Sleep & Dreams

لَهُ يَا أَبَهْ أُرِيدُ أَنْ أَنَامَ فَقَالَ يَا بُنَيَّ قُلْ- أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ‌ إِنَّ اللَّهَ عَلى‌ كُلِّ شَيْ‌ءٍ قَدِيرٌ* وَ أَعُوذُ بِعَفْوِ اللَّهِ وَ أَعُوذُ بِغُفْرَانِ اللَّهِ وَ أَعُوذُ بِرَحْمَةِ ال

“One night the son of Abu ‘Abd Allah (a.s.) came to him and said, ‘Father I want to go to sleep.’ He said son, say, ‘1 testify that no one deserves to be worshipped except Allah, that Muhammad (a.s.) is the servant and messenger of Allah. I seek protection with the greatness of Allah. I seek protection with majesty of

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‌ إِنِ اسْتَطَعْتَ أَنْ لَا تَبِيتَ لَيْلَةً حَتَّى تَعَوَّذَ بِأَحَدَ عَشَرَ حَرْفاً قُلْتُ أَخْبِرْنِي بِهَا قَالَ قُلْ أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ وَ أَعُوذُ بِجَمَالِ اللَّهِ وَ أَعُوذُ بِدَفْعِ اللَّهِ وَ أَعُوذُ بِمَنْعِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ وَ أَعُوذُ بِمُلْكِ اللَّهِ وَ أَعُوذ

“Abu ‘Abd Allah (a.s.) said to me, ‘If you can, do not go to sleep without seeking protection with eleven letters.’ I then asked, ‘What are they?’ The Imam told me to say, ‘I seek protection with the majesty of Allah, I seek protection with the power of Allah, I seek protection with the glory of Allah, I seek protectio

كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ‌ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَقُلْ- بِسْمِ اللَّهِ وَضَعْتُ جَنْبِيَ الْأَيْمَنَ لِلَّهِ عَلَى مِلَّةِ إِبْرَاهِيمَ حَنِيفاً لِلَّهِ مُسْلِماً وَ ما أَنَا مِنَ الْمُشْرِكِينَ‌.

“Abu ‘Abd Allah (a.s.) has said, ‘Whenever you are about to sleep in your bed say, “In the name of Allah, I have placed my right side (for Allah) according to the Millah (tradition and culture) of Ibrahim, submitted to the will of Allah and I am not of the pagans.’”

إِذَا قَامَ أَحَدُكُمْ مِنَ اللَّيْلِ فَلْيَقُلْ سُبْحَانَ رَبِّ النَّبِيِّينَ وَ إِلَهِ الْمُرْسَلِينَ وَ رَبِّ الْمُسْتَضْعَفِينَ‌[1] وَ الْحَمْدُ لِلَّهِ الَّذِي‌ يُحْيِ الْمَوْتى‌ وَ هُوَ عَلى‌ كُلِّ شَيْ‌ءٍ قَدِيرٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ عَبْدِي وَ شَكَرَ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’Id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’Ini from abu ‘Abd Allah (a.s.) who has said the following: “When one of you wakes up during the night and says, ‘Allah is free of defects, the Lord of the

إِذَا قُمْتَ بِاللَّيْلِ مِنْ مَنَامِكَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي رَدَّ عَلَيَّ رُوحِي لِأَحْمَدَهُ وَ أَعْبُدَهُ فَإِذَا سَمِعْتَ صَوْتَ الدِّيكِ فَقُلْ- سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي‌ فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَإِذَا قُمْتَ فَانْظُرْ فِي آفَاقِ السَّمَاء

“During the night if you wake up say, ‘All praise belongs to Allah, who has returned my spirit to me so I can thank Him and worship Him.’ When you hear the voice of a rooster then say, ‘O the Faultless, the Holy, Lord of the angels and the Spirit, Your mercy comes before Your anger and no one deserves to be worshipped

كَانَ أَبُو عَبْدِ اللَّهِ ع إِذَا قَامَ آخِرَ اللَّيْلِ يَرْفَعُ صَوْتَهُ حَتَّى يُسْمِعَ أَهْلَ الدَّارِ وَ يَقُولُ اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ الْمُطَّلَعِ وَ وَسِّعْ عَلَيَّ ضِيقَ الْمَضْجَعِ وَ ارْزُقْنِي خَيْرَ مَا قَبْلَ الْمَوْتِ وَ ارْزُقْنِي خَيْرَ مَا بَعْدَ الْمَوْتِ.

“When Abu ‘Abdillah (a.s.) toward the end of night was to wake up he would raise his voice so people of the house could hear him, saying, ‘O Lord, support me against the horror of the Day of Judgment, expand for me the congestion of the grave, grant me the best of what is before death and grant me what is best thereaft

تَقُولُ إِذَا أَرَدْتَ النَّوْمَ- اللَّهُمَّ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَ إِنْ أَرْسَلْتَهَا فَاحْفَظْهَا.

