Salat Part II

Introduction:

Salat is one of the five pillars of Islam, Imam AbiJaffar^-asws said: Islam was built on five pillars: the Salat, the Zakat, the Pilgrimage, the Soam (Fasting) and the Walayat.  Zrara asked: What is more important among these five pillars?  Imam^-asws responded: Walayat is the most important, because it is the soul and His^-azwj ‘Wali’ are the evidence on them (the worshipers).[1]  In addition, as per several traditions of Masomeen^-asws, Salat is not accept until Zakat is accepted (ref. footnote 45, also see www.khums and Zaqat).

In Salat and its implications Part II, ahadith on various aspects of performing Salat are compiled so that our acts of worship are performed in accordance with the Commands of Allah^-azwj as demonstrated and narrated to us by His^-azwj Divine representatives^-asws -The Ahul Bayt^-asws.

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْخَشَّابِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعٍ الْمُسْلِيِّ عَنْ يَحْيَى بْنِ زَكَرِيَّا الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ سَرَّهُ أَنْ يَسْتَكْمِلَ الْإِيمَانَ كُلَّهُ فَلْيَقُلِ الْقَوْلُ مِنِّي فِي جَمِيعِ الْأَشْيَاءِ قَوْلُ آلِ مُحَمَّدٍ فِيمَا أَسَرُّوا وَ مَا أَعْلَنُوا وَ فِيمَا بَلَغَنِي عَنْهُمْ وَ فِيمَا لَمْ يَبْلُغْنِي

Ali bin Mohammed heard it from some of his companions, who from al-Abbas bin Amir, who from Rabih al-Musali, who from Yahiya bun Zikaria al-Ansari who says the following:

I heard Abu Abd Allah^-asws say:  Whoever loves to have a complete ‘Eman’ (faith) must say: ‘Everything that I say is from the family of Mohammed^-saww, whatever they^-asws kept secret or made public, whatever has reached me from them and all that which has not reached me.[2]

Faith is Worthless unless One Acts upon what One Believes

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ هِشَامٍ عَنِ الْهَيْثَمِ التَّمِيمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مِيثَمُ التَّمِيمِيُّ إِنَّ قَوْماً آمَنُوا بِالظَّاهِرِ وَ كَفَرُوا بِالْبَاطِنِ فَلَمْ يَنْفَعْهُمْ شَيْ‏ءٌ وَ جَاءَ قَوْمٌ مِنْ بَعْدِهِمْ فَآمَنُوا بِالْبَاطِنِ وَ كَفَرُوا بِالظَّاهِرِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ شَيْئاً وَ لَا إِيمَانَ بِظَاهِرٍ إِلَّا بِبَاطِنٍ وَ لَا بِبَاطِنٍ إِلَّا بِظَاهِرٍ

Ahmed bin Mohammed bin Isa, who from Adam bin Ishaq, who from Hashaam, who from Al-Haitham al-Tamini, who has said the following:

Abu Abdullah^-asws said: ‘O Mithm Al-Tamimi! Those people who superficially believe but disbelieve from their hearts will not get any benefits (from their faith). However, those who believe from hearts but do not practice it will not get any benefit either. Therefore, one has no belief if it’s only exoteric (Zahir) unless he also has it esoterically (Batin) and similarly one has no faith if its only esoteric (Batin) without having it exoterically executed (demonstrating it).[3]

Prerequisites of Salat:

The most important one is to have firm belief (Eman) on Allah^-azwj and His Divine Representatives^-asws, has paid the due Zakat to deserving momins (believers), is in state of ‘Tahrah’ (purity) and have clean cloths and body, the place of Salat is not usurped, or one has the permission to offer Salat at a place which is not owned by him and is with Wuzu (Ablution), ahadith on these topic will be presented in relevant sections, we also recommend our readers to visit www.hubeali.com/islamic-practices, for more information..

The Importance of Salat

من أتى الصلاة عارفا بحقها غفر الله له

(Amir-ul-Momineen^-asws says): Allah^-azwj will Forgive those who offer the Salat with full recognition of its worth.[4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الصَّلَاةُ وَ هِيَ آخِرُ وَصَايَا الْأَنْبِيَاءِ ( عليهم السلام ) فَمَا أَحْسَنَ الرَّجُلَ يَغْتَسِلُ أَوْ يَتَوَضَّأُ فَيُسْبِغُ الْوُضُوءَ ثُمَّ يَتَنَحَّى حَيْثُ لَا يَرَاهُ أَنِيسٌ فَيُشْرِفُ عَلَيْهِ وَ هُوَ رَاكِعٌ أَوْ سَاجِدٌ إِنَّ الْعَبْدَ إِذَا سَجَدَ فَأَطَالَ السُّجُودَ نَادَى إِبْلِيسُ يَا وَيْلَاهْ أَطَاعَ وَ عَصَيْتُ وَ سَجَدَ وَ أَبَيْتُ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from Harun ibn Kharijah from Zayd al-Shahham who has said the following:

“I heard abu’ Abd Allah^-asws, say, ‘The most beloved deed in the sight of Allah^-azwj, is Salat [5]. Prayer is the last item in the wills of the Prophets^as. How nice it is of a man who takes a shower or Wuzu[6]‘ properly and then moves away where no one can notice his presence when he is in Ruku[7]‘ or Sajdah[8]! When a servant of Allah^-azwj prolongs his sajdah, Iblis^la (Satan) will cry and proclaim, “Woe is on me, he (this servant of Allah^-azwj) obeys Him^-azwj but I^la disobeyed, he is performing Sajdah but I refused to do”.[9]

لو يعلم المصلي ما يغشاه من رحمة الله ما انفتل و لا سره أن يرفع رأسه من السجدة

(Amir-ul-Momineen^-asws says): If the performers of Salat were aware of Allah^-azwj’s Mercy that covers them, they would never come to the end of Salat and would never raise their heads after going into prostration.[10]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا قَامَ الْمُصَلِّي إِلَى الصَّلَاةِ نَزَلَتْ عَلَيْهِ الرَّحْمَةُ مِنْ أَعْنَانِ السَّمَاءِ إِلَى أَعْنَانِ الْأَرْضِ وَ حَفَّتْ بِهِ الْمَلَائِكَةُ وَ نَادَاهُ مَلَكٌ لَوْ يَعْلَمُ هَذَا الْمُصَلِّي مَا فِي الصَّلَاةِ مَا انْفَتَلَ

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from Yazid ibn Khalifah who has said the following:

“I heard abu ‘Abd Allah^-asws, say, ‘When a person praying stands up for Salat , mercy from the horizons of the sky descend upon him as well as from the horizons of earth, angels surround him and one angel says, “Had this person known what Salat  is he would not stop performing Salat .

عَنْهُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صَلَاةٌ فَرِيضَةٌ خَيْرٌ مِنْ عِشْرِينَ حَجَّةً وَ حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُتَصَدَّقُ مِنْهُ حَتَّى يَفْنَى.

It is a narration from him (narrator of previous Hadith) by al-Hussain ibn Sa’id from Safwan ibn Yahya from ibn Muskan from Isma’il ibn ‘Ammar from abu Basir who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Performing an obligatory Salat is more virtuous than performing one Hajj.  Performing one Hajj is more virtuous than giving in charity one whole house full of gold.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ قَالَ صَلَاةُ الْمُؤْمِنِ بِاللَّيْلِ تَذْهَبُ بِمَا عَمِلَ مِنْ ذَنْبٍ بِالنَّهَارِ .

Mohammed ibn Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamaniy from those who narrated to him the following:

“Abu Abd Allah^-asws, about the words of Allah^-azwj, ‘Good deeds eliminate bad deeds’ (11: 116) has said: ‘It is a reference to the Salat of a believing person during the nights that eliminate his bad deeds he has performed during the day.

The Rewards for Salat

وإذا توجه إلى مصلاه ليصلي قال الله عزوجل لملائكته: يا ملائكتي أما ترون هذا عبدي كيف قد انقطع عن جميع الخلائق إلي، وأمل رحمتي وجودي ورأفتي؟ اشهدكم أني أختصه برحمتي وكراماتي.  فاذا رفع يديه وقال: ” الله أكبر ” وأثني على الله تعالى بعده قال الله لملائكته: أما ترون عبدي هذا كيف كبرني وعظمني ونزهني عن أن يكون لي شريك، أو شبيه أو نظير، ورفع يديه تبرؤا عما يقوله أعدائي من الاشراك بي؟ أشهدكم يا ملائكتي أني ساكبره واعظمه في دار جلالي، وانزهه في متنزهات دار كرامتي وابرئه من آثامه وذنوبه من عذاب جهنم نيرانها.  فاذا قال: (بسم الله الرحمن الرحيم * الحمد لله رب العالمين) فقرأ فاتحة الكتاب وسورة، قال الله تعالى لملائكته: أما ترون عبدي هذا كيف تلذذ بقراءة كلامي؟ اشهدكم ـ يا ـ ملائكتي لاقولن له يوم القيامة: إقرأ في جناني، وارق درجاتها فلا يزال يقرأ ويرقى درجة بعدد كل حرف: درجة من ذهب، ودرجة من فضة، ودرجة من لؤلؤ، ودرجة من جوهر، ودرجة من زبرجد أخضر، ودرجة من زمرد أخضر، ودرجة من نور رب العالمين. فاذا ركع قال الله لملائكته: يا ملائكتي أما ترونه كيف تواضع لجلال عظمتي؟ اشهدكم لاعظمنه في دار كبريائي، وجلالي. فاذا رفع راسه من الركوع، قال الله تعالى: أما ترونه يا ملائكتي كيف يقول: أترفع على أعدائك كما أتواضع لاوليائك، وأنتصب لخدمتك؟ اشهدكم يا ملائكتي لاجعلن جميل العاقبة له ولاصيرنه إلى جناني. فاذا سجد قال الله ـ تعالى لملائكته ـ: يا ملائكتي أما ترونه كيف تواضع بعد ارتفاعه وقال: إني وإن كنت جليلا مكينا في دنياك، فأنا ذليل عند الحق إذا ظهر لي؟ سوف أرفعه بالحق وأدفع به الباطل. فاذا رفع رأسه من السجدة الاولى، قال الله تعالى: يا ملائكتي أما ترونه كيف قال: وإني وإن تواضعت لك فسوف أخلط الانتصاب في طاعتك بالذل بين يديك فاذا سجد ثانية قال الله عزوجل: يا ملائكتي أما ترون عبدي هذا كيف عاد إلى التواضع لي؟ لاعيدن إليه رحمتي. فاذا رفع رأسه قائما، قال الله: يا ملائكتي لارفعنه بتواضعه كما ارتفع إلى صلاته. ثم لا يزال يقول الله لملائكته هكذا في كل ركعة. حتى إذا قعد للتشهد الاول والتشهد الثاني، قال الله تعالى: يا ملائكتي قد قضى خدمتي وعبادتي، وقعد يثني علي، ويصلي على محمد نبيي، لاثنين عليه في ملكوت السماوات والارض، ولاصلين على روحه في الارواح.

فاذا صلى على أمير المؤمنين (عليه السلام) في صلاته قال ـ الله له ـ: لاصلين عليك كما صليت عليه، ولاجعلنه شفيعك كما استشفعت به. فاذا سلم من صلاته سلم الله عليه وسلم عليه ملائكته.

And when he directs his attention towards the Salat-Mat, Allah^-azwj Says to the Angels: ‘O My^-azwj Angels! Do you see this servant of Mine^-azwj, how he has cut himself off from all the people and has come to Me^-azwj and hopes for My^-azwj Mercy and Generosity and Forgiveness? Be My^-azwj Witnesses that I^-azwj have singled him out for My^-azwj Mercy and My^-azwj Honour’.

And when he lifts his hands and says: ‘Allah^-azwj is Great!’, and starts extolling Allah^-azwj, Allah^-azwj Says to the Angels: ‘Do you see this servant of Mine^-azwj, how he considers Me^-azwj to be beyond any description (The most High), and Great, and Pure, and has considered Me^-azwj to be away from any Partner, or a Likeness, or an equal, and raised his hands to be away from what My^-azwj enemies are saying about polytheism? Be My^-azwj witnesses, O My^-azwj Angels, that I^-azwj Make him to be great in the house of My^-azwj Majesty, and Purify him with the purity of the house of My^-azwj Prestige, and keep him away from his errors and his sins from the Punishment of Hell and its Fires’.

When he says: ‘In the Name of Allah^-azwj, the Beneficent, the Merciful. Praise be to Allah^-azwj, the Lord^-azwj of the worlds!’ reads the Opening of the Book and another Chapter (of Holy Quran), Allah^-azwj Says to the Angels: ‘Do you see this servant of Mine^-azwj, how he is pleasurably reciting My^-azwj Words? Be My^-azwj witnesses O My^-azwj Angels, it will be said to him on the Day of Judgment: ‘Read in My^-azwj Paradise’. And he will achieve levels in accordance with every single letter of his recitation – a level of gold, a level of silver, a level of pearls, a level of jewels, a level of green diamonds, a level of green emeralds, and a level of the Light of the Lord^-azwj of the worlds’.

When he bows, Allah^-azwj Says to the Angels: ‘O My^-azwj Angels, do you see how he has humbled himself to the Majesty of My^-azwj Greatness? Be My^-azwj witness for I^-azwj will Make him to be great in the house of My^-azwj Greatness and My^-azwj Majesty’. When he raises his head from having completed the bowing, Allah^-azwj Says: ‘Do you see him, O My^-azwj Angels, how he is saying: ‘I will raise myself against Your^-azwj enemies as I have humbled myself to Your^-azwj friends, and been in their service’? Be My^-azwj witness, O My^-azwj Angels, I^-azwj will Make him got to a beautiful ending and Grant him a place in My^-azwj Paradise’.

When he prostrates, Allah^-azwj Says to His^-azwj Angels: ‘O My^-azwj Angels! Do you see how he has humbled himself after having raised himself and is saying: ‘Although I was majestic in Your^-azwj world, I have humbled myself in front of the Truth which has been made apparent to me’? I^-azwj will soon Raise him with truth, and dispel by him falsehood’. When he lifts his head from the first prostration, Allah^-azwj Says: ‘O My^-azwj Angels! Do you see how he is saying: ‘Although I have paid reverence to You^-azwj, I am lifting my head in disgrace in front of You^-azwj‘. When he goes back into prostration for the second time, Allah^-azwj the Almighty Says: ‘O My^-azwj Angels! Do you see how this servant of Mine^-azwj has humbled himself to Me^-azwj? I^-azwj will repeat My^-azwj Mercy on him’.

When he raises his head and stands up, Allah^-azwj Says: ‘O My^-azwj Angels! I^-azwj will Elevate him due to his reverence, as he has lifted in his Salat’. Then, Allah^-azwj does not stop Saying all this for each and every cycle of the Salat.

When he sits, after reciting the first and the second part of ‘Tashhud’, Allah^-azwj Says: ‘O My^-azwj Angels! He has completed his service to Me^-azwj and worship to Me^-azwj, and is sitting for Praising Me^-azwj, and is sending salutations upon Mohammed^-saww, My^-azwj Prophet^-saww, I^-azwj will also Send Praises on him in the kingdoms of the heavens and the earth, and Salutations upon his soul from among the souls’.

When he sends salutations upon the Commander of the Faithful^-asws in his Salat, Allah^-azwj Says to him: ‘I^-azwj Send Salutations upon you just like you have sent salutations upon him^-asws, and Make him^-asws to be your intercessor as you have sought it by him^-asws‘.

When he sends greetings in his Salat, Allah^-azwj Sends to him greetings, and the Angles send to him greetings.[11]

Those Who Preserve Salat and Those Who Lose

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْمُزْدَلِفَةِ فَلَمَّا انْصَرَفَ الْتَفَتَ إِلَيَّ فَقَالَ يَا أَبَانُ الصَّلَوَاتُ الْخَمْسُ الْمَفْرُوضَاتُ مَنْ أَقَامَ حُدُودَهُنَّ وَ حَافَظَ عَلَى مَوَاقِيتِهِنَّ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ لَهُ عِنْدَهُ عَهْدٌ يُدْخِلُهُ بِهِ الْجَنَّةَ وَ مَنْ لَمْ يُقِمْ حُدُودَهُنَّ وَ لَمْ يُحَافِظْ عَلَى مَوَاقِيتِهِنَّ لَقِيَ اللَّهَ وَ لَا عَهْدَ لَهُ إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘lsa from Yunis ibn ‘Abd aI-Rahman from ‘Abel aI-Rahman ibn aI-Hajjaj from Aban ibn Taghlib who has said the following:

“Once I performed Salat with abu Abd Allah^-asws, in Muzdalifah (a place in Makkah).  When he^-asws completed Salat he^-asws turned to me and said: ‘O Aban, the five times Salat every day is obligatory.  Those who properly observe the rules about these prayers and perform them in their designated times they, on the Day of Judgment, will come in the presence of Allah^-azwj with their established covenant before Him^-azwj, because of which they will be admitted in paradise. Those who ignore the rules about Salat and ignore the times designated for them, they will come in the presence of Allah^-azwj without having any established covenant with Him^-azwj. He^-azwj then will decide about them. He^-azwj may punish or forgive them as He^-azwj will wish.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ قِيلَ لَهُ وَ أَنَا حَاضِرٌ الرَّجُلُ يَكُونُ فِي صَلَاتِهِ خَالِياً فَيَدْخُلُهُ الْعُجْبُ فَقَالَ إِذَا كَانَ أَوَّلَ صَلَاتِهِ بِنِيَّةٍ يُرِيدُ بِهَا رَبَّهُ فَلَا يَضُرُّهُ مَا دَخَلَهُ بَعْدَ ذَلِكَ فَلْيَمْضِ فِي صَلَاتِهِ وَ لْيَخْسَأِ الشَّيْطَانَ .

Ali ibn Ibrahim has narrated from Mohammed ibn Isa, who from Yunus ibn ‘Abd al-Rahman from Yunus ibn ‘Ammar who has said the following:

“Someone asked abu Abd Allah^-asws, while I was present, ‘What is the rule about a man who is in Salat free of negative feelings but then he feels self-importance? Imam^-asws replied: If in the beginning his intention was only for his Allah^-azwj, then such feeling does not affect his prayers negatively, he should continue his Salat and Satan is humiliated.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) جَالِسٌ فِي الْمَسْجِدِ إِذْ دَخَلَ رَجُلٌ فَقَامَ يُصَلِّي فَلَمْ يُتِمَّ رُكُوعَهُ وَ لَا سُجُودَهُ فَقَالَ ( صلى الله عليه وآله ) نَقَرَ كَنَقْرِ الْغُرَابِ لَئِنْ مَاتَ هَذَا وَ هَكَذَا صَلَاتُهُ لَيَمُوتَنَّ عَلَى غَيْرِ دِينِي .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umyr from ‘Umar ibn ‘Udhaynah from Zurrah who has said the following:

A man entered the Masjid when the Messenger of Allah^-saww was present. He began to perform Salat without properly doing Ruku and Sajdah. The Prophet^-saww said: ‘He acted like a crow picking up grain from the ground.  If he dies with his Salat of such conditions, he dies in a religion other than my religion.

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لَا تَتَهَاوَنْ بِصَلَاتِكَ فَإِنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ عِنْدَ مَوْتِهِ لَيْسَ مِنِّي مَنِ اسْتَخَفَّ بِصَلَاتِهِ لَيْسَ مِنِّي مَنْ شَرِبَ مُسْكِراً لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ .

It is also narrated by the previous narrator by his father from Hammad from Haiz from Zurarah who has said the following:

Abu Jafar^-asws has said: ‘you must not consider your Salat insignificant; the Holy Prophet said when he was about to leave this World, “Those who consider their Salat insignificant are not of my people, as well as those who drink intoxicating liquor.  They will not be able to come to me at the pond of al-Kawthar, certainly not.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ إِنَّهُ لَيَأْتِي عَلَى الرَّجُلِ خَمْسُونَ سَنَةً وَ مَا قَبِلَ اللَّهُ مِنْهُ صَلَاةً وَاحِدَةً فَأَيُّ شَيْ‏ءٍ أَشَدُّ مِنْ هَذَا وَ اللَّهِ إِنَّكُمْ لَتَعْرِفُونَ مِنْ جِيرَانِكُمْ وَ أَصْحَابِكُمْ مَنْ لَوْ كَانَ يُصَلِّي لِبَعْضِكُمْ مَا قَبِلَهَا مِنْهُ لِاسْتِخْفَافِهِ بِهَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْبَلُ إِلَّا الْحَسَنَ فَكَيْفَ يَقْبَلُ مَا يُسْتَخَفُّ بِهِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammad ibn Isa from al-Hussain ibn Said from Safwan ibn Yahya from Isa ibn al-Qasim who has said the following:

Abu Abd Allah^-asws has said: ‘A man may become fifty years old, but Allah^-azwj has accepted not even one Salat from him.  What can be more serious than this? By Allah^-azwj, you may also find someone in your neighbourhood who performs Salat with you, but it is not accepted from him due to his considering it insignificant.  Allah^-azwj does not accept anything other than what is good.  How then He^-azwj will accept what that person considers insignificant?

وَ بِهَذَا الْإِسْنَادِ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ قَالَ هِيَ الْفَرِيضَةُ قُلْتُ الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ قَالَ هِيَ النَّافِلَةُ .

It is narrated from the same chain of narrators from Hariz from al-Fudayl who has said the following:

I asked abu Jafar^-asws about the words of Allah^-azwj, ‘Those who are protective of their Salat (23:9).  The Imam said: ‘It means obligatory prayers.’ I then asked about, ‘Those who are ever observing their Salat (70:23).  The Imam^-asws said: ‘It means recommended Salat.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُهُ تَعَالَى إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً قَالَ كِتَاباً ثَابِتاً وَ لَيْسَ إِنْ عَجَّلْتَ قَلِيلًا أَوْ أَخَّرْتَ قَلِيلًا بِالَّذِي يَضُرُّكَ مَا لَمْ تُضَيِّعْ تِلْكَ الْإِضَاعَةَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِقَوْمٍ أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ فَسَوْفَ يَلْقَوْنَ غَيًّا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Said from Fadalah ibn Ayyub from Dawud ibn Farqad who has said the following:

I asked from Abu Abd Allah^-asws about the words of Allah^-azwj, ‘Salat was made obligatory in designated times’ (4:105).  The Imam^-asws replied, ‘It is an established obligation.  If you performed earlier or delayed a little, it is not harmful as long as you did not lose them altogether.  Allah^-azwj Says about some people, ‘They lost Salat and followed their lustful desires so they face deviation (19:60).’

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ  (عليه السلام ) قَالَ الصَّلَاةُ وُكِّلَ بِهَا مَلَكٌ لَيْسَ لَهُ عَمَلٌ غَيْرُهَا فَإِذَا فُرِغَ مِنْهَا قَبَضَهَا ثُمَّ صَعِدَ بِهَا فَإِنْ كَانَتْ مِمَّا تُقْبَلُ قُبِلَتْ وَ إِنْ كَانَتْ مِمَّا لَا تُقْبَلُ قِيلَ لَهُ رُدَّهَا عَلَى عَبْدِي فَيَنْزِلُ بِهَا حَتَّى يَضْرِبَ بِهَا وَجْهَهُ ثُمَّ يَقُولُ أُفٍّ لَكَ مَا يَزَالُ لَكَ عَمَلٌ يَعْنِينِي .

Abu Ali al-Ash’ariy has narrated from Mohammed ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Harun ibn Kharijah who has said the following:

‘Abu’ Abd Allah^-asws has said that for Salat an angel is assigned and he has no other task to perform. When one completes a Salat, the angel takes it and ascends to heaven. If it is of the kind that is accepted, it then is accepted, but if it is of unacceptable kind, it then is said to him, ‘Return it to my servant.’ He then descends down with that Salat and strikes it against his face saying, “Woe is upon you. You continue to have such deeds that make me tired.’

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي فَقَالَ لَا تَدَعِ الصَّلَاةَ مُتَعَمِّداً فَإِنَّ مَنْ تَرَكَهَا مُتَعَمِّداً فَقَدْ بَرِئَتْ مِنْهُ مِلَّةُ الْإِسْلَامِ .

Mohammed ibn aI-Hassan has narrated from Sahl ibn Ziyad from Ja’far ibn Mohammed al-Ash’ariy from al-Qaddah who has said the following:

‘Abu ‘Abd Allah^-asws has said that a man came to the Holy Prophet^-saww asking, ‘O Messenger of Allah^-saww, give me a good advice.’ He^-saww said: ‘You must not give up Salat intentionally; the community of Islam is free from an obligations towards the one who gives up Salat intentionally.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ رَهْبانِيَّةً ابْتَدَعُوها ما كَتَبْناها عَلَيْهِمْ إِلَّا ابْتِغاءَ رِضْوانِ اللَّهِ قَالَ صَلَاةُ اللَّيْلِ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Ali ibn Asbat from Mohammed ibn Ali ibn abu ‘Abd Allah from abu aI-Hassan^-asws who has said the following:

‘About the words of Allah^-azwj: ‘They invented monkish manners, even though We had not made it obligatory on them, except to seek the pleasure of Allah’ (57: 26), the Imam^-asws said that it (pleasure of Allah^-azwj) is a reference to Salat during the night.’

لا يقومن الرجل في الصلاة متكاسلا و لا متقاعسا

(Amir-ul-Momineen^-asws says): One should not offer Salat in a state of laziness and tiredness.[12]

Salat is Made Obligatory

ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ‏ فَقُلْتُ لَهُ فَمَتَى فُرِضَتِ الصَّلَاةُ عَلَى الْمُسْلِمِينَ عَلَى مَا هُمْ عَلَيْهِ الْيَوْمَ فَقَالَ بِالْمَدِينَةِ حِينَ ظَهَرَتِ الدَّعْوَةُ وَ قَوِيَ الْإِسْلَامُ وَ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُسْلِمِينَ الْجِهَادَ وَ زَادَ رَسُولُ اللَّهِ ص فِي الصَّلَاةِ سَبْعَ رَكَعَاتٍ فِي الظُّهْرِ رَكْعَتَيْنِ وَ فِي الْعَصْرِ رَكْعَتَيْنِ وَ فِي الْمَغْرِبِ رَكْعَةً وَ فِي الْعِشَاءِ الْآخِرَةِ رَكْعَتَيْنِ وَ أَقَرَّ الْفَجْرَ عَلَى مَا فُرِضَتْ لِتَعْجِيلِ نُزُولِ مَلَائِكَةِ النَّهَارِ مِنَ السَّمَاءِ وَ لِتَعْجِيلِ عُرُوجِ مَلَائِكَةِ اللَّيْلِ إِلَى السَّمَاءِ وَ كَانَ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ يَشْهَدُونَ مَعَ رَسُولِ اللَّهِ ص صَلَاةَ الْفَجْرِ فَلِذَلِكَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً يَشْهَدُهُ الْمُسْلِمُونَ وَ يَشْهَدُهُ مَلَائِكَةُ النَّهَارِ وَ مَلَائِكَةُ اللَّيْلِ

Ibn Mahbub has narrated from Hisham ibn Salim from abu Hamzah from Sa’id ibn al-Musayyib who has narrated the following:

Then the Messenger of Allah^-saww left for al-Medina.’ I then asked, ‘When Salat became obligatory for the Muslims as it is today?’ He^-asws said: ‘It happened in al-Medina when his call spread in public and Islam became strong. Allah^-azwj has made Jihad (fighting for the cause of Allah) obligatory on the Muslims. Then the Messenger of Allah^-saww increased the number of Rak’ats of Salat by seven Rak ‘ats. He increased two Rak’at with al-Zuhr, two with al-‘Asr, one with al-Maghrib, two with ‘Isha’ and left the morning Salat (prayer) as it was because of the quicker coming of the angels of the day from the sky and the ascending of the angels of the night to the sky. The angels of the day and the angels of the night attended the morning Salat (prayer) with the Messenger of Allah^-saww and for this reason Allah^-azwj has said: ‘ … the reading at dawn, because the reading at dawn is attended.’ (17:78) The Muslims attended as well as the angels of the day and the angels of the night.[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الصَّلَاةِ فَقَالَ خَمْسُ صَلَوَاتٍ فِي اللَّيْلِ وَ النَّهَارِ فَقُلْتُ فَهَلْ سَمَّاهُنَّ وَ بَيَّنَهُنَّ فِي كِتَابِهِ قَالَ نَعَمْ قَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ ( صلى الله عليه وآله ) أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ وَ دُلُوكُهَا زَوَالُهَا فَفِيمَا بَيْنَ دُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ أَرْبَعُ صَلَوَاتٍ سَمَّاهُنَّ اللَّهُ وَ بَيَّنَهُنَّ وَ وَقَّتَهُنَّ وَ غَسَقُ اللَّيْلِ هُوَ انْتِصَافُهُ ثُمَّ قَالَ تَبَارَكَ وَ تَعَالَى وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً فَهَذِهِ الْخَامِسَةُ وَ قَالَ اللَّهُ تَعَالَى فِي ذَلِكَ أَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَ طَرَفَاهُ الْمَغْرِبُ وَ الْغَدَاةُ وَ زُلَفاً مِنَ اللَّيْلِ وَ هِيَ صَلَاةُ الْعِشَاءِ الْآخِرَةِ وَ قَالَ تَعَالَى حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ هِيَ صَلَاةُ الظُّهْرِ وَ هِيَ أَوَّلُ صَلَاةٍ صَلَّاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هِيَ وَسَطُ النَّهَارِ وَ وَسَطُ الصَّلَاتَيْنِ بِالنَّهَارِ صَلَاةِ الْغَدَاةِ وَ صَلَاةِ الْعَصْرِ وَ فِي بَعْضِ الْقِرَاءَةِ حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى صَلَاةِ الْعَصْرِ وَ قُومُوا لِلَّهِ قانِتِينَ قَالَ وَ نَزَلَتْ هَذِهِ الْآيَةُ يَوْمَ الْجُمُعَةِ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَفَرِهِ فَقَنَتَ فِيهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ تَرَكَهَا عَلَى حَالِهَا فِي السَّفَرِ وَ الْحَضَرِ وَ أَضَافَ لِلْمُقِيمِ رَكْعَتَيْنِ وَ إِنَّمَا وُضِعَتِ الرَّكْعَتَانِ اللَّتَانِ أَضَافَهُمَا النَّبِيُّ ( صلى الله عليه وآله ) يَوْمَ الْجُمُعَةِ لِلْمُقِيمِ لِمَكَانِ الْخُطْبَتَيْنِ مَعَ الْإِمَامِ فَمَنْ صَلَّى يَوْمَ الْجُمُعَةِ فِي غَيْرِ جَمَاعَةٍ فَلْيُصَلِّهَا أَرْبَعَ رَكَعَاتٍ كَصَلَاةِ الظُّهْرِ فِي سَائِرِ الْأَيَّامِ .

Ali ibn Ibrahim has narrated from his father, who from Hammad ibn ‘lsa and Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa and Mohammed ibn Ismail from al-Fadl ibn Shadhan all Hammad ibn ‘lsa from Hariz from Zurarah who has said the following:

“I once asked abu Ja’far^-asws about how much of Salat Allah^-azwj, has made obligatory. The Imam^-asws said: ‘During one day and night five Salat are made obligatory.’ I then asked, ‘Has He^-azwj named and explained them in His^-azwj book?’ The Imam^-asws said: ‘Yes, AlIah^-azwj, has Said to His Holy Prophet^-saww, “Perform Salat after the sun declines to the west, on midday until the darkness of the night.” (I7:78). The sun declines on midday. There are four Salat between midday and the darkness of the night. AlIah^-azwj has named, explained and timed them. Darkness of night is in midnight. He^-azwj has then Said: “. . . and the recitation (performing Salat) at dawn and recitation at dawn was witnessed (attended by the angels of the day and those of the nights).”

These are five Salat (prayers). Allah^-azwj, about this issue has Said: “Perform Salat on both ends of the day, [which is sunset and morning], and in a part of the night.” (11: 116) This is al- ‘lsha’ Salat He^-azwj has Said: “Preserve Salat especially the middle Salat.” (2:239) Middle Salat is al-Zuhr Salat which is the first Salat the Messenger of Allah^-saww performed.

It is in the middle of two Salat during the day, the morning and al- ‘Asr Salat. In some of the recitations it is said: “Preserve Salawat (prayers) and the middle Salat.” Middle Salat is Al-ASR Salat.’ About the words of Allah^-azwj, “Stand up praying before Allah,” The Imam^-asws said: ‘This verse was revealed on Friday when the Messenger of Allah^-saww was on a journey. The Messenger of Allah^-saww prayed before Allah^-azwj on Friday and adapted it as it is during a journey or when at home. For those at home he^-saww added two Rak’ats. He^-azwj reduced two Rak’at which the Holy Prophet, had added on Friday for people when at home, because of the two sermons which a prayer leader delivers. Those who perform Friday prayer without congregation, they perform it four Rak’at like al-Zuhr Salat in other days.

حَمَّادٌ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْفَرْضِ فِي الصَّلَاةِ فَقَالَ الْوَقْتُ وَ الطَّهُورُ وَ الْقِبْلَةُ وَ التَّوَجُّهُ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ قُلْتُ مَا سِوَى ذَلِكَ قَالَ سُنَّةٌ فِي فَرِيضَةٍ .

Hammad has narrated from Hariz from Zurarah from who has said the following:

‘I once asked abu Ja’far^-asws about what is obligatory in Salat. Imam^-asws said: (these are) ‘the time, being al-Tahur (cleansing), facing al-Qiblah (al-Ka’bah), paying attention, al-Ruku and al-Sujud and recitation. The rest are recommended in an obligatory duty.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عَشْرُ رَكَعَاتٍ رَكْعَتَانِ مِنَ الظُّهْرِ وَ رَكْعَتَانِ مِنَ الْعَصْرِ وَ رَكْعَتَا الصُّبْحِ وَ رَكْعَتَا الْمَغْرِبِ وَ رَكْعَتَا الْعِشَاءِ الْآخِرَةِ لَا يَجُوزُ الْوَهْمُ فِيهِنَّ وَ مَنْ وَهَمَ فِي شَيْ‏ءٍ مِنْهُنَّ اسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالًا وَ هِيَ الصَّلَاةُ الَّتِي فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ فِي الْقُرْآنِ وَ فَوَّضَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَزَادَ النَّبِيُّ ( صلى الله عليه وآله ) فِي الصَّلَاةِ سَبْعَ رَكَعَاتٍ وَ هِيَ سُنَّةٌ لَيْسَ فِيهَا قِرَاءَةٌ إِنَّمَا هُوَ تَسْبِيحٌ وَ تَهْلِيلٌ وَ تَكْبِيرٌ وَ دُعَاءٌ فَالْوَهْمُ إِنَّمَا يَكُونُ فِيهِنَّ فَزَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي صَلَاةِ الْمُقِيمِ غَيْرِ الْمُسَافِرِ رَكْعَتَيْنِ فِي الظُّهْرِ وَ الْعَصْرِ وَ الْعِشَاءِ الْآخِرَةِ وَ رَكْعَةً فِي الْمَغْرِبِ لِلْمُقِيمِ وَ الْمُسَافِرِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

“Abu Ja’far^-asws has said: ‘There is ten Rak’at in Salat. There are two for al-Zuhr, two for al- Asr, two Rak’at of Morning, two Rak’at of al-Maghrib and two Rak’at of al-‘lsha’ al-Akhirah.

In this number of Salats, mistakes are not acceptable. If one faces mistakes in such Salat, the person (offering it) performs it again. There are Salat which Allah^-azwj, made obligatory on believers in al-Quran. He^-azwj Delegated Mohammed^-saww, and the Holy Prophet^-saww increased seven Rak’ats. There are six of them, which have no recitations. They have Tasbih (Allah^-azwj is free of all defects), Tahlil, (no one deserves worship except Allah^-azwj) Takbir (Allah^-azwj is great beyond description), and prayer. Mistakes within these Rak’at, are dealt with in accordance to certain rules. The Messenger of Allah^-saww increased two Rak’at for those at home in al-Zuhr, al- ‘Asr, al- ‘lsha “al-Akhirah and one Rak’at to al-Maghrib for those at home as well as for those on a journey.’

إذا قام الرجل في الصلاة أقبل إبليس ينظر إليه حسدا لما يرى من رحمة الله التي تغشاه

(Amir-ul-Momineen^-asws says): When you prepare yourselves to offer a Salat, the Eblis comes to look at you enviously for he notices how Allah^-azwj’s Mercy is covering you.[14]

The Rewards For Wuzu (Ablution)

Ahadith on how to perform Wuzu (Ablution) are presented elsewhere, see for example www.hubeali.com/islamic-practices. Here is rare hadith of Imam Hassan Askari^-asws, on rewards of performing Wuzu is included:

وقال رسول الله (صلى الله عليه وآله): إن العبد إذا توضأ فغسل وجهه، تناثرت ـ عنه ـ ذنوب وجهه. وإذا غسل يديه إلى المرفقين تناثرت عنه ذنوب يديه. وإذا مسح برأسه تناثرت عنه ذنوب رأسه. وإذا مسح رجليه ـ أو غسلها للتقية ـ تناثرت عنه ذنوب رجليه. وإن قال في أول وضوئه ” بسم الله الرحمن الرحيم ” طهرت أعضاؤه كلها من الذنوب. وإن قال في آخر وضوئه أو غسله من الجنابة: ” سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك، وأشهد أن محمدا عبدك ورسولك، وأشهد أن عليا وليك وخليفتك بعد نبيك على خليقتك، وإن أولياءه وأوصياءه خلفاؤك ” تحاتت عنه ذنوبه كلها كما يتحات ورق الشجر، وخلق الله بعدد كل قطرة من قطرات وضوئه أو غسله ملكا يسبح الله ويقدسه ويهلله ويكبره، ويصلي على محمد وآله الطيبين، وثواب ذلك لهذا المتوضئ، ثم يأمر الله بوضوئه أو غسله فيختم عليه بخاتم من خواتم رب العزة، ثم يرفع تحت العرش حيث لا تناله اللصوص، ولا يلحقه السوس ولا يفسده الاعداء، حتى يرد عليه ويسلم إليه، أو في ماهو أحوج، وأفقر مايكون إليه، فيعطى بذلك في الجنة مالا يحصيه العادون ولا يعي عليه الحافظون، ويغفر الله له جميع ذنوبه حتى تكون صلاته نافلة.

The Messenger of Allah^-saww said: ‘When a servant washes his face during ablution, the sins of his face fall away. And when he washes his hands to the elbows, the sins of his hands fall away. And when he wipes his head, the sins of his head fall away. And when he wipes his feet, or washes them due to dissimulation, the sins of his feet fall away.

And, if he says at the inception of the ablution, “In the Name of Allah^-azwj the Beneficent, the Merciful”, all his body parts get purified from sins’. And if he says at the end of the ablution or the greater ablution (Janabat), “Glory be to You^-azwj, our Lord^-azwj and Praise be to You^-azwj. I bear witness that there is no god except for You^-azwj, I seek forgiveness from You^-azwj and repent to You^-azwj. And I bear witness that Mohammed^-saww is Your^-azwj Servant and Your^-azwj Messenger^-saww. And I bear witness that Ali^-asws is a Guardian from You^-azwj, and Your^-azwj Caliph after Your^-azwj Prophet^-saww to Your^-azwj Caliphate. And their^-asws friends and Trustees are Your^-azwj Caliphs”, all his sins shed off like the shedding of the leaves from a tree, and Allah^-azwj Creates for every drop from the drops used by him in his ablution and his washing, Angels who glorify Allah^-azwj and extol His^-azwj Holiness and Greatness, and send salutations on Mohammed^-saww and his^-saww goodly Progeny^-asws, and the rewards of that are for this performer of the ablution.

Then Allah^-azwj Orders, for his ablution or washing, a seal from among the seals of the Mighty Lord^-azwj, which is then taken to the bottom of the Throne, from where neither can a thief steal it, nor termites inflict upon it, and nor does it get spoilt by the enemies, until it returns safely back to him at a time when he is needy and the poorest in the universe. He is then given for that in paradise, the like of which the counters cannot calculate and nor can the memorizers memorise them. And then He^-azwj Forgives all his sins to the extent that it gets included in his non-obligatory Salat’.[15]

The Time of Fazilat[16] for Salat

ليس من عمل أحب إلى الله من الصلاة لا تشغلنكم عن أوقاتها أمور الدنيا فإن الله ذم أقواما استهانوا بأوقاتها فقال الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ يعني غافلين

Salat is the most favourable deed to Allah^-azwj.  The worldly pleasures should never distract you from offering the Salat on their proper times. Allah^-azwj has rebuked those who disregarded the times of their Salat.  Allah^-azwj Says: Woe to the Salat ones, who are ignorant of their Salat (107:4-5).[17]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلَّانٍ عَنْ حَمَّادِ بْنِ عِيسَى وَ صَفْوَانَ بْنِ يَحْيَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ مِنَ الْأَشْيَاءِ أَشْيَاءَ مُوَسَّعَةً وَ أَشْيَاءَ مُضَيَّقَةً فَالصَّلَاةُ مِمَّا وُسِّعَ فِيهِ تُقَدَّمُ مَرَّةً وَ تُؤَخَّرُ أُخْرَى وَ الْجُمُعَةُ مِمَّا ضُيِّقَ فِيهَا فَإِنَّ وَقْتَهَا يَوْمَ الْجُمُعَةِ سَاعَةُ تَزُولُ وَ وَقْتَ الْعَصْرِ فِيهَا وَقْتُ الظُّهْرِ فِي غَيْرِهَا .

A number of our people have narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn al-Hassan ibn ‘Allan from Hammad ibn ‘Isa and from Safwan ibn Yahya from Rib’iy ibn ‘Abd Allah from al-Fudayl ibn Yasar who has said the following:

“Abu Ja’far^-asws has said: ‘Of the things certain ones are of a longer timing and others are of shorter timing. Salat is of longer timing. It can be performed earlier and later. Friday Salat is of a short timing. On Friday its time is a Sa’ah which then vanishes. The time for al- Asr Salat on Friday is the time for al-Zuhr on other days.'”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَصْلَحَكَ اللَّهُ وَقْتُ كُلِّ صَلَاةٍ أَوَّلُ الْوَقْتِ أَفْضَلُ أَوْ أَوْسَطُهُ أَوْ آخِرُهُ فَقَالَ أَوَّلُهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

“I once said to abu Ja’far^-asws: ‘I pray to Allah^-azwj to keep you well, of the timing for Salat, what portion is better? Is it the beginning, the middle or the end of time?’ The Imam^-asws said: ‘It is the beginning of it; the Messenger of Allah^-saww has said: “AlIah^-azwj Loves of good things, the most that which is done earlier.’

و لا يصل الرجل نافلة في وقت فريضة و لا يتركها إلا من عذر و ليقض بعد ذلك إذا أمكنه القضاء فإن الله عز و جل يقول الَّذِينَ هُمْ عَلى‏ صَلاتِهِمْ دائِمُونَ هم الذين يقضون ما فاتهم من الليل بالنهار و من النهار بالليل

(Amir-ul-Momineen^-asws says): Avoid offering a recommendable Salat in the time of an obligatory one. You should not leave offering the ‘Nafilas’ unless there is an accepted excuse. You may settle the missed ‘nafilas’ afterwards. Allah^-azwj Says:  The persistent in their Salat are those who settle their Salat that they missed at night in day and settle the Salat that they missed in the day at night. (70:23).[18]

The Time-Span of Al-Zuhar and Al-Asr Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عُمَرَ بْنَ حَنْظَلَةَ أَتَانَا عَنْكَ بِوَقْتٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذاً لَا يَكْذِبُ عَلَيْنَا قُلْتُ ذَكَرَ أَنَّكَ قُلْتَ إِنَّ أَوَّلَ صَلَاةٍ افْتَرَضَهَا اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) الظُّهْرُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ فَإِذَا زَالَتِ الشَّمْسُ لَمْ يَمْنَعْكَ إِلَّا سُبْحَتُكَ ثُمَّ لَا تَزَالُ فِي وَقْتٍ إِلَى أَنْ يَصِيرَ الظِّلُّ قَامَةً وَ هُوَ آخِرُ الْوَقْتِ فَإِذَا صَارَ الظِّلُّ قَامَةً دَخَلَ وَقْتُ الْعَصْرِ فَلَمْ يَزَلْ فِي وَقْتِ الْعَصْرِ حَتَّى يَصِيرَ الظِّلُّ قَامَتَيْنِ وَ ذَلِكَ الْمَسَاءُ فَقَالَ صَدَقَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘lsa from Yunus from Yazid ibn Khalifah who has said the following:

“I once said to abu ‘Abd Allah^-asws that ‘Umar ibn Hanzalah has reported to us from you about timing (for Salat).  Imam Abu Abd Allah^-asws asked:  If this is so then he does not ascribe lies to us.  I then said he quotes your statements.  He says the first Salat which Allah^-azwj made obligatory on His Prophet^-saww was al-Zuhr Salat.  Allah^-azwj Says:  ‘Perform Salat from the time of declining of the Sun toward the West at noontime (17:78).’ So when the Sun declines toward the West at noon time, there is no other obstacle except your ‘Nafil’[19].  This time continues until the shadow of an object becomes equal to its length and that is the end of this time.  When the shadow of an object becomes equal to its length, it is the time for al-Asr Salat which continues until the shadow of an object becomes double its length and that is evening.  (Upon listen to this, Imam^-asws) said:  ‘He narrated the truth.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ إِذَا صَلَّيْتَ الظُّهْرَ فَقَدْ دَخَلَ وَقْتُ الْعَصْرِ إِلَّا أَنَّ بَيْنَ يَدَيْهَا سُبْحَةً فَذَلِكَ إِلَيْكَ إِنْ شِئْتَ طَوَّلْتَ وَ إِنْ شِئْتَ قَصَّرْتَ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Mohammed ibn al-Hassan from ‘Abd Allah ibn ‘Abd aI-Rahman from Misma’ ibn ‘Abd Malik who has said the following:

‘Imam^-asws has said: ‘When you complete al-Zuhr Salat, it is time for al- ‘Asr Salat except that before it there is Nafl (recommended Salat ) and it is up to you to make it lengthy or a short one.’

المنتظر وقت الصلاة بعد العصر زائر لله و حق على الله جل و عز أن يكرم زائره و يعطيه ما سأل

(Amir-ul-Momineen^-asws says): Anyone who waits for the Salat time after the Asr Salat, it is like visiting Allah^-azwj. It is appropriate for Allah^-azwj to honour His visitors and respond to their needs.[20]

The Time-Span of Maghrib and Isha Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَقْتُ الْمَغْرِبِ إِذَا ذَهَبَتِ الْحُمْرَةُ مِنَ الْمَشْرِقِ وَ تَدْرِي كَيْفَ ذَاكَ قُلْتُ لَا قَالَ لِأَنَّ الْمَشْرِقَ مُطِلٌّ عَلَى الْمَغْرِبِ هَكَذَا وَ رَفَعَ يَمِينَهُ فَوْقَ يَسَارِهِ فَإِذَا غَابَتْ هَاهُنَا ذَهَبَتِ الْحُمْرَةُ مِنْ هَاهُنَا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn Ahmad ibn ‘Ushaym from certain persons of our people who have said the following:

“I once heard abu ‘Abd Allah^-asws say, ‘It is time for al-Maghrib Salat when the redness disappears from the East. Do you know how it happens?’ I replied, ‘No, I do not know.’ Imam^-asws said that it is because the East is under-hanged in relation to the West like this.’ Imam^-asws raised his^-asws right hand over his left hand. ‘When it is sunset here (West), the redness disappears from there (East).'”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عُمَرَ بْنَ حَنْظَلَةَ أَتَانَا عَنْكَ بِوَقْتٍ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذاً لَا يَكْذِبُ عَلَيْنَا قُلْتُ قَالَ وَقْتُ الْمَغْرِبِ إِذَا غَابَ الْقُرْصُ إِلَّا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا جَدَّ بِهِ السَّيْرُ أَخَّرَ الْمَغْرِبَ وَ يَجْمَعُ بَيْنَهَا وَ بَيْنَ الْعِشَاءِ فَقَالَ صَدَقَ وَ قَالَ وَقْتُ الْعِشَاءِ حِينَ يَغِيبُ الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ وَ وَقْتُ الْفَجْرِ حِينَ يَبْدُو حَتَّى يُضِي‏ءَ .

Ali ibn Ibrahim has narrated from Mohammed ibn Isa, who from Yunus from Yazid ibn Khalifah who has the following:

“I once said to abu ‘Abd AIIah^-asws that ‘Umar ibn Hanzalah has reported something from you about the timing. Abu ‘Abd Allah^-asws said: ‘Rest assured, he does not forge untrue reports from us^-asws.’ I said that he has said: ‘It is the time of Sunset when the dusk disappears (Sunset takes place) except that the Messenger of AIIah^-asws when tired on a journey delayed al-Maghrib and performed both of them together with al-lsha’.  Imam^-asws said: ‘He has spoken the truth.’  Imam^-asws said that the time of al-lsha’ is from when brightness disappears, up to one-third of the night and the time for dawn Salat is from when it is clear up till the rays come out.'”

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ قَالَ سَأَلَ عَلِيُّ بْنُ أَسْبَاطٍ أَبَا الْحَسَنِ ( عليه السلام ) وَ نَحْنُ نَسْمَعُ الشَّفَقُ الْحُمْرَةُ أَوِ الْبَيَاضُ فَقَالَ الْحُمْرَةُ لَوْ كَانَ الْبَيَاضُ كَانَ إِلَى ثُلُثِ اللَّيْلِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘lsa from ibn Faddal who has said the following:

“Ali ibn Asbat once asked abu aI-Hassan^-asws when we were listening, about the brightness if it is redness or whiteness. Imam^-asws said: ‘It is the redness; in the case of the condition of whiteness, it (virtuous time for al-Maghrib) remains up to one third of the night.'”

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَقْتُ الْمَغْرِبِ فِي السَّفَرِ إِلَى رُبُعِ اللَّيْلِ .

Mohammed ibn Yahya has narrated from Salmah ibn al-Khattab from Mohammed ibn al-Walid from Aban ibn ‘Uthman from ‘Umar ibn Yazid who has said the following:

“Abu’ Abd Allah^-asws, has said: ‘the time for al-Maghrib Salat on a journey remains until passing of one-fourth of the night.’

The Time-Span for Al-Fajr

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي بِأَفْضَلِ الْمَوَاقِيتِ فِي صَلَاةِ الْفَجْرِ فَقَالَ مَعَ طُلُوعِ الْفَجْرِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً يَعْنِي صَلَاةَ الْفَجْرِ تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ فَإِذَا صَلَّى الْعَبْدُ الصُّبْحَ مَعَ طُلُوعِ الْفَجْرِ أُثْبِتَتْ لَهُ مَرَّتَيْنِ أَثْبَتَهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Ahmad ibn Mohammed from ibn abu Nasr from ‘Abd aI-Rahman ibn Salim from Ishaq ibn ‘Ammar who has said the following:

“I once asked abu ‘Abd Allah^-asws to teach me about the most excellent time for the morning Salat.  Imam^-asws said: ‘About the coming of dawn, Allah^-azwj Says, “You must perform Salat and the recitation at dawn. The recitation at dawn certainly was witnessed (17:78).’ It is a reference to the morning Salat which is witnessed (attended) by the angels of the night and the angels of the day. Then a servant of Allah^-azwj performs Salat at dawn, it is written in his favour twice: once by the angels of the night and once by the angels of the day.

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَقْتُ الْفَجْرِ حِينَ يَنْشَقُّ الْفَجْرُ إِلَى أَنْ يَتَجَلَّلَ الصُّبْحُ السَّمَاءَ وَ لَا يَنْبَغِي تَأْخِيرُ ذَلِكَ عَمْداً لَكِنَّهُ وَقْتٌ لِمَنْ شُغِلَ أَوْ نَسِيَ أَوْ نَامَ .

Ali has narrated from his father ibn abu ‘Umayr from Hammad al-Halabiy who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘The time for morning Salat begins when dawn opens, until morning (with rays) brightens the sky. It is not proper to delay purposely; however, there is time for those who are preoccupied, forget or are sleeping.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ (عليه السلام ) قَالَ إِذَا انْتَصَفَ اللَّيْلُ ظَهَرَ بَيَاضٌ فِي وَسَطِ السَّمَاءِ شِبْهُ عَمُودٍ مِنْ حَدِيدٍ تُضِي‏ءُ لَهُ الدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ وَ يُظْلِمُ فَإِذَا بَقِيَ ثُلُثُ اللَّيْلِ ظَهَرَ بَيَاضٌ مِنْ قِبَلِ الْمَشْرِقِ فَأَضَاءَتْ لَهُ الدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ وَ هُوَ وَقْتُ صَلَاةِ اللَّيْلِ ثُمَّ يُظْلِمُ قَبْلَ الْفَجْرِ ثُمَّ يَطْلُعُ الْفَجْرُ الصَّادِقُ مِنْ قِبَلِ الْمَشْرِقِ قَالَ وَ مَنْ أَرَادَ أَنْ يُصَلِّيَ صَلَاةَ اللَّيْلِ فِي نِصْفِ اللَّيْلِ فَذَلِكَ لَهُ .

Ali ibn Ibrahim has narrated from Ali ibn Mohammed al-Qasaniy from Sulaman ibn Hafs al-Marwaziy who has said the following:

“Abu al-Hassan, al-‘Askari^-asws has said: ‘At midnight a white spot appears in the middle of the sky like pillar of iron, because of which it gives light in the world. It’s there for an hour, then it goes out and it becomes dark. It is when there is one-third of the night left, whiteness appears in the East which gives light to the World and after an hour it goes out. This is the time for Salat of night. It then becomes dark before dawn, and then the true dawn appears from the East.’ The Imam^-asws said: ‘Those who like to perform Salat of night at midnight that is for them.

توكلوا على الله عند ركعتي الفجر بعد فراغكم منها ففيها تعطى الرغائب

(Amir-ul-Momineen^-asws says): Depend upon Allah^-azwj after performing the two rak’as of the Fajr Salat. The demands are settled during that Salat.[21]

سفي المسجد بعد طلوع الفجر إلى طلوع الشمس أسرع في طلب الرزق من الضرب في الأرض

(Amir-ul-Momineen^-asws says): Sitting in mosques from start of Fajr until sunrise is better for the acquisition of sustenance rather than running around in the world (to earn wages).[22]

Facing the al-Qiblah (al-Kabah)

إذا قام أحدكم بين يدي الله فليتجوز و ليقم صلبه و لا ينحني

(Amir-ul-Momineen^-asws says): When you want to stand before your Lord^-azwj in the Salat, you should face the kiblah and stand straight without bending.[23]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الصَّلَاةِ بِاللَّيْلِ وَ النَّهَارِ إِذَا لَمْ تُرَ الشَّمْسُ وَ لَا الْقَمَرُ وَ لَا النُّجُومُ قَالَ اجْتَهِدْ رَأْيَكَ وَ تَعَمَّدِ الْقِبْلَةَ جُهْدَكَ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from ‘Uthman ibn ‘Isa from Sama’ah, who has said the following:

“I once asked him^-asws (the Imam) about performing Salat during the night and during the day when the Sun, the Moon and stars cannot be seen. Imam^-asws said: ‘Strive to come up with your best opinion about al-Qiblah.’

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِمَ صَارَ الرَّجُلُ يَنْحَرِفُ فِي الصَّلَاةِ إِلَى الْيَسَارِ فَقَالَ لِأَنَّ لِلْكَعْبَةِ سِتَّةَ حُدُودٍ أَرْبَعَةٌ مِنْهَا عَنْ يَسَارِكَ وَ اثْنَانِ مِنْهَا عَلَى يَمِينِكَ فَمِنْ أَجْلِ ذَلِكَ وَقَعَ التَّحْرِيفُ إِلَى الْيَسَارِ .

Ali ibn Mohammed has narrated in a marfu manner the following:

“Abu ‘Abd Allah^-asws was asked this question: ‘Why is man told to incline toward the left when facing the direction of Qiblah?’ He^-asws replied, ‘Ka’bah has six limits, four on the left and two on the right; for this reason inclination is toward the left.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ وَ أَنْتَ عَلَى غَيْرِ الْقِبْلَةِ فَاسْتَبَانَ لَكَ أَنَّكَ صَلَّيْتَ عَلَى غَيْرِ الْقِبْلَةِ وَ أَنْتَ فِي وَقْتٍ فَأَعِدْ فَإِنْ فَاتَكَ الْوَقْتُ فَلَا تُعِدْ .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir, who from Ali ibn Mahziyar from Fadalah ibn Ayyub, who from ‘Abd aI-Rahman ibn abu ‘Abd Allah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you have performed a Salat without facing al-Qiblah (by mistake). You must perform it again, only if you realize it in time. If the time is gone, it is not obligatory for you to perform it again.’

وَ بِهَذَا الْإِسْنَادِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ صَلَّى الْغَدَاةَ بِلَيْلٍ غَرَّهُ مِنْ ذَلِكَ الْقَمَرُ وَ نَامَ حَتَّى طَلَعَتِ الشَّمْسُ فَأُخْبِرَ أَنَّهُ صَلَّى بِلَيْلٍ قَالَ يُعِيدُ صَلَاتَهُ .

Through the same chain of narrators as that of the previous Hadith it is narrated from Fadalah from Aban from Zurarah who has said the following:

“Abu Ja’far^-asws said about a man who performs the morning Salat during the night mistakenly because of moon light and then goes to sleep until sunrise and he then is informed of having performed his morning Salat during the night, that: ‘He must perform it again.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ صَلَّى فِي غَيْرِ وَقْتٍ فَلَا صَلَاةَ لَهُ .

Mohammed ibn Yahya has narrated from Salmah ibn al-Khattab, from Yahya ibn Ibrahim ibn abu al-Bilad from his father from abu Basir, who has said the following:

“Abu’ Abd Allah^-asws has said: ‘One who performs a Salat before its time; his Salat is not valid.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يُجْزِئُ التَّحَرِّي أَبَداً إِذَا لَمْ يُعْلَمْ أَيْنَ وَجْهُ الْقِبْلَةِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Hammad from Hariz from Zurarah who has said the following:

Abu Ja’far^-asws has said: ‘An investigation is always sufficient in determining the direction of al-Qiblah.’

أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ صَلَّى عَلَى غَيْرِ الْقِبْلَةِ فَيَعْلَمُ وَ هُوَ فِي الصَّلَاةِ قَبْلَ أَنْ يَفْرُغَ مِنْ صَلَاتِهِ قَالَ إِنْ كَانَ مُتَوَجِّهاً فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَلْيُحَوِّلْ وَجْهَهُ إِلَى الْقِبْلَةِ سَاعَةَ يَعْلَمُ وَ إِنْ كَانَ مُتَوَجِّهاً إِلَى دُبُرِ الْقِبْلَةِ فَلْيَقْطَعِ الصَّلَاةَ ثُمَّ يُحَوِّلُ وَجْهَهُ إِلَى الْقِبْلَةِ ثُمَّ يَفْتَتِحُ الصَّلَاةَ .

Ahmad ibn ldris and Mohammed ibn Yahya have narrated from Mohammed ibn Ahmad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following:

‘Abu’ Abd Allah^-asws has said that a man may perform a Salat without facing proper al-Qiblah. He may realise it before completing the Salat. If his face is within one hundred eighty degrees of the al-Qiblah he must turn to al-Qiblah as soon as he realises. If his back is toward al-Qiblah, he must discontinue the Salat, then turn to al-Qiblah and begin the Salat again.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَكُونُ فِي قَفْرٍ مِنَ الْأَرْضِ فِي يَوْمِ غَيْمٍ فَيُصَلِّي لِغَيْرِ الْقِبْلَةِ ثُمَّ يُصْحِي فَيَعْلَمُ أَنَّهُ صَلَّى لِغَيْرِ الْقِبْلَةِ كَيْفَ يَصْنَعُ قَالَ إِنْ كَانَ فِي وَقْتٍ فَلْيُعِدْ صَلَاتَهُ وَ إِنْ كَانَ مَضَى الْوَقْتُ فَحَسْبُهُ اجْتِهَادُهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn abu ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who is in unpopulated land on a cloudy day and performs Salat facing a wrong direction, Clouds then clear and he finds out about his Salat having been performed facing a wrong direction. What he must do? The Imam^-asws said: ‘If there is still time, he must recite his Salat again but if the time has passed, then whatever investigation he had done (previously) was sufficient.”

لا تخرجوا بالسيوف إلى الحرم و لا يصل أحدكم و بين يديه سيف فإن القبلة أمن

(Amir-ul-Momineen^-asws says): Do not go to the Holy ‘Al-Harm’ with your swords. Do not offer Salat while a sword/weapon is put before you, for the Kiblah is sanctuary/security.[24]

الصلاة في الحرمين تعدل ألف صلاة

(Amir-ul-Momineen^-asws says): A single Salat in the two places ‘Al-Harameen’ is equal to one thousand Salat in other places.[25]

ليخشع الرجل في صلاته فإنه من خشع لله في الركعة فلا يعبث بشي‏ء في صلاة

(Amir-ul-Momineen^-asws says): You should show reverence/respect during offering the Salat. To show reverence in one rak’a means to have the whole Salat flawless.[26]

Combining Two Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ صَلَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِالنَّاسِ الظُّهْرَ وَ الْعَصْرَ حِينَ زَالَتِ الشَّمْسُ فِي جَمَاعَةٍ مِنْ غَيْرِ عِلَّةٍ وَ صَلَّى بِهِمُ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ قَبْلَ سُقُوطِ الشَّفَقِ مِنْ غَيْرِ عِلَّةٍ فِي جَمَاعَةٍ وَ إِنَّمَا فَعَلَ رَسُولُ اللَّهِ   ( صلى الله عليه وآله ) لِيَتَّسِعَ الْوَقْتُ عَلَى أُمَّتِهِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn al -Hakam from ‘Abd Allah ibn Bukayr from Zurarah who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘The Messenger of Allah^-saww performed al-Zuhr and al- ‘Asr Salat when the Sun declined (toward the west at noon-time) in congregation without any reason.  He^-saww also performed al-Maghrib and al- ‘Isha’ Salat in congregation before disappearing of al-Shafaq (redness from the West)[27] without any reason to do so. The Messenger of Allah^-saww did so to make it easier for his followers.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ شَهِدْتُ الْمَغْرِبَ لَيْلَةً مَطِيرَةً فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَحِينَ كَانَ قَرِيباً مِنَ الشَّفَقِ نَادَوْا وَ أَقَامُوا الصَّلَاةَ فَصَلَّوُا الْمَغْرِبَ ثُمَّ أَمْهَلُوا بِالنَّاسِ حَتَّى صَلَّوْا رَكْعَتَيْنِ ثُمَّ قَامَ الْمُنَادِي فِي مَكَانِهِ فِي الْمَسْجِدِ فَأَقَامَ الصَّلَاةَ فَصَلَّوُا الْعِشَاءَ ثُمَّ انْصَرَفَ النَّاسُ إِلَى مَنَازِلِهِمْ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ نَعَمْ قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَمِلَ بِهَذَا .

Ali bin Mohammed has narrated from Sahl ibn Ziyad from Ahmad ibn Mohammed from ibn abu Nasr from ‘Abd Allah ibn Sinan who has said the following:

‘I once was present in the Masjid of the Messenger of Allah^-saww, during the time of al-Maghrib Salat on a rainy evening. When it was near al-Shafaq (redness), they said Azan (call for Salat) and performed Salat of al-Maghrib. People were given time to perform two Rak’at Salat, then the Moizin (Caller) stood in his place in Masjid, said the Azan and they performed al-Isha’ Salat.  People then left for their homes.  I asked abu ‘Abd Allah^-asws about it.  Imam^-asws replied, ‘yes, the Messenger of Allah^-saww had certainly done so.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ أَبِي زَكَرِيَّا عَنْ أَبَانٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ صَلَّى بِنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الظُّهْرَ وَ الْعَصْرَ عِنْدَ مَا زَالَتِ الشَّمْسُ بِأَذَانٍ وَ إِقَامَتَيْنِ وَ قَالَ إِنِّي عَلَى حَاجَةٍ فَتَنَفَّلُوا .

Ali ibn Mohammed has narrated from al-Fadl ibn Mohammed ibn Yahya ibn Zakariya from Aban from Safwan al-Jammal who has said the following:

“Abu ‘Abd Allah^-asws performed with us al-Zuhr and al-Asr Salat after the sun declined (toward the West at noontime), with one Azan and two ‘Iqamah, and said: ‘I need something to do, so you can perform recommended Salat (if you want). ”

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبَّاسٍ النَّاقِدِ قَالَ تَفَرَّقَ مَا كَانَ فِي يَدِي وَ تَفَرَّقَ عَنِّي حُرَفَائِي فَشَكَوْتُ ذَلِكَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) فَقَالَ لِي اجْمَعْ بَيْنَ الصَّلَاتَيْنِ الظُّهْرِ وَ الْعَصْرِ تَرَى مَا تُحِبُّ .

Mohammed ibn Yahya has narrated from Mohammed ibn Ahmad from ‘Abbas al-Naqid who has said the following:

“My belongings and associates were scattered and I complained about it before Abu Mohammed^-asws. The Imam^-asws replied: ‘Perform al-Zuhr and al- ‘Asr Salat soon after the other; you will see whatever you love.’

Salat Without Time-Span Restrictions

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ هَاشِمٍ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ خَمْسُ صَلَوَاتٍ تُصَلِّيهِنَّ فِي كُلِّ وَقْتٍ صَلَاةُ الْكُسُوفِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ وَ صَلَاةُ الْإِحْرَامِ وَ الصَّلَاةُ الَّتِي تَفُوتُ وَ صَلَاةُ الطَّوَافِ مِنَ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ وَ بَعْدَ الْعَصْرِ إِلَى اللَّيْلِ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus ibn Hashim ibn Sa’id al-Mukariy from abu Basir who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘There are five Salat which you can perform anytime you want. Such Salat are because of an eclipse; for a deceased; for ‘Ihram; for making up a missed one; and for Tawaf (Kabah) from dawn to sunrise and after al-Asr until night.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ خَمْسُ صَلَوَاتٍ لَا تُتْرَكُ عَلَى كُلِّ حَالٍ إِذَا طُفْتَ بِالْبَيْتِ وَ إِذَا أَرَدْتَ أَنْ تُحْرِمَ وَ صَلَاةُ الْكُسُوفِ وَ إِذَا نَسِيتَ فَصَلِّ إِذَا ذَكَرْتَ وَ صَلَاةُ الْجِنَازَةِ .

Mohammed ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan and Ahmad ibn Idris from Mohammed ibn ‘Abd al-Jabbar all from Safwan ibn Yahya Mu’awiyah ibn ‘Ammar who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘Five Salat are not neglected in any condition. Such Salat are after performing Tawaf; when you are about to put on an Ihram, for an eclipse, to make up when remembering one forgotten and Salat for a deceased.’

Choosing Between the Lapsed and Obligatory Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي الْمَسْجِدَ وَ قَدْ صَلَّى أَهْلُهُ أَ يَبْتَدِئُ بِالْمَكْتُوبَةِ أَوْ يَتَطَوَّعُ فَقَالَ إِنْ كَانَ فِي وَقْتٍ حَسَنٍ فَلَا بَأْسَ بِالتَّطَوُّعِ قَبْلَ الْفَرِيضَةِ وَ إِنْ كَانَ خَافَ الْفَوْتَ مِنْ أَجْلِ مَا مَضَى مِنَ الْوَقْتِ فَلْيَبْدَأْ بِالْفَرِيضَةِ وَ هُوَ حَقُّ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَتَطَوَّعْ بِمَا شَاءَ أَلَا هُوَ مُوَسَّعٌ أَنْ يُصَلِّيَ الْإِنْسَانُ فِي أَوَّلِ دُخُولِ وَقْتِ الْفَرِيضَةِ النَّوَافِلَ إِلَّا أَنْ يَخَافَ فَوْتَ الْفَرِيضَةِ وَ الْفَضْلُ إِذَا صَلَّى الْإِنْسَانُ وَحْدَهُ أَنْ يَبْدَأَ بِالْفَرِيضَةِ إِذَا دَخَلَ وَقْتُهَا لِيَكُونَ فَضْلُ أَوَّلِ الْوَقْتِ لِلْفَرِيضَةِ وَ لَيْسَ بِمَحْظُورٍ عَلَيْهِ أَنْ يُصَلِّيَ النَّوَافِلَ مِنْ أَوَّلِ الْوَقْتِ إِلَى قَرِيبٍ مِنْ آخِرِ الْوَقْتِ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from ‘Uthman ibn ‘lsa from Sama’ah who has said the following:

“I once asked the Imam^-asws about a man who comes to Masjid when people there have completed their Salat. Should he begin the obligatory or recommended before the obligatory (Salat which people have already completed)? Imam^-asws replied: ‘If it is a good time it is not harmful to perform recommended Salat before obligatory.  However, if he fears that the time may end, he must begin the obligatory, which is the right of Allah^-azwj then perform recommended Salat whenever he wants.

