ تِسْعَةً وَ خَمْسِينَ يَوْماً وَ صُمْ يَوْمَ سِتِّينَ«.

Muhammad ibn Yaqub, from a group of our companions, from Ahmad ibn Muhammad ibn Isa, from Hamzah ibn Yala, from Muhammad ibn al-Hasan ibn Abi Khalid, raising it from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “When the crescent of Rajab is confirmed, then count fifty-nine days, and fast on the sixtieth day.”

يعني بقوله عليه السلام: صم يوم ستين على انه من شعبان احتياطا، والذي يكشف عما ذكرناه ما رواه:

The Imam (a.s) means by his statement, peace be upon him: “Fast the day of sixty on the basis that it is from Shaban, as a precaution.” And what reveals what we have mentioned is what he narrated (in the following hadith):

محمد بن يعقوب عن عدة من أصحابنا عن أحمد بن محمد عن محمد بن بكر ومحمد بن ابي الصهبان عن حفص عن عمر بن سالم ومحمد بن زياد بن عيسى عن هارون بن خارجة قال: قال أبو عبد الله عليه السلام: عد شعبان تسعة وعشرين يوما فان كانت متغيمة فاصبح صائما، وان كانت مصحية وتبصرته ولم تر شيئا فاصبح مفطرا.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad, from Muhammad ibn Bakr and Muhammad ibn Abi al-Sahban, from Hafs, from Umar ibn Salim and Muhammad ibn Ziyad ibn Isa, from Harun ibn Kharijah, who said: Abu Abdillah (a.s), peace be upon him, said: “Count Shaban as twenty-nine days. Then, if it is cloudy, begin the morning fasting; and if it is clear, and you look carefully and do not see anything, then begin the morning not fasting.”

فلو لا ان المراد به ما ذكرناه من العزم على صيامه على انه من شعبان لوجب أن ينوي على انه من شهر رمضان ولا يراعي كون السماء متغيمة أو مصحية.

Were it not that what is intended by it is what we have mentioned, namely the resolve to fast it on the basis that it is from Shaban, it would be obligatory to intend it on the basis that it is from the month of Ramadan, and one would not take into account whether the sky is cloudy or clear.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ اَلْحَسَنِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْيَوْمِ اَلَّذِي يُشَكُّ فِيهِ فَإِنَّ اَلنَّاسَ يَزْعُمُونَ أَنَّ مَنْ صَامَهُ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ فَقَالَ» كَذَبُوا إِنْ كَانَ يَوْماً مِنْ شَهْرِ رَمَضَانَ فَهُوَ يَوْمٌ وُفِّقُوا لَهُ وَ إِنْ كَانَ مِنْ غَيْرِهِ فَهُوَ بِمَنْزِلَةِ مَا مَضَى مِنَ اَلْأَيَّامِ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ubays ibn Hisham, from al-Hasan ibn Abdullah, from Muhammad ibn Hakim, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘the day concerning which there is doubt, for the people claim that whoever fasts it is in the position of one who has broken the fast on a day from the month of Ramadan.’ Imam (a.s) said: “They have lied. If it is a day from the month of Ramadan, then it is a day for which they were granted success, and if it is from other than it, then it is in the position of what has passed of the days.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْيَوْمِ اَلَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ لاَ يَدْرِي أَ هُوَ مِنْ شَعْبَانَ أَمْ مِنْ شَهْرِ رَمَضَانَ فَصَامَهُ مِنْ شَهْرِ رَمَضَانَ قَالَ» هُوَ يَوْمٌ وُفِّقَ لَهُ وَ لاَ قَضَاءَ عَلَيْهِ«.

And from him, from Ali ibn Ibrahim, from Muhammad ibn Isa, from Yunus, from Samaah, who said: I (narrator) asked Imam (a.s) about ‘the day concerning which there is doubt from the month of Ramadan, when one does not know whether it is from Shaban or from the month of Ramadan, so he fasted it as being from the month of Ramadan.’ Imam (a.s) said: “It is a day for which he was granted success, and there is no making up upon him.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي اَلصُّهْبَانِ عَنْ مُحَمَّدِ بْنِ بَكْرِ بْنِ جَنَاحٍ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ بَشِيرٍ اَلنَّبَّالِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَوْمِ يَوْمِ اَلشَّكِّ فَقَالَ» صُمْهُ فَإِنْ يَكُ مِنْ شَعْبَانَ كَانَ تَطَوُّعاً وَ إِنْ يَكُ مِنْ شَهْرِ رَمَضَانَ فَيَوْمٌ وُفِّقْتَ لَهُ«.

