Chapter on Utilization of Knowledge

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed from ‘Umar ibn ’Udhayna from Aban ibn Abi ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following: “I heard Imam Ali (a.s.) narrate from the Holy Prophet (s.w) who said: ‘The scholars are of two kinds: One kind consists of those who uphold their knowledge and they gain their salvation. The other kind consists of those who disregard their knowledge and they face their destruction. The people of hell will suffer from the bad odor of the scholars who do not act according to their knowledge. Of the people of hell the one who will regret most will be a man who teaches someone and shows him the way of Allah. The student accepts and acts according to such teachings and consequently Allah takes him to paradise but the teacher is sent to hell because of ignoring his knowledge, following his desires and entertaining long hopes. Following ones’ desires bars one from the truth. And cherishing long hopes causes one to forget the next life.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Ahmad Ibn Muhammad Ibn Khalid from Yahya Ibn Ibrahim Ibn Abu al-Bilad from his father from Zayd al-Shahham that Abu 'Abdillah (al-Sadiq) (as) said: "Seek supplication at four times: during the blowing of the winds, the fading of the shadows, the descent of rain, and when the first drop of blood from a martyred believer has spilled, for indeed the gates of heaven open at these times."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah from af-Fudayf ibn Yasar from Zurarah who has said the following: “One of the two Imam, ‘Alayhim al-Salam, concerning how many days of Salah (prayer), a woman during her childbirth, does not need to perform, has said, ‘She must not perform Salah (prayer) for a number of days which is equal to the number of her Hayd (menses) free days (10 days). Thereafter she must take Ghusl (bath) and follow the rules for Istihadah (irregular menses).”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from Ibn Abi ‘Umayr from Salmah Sahib al-Sabiriy from abu al-Sabbah al-Kinaniy who said: I heard Abu ‘Abdillah (a.s.) say, "Fasting during the month of Sha‘ban and the month of Ramadan in a continuous manner is returning to Allah. It, by Allah, is repenting.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following: “Abi ‘Abd Allah (a.s.), has said, ‘A person working hard for his family is like a Mujahid (fighter) for the cause of Allah.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “About the case of a man who goes back to his wife without witness, abu ‘Abd Allah (a.s.), has said, ‘I like if he arranged for witness; however, what he has done is not unlawful.’ ”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from Sa‘d ibn abu Khalaf who has narrated the following: “Abu al-Hassan, al-Awwal (a.s.), has said, ‘Granddaughters replace their mother if the deceased does not leave behind any daughters and there is no other heir. Daughters of one’s son replace one’s son if the deceased does not leave behind any daughters of children and there are no other heirs besides them.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Isma’il ibn Jabir from abu ‘Abdallah (a.s.) who has said the following. “Knowledge and work are closely related. One who has knowledge he works and one who works he learns. Knowledge invites work and if it is not accepted knowledge departs the deeds.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. From him (Ahmad Ibn Muhammad Ibn Khalid), who narrated from his father and others, from al-Qasim Ibn ‘Urwah from Abu al-‘Abbas Fadl al-Baqbaq that Abu 'Abdillah (al-Sadiq) (as) said: "Supplications are answered at four periods: during Salat al-Witr, after Salat al-Fajr, after Salat al-Dhuhr, and after Salat al-Maghrib."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Bukayr from ‘Abd al-Rahman ibn ’A‘yan who has said the following: “I once said to him (the Imam) (a.s.), that the wife of ‘Abd al-Malik gave birth. He instructed her to wait for the number of days of her Hayd (menses), then instructed her to take Ghusl (bath), fill up, wear two clean clothes and perform Salah (prayer). She said, ‘My soul does not feel happy to enter the Masjid; so allow me to stay out of the Masjid and prostrate in it.’ He (the Imam) said, ‘The Messenger of Allah had issued such commandments and said, ‘Bleeding stops and she finds cleanliness,’ and Ali (a.s.), before you had issued such commandments; once bleeding stops the woman finds herself clean. What did the woman (of your companion) do?’ I replied, ‘I do not know.’” (‘Abd al-Malik mentioned is perhaps ‘Abd al-Malik ibn ’A‘yan, according to al-Dhakhirah).