The time for recommended Salat is longer. One can perform the recommended Salat in the beginning of the time for obligatory Salat, unless one is afraid of passing of the time of obligatory Salat. It is better when one performs alone to begin with obligatory Salat, if it is time for it, so that it is performed during the excellent time which is in the beginning of time. It is not prohibited to perform recommended Salat at the beginning of time up to near the end of the time (of obligatory Salat).’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ أُصَلِّي فِي وَقْتِ فَرِيضَةٍ نَافِلَةً قَالَ نَعَمْ فِي أَوَّلِ الْوَقْتِ إِذَا كُنْتَ مَعَ إِمَامٍ تَقْتَدِي بِهِ فَإِذَا كُنْتَ وَحْدَكَ فَابْدَأْ بِالْمَكْتُوبَةِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from ‘Uthman ibn ‘Isa from Ishaq ibn ‘Ammar who has said the following:

“I once asked the Imam^-asws: ‘Can I perform recommended Salat in the time for obligatory one?’ Imam^-asws replied, ‘Yes, you can do so in the beginning of time if you are with the Imam who leads you in Salat. If you are alone, then perform the obligatory first.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّهُمْ سَمِعُوا أَبَا جَعْفَرٍ(عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا يُصَلِّي مِنَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ وَ لَا مِنَ اللَّيْلِ بَعْدَ مَا يُصَلِّي الْعِشَاءَ الْآخِرَةَ حَتَّى يَنْتَصِفَ اللَّيْلُ . مَعْنَى هَذَا أَنَّهُ لَيْسَ وَقْتَ صَلَاةِ فَرِيضَةٍ وَ لَا سُنَّةٍ لِأَنَّ الْأَوْقَاتَ كُلَّهَا قَدْ بَيَّنَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَمَّا الْقَضَاءُ قَضَاءُ الْفَرِيضَةِ وَ تَقْدِيمُ النَّوَافِلِ وَ تَأْخِيرُهَا فَلَا بَأْسَ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah who from a number of our people, who have said the following:

“They had heard abu Ja’far^-asws say, “Amir al-Momaneen^-asws would not perform Salat during the day until Zawal (declining of the Sun toward the west at noontime). During the night he^-asws would not perform any Salat after al- ‘lsha’ up until midnight. It means that it is not time for obligatory or recommended Salat; the Messenger of Allah^-saww has defined these times. However, to perform a make-up for obligatory or performing recommended Salat before or after is not harmful.

The One who Goes to Sleep Before Offering Salat or Forgets

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نَسِيتَ صَلَاةً أَوْ صَلَّيْتَهَا بِغَيْرِ وُضُوءٍ وَ كَانَ عَلَيْكَ قَضَاءُ صَلَوَاتٍ فَابْدَأْ بِأَوَّلِهِنَّ فَأَذِّنْ لَهَا وَ أَقِمْ ثُمَّ صَلِّهَا ثُمَّ صَلِّ مَا بَعْدَهَا بِإِقَامَةٍ إِقَامَةٍ لِكُلِّ صَلَاةٍ وَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام) وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ الظُّهْرَ وَ قَدْ فَاتَتْكَ الْغَدَاةُ فَذَكَرْتَهَا فَصَلِّ الْغَدَاةَ أَيَّ سَاعَةٍ ذَكَرْتَهَا وَ لَوْ بَعْدَ الْعَصْرِ وَ مَتَى مَا ذَكَرْتَ صَلَاةً فَاتَتْكَ صَلَّيْتَهَا وَ قَالَ إِنْ نَسِيتَ الظُّهْرَ حَتَّى صَلَّيْتَ الْعَصْرَ فَذَكَرْتَهَا وَ أَنْتَ فِي الصَّلَاةِ أَوْ بَعْدَ فَرَاغِكَ فَانْوِهَا الْأُولَى ثُمَّ صَلِّ الْعَصْرَ فَإِنَّمَا هِيَ أَرْبَعٌ مَكَانَ أَرْبَعٍ فَإِنْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ الْأُولَى وَ أَنْتَ فِي صَلَاةِ الْعَصْرِ وَ قَدْ صَلَّيْتَ مِنْهَا رَكْعَتَيْنِ فَانْوِهَا الْأُولَى ثُمَّ صَلِّ الرَّكْعَتَيْنِ الْبَاقِيَتَيْنِ وَ قُمْ فَصَلِّ الْعَصْرَ وَ إِنْ كُنْتَ قَدْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ الْعَصْرَ حَتَّى دَخَلَ وَقْتُ الْمَغْرِبِ وَ لَمْ تَخَفْ فَوْتَهَا فَصَلِّ الْعَصْرَ ثُمَّ صَلِّ الْمَغْرِبَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ الْمَغْرِبَ فَقُمْ فَصَلِّ الْعَصْرَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ مِنَ الْمَغْرِبِ رَكْعَتَيْنِ ثُمَّ ذَكَرْتَ الْعَصْرَ فَانْوِهَا الْعَصْرَ ثُمَّ قُمْ فَأَتِمَّهَا رَكْعَتَيْنِ ثُمَّ سَلِّمْ ثُمَّ تُصَلِّي الْمَغْرِبَ فَإِنْ كُنْتَ قَدْ صَلَّيْتَ الْعِشَاءَ الْآخِرَةَ وَ نَسِيتَ الْمَغْرِبَ فَقُمْ فَصَلِّ الْمَغْرِبَ وَ إِنْ كُنْتَ ذَكَرْتَهَا وَ قَدْ صَلَّيْتَ مِنَ الْعِشَاءِ الْآخِرَةِ رَكْعَتَيْنِ أَوْ قُمْتَ فِي الثَّالِثَةِ فَانْوِهَا الْمَغْرِبَ ثُمَّ سَلِّمْ ثُمَّ قُمْ فَصَلِّ الْعِشَاءَ الْآخِرَةَ وَ إِنْ كُنْتَ قَدْ نَسِيتَ الْعِشَاءَ الْآخِرَةَ حَتَّى صَلَّيْتَ الْفَجْرَ فَصَلِّ الْعِشَاءَ الْآخِرَةَ وَ إِنْ كُنْتَ ذَكَرْتَهَا وَ أَنْتَ فِي رَكْعَةِ الْأُولَى أَوْ فِي الثَّانِيَةِ مِنَ الْغَدَاةِ فَانْوِهَا الْعِشَاءَ ثُمَّ قُمْ فَصَلِّ الْغَدَاةَ وَ أَذِّنْ وَ أَقِمْ وَ إِنْ كَانَتِ الْمَغْرِبُ وَ الْعِشَاءُ الْآخِرَةُ قَدْ فَاتَتَاكَ جَمِيعاً فَابْدَأْ بِهِمَا قَبْلَ أَنْ تُصَلِّيَ الْغَدَاةَ ابْدَأْ بِالْمَغْرِبِ ثُمَّ الْعِشَاءِ الْآخِرَةِ فَإِنْ خَشِيتَ أَنْ تَفُوتَكَ الْغَدَاةُ إِنْ بَدَأْتَ بِهِمَا فَابْدَأْ بِالْمَغْرِبِ ثُمَّ بِالْغَدَاةِ ثُمَّ صَلِّ الْعِشَاءَ فَإِنْ خَشِيتَ أَنْ تَفُوتَكَ الْغَدَاةُ إِنْ بَدَأْتَ بِالْمَغْرِبِ فَصَلِّ الْغَدَاةَ ثُمَّ صَلِّ الْمَغْرِبَ وَ الْعِشَاءَ ابْدَأْ بِأَوَّلِهِمَا لِأَنَّهُمَا جَمِيعاً قَضَاءٌ أَيَّهُمَا ذَكَرْتَ فَلَا تُصَلِّهِمَا إِلَّا بَعْدَ شُعَاعِ الشَّمْسِ قَالَ قُلْتُ لِمَ ذَاكَ قَالَ لِأَنَّكَ لَسْتَ تَخَافُ فَوْتَهَا .

Ali ibn Ibrahim has narrated from his father, who from Mohammed ibn ‘Isma’il, who from aI-Fadl ibn Shadhan who from Hammad ibn ‘Isa, who from Hafiz from Zurarah who has said the following:

“Abu Ja’far^-asws has said: ‘If you forget to perform Salat or perform it without Wuzu’ or miss your Salat which you must have performed, begin with what is first. Say ‘Azan and ‘lqamah’ then perform it; thereafter perform what is after this with just ‘lqamah for every Salat.’ Abu Ja’far^-asws has said: ‘If you have already performed al-Zuhr, then remembered that you have missed the morning Salat, perform the morning Salat in whatever hour you remember even if it is after al-Asr.

Whenever you remember a Salat that you have missed, perform it.  Abu Ja’far^-asws has said: ‘If you forget to perform al-Zuhr until you perform al-Asr, then remember in the middle of Salat or after you complete a Salat consider it the first one (al-Zuhr which is missed). Then perform al-Asr; it is a four Rak’at in place of another four Rak’at. If you remember that you have not performed the first one and you are in the middle of al-Asr from which you have performed only two Rak’at consider it the first (al-Zuhr), then perform the two remaining Rak’at. Then stand up and perform al’Asr. If you remember that you have not performed al-‘Asr until it is time of al-Maghrib and you are not afraid of running short of its time, perform al’Asr, and thereafter perform al-Maghrib.  If you have performed al-Maghrib, stand up to perform al-‘Asr. If you have performed Rak’at of al-Maghrib, then you remember that you have missed al- ‘Asr; consider it al- ‘Asr then complete it with another two Rak’at, say Salam and thereafter perform al-Maghrib.

If you have performed al- ‘lsha’ al-Akhirah, but you have forgotten al-Maghrib, stand up to perform al-Maghrib. If you remember when you have performed the two Rak’at of al-lsha’ al-Akhirah or you just have stood up for the third Rak’at, consider it al-Maghrib then say your Salam and thereafter perform al-Isha’ al’Akhirah. If you forget Salat al-Isha’ al-Akhirah until you perform the morning Salat, perform al-lsha’ al-Akhirah thereafter.

If you remember in the first Rak’at or in the second Rak’at of the morning Salat, consider it al-lsha; thereafter perform the morning Salat, say Azan and ‘lqamah. If both al-Maghrib and al-lsha’ al-Akhirah are missed, begin with these ones first before the morning Salat, first al-Maghrib and then al-lsha’ al-Akhirah. If you are afraid of the running short of the time of the morning Salat if you perform the two first, begin with al-Maghrib, then the morning Salat, then al-Isha’.  If you are afraid of running short of the time of the morning Salat, prior to offering the al-Maghrib, begin with the morning Salat then offer al-Maghrib and al-Isha’.  Begin with the first one because it is a Qaza’. Start whichever you want. You must not perform Salat except after the rising of sun rays.’ I (the narrator) then asked, ‘Why is that?’ The Imam^-asws said: ‘because you are not afraid of missing them.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى دَخَلَ وَقْتُ الْعَصْرِ قَالَ يَبْدَأُ بِالظُّهْرِ وَ كَذَلِكَ الصَّلَوَاتُ تَبْدَأُ بِالَّتِي نَسِيتَ إِلَّا أَنْ تَخَافَ أَنْ يَخْرُجَ وَقْتُ الصَّلَاةِ فَتَبْدَأُ بِالَّتِي أَنْتَ فِي وَقْتِهَا ثُمَّ تُصَلِّي الَّتِي نَسِيتَ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad who from Mohammed ibn Sinan, who from ibn Muskan who from abu Basil’, who has said the following:

“I once asked the Imam^-asws, about a man who forgets al-Zuhr until it is time of al- ‘Asr. The Imam said: ‘He begins with al-Zuhr and so also one begins with Salat which is forgotten, unless one is afraid of the running short of the time of Salat, in which case one begins with that for which there is still time, thereafter performs what one has forgotten.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ صَلَاةً حَتَّى دَخَلَ وَقْتُ صَلَاةٍ أُخْرَى فَقَالَ إِذَا نَسِيَ الصَّلَاةَ أَوْ نَامَ عَنْهَا صَلَّى حِينَ يَذْكُرُهَا فَإِذَا ذَكَرَهَا وَ هُوَ فِي صَلَاةٍ بَدَأَ بِالَّتِي نَسِيَ وَ إِنْ ذَكَرَهَا مَعَ إِمَامٍ فِي صَلَاةِ الْمَغْرِبِ أَتَمَّهَا بِرَكْعَةٍ ثُمَّ صَلَّى الْمَغْرِبَ ثُمَّ صَلَّى الْعَتَمَةَ بَعْدَهَا وَ إِنْ كَانَ صَلَّى الْعَتَمَةَ وَحْدَهُ فَصَلَّى مِنْهَا رَكْعَتَيْنِ ثُمَّ ذَكَرَ أَنَّهُ نَسِيَ الْمَغْرِبَ أَتَمَّهَا بِرَكْعَةٍ فَيَكُونُ صَلَاةُ الْمَغْرِبِ ثَلَاثَ رَكَعَاتٍ ثُمَّ يُصَلِّي الْعَتَمَةَ بَعْدَ ذَلِكَ .

AI-Hussain ibn Mohammed has narrated from Mohammed al-Ash’ariy from Mu’alla’ ibn Mohammed from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following:

“I once asked abu ‘Abd Allah^-asws about a man who has forgotten a Salat until the time for next Salat. The Imam^-asws said: ‘If one misses a Salat because of forgetting or sleep, he must perform it as soon as he remembers. If he remembers it during performing another Salat, he begins with that which is forgotten. If he remembers while performing Salat of al-Maghrib behind an Imam, he completes it with an additional Rak’at, thereafter performs al-Maghrib and then aI-‘Atmah, (al-‘lsha’ al-A khirah) thereafter. If he is performing al-Atmah alone and two Rak’at of it are complete when he remembers that he has forgotten al-Maghrib, he completes it with one more Rak’at to finish its three Rak’at for al-Maghrib, then performs al-‘Atmah thereafter.'”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ نَامَ عَنِ الْعَتَمَةِ فَلَمْ يَقُمْ إِلَّا بَعْدَ انْتِصَافِ اللَّيْلِ قَالَ يُصَلِّيهَا وَ يُصْبِحُ صَائِماً .

Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from those who has mentioned the following:

‘I once asked abu ‘Abd Allah^-asws about a man who remains sleeping during the time of aI-‘Atmah (Isah) and does not wake up until after midnight. The Imam^-asws said: ‘He performs that Salat and remains fasting until the morning.’

Creating a Barrier for those who Distract a Praying Person

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ طُولُ رَحْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) ذِرَاعاً وَ كَانَ إِذَا صَلَّى وَضَعَهُ بَيْنَ يَدَيْهِ يَسْتَتِرُ بِهِ مِمَّنْ يَمُرُّ بَيْنَ يَدَيْهِ .

A number of our people have narrated from Ahmad ibn Mohammed, who from al-Hussain ibn Sa’id, who from ibn Sinan, who from ibn Muskan, who from abu Basir, who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘The length of the staff of the Messenger of Allah^-saww was one yard and he would place it in his front for a barrier between himself and people passing by.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ هَلْ يَقْطَعُ صَلَاتَهُ شَيْ‏ءٌ مِمَّا يَمُرُّ بَيْنَ يَدَيْهِ فَقَالَ لَا يَقْطَعُ صَلَاةَ الْمُؤْمِنِ شَيْ‏ءٌ وَ لَكِنِ ادْرَءُوا مَا اسْتَطَعْتُمْ . وَ فِي رِوَايَةِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَقْطَعُ الصَّلَاةَ شَيْ‏ءٌ لَا كَلْبٌ وَ لَا حِمَارٌ وَ لَا امْرَأَةٌ وَ لَكِنِ اسْتَتِرُوا بِشَيْ‏ءٍ فَإِنْ كَانَ بَيْنَ يَدَيْكَ قَدْرُ ذِرَاعٍ رَافِعاً مِنَ الْأَرْضِ فَقَدِ اسْتَتَرْتَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from ibn Muskan from ibn abu Ya’fur who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who’s Salat was discontinued because of something moving in front of him.  The Imam^-asws said: ‘Things do not discontinue Salat of a believer, but guard it as much as you can.’

‘In the narration of ibn Muskan from Abu Basir from Abu ‘Abd Allah^-asws it is said that things do not discontinue Salat, not a dog, donkey and woman, but one is better off to place a barrier in front of himself (while praying), of the size of one yard high above ground, that would be sufficient.’

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَأَيْتُ ابْنَكَ مُوسَى ( عليه السلام ) يُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْهِ فَلَا يَنْهَاهُمْ وَ فِيهِ مَا فِيهِ فَقَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام ) ادْعُوا لِي مُوسَى فَدُعِيَ فَقَالَ لَهُ يَا بُنَيَّ إِنَّ أَبَا حَنِيفَةَ يَذْكُرُ أَنَّكَ كُنْتَ تُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْكَ فَلَمْ تَنْهَهُمْ فَقَالَ نَعَمْ يَا أَبَةِ إِنَّ الَّذِي كُنْتُ أُصَلِّي لَهُ كَانَ أَقْرَبَ إِلَيَّ مِنْهُمْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ قَالَ فَضَمَّهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى نَفْسِهِ ثُمَّ قَالَ يَا بُنَيَّ بِأَبِي أَنْتَ وَ أُمِّي يَا مُوَدَّعَ الْأَسْرَارِ وَ هَذَا تَأْدِيبٌ مِنْهُ ( عليه السلام ) لَا أَنَّهُ تَرَكَ الْفَضْلَ .

Ali ibn Ibrahim has narrated from his father in a marfu’ manner from Mohammed ibn Muslim who has said the following:

‘Once, abu Hanifah went to see abu’ Abd Allah^-asws. On his arrival he said: ‘I saw your son Musa^-asws perform Salat while people passed by in front of him; but he^-asws did not stop them and it is questionable.’ Abu ‘Abd Allah^-asws, asked to call Musa^-asws. He^-asws was called and Imam^-asws asked, ‘Son, abu Hanifah says that you were performing Salat and people passed by in front of you, but you did not stop them.’ He^-asws replied, ‘Yes, O father, the One^-azwj for whom I^-asws was performing Salat was closer to me^-asws than people passing by in front of me^-asws. Allah^-azwj Says, “We are closer to him than the jugular vein.'” (50: 16) The narrator has said that the Imam^-asws then embraced him^-asws and then said: ‘I pray to Allah^-azwj to keep me and my mother in service for your cause, a reservoir of secrets’.

إذا قام أحدكم إلى الصلاة فليصل صلاة مودع

(Amir-ul-Momineen^-asws says): You should regard every Salat as the last one.[28]

Home is the Best Place to Offer Salat for Ladies

وَ رُوِيَ أَنَّ خَيْرَ مَسَاجِدِ النِّسَاءِ الْبُيُوتُ وَ صَلَاةَ الْمَرْأَةِ فِي بَيْتِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي صُفَّتِهَا وَ صَلَاتَهَا فِي صُفَّتِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي صَحْنِ دَارِهَا وَ صَلَاتَهَا فِي صَحْنِ دَارِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي سَطْحِ بَيْتِهَا وَ تُكْرَهُ لِلْمَرْأَةِ الصَّلَاةُ فِي سَطْحٍ غَيْرِ مُحَجَّرٍ

Imam^-asws said: The best Masjid for a lady is her own home, and a woman’s Salat in her own room is far more rewarding than if she prays in her corridor, her offering Salat under her own ceiling is far better than her praying in her courtyard, whereas her Salat at her courtyard is much more rewarding than her offering Salat at her rooftop.  But her Salat on a rooftop, which has no covered area is forbidden.[29]

يَا عَلِيُّ لَيْسَ عَلَى النِّسَاءِ جُمُعَةٌ وَ لَا جَمَاعَةٌ وَ لَا أَذَانٌ وَ لَا إِقَامَةٌ وَ لَا عِيَادَةُ مَرِيضٍ وَ لَا اتِّبَاعُ جَنَازَةٍ وَ لَا هَرْوَلَةٌ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ لَا اسْتِلَامُ الْحَجَرِ وَ لَا حَلْقٌ وَ لَا تَوَلِّي الْقَضَاءِ وَ لَا تُسْتَشَارُ وَ لَا تَذْبَحُ إِلَّا عِنْدَ الضَّرُورَةِ وَ لَا تَجْهَرُ بِالتَّلْبِيَةِ وَ لَا تُقِيمُ عِنْدَ قَبْرٍ وَ لَا تَسْمَعُ الْخُطْبَةَ وَ لَا تَتَوَلَّى التَّزْوِيجَ بِنَفْسِهَا وَ لَا تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا إِلَّا بِإِذْنِهِ فَإِنْ خَرَجَتْ بِغَيْرِ إِذْنِهِ لَعَنَهَا اللَّهُ وَ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ لَا تُعْطِي مِنْ بَيْتِ زَوْجِهَا شَيْئاً إِلَّا بِإِذْنِهِ وَ لَا تَبِيتُ وَ زَوْجُهَا عَلَيْهَا سَاخِطٌ وَ إِنْ كَانَ ظَالِماً لَهَا يَا عَلِيُّ الْإِسْلَامُ عُرْيَانٌ فَلِبَاسُهُ الْحَيَاءُ وَ زِينَتُهُ الْوَفَاءُ وَ مُرُوءَتُهُ الْعَمَلُ الصَّالِحُ وَ عِمَادُهُ الْوَرَعُ وَ لِكُلِّ شَيْ‏ءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ يَا عَلِيُّ سُوءُ الْخُلُقِ شُؤْمٌ وَ طَاعَةُ الْمَرْأَةِ نَدَامَةٌ يَا عَلِيُّ إِنْ كَانَ الشُّؤْمُ فِي شَيْ‏ءٍ فَفِي لِسَانِ الْمَرْأَةِ يَا عَلِيُّ نَجَا الْمُخِفُّونَ يَا عَلِيُّ مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ

Prophet Mohammed^-saww said (as part of a long hadith): O Ali^-asws, On Women, there is neither Jummah Salat, nor Salat in congregations, nor Azan and Aqamah, nor visiting a patient, nor accompany a coffin, nor Harwalla[30] between Safa and Marwa, nor kissing Hajr-e-Aswad, nor loudly reciting Talbih, nor cutting hair (Taqseer), nor responsibility of decision making or giving advice, nor sacrificing an animal (unless in emergency), nor standing near a grave, nor listening to sermon, nor reciting her own Nikah, nor going out of her house without her Husband’s permission, nor taking anything from husband’s house without his prior permission, and she should not spend a single night away from her house even if her husband is cruel to her.[31]

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن فضالة عن أبان عن الفضيل عن أبي جعفر ع قال إنما سميت مكة بكة لأنه يبك بها الرجال و النساء و المرأة تصلي بين يديك و عن‏

Aban bin Fazel has narrated from Imam Mohammed Baqir^-asws that Imam^-asws said:  Mecca is called Becca due to the fact that a large number of men and women co-exist there and women offer prayers along your right hand side, left hand side and in front of you and behind you, which is only allowed for Mecca whereas it is denounced for other cities.[32]

Mohammed bin Muslim asked from Imam Mohammed Baqir^-asws: Is a woman allowed to offer Salat near a man (when he is offering Salat)?  Imam^-asws replied, no, until there is a barrier (i.e., curtain/wall) between the two.[33].

A Lady’s Salat Restrictions from a Mehram

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تُصَلِّي إِلَى جَنْبِ الرَّجُلِ قَرِيباً مِنْهُ فَقَالَ إِذَا كَانَ بَيْنَهُمَا مَوْضِعُ رَحْلٍ فَلَا بَأْسَ .

Ali ibn Ibrahim has narrated from his father from Hammad, who from Hariz who has said the following:

“I once asked abu ‘Abd Allah^-asws, about the case of a wife who performs Salat on the side of her husband nearby. The Imam^-asws said: ‘If there is a distance of one Rahl (yard), it is not harmful.

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُصَلِّي وَ الْمَرْأَةُ بِحِذَاهُ يَمْنَةً أَوْ يَسْرَةً قَالَ لَا بَأْسَ بِهِ إِذَا كَانَتْ لَا تُصَلِّي

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who performs Salat when his wife is parallel with him on the right or left. The Imam said: ‘It is not harmful if she is not performing Salat.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي فِي زَاوِيَةِ الْحُجْرَةِ وَ امْرَأَتُهُ أَوِ ابْنَتُهُ تُصَلِّي بِحِذَاهُ فِي الزَّاوِيَةِ الْأُخْرَى فَقَالَ لَا يَنْبَغِي لَهُ ذَلِكَ فَإِنْ كَانَ بَيْنَهُمَا شِبْرٌ أَجْزَأَهُ قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ وَ الْمَرْأَةِ يَتَزَامَلَانِ فِي الْمَحْمِلِ يُصَلِّيَانِ جَمِيعاً فَقَالَ لَا وَ لَكِنْ يُصَلِّي الرَّجُلُ فَإِذَا صَلَّى صَلَّتِ الْمَرْأَةُ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Ahmad ibn Mohammed from ibn abu Nasr from al-‘Ala’ who from Mohammed ibn Muslim who has said the following:

“I once asked one of the two Imam’s^-asws about a man who performs Salat in one corner of the room and his wife or daughter parallel with him in another corner of the room. Imam^-asws replied: ‘He should not do so. If there is a distance of one shibr (one meter) between them it is enough for him.’ I asked Imam^-asws about a man and his wife who share ride in a carriage and perform Salat at the same time. The Imam said: ‘No, man performs Salat first, then his wife. ‘”

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُصَلِّي وَ بِحِيَالِهِ امْرَأَةٌ قَائِمَةٌ عَلَى فِرَاشِهَا جَنْبَتِهِ فَقَالَ إِنْ كَانَتْ قَاعِدَةً فَلَا يَضُرُّهُ وَ إِنْ كَانَتْ تُصَلِّي فَلَا .

Mohammed ibn Yahya has narrated from Mohammed ibn aI-Hassan from Ja’far ibn Bashir from Hammad ibn ‘Uthman from Idris ibn ‘Abd Allah al-Qummiy who has said the following:

“I once asked abu ‘Abd Allah^-asws about a man who performs Salat and his wife is in his view, standing on furnishing on his side. Imam^-asws replied: ‘If she is sitting, it is not harmful, but if she is performing Salat, then it is not acceptable.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي الرَّجُلِ يُصَلِّي وَ الْمَرْأَةُ تُصَلِّي بِحِذَاهُ أَوْ إِلَى جَانِبِهِ فَقَالَ إِذَا كَانَ سُجُودُهَا مَعَ رُكُوعِهِ فَلَا بَأْسَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Faddal from ibn Bukayr from those who he has mentioned the following:

‘I once asked abu’ Abd Allah^-asws about a wife who performs Salat on the side or parallel with her man. The Imam said: ‘If her Sujud is with his Ruku’ (bowing down on one’s knees), it is not harmful.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنِ الْمَرْأَةِ عَلَيْهَا أَذَانٌ وَ إِقَامَةٌ قَالَ لَا .

Mohammed ibn ‘isma’il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following:

‘I once asked abu’ Abd Allah^-asws if a woman is required to say Azan and ‘lqamah. The Imam said: ‘No, she is not required to do so.’

One should Not Engage in Playfulness during Salat

ليقل العبد الفكر إذا قام بين يدي الله فإنما له من صلاته ما أقبل عليه

(Amir-ul-Momineen^-asws says): One should not engage his mind elsewhere while standing in front of his Lord^-azwj (in Salat), since the accepted parts of one’s Salat are only those which are offered attentively.[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو دَاوُدَ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ أَبِي جَهْمَةَ عَنْ جَهْمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ (صلوات الله عليه ) إِذَا قَامَ فِي الصَّلَاةِ كَأَنَّهُ سَاقُ شَجَرَةٍ لَا يَتَحَرَّكُ مِنْهُ شَيْ‏ءٌ إِلَّا مَا حَرَّكَهُ الرِّيحُ مِنْهُ .

A number of our people have narrated from Ahmad ibn Mohammed and abu Dawud all from al-Hussain ibn Sa’id, who from Ali ibn abu Jahmah from Jahm ibn Hamid who has said the following:

‘Abu Abd Allah^-asws has said that Imam’s^-asws father has said that when Ali ibn al-Hussain^-asws would stand up for Salat, he seemed like the trunk of a tree. Not anything of his body would move except what the wind would move.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) إِذَا قَامَ فِي الصَّلَاةِ تَغَيَّرَ لَوْنُهُ فَإِذَا سَجَدَ لَمْ يَرْفَعْ رَأْسَهُ حَتَّى يَرْفَضَّ عَرَقاً .

Mohammed ibn Isma’il has narrated from al-Fadl ibn Shadhan who from Hammad ibn Isa from Rib’iy ibn ‘Abd Allah from al-Fudayl ibn Wasar who has said the following:

“Abu ‘Abd Allah^-asws has said that when Ali ibn al-Hussain^-asws would stand up for Salat, the colour of his^-asws face change and in sajdah he remained so long until (his^-asws face) became drenched with perspiration (and tears).”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اسْتَقْبَلْتَ الْقِبْلَةَ بِوَجْهِكَ فَلَا تُقَلِّبْ وَجْهَكَ عَنِ الْقِبْلَةِ فَتَفْسُدَ صَلَاتُكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ( صلى الله عليه وآله ) فِي الْفَرِيضَةِ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَ اخْشَعْ بِبَصَرِكَ وَ لَا تَرْفَعْهُ إِلَى السَّمَاءِ وَ لْيَكُنْ حِذَاءَ وَجْهِكَ فِي مَوْضِعِ سُجُودِكَ .

Ali ibn Ibrahim has narrated from his father from Hammad, who from Hariz from Zurarah who has narrated the following:

‘Abu Ja’far^-asws has said that when you face the direction of al-Qiblah you must not turn your face away from it; it destroys your Salat. Allah^-azwj has said to His Holy Prophet^-saww about the obligatory Salat. ‘You must turn your face to the Masjid al-Haram (the Sacred Masjid). Wherever you are you must turn your faces toward it.’ (2:144). Your eyes must be cast down instead of being raised to the sky and your eyes must remain before your face on the place for your Sujud (prostrations).’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يَتَثَاءَبُ وَ يَتَمَطَّى فِي الصَّلَاةِ قَالَ هُوَ مِنَ الشَّيْطَانِ وَ لَا يَمْلِكُهُ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from al-Fudayl ibn Wasar from one of the two Imam’s^-asws who has said the following:

“About a man’s yawning and stretching during Salat the Imam^-asws has said: ‘It comes from Satan over which he has no control (but one should control things that cause it to happen).

لا يقطع الصلاة التبسم و تقطعها القهقهة

(Amir-ul-Momineen^-asws says): Smiling does not invalidate the Salat, while guffaw/laughter would terminate it.[35]

لا يعبث أحدكم بلحيته في الصلاة و لا بما يشغله عنها

(Amir-ul-Momineen^-asws says): One should not play with his beard or anything else during Salat so that his attention is not preoccupied (offer undivided attention).[36]

Weeping and Appealing for Needs in Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ مَعَ الْإِمَامِ فَيَمُرُّ بِالْمَسْأَلَةِ أَوْ بِآيَةٍ فِيهَا ذِكْرُ جَنَّةٍ أَوْ نَارٍ قَالَ لَا بَأْسَ بِأَنْ يَسْأَلَ عِنْدَ ذَلِكَ وَ يَتَعَوَّذَ فِي الصَّلَاةِ مِنَ النَّارِ وَ يَسْأَلَ اللَّهَ الْجَنَّةَ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

“I asked abu ‘Abd Allah^-asws:  ‘What should a man do who performs Salat with an Imam, if they come across a verse that speaks of paradise or fire?’ The Imam^-asws said: ‘In such case (during prayer) he may ask Allah^-azwj for protection against fire or for admission in paradise.'”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُلُّ مَا كَلَّمْتَ اللَّهَ بِهِ فِي صَلَاةِ الْفَرِيضَةِ فَلَا بَأْسَ .

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from certain persons of his people who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Whatever (words) with which recite ‘Kalam-tul-Allah[37]’ your speaking to Allah^-azwj in Salat is not harmful.’

Rewards of Reciting Azan and Aqamah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام) قَالَ لَمَّا هَبَطَ جَبْرَئِيلُ ( عليه السلام ) بِالْأَذَانِ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ رَأْسُهُ فِي حِجْرِ عَلِيٍّ (عليه السلام ) فَأَذَّنَ جَبْرَئِيلُ ( عليه السلام ) وَ أَقَامَ فَلَمَّا انْتَبَهَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ يَا عَلِيُّ سَمِعْتَ قَالَ نَعَمْ قَالَ حَفِظْتَ قَالَ نَعَمْ قَالَ ادْعُ بِلَالًا فَعَلِّمْهُ فَدَعَا عَلِيٌّ ( عليه السلام ) بِلَالًا فَعَلَّمَهُ . ثَلَاثُونَ حَرْفاً فَعَدَّ ذَلِكَ بِيَدِهِ وَاحِداً وَاحِداً الْأَذَانَ ثَمَانِيَةَ عَشَرَ حَرْفاً وَ الْإِقَامَةَ سَبْعَةَ عَشَرَ حَرْفاً .

Ali ibn Ibrahim has narrated from his father who from ibn abu ‘Umayr from Hammad from Mansur ibn Hazim who has said the following:

‘Abu ‘Abd Allah^-asws has said that when Gabreil^as (Gabriel) descended with Azan to the Messenger of Allah^-saww, he^-saww was resting and his head was on Amir al-Mu’minin Ali^-asws‘s lap. Jibril then read Azan and Iqamah. When the Messenger of Allah^-saww woke up he^-saww asked, ‘O Ali^-asws, did you hear it?’ Ali^-asws replied, ‘Yes, I^-asws did.’ The Messenger of Allah^-asws asked, ‘Do you remember it?’ Amir ul Momaneen^-asws replied, ‘Yes, I^-asws do.’  The Prophet^-saww then said: ‘Call Bilal and teach him.’ Ali^-asws then called Bilal and taught him Azan and Iqamah.’  See Appendix I on recitation of Azan and Iaqmah.

أَبُو دَاوُدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يَتَكَلَّمُ الرَّجُلُ فِي الْأَذَانِ قَالَ لَا بَأْسَ قُلْتُ فِي الْإِقَامَةِ قَالَ لَا .

Abu Dawud has narrated from al-Hussain ibn Sa’id from Fadalah from al-Hussain ibn ‘Uthman from ‘AmI’ ibn abu NasI’ who has said the following:

“I once asked abu ‘Abd Allah^-asws “Can a man speak during Azan?’ The Imam^-asws said: ‘It is not harmful.’ I then asked, about ‘lqamah. The Imam said: ‘No, it is forbidden.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ لَا بَأْسَ أَنْ يُؤَذِّنَ الرَّجُلُ مِنْ غَيْرِ وُضُوءٍ وَ لَا يُقِيمُ إِلَّا وَ هُوَ عَلَى وُضُوءٍ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘The Imam^-asws has said: ‘It is not harmful if a man says Azan without Wuzu’ but he should not say ‘Iqamah without it.

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْأَذَانِ هَلْ يَجُوزُ أَنْ يَكُونَ مِنْ غَيْرِ عَارِفٍ قَالَ لَا يَسْتَقِيمُ الْأَذَانُ وَ لَا يَجُوزُ أَنْ يُؤَذِّنَ بِهِ إِلَّا رَجُلٌ مُسْلِمٌ عَارِفٌ فَإِنْ عَلِمَ الْأَذَانَ فَأَذَّنَ بِهِ وَ إِنْ لَمْ يَكُنْ عَارِفاً لَمْ يُجْزِ أَذَانُهُ وَ لَا إِقَامَتُهُ وَ لَا يُقْتَدَى بِهِ وَ سُئِلَ عَنِ الرَّجُلِ يُؤَذِّنُ وَ يُقِيمُ لِيُصَلِّيَ وَحْدَهُ فَيَجِي‏ءُ رَجُلٌ آخَرُ فَيَقُولُ لَهُ نُصَلِّي جَمَاعَةً فَهَلْ يَجُوزُ أَنْ يُصَلِّيَا بِذَلِكَ الْأَذَانِ وَ الْإِقَامَةِ قَالَ لَا وَ لَكِنْ يُؤَذِّنُ وَ يُقِيمُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from ibn al-Hassan ibn Ali from ‘AmI’ ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following:

“Once abu ‘Abd Allah^-asws was asked about Azan if one who is not well versed can say Azan.  The Imam^-asws said: ‘Azan does not come right and it is not permissible to say Azan unless one is a Muslim man and knowledgeable. If he knows Azan he says it, if he is not well versed it is not permissible for him to say it or the ‘Iqamah. One is not permitted to assign him to lead in Salat.’  He^-asws was asked about a man who says Azan and ‘lqamah so he can perform Salat alone, and then another man comes and says, ‘Allow us to perform Salat in congregation.’ Is it permissible that they perform Salat with that Azan and ‘lqamah?’ He^-asws said: ‘No, but he says Azan and ‘lqamah (again).’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَهَا فِي الْأَذَانِ فَقَدَّمَ أَوْ أَخَّرَ عَادَ عَلَى الْأَوَّلِ الَّذِي أَخَّرَهُ حَتَّى يَمْضِيَ عَلَى آخِرِهِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Hammad from Hariz from Zurarah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If one by mistake, mixes up the Azan he should repeat (in order) to correct the mix up all the way to the end.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يُؤَذِّنُ الرَّجُلُ وَ هُوَ جَالِسٌ وَ لَا يُقِمْ إِلَّا وَ هُوَ قَائِمٌ وَ تُؤَذِّنُ وَ أَنْتَ رَاكِبٌ وَ لَا تُقِمْ إِلَّا وَ أَنْتَ عَلَى الْأَرْضِ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Ahmad ibn Mohammed from ibn abu Nasr who has said the following:

“Abu al-Hassan^-asws has said: ‘A man may say Azan while sitting but does not say ‘lqamah unless he is standing. One can say Azan when riding but do not say ‘lqamah unless one is on the ground.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) عَنِ الْمَرْأَةِ عَلَيْهَا أَذَانٌ وَ إِقَامَةٌ قَالَ لَا .

Mohammed ibn ‘isma’il has narrated from al-Fadl ibn Shadhan, who from ibn abu ‘Umayr, who from Jamil ibn Darraj who has said the following:

‘I once asked abu’ Abd Allah^-asws if a woman is required to say Azan and ‘lqamah. The Imam^-asws said: ‘No, she is not required.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا هَارُونَ الْإِقَامَةُ مِنَ الصَّلَاةِ فَإِذَا أَقَمْتَهُ فَلَا تَتَكَلَّمْ وَ لَا تُومِ بِيَدِكَ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Mohammed ibn ‘lsma’il, who from Salih ibn ‘Uqbah, who from abu Harun al-Makfuf, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘O abu Harun, ‘lqamah is part of Salat. When you say it do not speak or point with your hands.’

وَ بِهَذَا الْإِسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقِمْ أَحَدُكُمُ الصَّلَاةَ وَ هُوَ مَاشٍ وَ لَا رَاكِبٌ وَ لَا مُضْطَجِعٌ إِلَّا أَنْ يَكُونَ مَرِيضاً وَ لْيَتَمَكَّنْ فِي الْإِقَامَةِ كَمَا يَتَمَكَّنُ فِي الصَّلَاةِ فَإِنَّهُ إِذَا أَخَذَ فِي الْإِقَامَةِ فَهُوَ فِي الصَّلَاةِ .

Through the same chain of narrators as that of the previous Hadith the following is narrated from Salih ibn ‘Uqbah from Sulayman ibn Salih who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘No one among you should say ‘lqamah for Salat when walking, riding or resting unless one is ill. One remains well placed during ‘lqamah like in Salat. In ‘lqamah one is (already) in Salat.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْأَذَانِ قَبْلَ الْفَجْرِ فَقَالَ إِذَا كَانَ فِي جَمَاعَةٍ فَلَا وَ إِذَا كَانَ وَحْدَهُ فَلَا بَأْسَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘lsa from al-Hussain ibn Sa’id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran ibn Ali al-Halabiy who has said the following:

“I once asked abu’ Abd Allah^-asws about Azan before dawn. He^-asws said: ‘If it is for congregation, it is not acceptable, but if one is alone, then it is not harmful.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ أَنَّ أَبَا عَبْدِ اللَّهِ (عليه السلام ) كَانَ يُؤَذِّنُ وَ يُقِيمُ غَيْرُهُ وَ قَالَ كَانَ يُقِيمُ وَ قَدْ أَذَّنَ غَيْرُهُ .

Ali ibn Ibrahim has narrated from his father, who from Ali ibn Mahziyar, who from certain persons of our people, who from ‘lsma’il ibn Jabir who has said the following:

‘Abu ‘Abd AlIah^-asws would say Azan and someone else would say ‘lqamah.’ He (the narrator) has said that Abu’ Abd Allah^-asws would say ‘lqamah and someone else would say Azan.’

Reciting Supplications after Reciting Azan

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ أَسَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ يَقْظَانَ رَفَعَهُ إِلَيْهِمْ ( عليهم السلام ) قَالَ يَقُولُ الرَّجُلُ إِذَا فَرَغَ مِنَ الْأَذَانِ وَ جَلَسَ.

AI-Hussain ibn Mohammed has narrated from’ Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Husayn ibn Asad from Ja’far ibn Mohammed ibn Yaqzan in a marfu, manner from the Imam who has said the following:

‘The Imam^-asws has said: ‘When one completes reciting Azan and sits down he should say,

اللَّهُمَّ اجْعَلْ قَلْبِي بَارّاً وَ عَيْشِي قَارّاً وَ رِزْقِي دَارّاً وَ اجْعَلْ لِي عِنْدَ قَبْرِ نَبِيِّكَ ( صلى الله عليه وآله ) قَرَاراً وَ مُسْتَقَرّاً

“O Allah, make my heart virtuous, my livelihood constant, my sustenance to come continuously and assign for me a place near the grave of your Prophet^-saww to rest and dwell.’

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ قَالَ حَدَّثَنِي هِشَامُ بْنُ إِبْرَاهِيمَ أَنَّهُ شَكَا إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام) سُقْمَهُ وَ أَنَّهُ لَا يُولَدُ لَهُ وَلَدٌ فَأَمَرَهُ أَنْ يَرْفَعَ صَوْتَهُ بِالْأَذَانِ فِي مَنْزِلِهِ قَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَنِّي سُقْمِي وَ كَثُرَ وَلَدِي قَالَ مُحَمَّدُ بْنُ رَاشِدٍ وَ كُنْتُ دَائِمَ الْعِلَّةِ مَا أَنْفَكُّ مِنْهَا فِي نَفْسِي وَ جَمَاعَةِ خَدَمِي وَ عِيَالِي فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ هِشَامٍ عَمِلْتُ بِهِ فَأَذْهَبَ اللَّهُ عَنِّي وَ عَنْ عِيَالِيَ الْعِلَلَ .

Ali ibn Mahziyar has narrated from Mohammed ibn Rashid who has said that narrated to me Hisham ibn Ibrahim who has said the following:

“I complained before abu al-Hassan al-Rida^-asws against an illness and that I do not have any child. He^-asws commanded me, ‘Recite Azan in your home loudly.’ I followed Imam^-asws‘s instructions. The illness was gone and my children became numerous.” Mohammed ibn Rashid has said: ‘I was always ill, myself, along with a group of my servants and my family. When I heard the above Hadith from Hisham, I practised it. Allah^-azwj removed the illness from me and my family altogether.

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُهُ يَقُولُ أَذِّنْ فِي بَيْتِكَ فَإِنَّهُ يَطْرُدُ الشَّيْطَانَ وَ يُسْتَحَبُّ مِنْ أَجْلِ الصِّبْيَانِ .

A group has narrated from Ahmad ibn Mohammed ibn ‘Isa who from al-Hussain ibn Sa’id from Sulayman al-Ja’fariy who has said the following:

“I once heard him (the Imam)^-asws say, ‘Say Azan in your house; it repels Satan and it is a beloved thing to do for the sake of children.’

Etiquettes of Entering and Leaving a Masjid

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ الرَّاشِدِيِّ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ قَالَ الْفَضْلُ فِي دُخُولِ الْمَسْجِدِ أَنْ تَبْدَأَ بِرِجْلِكَ الْيُمْنَى إِذَا دَخَلْتَ وَ بِالْيُسْرَى إِذَا خَرَجْتَ .

Ali ibn Ibrahim has narrated from his father, who from Salih ibn Sa’id al-Rashidiy, who from Yunus who has said the following:

‘A’immah^-asws have said: ‘When entering a Masjid, it is better to step in with the right foot and when leaving the Majid it is better to step out with left foot.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبِي حَفْصٍ الْعَطَّارِ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله) إِذَا صَلَّى أَحَدُكُمُ الْمَكْتُوبَةَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَلْيَقِفْ بِبَابِ الْمَسْجِدِ ثُمَّ لْيَقُلِ اللَّهُمَّ دَعَوْتَنِي فَأَجَبْتُ دَعْوَتَكَ وَ صَلَّيْتُ مَكْتُوبَتَكَ وَ انْتَشَرْتُ فِي أَرْضِكَ كَمَا أَمَرْتَنِي فَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَمَلَ بِطَاعَتِكَ وَ اجْتِنَابَ سَخَطِكَ وَ الْكَفَافَ مِنَ الرِّزْقِ بِرَحْمَتِكَ .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Ja’far ibn Mohammed al-Hashimiy from abu Hafs al-‘Attar Shaykh of the people of Madinah who has said the following:

‘I heard abu ‘Abd Allah^-asws say: ‘The Messenger of Allah^-saww has said: “When anyone of you, after completing an obligatory Salat, wants to leave a Masjid he should stand at the door and say, ‘O Allah^-azwj You^-azwj called me and I answered Your^-azwj call. I performed my obligatory Salat. I want to move in to Your^-azwj land as You^-azwj have commanded me. Now, I ask You^-azwj to help me to act in Your^-azwj obedience, avoid making You^-azwj angry with me and suffice me in matters of my sustenance through Your^-azwj Mercy.’

Prayers Before Standing for Salat

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن النعمان، عن بعض أصحابه، عن أبي عبد الله (عليه السلام) قال: كان أمير المؤمنين (عليه السلام) يقول: من قال هذا القول كان مع محمد وآل محمد إذا قام قبل أن يستفتح الصلاة: ” اللهم إني أتوجه إليك بمحمد وآل محمد واقدمهم بين يدي صلاتي وأتقرب بهم إليك فاجعلني بهم وجيها في الدنيا والآخرة ومن المقربين، مننت علي بمعرفتهم فاختم لي بطاعتهم ومعرفتهم وولايتهم، فإنها السعادة واختم لي بها، فإنك على كل شئ قدير

Mohammed bin Yahiya narrates from Ahmed bin Mohammad bin Isa, who from Ali bin Alnauman who from some companions of Abu Abd Allah^-asws that Amir-ul-Momineen^-asws said: ‘He who would recite the following prior to standing up for prayers will, on the Day of Judgement, be in the company of Mohammed^-saww and Aly-Mohammed^-asws:

O Allah^-azwj! I stand before You^-azwj through intercession of Mohammed^-saww and Aly Mohammed^-asws.  I give them preference over my prayers and seek your closeness through them^-asws.  For their^-asws sake, reward me with respect in this world as well as in the hereafter.  Bless me, as your obedient servant; favour me through awarding Ahlul Bayt^-asws’s recognition.  May my life be finished in their^-asws obedience, recognition and Walayat.  This would indeed be a significant achievement for me.  You^-azwj have all the authority and control, in every respect.  (After reciting these prayers), then proceed with your Salat.[38]

The Recitation in Salat

وَ عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قُمْتَ فِي الصَّلَاةِ فَكَبَّرْتَ فَارْفَعْ يَدَيْكَ وَ لَا تُجَاوِزْ بِكَفَّيْكَ أُذُنَيْكَ أَيْ حِيَالَ خَدَّيْكَ .

It is a narration from him (narrator of previous Hadith) by his father from Hammad from Hariz from Zurarah who has said the following:

‘Abu Ja’far^-asws has said: ‘When you stand up for Salat say Takbir (Allah is great beyond description) and raise your hands. But do not allow your palms (hands) to rise higher than your ears. Keep them on the sides of your face.’

لا يجمع المؤمن يديه في الصلاة و هو قائم يتشبه بأهل الكفر

(Amir-ul-Momineen^-asws says): The believers should not put one hand on the other while standing straight in Salat like the disbelievers (do).[39]

إذا أصاب أحدكم في الصلاة الدابة فليدفنها أو يتفل عليها أو يضمها في ثوبه حتى ينصرف

(Amir-ul-Momineen^-asws says): If you notice a stinging worm after establishing Salat, you should bury, spit, or hold it in the dress until you finish the Salat.[40]

إذا افتتح أحدكم الصلاة فليرفع يديه بحذاء صدره

(Amir-ul-Momineen^-asws says): With the commencement of the Salat, raise your hands to the chest (level for falyada fah yadeen).[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ إِذَا افْتَتَحْتَ الصَّلَاةَ فَارْفَعْ كَفَّيْكَ ثُمَّ ابْسُطْهُمَا بَسْطاً ثُمَّ كَبِّرْ ثَلَاثَ تَكْبِيرَاتٍ ثُمَّ قُلِ اللَّهُمَّ أَنْتَ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي ذَنْبِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ ثُمَّ تُكَبِّرُ تَكْبِيرَتَيْنِ ثُمَّ قُلْ لَبَّيْكَ وَ سَعْدَيْكَ وَ الْخَيْرُ فِي يَدَيْكَ وَ الشَّرُّ لَيْسَ إِلَيْكَ وَ الْمَهْدِيُّ مَنْ هَدَيْتَ لَا مَلْجَأَ مِنْكَ إِلَّا إِلَيْكَ سُبْحَانَكَ وَ حَنَانَيْكَ تَبَارَكْتَ وَ تَعَالَيْتَ سُبْحَانَكَ رَبَّ الْبَيْتِ ثُمَّ تُكَبِّرُ تَكْبِيرَتَيْنِ ثُمَّ تَقُولُ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ عَالِمِ الْغَيْبِ وَ الشَّهَادَةِ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ ثُمَّ تَعَوَّذْ مِنَ الشَّيْطَانِ الرَّجِيمِ ثُمَّ اقْرَأْ فَاتِحَةَ الْكِتَابِ .

Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn abu’ Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following:

“Abu ‘Abd Allah^-asws has said: Initiate Salat by raising your hands and by opening them, then saying three times, ‘Allah is great and then say, ‘O Allah^-azwj, You are the True owner. No one other than You^-azwj Deserves to be worshipped. You^-azwj are Free of all defects. I have wronged myself so forgive my sins; no one other than You^-azwj is Able to forgive sins.’  Then say two times, ‘Allah is Great.’ Then say, ‘(O Allah^-azwj), here I am to obey Your Command and I am pleading help from You^-azwj (to accomplish my duty); all good is in Your^-azwj Hands and evil has no way toward You^-azwj. Guided are those whom You^-azwj have Granted guidance. There is no place of refuge other than You^-azwj. You^-azwj are free of all defects and Compassionate, the most Blessed, the most High. You^-azwj are free of all defects and You are the Lord of the House.’ Then say two times, ‘Allah is Great.’ Then say. ‘I have turned my face toward the One^-azwj who has Created the skies and the earth. You^-azwj have knowledge of the unseen and the seen. I am humble before and submitted to the will of Allah^-azwj and I am not one of the pagans. My Salat, my practices, my life and my death are all for the sake of Allah^-azwj, Cherisher of the worlds. He^-azwj has no partner. I am commanded to speak as such and I am from the Muslims.’ Then seek refuge with Allah^-azwj against Satan, who is subject to stoning and then read al-Fatihah.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَوْماً يَا حَمَّادُ تُحْسِنُ أَنْ تُصَلِّيَ قَالَ فَقُلْتُ يَا سَيِّدِي أَنَا أَحْفَظُ كِتَابَ حَرِيزٍ فِي الصَّلَاةِ فَقَالَ لَا عَلَيْكَ يَا حَمَّادُ قُمْ فَصَلِّ قَالَ فَقُمْتُ بَيْنَ يَدَيْهِ مُتَوَجِّهاً إِلَى الْقِبْلَةِ فَاسْتَفْتَحْتُ الصَّلَاةَ فَرَكَعْتُ وَ سَجَدْتُ فَقَالَ يَا حَمَّادُ لَا تُحْسِنُ أَنْ تُصَلِّيَ مَا أَقْبَحَ بِالرَّجُلِ مِنْكُمْ يَأْتِي عَلَيْهِ سِتُّونَ سَنَةً أَوْ سَبْعُونَ سَنَةً فَلَا يُقِيمُ صَلَاةً وَاحِدَةً بِحُدُودِهَا تَامَّةً قَالَ حَمَّادٌ فَأَصَابَنِي فِي نَفْسِي الذُّلُّ فَقُلْتُ جُعِلْتُ فِدَاكَ فَعَلِّمْنِي الصَّلَاةَ فَقَامَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مُسْتَقْبِلَ الْقِبْلَةِ مُنْتَصِباً فَأَرْسَلَ يَدَيْهِ جَمِيعاً عَلَى فَخِذَيْهِ قَدْ ضَمَّ أَصَابِعَهُ وَ قَرَّبَ بَيْنَ قَدَمَيْهِ حَتَّى كَانَ بَيْنَهُمَا قَدْرُ ثَلَاثِ أَصَابِعَ مُنْفَرِجَاتٍ وَ اسْتَقْبَلَ بِأَصَابِعِ رِجْلَيْهِ جَمِيعاً الْقِبْلَةَ لَمْ يُحَرِّفْهُمَا عَنِ الْقِبْلَةِ وَ قَالَ بِخُشُوعٍ اللَّهُ أَكْبَرُ ثُمَّ قَرَأَ الْحَمْدَ بِتَرْتِيلٍ وَ قُلْ هُوَ اللَّهُ أَحَدٌ ثُمَّ صَبَرَ هُنَيَّةً بِقَدْرِ مَا يَتَنَفَّسُ وَ هُوَ قَائِمٌ ثُمَّ رَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ وَ قَالَ اللَّهُ أَكْبَرُ وَ هُوَ قَائِمٌ ثُمَّ رَكَعَ وَ مَلَأَ كَفَّيْهِ مِنْ رُكْبَتَيْهِ مُنْفَرِجَاتٍ وَ رَدَّ رُكْبَتَيْهِ إِلَى خَلْفِهِ حَتَّى اسْتَوَى ظَهْرُهُ حَتَّى لَوْ صُبَّ عَلَيْهِ قَطْرَةٌ مِنْ مَاءٍ أَوْ دُهْنٍ لَمْ تَزُلْ لِاسْتِوَاءِ ظَهْرِهِ وَ مَدَّ عُنُقَهُ وَ غَمَّضَ عَيْنَيْهِ ثُمَّ سَبَّحَ ثَلَاثاً بِتَرْتِيلٍ فَقَالَ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ثُمَّ اسْتَوَى قَائِماً فَلَمَّا اسْتَمْكَنَ مِنَ الْقِيَامِ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ كَبَّرَ وَ هُوَ قَائِمٌ وَ رَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ ثُمَّ سَجَدَ وَ بَسَطَ كَفَّيْهِ مَضْمُومَتَيِ الْأَصَابِعِ بَيْنَ يَدَيْ رُكْبَتَيْهِ حِيَالَ وَجْهِهِ فَقَالَ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ وَ لَمْ يَضَعْ شَيْئاً مِنْ جَسَدِهِ عَلَى شَيْ‏ءٍ مِنْهُ وَ سَجَدَ عَلَى ثَمَانِيَةِ أَعْظُمٍ الْكَفَّيْنِ وَ الرُّكْبَتَيْنِ وَ أَنَامِلِ إِبْهَامَيِ الرِّجْلَيْنِ وَ الْجَبْهَةِ وَ الْأَنْفِ وَ قَالَ سَبْعَةٌ مِنْهَا فَرْضٌ يُسْجَدُ عَلَيْهَا وَ هِيَ الَّتِي ذَكَرَهَا اللَّهُ فِي كِتَابِهِ فَقَالَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً وَ هِيَ الْجَبْهَةُ وَ الْكَفَّانِ وَ الرُّكْبَتَانِ وَ الْإِبْهَامَانِ وَ وَضْعُ الْأَنْفِ عَلَى الْأَرْضِ سُنَّةٌ ثُمَّ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ فَلَمَّا اسْتَوَى جَالِساً قَالَ اللَّهُ أَكْبَرُ ثُمَّ قَعَدَ عَلَى فَخِذِهِ الْأَيْسَرِ وَ قَدْ وَضَعَ ظَاهِرَ قَدَمِهِ الْأَيْمَنِ عَلَى بَطْنِ قَدَمِهِ الْأَيْسَرِ وَ قَالَ أَسْتَغْفِرُ اللَّهَ رَبِّي وَ أَتُوبُ إِلَيْهِ ثُمَّ كَبَّرَ وَ هُوَ جَالِسٌ وَ سَجَدَ السَّجْدَةَ الثَّانِيَةَ وَ قَالَ كَمَا قَالَ فِي الْأُولَى وَ لَمْ يَضَعْ شَيْئاً مِنْ بَدَنِهِ عَلَى شَيْ‏ءٍ مِنْهُ فِي رُكُوعٍ وَ لَا سُجُودٍ وَ كَانَ مُجَّنِّحاً وَ لَمْ يَضَعْ ذِرَاعَيْهِ عَلَى الْأَرْضِ فَصَلَّى رَكْعَتَيْنِ عَلَى هَذَا وَ يَدَاهُ مَضْمُومَتَا الْأَصَابِعِ وَ هُوَ جَالِسٌ فِي التَّشَهُّدِ فَلَمَّا فَرَغَ مِنَ التَّشَهُّدِ سَلَّمَ فَقَالَ يَا حَمَّادُ هَكَذَا صَلِّ .

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa who has said the following:

“Abu’ Abd Allah^-asws one day asked me, ‘Do you know how to perform Salat properly?’ I said: ‘I keep the book of Hariz with me in Salat.’ The Imam^-asws said: ‘Never mind, O Hammad. Stand up and perform Salat.’ The narrator has said: ‘I then stood up in his^-asws presence, facing the direction of Qiblah (Makkah). I began performing Salat, with Ruku’ and Sajdah.’ Imam^-asws then said: “O Hammad, you do not know how to perform Salat properly. It is a shame for a man of your people who at the age of sixty or seventy cannot even perform one Salat according to its complete rules and manners.’

Hammad has said: ‘I belittled myself very much at this point. I then asked Imam^-asws saying, “I pray to Allah^-azwj to keep my soul in service for your cause teach me how to perform Salat properly.’

Abu ‘Abd Allah^-asws stood up straight facing the direction of Qiblah. Imam^-asws allowed his hands to rest on his thighs, with his fingers close side by side, kept his feet near each other, only leaving between them a distance of three fingers opened up, with his toes facing the direction of Qiblah without allowing them to deviate from this direction and with humbleness said: ‘Allah is Great.’

Imam^-asws then recited al-Hamd (the first Chapter of the Holy Quran) with clarity and fluency and Chapter 112 (Qul ho Willah ho Ahad) of the Holy Quran. Imam^-asws then paused for a breath while still standing and raised his hands up to the sides of his face and said: ‘Allah is Great,’ while still.

Imam^-asws then bent down for Ruku’ (kneeling). Imam^-asws then placed his palms over his knees allowing them to be filled up with his knees that were separate from each other, and pressed them backward until his back became so straight level that even had there been a drop of water or oil it would not flow to any side. He stretched his neck forward, lowered his eyes and then said with clarity and fluency three times, ‘I praise my Allah, the Great, Who is free of all defects.’ Imam^-asws then stood up straight. While standing straight Imam^-asws said: ‘Allah hears all those who praise Him.’ Imam^-asws then while standing raised his hands up to the sides of his face and said: ‘Allah is Great.’

Then Imam^-asws bowed down for sajdah. Imam^-asws opened his palms with his fingers close side by side, placed them near his knees on the sides next to his face and said: ‘I praise my Allah, the most High who is free of all defects,’ three times. He did not place any other part of his body on any other part thereof. He performed sajdah on eight parts of his^-asws bones: his palms, knees, big toes of his feet, his forehead and his nose. The Imam^-asws said: ‘Placing seven parts of these bones on the ground is obligatory during sajdah but one of them (the nose) is not obligatory. This is what Allah^-azwj has spoken of in the Quran, “The parts of the body to be placed on the ground during sajdah belong to Allah, you then must not worship anyone other than Allah” (72: 17). Such parts are forehead, palms, knees and big toes of feet. Placing one’s nose on the ground is optional.’

Imam^-asws then raised his head from sajdah. When he sat up straight, Imam^-asws then said: ‘Allah is Great.’ Imam^-asws then sat on his left thigh placing the back of his right foot over the sole of his left foot and then said: ‘I seek forgiveness from Allah^-azwj, my Allah^-azwj and turn to Him^-azwj in repentance.’ Imam^-asws then said: ‘Allah is Great.’ Then he^-asws bowed down for the second sajdah, saying therein what Imam^-asws had said in the first sajdah.

Imam^-asws did not place any other part of his body on any other part during Ruku’ or sajdah.  Imam^-asws spread his elbows and did not place his^-asws arms on the ground. In this way, Imam^-asws performed two Rak’ats of Salat.  Imam^-asws kept the fingers of his hands close side by side when reciting Tashud[42] in a sitting position. When Imam^-asws finished saying the Tashud, Imam^-asws then read Salam and said: ‘O Hammad, you must perform Salat like this.’[43]

أعطوا كل سورة حقها من الركوع و السجود

(Amir-ul-Momineen^-asws says): In Salat, justify the sanctity of every Sura as well as kneeling and prostration.[44]

Quran Recitation in Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ الْهَمْدَانِيِّ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي رَجُلٍ ابْتَدَأَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي صَلَاتِهِ وَحْدَهُ فِي أُمِّ الْكِتَابِ فَلَمَّا صَارَ إِلَى غَيْرِ أُمِّ الْكِتَابِ مِنَ السُّورَةِ تَرَكَهَا فَقَالَ الْعَبَّاسِيُّ لَيْسَ بِذَلِكَ بَأْسٌ فَكَتَبَ بِخَطِّهِ يُعِيدُهَا مَرَّتَيْنِ عَلَى رَغْمِ أَنْفِهِ يَعْنِي الْعَبَّاسِيَّ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn Mahziyar from Yahya ibn abu ‘lmran al-Hamdaniy who has said the following:

‘I once wrote to abu Ja’far^-asws and asked. ‘I pray to Allah^-azwj to keep my soul in service for your cause, what do you say about a man who says “In the name of Allah, most Beneficent, most Merciful” in the beginning of ‘Umm al-Kitab, (Al-hammd) when performing Salat alone. After completing ‘Umm al-Kitab he does not say it before the chapter (112^nd surah from Quran, i.e., Qul Ho Wal)[45] and the al’Abbasi says that it is not harmful’?’ The Imam^-asws wrote with his own handwriting, ‘He should read it again; he reads it again twice to emphasise against al-‘Abbasi.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْقِرَاءَةُ فِي الصَّلَاةِ فِيهَا شَيْ‏ءٌ مُوَقَّتٌ قَالَ لَا إِلَّا الْجُمُعَةَ تَقْرَأُ فِيهَا الْجُمُعَةَ وَ الْمُنَافِقِينَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from abu Ayyub al-Khazzaz from Mohammed ibn Muslim who has said the following:

‘I once asked abu ‘Abd Allah^-asws ‘Is there any exceptionary recitation in Salat? The Imam^-asws replied, ‘No, except Friday in which you recite al-Jumu’ah, and al-Munafiqun, (Chapters 62 and 63).’

Do Not Say ‘Amen’ in Congregational Salat at the End of Al-Hamd

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ خَلْفَ إِمَامٍ فَقَرَأَ الْحَمْدَ وَ فَرَغَ مِنْ قِرَاءَتِهَا فَقُلْ أَنْتَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ لَا تَقُلْ آمِينَ .

Ali has narrated from his father from ‘Abd Allah ibn al-Mughirah from Jamil who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you are behind an Imam when he completes reading al-Hamd you say, ‘all praise belongs to Allah, Cherisher of the worlds,’ and do not say ‘Amen.’

Parts of Salat Which are Accepted

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ وَ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُكْتَبُ مِنَ الْقِرَاءَةِ وَ الدُّعَاءِ إِلَّا مَا أَسْمَعَ نَفْسَهُ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah and ibn Bukayr from Zurarah who has said the following:

‘Abu Ja’far^-asws has said: ‘Of recitations and prayers, only such recitations and prayers are counted which one has made his own-self to hear.’

On Reciting Quran in Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجُوزُ لِلْمَرِيضِ أَنْ يَقْرَأَ فِي الْفَرِيضَةِ فَاتِحَةَ الْكِتَابِ وَحْدَهَا وَ يَجُوزُ لِلصَّحِيحِ فِي قَضَاءِ صَلَاةِ التَّطَوُّعِ بِاللَّيْلِ وَ النَّهَارِ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘It is permissible for one suffering from illness to recite just al-Fatihah in an obligatory Salat as well as for one in good health in Qaza’ (compensatory prayer) of recommended Salat missed during the day or night.’

مُحَمَّدُ بْنُ يَحْيَى بِإِسْنَادٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكْرَهُ أَنْ يُقْرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ فِي نَفَسٍ وَاحِدٍ

Mohammed ibn Yahya through a chain of his narrators has said the following:

‘Abu ‘Abd Allah^-asws has said that it is not desirable to recite all of Qul ho Walla ho Ahhad (Chapter 112) in one breath.’

عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ هَلْ يَقْرَأُ الرَّجُلُ فِي صَلَاتِهِ وَ ثَوْبُهُ عَلَى فِيهِ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا أَسْمَعَ أُذُنَيْهِ الْهَمْهَمَةَ .

It is a narration from him (narrator of previous Hadith) by Mohammed ibn al-Hussain from ibn Mahbub from ibn Ri’ab from al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah^-asws ‘Can one recite in Salat while his clothes are covering his mouth? The Imam^-asws said: ‘It is not harmful if his ears can hear his humming.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُجْزِئُكَ مِنَ الْقِرَاءَةِ مَعَهُمْ مِثْلُ حَدِيثِ النَّفْسِ .

Ahmad ibn Idris has narrated from Mohammed ibn Ahmad from Ya’qub ibn Yazid from Mohammed ibn abu Hamzah from those whom he has mentioned who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘When performing Salat with them (other people) it is sufficient to recite like speaking to one’s soul.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَتُهُ لِلْقُرْآنِ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ .

Ali ibn Ibrahim has narrated from his father, who from al-Nawfaliy, who from al-Sakuniy, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘The recitation of a speechless person in Talbiyah, Tashahhud and readings from al-Quran in Salat is by moving his tongue and pointing with his finger.’

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ الْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يَنْسَى حَرْفاً مِنَ الْقُرْآنِ فَيَذْكُرُ وَ هُوَ رَاكِعٌ هَلْ يَجُوزُ لَهُ أَنْ يَقْرَأَ فِي الرُّكُوعِ قَالَ لَا وَ لَكِنْ إِذَا سَجَدَ فَلْيَقْرَأْ .

It is a narration from him (narrator of previous Hadith) by Mohammed ibn Ahmad from Ahmad ibn aI-Hassan ibn Ali ibn Faddal from ‘Amr ibn Sa’id aI-Mada’iniy, who from Musaddiq ibn Sadaqah, who from ‘Ammar ibn Musa who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who forgets a letter of the recitation and remembers it in Ruku’ (bowing down on one’s knees); is it permissible for him to recite it in Ruku? The Imam^-asws said: ‘No, it is not permissible but he recites it in Sujud (prostration).’

The Best Verses of Quran to be Recited in Salat

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عُبْدُوسٍ عَنْ مُحَمَّدِ بْنِ زَاوِيَةَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّكَ كَتَبْتَ إِلَى مُحَمَّدِ بْنِ الْفَرَجِ تُعَلِّمُهُ أَنَّ أَفْضَلَ مَا تَقْرَأُ فِي الْفَرَائِضِ بِ إِنَّا أَنْزَلْنَاهُ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ إِنَّ صَدْرِي لَيَضِيقُ بِقِرَاءَتِهِمَا فِي الْفَجْرِ فَقَالَ ( عليه السلام ) لَا يَضِيقَنَّ صَدْرُكَ بِهِمَا فَإِنَّ الْفَضْلَ وَ اللَّهِ فِيهِمَا .

