The Book of Fasting

التَّمْرُ فِي الْفِطْرَةِ أَفْضَلُ مِنْ غَيْرِهِ لِأَنَّهُ أَسْرَعُ مَنْفَعَةً وَ ذَلِكَ أَنَّهُ إِذَا وَقَعَ فِي يَدِ صَاحِبِهِ أَكَلَ مِنْهُ قَالَ وَ قَالَ نَزَلَتِ الزَّكَاةُ وَ لَيْسَ لِلنَّاسِ أَمْوَالٌ وَ إِنَّمَا كَانَتِ الْفِطْرَةُ.

“Abu ‘Abd Allah (a.s.), has said, ‘Paying al-Fitrah in the form of dates is better than other items because its benefit is immediate. As soon as it reaches the hands of the recipient he eats thereof.’ He (the Imam) then said, ‘Zakat had come but people had no taxable assets. It was only al- Fitrah.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ الْفِطْرَةُ إِنْ أَعْطَيْتَ قَبْلَ أَنْ تَخْرُجَ إِلَى الْعِيدِ فَهِيَ فِطْرَةٌ وَ إِنْ كَانَتْ بَعْدَ مَا تَخْرُجُ إِلَى الْعِيدِ فَهِيَ صَدَقَةٌ.

“Abu ‘Abd Allah (a.s.), has said, ‘If you pay before going out for Salat (prayer) on ‘Id day it is al-Fitrah, but if you pay after you go out for ‘Id it then is charity.’”

سَأَلْتُهُ عَنِ الْفِطْرَةِ كَمْ نَدْفَعُ عَنْ كُلِّ رَأْسٍ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ قَالَ صَاعٌ بِصَاعِ النَّبِيِّ ص.

“I once asked al-Rida’ (a.s.), about the amount of wheat, barley, dates or raisins for each person as al-Fitrah. He (the Imam) said, ‘It is one Sa’ of the Sa‘ of the Prophet (sw).”’

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ تَعْجِيلِ الْفِطْرَةِ بِيَوْمٍ فَقَالَ لَا بَأْسَ بِهِ قُلْتُ فَمَا تَرَى بِأَنْ نَجْمَعَهَا وَ نَجْعَلَ قِيمَتَهَا وَرِقاً[3] وَ نُعْطِيَهَا رَجُلًا وَاحِداً مُسْلِماً قَالَ لَا بَأْسَ بِهِ.

“I once asked abu ‘Abd Allah (a.s.), about paying al-Fitrah one day earlier. He (the Imam) said, ‘It is not harmful.’ I then asked, ‘Is it permissible to collect al-Fitrah and then turn it into waraq (cash) and give it to one Muslim person?’ He (the Imam) said, ‘It is not harmful.’”

لَا بَأْسَ بِأَنْ يُعْطِيَ الرَّجُلُ عَنْ عِيَالِهِ وَ هُمْ غُيَّبٌ عَنْهُ وَ يَأْمُرَهُمْ فَيُعْطُونَ عَنْهُ وَ هُوَ غَائِبٌ عَنْهُمْ.

‘It is not harmful to pay al-Fitrah for one’s dependents who are not present, and one can instruct his dependents to pay for him in case one is not present.’”

كَتَبْتُ إِلَى الرَّجُلِ ع أَسْأَلُهُ عَنِ الْفِطْرَةِ وَ كَمْ تُدْفَعُ قَالَ فَكَتَبَ سِتَّةُ أَرْطَالٍ مِنْ تَمْرٍ بِالْمَدَنِيِّ وَ ذَلِكَ تِسْعَةُ أَرْطَالٍ بِالْبَغْدَادِيِّ.

‘It is six Artal of dates by al-Madiniy Artal which is nine Artal by al- Baghdadiy ones.”’

كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع عَلَى يَدَيْ أَبِي‌[2] جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا اخْتَلَفُوا فِي الصَّاعِ بَعْضُهُمْ يَقُولُ الْفِطْرَةُ بِصَاعِ الْمَدَنِيِّ وَ بَعْضُهُمْ يَقُولُ بِصَاعِ الْعِرَاقِيِّ فَكَتَبَ إِلَيَّ الصَّاعُ سِتَّةُ أَرْطَالٍ بِالْمَدَنِيِّ وَ تِسْعَةُ أَرْطَالٍ بِالْعِرَاقِيِّ قَالَ وَ أَخْبَرَنِي أَنَّهُ يَكُونُ بِالْوَزْنِ أَلْفاً وَ مِائَةً وَ سَبْعِينَ وَزْنَةً.