“When you are about to sleep say, ‘O Lord, if You holdback my soul from returning to my body, have mercy on it and if You will allow it to return, please protect it. ’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ حِينَ يَأْخُذُ مَضْجَعَهُ غُفِرَ لَهُ مَا عَمِلَ قَبْلَ ذَلِكَ خَمْسِينَ عَاماً وَ قَالَ يَحْيَى فَسَأَلْتُ سَمَاعَةَ عَنْ ذَلِكَ فَقَالَ حَدَّثَنِي أَبُو بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ذَلِكَ وَ قَالَ يَا أَبَا مُحَمَّدٍ أَمَا إِنَّكَ إِنْ جَرَّبْتَهُ وَجَدْتَهُ سَدِيداً[1].

“I heard Abu ‘Abdillah (a.s.) saying, ‘Whoever recites Chapter 112 of the Holy Quran one hundred times at the time of going to sleep his deeds of the past fifty years will be forgiven.’ Yahya has said that I asked Sama’a about it and he said that abu Basir narrated to him saying, ‘I heard Abu ‘Abdillah (a.s.) saying th

كَانَ رَسُولُ اللَّهِ ص إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ- اللَّهُمَّ بِاسْمِكَ أَحْيَا وَ بِاسْمِكَ أَمُوتُ فَإِذَا قَامَ مِنْ نَوْمِهِ قَالَ- الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانِي بَعْدَ مَا أَمَاتَنِي‌ وَ إِلَيْهِ النُّشُورُ وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَرَأَ عِنْدَ مَنَامِهِ آيَةَ الْكُرْسِيِّ ثَلَاثَ مَرَّاتٍ وَ الْآيَةَ الَّتِي فِي آلِ عِمْرَانَ- شَهِدَ اللَّهُ‌ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْ

16. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad all from Ja’far ibn Muhammad al-Ash’ari from ibn al-Qaddah from abu ‘Abd Allah (a.s.) who has said the following: “When the Messenger of Allah were about to go to his bed he would say, ‘O Lord, in Your name I live and in Your name I wil

مَا مِنْ أَحَدٍ يَقْرَأُ آخِرَ الْكَهْفِ عِنْدَ النَّوْمِ إِلَّا تَيَقَّظَ فِي السَّاعَةِ الَّتِي يُرِيدُ[1].

“Whoever recites verse 110 of Chapter 18 he will wake up at the hour he wants to wake up.”

قَالَ النَّبِيُّ ص‌ مَنْ أَرَادَ شَيْئاً مِنْ قِيَامِ اللَّيْلِ وَ أَخَذَ مَضْجَعَهُ فَلْيَقُلْ- بِسْمِ اللَّهِ اللَّهُمَّ لَا تُؤْمِنِّي مَكْرَكَ وَ لَا تُنْسِنِي ذِكْرَكَ وَ لَا تَجْعَلْنِي مِنَ الْغَافِلِينَ أَقُومُ سَاعَةَ كَذَا وَ كَذَا إِلَّا وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكاً يُنَبِّهُهُ تِلْكَ السَّاعَةَ.

“The Holy Prophet has said, ‘Whoever likes to wake up at night, at the time of going to sleep should say, “(In the name of Allah) O Lord, do not allow me to ignore Your anger, do not allow me to forget speaking of You, do not make me of the careless ones, so I will wake up at such and such hour,” Allah, the Most Majest

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ إِذَا أَمْسَيْتَ فَنَظَرْتَ إِلَى الشَّمْسِ فِي غُرُوبٍ وَ إِدْبَارٍ فَقُلْ- بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً وَ الْحَمْدُ لِلَّهِ الَّذِي يَصِفُ وَ لَا يُوصَفُ وَ يَعْلَمُ وَ لَا يُعْلَمُ‌ يَعْلَمُ خائِنَةَ الْأ

‘In the evening when you see the sun about to go down and disappear then say, “In the name of Allah, with (the help of) Allah, all praise belongs to Allah, Who has not taken any companion, or children. Who has no partner in His kingdom or a supporter against weakness, and He is greater than can be described, all praise

كَانَ أَبُو عَبْدِ اللَّهِ ع يَدْعُو عِنْدَ قِرَاءَةِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ- اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ أَنْتَ الْمُتَوَحِّدُ بِالْقُدْرَةِ وَ السُّلْطَانِ الْمَتِينِ وَ لَكَ الْحَمْدُ أَنْتَ الْمُتَعَالِي بِالْعِزِّ وَ الْكِبْرِيَاءِ وَ فَوْقَ السَّمَاوَاتِ وَ الْعَرْشِ الْعَظِيمِ‌[6] رَبَّنَا وَ لَكَ الْحَمْدُ أَنْتَ الْمُكْتَفِي بِعِلْمِكَ- وَ الْمُحْتَاجُ إِلَيْكَ كُلُّ ذِي عِلْمٍ رَبَّنَا وَ لَك

1. He [mursal = trasmitter] said: “Abū ‘Abdillāh (‘a.s.) used to supplicate thus when reading the Book of Allāh, to Whom belong Might and Majesty: ‘O Allāh! Our Lord! All praise is due to You – You are the Only One with power and firm authority. And all praise is due to You – You are the Exalted with might and grandeur