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from ‘Umar ibn Aban from al-Mufaddal ibn ‘Umar who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘Fasting during the month of Sha‘ban and the month of Ramadan in a continuous manner is returning to Allah.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Isma’il ibn Mehran from Zakariya’ ibn Adam from abu al-Hassan, al-Rida’ (a.s.), who has said the following: “Abu al-Hassan, al-Rida’ (a.s.), has said, ‘One who works to find sustenance of the extra- generosity of Allah, most Majestic, most Glorious, to provide for his family is granted a reward greater than a Mujahid (fighter) for the cause of Allah, most Majestic, most Glorious.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurarah who has said the following: “Abu Ja‘far (a.s.), has stated this Hadith. ‘Divorce must take place in the presence of two men as well as one’s going back to his divorced wife. If he is ignorant (of the need for witness) and goes to bed with his wife, he must also appoint witness for what has happened; she still is his wife. If he had not done (pronounced divorce) in the presence of witnesses, his divorce as such does not have any valid effect.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Muhammad ibn Sukayn from Ishaq ibn ‘Ammar who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘Grandchildren take the place of their father.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn Muhammad al-Qasani from one he mentioned from ‘Abdallah ibn Qasim al-Ja’fari from abu ‘Abdallah (a.s.) who has said the following. “If a scholar preaches and does not practice his words bounce away from the hearts of the audience like rains that bounce away off the rocks.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali Ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from Abu ‘Abdillah (al-Sadiq) (as) that Amir al-Mu'minin (as) said: "Take advantage of supplication at four times: during the recitation of the Quran, at the call to prayer (Adhan), when rain falls, and at the meeting of the two armies for battle."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father in a marfu‘ the following: “A woman once asked abu ‘Abd Allah (a.s.), saying, ‘I would, because of childbirth, wait for twenty days and they gave a fatwa to wait for eighteen days. Abu ‘Abd Allah (a.s.), asked, ‘Why did they give a fatwa for eighteen days?’ A man then said it is because of the Hadith from the Messenger of Allah who said to Asma’ bint ‘Umays for the birth of Muhammad ibn abu Bakr. Abu ‘Abd Allah (a.s.), then said, ‘Asma’ asked the Messenger of Allah after eighteen days. Had she asked before, the Messenger of Allah would ask her to take Ghusl (bath) and do what a Mustahadah is required to do.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn al-Salt from Zur‘ah ibn Muhammad (from Sama‘ah) and al-Mufaddal ibn ‘Umar who has said the following: “Abu ‘Abd Allah (a.s.), has said that Ali ibn al-Husayn (a.s.), would fast during the month of Sha‘ban and the month of Ramadan in a continuous manner and would say, ‘Fasting during two months in a continuous manner is returning to Allah.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Rib’iy ibn ‘Abd Allah from Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If one has difficulty in providing for his family and works to meet his own needs and the needs of his family and does not work for unlawful kind of sustenance, he is like a Mujahid (fighter) for the cause of Allah.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from Zurarah and Muhammad ibn Muslim who has said the following: “Abu Ja’far (a.s.), has said, ‘Divorce does not take place without witnesses, however, going back to one’s wife without witnesses is lawful but having witnesses for it is better.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘Granddaughters from the daughter’s side take the place of their mother if other daughters of the deceased do not exist.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Ali ibn Hashim ibn al-Burayd from his father who has said the following. “A man came to (Imam) Ali ibn al-Husayn (a.s.) and asked him certain questions and the Imam answered his questions. The man then wanted to ask similar questions but the Imam said, “It is written in the Gospel, ‘Do not inquire to know what you do not know until you practice what you know because not practicing what one knows does not increase to one anything but disbelief and nor it increases anything to one’s relation with Allah but alienation.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ali Ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil Ibn Darraj from Abdullah Ibn 'Ata that Abu Ja'far (al-Baqir) (as) said: "When my father had a need before Allah (swt), he would ask Him during this hour." - meaning declining of the sun from its peak position (i.e., dhuhr time).