“I once wrote to abu al-Hassan (a.s.), through my father asking, ‘May I be sacrificed for you, our people have differences about al-Sa’. Some of them say that al-Fitra is by al-Sa‘ al-Madaniy and others say it is by al-Sa‘ al-‘Iraqiy. He (the Imam) wrote back to me: ‘Al-Sa‘ is six Artal by al-Madaniy, and nine Artal by

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ لَا يَكُونُ عِنْدَهُ شَيْ‌ءٌ مِنَ الْفِطْرَةِ إِلَّا مَا يُؤَدِّي عَنْ نَفْسِهِ وَحْدَهَا يُعْطِيهِ غَرِيباً أَوْ يَأْكُلُ هُوَ وَ عِيَالُهُ قَالَ يُعْطِي بَعْضَ عِيَالِهِ ثُمَّ يُعْطِي الْآخَرُ عَنْ نَفْسِهِ يُرَدِّدُونَهَا فَيَكُونُ عَنْهُمْ جَمِيعاً فِطْرَةٌ وَاحِدَةٌ.

“I once asked abu ‘Abd Allah (a.s.), about a man who has an amount which is only sufficient for him if he can give it to an outsider destitute or himself and (his) family use it. He (the Imam) said, ‘He can give to one of his dependents who then gives to another and so on, one person gives to other one and it will be o

قُلْتُ الْفَقِيرُ الَّذِي يُتَصَدَّقُ عَلَيْهِ هَلْ عَلَيْهِ صَدَقَةُ الْفِطْرَةِ فَقَالَ‌[3] نَعَمْ يُعْطِي مِمَّا يُتَصَدَّقُ بِهِ عَلَيْهِ‌[4].

“I once asked abu ‘Abd Allah (a.s.), about a man who receives al-Fitrah: if he is required to pay al-Fitrah. He (the Imam) said, ‘Yes, he is required to pay al-Fitrah from what he receives as al- Fitrah.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ مَوْلُودٍ وُلِدَ لَيْلَةَ الْفِطْرِ عَلَيْهِ فِطْرَةٌ قَالَ لَا قَدْ خَرَجَ الشَّهْرُ قَالَ وَ سَأَلْتُهُ عَنْ يَهُودِيٍّ- أَسْلَمَ لَيْلَةَ الْفِطْرِ عَلَيْهِ فِطْرَةٌ قَالَ لَا.

“I once asked abu ‘Abd Allah (a.s.), about the case of a new born on the night of al-Fitr; if there is al-Fitrah obligatory. He (the Imam) said, ‘No, al-Fitrah is not obligatory because the month is passed.’ I then asked, about a Jew who becomes a Muslim on the night of al-Fitr. He (the Imam) said, ‘No, al-Fitrah is no

كَتَبْتُ إِلَيْهِ الْوَصِيُّ يُزَكِّي عَنِ الْيَتَامَى زَكَاةَ الْفِطْرَةِ إِذَا كَانَ لَهُمْ مَالٌ فَكَتَبَ لَا زَكَاةَ عَلَى يَتِيمٍ وَ عَنْ مَمْلُوكٍ يَمُوتُ مَوْلَاهُ وَ هُوَ عَنْهُ غَائِبٌ فِي بَلَدٍ آخَرَ وَ فِي يَدِهِ مَالٌ لِمَوْلَاهُ- وَ يَحْضُرُ الْفِطْرُ أَ يُزَكِّي عَنْ نَفْسِهِ مِنْ مَالِ مَوْلَاهُ وَ قَدْ صَارَ لِلْيَتَامَى قَالَ نَعَمْ‌[1].

“I once wrote to abu al-Hassan (a.s.), and asked if the executor of the will is required to pay al-Fitrah for the orphans if they have any assets. He (the Imam) wrote, ‘There is no al-Fitrah on orphans.’ I asked if a slave whose master dies who is in another location, and there is a certain amount of assets of his mast

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَلْ عَلَى أَهْلِ الْبَوَادِي الْفِطْرَةُ قَالَ فَقَالَ الْفِطْرَةُ عَلَى كُلِّ مَنِ اقْتَاتَ قُوتاً فَعَلَيْهِ أَنْ يُؤَدِّيَ مِنْ ذَلِكَ الْقُوتِ.