Ali ibn Mohammed has narrated from SahI ibn Ziyad, who from Ahmad ibn ‘Ubdus, who from Mohammed ibn Zawiyah, who from Abu Ali ibn Rashid who has said the following:

‘I said to abu aI-Hassan^-asws ‘May Allah^-azwj keep my soul in service for your^-asws cause, you^-asws have written to Mohammed ibn al-Faraj telling him that the most excellent recitation in obligatory Salat are Inna Anzanna and Qul ho Walla ho Ahhad (chapters 97 and 112 of the Holy Quran, respectively). I feel uneasy reciting them in the morning Salat.’ The Imam^-asws said: ‘You should not feel uneasy in reciting them, by Allah, excellence is in reciting these two chapters.’

Reciting Bismillah Loudly in Salat when Sura is Recited Quietly

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيَّاماً فَكَانَ إِذَا كَانَتْ صَلَاةٌ لَا يُجْهَرُ فِيهَا جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ كَانَ يَجْهَرُ فِي السُّورَتَيْنِ جَمِيعاً .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id, who from al-Qasim ibn Mohammed, who from Safwan al-Jammal, who has said the following:

‘I performed Salat for many days in congregation led by abu ‘Abd Allah^-asws and in Salat which is not recited loudly, he would read Bismillah, (in the name of Allah, most Beneficent, most Merciful) aloud in both Surah (chapters).’

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها قَالَ الْمُخَافَتَةُ مَا دُونَ سَمْعِكَ وَ الْجَهْرُ أَنْ تَرْفَعَ صَوْتَكَ شَدِيداً .

It is a narration from him (narrator of previous Hadith) by Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

“l once asked the Imam^-asws about the words of Allah^-azwj, ‘Do not be loud in your Salat nor very quiet.’ (17: 110) The Imam^-asws said: ‘The quiet is when even you (yourself) do not hear it, and loud is when you raise your voice very loud.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يُصَلِّي فِي مَوْضِعٍ ثُمَّ يُرِيدُ أَنْ يَتَقَدَّمَ قَالَ يَكُفُّ عَنِ الْقِرَاءَةِ فِي مَشْيِهِ حَتَّى يَتَقَدَّمَ إِلَى الْمَوْضِعِ الَّذِي يُرِيدُ ثُمَّ يَقْرَأُ .

Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Saknniy who has said the following:

‘Abu ‘Abd Allah^-asws has said that a man may stand up in a certain place to perform Salat. He then wants to move forward. He in such case, stops reading when he is walking forward, until he reaches the place that he wants, he can then carry on with recitation.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ (عليه السلام ) عَلَى الْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ وَ إِنْ كَثُرُوا فَقَالَ لِيَقْرَأْ قِرَاءَةً وَسَطاً يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from’ Abd Allah ibn Sinan, who has said the following:

‘I once said to abu ‘Abd Allah^-asws ‘Is it necessary for an Imam to read so that people behind him can hear his reading even if they are many?’ The Imam^-asws said: ‘He reads moderately; Allah^-azwj has said: “Do not be very loud in your Salat nor very quiet.’ (17: 110)

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الَّذِي لَا يَقْرَأُ فَاتِحَةَ الْكِتَابِ فِي صَلَاتِهِ قَالَ لَا صَلَاةَ لَهُ إِلَّا أَنْ يَبْدَأَ بِهَا فِي جَهْرٍ أَوْ إِخْفَاتٍ قُلْتُ أَيُّهُمَا أَحَبُّ إِلَيْكَ إِذَا كَانَ خَائِفاً أَوْ مُسْتَعْجِلًا يَقْرَأُ بِسُورَةٍ أَوْ فَاتِحَةِ الْكِتَابِ قَالَ فَاتِحَةَ الْكِتَابِ .

Ali ibn Mohammed has narrated from ‘Isa from Yunus from al-‘Ala’ from Mohammed ibn Muslim, who has said the following:

‘I once asked the Imam^-asws about one who does not read al-Fatihah in his Salat. The Imam^-asws replied, ‘His Salat is not valid’.

He must begin with it (al-Fatihah), which is read either aloud or quietly.’ I then asked: ‘Which one is more beloved to you: if one is afraid or in a hurry, is it reading a Surah or al-Fatihah of al-Kitab?’ The Imam^-asws replied: ‘Al-Fatihah of al-Kitab is more beloved.’

Reciting Those Verse of Quran Which Require Obligatory Sajadah

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَرَأْتَ شَيْئاً مِنَ الْعَزَائِمِ الَّتِي يُسْجَدُ فِيهَا فَلَا تُكَبِّرْ قَبْلَ سُجُودِكَ وَ لَكِنْ تُكَبِّرُ حِينَ تَرْفَعُ رَأْسَكَ وَ الْعَزَائِمُ أَرْبَعٌ حم السَّجْدَةُ وَ تَنْزِيلٌ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ .

A group has narrated from Ahmad ibn Mohammed ibn Isa from al-Hussain ibn Sa’id from al-Nadr ibn Suwayd ‘Abd Allah ibn Sinan, who has said the following:

“Abu ‘Abd Allah^-asws has said: ‘If you read of al-‘Azam something for which there is Sajdah, do not say Takbir (Allah is Great beyond description) before Sajdah but say it when raising your head from Sajdah. AI-Azam are four: Ha mim al-Sajdah, Tanzil, al-Najm and’ Iqra’ bisme rabbik.’ (Chapters 32, 41, 53 and 96)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ إِذَا قُرِئَ شَيْ‏ءٌ مِنَ الْعَزَائِمِ الْأَرْبَعِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ الْمَرْأَةُ لَا تُصَلِّي وَ سَائِرُ الْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Qasim ibn Mohammed, who from Ali ibn abu Hamzah, who from abu Basir, who has said the following:

“The Imam^-asws has said: ‘If anything of the four al-Azam is read and you hear them, perform Sajdah, even if you are not with a valid Wuzu or in Janub, even if a woman who cannot perform Salat[46]. In the case of the rest of al-Quran, it is up to you either perform Sajadah or skip it. ”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ سَمِعَ السَّجْدَةَ تُقْرَأُ قَالَ لَا يَسْجُدُ إِلَّا أَنْ يَكُونَ مُنْصِتاً لِقِرَاءَتِهِ مُسْتَمِعاً لَهَا أَوْ يُصَلِّيَ بِصَلَاتِهِ فَأَمَّا أَنْ يَكُونَ يُصَلِّي فِي نَاحِيَةٍ وَ أَنْتَ تُصَلِّي فِي نَاحِيَةٍ أُخْرَى فَلَا تَسْجُدْ لِمَا سَمِعْتَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from ‘Ubayd ibn Yunus ibn ‘Abd al-Rahman from ‘Abd Allah ibn Sinan who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who has not heard (the Imam) when he was reading in Sajdah.  The Imam^-asws said: ‘He is not required to perform Sajdah unless he is quiet and listening to the reading or performs Salat with his Salat (the reader of the Chapter with Sajdah being the Imam). If one reads Sajdah when performing Salat in one side and you are performing Salat in another side, you do not do Sajdah even on hearing such recitation.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ صَلَّيْتَ مَعَ قَوْمٍ فَقَرَأَ الْإِمَامُ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ أَوْ شَيْئاً مِنَ الْعَزَائِمِ وَ فَرَغَ مِنْ قِرَاءَتِهِ وَ لَمْ يَسْجُدْ فَأَوْمِ إِيمَاءً وَ الْحَائِضُ تَسْجُدُ إِذَا سَمِعَتِ السَّجْدَةَ .

Ahmad ibn Idris from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Fadalah ibn Ayyub from al-Hussain ibn ‘Uthman from Sama’ah from abu Basir from who has said the following:

‘Abu ‘Abd Allah^-asws has said that if you perform Salat with a people and the Imam reads bisme rabbik (Chapter 96) or something of al-Aza’im, completes his reading and does not do to Sajdah, you just make a gesture for it. A woman experiencing Hayd (menses) must perform Sajdah when listening to such reading.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَقْرَأُ بِالسَّجْدَةِ فِي آخِرِ السُّورَةِ قَالَ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ يَرْكَعُ وَ يَسْجُدُ .

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^-asws was asked about a man who reads (verses) Sajdah in the last Surah. The Imam^-asws said: ‘He must perform Sajdah then stand up, read al-Fatihah al-Kitab, then perform Ruku’ (bowing down on one’s knees) and Sajdah.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليه السلام ) قَالَ لَا تَقْرَأْ فِي الْمَكْتُوبَةِ بِشَيْ‏ءٍ مِنَ الْعَزَائِمِ فَإِنَّ السُّجُودَ زِيَادَةٌ فِي الْمَكْتُوبَةِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Qasim ibn ‘Urwah from ibn Bukayr from Zurarah who has said the following:

‘One of the two Imam’s^-asws has said: ‘You must not read any of al-‘Azaim in any of obligatory Salat; as Sajdah becomes an addition in an obligatory Salat.’

أطيلوا السجود فمن أطاله أطاع و نجا

Prostrate for extended duration in Allah^-azwj’s obedience in order to achieve salvation.[47]

Recitation in the Last Two Rakat of Salat

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقِرَاءَةِ خَلْفَ الْإِمَامِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَقَالَ الْإِمَامُ يَقْرَأُ فَاتِحَةَ الْكِتَابِ وَ مَنْ خَلْفَهُ يُسَبِّحُ فَإِذَا كُنْتَ وَحْدَكَ فَاقْرَأْ فِيهِمَا وَ إِنْ شِئْتَ فَسَبِّحْ .

AI-Hussain ibn Mohammed has narrated from’ Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Nadr ibn Suwayd from Mohammed ibn abu Hamzah from Mu’awiyah ibn ‘Ammar who has said the following:

‘I once asked abu ‘Abd Allah^-asws about reading in the case of one who performs behind an Imam in last two Rak’at. The Imam^-asws said: ‘He reads al-Fatihah al-Kitab and everyone behind him reads Tasbih. When performing Salat alone, one reads (al-Fatihah) in the two last Rak’at or say Tasbih if he likes.’[48]

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن حريز، عن زرارة قال: قلت لابي جعفر (عليه السلام): ما يجزئ من القول في الركعتين الاخيرتين؟ قال: أن تقول: ” سبحان الله والحمد لله ولا إله إلا الله والله أكبر ” وتكبر وتركع.

Mohammed ibn Ismail, from al-Fazal ibn Shadan, from Hamad ibn Isa, who from Hariz who has narrated the following from Abi Jafar^-asws:

I asked what should be recited in the last two Rakat?  Imam^-asws replied:               سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ ‘Subhan Allah wa Alhamd Allah wa la a la illa Allah wa Allah Akbar’.[49]

وَ قَالَ الرِّضَا ع إِنَّمَا جُعِلَ الْقِرَاءَةُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ وَ التَّسْبِيحُ فِي الْأَخِيرَتَيْنِ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ بَيْنَ مَا فَرَضَهُ اللَّهُ تَعَالَى مِنْ عِنْدِ رَسُولِ اللَّهِ ص

Imam Ali Reza^-asws said: ‘Recitation of Suras in the first Two Rakaat of Salat and ‘Tasbeebh-e-Arabah’[50] in the last two Rakaat is due to the fact that there should be difference between what Allah Made obligatory and to which Prophet made obligatory.[51]

وَ سَأَلَ يَحْيَى بْنُ أَكْثَمَ الْقَاضِي أَبَا الْحَسَنِ الْأَوَّلَ ع عَنْ صَلَاةِ الْفَجْرِ لِمَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ وَ هِيَ مِنْ صَلَوَاتِ النَّهَارِ وَ إِنَّمَا يُجْهَرُ فِي صَلَاةِ اللَّيْلِ ‏فَقَالَ لِأَنَّ النَّبِيَّ ص كَانَ يُغَلِّسُ بِهَا فَقَرَّبَهَا مِنَ اللَّيْلِ

Yahiya ibn al-Kasim al-Qazi asked from Imam Musa-e-Kazim^-asws: Why the Salat of Fajr (also Zuhar and Asr) is recited with voice whereas this is for the night prayers (Maghrib and Isah). Imam^-asws replied: This is because Prophet Mohammed^-saww used to read Night prayers until the time of al-Fajr Salat.[52]

Ruku and Recitation

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَرْكَعَ فَقُلْ وَ أَنْتَ مُنْتَصِبٌ اللَّهُ أَكْبَرُ ثُمَّ ارْكَعْ وَ قُلِ اللَّهُمَّ لَكَ رَكَعْتُ وَ لَكَ أَسْلَمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي خَشَعَ لَكَ قَلْبِي وَ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ مُخِّي وَ عِظَامِي وَ عَصَبِي وَ مَا أَقَلَّتْهُ قَدَمَايَ غَيْرَ مُسْتَنْكِفٍ وَ لَا مُسْتَكْبِرٍ وَ لَا مُسْتَحْسِرٍ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ فِي تَرْتِيلٍ وَ تَصُفُّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ وَ تُمَكِّنُ رَاحَتَيْكَ مِنْ رُكْبَتَيْكَ وَ تَضَعُ يَدَكَ الْيُمْنَى عَلَى رُكْبَتِكَ الْيُمْنَى قَبْلَ الْيُسْرَى وَ بَلِّعْ بِأَطْرَافِ أَصَابِعِكَ عَيْنَ الرُّكْبَةِ وَ فَرِّجْ أَصَابِعَكَ إِذَا وَضَعْتَهَا عَلَى رُكْبَتَيْكَ وَ أَقِمْ صُلْبَكَ وَ مُدَّ عُنُقَكَ وَ لْيَكُنْ نَظَرُكَ بَيْنَ قَدَمَيْكَ ثُمَّ قُلْ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَ أَنْتَ مُنْتَصِبٌ قَائِمٌ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ أَهْلَ الْجَبَرُوتِ وَ الْكِبْرِيَاءِ وَ الْعَظَمَةُ لِلَّهِ رَبِّ الْعَالَمِينَ تَجْهَرُ بِهَا صَوْتَكَ ثُمَّ تَرْفَعُ يَدَيْكَ بِالتَّكْبِيرِ وَ تَخِرُّ سَاجِداً .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Hammad ibn ‘lsa from Hariz from Zurarah and Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following:

“Abu Ja’far^-asws has said: ‘When you want to kneel for Ruku’ say, ‘Allah is Great’, then assume Ruku’ position and say, ‘O Allah, I have knelt down for You, I am submitted to You^-azwj, I believe in You^-azwj, and I plead before You^-azwj to be my attorney. You^-azwj are my Allah^-azwj. My heart, my ears, my eyes, my hairs, my skin, my flesh, my blood, my bone marrow, my bones, my nerves and all that my legs support of me are humble before You^-azwj without reservations, arrogance or tiredness.’ Say three times, ‘My Allah, the Great, is free of all defects and I praise Him^-azwj,’ with clarity and fluency. In Ruku’ position you should level up your feet with a distance of one shibr (6-8 inches) between them, place your palms over your knees, first your right palm on the right knee, and then the left palm over your left knee. Open your fingers and make them to hold the sides of your knees, keep your back straight, stretch your neck forward and keep your eyes to look between your feet.

Then, while standing straight, say, ‘Allah Hears all who Praise Him^-azwj. All Praise Belongs to Allah^-azwj, Allah^-azwj of the worlds, the owner of Might and Majesty. Greatness belongs to Allah^-azwj, Allah^-azwj of the worlds,’ raise your voice when saying this, then raise your hands for saying ‘Allah^-azwj is Great’ and then bow down for sajdah.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنْ لَمْ يُقِمْ صُلْبَهُ فِي الصَّلَاةِ فَلَا صَلَاةَ لَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Fadalah ibn Ayyub from abu al-Mighra’ from abu Basir who has said the following:

‘Abu ‘Abd Allah^-asws has said that ‘Amir al-Mu’minin^-asws has said: ‘One who does not straighten his back during Salat, his Salat is not valid.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَفَعْتَ رَأْسَكَ مِنَ الرُّكُوعِ فَأَقِمْ صُلْبَكَ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَا يُقِيمُ صُلْبَهُ .

Ahmad ibn Idris has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Qasim ibn Mohammed from a man from abu Basir from who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When you stand up straight after Ruku’ (bowing down on one’s knees), make your back (bones) stand straight (vertically), otherwise, one’s Salat becomes invalid.’

Sajdah and Recitation

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَجَدْتَ فَكَبِّرْ وَ قُلِ اللَّهُمَّ لَكَ سَجَدْتُ وَ بِكَ آمَنْتُ وَ لَكَ أَسْلَمْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَ شَقَّ سَمْعَهُ وَ بَصَرَهُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ثُمَّ قُلْ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ فَإِذَا رَفَعْتَ رَأْسَكَ فَقُلْ بَيْنَ السَّجْدَتَيْنِ اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ أَجِرْنِي وَ ادْفَعْ عَنِّي إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following:

‘Abu’ Abd Allah^-asws has said that when you bow down for sajdah say, ‘Allah is Great,’ then say, ‘O Allah, I have bowed down to prostrate before You^-azwj, I believe in You^-azwj, submitted myself to You^-azwj, have appealed to You^-azwj to be my attorney and You^-azwj are my Allah^-azwj.  My face has prostrated before the One^-azwj who has created it, who has cut out for it a hearing means and a seeing means (ears and eyes).  All praise belongs to Allah^-azwj, the Allah of the worlds.  Allah^-azwj is most Blessed and the best Creator.’ Then say, ‘My Allah, the most High, is free of all defects,’ three times. (Then raise your head and) while sitting straight between the two prostrations, say, ‘O Allah, Forgive me, Grant me mercy, Grant me protection, and Defend me against my enemies. I am in great need of the good that You^-azwj have sent to me. Blessed is Allah^-azwj, Lord of the worlds.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ       عليه السلام ) إِذَا سَجَدَ يُحَرِّكُ ثَلَاثَ أَصَابِعَ مِنْ أَصَابِعِهِ وَاحِدَةً بَعْدَ وَاحِدَةٍ تَحْرِيكاً خَفِيفاً كَأَنَّهُ يَعُدُّ التَّسْبِيحَ ثُمَّ رَفَعَ رَأْسَهُ .

AI-Busayn ibn Mohammed has narrated from’ Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Mohammed ibn Isma’il who has said the following:

‘I saw abu aI-Hassan^-asws when prostrating, move three of his fingers one after the other slightly as if counting rosary and then raise his head from prostration.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام) قَالَ أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ إِذَا دَعَا رَبَّهُ وَ هُوَ سَاجِدٌ فَأَيَّ شَيْ‏ءٍ تَقُولُ إِذَا سَجَدْتَ قُلْتُ عَلِّمْنِي جُعِلْتُ فِدَاكَ مَا أَقُولُ قَالَ قُلْ يَا رَبَّ الْأَرْبَابِ وَ يَا مَلِكَ الْمُلُوكِ وَ يَا سَيِّدَ السَّادَاتِ وَ يَا جَبَّارَ الْجَبَابِرَةِ وَ يَا إِلَهَ الْآلِهَةِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا ثُمَّ قُلْ فَإِنِّي عَبْدُكَ نَاصِيَتِي فِي قَبْضَتِكَ ثُمَّ ادْعُ بِمَا شِئْتَ وَ اسْأَلْهُ فَإِنَّهُ جَوَادٌ وَ لَا يَتَعَاظَمُهُ شَيْ‏ءٌ .

Mohammed ibn ‘Isma’il has narrated from FadI ibn Shadan, who from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following:

‘Abu ‘Abd Allah^-asws once said that a position nearest to Allah^-azwj during one’s Salat is the position of prostration. ’What do you say during your prostration?’ I said: ‘May Allah keep my soul in service for your cause; teach me what I should say.’ The Imam^-asws told me to say, ‘O Lord of lords, O King of kings, O Master of masters, O Mightier than mighty ones, and O Allah of those who are worshipped, O Allah^-azwj Grant Mohammed^-saww and his^-saww family^-asws a compensation worthy of their serving Your^-azwj cause, please Grant my such and such wishes.’ Then say, ‘I am Your^-azwj servant and my forehead is in Your^-azwj Service’; then ask for your wishes that you like; Allah^-azwj is generous and nothing seems great before him.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَفَرُّقَ أَمْوَالِنَا وَ مَا دَخَلَ عَلَيْنَا فَقَالَ عَلَيْكَ بِالدُّعَاءِ وَ أَنْتَ سَاجِدٌ فَإِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ وَ هُوَ سَاجِدٌ قَالَ قُلْتُ فَأَدْعُو فِي الْفَرِيضَةِ وَ أُسَمِّي حَاجَتِي فَقَالَ نَعَمْ قَدْ فَعَلَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَدَعَا عَلَى قَوْمٍ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ فَعَلَهُ عَلِيٌّ ( عليه السلام ) بَعْدَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hajjaj from ‘Abd Allah ibn Mohammed from Tha’labah ibn Maymun from ‘Abd Allah ibn Hilal who has said the following:

‘I once complained before abu’ Abd Allah^-asws about the difficulties we faced and deprivation from our belongings. The Imam^-asws said: ‘You must plead (before Allah) when you are in Sajdah position; the nearest position to Allah for a servant of Allah^-azwj is one’s position in Sajdah.’ I then asked, ‘Can I plead (before Allah^-azwj) in obligatory Salat and mention my needs?’ The Imam^-asws replied, ‘Yes, you can do so; the Messenger of Allah^-azwj had done so. He^-saww pleaded (before Allah^-azwj) against a people and mentioned their names and the names of their fathers. After him AIi^-asws also had done so.’

Sajdah of Thanksgiving

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) فِي سَجْدَةِ الشُّكْرِ فَكَتَبَ إِلَيَّ مِائَةَ مَرَّةٍ شُكْراً شُكْراً وَ إِنْ شِئْتَ عَفْواً عَفْواً .

Ali ibn Ibrahim has narrated from Ali ibn Mohammed al-Qasaniy from Sulayman ibn Hafs al-Marwaziy who has said the following:

“I wrote to abu aI-Hassan Musa ibn Ja’far^-asws about prostration for thanksgiving. Imam^-asws wrote back to me. ‘It is one hundred times ‘Shukran’ (O Allah^-azwj, I thank You^-azwj), or if you like, say’ ‘Afwan’ (O Allah^-azwj, I beg forgiveness from You^-azwj) one hundred times.'”

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ خَرَجْتُ مَعَ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) إِلَى بَعْضِ أَمْوَالِهِ فَقَامَ إِلَى صَلَاةِ الظُّهْرِ فَلَمَّا فَرَغَ خَرَّ لِلَّهِ سَاجِداً فَسَمِعْتُهُ يَقُولُ بِصَوْتٍ حَزِينٍ وَ تَغَرْغَرُ دُمُوعُهُ رَبِّ عَصَيْتُكَ بِلِسَانِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَخْرَسْتَنِي وَ عَصَيْتُكَ بِبَصَرِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَكْمَهْتَنِي وَ عَصَيْتُكَ بِسَمْعِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَصْمَمْتَنِي وَ عَصَيْتُكَ بِيَدِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَكَنَّعْتَنِي وَ عَصَيْتُكَ بِرِجْلِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَجَذَمْتَنِي وَ عَصَيْتُكَ بِفَرْجِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَعَقَمْتَنِي وَ عَصَيْتُكَ بِجَمِيعِ جَوَارِحِي الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَ لَيْسَ هَذَا جَزَاءَكَ مِنِّي قَالَ ثُمَّ أَحْصَيْتُ لَهُ أَلْفَ مَرَّةٍ وَ هُوَ يَقُولُ الْعَفْوَ الْعَفْوَ قَالَ ثُمَّ أَلْصَقَ خَدَّهُ الْأَيْمَنَ بِالْأَرْضِ فَسَمِعْتُهُ وَ هُوَ يَقُولُ بِصَوْتٍ حَزِينٍ بُؤْتُ إِلَيْكَ بِذَنْبِي عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ غَيْرُكَ يَا مَوْلَايَ ثَلَاثَ مَرَّاتٍ ثُمَّ أَلْصَقَ خَدَّهُ الْأَيْسَرَ بِالْأَرْضِ فَسَمِعْتُهُ يَقُولُ ارْحَمْ مَنْ أَسَاءَ وَ اقْتَرَفَ وَ اسْتَكَانَ وَ اعْتَرَفَ ثَلَاثَ مَرَّاتٍ ثُمَّ رَفَعَ رَأْسَهُ .

A number of our people have narrated from Ahmad ibn Mohammed ibn ‘Isa from Ali ibn al-Hakam from Mohammed ibn Sulayman from his father who has said the following:

“Once I accompanied abu aI-Hassan, Musa ibn Ja’far^-asws to see some of his properties. Imam^-asws had prepared himself for noon-time Salat. When he^-asws finished he^-asws bowed down to prostrate before Allah^-azwj. I heard him saying with a sad voice and tears causing an unevenness of sound in his throat, ‘O Allah, I have disobeyed You^-azwj with my tongue. Had You^-azwj wanted, I swear by Your^-azwj majesty, You^-azwj could have made it dumb.

I have disobeyed You^-azwj with my eyes. Had You^-azwj wanted, I swear by Your^-azwj majesty, You^-azwj could have made them blind.

I have disobeyed You^-azwj with my ears. Had You^-azwj wanted, I swear by Your^-azwj majesty, You^-azwj could have made them deaf.

I have disobeyed You^-azwj with my hands. Had You^-azwj wanted, I swear by Your^-azwj majesty, You^-azwj could have crippled them.

I have disobeyed You^-azwj with my legs. Had You^-azwj wanted, I swear by Your^-azwj majesty, You^-azwj could have paralysed them.

I have disobeyed You^-azwj with my genital organ. Had You^-azwj wanted, I swear by Your^-azwj majesty, You^-azwj could have made it barren.

I have disobeyed You^-azwj with all parts of my body which You^-azwj have gifted me with and this is not the way I should have returned Your^-azwj favours.’

The narrator has said that I counted his saying’ al-afw’ one thousand times. Imam^-asws then made the right side of his face touch the ground and I heard him saying in a sad voice, ‘I have come to You^-azwj with sin and bad deeds, I have done injustice to myself so please forgive me; no one is able to forgive sins except You^-azwj, O my Allah’- three times.

Then Imam^-asws made the left side of his face touch the ground and I heard him say, ‘(O Allah^-azwj,) forgive the one who has bad deeds and has accumulated sins but is humble and has confessed his sins’ – three times. Then he^-asws raised his head.”

Minimum and Maximum Tasbih in Ruku and Sajdah

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُثْمَانَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) تَدْرِي أَيُّ شَيْ‏ءٍ حَدُّ الرُّكُوعِ وَ السُّجُودِ قُلْتُ لَا قَالَ تُسَبِّحُ فِي الرُّكُوعِ ثَلَاثَ مَرَّاتٍ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ وَ فِي السُّجُودِ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ فَمَنْ نَقَصَ وَاحِدَةً نَقَصَ ثُلُثَ صَلَاتِهِ وَ مَنْ نَقَصَ ثِنْتَيْنِ نَقَصَ ثُلُثَيْ صَلَاتِهِ وَ مَنْ لَمْ يُسَبِّحْ فَلَا صَلَاةَ لَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn al -Hakam from ‘Uthman ibn ‘Abd al-Malik from abu Bakr al-Hadramiy who has said the following:

‘Abu Ja’far^-asws once asked me, ‘Do you know what the limits of Ruku’ (bowing down on one’s knees) and Sujud are’?’ I replied, ‘No, I do not know them.’ The Imam^-asws said: ‘Say Tasbih (my Allah) the most Great, is free of all defects and I praise Him^-azwj in Ruku’ repeat three times. In Sujud position say, ‘My Allah the most High is free of all defects and I praise Him^-azwj repeat three times. One who reduces one of these Tasbih has reduced one-third of his Salat. One who has reduced two of them has reduced two-thirds of his Salat and one who does not say Tasbih has lost (all of) his Salat.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَدْنَى مَا يُجْزِئُ الْمَرِيضَ مِنَ التَّسْبِيحِ فِي الرُّكُوعِ وَ السُّجُودِ قَالَ تَسْبِيحَةٌ وَاحِدَةٌ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa, who from Yunus ibn ‘Abd al-Rahman, who from Mu’awiyah ibn ‘Ammar, who has said the following:

“I once asked abu ‘Abd Allah^-asws ‘How many Tasbih is sufficient in Ruku’ (bowing down on one’s knees) and in Sujud in the case of one suffering from illness’?’ The Imam^-asws said: ‘One Tasbih is sufficient.’

Sajdah of Thanksgiving

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَسْجُدْ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا الْقُطْنَ وَ الْكَتَّانَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘lsa from Mohammed ibn Khalid and al-Hussain ibn Sa’id from al-Qasim ibn ‘Urwah from abu al-‘Abbas al-Fadl ibn “Abd al-Malik who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘You must not perform Sujud on anything except earth or on what grows from earth except cotton and linen.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَسْجُدُ عَلَى الزِّفْتِ يَعْنِي الْقِيرَ فَقَالَ لَا وَ لَا عَلَى الثَّوْبِ الْكُرْسُفِ وَ لَا عَلَى الصُّوفِ وَ لَا عَلَى شَيْ‏ءٍ مِنَ الْحَيَوَانِ وَ لَا عَلَى طَعَامٍ وَ لَا عَلَى شَيْ‏ءٍ مِنْ ثِمَارِ الْأَرْضِ وَ لَا عَلَى شَيْ‏ءٍ مِنَ الرِّيَاشِ .

Ali ibn Ibrahim has narrated from his father, who from Mohammed ibn ‘Isma’il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Zurarah who has said the following:

‘I once asked abu Ja’far^-asws ‘Can I perform Sajdah on asphalt? The Imam^-asws said: ‘No, also not on cotton, wool, anything from animals, food, fruits of earth and not on anything of clothing.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَحَدِهِمَا ( عليه السلام ) قَالَ لَا بَأْسَ بِالْقِيَامِ عَلَى الْمُصَلَّى مِنَ الشَّعْرِ وَ الصُّوفِ إِذَا كَانَ يَسْجُدُ عَلَى الْأَرْضِ فَإِنْ كَانَ مِنْ نَبَاتِ الْأَرْضِ فَلَا بَأْسَ بِالْقِيَامِ عَلَيْهِ وَ السُّجُودِ عَلَيْهِ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from ‘Umar ibn .Udhaynah from Fudayl ibn Yasar and Burayd ibn Mu’awiyah who has said the following:

‘One of the two Imams^-asws has said: ‘It is not harmful to stand on prayer mat made of hairs and wool if one performs Sajdah on earth, but if it is of the plants of earth, it is not harmful to stand on it and perform Sajdah on it.’

أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ لَا تَسْجُدْ عَلَى الْقِيرِ وَ لَا عَلَى الصَّارُوجِ .

Ahmad ibn Idris and others have narrated Ahmad ibn Mohammed from Ali ibn Isma’il from Mohammed ibn ‘Umar ibn Sa’id who has said the following:

‘Abu al-Hassan^-asws has said: ‘You must not perform Sajdah on graves and on a mix of lime and construction compound.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْجُدْ عَلَى الذَّهَبِ وَ لَا عَلَى الْفِضَّةِ .

Ahmad ibn Mohammed from Sahl ibn Ziyad from Mohammed ibn al-Walid from Yunus from Ya’qub, who has said the following:

“Abu’ Abd Allah^-asws has said: ‘You must neither perform Sajdah on gold nor on silver.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ حُمْرَانَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يُصَلِّي عَلَى الْخُمْرَةِ يَجْعَلُهَا عَلَى الطِّنْفِسَةِ وَ يَسْجُدُ عَلَيْهَا فَإِذَا لَمْ تَكُنْ خُمْرَةٌ جُعِلَ حَصًى عَلَى الطِّنْفِسَةِ حَيْثُ يَسْجُدُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Said from Fadalah from Jamil ibn Darraj who has said the following:

‘One of the two Imam, (abu Jafar^-asws or Abu Abd Allah^-asws), has said: ‘My father^-asws would perform Sajdah on prayer mat.  He^-asws would place it on tanfash (carpet) and perform Sajdah on it.  If there was no prayer mat, he placed pebbles on Tanfash and performed Sajdah on it.’

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ النَّيْسَابُورِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي عَلَى الرَّطْبَةِ النَّابِتَةِ قَالَ فَقَالَ إِذَا أَلْصَقَ جَبْهَتَهُ بِالْأَرْضِ فَلَا بَأْسَ وَ عَنِ الْحَشِيشِ النَّابِتِ الثَّيِّلِ وَ هُوَ يُصِيبُ أَرْضاً جَدَداً قَالَ لَا بَأْسَ .

Mohammed ibn Yahya has narrated from al-Amrakey al-Naysaburiy from Ali ibn Jafar from his brother Musa ibn Jafar^-asws, has said the following:

‘I once asked the Imam^-asws, about a man who performs Sajdah on wet growing items.  Imam^-asws said:  ‘If your forehead touches the ground it is not harmful.’  I asked about stationary grass on the ground and dry leaves while he touches the ground.  Imam^-asws replied: ‘There is no harm in it.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ أَنَّ بَعْضَ أَصْحَابِنَا كَتَبَ إِلَى أَبِي الْحَسَنِ الْمَاضِي ( عليه السلام ) يَسْأَلُهُ عَنِ الصَّلَاةِ عَلَى الزُّجَاجِ قَالَ فَلَمَّا نَفَذَ كِتَابِي إِلَيْهِ تَفَكَّرْتُ وَ قُلْتُ هُوَ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ مَا كَانَ لِي أَنْ أَسْأَلَهُ عَنْهُ قَالَ فَكَتَبَ إِلَيَّ لَا تُصَلِّ عَلَى الزُّجَاجِ وَ إِنْ حَدَّثَتْكَ نَفْسُكَ أَنَّهُ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ لَكِنَّهُ مِنَ الْمِلْحِ وَ الرَّمْلِ وَ هُمَا مَمْسُوخَانِ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain who has said the following:

‘Certain ones of our people wrote to abu al-Hassan^-asws, asking about Salat on glass.  The narrator says when I finished the letter, I reconsidered it said to myself that it is something that grows from earth, so I do not need to write and ask the Imam^-asws.  The Imam^-asws wrote to me, ‘You must not perform Salat on glass even though your soul has spoken to you that it is of what earth grows.  However, it is from salt and sand and they both are metamorphosed/transformed.’

Placing the Forehead on the Ground

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْجَبْهَةُ كُلُّهَا مِنْ قُصَاصِ شَعْرِ الرَّأْسِ إِلَى الْحَاجِبَيْنِ مَوْضِعُ السُّجُودِ فَأَيُّمَا سَقَطَ مِنْ ذَلِكَ إِلَى الْأَرْضِ أَجْزَأَكَ مِقْدَارُ الدِّرْهَمِ وَ مِقْدَارُ طَرَفِ الْأَنْمُلَةِ .

Ali ibn Ibrahim has narrated from his father, who from Hammad ibn Isa, who from Hariz, who from Zurarah, who has said the following:

Abu Jafar^-asws said:  ‘The entire forehead, from the hairline to the eyebrows is for Sajdah whatever of this area falls on the ground of the size of a dirham or of the size of a finger’s tip is sufficient.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مَوْضِعِ جَبْهَةِ السَّاجِدِ يَكُونُ أَرْفَعَ مِنْ قِيَامَةٍ قَالَ لَا وَ لَكِنْ يَكُونُ مُسْتَوِياً . وَ فِي حَدِيثٍ آخَرَ فِي السُّجُودِ عَلَى الْأَرْضِ الْمُرْتَفِعَةِ قَالَ قَالَ إِذَا كَانَ مَوْضِعُ جَبْهَتِكَ مُرْتَفِعاً عَنْ رِجْلَيْكَ قَدْرَ لَبِنَةٍ فَلَا بَأْسَ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr, who from ‘Abd Allah ibn Sinan, who has said the following:

‘I once asked abu ‘Abd Allah^-asws about the place of Sujud if it can be higher than the place where one stands, The Imam^-asws said: ‘No, it must be level.’ In another Hadith about the place of Sujud which is higher than the place on which one stands, it is said that if it is of the height of a brick it is not harmful.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُصَادِفٍ قَالَ خَرَجَ بِي دُمَّلٌ فَكُنْتُ أَسْجُدُ عَلَى جَانِبٍ فَرَأَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَثَرَهُ فَقَالَ مَا هَذَا فَقُلْتُ لَا أَسْتَطِيعُ أَنْ أَسْجُدَ مِنْ أَجْلِ الدُّمَّلِ فَإِنَّمَا أَسْجُدُ مُنْحَرِفاً فَقَالَ لِي لَا تَفْعَلْ وَ لَكِنِ احْفِرْ حُفَيْرَةً فَاجْعَلِ الدُّمَّلَ فِي الْحُفْرَةِ حَتَّى تَقَعَ جَبْهَتُكَ عَلَى الْأَرْضِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Safwan ibn Yahya from Ishaq ibn ‘Ammar from certain persons of his people, who from Musadif who has said the following:

‘On my forehead there was a pimple so I would perform Sajdah on one side, Abu’ Abd Allah^-asws noticed it and asked, ‘What is this?’ I replied, ‘I cannot perform Sajdah because of the pimple so I perform Sajidah on one side.’ The Imam^-asws said: ‘You must not do so, instead make a dent, then place the pimple in the dent area so your forehead touches the ground.’

عَلِيُّ بْنُ مُحَمَّدٍ بِإِسْنَادٍ لَهُ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَمَّنْ بِجَبْهَتِهِ عِلَّةٌ لَا يَقْدِرُ عَلَى السُّجُودِ عَلَيْهَا قَالَ يَضَعُ ذَقَنَهُ عَلَى الْأَرْضِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً .

Ahmad ibn Mohammed through a chain of his narrators has said the following:

“Abu ‘Abd Allah^-asws was asked about the case of one on whose forehead there is something because of which he is not able to perform Sajdah on it The Imam^-asws said: ‘He places his chin on the ground; Allah^-azwj, the most Majestic, the most Glorious, has said: “They fall down on their chins prostrating,”‘” (17: 107).

مُحَمَّدٌ عَنِ الْفَضْلِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَنْفُخُ فِي الصَّلَاةِ مَوْضِعَ جَبْهَتِهِ فَقَالَ لَا .

Mohammed has narrated from al-Fadl from Hammad ibn ‘Isa from Hariz from Mohammed ibn Muslim who has said the following:

‘I once asked abu’ Abd Allah^-asws ‘Can one blow at the place where he places his forehead for prostration?’  The Imam^-asws replied, ‘No, he cannot do so.’

لا ينفخ المرء موضع سجوده و لا في طعامه و لا في شرابه و لا في تعويذه

(Amir-ul-Momineen^-asws says): One should not puff in prostration of the ritual Salat, nor in the food, drink or on amulet (Taweez).[53]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَسْجُدُ وَ عَلَيْهِ الْعِمَامَةُ لَا يُصِيبُ وَجْهُهُ الْأَرْضَ قَالَ لَا يُجْزِئُهُ ذَلِكَ حَتَّى تَصِلَ جَبْهَتُهُ إِلَى الْأَرْضِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from aI-Hussain ibn Sa’id, who from Fadalah from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following:

‘I once asked abu Abd Allah^-asws about a man who performs Sajdah wearing a turban which prevents his face from falling on the earth. Imam^-asws said: ‘No, it is not sufficient until his forehead touches the earth.’

و الالتفات الفاحش يقطع الصلاة و من فعل فعليه الابتداء بالأذان و الإقامة و التكبير

(Amir-ul-Momineen^-asws says): Notable turning invalidates the Salat. If you turn your face notably in Salat, you should restart with the Azan, Iqama and Takbir.[54]

Standing and Sitting Manners in Salat

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قُمْتَ فِي الصَّلَاةِ فَلَا تُلْصِقْ قَدَمَكَ بِالْأُخْرَى دَعْ بَيْنَهُمَا فَصْلًا إِصْبَعاً أَقَلُّ ذَلِكَ إِلَى شِبْرٍ أَكْثَرُهُ وَ اسْدِلْ مَنْكِبَيْكَ وَ أَرْسِلْ يَدَيْكَ وَ لَا تُشَبِّكْ أَصَابِعَكَ وَ لْتَكُونَا عَلَى فَخِذَيْكَ قُبَالَةَ رُكْبَتَيْكَ وَ لْيَكُنْ نَظَرُكَ إِلَى مَوْضِعِ سُجُودِكَ فَإِذَا رَكَعْتَ فَصُفَّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ وَ تُمَكِّنُ رَاحَتَيْكَ مِنْ رُكْبَتَيْكَ وَ تَضَعُ يَدَكَ الْيُمْنَى عَلَى رُكْبَتِكَ الْيُمْنَى قَبْلَ الْيُسْرَى وَ بَلِّغْ أَطْرَافَ أَصَابِعِكَ عَيْنَ الرُّكْبَةِ وَ فَرِّجْ أَصَابِعَكَ إِذَا وَضَعْتَهَا عَلَى رُكْبَتَيْكَ فَإِذَا وَصَلَتْ أَطْرَافُ أَصَابِعِكَ فِي رُكُوعِكَ إِلَى رُكْبَتَيْكَ أَجْزَأَكَ ذَلِكَ وَ أَحَبُّ إِلَيَّ أَنْ تُمَكِّنَ كَفَّيْكَ مِنْ رُكْبَتَيْكَ فَتَجْعَلَ أَصَابِعَكَ فِي عَيْنِ الرُّكْبَةِ وَ تُفَرِّجَ بَيْنَهُمَا وَ أَقِمْ صُلْبَكَ وَ مُدَّ عُنُقَكَ وَ لْيَكُنْ نَظَرُكَ إِلَى مَا بَيْنَ قَدَمَيْكَ فَإِذَا أَرَدْتَ أَنْ تَسْجُدَ فَارْفَعْ يَدَيْكَ بِالتَّكْبِيرِ وَ خِرَّ سَاجِداً وَ ابْدَأْ بِيَدَيْكَ فَضَعْهُمَا عَلَى الْأَرْضِ قَبْلَ رُكْبَتَيْكَ تَضَعُهُمَا مَعاً وَ لَا تَفْتَرِشْ ذِرَاعَيْكَ افْتِرَاشَ السَّبُعِ ذِرَاعَيْهِ وَ لَا تَضَعَنَّ ذِرَاعَيْكَ عَلَى رُكْبَتَيْكَ وَ فَخِذَيْكَ وَ لَكِنْ تَجَنَّحْ بِمِرْفَقَيْكَ وَ لَا تُلْصِقْ كَفَّيْكَ بِرُكْبَتَيْكَ وَ لَا تُدْنِهِمَا مِنْ وَجْهِكَ بَيْنَ ذَلِكَ حِيَالَ مَنْكِبَيْكَ وَ لَا تَجْعَلْهُمَا بَيْنَ يَدَيْ رُكْبَتَيْكَ وَ لَكِنْ تُحَرِّفُهُمَا عَنْ ذَلِكَ شَيْئاً وَ ابْسُطْهُمَا عَلَى الْأَرْضِ بَسْطاً وَ اقْبِضْهُمَا إِلَيْكَ قَبْضاً وَ إِنْ كَانَ تَحْتَهُمَا ثَوْبٌ فَلَا يَضُرُّكَ وَ إِنْ أَفْضَيْتَ بِهِمَا إِلَى الْأَرْضِ فَهُوَ أَفْضَلُ وَ لَا تُفَرِّجَنَّ بَيْنَ أَصَابِعِكَ فِي سُجُودِكَ وَ لَكِنْ ضُمَّهُنَّ جَمِيعاً قَالَ وَ إِذَا قَعَدْتَ فِي تَشَهُّدِكَ فَأَلْصِقْ رُكْبَتَيْكَ بِالْأَرْضِ وَ فَرِّجْ بَيْنَهُمَا شَيْئاً وَ لْيَكُنْ ظَاهِرُ قَدَمِكَ الْيُسْرَى عَلَى الْأَرْضِ وَ ظَاهِرُ قَدَمِكَ الْيُمْنَى عَلَى بَاطِنِ قَدَمِكَ الْيُسْرَى وَ أَلْيَتَاكَ عَلَى الْأَرْضِ وَ طَرَفُ إِبْهَامِكَ الْيُمْنَى عَلَى الْأَرْضِ وَ إِيَّاكَ وَ الْقُعُودَ عَلَى قَدَمَيْكَ فَتَتَأَذَّى بِذَلِكَ وَ لَا تَكُنْ قَاعِداً عَلَى الْأَرْضِ فَتَكُونَ إِنَّمَا قَعَدَ بَعْضُكَ عَلَى بَعْضٍ فَلَا تَصْبِرَ لِلتَّشَهُّدِ وَ الدُّعَاءِ .

Ali has narrated from his father, who from Hammad ibn ‘Isa and Mohammed ibn Isma’il from aI-Fadl ibn Shadhan from Hammad ibn ‘Isa and Mohammed ibn Yahya from Ahmad ibn Mohammed from Hammad ibn ‘Isa from Hariz, who from Zurarah who has said the following:

“Abu Ja’far^-asws has said: ‘When you stand up for Salat do not allow one foot to touch the other, leave between them a distance of one finger at the least and one Shibr (about 8 inches) at the most. Allow your shoulders to relax and leave your hands alone. Do not criss-cross your fingers. Instead they should be kept on your thighs on its front side and your eyes should look at the place for prostration.

During Ruku’ position line up your feet with a distance of one shibr in between them, allow your fingers to hold on to your knees. Place your right palm on your right knee before placing the left palm on your left knee. Allow your fingers to reach to the sides of your knees and stretch your fingers when placed on your knees. If during Ruku the tips of your fingers reach your knees it is sufficient but I like that your palm should rest on your knees so you can allow your finger to hold to your knees while they (knees) are kept apart. Your back should be straight, your neck stretched forward and your eyes should be looking between your feet.

“When you are ready for prostration, raise your hands for saying “Allah is Great”, then bow down for prostration. First your hands should be placed on the ground, before your knees, together but do not place your forearms on the ground as beasts do. You must not place your forearms on your knees or thighs but open them up as wings with your elbows. You must not touch your knees with your palms and do not place them very close to your face. Place them in between level with your shoulders.

You must not place them in front of your knees. Place them a little out, extend them on the ground and keep them a little toward you. If there is some cloth underneath, it does not matter, and if you allow them to be placed on the ground it is better. You must not keep your fingers apart from each other during your sajdah but keep them close side by side.’

The Imam^-asws said: ‘When you sit up straight for reading the Tashud, keep your knees touching the ground and a little apart from each other. The back of your left foot should be on the ground, the back of you right foot should be placed on the bottom of your left foot and both hips should be placed on the ground as well as the tip of the big toe of your right foot. You should never sit on both your feet; it may hurt you. You should not sit so that way some parts of you are sitting on the others on the ground and you cannot bear sitting this way for reading the Tashud and supplications.

وَ بِهَذِهِ الْأَسَانِيدِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ إِذَا قَامَتِ الْمَرْأَةُ فِي الصَّلَاةِ جَمَعَتْ بَيْنَ قَدَمَيْهَا وَ لَا تُفَرِّجُ بَيْنَهُمَا وَ تَضُمُّ يَدَيْهَا إِلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا فَإِذَا رَكَعَتْ وَضَعَتْ يَدَيْهَا فَوْقَ رُكْبَتَيْهَا عَلَى فَخِذَيْهَا لِئَلَّا تُطَأْطِئَ كَثِيراً فَتَرْتَفِعَ عَجِيزَتُهَا فَإِذَا جَلَسَتْ فَعَلَى أَلْيَتَيْهَا لَيْسَ كَمَا يَقْعُدُ الرَّجُلُ وَ إِذَا سَقَطَتْ لِلسُّجُودِ بَدَأَتْ بِالْقُعُودِ بِالرُّكْبَتَيْنِ قَبْلَ الْيَدَيْنِ ثُمَّ تَسْجُدُ لَاطِئَةً بِالْأَرْضِ فَإِذَا كَانَتْ فِي جُلُوسِهَا ضَمَّتْ فَخِذَيْهَا وَ رَفَعَتْ رُكْبَتَيْهَا مِنَ الْأَرْضِ وَ إِذَا نَهَضَتْ انْسَلَّتْ انْسِلَالًا لَا تَرْفَعُ عَجِيزَتَهَا أَوَّلًا .

Through the same chain of narrators as that of the previous Hadith, it is narrated Hammad ibn ‘Isa from Hariz from Zurarah who has said the following:

‘The Imam^-asws has said: ‘When a woman stands up for Salat she should place her feet close to each other and should not keep them apart from each other. She should keep her hands over her chest to the place of her breast. In Ruku’ position she should place her hands above her knees on her thighs so as not to bend down very much to lift up her rear end.

When sitting, she should sit on her posteriors unlike a man. When bowing down for prostration she should first bring down her knees before her hands, and then place herself on the ground. When sitting she should keep her thighs together and raise her knees from the ground. When moving to stand up a woman should rise upward without allowing her rear end to be seen being lifted up first.’

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ إِقْعَاءً .

A group has narrated it from Ahmad ibn Mohammed ibn ‘Isa from aI-Hussain ibn Sa’id, who from Fadalah ibn Ayyub, who from al-Hussain ibn ‘Uthman, who from Sama’ah from abu Basir who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘You must not sit, between the two sajdah, placing your hips on your heels.’

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَجَدَتِ الْمَرْأَةُ بَسَطَتْ ذِرَاعَيْهَا .

Ahmad ibn Mohammed has narrated from al-Hussain ibn Sa’id from ‘Uthman ibn ‘Isa from ibn Muskan from ibn abu Ya’fur, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When a woman performs Sajdah she must stretch her arms.’

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا هَوَى سَاجِداً انْكَبَّ وَ هُوَ يُكَبِّرُ .

Ahmad ibn Mohammed has narrated from al-Hussain ibn Sa’id, who from Fadalah ibn Ayyub, who from Mu’aIIa’ abu ‘Uthman, who from Mu’alla’ ibn Khunayth, who has said the following:

‘I once heard abu ‘Abd Allah^-asws say, ‘Ali ibn al-Hussain^-asws while bowing down for Sajdah would say Takbir (Allah^-azwj is Great beyond description).’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام) قَالَ إِذَا سَجَدَ الرَّجُلُ ثُمَّ أَرَادَ أَنْ يَنْهَضَ فَلَا يَعْجِنُ بِيَدَيْهِ فِي الْأَرْضِ وَ لَكِنْ يَبْسُطُ كَفَّيْهِ مِنْ غَيْرِ أَنْ يَضَعَ مَقْعَدَتَهُ عَلَى الْأَرْضِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When one is in prostration position and wants to stand up, he should not turn his hand into a fist placed on the ground, instead he should open his palms without placing his posteriors on the ground.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ الْمَرْأَةُ إِذَا سَجَدَتْ تَضَمَّمَتْ وَ الرَّجُلُ إِذَا سَجَدَ تَفَتَّحَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Faddal, who from ibn Bukayr, who from certain persons of our people, who has narrated the following:

‘The Imam^-asws has said that woman when performing Sajdah should not spread herself and man should spread himself on the ground.’

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ فَصَلِّ لِرَبِّكَ وَ انْحَرْ قَالَ النَّحْرُ الِاعْتِدَالُ فِي الْقِيَامِ أَنْ يُقِيمَ صُلْبَهُ وَ نَحْرَهُ وَ قَالَ لَا تُكَفِّرْ فَإِنَّمَا يَصْنَعُ ذَلِكَ الْمَجُوسُ وَ لَا تَلَثَّمْ وَ لَا تَحْتَفِزْ وَ لَا تُقْعِ عَلَى قَدَمَيْكَ وَ لَا تَفْتَرِشْ ذِرَاعَيْكَ .

It is a narration from him (narrator of previous Hadith) by Ahmad ibn Mohammed, who from Hammad, who from Hariz, who from a man who has said the following:

‘I once asked abu Ja’far^-asws about the words of Allah, ‘Perform Salat for the sake of your Allah and offer sacrifice….’(108:2) The Imam^-asws said: ‘Offering sacrifice’ is a reference to standing in a level posture by keeping one’s back and neck level.’ The Imam^-asws said: ‘You must not place your hand on your other hand; Majus (Zoroastrians) people would do so. You must not cover your mouth, do not hold your limbs tightly together and do not squat (sit on one’s heels) and do not place your arms flat on the ground.’

اجلسوا بعد السجدتين حتى تسكن جوارحكم ثم قوموا فإن ذلك من فعلن

(Amir-ul-Momineen^-asws says): After the two sajdas of the Salat, you should sit still until your organs repose, then you may stand up. This is our^-asws practice.[55]

Tashhud and Salam of Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ بَكْرِ بْنِ حَبِيبٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ التَّشَهُّدِ فَقَالَ لَوْ كَانَ كَمَا يَقُولُونَ وَاجِباً عَلَى النَّاسِ هَلَكُوا إِنَّمَا كَانَ الْقَوْمُ يَقُولُونَ أَيْسَرَ مَا يَعْلَمُونَ إِذَا حَمِدْتَ اللَّهَ أَجْزَأَ عَنْكَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from al-Hussain ibn Sa’id from ‘Uthman ibn ‘Isa from Mansur ibn Hazim from Bakr ibn Habib who has said the following:

‘I once asked abu Ja’far^-asws about Tashahhud (the testimony of belief). The Imam^-asws said: ‘Had it been as they say that it was obligatory people would have been destroyed. People only said what was easy of what they knew. If you praise Allah^-azwj it is sufficient.

وَ فِي رِوَايَةٍ أُخْرَى عَنْ صَفْوَانَ عَنْ مَنْصُورٍ عَنْ بَكْرِ بْنِ حَبِيبٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَيَّ شَيْ‏ءٍ أَقُولُ فِي التَّشَهُّدِ وَ الْقُنُوتِ قَالَ قُلْ بِأَحْسَنِ مَا عَلِمْتَ فَإِنَّهُ لَوْ كَانَ مُوَقَّتاً لَهَلَكَ النَّاسُ .

In another Hadith it is said that it is narrated from Safwan from Mansur from Bakr ibn Habib who has said the following:

“I once asked abu Ja’far^-asws ‘What should I say in Tashahhud and Qunut (supplication after recitation in second Rak’at)?’ The Imam^-asws said: ‘Say of the best you know; had it been something definite people would have been destroyed.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَقْرَأُ فِي التَّشَهُّدِ مَا طَابَ فَلِلَّهِ وَ مَا خَبُثَ فَلِغَيْرِهِ فَقَالَ هَكَذَا كَانَ يَقُولُ عَلِيٌّ ( عليه السلام ) .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn al -Nu’man from Dawud ibn Farqad from Ya’qub ibn Shu’ayb who has said the following:

‘I once asked abu’ Abd Allah^-asws ‘Can I say in Tashahhud, ‘Whatever is good is for Allah^-azwj and whatever is evil is for those other than Allah^-azwj?’ The Imam^-asws said: ‘That is what Ali^-asws would say.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ التَّشَهُّدَ وَ لَا يُسْمِعُونَهُ هُمْ شَيْئاً .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umar, who from Hafs ibn al-Bakhtariy who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘It is proper for the Imam to make people behind him hear Tashahhud and they must not make him to hear anything from them.’

The Recitation of Shahadat in Tashud

قَالَ أَحَدُكُمْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ فَلْيَقُلْ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع.

As per a tradition of Imam Jafar-e-Sadiq^-asws, one should immediately recite ‘Ali^-asws Amir-ul-Momineen^-asws whenever reciting the first two testimonies).[56] 

فقه الرضا (عليه السلام) فإذا تشهدت في الثانية فقل: بسم الله وبالله، والحمد لله، والاسماء الحسنى كلها لله، اشهد ان لا اله الا الله وحده لا شريك له، واشهد ان محمدا عبده ورسوله، ارسله بالحق بشيرا ونذيرا بين يدي الساعة ولا تزيد على ذلك – إلى ان قال (عليه السلام) – فإذا صليت الركعة الرابعة، فقل في تشهدك: بسم الله الباب وبالله، والحمد لله، والاسماء الحسنى كلها لله، اشهد ان لا اله الا الله وحده لا شريك له، واشهد ان محمدا عبده ورسوله، ارسله بالحق بشيرا ونذيرا بين يدي الساعة، التحيات { لله }  والصلوات الطيبات، الزاكيات الغاديات الرائحات، التامات الناعمات المباركات الصالحات، لله ما طاب وزكي وطهر ونمى وخلص وما خبث فلغير الله، اشهد انك نعم الرب، وان محمدا نعم الرسول، وان علي بن ابي طالب نعم الولي، وان الجنة حق والنار حق، والموت حق، والبعث حق، وان الساعة آتية لا ريب فيها، وان الله يبعث من في القبور، والحمد لله الذي هدانا لهذا وما كنا لنهتدي لولا ان هدانا الله. اللهم صل على محمد وعلى آل محمد، وبارك على محمد وعلى آل محمد، وارحم محمدا وآل محمد، افضل ما صليت وباركت ورحمت  وترحمت وسلمت، على ابراهيم وآل ابراهيم، في العالمين انك حميد مجيد. اللهم صل على محمد المصطفى، وعلي المرتضى، وفاطمة الزهراء، والحسن والحسين، وعلى الائمة الراشدين من آل طه ويس، اللهم صل على نورك الانور، وعلى حبلك الاطول، وعلى عروتك الاوثق، وعلى وجهك الكريم  وعلى جنبك الاوجب، وعلى بابك الادنى، وعلى (مسلك السراط)

اللهم صل على الهادين المهدين، الراشدين الفاضلين، الطيبين الطاهرين، الاخيار الابرار، اللهم صل على جبريل وميكائيل واسرافيل وعزرائيل، وعلى ملائكتك المقربين، وانبيائك المرسلين، ورسلك اجمعين، من اهل السماوات والارضين، واهل طاعتك أكتعين ، واخصص محمدا بافضل الصلاة والتسليم

It is narrated from Imam Reza^sws that recite in Tasahud of second Rakat the following: In the name of Allah^-azwj and Allah^-azwj, thank Allah^-azwj, and all greatest names belong to Allah^-azwj, I testify that there is no god but Allah^-azwj alone and without any partner, I certify that Mohammed Abduh^-saww, and the messenger of Allah^-azwj, was sent to inform the right and forbid the evil – In fourth Rakat, in Tashahud say: Name of Allah^-azwj, the door to Allah^-azwj, thank Allah^-azwj, and all good names belong to Allah^-azwj, I testify that there is no god but Allah^-azwj alone and has no partner, I certify that Mohammed Abduh^-saww, and the messenger was sent as a Righteous Prophet to reveal the blessings of Allah^-azwj, with greetings (Allah^-azwj and to (offer) pious prayers, (to establish) Zakiat and comfort of life, commitments to the ‘Al-naamat’[57] to shower righteousness, Allah^-azwj is Zaki and cleansed and enlightened us that enemy of Allah^-azwj is destined for destruction, and to give witness to the bounties of the Lord^-azwj and give witness that Prophet is Mohammed^-saww, and Ali bin Abi Talib^-asws is your guardian, and surely Paradise and hellfire exit, as well as the life and death and all entities will be resurrected, and that Allah^-azwj will reveal His ‘Aiyat’ (signs) and bring back people from their graves, and thank Allah^-azwj for (giving me this belief). Pray to Allah^-azwj and Mohammed^-saww and Ali^-asws and progeny of Mohammed^-asws, and the merciful Mohammed^-saww, who are the best Salat and source of Mercy and Blessings and Protection, Ibrahim and Al-e-Ibrahim, in the words ‘Hamid Majid’. Pray to Allah^-azwj to Mohammed Mustafa^-saww, and to Ali-Murtada^-asws, and to Fatima al-Zahra^-asws, al-Hassan^-asws and al-Hussain^-asws, and to righteous Imams^-asws who are in the progeny ‘Taha and Yaseen’, ‘O Noor and al-Noor and Creator of Al-Noor, who encompasses the entire domain, O Ourwa-tul-Wusqa, O very kind, O Janab-ul-Al Wajib, O Ala Babaq Aldana, O Creator of Rightness.

Pray to Allah^-azwj the Provider of the Truth the Saviour from the wrong, the Righteousness, Divine good, (giving us recognition to) Righteous and Infallibles^-asws, send blessings to Gabriel^as and Michael^as and Asrafel^as and Ezrael^as, and the angles^as of proximity, Prophets ‘Mursirl’[58], and all other Prophets^as and all the messengers, the people of the heavens and earth, and the people who submitted, and I send Peace and prayers to Mohammed^-saww.[59]

Amir-ul-Momineen^-asws in the explanation of Salat Said: In the ‘Taushud’ we renew our ‘Eman’ and the resumption of Islam and approval of death and resurrection after death (Appendix II).

What to recite when standing up for the next Rakat:

وَ بِهَذَا الْإِسْنَادِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قُمْتَ مِنَ الرَّكْعَةِ فَاعْتَمِدْ عَلَى كَفَّيْكَ وَ قُلْ.

And by this chain, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al hazramy who said,

‘Abu Abdullah^-asws said: ‘When you stand from the (completed) Rak’at, so rely upon your palms and say,

بِحَوْلِ اللَّهِ وَ قُوتِهِ أَقُومُ وَ أَقْعُدُ

‘By the Might of Allah^-azwj and His^-azwj Strength I am standing and sitting’,

فَإِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَفْعَلُ ذَلِكَ

For Ali^-asws used to do that’.[60]

Salat Ends With Salam

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُلُّ مَا ذَكَرْتَ اللَّهَ بِهِ وَ النَّبِيَّ ( صلى الله عليه وآله) فَهُوَ مِنَ الصَّلَاةِ وَ إِنْ قُلْتَ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ فَقَدِ انْصَرَفْتَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from al-Hussain ibn Sa’id, who from Fadalah ibn Ayyub, who from Al-Hussain ibn ‘Uthman, who from ibn Muskan, who from al-Halabiy who has said the following:

“Abu ‘Abd Allah^-asws once said to me, ‘whatever you say of Allah^-azwj and the Holy prophet is of Salat. As soon as you say the phrase, ‘I appeal before Allah^-azwj to send peace on us and on the virtuous servants of Allah^-azwj‘, you have ended Salat.'”

وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا كُنْتَ فِي صَفٍّ فَسَلِّمْ تَسْلِيمَةً عَنْ يَمِينِكَ وَ تَسْلِيمَةً عَنْ يَسَارِكَ لِأَنَّ عَنْ يَسَارِكَ مَنْ يُسَلِّمُ عَلَيْكَ وَ إِذَا كُنْتَ إِمَاماً فَسَلِّمْ تَسْلِيمَةً وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ .

Through the same chain of narrators as that of the previous hadith the following is narrated from ibn Muskan from abu Basir who has said the following:

“Abu ‘Abd Allah^-asws has said: ‘When you are in the row (of people performing Salat, say the phrase of offering greeting of peace, one to your right side and one to your left side, because from your left someone says the phrase of offering greeting of peace to you. If you are the Imam, then say Salam (the phrase of offering greeting of peace) facing al-Qiblah.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا انْصَرَفْتَ مِنَ الصَّلَاةِ فَانْصَرِفْ عَنْ يَمِينِكَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Uthman ibn Isa, who from Sama’ah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When you want to move away after completing Salat move to your right side.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُومُ فِي الصَّفِّ خَلْفَ الْإِمَامِ وَ لَيْسَ عَلَى يَسَارِهِ أَحَدٌ كَيْفَ يُسَلِّمُ قَالَ يُسَلِّمُ وَاحِدَةً عَنْ يَمِينِهِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from al-Hussain ibn Sa’id from Fadalah ibn Ayyub from Al-Hussain ibn ‘Uthman, who from ibn Muskan, who from ‘Anbasab ibn Mus’ab, who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who performs Salat behind an Imam and there is no one on his left side; how he says the phrase of offering greeting of peace?’ The Imam^-asws said: ‘He says the phrase of offering greeting of peace only once to his right side.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ   (عليه السلام ) إِذَا جَلَسْتَ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ فَتَشَهَّدْتَ ثُمَّ قُمْتَ فَقُلْ بِحَوْلِ اللَّهِ وَ قُوتِهِ أَقُومُ وَ أَقْعُدُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from Hammad ibn ‘Isa, who from Hariz, who from Mohammed ibn Muslim, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When you sit up straight after the first two Rak’at, say Tashahhud, then during standing up say, “By the means of Allah and His power I stand up and sit down.’

إذا فرغ أحدكم من الصلاة فليرفع يديه إلى السماء في الدعاء و لينتصب فقال ابن سبإ يا أمير المؤمنين أ ليس الله بكل مكان قال بلى قال فلم نرفع أيدينا إلى السماء فقال ويحك أ ما تقرأ وَ فِي السَّماءِ رِزْقُكُمْ وَ ما تُوعَدُونَ فمن أين نطلب الرزق إلا من موضعه و هو ما وعد الله في السماء

(Amir-ul-Momineen^-asws says): When you finish your prayers, you should raise your hands upward for supplication and sit straight.  Ibn Saba asked, “O Amirul-ul-Momaneen^-asws, it is true that Allah^-azwj is everywhere, is it not?” “Yes, it is true,” answered Imam Ali^-asws. “Why do we then raise our hands to the heavens?” Wondered Ibn Saba. The Imam^-asws answered him by reciting Allah^-azwj’s saying: In the heavens there is your sustenance and (it is) that which you were promised. We should seek the sustenance from its source. It is that of which Allah^-azwj promises in the heavens.[61]

إذا فرغ أحدكم من الصلاة فليرفع يديه إلى السماء في الدعاء و لينتصب

(Amir-ul-Momineen^-asws says): When you finish your Salat, you should raise your hands upward for supplication and sit straight.[62]

لا تقبل من عبد صلاة حتى يسأل الله الجنة و يستجير به من النار و يسأله أن يزوجه من الحور العين

(Amir-ul-Momineen^-asws says): A person should not stand after finishing Salat until asking from Allah^-azwj to place him in Paradise, protect him against Hell, and give him the women of Paradise in marriage.[63]

إذا انفتلت من صلاتك فعن يمينك

(Amir-ul-Momineen^-asws says): Look (by only turning eyes) the right side when you finish from offering the Salat.[64]

أعط السمع أربعة في الدعاء الصلاة على النبي و آله و الطلب من ربك الجنة و التعوذ من النار و سؤالك إياه الحور العين

(Amir-ul-Momineen^-asws says): In supplication, raise the voice in four matters; blessing the Prophet^-saww and his family^-asws, asking Allah^-azwj for Paradise, seeking His^-azwj protection against Hell, and asking for marrying you with ‘Al-hoor’ (the women of Paradise).[65]

و ليسأل الله الجنة و يستجير به من النار و يسأله أن يزوجه الحور العين فإنه من لم يصل على النبي رجعت دعوته و من سأل الله الجنة سمعت الجنة فقالت يا رب أعط عبدك ما سأل و من استجار به من النار قالت النار يا رب أجر عبدك مما استجار منه و من سأل الحور العين سمعت الحور العين فقالت أعط عبدك ما سأل

(Amir-ul-Momineen^-asws says): Paradise will hear the servant who asks it from Allah^-azwj, and will plead Allah^-azwj to respond to him. Hell will also hear the servant who supplicates to Allah^-azwj to save him from it, and will plead Allah^-azwj to protect that servant from it. Likewise, women of Paradise will hear the servant who asks Allah^-azwj to give them to him in marriage, and will plead Allah^-azwj to give him what he asks.[66]

Al-Qunut in Obligatory and Recommended Salat

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْقُنُوتِ فِي الصَّلَوَاتِ الْخَمْسِ فَقَالَ اقْنُتْ فِيهِنَّ جَمِيعاً قَالَ وَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بَعْدَ ذَلِكَ عَنِ الْقُنُوتِ فَقَالَ لِي أَمَّا مَا جَهَرْتَ فَلَا تَشُكَّ .

Mohammed ibn Yahya and others have narrated from Ahmad ibn Mohammed ibn ‘Isa from al-Hussain ibn Sa’id, who from ibn Abu ‘Umayr, who from Safwan ibn Yahya from ibn Bukyr from Mohammed ibn Muslim who has said the following:

‘I once asked abu Ja’far^-asws about Qunut (supplication after recitation in second Rak’at) in the five daily Salat. The Imam^-asws said: ‘Say Qunut in all of them.’ I afterwards asked abu ‘Abd Allah^-asws about Qunut.  Imam) said: ‘You must not have any doubt about (the need for Qunut) in whatever you say aloud.’

أَحْمَدُ عَنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيَّاماً فَكَانَ يَقْنُتُ فِي كُلِّ صَلَاةٍ يَجْهَرُ فِيهَا وَ لَا يَجْهَرُ فِيهَا .