‌ أَنَّهُ عَلَّمَ أَخَاهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ هَذَا الدُّعَاءَ اللَّهُمَّ ارْفَعْ ظَنِّي صَاعِداً وَ لَا تُطْمِعْ فِيَّ عَدُوّاً وَ لَا حَاسِداً وَ احْفَظْنِي قَائِماً وَ قَاعِداً وَ يَقْظَاناً [يَقْظَانَ‌] وَ رَاقِداً اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ اهْدِنِي سَبِيلَكَ الْأَقْوَمَ وَ قِنِي حَرَّ جَهَنَّمَ وَ احْطُطْ عَنِّي الْمَغْرَمَ وَ الْمَأْثَمَ وَ اجْعَلْنِي مِنْ خَيْرِ خِيَارِ الْعَالَمِ‌[2]

21. It is narrated from him (narrator of the Hadith above) in a marfu ’ manner from abu Ja’far (a.s.) who instructed his brother ‘Abd Allah ibn Ali with following supplication: “O Lord, raise the degree of my knowledge upwards, do not allow any enemy or envier to become covetous of me, protect me standing, sitting, awa

مَا يَمْنَعُ التَّاجِرَ مِنْكُمُ الْمَشْغُولَ فِي سُوقِهِ إِذَا رَجَعَ إِلَى مَنْزِلِهِ أَنْ لَا يَنَامَ حَتَّى يَقْرَأَ سُورَةً مِنَ الْقُرْآنِ فَتُكْتَبَ لَهُ مَكَانَ كُلِّ آيَةٍ يَقْرَؤُهَا عَشْرُ حَسَنَاتٍ وَ يُمْحَى عَنْهُ عَشْرُ سَيِّئَاتٍ.

“Why should any thing prevent a business man working in the marketplace from reading one chapter from the Quran before going to sleep when he is home? So ten good deeds shall be written for him in the place of every verse he recites, and ten sins shall be wiped out.”

سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‌ مَنْ قَرَأَ الْمُسَبِّحَاتِ‌[3] كُلَّهَا قَبْلَ أَنْ يَنَامَ لَمْ يَمُتْ حَتَّى يُدْرِكَ الْقَائِمَ وَ إِنْ مَاتَ كَانَ فِي جِوَارِ مُحَمَّدٍ النَّبِيِّ ص.

“I heard abu Ja’far (a.s.) saying, ‘Whoever reads all the chapters that begin with the word, ‘Sabbaha, or Yusabbihu’ before going to sleep will not die before seeing the twelfth Imam, and when he dies, he will be in the neighborhood of Muhammad (a.s.).’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ حِينَ يَأْخُذُ مَضْجَعَهُ غَفَرَ اللَّهُ لَهُ ذُنُوبَ خَمْسِينَ سَنَةً.

“The Messenger of Allah has said, ‘Whoever reads Chapter 112 of the Holy Quran before going to sleep one hundred times, Allah forgives fifty years of his sins.’”

قَالَ رَسُولُ اللَّهِ ص‌ مَنْ قَرَأَ أَلْهاكُمُ التَّكاثُرُ عِنْدَ النَّوْمِ وُقِيَ فِتْنَةَ الْقَبْرِ.

“The Messenger of Allah has said, ‘Whoever read al-Hakum al-Takathur Chapter 102 of the Holy Quran at bedtime will be safe from the mischief of the grave.’”

مَا مِنْ عَبْدٍ يَقْرَأُ آخِرَ الْكَهْفِ إِلَّا تَيَقَّظَ فِي السَّاعَةِ الَّتِي يُرِيدُ.

“Whoever reads the last verse of al-Kahf (Chapter 18) can wake up at night at the hour that he intends to wake up.”

إِذَا سَلَّمَ أَحَدُكُمْ فَلْيَجْهَرْ بِسَلَامِهِ لَا يَقُولُ سَلَّمْتُ فَلَمْ يَرُدُّوا عَلَيَّ وَ لَعَلَّهُ يَكُونُ قَدْ سَلَّمَ وَ لَمْ يُسْمِعْهُمْ فَإِذَا رَدَّ أَحَدُكُمْ فَلْيَجْهَرْ بِرَدِّهِ وَ لَا يَقُولُ الْمُسَلِّمُ سَلَّمْتُ فَلَمْ يَرُدُّوا عَلَيَّ ثُمَّ قَالَ كَانَ عَلِيٌّ ع يَقُولُ لَا تَغْضَبُوا وَ لَا تُغْضِبُوا أَفْشُوا السَّلَامَ وَ أَطِيبُوا الْكَلَامَ وَ صَلُّوا بِاللَّيْلِ وَ النَّاسُ نِيَامٌ ت

“When anyone of you offers the greeting of peace he should say it loud and clear so he will not complain that no one answered his greeting of peace. He may have offered, but no one may have heard it and when any one of you answers the greeting he should say it loud and clear so that the one offering it will not say, ‘I

رَأَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع قَاعِداً وَاضِعاً إِحْدَى رِجْلَيْهِ عَلَى فَخِذِهِ فَقُلْتُ إِنَّ النَّاسَ يَكْرَهُونَ هَذِهِ الْجِلْسَةَ وَ يَقُولُونَ إِنَّهَا جِلْسَةُ الرَّبِّ- فَقَالَ إِنِّي إِنَّمَا جَلَسْتُ هَذِهِ الْجِلْسَةَ لِلْمَلَالَةِ وَ الرَّبُّ لَا يَمَلُّ وَ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ‌.