‘al-Fitrah is on every one who consumes food, thus it is obligatory to pay from what one consumes.’”

سُئِلَ عَنْ رَجُلٍ فِي الْبَادِيَةِ لَا يُمْكِنُهُ الْفِطْرَةُ قَالَ يَتَصَدَّقُ بِأَرْبَعَةِ أَرْطَالٍ مِنْ لَبَنٍ.

“I once asked abu ‘ Abd Allah (a.s.), about a man who lives in a remote village and is not able to pay al-Fitrah. He (the Imam) said, ’He is required to pay by four Artal of milk.”’

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ الضَّيْفُ مِنْ إِخْوَانِهِ فَيَحْضُرُ يَوْمُ الْفِطْرِ يُؤَدِّي عَنْهُ الْفِطْرَةَ قَالَ نَعَمْ الْفِطْرَةُ وَاجِبَةٌ عَلَى كُلِّ مَنْ يَعُولُ مِنْ ذَكَرٍ أَوْ أُنْثَى صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ مَمْلُوكٍ.

“I once asked abu ’Abd Allah (a.s.), about a man who has a guest from his brothers and the day of al-Fitrah comes; if he must pay al-Fitrah for him. He (the Imam) said, ‘Yes, al-Fitrah is obligatory for everyone whom you count of your dependents, male, female, children, grown up, free or slaves.’”

لَا بَأْسَ أَنْ يُعْطِيَ الرَّجُلُ الرَّجُلَ عَنْ رَأْسَيْنِ وَ ثَلَاثَةٍ وَ أَرْبَعَةٍ يَعْنِي الْفِطْرَةَ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is not harmful to pay al-Fitrah for two, three, or four people to one man.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ زَكَاةِ الْفِطْرَةِ قَالَ تُعْطِيهَا الْمُسْلِمِينَ فَإِنْ لَمْ تَجِدْ مُسْلِماً فَمُسْتَضْعَفاً وَ أَعْطِ ذَا قَرَابَتِكَ مِنْهَا إِنْ شِئْتَ‌[2].

“I once asked abu Ja’far (a.s.), about Zakat of al-Fitrah. He (the Imam) said, ‘Pay it to the Muslims. If you do not find one, pay to a Mustaz‘af (mentally and physically weak) or pay to your relatives, if you like.’”

سَأَلْتُهُ عَنْ صَدَقَةِ الْفِطْرَةِ أُعْطِيهَا غَيْرَ أَهْلِ وَلَايَتِي مِنْ فُقَرَاءِ جِيرَانِي قَالَ نَعَمْ الْجِيرَانُ أَحَقُّ بِهَا لِمَكَانِ الشُّهْرَةِ.

“I once asked abu Ibrahim (a.s.), about al-Fitrah; if I can pay it to poor neighboring people who are not of the people of my Wilayah (people who believe in the Divine Authority of ’A’immah). He (the Imam) said, ‘Yes, neighbors are more deserving because of the popularity (of fatwa about the privileges of neighbors).”’

يُؤَدِّي الرَّجُلُ زَكَاةَ الْفِطْرَةِ عَنْ مُكَاتَبِهِ وَ رَقِيقِ امْرَأَتِهِ وَ عَبْدِهِ النَّصْرَانِيِّ وَ الْمَجُوسِيِّ وَ مَا أَغْلَقَ عَلَيْهِ بَابَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is permissible to pay Zakat al-Fitrah to a slave who has contracted his freedom, slave of one’s wife, his own Christian, Zoroastrian slave and those who have closed the door on themselves.’”

قَالَ: اذْهَبْ فَأَعْطِ عَنْ عِيَالِنَا[1] الْفِطْرَةَ وَ أَعْطِ عَنِ الرَّقِيقِ وَ اجْمَعْهُمْ وَ لَا تَدَعْ مِنْهُمْ أَحَداً فَإِنَّكَ إِنْ تَرَكْتَ مِنْهُمْ إِنْسَاناً تَخَوَّفْتُ عَلَيْهِ الْفَوْتَ قُلْتُ وَ مَا الْفَوْتُ قَالَ الْمَوْتُ.