Ahmad has narrated from al-Hussain from ibn abu Najran from Safwan al-Jammal who has said the following:

‘Whenever I performed Salat led by abu’ Abd Allah^-asws, I found the Imam^-asws say Qunut (supplication after recitation in second Rak’at) in every Salat; those which are said aloud as well as those said silently.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ     (عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْقُنُوتِ فَقَالَ فِي كُلِّ صَلَاةٍ فَرِيضَةٍ وَ نَافِلَةٍ .

Mohammed ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan, from ibn abu ‘Umayr, who from ‘Abd al-Rahman ibn Hajjaj, who has said the following:

“I once asked abu ‘Abd Allah^-asws about Qunut (supplication after recitation in second Rak’at).  Imam^-asws said: ‘It is in every Salat; (regardless if it is) obligatory or optional.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقُنُوتِ وَ مَا يُقَالُ فِيهِ فَقَالَ مَا قَضَى اللَّهُ عَلَى لِسَانِكَ وَ لَا أَعْلَمُ لَهُ شَيْئاً مُوَقَّتاً .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain” ibn Sa’id, who from Fadalah ibn Ayyub, who from Aban ibn ‘lsma’il ibn al-Fadl, who has said the following:

‘I once asked abu ‘Abd Allah^-asws about Qunut (supplication after recitation in second Rak’at) and what is said in it.  Imam^-asws replied: ‘Say whatever Allah^-azwj makes to come out from your tongue. I do not know of anything definite for it.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ (عليه السلام ) رَجُلٌ نَسِيَ الْقُنُوتَ فَذَكَرَهُ وَ هُوَ فِي بَعْضِ الطَّرِيقِ فَقَالَ يَسْتَقْبِلُ الْقِبْلَةَ ثُمَّ لْيَقُلْهُ ثُمَّ قَالَ إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَرْغَبَ عَنْ سُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَوْ يَدَعَهَا .

Mohammed ibn Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following:

‘I asked abu Ja’far^-asws about a man who has forgotten al-Qunut then remembers somewhere on the way. The Imam^-asws said: ‘He should turn toward Qiblah and say it.’ He^-asws then said: ‘I do not like a man’s ignoring traditions of the Messenger of Allah^-saww or abandoning them altogether.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَدْنَى الْقُنُوتِ فَقَالَ خَمْسُ تَسْبِيحَاتٍ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Qasim ibn Mohammed from Ali ibn abu Hamzah, who from abu Basir, who has said the following:

‘I asked abu ‘Abd Allah^-asws about the minimum form of al-Qunut. Imam^-asws replied: ‘It is five times saying, “Allah is free of all defects.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ يُجْزِئُكَ فِي الْقُنُوتِ اللَّهُمَّ اغْفِرْ لَنَا وَ ارْحَمْنَا وَ عَافِنَا وَ اعْفُ عَنَّا فِي الدُّنْيَا وَ الْآخِرَةِ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Saa’d ibn ibu Khalaf, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘It is sufficient for al-Qunut to say, “O Allah, Forgive us, Grant us Mercy, good health and Pardon us in this world and in the next life; You^-azwj have power over all things.’

محمد بن عبد الله بن جعفر الحميري أنه كتب إلى صاحب الزمان (عليه السلام) يسأله عن القنوت في الفريضة إذا فرغ من دعائه أن يرد يديه على وجهه وصدره للحديث الذي روي أن الله جل جلاله أجل من أن يرد يدي عبد صفرا بل يملؤهما من رحمته أم لا يجوز فان بعض أصحابنا ذكر أنه عمل في الصلاة فأجاب (عليه السلام) رد اليدين من القنوت على الرأس والوجه غير جائز في الفرائض والذي عليه العمل فيه إذا رجع يده من قنوت الفريضة وفرغ من الدعاء أن يرد بطن راحتيه مع  صدره تلقاء ركبتيه على تمهل ويكبر ويركع

Mohammed Bin Abdullah Bin Jaafar Al-Hemyari wrote a letter to Moulana Sahib Al-Zaman^ajfj in which he asked Him^-asws about Qunut in the daily obligatory Salat, he asked whether after the Qunut one should touch his face and chest? Because of one hadith that says: Allah^-azwj never returns hands empty and fills them from His^-azwj mercy.  But some among us say it is not applicable here (Qunut), because it is an innovation (bidath). Imam^ajfj responded in his^ajfj message (tauqee) that it is not permissible to bring hands on the head and the face in obligatory Salat instead upon finishing (qunut) one should bring his palms down from the front of his chest slowly to the level of one’s knees and say takbeer and go into bowing (rukuh).[67]

أي لابي عبد الله (عليه السلام) – ان ابا معقل المزني، حدثني عن امير المؤمنين (عليه السلام) انه صلى بالناس المغرب، فقنت في الركعة الثانية، فلعن معاوية وعمرو بن العاص وابا موسى الاشعري وابا الاعور السلمي،

Amir-ul-Momineen^-asws, while offering Magrib prayers, cursed the followings in Qunut, curse be upon Moawiya^la, Amr Bin Al-Ass ^la and Aba Mousa Al-Ashari^la and Aba Al-Awar Al-Selmi^la.[68]

القنوت في كل صلاة ثنائية قبل الركوع في الركعة الثانية إلا الجمعة فإن فيها قنوتين‏ أحدهما قبل الركوع في الركعة الأولى و الآخر بعده في الركعة الثانية و القراءة في الجمعة في الركعة الأولى بسورة الجمعة بعد فاتحة الكتاب و إذا جاءك المنافقون

Qunut should be practised before the kneeling of the second rak’a of every two-rak’a Salat except the Friday Salat, which has two qunuts-one in the first rak’a and the other in the second. In the first rak’a of the Friday Salat, you should recite Verses of Fatihah and Jumu’a. In the second, you should recite Verses of Fatihah and Munafiqun.[69]

Prayers after Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ      (عليه السلام ) قَالَ مَنْ صَلَّى صَلَاةً فَرِيضَةً وَ عَقَّبَ إِلَى أُخْرَى فَهُوَ ضَيْفُ اللَّهِ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُكْرِمَ ضَيْفَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from Ali ibn Hadid, who from Mansur ibn Yunus, who from those whom be has mentioned who have said the following:

‘Abu’ Abd Allah^-asws has said: ‘If after completing an obligatory Salat, one remains in his place for ta’qib (praying and speaking to Allah^-azwj) up to the time of the next Salat, he is a guest of Allah^-asws and it is a right in his favour before Allah^-azwj to honour His^-azwj guest.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ الْمُغِيرَةِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ فَضْلَ الدُّعَاءِ بَعْدَ الْفَرِيضَةِ عَلَى الدُّعَاءِ بَعْدَ النَّافِلَةِ كَفَضْلِ الْفَرِيضَةِ عَلَى النَّافِلَةِ قَالَ ثُمَّ قَالَ ادْعُهْ وَ لَا تَقُلْ قَدْ فُرِغَ مِنَ الْأَمْرِ فَإِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ وَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ وَ قَالَ إِذَا أَرَدْتَ أَنْ تَدْعُوَ اللَّهَ فَمَجِّدْهُ وَ احْمَدْهُ وَ سَبِّحْهُ وَ هَلِّلْهُ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) ثُمَّ سَلْ تُعْطَ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Washsha’ from Aban ibn ‘Uthman from aI-Hassan ibn al-Mughirah who has said the following:

“I heard abu ‘Abd Allah^-asws say, ‘The excellence of prayer, after an obligatory Salat, over prayers after non-obligatory Salat, is like the excellence of obligatory Salat over non-obligatory Salat.’

The Imam then said: ‘Pray to Allah^-azwj and do not say that matters are settled. Prayer is worshipping. Allah^-azwj has said: ‘Those who belittle worshipping Me will go to hell in humiliation.” He has also said: “Pray to Me. I answer your prayers.” (40:60). The Imam^-asws then said: ‘When you want to pray to Allah^-azwj, you should speak of His^-azwj glory. You should praise Him^-azwj, speak of His^-azwj Majesty, say that He^-azwj is the only Allah who must be worshipped and speak of His^-azwj praise. You should say, “Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed (O Allah grant Mohammed and his family a compensation worthy of their serving Your^-azwj cause),” then ask for your needs, you will receive what you need.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الدُّعَاءُ بَعْدَ الْفَرِيضَةِ أَفْضَلُ مِنَ الصَّلَاةِ تَنَفُّلًا .

Ali ibn Ibrahim has narrated from his father, who from Hammad, who from Hafiz from Zurarah who has said the following:

“Abu Ja’far^-asws has said: ‘ (Asking for ) prayer after an obligatory Salat is better than after non-obligatory Salat.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ سَبَّحَ تَسْبِيحَ فَاطِمَةَ الزَّهْرَاءِ ( عليها السلام ) قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ مِنْ صَلَاةِ الْفَرِيضَةِ غَفَرَ اللَّهُ لَهُ وَ لْيَبْدَأْ بِالتَّكْبِيرِ .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following:

“Abu ‘Abd Allah^-asws has said: ‘One who reads Tasbih of Fatimah al-Zahra^-asws‘,[70] after an obligatory Salat and before moving his legs away from his position Allah^-azwj Forgives him and he should begin with al-Takbir (Allahu Akbar).’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَبَّحَ اللَّهَ فِي دُبُرِ الْفَرِيضَةِ تَسْبِيحَ فَاطِمَةَ الزَّهْرَاءِ (عليها السلام) الْمِائَةَ مَرَّةٍ وَ أَتْبَعَهَا بِلَا إِلَهَ إِلَّا اللَّهُ غَفَرَ اللَّهُ لَهُ .

A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid, who from Yahya ibn Mohammed, who from Ali ibn al-Nu’man, who from ibn abu Najran, who from a man who had said the following:

‘Abu’ Abd Allah^-asws has said: ‘If one speaks of the Glory of Allah after completing an obligatory Salat in the form of Tasbih of Fatimah al-Zahra^-asws‘, and following this says, one hundred times, “No one deserves to be worshipped except Allah^-azwj,” Allah^-azwj Forgives him.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا شَكَكْتَ فِي تَسْبِيحِ فَاطِمَةَ الزَّهْرَاءِ ( عليها السلام ) فَأَعِدْ .

Ahmad ibn Idris from Mohammed ibn Ahmad in a marfu manner has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you face uncertainty about Tasbih of Fatimah al-Zahra^-asws, say it again.’

و سأل عن تسبيح فاطمة ع من سها فجاز التكبير أكثر من أربع و ثلاثين هل يرجع إلى أربع و ثلاثين أو يستأنف و إذا سبح تمام سبعة و ستين هل يرجع إلى ستة و ستين أو يستأنف و ما الذي يجب في ذلك فأجاب إذا سها في التكبير حتى يجوز أربعة و ثلاثين عاد إلى ثلاثة و ثلاثين و بنى عليها و إذا سها في التسبيح فتجاوز سبعا و ستين تسبيحة عاد إلى ستة و ستين و بنى عليها فإذا جاوز التحميد مائة فلا شي‏ء عليه

A question was asked, among several questions, from Imam-e-Zaman^ajfj, Imam^ajfj wrote back in a letter (Touqi):

Question:  What if one recites more than 34 times ‘Allah’Akbr’ in Tasbih of Fatimah al-Zahra^-asws by mistake, does he need to go back and restart the Tasbih or revert back to no. 34 and continue from there?  How about if one has gone up to 67 (34+33 – instead of saying ‘Alhamd’ Allah’ but kept on saying Allah’Akbr), does he restart the Tasbih or revert back?  What shall one do under these mistakes?

Answer of Imam^ajfj:  In mistake of Allah’Akbr, one should go back 33 and start from there (Alhamd’ Allah); but if mistake is in ‘Subhan Allah’ and has gone more than 67 then go back to 66 and then start from there.  However, if mistake is ‘Alhamd’ Allah’ and has even reached 100, then there is no harm in it.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا تَنْسَوُا الْمُوجِبَتَيْنِ أَوْ قَالَ عَلَيْكُمْ بِالْمُوجِبَتَيْنِ فِي دُبُرِ كُلِّ صَلَاةٍ قُلْتُ وَ مَا الْمُوجِبَتَانِ قَالَ تَسْأَلُ اللَّهَ الْجَنَّةَ وَ تَعُوذُ بِاللَّهِ مِنَ النَّارِ .

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘lsa from Hariz from Zurarah, who has said the following:

“Abu Ja’far^-asws has said: ‘Do not forget’ – or that he said ‘you must not forget appealing before Allah^-azwj after every obligatory Salat about the two essential matters.  ‘I then asked, ‘What are the two essential matters?’ The Imam^-asws replied, ‘Appealing before Allah^-azwj for paradise and seeking refuge with Allah against the fire.’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الْعِجْلِيِّ مَوْلَى أَبِي الْمَغْرَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثٌ أُعْطِينَ سَمْعَ الْخَلَائِقِ الْجَنَّةُ وَ النَّارُ وَ الْحُورُ الْعِينُ فَإِذَا صَلَّى الْعَبْدُ وَ قَالَ اللَّهُمَّ أَعْتِقْنِي مِنَ النَّارِ وَ أَدْخِلْنِي الْجَنَّةَ وَ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ قَالَتِ النَّارُ يَا رَبِّ إِنَّ عَبْدَكَ قَدْ سَأَلَكَ أَنْ تُعْتِقَهُ مِنِّي فَأَعْتِقْهُ وَ قَالَتِ الْجَنَّةُ يَا رَبِّ إِنَّ عَبْدَكَ قَدْ سَأَلَكَ إِيَّايَ فَأَسْكِنْهُ فِيَّ وَ قَالَتِ الْحُورُ الْعِينُ يَا رَبِّ إِنَّ عَبْدَكَ قَدْ خَطَبَنَا إِلَيْكَ فَزَوِّجْهُ مِنَّا فَإِنْ هُوَ انْصَرَفَ مِنْ صَلَاتِهِ وَ لَمْ يَسْأَلِ اللَّهَ شَيْئاً مِنْ هَذِهِ قُلْنَ الْحُورُ الْعِينُ إِنَّ هَذَا الْعَبْدَ فِينَا لَزَاهِدٌ وَ قَالَتِ الْجَنَّةُ إِنَّ هَذَا الْعَبْدَ فِيَّ لَزَاهِدٌ وَ قَالَتِ النَّارُ إِنَّ هَذَا الْعَبْدَ فِيَّ لَجَاهِلٌ .

A number of our people have narrated from Ahmad ibn Mohammed from Ali ibn al-Hakam from Dawud al-‘jiliy Mawla’ of abu al-Mighra’ who has said the following:

‘I heard abu ‘Abd Allah^-asws say, ‘Three things are awarded (by Allah^-azwj) after listening to creature’s hearing. They are paradise, the fire and al-Hur al-‘Ayn. When a servant of Allah^-azwj completes his Salat then pleads and says, “O Allah, set me free from the fire, admit me in paradise and join me as a pair with al-Hur al-‘Ayn.” The fire then says, “O Allah, Your servant has pleaded before You^-azwj to set him free from me, so please set him free.” Paradise will say, “O Allah, Your servant has prayed to You^-azwj to make me his dwelling so please make his wish to come true.” AI-Hur al’Ayn will say, “O Allah, Your^-azwj servant has prayed to be joined in pairs with us so please make his wish to come true.” But if he goes away after completing his Salat without praying to Allah^-azwj for any of these things, al-Hur aI-‘Ayn will say, “This servant of Allah^-azwj has abstained from being joined in pairs with us.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ تَمْسَحُ بِيَدِكَ الْيُمْنَى عَلَى جَبْهَتِكَ وَ وَجْهِكَ فِي دُبُرِ الْمَغْرِبِ وَ الصَّلَوَاتِ وَ تَقُولُ بِسْمِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمِ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنِ الرَّحِيمِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَ الْحَزَنِ وَ السُّقْمِ وَ الْعُدْمِ وَ الصَّغَارِ وَ الذُّلِّ وَ الْفَوَاحِشِ مَا ظَهَرَ مِنْهَا وَ مَا بَطَنَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn ‘Isma’il from abu ‘Isma’il al-Sarraj from Ali ibn Shajarah from Mohammed ibn Marwan who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘Wipe with your right hand your forehead after Maghrib Salat after Sunset and other Salawat (prayers) and say, “In the name of Allah besides whom no one deserves to be worshipped. He^-azwj has the Knowledge of the unseen and seen, the Beneficent, the Merciful. O Allah^-azwj, I seek refuge with You^-azwj against anxiety, sadness, illness, deficiencies, lowliness, humiliation and the apparent and concealed indecencies.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عليه السلام ) عَنِ التَّسْبِيحِ فَقَالَ مَا عَلِمْتُ شَيْئاً مَوْقُوفاً غَيْرَ تَسْبِيحِ فَاطِمَةَ ( صلوات الله عليها ) وَ عَشْرَ مَرَّاتٍ بَعْدَ الْغَدَاةِ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي بِيَدِهِ الْخَيْرُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ وَ لَكِنَّ الْإِنْسَانَ يُسَبِّحُ مَا شَاءَ تَطَوُّعاً .

Ali ibn Ibrahim has narrated from his father from al-Hussain ibn Sa’id from Fadalah from aI-‘Ala’ from Mohammed ibn Muslim who has said the following:

‘I asked abu Ja’far^-asws about Tasbih. The Imam^-asws replied, ‘I do not know of any Tasbih in a prescribed manner except Tasbih of Fatimah al-Zahra^-asws‘ and to say ten times after the morning, “No one deserves to be worshipped except Allah alone Who has no partner. To Him^-azwj belongs the kingdom and He^-azwj deserves all Praise. He^-azwj Gives life and causes death causes death and gives life. In His^-azwj hand is all good and He^-azwj has power over all things,” but one may say as many Tasbih as one likes.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ إِلَى أَبِي الْحَسَنِ ( عليه السلام) إِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي دُعَاءً أَدْعُو بِهِ فِي دُبُرِ صَلَوَاتِي يَجْمَعُ اللَّهُ لِي بِهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ فَكَتَبَ   (عليه السلام ) تَقُولُ أَعُوذُ بِوَجْهِكَ الْكَرِيمِ وَ عِزَّتِكَ الَّتِي لَا تُرَامُ وَ قُدْرَتِكَ الَّتِي لَا يَمْتَنِعُ مِنْهَا شَيْ‏ءٌ مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ وَ مِنْ شَرِّ الْأَوْجَاعِ كُلِّهَا .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Ali ibn Mahziyar who has said the following:

‘Mohammed ibn Ibrahim wrote to abu aI-Hassan^-asws, ‘My master, if you deem it proper, teach me a prayer that I can read after every Salat so Allah^-azwj will Grant me good, both in this and the next life.’  The Imam^-asws wrote to him, ‘Say, O Allah, I seek refuge with Your^-azwj gracious presence, Your^-azwj unassailable Majesty and Your^-azwj unstoppable Power, against the evil of this World as well as those in the next life and against the misfortune of all illnesses.’

Supplications for Relieving Pain after Salat

أَحْمَدُ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) دُعَاءً يُدْعَى بِهِ فِي دُبُرِ كُلِّ صَلَاةٍ تُصَلِّيهَا فَإِنْ كَانَ بِكَ دَاءٌ مِنْ سَقَمٍ وَ وَجَعٍ فَإِذَا قَضَيْتَ صَلَاتَكَ فَامْسَحْ بِيَدِكَ عَلَى مَوْضِعِ سُجُودِكَ مِنَ الْأَرْضِ وَ ادْعُ بِهَذَا الدُّعَاءِ وَ أَمِرَّ بِيَدِكَ عَلَى مَوْضِعِ وَجَعِكَ سَبْعَ مَرَّاتٍ تَقُولُ يَا مَنْ كَبَسَ الْأَرْضَ عَلَى الْمَاءِ وَ سَدَّ الْهَوَاءَ بِالسَّمَاءِ وَ اخْتَارَ لِنَفْسِهِ أَحْسَنَ الْأَسْمَاءِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا وَ ارْزُقْنِي كَذَا وَ كَذَا وَ عَافِنِي مِنْ كَذَا وَ كَذَا .

Ahmad ibn Mohammed has narrated in a marfu manner a prayer that can be said after every Salat:

“Abu’ Abd Allah^-asws has said that if one has an illness or pain somewhere in his body he, after completing a Salat, should touch the place of his sajdah with his hand. He should say this prayer and wipe, seven times, on the painful or ailing part of his body. “(O Allah, it is You), O the One who has pressed the earth upon the water, held the air in the sky, chosen for Himself^-azwj the most beautiful names. – Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed, (O Allah grant Mohammed and his family a compensation worthy of their serving Your^-azwj cause), – please make my such and such wishes to come true and grant me good health in such and such conditions.’

Sending Laan on Enemies of Ahlul Bayt^-asws after Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ الْخَيْبَرِيِّ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ وَ أَبِي سَلَمَةَ السَّرَّاجِ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَلْعَنُ فِي دُبُرِ كُلِّ مَكْتُوبَةٍ أَرْبَعَةً مِنَ الرِّجَالِ وَ أَرْبَعاً مِنَ النِّسَاءِ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ وَ مُعَاوِيَةُ وَ يُسَمِّيهِمْ وَ فُلَانَةُ وَ فُلَانَةُ وَ هِنْدٌ وَ أُمُّ الْحَكَمِ أُخْتُ مُعَاوِيَةَ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Mohammed ibn lsma’il ibn Bazi’ from al-Khaybariy from al-Hussain ibn Thuwayr and abu Salmah al-Sarraj who have said the following:

‘We heard abu ‘Abd Allah^-asws invoking curses on four men and four women after every obligatory Salat naming so and so and so on and Mu’awiyah, Hind and ‘Umm al-Hakam, sister of Mu’awiyah.’

If Wuzu Becomes Invalidated Before Al-Taslim (Salam)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي الرَّجُلِ يُحْدِثُ بَعْدَ مَا يَرْفَعُ رَأْسَهُ مِنَ السَّجْدَةِ الْأَخِيرَةِ قَبْلَ أَنْ يَتَشَهَّدَ قَالَ يَنْصَرِفُ فَيَتَوَضَّأُ فَإِنْ شَاءَ رَجَعَ إِلَى الْمَسْجِدِ وَ إِنْ شَاءَ فَفِي بَيْتِهِ وَ إِنْ شَاءَ حَيْثُ شَاءَ يَقْعُدُ فَيَتَشَهَّدُ ثُمَّ يُسَلِّمُ وَ إِنْ كَانَ الْحَدَثُ بَعْدَ التَّشَهُّدِ فَقَدْ مَضَتْ صَلَاتُهُ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

‘Wuzu’ of a man may become invalid after he raises his head from the last Sajdah before Tashahhud. Abu Ja’far^-asws has said: ‘He moves to take Wuzu’ and if he wants to return to Masjid or if he wants in his house sits down to say Tashahhud and the phrase of offering greeting of peace. If his Wuzu’ becomes invalid after Tashahhud, his Salat is valid.

Mistakes in Opening of Salat

لا يجوز السهو في خمس الوتر و الركعتين الأوليين من كل صلاة مفروضة التي تكون فيهما القراءة و الصبح و المغرب و كل ثنائية مفروضة و إن كانت سفرا

(Amir-ul-Momineen^-asws says): ‘Saho’ doubts is forbidden at five places, in the Witr of Salat, the first two Rakas of every obligatory Salat, in Fajr and Maghrib Salat, and every obligatory two-raka Salat as offered in travel.[72]

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَنْسَى تَكْبِيرَةَ الِافْتِتَاحِ قَالَ يُعِيدُ .

Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn abu ‘Umayr from Jamil and Mohammed ibn ‘Isma’il from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Jamil ibn Darraj from Zurarah who has said the following:

‘I once asked abu Ja’far^-asws about one who forgets the opening Takbir (Allah is Great beyond description). Imam^-asws said: ‘He should say it again.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ أَوِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يُصَلِّي فَلَمْ يَفْتَتِحْ بِالتَّكْبِيرِ هَلْ تُجْزِئُهُ تَكْبِيرَةُ الرُّكُوعِ قَالَ لَا بَلْ يُعِيدُ صَلَاتَهُ إِذَا حَفِظَ أَنَّهُ لَمْ يُكَبِّرْ .

AI-Hussain ibn Mohammed al-Ash’ariy has narrated from’ Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from Aban from al- Fadalah ‘Abd aI-Malik or ibn abu Ya’fur who has said the following:

“About a man who perform Salat but forgets to say the opening Takbir (Allah is Great beyond description) or Takbir (Allah is great beyond description) for Ruku’ (bowing down on one’s knees) is it sufficient? Abu ‘Abd Allah^-asws has said: ‘It is not sufficient. He performs Salat again when he finds out that he has not said the Takbir.’

Mistakes in Recitation

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ إِنَّ اللَّهَ فَرَضَ الرُّكُوعَ وَ السُّجُودَ وَ الْقِرَاءَةُ سُنَّةٌ فَمَنْ تَرَكَ الْقِرَاءَةَ مُتَعَمِّداً أَعَادَ الصَّلَاةَ وَ مَنْ نَسِيَ الْقِرَاءَةَ فَقَدْ تَمَّتْ صَلَاتُهُ وَ لَا شَيْ‏ءَ عَلَيْهِ .

Mohammed ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘lsa from Rib’iy ibn ‘Abd Allah from Mohammed ibn Muslim who has said the following:

‘One of the two Imam^-asws, has said: ‘Allah has made Ruku’ (bowing down on one’s knees) and Sujud (prostrations) obligatory. Recitation is Sunnah. Whoever omits recitation wilfully performs Salat again. Whoever forgets recitation, his Salat is complete and he is not obligated for anything in this matter.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ أُمَّ الْقُرْآنِ قَالَ إِنْ كَانَ لَمْ يَرْكَعْ فَلْيُعِدْ أُمَّ الْقُرْآنِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Qasim ibn Mohammed, from Ali ibn abu Hamzah from abu Basir, from who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who forgets ‘Umm al-Quran (al-Fatihah). Imam^-asws said: ‘If he has not yet reached Ruku position, he recites it again.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي صَلَّيْتُ الْمَكْتُوبَةَ فَنَسِيتُ أَنْ أَقْرَأَ فِي صَلَاتِي كُلِّهَا فَقَالَ أَ لَيْسَ قَدْ أَتْمَمْتَ الرُّكُوعَ وَ السُّجُودَ قُلْتُ بَلَى قَالَ قَدْ تَمَّتْ صَلَاتُكَ إِذَا كَانَ نِسْيَاناً .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Faddal from Yunus ibn Yaqub from Mansur ibn Hazim who has said the following:

‘I once said to abu ‘Abd Allah^-asws ‘I performed the obligatory Salat but forgot the recitation in all of my Salat. Imam^-asws asked, ‘Did you complete Ruku’ (bowing down on one’s knees) and Sujud (prostrations)?’ I replied, ‘Yes, I did so.’ The Imam said: ‘Your Salat is complete if it was because of forgetfulness.’

Mistake in Ruku

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَشُكُّ وَ هُوَ قَائِمٌ لَا يَدْرِي رَكَعَ أَمْ لَمْ يَرْكَعْ قَالَ يَرْكَعُ وَ يَسْجُدُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from al-Hussain ibn Sa’id from Fadalah ibn Ayyub from al-Hussain ibn ‘Uthman from ibn Muskan from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who in a standing position doubts and does not know if he has performed Ruku’ (bowing down on one’s knees) or not.  Imam^-asws said: ‘He performs Ruku’ and Sajdah.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يَرْكَعَ حَتَّى يَسْجُدَ وَ يَقُومَ قَالَ يَسْتَقْبِلُ .

Ali ibn Ibrahim has narrated from his father, who from Mohammed ibn ‘Ismail, who from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Rifa’ah who has said the following:

“I once asked abu’ Abd Allah^-asws about a man who forgets performing Ruku’ until he performs Sajdah and stands up.  The Imam^-asws said: ‘He performs Salat again.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اسْتَيْقَنَ أَنَّهُ قَدْ زَادَ فِي الصَّلَاةِ الْمَكْتُوبَةِ رَكْعَةً لَمْ يَعْتَدَّ بِهَا وَ اسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالًا إِذَا كَانَ قَدِ اسْتَيْقَنَ يَقِيناً .

All ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

“Abu Ja’far^-asws has said: ‘If one is certain that he has increased one Rak’at in an obligatory Salat he disregards it and performs that Salat again if he was absolutely sure about it.’

Mistake in Sujud

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ سَهَا فَلَمْ يَدْرِ سَجْدَةً سَجَدَ أَمْ ثِنْتَيْنِ قَالَ يَسْجُدُ أُخْرَى وَ لَيْسَ عَلَيْهِ بَعْدَ انْقِضَاءِ الصَّلَاةِ سَجْدَتَا السَّهْوِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-HaIabiy who has said the following:

“Abu ‘Abd Allah^-asws was asked about a man who becomes confused and does not know if he has done one or two Sajdah (prostrations). The Imam^-asws said: ‘He performs another Sajdah and after completion of Salat two Sajdah because of mistake are not required.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ شَكَّ فَلَمْ يَدْرِ سَجْدَةً سَجَدَ أَمْ سَجْدَتَيْنِ قَالَ يَسْجُدُ حَتَّى يَسْتَيْقِنَ أَنَّهُمَا سَجْدَتَانِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Mohammed ibn Sinan from ibn Muskan from abu Basir from who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who doubts and does not know if he has performed one or two Sajdah. Imam^-asws said: ‘He performs Sajdah to ascertain that it is two Sajdah (prostrations).’

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى رَكْعَةً ثُمَّ ذَكَرَ وَ هُوَ فِي الثَّانِيَةِ وَ هُوَ رَاكِعٌ أَنَّهُ تَرَكَ سَجْدَةً مِنَ الْأُولَى فَقَالَ كَانَ أَبُو الْحَسَنِ ( صلوات الله عليه ) يَقُولُ إِذَا تَرَكْتَ السَّجْدَةَ فِي الرَّكْعَةِ الْأُولَى وَ لَمْ تَدْرِ وَاحِدَةً أَمْ ثِنْتَيْنِ اسْتَقْبَلْتَ الصَّلَاةَ حَتَّى يَصِحَّ لَكَ أَنَّهُمَا اثْنَتَانِ

It is a narration from him (narrator of previous Hadith) by Ahmad ibn Mohammed from Ahmad ibn Mohammed ibn abu Nasr and Ali ibn Mohammed from Sabl ibn Ziyad from Ahmad ibn Mohammed ibn abu Nasr who has said the following:

‘I once asked abu aI-Hassan^-asws about a man who performs one Rak’at of Salat and then he remembers in the second Rak’at in Ruku’ position that he has omitted one Sajdah of the first Rak’at. He said: ‘Abu aI-Hassan^-asws would say that if you omit Sajdah in the first Rak’at and do not know if it is one or two; perform Salat again until it is correct to say that two Sajdah (prostrations) are performed.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ شُبِّهَ عَلَيْهِ وَ لَمْ يَدْرِ وَاحِدَةً سَجَدَ أَمْ ثِنْتَيْنِ قَالَ فَلْيَسْجُدْ أُخْرَى .

AIi ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Amr ibn ‘Uthman al-Khazzaz from aI-Mufaddal ibn Salih from Zayd al-Shahham who has said the following:

“About a man who doubts and does not know if he has performed one or two Sajdah, abu ‘Abd Allah^-asws has said: ‘He performs one more Sajdah’.

Mistake in the First Two Rakat

مُحَمَّدُ بْنُ الْحَسَنِ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا شَكَكْتَ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ فَأَعِدْ .

Mohammed ibn aI-Hassan and others have narrated from SahI ibn Ziyad from Mohammed ibn Sinan from ibn Muskan from ‘Anbasah ibn Mus’ab who has said the following:

‘Once, abu ‘Abd Allah^-asws said to me, ‘If you doubt in the first two Rak’at, perform your Salat again.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ قَالَ إِذَا سَهَا الرَّجُلُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ مِنَ الظُّهْرِ وَ الْعَصْرِ وَ الْعَتَمَةِ وَ لَمْ يَدْرِ أَ وَاحِدَةً صَلَّى أَمْ ثِنْتَيْنِ فَعَلَيْهِ أَنْ يُعِيدَ الصَّلَاةَ .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Hussain ibn Sa’id from Zur’ah ibn Mohammed from Sama’ah who has said the following:

‘The Imam^-asws has said: ‘If one doubts in the first two Rak’at of al-Zuhr, al-‘Asr and al-‘Atmah and does not know he has performed one or two, he must perform his Salat again.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ رَجُلٌ لَا يَدْرِي وَاحِدَةً صَلَّى أَمْ ثِنْتَيْنِ قَالَ يُعِيدُ قَالَ قُلْتُ لَهُ رَجُلٌ لَمْ يَدْرِ أَ ثِنْتَيْنِ صَلَّى أَمْ ثَلَاثاً فَقَالَ إِنْ دَخَلَهُ الشَّكُّ بَعْدَ دُخُولِهِ فِي الثَّالِثَةِ مَضَى فِي الثَّالِثَةِ ثُمَّ صَلَّى الْأُخْرَى وَ لَا شَيْ‏ءَ عَلَيْهِ وَ يُسَلِّمُ قُلْتُ فَإِنَّهُ لَمْ يَدْرِ فِي ثِنْتَيْنِ هُوَ أَمْ فِي أَرْبَعٍ قَالَ يُسَلِّمُ وَ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ ثُمَّ يُسَلِّمُ وَ لَا شَيْ‏ءَ عَلَيْهِ .

Mohammed ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim has narrated from his father from Ali from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following:

‘I once said to one of the two Imam^-asws ‘There is a man who does not know if he has performed one or two (Rakat). The Imam^-asws said: ‘He performs his Salat again.’ I then asked, ‘There is a man who does not know if he has performed two or three. The Imam^-asws said: ‘If he doubts after entering the third Rak’at, he continues his Salat, then performs one more (Rak’at); and he is not obligated for anything in this matter and he says the phrase of offering greeting of peace.’ I then asked, ‘One does not know if it is the second or fourth (Rak’at).’  The Imam^-asws replied:  He says the phrase of offering greeting of peace (says Salam at 2^nd rakat) and performs two Rakat, says the phrase of offering greeting of peace and he is not obligated for anything in this matter.’

Mistake in Al-Fajr, Al-Magrib and Friday Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا شَكَكْتَ فِي الْمَغْرِبِ فَأَعِدْ وَ إِذَا شَكَكْتَ فِي الْفَجْرِ فَأَعِدْ .

Ali ibn Ibrahim has narrated from his father, who from Mohammed ibn ‘Isma’il, who from al-Fadl ibn Shadhan Ali from ibn abu ‘Umayr, who from Hafs ibn al-Bakhtariy and others who have said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you doubt in al-Maghrib Salat perform it again. If you doubt in the morning Salat perform it again.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُصَلِّي وَ لَا يَدْرِي وَاحِدَةً صَلَّى أَمْ ثِنْتَيْنِ قَالَ يَسْتَقْبِلُ حَتَّى يَسْتَيْقِنَ أَنَّهُ قَدْ أَتَمَّ وَ فِي الْجُمُعَةِ وَ فِي الْمَغْرِبِ وَ فِي الصَّلَاةِ فِي السَّفَرِ .

Ali ibn Ibrahim has narrated from his father, who from Hammad, who from Hariz, who from Mohammed ibn Muslim, who has narrated the following:

‘I once asked abu ‘Abd Allah^-asws about a man who performs Salat but does not know if he has performed one or two (Rak’at). The Imam^-asws said: ‘He performs it again to ascertain that he has completed it and also is the same applies to Friday, al-Maghrib and Salat on a journey.’

Mistake in Third and Fourth Rakat

وَ عَنْهُ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ عَنْ فَضَالَةَ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنِ اسْتَوَى وَهْمُهُ فِي الثَّلَاثِ وَ الْأَرْبَعِ سَلَّمَ وَ صَلَّى رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ بِفَاتِحَةِ الْكِتَابِ وَ هُوَ جَالِسٌ يَقْصِدُ فِي التَّشَهُّدِ .

It is a narration from him (narrator of previous Hadith) by Ahmad ibn al-Hussain, who from Fadalah, who from al-Hussain ibn abu al-‘Ala’ who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If one’s guess settles on his performing three or four Rak’at, he says the phrase of offering greeting of peace, then performs two Rak’at and four Sujud (prostrations) with al-Fatihah al-Kitab in a sitting position and says Tashahhud.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ مَنْ لَمْ يَدْرِ فِي أَرْبَعٍ هُوَ أَمْ فِي ثِنْتَيْنِ وَ قَدْ أَحْرَزَ الثِّنْتَيْنِ قَالَ يَرْكَعُ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ هُوَ قَائِمٌ بِفَاتِحَةِ الْكِتَابِ وَ يَتَشَهَّدُ وَ لَا شَيْ‏ءَ عَلَيْهِ وَ إِذَا لَمْ يَدْرِ فِي ثَلَاثٍ هُوَ أَوْ فِي أَرْبَعٍ وَ قَدْ أَحْرَزَ الثَّلَاثَ قَامَ فَأَضَافَ إِلَيْهَا أُخْرَى وَ لَا شَيْ‏ءَ عَلَيْهِ وَ لَا يَنْقُضُ الْيَقِينَ بِالشَّكِّ وَ لَا يُدْخِلُ الشَّكَّ فِي الْيَقِينِ وَ لَا يَخْلِطُ أَحَدَهُمَا بِالْآخَرِ وَ لَكِنَّهُ يَنْقُضُ الشَّكَّ بِالْيَقِينِ وَ يُتِمُّ عَلَى الْيَقِينِ فَيَبْنِي عَلَيْهِ وَ لَا يَعْتَدُّ بِالشَّكِّ فِي حَالٍ مِنَ الْحَالَاتِ .

Ali ibn Ibrahim has narrated from his father and Mohammed ibn ‘Isma’il from al -FadI ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following:

‘I once asked one of the two Imam^-asws about a man who performs Salat but does not know if he is in the second or fourth Rak’at but he knows that he has performed two Rak’at. The Imam^-asws said: ‘He performs two Rak’at and four Sujud. He does it in a standing position with al-Fatihah al-Kitab and Tashahhud and he is not obligated for anything in this matter.

If he does not know he is in the third or fourth and if he has secured three Rak’at, he stands up to perform one more Rak’at and he is not obligated for anything in this matter. He should not destroy his certainty with doubt and doubt should not enter into certainty. No one of them mixes with the other but doubt is destroyed by certainty and he completes with certainty, based on certainty and does not depend on doubt in no condition whatsoever.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ وَ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا لَمْ تَدْرِ ثَلَاثاً صَلَّيْتَ أَوْ أَرْبَعاً وَ وَقَعَ رَأْيُكَ عَلَى الثَّلَاثِ فَابْنِ عَلَى الثَّلَاثِ وَ إِنْ وَقَعَ رَأْيُكَ عَلَى الْأَرْبَعِ فَسَلِّمْ وَ انْصَرِفْ وَ إِنِ اعْتَدَلَ وَهْمُكَ فَانْصَرِفْ وَ صَلِّ رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Fadalah ibn Ayyub from Aban from ‘Abd al-Rahman ibn Sayabah and abu al-Abbas who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you do not know whether you have performed three or four Rak’at and your thought settles on three, then consider it three. If your thought settles on four, say Salam (the phrase of offering greeting of peace) and end Salat. If your guess is equal; end Salat, then perform two Rak’at in a sitting position.’

Mistake about Fourth or Fifth Rakat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ لَا تَدْرِي أَرْبَعاً صَلَّيْتَ أَوْ خَمْساً فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ تَسْلِيمِكَ ثُمَّ سَلِّمْ بَعْدَهُمَا .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from’ Abd Allah ibn Sinan who has said the following:

“Abu ‘Abd Allah^-asws has said: ‘If you do not know whether you have performed four or five; then perform two Sujud because of mistake after Salam and after the two Sujud say Salam.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ مَنْ حَفِظَ سَهْوَهُ وَ أَتَمَّهُ فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ إِنَّمَا السَّهْوُ عَلَى مَنْ لَمْ يَدْرِ زَادَ أَمْ نَقَصَ مِنْهَا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘lsa from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘The Imam^-asws has said: ‘If one knows the kind of mistake he has made and completes it then Sajdah for mistake is not necessary for him. Sajdah for mistake is upon one who does not know if he has increased or decreased something in Salat.’

Speaking Salat or Turning Away before Completion

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قُمْتَ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ وَ لَمْ تَتَشَهَّدْ فَذَكَرْتَ قَبْلَ أَنْ تَرْكَعَ فَاقْعُدْ فَتَشَهَّدْ وَ إِنْ لَمْ تَذْكُرْ حَتَّى تَرْكَعَ فَامْضِ فِي صَلَاتِكَ كَمَا أَنْتَ فَإِذَا انْصَرَفْتَ سَجَدْتَ سَجْدَتَيْنِ لَا رُكُوعَ فِيهِمَا ثُمَّ تَشَهَّدِ التَّشَهُّدَ الَّذِي فَاتَكَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from aI-Hussain ibn Sa’id from aI-Qasim ibn Mohammed from AIi ibn abu Hamzah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you stand up in the first two Rak’at without saying Tashahhud, then remember before Ruku’, you must sit down. You must say Tashahhud. In case, if you do not remember until Ruku’, then continue your Salat as you are. When you end, perform two Sajdah without Ruku’, then say Tashahhud which you had missed.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قُمْتَ فِي الرَّكْعَتَيْنِ مِنَ الظُّهْرِ أَوْ غَيْرِهِمَا وَ لَمْ تَتَشَهَّدْ فِيهِمَا فَذَكَرْتَ ذَلِكَ فِي الرَّكْعَةِ الثَّالِثَةِ قَبْلَ أَنْ تَرْكَعَ فَاجْلِسْ فَتَشَهَّدْ وَ قُمْ فَأَتِمَّ صَلَاتَكَ فَإِنْ أَنْتَ لَمْ تَذْكُرْ حَتَّى تَرْكَعَ فَامْضِ فِي صَلَاتِكَ حَتَّى تَفْرُغَ فَإِذَا فَرَغْتَ فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ التَّسْلِيمِ قَبْلَ أَنْ تَتَكَلَّمَ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr, who from Hammad ibn ‘Uthman, who from aI-Halabiy, who has said the following:

‘Abu ‘Abd Allah^-asws has stated this Hadith.  The Imam^-asws has said: ‘You may stand up in the two Rak’at of al-Zuhr or others without saying Tashahhud and remember it in the third Rak’at before Ruku’, you must sit down, then say Tashahhud, then stand up and complete your Salat. In case, if you do not remember until Ruku’, then continue your Salat until the end. When you complete it, and then perform two Sajdah because of mistake after Salam and before speaking.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فَيَقُومُ فِي حَالِ قُعُودٍ أَوْ يَقْعُدُ فِي حَالِ قِيَامٍ قَالَ يَسْجُدُ سَجْدَتَيْنِ بَعْدَ التَّسْلِيمِ وَ هُمَا الْمُرْغِمَتَانِ تُرْغِمَانِ الشَّيْطَانَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from Mu’awiyah ibn ‘Ammar who has said the following:

“I once asked the Imam^-asws about a man who mistakenly stands up whereas he was supposed to sit or sits down whereas he was supposed to stand up. The Imam^-asws said: ‘He performs two Sajdah after Salam which are destroyers for the accursed Satan.’

Facing Multiple Doubts in Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِنْ كُنْتَ لَا تَدْرِي كَمْ صَلَّيْتَ وَ لَمْ يَقَعْ وَهْمُكَ عَلَى شَيْ‏ءٍ فَأَعِدِ الصَّلَاةَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa from Mohammed ibn Khalid from Saa’d ibn Saa’d, who from Safwan has said the following:

‘Abu aI-Hassan^-asws has said: ‘If you do not know how many Rak’at you have performed and your guess does not settle anywhere, perform your Salat again.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ أَبِي بَصِيرٍ قَالَا قُلْنَا لَهُ الرَّجُلُ يَشُكُّ كَثِيراً فِي صَلَاتِهِ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى وَ لَا مَا بَقِيَ عَلَيْهِ قَالَ يُعِيدُ قُلْنَا لَهُ فَإِنَّهُ يَكْثُرُ عَلَيْهِ ذَلِكَ كُلَّمَا عَادَ شَكَّ قَالَ يَمْضِي فِي شَكِّهِ ثُمَّ قَالَ لَا تُعَوِّدُوا الْخَبِيثَ مِنْ أَنْفُسِكُمْ بِنَقْضِ الصَّلَاةِ فَتُطْمِعُوهُ فَإِنَّ الشَّيْطَانَ خَبِيثٌ يَعْتَادُ لِمَا عُوِّدَ فَلْيَمْضِ أَحَدُكُمْ فِي الْوَهْمِ وَ لَا يُكْثِرَنَّ نَقْضَ الصَّلَاةِ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ مَرَّاتٍ لَمْ يَعُدْ إِلَيْهِ الشَّكُّ قَالَ زُرَارَةُ ثُمَّ قَالَ إِنَّمَا يُرِيدُ الْخَبِيثُ أَنْ يُطَاعَ فَإِذَا عُصِيَ لَمْ يَعُدْ إِلَى أَحَدِكُمْ .

Ali ibn Ibrahim has narrated from his father, who from Hammad ibn ‘Isa and Mohammed ibn ‘Isma’il from al-Fadl ibn Shadban from Hammad ibn ‘Isa from Hariz from Zurarah and abu Basir who have said the following:

‘We once asked the Imam^-asws about a man who doubts very often and does not know how many Rak’at he has performed and how many Rak’at remain. Imam^-asws said: ‘He performs again.’ We then asked, ‘It becomes a great many on him, because every time he performs again he doubts.’ Imam^-asws said: ‘He continues with his doubts.’ The Imam^-asws then said: ‘You must not allow the filth to mix with your souls by discontinuing your Salat to feed him. Satan, the filthy gets used to whatever habit he is allowed. One of you may continue with his guess and do not discontinue Salat very often. If one does so several times, doubt does not return to him.  Zurarah has said that the Imam^-asws then said: ‘The filthy wants to be obeyed. If he is disobeyed, he does not come back to anyone of you.’

حَمَّادٌ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِذَا شَكَكْتَ فَلَمْ تَدْرِ أَ فِي ثَلَاثٍ أَنْتَ أَمْ فِي اثْنَتَيْنِ أَمْ فِي وَاحِدَةٍ أَمْ فِي أَرْبَعٍ فَأَعِدْ وَ لَا تَمْضِ عَلَى الشَّكِّ .

Hammad has narrated from ibn abu Ya’fur who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If you doubt and do not know if you have performed three or two or one or four, perform Salat again and do not continue with doubt.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى رَجُلٌ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ أَشْكُو إِلَيْكَ مَا أَلْقَى مِنَ الْوَسْوَسَةِ فِي صَلَاتِي حَتَّى لَا أَدْرِي مَا صَلَّيْتُ مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَقَالَ إِذَا دَخَلْتَ فِي صَلَاتِكَ فَاطْعُنْ فَخِذَكَ الْأَيْسَرَ بِإِصْبَعِكَ الْيُمْنَى الْمُسَبِّحَةِ ثُمَّ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّكَ تَنْحَرُهُ وَ تَطْرُدُهُ .

Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Once a man came to the Holy Prophet^-saww, and said: “O Messenger of Allah^-saww, I complain before you against misgiving I face in my Salat so much so that I do not know how much I have performed, increased or decreased. The Messenger of Allah^-saww said: ‘When you begin your Salat hit your left thigh with your right forefinger and say, ‘In the name of Allah^-azwj, I choose Allah^-azwj, the all-Knowing and all-Hearing as my attorney against Satan, condemned to be stoned, thus, you slaughter and repel him.’

Doubts in Recommended Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ السَّهْوِ فِي النَّافِلَةِ فَقَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus fro, al-‘Ala’ ibn Razin from Mohammed ibn Muslim who has said the following:

“I once asked one of the two Imam^-asws about mistakes in recommended Salat. The Imam^-asws said: ‘There is not anything upon him.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا كَثُرَ عَلَيْكَ السَّهْوُ فَامْضِ فِي صَلَاتِكَ فَإِنَّهُ يُوشِكُ أَنْ يَدَعَكَ إِنَّمَا هُوَ مِنَ الشَّيْطَانِ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Safwan from al-‘Ala’ from Mohammed ibn Muslim who has said the following:

‘Abu Ja’far^-asws has said: ‘If mistakes become many on you then continue in your Salat, eventually it may leave you alone; it is from Satan.’

A Summary of Doubts in Salat by Yaqub al-Kulayni is given in Appendix III.

Acceptance of Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا مَا أَدَّى الرَّجُلُ صَلَاةً وَاحِدَةً تَامَّةً قُبِلَتْ جَمِيعُ صَلَاتِهِ وَ إِنْ كُنَّ غَيْرَ تَامَّاتٍ وَ إِنْ أَفْسَدَهَا كُلَّهَا لَمْ يُقْبَلْ مِنْهُ شَيْ‏ءٌ مِنْهَا وَ لَمْ يُحْسَبْ لَهُ نَافِلَةٌ وَ لَا فَرِيضَةٌ وَ إِنَّمَا تُقْبَلُ النَّافِلَةُ بَعْدَ قَبُولِ الْفَرِيضَةِ وَ إِذَا لَمْ يُؤَدِّ الرَّجُلُ الْفَرِيضَةَ لَمْ يُقْبَلْ مِنْهُ النَّافِلَةُ وَ إِنَّمَا جُعِلَتِ النَّافِلَةُ لِيَتِمَّ بِهَا مَا أُفْسِدَ مِنَ الْفَرِيضَةِ

Ali ibn Ibrahim has narrated from his father from Hammad and Mohammed ibn Yahya from Ahmad ibn Mohammed from Hammad ibn Isa from Hariz from Zurarah who has said the following:

Abu Jafar^-asws has said:  When a person completes one Salat properly, all of his other prayers are accepted; even though they may not be complete.  If he loses them, altogether, none of his Salat is accepted, and not even his recommended or obligatory Salat are counted.  Recommended Salat are accepted only after obligatory Salat are accepted.  If one does not perform obligatory Salat, recommended prayers are not accepted; they are to complete therewith the shortcomings of the obligatory ones.

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْمَعُ جُعِلْتُ فِدَاكَ إِنِّي كَثِيرُ السَّهْوِ فِي الصَّلَاةِ فَقَالَ وَ هَلْ يَسْلَمُ مِنْهُ أَحَدٌ فَقُلْتُ مَا أَظُنُّ أَحَداً أَكْثَرَ سَهْواً مِنِّي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا مُحَمَّدٍ إِنَّ الْعَبْدَ يُرْفَعُ لَهُ ثُلُثُ صَلَاتِهِ وَ نِصْفُهَا وَ ثَلَاثَةُ أَرْبَاعِهَا وَ أَقَلُّ وَ أَكْثَرُ عَلَى قَدْرِ سَهْوِهِ فِيهَا لَكِنَّهُ يَتِمُّ لَهُ مِنَ النَّوَافِلِ قَالَ فَقَالَ لَهُ أَبُو بَصِيرٍ مَا أَرَى النَّوَافِلَ يَنْبَغِي أَنْ تُتْرَكَ عَلَى حَالٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَجَلْ لَا .

It is a narration from him (narrator of previous Hadith) by Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Qasim ibn Mohammed from Ali ibn abu Uamzah from abu Basir from who has said the following:

‘Once, when I was present, a man said to abu’ Abd Allah^-asws, ‘I pray to Allah^-azwj to keep my soul in service for your cause, I make a great number of mistakes in my Salat.’ The Imam^-asws said: ‘Has anyone remained safe thereby?’ I (the narrator) then said: ‘I think no one makes as many mistakes as I do.’ Abu ‘Abd Allah^-asws then said to him, ‘O abu Mohammed, sometimes Salat of a servant (of Allah^-azwj) one-third is raised, sometimes one-half or three-fourth or less or more depending upon the quantity of one’s mistakes in that Salat. However, it is completed with his recommended Salat.’ Abu Basir then said to him (the Imam^-asws), ‘I think, recommended Salat should not be omitted in any condition.’ Abu ‘Abd Allah^-asws then said: ‘Yes, it should not be omitted.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا إِنَّمَا لَكَ مِنْ صَلَاتِكَ مَا أَقْبَلْتَ عَلَيْهِ مِنْهَا فَإِنْ أَوْهَمَهَا كُلَّهَا أَوْ غَفَلَ عَنْ أَدَائِهَا لُفَّتْ فَضُرِبَ بِهَا وَجْهُ صَاحِبِهَا .

Ali ibn Ibrahim has narrated from his father and Mohammed ibn ‘lsma’il from al -Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Fudayl ibn Yasar who has said the following:

‘Abu Ja’far, and abu ‘Abd Allah^-asws have said: ‘Of your Salat only that much is for you which you have performed with love. If one instils delusion in Salat or omits it altogether, then such Salat is rolled up and is struck against the face of its recitor.’

إذا صليت وحدك فأسمع نفسك القراءة و التكبير و التسبيح

(Amir-ul-Momineen^-asws says): If you offer a Salat alone, you should raise your voices with the Qira’a, Takbir, and Tasbih, so that you can hear it (what you recite).[73]

Those that Invalidate Salat

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الضَّحِكِ هَلْ يَقْطَعُ الصَّلَاةَ قَالَ أَمَّا التَّبَسُّمُ فَلَا يَقْطَعُ الصَّلَاةَ وَ أَمَّا الْقَهْقَهَةُ فَهِيَ تَقْطَعُ الصَّلَاةَ .

وَ رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ .

A group has narrated from Ahmad ibn Mohammed ibn ‘Isa, from al-Hussain ibn Sa’id, from his brother aI-Hassan, from Zur’ah, from Sama’ah who has said the following:

“I once asked Imam^-asws about laughing, if it destroys Salat.  Imam^-asws said: ‘Smile does not destroy Salat but laughing loudly destroys it.’

The above Hadith is also narrated from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from Sama’ah.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُهُ الرُّعَافُ وَ هُوَ فِي الصَّلَاةِ فَقَالَ إِنْ قَدَرَ عَلَى مَاءٍ عِنْدَهُ يَمِيناً أَوْ شِمَالًا أَوْ بَيْنَ يَدَيْهِ وَ هُوَ مُسْتَقْبِلُ الْقِبْلَةِ فَلْيَغْسِلْهُ عَنْهُ ثُمَّ لْيُصَلِّ مَا بَقِيَ مِنْ صَلَاتِهِ وَ إِنْ لَمْ يَقْدِرْ عَلَى مَاءٍ حَتَّى يَنْصَرِفَ بِوَجْهِهِ أَوْ يَتَكَلَّمَ فَقَدْ قَطَعَ صَلَاتَهُ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr, who from Hammad, who from al-Halabiy, who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who experiences nostril bleeding in Salat. The Imam^-asws said: ‘If it is possible for him to reach on his right, left or forward while still facing aI-QibIah, he washes it clean, then completes the remaining of his Salat. If he cannot find water without turning away from al-Qiblah, his Salat is discontinued.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عليه السلام ) عَنِ الرَّجُلِ يُصِيبُهُ الْغَمْزُ فِي بَطْنِهِ وَ هُوَ يَسْتَطِيعُ أَنْ يَصْبِرَ عَلَيْهِ أَ يُصَلِّي عَلَى تِلْكَ الْحَالِ أَوْ لَا يُصَلِّي قَالَ فَقَالَ إِنِ احْتَمَلَ الصَّبْرَ وَ لَمْ يَخَفْ إِعْجَالًا عَنِ الصَّلَاةِ فَلْيُصَلِّ وَ لْيَصْبِرْ .

Mohammed ibn Yahya bas narrated from Mohammed ibn al-Hussain from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following:

“I once asked abu al-Hassan^-asws about a man who feels something in his abdomen and he is able to bear it. Can he perform Salat in that condition or not? The Imam^-asws said: ‘If he can remain patient without fear of hastening his Salat, he completes his Salat and exercise patience.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا كَانَا يَقُولَانِ لَا يَقْطَعُ الصَّلَاةَ إِلَّا أَرْبَعَةٌ الْخَلَاءُ وَ الْبَوْلُ وَ الرِّيحُ وَ الصَّوْتُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed and Mohammed ibn al-Hussain, who from Mohammed ibn ‘Isma’il ibn Bazi’ from Mansur ibn Yunus from abu Bakr al-Hadramiy who has said the following:

Abu Ja’far^-asws, and abu ‘Abd Allah^-asws, would say: ‘only four things discontinue Salat: defecation, urination, (passing) wind and sound/sleep.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي الرَّجُلِ يَمَسُّ أَنْفَهُ فِي الصَّلَاةِ فَيَرَى دَماً كَيْفَ يَصْنَعُ أَ يَنْصَرِفُ فَقَالَ إِنْ كَانَ يَابِساً فَلْيَرْمِ بِهِ وَ لَا بَأْسَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from al-‘Ala’ from Mohammed ibn Muslim who has said the following:

About a man who during Salat touches his nose and finds blood; one of the two Imam^-asws, abu Ja’far^-asws or abu ‘Abd Allah^-asws has said: ‘If it is dry he throws it away and it is not harmful.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَهْقَهَةُ لَا تَنْقُضُ الْوُضُوءَ وَ تَنْقُضُ الصَّلَاةَ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr, who from Jamil ibn Darraj, who from Zurarah, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Laughing does not invalidate Wuzu’ but it invalidates Salat.’

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يُرِيدُ الْحَاجَةَ وَ هُوَ فِي الصَّلَاةِ فَقَالَ يُومِئُ بِرَأْسِهِ وَ يُشِيرُ بِيَدِهِ وَ يُسَبِّحُ وَ الْمَرْأَةُ إِذَا أَرَادَتِ الْحَاجَةَ وَ هِيَ تُصَلِّي تُصَفِّقُ بِيَدِهَا .

It is a narration from him (narrator of previous Hadith) by ibn abu ‘Umayr, who from Hammad from al-Halabiy, who has said the following:

‘Once abu ‘Abd Allah^-asws was asked about one who, while in Salat, needs something. The Imam^-asws said: ‘He can make a gesture with his head and with his hand or say Tasbih (Allah is free of all defects), and a woman under similar condition can clap her hand.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الرَّجُلِ يَأْخُذُهُ الرُّعَافُ وَ الْقَيْ‏ءُ فِي الصَّلَاةِ كَيْفَ يَصْنَعُ قَالَ يَنْفَتِلُ فَيَغْسِلُ أَنْفَهُ وَ يَعُودُ فِي صَلَاتِهِ فَإِنْ تَكَلَّمَ فَلْيُعِدْ صَلَاتَهُ وَ لَيْسَ عَلَيْهِ وُضُوءٌ .

AI-Hussain ibn Mohammed has narrated from’ Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from al-‘Ala’ from Mohammed ibn Muslim who has said the following:

‘I once asked abu Ja’far^-asws about a man who experiences nose bleeding and vomiting while in Salat. What shall he do? The Imam^-asws said: ‘He may wash his nose and come back to his Salat. If he has spoken, he must perform his Salat again, but he does not need to re-do Wuzu’.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَقْطَعُ صَلَاتَهُ شَيْ‏ءٌ مِمَّا يَمُرُّ بَيْنَ يَدَيْهِ فَقَالَ لَا يَقْطَعُ صَلَاةَ الْمُسْلِمِ شَيْ‏ءٌ وَ لَكِنِ ادْرَأْ مَا اسْتَطَعْتَ قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ رَعَفَ فَلَمْ يَرْقَ رُعَافُهُ حَتَّى دَخَلَ وَقْتُ الصَّلَاةِ قَالَ يَحْشُو أَنْفَهُ بِشَيْ‏ءٍ ثُمَّ يُصَلِّي وَ لَا يُطِيلُ إِنْ خَشِيَ أَنْ يَسْبِقَهُ الدَّمُ قَالَ وَ قَالَ إِذَا الْتَفَتَّ فِي صَلَاةٍ مَكْتُوبَةٍ مِنْ غَيْرِ فَرَاغٍ فَأَعِدِ الصَّلَاةَ إِذَا

كَانَ الِالْتِفَاتُ فَاحِشاً وَ إِنْ كُنْتَ قَدْ تَشَهَّدْتَ فَلَا تُعِدْ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr, who from Hammad, who from al-Halabiy, who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man whose Salat is discontinued because of something passing in front of him. The Imam^-asws said: ‘Salat of a Muslim does not become discontinued by anything; however, protect it as much as you can.’

‘He (the narrator) has said: ‘I then asked the Imam^-asws about a man who experiences nose bleeding which does not stop until the time of Salat. The Imam^-asws said: ‘He fills his nose up with something, then performs Salat, but does not take a long time if he fears bleeding (starting again).’ He (the narrator) has said that the Imam^-asws said: ‘If he experiences nose bleeding in obligatory Salat without break he performs his Salat again if he has turned away from al-Qiblah before completing it. If he has said Tashahhud, then he is not required to perform Salat again.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ سَلَمَةَ بْنِ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) كَانَ يَقُولُ لَا يَقْطَعُ الصَّلَاةَ الرُّعَافُ وَ لَا الْقَيْ‏ءُ وَ لَا الدَّمُ فَمَنْ وَجَدَ أَزّاً فَلْيَأْخُذْ بِيَدِ رَجُلٍ مِنَ الْقَوْمِ مِنَ الصَّفِّ فَلْيُقَدِّمْهُ يَعْنِي إِذَا كَانَ إِمَاماً .

AI-Hussain ibn Mohammed al-Ash’ariy has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from Aban from Salmah ibn abu Hafs, who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘AIi^-asws would say: ‘Salat is not spoiled due to nose bleeding, neither vomiting, nor bleeding.  If one feels a pinch he can hold another man’s hand of the people in the rows to come forward, if he is an Imam, to lead’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَلْتَفِتُ فِي الصَّلَاةِ قَالَ لَا وَ لَا يَنْقُضُ أَصَابِعَهُ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Safwan from al- ‘Ala’ from Mohammed ibn Muslim who has said the following:

‘l once asked abu Ja’far^-asws if a man in Salat can turn around. The Imam^-asws said: ‘No, and he should neither crack his fingers.’

Replying To Salam and Sneeze in Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُسَلَّمُ عَلَيْهِ وَ هُوَ فِي الصَّلَاةِ قَالَ يَرُدُّ سَلَامٌ عَلَيْكُمْ وَ لَا يَقُولُ وَ عَلَيْكُمُ السَّلَامُ فَإِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ قَائِماً يُصَلِّي فَمَرَّ بِهِ عَمَّارُ بْنُ يَاسِرٍ فَسَلَّمَ عَلَيْهِ عَمَّارٌ فَرَدَّ عَلَيْهِ النَّبِيُّ ( صلى الله عليه وآله ) هَكَذَا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who has been sent ‘Salam’ (the phrase of offering greeting of peace) while he was performing Salat. The Imam^-asws said: ‘He responds saying, “Salamun ‘Alaykum,” but he does not say, ‘Alaykum al-Salam’.  The Messenger of Allah^-saww once was standing in Salat when ‘Ammar ibn Yasir passed by and offered Salam (the phrase of offering greeting of peace). The Holy Prophet^-saww responded in this way.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا عَطَسَ الرَّجُلُ فِي صَلَاتِهِ فَلْيَحْمَدِ اللَّهَ .

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^-asws has said: ‘In case of sneezing in Salat one should say, ‘Tahmid, (all praise belongs to Allah)’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ قُلْتُ لَهُ أَسْمَعُ الْعَطْسَةَ وَ أَنَا فِي الصَّلَاةِ فَأَحْمَدُ اللَّهَ وَ أُصَلِّي عَلَى النَّبِيِّ ( صلى الله عليه وآله ) قَالَ نَعَمْ وَ إِذَا عَطَسَ أَخُوكَ وَ أَنْتَ فِي الصَّلَاةِ فَقُلِ الْحَمْدُ لِلَّهِ وَ صَلِّ عَلَى النَّبِيِّ وَ إِنْ كَانَ بَيْنَكَ وَ بَيْنَ صَاحِبِكَ الْيَمُّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Faddal from Mu’alla’ abu ‘Uthman from abu Basir who has said the following:

‘I once asked abu ‘Abd Allah^-asws ‘In Salat I hear sneezing, can I then praise Allah^-azwj and say, “O Allah, grant compensation to Mohammed and his filmily worthy of their services to Your^-azwj cause?’ The Imam^-asws replied, ‘Yes, when your brother (in belief) sneezes while you are in Salat say, ‘All praise belongs to Allah^-azwj.  O Allah^-azwj Grant compensation to Mohammed and his family worthy of their services to Your^-azwj cause; even if there is an ocean between you and your friend, say, ‘O Allah^-azwj, Grant compensation to Mohammed^-saww and his^-saww family^-asws worthy of their services to Your^-azwj cause.’

Dealing with Insects and Poisonous Species

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام) عَنِ الرَّجُلِ يَكُونُ فِي الصَّلَاةِ فَيَرَى الْحَيَّةَ أَوِ الْعَقْرَبَ يَقْتُلُهُمَا إِنْ آذَيَاهُ قَالَ نَعَمْ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, from Hammad from Hariz from Mohammed ibn Muslim who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who in Salat sees a snake or scorpion; can he kill it if it is hurting? The Imam^-asws said: ‘Yes, he can do so.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام) فِي الرَّجُلِ يَقْتُلُ الْبَقَّةَ وَ الْبُرْغُوثَ وَ الْقَمْلَةَ وَ الذُّبَابَ فِي الصَّلَاةِ أَ يَنْقُضُ صَلَاتَهُ وَ وُضُوءَهُ قَالَ لَا .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy, who has said the following:

“I once asked abu’ Abd Allah^-asws about a man who kills, a bug, flea, lice or a fly while in Salat, does it invalidate his Salat and Wuzu? The Imam^-asws said: ‘No, it does not.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ قَائِماً فِي الصَّلَاةِ الْفَرِيضَةِ فَيَنْسَى كِيسَهُ أَوْ مَتَاعاً يَتَخَوَّفُ ضَيْعَتَهُ أَوْ هَلَاكَهُ قَالَ يَقْطَعُ صَلَاتَهُ وَ يُحْرِزُ مَتَاعَهُ ثُمَّ يَسْتَقْبِلُ الصَّلَاةَ قُلْتُ فَيَكُونُ فِي الْفَرِيضَةِ فَتَفَلَّتُ عَلَيْهِ دَابَّةٌ أَوْ تَفَلَّتُ دَابَّتُهُ فَيَخَافُ أَنْ تَذْهَبَ أَوْ يُصِيبَ مِنْهَا عَنَتاً فَقَالَ لَا بَأْسَ بِأَنْ يَقْطَعَ صَلَاتَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from and Mohammed ibn al-Hussain from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘I once asked him (the Imam^-asws) about a man who is standing in obligatory Salat when he remembers his valuables or property and he is afraid of loss or destruction of such items. The Imam^-asws said: ‘He can discontinue his Salat to secure such items and then perform his Salat again. I then asked the Imam^-asws, ‘What happens if he is in an obligatory Salat when a stumper (animal) or his stumper escapes and he is afraid of its getting lost or causing him difficulties?’ The Imam^-asws said: ‘It is not harmful if he discontinues his Salat.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ فِي صَلَاةِ الْفَرِيضَةِ فَرَأَيْتَ غُلَاماً لَكَ قَدْ أَبَقَ أَوْ غَرِيماً لَكَ عَلَيْهِ مَالٌ أَوْ حَيَّةً تَخَافُهَا عَلَى نَفْسِكَ فَاقْطَعِ الصَّلَاةَ وَ اتْبَعِ الْغُلَامَ أَوْ غَرِيماً لَكَ وَ اقْتُلِ الْحَيَّةَ .

Mohammed- ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Hariz from those who narrated to him who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When you are in obligatory Salat and see your slave escaping or your debtor who owes you a certain amount of property, or a snake because of which you are afraid for your life, you can discontinue your Salat follow the slave or debtor or kill the snake.’