And from him, from Ahmad ibn Muhammad, from Muhammad ibn Abi al-Suhban, from Muhammad ibn Bakr ibn Janah, from Ali ibn Shajarah, from Bashir al-Nabbal, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘fasting the day of doubt.’ Imam (a.s) said: “Fast it, for if it is from Shaban, it is voluntary, and if it is from the month of Ramadan, then it is a day for which you were granted success.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنْ زَكَرِيَّا بْنِ آدَمَ عَنِ اَلْكَاهِلِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْيَوْمِ اَلَّذِي يُشَكُّ فِيهِ مِنْ شَعْبَانَ قَالَ» لَأَنْ أَصُومَ يَوْماً مِنْ شَعْبَانَ أَحَبُّ إِلَيَّ مِنْ أَنْ أُفْطِرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ«.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad, from Hamzah ibn Yala, from Zakariyya ibn Adam, from al-Kahili, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the day concerning which there is doubt from Shaban.’ Imam (a.s) said, “For me to fast a day from Shaban is more beloved to me than to break the fast on a day from the month of Ramadan.”

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي اَلصُّهْبَانِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ عَنْ سَعِيدٍ اَلْأَعْرَجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي صُمْتُ اَلْيَوْمَ اَلَّذِي يُشَكُّ فِيهِ فَكَانَ مِنْ شَهْرِ رَمَضَانَ فَأَقْضِيهِ قَالَ» لاَ هُوَ يَوْمٌ وُفِّقْتَ لَهُ«.

And from him, from a number of our companions, from Ahmad ibn Muhammad, from Muhammad ibn Abi al-Suhban, from Ali ibn al-Hasan ibn Ribat, from Said al-Araj, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “I fasted the day concerning which there is doubt, and it turned out to be from the month of Ramadan, so should I make it up?” Imam (a.s) said: “No, it is a day for which you were granted success.”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَصُومُ اَلْيَوْمَ اَلَّذِي يُشَكُّ فِيهِ مِنْ رَمَضَانَ فَقَالَ عَلَيْهِ اَلسَّلاَمُ» عَلَيْهِ قَضَاؤُهُ وَ إِنْ كَانَ كَذَلِكَ«.

As for what al-Husayn ibn Said narrated from Muhammad ibn Abi Umayr, from Hisham ibn Salim and Abu Ayyub, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who fasts the day concerning which there is doubt, from (month of) Ramadan.’ Imam (a.s), peace be upon him, said: “He must make it up, even if it was so.”

فليس بمناف للخبر الاول لان المراد بهذا الخبر من صام يوم الشك ولا ينوي انه من شعبان بل ينوي انه من شهر رمضان، فانه متى كان الامر على ما ذكرناه يكون قد صام ما لا يحل له صومه، فحينئذ يجب عليه القضاء، ويدل على انه متى نوى انه من شعبان لا يجب عليه القضاء مضافا إلى ما قدمناه ما رواه:

Thus, it is not contrary to the first report. What is intended by this report is the case of a person who fasts the day of doubt (yawm al-shakk) without intending it as a day from Sha’ban; rather, he intends it as a day from the month of Ramadan. When the matter is as we have described, he has fasted something which was not lawful for him to fast in that manner. Therefore, in that case, he must make it up (qadha). What indicates that if he intends it as a day from Sha’ban, then he does not have to make it up, in addition to what we have already presented, is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ صَامَ يَوْماً وَ هُوَ لاَ يَدْرِي أَ مِنْ شَهْرِ رَمَضَانَ هُوَ أَمْ مِنْ غَيْرِهِ فَجَاءَ قَوْمٌ فَشَهِدُوا أَنَّهُ كَانَ مِنْ شَهْرِ رَمَضَانَ فَقَالَ بَعْضُ اَلنَّاسِ عِنْدَنَا لاَ يُعْتَدُّ بِهِ فَقَالَ لِي» بَلَى« فَقُلْتُ إِنَّهُمْ قَالُوا صُمْتَ وَ أَنْتَ لاَ تَدْرِي أَ مِنْ شَهْرِ رَمَضَانَ هَذَا أَمْ مِنْ غَيْرِهِ فَقَالَ» بَلَى فَاعْتَدَّ بِهِ فَإِنَّمَا هُوَ شَيْءٌ وَفَّقَكَ اَللَّهُ تَعَالَى لَهُ إِنَّمَا يُصَامُ يَوْمُ اَلشَّكِّ مِنْ شَعْبَانَ وَ لاَ تَصُومُهُ مِنْ شَهْرِ رَمَضَانَ لِأَنَّهُ قَدْ نُهِيَ أَنْ يَنْفَرِدَ اَلْإِنْسَانُ لِلصِّيَامِ فِي يَوْمِ اَلشَّكِّ وَ إِنَّمَا يَنْوِي مِنَ اَللَّيْلَةِ أَنَّهُ يَصُومُ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ بِتَفَضُّلِ اَللَّهِ عَزَّ وَجَلَّ وَ بِمَا قَدْ وَسَّعَ عَلَى عِبَادِهِ وَ لَوْ لاَ ذَلِكَ لَهَلَكَ اَلنَّاسُ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Samaah, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A man fasted a day while he did not know whether it was from the month of Ramadan or from other than it. Then a group came and testified that it was from the month of Ramadan. Some of the people among us said that it is not counted.” Imam (a.s) said to me (narrator): “Rather, yes.” I (narrator) asked: “They said, ‘You fasted while you did not know whether this was from the month of Ramadan or from other than it.’” Imam (a.s) said: “Rather, yes, so count it, for it is only something for which Allah (swt), the Exalted, granted you success. The day of doubt is only fasted from Shaban, and you do not fast it from the month of Ramadan, because it has been forbidden for a person to single himself out for fasting on the day of doubt. Rather, he intends from the night that he is fasting from Shaban. Then if it is from the month of Ramadan, it suffices for him by the grace of Allah (swt), Mighty and Majestic, and by what He (swt) has expanded for His (swt) servants. Were it not for that, the people would perish.”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرٍ اَلْأَزْدِيِّ عَنْ قُتَيْبَةَ اَلْأَعْشَى قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:» نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ عَنْ صَوْمِ سِتَّةِ أَيَّامٍ اَلْعِيدَيْنِ وَ أَيَّامِ اَلتَّشْرِيقِ وَ اَلْيَوْمِ اَلَّذِي يُشَكُّ فِيهِ مِنْ شَهْرِ رَمَضَانَ«.