“Abu ‘Abd Allah (a.s.), said to me, ‘Go and pay al-Fitrah for our dependents and pay for the slaves for all of them and do not leave anyone. If you left out a soul from them I will be afraid for the loss.’ I asked, ‘What kind of loss is it?’ He (the Imam) said, ‘It is death.’”

بَعَثْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع بِدَرَاهِمَ لِي وَ لِغَيْرِي وَ كَتَبْتُ إِلَيْهِ أُخْبِرُهُ أَنَّهَا مِنْ فِطْرَةِ الْعِيَالِ فَكَتَبَ بِخَطِّهِ قَبَضْتُ وَ قَبِلْتُ.

“I once sent a certain amount of dirham that belonged to me and someone else to abu al-Hassan, al- Rida’ (a.s.), and wrote to inform him that it is of al-Fitrah of the family. He (the Imam) wrote with his hand writing, ‘I received and accepted.’”

سَأَلْتُهُ عَنِ الْفِطْرَةِ لِمَنْ هِيَ قَالَ لِلْإِمَامِ قَالَ قُلْتُ لَهُ فَأُخْبِرُ أَصْحَابِي قَالَ نَعَمْ مَنْ أَرَدْتَ أَنْ تُطَهِّرَهُ مِنْهُمْ وَ قَالَ لَا بَأْسَ بِأَنْ تُعْطِيَ وَ تَحْمِلَ ثَمَنَ ذَلِكَ وَرِقاً.

“I once asked him (the Imam) about al-Fitrah, ‘To whom does it belong?’ He (the Imam) said, ‘It belongs to the Imam.’ I then asked, ‘Can I tell my people about it?’ He (the Imam) said, ‘Yes, if you like to cleanse certain ones among them.’ He (the Imam) then said, ‘It is not harmful to change the price of al-Fitrah in

كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ع أَنَّ قَوْماً سَأَلُونِي عَنِ الْفِطْرَةِ وَ يَسْأَلُونِّي أَنْ يَحْمِلُوا قِيمَتَهَا إِلَيْكَ وَ قَدْ بَعَثَ إِلَيْكَ هَذَا الرَّجُلُ عَامَ أَوَّلَ‌[3] وَ سَأَلَنِي أَنْ أَسْأَلَكَ فَنَسِيتُ ذَلِكَ وَ قَدْ بَعَثْتُ إِلَيْكَ الْعَامَ عَنْ كُلِّ رَأْسٍ مِنْ عِيَالِي بِدِرْهَمٍ عَلَى قِيمَةِ تِسْعَةِ أَرْطَالٍ‌ بِدِرْهَمٍ‌[1] فَرَأْيُكَ جَعَلَنِيَ اللَّهُ فِدَاكَ فِي ذَلِكَ ف

“I once wrote to abu al-Hassan, the third (a.s.), that a (certain) people have asked me about al-Fitrah. They ask if they can bring its price to you. In the year before, this man had delivered to you. He had asked me to ask you but I had forgotten about it. This year I have sent you for every one of my dependents one d

كَانَ رَسُولُ اللَّهِ ص إِذَا كَانَ الْعَشْرُ الْأَوَاخِرُ اعْتَكَفَ فِي الْمَسْجِدِ وَ ضُرِبَتْ لَهُ قُبَّةٌ مِنْ شَعْرٍ وَ شَمَّرَ الْمِئْزَرَ[3] وَ طَوَى فِرَاشَهُ وَ قَالَ بَعْضُهُمْ وَ اعْتَزَلَ النِّسَاءَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَّا اعْتِزَالُ النِّسَاءِ فَلَا[4].

“Abu ‘ Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, in the last ten days of the month of Ramadan would retire in Masjid in seclusion for Ttikaf with a tent made of animals’ wool pitched for him. He (the Messenger o

كَانَتْ بَدْرٌ فِي شَهْرِ رَمَضَانَ فَلَمْ يَعْتَكِفْ رَسُولُ اللَّهِ ص فَلَمَّا أَنْ كَانَ مِنْ قَابِلٍ اعْتَكَفَ عَشْرَيْنِ‌[5] عَشْراً لِعَامِهِ وَ عَشْراً قَضَاءً لِمَا فَاتَهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘(The battle of) Badr took place in the month of Ramadan. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not do Ttikaf. In the next year he performed Ttikaf for twenty days. Ten days were for the current year a

