Man Lā Yaḥḍuruh al-Faqīh

1782 - وَ قَالَ أَبُو اَلْحَسَنِ اَلْأَوَّلُ عَلَيْهِ اَلسَّلاَمُ : «قِيلُوا فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يُطْعِمُ اَلصَّائِمَ وَ يَسْقِيهِ فِي مَنَامِهِ».

Hadith.1782 - Abu al-Hasan al-Awwal (as) said: "Take a nap, for Allah (swt), the Almighty, feeds and gives drink to the fasting person while they sleep."

1783 - وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ : «نَوْمُ اَلصَّائِمِ عِبَادَةٌ وَ صَمْتُهُ تَسْبِيحٌ وَ عَمَلُهُ مُتَقَبَّلٌ وَ دُعَاؤُهُ مُسْتَجَابٌ.

Hadith.1783 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: "The sleep of the fasting person is worship, his silence is glorification, his deeds are accepted, and his supplication is answered."

1784 - رُوِيَ عَنِ اَلزُّهْرِيِّ أَنَّهُ قَالَ قَالَ لِي عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ يَوْماً: «يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ» فَقُلْتُ مِنَ اَلْمَسْجِدِ قَالَ «فَفِيمَ كُنْتُمْ» قُلْتُ تَذَاكَرْنَا أَمْرَ اَلصَّوْمِ فَأَجْمَعَ رَأْيِي وَ رَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ اَلصَّوْمِ شَيْءٌ وَاجِبٌ إِلاَّ صَوْمُ شَهْرِ رَمَضَانَ فَقَالَ «يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمْ اَلصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَ عَشَرَةُ أَوْجُهٍ مِنْهَا صِيَامُهُنَّ حَرَامٌ وَ أَرْبَعَةَ عَشَرَ وَجْهاً مِنْهَا صَاحِبُهَا فِيهَا بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ وَ صَوْمُ اَلْإِذْنِ عَلَى ثَلاَثَةِ أَوْجُهٍ وَ صَوْمُ اَلتَّأْدِيبِ وَ صَوْمُ اَلْإِبَاحَةِ وَ صَوْمُ اَلسَّفَرِ وَ اَلْمَرَضِ» قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْهُنَّ لِي قَالَ «أَمَّا اَلْوَاجِبُ فَصِيَامُ شَهْرِ رَمَضَانَ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ لِمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ عَمْداً مُتَعَمِّداً وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي كَفَّارَةِ اَلظِّهَارِ قَالَ اَللَّهُ عَزَّ وَ جَلَّ «وَ اَلَّذِينَ يُظٰاهِرُونَ مِنْ نِسٰائِهِمْ ثُمَّ يَعُودُونَ لِمٰا قٰالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسّٰا ذٰلِكُمْ تُوعَظُونَ بِهِ وَ اَللّٰهُ بِمٰا تَعْمَلُونَ خَبِيرٌ. `فَمَنْ لَمْ يَجِدْ فَصِيٰامُ شَهْرَيْنِ مُتَتٰابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسّٰا» وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي قَتْلِ اَلْخَطَإِ لِمَنْ لَمْ يَجِدِ اَلْعِتْقَ وَاجِبٌ لِقَوْلِ اَللَّهِ عَزَّ وَ جَلَّ «وَ مَنْ قَتَلَ مُؤْمِناً خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَ دِيَةٌ مُسَلَّمَةٌ إِلىٰ أَهْلِهِ » إِلَى قَوْلِهِ تَعَالَى «فَمَنْ لَمْ يَجِدْ فَصِيٰامُ شَهْرَيْنِ مُتَتٰابِعَيْنِ» وَ صِيَامُ ثَلاَثَةِ أَيَّامٍ فِي كَفَّارَةِ اَلْيَمِينِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ اَلْإِطْعَامَ قَالَ اَللَّهُ عَزَّ وَ جَلَّ «فَمَنْ لَمْ يَجِدْ فَصِيٰامُ ثَلاٰثَةِ أَيّٰامٍ ذٰلِكَ كَفّٰارَةُ أَيْمٰانِكُمْ إِذٰا حَلَفْتُمْ» فَكُلُّ ذَلِكَ مُتَتَابِعٌ وَ لَيْسَ بِمُتَفَرِّقٍ وَ صِيَامُ أَذَى حَلْقِ اَلرَّأْسِ وَاجِبٌ قَالَ عَزَّ وَ جَلَّ «فَمَنْ كٰانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيٰامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ» فَصَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنْ صَامَ صَامَ ثَلاَثاً وَ صَوْمُ دَمِ اَلْمُتْعَةِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ اَلْهَدْيَ قَالَ اَللَّهُ تَعَالَى «فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى اَلْحَجِّ فَمَا اِسْتَيْسَرَ مِنَ اَلْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيٰامُ ثَلاٰثَةِ أَيّٰامٍ فِي اَلْحَجِّ وَ سَبْعَةٍ إِذٰا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كٰامِلَةٌ» وَ صَوْمُ جَزَاءِ اَلصَّيْدِ وَاجِبٌ قَالَ اَللَّهُ عَزَّ وَ جَلَّ «وَ مَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزٰاءٌ مِثْلُ مٰا قَتَلَ مِنَ اَلنَّعَمِ يَحْكُمُ بِهِ ذَوٰا عَدْلٍ مِنْكُمْ هَدْياً بٰالِغَ اَلْكَعْبَةِ أَوْ كَفّٰارَةٌ طَعٰامُ مَسٰاكِينَ أَوْ عَدْلُ ذٰلِكَ صِيٰاماً» » ثُمَّ قَالَ «أَ وَ تَدْرِي كَيْفَ يَكُونُ عَدْلُ ذَلِكَ صِيَاماً يَا زُهْرِيُّ » قَالَ قُلْتُ لاَ أَدْرِي قَالَ «يُقَوَّمُ اَلصَّيْدُ قِيمَةً ثُمَّ تُفَضُّ تِلْكَ اَلْقِيمَةُ عَلَى اَلْبُرِّ ثُمَّ يُكَالُ ذَلِكَ اَلْبُرُّ أَصْوَاعاً فَيَصُومُ لِكُلِّ نِصْفِ صَاعٍ يَوْماً وَ صَوْمُ اَلنَّذْرِ وَاجِبٌ وَ صَوْمُ اَلاِعْتِكَافِ وَاجِبٌ وَ أَمَّا اَلصَّوْمُ اَلْحَرَامُ فَصَوْمُ يَوْمِ اَلْفِطْرِ وَ يَوْمِ اَلْأَضْحَى وَ ثَلاَثَةِ أَيَّامِ اَلتَّشْرِيقِ وَ صَوْمُ يَوْمِ اَلشَّكِّ أُمِرْنَا بِهِ وَ نُهِينَا عَنْهُ أُمِرْنَا أَنْ نَصُومَهُ مَعَ شَعْبَانَ وَ نُهِينَا عَنْهُ أَنْ يَنْفَرِدَ اَلرَّجُلُ بِصِيَامِهِ فِي اَلْيَوْمِ اَلَّذِي يَشُكُّ فِيهِ اَلنَّاسُ » فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ صَامَ مِنْ شَعْبَانَ شَيْئاً كَيْفَ يَصْنَعُ قَالَ «يَنْوِي لَيْلَةَ اَلشَّكِّ أَنَّهُ صَائِمٌ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ وَ إِنْ كَانَ مِنْ شَعْبَانَ لَمْ يَضُرَّهُ» فَقُلْتُ لَهُ وَ كَيْفَ يُجْزِي صَوْمُ تَطَوُّعٍ عَنْ صَوْمِ فَرِيضَةٍ فَقَالَ «لَوْ أَنَّ رَجُلاً صَامَ يَوْماً مِنْ شَهْرِ رَمَضَانَ تَطَوُّعاً وَ هُوَ لاَ يَدْرِي وَ لاَ يَعْلَمُ أَنَّهُ مِنْ شَهْرِ رَمَضَانَ ثُمَّ عَلِمَ بَعْدَ ذَلِكَ أَجْزَأَ عَنْهُ لِأَنَّ اَلْفَرْضَ إِنَّمَا وَقَعَ عَلَى اَلْيَوْمِ بِعَيْنِهِ وَ صَوْمُ اَلْوِصَالِ حَرَامٌ وَ صَوْمُ اَلصَّمْتِ حَرَامٌ وَ صَوْمُ نَذْرِ اَلْمَعْصِيَةِ حَرَامٌ وَ صَوْمُ اَلدَّهْرِ حَرَامٌ، وَ أَمَّا اَلصَّوْمُ اَلَّذِي يَكُونُ صَاحِبُهُ فِيهِ بِالْخِيَارِ فَصَوْمُ يَوْمِ اَلْجُمُعَةِ وَ اَلْخَمِيسِ وَ اَلْإِثْنَيْنِ وَ صَوْمُ اَلْبِيضِ وَ صَوْمُ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ بَعْدَ شَهْرِ رَمَضَانَ وَ صَوْمُ يَوْمِ عَرَفَةَ وَ يَوْمِ عَاشُورَاءَ كُلُّ ذَلِكَ صَاحِبُهُ فِيهِ بِالْخِيَارِ إِنْ شَاءَ صَامَ إِنْ شَاءَ أَفْطَرَ وَ أَمَّا صَوْمُ اَلْإِذْنِ فَإِنَّ اَلْمَرْأَةَ لاَ تَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ زَوْجِهَا وَ اَلْعَبْدُ لاَ يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ سَيِّدِهِ وَ اَلضَّيْفُ لاَ يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ صَاحِبِهِ وَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «مَنْ نَزَلَ عَلَى قَوْمٍ فَلاَ يَصُومَنَّ تَطَوُّعاً إِلاَّ بِإِذْنِهِمْ » وَ أَمَّا صَوْمُ اَلتَّأْدِيبِ فَإِنَّهُ يُؤْمَرُ اَلصَّبِيُّ إِذَا رَاهَقَ بِالصَّوْمِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ مَنْ أَفْطَرَ لِعِلَّةٍ مِنْ أَوَّلِ اَلنَّهَارِ ثُمَّ قَوِيَ بَعْدَ ذَلِكَ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ اَلْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ اَلنَّهَارِ ثُمَّ قَدِمَ أَهْلَهُ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ تَأْدِيباً وَ لَيْسَ بِفَرْضٍ وَ أَمَّا صَوْمُ اَلْإِبَاحَةِ فَمَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً أَوْ تَقَيَّأَ مِنْ غَيْرِ تَعَمُّدٍ فَقَدْ أَبَاحَ اَللَّهُ عَزَّ وَ جَلَّ ذَلِكَ لَهُ وَ أَجْزَأَ عَنْهُ صَوْمُهُ وَ أَمَّا صَوْمُ اَلسَّفَرِ وَ اَلْمَرَضِ فَإِنَّ اَلْعَامَّةَ اِخْتَلَفَتْ فِيهِ فَقَالَ قَوْمٌ يَصُومُ وَ قَالَ قَوْمٌ لاَ يَصُومُ وَ قَالَ قَوْمٌ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ فَأَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي اَلْحَالَتَيْنِ جَمِيعاً فَإِنْ صَامَ فِي اَلسَّفَرِ أَوْ فِي حَالِ اَلْمَرَضِ فَعَلَيْهِ اَلْقَضَاءُ فِي ذَلِكَ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «فَمَنْ كٰانَ مِنْكُمْ مَرِيضاً أَوْ عَلىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيّٰامٍ أُخَرَ» ».

