This is part 9 of 10 of “The Book of Fasting”, book 15 of Al-Kafi — Hadith 6,618–6,667. The book is long enough that it is split across 10 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
2. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu Najran and Ali ibn al-Hakam from Safwan al- Jammal who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-Fitrah. He (the Imam) said, ‘It is obligatory upon small, grown up people, free and slaves. The amount of al-Fitrah for every human being is one Sa‘ (three kilograms). It can be paid from wheat or dates or raisins.’”
3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all ibn abu ‘Umayr from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar from Ibrahim ibn Maymun who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sa‘d ibn Sa‘d al-Ash’ariy who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, 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, ‘Alayhi al-Salam.”’
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
7. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘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.’”
8. A number of our people have narrated from Muhammad ibn ‘Isa from Ali ibn Bilal who has said the following: “I once wrote to the man (the Imam), ‘Alayhi al-Salam, asking about the amount of al-Fitrah. He (the Imam) wrote the answer, ‘It is six Artal of dates by al-Madiniy Artal which is nine Artal by al- Baghdadiy ones.”’
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ja’far ibn Ibrahim ibn Muhammad al-Hamadaniy who accompanied us to Hajj who has said the following: “I once wrote to abu al-Hassan, ‘Alayhi al-Salam, through my father asking, ‘I pray to Allah to keep my soul in service for your cause, our people have differences about al-Sa’. Certain ones among them say that it is al-Sa‘ al-Madaniy and others say it is al-‘Iraqiy al-Sa‘. He (the Imam) wrote the answer; ‘Al-Sa‘ is six Artal by al-Madaniy Artal, and nine by al-‘Iraqiy Artal.’ He (the Imam) informed me that it weighs one thousand nine hundred seventy Waznah (a certain unit of measurement).”’
10. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man and Sayf ibn ‘Amirah from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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 one al-Fitrah for all of them.’”
11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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 not obligatory on him.’”
13. Muhammad ibn al-Husayn has narrated from Muhammad ibn al-Qasim ibn al-Fudayl al-Basriy who has said the following: “I once wrote to abu al-Hassan, ‘Alayhi al-Salam, 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 master in his hand; when the time for paying al-Fitrah comes: if he can pay for himself from the assets of his master, which has become assets of the orphans. He (the Imam) said, ‘Yes, he pays al-Fitrah for himself.’”
14. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from those whom he has mentioned who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, I pray to Allah to keep my soul in service for your cause, are people of remote villages required to pay al-Fitrah? He (the Imam) said, ‘al-Fitrah is on every one who consumes food, thus it is obligatory to pay from what one consumes.’”
15. Ali ibn Ibrahim has narrated from his father from in a marfu‘ manner who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, 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.”’
16. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Umar ibn Yazid who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, 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.’”
17. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from certain persons of our people from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not harmful to pay al-Fitrah for two, three, or four people to one man.’”
18. Ahmad ibn Muhammad from has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Qasim ibn Yazid from Malik al- Juhaniy who has said the following: “I once asked abu Ja’far, ‘Alayhi al-Salam, 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.’”
19. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ishaq ibn ‘Ammar who has said the following: “I once asked abu Ibrahim, ‘Alayhi al-Salam, 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).”’
20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
21. Abu Ali al-Ash’ariy has narrated from Muhammad ‘Abd al-Jabbar from Safwan ibn Yahya from Ishaq ibn ‘Ammar from Mu’attib who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
22. Muhammad ibn Yahya has narrated from Bunan ibn Muhammad from his brother Ibrahim ibn Muhammad from Muhammad ibn ‘Isma‘il who has said the following: “I once sent a certain amount of dirham that belonged to me and someone else to abu al-Hassan, al- Rida’, ‘Alayhi al-Salam, 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.’”
23. Abu al-‘Abbas al-Kufiy has narrated from Muhammad ibn ‘Isa from abu Ali ibn Rashid who has said the following: “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 to wariq (cash).”’