Issues related to Masjid

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) يَقُولُ مَنْ بَنَى مَسْجِداً بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ قَالَ أَبُو عُبَيْدَةَ فَمَرَّ بِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فِي طَرِيقِ مَكَّةَ وَ قَدْ سَوَّيْتُ بِأَحْجَارٍ مَسْجِداً فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ نَرْجُو أَنْ يَكُونَ هَذَا مِنْ ذَلِكَ فَقَالَ نَعَمْ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr, from Hisham ibn al-Hakam, from au ‘Ubaydah al-Hadhddha’, who has said the following:

‘I heard abu ‘Abd Allah^-asws say, ‘If one builds a Masjid, Allah^-azwj Builds for him a house in paradise.’ Abu ‘Ubaydah has said: ‘Abu ‘Abd Allah^-asws once passed by on the way to Makkah and I had built a Masjid with stones and asked him, ‘I pray to Allah^-azwj to keep my souls in the service of your cause, I hope this will be of those (houses in paradise).  The Imam^-asws said: “Yes, it will be so.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الْجَارُودِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمَسْجِدِ يَكُونُ فِي الْبَيْتِ فَيُرِيدُ أَهْلُ الْبَيْتِ أَنْ يَتَوَسَّعُوا بِطَائِفَةٍ مِنْهُ أَوْ يُحَوِّلُوهُ إِلَى غَيْرِ مَكَانِهِ قَالَ لَا بَأْسَ بِذَلِكَ قَالَ وَ سَأَلْتُهُ عَنِ الْمَكَانِ يَكُونُ خَبِيثاً ثُمَّ يُنَظَّفُ وَ يُجْعَلُ مَسْجِداً قَالَ يُطْرَحُ عَلَيْهِ مِنَ التُّرَابِ حَتَّى يُوَارِيَهُ فَهُوَ أَطْهَرُ .

Ah ibn Mohammed has narrated from Sahl ibn Ziyad from Ahmad ibn Mohammed from ibn abu Nasr from Aban ‘Uthman from abu al-Jarud who has said the following:

‘I once asked abu Ja’far^-asws about the case of a Masjid which is in a house and the people of the house want to expand it to a certain extent or relocate it in another place. The Imam^-asws said: ‘It is not harmful.’ He (the narrator) has said that he then asked the Imam^-asws about a place which is filthy, then it is cleansed and is converted into a Masjid. The Imam^-asws said: ‘Soil is poured on it until it is covered; it is more clean.’

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ الْعِيصِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْبِيَعِ وَ الْكَنَائِسِ هَلْ يَصْلُحُ نَقْضُهُمَا لِبِنَاءِ الْمَسَاجِدِ فَقَالَ نَعَمْ .

Mohammed ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Safwan from al-‘Isa who has said the following:

‘I once asked abu ‘Abd Allah^-asws about al-Fiya’ and churches if they can be changed into Masjid. The Imam^-asws said: ‘Yes, it is permissible.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام) عَنِ الْمَسَاجِدِ الْمُظَلَّلَةِ أَ يُكْرَهُ الصَّلَاةُ فِيهَا قَالَ نَعَمْ وَ لَكِنْ لَا يَضُرُّكُمُ الْيَوْمَ وَ لَوْ قَدْ كَانَ الْعَدْلُ لَرَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ قَالَ وَ سَأَلْتُهُ أَ يُعَلِّقُ الرَّجُلُ السِّلَاحَ فِي الْمَسْجِدِ قَالَ نَعَمْ وَ أَمَّا فِي الْمَسْجِدِ الْأَكْبَرِ فَلَا فَإِنَّ جَدِّي نَهَى رَجُلًا يَبْرِي مِشْقَصاً فِي الْمَسْجِدِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from al-Halabiy who has said the following:

‘Abu ‘Abd Allah^-asws once was asked about Masjid, which is constructed to also provide a shadow (with a roof), if performing Salat therein is undesirable. The Imam^-asws said: ‘Yes, it is as such but today it is not harmful for you. Had there been justice you would see how it is dealt with.’ He (the narrator) has said that he then asked, ‘Can weapons be hanged in Masjid? The Imam^-asws said: ‘Yes, it is permissible; however, it is not permissible in the Grand Masjid; my grandfather prohibited a man trimming an arrow in the Masjid.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( صلوات الله عليه ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَمِعْتُمُوهُ يُنْشِدُ الشِّعْرَ فِي الْمَسَاجِدِ فَقُولُوا فَضَّ اللَّهُ فَاكَ إِنَّمَا نُصِبَتِ الْمَسَاجِدُ لِلْقُرْآنِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Mahbub from ‘Abd al-Rahman ibn al-Hajjaj from Ja’far ibn Ibrahim who has said the following:

‘Ali ibn al-Hussain^-asws has said that the Messenger of Allah^-saww has said: ‘If you hear someone reciting poems in Masjid say to him, “May Allah^-azwj tear your mouth, Masjid is built only for al-Quran (to read).’

لا يسجد الرجل على صورة و لا على بساط هي فيه و يجوز أن تكون الصورة تحت قدميه أو يطرح عليها ما يواريها

(Amir-ul-Momineen^-asws says): It is unacceptable for men to prostrate themselves on pictures or pictured rug.  It is, however, allowed when the picture is under his feet and covered up by something.[74]

و لا يعقد الرجل الدرهم الذي فيه الصورة في ثوبه و هو يصلي و يجوز أن يكون الدرهم في هميان أو في ثوب إن كان ظاهرا

(Amir-ul-Momineen^-asws says): It is not permitted for men to put pictured ‘Dirhams’ (coins) in their pocket while offering Salat.  It is, however, allowed to put the dirham in a bag or a thick cloth, i.e., money belt.[75]

لا يسجد الرجل على كدس حنطة و لا على شعير و لا على شي‏ء مما يؤكل و لا على الخبز

(Amir-ul-Momineen^-asws says): It is unacceptable for men to prostrate themselves on a bag of wheat or barley, an eatable thing, or bread.[76]

الْحَسَنُ بْنُ عَلِيٍّ الْعَلَوِيُّ عَنْ سَهْلِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعُرَنِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الصَّلَاةِ فِي الْمَسَاجِدِ الْمُصَوَّرَةِ فَقَالَ أَكْرَهُ ذَلِكَ وَ لَكِنْ لَا يَضُرُّكُمْ ذَلِكَ الْيَوْمَ وَ لَوْ قَدْ قَامَ الْعَدْلُ رَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ .

AI-Hussain ibn Ali al-‘Alaviy has narrated from aI-Hassan ibn al-Hussain al’Uraniy from ‘Amr ibn Jumay’ who has said the following:

‘I once asked abu Ja’far^-asws if it is permissible to perform Salat in a Masjid with pictures. The Imam said: ‘I dislike it, however, today it is not harmful to you. Had justice been established you would see how it is dealt with.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ رَطَانَةِ الْأَعَاجِمِ فِي الْمَسَاجِدِ

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Mohammed ibn al-Hussain ibn Shammun from ‘Abd Allah ibn ‘Abd al-Rahman from Misma’ abu Sayyar who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘The Messenger of Allah^-saww has prohibited speaking jargon language in Masjid (expressions understood by some or a group only).’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام) عَنِ النَّوْمِ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ النَّبِيِّ ( صلى الله عليه وآله ) قَالَ نَعَمْ فَأَيْنَ يَنَامُ النَّاسُ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa, who from Yunus from Mu’awiyah ibn Wahab, who has said the following:

“I once asked abu’ Abd Allah^-asws about sleeping in Masjid al-Haram and Masjid of the Holy Prophet^-saww. The Imam^-asws replied: ‘Yes, they can do so, where else can people sleep (otherwise)?’

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مِهْرَانَ الْكَرْخِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَكُونُ فِي الْمَسْجِدِ فِي الصَّلَاةِ فَيُرِيدُ أَنْ يَبْزُقَ فَقَالَ عَنْ يَسَارِهِ وَ إِنْ كَانَ فِي غَيْرِ صَلَاةٍ فَلَا يَبْزُقُ حِذَاءَ الْقِبْلَةِ وَ يَبْزُقُ عَنْ يَمِينِهِ وَ يَسَارِهِ .

A group has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Mohammed ibn Mehran al-Karkhiy from ‘Abd Allah ibn Sinan, who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who is in Masjid in Salat and wants to spit away. The Imam^-asws said: ‘He can do it toward his left and if he is not in Salat; he must not do so in front of al-Qiblah but do so toward his left or right sides.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ لا تَقْرَبُوا الصَّلاةَ وَ أَنْتُمْ سُكارى فَقَالَ سُكْرُ النَّوْمِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Hammad ibn ‘Isa from al-Hussain ibn al-Mukhtar from abu Usamah Zayd al-Shahham who has said the following:

‘I once asked abu’ Abd Allah^-asws about the words of Allah^-azwj, ‘You must not go near Salat while you are drunk.’ (4:46). The Imam^-asws said: ‘It is a reference to sleep.’

إذا غلبتك عينك و أنت في الصلاة فاقطعها و نم فإنك لا تدري لعلك أن تدعو على نفسك

(Amir-ul-Momineen^-asws says): If sleep overcomes you during the Salat, you should terminate it and go to sleep, because you may, inattentively, supplicate to Allah^-azwj against yourself.[77]

إذا قال العبد في التشهد الأخير من الصلاة المكتوبة أشهد أن لا إله إلا الله وحده لا شريك له و أن محمدا عبده و رسوله و أن الساعة آتية لا ريب فيها و أن الله يبعث من في القبور ثم أحدث حدثا فقد تمت صلاته

(Amir-ul-Momineen^-asws says): And Said: in the last Tashahhud of the obligatory Salat, one can still continue his Salat even if one’s ablutions terminates, if he had already recited the followings.  “I declare there is no god but Allah^-azwj exclusively without any associate, Mohammed^-saww is His^-azwj servant and apostle, the Hour of the Resurrection is undoubtedly to come, and Allah^-azwj will resurrect those who are in the graves.”[78]

من شرب مسكرا لم تقبل صلاته أربعين ليلة

(Amir-ul-Momineen^-asws says): The Salat of those who consume intoxicants will not be accepted for forty nights.[79]

Issues related to Congregational Salat

ما عبد الله جل و عز بشي‏ء هو أشد من المشي إلى الصلاة

(Amir-ul-Momineen^-asws says): Walking toward the Salat (Masjid) is the best form of the worship of Allah^-azwj.[80]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا يَرْوِي النَّاسُ أَنَّ الصَّلَاةَ فِي جَمَاعَةٍ أَفْضَلُ مِنْ صَلَاةِ الرَّجُلِ وَحْدَهُ بِخَمْسٍ وَ عِشْرِينَ صَلَاةً فَقَالَ صَدَقُوا فَقُلْتُ الرَّجُلَانِ يَكُونَانِ جَمَاعَةً فَقَالَ نَعَمْ وَ يَقُومُ الرَّجُلُ عَنْ يَمِينِ الْإِمَامِ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umar from ‘Umar ibn ‘Udhaynah from Zurarah who has said the following:

“I asked abu ‘Abd Allah^-asws ‘People say that performing Salat in congregation is more virtuous than twenty-five Salat performed alone. Is this true?’ The Imam^-asws replied, ‘What they say is right.  I then asked, ‘Can two people be considered a congregation?’ The Imam^-asws said: ‘Yes, but one (the follower) should stand on the right side of the prayer leader.’

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ الْجُهَنِيَّ أَتَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي أَكُونُ فِي الْبَادِيَةِ وَ مَعِي أَهْلِي وَ وُلْدِي وَ غِلْمَتِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ فَقَالَ نَعَمْ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ الْغِلْمَةَ يَتْبَعُونَ قَطْرَ السَّحَابِ وَ أَبْقَى أَنَا وَ أَهْلِي وَ وُلْدِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ فَجَمَاعَةٌ نَحْنُ فَقَالَ نَعَمْ فَقَالَ يَا رَسُولَ اللَّهِ فَإِنَّ وُلْدِي يَتَفَرَّقُونَ فِي الْمَاشِيَةِ وَ أَبْقَى أَنَا وَ أَهْلِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ أَنَا فَقَالَ نَعَمْ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ الْمَرْأَةَ تَذْهَبُ فِي مَصْلَحَتِهَا فَأَبْقَى أَنَا وَحْدِي فَأُؤَذِّنُ وَ أُقِيمُ فَأُصَلِّي أَ فَجَمَاعَةٌ أَنَا فَقَالَ نَعَمْ الْمُؤْمِنُ وَحْدَهُ جَمَاعَةٌ .

A group has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Hammad ibn ‘Isa from Mohammed ibn Yusuf, who from his father, who has said the following:

“I heard abu Ja’far^-asws say, ‘AI-Juhaniy came to the Holy Prophet^-saww and asked, “O Messenger of Allah^-saww, I live in an open land (unpopulated) with my family, children, and slaves. I say Azan and ‘lqamah and lead them in Salat. Are we considered a congregation?” The Messenger of Allah^-saww replied, “Yes, you are a congregation.”

He then asked, “O Messenger of Allah^-saww, sometimes the slaves follow the drops from the cloud; then my family, children and I remain home. I say Azan and Iqamah and lead them in Salat. Are we considered a congregation? The Messenger of Allah^-saww replied, “Yes, you are a congregation.  He then asked, “O Messenger of Allah^-saww, sometimes my children go out after the cattle, only then my family and I remain home. I then say Azan and Iqamah and lead them in Salat. Am I a congregation?  The Messenger of Allah^-saww replied, “Yes, you are a congregation.” He then asked, “O Messenger of Allah^-saww, the female (his wife) goes for her things to do and I then remain by myself. I then say Azan and Iqamah and perform Salat. Am I a congregation?” The Messenger of Allah^-saww replied, “Yes, the believer, by himself is a congregation.’

حَمَّادٌ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ الْفُضَيْلِ قَالَا قُلْنَا لَهُ الصَّلَوَاتُ فِي جَمَاعَةٍ فَرِيضَةٌ هِيَ فَقَالَ الصَّلَوَاتُ فَرِيضَةٌ وَ لَيْسَ الِاجْتِمَاعُ بِمَفْرُوضٍ فِي الصَّلَاةِ كُلِّهَا وَ لَكِنَّهَا سُنَّةٌ وَ مَنْ تَرَكَهَا رَغْبَةً عَنْهَا وَ عَنْ جَمَاعَةِ الْمُؤْمِنِينَ مِنْ غَيْرِ عِلَّةٍ فَلَا صَلَاةَ لَهُ .

Hammad has narrated from Hafiz from Zurarah and al-Fudayl who have said the following:

“We once asked Imam^-asws, ‘Is Salat in congregation obligatory?’ The Imam^-asws said: ‘Salat is obligatory but congregating for it in general is not obligatory; however, it is of the Sunnah. Whoever omits it in disregard and in disregard of the group of believers without a good reason, his Salat is not anything of value.’

وَ رُوِيَ أَنَّ مَنْ صَلَّى بِأَذَانٍ وَ إِقَامَةٍ صَلَّى خَلْفَهُ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ مَنْ صَلَّى بِإِقَامَةٍ بِغَيْرِ أَذَانٍ صَلَّى خَلْفَهُ صَفٌّ وَاحِدٌ وَ حَدُّ الصَّفِّ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ

It is narrated that when a Momin offers Salat after reciting ‘Azan’ and ‘Aqama’, two rows of angels offer Salat behind him but when he offers Salat after reciting only ‘Aqama’ but without ‘Azan’ then only one row of angels stand behind him.  The length of the row of angels is the distance between the East and West.[81]

Offering Salat behind that who is Unqualified

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام) إِنَّ مَوَالِيَكَ قَدِ اخْتَلَفُوا فَأُصَلِّي خَلْفَهُمْ جَمِيعاً فَقَالَ لَا تُصَلِّ إِلَّا خَلْفَ مَنْ تَثِقُ بِدِينِهِ ثُمَّ قَالَ وَ لِي مَوَالٍ فَقُلْتُ أَصْحَابٌ فَقَالَ مُبَادِراً قَبْلَ أَنْ أَسْتَتِمَّ ذِكْرَهُمْ لَا يَأْمُرُكَ عَلِيُّ بْنُ حَدِيدٍ بِهَذَا أَوْ هَذَا مِمَّا يَأْمُرُكَ بِهِ عَلِيُّ بْنُ حَدِيدٍ فَقُلْتُ نَعَمْ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from Ali ibn Rashid who has said the following:

“I said to abu Ja’far^-asws ‘You have different friends, thus, I perform Salat behind every one of them.’  The Imam^-asws replied, ‘Do not perform Salat behind anyone whom you cannot trust in matters of his religion.

He^-asws then said: ‘I^-asws have many friends.’ I said: ‘You^-asws have many companions.’ He^-asws then immediately, before I could mention their names, said: ‘No, (do not mention their names). Ali ibn Hadid requires you to do this. Is this what Ali ibn Hadid commands you to do?’ I replied, ‘Yes, that is correct.’

The Undesirable Leader in Salat

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَمْسَةٌ لَا يَؤُمُّونَ النَّاسَ عَلَى كُلِّ حَالٍ الْمَجْذُومُ وَ الْأَبْرَصُ وَ الْمَجْنُونُ وَ وَلَدُ الزِّنَا وَ الْأَعْرَابِيُّ .

A group has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Fadalah ibn Ayyub from al-Hussain ibn ‘Uthman from ibn Muskan, from abu Basir, who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘Five kinds of people are not to lead other people in Salat in all circumstances: People suffering from leprosy, insanity, one born outside of wedlock and al-A’ra’biy Arab of desert.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ    (صلوات الله عليه ) لَا يَؤُمُّ الْمُقَيَّدُ الْمُطْلَقِينَ وَ لَا يَؤُمُّ صَاحِبُ الْفَالِجِ الْأَصِحَّاءَ وَ لَا صَاحِبُ التَّيَمُّمِ الْمُتَوَضِّينَ وَ لَا يَؤُمُّ الْأَعْمَى فِي الصَّحْرَاءِ إِلَّا أَنْ يُوَجَّهَ إِلَى الْقِبْلَةِ .

Ali ibn Ibrahim has narrated from his father from al-NawfaIiy from al-Sakuniy who has said the following:

‘Abu ‘Abd Allah^-asws has said that ‘Amir al-Momaneen^-asws said: ‘One bonded cannot lead in Salat those who are free, one with physical condition (paralysed) cannot lead those in good health, one with Tayammum cannot lead those with Wuzu, a blind cannot lead others in the wilderness unless directed to al-Qiblah.’

Men Leading Salat for Women

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الْعَبَّاسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) عَنِ الرَّجُلِ يَؤُمُّ الْمَرْأَةَ فِي بَيْتِهِ فَقَالَ نَعَمْ تَقُومُ وَرَاءَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Sinan from ibn Muskan from abu al-‘ Abbas who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who leads the woman in his house in Salat. The Imam^-asws said: ‘Yes, he can do so but she stands behind him.’

أَحْمَدُ عَنِ الْحُسَيْنِ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَؤُمُّ النِّسَاءَ لَيْسَ مَعَهُنَّ رَجُلٌ فِي الْفَرِيضَةِ قَالَ نَعَمْ وَ إِنْ كَانَ مَعَهُ صَبِيٌّ فَلْيَقُمْ إِلَى جَانِبِهِ .

Ahmad ibn al-Hussain has narrated from Fadalah from Hammad ibn ‘Uthaman from Ibrahim ibn Maymun who has said the following:

“I once asked abu ‘Abd Allah^-asws about a man who leads women in obligatory Salat where there are no other men. The Imam^-asws said: ‘Yes, he can do so and if there is a child he stands up on his side.’

A Woman cannot lead other Women in Salat

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ ابْنِ سِنَانٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَؤُمُّ النِّسَاءَ فَقَالَ إِذَا كُنَّ جَمِيعاً أَمَّتْهُنَّ فِي النَّافِلَةِ فَأَمَّا الْمَكْتُوبَةُ فَلَا وَ لَا تَقَدَّمْهُنَّ وَ لَكِنْ تَقُومُ وَسَطاً مِنْهُنَّ .

A group has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Fadalah from ibn Sinan from Sulayman ibn Khalid who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a woman’s leading other women in Salat. The Imam^-asws said: ‘She can do so if they all follow her in recommended Salat, but not in obligatory Salat, and she is not to lead them, instead she stands up in their middle.’

Performing Salat behind a Qualified Person

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنِ الْإِمَامِ يَضْمَنُ صَلَاةَ الْقَوْمِ قَالَ لَا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from Ali ibn Hadid, who from Jamil Darray from Zurarah who has said the following:

I once asked one of the two Infallible Imams^-asws if the Imam is responsible for Salat of the people.  Imam^-asws replied: No, ‘he is not responsible.’

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَا قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ مَنْ قَرَأَ خَلْفَ إِمَامٍ يَأْتَمُّ بِهِ فَمَاتَ بُعِثَ عَلَى غَيْرِ الْفِطْرَةِ .

Mohammed ibn Ahmad has narrated from Mohammed ibn Isa, who from Hariz from Zurarah, from Mohammed ibn Muslim who has said the following:

Abu Jafar^-asws has said that Amir-ul-Momineen^-asws would say, ‘One who recites when performing Salat behind an Imam who he follows and dies, he has died in a religion other than Fitrah (Islam).’

Moving Backwards in Salat is Forbidden

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لَهُ الرَّجُلُ يَتَأَخَّرُ وَ هُوَ فِي الصَّلَاةِ قَالَ لَا قُلْتُ فَيَتَقَدَّمُ قَالَ نَعَمْ مَا شَاءَ إِلَى الْقِبْلَةِ .

Mohammed ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib’I, who from Mohammed ibn Muslim, who has said the following:

‘I once asked the Imam^-asws ‘Can a man move backward in Salat?’ The Imam^-asws said: ‘No, he cannot do so.’ I then asked, ‘Can he move forward?’ The Imam said: ‘Yes, as much as he wants toward al-Qiblah.’

He who has already offered Salat but Wants to Join Others

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام) عَنْ الرَّجُلِ يَأْتِي الصَّلَاةَ فَلَا يَجِدُ فِي الصَّفِّ مَقَاماً أَ يَقُومُ وَحْدَهُ حَتَّى يَفْرُغَ مِنْ صَلَاتِهِ قَالَ نَعَمْ لَا بَأْسَ أَنْ يَقُومَ بِحِذَاءِ الْإِمَامِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa, who from Sa’id al-A’raj who has said the following:

“I once asked abu’ Abd Allah^-asws about a man who comes to Salat and does not find a place in the rows. Can he stand up alone until Salat is complete? The Imam^-asws said: ‘Yes, it is not an offence to stand parallel to the Imam.’

Performing Salat in Kabah, Churches and other Places

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّلَاةِ فِي الْبِيَعِ وَ الْكَنَائِسِ فَقَالَ رُشَّ وَ صَلِّ قَالَ وَ سَأَلْتُهُ عَنْ بُيُوتِ الْمَجُوسِ فَقَالَ رُشَّهَا وَ صَلِّ .

Ali ibn lbrahim has narrated from his father from Mohammed ibn ‘Isa from Yunus from ‘Abd AIIah ibn Sinan who has said the following:

“I once asked abu ‘Abd Allah^-asws about performing Salat in al-Biya’ and churches. The Imam^-asws said: ‘Spatter, then perform Salat.’ He (the narrator) has said that he then asked him (the Imam) about the houses of Zoroastrians. The Imam^-asws said: ‘Spatter and perform Salat.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) عَنِ الصَّلَاةِ فِي أَعْطَانِ الْإِبِلِ فَقَالَ إِنْ تَخَوَّفْتَ الضَّيْعَةَ عَلَى مَتَاعِكَ فَاكْنُسْهُ وَ انْضِحْهُ وَ لَا بَأْسَ بِالصَّلَاةِ فِي مَرَابِضِ الْغَنَمِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Hammad ibn ‘lsa from Hariz from Mohammed ibn Muslim who has said the following:

‘I once asked abu ‘Abd Allah^-asws about performing Salat in camel’s barn. The Imam^-asws said: ‘If you are afraid of affecting you, sweep it and wash it. However, it is not harmful to perform Salat in sheep barns.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي مَرَابِضِ الْغَنَمِ فَقَالَ صَلِّ فِيهَا وَ لَا تُصَلِّ فِي أَعْطَانِ الْإِبِلِ إِلَّا أَنْ تَخَافَ عَلَى مَتَاعِكَ الضَّيْعَةَ فَاكْنُسْهُ وَ رُشَّهُ بِالْمَاءِ وَ صَلِّ فِيهِ وَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي ظَهْرِ الطَّرِيقِ فَقَالَ لَا بَأْسَ أَنْ تُصَلِّيَ فِي الظَّوَاهِرِ الَّتِي بَيْنَ الْجَوَادِّ فَأَمَّا عَلَى الْجَوَادِّ فَلَا تُصَلِّ فِيهَا قَالَ وَ كُرِهَ الصَّلَاةُ فِي السَّبَخَةِ إِلَّا أَنْ يَكُونَ مَكَاناً لَيِّناً تَقَعُ عَلَيْهِ الْجَبْهَةُ مُسْتَوِيَةً قَالَ وَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي الْبِيعَةِ فَقَالَ إِذَا اسْتَقْبَلْتَ الْقِبْلَةَ فَلَا بَأْسَ بِهِ قَالَ وَ رَأَيْتُهُ فِي الْمَنَازِلِ الَّتِي فِي طَرِيقِ مَكَّةَ يَرُشُّ أَحْيَاناً مَوْضِعَ جَبْهَتِهِ ثُمَّ يَسْجُدُ عَلَيْهِ رَطْباً كَمَا هُوَ وَ رُبَّمَا لَمْ يَرُشَّ الَّذِي يَرَى أَنَّهُ طَيِّبٌ قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَخُوضُ الْمَاءَ فَتُدْرِكُهُ الصَّلَاةُ فَقَالَ إِنْ كَانَ فِي حَرْبٍ فَإِنَّهُ يُجْزِئُهُ الْإِيمَاءُ وَ إِنْ كَانَ تَاجِراً فَلْيَقُمْ وَ لَا يَدْخُلْهُ حَتَّى يُصَلِّيَ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

“I once asked abu’ Abd Allah^-asws about the barn of sheep. The Imam^-asws said: ‘You can perform Salat there but do not perform Salat in the place where camels are kept, unless you are afraid for loss of your property, in which case, you can sweep and sprinkle water on it, then perform Salat there.’

I then asked abu ‘Abd Allah^-asws about performing Salat on a roadside. The Imam^-asws said: ‘It is not an offence to perform Salat in such place but not in the middle of a road.’

The Imam said: ‘It is undesirable to perform Salat on salt grounds unless there is a soft area on which the forehead can rest in a level manner.’ He (the narrator) has said that he then asked the Imam^-asws about performing Salat in al-Bi’ah (Church). The Imam^-asws replied, ‘If you can face al-Qiblah, then it is not an offence to perform Salat there.’ He (the narrator) has said that I saw him (the Imam^-asws) in rest areas on the road to Makkah sometimes sprinkle water on the place for his forehead during Sajdah, and perform Sajdah when still wet, as The Imam^-asws sometimes would not sprinkle water if it was fine.

‘He (the narrator) has said that he asked the Imam^-asws about a man who sails in water and time for Salat arrives. The Imam^-asws said: ‘If he is in a war only making gestures for Salat is sufficient but if he is a merchant, he is not to sail before performing Salat.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ لَا تُصَلِّ فِي بَيْتٍ فِيهِ مَجُوسِيٌّ وَ لَا بَأْسَ بِأَنْ تُصَلِّيَ وَ فِيهِ يَهُودِيٌّ أَوْ نَصْرَانِيٌّ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Abd al-Majid from abu Jamilah from abu ‘Usamah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Do not perform Salat in a house in which there is a Zoroastrian, but it is not an offence if there is a Jew or a Christian.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّا كُنَّا فِي الْبَيْدَاءِ فِي آخِرِ اللَّيْلِ فَتَوَضَّأْتُ وَ اسْتَكْتُ وَ أَنَا أَهُمُّ بِالصَّلَاةِ ثُمَّ كَأَنَّهُ دَخَلَ قَلْبِي شَيْ‏ءٌ فَهَلْ يُصَلَّى فِي الْبَيْدَاءِ فِي الْمَحْمِلِ فَقَالَ لَا تُصَلِّ فِي الْبَيْدَاءِ قُلْتُ وَ أَيْنَ حَدُّ الْبَيْدَاءِ فَقَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا بَلَغَ ذَاتَ الْجَيْشِ جَدَّ فِي السَّيْرِ ثُمَّ لَا يُصَلِّي حَتَّى يَأْتِيَ مُعَرَّسَ النَّبِيِّ ( صلى الله عليه وآله ) قُلْتُ وَ أَيْنَ ذَاتُ الْجَيْشِ فَقَالَ دُونَ الْحَفِيرَةِ بِثَلَاثَةِ أَمْيَالٍ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ahmad ibn Mohammed from ibn abu Nasr who has said the following:

‘I once said to abu aI-Hassan^-asws ‘We were in aI-Bayda’ (name of a place) toward the end of the night. I took Wuzu brushed my teeth and I intended to perform Salat, then it occurred to me. Is it permissible to perform Salat, in aI-Bayda’ in the carriage? The Imam^-asws said: ‘Do not perform Salat in aI-Bayda’.’ I then asked, ‘What are the limits of aI-Bayda’?’ The Imam^-asws said: ‘Abu Ja’far^-asws would on reaching Dhat al-Jaysh travel faster. The Imam^-asws would not perform Salat until reaching Mu’arras of the Holy Prophet^-saww.’ I then asked, ‘Where is Dhat al-Jaysh?’ The Imam^-asws said: ‘It is three miles before al-Hafirah.’

It is forbidden to Offer Salat on a Road which is In Use

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ قَالَ قَالَ الرِّضَا ( عليه السلام ) كُلُّ طَرِيقٍ يُوطَأُ وَ يُتَطَرَّقُ كَانَتْ فِيهِ جَادَّةٌ أَوْ لَمْ تَكُنْ لَا يَنْبَغِي الصَّلَاةُ فِيهِ قُلْتُ فَأَيْنَ أُصَلِّي قَالَ يَمْنَةً وَ يَسْرَةً .

It is a narration from him (narrator of previous Hadith) by Ahmad ibn Mohammed from Mohammed ibn al-Fadl who has said the following:

‘AI-Reza^-asws has said: ‘Do not perform Salat on any road which is used, regardless, it has a main path or not.  It is not proper to perform Salat on it.’ I then asked, ‘Where then one can perform Salat?’ The Imam^-asws said: ‘On its right or left sides.’

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَشَرَةُ مَوَاضِعَ لَا يُصَلَّى فِيهَا الطِّينُ وَ الْمَاءُ وَ الْحَمَّامُ وَ الْقُبُورُ وَ مَسَانُّ الطَّرِيقِ وَ قُرَى النَّمْلِ وَ مَعَاطِنُ الْإِبِلِ وَ مَجْرَى الْمَاءِ وَ السَّبَخُ وَ الثَّلْجُ .

Ali ibn Mohammed ibn ‘Abd Allah has narrated from ibn al-Barqiy from his father from ‘Abd Allah ibn aI-FadI from those who narrated to him has said the following:

“Abu ‘Abd Allah^-asws has said: ‘Salat is not performed in ten places, such as in clay, water, bath houses, on graves, on main roads, ant’s colonies, camel’s barns, water beds, salt grounds and on snow.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ حَدِّ الطِّينِ الَّذِي لَا يُسْجَدُ فِيهِ مَا هُوَ قَالَ إِذَا غَرِقَ الْجَبْهَةُ وَ لَمْ تَثْبُتْ عَلَى الْأَرْضِ وَ عَنِ الرَّجُلِ يُصَلِّي بَيْنَ الْقُبُورِ قَالَ لَا يَجُوزُ ذَلِكَ إِلَّا أَنْ يَجْعَلَ بَيْنَهُ وَ بَيْنَ الْقُبُورِ إِذَا صَلَّى عَشَرَةَ أَذْرُعٍ مِنْ بَيْنِ يَدَيْهِ وَ عَشَرَةَ أَذْرُعٍ مِنْ خَلْفِهِ وَ عَشَرَةَ أَذْرُعٍ عَنْ يَمِينِهِ وَ عَشَرَةَ أَذْرُعٍ عَنْ يَسَارِهِ ثُمَّ يُصَلِّي إِنْ شَاءَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ahmad ibn aI-Hassan ibn Ali from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following:

“I once asked abu ‘Abd Allah^-asws about what is clay on which Sajdah cannot be performed. The Imam^-asws said: ‘Clay is that on which one’s forehead sinks lower and lower without remaining in one place on earth.’ I asked about a man who performs Salat on graves. The Imam^-asws said: ‘It is not permissible unless he places something between himself and the graves when performing Salat, like a distance of ten yards from his front side and from his back side, ten yards from the right and ten yards from the left; then he can perform Salat if he wanted.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الرَّجُلِ يُصَلِّي وَ بَيْنَ يَدَيْهِ مُصْحَفٌ مَفْتُوحٌ فِي قِبْلَتِهِ قَالَ لَا قُلْتُ فَإِنْ كَانَ فِي غِلَافٍ قَالَ نَعَمْ وَ قَالَ لَا يُصَلِّي الرَّجُلُ وَ فِي قِبْلَتِهِ نَارٌ أَوْ حَدِيدٌ وَ عَنِ الرَّجُلِ يُصَلِّي وَ بَيْنَ يَدَيْهِ قِنْدِيلٌ مُعَلَّقٌ وَ فِيهِ نَارٌ إِلَّا أَنَّهُ بِحِيَالِهِ قَالَ إِذَا ارْتَفَعَ كَانَ شَرّاً لَا يُصَلِّي بِحِيَالِهِ .

Mohammed ibn Yahya has narrated from ‘Imran ibn Musa and Mohammed ibn Ahmad from Ahmad ibn aI-Hassan ibn Ali from ‘Arm ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following:

“I once asked abu ‘Abd Allah^-asws about a man who performs Salat and in front of him there is an open copy of Quran. The Imam^-asws said: ‘No, it is not permissible.’ I then asked, ‘What happens if it is in a cover?’ The Imam^-asws said: ‘Yes, it is permissible.’ The Imam^-asws said: ‘One is not to perform Salat with a fire in front of him, or iron.’ The Imam^-asws was asked about a man who performs Salat with a chandelier hanging in his front with fire in it except that it is his view. The Imam^-asws said: ‘When it is higher it is evil. One is not to perform Salat with it in one’s view.’

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنِ التَّمَاثِيلِ فِي الْبَيْتِ فَقَالَ لَا بَأْسَ إِذَا كَانَتْ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ عَنْ خَلْفِكَ أَوْ تَحْتِ رِجْلَيْكَ وَ إِنْ كَانَتْ فِي الْقِبْلَةِ فَأَلْقِ عَلَيْهَا ثَوْباً .

A group has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Safwan ibn Yahya from al-‘Ala’, who from Mohammed ibn Muslim who has said the following:

‘I once asked one of the two Imam^-asws about pictures in the house. The Imam^-asws said: ‘There is no offence in it if it is on your right, left, behind you or under your feet. If it is in the direction of al-Qiblah, then cover it with a piece of cloth.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي التِّمْثَالِ يَكُونُ فِي الْبِسَاطِ فَتَقَعُ عَيْنُكَ عَلَيْهِ وَ أَنْتَ تُصَلِّي قَالَ إِنْ كَانَ بِعَيْنٍ وَاحِدَةٍ فَلَا بَأْسَ وَ إِنْ كَانَ لَهُ عَيْنَانِ فَلَا .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of his people who has said the following:

“Abu ‘Abd Allah^-asws, about pictures on furnishings which come in one’s view, has said: ‘If there is one eye for it, it is not harmful but if it has two eyes then it is not permissible.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ حَدِيدٍ قَالَا قُلْنَا لِأَبِي عَبْدِ اللَّهِ ( عليه السلام) السَّطْحُ يُصِيبُهُ الْبَوْلُ أَوْ يُبَالُ عَلَيْهِ أَ يُصَلَّى فِي ذَلِكَ الْمَكَانِ فَقَالَ إِنْ كَانَ تُصِيبُهُ الشَّمْسُ وَ الرِّيحُ وَ كَانَ جَافّاً فَلَا بَأْسَ بِهِ إِلَّا أَنْ يَكُونَ يُتَّخَذُ مَبَالًا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, from Hammad from Hariz from Zurarah and All ibn Hadid who have said the following:

‘We once asked abu ‘Abd Allah^-asws about a roof on which there is urine.  Can one perform Salat there? The Imam^-asws said: ‘If Sun rays and wind can reach it and it is dry, there is no offence in it unless it is used as a urinating place.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُصَلَّى فِي بَيْتٍ فِيهِ خَمْرٌ أَوْ مُسْكِرٌ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘Salat is not performed in a house where wine and intoxicating items exist.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَامِرِ بْنِ نُعَيْمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ هَذِهِ الْمَنَازِلِ الَّتِي يَنْزِلُهَا النَّاسُ فِيهَا أَبْوَالُ الدَّوَابِّ وَ السِّرْجِينُ وَ يَدْخُلُهَا الْيَهُودُ وَ النَّصَارَى كَيْفَ يُصَلَّى فِيهَا قَالَ صَلِّ عَلَى ثَوْبِكَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from Hammad from ‘Amir ibn Nu’aym, who has said the following:

‘I once asked abu ‘Abd Allah^-asws about the case of these houses where people lodge, in which there is urine of animals and dung, where Jews and Christians enter. How is one to perform Salat? The Imam^-asws said: ‘Perform Salat on your clothes.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام ) قَالَ قَالَ جَبْرَئِيلُ ( عليه السلام ) يَا رَسُولَ اللَّهِ إِنَّا لَا نَدْخُلُ بَيْتاً فِيهِ صُورَةُ إِنْسَانٍ وَ لَا بَيْتاً يُبَالُ فِيهِ وَ لَا بَيْتاً فِيهِ كَلْبٌ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Hassan ibn Ali al-Washsha’ from Aban from ‘Amr ibn Khalid who has said the following:

‘Abu Ja’far^-asws has said: ‘Gibril said: “O Messenger of Allah^-saww, we do not enter into a house in which there are pictures of a human being, or a house used for urinating or a house where a dog exists.’

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ جَبْرَئِيلَ ( عليه السلام ) أَتَانِي فَقَالَ إِنَّا مَعْشَرَ الْمَلَائِكَةِ لَا نَدْخُلُ بَيْتاً فِيهِ كَلْبٌ وَ لَا تِمْثَالُ جَسَدٍ وَ لَا إِنَاءٌ يُبَالُ فِيهِ .

Abu Ali a-Ash’ariy has narrated from Mohammed ibn ‘Abd al-Jabbar, who from Safwan from ibn Muskan from Mohammed Marwan who has said the following:

‘Abu ‘Abd Allah^-asws has said that the Messenger of Allah^-saww has said: Gabriel came to me and said: “We the community of angels do not enter into a house in which a dog exists, or there is a statue of a body or there is a pot with urine in it.’

It is forbidden to Offer Salat in One Piece of Cloth

تجزي للرجل الصلاة في ثوب واحد يعقد طرفيه على عنقه و في القميص الصفين يزره عليه

(Amir-ul-Momineen^-asws says): It is acceptable for men to offer the Salat wearing one dress by knotting the two martins on the neck.  It is also acceptable to offer the Salat wearing a thick shirt by buttoning it up.[82]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ يُصَلِّي فِي سَرَاوِيلَ لَيْسَ مَعَهُ غَيْرُهُ قَالَ يَجْعَلُ التِّكَّةَ عَلَى عَاتِقِهِ .

Ali ibn Mohammed in a marfu manner has narrated the following:

‘About a man, who performs Salat wearing a pant (pyjama) with no other clothes, abu ‘Abd Allah^-asws has said: ‘He is to secure it with a drawstring to his shoulder.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) قَالَ لَا يَنْبَغِي أَنْ تَتَوَشَّحَ بِإِزَارٍ فَوْقَ الْقَمِيصِ وَ أَنْتَ تُصَلِّي وَ لَا تَتَّزِرْ بِإِزَارٍ فَوْقَ الْقَمِيصِ إِذَا أَنْتَ صَلَّيْتَ فَإِنَّهُ مِنْ زِيِّ الْجَاهِلِيَّةِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn al-Hakam from Hisham ibn Salim from abu Basir from who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘It is not proper to throw a loincloth over a shirt when performing Salat or use a loincloth on a shirt when performing Salat; it is of the manner of dressing in the pre-Islamic age of darkness.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تُصَلِّي الْمَرْأَةُ فِي ثَلَاثَةِ أَثْوَابٍ إِزَارٍ وَ دِرْعٍ وَ خِمَارٍ وَ لَا يَضُرُّهَا بِأَنْ تُقَنِّعَ بِالْخِمَارِ فَإِنْ لَمْ تَجِدْ فَثَوْبَيْنِ تَتَّزِرُ بِأَحَدِهِمَا وَ تُقَنِّعُ بِالْآخَرِ قُلْتُ فَإِنْ كَانَ دِرْعٌ وَ مِلْحَفَةٌ لَيْسَ عَلَيْهَا مِقْنَعَةٌ فَقَالَ لَا بَأْسَ إِذَا تَقَنَّعَتْ بِالْمِلْحَفَةِ فَإِنْ لَمْ تَكْفِهَا فَلْتَلْبَسْهَا طُولًا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from ‘Uthman ibn ‘Isa from ibn Muskan from ibn abu Ya’fur who has said the following:

“Abu ‘Abd Allah^-asws has said: ‘Women perform Salat in three pieces of clothes: Loincloth, an outer garment with sleeves, and a yashmak. It is not harmful if she uses the Yashmak as a veil and if she does not find, she can use two pieces of clothes using one as loincloth and the other as a veil.  I (the narrator) then asked, ‘Can she use an outer garment and a sheet without a head scarf?’ The Imam^-asws said: ‘It is not an offence if she uses the sheet as a head scarf and if it is not enough, she can wear it lengthwise.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ خَرَجَ مِنْ سَفِينَةٍ عُرْيَاناً أَوْ سُلِبَ ثِيَابُهُ وَ لَمْ يَجِدْ شَيْئاً يُصَلِّي فِيهِ فَقَالَ يُصَلِّي إِيمَاءً فَإِنْ كَانَتِ امْرَأَةً جَعَلَتْ يَدَهَا عَلَى فَرْجِهَا وَ إِنْ كَانَ رَجُلًا وَضَعَ يَدَهُ عَلَى سَوْأَتِهِ ثُمَّ يَجْلِسَانِ فَيُومِئَانِ إِيمَاءً وَ لَا يَسْجُدَانِ وَ لَا يَرْكَعَانِ فَيَبْدُو مَا خَلْفَهُمَا تَكُونُ صَلَاتُهُمَا إِيمَاءً بِرُءُوسِهِمَا قَالَ وَ إِنْ كَانَا فِي مَاءٍ أَوْ بَحْرٍ لُجِّيٍّ لَمْ يَسْجُدَا عَلَيْهِ وَ مَوْضُوعٌ عَنْهُمَا التَّوَجُّهُ فِيهِ يُومِئَانِ فِي ذَلِكَ إِيمَاءً رَفْعُهُمَا تَوَجُّهٌ وَ وَضْعُهُمَا .

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following:

‘I once asked abu Ja’far^-asws about a man who sails in a boat while naked or his clothes are looted and he does not find anything to perform Salat with. The Imam^-asws said: ‘He performs Salat by making gestures and a woman in such condition places her hand over her front, and if a man, he places his hand over his private part. They sit and make gestures and do not perform Sajdah or Ruku’ (bowing down on one’s knees) so their back is not exposed. Their Salat is by gestures by their heads.’ The Imam^-asws said: ‘If they are in water or sea with waves they do not perform Sajdah and they are exempt from facing (the direction of al-Qiblah). They make gestures: their rising and lowering is by gestures.’

تشمير الثياب طهور للصلاة قال الله تعالى وَ ثِيابَكَ فَطَهِّرْ أي فشمر

(Amir-ul-Momineen^-asws says): To tuck up the clothes is purity for offering the Salat.  Allah^-azwj Says: Cleanse your clothes (74:4).  This means tuck up your clothes.[83]

Kinds of Cloths in Which Salat is Prohibited

لا يقومن أحدكم بين يدي ربه جل و عز و عليه ثوب يصفه

(Amir-ul-Momineen^-asws says): You should not stand before your Lord the Majestic in Salat while you are wearing see-through clothes.[84]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَأَلَ زُرَارَةُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّلَاةِ فِي الثَّعَالِبِ وَ الْفَنَكِ وَ السِّنْجَابِ وَ غَيْرِهِ مِنَ الْوَبَرِ فَأَخْرَجَ كِتَاباً زَعَمَ أَنَّهُ إِمْلَاءُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّ الصَّلَاةَ فِي وَبَرِ كُلِّ شَيْ‏ءٍ حَرَامٍ أَكْلُهُ فَالصَّلَاةُ فِي وَبَرِهِ وَ شَعْرِهِ وَ جِلْدِهِ وَ بَوْلِهِ وَ رَوْثِهِ وَ أَلْبَانِهِ وَ كُلِّ شَيْ‏ءٍ مِنْهُ فَاسِدَةٌ لَا تُقْبَلُ تِلْكَ الصَّلَاةُ حَتَّى تُصَلِّيَ فِي غَيْرِهِ مِمَّا أَحَلَّ اللَّهُ أَكْلَهُ ثُمَّ قَالَ يَا زُرَارَةُ هَذَا عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَاحْفَظْ ذَلِكَ يَا زُرَارَةُ فَإِنْ كَانَ مِمَّا يُؤْكَلُ لَحْمُهُ فَالصَّلَاةُ فِي وَبَرِهِ وَ بَوْلِهِ وَ شَعْرِهِ وَ رَوْثِهِ وَ أَلْبَانِهِ وَ كُلِّ شَيْ‏ءٍ مِنْهُ جَائِزَةٌ إِذَا عَلِمْتَ أَنَّهُ ذَكِيٌّ قَدْ ذَكَّاهُ الذَّبْحُ فَإِنْ كَانَ غَيْرَ ذَلِكَ مِمَّا قَدْ نُهِيتَ عَنْ أَكْلِهِ وَ حَرُمَ عَلَيْكَ أَكْلُهُ فَالصَّلَاةُ فِي كُلِّ شَيْ‏ءٍ مِنْهُ فَاسِدَةٌ ذَكَّاهُ الذَّبْحُ أَوْ لَمْ يُذَكِّهِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn Bukar who has said the following:

‘Zurarah once asked abu ‘Abd Allah^-asws about foxes, fennec and squirrel and so on of hair. The Imam^-asws then took out a book that the Imam^-asws had containing the dictations of the Messenger of Allah^-saww and it said: ‘Salat performed with hair of everything of inedible flesh is unlawful. Thus, Salat performed with the fur, hair, skin, urine, dung, milk and with everything from such animals is invalid and unacceptable until one performs with something else which Allah^-azwj has made of edible flesh.  The Imam^-asws then said: ‘O Zurarah, this is from the Messenger of Allah^-saww; preserve it. O Zurarah, if it is from edible animal, performing Salat with its fur, urine, hair, dung, milk and everything from it is permissible, if you know that proper slaughtering has taken place, which makes it clean. If it is from something which is not made lawful for you to consume as food but is made unlawful, performing Salat with it is invalid, regardless if slaughtered properly or not.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ عَيْثَمِ بْنِ أَسْلَمَ النَّجَاشِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الصَّلَاةِ فِي الْفِرَاءِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) رَجُلًا صَرِداً لَا تُدْفِئُهُ فِرَاءُ الْحِجَازِ لِأَنَّ دِبَاغَتَهَا بِالْقَرَظِ فَكَانَ يَبْعَثُ إِلَى الْعِرَاقِ فَيُؤْتَى مِمَّا قِبَلَهُمْ بِالْفَرْوِ فَيَلْبَسُهُ فَإِذَا حَضَرَتِ الصَّلَاةُ أَلْقَاهُ وَ أَلْقَى الْقَمِيصَ الَّذِي تَحْتَهُ الَّذِي يَلِيهِ فَكَانَ يُسْأَلُ عَنْ ذَلِكَ فَقَالَ إِنَّ أَهْلَ الْعِرَاقِ يَسْتَحِلُّونَ لِبَاسَ الْجُلُودِ الْمَيْتَةِ وَ يَزْعُمُونَ أَنَّ دِبَاغَهُ ذَكَاتُهُ .

Ali ibn Mohammed ibn ‘Abd Allah has narrated from Ishaq al-‘Alaviy from al-Hassan ibn Ali from Mohammed ibn Sulayman al-Daylamiy from ‘Aytham ibn Aslam al-Najashiy from abu Basir who has said the following:

‘I once asked abu’ Abd AIlah^-asws about Salat with furs. The Imam^-asws said: ‘Ali ibn al-Hussain^-asws, was sensitive to cold and fur from Hijaz was not sufficient for him because tanning is by the pod of a species of a tree. He would send for fur from Iraq and the Imam^-asws used it, but during Salat removed it as well as the shirt underneath the fur. When asked about it, the Imam^-asws answered, ‘People of Iraq consider the skins of dead animals as lawful. They think tanning makes them clean’.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُكْرَهُ الصَّلَاةُ فِي الْفِرَاءِ إِلَّا مَا صُنِعَ فِي أَرْضِ الْحِجَازِ أَوْ مِمَّا عُلِمَتْ مِنْهُ ذَكَاةٌ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from Hammad from al-Halabiy, who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘It is undesirable to perform Salat in fur except those made in al-Hijaz or that you know is properly slaughtered.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَدْخُلُ سُوقَ الْمُسْلِمِينَ أَعْنِي هَذَا الْخَلْقَ الَّذِينَ يَدَّعُونَ الْإِسْلَامَ فَأَشْتَرِي مِنْهُمُ الْفِرَاءَ لِلتِّجَارَةِ فَأَقُولُ لِصَاحِبِهَا أَ لَيْسَ هِيَ ذَكِيَّةٌ فَيَقُولُ بَلَى فَهَلْ يَصْلُحُ لِي أَنْ أَبِيعَهَا عَلَى أَنَّهَا ذَكِيَّةٌ فَقَالَ لَا وَ لَكِنْ لَا بَأْسَ أَنْ تَبِيعَهَا وَ تَقُولَ قَدْ شَرَطَ لِيَ الَّذِي اشْتَرَيْتُهَا مِنْهُ أَنَّهَا ذَكِيَّةٌ قُلْتُ وَ مَا أَفْسَدَ ذَلِكَ قَالَ اسْتِحْلَالُ أَهْلِ الْعِرَاقِ لِلْمَيْتَةِ وَ زَعَمُوا أَنَّ دِبَاغَ جِلْدِ الْمَيْتَةِ ذَكَاتُهُ ثُمَّ لَمْ يَرْضَوْا أَنْ يَكْذِبُوا فِي ذَلِكَ إِلَّا عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

Ali ibn Mohammed has narrated from ‘Abd Allah ibn Ishaq al-‘Alaviy from al-Hassan ibn Ali from Mohammed ibn ‘Abd Allah ibn Hilal from’ Abd al-Rahman ibn al-Hajjaj who has said the following:

‘I once said to abu ‘Abd Allah^-asws ‘I enter al-Suq (market place) of Muslims, meaning thereby these people who are called Muslims and buy from them fur for business purposes. I ask the owner; ‘Is it of properly slaughtered animals?’ He says, ‘Yes, it is of properly slaughtered animals.’ Can I sell it as that from properly slaughtered animals? The Imam^-asws said: ‘No, you cannot do so; however, it is not an offence to sell it and say that the one from whom you purchased has said that it is from properly slaughtered animals.’  I then asked, ‘What has destroyed it?’ The Imam^-asws said: ‘It is because people of Iraq consider dead animals as clean, thinking that tanning makes it lawful and it is its properly slaughtering and then they do not remain satisfied without saying that it is from the Messenger of Allah^-saww.’

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْمَيْتَةُ يُنْتَفَعُ بِشَيْ‏ءٍ مِنْهَا قَالَ لَا قُلْتُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) مَرَّ بِشَاةٍ مَيْتَةٍ فَقَالَ مَا كَانَ عَلَى أَهْلِ هَذِهِ الشَّاةِ إِذْ لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا قَالَ تِلْكَ شَاةٌ لِسَوْدَةَ بِنْتِ زَمْعَةَ زَوْجِ النَّبِيِّ ( صلى الله عليه وآله ) وَ كَانَتْ شَاةً مَهْزُولَةً لَا يُنْتَفَعُ بِلَحْمِهَا فَتَرَكُوهَا حَتَّى مَاتَتْ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا كَانَ عَلَى أَهْلِهَا إِذْ لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا أَنْ تُذَكَّى .

Mohammed ibn Yahya and others has narrated from Ahmad ibn Mohammed from ibn Mahbub from’ Asem ibn Humayd from Ali ibn al-Mighra’ who has said the following:

‘I once asked abu ‘Abd Allah^-asws about the case of dead animals if any benefit thereby is permissible. The Imam^-asws said: ‘No, there is no lawful benefit in it.’ I then said: ‘We are told that the Messenger of Allah^-saww once passed by the dead body of a goat and said: ‘What has happened to the owners of this goat? If they could not benefit from its flesh, they could benefit from its skin.  The Imam^-asws said: ‘That goat belonged to Sawdah, daughter of Zam’ah, wife of the Holy Prophet^-saww.  It was an emaciated ewe and its flesh was not useable, so they left it until it died. Thus, the Holy Prophet^-saww, said: ‘If the owners could not benefit from its flesh why did they not benefit from its skin after slaughtering it properly.’

عَلِيُّ بْنُ مَهْزِيَارَ قَالَ كَتَبَ إِلَيْهِ إِبْرَاهِيمُ بْنُ عُقْبَةَ عِنْدَنَا جَوَارِبُ وَ تِكَكٌ تُعْمَلُ مِنْ وَبَرِ الْأَرَانِبِ فَهَلْ تَجُوزُ الصَّلَاةُ فِي وَبَرِ الْأَرَانِبِ مِنْ غَيْرِ ضَرُورَةٍ وَ لَا تَقِيَّةٍ فَكَتَبَ ( عليه السلام ) لَا تَجُوزُ الصَّلَاةُ فِيهَا .

Ali ibn Mahziyar from has said the following:

‘Ibrahim ibn ‘Uqbah once wrote to the Imam^-asws asking, ‘People here make socks and waistband from the fur of foxes. Is it permissible to perform Salat with it without Taqiyah[85] or necessity? The Imam^-asws wrote with his hand writing, ‘It is not permissible to perform Salat with it.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَسْأَلُهُ هَلْ يُصَلَّى فِي قَلَنْسُوَةِ حَرِيرٍ مَحْضٍ أَوْ قَلَنْسُوَةِ دِيبَاجٍ فَكَتَبَ ( عليه السلام ) لَا تَحِلُّ الصَّلَاةُ فِي حَرِيرٍ مَحْضٍ .

Ahmad ibn Idris has narrated from Mohammed ibn ‘Abd al-Jabbar who has said the following:

‘I once wrote to abu Mohammed^-asws, asking if it is permissible to perform Salat with a cap of pure silk or silk brocade.  The Imam^-asws wrote: ‘It is not lawful to perform Salat with pure silk.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي السَّفَرِ وَ مَعَهُ السِّكِّينُ فِي خُفِّهِ لَا يَسْتَغْنِي عَنْهَا أَوْ فِي سَرَاوِيلِهِ مَشْدُوداً وَ الْمِفْتَاحُ يَخَافُ عَلَيْهِ الضَّيْعَةَ أَوْ فِي وَسَطِهِ الْمِنْطَقَةُ فِيهَا حَدِيدٌ قَالَ لَا بَأْسَ بِالسِّكِّينِ وَ الْمِنْطَقَةِ لِلْمُسَافِرِ فِي وَقْتِ ضَرُورَةٍ وَ كَذَلِكَ الْمِفْتَاحُ يَخَافُ عَلَيْهِ أَوْ فِي النِّسْيَانِ وَ لَا بَأْسَ بِالسَّيْفِ وَ كَذَلِكَ آلَةُ السِّلَاحِ فِي الْحَرْبِ وَ فِي غَيْرِ ذَلِكَ لَا تَجُوزُ الصَّلَاةُ فِي شَيْ‏ءٍ مِنَ الْحَدِيدِ فَإِنَّهُ نَجَسٌ مَمْسُوخٌ .

Mohammed ibn Yahya has narrated from certain persons of our people from Ali ibn ‘Uqbah from Musa ibn ‘Ukayl al-Numayriy who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who on a journey has a knife in his slipper without which he cannot do anything or it is in his pants, and a key which he is afraid of losing it, or that around his midsection is a belt in which there is iron.  The Imam^-asws said: ‘It is not an offence to have a knife, or a belt for a traveller in case he needs them as well as a key for which one is afraid of forgetting it. It is not an offence to have a sword or weapons during a war and in other times. It is not permissible to perform Salat with iron; it is Najis (unclean) and fused.’

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا تَقُولُ فِي الْفِرَاءِ أَيُّ شَيْ‏ءٍ يُصَلَّى فِيهِ فَقَالَ أَيُّ الْفِرَاءِ قُلْتُ الْفَنَكَ وَ السِّنْجَابَ وَ السَّمُّورَ قَالَ فَصَلِّ فِي الْفَنَكِ وَ السِّنْجَابِ فَأَمَّا السَّمُّورُ فَلَا تُصَلِّ فِيهِ قُلْتُ فَالثَّعَالِبُ نُصَلِّي فِيهَا قَالَ لَا وَ لَكِنْ تَلْبَسُ بَعْدَ الصَّلَاةِ قُلْتُ أُصَلِّي فِي الثَّوْبِ الَّذِي يَلِيهِ قَالَ لَا .

Ali ibn Mohammed and Mohammed ibn aI-Hassan has narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from abu Ali ibn Rashid who has said the following:

“I once asked abu Ja’far al-Thaniy^-asws about furs if performing Salat with it is permissible. The Imam^-asws asked, ‘Which kind of fur is it?’ I replied, ‘Fennec, squirrel and sable, The Imam^-asws said: ‘You can perform Salat with fennec and squirrel. Do not perform Salat with the fur of sable.’ I then asked about foxes. The Imam^-asws said: ‘No, you cannot perform Salat with it but you can wear it after Salat.  I then asked, ‘Can I perform Salat with the layer of clothes next to it?’ The Imam said: ‘No, you cannot do so.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَرِهَ أَنْ يُصَلِّيَ وَ عَلَيْهِ ثَوْبٌ فِيهِ تَمَاثِيلُ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following:

‘Abu ‘Abd Allah^-asws disliked to perform Salat with clothes that had portraits on them.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الدَّرَاهِمِ السُّودِ الَّتِي فِيهَا التَّمَاثِيلُ أَ يُصَلِّي الرَّجُلُ وَ هِيَ مَعَهُ فَقَالَ لَا بَأْسَ إِذَا كَانَتْ مُوَارَاةً .

Al-Hussain ibn Mohammed has narrated limn ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from Hammad ibn ‘Uthman who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who performs Salat with black dirhams which have portraits on them. The Imam^-asws said: ‘It is not an offence if they are hidden.’

وَ فِي رِوَايَةِ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْهُ قَالَ قَالَ لَا بُدَّ لِلنَّاسِ مِنْ حِفْظِ بَضَائِعِهِمْ فَإِنْ صَلَّى وَ هِيَ مَعَهُ فَلْتَكُنْ مِنْ خَلْفِهِ وَ لَا يَجْعَلْ شَيْئاً مِنْهَا بَيْنَهُ وَ بَيْنَ الْقِبْلَةِ .

In the narration of ‘Abd aI-Rahman ibn al-Hajjaj narrated from him (the Imam) who has said the following:

The Imam^-asws has said: ‘People must protect their properties. When performing Salat with their belongings around, such things are kept behind them but are not placed between them and al-Qiblah.’

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تُصَلِّ فِيمَا شَفَّ أَوْ سُفَّ يَعْنِي الثَّوْبَ الْمُصَيْقَلَ وَ رُوِيَ لَا تُصَلِّ فِي ثَوْبٍ أَسْوَدَ فَأَمَّا الْخُفُّ أَوِ الْكِسَاءُ أَوِ الْعِمَامَةُ فَلَا بَأْسَ .

Mohammed ibn Yahya in a marfu ‘ manner has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘You must not perform Salat in cloths that are shaffa or suffa, that is, that which is painted.’

“In another Hadith it is said: ‘Do not perform Salat in black clothes; however, black socks, cloak or turban is not harmful.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي الْفَضْلِ الْمَدَائِنِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام) قَالَ لَا يُصَلِّ الرَّجُلُ وَ فِي تِكَّتِهِ مِفْتَاحُ حَدِيدٍ .

Ali ibn Ibrahim has narrated from his father from Ahmad ibn Mohammed from abu al-Fadl al-Mada’iniy from those who narrated to him who has said the following:

Abu ‘Abd Allah^-asws has said: ‘A man does not perform Salat with a waistband which has an iron key.’

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يُصَلِّ الرَّجُلُ وَ فِي يَدِهِ خَاتَمُ حَدِيدٍ . وَ رُوِيَ إِذَا كَانَ الْمِفْتَاحُ فِي غِلَافٍ فَلَا بَأْسَ .

Ali has narrated from his father from al- Nawfaliy from al-Sakuniy who has said the following:

‘Abu ‘Abd Allah^-asws has said that the Messenger of Allah^-saww has said: ‘A man does not perform Salat wearing an iron ring.  It is narrated that if a key is inside cover then it is not an offence.’

إذا كنتم في الصلاة لا يصلي الرجل في قميص متوشحا به فإنه من فعال أهل لوط

(Amir-ul-Momineen^-asws says): Men should not offer the Salat wearing a sash (brief), because this was one of the people of Sodom’s habits.[86]

تجزي للرجل الصلاة في ثوب واحد يعقد طرفيه على عنقه و في القميص الصفين يزره عليه

(Amir-ul-Momineen^-asws says): It is acceptable for men to offer the Salat wearing one dress by knotting the two martins on the neck.  It is also acceptable to offer the Salat wearing a thick shirt by buttoning it up.[87]

Issues related to Salat Performed in Unclean Cloths

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَصَابَ ثَوْبَكَ خَمْرٌ أَوْ نَبِيذٌ مُسْكِرٌ فَاغْسِلْهُ إِنْ عَرَفْتَ مَوْضِعَهُ فَإِنْ لَمْ تَعْرِفْ مَوْضِعَهُ فَاغْسِلْهُ كُلَّهُ وَ إِنْ صَلَّيْتَ فِيهِ فَأَعِدْ صَلَاتَكَ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from certain persons of who narrated to him who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘If your clothes come in contact with wine or intoxicating al-Nabidh (a kind of wine), you must wash it, if you know the area but if you do not know the area then wash all of that clothe and if you have performed Salat with it, perform it again.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ قَالَ بَعَثْتُ بِمَسْأَلَةٍ إِلَى أَبِي عَبْدِ اللَّهِ (عليه السلام ) مَعَ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قُلْتُ سَلْهُ عَنِ الرَّجُلِ يَبُولُ فَيُصِيبُ فَخِذَهُ قَدْرُ نُكْتَةٍ مِنْ بَوْلِهِ فَيُصَلِّي وَ يَذْكُرُ بَعْدَ ذَلِكَ أَنَّهُ لَمْ يَغْسِلْهَا قَالَ يَغْسِلُهَا وَ يُعِيدُ صَلَاتَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Sinan from ibn Muskan who has said the following:

‘I once sent a question to abu ‘Abd Allah^-asws through Ibrahim ibn Maymun and told him to ask the Imam^-asws about the case of a drop of urine found on one’s thigh but he performs Salat and then remembers that he has not washed it. The Imam^-asws said: ‘He is required to perform his Salat again.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَقَيَّأُ فِي ثَوْبِهِ يَجُوزُ أَنْ يُصَلِّيَ فِيهِ وَ لَا يَغْسِلَهُ قَالَ لَا بَأْسَ بِهِ .

Ahmad ibn Idris has narrated from Mohammed ibn Ahmad from Ahmad ibn al-Hassan ibn Ali, who from ‘AmI’ ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who vomits in his clothes, if he can perform Salat in them without washing.  The Imam^-asws said: It is not an offence to do so.

Salat of a Man with Long Hair

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُصَادِفٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ صَلَّى فَرِيضَةً وَ هُوَ مُعَقَّصُ الشَّعْرِ قَالَ يُعِيدُ صَلَاتَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Maub, who from Musadif, who has said the following:

‘Abu’ Abd Allah^-asws, about a man who bundles his hairs on the top of his head, has said: ‘He is required to perform his Salat again.’

Salat for Children

علموا صبيانكم الصلاة و خذوهم بها إذا بلغوا ثماني سنين

(Amir-ul-Momineen^-asws says): Teach your children how to pray.  When they are eight years old, you should discipline them if they are negligent of their Salat.[88]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ إِنَّا نَأْمُرُ صِبْيَانَنَا بِالصَّلَاةِ إِذَا كَانُوا بَنِي خَمْسِ سِنِينَ فَمُرُوا صِبْيَانَكُمْ بِالصَّلَاةِ إِذَا كَانُوا بَنِي سَبْعِ سِنِينَ وَ نَحْنُ نَأْمُرُ صِبْيَانَنَا بِالصَّوْمِ إِذَا كَانُوا بَنِي سَبْعِ سِنِينَ بِمَا أَطَاقُوا مِنْ صِيَامِ الْيَوْمِ إِنْ كَانَ إِلَى نِصْفِ النَّهَارِ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ فَإِذَا غَلَبَهُمُ الْعَطَشُ وَ الْغَرَثُ أَفْطَرُوا حَتَّى يَتَعَوَّدُوا الصَّوْمَ وَ يُطِيقُوهُ فَمُرُوا صِبْيَانَكُمْ إِذَا كَانُوا بَنِي تِسْعِ سِنِينَ بِالصَّوْمِ مَا اسْتَطَاعُوا مِنْ صِيَامِ الْيَوْمِ فَإِذَا غَلَبَهُمُ الْعَطَشُ أَفْطَرُوا .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn aI-HaIabiy who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘We instruct our children to perform Salat when they are five years old.  Instruct your children to perform Salat when they are seven years old.  We instruct our children to fast when they are seven years old if they can endure fasting even up to midday, or more than this or less. When thirst and hunger bothers them, they discontinue the fast. This is to familiarise them with fasting and to build their endurance to fast. So instruct your children to fast when they are nine years old and for as much of the day they can fast. When thirst bothers them, then you should allow them to discontinue their fast.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصِّبْيَانِ إِذَا صَفُّوا فِي الصَّلَاةِ الْمَكْتُوبَةِ قَالَ لَا تُؤَخِّرُوهُمْ عَنِ الصَّلَاةِ الْمَكْتُوبَةِ وَ فَرِّقُوا بَيْنَهُمْ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Washsha’ from al-Mufaddal ibn SaIih from Jabir who has said the following:

‘I once asked abu Ja’far^-asws about children when they line-up for obligatory Salat (for Jamat). The Imam^-asws said: ‘Do not push them back from obligatory Salat but separate them from each other (children).’

Salat of a Weak/Patient

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَا حَدُّ الْمَرِيضِ الَّذِي يُصَلِّي قَاعِداً فَقَالَ إِنَّ الرَّجُلَ لَيُوعَكُ وَ يَحْرَجُ وَ لَكِنَّهُ هُوَ أَعْلَمُ بِنَفْسِهِ وَ لَكِنْ إِذَا قَوِيَ فَلْيَقُمْ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from JamiI ibn Darraj who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man who suffers from an illness. In what condition he is allowed to perform Salat in a sitting position? The Imam^-asws said: ‘If a man is unwell and experiences anguish; however, he knows better about himself when he is able he must stand up.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) عَنِ الرَّجُلِ وَ الْمَرْأَةِ يَذْهَبُ بَصَرُهُ فَيَأْتِيهِ الْأَطِبَّاءُ فَيَقُولُونَ نُدَاوِيكَ شَهْراً أَوْ أَرْبَعِينَ لَيْلَةً مُسْتَلْقِياً كَذَلِكَ يُصَلِّي فَرَخَّصَ فِي ذَلِكَ وَ قَالَ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Hammad ibn ‘Isa from Hariz from Mohammed ibn Muslim who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man and a woman who lose their eyesight. Physicians say that they can treat them within a month or forty nights while they remain lying down on their back. Can they perform Salat in this condition? The Imam^-asws gave permission by reciting (Verse from Holy Quran), ‘(Permission is granted to) those who are compelled and they are not rebels and transgressors. It is not a sin on them (2:168)’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ رَفَعَهُ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام) قَالَ الْمَرِيضُ يُومِئُ إِيمَاءً .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir in a marfu,’ manner from Jamil ibn Darraj from Zurarah who has said the following:

‘Abu Ja’far^-asws has said: ‘People suffering from illness can make gestures in their Salat.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمَبْطُونِ فَقَالَ يَبْنِي عَلَى صَلَاتِهِ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad ibn abu Nasr from ibn Bukayr from Mohammed ibn Muslim who has said the following:

‘I once asked abu Ja’far^-asws about the case of one who suffers from an internal illness because of which is not able to control anal discharge. The Imam^-asws said: ‘He continues his Salat wherever in Salat he is.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ الرَّجُلُ يُصَلِّي وَ هُوَ قَاعِدٌ فَيَقْرَأُ السُّورَةَ فَإِذَا أَرَادَ أَنْ يَخْتِمَهَا قَامَ فَرَكَعَ بِآخِرِهَا قَالَ صَلَاتُهُ صَلَاةُ الْقَائِمِ .