Hadith.1784 - It is narrated from al-Zuhri that he said: "One day, Imam Zain al-Abidin Ali ibn al-Hussein (as) said to me: 'O Zuhri, where have you come from?' I replied: 'From the mosque.' Imam (as) asked: 'What were you discussing?' I said: 'We were discussing the matter of fasting, and my opinion along with that of my companions was that no fast is obligatory except the fast of the Month of Ramadan.' Imam (as) said: 'O Zuhri, it is not as you have said. Fasting is of forty types: ten of them are obligatory like the obligation of the Month of Ramadan, ten are prohibited to fast, fourteen are optional, meaning their observer has the choice to fast or not, three are fasting with permission, one is fasting for discipline, one is fasting with allowance, and one concerns fasting during travel and illness.' I said: 'May I be your ransom, explain them to me.' Imam (as) said: 'As for the obligatory, they are the fast of the Month of Ramadan, fasting two consecutive months for one who deliberately and intentionally breaks a day of the month of Month of Ramadan, and fasting two consecutive months as expiation for zihar (a pre-Islamic form of divorce). Allah (swt), the Almighty, says: "And those who pronounce zihar from their wives and then return to what they said—they must free a slave before they touch one another. This is what you are admonished with; and Allah (swt) is All-Aware of what you do. But whoever does not find [a slave to free], then fasting two consecutive months before they touch one another." Similarly, fasting two consecutive months as expiation for unintentional killing for one who cannot find a slave to free is obligatory. This is based on the saying of Allah (swt), the Almighty: "And whoever kills a believer by mistake must free a believing slave and pay blood money to the victim’s family." "And Allah (swt), the Almighty, says: 'But whoever cannot find [a slave to free], then fasting two consecutive months.' Fasting three days as expiation for an oath is obligatory for one who cannot afford to feed the poor. Allah (swt), the Almighty, says: 'But whoever cannot afford it, then fasting for three days. That is the expiation for the oaths you have sworn.' All of this must be consecutive, not separated. Fasting due to the harm of shaving the head is obligatory. Allah (swt), the Almighty, says: 'But whoever among you is ill or has an ailment of the head [necessitating shaving], must offer a ransom of fasting, or charity, or sacrifice.' In this case, the individual has a choice, and if he chooses to fast, he fasts for three days. Fasting in place of the sacrificial blood for tamattu‘ is obligatory for one who cannot find an animal for sacrifice. Allah (swt), the Almighty, says: 'Whoever performs Umrah during the Hajj [months], followed by Hajj, must offer what he can afford of a sacrificial animal. But if he cannot find one, then fasting for three days during Hajj and seven when you return, making ten in all.' Fasting as expiation for hunting is obligatory. Allah (swt), the Almighty, says: 'Whoever kills [a game animal] intentionally must offer a penalty equivalent to what he has killed, in livestock, judged by two just men among you, to be offered as a sacrifice to the Ka‘bah, or an expiation: feeding the poor or its equivalent in fasting.'" Imam (as) then said: "Do you know how the equivalent of that fasting is determined, O Zuhri?" I said: "I do not know." Imam (as) said: "The value of the game is assessed, then that value is divided into wheat. The wheat is measured in units (sa‘), and for every half sa‘, a person fasts one day. Fasting due to a vow is obligatory, as is fasting for i‘tikaf (spiritual retreat). As for prohibited fasting, it includes fasting on the days of Eid al-Fitr, Eid al-Adha, the three days of Tashreeq, and fasting on the Day of Doubt (Yawm al-Shakk). We are both commanded to fast it and prohibited from it; we are commanded to fast it along with Sha‘ban and prohibited from fasting it alone on the day when people are uncertain." I said to him: "May I be your ransom, if one has not fasted anything from Sha‘ban, what should he do?" Imam (as) said: "He should intend the night of the Day of Doubt that he is fasting as part of Sha‘ban. If it turns out to be part of Month of Ramadan, it will suffice for him; and if it is from Sha‘ban, it will not harm him." I said: "How can an optional fast suffice for an obligatory one?" Imam (as) said: "If a man fasts a day of Month of Ramadan thinking it is an optional fast and then learns afterward that it was from Month of Ramadan, it will suffice for him because the obligation was on the specific day itself. Fasting continuously without breaking (wisal) is prohibited, as is fasting in silence, fasting for a sinful vow, and fasting perpetually (fasting every day). As for the fasting where the individual has a choice, it includes fasting on Fridays, Thursdays, and Mondays; fasting the white days (13th, 14th, and 15th of each lunar month); fasting six days of Shawwal after Month of Ramadan; fasting on the Day of Arafah and the Day of Ashura. In all of these, one has the choice to fast or not. As for fasting with permission, a woman should not fast an optional fast without the permission of her husband, a slave should not fast an optional fast without the permission of his master, and a guest should not fast an optional fast without the permission of his host." The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: "Whoever stays as a guest with a people should not fast an optional fast without their permission. As for fasting for discipline, a child who reaches the age of discernment is commanded to fast as a matter of discipline, though it is not obligatory. Similarly, someone who breaks their fast due to illness in the early part of the day but regains strength later is commanded to abstain for the remainder of the day as a matter of discipline, though it is not obligatory. Likewise, if a traveler eats during the early part of the day and then arrives home, they are commanded to abstain for the remainder of the day as a matter of discipline, though it is not obligatory. As for fasting with allowance, if someone eats or drinks forgetfully or vomits unintentionally, Allah (swt), the Almighty, has permitted this for him, and his fast remains valid. As for fasting during travel or illness, the people have differed about it. Some say one must fast, others say one must not fast, and some say one has the choice to fast or not. However, we say that one must break the fast in both cases. If one fasts during travel or illness, they are required to make it up later because Allah (swt), the Almighty, says: 'And whoever among you is ill or on a journey, then an equal number of days are to be made up later.'"