As for what al-Husayn ibn Said narrated from Muhammad ibn Abi Umayr, from Jafar al-Azdi, from Qutaybah al-Asha, who said: Abu Abdillah (a.s), peace be upon him, said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, forbade fasting six days: the two Eids, the days of al-Tashriq (11th, 12th, and 13th of Dhul Hijjah), and the day concerning which there is doubt from the month of Ramadan.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي جَعَلْتُ عَلَى نَفْسِي أَنْ أَصُومَ حَتَّى يَقُومَ اَلْقَائِمُ عَجَّلَ اَللَّهُ فَرَجَهُ فَقَالَ» لاَ تَصُمْ فِي اَلسَّفَرِ وَ لاَ اَلْعِيدَيْنِ وَ لاَ أَيَّامِ اَلتَّشْرِيقِ وَ لاَ اَلْيَوْمِ اَلَّذِي يُشَكُّ فِيهِ«.

And from him, from Muhammad ibn Abi Umayr, from Hafs ibn al-Bakhtari and others, from Abd al-Karim ibn Amr, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “I have made it binding upon myself that I fast until al-Qa’im (ajf), may Allah (swt) hasten his relief, rises.” Imam (a.s) said: “Do not fast while traveling, nor on the two Eids, nor on the days of al-Tashriq (11th, 12th, and 13th of Dhul Hijjah), nor on the day concerning which there is doubt.”

وما جرى مجرى ذلك من الاخبار التي تضمنت تحريم صوم يوم الشك، فالوجه فيها انه لا يجوز صيام هذا اليوم على انه من رمضان وان كان جائزا صيامه على انه من شعبان، وقد بينا فيما مضى ما يدل على ذلك، والذي يزيده بيانا ما رواه:

Whatever follows this course among the reports that contain the prohibition of fasting the day of doubt (yawm al-shakk) is to be explained in the same way: it is not permissible to fast that day on the basis that it is from (month of) Ramadan, although it is permissible to fast it on the basis that it is from Sha’ban. We have already clarified what indicates this in what has passed. What further clarifies it is what he narrated (in the following hadith):

أبو الحسن أحمد بن محمد بن الحسن بن الوليد عن أبيه عن محمد بن الحسن الصفار عن علي بن محمد القاساني عن القاسم بن محمد كاسولا عن سليمان بن داود الشاذكوني عن عبد الرزاق عن معمر عن محمد بن شهاب الزهري قال: سمعت علي بن الحسين عليهما السلام يقول: يوم الشك امرنا بصيامه ونهينا عنه أمرنا ان يصومه الانسان على انه من شعبان ونهينا عن ان يصومه الانسان على انه من شهر رمضان وهو لم ير الهلال

Abu al-Hasan Ahmad ibn Muhammad ibn al-Hasan ibn al-Walid, from his father, from Muhammad ibn al-Hasan al-Saffar, from Ali ibn Muhammad al-Qasani, from al-Qasim ibn Muhammad Kasula, from Sulayman ibn Dawud al-Shadhakuni, from Abd al-Razzaq, from Mamar, from Muhammad ibn Shihab al-Zuhri, who said: I (narrator) heard Imam Ali ibn al-Husayn (a.s), peace be upon him, saying: “The day of doubt (yawm al-shakk) is a day concerning which we were commanded to fast and forbidden from fasting. We were commanded that a person fast it on the basis that it is from Shaban, and we were forbidden that a person fast it on the basis that it is from the month of Ramadan while he has not seen the crescent.”