اعْتَكَفَ رَسُولُ اللَّهِ ص فِي شَهْرِ رَمَضَانَ فِي الْعَشْرِ الْأُوَلِ ثُمَّ اعْتَكَفَ فِي الثَّانِيَةِ فِي الْعَشْرِ الْوُسْطَى ثُمَّ اعْتَكَفَ فِي الثَّالِثَةِ فِي الْعَشْرِ الْأَوَاخِرِ ثُمَّ لَمْ يَزَلْ يَعْتَكِفُ فِي الْعَشْرِ الْأَوَاخِرِ.

‘The Messenger of Allah (sw) performed I'tikaf in the first ten days of the month of Ramadan. In the second year it was in the second ten days and then in the third year in the last ten days of the month of Ramadan. Thereafter it was all the time in the last ten days of the month of Ramadan.’”

لَا اعْتِكَافَ إِلَّا بِصَوْمٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘Without fast ’I‘tikaf is not valid.’”

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ لَا اعْتِكَافَ إِلَّا بِصَوْمٍ.

“Abu ‘Abd Allah (a.s.), has said, ‘Without fast ’I‘tikaf is not valid.’”

لَا اعْتِكَافَ إِلَّا بِصَوْمٍ فِي الْمَسْجِدِ الْجَامِعِ.

“Abu ‘Abd Allah (a.s.), has said, ‘There is no i'tikaaf except with fasting in the general Masjid.’”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الِاعْتِكَافِ بِبَغْدَادَ فِي بَعْضِ مَسَاجِدِهَا فَقَالَ لَا اعْتِكَافَ إِلَّا فِي مَسْجِدِ جَمَاعَةٍ قَدْ صَلَّى فِيهِ إِمَامٌ عَدْلٌ بِصَلَاةِ جَمَاعَةٍ وَ لَا بَأْسَ أَنْ يُعْتَكَفَ فِي مَسْجِدِ الْكُوفَةِ وَ الْبَصْرَةِ وَ مَسْجِدِ الْمَدِينَةِ وَ مَسْجِدِ مَكَّةَ.

“I once asked abu ‘Abd Allah (a.s.), about performing Ttikaf in a certain Masjid of Baghdad. He (the Imam) said, ’Without a Masjid in which Salat (prayer) in congregation is held behind a just Imam, Ttikaf is not valid. It is not harmful to do Ttikaf in Masjid of al-Kufah, in al- Basrah, in al-Madinah or Makkah.’”

لَا اعْتِكَافَ إِلَّا فِي الْعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ وَ قَالَ إِنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ لَا أَرَى الِاعْتِكَافَ إِلَّا فِي الْمَسْجِدِ الْحَرَامِ أَوْ مَسْجِدِ الرَّسُولِ أَوْ مَسْجِدٍ جَامِعٍ وَ لَا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا ثُمَّ لَا يَجْلِسْ حَتَّى يَرْجِعَ وَ الْمَرْأَةُ مِثْلُ ذَلِكَ.

“Abu ‘ Abd Allah (a.s.), has said, ‘Without passing the twentieth day of the month of Ramadan Ttikaf is not valid.’ He (the Imam) then said that Ali ‘Alayhi al-Salam, would say, “I do not see Ttikaf, unless it is in Masjid al-Haram, Masjid of the Messenger of Allah, or a Jami‘ Masjid (central). It is not proper for one

سُئِلَ عَنِ الِاعْتِكَافِ قَالَ لَا يَصْلُحُ الِاعْتِكَافُ إِلَّا فِي الْمَسْجِدِ الْحَرَامِ- أَوْ مَسْجِدِ الرَّسُولِ ص أَوْ مَسْجِدِ الْكُوفَةِ أَوْ مَسْجِدِ جَمَاعَةٍ وَ تَصُومُ مَا دُمْتَ مُعْتَكِفاً.

“Once abu ‘Abd Allah (a.s.), was asked about ’Ttikaf. He (the Imam) said, ‘Without Masjid ’Ttikaf is not valid, only in Masjid like Masjid al-Haram, Masjid of the Messenger of Allah, Masjid al-Kufah or Masjid al-Jami‘ and you must fast in the time you are in the state of ’Ttikaf.’”

الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ سَوَاءٌ عَلَيْهِ فِي الْمَسْجِدِ صَلَّى أَوْ فِي بُيُوتِهَا.

“He (the Imam) (a.s.), has said, ‘One performing ’Ttikaf in Makkah can perform Salat (prayer) in any of its houses or Masjid; it is all the same.’”

الْمُعْتَكِفُ بِمَكَّةَ يُصَلِّي فِي أَيِّ بُيُوتِهَا شَاءَ وَ الْمُعْتَكِفُ فِي غَيْرِهِ لَا يُصَلِّي إِلَّا فِي الْمَسْجِدِ الَّذِي سَمَّاهُ.

“Abu ‘Abd Allah (a.s.), has said, ‘One who performs ’Ttikaf in Makkah can perform Salat (prayer) in any of its houses that he chooses, and one performing ’Ttikaf in other places cannot perform Salat (prayer), unless it is the Masjid which he has determined.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ امْرَأَةٍ كَانَ زَوْجُهَا غَائِباً فَقَدِمَ وَ هِيَ مُعْتَكِفَةٌ بِإِذْنِ زَوْجِهَا فَخَرَجَتْ حِينَ بَلَغَهَا قُدُومُهُ مِنَ الْمَسْجِدِ إِلَى بَيْتِهَا فَتَهَيَّأَتْ لِزَوْجِهَا حَتَّى وَاقَعَهَا فَقَالَ إِنْ كَانَتْ خَرَجَتْ مِنَ الْمَسْجِدِ قَبْلَ أَنْ تَنْقَضِيَ ثَلَاثَةُ أَيَّامٍ وَ لَمْ تَكُنِ اشْتَرَطَتْ فِي اعْتِكَافِهَا فَإِنَّ عَلَيْهَا مَا عَلَى الْمُظَاهِرِ.

“I once asked abu ‘ Abd Allah (a.s.), about the case of a woman whose husband was not present. He came and she was performing Ttikaf by the permission of her husband. Upon learning that her husband has arrived, she comes out of Masjid to her house and prepares herself until he falls on her (for sexual relation). He (th

لَا يَكُونُ الِاعْتِكَافُ أَقَلَّ مِنْ ثَلَاثَةِ أَيَّامٍ وَ مَنِ اعْتَكَفَ صَامَ وَ يَنْبَغِي لِلْمُعْتَكِفِ‌[1] إِذَا اعْتَكَفَ أَنْ يَشْتَرِطَ كَمَا يَشْتَرِطُ الَّذِي يُحْرِمُ.

‘An Ttikaf for less than three days is not valid. One who is in Ttikaf must also fast and it is proper for one in Ttikaf to set a condition as a person in the state of ’Ihram does.’”

إِذَا اعْتَكَفَ يَوْماً وَ لَمْ يَكُنِ اشْتَرَطَ فَلَهُ أَنْ يَخْرُجَ وَ يَفْسَخَ الِاعْتِكَافَ وَ إِنْ أَقَامَ يَوْمَيْنِ وَ لَمْ يَكُنِ اشْتَرَطَ فَلَيْسَ لَهُ أَنْ يَفْسَخَ اعْتِكَافَهُ حَتَّى يَمْضِيَ ثَلَاثَةُ أَيَّامٍ.

“Abu Ja‘far (a.s.), has said, ‘If one remains in Ttikaf for one day without setting a condition, he can leave and depart the ’ Ttikaf but if one remains in ’Ttikaf for two days without condition being set, he then cannot leave out the ’Ttikaf; until three days are complete.’”

الْمُعْتَكِفُ لَا يَشَمُّ الطِّيبَ وَ لَا يَتَلَذَّذُ بِالرَّيْحَانِ وَ لَا يُمَارِي وَ لَا يَشْتَرِي وَ لَا يَبِيعُ قَالَ وَ مَنِ اعْتَكَفَ ثَلَاثَةَ أَيَّامٍ فَهُوَ يَوْمَ الرَّابِعِ بِالْخِيَارِ إِنْ شَاءَ زَادَ ثَلَاثَةَ أَيَّامٍ أُخَرَ وَ إِنْ شَاءَ خَرَجَ مِنَ الْمَسْجِدِ فَإِنْ أَقَامَ يَوْمَيْنِ بَعْدَ الثَّلَاثَةِ فَلَا يَخْرُجُ مِنَ الْمَسْجِدِ حَتَّى يُتِمَّ ثَلَاثَةَ أَيَّامٍ أُخَرَ.