24. Muhammad ibn Yahya has narrated from Muhammad ibn ‘Abd Allah from ‘Abd Allah ibn Ja’far from Ayyub ibn Nuh who has said the following: “I once wrote to abu al-Hassan, the third, ‘Alayhi al-Salam, 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 dirham as price of nine Artal for one dirham. Grant us your decision, I pray to Allah to keep my soul in service for your cause. He (the Imam) wrote to me, ‘Questions about al- Fitrah have become so many and I dislike whatever leads to popularity (unnecessary propagation). Cut down its mention, accept from those who have given, and abstain from those who have not paid.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from af-Halabiy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, 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 of Allah) would secure his loincloth and fold up his bed (reduced sleeping). Certain others have said that he (the Messenger of Allah) stayed away from women; but Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Isolation from women was not true.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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 and ten days for Qada’ (compensatory) of the year before.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn al-Huseen from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, performed Ttikaf 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.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn al-Huseen from abu al-‘Abbas who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Without fast ’I‘tikaf is not valid.’”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Without fast ’I‘tikaf is not valid.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Without fast and Jami‘ (central) Masjid Ttikaf is not valid.’”
1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Umar ibn Yazid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
2. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad from Dawud ibn Sarhan who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, 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 performing ’Ttikaf to go out of Masjid except for one’s urgent needs without which one cannot do, but then one must not sit down until one returns. The same rule applies to women.’””
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘One performing ’Ttikaf in Makkah can perform Salat (prayer) in any of its houses or Masjid; it is all the same.’”
5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad al-Hannat who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, 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 (the Imam) said, ’If she goes out of the Masjid before completing three days, and had not set a condition in her Ttikaf, she is required to do what is required because of Zihar (calling on oath the back of one’s wife as the back of one’s mother).”’
2. Ahmad ibn Muhammad from has narrated from ibn Mahbub from abu Ayyub from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘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.’”
3. Ahmad ibn Muhammad from has narrated from ibn Mahbub from abu Ayyub from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, 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.’”
4. Ahmad ibn Muhammad from has narrated from ibn Mahbub from abu Ayyub from abu ‘Ubaydah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, 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 not leave the Masjid until after the second three days are complete.’”
5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once initiated speaking without my asking anything, ‘’Ttikaf consists of three days, meaning, according to the Sunnah, by the will of Allah.’”
1. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.”
2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Dawud ibn Sarhan who has said the following: “I was in al-Madinah in the month of Ramadan and I said to abu ‘Abd Allah, ‘Alayhi al-Salam, that I wanted to remain in ’ Ttikaf. What should I say and what should I place upon myself?’ He (the Imam) said, ‘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.”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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 returns. ’Ttikaf of woman is also under the same rules.’”
1. Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one in the state of Ttikaf becomes ill or a female begins to experience Hayd (menses); they can go home then after getting well perform the ’ Ttikaf again and fast.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad all from ibn Mahbub from abu Ayyub from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
1. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, 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 of fasting.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from ‘Abd al-Rahman ibn abu Najran from ‘Abd Allah ibn al- Mughirah from Sanaa ‘ah ibn Mehran who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn al-Jahm who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, 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.’”
1. Ahmad ibn Idris has narrated from al-Hassan ibn Ali al-Kufiy from ‘Ubays ibn Hisham from Aban ibn ‘Uthman from ‘Abd al- Rahman who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, 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; it is not sufficient, and if it is after the month of Ramadan, it is then sufficient.’”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yahya ibn ‘Amr ibn Khalifah al-Zayyat from ‘Abd Allah ibn Bukayr from certain individuals of our people who has said the following: “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 carnal desires).””’
3. A number of our people have narrated from Ahmad ibn Muhammad from al-Qasim ibn Yahya from his grandfather, al-Hassan ibn Rashid from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘My father narrated to me from my grandfather from his ancestors, ‘Alayhim al-Salam, who have narrated this Hadith: “Imam Ali, ‘Alayhi al-Salam, 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.”””
Daif· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