“I saw Ali ibn al-Husayn (a.s.) when sitting place one foot over his thigh. I said, ‘People dislike this sitting posture and say, “It is the sitting posture of the Lord.’” The Imam said, ‘I sit this way to relieve myself of tiredness. The Lord does not tire and slumber or sleep cannot overcome Him.’”

جَلَسَ أَبُو عَبْدِ اللَّهِ ع مُتَوَرِّكاً رِجْلُهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُسْرَى فَقَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ هَذِهِ جِلْسَةٌ مَكْرُوهَةٌ فَقَالَ لَا إِنَّمَا هُوَ شَيْ‌ءٌ قَالَتْهُ الْيَهُودُ لَمَّا أَنْ فَرَغَ اللَّهُ عَزَّ وَ جَلَّ مِنْ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ اسْتَوَى عَلَى الْعَرْشِ جَلَسَ هَذِهِ الْجِلْسَةَ لِيَسْتَرِيحَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ- اللَّهُ لا إِلهَ إِلَّا هُو

“Once Abu ‘Abdillah (a.s.) was sitting with his right foot on his left thigh. A man said, ‘May Allah keep my soul in service for your cause, this sitting posture is not desirable.’ The Imam said, ‘It is not so. That is a thing the Jews say that when Allah, the Most Majestic, the Most Holy, finished creating the heavens

قَالَ رَسُولُ اللَّهِ ص‌ مَا آمَنَ بِي مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ قَالَ وَ مَا مِنْ أَهْلِ قَرْيَةٍ يَبِيتُ وَ فِيهِمْ جَائِعٌ يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ.

“The Messenger of Allah has said, ‘One who spends the night with his stomach full while his neighbor is hungry does not believe in me. Any (people of the town) who sleep at night with their stomachs full while among them are hungry people, to such people, on the Day of Judgment, Allah will not look with kindness.’”

إِذَا دَخَلْتَ يَدَكَ فِي الْإِنَاءِ قَبْلَ أَنْ تَغْسِلَهَا فَلَا بَأْسَ إِلَّا أَنْ يَكُونَ أَصَابَهَا قَذَرُ بَوْلٍ أَوْ جَنَابَةٍ فَإِنْ دَخَلْتَ يَدَكَ فِي الْإِنَاءِ وَ فِيهَا شَيْ‌ءٌ مِنْ ذَلِكَ فَأَهْرِقْ ذَلِكَ الْمَاءَ.

‘‘(’A’immah), ‘Alayhim al-Salam, have said that it is permissible to place one’s hand in a water container before washing them, provided, urine or things from semen discharge has not reached them; otherwise, one must throw away such water.”

سَأَلْتُ الشَّيْخَ عَنِ الرَّجُلِ يَسْتَيْقِظُ مِنْ نَوْمِهِ وَ لَمْ يَبُلْ أَ يُدْخِلُ يَدَهُ فِي الْإِنَاءِ قَبْلَ أَنْ يَغْسِلَهَا قَالَ لَا لِأَنَّهُ لَا يَدْرِي أَيْنَ كَانَتْ يَدُهُ فَلْيَغْسِلْهَا.

“I once asked the Shaykh, ’Is it permissible for a man who wakes up to place his hand in the water container before urinating?’ He (the Imam) replied, ‘No, he cannot do so because he does not know where his hands may have been. He must wash them first.’”

فِي الرَّجُلِ الْجُنُبِ يَسْهُو فَيَغْمِسُ يَدَهُ فِي الْإِنَاءِ قَبْلَ أَنْ يَغْسِلَهَا أَنَّهُ لَا بَأْسَ إِذَا لَمْ يَكُنْ أَصَابَ يَدَهُ شَيْ‌ءٌ.

“I once asked abu ‘Abd Allah (a.s.), ‘Can a man immerse his hands in the water container before washing them?’ He (the Imam) replied, ‘Yes, he can do so, provided they have not touched any unclean substance.’”

سَأَلْتُهُ عَنِ الرَّجُلِ يَبُولُ وَ لَمْ يَمَسَّ يَدَهُ شَيْ‌ءٌ أَ يَغْمِسُهَا فِي الْمَاءِ قَالَ نَعَمْ وَ إِنْ كَانَ جُنُباً.

“I once asked one of the two Imam, ‘Alayhim al-Salam, about a man who urinates but does not touch anything, must he wash it with water? He (the Imam) said, ‘Yes, if he has experienced sexual relation.’”