“Abu Ja‘far (a.s.), has said, ‘In the state of ’Ttikaf one must not smell perfumes, enjoy sweet basil, argue, buy or sell.’ He (the Imam) said, ‘After three days of ’Ttikaf one has the choice to remain in ’Ttikaf for another three days or leave the Masjid. If one remains for two days after the first three days, he must

بَدَأَنِي أَبُو عَبْدِ اللَّهِ ع مِنْ غَيْرِ أَنْ أَسْأَلَهُ فَقَالَ الِاعْتِكَافُ ثَلَاثَةُ أَيَّامٍ يَعْنِي السُّنَّةَ إِنْ شَاءَ اللَّهُ‌[1].

“Abu ‘Abd Allah (a.s.), once initiated speaking without my asking anything, ‘’Ttikaf consists of three days, meaning, according to the Sunnah, by the will of Allah.’”

لَيْسَ عَلَى الْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا إِلَى الْجُمُعَةِ أَوْ جَنَازَةٍ أَوْ غَائِطٍ[2].

“Abu ‘Abd Allah (a.s.), has said that one in the state of Ttikaf must not go out of the Masjid unless it is for Friday Salat (prayer) or a funeral or defecation.”

كُنْتُ بِالْمَدِينَةِ فِي شَهْرِ رَمَضَانَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُرِيدُ أَنْ أَعْتَكِفَ فَمَا ذَا أَقُولُ وَ مَا ذَا أَفْرِضُ عَلَى نَفْسِي فَقَالَ لَا تَخْرُجْ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا وَ لَا تَقْعُدْ تَحْتَ ظِلَالٍ حَتَّى تَعُودَ إِلَى مَجْلِسِكَ.

‘You must not leave the Masjid except for something without which you cannot do; and you must not sit in the shadow until you return to your place.”

لَا يَنْبَغِي لِلْمُعْتَكِفِ أَنْ يَخْرُجَ مِنَ الْمَسْجِدِ إِلَّا لِحَاجَةٍ لَا بُدَّ مِنْهَا- ثُمَّ لَا يَجْلِسُ حَتَّى يَرْجِعَ وَ لَا يَخْرُجُ فِي شَيْ‌ءٍ إِلَّا لِجَنَازَةٍ أَوْ يَعُودُ مَرِيضاً وَ لَا يَجْلِسُ حَتَّى يَرْجِعَ وَ اعْتِكَافُ الْمَرْأَةِ مِثْلُ ذَلِكَ.

“Abu ‘Abd Allah (a.s.), has said, ‘It is not proper for one who is in ’Ttikaf to leave the Masjid, unless it is for such a need without which he cannot do. He then must not sit in the shadow until he returns to his place, and must not go out for anything except a funeral or to visit a patient and must not sit until he

إِذَا مَرِضَ الْمُعْتَكِفُ وَ طَمِثَتِ الْمَرْأَةُ الْمُعْتَكِفَةُ فَإِنَّهُ يَأْتِي بَيْتَهُ ثُمَّ يُعِيدُ إِذَا بَرَأَ وَ يَصُومُ.[1] - وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ‌ لَيْسَ عَلَى الْمَرِيضِ ذَلِكَ.

“Abi ‘Abdillah (a.s.), has said: ‘If one in the state of I'tikaf becomes ill or a female begins to experience Haydh (menses); they can go home then after getting well perform the I’tikaf again and fast.’”

تَرْجِعُ إِلَى بَيْتِهَا وَ إِذَا طَهُرَتْ رَجَعَتْ فَقَضَتْ مَا عَلَيْهَا.

“Abu ‘Abd Allah (a.s.), has said, ‘If a female in Ttikaf begins to experience Hayd (menses) she must go home; and after becoming clean return to complete Qada’ (compensatory ’Ttikaf) of what she owes.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنِ الْمُعْتَكِفِ يُجَامِعُ أَهْلَهُ قَالَ إِذَا فَعَلَ فَعَلَيْهِ مَا عَلَى الْمُظَاهِرِ.