AI-Hussain ibn Mohammed has narrated from’ Abd Allah ibn ‘Amir from Ali ibn Mahziyar from FadaIah from Aban from Zurarah who has said the following:

‘I once asked abu Ja’far^-asws about a man who performs Salat in a sitting position. He recites Surah (from Holy Quran). When he wants to complete it he stands up then performs Ruku’ (bowing down on one’s knees). The Imam^-asws said: ‘His Salat is like that of the one who performs it in a standing position.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سَمَاعَةَ قَالَ سُئِلَ عَنِ الْأَسِيرِ يَأْسِرُهُ الْمُشْرِكُونَ فَتَحْضُرُ الصَّلَاةُ وَ يَمْنَعُهُ الَّذِي أَسَرَهُ مِنْهَا قَالَ يُومِئُ إِيمَاءً .

Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from Sama’ah who has said the following:

‘The Imam^-asws was asked about the captive of the pagans. It becomes time for Salat and the captor does not allow him to perform Salat. The Imam^-asws replied: ‘He performs Salat by making gestures.’

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَذْكُرُونَ اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِهِمْ قَالَ الصَّحِيحُ يُصَلِّي قَائِماً وَ قُعُوداً الْمَرِيضُ يُصَلِّي جَالِساً وَ عَلى جُنُوبِهِمْ الَّذِي يَكُونُ أَضْعَفَ مِنَ الْمَرِيضِ الَّذِي يُصَلِّي جَالِساً .

Ali has narrated from his father, who from ibn Mahbub from abu Hamzah who has said the following:

‘About the words of Allah^-azwj: Those who speak of Allah, standing, sitting and while lying their sides….’ (32:15) Abu Ja’far^-asws has said: A healthy person performs Salat standing. One suffering from an illness performs Salat sitting, and ‘on their sides’ is for one who is weaker than a patient who performs Salat in a sitting position.’

عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُصَلِّي الْمَرِيضُ قَاعِداً فَإِنْ لَمْ يَقْدِرْ صَلَّى مُسْتَلْقِياً يُكَبِّرُ ثُمَّ يَقْرَأُ فَإِذَا أَرَادَ الرُّكُوعَ غَمَّضَ عَيْنَيْهِ ثُمَّ سَبَّحَ ثُمَّ يَفْتَحُ عَيْنَيْهِ فَيَكُونُ فَتْحُ عَيْنَيْهِ رَفْعَ رَأْسِهِ مِنَ الرُّكُوعِ فَإِذَا أَرَادَ أَنْ يَسْجُدَ غَمَّضَ عَيْنَيْهِ ثُمَّ سَبَّحَ فَإِذَا سَبَّحَ فَتَحَ عَيْنَيْهِ فَيَكُونُ فَتْحُ عَيْنَيْهِ رَفْعَ رَأْسِهِ مِنَ السُّجُودِ ثُمَّ يَتَشَهَّدُ وَ يَنْصَرِفُ .

Ali has narrated from his father from those who narrated to him who has said the following:

‘Abu’ Abd Allah^-asws has said: ‘One suffering from an illness performs Salat in a sitting position; if one cannot do this also, one does so while lying on one’s back, says Takbir (Allah is great beyond description) then recites. For Ruku’ (bowing down on one’s knees) closes his eyes, then says Tasbih (Allah is free of all defects), then opens his eyes. Opening one’s eyes is considered standing up from Ruku’.  For Sajdah one closes one’s eyes, then says Tasbih and then opens one’s eyes, which is considered raising one’s head from Sajdah. Then one says Tashahhud and ends Salat.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرِيضِ أَ يَحِلُّ لَهُ أَنْ يَقُومَ عَلَى فِرَاشِهِ وَ يَسْجُدَ عَلَى الْأَرْضِ قَالَ فَقَالَ إِذَا كَانَ الْفِرَاشُ غَلِيظاً قَدْرَ آجُرَّةٍ أَوْ أَقَلَّ اسْتَقَامَ لَهُ أَنْ يَقُومَ عَلَيْهِ وَ يَسْجُدَ عَلَى الْأَرْضِ وَ إِنْ كَانَ أَكْثَرَ مِنْ ذَلِكَ فَلَا .

Ahmad ibn Idris has narrated from Mohammed ibn Ahmad from Ahmad ibn Hassan from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a person who suffers from an illness: if it is permissible to stand up on floor furnishing and perform Sajdah on earth.

Imam^-asws said: ‘If the furnishing is thick of the size of a brick or less, he can stand up on it and perform Sajdah on earth, but if it is more than that, then it is not permissible.’

Salat of a Fainted or Terminally-ill Person

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرِيضِ لَا يَقْدِرُ عَلَى الصَّلَاةِ قَالَ فَقَالَ كُلُّ مَا غَلَبَ اللَّهُ عَلَيْهِ فَاللَّهُ أَوْلَى بِالْعُذْرِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali Hadid from Murazim who has said the following:

‘I once asked abu’ Abd Allah^-asws about the case of one who is ill and is not able to perform Salat.  The Imam^-asws said: ‘One whom Allah^-azwj has over powered, then Allah^-azwj is the first to pardon.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَعْمَرِ بْنِ عُمَرَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عليه السلام ) عَنِ الْمَرِيضِ يَقْضِي الصَّلَاةَ إِذَا أُغْمِيَ عَلَيْهِ فَقَالَ لَا .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hajjaj from Tha’labah ibn Maymun from Ma’mar ibn ‘Umar who has said the following:

‘I once asked abu Ja’far^-asws about one suffering from illness if one is required to perform one’s Salat again which is missed during the time of fainting condition. The Imam^-asws said: ‘No, one is not required to perform such Salat again.’

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرِيضِ يُغْمَى عَلَيْهِ ثُمَّ يُفِيقُ كَيْفَ يَقْضِي صَلَاتَهُ قَالَ يَقْضِي الصَّلَاةَ الَّتِي أَدْرَكَ وَقْتَهَا .

Ali ibn Mohammed and Mohammed ibn al-Hassan has narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from abu Basir who has said the following:

‘I once asked one of the two Imam^-asws, about a patient who faints and then gains consciousness, if he is required to perform his Salat again. The Imam^-asws said: ‘He is required to perform only those Salat again for which there was still time after his gaining consciousness.’

The Excellence of Friday and Friday Eve

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ كَيْفَ سُمِّيَتِ الْجُمُعَةُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَمَعَ فِيهَا خَلْقَهُ لِوَلَايَةِ مُحَمَّدٍ وَ وَصِيِّهِ فِي الْمِيثَاقِ فَسَمَّاهُ يَوْمَ الْجُمُعَةِ لِجَمْعِهِ فِيهِ خَلْقَهُ .

Mohammed ibn Yahya has narrated from Mohammed ibn Musa from aI-‘Abbas ibn the Ma’rufu from ibn abu Najran from ‘Abd Allah ibn Sinan from ibn abu Ya’fur from abu Hamzah who has said the following:

‘Abu Ja’far^-asws has said: in answer to a question, ‘How was Friday called Friday?’ The Imam^-asws said: ‘Allah^-azwj brought His^-azwj creatures under the Divine Authority of Mohammed^-asws and the Executor of his^-saww will (Ali bin Abi Talib^-asws) during ‘the Divine Covenant session’, and that session was called ‘al-Jumu’ah’ (the assembly) because of His^-azwj calling His^-azwj creatures together.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَنَفَّلَ مَا بَيْنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ خَمْسَمِائَةِ رَكْعَةٍ فَلَهُ عِنْدَ اللَّهِ مَا شَاءَ إِلَّا أَنْ يَتَمَنَّى مُحَرَّماً .

Ali ibn Ibrahim has narrated from his father who has narrated from al-Nawfaliy from al-Sakuniy who has said the following:

‘Abu ‘Abd Allah^-asws has said that whoever performs five hundred Rak’at recommended Salat from one Friday to the next Friday, he can ask Allah^-azwj whatever he wants except a wish for unlawful matters.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عُمَرُ إِنَّهُ إِذَا كَانَ لَيْلَةُ الْجُمُعَةِ نَزَلَ مِنَ السَّمَاءِ مَلَائِكَةٌ بِعَدَدِ الذَّرِّ فِي أَيْدِيهِمْ أَقْلَامُ الذَّهَبِ وَ قَرَاطِيسُ الْفِضَّةِ لَا تَكْتُبُونَ إِلَى لَيْلَةِ السَّبْتِ إِلَّا الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَأَكْثِرْ مِنْهَا وَ قَالَ يَا عُمَرُ إِنَّ مِنَ السُّنَّةِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ فِي كُلِّ يَوْمِ جُمُعَةٍ أَلْفَ مَرَّةٍ وَ فِي سَائِرِ الْأَيَّامِ مِائَةَ مَرَّةٍ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from’ Amr ibn ‘Uthman from Mohammed ibn ‘Adhafir from ‘Umar ibn Yazid who has said the following:

‘Abu ‘Abd Allah^-asws said to me: ‘O ‘Umar, on Friday nights angels by the number of grains come to earth with pens of gold and papers of silver in their hands.  They write no other thing until Saturday except about Allah Humma Salli Ala Mohammed in wa Ali Mohammed^-asws, I pray to Allah^-azwj to Grant them such rewards.  You should say Allah Huma Salli Ala Mohammed wa Alay Ahlul Bayt a great number of times.  The Imam^-asws also said: O Umer, it is of the Sunnah to say Allahhumma Salli Ala Mohammed wa Alay Mohammed every Friday one thousand times and one hundred times on other days.’

و عن إبراهيم بن أبي محمود قال قلت للرضا ع يا ابن رسول الله ما تقول في الحديث الذي يرويه الناس عن رسول الله ص أن الله تبارك و تعالى ينزل كل ليلة إلى السماء الدنيا فقال ع لعن الله المحرفين الكلم عن مواضعه و الله ما قال ع كذلك إنما قال ع إن الله تبارك و تعالى ينزل ملكا إلى السماء كل ليلة في الثلث الأخير و ليلة الجمعة في أول الليل فيأمره فينادي أ هل من سائل فأعطيه هل من تائب فأتوب عليه هل من مستغفر فأغفر له يا طالب الخير فأقبل يا طالب الشر أقصر فلا يزال ينادي بهذا حتى يطلع الفجر فإذا طلع الفجر عاد إلى محله من ملكوت السماء حدثني بذلك أبي عن جدي عن آبائه عن رسول الله

Ibrahim bin Abi Mahmood asked from Imam Ali Reza^-asws: O Son of Prophet^-asws!  What do you^-asws say about the hadith, which they quote, ‘Allah^-azwj Descends on the earth from the skies on every night?  Imam Ali Reza^-asws said:  May Allah^-azwj Curse those who have modified the Words of Allah^-azwj.  By Allah^-azwj, His Prophet^-saww never said something like this.  But Prophet^-saww said: ‘Allah^-azwj Sends an angel, from the skies, during the last 1/3 part of every night but particularly in early hours on Friday night, and Allah^-azwj Asks him (the angel^as) to announce, Allah^-azwj will Bless those who are praying for their needs, Forgive those who are seeking forgiveness, will accept repentance of those are pleading guilty.  O seeker of ‘Al-Khar’[89] come and find refuge, O trouble maker, be warned, to abstain from it.  The angel^as keeps on repeating these (statements) until the time of al-Fajr.  After the onset of Al-Fajr, the angel^as returns back to the heavens.  This hadith has been like this and was narrated to me by my father, who heard it from my forefather, who heard it like this from Prophet^-saww.[90]

Ghusal on Friday is Compulsory

حَمَّادٌ عَنْ حَرِيزٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا بُدَّ مِنْ غُسْلِ يَوْمِ الْجُمُعَةِ فِي الْحَضَرِ وَ السَّفَرِ فَمَنْ نَسِيَ فَلْيُعِدْ مِنَ الْغَدِ . وَ رُوِيَ فِيهِ رُخْصَةٌ لِلْعَلِيلِ .

Hammad has narrated from Hariz from certain persons of our people who has narrated the following:

Abu Ja’far^-asws has said: ‘Taking Ghusal (bath) on Friday is obligatory, regardless of whether one is at home or on a journey. If one forgets, one must take Ghusal the next day. In the case of a person suffering from an illness it is permissible not to take a Ghusal.’

Recitations on Friday and Friday Eve

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْرَأْ فِي لَيْلَةِ الْجُمُعَةِ بِالْجُمُعَةِ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ فِي الْفَجْرِ بِسُورَةِ الْجُمُعَةِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الْجُمُعَةِ بِالْجُمُعَةِ وَ الْمُنَافِقِينَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from and Mohammed ibn al-Hussain from ‘Uthman ibn ‘Isa from Sama’ah from abu Basir who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘On Friday night recite Surah al-Jumu’ah (62:1-11) and Sabbih Isma Rabbika al-‘A’la’ (87:1). In Friday morning recite Surah al-Jumu’ah (62) and Qul ho (112), and in Friday Salat recite Surah al-Jumu’ah and al-Munafiqun (63).’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقِرَاءَةِ فِي الْجُمُعَةِ إِذَا صَلَّيْتُ وَحْدِي أَرْبَعاً أَجْهَرُ بِالْقِرَاءَةِ فَقَالَ نَعَمْ وَ قَالَ اقْرَأْ بِسُورَةِ الْجُمُعَةِ وَ الْمُنَافِقِينَ فِي يَوْمِ الْجُمُعَةِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah^-asws about recitation on Friday when I perform Salat alone a four Rak’at.  Can I recite aloud?  The Imam^-asws said: ‘Yes, you can recite aloud.’ The Imam^-asws said: ‘Recite Surah al-Jumu’ah and al-Munafi’qun on Friday.’

Qunut in Friday Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْقُنُوتُ يَوْمَ الْجُمُعَةِ فَقَالَ أَنْتَ رَسُولِي إِلَيْهِمْ فِي هَذَا إِذَا صَلَّيْتُمْ فِي جَمَاعَةٍ فَفِي الرَّكْعَةِ الْأُولَى وَ إِذَا صَلَّيْتُمْ وُحْدَاناً فَفِي الرَّكْعَةِ الثَّانِيَةِ قَبْلَ الرُّكُوعِ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from Aban from ‘Isma’il al-Ju’fiy from ‘Umar ibn Hanzalah who has said the following:

‘I once asked abu ‘Abd Allah^-asws about Qunut (supplication after recitation) on Friday. The Imam^-asws said: ‘You are my messenger to them in this matter. When performing in congregation, it is in the first Rak’at, but when performing alone, it is in the second Rak’at before Ruku.’

Congregational Salat on Friday (Salat-e-Jummah)

Most of Muslims believe that Salat-e-Jummah (Friday congregational) are compulsory, as per Sura-e-Jummah and consider Jummah as a special day.  The condition of the Just Imam^-asws (Ul’il Amr) is the most important condition and accepted condition, since two Rakat Salat is replaced by the Sermon from the most knowledgeable and well-versed Imam.  However, Sunnis would take any Muslim/non-Muslim ruler as Ul’il Amr but the twelve Immami (Shias) only take Allah^-azwj‘s appointed representative (Prophet or Imam) as Ul’il Amr.  Therefore, these days, Sunnis declare Salat-e-Jummah compulsory, whereas Shia scholars find it difficult to pronounce it ‘Wajib’, during the major occultation of Imam-e-Zamana^ajfj.  However, out of an extreme desired and to remain together with others Muslims, they have devised an innovative term ‘Wajib-e-Tahrri’ by twisting and turning their own principles (Fiqh), a term unfound in any tradition of Masomeen^-asws.  The term means that Jummah prayers are ‘not wajib’ but ‘Near-wajib’, as one says so-called Imams or Niab-e-Imam is not entirely ‘Hujjat’ on Shias but ‘Near-Hujjat’.  This is the general perspective, among most of Usooli shia scholars and their followers.

There are, of course exceptions, some shia scholars have declared Jummah prayers (in the absence of Imam-e-Zaman^ajfj) void.  Whereas some have stretch the fabric of ‘Near-Wajib’ to ‘Just Wajib’, through coming up with various definitions of their nearness to Imam-e-Zaman^ajfj, i.e., Wali-e-Faqi, Wali-al-Amr-wal-muslameen.[91]

Against all this background, we present brief review on Salat-e-Jummah, in the light of traditions of masomeen^-asws, explaining the Sura-e-Jummah and strive to gain more insight into the validity of Salat-e-Jumamh during the major occultation of Imam-e-Zaman^ajfj.  A more detailed account on Salat-e-Jummah can be found at: http://hubeali.com/articles/JummahArticle.pdf

عن جعفر بن محمد (عليهما السلام) أنه قال: لا جمعة إلا مع امام عدل تقي

Jaffar Bin Mohammed^-asws said: There is no Jumma, without the presence of Just and Taqi Imam^-asws.[92]

وعن علي (عليه السلام) أنه قال: لا يصلح الحكم ولا الحدود ولا الجمعة، إلا بإمام عدل

Ali^-asws said:  The judgement, penalties and Friday Prayer are not in order except executed by the Just Imam^-asws.[93]

وعن أبي جعفر (عليه السلام) أنه قال: (صلاة الجمعة فريضة، والاجتماع إليها مع الامام العدل فريضة، فمن ترك ثلاث جمع على هذا، فقد ترك ثلاث فرائض، ولا يترك ثلاث فرائض من غير علة ولا عذر إلا منافق

Imam Mohammed Baqir^-asws said:  Friday Prayers are compulsory but with Imam-e-Adil^-asws.  Skipping three ‘Jummah’ (in a row) means disregarding three compulsory ‘Wajib’, unless due to illness or any other reasonable excuse, no one but a hypocrite would (stay away from Jummah for three consecutive assemblies).[94]

وعن جعفر عليه السلام أنه قال: أتى رسول الله صلى الله عليه وآله بخمس وثلاثين صلاة في كل سبعة أيام، منها صلاة لا يسع أحدا أن يتخلف عنها إلا خمسة: المرءة والصبي و المسافر والمريض والمملوك، يعني صلاة الجمعة مع الامام العدل

Imam Jaffar^-asws said: The Messenger of Allah^-asws came with thirty five prayers in every seven days.  All should offer them except the following five: the woman, the boy and the passenger and the patient and the slave, however, the Friday Prayer is with the Imam-e-Al Adil^-asws.[95]

Salat in Travel

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ مُسَافِراً ثُمَّ يَقْدَمُ فَيَدْخُلُ بُيُوتَ الْكُوفَةِ أَ يُتِمُّ الصَّلَاةَ أَمْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ أَهْلَهُ قَالَ بَلْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ أَهْلَهُ .

Ahmad ibn Idris has narrated from Mohammed ibn ‘Abd al-Jabbar and Mohammed ibn ‘lsma’il from aI-Fadi ibn Shadhan all from Safwan ibn Yahya from lshaq ibn ‘Ammar who has said the following:

I once asked abu Ibrahim^-asws about a man who is on a journey, returns and arrives among the houses of al-Kufah. Is he required to perform his Salat complete or as reduced until he comes to his family? The Imam^-asws replied: ‘He is required to perform his Salat as reduced until he comes to his family.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ صَلَّى وَ هُوَ مُسَافِرٌ فَأَتَمَّ الصَّلَاةَ قَالَ إِنْ كَانَ فِي وَقْتٍ فَلْيُعِدْ وَ إِنْ كَانَ الْوَقْتُ قَدْ مَضَى فَلَا .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Safwan, who from ‘Ismail ibn al-Qasim who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who on a journey performs Salat in complete form. The Imam^-asws said: ‘If there is time for it he is required to perform his Salat again, otherwise, it is permitted.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لَهُ رَجُلٌ فَاتَتْهُ صَلَاةٌ مِنْ صَلَاةِ السَّفَرِ فَذَكَرَهَا فِي الْحَضَرِ قَالَ يَقْضِي مَا فَاتَهُ كَمَا فَاتَهُ إِنْ كَانَتْ صَلَاةَ السَّفَرِ أَدَّاهَا فِي الْحَضَرِ مِثْلَهَا وَ إِنْ كَانَتْ صَلَاةَ الْحَضَرِ فَلْيَقْضِ فِي السَّفَرِ صَلَاةَ الْحَضَرِ كَمَا فَاتَتْهُ .

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following:

‘I once asked the Imam^-asws about a man who misses a Salat while on a journey and remembers it when he is at home. The Imam^-asws said: ‘He performs Qaza’ (compensatory prayer) for it just as it was missed, if missed on a journey the compensatory prayer for it, at home is as reduced but if it is missed at home, the Qaza Salat for it, if performed on a journey, is in full.’

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ خَرَجَ فِي سَفَرٍ ثُمَّ تَبْدُو لَهُ الْإِقَامَةُ وَ هُوَ فِي صَلَاتِهِ قَالَ يُتِمُّ إِذَا بَدَتْ لَهُ الْإِقَامَةُ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Ali ibn Yaqtin who has said the following:

‘I once asked abu Al-Hassan^-asws about a man who is on a journey and during performing a Salat he decides to stay there for ten days. The Imam^-asws said: ‘If he decides to stay for ten days, he is required to perform his Salat in full form.’

Travel on Friday and Friday Eve

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ رَأَيْتَ مَنْ قَدِمَ بَلْدَةً إِلَى مَتَى يَنْبَغِي لَهُ أَنْ يَكُونَ مُقَصِّراً وَ مَتَى يَنْبَغِي لَهُ أَنْ يُتِمَّ قَالَ إِذَا دَخَلْتَ أَرْضاً فَأَيْقَنْتَ أَنَّ لَكَ بِهَا مُقَاماً عَشَرَةَ أَيَّامٍ فَأَتِمَّ الصَّلَاةَ وَ إِنْ لَمْ تَدْرِ مَا مُقَامُكَ بِهَا تَقُولُ غَداً أَخْرُجُ أَوْ بَعْدَ غَدٍ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ أَنْ يَمْضِيَ شَهْرٌ فَإِذَا تَمَّ لَكَ شَهْرٌ فَأَتِمَّ الصَّلَاةَ وَ إِنْ أَرَدْتَ أَنْ تَخْرُجَ مِنْ سَاعَتِكَ .

Ali ibn Ibrahim has narrated from his father and Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘Isa and Mohammed ibn ‘Isma’il from al-Fadl ibn Shadhan all from Hammad ibn ‘lsa from Hariz ibn ‘Abd Allah from Zurarah who has said the following:

‘I once asked abu Ja’far^-asws about a man who returns home from a journey. To what time is he required performing his Salat as reduced, and when is he required to perform his Salat in full? The Imam said: ‘If he enters a land and he becomes certain of staying there for ten days, and then perform his Salat as full. If he does not know for how long he is going to stay there and thinks that he may leave from there by tomorrow or the next day, then he should perform his Salat, as reduced up to a month. However, when a month passes in such condition, then he should perform his Salat in full even if he decides to leave at that hour.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) عَنِ الرَّجُلِ يَكُونُ بِالْبَصْرَةِ وَ هُوَ مِنْ أَهْلِ الْكُوفَةِ لَهُ بِهَا دَارٌ وَ مَنْزِلٌ فَيَمُرُّ بِالْكُوفَةِ وَ إِنَّمَا هُوَ مُجْتَازٌ لَا يُرِيدُ الْمُقَامَ إِلَّا بِقَدْرِ مَا يَتَجَهَّزُ يَوْماً أَوْ يَوْمَيْنِ قَالَ يُقِيمُ فِي جَانِبِ الْمِصْرِ وَ يُقَصِّرُ قُلْتُ فَإِنْ دَخَلَ أَهْلَهُ قَالَ عَلَيْهِ التَّمَامُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn ‘lsa from ibn Faddal from’ Abd Allah ibn Bukayr who bas said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who is in aI-Basra and he is from al-Kufah. He has a house there and he passes by al-Kufah just as a passer-by without an intention to stay there except for picking up supplies within one or two days. The Imam^-asws said: ‘He is required to stay in one side of the city and perform his Salat as reduced.’ I then asked, ‘What is he required to do if he visits his family?’ The Imam^-asws said: ‘He is required to perform his Salat in full.’

Qasr and Qasr Distance[96]:

محمد بن الحسن باسناده عن محمد بن علي بن محبوب، عن علي بن السندي، وعثمان بن عيسى، عن سماعة قال: قال أبو عبدالله عليه السلام – في حديث -: وليس يفترق التقصير والافطار، فمن قصر فليفطر.

Imam Abu Abdullah^-asws said: ‘Qasr and Iftar’ are connected to each other, hence, who offers Qasr Salat, he should break his ‘Soam’ (fast).[97]

محمد بن علي بن الحسين باسناده عن الفضل بن شاذان، عن الرضا (عليه السلام) أنه سمعه يقول: إنما وجب التقصير في ثمانية فراسخ لا أقل من ذلك ولا أكثر، لان ثمانية فراسخ مسيرة يوم للعامة والقوافل والاثقال، فوجب التقصير في مسيرة يوم، يوم يكون بعد هذا اليوم فانما هو نظير هذا اليوم، فلو لم يجب في هذا اليوم فما وجب في نظيره إذا كان نظيره مثله لا فرق بينهما.

It is referred to Imam Ali Reza^-asws that it is mandatory, without increasing or decreasing it, to ‘Qasr’ Salat at a distance of ‘Eight Farsak’[98] (27.3 miles) because this is the usual travelling distance of ordinary people (as per their walking speed) in a day so this is the limit for ‘Qasr’ if one does not take it as ‘Qasr’ then one thousand years’ travel is not enough for ‘Qasr’ as the next day will be the same as the previous day.[99]

ورواه في (العلل وعيون الاخبار) باسناد يأتي ، وزاد: وقد يختلف المسير فسير البقر إنما هو أربعة فراسخ، وسير الفرس عشرون فرسخا وإنما جعل مسير يوم ثمانية فراسخ، لان ثمانية فراسخ هو سير الجمال والقوافل وهو الغالب على المسير، وهو أعظم المسير الذي يسيره الجمالون والمكاريون.

The same tradition is also reported in ‘Illul Shara’ and ‘Ayon-ul-Akbar’ with the addition that Mola^-asws commented on the variation of the travelling speed, as cattle driven cart makes 4 ‘Farsak’ in a day whereas a horse rider goes for 20 ‘Farsak’ but for ‘Qasr’ Allah^-azwj has fixed 8 Farsak (27.3 miles) as this is the distance which would mostly be covered by people on foot and riding on camels or those who would ride on donkeys and mules.[100]

وباسناده عن عبد الله بن يحيى الكاهلي أنه سمع الصادق (عليه السلام) يقول في التقصير في الصلاة بريد في بريد أربعة وعشرون ميلا، ثم قال: كان أبى يقول: إن التقصير لم يوضع على البغلة السفواء  والدابة الناجية، وإنما وضع على سير القطار. ورواه الشيخ باسناده عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن عبد الله عن يحيى الكاهلي، مثله، إلى قوله: ميلا. ورواه أيضا بهذا السند إلى آخره. أقول: المراد أن ما ورد من تحديد المسافة بمسير يوم مخصوص بسير القطار وهو واضح.

Abdullah bin Yahiya Kahili reports from Imam Jafar-e-Sadiq^-asws that Salat is ‘Qasr’ at two ‘Bareed’ (27.3 miles) and also added my father (Imam Mohammed Baqir^-asws) used to say that this distance is not related to racing horses rather on walking speed, i.e., of camels.[101]

وباسناده عن الصفار، عن محمد بن عيسى، عن سليمان بن حفص المروزي قال: قال الفقيه (عليه السلام): التقصير في الصلاة بريدان أو بريد ذاهبا وجائيا، والبريد ستة أميال وهو فرسخان، والتقصير في أربعة فراسخ، فإذا خرج الرجل من منزله يريد اثنى عشر ميلا وذلك أربعة فراسخ ثم بلغ فرسخين ونيته الرجوع أو فرسخين آخرين قصر، وإن رجع عما نوى عند بلوغ فرسخين وأراد المقام فعليه التمام، وإن كان قصر ثم رجع عن نيته أعاد الصلاة. أقول: الاعادة محمولة على الاستحباب لما يأتي، وتفسير البريد بستة أميال وبفرسخين شاذ مخالف للنصوص الكثيرة، ولعل فيه غلطا من النساخ، وأصله ونصف البريد ستة أميال وهو فرسخان، أو لعل المراد بالميل والفرسخ إصطلاح آخر في الفرسخ كالخراساني فهو ضعف الشرعي تقريبا لان الراوي خراساني، بل لعل قوله: والبريد، الى آخره، من كلام الراوي ويكون غلطا فيه والله أعلم

Salman bin Hafeez Maruzi narrates from Imam Musa Kazim^-asws that Salat is ‘Qasr’ at the distance of two ‘Bareed’ one Bareed in going away and one Bareed in returning.  So the ‘Qasr’ is after 4 ‘Farsak’.  Thus if one travels 4 Farsak from home and intends to return back to home then he should offer ‘Qasr’ prayers but if he travels 2 Farsak further and abandons the idea of returning back to home and decides to stay there (which is now at a distance of 6 Farsak), he needs to offer full prayers.  If he however, has offered ‘Qasr’ prayers before changing his mind to stay, he needs to repeat his Salat.[102]

Salat in Short-Term Residency:

عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن القاسم بن محمد ; عن بن أبي حمزة، عن أبي بصير قال: إذا قدمت أرضا وأنت تريد أن تقيم بها عشرة أيام فصم وأتم وإن كنت تريد أن تقيم أقل من عشرة أيام فأفطر ما بينك وبين شهر فإذا بلغ الشهر فأتم الصلاة والصيام وإن قلت: أرتحل غدوة.

Imam Abu Abdullah^-asws said: If one intends to stay at a place from the time of his arrival then he should fast and offer full Salat.  However, if he planned to stay there for less than 10 days then he should not fast and only offer ‘Kar’ Salat but if he ends-up extending his stay due to some uncertainly, few days at a time, he should only start fasting and offering full Salat after residing for one complete month-even though he had to leave on the next day (after 31 days).[103]

محمد بن يحيى، عن العمركي بن علي، عن علي بن جعفر، عن أخيه أبي الحسن (عليه السلام) قال: سألته عن الرجل يدركه شهر رمضان في السفر فيقيم الايام في المكان عليه صوم؟ قال: لا حتى يجمع على مقام عشرة أيام  وإذا أجمع على مقام عشرة أيام صام وأتم الصلاة، قال: وسألته عن الرجل يكون عليه أيام من شهر رمضان وهو مسافر يقضي إذا أقام في المكان؟ قال: لا حتى يجمع على مقام عشرة أيام.

I asked from Imam Abu Hassan^-asws What should a person do if month of Ramazan falls during his travel?  Shall he fast if he stays at some place for few days?  Imam^-asws replied, no, he should not and wait until he spends ten days there before fasting and offering full Salat.  I asked, how about if he fasts for the lapsed fasts after staying at a place?  Imam^-asws replied; he should not until after spending 10 days there.[104]

Salat of Sailors and Frequent Travellers

مُحَمَّدُ بْنُ الْحَسَنِ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ الرَّجُلِ يَخْرُجُ إِلَى ضَيْعَتِهِ وَ يُقِيمُ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ أَ يُقَصِّرُ أَمْ يُتِمُّ قَالَ يُتِمُّ الصَّلَاةَ كُلَّمَا أَتَى ضَيْعَةً مِنْ ضِيَاعِهِ .

Mohammed ibn aI-Hassan and others have narrated from Sahl ibn Ziyad from Ahmad ibn Mohammed from ibn abu Nasr who has said the following:

‘I once asked al-Reza^-asws about a man who has a country estate where he goes and stays for one, two or three days. Is he required to perform his Salat in full or in reduced form? The Imam^-asws said: ‘He is required to perform his Salat in full whenever he is there.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ  (عليه السلام ) عَنِ الرَّجُلِ يَخْرُجُ إِلَى الصَّيْدِ أَ يُقَصِّرُ أَمْ يُتِمُّ قَالَ يُتِمُّ لِأَنَّهُ لَيْسَ بِمَسِيرِ حَقٍّ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who goes for hunting. Can he perform his Salat as reduced? The Imam^-asws said: ‘He is required to perform his Salat in full, because it is not a journey in the way of Haq (truth).’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَأَلْتُهُ عَنِ الْمَلَّاحِينَ وَ الْأَعْرَابِ هَلْ عَلَيْهِمْ تَقْصِيرٌ قَالَ لَا بُيُوتُهُمْ مَعَهُمْ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus from Ishaq ibn ‘Ammar who has said the following:

‘I once asked the Imam^-asws about the case of sailors and desert dwelling Arabs. Can they perform their Salat as reduced? The Imam^-asws said: ‘No, they cannot do so because their homes are with them.’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عِمْرَانَ بْنِ مُحَمَّدٍ عَنْ عِمْرَانَ الْقُمِّيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يَخْرُجُ إِلَى الصَّيْدِ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ يُقَصِّرُ أَوْ يُتِمُّ فَقَالَ إِنْ خَرَجَ لِقُوتِهِ وَ قُوتِ عِيَالِهِ فَلْيُفْطِرْ وَ لْيُقَصِّرْ وَ إِنْ خَرَجَ لِطَلَبِ الْفُضُولِ فَلَا وَ لَا كَرَامَةَ .

A number of our people have narrated from Ahmad ibn Mohammed from ‘lmran ibn Mohammed from ‘Imran al-Qummiy from certain persons of our people who has said the following:

‘I once asked the Imam^-asws about a man who goes on hunting to a place which is one or two day’s journey away. Is he required to perform his Salat in full or in reduced? The Imam^-asws said: ‘If he goes to provide for his family (sustenance), he is not required to fast, and performs his Salat as reduced. If he goes in search for useless reasons then he cannot perform his Salat as reduced and it is not honourable.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ جَزَّكٍ قَالَ كَتَبْتُ إِلَيْهِ جُعِلْتُ فِدَاكَ إِنَّ لِي جِمَالًا وَ لِي قُوَّامٌ عَلَيْهَا وَ قَدْ أَخْرُجُ فِيهَا إِلَى طَرِيقِ مَكَّةَ لِرَغْبَةٍ فِي الْحَجِّ أَوْ فِي النَّدْرَةِ إِلَى بَعْضِ الْمَوَاضِعِ فَهَلْ يَجِبُ عَلَيَّ التَّقْصِيرُ فِي الصَّلَاةِ وَ الصِّيَامِ فَوَقَّعَ ( عليه السلام ) إِنْ كُنْتَ لَا تَلْزَمُهَا وَ لَا تَخْرُجُ مَعَهَا فِي كُلِّ سَفَرٍ إِلَّا إِلَى مَكَّةَ فَعَلَيْكَ تَقْصِيرٌ وَ فُطُورٌ .

Mohammed ibn Yahya has narrated from ‘Abd Allah ibn Ja’far from Mohammed ibn Jazzak who has said the following:

‘I once wrote to the Imam^-asws ‘I pray to Allah^-azwj to keep my soul in service for your^-asws cause. I have a few camels and I have a caretaker for them. At certain times I go to them on the way to Makkah because of desire for Hajj or for al-Nadrah (rarely) in certain places. Is it necessary to perform my Salat in full and fast, or as reduced? The Imam^-asws wrote in answer, ‘If you are not always with them and do not go on the journey with them all the time except for the journey to Makkah, you must perform your Salat as reduced and do not fast.’

Salat of a Traveller behind a Stationary Person

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمُسَافِرِ يُصَلِّي خَلْفَ الْمُقِيمِ قَالَ يُصَلِّي رَكْعَتَيْنِ وَ يَمْضِي حَيْثُ شَاءَ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy, who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a traveller if he can perform Salat behind a non-traveller. The Imam^-asws said: ‘After performing two Rak’at, he then can move away whenever he wants.’

On Recommended Salat in Travel

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي السَّفَرِ قَالَ رَكْعَتَيْنِ لَيْسَ قَبْلَهُمَا وَ لَا بَعْدَهُمَا شَيْ‏ءٌ إِلَّا أَنَّهُ يَنْبَغِي لِلْمُسَافِرِ أَنْ يُصَلِّيَ بَعْدَ الْمَغْرِبِ أَرْبَعَ رَكَعَاتٍ وَ لْيَتَطَوَّعْ بِاللَّيْلِ مَا شَاءَ إِنْ كَانَ نَازِلًا وَ إِنْ كَانَ رَاكِباً فَلْيُصَلِّ عَلَى دَابَّتِهِ وَ هُوَ رَاكِبٌ وَ لْتَكُنْ صَلَاتُهُ إِيمَاءً وَ لْيَكُنْ رَأْسُهُ حَيْثُ يُرِيدُ السُّجُودَ أَخْفَضَ مِنْ رُكُوعِهِ .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Hussain ibn Sa’id from Zur’ah ibn Mohammed from Sama’ah who has said the following:

‘I once asked the Imam^-asws about Salat on a journey. The Imam^-asws said: ‘It is a two Rak’at without anything before or thereafter, except that it is appropriate for a traveller to perform four Rak’at after al-Maghrib and recommended Salat during the night as much as he wants, if a traveller is on foot; but if riding he can perform Salat on his stumper. His Salat is in the form of making gestures and bowing down his head for Sujud lower than that for Ruku.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَرْبَعُ رَكَعَاتٍ بَعْدَ الْمَغْرِبِ لَا تَدَعْهُنَّ فِي حَضَرٍ وَ لَا سَفَرٍ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from al-Nadr ibn Suwayd from Yahya al-Halabiy from al-Harith ibn al-Mughirah who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘There are four Rak’at after al-Maghrib. You must not omit them, regardless of being on a journey or while at home.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ صَلَاةِ النَّافِلَةِ عَلَى الْبَعِيرِ وَ الدَّابَّةِ فَقَالَ نَعَمْ حَيْثُمَا كُنْتَ مُتَوَجِّهاً قَالَ فَقُلْتُ عَلَى الْبَعِيرِ وَ الدَّابَّةِ قَالَ نَعَمْ حَيْثُمَا كُنْتَ مُتَوَجِّهاً قُلْتُ أَسْتَقْبِلُ الْقِبْلَةَ إِذَا أَرَدْتُ التَّكْبِيرَ قَالَ لَا وَ لَكِنْ تُكَبِّرُ حَيْثُمَا كُنْتَ مُتَوَجِّهاً وَ كَذَلِكَ فَعَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Sinan from ibn Muskan from al-Halabiy who has said the following:

‘I once asked abu ‘Abd Allah^-asws about performing recommended Salat on the back of a camel or stumper. The Imam^-asws said: ‘Yes, you can do so as your face is.’ I then asked, ‘Am I required to face al-Qiblah when saying Takbir (Allah is great beyond description)? The Imam^-asws said: ‘No, you are not required but say Takbir as your face is and that is how the Messenger of Allah^-saww had done.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُصَلِّي النَّوَافِلَ فِي الْأَمْصَارِ وَ هُوَ عَلَى دَابَّتِهِ حَيْثُ تَوَجَّهَتْ بِهِ فَقَالَ نَعَمْ لَا بَأْسَ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who performs recommended Salat in the cities while on the stumper and to whatever direction it faces. The Imam^-asws said: ‘Yes, it is not harmful.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ لَمْ يَكُنْ يَرَى بَأْساً أَنْ يُصَلِّيَ الْمَاشِي وَ هُوَ يَمْشِي وَ لَكِنْ لَا يَسُوقُ الْإِبِلَ .

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from those whom he has mentioned who has said the following:

‘Abu Ja’far^-asws did not consider it harmful to perform Salat while walking, but he must not be driving a camel.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ صَلَاةِ اللَّيْلِ وَ الْوَتْرِ فِي أَوَّلِ اللَّيْلِ فِي السَّفَرِ إِذَا تَخَوَّفْتُ الْبَرْدَ وَ كَانَتْ عِلَّةٌ فَقَالَ لَا بَأْسَ أَنَا أَفْعَلُ ذَلِكَ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Sinan from ibn Muskan from al-Halabiy, who has said the following:

‘I once asked abu’ Abd Allah^-asws about nightly Salat and al-Witr in the beginning of the night on a journey if one is afraid of cold or not feeling well. The Imam^-asws said: ‘It is not harmful and I do it so.’

Salat on a Ship

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يُسْأَلُ عَنِ الصَّلَاةِ فِي السَّفِينَةِ فَيَقُولُ إِنِ اسْتَطَعْتُمْ أَنْ تَخْرُجُوا إِلَى الْجَدَدِ فَاخْرُجُوا فَإِنْ لَمْ تَقْدِرُوا فَصَلُّوا قِيَاماً فَإِنْ لَمْ تَسْتَطِيعُوا فَصَلُّوا قُعُوداً وَ تَحَرَّوُا الْقِبْلَةَ .

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa who has said the following:

‘I once heard abu ‘Abd Allah^-asws being asked about Salat in the ship. The Imam^-asws said: ‘If you can come out to hard ground, you must do so; but if you cannot do so, then perform Salat while standing, if you cannot do so, then perform Salat while sitting and try to make it toward al-Qiblah.’

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الصَّلَاةِ فِي السَّفِينَةِ فَقَالَ يَسْتَقْبِلُ الْقِبْلَةَ فَإِذَا دَارَتْ وَ اسْتَطَاعَ أَنْ يَتَوَجَّهَ إِلَى الْقِبْلَةِ فَلْيَفْعَلْ وَ إِلَّا فَلْيُصَلِّ حَيْثُ تَوَجَّهَتْ بِهِ قَالَ فَإِنْ أَمْكَنَهُ الْقِيَامُ فَلْيُصَلِّ قَائِماً وَ إِلَّا فَلْيَقْعُدْ ثُمَّ لْيُصَلِّ .

Ali has narrated from his father and Mohammed ibn Yahya from Ahmad ibn Mohammed all from ibn abu ‘Umayr from Hammad ibn ‘Uthman who has said the following:

‘Abu’ Abd Allah^-asws was asked about performing Salat in ships. The Imam^-asws said: ‘One must face al-Qiblah and when it makes a turn, if one is able to face aI-Qiblah one must do so, otherwise, it is whichever direction it faces.’ The Imam^-asws said: ‘If one can perform in a standing position, it must be done so, otherwise, and one can sit down to perform his Salat.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنْ هَارُونَ بْنِ حَمْزَةَ الْغَنَوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي السَّفِينَةِ فَقَالَ إِذَا كَانَتْ مُحَمَّلَةً ثَقِيلَةً إِذَا قُمْتَ فِيهَا لَمْ تَحَرَّكْ فَصَلِّ قَائِماً وَ إِنْ كَانَتْ خَفِيفَةً تَكَفَّأُ فَصَلِّ قَاعِداً .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Yazid ibn Ishaq from Harun ibn Hamzah al-Ghanawiy who has said the following:

‘I once asked abu’ Abd Allah^-asws about the case of Salat in the ship. The Imam^-asws said: ‘If it is heavily loaded and when you stand up it does not shake, perform Salat in a standing position, but if it is light and it can turn upside down, then perform Salat in a sitting position.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ مَعَ أَبِي الْحَسَنِ ( عليه السلام ) فِي السَّفِينَةِ فِي دِجْلَةَ فَحَضَرَتِ الصَّلَاةُ فَقُلْتُ جُعِلْتُ فِدَاكَ نُصَلِّي فِي جَمَاعَةٍ قَالَ فَقَالَ لَا تُصَلِّ فِي بَطْنِ وَادٍ جَمَاعَةً .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from abu Hashim al-Ja’fariy who has said the following:

‘One abu al-Hassan^-asws and I were in a ship in Tigris. It became time for Salat and I said: ‘I pray to Allah^-azwj to keep my soul in service for your^-asws cause, can we perform Salat in congregation? The Imam^-asws said: ‘No, we perform Salat in the valley in congregation.’

The Recommended Salat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) وَ أَنَا شَابٌّ فَوَصَفَ لِيَ التَّطَوُّعَ وَ الصَّوْمَ فَرَأَى ثِقْلَ ذَلِكَ فِي وَجْهِي فَقَالَ لِي إِنَّ هَذَا لَيْسَ كَالْفَرِيضَةِ مَنْ تَرَكَهَا هَلَكَ إِنَّمَا هُوَ التَّطَوُّعُ إِنْ شُغِلْتَ عَنْهُ أَوْ تَرَكْتَهُ قَضَيْتَهُ إِنَّهُمْ كَانُوا يَكْرَهُونَ أَنْ تُرْفَعَ أَعْمَالُهُمْ يَوْماً تَامّاً وَ يَوْماً نَاقِصاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ وَ كَانُوا يَكْرَهُونَ أَنْ يُصَلُّوا حَتَّى يَزُولَ النَّهَارُ إِنَّ أَبْوَابَ السَّمَاءِ تُفَتَّحُ إِذَا زَالَ النَّهَارُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn Fadal from ibn Bukayr from Zurarah who has said the following:

‘I went to visit abu Ja’far^-asws. I was a young person. The Imam^-asws described for me recommended Salawat (prayers) and fasting and Imam^-asws noticed from my face that I considered it heavy. Imam^-asws then said to me. ‘This is not like obligatory Salat, so that on neglecting, one is destroyed. It is recommended and if you cannot do on time, you can compensatory prayer for it. They disliked that their deeds are taken up one day complete and one day incomplete. Allah^-azwj Says, “Those who perform their Salat all the time” (71:23). They (true Muslims) disliked continuing Salat until Sun declines on midday to the west; the doors of heaven open on such time.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْفَرِيضَةُ وَ النَّافِلَةُ أَحَدٌ وَ خَمْسُونَ رَكْعَةً مِنْهَا رَكْعَتَانِ بَعْدَ الْعَتَمَةِ جَالِساً تُعَدَّانِ بِرَكْعَةٍ وَ هُوَ قَائِمٌ الْفَرِيضَةُ مِنْهَا سَبْعَةَ عَشَرَ رَكْعَةً وَ النَّافِلَةُ أَرْبَعٌ وَ ثَلَاثُونَ رَكْعَةً .

Ali ibn Ibrahim has narrated from his father, from abu ‘Umayr from ibn ‘Udhaynah from ibn Faddal ibn Yasar who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Obligatory and recommended Salat are fifty-one Rak’at, of which there are two Rak’at after al- ‘Atmah (Isha) in a sitting position which are counted as one Rak’at in a standing position. Obligatory Salat are seventeen Rak’at and recommended Salat are thirty-four Rak’at.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ وَ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ وَ بُكَيْرٍ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصَلِّي مِنَ التَّطَوُّعِ مِثْلَيِ الْفَرِيضَةِ وَ يَصُومُ مِنَ التَّطَوُّعِ مِثْلَيِ الْفَرِيضَةِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from ibn Fudayl ibn Yasar and al-Fadl ibn ‘Abd aI-Malik and Bukayr who have said the following:

‘We heard abu ‘Abd Allah^-asws saying that the Messenger of Allah^-saww would perform recommended Salat twice as much as obligatory Salat, and Fast of recommended Fast twice as much as the obligatory one.’

مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانٍ قَالَ سَأَلَ عَمْرُو بْنُ حُرَيْثٍ أَبَا عَبْدِ اللَّهِ (عليه السلام ) وَ أَنَا جَالِسٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنْ صَلَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يُصَلِّي ثَمَانِيَ رَكَعَاتٍ الزَّوَالَ وَ أَرْبَعاً الْأُولَى وَ ثَمَانِيَ بَعْدَهَا وَ أَرْبَعاً الْعَصْرَ وَ ثَلَاثاً الْمَغْرِبَ وَ أَرْبَعاً بَعْدَ الْمَغْرِبِ وَ الْعِشَاءَ الْآخِرَةَ أَرْبَعاً وَ ثَمَانِيَ صَلَاةَ اللَّيْلِ وَ ثَلَاثاً الْوَتْرَ وَ رَكْعَتَيِ الْفَجْرِ وَ صَلَاةَ الْغَدَاةِ رَكْعَتَيْنِ قُلْتُ جُعِلْتُ فِدَاكَ وَ إِنْ كُنْتُ أَقْوَى عَلَى أَكْثَرَ مِنْ هَذَا يُعَذِّبُنِي اللَّهُ عَلَى كَثْرَةِ الصَّلَاةِ فَقَالَ لَا وَ لَكِنْ يُعَذِّبُ عَلَى تَرْكِ السُّنَّةِ .

Mohammed has narrated from Mohammed ibn al-Hussain from Mohammed ibn ‘lsma’il ibn Bazi’, who from Hanan, who has said the following:

‘Once, when I was present, ‘Amr ibn Hurayth asked abu ‘Abd Allah^-asws saying, ‘I pray to Allah^-azwj to keep my soul in service for your cause, tell me about Salat of the Messenger of Allah.

The Imam^-asws said: ‘The Holy Prophet^-saww performed eight Rak’at of Zawal (declining of the sun toward the west at noontime). He (the Messenger of Allah^-saww) performed the first four, then eight thereafter, then four of al-AI- Asr. Prophet^-saww performed three of al-Maghrib, four after al-Maghrib, four of al-‘lsha’ al-Akhirah, eight of nightly Salat, three of al-Witr, two Rak’at at dawn and the morning Salat of two Rak’at.’

I then said: ‘I pray to Allah^-azwj to keep my soul in service for your^-asws cause, if I can do more than this, will Allah^-azwj punish me because of a great deal of Salat?’ The Imam^-asws said: ‘No, however, Allah^-azwj punishes because of omitting Sunnah.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَجَّاجٍ الْخَشَّابِ عَنْ أَبِي الْفَوَارِسِ قَالَ نَهَانِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ أَتَكَلَّمَ بَيْنَ الْأَرْبَعِ رَكَعَاتٍ الَّتِي بَعْدَ الْمَغْرِبِ .

Mohammed ibn Yahya has narrated from Salmah ibn al-Khattab from al-Hussain ibn Sayf from Mohammed ibn Yahya from Hajjaj al-Kilashshab from abu al-Fawaris who has said the following:

‘Abu’ Abd Allah^-asws prohibited me from speaking between the four Rak’at after al-Maghrib.’

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ أَصْحَابَنَا يَخْتَلِفُونَ فِي صَلَاةِ التَّطَوُّعِ بَعْضُهُمْ يُصَلِّي أَرْبَعاً وَ أَرْبَعِينَ وَ بَعْضُهُمْ يُصَلِّي خَمْسِينَ فَأَخْبِرْنِي بِالَّذِي تَعْمَلُ بِهِ أَنْتَ كَيْفَ هُوَ حَتَّى أَعْمَلَ بِمِثْلِهِ فَقَالَ أُصَلِّي وَاحِدَةً وَ خَمْسِينَ ثُمَّ قَالَ أَمْسِكْ وَ عَقَدَ بِيَدِهِ الزَّوَالَ ثَمَانِيَةً وَ أَرْبَعاً بَعْدَ الظُّهْرِ وَ أَرْبَعاً قَبْلَ الْعَصْرِ وَ رَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَ رَكْعَتَيْنِ قَبْلَ عِشَاءِ الْآخِرَةِ وَ رَكْعَتَيْنِ بَعْدَ الْعِشَاءِ مِنْ قُعُودٍ تُعَدَّانِ بِرَكْعَةٍ مِنْ قِيَامٍ وَ ثَمَانِيَ صَلَاةَ اللَّيْلِ وَ الْوَتْرَ ثَلَاثاً وَ رَكْعَتَيِ الْفَجْرِ وَ الْفَرَائِضَ سَبْعَ عَشْرَةَ فَذَلِكَ أَحَدٌ وَ خَمْسُونَ .

Mohammed ibn al-Hassan has narrated from Sahl from Ahmad ibn Mohammed from ibn abu Nasr who has said the following:

‘I once said to abu al-Hassan^-asws that our people have differences about recommended Salat. Certain ones among them say it is forty-four and others perform fifty. Please tell me about what you perform and how is it, so I can do similarly. The Imam^-asws said: ‘I perform fifty-one Rak’at.’ The Imam^-asws then said: ‘Hold on to it.’ The Imam^-asws counted with his hand saying, ‘Zawal (declining of the sun toward the west at noontime) is eight. There are four after al-Zuhr, four before al-‘Asr, two after al-Maghrib, two before al-Isha, two after al-Isha’ in a sitting position which are counted as one Rak’at in a standing position. There are eight Rak’at of nightly Salat, three of al-Witr and two at dawn. Obligatory Salat is seventeen Rak’at and this becomes fifty-one Rak’at.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قُمْتَ بِاللَّيْلِ مِنْ مَنَامِكَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي رَدَّ عَلَيَّ رُوحِي لِأَحْمَدَهُ وَ أَعْبُدَهُ فَإِذَا سَمِعْتَ صَوْتَ الدُّيُوكِ فَقُلْ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ ارْحَمْنِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَإِذَا قُمْتَ فَانْظُرْ فِي آفَاقِ السَّمَاءِ وَ قُلِ اللَّهُمَّ إِنَّهُ لَا يُوَارِي عَنْكَ لَيْلٌ سَاجٍ وَ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا أَرْضٌ ذَاتُ مِهَادٍ وَ لَا ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ وَ لَا بَحْرٌ لُجِّيٌّ تُدْلِجُ بَيْنَ يَدَيِ الْمُدْلِجِ مِنْ خَلْقِكَ تَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَ مَا تُخْفِي الصُّدُورُ غَارَتِ النُّجُومُ وَ نَامَتِ الْعُيُونُ وَ أَنْتَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُكَ سِنَةٌ وَ لَا نَوْمٌ سُبْحَانَ رَبِّ الْعَالَمِينَ وَ إِلَهِ الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ثُمَّ اقْرَأِ الْخَمْسَ الْآيَاتِ مِنْ آخِرِ آلِ عِمْرَانَ إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ إِلَى قَوْلِهِ إِنَّكَ لا تُخْلِفُ الْمِيعادَ ثُمَّ اسْتَكْ وَ تَوَضَّأْ فَإِذَا وَضَعْتَ يَدَكَ فِي الْمَاءِ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَ اجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ فَإِذَا فَرَغْتَ فَقُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَإِذَا قُمْتَ إِلَى صَلَاتِكَ فَقُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ إِلَى اللَّهِ وَ مِنَ اللَّهِ وَ مَا شَاءَ اللَّهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ اجْعَلْنِي مِنْ زُوَّارِ بَيْتِكَ وَ عُمَّارِ مَسَاجِدِكَ وَ افْتَحْ لِي بَابَ تَوْبَتِكَ وَ أَغْلِقْ عَنِّي بَابَ مَعْصِيَتِكَ وَ كُلِّ مَعْصِيَةٍ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي مِمَّنْ يُنَاجِيهِ اللَّهُمَّ أَقْبِلْ عَلَيَّ بِوَجْهِكَ جَلَّ ثَنَاؤُكَ ثُمَّ افْتَتِحِ الصَّلَاةَ بِالتَّكْبِيرِ

Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Harah who has said the following:

‘Abu Ja’far^-asws has said: ‘At the time you wake up, at night for prayer (Tahajjud) then say, “All praise belongs to Allah^-azwj who has returned my spirit so I can praise and worship Him^-azwj.” When you hear the rooster crow, recite:

‘He^-azwj is free of all defects. He is most Holy. He^-azwj is the Allah of angels and the spirit. His^-azwj mercy comes before His^-azwj anger. No one, other than You (Allah^-azwj), deserves worship. You^-azwj do not have any partner. I have done bad deeds and have done injustice to my own soul, so forgive me and grant me mercy; no one, other than You^-azwj, is able to forgive sins.’

When you get-up, look to the sky and say: ‘O Allah, the dark night cannot curtain You^-azwj, nor the sky with its constellations, nor the vast expanse of earth, nor the darkness one over the other, nor the ocean with its giant waves that curtain Your creatures from each other. You^-azwj Know whatever eyes steal or the chests hide. The stars have disappeared, eyes have gone to sleep, You^-azwj are the living guardian whom sleeps, and slumber cannot overtake. Free from all defects is the Cherisher of the worlds, Allah of the Messengers^-asws and all Praise belongs to Allah^-azwj, The Cherisher of the worlds.” Then read five verses from Chapter Three: “The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of Allah) for people of reason (3:190). It is these who commemorate Allah while standing, sitting, or resting on their sides and who think about the creation of the heavens and the earth and say, ‘Allah, you have not created all this without reason. Glory be to You^-azwj. Allah, save us from the torment of the fire.’ (3: 191). Our Allah, those whom You^-azwj consign to the fire are certainly disgraced. There is no helper for the unjust. (3: 192)

‘Allah, we have heard the person calling to the faith and have accepted his call. Forgive our sins, expiate our bad deeds, and allow us to die with the righteous ones. (3: 193) Allah, Grant us the victory that You have promised Your Messenger and do not disgrace us on the Day of Judgment; You are the One who never ignores His promise.” (3:194).

‘Thereafter brush your teeth; and make Wuzu ‘. When placing your hand in water say, “(I begin) by the name of Allah^-azwj, and with the power of Allah. O Allah, make me of the repenting ones and of those who purify themselves.”

When you complete Wuzu’ say, “AIl praise belongs to Allah^-azwj, Cherisher of the worlds.” When you stand up for Salat say, “(I begin) in the name of Allah, with (the power of) Allah^-azwj, to Allah^-azwj, from Allah^-azwj and with the will of Allah^-azwj and there is no means or power except the Power and Means of Allah^-azwj. O Allah, make me of the visitors of Your house and of the builders of Masjids, please open for me the door to repent before You^-azwj and close to me the door of disobedience to You^-azwj and all sins. All praise belongs to Allah^-azwj who has made me of those who speak to Him^-azwj. O Allah, turn to me with Your^-azwj face, the majestic in praise.” Then begin your Salat with the first Takbir.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ سَعْدٍ الْأَحْوَصُ قَالَ قُلْتُ لِلرِّضَا (عليه السلام ) كَمِ الصَّلَاةُ مِنْ رَكْعَةٍ فَقَالَ إِحْدَى وَ خَمْسُونَ رَكْعَةً . مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ .

Ali ibn Ibrahim has narrated from Mohammed ibn ‘Isa from Yunus who has said that narrated to him ‘Isma’il ibn Sa’d al-Ahwas who has said the following:

‘I asked al-Reza^-asws: ‘Of how many Rak’at does Salat consist’?’ Imam^-asws replied: ‘There are fifty-one Rak’at (every day).’ Mohammed ibn Ahmad ibn Yahya has narrated from Mohammed ibn ‘Isa a similar Hadith.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ ناشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئاً وَ أَقْوَمُ قِيلًا قَالَ يَعْنِي بِقَوْلِهِ وَ أَقْوَمُ قِيلًا قِيَامَ الرَّجُلِ عَنْ فِرَاشِهِ يُرِيدُ بِهِ اللَّهَ لَا يُرِيدُ بِهِ غَيْرَهُ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn abu Ummar from Hisham ibn Salim who has said the following:

‘About the words of Allah^-azwj: ‘Nightly initiation is of strong impression and of strongest words’ (73:7) Abu ‘Abd Allah^-asws has said: “Strongest words” means a man’s getting up from his bed just for the sake of Allah^-azwj and for no other considerations.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام ) يَقُولُ إِنَّ الْعَبْدَ يُوقَظُ ثَلَاثَ مَرَّاتٍ مِنَ اللَّيْلِ فَإِنْ لَمْ يَقُمْ أَتَاهُ الشَّيْطَانُ فَبَالَ فِي أُذُنِهِ قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ قَالَ كَانُوا أَقَلَّ اللَّيَالِي تَفُوتُهُمْ لَا يَقُومُونَ فِيهَا .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umyr from Ayyub al -Khazzaz from Mohammed ibn Muslim who has said the following:

‘I heard abu ‘Abd Allah^-asws saying, ‘A servant (of Allah) wakes up three times at night and if he still is not up (for Salat) Satan comes and urinates in his ears.’ I then asked about the words of Allah, the Most Majestic, the Most Glorious, ‘They would sleep very little at night’. (51: 18). The Imam^-asws replied, ‘There were few nights in which they would miss getting up for Salat).’

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عُمَرَ بْنِ يَزِيدَ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ فِي اللَّيْلِ لَسَاعَةً مَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يُصَلِّي وَ يَدْعُو اللَّهَ فِيهَا إِلَّا اسْتُجِيبَ لَهُ فِي كُلِّ لَيْلَةٍ قُلْتُ أَصْلَحَكَ اللَّهُ فَأَيُّ سَاعَةٍ هِيَ مِنَ اللَّيْلِ قَالَ إِذَا مَضَى نِصْفُ اللَّيْلِ فِي السُّدُسِ الْأَوَّلِ مِنَ النِّصْفِ الْبَاقِي .

It is narrated from him (narrator of previous Hadith) by his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from ‘Umar ibn Yazid, say the following:

‘I heard abu ‘Abd Allah^-asws say: ‘In the night there is an hour in which if a Muslim performs Salat and appeals before Allah^-azwj for a wish; his prayer is answered every night. I (the narrator) then asked saying, ‘I pray to Allah^-azwj to keep you well, which hour is it?’ The Imam^-asws replied: ‘It is in the first one-sixth of the second half of the night.’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّ رَجُلًا مِنْ مَوَالِيكَ مِنْ صُلَحَائِهِمْ شَكَا إِلَيَّ مَا يَلْقَى مِنَ النَّوْمِ وَ قَالَ إِنِّي أُرِيدُ الْقِيَامَ إِلَى الصَّلَاةِ بِاللَّيْلِ فَيَغْلِبُنِي النَّوْمُ حَتَّى أُصْبِحَ وَ رُبَّمَا قَضَيْتُ صَلَاتِيَ الشَّهْرَ مُتَتَابِعاً وَ الشَّهْرَيْنِ أَصْبِرُ عَلَى ثِقَلِهِ فَقَالَ قُرَّةُ عَيْنٍ لَهُ وَ اللَّهِ قَالَ وَ لَمْ يُرَخِّصْ لَهُ فِي الصَّلَاةِ فِي أَوَّلِ اللَّيْلِ وَ قَالَ الْقَضَاءُ بِالنَّهَارِ أَفْضَلُ قُلْتُ فَإِنَّ مِنْ نِسَائِنَا أَبْكَاراً الْجَارِيَةَ تُحِبُّ الْخَيْرَ وَ أَهْلَهُ وَ تَحْرِصُ عَلَى الصَّلَاةِ فَيَغْلِبُهَا النَّوْمُ حَتَّى رُبَّمَا قَضَتْ وَ رُبَّمَا ضَعُفَتْ عَنْ قَضَائِهِ وَ هِيَ تَقْوَى عَلَيْهِ أَوَّلَ اللَّيْلِ فَرَخَّصَ لَهُنَّ فِي الصَّلَاةِ أَوَّلَ اللَّيْلِ إِذَا ضَعُفْنَ وَ ضَيَّعْنَ الْقَضَاءَ .

A number of our people have narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Hammad ibn ‘lsa from Mu’awiyah ibn Wahab who has said the following:

‘I once said to abu’ Abd Allah^-asws ‘A man of your followers, of their virtuous ones complained before me against sleep. He said that he wants to get up for the nightly recommended Salat but sleep overcomes him until it is morning. Sometimes he performs the compensatory prayer for a whole month of missed Salat or two months and bears with its heaviness.’

The Imam^-asws said: ‘It is the delight for his eyes, by Allah^-azwj.’ He (the narrator) has said that the Imam^-asws did not give him permission to perform his nightly recommended Salat in the beginning of the night, saying, ‘To compensatory prayer for them during the day is better.’ I (the narrator) then said: ‘Of our young girls there are those who love good and people of goodness. They try to perform Salat but sleep overcomes them, and perhaps they may perform the compensatory prayer for what is missed and perhaps face weakness in performing the compensatory prayer for what is missed, but she is able to perform in the beginning of the night. The Imam^-asws granted them permission to perform Salat in the beginning of the night if they feel weakness and loose performing the compensatory prayer for what is missed.’

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا كَانَ يُحْمَدُ الرَّجُلُ أَنْ يَقُومَ مِنْ آخِرِ اللَّيْلِ فَيُصَلِّيَ صَلَاتَهُ ضَرْبَةً وَاحِدَةً ثُمَّ يَنَامَ وَ يَذْهَبَ .

Ahmad ibn ldris has narrated from Mohammed ibn ‘Abd al-Jabbar from Safwan from ibn Bukayr who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘A man who gets up in the end of the night to perform his nightly recommended Salat, all of them at one time and goes away to sleep, is not very praiseworthy.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُصَلِّي الرَّكْعَتَيْنِ مِنَ الْوَتْرِ ثُمَّ يَقُومُ فَيَنْسَى التَّشَهُّدَ حَتَّى يَرْكَعَ وَ يَذْكُرُ وَ هُوَ رَاكِعٌ قَالَ يَجْلِسُ مِنْ رُكُوعِهِ فَيَتَشَهَّدُ ثُمَّ يَقُومُ فَيُتِمُّ قَالَ قُلْتُ أَ لَيْسَ قُلْتَ فِي الْفَرِيضَةِ إِذَا ذَكَرَهُ بَعْدَ مَا رَكَعَ مَضَى ثُمَّ سَجَدَ سَجْدَتَيِ السَّهْوِ بَعْدَ مَا يَنْصَرِفُ وَ يَتَشَهَّدُ فِيهِمَا قَالَ لَيْسَ النَّافِلَةُ مِثْلَ الْفَرِيضَةِ .

Ali ibn Ibrahim has narrated from his father from’ Abd Allah ibn al-Mughirah from ibn Muskan from aI-Hassan al-SayqaI who has said the following:

‘I once said to abu’ Abd Allah^-asws about a man who performs two Rak’at of al- Witr, then stands up and forgets saying Tashahhud until he performs Ruku’, then remembers when he is in Ruku.  The Imam^-asws said: ‘He is required to sit down from Ruku say Tashahhud, then stand up and complete (Salat).’ The narrator has said that he asked, ‘Have you not said that in obligatory Salat if one remembers after Ruku’, one continues, then performs two Sajdah because of mistake after ending Salat in which one says Tashahhud?’ The Imam^-asws said: ‘Recommended Salat is not like the obligatory one.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَفْضَلِ سَاعَاتِ الْوَتْرِ فَقَالَ الْفَجْرُ أَوَّلُ ذَلِكَ.

AI-Hussain ibn Mohammed aI-Ash’ariy has narrated from ‘Abd AlIah ibn ‘Amir Ali ibn Mahziyar from Fadalah ibn Ayyub and Hammad ibn ‘Isa from Mu’awiyah ibn Wahab who has said the following:

‘I once asked abu’ Abd Allah^-asws about the most excellent time for al-Witr.  The Imam^-asws said: ‘Dawn, in the beginning of it.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُومُ مِنْ آخِرِ اللَّيْلِ وَ هُوَ يَخْشَى أَنْ يَفْجَأَهُ الصُّبْحُ أَ يَبْدَأُ بِالْوَتْرِ أَوْ يُصَلِّي الصَّلَاةَ عَلَى وَجْهِهَا حَتَّى يَكُونَ الْوَتْرُ آخِرَ ذَلِكَ قَالَ بَلْ يَبْدَأُ بِالْوَتْرِ وَ قَالَ أَنَا كُنْتُ فَاعِلًا ذَلِكَ .

AI-Hussain ibn Mohammed has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from al-Qasim ibn Yazid from Mohammed ibn Muslim who has said the following:

‘I once asked abu Ja’far^-asws about a man who gets up in the end of the night and he is afraid of coming of dawn (before completing). Should he begin with al-Witr or perform Salat as normal so that al-Witr becomes the last item?’ The Imam^-asws said: ‘He begins with al-Witr.  The Imam^-asws said: ‘I have done so.’

Recitations Recommended Salat before or after Offering Qaza Salat

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ سَأَلَ إِسْمَاعِيلُ بْنُ جَابِرٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَصْلَحَكَ اللَّهُ إِنَّ عَلَيَّ نَوَافِلَ كَثِيرَةً فَكَيْفَ أَصْنَعُ فَقَالَ اقْضِهَا فَقَالَ لَهُ إِنَّهَا أَكْثَرُ مِنْ ذَلِكَ قَالَ اقْضِهَا قُلْتُ لَا أُحْصِيهَا قَالَ تَوَخَّ قَالَ مُرَازِمٌ وَ كُنْتُ مَرِضْتُ أَرْبَعَةَ أَشْهُرٍ لَمْ أَتَنَفَّلْ فِيهَا قُلْتُ أَصْلَحَكَ اللَّهُ وَ جُعِلْتُ فِدَاكَ مَرِضْتُ أَرْبَعَةَ أَشْهُرٍ لَمْ أُصَلِّ نَافِلَةً فَقَالَ لَيْسَ عَلَيْكَ قَضَاءٌ إِنَّ الْمَرِيضَ لَيْسَ كَالصَّحِيحِ كُلُّ مَا غَلَبَ اللَّهُ عَلَيْهِ فَاللَّهُ أَوْلَى بِالْعُذْرِ فِيهِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Murazim who has said the following:

‘Isma’il ibn Jabir once asked abu ‘Abd Allah^-asws saying: ‘I pray to Allah^-asws to keep you well, there is a great deal of recommended Salat upon me. What should I do?  The Imam^-asws said: ‘Perform the compensatory prayer for them.’