1785 - رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَصُومُ حَتَّى يُقَالَ لاَ يُفْطِرُ وَ يُفْطِرُ حَتَّى يُقَالَ لاَ يَصُومُ ثُمَّ صَامَ يَوْماً وَ أَفْطَرَ يَوْماً ثُمَّ صَامَ اَلْإِثْنَيْنِ وَ اَلْخَمِيسَ ثُمَّ آلَ مِنْ ذَلِكَ إِلَى صِيَامِ ثَلاَثَةِ أَيَّامٍ فِي اَلشَّهْرِ، اَلْخَمِيسِ فِي أَوَّلِ اَلشَّهْرِ وَ أَرْبِعَاءَ فِي وَسَطِ اَلشَّهْرِ وَ خَمِيسٍ فِي آخِرِ اَلشَّهْرِ وَ كَانَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ «ذَلِكَ صَوْمُ اَلدَّهْرِ» وَ قَدْ كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ «مَا مِنْ أَحَدٍ أَبْغَضَ إِلَى اَللَّهِ عَزَّ وَ جَلَّ مِنْ رَجُلٍ يُقَالُ لَهُ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَفْعَلُ كَذَا وَ كَذَا فَيَقُولُ لاَ يُعَذِّبُنِي اَللَّهُ عَزَّ وَ جَلَّ عَلَى أَنْ أَجْتَهِدَ فِي اَلصَّلاَةِ وَ اَلصَّوْمِ كَأَنَّهُ يَرَى أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ تَرَكَ شَيْئاً مِنَ اَلْفَضْلِ عَجْزاً عَنْهُ» ».