“I once asked abu Ja‘far (a.s.), about a man who in the state of ‘Itikaf engages in sexual intercourse with his wife. He (the Imam) said, ‘If he does it he is required to do what one is required to do because of Zihar’ (calling on oath the back of one’s wife as the back of one’s mother) that is, two consecutive months

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مُعْتَكِفٍ وَاقَعَ أَهْلَهُ قَالَ هُوَ بِمَنْزِلَةِ مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ.

“I once asked abu ‘Abd Allah (a.s.), about a man who in ‘Itikaf engages in sexual relation with his wife. He (the Imam) said, ‘He is like one who destroys one day of fast in the month of Ramadan.’”

سَأَلْتُهُ عَنِ الْمُعْتَكِفِ يَأْتِي أَهْلَهُ فَقَالَ لَا يَأْتِي امْرَأَتَهُ لَيْلًا وَ لَا نَهَاراً وَ هُوَ مُعْتَكِفٌ.

“I once asked abu al-Hassan (a.s.), about a man who engages in sexual relation with his wife in ‘Itikaf. He (the Imam) said, ‘He must not go to his wife in ‘Itikaf in the day or night while he is in ‘Itikaf.’”

قُلْتُ لَهُ رَجُلٌ أَسَرَتْهُ الرُّومُ وَ لَمْ يَصُمْ شَهْرَ رَمَضَانَ وَ لَمْ يَدْرِ أَيُّ شَهْرٍ هُوَ قَالَ يَصُومُ شَهْراً وَ يَتَوَخَّاهُ وَ يَحْسُبُ فَإِنْ كَانَ الشَّهْرُ الَّذِي صَامَهُ قَبْلَ شَهْرِ رَمَضَانَ لَمْ يُجْزِهِ وَ إِنْ كَانَ بَعْدَ رَمَضَانَ أَجْزَأَهُ.

“I once asked abu ‘Abd Allah (a.s.), about a man who was captured by the Romans, and he did not fast in the month of Ramadan because he did not know which month was it. He (the Imam) said, ‘He is required to fast for one month. He then tries to calculate; if the month that he has fasted is before the month of Ramadan;

قَالَ رَسُولُ اللَّهِ ص‌ يَا مَعْشَرَ الشَّبَابِ عَلَيْكُمْ بِالْبَاهِ‌[2] فَإِنْ لَمْ تَسْتَطِيعُوهُ فَعَلَيْكُمْ بِالصِّيَامِ فَإِنَّهُ وِجَاؤُهُ‌[3].

“One of the two Imam, ‘Alayhim al-Salam, has stated this Hadith. ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, “O young people, you may have carnal relations. If you are unable to do so, you should fast; it has a castrating effect (on c

يُسْتَحَبُّ لِلرَّجُلِ أَنْ يَأْتِيَ أَهْلَهُ- أَوَّلَ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ- أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى‌ نِسائِكُمْ‌[4] وَ الرَّفَثُ الْمُجَامَعَةُ.

“Imam Ali (a.s.), has said, ‘It is preferable for a man to go to bed with his wife during the first night of the month of Ramadan because of the words of Allah, most Majestic, most Glorious, “Al-Rafath (to go to bed with your wives)” is made lawful for you during the night of fasting.”””

قَالَ لِبَعْضِ مَوَالِيهِ يَوْمَ الْفِطْرِ وَ هُوَ يَدْعُو لَهُ يَا فُلَانُ- تَقَبَّلَ اللَّهُ مِنْكَ وَ مِنَّا ثُمَّ أَقَامَ حَتَّى كَانَ يَوْمُ الْأَضْحَى فَقَالَ لَهُ يَا فُلَانُ تَقَبَّلَ اللَّهُ مِنَّا وَ مِنْكَ قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قُلْتَ فِي الْفِطْرِ شَيْئاً وَ تَقُولُ فِي الْأَضْحَى غَيْرَهُ قَالَ فَقَالَ نَعَمْ إِنِّي قُلْتُ لَهُ فِي الْفِطْرِ- تَقَبَّلَ اللَّهُ مِنْكَ وَ مِنَّا لِأ

“Once al-Rida (a.s.), on the day of al-Fitr said to a certain individual of his servants, while praying for him. ‘O so and so, (I pray) may Allah accept from you and from us.’ Then it was the day of al-Adha’ and he (the Imam) said to him, ‘O so and so, may Allah accept from us and from you.’ I (the narrator) then asked