He said: ‘They are of a great number.’ The Imam^-asws said: ‘Perform the compensatory prayer for them.’ He said: ‘I cannot count them.’ The Imam^-asws said: ‘Try to perform them’. I said: ‘I pray to Allah to keep you^-asws well, I pray to Allah to keep my soul in service for your^-asws cause, I fell ill for four months and I could not perform any recommended Salat.’ The Imam^-asws said: ‘There is no compensatory prayer for them upon you; one suffering from illness is not like one in good health. Whoever is overpowered by Allah^-azwj, for him, Allah^-azwj is the first to pardon.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَفْضَلُ قَضَاءِ النَّوَافِلِ قَضَاءُ صَلَاةِ اللَّيْلِ بِاللَّيْلِ وَ صَلَاةِ النَّهَارِ بِالنَّهَارِ قُلْتُ فَيَكُونُ وَتْرَانِ فِي لَيْلَةٍ قَالَ لَا قُلْتُ وَ لِمَ تَأْمُرُنِي أَنْ أُوتِرَ وَتْرَيْنِ فِي لَيْلَةٍ فَقَالَ ( عليه السلام ) أَحَدُهُمَا قَضَاءٌ .

Mohammed ibn Yahya has narrated from ‘Abd Allah ibn Mohammed from Ali ibn al-Hakam from Aban ibn ‘Uthman from ‘Isma’il al-Ju’fiy who has said the following:

‘Abu Ja’far^-asws has said: ‘The best compensatory prayer for a Salat missed is the compensatory prayer during the night for what is missed during the night and what is missed during the day is made during the day.’

I then said: ‘So there will be two al-Witr in one night.’ The Imam^-asws said: ‘No, there will not be two al-Witr.’ I then said: ‘How it is that you instruct me to perform two al-Witr in one night?’ The Imam^-asws said: ‘One of them is a compensatory prayer for what is missed.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ تَفُوتُهُ صَلَاةُ النَّهَارِ قَالَ يُصَلِّيهَا إِنْ شَاءَ بَعْدَ الْمَغْرِبِ وَ إِنْ شَاءَ بَعْدَ الْعِشَاءِ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Safwan ibn Yahya from al-‘Ala’ from Mohammed ibn Muslim who has said the following:

‘I once asked abu ‘Abd Allah^-asws about a man who misses Salat to be performed during the day. The Imam^-asws said: ‘He can perform them whenever he wants. He can perform them after al-Maghrib or after al- ‘lsha’.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ (صلوات الله عليهما ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ صَلَاةُ الضُّحَى بِدْعَةٌ .

Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah and al-Fudayl who has said the following:

‘Abu Ja’far^-asws and abu ‘Abd Allah^-asws have said that the Messenger of Allah^-saww has said: ‘Salat of al-Duha’ (recommended Salat at noontime before Zawal (declining of the sun toward the west at noontime) is heresy.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ عَلَيْهِ مِنْ صَلَاةِ النَّوَافِلِ مَا لَا يَدْرِي مَا هُوَ مِنْ كَثْرَتِهِ كَيْفَ يَصْنَعُ قَالَ فَلْيُصَلِّ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى مِنْ كَثْرَتِهِ فَيَكُونَ قَدْ قَضَى بِقَدْرِ عِلْمِهِ قُلْتُ فَإِنَّهُ لَا يَقْدِرُ عَلَى الْقَضَاءِ مِنْ كَثْرَةِ شُغُلِهِ فَقَالَ إِنْ كَانَ شُغُلُهُ فِي طَلَبِ مَعِيشَةٍ لَا بُدَّ مِنْهَا أَوْ حَاجَةٍ لِأَخٍ مُؤْمِنٍ فَلَا شَيْ‏ءَ عَلَيْهِ وَ إِنْ كَانَ شُغُلُهُ لِدُنْيَا تَشَاغَلَ بِهَا عَنِ الصَّلَاةِ فَعَلَيْهِ الْقَضَاءُ وَ إِلَّا لَقِيَ اللَّهَ مُسْتَخِفّاً مُتَهَاوِناً مُضَيِّعاً لِسُنَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ فَإِنَّهُ لَا يَقْدِرُ عَلَى الْقَضَاءِ فَهَلْ يَصْلُحُ لَهُ أَنْ يَتَصَدَّقَ فَسَكَتَ مَلِيّاً ثُمَّ قَالَ نَعَمْ فَلْيَتَصَدَّقْ بِصَدَقَةٍ قُلْتُ وَ مَا يَتَصَدَّقُ فَقَالَ بِقَدْرِ طَوْلِهِ وَ أَدْنَى ذَلِكَ مُدٌّ لِكُلِّ مِسْكِينٍ مَكَانَ كُلِّ صَلَاةٍ قُلْتُ وَ كَمِ الصَّلَاةُ الَّتِي تَجِبُ عَلَيْهِ فِيهَا مُدٌّ لِكُلِّ مِسْكِينٍ فَقَالَ لِكُلِّ رَكْعَتَيْنِ مِنْ صَلَاةِ اللَّيْلِ وَ كُلِّ رَكْعَتَيْنِ مِنْ صَلَاةِ النَّهَارِ فَقُلْتُ لَا يَقْدِرُ فَقَالَ مُدٌّ لِكُلِّ أَرْبَعِ رَكَعَاتٍ فَقُلْتُ لَا يَقْدِرُ فَقَالَ مُدٌّ لِكُلِّ صَلَاةِ اللَّيْلِ وَ مُدٌّ لِصَلَاةِ النَّهَارِ وَ الصَّلَاةُ أَفْضَلُ وَ الصَّلَاةُ أَفْضَلُ .

Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Ali ibn ‘Abd Allah from’ Abd Allah ibn Sinan who has said the following:

‘I once asked abu’ Abd Allah^-asws about a man on whom there is Qaza’ (compensatory prayer for) recommended Salat so much that he does not know how many because of its great number. What is he required to do?’ The Imam^-asws said: ‘He performs so many that cannot say how many is performed. In this way he has performed Qaza’ (compensatory prayer for) what is missed according to his knowledge.’ I then said: ‘He is not able to perform all the Qaza’ (compensatory prayer for) what is missed because of his business.’ The Imam^-asws said: ‘If his business is for his living which is necessary or it is for the needs of his brother in belief, then he is not obligated for anything in this matter.  However, if his business is for the worldly matters which keeps him away from his Salat, then it is necessary for him to perform the Qaza’ (compensatory prayer), otherwise, he will meet Allah^-azwj as one considered neglectful, humiliated and destroying the Sunnah of the Messenger of Allah^-saww.’

I then said: ‘He is not able to perform the Qaza’ (compensatory prayer). Can he pay charity?’ The Imam^-asws remained quiet for a while then said: ‘Yes, he can give charity.’ I then asked, ‘How much charity he must pay?’ The Imam^-asws said: ‘As much as he can afford. The minimum is one handful of food to a destitute for every Salat.’ I then asked, ‘For how many Salat one handful of food to a destitute is sufficient?’ The Imam^-asws said: ‘It is for every two Rak’at of nightly Salat and every two Rak’at of Salat during the day.’ I then said: ‘He is not able to do so.’ The Imam^-asws said: ‘It is one handful for four Rak’at.’ I said: ‘He cannot give that much.’ The Imam^-asws said: ‘It is one handful for Salat of every night and one handful for Salat of every day but Salat is better, Salat is better.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّ أَبَا الْحَسَنِ الْأَوَّلَ (عليه السلام) كَانَ إِذَا اهْتَمَّ تَرَكَ النَّافِلَةَ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from Ali ibn Asbat from a number of our people who has said the following:

‘Abu al-Hassan-the first^-asws whenever distressed would not perform recommended Salat.’

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ أَوْ غَيْرِهِ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ لِلْقُلُوبِ إِقْبَالًا وَ إِدْبَاراً فَإِذَا أَقْبَلَتْ فَتَنَفَّلُوا وَ إِذَا أَدْبَرَتْ فَعَلَيْكُمْ بِالْفَرِيضَةِ .

It is a narration from him (narrator of previous Hadith) by ibn Ma’bad or someone other than him who has said the following:

‘One of the two Imam^-asws have said that the Holy Prophet^-saww has said: ‘Hearts work with interest or with hatred. When they are interested, perform recommended Salat but when they have abhorrence then hold to obligatory Salat.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبِيبٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا (عليه السلام ) يَكُونُ عَلَيَّ الصَّلَاةُ النَّافِلَةُ مَتَى أَقْضِيهَا فَكَتَبَ ( عليه السلام ) أَيَّةَ سَاعَةٍ شِئْتَ مِنْ لَيْلٍ أَوْ نَهَارٍ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Husayn from Mohammed ibn Yahya ibn Habib who has said the following:

‘I once wrote to abu al-Hassan, al-Reza^-asws asking, ‘There is recommended Salat on me, when should I perform Qaza’ (compensatory prayer for such missed Salat?’ The Imam^-asws wrote to me in answer, ‘you can perform them whenever you like, during the day or night.’

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ السَّرَّادِ قَالَ سَأَلَ أَبُو كَهْمَسٍ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ يُصَلِّي الرَّجُلُ نَوَافِلَهُ فِي مَوْضِعٍ أَوْ يُفَرِّقُهَا فَقَالَ لَا بَلْ يُفَرِّقُهَا هَاهُنَا وَ هَاهُنَا فَإِنَّهَا تَشْهَدُ لَهُ يَوْمَ الْقِيَامَةِ .

Through the same chain of narrators as that of the previous Hadith it is narrated from Mohammed ibn al-Hussain from al-Hakam ibn Miskin from ‘Abd Allah ibn Ali al-Sarrad who has said the following:

‘Once, abu Kahmas asked abu ‘Abd Allah^-asws ‘Should a man perform his recommended Salat in one or in different places?’ The Imam^-asws said: ‘No, one should perform them here and there because they testify in one’s favour on the Day of Judgment.’

Benefits of Night Salat (Namaz-E-Shab)

قيام الليل مصحة للبدن و رضا للرب و تعرض للرحمة و تمسك بأخلاق النبيين

(Amir-ul-Momineen^-asws says): Standing at night (for Salat) is healthy for the body and pleases the Lord^-azwj and brings about the Mercy and is adherence to the ethics of the Prophets^-saww.[105]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَرَفُ الْمُؤْمِنِ صَلَاتُهُ بِاللَّيْلِ وَ عِزُّ الْمُؤْمِنِ كَفُّهُ عَنْ أَعْرَاضِ النَّاسِ .

Mohammed ibn Yahya has narrated from Ahmad ibn Ishaq from Sa’dan ibn Muslim from’ Abd Allah ibn Sinan who has said the following:

‘Abu’ Abd Allah^-asws has said that nobility of a man is in his Salat during the night and his honour is in his keeping away from unsettling people’s confidentiality.’

من كانت له إلى الله حاجة فليطلبها في ثلاث ساعات ساعة من يوم الجمعة ساعة الزوال حين تهب الريح و تفتح أبواب السماء و تنزل الرحمة و تصوت الطير و ساعة في آخر الليل عند طلوع الفجر فإن ملكين يناديان هل من تائب فأتوب عليه هل من سائل فيعطى هل من مستغفر فيغفر له هل من طالب حاجة

Anyone who has a need to ask from Allah^-azwj, should choose one of three hours; an hour on Fridays, an instance on midday when the wind blows, the portals of the heavens are open, the Mercy is descended, and the birds are singing, and an instance in the later part of night when Fajr time emerges.  At this time, two angels are calling (on Allah^-azwj’s Command): Is there a repentant to be accepted?  Are there needy to be awarded? Is there a seeker of forgiveness to be pardoned?  Is there a deprived making a wish?

Salat to be Recited under Fear

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ صَلَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِأَصْحَابِهِ فِي غَزْوَةِ ذَاتِ الرِّقَاعِ صَلَاةَ الْخَوْفِ فَفَرَّقَ أَصْحَابَهُ فِرْقَتَيْنِ أَقَامَ فِرْقَةً بِإِزَاءِ الْعَدُوِّ وَ فِرْقَةً خَلْفَهُ فَكَبَّرَ وَ كَبَّرُوا فَقَرَأَ وَ أَنْصَتُوا وَ رَكَعَ فَرَكَعُوا وَ سَجَدَ فَسَجَدُوا ثُمَّ اسْتَتَمَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَائِماً وَ صَلَّوْا لِأَنْفُسِهِمْ رَكْعَةً ثُمَّ سَلَّمَ بَعْضُهُمْ عَلَى بَعْضٍ ثُمَّ خَرَجُوا إِلَى أَصْحَابِهِمْ فَقَامُوا بِإِزَاءِ الْعَدُوِّ وَ جَاءَ أَصْحَابُهُمْ فَقَامُوا خَلْفَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَصَلَّى بِهِمْ رَكْعَةً ثُمَّ تَشَهَّدَ وَ سَلَّمَ عَلَيْهِمْ فَقَامُوا فَصَلَّوْا لِأَنْفُسِهِمْ رَكْعَةً ثُمَّ سَلَّمَ بَعْضُهُمْ عَلَى بَعْضٍ .

Mohammed ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah, who has said the following:

‘Abu’ Abd Allah^-asws has said that the Messenger of Allah^-saww performed Salat with his followers during the armed expedition at ‘Dhat al-Riqa’ in a fearful condition. The Messenger of Allah^-saww divided his companions in two groups. One group was made to stand up facing the enemy and the other group behind him to offer Salat. He^-saww said Takbir (Allah is great beyond description) and they also did so. The Prophet^-saww recited and they remained silent. He^-saww performed Ruku’ and they also did so. He^-saww performed Sajdah and they also did so. The Messenger of Allah^-saww in order to complete remained standing but they performed one Rak’at for themselves, then they said Salam to each other. They then went to stand guard in place of the group facing the enemy. This group stood behind the Messenger of Allah who performed one Rak’at with them, then said Tashahhud and Salam to them. They then stood up to perform the remaining one Rak’at for themselves, and then said Salam to each other.’

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنْ كُنْتَ فِي أَرْضِ مَخَافَةٍ فَخَشِيتَ لِصّاً أَوْ سَبُعاً فَصَلِّ عَلَى دَابَّتِكَ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthaman from abu Basir who has said the following:

‘I once heard abu’ Abd Allah^-asws say, ‘If you are in a land where you are afraid of thieves or beasts, perform Salat on your stumper.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُهُ قُلْتُ أَكُونُ فِي طَرِيقِ مَكَّةَ فَنَنْزِلُ لِلصَّلَاةِ فِي مَوَاضِعَ فِيهَا الْأَعْرَابُ أَ نُصَلِّي الْمَكْتُوبَةَ عَلَى الْأَرْضِ فَنَقْرَأُ أُمَّ الْكِتَابِ وَحْدَهَا أَمْ نُصَلِّي عَلَى الرَّاحِلَةِ فَنَقْرَأُ فَاتِحَةَ الْكِتَابِ وَ السُّورَةَ فَقَالَ إِذَا خِفْتَ فَصَلِّ عَلَى الرَّاحِلَةِ الْمَكْتُوبَةَ وَ غَيْرَهَا وَ إِذَا قَرَأْتَ الْحَمْدَ وَ سُورَةً أَحَبُّ إِلَيَّ وَ لَا أَرَى بِالَّذِي فَعَلْتَ بَأْساً .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn ‘Isma’il who has said the following:

‘I once asked the Imam^-asws about my travelling between Makkah and al-Madinah and in the time of Salat, we disembark where Arabs are found. Can we perform the obligatory Salat on the ground and recite just al-Fatihah, or perform it when riding and recite al-Fatihah al-Kitab and a Surah (after al-Fatihah) as well? The Imam^-asws said: ‘If you are afraid, then perform the obligatory Salat and other Salat on your stumper. If you recite al-Fatihah and a Surah it is more beloved to me and I do not see anything harmful in what you have done.’

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً كَيْفَ يُصَلِّي وَ مَا يَقُولُ إِذَا خَافَ مِنْ سَبُعٍ أَوْ لِصٍّ كَيْفَ يُصَلِّي قَالَ يُكَبِّرُ وَ يُومِئُ إِيمَاءً بِرَأْسِهِ .

Ahmad ibn Mohammed has narrated from Ali ibn al-Hakam from Aban from ‘Abd aI-Rahman ibn abu ‘Abd Allah who has said the following:

‘I once asked abu ‘Abd Allah^-asws about the words of Allah^-azwj: If you are afraid then it is on foot or riding. . . ,'(2:240), ‘How is this Salat performed and what do you say if one is afraid of beasts or thieves?’ The Imam^-asws said: ‘He says Takbir (Allah is great beyond description) and makes gestures with his head as gestures are made.’

Performing Salat in Battlefield

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ فُضَيْلٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ فِي صَلَاةِ الْخَوْفِ عِنْدَ الْمُطَارَدَةِ وَ الْمُنَاوَشَةِ يُصَلِّي كُلُّ إِنْسَانٍ مِنْهُمْ بِالْإِيمَاءِ حَيْثُ كَانَ وَجْهُهُ وَ إِنْ كَانَتِ الْمُسَايَفَةُ وَ الْمُعَانَقَةُ وَ تَلَاحُمُ الْقِتَالِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) صَلَّى لَيْلَةَ صِفِّينَ وَ هِيَ لَيْلَةُ الْهَرِيرِ لَمْ تَكُنْ صَلَاتُهُمُ الظُّهْرُ وَ الْعَصْرُ وَ الْمَغْرِبُ وَ الْعِشَاءُ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ إِلَّا التَّكْبِيرَ وَ التَّهْلِيلَ وَ التَّسْبِيحَ وَ التَّحْمِيدَ وَ الدُّعَاءَ فَكَانَتْ تِلْكَ صَلَاتَهُمْ لَمْ يَأْمُرْهُمْ بِإِعَادَةِ الصَّلَاةِ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from Zurarah and Fudayl and Mohammed ibn Muslim, who has said the following:

‘Abu Ja’far^-asws was asked about performing Salat in frightening conditions during pursuits and the skirmishes.  Imam^-asws replied:  ‘Every one of them perform Salat by making gestures to whatever direction they face, even if swords work neck and neck and the fight goes on in a hand-to-hand manner. ‘Amir al-Mu’minin^-asws performed Salat during the night of Siffin which is called ‘Lilatu al-Harir’. Their Salat of al-Zuhr, al-‘Asr, al-Maghrib and al-‘lsha’ were only Takbir (Allah is great beyond description), Tahlil, (no one deserves worship except Allah^-azwj), Tasbih (Allah is free of all defects), Tahmid (all praise belongs to Allah^-azwj) and supplications. It was their Salat and they were not commanded to perform Salat again.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ صَلَاةِ الْقِتَالِ فَقَالَ إِذَا الْتَقَوْا فَاقْتَتَلُوا فَإِنَّ الصَّلَاةَ حِينَئِذٍ التَّكْبِيرُ وَ إِنْ كَانُوا وُقُوفاً لَا يَقْدِرُونَ عَلَى الْجَمَاعَةِ فَالصَّلَاةُ إِيمَاءٌ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ‘Uthman ibn ‘Isa from Sama’ah who has said the following:

‘I once asked the Imam^-asws, about Salat during fighting. The Imam^-asws said: ‘If they meet (the armies) and kill each other, then Salat in such time is Takbir (Allah^-azwj is great beyond description), but if they are standing and are not able to overpower the group, then it is in the form of gestures.’

Salat for Eid and with Sermon

For the brevity of the article only few ahadith on Salat of Eid-e-Zuha and Fitre are presented here, for detailed article please visit:  http://hubeali.com/images/newimg/what-to-do-on-Eid.pdf

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ (عليه السلام ) قَالَ لَا صَلَاةَ يَوْمَ الْفِطْرِ وَ الْأَضْحَى إِلَّا مَعَ إِمَامٍ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Washsha’ from Hammad ibn ‘Utbaman from Ma’mar ibn Yabya who has said the following:

‘Abu Ja’far^-asws has said: ‘There is not any Salat on the day of al-Fitr or al-Adha’ except with an Imam^-asws.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ قَالَ سَأَلْتُهُ عَنْ صَلَاةِ الْعِيدَيْنِ فَقَالَ رَكْعَتَانِ لَيْسَ قَبْلَهُمَا وَ لَا بَعْدَهُمَا شَيْ‏ءٌ وَ لَيْسَ فِيهِمَا أَذَانٌ وَ لَا إِقَامَةٌ يُكَبِّرُ فِيهِمَا اثْنَتَيْ عَشَرَ تَكْبِيرَةً يَبْدَأُ فَيُكَبِّرُ وَ يَفْتَتِحُ الصَّلَاةَ ثُمَّ يَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ يَقْرَأُ وَ الشَّمْسِ وَ ضُحَيهَا ثُمَّ يُكَبِّرُ خَمْسَ تَكْبِيرَاتٍ ثُمَّ يُكَبِّرُ وَ يَرْكَعُ فَيَكُونُ يَرْكَعُ بِالسَّابِعَةِ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ ثُمَّ يَقُومُ فَيَقْرَأُ فَاتِحَةَ الْكِتَابِ وَ هَلْ أَتَيكَ حَدِيثُ الْغَاشِيَةِ ثُمَّ يُكَبِّرُ أَرْبَعَ تَكْبِيرَاتٍ وَ يَسْجُدُ سَجْدَتَيْنِ وَ يَتَشَهَّدُ وَ يُسَلِّمُ قَالَ وَ كَذَلِكَ صَنَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْخُطْبَةُ بَعْدَ الصَّلَاةِ إِنَّمَا أَحْدَثَ الْخُطْبَةَ قَبْلَ الصَّلَاةِ عُثْمَانُ وَ إِذَا خَطَبَ الْإِمَامُ فَلْيَقْعُدْ بَيْنَ الْخُطْبَتَيْنِ قَلِيلًا وَ يَنْبَغِي لِلْإِمَامِ أَنْ يَلْبَسَ يَوْمَ الْعِيدَيْنِ بُرْداً وَ يَعْتَمَّ شَاتِياً كَانَ أَوْ قَائِظاً وَ يَخْرُجُ إِلَى الْبَرِّ حَيْثُ يَنْظُرُ إِلَى آفَاقِ السَّمَاءِ وَ لَا يُصَلِّي عَلَى حَصِيرٍ وَ لَا يَسْجُدُ عَلَيْهِ وَ قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَخْرُجُ إِلَى الْبَقِيعِ فَيُصَلِّي بِالنَّاسِ .

Ali ibn Mohammed has narrated from Mohammed ibn ‘Isa from Yunus from Mu’awiyah who has said the following:

‘I once asked the Imam^-asws about Salat of both Eid. The Imam^-asws said: ‘It is a two Rak’at and there is not anything before or after them. Azan or ‘Iqamah is not required. There are twelve Takbir (Allah is great beyond description). When Takbir is said and Salat is commenced, he then recites al-Fatihah al-Kitab, then wa al-Shams and Duha’ha’ (Chapter 91), then says five Takbir. After saying Takbir (Allah is great beyond description) he performs Ruku’, so he performs Ruku’ after the seventh Takbir. He then performs two Sajdah, then stands up and recites al-Fatihah al-Kitab and Hal Ataka Hadith al-Ghashiyah (chapter 88), then says four Takbir, performs two Sajdah, says Tashahhud and Salam.

The Imam^-asws said: ‘This is how the Messenger of Allah^-saww did. The sermon is after Salat. ‘Uthman was the one who innovated it (Sermon) before Salat. When the Imam delivers the sermon he sits down between the two sermons for a short time. It is proper for the Imam to wear burd (a certain kind of gown) on both Eid days and a shatiy turban or Qa’iz (certain kinds of fabrics). He goes out in the open so he can see the horizons of the sky. He does not perform Salat on a mat or Sajdah on it. The Messenger of Allah^-saww would go to al-Baqi’ and perform Salat with people.’

Salat for Eclipses

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام) يَقُولُ إِنَّهُ لَمَّا قُبِضَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) جَرَتْ فِيهِ ثَلَاثُ سُنَنٍ أَمَّا وَاحِدَةٌ فَإِنَّهُ لَمَّا مَاتَ انْكَسَفَتِ الشَّمْسُ فَقَالَ النَّاسُ انْكَسَفَتِ الشَّمْسُ لِفَقْدِ ابْنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَصَعِدَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ الشَّمْسَ وَ الْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ تَجْرِيَانِ بِأَمْرِهِ مُطِيعَانِ لَهُ لَا تَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَ لَا لِحَيَاتِهِ فَإِذَا انْكَسَفَتَا أَوْ وَاحِدَةٌ مِنْهُمَا فَصَلُّوا ثُمَّ نَزَلَ فَصَلَّى بِالنَّاسِ صَلَاةَ الْكُسُوفِ .

Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Ali ibn ‘Abd Allah who has said the following:

‘I heard abu al-Hassan Musa^-asws saying, ‘When Ibrahim son of the Messenger of Allah^-saww passed away three traditions were established. One tradition is that on that day a sun eclipse took place and people said that it is because of the death of the son of the Messenger of Allah^-saww. The Messenger of Allah went on the pulpit, praised Allah and glorified Him, then said: “O people, the Sun and the Moon are two signs of the signs of Allah which move because of His^-azwj Command and in obedience to Him^-azwj. Their eclipse is not because of the death or life of anyone. If one or both of them eclipse perform Salat for eclipse.” He^-saww climbed down the pulpit and performed Salat because of eclipse with the people.’

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَا سَأَلْنَا أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ صَلَاةِ الْكُسُوفِ كَمْ هِيَ رَكْعَةً وَ كَيْفَ نُصَلِّيهَا فَقَالَ عَشْرُ رَكَعَاتٍ وَ أَرْبَعُ سَجَدَاتٍ تَفْتَتِحُ الصَّلَاةَ بِتَكْبِيرَةٍ وَ تَرْكَعُ بِتَكْبِيرَةٍ وَ تَرْفَعُ رَأْسَكَ بِتَكْبِيرَةٍ إِلَّا فِي الْخَامِسَةِ الَّتِي تَسْجُدُ فِيهَا وَ تَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَ تَقْنُتُ فِي كُلِّ رَكْعَتَيْنِ قَبْلَ الرُّكُوعِ وَ تُطِيلُ الْقُنُوتَ وَ الرُّكُوعَ عَلَى قَدْرِ الْقِرَاءَةِ وَ الرُّكُوعِ وَ السُّجُودِ فَإِنْ فَرَغْتَ قَبْلَ أَنْ يَنْجَلِيَ فَاقْعُدْ وَ ادْعُ اللَّهَ عَزَّ وَ جَلَّ حَتَّى يَنْجَلِيَ وَ إِنِ انْجَلَى قَبْلَ أَنْ تَفْرُغَ مِنْ صَلَاتِكَ فَأَتِمَّ مَا بَقِيَ وَ تَجْهَرُ بِالْقِرَاءَةِ قَالَ قُلْتُ كَيْفَ الْقِرَاءَةُ فِيهَا فَقَالَ إِنْ قَرَأْتَ سُورَةً فِي كُلِّ رَكْعَةٍ فَاقْرَأْ فَاتِحَةَ الْكِتَابِ وَ إِنْ نَقَصْتَ مِنَ السُّورَةِ شَيْئاً فَاقْرَأْ مِنْ حَيْثُ نَقَصْتَ وَ لَا تَقْرَأْ فَاتِحَةَ الْكِتَابِ قَالَ وَ كَانَ يَسْتَحِبُّ أَنْ يَقْرَأَ فِيهَا بِالْكَهْفِ وَ الْحِجْرِ إِلَّا أَنْ يَكُونَ إِمَاماً يَشُقُّ عَلَى مَنْ خَلْفَهُ وَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ صَلَاتُكَ بَارِزاً لَا يَجُنُّكَ بَيْتٌ فَافْعَلْ وَ صَلَاةُ كُسُوفِ الشَّمْسِ أَطْوَلُ مِنْ صَلَاةِ كُسُوفِ الْقَمَرِ وَ هُمَا سَوَاءٌ فِي الْقِرَاءَةِ وَ الرُّكُوعِ وَ السُّجُودِ .

Ali has narrated from his father and Mohammed ibn ‘lsma’il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah from Mohammed ibn Muslim who has said the following:

‘We once asked abu Ja’far^-asws about Salat because of eclipse. How many Rak’at has it and how we perform it? The Imam^-asws said: ‘It has ten Ruku’ and four Sajadat.  Salat commences with Takbir, Ruku’ is performed with Takbir and you raise your head with Takbir, except the fifth Takbir, after which you perform Sajdah and say Allah^-azwj Hears those who praise Him^-azwj. Say Qunut in every two Rak’at before Ruku’ and prolong Qunut and Ruku’ equal to the time for recitation, Ruku’ and Sajdah. If you finish before it (sun or moon) is cleared, sit down and pray before Allah^-azwj until it is cleared. ‘If it clears before you finish Salat, complete the remaining. Make the recitation loud.’ I then asked, ‘How is recitation in this Salat?’ The Imam^-asws said: ‘If you recite Surah (a chapter) in every Rak’at, recite al-Fatihah al-Kitab, but if you reduce from Surah something, then recite from where you left and do not recite al-Fatihah al-Kitab.’ The Imam^-asws said: ‘It is desirable to recite al-Kahf (Chapter 18) and al-Hijr (Chapter 15), unless one is the Imam and is afraid of causing difficulties for people behind him. Your Salat should be in the open, without being covered by a house, if you can do so. Salat because of Sun eclipse should be given more time than that because of Moon eclipse, but Salat because of both is equal in Ruku’ and Sajdah.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَقْتُ صَلَاةِ الْكُسُوفِ فِي السَّاعَةِ الَّتِي تَنْكَسِفُ عِنْدَ طُلُوعِ الشَّمْسِ وَ عِنْدَ غُرُوبِهَا قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) هِيَ فَرِيضَةٌ .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from ibn abu ‘Umayr from Jamil ibn Darraj who has said the following:

‘I once asked abu’ Abd Allah^-asws about the time of Salat because of eclipse at Sunrise and Sunset if it can be performed at such time. Abu’ Abd Allah^-asws said: ‘It is obligatory.’

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا انْكَسَفَتِ الشَّمْسُ كُلُّهَا وَ احْتَرَقَتْ وَ لَمْ تَعْلَمْ ثُمَّ عَلِمْتَ بَعْدَ ذَلِكَ فَعَلَيْكَ الْقَضَاءُ وَ إِنْ لَمْ تَحْتَرِقْ كُلُّهَا فَلَيْسَ عَلَيْكَ قَضَاءٌ . وَ فِي رِوَايَةٍ أُخْرَى إِذَا عَلِمَ بِالْكُسُوفِ وَ نَسِيَ أَنْ يُصَلِّيَ فَعَلَيْهِ الْقَضَاءُ وَ إِنْ لَمْ يَعْلَمْ بِهِ فَلَا قَضَاءَ عَلَيْهِ هَذَا إِذَا لَمْ يَحْتَرِقْ كُلُّهُ .

It is narrated from him (narrator of previous Hadith) Ahmad ibn Mohammed from Hammad from Hariz from Zurarah and Mohammed ibn Muslim who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When a total Sun eclipse takes place but you do not notice it and come to know about it later, you must perform Qaza’ (compensatory prayer for) Salat (for eclipse), but if it is not a total eclipse, you are not required to perform anything.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَلِيِّ بْنِ الْفَضْلِ الْوَاسِطِيِّ قَالَ كَتَبْتُ إِلَيْهِ إِذَا انْكَسَفَتِ الشَّمْسُ أَوِ الْقَمَرُ وَ أَنَا رَاكِبٌ لَا أَقْدِرُ عَلَى النُّزُولِ قَالَ فَكَتَبَ إِلَيَّ صَلِّ عَلَى مَرْكَبِكَ الَّذِي أَنْتَ عَلَيْهِ .

Mohammed ibn Yahya has narrated from ‘Imran ibn Musa from Mohammed ibn ‘Abd al-Majid from Ali ibn al-Fadl al-Wasitiy who has said the following:

‘I once wrote to the Imam^-asws asking, ‘If a Sun or Moon eclipse takes place and I am riding and unable to dismount what must I do?  The Imam^-asws wrote to me: ‘Perform Salat on your stumper which you ride.’

Salat-e-Jafar^-asws with Tasbih

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِجَعْفَرٍ يَا جَعْفَرُ أَ لَا أَمْنَحُكَ أَ لَا أُعْطِيكَ أَ لَا أَحْبُوكَ فَقَالَ لَهُ جَعْفَرٌ بَلَى يَا رَسُولَ اللَّهِ قَالَ فَظَنَّ النَّاسُ أَنَّهُ يُعْطِيهِ ذَهَباً أَوْ فِضَّةً فَتَشَرَّفَ النَّاسُ لِذَلِكَ فَقَالَ لَهُ إِنِّي أُعْطِيكَ شَيْئاً إِنْ أَنْتَ صَنَعْتَهُ فِي كُلِّ يَوْمٍ كَانَ خَيْراً لَكَ مِنَ الدُّنْيَا وَ مَا فِيهَا وَ إِنْ صَنَعْتَهُ بَيْنَ يَوْمَيْنِ غُفِرَ لَكَ مَا بَيْنَهُمَا أَوْ كُلَّ جُمْعَةٍ أَوْ كُلَّ شَهْرٍ أَوْ كُلَّ سَنَةٍ غُفِرَ لَكَ مَا بَيْنَهُمَا تُصَلِّي أَرْبَعَ رَكَعَاتٍ تَبْتَدِئُ فَتَقْرَأُ وَ تَقُولُ إِذَا فَرَغْتَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ تَقُولُ ذَلِكَ خَمْسَ عَشْرَةَ مَرَّةً بَعْدَ الْقِرَاءَةِ فَإِذَا رَكَعْتَ قُلْتَهُ عَشْرَ مَرَّاتٍ فَإِذَا رَفَعْتَ رَأْسَكَ مِنَ الرُّكُوعِ قُلْتَهُ عَشْرَ مَرَّاتٍ فَإِذَا سَجَدْتَ قُلْتَهُ عَشْرَ مَرَّاتٍ فَإِذَا رَفَعْتَ رَأْسَكَ مِنَ السُّجُودِ فَقُلْ بَيْنَ السَّجْدَتَيْنِ عَشْرَ مَرَّاتٍ فَإِذَا سَجَدْتَ الثَّانِيَةَ فَقُلْ عَشْرَ مَرَّاتٍ فَإِذَا رَفَعْتَ رَأْسَكَ مِنَ السَّجْدَةِ الثَّانِيَةِ قُلْتَ عَشْرَ مَرَّاتٍ وَ أَنْتَ قَاعِدٌ قَبْلَ أَنْ تَقُومَ فَذَلِكَ خَمْسٌ وَ سَبْعُونَ تَسْبِيحَةً فِي كُلِّ رَكْعَةٍ ثَلَاثُمِائَةِ تَسْبِيحَةٍ فِي أَرْبَعِ رَكَعَاتٍ أَلْفٌ وَ مِائَتَا تَسْبِيحَةٍ وَ تَهْلِيلَةٍ وَ تَكْبِيرَةٍ وَ تَحْمِيدَةٍ إِنْ شِئْتَ صَلَّيْتَهَا بِالنَّهَارِ وَ إِنْ شِئْتَ صَلَّيْتَهَا بِاللَّيْلِ وَ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) تَقْرَأُ فِي الْأُولَى إِذَا زُلْزِلَتْ وَ فِي الثَّانِيَةِ وَ الْعَادِيَاتِ وَ فِي الثَّالِثَةِ إِذَا جَاءَ نَصْرُ اللَّهِ وَ فِي الرَّابِعَةِ بِقُلْ هُوَ اللَّهُ أَحَدٌ قُلْتُ فَمَا ثَوَابُهَا قَالَ لَوْ كَانَ عَلَيْهِ مِثْلُ رَمْلِ عَالِجٍ ذُنُوباً غَفَرَ اللَّهُ لَهُ ثُمَّ نَظَرَ إِلَيَّ فَقَالَ إِنَّمَا ذَلِكَ لَكَ وَ لِأَصْحَابِكَ .

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Yahya al-Halabiy from Harun ibn Kharijah from abu Basir who has said the following:

‘Abu Abd Allah^-asws has said that the Messenger of Allah^-saww once said to Ja’far:  ‘O Ja’far, should I grant you and give an award to you or a gift?’ Ja’far then said: ‘Yes, O Messenger of Allah^-saww, please do so. ‘The narrator has said that people thought the Messenger of Allah^-saww might give him gold or silver.  People remained anticipating.  The Messenger of Allah^-saww said: ‘I give you something and if you practice every day, it will be better for you than the whole World and all that it contains. If you practice it every two days, Allah^-azwj Forgives you during the time in between. For your practicing it every Friday or every month or every year, Allah^-azwj Grants you forgiveness during the time in between.

Perform four Rak’at Salat. Begin the Salat complete the recitations and then say: ‘Allah^-azwj is free of defects, all praise belongs to Allah, no one, other than Allah^-azwj deserves to be worshiped and Allah^-azwj is Great fifteen times. In Ruku’ position, say it ten times. After Ruku’, when standing, say it ten times.

In the first sajdah say it ten times. When sitting between the two sajdah say it ten times. In the second sajdah say it ten times. After the second sajdah before standing-up for the second Rak’at say it ten times. This amounts to seventy-five Tasbihah, which makes it three hundred Tasbihah in one Rak’at and in four Rak’at Salat it becomes one thousand two hundred Tasbihah, Tahlilah, Tahmidah and Takbirah. You may perform this Salat during the day or night as you wish.’

‘It is in a Hadith from Ibrahim ibn ‘Abd al-Hamid and abu al-Hassan^-asws has said the following. ‘In the first Rak’at after the first Chapter of the Holy Quran recite Chapter 99.  In the second Rak’at you should recite Chapter 100, in the third Rak’at recite Chapter 110 and in the fourth Rak’at read Chapter 112 of the Holy Quran.’ I then asked, ‘What is the reward for this Salat?’ The Imam^-asws replied, ‘If his sins are as many as grains of sand in a pile, Allah^-azwj forgives him.  ‘Imam^-asws then looked at me and said: ‘This is for you and your people only.’

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَنْ صَلَّى صَلَاةَ جَعْفَرٍ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِنِ الْأَجْرِ مِثْلَ مَا قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِجَعْفَرٍ قَالَ إِي وَ اللَّهِ .

Mohammed ibn aI-Hassan has narrated from Sahl ibn Ziyad from Ali ibn Asbat from al-Hakam ibn Miskin from Ishaq ibn ‘Ammar who has said the following:

‘I asked abu’ Abd Allah^-asws ‘If one performs Salat of Ja’far, does Allah^-azwj, the Grants him a reward like that which the Messenger of Allah^-saww mentioned for Ja’far?’ The Imam^-asws said: ‘Yes, by Allah^-azwj, He does so.’

Salat of Syeda Fatimah al-Zahra^-asws

عَلِيُّ بْنُ مُحَمَّدٍ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ صَلَّى أَرْبَعَ رَكَعَاتٍ بِمِائَتَيْ مَرَّةٍ قُلْ هُوَ اللَّهُ أَحَدٌ فِي كُلِّ رَكْعَةٍ خَمْسُونَ مَرَّةً لَمْ يَنْفَتِلْ وَ بَيْنَهُ وَ بَيْنَ اللَّهِ ذَنْبٌ إِلَّا غُفِرَ لَهُ .

Ali ibn Mohammed and others have narrated from Sahl ibn Ziyad from Ali ibn Hakam from Muthanna al-Hannat from abu Basir who has said the following:

‘I heard abu’ Abd Allah^-asws saying: ‘One who performs, four Rak’at Salat and reads two hundred times Qul Ho wallah Ho (Chapter 112 of the Holy Quran), fifty times in each Rak’at, does not move away with any of his sins before Allah^-azwj without being forgiven.’

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ النِّصْفُ مِنْ شَعْبَانَ فَصَلِّ أَرْبَعَ رَكَعَاتٍ تَقْرَأُ فِي كُلِّ رَكْعَةٍ الْحَمْدَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ مِائَةَ مَرَّةٍ فَإِذَا فَرَغْتَ فَقُلِ اللَّهُمَّ إِنِّي إِلَيْكَ فَقِيرٌ وَ إِنِّي عَائِذٌ بِكَ وَ مِنْكَ خَائِفٌ وَ بِكَ مُسْتَجِيرٌ رَبِّ لَا تُبَدِّلِ اسْمِي رَبِّ لَا تُغَيِّرْ جِسْمِي رَبِّ لَا تُجْهِدْ بَلَائِي أَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَ أَعُوذُ بِرَحْمَتِكَ مِنْ عَذَابِكَ وَ أَعُوذُ بِكَ مِنْكَ جَلَّ ثَنَاؤُكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ وَ فَوْقَ مَا يَقُولُ الْقَائِلُونَ قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَوْمُ سَبْعَةٍ وَ عِشْرِينَ مِنْ رَجَبٍ نُبِّئَ فِيهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ صَلَّى فِيهِ أَيَّ وَقْتٍ شَاءَ اثْنَتَيْ عَشْرَةَ رَكْعَةً يَقْرَأُ فِي كُلِّ رَكْعَةٍ بِأُمِّ الْقُرْآنِ وَ سُورَةٍ مَا تَيَسَّرَ فَإِذَا فَرَغَ وَ سَلَّمَ جَلَسَ مَكَانَهُ ثُمَّ قَرَأَ أُمَّ الْقُرْآنِ أَرْبَعَ مَرَّاتٍ وَ الْمُعَوِّذَاتِ الثَّلَاثَ كُلَّ وَاحِدَةٍ أَرْبَعَ مَرَّاتٍ فَإِذَا فَرَغَ وَ هُوَ فِي مَكَانِهِ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ الْحَمْدُ لِلَّهِ وَ سُبْحَانَ اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ أَرْبَعَ مَرَّاتٍ

ثُمَّ يَقُولُ اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئاً أَرْبَعَ مَرَّاتٍ ثُمَّ يَدْعُو فَلَا يَدْعُو بِشَيْ‏ءٍ إِلَّا اسْتُجِيبَ لَهُ فِي كُلِّ حَاجَةٍ إِلَّا أَنْ يَدْعُوَ فِي جَائِحَةِ قَوْمٍ أَوْ قَطِيعَةِ رَحِمٍ .

Ali ibn Mohammed has narrated in a marfu manner who has said the following:

‘Abu’ Abd Allah^-asws has said that on the night of the middle of the month of Sha’ban perform four Rak’at Salat. In every Rak’at read al-Fatihah and Qul Ho wallah Ho (Chapter 112) one hundred times. After completing say, ‘O Allah, I have needs from You. I seek protection with You^-azwj and I am afraid of Your^-azwj (Wrath). I plead before You^-azwj for Your^-azwj Protection. O Allah^-azwj, do not replace my name and do not Change my body. O my Allah^-azwj, do not Make my trial extremely hard.

I seek your protection with Your^-azwj pardon against Your^-azwj punishment, I seek protection with Your^-azwj Pleasure against Your Wrath, I seek protection with Your^-azwj mercy against Your^-azwj punishment, I seek protection with You^-azwj from You^-azwj. Your^-azwj Praise is exalted. You^-azwj are just as You^-azwj have said You^-azwj are and beyond what others say. ‘The narrator has said that abu ‘Abd Allah^-asws then said this, ‘On the twenty-seventh of the month of Rajab the Messenger of Allah^-saww gave people this information.

It said: “One can perform a Salat, any time he wants, of twelve Rak’at. In each Rak’at he can recite al-Fatihah and another chapter from the Holy Quran. After completing and saying Salam, sits in his place, then reads al-Fatihah four times, chapters 112, 113 and 114 four times each. After completing while still in his place says four times, ‘No one, other than Allah^-azwj, deserves worship, Allah^-azwj is Great, all Praise belongs to Allah^-azwj, Allah^-azwj is free of all defects and there is no means and power other than the power and means of Allah^-azwj.’ Then says four times, ‘O Allah^-azwj, (be a witness that) Allah^-azwj is my Allah. I do not consider anyone as His^-azwj partner.’ Then he may ask for his wishes. His wishes will be made to come true about everything except for the destruction of a people or the destruction of good relations with relatives.’

Salat for Istikharah

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صَلِّ رَكْعَتَيْنِ وَ اسْتَخِرِ اللَّهَ فَوَ اللَّهِ‘.

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Khalid from al-Nadr ibn al-Suwayd from Yahya al-Halabiy from ‘Amr ibn Hurayth who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘Perform two Rak’at Salat and ask Allah^-azwj to choose for you what is good. By Allah^-azwj, if a Muslim asks Allah^-azwj to Choose for him what is good, He^-azwj certainly chooses for him as such.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) إِذَا هَمَّ بِأَمْرِ حَجٍّ أَوْ عُمْرَةٍ أَوْ بَيْعٍ أَوْ شِرَاءٍ أَوْ عِتْقٍ تَطَهَّرَ ثُمَّ صَلَّى رَكْعَتَيِ الِاسْتِخَارَةِ فَقَرَأَ فِيهِمَا بِسُورَةِ الْحَشْرِ وَ بِسُورَةِ الرَّحْمَنِ ثُمَّ يَقْرَأُ الْمُعَوِّذَتَيْنِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ إِذَا فَرَغَ وَ هُوَ جَالِسٌ فِي دُبُرِ الرَّكْعَتَيْنِ ثُمَّ يَقُولُ اللَّهُمَّ إِنْ كَانَ كَذَا وَ كَذَا خَيْراً لِي فِي دِينِي وَ دُنْيَايَ وَ عَاجِلِ أَمْرِي وَ آجِلِهِ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ يَسِّرْهُ لِي عَلَى أَحْسَنِ الْوُجُوهِ وَ أَجْمَلِهَا اللَّهُمَّ وَ إِنْ كَانَ كَذَا وَ كَذَا شَرّاً لِي فِي دِينِي وَ دُنْيَايَ وَ آخِرَتِي وَ عَاجِلِ أَمْرِي وَ آجِلِهِ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ اصْرِفْهُ عَنِّي رَبِّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ اعْزِمْ لِي عَلَى رُشْدِي وَ إِنْ كَرِهْتُ ذَلِكَ أَوْ أَبَتْهُ نَفْسِي .

Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from ‘Amr ibn Shimr from Jabir who has said the following:

‘Abu Ja’far^-asws has said: ‘Whenever AIi ibn al-Hussain^-asws would think of performing Hajj, ‘Umrah or buying, selling or setting free a slave, he would first cleanse himself (take Wuzu’ or bath), then perform two Rak’at Salat for lstikharah in which he read chapters 55 and 59. After completing Salat Imam^-asws would read chapters 113, 114 and 112 while still in a sitting position. He^-asws then say, ‘O Allah^-azwj, if such and such thing is good for me in this world and for my religion, immediately or later, Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed, (O Allah^-azwj Grant Mohammed and his family a compensation worthy of their serving Your^-azwj cause), please Make it easy for me in the best manner and make it come beautiful. O Allah, if such and such thing is bad for my religion and my worldly matters immediately or later, Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed, (O Allah^-azwj Grant Mohammed and his family a compensation worthy of their^-asws serving Your^-azwj cause), please keep it away from me. O Allah^-azwj, Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed, (O Allah^-azwj Grant Mohammed^-saww and his family^-asws a compensation worthy of their serving Your^-azwj cause), please Grant me determination with guidance even if I dislike it and my soul refuses.’

Salat for Sustenance

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْفَاقَةَ وَ الْحُرْفَةَ فِي التِّجَارَةِ بَعْدَ يَسَارٍ قَدْ كَانَ فِيهِ مَا يَتَوَجَّهُ فِي حَاجَةٍ إِلَّا ضَاقَتْ عَلَيْهِ الْمَعِيشَةُ فَأَمَرَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْ يَأْتِيَ مَقَامَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ فَيُصَلِّيَ رَكْعَتَيْنِ وَ يَقُولَ مِائَةَ مَرَّةٍ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِقُوَّتِكَ وَ قُدْرَتِكَ وَ بِعِزَّتِكَ وَ مَا أَحَاطَ بِهِ عِلْمُكَ أَنْ تُيَسِّرَ لِي مِنَ التِّجَارَةِ أَوْسَعَهَا رِزْقاً وَ أَعَمَّهَا فَضْلًا وَ خَيْرَهَا عَاقِبَةً قَالَ الرَّجُلُ فَفَعَلْتُ مَا أَمَرَنِي بِهِ فَمَا تَوَجَّهْتُ بَعْدَ ذَلِكَ فِي وَجْهٍ إِلَّا رَزَقَنِيَ اللَّهُ .

Mohammed ibn Isma’il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ibn Muskan from Mohammed ibn Ali al-Halabiy who has said the following:

‘A man complained before abu ‘Abd Allah^-asws against his poverty and deprivation in business after being affluent and that in whatever way he moves to make a living, he faces difficulties. Abu’ Abd Allah^-asws commanded him to go to the special place of the Messenger of Allah^-saww which is between his grave and pulpit. ‘Perform two Rak’at Salat there and say, one hundred times, ‘O Allah^-azwj, I appeal to You^-azwj through Your^-azwj power, Your^-azwj Determination, Your^-azwj Majesty and through whatever Your^-azwj Knowledge has Encompassed, please facilitate my business and increase it for my sustenance in a way that is better and of good consequences.’ The man has said that thereafter in whichever way I moved for business Allah^-azwj Granted me benefits.’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي ذُو عِيَالٍ وَ عَلَيَّ دَيْنٌ وَ قَدِ اشْتَدَّتْ حَالِي فَعَلِّمْنِي دُعَاءً إِذَا دَعَوْتُ بِهِ رَزَقَنِيَ اللَّهُ مَا أَقْضِي بِهِ دَيْنِي وَ أَسْتَعِينُ بِهِ عَلَى عِيَالِي فَقَالَ يَا عَبْدَ اللَّهِ تَوَضَّأْ وَ أَسْبِغْ وُضُوءَكَ ثُمَّ صَلِّ رَكْعَتَيْنِ تُتِمُّ الرُّكُوعَ وَ السُّجُودَ فِيهِمَا ثُمَّ قُلْ يَا مَاجِدُ يَا وَاحِدُ يَا كَرِيمُ أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ نَبِيِّكَ نَبِيِّ الرَّحْمَةِ يَا مُحَمَّدُ يَا رَسُولَ اللَّهِ إِنِّي أَتَوَجَّهُ بِكَ إِلَى اللَّهِ رَبِّكَ وَ رَبِّ كُلِّ شَيْ‏ءٍ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ وَ أَسْأَلُكَ نَفْحَةً مِنْ نَفَحَاتِكَ وَ فَتْحاً يَسِيراً وَ رِزْقاً وَاسِعاً أَلُمُّ بِهِ شَعْثِي وَ أَقْضِي بِهِ دَيْنِي وَ أَسْتَعِينُ بِهِ عَلَى عِيَالِي .

A number of our people have narrated from Ahmad ibn Mohammed ibn ‘Isa from Ahmad ibn abu Dawud from abu Hamzah who has said the following:

‘Abu Ja’far^-asws has said that a man came to the Holy Prophet^-saww and said: ‘O Messenger of Allah^-saww, I am a man with (a large) family, indebted; and my condition has become difficult. Please teach me a prayer through which Allah^-azwj will provide me enough to pay my debts and help my family.’ The Messenger of Allah^-saww said: ‘Take Wuzu’ properly, then perform two Rak’at Salat with complete Ruku’ and sajdah in both Rak’at. Thereafter say, “O owner of Glory, O the only One, O gracious, I turn to You^-azwj through Mohammed^-saww, Your^-azwj Prophet, the Prophet^-saww of mercy. O Mohammed^-saww, O Messenger of Allah^-saww, I have turned through you^-saww to Allah^-azwj, your Allah^-azwj and the Allah^-azwj of all things. AlIahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed (O Allah grant Mohammed^-saww and his family^-asws compensation worthy of their serving Your^-azwj cause). I appeal to You^-azwj for relief from that with which You^-azwj Grant relief, an easy success and vast sustenance with which I can overcome my difficulties, pay my debts and help my family.’

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عُرْوَةَ ابْنِ أُخْتِ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ خَالِهِ شُعَيْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ جَاعَ فَلْيَتَوَضَّأْ وَ لْيُصَلِّ رَكْعَتَيْنِ ثُمَّ يَقُولُ يَا رَبِّ إِنِّي جَائِعٌ فَأَطْعِمْنِي فَإِنَّهُ يُطْعَمُ مِنْ سَاعَتِهِ .

Ali ibn Mohammed has narrated from’ Abd Allah, who from Ibrahim ibn Ishaq from ‘Abd Allah ibn Ahmad from aI-Hassan ibn ‘Urwah son of the sister of Shu’ayb aI-‘Aqarqufiy from his maternal uncle, Shu’ayb, who has said the following:

‘Abu ‘Abd Allah^-asws said to me, ‘If one feels hungry he should perform Wuzu’ and recite two Rak’at Salat, and then say, “O my Allah^-azwj, I am hungry. Please feed me.” He will be fed within the same hour.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَدَوْتَ فِي حَاجَتِكَ بَعْدَ أَنْ تَجِبَ الصَّلَاةُ فَصَلِّ رَكْعَتَيْنِ فَإِذَا فَرَغْتَ مِنَ التَّشَهُّدِ قُلْتَ اللَّهُمَّ إِنِّي غَدَوْتُ أَلْتَمِسُ مِنْ فَضْلِكَ كَمَا أَمَرْتَنِي فَارْزُقْنِي رِزْقاً حَلَالًا طَيِّباً وَ أَعْطِنِي فِيمَا رَزَقْتَنِي الْعَافِيَةَ تُعِيدُهَا ثَلَاثَ مَرَّاتٍ ثُمَّ تُصَلِّي رَكْعَتَيْنِ أُخْرَاوَيْنِ فَإِذَا فَرَغْتَ مِنَ التَّشَهُّدِ قُلْتَ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ غَدَوْتُ بِغَيْرِ حَوْلٍ مِنِّي وَ لَا قُوَّةٍ وَ لَكِنْ بِحَوْلِكَ يَا رَبِّ وَ قُوَّتِكَ وَ أَبْرَأُ إِلَيْكَ مِنَ الْحَوْلِ وَ الْقُوَّةِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بَرَكَةَ هَذَا الْيَوْمِ وَ بَرَكَةَ أَهْلِهِ وَ أَسْأَلُكَ أَنْ تَرْزُقَنِي مِنْ فَضْلِكَ رِزْقاً وَاسِعاً طَيِّباً حَلَالًا تَسُوقُهُ إِلَيَّ بِحَوْلِكَ وَ قُوَّتِكَ وَ أَنَا خَافِضٌ فِي عَافِيَتِكَ تَقُولُهَا ثَلَاثاً .

AIi ibn Ibrahim has narrated from his father, who from’ Abd Allah ibn al-Mughirah from al-Walid ibn Sabih, who has said the following:

‘Abu ‘Abd Allah^-asws has said that when you in the morning, after Salat, want to go to work, perform two Rak’at Salat. After saying the Tashhud say, ‘O Allah^-azwj, I have attended this morning and I seek favour through Your^-azwj Generosity, as You^-azwj have Commanded, in the form of lawful and fine sustenance with which, You^-azwj will Grant me good health. ‘Say it three times.

Then perform another two Rak’at Salat.  At the end of Tashhud say, ‘By the Power and Means of Allah^-azwj, I attend this morning not by my own power and means, but by Your^-azwj Power and Means, O Allah^-azwj, and I disassociate from all powers and means. O Allah^-azwj, I appeal to You^-azwj for the blessings of this day and the blessings of the people of this day. I appeal before You^-azwj to Grant me through Your^-azwj generosity vast, fine and lawful sustenance which You^-azwj will send to me by Your^-azwj Means and Power so I can live affluently in good health.’ Say it three times.’

Salat for One’s Needs

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي اخْتَرَعْتُ دُعَاءً قَالَ دَعْنِي مِنِ اخْتِرَاعِكَ إِذَا نَزَلَ بِكَ أَمْرٌ فَافْزَعْ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ صَلِّ رَكْعَتَيْنِ تُهْدِيهِمَا إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قُلْتُ كَيْفَ أَصْنَعُ قَالَ تَغْتَسِلُ وَ تُصَلِّي رَكْعَتَيْنِ تَسْتَفْتِحُ بِهِمَا افْتِتَاحَ الْفَرِيضَةِ وَ تَشَهَّدُ تَشَهُّدَ الْفَرِيضَةِ فَإِذَا فَرَغْتَ مِنَ التَّشَهُّدِ وَ سَلَّمْتَ قُلْتَ اللَّهُمَّ أَنْتَ السَّلَامُ وَ مِنْكَ السَّلَامُ وَ إِلَيْكَ يَرْجِعُ السَّلَامُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَلِّغْ رُوحَ مُحَمَّدٍ مِنِّي السَّلَامَ وَ أَرْوَاحَ الْأَئِمَّةِ الصَّادِقِينَ سَلَامِي وَ ارْدُدْ عَلَيَّ مِنْهُمُ السَّلَامَ وَ السَّلَامُ عَلَيْهِمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ اللَّهُمَّ إِنَّ هَاتَيْنِ الرَّكْعَتَيْنِ هَدِيَّةٌ مِنِّي إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَثِبْنِي عَلَيْهِمَا مَا أَمَّلْتُ وَ رَجَوْتُ فِيكَ وَ فِي رَسُولِكَ يَا وَلِيَّ الْمُؤْمِنِينَ ثُمَّ تَخِرُّ سَاجِداً وَ تَقُولُ يَا حَيُّ يَا قَيُّومُ يَا حَيُّ لَا يَمُوتُ يَا حَيُّ لَا إِلَهَ إِلَّا أَنْتَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا أَرْحَمَ الرَّاحِمِينَ أَرْبَعِينَ مَرَّةً ثُمَّ ضَعْ خَدَّكَ الْأَيْمَنَ فَتَقُولُهَا أَرْبَعِينَ مَرَّةً ثُمَّ ضَعْ خَدَّكَ الْأَيْسَرَ فَتَقُولُهَا أَرْبَعِينَ مَرَّةً ثُمَّ تَرْفَعُ رَأْسَكَ وَ تَمُدُّ يَدَكَ وَ تَقُولُ أَرْبَعِينَ مَرَّةً ثُمَّ تَرُدُّ يَدَكَ إِلَى رَقَبَتِكَ وَ تَلُوذُ بِسَبَّابَتِكَ وَ تَقُولُ ذَلِكَ أَرْبَعِينَ مَرَّةً ثُمَّ خُذْ لِحْيَتَكَ بِيَدِكَ الْيُسْرَى وَ ابْكِ أَوْ تَبَاكِ وَ قُلْ يَا مُحَمَّدُ يَا رَسُولَ اللَّهِ أَشْكُو إِلَى اللَّهِ وَ إِلَيْكَ حَاجَتِي وَ إِلَى أَهْلِ بَيْتِكَ الرَّاشِدِينَ حَاجَتِي وَ بِكُمْ أَتَوَجَّهُ إِلَى اللَّهِ فِي حَاجَتِي ثُمَّ تَسْجُدُ وَ تَقُولُ يَا اللَّهُ يَا اللَّهُ حَتَّى يَنْقَطِعَ نَفَسُكَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَنَا الضَّامِنُ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ لَا يَبْرَحَ حَتَّى تُقْضَى حَاجَتُهُ .

Ali ibn Ibrahim has narrated from Ahmad ibn Mohammed from abu’ Abd Allah from Ziyad al-Qandiy, who from ‘Abd aI-Rahim al-Qasir who has said the following:

‘I visited abu ‘Abd Allah^-asws and said: ‘I pray to Allah^-azwj to keep my soul in service for your cause; I have invented a prayer.’ Imam^-asws said: ‘Keep your invention away from me. When you face a difficult condition, seek asylum with the Messenger of Allah^-saww, perform two Rak’at Salat, as a present to the Messenger of Allah^-saww.’ I then asked, ‘How should I do it’?’ Imam^-asws said: ‘Take a bath, perform two Rak’at Salat, begin just as you do in obligatory Salat and read the Tashud just as you do in obligatory Salat.

At the end of Tashhud and Salam recite, “O Allah^-azwj, You^-azwj are Salam, from You^-azwj comes safety, to You^-azwj returns safety, Allahumma SaIli ‘Ala Mohammed wa ‘Ali Mohammed (O Allah^-azwj Grant Mohammed^-saww and his family^-asws a compensation worthy of their serving Your^-azwj cause). Deliver my salutation to Mohammed^-saww and the Spirits of truthful ‘A’immah^-asws and may salam be upon myself from them^-asws as well as the Blessing of Allah^-azwj. O Allah^-azwj, these two (Rak’at Salat) are my gift to the Messenger of Allah^-saww. Please Grant to me the reward that I wished and about which I placed my hopes before You^-azwj and Your Messenger^-saww, O Guardian of the believers.”

Then go into sajdah and say, “O the Living One^-azwj, the Guardian, the Living who never dies, O the Living One^-azwj, no one other than You^-azwj, deserves worship, O the owner of glory, and grace, O merciful above all merciful ones”-forty times.

Then place the right side of your face on the ground and say the above forty times.  Then place the left side of your face on the ground and say the same forty times. Raise thereafter your head, stretch your hands and say the above forty times. Then hold your beard with your left hand, weep or make a weeping face and say, “O Mohammed, the Messenger of Allah^-saww, I complain before Allah^-azwj and before you^-saww about my needs as well as before your AhlalBayt (members of your family), the right guides about my needs, through you I turn to Allah^-azwj about my needs.”

Then make sajdah and say, “O Allah^-azwj, O Allah^-azwj,” for a full breath, Allahumma Salli Ala Mohammed wa ‘Ali Mohammed (O Allah^-azwj Grant Mohammed^-saww and his family^-asws a compensation worthy of their serving Your^-azwj cause).’ Please grant my wishes and needs.’

‘Abu ‘Abd Allah^-asws has said: ‘I guarantee from Allah^-azwj that He^-azwj will not leave your needs and wishes without being met and fulfilled.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي الرَّجُلِ يَحْزُنُهُ الْأَمْرُ أَوْ يُرِيدُ الْحَاجَةَ قَالَ يُصَلِّي رَكْعَتَيْنِ يَقْرَأُ فِي إِحْدَاهُمَا قُلْ هُوَ اللَّهُ أَحَدٌ أَلْفَ مَرَّةٍ وَ فِي الْأُخْرَى مَرَّةً ثُمَّ يَسْأَلُ حَاجَتَهُ .

Ali ibn Ibrahim has narrated from his father from certain individuals of our people in a marfu’ manner who has said the following:

‘Abu’ Abd Allah^-asws has said that if a man is sad and depressed about something or because of an unfulfilled wish, he should perform two Rak’at Salat. In one he should recite Qul Ho Walllah Ho (Chapter 112 of the Holy Quran) one thousand times and in the second Rak’at once, then ask for his wish.’

Salat for One who is Afraid

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اتَّخِذْ مَسْجِداً فِي بَيْتِكَ فَإِذَا خِفْتَ شَيْئاً فَالْبَسْ ثَوْبَيْنِ غَلِيظَيْنِ مِنْ أَغْلَظِ ثِيَابِكَ وَ صَلِّ فِيهِمَا ثُمَّ اجْثُ عَلَى رُكْبَتَيْكَ فَاصْرُخْ إِلَى اللَّهِ وَ سَلْهُ الْجَنَّةَ وَ تَعَوَّذْ بِاللَّهِ مِنْ شَرِّ الَّذِي تَخَافُهُ وَ إِيَّاكَ أَنْ يَسْمَعَ اللَّهُ مِنْكَ كَلِمَةَ بَغْيٍ وَ إِنْ أَعْجَبَتْكَ نَفْسَكَ وَ عَشِيرَتَكَ .

AI-Hussain ibn Mohammed has narrated from Mu’alla’ ibn Mohammed from al-Washsha’ from Aban from Hariz who has said the following:

‘Abu ‘Abd Allah^-asws has said to assign a place in your home as Masjid. If something frightens you, dress in two pieces of your roughest clothes and perform Salat with them. Thereafter rise on your knees and call for help, cry out before Allah^-azwj, ask Him^-azwj for paradise, beg Him^-azwj for protection against whatever has frightened you. Beware of having Allah^-azwj to hear from you rebellious words (about yourself) even though you may feel very proud of yourself or your tribe.’

Salat of the One who intends to Travel

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله ) مَا اسْتَخْلَفَ عَبْدٌ عَلَى أَهْلِهِ بِخِلَافَةٍ أَفْضَلَ مِنَ رَكْعَتَيْنِ يَرْكَعُهُمَا إِذَا أَرَادَ سَفَراً يَقُولُ اللَّهُمَّ إِنِّي أَسْتَوْدِعُكَ نَفْسِي وَ أَهْلِي وَ مَالِي وَ دِينِي وَ دُنْيَايَ وَ آخِرَتِي وَ أَمَانَتِي وَ خَوَاتِيمَ عَمَلِي إِلَّا أَعْطَاهُ اللَّهُ مَا سَأَلَ .

Ali ibn Ibrahim has narrated from his father from al-Nawfaliy, from al-Sakuniy who has said the following:

‘Abu ‘Abd Allah^-asws has said that the Messenger of Allah^-saww has said: ‘A servant (of Allah^-azwj) is not able to leave a successor among his people in his absence better than two Rak’at Salat. It is a Salat that he performs when leaving for a journey. He should say, “O Allah^-azwj, I leave myself, my family, my properties, my religion, and my worldly affairs, the affairs of my next life, my trust and the consequences of my deeds in Your^-azwj trust.” He^-azwj Grants him what he has asked.’

Salat for Thanksgiving

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ فِي صَلَاةِ الشُّكْرِ إِذَا أَنْعَمَ اللَّهُ عَلَيْكَ بِنِعْمَةٍ فَصَلِّ رَكْعَتَيْنِ تَقْرَأُ فِي الْأُولَى بِفَاتِحَةِ الْكِتَابِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ تَقْرَأُ فِي الثَّانِيَةِ بِفَاتِحَةِ الْكِتَابِ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ تَقُولُ فِي الرَّكْعَةِ الْأُولَى فِي رُكُوعِكَ وَ سُجُودِكَ الْحَمْدُ لِلَّهِ شُكْراً شُكْراً وَ حَمْداً وَ تَقُولُ فِي الرَّكْعَةِ الثَّانِيَةِ فِي رُكُوعِكَ وَ سُجُودِكَ الْحَمْدُ لِلَّهِ الَّذِي اسْتَجَابَ دُعَائِي وَ أَعْطَانِي مَسْأَلَتِي .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Ismail from abu Isma’il al-Sarraj from Hamn ibn Kharijah who has said the following:

‘Abu ‘Abd Allah^-asws has said that when Allah^-azwj Grants you a bounty, you should perform two Rak’at Salat. In the first Rak’at recite al-Fatihah al-Kitab and Chapter 112 of the Holy Quran. In the second Rak’at recite al-Fatihah al-Kitab and Chapter 109 of the Holy Quran. In Ruku’ and Sajdah of the first Rak’at say, ‘All praise belongs to Allah^-azwj, with thanks, a great deal of thanks and praise.’ In Ruku and Sajdah of the second Rak’at, say, ‘All praise belongs to Allah^-azwj who Answers my prayers and Grants my wishes.’

Salat for the One who Wants to get Married

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ رَجُلًا وَ هُوَ يَقُولُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ قَدْ أَسْنَنْتُ وَ قَدْ تَزَوَّجْتُ امْرَأَةً بِكْراً صَغِيرَةً وَ لَمْ أَدْخُلْ بِهَا وَ أَنَا أَخَافُ إِذَا أَدْخُلُ بِهَا عَلَى فِرَاشِي أَنْ تَكْرَهَنِي لِخِضَابِي وَ كِبَرِي فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا دَخَلْتَ فَمُرْهُمْ قَبْلَ أَنْ تَصِلَ إِلَيْكَ أَنْ تَكُونَ مُتَوَضِّئَةً ثُمَّ أَنْتَ لَا تَصِلُ إِلَيْهَا حَتَّى تَتَوَضَّأَ وَ تُصَلِّيَ رَكْعَتَيْنِ ثُمَّ مَجِّدِ اللَّهَ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ ادْعُ اللَّهَ وَ مُرْ مَنْ مَعَهَا أَنْ يُؤَمِّنُوا عَلَى دُعَائِكَ وَ قُلِ اللَّهُمَّ ارْزُقْنِي إِلْفَهَا وَ وُدَّهَا وَ رِضَاهَا وَ رَضِّنِي بِهَا ثُمَّ اجْمَعْ بَيْنَنَا بِأَحْسَنِ اجْتِمَاعٍ وَ أَسَرِّ ائْتِلَافٍ فَإِنَّكَ تُحِبُّ الْحَلَالَ وَ تَكْرَهُ الْحَرَامَ ثُمَّ قَالَ وَ اعْلَمْ أَنَّ الْإِلْفَ مِنَ اللَّهِ وَ الْفِرْكَ مِنَ الشَّيْطَانِ لِيُكَرِّهَ مَا أَحَلَّ اللَّهُ .