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid who has said the following: “Abu Ja’far (a.s.), has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would fast during the month of Sha‘ban and the month of Ramadan and continue fasting. He (the Messenger of Allah) prohibited people to continue fasting without a break (after sunset). He also said, ‘These two are the months of Allah and this (fasting in the two months) is expiation of the sins before and after these two months.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Al-Husayn from Muhammad has narrated from Mu‘alla’ ibn Muhammad from certain persons of his people from Aban from Muhammad ibn Muslim who has said the following: “About the case of a man who divorces his wife, abu Ja‘far (a.s.), has said, ‘Although it is proper to arrange for witness about one’s going back to one’s wife before the expiration of waiting period, but if one is ignorant one should arrange for witness when he comes to know. However, I do not see any harm in what he has done. Many people, when in need of witnesses, at the time of marriage do not find witnesses for what has happened about their affair. I do not see anything harmful in it but if one finds witness it is better.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan Safwan from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘Granddaughters from the daughter’s side keep the place of their mother if the deceased does not leave behind other daughters and there is no other heir besides them. Daughters of one’s son take the place of their father if the deceased does not leave behind a son and no one else inherits with them.’ “Al-Fadl has said, ‘Grandsons always keep the place of a deceased’s son; if a son from his seed does not exist [and] with them no one inherits except the parents of the deceased and husband and wife.’ If a deceased leaves behind a grandson and granddaughter from his son the legacy is given to them with the male receiving twice as much as the share of a female. ‘If a deceased leaves behind a grandson from the side of his son and a granddaughter from the side of his daughter the grandson from the side of the son receives two-thirds and the granddaughter from the side of the daughter receives one-third. ‘If a deceased leaves behind a granddaughter from his son and a granddaughter from his daughter, the granddaughter from his son receives two-thirds of the legacy and the granddaughter from his daughter receives one-third of the legacy. The rule in such case is like the rule for sons and daughters from one’s seed, for the children of one’s son is two-thirds and for the children of daughters is one-third. If a deceased leaves behind three sons or daughters of whom certain ones are of the next generation; the legacy in such case belongs to the generation before it. The next generation does not inherit anything because of the closest generation. The same is the case when all of them are daughters and in the next generation there is a boy, then the entire legacy belongs to the generation before, not for the next generation; the generation closer to the deceased is more deserving of the legacy. An example of this is when a deceased leaves behind a grandson from his daughter and a great grandson from the daughter of his son. The legacy in this case belongs to the grandson from his daughter because he is the closest to the deceased. So also is the case if a deceased leaves behind daughter of his daughter and son of the daughter of his son. In this case, the legacy belongs to the daughter of his daughter because she is closest to the deceased. The same is the case when a deceased leaves behind a daughter of his daughter and his great grandson, in which case the entire legacy belongs to the granddaughter; she is of closest generation. The same is the case also if a deceased leaves behind a grandson from his daughter and granddaughter from his daughter, a woman and other relatives. The woman’s share is one-eighth and the remaining is distributed between the granddaughter and grandson from his daughter; for each male twice as much as the share of a female. Thus, the legacy is made into twenty- four shares, one-eighth for the woman, which is three shares, for the granddaughter seven shares and for the grandson from the daughter fourteen shares. ‘If a deceased leaves behind a husband, a granddaughter from his daughter and a grandson from his daughter, the share of the husband is one-fourth and the rest of the legacy belongs to the granddaughter and grandson; each male’s share twice the share of the female which can be taken from four shares. The husband receives one share, the grandson from his daughter receives two shares and the granddaughter from his daughter receives one share. ‘If a deceased leaves behind a son of her daughter, the son of her son and her husband, the husband receives one-fourth and the rest belongs to the son of her daughter and the son of her son. The share of the son of her daughter is the share of his mother, which is one-third. The share of the son of her son is the share of her son, which