سُئِلَ كَمْ يُفْرِغُ الرَّجُلُ عَلَى يَدِهِ قَبْلَ أَنْ يُدْخِلَهَا فِي الْإِنَاءِ قَالَ وَاحِدَةً مِنْ حَدَثِ الْبَوْلِ وَ ثِنْتَيْنِ مِنَ الْغَائِطِ وَ ثَلَاثَةً مِنَ الْجَنَابَةِ.

He (the Imam) said, ‘Once, because of urination, twice because of defecation and three times because of sexual relation.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَضَعُ الْكُوزَ الَّذِي يَغْرِفُ بِهِ مِنَ الْحُبِّ فِي مَكَانٍ قَذِرٍ ثُمَّ يُدْخِلُهُ الْحُبَّ قَالَ يَصُبُّ مِنَ الْمَاءِ ثَلَاثَةَ أَكُفٍّ ثُمَّ يَدْلُكُ الْكُوزَ[1].

“I once asked abu ‘Abd Allah (a.s.), about the case of a mug with which one takes water from a large water container but one places it on a dirty place, then immerses it in the large water container. He (the Imam) said, ‘He must pour water on the mug three times and rub it.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ إِذَا قُمْتَ بِاللَّيْلِ فَاسْتَكْ فَإِنَّ الْمَلَكَ يَأْتِيكَ فَيَضَعُ فَاهُ عَلَى فِيكَ وَ لَيْسَ مِنْ حَرْفٍ تَتْلُوهُ وَ تَنْطِقُ بِهِ إِلَّا صَعِدَ بِهِ إِلَى السَّمَاءِ فَلْيَكُنْ فُوكَ طَيِّبَ الرِّيحِ.

“Abu ‘Abd Allah (a.s.), has said, ‘When you wake up during the night (for Salah (prayer)) you should brush your teeth; the angel comes and places his mouth over your mouth. Every word you say, he climbs with it to the heaven. Your mouth should have a pleasant smell.’”

قُلْتُ لِأَبِي جَعْفَرٍ وَ لِأَبِي عَبْدِ اللَّهِ ع مَا يَنْقُضُ الْوُضُوءَ فَقَالا مَا يَخْرُجُ مِنْ طَرَفَيْكَ الْأَسْفَلَيْنِ مِنَ الدُّبُرِ وَ الذَّكَرِ غَائِطٌ أَوْ بَوْلٌ أَوْ مَنِيٌّ أَوْ رِيحٌ وَ النَّوْمُ حَتَّى يُذْهِبَ الْعَقْلَ وَ كُلُّ النَّوْمِ يُكْرَهُ إِلَّا أَنْ تَكُونَ تَسْمَعُ الصَّوْتَ.

“I asked abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, about things that invalidate Wudu’. They said, ‘Of such things are that which come out of one’s two bottom outlets, buttocks and urethra, in the form of urine or feces, semen or gas; as well as sleeping which stops understanding and all kinds of sleep is undes

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخَفْقَةِ وَ الْخَفْقَتَيْنِ فَقَالَ مَا أَدْرِي مَا الْخَفْقَةُ وَ الْخَفْقَتَانِ إِنَّ اللَّهَ يَقُولُ- بَلِ الْإِنْسانُ عَلى‌ نَفْسِهِ بَصِيرَةٌ[2] إِنَّ عَلِيّاً ع كَانَ يَقُولُ مَنْ وَجَدَ طَعْمَ النَّوْمِ قَائِماً أَوْ قَاعِداً فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ.

“I once asked abu ‘Abd Allah (a.s.), about slumbering once or twice. He (the Imam) said, ‘I do not know what slumbering once or twice is; however Allah says, “Man is well aware of his soul.” Ali (a.s.), would say, “If one feels the taste of sleep when standing or sitting, it then becomes necessary for him to take Wudu’

أُذُنَانِ وَ عَيْنَانِ تَنَامُ الْعَيْنَانِ وَ لَا تَنَامُ الْأُذُنَانِ وَ ذَلِكَ لَا يَنْقُضُ‌ الْوُضُوءَ فَإِذَا نَامَتِ الْعَيْنَانِ وَ الْأُذُنَانِ انْتَقَضَ الْوُضُوءُ.

“Abu ‘Abd Allah (a.s.), has said, ‘There are ears and eyes. Eyes may sleep but not yet the ears. This does not invalidate Wudu’. When both eyes and ears sleep, Wudu’ becomes invalid.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَرَى فِي الْمَنَامِ حَتَّى يَجِدَ الشَّهْوَةَ فَهُوَ يَرَى أَنَّهُ قَدِ احْتَلَمَ فَإِذَا اسْتَيْقَظَ لَمْ يَرَ فِي ثَوْبِهِ الْمَاءَ وَ لَا فِي جَسَدِهِ قَالَ لَيْسَ عَلَيْهِ الْغُسْلُ وَ قَالَ كَانَ عَلِيٌّ ع يَقُولُ إِنَّمَا الْغُسْلُ مِنَ الْمَاءِ الْأَكْبَرِ فَإِذَا رَأَى فِي مَنَامِهِ وَ لَمْ يَرَ الْمَاءَ الْأَكْبَرَ فَلَيْسَ عَلَيْهِ غُسْلٌ.