Hadith.1785 - It is narrated by al-Hasan ibn Mahbub from Jamil ibn Salih, from Muhammad ibn Marwan, who said: "I heard Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)) say: 'The Messenger of Allah (swt) (peace and blessings be upon him and his family) would fast so much that it was said he would never break his fast, and he would break his fast so much that it was said he would never fast. Then he began fasting one day and breaking his fast the next day. Then he fasted on Mondays and Thursdays. After that, he transitioned to fasting three days a month: the first Thursday of the month, the Wednesday in the middle of the month, and the last Thursday of the month. He (peace and blessings be upon him and his family) would say: "That is the fasting of a lifetime." My father (Imam Muhammad ibn Ali Al-Baqir (as)) used to say: "There is no one more detested by Allah (swt), the Almighty, than a person who, when told that the Messenger of Allah (swt) (peace and blessings be upon him and his family) did such and such, responds by saying, 'Allah (swt) will not punish me for striving in prayer and fasting,' as if he believes that the Messenger of Allah (swt) (peace and blessings be upon him and his family) left something of merit undone due to incapacity."'"

1786 - وَ فِي رِوَايَةِ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «صَامَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حَتَّى قِيلَ مَا يُفْطِرُ ثُمَّ أَفْطَرَ حَتَّى قِيلَ مَا يَصُومُ ثُمَّ صَامَ صَوْمَ دَاوُدَ عَلَيْهِ اَلسَّلاَمُ يَوْماً وَ يَوْماً ثُمَّ قُبِضَ عَلَيْهِ اَلسَّلاَمُ عَلَى صِيَامِ ثَلاَثَةِ أَيَّامٍ فِي اَلشَّهْرِ وَ قَالَ «يَعْدِلْنَ صَوْمَ اَلدَّهْرِ وَ يَذْهَبْنَ بِوَحَرِ اَلصَّدْرِ» » وَ قَالَ حَمَّادٌ اَلْوَحَرُ اَلْوَسْوَسَةُ فَقَالَ حَمَّادٌ فَقُلْتُ وَ أَيُّ اَلْأَيَّامِ هِيَ قَالَ « أَوَّلُ خَمِيسٍ فِي اَلشَّهْرِ وَ أَوَّلُ أَرْبِعَاءَ بَعْدَ اَلْعَشْرِ مِنْهُ وَ آخِرُ خَمِيسٍ فِيهِ » فَقُلْتُ وَ كَيْفَ صَارَتْ هَذِهِ اَلْأَيَّامُ اَلَّتِي تُصَامُ فَقَالَ «لِأَنَّ مَنْ قَبْلَنَا مِنَ اَلْأُمَمِ كَانُوا إِذَا نَزَلَ عَلَى أَحَدِهِمُ اَلْعَذَابُ نَزَلَ فِي هَذِهِ اَلْأَيَّامِ فَصَامَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ هَذِهِ اَلْأَيَّامَ لِأَنَّهَا اَلْأَيَّامُ اَلْمَخُوفَةُ».

Hadith.1786 - In the narration of Hammad ibn Uthman, from Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)), he said: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) fasted so much that it was said he would never break his fast. Then he broke his fast so much that it was said he would never fast. Then he adopted the fasting of Dawud (as), fasting one day and breaking his fast the next. Finally, He (peace and blessings be upon him and his family) settled on fasting three days a month and said: 'They are equivalent to fasting for a lifetime and remove the whispers (waswasah) from the chest.'" Hammad added: 'The whispers mean doubts or anxiety.' Hammad said: 'I asked, "Which days are they?" Imam (as) said: "The first Thursday of the month, the first Wednesday after the tenth of the month, and the last Thursday of the month."' I asked: 'Why were these particular days chosen for fasting?' Imam (as) said: 'Because among the nations before us, whenever punishment descended on one of them, it would occur on these days. So, the Messenger of Allah (swt) (peace and blessings be upon him and his family) fasted on these days because they are fearful days.'"

1787 - وَ رَوَى اَلْفُضَيْلُ بْنُ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا صَامَ أَحَدُكُمُ اَلثَّلاَثَةَ اَلْأَيَّامَ مِنَ اَلشَّهْرِ فَلاَ يُجَادِلَنَّ أَحَداً وَ لاَ يَجْهَلْ وَ لاَ يُسْرِعْ إِلَى اَلْحَلْفِ وَ اَلْأَيْمَانِ بِاللَّهِ فَإِنْ جَهِلَ عَلَيْهِ أَحَدٌ فَلْيَحْتَمِلْ ».