is two-thirds, and this also can be distributed from four shares. ‘If a deceased leaves behind a husband and a daughter of her daughter the share of the husband is one- fourth and the rest of the legacy belongs to the daughter of her daughter. ‘If a deceased leaves behind a daughter of a daughter and both parents, then the share of parents are two-sixths. The share of a daughter of a daughter is one-half. The one remaining share is given to them as the remaining returned proportionate to their shares. Thus, the remaining is made into five parts of which the parents receive two shares and the daughter of the daughter receives three shares. If a deceased leaves behind a son of a daughter and both parents whose shares are two-sixths and the share of the son of the daughter is one-half which also can be distributed from five shares of which two shares are for the parents and three shares are for the son of the daughter. ‘If a deceased leaves behind a daughter of a son and both parents whose share is two-sixths and the remaining belongs to the daughter of the son, and this can be divided from six shares, of which two shares are for the parents and four shares for the daughter of the son.’ “Al-Fadl has said that one proof of the mistake that people make is in matters of inheritance of the children of daughters. They consider the children of daughters like the children of man from his seed in all rules except in inheritance. In this case they in consensus all say that wife of the son of the daughter is not lawful for a man or the wife of the son of son of a daughter. It is because of the words of Allah, most Majestic, most Glorious . . women lawful for your sons who are from your seed.’ (4:23) If in this case the son of the daughter is the son of a man from his seed; why does it not apply in inheritance to the son of the daughter? So also they have said, ‘If a man divorces his wife before going to bed with her; that women is not lawful for the son of his daughter because of the words of Allah, most Majestic, most Glorious, ‘. . .do not marry whom your fathers (ancestors) have married of women.’ (4:22) How then has man here become the father of the son of his daughter and he does not become his father in matters of inheritance? So also, they have said, ‘It is unlawful to marry a woman who was married to the son of one’s daughter.’ In the same way, they have said that if one testifies for the father of one’s mother or for the son of a daughter, his testimony and similar testimony is not acceptable in many of their judgments. When they come to the issue of inheritance they say that the son of a daughter is not considered as one’s son and he is not considered his father, because of their following their ancestors who wanted to invalidate al-Hassan and al-Husayn (a.s.), because of their mother but Allah is the supporter. This is what Allah has stated in His book in His words, ‘To everyone We gave guidance and We guided Nuh before and of the offspring of Dawud and Sulayman and Ayyub . . . and Jesus and ‘Ilyas qhow were all pious people.’ (6:84-85) He has called Jesus from the descendents of Adam and Nuh when he is the son of a daughter because Jesus had no father; then why is it that the children of a daughter of a man are not considered as one’s children? Yes, it is true if they want fairness and the truth, only Allah grants good opportunity.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar who has said the following. “I asked Imam abu ‘Abdallah (a.s.), ‘What are the facts that help one know those who have gained their salvation?’ The Imam replied, “One whose words agree with his deeds you must consider his testimony as valid and one whose words do not agree with his deeds (if he may have faith) it is temporarily.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. It is narrated from him (Ali ibn Ibrahim) from his father from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from Abu Basir that Abu ‘Abdillah (al-Sadiq (as) said: "When one of you feels tenderness in your heart, let him supplicate, for the heart does not become tender until it is sincere."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. A number of our people have narrated from Ahmad ibn Muhammad from and abu Dawud from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Muhammad ibn abu Hamzah from Yunus ibn Ya’qub who has said the following: “I heard abu ’Abd Allah (a.s.), say, ‘A woman after giving birth waits for a number of days equal to those of her Hayd (menses). She then must examine, take Ghusl (bath) and perform Salah (prayer).”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali ibn Muhammad has narrated from certain individuals of his people from Muhammad ibn Sulayman from his father who has said the following: “Once I asked abu ‘Abd Allah (a.s.), ‘What do you say about a man who fasts during the month of Sha‘ban and the month of Ramadan?’ He replied, ‘They are the months about which Allah, the most Blessed, the most High, has said, “Two months one after the other in which (certain) people return to Allah.’” I then asked, ‘Is it necessary to fast without a break?’ He (the Imam) said, ‘If he breaks his fast after sunset, it is a break. The Messenger of Allah has said, “There is no connecting in fasting means one must not fast for two days without breaking his fast after sunset. Sometimes it is desirable for a man to eat food before dawn.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad Ali ibn al-Hakam from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of a man who divorces his wife once. He (the Imam) said, ‘He has the authority to go back to her before the expiration of waiting period.’ I then asked about if he does not arrange witnesses to his going back. He (the Imam) said, ‘He must do so.’ I then asked, ‘What happens if he is not attentive to it?’ He (the Imam) said, ‘He must find witness when he remembers; witness is because of inheritance.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in a marfu‘ manner (rafa’ahu) from Amir al-Mu’minin Ali (a.s.) who has said the following. “Once Imam Ali (a.s.) said in one of his sermons, ‘O people, if you learn and gain knowledge you must act accordingly so that you may have guidance. A learned person who disregards his knowledge is like a lost and ignorant person who never comes to the right path due to his ignorance. In fact, you will find the case against such the learned that disregards his knowledge more sever and his regret more prolonged, compared to the ignorant person who wonders about in it. Both people stray and are devoid of goodness. Do not hesitate lest you will doubt and do not doubt lest you will disbelieve. Do not be lenient to your souls to play lazy. Do not trivialize the truth lest you will lose badly. It is of the truth to learn Fiqh, proper understanding of religion. It is of Fiqh, proper understanding of religion not to suffer deceit. The wisest for ones self among you is the one most obedient to his Lord. The most deceitful to himself among you is the disobedient one to his Lord. One who obeys Allah is safe and glad news awaits him but one who disobeys his Allah he loses and regrets.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. A number of our people have narrated from Ahmad Ibn Muhammad Ibn Khalid from Sharif Ibn Sabiq from al-Fadl Ibn Abu Qurrah from Abu ‘Abdillah (al-Sadiq) (as) that Rasulullah (sw) said: "The best time to supplicate to Allah (azwj) is during the pre-dawn hours (Al-Asḥār)." Then he recited this verse from the words of Ya'qub (as): «I will ask forgiveness for you from my Lord» (12:98) and he (the Prophet) said, "He delayed them until pre-dawn hours (to pray for them)."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A woman for giving birth waits for the number of days of her Hayd (menses); then she must examine in two days.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. 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.) was asked about fasting while one is at home. He answered, ‘It is three days every month. They are a Thursday of one week, Wednesday of one week and Thursday of another week.’ And he said: Amir al-Mu’minin (a.s.) has said, “Fasting for a month is patience. Three days of fasting of every month removes temptation. Fasting of three days of every month is (like) fasting all the time. Allah, the Most Majestic, the Most Glorious, says, ‘One who does a good deed receives tenfold reward.’ (6:160)’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from the one mentioned from Muhammad ibn ’Abd al-Rahman ibn abu Layla from his father who has said the following. “Imam abu Ja‘far (a.s.) has said, ‘When you hear knowledge you must utilize it and your hearts must become more open. When knowledge increases in one’s heart it becomes harder to bear and Satan may over power him. If Satan would dispute with you move on him with whatever you know. The plots of Satan are weak.” I asked the Imam (a.s.) “What is it that we know?’” The Imam replied, “Fight him with whatever of the power of Allah, the Majestic, the Glorious, has come to light before you.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Al-Husayn Ibn Muhammad has narrated from Ahmad Ibn Ishaq from Sa'dan Ibn Muslim from Mu’awiyah Ibn ‘Ammar that Abu ‘Abdillah (al-Sadiq) (as) said: “Whenever my father had a need to be fulfilled, he would seek it to be fulfilled during the decline of the sun from its peak position (i.e. dhuhr time). When he intended to do this, he would first give something in charity, wear some perfume, go to the mosque, and then supplicate for his need as Allah willed."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “I asked abu al-Hassan (a.s.), about fasting during a month. He replied, ’It is three days every month, one day in every ten days. Allah, the most Blessed, the most High, says, “One who does a good deed receives tenfold reward.” (6:151) Three days of fasting every month is like fasting all the time.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn Hadid, who narrated in a marfu' manner that Abu 'Abdillah (al-Sadiq) (as) said: “Whenever your skin feels a tingling sensation and your eyes tear up, then you must go (to supplicate to Allah), for it (your prayer) is coming your way." He (Ahmad Ibn Muhammad Ibn Khalid) said: A similar hadith was also narrated by Muhammad ibn Isma'il from Isma'il al-Sarraj from Muhammad ibn Hamza from Sa'eed.