“I once asked abu ’Abd Allah (a.s.), about a man who experiences a wet dream and orgasm but when he wakes up, does not find any sign of discharge in his clothes or body. He (the Imam) said, ‘Ghusl (bath) is not necessary on him. 5 He (the Imam) said, ‘Ali (a.s.), would say, “Ghusl (bath) becomes necessary because of ma

سَأَلْتُهُ عَنْ رَجُلٍ احْتَلَمَ فَلَمَّا انْتَبَهَ وَجَدَ بَلَلًا فَقَالَ لَيْسَ بِشَيْ‌ءٍ إِلَّا أَنْ يَكُونَ مَرِيضاً فَعَلَيْهِ الْغُسْلُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who dreams and when he wakes up finds moisture and wet spots. He (the Imam) said, ‘It is not necessary to do anything unless he suffers from an illness in which case he must take Ghusl (bath).”’ (Fatwa best explains this Hadith.)

إِذَا كُنْتَ مَرِيضاً فَأَصَابَتْكَ شَهْوَةٌ فَإِنَّهُ رُبَّمَا كَانَ هُوَ الدَّافِقَ لَكِنَّهُ يَجِي‌ءُ مَجِيئاً ضَعِيفاً لَيْسَ لَهُ قُوَّةٌ لِمَكَانِ مَرَضِكَ سَاعَةً بَعْدَ سَاعَةٍ قَلِيلًا قَلِيلًا فَاغْتَسِلْ مِنْهُ.

“He (the Imam) has said, ‘When you suffer from an illness and experience orgasm, it may take place with excitement, but if it takes place in a weak manner with less force because of your illness, in intervals little by little, in such case Ghusl (bath) is obligatory.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَرَى فِي الْمَنَامِ وَ يَجِدُ الشَّهْوَةَ فَيَسْتَيْقِظُ وَ يَنْظُرُ فَلَا يَجِدُ شَيْئاً ثُمَّ يَمْكُثُ بَعْدُ فَيَخْرُجُ قَالَ إِنْ كَانَ مَرِيضاً فَلْيَغْتَسِلْ وَ إِنْ لَمْ يَكُنْ مَرِيضاً فَلَا شَيْ‌ءَ عَلَيْهِ قَالَ فَقُلْتُ لَهُ فَمَا فَرْقٌ بَيْنَهُمَا فَقَالَ لِأَنَّ الرَّجُلَ إِذَا كَانَ صَحِيحاً جَاءَ بِدُفْقَةٍ وَ قُوَّةٍ وَ إِذَا كَانَ مَرِيضاً لَمْ يَجِئْ إِلَّ

“I once said to abu ‘Abd Allah (a.s.), there is a man who experiences wet dream and orgasm. He then wakes up and does not find anything, but after a while discharge takes place. He (the Imam) said, ‘If he suffers from an illness, he must take Ghusl (bath), but if he does not suffer from any illness he is not obligated

سَأَلْتُهُ عَنِ الْمَرْأَةِ تَرَى فِي الْمَنَامِ مَا يَرَى الرَّجُلُ قَالَ إِذَا أَنْزَلَتْ فَعَلَيْهَا الْغُسْلُ وَ إِنْ لَمْ تُنْزِلْ فَلَيْسَ عَلَيْهَا الْغُسْلُ.

“I once asked abu ‘Abd Allah (a.s.), about a woman who experiences in her dream what a man does. He (the Imam) said, ‘If she experiences discharge Ghusl (bath) is necessary on her; if there is no discharge, Ghusl (bath) is not necessary.’”

سَأَلْتُ‌ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ تَرَى أَنَّ الرَّجُلَ يُجَامِعُهَا فِي الْمَنَامِ فِي فَرْجِهَا حَتَّى تُنْزِلَ قَالَ تَغْتَسِلُ. - وَ فِي رِوَايَةٍ أُخْرَى قَالَ: عَلَيْهَا غُسْلٌ وَ لَكِنْ لَا تُحَدِّثُوهُنَّ بِهَذَا فَيَتَّخِذْنَهُ عِلَّةً[1].

“I once asked abu ‘Abd Allah (a.s.), about a woman who in her dream finds a man who engages in an intercourse with her until she experiences orgasm. He (the Imam) said, ‘She must take Ghusl (bath).”’ According to another Hadith, she must take Ghusl (bath) but must not inform others to avoid ridicule.

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَنَامُ وَ لَمْ يَرَ فِي نَوْمِهِ أَنَّهُ احْتَلَمَ فَيَجِدُ فِي ثَوْبِهِ وَ عَلَى فَخِذِهِ الْمَاءَ هَلْ عَلَيْهِ غُسْلٌ قَالَ نَعَمْ.