Hadith.1787 - It is narrated by al-Fudhayl ibn Yasar from Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)) who said: "When one of you fasts the three days of the month, let him not dispute with anyone, act ignorantly, or hasten to take oaths by Allah (swt). If someone acts ignorantly toward him, let him endure it."

1788 - وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ عَنْ حَبِيبٍ اَلْخَثْعَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَخْبِرْنِي عَنِ اَلتَّطَوُّعِ وَ عَنْ هَذِهِ اَلثَّلاَثَةِ اَلْأَيَّامِ إِذَا أَجْنَبْتُ مِنْ أَوَّلِ اَللَّيْلِ فَأَعْلَمُ أَنِّي قَدْ أَجْنَبْتُ فَأَنَامُ مُتَعَمِّداً حَتَّى يَنْفَجِرَ اَلْفَجْرُ أَصُومُ أَوْ لاَ أَصُومُ قَالَ «صُمْ ».

Hadith.1788 - It is narrated by Abdullah ibn al-Mughira from Habib al-Khath'ami, who said: "I said to Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)): 'Inform me about optional fasting and about fasting on these three days. If I become in a state of janabah (major ritual impurity) at the beginning of the night and I know that I am in such a state but I deliberately sleep until dawn breaks, should I fast or not?' Imam (as) said: 'Fast.'"

1789 - وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ : «صِيَامُ شَهْرِ اَلصَّبْرِ وَ ثَلاَثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ يَذْهَبْنَ بِبَلاَبِلِ اَلصَّدْرِ وَ صِيَامُ ثَلاَثَةِ أَيَّامٍ فِي كُلِّ شَهْرٍ صِيَامُ اَلدَّهْرِ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «مَنْ جٰاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثٰالِهٰا» »

Hadith.1789 - Commander of the Faithful Imam Ali ibn Abi Talib (as) said: "Fasting the month of patience (Month of Ramadan) and three days of every month removes the anxieties of the chest. Fasting three days in every month is equivalent to fasting for a lifetime. Indeed, Allah (swt), the Almighty, says: 'Whoever comes with a good deed will have ten times the like of it.'"

1790 - وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سُئِلَ عَنْ صَوْمِ خَمِيسَيْنِ بَيْنَهُمَا أَرْبِعَاءُ فَقَالَ «أَمَّا اَلْخَمِيسُ فَيَوْمٌ تُعْرَضُ فِيهِ اَلْأَعْمَالُ وَ أَمَّا اَلْأَرْبِعَاءُ فَيَوْمٌ خُلِقَتْ فِيهِ اَلنَّارُ وَ أَمَّا اَلصَّوْمُ فَجُنَّةٌ ».

Hadith.1790 - In the narration of Abdullah ibn Sinan from Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)), he said: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) was asked about fasting on two Thursdays with a Wednesday in between. Imam (as) said: 'As for Thursday, it is the day on which deeds are presented. As for Wednesday, it is the day on which the Fire was created. And fasting is a shield.'"

1791 - وَ فِي رِوَايَةِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنَّمَا يُصَامُ فِي يَوْمِ اَلْأَرْبِعَاءِ لِأَنَّهُ لَمْ تُعَذَّبْ أُمَّةٌ فِيمَا مَضَى إِلاَّ يَوْمَ اَلْأَرْبِعَاءِ وَسَطَ اَلشَّهْرِ فَيُسْتَحَبُّ أَنْ يُصَامَ ذَلِكَ اَلْيَوْمُ ».

Hadith.1791 - In the narration of Ishaq ibn Ammar from Abu Abdullah (Imam Jafar ibn Muhammad Al-Sadiq (as)), Imam (as) said: "Fasting on Wednesday is prescribed because no nation in the past was punished except on a Wednesday in the middle of the month. Therefore, it is recommended to fast on that day."