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid, from Muhammad ibn Ali from al-Husayn ibn Mukhariq abu Junadah al-Siluwliy from abu Hamzah who has said the following: “Abu Ja’far (a.s.), has narrated from his father who has narrated this Hadith. ’The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “If one fasts during the month of Sha’ban, it will be a cleansing for him, from all zallah (a slip), wasmah and badirah.’” I (abu Hamzah) then asked, ‘What is wasmah?’ He replied, ‘It is swearing and a vow for unlawful cause.’ I asked, ‘What is badirah?’ He replied, ‘It is swearing when one is angry; repenting for it is regretting.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. From him (Ahmad Ibn Muhammad Ibn Khalid) that he narrated from Al-Jamurani from Al-Hasan Ibn Ali Ibn Abi Hamzah, from Sandal, from Abu al-Sabbah al-Kinani, that Abu Ja'far (al-Baqir) (as) said: "Indeed, Allah (azwj) loves from His believing servants every servant who is persistent in supplication. Therefore, you should engage in supplication during the pre-dawn hours until sunrise, for it is a time when the gates of heaven are opened, provisions are distributed, and great needs are fulfilled."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurarah who has said the following: ’’Once I asked abu ‘Abd Allah (a.s.), about the best tradition in optional fasting. The Imam replied, ‘It is three days of fasting every month. It is the first Thursday, the Wednesday after the tenth day and the last Thursday of a month.’ I then asked, ‘Is that all of the tradition about fasting?’ He replied, ‘Yes, this is all about it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Ali Ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar Ibn ‘Udhaynah that he heard Aba 'Abdillah (al-Sadiq) (as) say: "Indeed, there is an hour in the night during which if a Muslim servant coincides with it in prayer and supplication to Allah (azwj), his supplication will be answered. This happens every night." I asked, "May Allah improve your condition, which hour of the night is it?". He said, "When half of the night has passed, it is the first sixth of the second half of the night."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “Someone asked abu ‘Abd Allah (a.s.), about fasting on Wednesday. The Imam said, ’Amir al-Mu’minin (a.s.), has said, “Allah, the Most Majestic, the Most Glorious, created hellfire on Wednesday; for this reason there is fasting to seek refuge thereby from the fire.’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam Harun ibn Muslim, from al-Ahwal from, ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said that someone asked the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, about fasting on two Thursdays between which there is a Wednesday. He answered, ‘The two Thursdays are those during which deeds are presented for accounting. Wednesday is when hellfire was created, and fasting is a shield against the fire.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

12. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah (a.s.), has said that there is fasting on Wednesday because for all nations upon which torment descended, it occurred on a Wednesday in the middle of the month. It is desirable to fast on that day.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

13. Al-Husayn ibn Muhammad has narrated from Muhammad ibn ‘Imran from Ziyad al-Qandiy from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), once said to me, ‘If there are two Thursdays in the beginning of a month, it is better to fast the first one. If two Thursdays come at the end of a month, it is better to fast the last Thursday.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. A number of our people have narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Hammad ibn ‘Isa from Flariz from Zurarah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of a woman who has given birth and as to when she must perform Salah (prayer). He (the Imam) said, ‘She must wait for the number of days that are equal to those of her Hayd (menses). She then must examine in two days if bleeding has stopped, otherwise, she must take Ghusl (bath), fill up herself, secure it with a belt of cloths. She must perform the morning Salah (prayer) with one Ghusl (bath), Salah (prayer) of al-Dhuhr and al-‘Asr with one Ghusl (bath) and Salah (prayer) of al-Maghrib and al-‘Isha’ with one Ghusl (bath). If blood does not pass through the cotton, she can perform Salah (prayer) with one Ghusl (bath) (everyday).’ I then asked about a woman experiencing Hayd (menses). He (the Imam) said, ‘It is the same. If bleeding stops, otherwise, it is Istihadah and she must do what the woman after childbirth does. She must perform Salah (prayer) in all conditions; the Holy prophet, has said, ‘Salah (prayer) is the pillar of your religion.”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.