“I once asked abu ’Abd Allah (a.s.), about a man who does not experience any wet dream but he finds wet spots on his thigh and his clothes. Is Ghusl (bath) necessary for him? He (the Imam) said, ‘Yes, Ghusl (bath) is necessary.”

سَأَلْتُهُ عَنْ رَجُلٍ أَجْنَبَ فَاغْتَسَلَ قَبْلَ أَنْ يَبُولَ فَخَرَجَ مِنْهُ شَيْ‌ءٌ قَالَ يُعِيدُ الْغُسْلَ قُلْتُ فَالْمَرْأَةُ يَخْرُجُ مِنْهَا بَعْدَ الْغُسْلِ قَالَ لَا تُعِيدُ قُلْتُ فَمَا فَرْقٌ بَيْنَهُمَا قَالَ لِأَنَّ مَا يَخْرُجُ مِنَ الْمَرْأَةِ إِنَّمَا هُوَ مِنْ مَاءِ الرَّجُلِ.

“I once asked abu ‘Abd Allah (a.s.), about a man who experiences a wet dream and takes Ghusl (bath) before urinating then something comes out. He (the Imam) said, ‘He must take Ghusl (bath) again.’ I then asked what happens if such thing happens to a woman. He (the Imam) said, ‘She does not need a Ghusl (bath) again.’

سَأَلْتُهُ‌[2] عَنِ الرَّجُلِ يُجْنِبُ ثُمَّ يُرِيدُ النَّوْمَ قَالَ إِنْ أَحَبَّ أَنْ يَتَوَضَّأَ فَلْيَفْعَلْ وَ الْغُسْلُ أَحَبُّ إِلَيَّ وَ أَفْضَلُ مِنْ ذَلِكَ فَإِنْ هُوَ نَامَ وَ لَمْ يَتَوَضَّأْ وَ لَمْ يَغْتَسِلْ فَلَيْسَ عَلَيْهِ شَيْ‌ءٌ إِنْ شَاءَ اللَّهُ تَعَالَى.

“I once asked him (the Imam) about a man who experiences sexual relation and wants to sleep. He (the Imam) said, ‘If he likes he can take Wudu’. However, Ghusl (bath) is more desirable to me and I prefer it; and it is better than that, however, if he has gone to sleep without Wudu’ and without Ghusl (bath) there is not

إِذَا احْتَلَمَ الرَّجُلُ فَأَصَابَ ثَوْبَهُ شَيْ‌ءٌ فَلْيَغْسِلِ الَّذِي أَصَابَهُ وَ إِنْ ظَنَّ أَنَّهُ أَصَابَهُ شَيْ‌ءٌ وَ لَمْ يَسْتَيْقِنْ وَ لَمْ يَرَ مَكَانَهُ فَلْيَنْضَحْهُ بِالْمَاءِ[3] وَ إِنْ يَسْتَيْقِنْ أَنَّهُ قَدْ أَصَابَهُ وَ لَمْ يَرَ مَكَانَهُ فَلْيَغْسِلْ ثَوْبَهُ كُلَّهُ فَإِنَّهُ أَحْسَنُ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a man experiences wet dream and his clothes come in contact with semen, he must wash the polluted area. If he thinks, but is not certain and has not seen the polluted area, he must pour water on it. If he is certain that semen has come in contact with his clothes but he has not see

قَالَ: إِنْ أَجْنَبَ فَعَلَيْهِ أَنْ يَغْتَسِلَ عَلَى مَا كَانَ عَلَيْهِ وَ إِنِ احْتَلَمَ تَيَمَّمَ.

“(He (the Imam) (a.s.), has said, ‘If he experiences sexual relation, he must take Ghusl (bath), but if it is a wet dream, he must take Tayammum.’”

سَأَلْتُهُ عَنْ مَجْدُورٍ أَصَابَتْهُ جَنَابَةٌ قَالَ إِنْ كَانَ أَجْنَبَ هُوَ فَلْيَغْتَسِلْ وَ إِنْ كَانَ احْتَلَمَ فَلْيَتَيَمَّمْ.

“I once asked abu ‘Abd Allah (a.s.), about one with a condition of smallpox who experiences sexual relation. He (the Imam) said, ‘If one has experienced sexual relation, he must take Ghusl (bath), but if it is wet dream, there is Tayammum for it.’”

قَالَ أَبُو جَعْفَرٍ ع‌ إِذَا كَانَ الرَّجُلُ نَائِماً فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ ص فَاحْتَلَمَ‌[3] فَأَصَابَتْهُ جَنَابَةٌ فَلْيَتَيَمَّمْ وَ لَا يَمُرَّ فِي الْمَسْجِدِ إِلَّا مُتَيَمِّماً حَتَّى يَخْرُجَ مِنْهُ ثُمَّ يَغْتَسِلَ وَ كَذَلِكَ الْحَائِضُ إِذَا أَصَابَهَا الْحَيْضُ تَفْعَلُ كَذَلِكَ وَ لَا بَأْسَ أَنْ يَمُرَّا فِي سَائِرِ الْمَسَاجِدِ وَ لَا يَجْلِسَانِ فِيهَا.

“Abu Ja‘far (a.s.), has said, ‘If one sleeps in Masjid al-Haram or Masjid of the Messenger of Allah and experiences wet dream, one must take Tayammum and must not pass through the Masjid without Tayammum until one is out of the Masjid, then take Ghusl (bath). This applies to one experiencing Hayd (menses) also and she

سُئِلَ عَنْ حَدِّ الشِّكَايَةِ لِلْمَرِيضِ فَقَالَ إِنَّ الرَّجُلَ يَقُولُ حُمِمْتُ الْيَوْمَ وَ سَهِرْتُ الْبَارِحَةَ وَ قَدْ صَدَقَ وَ لَيْسَ هَذَا شِكَايَةً وَ إِنَّمَا الشَّكْوَى أَنْ يَقُولَ قَدِ ابْتُلِيتُ بِمَا لَمْ يُبْتَلَ بِهِ أَحَدٌ وَ يَقُولَ لَقَدْ أَصَابَنِي مَا لَمْ يُصِبْ أَحَداً وَ لَيْسَ الشَّكْوَى أَنْ يَقُولَ سَهِرْتُ الْبَارِحَةَ وَ حُمِمْتُ الْيَوْمَ وَ نَحْوَ هَذَا[2].

‘I have fever today and last night I did not sleep restfully’ and what he says is true, it is not a complaint. A (negative) complaint is if one says, ’I have suffered like no other person has suffered and I am placed in trial as no other person is.’ Just saying that one could not sleep restfully last night and that he

مَرِضَ رَجُلٌ مِنْ أَهْلِ بَيْتِي فَأَتَيْتُهُ عَائِداً فَقُلْتُ لَهُ يَا ابْنَ أَخِي إِنَّ لَكَ عِنْدِي نَصِيحَةً أَ تَقْبَلُهَا فَقَالَ نَعَمْ فَقُلْتُ قُلْ- أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ فَشَهِدَ بِذَلِكَ فَقُلْتُ إِنَّ هَذَا لَا تَنْتَفِعُ بِهِ إِلَّا أَنْ يَكُونَ مِنْكَ عَلَى يَقِينٍ فَذَكَرَ أَنَّهُ مِنْهُ عَلَى يَقِينٍ فَقُلْتُ قُلْ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُ

‘It is only Allah who must be worshipped and He has no partner.’ He then testified to this fact. I then said, ‘This will not be of any benefit unless you are certain about it.’ He said that he is certain about it. I then asked him to say, ‘I testify that Muhammad is His servant and messenger.’ He then testified to this

قَالَ أَمِيرُ الْمُؤْمِنِينَ ص‌ إِنَّ ابْنَ آدَمَ إِذَا كَانَ فِي آخِرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا وَ أَوَّلِ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ مُثِّلَ لَهُ مَالُهُ وَ وَلَدُهُ وَ عَمَلُهُ فَيَلْتَفِتُ إِلَى مَالِهِ فَيَقُولُ وَ اللَّهِ إِنِّي كُنْتُ عَلَيْكَ حَرِيصاً شَحِيحاً[1] فَمَا لِي عِنْدَكَ فَيَقُولُ خُذْ مِنِّي كَفَنَكَ قَالَ فَيَلْتَفِتُ إِلَى وَلَدِهِ فَيَقُولُ وَ اللَّهِ إِنِّي كُنْتُ لَكُمْ مُحِبّاً و

“Amir al-Mu’minin (a.s.), has said, ‘When a child of Adam finds himself in the first day of his next life and the last day of his worldly life, his property, children and deeds are pictured before him. He then turns to his property and says, “By Allah, I was very greedy and stingy about you. In what ways can you help m

يَجِي‌ءُ الْمَلَكَانِ- مُنْكَرٌ وَ نَكِيرٌ إِلَى الْمَيِّتِ حِينَ يُدْفَنُ أَصْوَاتُهُمَا كَالرَّعْدِ الْقَاصِفِ وَ أَبْصَارُهُمَا كَالْبَرْقِ الْخَاطِفِ يَخُطَّانِ الْأَرْضَ‌[4] بِأَنْيَابِهِمَا وَ يَطَئَانِ‌[5] فِي شُعُورِهِمَا فَيَسْأَلَانِ الْمَيِّتَ مَنْ رَبُّكَ- وَ مَا دِينُكَ قَالَ فَإِذَا كَانَ مُؤْمِناً قَالَ اللَّهُ رَبِّي وَ دِينِيَ الْإِسْلَامُ فَيَقُولَانِ لَهُ مَا تَقُولُ فِي هَذَا الرَّجُلِ الَّذِي خَر

“Abu ’Abd Allah (a.s.), has said that the two interrogating angels (Munkar and Nakir) will come to the person who is just buried. Their voice sounds like thunder, their eyes like swift lightening, tearing the earth with their incisors, they strike the earth with their hairs and ask the deceased, ’Who is your Lord and w