A number of our people have narrated from Ahmad ibn Mohammed from ibn Mahbub from Jamil ibn Salih from abu Basir who has said the following:

‘I heard a man saying to abu Ja’far^-asws ‘I pray to Allah^-azwj to keep my soul in service for your cause, I am an aged man. I have married a young girl.  I have not gone near her yet. I am afraid when I go near her she is going to find out of my old age and that I dye on my beard she may dislike me.’ Abu Ja’far^-asws said: ‘When you are there, ask her before approaching you to take Wuzu’. You also, should not approach her before taking Wuzu’ and performing two Rak’at Salat. Thereafter, speak of glory of Allah^-azwj and say, ‘Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed’ (O Allah^-azwj Grant Mohammed^-saww and his family^-asws compensation worthy of their serving Your^-azwj cause). Thereafter ask her and others present with her to say A’min (O Allah^-azwj Grant his wishes). Thereafter say, “O Allah^-azwj, provide her enough reasons to be kind to me, love me and be happy with me and grant me enough reason to be happy with her, bring us together in the best form of gathering, and the happiest kindness; You love lawfulness and dislike unlawfulness.’ The Imam^-asws then said: ‘You must bear in mind that kindness comes from Allah^-azwj and hate comes from Satan so that people dislike what Allah^-azwj has made lawful.’

وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا تَزَوَّجَ أَحَدُكُمْ كَيْفَ يَصْنَعُ قُلْتُ لَا أَدْرِي قَالَ إِذَا هَمَّ بِذَلِكَ فَلْيُصَلِّ رَكْعَتَيْنِ وَ يَحْمَدُ اللَّهَ ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ فَقَدِّرْ لِي مِنَ النِّسَاءِ أَعَفَّهُنَّ فَرْجاً وَ أَحْفَظَهُنَّ لِي فِي نَفْسِهَا وَ فِي مَالِي وَ أَوْسَعَهُنَّ رِزْقاً وَ أَعْظَمَهُنَّ بَرَكَةً وَ قَدِّرْ لِي وَلَداً طَيِّباً تَجْعَلُهُ خَلَفاً صَالِحاً فِي حَيَاتِي وَ بَعْدَ مَمَاتِي .

Through the same chain of narrators as that of the previous Hadith from Ahmad ibn Mohammed from al-Qasim ibn Yahya from his grandfather, aI-Hassan ibn Rashid from abu Basir who has said the following:

‘Abu’ Abd Allah^-asws once said to me, ‘When anyone of you likes to get married, what does he need to do?’ I replied, ‘I do not know.’ The Imam^-asws then said: ‘When one of you has such intention, he should first perform two Rak’at Salat and praise Allah. Thereafter, say, “O Allah^-azwj, I like to get married.  Determine for me of women the most protective of her privacy, the most chaste in conjugal matters, protective of myself and my property and of a vast share of sustenance, of the greatest in blessing, and determine for me a fine son who will succeed me as a virtuous one in my lifetime and when I die.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ مَنْ أَرَادَ أَنْ يُحْبَلَ لَهُ فَلْيُصَلِّ رَكْعَتَيْنِ بَعْدَ الْجُمُعَةِ يُطِيلُ فِيهِمَا الرُّكُوعَ وَ السُّجُودَ ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَا سَأَلَكَ بِهِ زَكَرِيَّا إِذْ قَالَ رَبِّ لَا تَذَرْنِي فَرْداً وَ أَنْتَ خَيْرُ الْوَارِثِينَ اللَّهُمَّ هَبْ لِي ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَاءِ اللَّهُمَّ بِاسْمِكَ اسْتَحْلَلْتُهَا وَ فِي أَمَانَتِكَ أَخَذْتُهَا فَإِنْ قَضَيْتَ فِي رَحِمِهَا وَلَداً فَاجْعَلْهُ غُلَاماً وَ لَا تَجْعَلْ لِلشَّيْطَانِ فِيهِ نَصِيباً وَ لَا شِرْكاً .

Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Ali ibn a! -Hakam from a man from Mohammed ibn Muslim who has said the following:

‘Abu Ja’far^-asws has said: ‘If one wants that his wife become pregnant, he should perform two Rak’at Salat after Friday Salat. In this Salat he should prolong his Ruku’ and sajdah and then say, “O Allah^-azwj, I ask You^-azwj just what Zakariah^as asked You^-azwj for, O my Allah^-azwj, (rabbi) do not leave me lonely (childless) while You are the best (provider of) heir. O Allah^-azwj, Grant me virtuous offspring. You^-azwj hear (all prayers and appeals). O Allah^-azwj through Your^-azwj name she has become lawful for me and as Your^-azwj trust, I have taken her as my wife. If You^-azwj will decree a child in her womb, please make the child to be a righteous (honourable one, an intelligent) son and do not allow Satan to have a part or share in him.’

The Salat and Walayat of Amir-ul-Momineen^-asws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ مَا تَرْوِي هَذِهِ النَّاصِبَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ فِيمَا ذَا فَقَالَ فِي أَذَانِهِمْ وَ رُكُوعِهِمْ وَ سُجُودِهِمْ فَقُلْتُ إِنَّهُمْ يَقُولُونَ إِنَّ أُبَيَّ بْنَ كَعْبٍ رَآهُ فِي النَّوْمِ فَقَالَ كَذَبُوا فَإِنَّ دِينَ اللَّهِ عَزَّ وَ جَلَّ أَعَزُّ مِنْ أَنْ يُرَى فِي النَّوْمِ قَالَ فَقَالَ لَهُ سَدِيرٌ الصَّيْرَفِيُّ جُعِلْتُ فِدَاكَ فَأَحْدِثْ لَنَا مِنْ ذَلِكَ ذِكْراً فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا عَرَجَ بِنَبِيِّهِ ( صلى الله عليه وآله ) إِلَى سَمَاوَاتِهِ السَّبْعِ أَمَّا أُولَاهُنَّ فَبَارَكَ عَلَيْهِ وَ الثَّانِيَةَ عَلَّمَهُ فَرْضَهُ فَأَنْزَلَ اللَّهُ مَحْمِلًا مِنْ نُورٍ فِيهِ أَرْبَعُونَ نَوْعاً مِنْ أَنْوَاعِ النُّورِ كَانَتْ مُحْدِقَةً بِعَرْشِ اللَّهِ تَغْشَى أَبْصَارَ النَّاظِرِينَ أَمَّا وَاحِدٌ مِنْهَا فَأَصْفَرُ فَمِنْ أَجْلِ ذَلِكَ اصْفَرَّتِ الصُّفْرَةُ وَ وَاحِدٌ مِنْهَا أَحْمَرُ فَمِنْ أَجْلِ ذَلِكَ احْمَرَّتِ الْحُمْرَةُ وَ وَاحِدٌ مِنْهَا أَبْيَضُ فَمِنْ أَجْلِ ذَلِكَ ابْيَضَّ الْبَيَاضُ وَ الْبَاقِي عَلَى سَائِرِ عَدَدِ الْخَلْقِ مِنَ النُّورِ وَ الْأَلْوَانِ فِي ذَلِكَ الْمَحْمِلِ حَلَقٌ وَ سَلَاسِلُ مِنْ فِضَّةٍ ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ فَنَفَرَتِ الْمَلَائِكَةُ إِلَى أَطْرَافِ السَّمَاءِ وَ خَرَّتْ سُجَّداً وَ قَالَتْ سُبُّوحٌ قُدُّوسٌ مَا أَشْبَهَ هَذَا النُّورَ بِنُورِ رَبِّنَا فَقَالَ جَبْرَئِيلُ ( عليه السلام ) اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ ثُمَّ فُتِحَتْ أَبْوَابُ السَّمَاءِ وَ اجْتَمَعَتِ الْمَلَائِكَةُ فَسَلَّمَتْ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) أَفْوَاجاً وَ قَالَتْ يَا مُحَمَّدُ كَيْفَ أَخُوكَ إِذَا نَزَلْتَ فَأَقْرِئْهُ السَّلَامَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ فَتَعْرِفُونَهُ قَالُوا وَ كَيْفَ لَا نَعْرِفُهُ وَ قَدْ أُخِذَ مِيثَاقُكَ وَ مِيثَاقُهُ مِنَّا وَ مِيثَاقُ شِيعَتِهِ إِلَى يَوْمِ الْقِيَامَةِ عَلَيْنَا وَ إِنَّا لَنَتَصَفَّحُ وُجُوهَ شِيعَتِهِ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ خَمْساً يَعْنُونَ فِي كُلِّ وَقْتِ صَلَاةٍ وَ إِنَّا لَنُصَلِّي عَلَيْكَ وَ عَلَيْهِ قَالَ ثُمَّ زَادَنِي رَبِّي أَرْبَعِينَ نَوْعاً مِنْ أَنْوَاعِ النُّورِ لَا يُشْبِهُ النُّورَ الْأَوَّلَ وَ زَادَنِي حَلَقاً وَ سَلَاسِلَ وَ عَرَجَ بِي إِلَى السَّمَاءِ الثَّانِيَةِ فَلَمَّا قَرِبْتُ مِنْ بَابِ السَّمَاءِ الثَّانِيَةِ نَفَرَتِ الْمَلَائِكَةُ إِلَى أَطْرَافِ السَّمَاءِ وَ خَرَّتْ سُجَّداً وَ قَالَتْ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ مَا أَشْبَهَ هَذَا النُّورَ بِنُورِ رَبِّنَا فَقَالَ جَبْرَئِيلُ ( عليه السلام ) أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَاجْتَمَعَتِ الْمَلَائِكَةُ وَ قَالَتْ يَا جَبْرَئِيلُ مَنْ هَذَا مَعَكَ قَالَ هَذَا مُحَمَّدٌ ( صلى الله عليه وآله ) قَالُوا وَ قَدْ بُعِثَ قَالَ نَعَمْ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) فَخَرَجُوا إِلَيَّ شِبْهَ الْمَعَانِيقِ فَسَلَّمُوا عَلَيَّ وَ قَالُوا أَقْرِئْ أَخَاكَ السَّلَامَ قُلْتُ أَ تَعْرِفُونَهُ قَالُوا وَ كَيْفَ لَا نَعْرِفُهُ وَ قَدْ أُخِذَ مِيثَاقُكَ وَ مِيثَاقُهُ وَ مِيثَاقُ شِيعَتِهِ إِلَى يَوْمِ الْقِيَامَةِ عَلَيْنَا وَ إِنَّا لَنَتَصَفَّحُ وُجُوهَ شِيعَتِهِ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ خَمْساً يَعْنُونَ فِي كُلِّ وَقْتِ صَلَاةٍ قَالَ ثُمَّ زَادَنِي رَبِّي أَرْبَعِينَ نَوْعاً مِنْ أَنْوَاعِ النُّورِ لَا تُشْبِهُ الْأَنْوَارَ الْأُولَى ثُمَّ عَرَجَ بِي إِلَى السَّمَاءِ الثَّالِثَةِ فَنَفَرَتِ الْمَلَائِكَةُ وَ خَرَّتْ سُجَّداً وَ قَالَتْ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ مَا هَذَا النُّورُ الَّذِي يُشْبِهُ نُورَ رَبِّنَا فَقَالَ جَبْرَئِيلُ ( عليه السلام ) أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَاجْتَمَعَتِ الْمَلَائِكَةُ وَ قَالَتْ مَرْحَباً بِالْأَوَّلِ وَ مَرْحَباً بِالْآخِرِ وَ مَرْحَباً بِالْحَاشِرِ وَ مَرْحَباً بِالنَّاشِرِ مُحَمَّدٌ خَيْرُ النَّبِيِّينَ وَ عَلِيٌّ خَيْرُ الْوَصِيِّينَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) ثُمَّ سَلَّمُوا عَلَيَّ وَ سَأَلُونِي عَنْ أَخِي قُلْتُ هُوَ فِي الْأَرْضِ أَ فَتَعْرِفُونَهُ قَالُوا وَ كَيْفَ لَا نَعْرِفُهُ وَ قَدْ نَحُجُّ الْبَيْتَ الْمَعْمُورَ كُلَّ سَنَةٍ وَ عَلَيْهِ رَقٌّ أَبْيَضُ فِيهِ اسْمُ مُحَمَّدٍ وَ اسْمُ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الْأَئِمَّةِ ( عليهم السلام ) وَ شِيعَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَ إِنَّا لَنُبَارِكُ عَلَيْهِمْ كُلَّ يَوْمٍ وَ لَيْلَةٍ خَمْساً يَعْنُونَ فِي وَقْتِ كُلِّ صَلَاةٍ وَ يَمْسَحُونَ رُءُوسَهُمْ بِأَيْدِيهِمْ قَالَ ثُمَّ زَادَنِي رَبِّي أَرْبَعِينَ نَوْعاً مِنْ أَنْوَاعِ النُّورِ لَا تُشْبِهُ تِلْكَ الْأَنْوَارَ الْأُولَى ثُمَّ عَرَجَ بِي حَتَّى انْتَهَيْتُ إِلَى السَّمَاءِ الرَّابِعَةِ فَلَمْ تَقُلِ الْمَلَائِكَةُ شَيْئاً وَ سَمِعْتُ دَوِيّاً كَأَنَّهُ فِي الصُّدُورِ فَاجْتَمَعَتِ الْمَلَائِكَةُ فَفُتِحَتْ أَبْوَابُ السَّمَاءِ وَ خَرَجَتْ إِلَيَّ شِبْهَ الْمَعَانِيقِ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ فَقَالَتِ الْمَلَائِكَةُ صَوْتَانِ مَقْرُونَانِ مَعْرُوفَانِ فَقَالَ جَبْرَئِيلُ ( عليه السلام ) قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ فَقَالَتِ الْمَلَائِكَةُ هِيَ لِشِيعَتِهِ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ اجْتَمَعَتِ الْمَلَائِكَةُ وَ قَالَتْ كَيْفَ تَرَكْتَ أَخَاكَ فَقُلْتُ لَهُمْ وَ تَعْرِفُونَهُ قَالُوا نَعْرِفُهُ وَ شِيعَتَهُ وَ هُمْ نُورٌ حَوْلَ عَرْشِ اللَّهِ وَ إِنَّ فِي الْبَيْتِ الْمَعْمُورِ لَرَقّاً مِنْ نُورٍ فِيهِ كِتَابٌ مِنْ نُورٍ فِيهِ اسْمُ مُحَمَّدٍ وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ الْأَئِمَّةِ وَ شِيعَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ لَا يَزِيدُ فِيهِمْ رَجُلٌ وَ لَا يَنْقُصُ مِنْهُمْ رَجُلٌ وَ إِنَّهُ لَمِيثَاقُنَا وَ إِنَّهُ لَيُقْرَأُ عَلَيْنَا كُلَّ يَوْمِ جُمُعَةٍ ثُمَّ قِيلَ لِي ارْفَعْ رَأْسَكَ يَا مُحَمَّدُ فَرَفَعْتُ رَأْسِي فَإِذَا أَطْبَاقُ السَّمَاءِ قَدْ خُرِقَتْ وَ الْحُجُبُ قَدْ رُفِعَتْ ثُمَّ قَالَ لِي طَأْطِئْ رَأْسَكَ انْظُرْ مَا تَرَى فَطَأْطَأْتُ رَأْسِي فَنَظَرْتُ إِلَى بَيْتٍ مِثْلِ بَيْتِكُمْ هَذَا وَ حَرَمٍ مِثْلِ حَرَمِ هَذَا الْبَيْتِ لَوْ أَلْقَيْتُ شَيْئاً مِنْ يَدِي لَمْ يَقَعْ إِلَّا عَلَيْهِ فَقِيلَ لِي يَا مُحَمَّدُ إِنَّ هَذَا الْحَرَمُ وَ أَنْتَ الْحَرَامُ وَ لِكُلِّ مِثْلٍ مِثَالٌ ثُمَّ أَوْحَى اللَّهُ إِلَيَّ يَا مُحَمَّدُ ادْنُ مِنْ صَادٍ فَاغْسِلْ مَسَاجِدَكَ وَ طَهِّرْهَا وَ صَلِّ لِرَبِّكَ فَدَنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ صَادٍ وَ هُوَ مَاءٌ يَسِيلُ مِنْ سَاقِ الْعَرْشِ الْأَيْمَنِ فَتَلَقَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَاءَ بِيَدِهِ الْيُمْنَى فَمِنْ أَجْلِ ذَلِكَ صَارَ الْوُضُوءُ بِالْيَمِينِ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ اغْسِلْ وَجْهَكَ فَإِنَّكَ تَنْظُرُ إِلَى عَظَمَتِي ثُمَّ اغْسِلْ ذِرَاعَيْكَ الْيُمْنَى وَ الْيُسْرَى فَإِنَّكَ تَلَقَّى بِيَدِكَ كَلَامِي ثُمَّ امْسَحْ رَأْسَكَ بِفَضْلِ مَا بَقِيَ فِي يَدَيْكَ مِنَ الْمَاءِ وَ رِجْلَيْكَ إِلَى كَعْبَيْكَ فَإِنِّي أُبَارِكُ عَلَيْكَ وَ أُوطِئُكَ مَوْطِئاً لَمْ يَطَأْهُ أَحَدٌ غَيْرُكَ فَهَذَا عِلَّةُ الْأَذَانِ وَ الْوُضُوءِ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُحَمَّدُ اسْتَقْبِلِ الْحَجَرَ الْأَسْوَدَ وَ كَبِّرْنِي عَلَى عَدَدِ حُجُبِي فَمِنْ أَجْلِ ذَلِكَ صَارَ التَّكْبِيرُ سَبْعاً لِأَنَّ الْحُجُبَ سَبْعٌ فَافْتَتِحْ عِنْدَ انْقِطَاعِ الْحُجُبِ فَمِنْ أَجْلِ ذَلِكَ صَارَ الِافْتِتَاحُ سُنَّةً وَ الْحُجُبُ مُتَطَابِقَةٌ بَيْنَهُنَّ بِحَارُ النُّورِ وَ ذَلِكَ النُّورُ الَّذِي أَنْزَلَهُ اللَّهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَمِنْ أَجْلِ ذَلِكَ صَارَ الِافْتِتَاحُ ثَلَاثَ مَرَّاتٍ لِافْتِتَاحِ الْحُجُبِ ثَلَاثَ مَرَّاتٍ فَصَارَ التَّكْبِيرُ سَبْعاً وَ الِافْتِتَاحُ ثَلَاثاً فَلَمَّا فَرَغَ مِنَ التَّكْبِيرِ وَ الِافْتِتَاحِ أَوْحَى اللَّهُ إِلَيْهِ سَمِّ بِاسْمِي فَمِنْ أَجْلِ ذَلِكَ جُعِلَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي أَوَّلِ السُّورَةِ ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ أَنِ احْمَدْنِي فَلَمَّا قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ قَالَ النَّبِيُّ فِي نَفْسِهِ شُكْراً فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ قَطَعْتَ حَمْدِي فَسَمِّ بِاسْمِي فَمِنْ أَجْلِ ذَلِكَ جُعِلَ فِي الْحَمْدِ الرَّحْمنِ الرَّحِيمِ مَرَّتَيْنِ فَلَمَّا بَلَغَ وَ لَا الضَّالِّينَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ شُكْراً فَأَوْحَى اللَّهُ إِلَيْهِ قَطَعْتَ ذِكْرِي فَسَمِّ بِاسْمِي فَمِنْ أَجْلِ ذَلِكَ جُعِلَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فِي أَوَّلِ السُّورَةِ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ اقْرَأْ يَا مُحَمَّدُ نِسْبَةَ رَبِّكَ تَبَارَكَ وَ تَعَالَى قُلْ هُوَ اللَّهُ أَحَدٌ. اللَّهُ الصَّمَدُ. لَمْ يَلِدْ وَ لَمْ يُولَدْ. وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ ثُمَّ أَمْسَكَ عَنْهُ الْوَحْيَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْوَاحِدُ الْأَحَدُ الصَّمَدُ فَأَوْحَى اللَّهُ إِلَيْهِ لَمْ يَلِدْ وَ لَمْ يُولَدْ. وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ .

ثُمَّ أَمْسَكَ عَنْهُ الْوَحْيَ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَذَلِكَ اللَّهُ كَذَلِكَ اللَّهُ رَبُّنَا فَلَمَّا قَالَ ذَلِكَ أَوْحَى اللَّهُ إِلَيْهِ ارْكَعْ لِرَبِّكَ يَا مُحَمَّدُ فَرَكَعَ فَأَوْحَى اللَّهُ إِلَيْهِ وَ هُوَ رَاكِعٌ قُلْ سُبْحَانَ رَبِّيَ الْعَظِيمِ فَفَعَلَ ذَلِكَ ثَلَاثاً ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ أَنِ ارْفَعْ رَأْسَكَ يَا مُحَمَّدُ فَفَعَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَامَ مُنْتَصِباً فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنِ اسْجُدْ لِرَبِّكَ يَا مُحَمَّدُ فَخَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَاجِداً فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ قُلْ سُبْحَانَ رَبِّيَ الْأَعْلَى فَفَعَلَ ذَلِكَ ثَلَاثاً ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ اسْتَوِ جَالِساً يَا مُحَمَّدُ فَفَعَلَ فَلَمَّا رَفَعَ رَأْسَهُ مِنْ سُجُودِهِ وَ اسْتَوَى جَالِساً نَظَرَ إِلَى عَظَمَتِهِ تَجَلَّتْ لَهُ فَخَرَّ سَاجِداً مِنْ تِلْقَاءِ نَفْسِهِ لَا لِأَمْرٍ أُمِرَ بِهِ فَسَبَّحَ أَيْضاً ثَلَاثاً فَأَوْحَى اللَّهُ إِلَيْهِ انْتَصِبْ قَائِماً فَفَعَلَ فَلَمْ يَرَ مَا كَانَ رَأَى مِنَ الْعَظَمَةِ فَمِنْ أَجْلِ ذَلِكَ صَارَتِ الصَّلَاةُ رَكْعَةً وَ سَجْدَتَيْنِ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ اقْرَأْ بِالْحَمْدِ لِلَّهِ فَقَرَأَهَا مِثْلَ مَا قَرَأَ أَوَّلًا ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ اقْرَأْ إِنَّا أَنْزَلْنَاهُ فَإِنَّهَا نِسْبَتُكَ وَ نِسْبَةُ أَهْلِ بَيْتِكَ إِلَى يَوْمِ الْقِيَامَةِ وَ فَعَلَ فِي الرُّكُوعِ مِثْلَ مَا فَعَلَ فِي الْمَرَّةِ الْأُولَى ثُمَّ سَجَدَ سَجْدَةً وَاحِدَةً فَلَمَّا رَفَعَ رَأْسَهُ تَجَلَّتْ لَهُ الْعَظَمَةُ فَخَرَّ سَاجِداً مِنْ تِلْقَاءِ نَفْسِهِ لَا لِأَمْرٍ أُمِرَ بِهِ فَسَبَّحَ أَيْضاً ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ ارْفَعْ رَأْسَكَ يَا مُحَمَّدُ ثَبَّتَكَ رَبُّكَ فَلَمَّا ذَهَبَ لِيَقُومَ قِيلَ يَا مُحَمَّدُ اجْلِسْ فَجَلَسَ فَأَوْحَى اللَّهُ إِلَيْهِ يَا مُحَمَّدُ إِذَا مَا أَنْعَمْتُ عَلَيْكَ فَسَمِّ بِاسْمِي فَأُلْهِمَ أَنْ قَالَ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ الْأَسْمَاءُ الْحُسْنَى كُلُّهَا لِلَّهِ ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ يَا مُحَمَّدُ صَلِّ عَلَى نَفْسِكَ وَ عَلَى أَهْلِ بَيْتِكَ فَقَالَ صَلَّى اللَّهُ عَلَيَّ وَ عَلَى أَهْلِ بَيْتِي وَ قَدْ فَعَلَ ثُمَّ الْتَفَتَ فَإِذَا بِصُفُوفٍ مِنَ الْمَلَائِكَةِ وَ الْمُرْسَلِينَ وَ النَّبِيِّينَ فَقِيلَ يَا مُحَمَّدُ سَلِّمْ عَلَيْهِمْ فَقَالَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّ السَّلَامَ وَ التَّحِيَّةَ وَ الرَّحْمَةَ وَ الْبَرَكَاتِ أَنْتَ وَ ذُرِّيَّتُكَ ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ أَنْ لَا يَلْتَفِتَ يَسَاراً وَ أَوَّلُ آيَةٍ سَمِعَهَا بَعْدَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ إِنَّا أَنْزَلْنَاهُ آيَةُ أَصْحَابِ الْيَمِينِ وَ أَصْحَابِ الشِّمَالِ فَمِنْ أَجْلِ ذَلِكَ كَانَ السَّلَامُ وَاحِدَةً تُجَاهَ الْقِبْلَةِ وَ مِنْ أَجْلِ ذَلِكَ كَانَ التَّكْبِيرُ فِي السُّجُودِ شُكْراً وَ قَوْلُهُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ لِأَنَّ النَّبِيَّ ( صلى الله عليه وآله ) سَمِعَ ضَجَّةَ الْمَلَائِكَةِ بِالتَّسْبِيحِ وَ التَّحْمِيدِ وَ التَّهْلِيلِ فَمِنْ أَجْلِ ذَلِكَ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَ مِنْ أَجْلِ ذَلِكَ صَارَتِ الرَّكْعَتَانِ الْأُولَيَانِ كُلَّمَا أَحْدَثَ فِيهِمَا حَدَثاً كَانَ عَلَى صَاحِبِهِمَا إِعَادَتُهُمَا فَهَذَا الْفَرْضُ الْأَوَّلُ فِي صَلَاةِ الزَّوَالِ يَعْنِي صَلَاةَ الظُّهْرِ .

Ali ibn Ibrahim has narrated from his father, who from ibn abu ‘Umayr from ibn Udhaynah who has said the following:

Abu ‘Abd Allah^-asws asked me, ‘What does the enemy narrate?’ I then asked, ‘I pray to Allah^-azwj to keep my soul in service for your^-asws cause, what kind of narration do you mean?’ He said: ‘It is about their Azan, Ruku and sajdah?’

I then said: they say: ‘Ubay ibn Ka’b has seen them in a dream.’  The Imam^-asws said: ‘They have spoken a lie. The religion of Allah^-azwj is by far more exalted than being seen in a dream.

The narrator has said that Sadir al-Sayrafiy then said: ‘I pray to Allah^-azwj to keep my soul in service for your^-asws cause, please enlighten us about it.’ Abu’ Abd Allah^-asws then said: ‘When Allah^-azwj took His Prophet^-saww for a journey to His seven heavens; in the first heaven He^-azwj granted him^-saww blessing and in the second one He^-azwj taught him^-saww his obligations. Allah^-azwj sent down a carriage that was made of light with forty types of various kinds of light therein, surrounded by the Throne of Allah^-azwj that covers the eyesight of the on-lookers. One of those lights is yellow from which lowness is yellow. Another one is red because of which redness is red, yet another one is white because of which whiteness is white. The rest of them are like the number of the creatures in form of light and colours.

In that carriage, there are rings and lines of silver. Thereafter He^-azwj took him up in the heaven. The angels moved in all directions of the heaven and fell down in prostration saying, ‘He is free of all defects and Most Holy. How similar is this light to the light of our Allah!’ Jibril then said: ‘Allah is Greater than can be described, AIlah^-azwj is Greater than can be described.’ Then the doors of the Heaven opened, the angels gathered and saluted to the Holy Prophet^-saww in large groups saying, “O Mohammed, how is your brother? When you go back to earth tell that we salute him^-asws.” The HoIy Prophet^-saww asked them, “Do you know him^-asws?” They replied, how can we forget him^-asws?  We were made (by Allah^-azwj) to establish covenant and commitment to (follow and) support him; support you and his followers until the Day of Judgment.

We look the faces of his^-asws followers five times every day – meaning thereby during the five times Salat. We say, Allahumma Salli ‘Ala Mohammed wa ‘Ali Mohammed (O Allah^-azwj Grant Mohammed and his family compensation worthy of their serving Your^-azwj cause).’  The Messenger of Allah^-saww thereafter has said: “Then my Allah^-azwj granted me forty kinds of kinds of light of which no one resembled the ones given to me before.  He^-azwj Gave more rings and chains and took me to the second heaven.

When I arrived near the second heaven’s door, the angels moved to all directions of the heaven and fell down in prostration saying, ‘Free of all defects and Most Holy is the Allah^-azwj of the angels and the spirit. How similar is this light to the light of our Allah^-azwj!’  Jibril^as then said: ‘I testify that no one, other than Allah^-azwj, deserves to be worshipped.’ The angels^as then gathered asking, ‘O Jibril^as, who is this with you?’ He^as replied, ‘This is Mohammed^-saww.’

They then asked: ‘Is he already commissioned to serve as the Messenger of Allah^-saww?’ He^as replied, ‘Yes, he^-saww is commissioned.'” The Holy Prophet^-saww has said that they then came to me: Welcoming with Salutations and saying, “Tell your brother we salute him^-asws.’  I^-saww asked them, “Do you know him?” They replied, “How can we forget him? We were made (by Allah^-azwj) to establish a covenant and commitment to (follow and) support him^-asws; support you^-saww and his followers until the Day of Judgment.  We look on the faces of his^-asws followers five times every day” – meaning thereby during the five times Salat.

‘The Messenger of Allah^-saww has said: “My Allah then gave me another forty kinds of the kinds of light of which no one was similar to the light given to me before, and increased the number of rings and chains. Then He^-azwj took me up to the second heaven. The angels moved to all directions in the heaven and fell down in prostration saying, ‘Free of all defects and Most Holy is the Allah^-azwj of the angels and the spirit. What is this light that is so similar to the light of our Allah^-azwj?’ Jibril then said twice, ‘I testify that only Allah deserves worship. The angels gathered and said: ‘O Jibril, who is he^-saww with you?’ He^as (Jibril) replied, ‘He is Mohammed^-saww.’ They asked, ‘Is he commissioned (as messenger of Allah^-saww)?’ Jibril^as answered, ‘Yes, he is commissioned.'” The Holy Prophet^-saww has said: “They (angels^as) came to me as if wanting to hold me in their arms and saluted me and said: ‘Convey our salutations to you brother^-asws.’ I asked, ‘Do you know him^-asws?’ They^as replied, ‘Why we would not know him^-asws? We are made to establish a solemn covenant of support in your^-saww favour, in his^-asws favour and in favour of his^-asws followers until the Day of Judgment.  We look at the faces of his^-asws followers five times every day and night.’ They meant thereby the times of each of five daily Salat.’

The Messenger of Allah^-saww has said: “My Allah^-azwj then gave me another forty different kinds of light of which no one was similar to the lights given to me^-saww before. Then He^-azwj took me up to the third Heaven. The angels moved to all directions in the Heaven and fell down in prostration saying, ‘Free of all defects and Most Holy is the Allah^-azwj of the angels and the spirit. What is this light that is so similar to the light of our Allah^-azwj?’ Jiblil^as then said twice, ‘I testify that Mohammed^-saww is the Messenger of Allah^-azwj.’

The angels^as all gathered and said: ‘Welcome, we greet you^-saww, O the first. Welcome, O the last, welcome, O the one who brings about resurrection and welcome the one who brings about distribution (distributor of Heavens and hell (one of the title of Imam Ali), Mohammed is the best of the Prophets^-saww and Ali^-asws is the best of the executors of the wills of the Prophets of Allah^as.’

‘The Holy Prophet^-saww has said: “They then saluted me and asked about my brother^-asws and I said: ‘He^-asws is on earth. Do you know him^-asws?’ They replied, ‘How can we forget him? We every year perform Hajj of Bayt al-Ma’mur where there is a white board on which there are the names of Mohammed^-saww, Ali^-asws, aI-Hassan^-asws, al-Hussain^-asws, all A’immah and their followers until the Day of Judgment. We congratulate them every day and night five times’ – meaning thereby the five times Salat – ‘and they wipe their heads with their hands.’

The Holy Prophet^-saww has said: “My Allah then increased the number of the different types of lights for me by another forty kinds of light of which no one resembled the ones given to me before. He^-azwj then took me higher until I^-saww reached the fourth heaven where the angels did not say anything. I heard a low intensity sound as if vibrating inside the chests. The angels then gathered, the doors of the heaven opened and they came to welcome me^-saww. Jibril then said: ‘Come for Salat, come for Salat. Come to wellbeing, come to wellbeing.’ The angels then said: ‘They are two very familiar sounds.’ Jibril then said: ‘Salat is about to be performed, Salat is about to be performed.’ The angels said: ‘It is for his^-saww followers until the Day of Judgment.’ The angels then gathered and asked where is your brother^-asws‘?’ I^-saww replied, ‘Do you know him^-asws‘?’ They replied, ‘We know him^-asws and his^-asws followers. There are lights around Throne of Allah and in al-Bayt al-Ma’mur, there is a board light [on which there is a writing of light] and in this writing there are the names of Mohammed^-saww, Ali^-asws, aI-Hassan^-asws, al-Hussain^-asws, A’immah^-asws and their followers until the Day of Judgment from whom not even one man is increased or decreased.

This (written document) is our covenant and a document of commitment which is read to us every Friday.’ Thereafter it was said to me; raise your head, O Mohammed^-saww.’ I^-saww raised my head, I^-saww saw the levels of the heaven opened up, and the curtains rose. I^-saww then was told, ‘Look downward.’ I^-saww looked downward and I^-saww saw a house like your house, this one, and a sacred precinct like this holy precinct. If I^-saww were to drop something down from my hand, it would only fall on this house but not on another place. It then was said me, ‘O Mohammed, this is the holy place and you are the Holy person; for every similitude there is something similar.’ Allah^-azwj then sent Wahy (Inspiration) to me, ‘O Mohammed go near the S’ad (a fountain at the foot of the Throne) wash the parts of your body that are used during sajdah, cleanse them and perform Salat) for the sake of your Allah.’

The Messenger of Allah^-saww then went near the S’ad, the water that flows at the right foot of the Throne. The Messenger of Allah^-saww touched the water with his right hand and for this reason Wuzu’ is with the right hand.

Allah^-azwj then sent ‘Wahy’ to him^-saww, “Wash your face; you look to My^-azwj Greatness, then wash your right arm and then your left arm; you receive my words (book) in your hand. Thereafter wipe your^-saww head with your hand while still moist with the water of Wuzu’ and your^-saww feet up to your ankles; I^-azwj like to bless you and allow you to step where no one, other than you, has ever stepped.’ This is the reason for ‘Adan and Wuzu.’

Then Allah^-azwj Sent ‘Wahy’ to him^-saww, ‘O Mohammed, face the direction of the black-stone and speak of My^-azwj Greatness an equal number of times as the number of My Curtains.’ For this reason, the number of Tukbir is seven, equal to the number of seven curtains. At the end of the Tukbir, he^-saww commenced Salat for this reason; commencement became a Sunnah (a noble tradition). The curtains are of parallel levels and in between every two level, there are oceans of light. This is the light, which AlIah^-azwj sent to Mohammed^-saww, O Allah^-azwj Grant compensation to Mohammed and his family worthy of their services to your cause.

For this reason, the number of (Takbir for) commencement is three because of the opening of the curtains three times. The number of Takbir, (altogether before commencement), are seven and the number of commencement three times.

When he^-saww completed all Takbir and (takbir of) commencement, Allah^-azwj sent him ‘Wahy’ to call Him^-azwj by His^-azwj name ‘Bismillah…’ and for this reason, the phrase the name of Allah, the Beneficent, and the Merciful” is placed before every Chapter of the Holy Quran.

Then Allah^-azwj sent him^-saww ‘Wahy’ to praise Him^-azwj. When he^-saww said: “All praise belongs to Allah, Lord of the worlds,” the Holy Prophet^-saww to himself said: “My thanks (to Allah).” Allah^-azwj Sent him^-saww ‘Wahy’ saying, “You just discontinued my praise. Call Me by My name.” For this reason the phrase ‘Alhamdu lil hay’ most Beneficent’ the most Merciful has come twice in al-Hamd.  When the Holy Prophet reached the last word in al-Hamd he^-saww said: “All praise belongs to Allah, Lord of the worlds all thanks.

Allah^-azwj then sent him^-saww ‘Wahy’, “You discontinued speaking of Me. Call Me by My name.” For this reason, at the beginning of every Chapter there is the phrase, ‘Bismillah Irrahman….-In the name of Allah, the Beneficent, and the Merciful.” Thereafter Allah, the Most Majestic, the Most Glorious, sent him^-saww ‘Wahy’, “O Mohammed, read about the relationship of your Allah, the most Holy, and the most High.”(I begin) in the Name of Allah, the Beneficent, the Merciful (112:1) (O Mohammed,) you must say, “He is Allah, Who is one only (112:2). Allah is Absolute (112:3). He does not have any child nor is He a child of others (112:4). There is no one equal to Him. (112:5).”

Then the ‘Wahy’ was held back from him^-saww and the Messenger of Allah^-saww said: “One the only one who is self-sufficient.” Allah then sent him ‘Wahy’, “He does not have any child nor is He a child of others (112:4). There is no one equal to Him. (112:5).” Then Wahy was held back from him and the Messenger of Allah^-saww said: “Thus is Allah. Thus is Allah, our Lord.” When he said this Allah sent him ‘Wahy’, “Kneel down for Ruku’ for the sake of your Allah, O Mohammed.” He^-saww knelt down for Ruku’. Allah^-azwj then sent Wahy, while he was in Ruku’ position, to say, “My Allah, the Great, is free of all defects.” He^-saww said this three times, Then Allah^-azwj sent him Wahy, “Raise your head, O Mohammed.” The Messenger of Allah^-saww did as he was told to do and stood up straight. Allah^-azwj sent Wahy, “Bow down in prostration for the sake of your Allah^-azwj, O Mohammed.” The Messenger of Allah^-saww bowed down in prostration, and then Allah^-azwj sent Wahy, say, “My Allah^-azwj is free of all defects.” He^-saww said it three times. Then Allah^-azwj sent Wahy, “Sit upright, O Mohammed^-saww.” He^-saww did as he^-saww was told. When he^-saww sat upright he^-saww looked at (signs of) His Greatness that appeared to him^-saww, then, on his own he bowed down in prostration without anyone’s command. He^-saww said three times, “Allah is free of all defects.” Allah then sent ‘Wahy’ that said: “Stand up straight.” He^-saww obeyed but he did not see (of the signs) of Greatness that had seen before and for this reason in Salat every Rak’at has one Ruku’ and two sajdah.

Allah^-azwj, then sent Wahy, “Read All praise belong to Allah, Cherisher of the worlds” (the first Chapter of the Holy Quran) and he^-saww read as he^-saww had done before. Allah^-azwj then sent Wahy, “Read Chapter 97 of the Holy Quran; this Chapter speaks, of your relationship and the relationship of your family, until the Day of Judgment.” In Ruku’ he did just as he had done before, then he^-saww did one sajdah. When he^-saww raised his head (signs of) Greatness appeared to him^-saww, he^-saww then bowed down in prostration by his^-saww own choice, without anyone’s command and again he said: “Allah is free of all defects.

Allah^-azwj sent Wahy: ‘Raise your head, O Mohammed, your Allah has made you steadfast.’ When he^-saww wanted to stand up, he was told, “Sit down in your place, O Mohammed.” He then sat down. Allah^-azwj sent Wahy, “O Mohammed^-saww, when I^-azwj Grant you^-saww a favour, you should call me by My name.’ He^-saww was inspired to say, “In the name of Allah, with (the help of) Allah, no one, other than Allah, deserves to be worshipped, and all beautiful names belong to Allah.” Then Allah^-azwj sent Wahy, “O Mohammed, ask compensation for yourself and say, ‘Allahllmma Salli ‘Ala Mohammed wa Ali Mohammed (O Allah Grant Mohammed and his family a compensation worthy of their serving Your^-azwj cause)’ which he^-saww did as he^-saww was told. He^-saww then noticed rows of angels and messenger and Prophets of Allah^as and it was said to him, “O Mohammed, say Salam to them.” He^-saww then said: “I pray to Allah to Grant you peace, mercy blessings.” Allah^-azwj then sent Wahy “You and your descents are the peace, salutations, mercy and blessing.” Allah^-azwj then Wahy “Do not pay any attention to the left.” The first verse he^-saww heard after Chapter 112 and 97 of the Holy Quran was the verse about the people of the right hand and people of the left hand. For this reason one salutation is toward the direction of Qiblah and for this reason there is Shukr (expression of thanks) in sajdah for Takbir and his saying, ‘Allah listens to all those who praise Him” because the Holy Prophet heard a great deal of voices of angels saying al-Tasbih, al-Tahmid and al-Tahlil. For this reason he said: “Allah listens to all of those who praise Him.” For this reason, in the first and second Rak’at if something invalidating Wuzu’ takes place, one needs to perform them all over again. This is the first obligation in the prayer at noontime, that is, Salat at noontime.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ الْعَامِرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا عُرِجَ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) نَزَلَ بِالصَّلَاةِ عَشْرَ رَكَعَاتٍ رَكْعَتَيْنِ رَكْعَتَيْنِ فَلَمَّا وُلِدَ الْحَسَنُ وَ الْحُسَيْنُ زَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَبْعَ رَكَعَاتٍ شُكْراً لِلَّهِ فَأَجَازَ اللَّهُ لَهُ ذَلِكَ وَ تَرَكَ الْفَجْرَ لَمْ يَزِدْ فِيهَا لِضِيقِ وَقْتِهَا لِأَنَّهُ تَحْضُرُهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ فَلَمَّا أَمَرَهُ اللَّهُ بِالتَّقْصِيرِ فِي السَّفَرِ وَضَعَ عَنْ أُمَّتِهِ سِتَّ رَكَعَاتٍ وَ تَرَكَ الْمَغْرِبَ لَمْ يَنْقُصْ مِنْهَا شَيْئاً وَ إِنَّمَا يَجِبُ السَّهْوُ فِيمَا زَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَمَنْ شَكَّ فِي أَصْلِ الْفَرْضِ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ اسْتَقْبَلَ صَلَاتَهُ .

Ali ibn Mohammed has narrated from certain individuals of our people from Ali ibn al-Hakam from Rabi’ ibn Mohammed al-Musliy from ‘Abd Allah ibn Sulayal-‘Amiriy who has said the following:

‘Abu Ja’far^-asws has said: ‘When the Messenger AlIah^-saww was taken up (to heavens) he was commanded to perform Salat and he^-saww returned with ten Rak’at Salat for every day. Each Salat consisted of two Rak’at. When al-Hassan^-asws and al-Hussain^-asws came to this World, the Messenger of Allah^-saww increased seven more Rakat in thanksgiving to Allah^-azwj and Allah^-azwj Granted him^-saww permission to do so.  He did not increase anything to the Morning Salat due to the short duration of its time in which time the angels of the night and day, also attend it. When Allah^-azwj commanded him^-saww to shorten Salat while on a journey, he decreased six Rak’at and did not decrease anything from Maghrib (soon after Sunset) Salat. The rules of how to deal with mistakes in Salat apply to the Rak’at that was increased by the Messenger of Allah^-saww. Thus, if one faces doubts during the first and second Rak’at, he has to re-do his Salat from the beginning.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْخَمْسِينَ وَ الْوَاحِدِ رَكْعَةً فَقَالَ إِنَّ سَاعَاتِ النَّهَارِ اثْنَتَا عَشْرَةَ سَاعَةً وَ سَاعَاتِ اللَّيْلِ اثْنَتَا عَشْرَةَ سَاعَةً وَ مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ سَاعَةٌ وَ مِنْ غُرُوبِ الشَّمْسِ إِلَى غُرُوبِ الشَّفَقِ غَسَقٌ وَ لِكُلِّ سَاعَةٍ رَكْعَتَانِ وَ لِلْغَسَقِ رَكْعَةٌ .

Mohammed ibn Yahya has narrated from Mohammed ibn Ahmad from al- Sayyariy from al-Fadl ibn abu Qurrah in a in a marfu’ manner who has said the following:

‘Abu ‘Abd Allah^-asws was asked about fifty-one Rak’at Salat daily. He^-asws replied, ‘There are twelve hours in the day and twelve in the night. There is one hour between dawn and Sunrise. From Sunset to disappearing of western brightness is darkness. For every hour there are two Rak’at and one Rak’at for darkness.’

Salat in Masjid of Kufa

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِي حَمْزَةَ أَوْ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ بِالْكُوفَةِ مَسَاجِدَ مَلْعُونَةً وَ مَسَاجِدَ مُبَارَكَةً فَأَمَّا الْمُبَارَكَةُ فَمَسْجِدُ غَنِيٍّ وَ اللَّهِ إِنَّ قِبْلَتَهُ لَقَاسِطَةٌ وَ إِنَّ طِينَتَهُ لَطَيِّبَةٌ وَ لَقَدْ وَضَعَهُ رَجُلٌ مُؤْمِنٌ وَ لَا تَذْهَبُ الدُّنْيَا حَتَّى تَفَجَّرَ مِنْهُ عَيْنَانِ وَ تَكُونَ عِنْدَهُ جَنَّتَانِ وَ أَهْلُهُ مَلْعُونُونَ وَ هُوَ مَسْلُوبٌ مِنْهُمْ وَ مَسْجِدُ بَنِي ظَفَرٍ وَ هُوَ مَسْجِدُ السَّهْلَةِ وَ مَسْجِدٌ بِالْخَمْرَاءِ وَ مَسْجِدُ جُعْفِيٍّ وَ لَيْسَ هُوَ الْيَوْمَ مَسْجِدَهُمْ قَالَ دَرَسَ فَأَمَّا الْمَسَاجِدُ الْمَلْعُونَةُ فَمَسْجِدُ ثَقِيفٍ وَ مَسْجِدُ الْأَشْعَثِ وَ مَسْجِدُ جَرِيرٍ وَ مَسْجِدُ سِمَاكٍ وَ مَسْجِدٌ بِالْخَمْرَاءِ بُنِيَ عَلَى قَبْرِ فِرْعَوْنٍ مِنَ الْفَرَاعِنَةِ .

Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Mummad ibn ‘Adhafir from abu Hamzah or from Mohammed ibn Muslim who said the following:

‘In Kufa there are condemned Masjids and blessed Masjids. One of the blessed Masjids is the Masjid of Ghany. By Allah^-azwj direction of Qiblah thereof is balanced and just and its soil is blessed.  A believing man established it and before the end of the World, two fountains will gush forth from there with two gardens nearby. However, the people around it are condemned and the Masjid is taken away from them. Banu Zafar’s, al-Sahlah Masjid, is another such Masjid. Another Masjid is in al-Khumrah and yet another one is AI-Ju’fiy Masjid and today it does not exit, as he has been destroyed.’

Other condemned Masjids are Saqif, al-Ash’ath and Jarir Masjid.  There is also Sammak Masjid in al-Khumrah which is built on the grave of a pharaoh of the pharaohs.’

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ سَالِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ جُدِّدَتْ أَرْبَعَةُ مَسَاجِدَ بِالْكُوفَةِ فَرَحاً لِقَتْلِ الْحُسَيْنِ ( عليه السلام ) مَسْجِدُ الْأَشْعَثِ وَ مَسْجِدُ جَرِيرٍ وَ مَسْجِدُ سِمَاكٍ وَ مَسْجِدُ شَبَثِ بْنِ رِبْعِيٍّ .

Muhammad ibn Yahya has narrated from al-Hassan ibn Ali Ibn ‘Abd Allah from ‘Ubays Ibn Hisham from Salim who has said the following:

‘Abu Ja’far^-asws has said: ‘Four Masjids were rebuilt in Kufa to express happiness for the killing of al-Hussain^-asws: AI-Ash’ath and Jarir Masjids, Sammak and Shabath ibn Rib’iy’s Masjids.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) نَهَى بِالْكُوفَةِ عَنِ الصَّلَاةِ فِي خَمْسَةِ مَسَاجِدَ مَسْجِدِ الْأَشْعَثِ بْنِ قَيْسٍ وَ مَسْجِدِ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ وَ مَسْجِدِ سِمَاكِ بْنِ مَخْرَمَةَ وَ مَسْجِدِ شَبَثِ بْنِ رِبْعِيٍّ وَ مَسْجِدِ التَّيْمِ  وَ فِي رِوَايَةِ أَبِي بَصِيرٍ مَسْجِدِ بَنِي السِّيدِ وَ مَسْجِدِ بَنِي عَبْدِ اللَّهِ بْنِ دَارِمٍ وَ مَسْجِدِ غَنِيٍّ وَ مَسْجِدِ سِمَاكٍ وَ مَسْجِدِ ثَقِيفٍ وَ مَسْجِدِ الْأَشْعَثِ .

Muhammad ibn Yahya has narrated from al-Hussain ibn Safwan ibn Yahya from certain individuals of our people who has said the following:

‘Abu’ Abd Allah^-asws has said that Amir al-Mu’minin^-asws prohibited performing Salat in five Masjids in Kufah, such as al-Ash’ath ibn Qays’ Masjid, Jarir ibn ‘Abd Allah al-Bajaliy’s Masjid, Sammak ibn Makhruma’s Masjid, Shabath ibn Rib’iy’s Masjid and al-Taym’s Masjid.” According to a Hadith from abu Basir, one such Masjid is banu al-Sayyid Masjid, banu ‘Abd Allah ibn Darime Masjid, Ghany Masjid, Sammak’ Masjid, Thaqifs Masjid and al-Ash’ath’s Masjid.’

The Virtues of Offering Salat in Masjid of Kufa

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخَزَّازِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي يَا هَارُونَ بْنَ خَارِجَةَ كَمْ بَيْنَكَ وَ بَيْنَ مَسْجِدِ الْكُوفَةِ يَكُونُ مِيلًا قُلْتُ لَا قَالَ فَتُصَلِّي فِيهِ الصَّلَوَاتِ كُلَّهَا قُلْتُ لَا فَقَالَ أَمَا لَوْ كُنْتُ بِحَضْرَتِهِ لَرَجَوْتُ أَلَّا تَفُوتَنِي فِيهِ صَلَاةٌ وَ تَدْرِي مَا فَضْلُ ذَلِكَ الْمَوْضِعِ مَا مِنْ عَبْدٍ صَالِحٍ وَ لَا نَبِيٍّ إِلَّا وَ قَدْ صَلَّى فِي مَسْجِدِ كُوفَانَ حَتَّى إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَمَّا أَسْرَى اللَّهُ بِهِ قَالَ لَهُ جَبْرَئِيلُ ( عليه السلام ) تَدْرِي أَيْنَ أَنْتَ يَا رَسُولَ اللَّهِ السَّاعَةَ أَنْتَ مُقَابِلُ مَسْجِدِ كُوفَانَ قَالَ فَاسْتَأْذِنْ لِي رَبِّي حَتَّى آتِيَهُ فَأُصَلِّيَ فِيهِ رَكْعَتَيْنِ فَاسْتَأْذَنَ اللَّهَ عَزَّ وَ جَلَّ فَأَذِنَ لَهُ وَ إِنَّ مَيْمَنَتَهُ لَرَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ إِنَّ وَسَطَهُ لَرَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ إِنَّ مُؤَخَّرَهُ لَرَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ إِنَّ الصَّلَاةَ الْمَكْتُوبَةَ فِيهِ لَتَعْدِلُ أَلْفَ صَلَاةٍ وَ إِنَّ النَّافِلَةَ فِيهِ لَتَعْدِلُ خَمْسَمِائَةِ صَلَاةٍ وَ إِنَّ الْجُلُوسَ فِيهِ بِغَيْرِ تِلَاوَةٍ وَ لَا ذِكْرٍ لَعِبَادَةٌ وَ لَوْ عَلِمَ النَّاسُ مَا فِيهِ لَأَتَوْهُ وَ لَوْ حَبْواً قَالَ سَهْلٌ وَ رَوَى لِي غَيْرُ عَمْرٍو أَنَّ الصَّلَاةَ فِيهِ لَتَعْدِلُ بِحَجَّةٍ وَ أَنَّ النَّافِلَةَ فِيهِ لَتَعْدِلُ بِعُمْرَةٍ .

Mohammed ibn aI-Hassan and All ibn Mohammed have narrated from Sahl ibn Ziyad from ‘Amr ibn ‘Uthman from Mohammed ibn ‘Abd Allah al-Khazzaz from Hamn ibn Kharijah who has said the following:

‘Once abu’ Abd Allah^-asws asked me, ‘O Harun ibn Kharijah, how far away do you live from the Masjid of Kufah’? Is it one mile’?’ I replied, ‘No, it is less than a mile.’ He^-asws then asked, ‘Do you perform all Salat there?’ I replied, ‘No, I do not perform all Salat there.’ He^-asws then said: ‘If I were nearby I hope I would not miss performing any Salat therein. Do you know what the virtues of Salat performed therein are? There is no believer of good deeds or Prophet^as who has not performed Salat in the Masjid of Kufa. Even when the Messenger of Allah^-saww was on his night journey, Jibril^as asked him^-saww, “Do you know where your are, O Messenger of Allah^-saww? At this hour you are across the Masjid of Kufah.” He^-saww said: “Ask my Allah for permission so I can go there and perform two Rak’at Salat therein.’ He^as asked Allah^-azwj, for permission, which was granted.

On the right side of this Masjid, there is a garden of the gardens of Paradise, in the middle of it, there is a garden of the gardens of Paradise and behind it, and there is a garden of the gardens of Paradise. Performing one obligatory Salat in it is equal to one thousand Salat. One recommended Salat in it is equal to five hundred Salat. Sitting in it without performing any Salat or speaking of Allah^-azwj is worshipping. Had people known its excellence they would go to it even crawling.’ Sahl has said that narrators other than Masomeen^-saww have said that performing obligatory Salat in it is equal to performing Hajj and performing recommended Salat is equal to ‘Umrah.’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يُوسُفَ يَعْقُوبَ بْنِ عَبْدِ اللَّهِ مِنْ وُلْدِ أَبِي فَاطِمَةَ عَنْ إِسْمَاعِيلَ بْنِ زَيْدٍ مَوْلَى عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ (صلوات الله عليه ) وَ هُوَ فِي مَسْجِدِ الْكُوفَةِ فَقَالَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَرَدَّ عَلَيْهِ فَقَالَ جُعِلْتُ فِدَاكَ إِنِّي أَرَدْتُ الْمَسْجِدَ الْأَقْصَى فَأَرَدْتُ أَنْ أُسَلِّمَ عَلَيْكَ وَ أُوَدِّعَكَ فَقَالَ لَهُ وَ أَيَّ شَيْ‏ءٍ أَرَدْتَ بِذَلِكَ فَقَالَ الْفَضْلَ جُعِلْتُ فِدَاكَ قَالَ فَبِعْ رَاحِلَتَكَ وَ كُلْ زَادَكَ وَ صَلِّ فِي هَذَا الْمَسْجِدِ فَإِنَّ الصَّلَاةَ الْمَكْتُوبَةَ فِيهِ حَجَّةٌ مَبْرُورَةٌ وَ النَّافِلَةَ عُمْرَةٌ مَبْرُورَةٌ وَ الْبَرَكَةَ فِيهِ عَلَى اثْنَيْ عَشَرَ مِيلًا يَمِينُهُ يُمْنٌ وَ يَسَارُهُ مَكْرٌ وَ فِي وَسَطِهِ عَيْنٌ مِنْ دُهْنٍ وَ عَيْنٌ مِنْ لَبَنٍ وَ عَيْنٌ مِنْ مَاءٍ شَرَابٍ لِلْمُؤْمِنِينَ وَ عَيْنٌ مِنْ مَاءٍ طُهْرٍ لِلْمُؤْمِنِينَ مِنْهُ سَارَتْ سَفِينَةُ نُوحٍ وَ كَانَ فِيهِ نَسْرٌ وَ يَغُوثُ وَ يَعُوقُ وَ صَلَّى فِيهِ سَبْعُونَ نَبِيّاً وَ سَبْعُونَ وَصِيّاً أَنَا أَحَدُهُمْ وَ قَالَ بِيَدِهِ فِي صَدْرِهِ مَا دَعَا فِيهِ مَكْرُوبٌ بِمَسْأَلَةٍ فِي حَاجَةٍ مِنَ الْحَوَائِجِ إِلَّا أَجَابَهُ اللَّهُ وَ فَرَّجَ عَنْهُ كُرْبَتَهُ .

A number of our people have narrated from Ahmad ibn Muhammad from Yusuf Ya’qub ibn ‘Abd Allah from the sons of abu Fatimah from Isma’il ibn Zayd, Mawla ‘Abd Allah ibn al-Kahiliy who has said the following:

‘Once, a man came to ‘Amir al-Mu’minin^-saww, when he was in the Masjid of Kufah. He said: ‘You are an Alayhi al-Salam, His^-azwj Mercy and blessing, O ‘Amir al-Mu’minin^-asws.’ ‘Amir al-Mu’minin responded to his salutation. The man then said: ‘I pray to Allah^-azwj keep my soul in service for your cause, I want to visit al-Aqsa Masjid so I have come to say farewell to you.’ The Imam^-asws asked: ‘What do you think you will receive from your visit?’ He replied, ‘I pray to Allah^-azwj to keep my soul in service for your^-asws cause, I expect to receive excellence.’ The Imam^-asws then said: ‘Sell your horse, use your supplies and perform Salat in this Masjid; performing one obligatory Salat in it is equal to one accepted Hajj. Performing one recommended Salat in it is equal to performing one accepted ‘Umrah. The goodness from there reaches up to twelve miles. Its right side houses goodness but its left side lodges wickedness. At its centre, there is a fountain in of oil, a fountain of milk, a fountain of water for believers to drink and a fountain of purifying water for believing people. From there the Ark of Noah set sail. Also, (unfortunately) Nasr, Yaghuth and Ya’uq were placed there. Seventy Prophets^as and seventy successors of Prophets^as, of whom one is myself (he pointed to his own chest), performed Salat there. Every person, suffering from hardship, appealed for his wish to come true and has found Allah^-azwj make his wishes come true and removed his hardships.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ نِعْمَ الْمَسْجِدُ مَسْجِدُ الْكُوفَةِ صَلَّى فِيهِ أَلْفُ نَبِيٍّ وَ أَلْفُ وَصِيٍّ وَ مِنْهُ فَارَ التَّنُّورُ وَ فِيهِ نُجِرَتِ السَّفِينَةُ مَيْمَنَتُهُ رِضْوَانُ اللَّهِ وَ وَسَطُهُ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ وَ مَيْسَرَتُهُ مَكْرٌ فَقُلْتُ لِأَبِي بَصِيرٍ مَا يَعْنِي بِقَوْلِهِ مَكْرٌ قَالَ يَعْنِي مَنَازِلَ السُّلْطَانِ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُومُ عَلَى بَابِ الْمَسْجِدِ ثُمَّ يَرْمِي بِسَهْمِهِ فَيَقَعُ فِي مَوْضِعِ التَّمَّارِينَ فَيَقُولُ ذَاكَ مِنَ الْمَسْجِدِ وَ كَانَ يَقُولُ قَدْ نُقِصَ مِنْ أَسَاسِ الْمَسْجِدِ مِثْلُ مَا نُقِصَ فِي تَرْبِيعِهِ .

Mohammad ibn Yahya has narrated from certain individuals of our people from Hassan ibn Ali from ibn abu Hamzah from abu Basir who have said the following:

‘I heard abu’ Abd Allah^-asws saying: ‘The Masjid of Kufah is a very blessed Masjid. One thousand Prophets^as and one thousand executors of the wills of the Prophets^as have performed Salat in it. The oven (of Noah) was there where from water gushed forth and the Ark was carved there-from. Its right side houses the matters of the pleasure of Allah^-azwj, its centre houses a garden of the gardens of Paradise and its left side lodges evil planners.’ I (the narrator) asked abu Basir, ‘What is meant by evil-planning?’ He replied, ‘It is a reference to the houses of the sultans (kings). ‘Amir al-Mu’minin, would stand at the door of the Masjid then throw an arrow, which would reach the places of the sellers of dates and then say: ‘That is part of the Masjid.” He^-asws would also say, “What is reduced from the basis of the Masjid is like what is reduced from its square.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ بَعْضِ وُلْدِ مِيثَمٍ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُصَلِّي إِلَى الْأُسْطُوَانَةِ السَّابِعَةِ مِمَّا يَلِي أَبْوَابَ كِنْدَةَ وَ بَيْنَهُ وَ بَيْنَ السَّابِعَةِ مِقْدَارُ مَمَرِّ عَنْزٍ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from Ali ibn Asbat from ibn Shajarah from certain individuals of sons of Mitham who has said the following:

‘Amir al-Momineen^-asws would perform Salat toward the seventh pillar which is before al-Kindah door with a remaining distance of the size of a goat between him and that pillar.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَسْبَاطٍ قَالَ وَ حَدَّثَنِي غَيْرُهُ أَنَّهُ كَانَ يَنْزِلُ فِي كُلِّ لَيْلَةٍ سِتُّونَ أَلْفَ مَلَكٍ يُصَلُّونَ عِنْدَ السَّابِعَةِ ثُمَّ لَا يَعُودُ مِنْهُمْ مَلَكٌ إِلَى يَوْمِ الْقِيَامَةِ .

Ali ibn Mohammed has narrated from Sahl ibn Ziyad from ibn Asbat who has said that someone other than the narrator of the above Hadith narrated to me the following:

The Imam^-asws has said: ‘Every night sixty thousand angels descend down to the seventh pillar to perform Salat, of which no one up to the Day of Judgment returns again.

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلْتَ مِنَ الْبَابِ الثَّانِي فِي مَيْمَنَةِ الْمَسْجِدِ فَعُدَّ خَمْسَ أَسَاطِينَ ثِنْتَيْنِ مِنْهَا فِي الظِّلَالِ وَ ثَلَاثَةً فِي الصَّحْنِ فَعِنْدَ الثَّالِثَةِ مُصَلَّى إِبْرَاهِيمَ ( عليه السلام ) وَ هِيَ الْخَامِسَةُ مِنَ الْحَائِطِ قَالَ فَلَمَّا كَانَ أَيَّامُ أَبِي الْعَبَّاسِ دَخَلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مِنْ بَابِ الْفِيلِ فَتَيَاسَرَ حِينَ دَخَلَ مِنَ الْبَابِ فَصَلَّى عِنْدَ الْأُسْطُوَانَةِ الرَّابِعَةِ وَ هِيَ بِحِذَاءِ الْخَامِسَةِ فَقُلْتُ أَ فَتِلْكَ أُسْطُوَانَةُ إِبْرَاهِيمَ ( عليه السلام ) فَقَالَ لِي نَعَمْ .

Mohammed ibn Yahya has narrated from Mohammed ibn Isma’il and Ahmad ibn Mohammed from Ali ibn al-Hakam from Sufyan al-Simt who has said the following:

‘Abu ‘Abd Allah^-asws has said: ‘When you enter the Masjid through the second door on the right of the Masjid, count five pillars, two in shadow and three in the open compound, near the third is the station of Ibrahim^as, Allah^-azwj has Granted him peace. It is the fifth from the wall.’ He (narrator) has said: ‘During the rule of abu al-‘Abbas, abu ‘Abd Allah^-asws, entered through fifth door, bore to the left on entering the door and performed Salat near the fourth pillar which is opposite to the fifth pillar.’ I then asked, ‘Is this the pillar of Ibrahim^as?’ He^-asws replied, ‘Yes, it is.’

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ عَنِ ابْنِ أَسْبَاطٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأُسْطُوَانَةُ السَّابِعَةُ مِمَّا يَلِي أَبْوَابَ كِنْدَةَ فِي الصَّحْنِ مَقَامُ إِبْرَاهِيمَ ( عليه السلام ) وَ الْخَامِسَةُ مَقَامُ جَبْرَئِيلَ ( عليه السلام ) .

Ali ibn Mohammed has narrated from Sahl, who from ibn Asbat in a marfu manner who has said the following:

‘Abu ‘Abd Allah^-asws has said that the seventh pillar counting from Kindah doors in the compound is the station of Ibrahim^as and the fifth is the station of Jibril^as (Gabriel), Allah^-azwj has granted him peace.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ قَالَ قَالَ مُعَاوِيَةُ بْنُ وَهْبٍ وَ أَخَذَ بِيَدِي وَ قَالَ قَالَ لِي أَبُو حَمْزَةَ وَ أَخَذَ بِيَدِي قَالَ وَ قَالَ لِي الْأَصْبَغُ بْنُ نُبَاتَةَ وَ أَخَذَ بِيَدِي فَأَرَانِي الْأُسْطُوَانَةَ السَّابِعَةَ فَقَالَ هَذَا مَقَامُ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ وَ كَانَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام ) يُصَلِّي عِنْدَ الْخَامِسَةِ فَإِذَا غَابَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) صَلَّى فِيهَا الْحَسَنُ ( عليه السلام ) وَ هِيَ مِنْ بَابِ كِنْدَةَ .

Mohammed ibn Yahya has narrated from Mohammed ibn al-Hussain from Mohammed ibn Isma’il ibn Bazi’a from abu Isma’il al-Sanaj who has said the following:

‘Mu’awiyah ibn Wahab, holding my hand, said to me, ‘Abu Hamzah holding my hand said to me, “Asbagh ibn Nubatah holding my hand showed me the seventh pillar and said: ‘This is the station of ‘Amir al-Mu’minin^-asws.’ He (the narrator) has said: ‘AI-Hassan ibn Ali^-asws would perform Salat near the fifth pillar. When ‘Amir al-Mu’minin met Shahadat, aI-Hassan^-asws performed Salat at that place and it is from the side of Kindah door.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْحَذَّاءِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَسْجِدُ كُوفَانَ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ صَلَّى فِيهِ أَلْفُ نَبِيٍّ وَ سَبْعُونَ نَبِيّاً وَ مَيْمَنَتُهُ رَحْمَةٌ وَ مَيْسَرَتُهُ مَكْرٌ فِيهِ عَصَا مُوسَى وَ شَجَرَةُ يَقْطِينٍ وَ خَاتَمُ سُلَيْمَانَ وَ مِنْهُ فَارَ التَّنُّورُ وَ نُجِرَتِ السَّفِينَةُ وَ هِيَ صُرَّةُ بَابِلَ وَ مَجْمَعُ الْأَنْبِيَاءِ ( عليهم السلام ) .

Ali ibn Ibrahim has narrated from Salih al-Sindiy from Ja’far ibn Bashir from abu ‘Abd aI-Rahman al-Hadhdha’ from abu ‘Usamah from abu ‘Ubaydah who has said the following:

‘Abu Ja’far^-asws has said: ‘The Masjid of Kufan is a garden of the gardens of paradise. One thousand seventy Prophets performed Salat in it. Its right side houses blessing and its left side lodges wickedness. In it are the staff of Moses, the squash plant (mentioned in the holy Quran) and the ring of Sulayman (Solomon). The oven of Noah from which water gushed forth was there and the Ark was carved there from. It is the centre of Babylon and the gathering place of Prophets^as.’

Salat in Masjid of Al-Sahlah

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ عَبْدِ اللَّهِ بْنِ أَبَانٍ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَنَا أَ فِيكُمْ أَحَدٌ عِنْدَهُ عِلْمُ عَمِّي زَيْدِ بْنِ عَلِيٍّ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ أَنَا عِنْدِي عِلْمٌ مِنْ عِلْمِ عَمِّكَ كُنَّا عِنْدَهُ ذَاتَ لَيْلَةٍ فِي دَارِ مُعَاوِيَةَ بْنِ إِسْحَاقَ الْأَنْصَارِيِّ إِذْ قَالَ انْطَلِقُوا بِنَا نُصَلِّي فِي مَسْجِدِ السَّهْلَةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ فَعَلَ فَقَالَ لَا جَاءَهُ أَمْرٌ فَشَغَلَهُ عَنِ الذَّهَابِ فَقَالَ أَمَا وَ اللَّهِ لَوْ أَعَاذَ اللَّهَ بِهِ حَوْلًا لَأَعَاذَهُ أَ مَا عَلِمْتَ أَنَّهُ مَوْضِعُ بَيْتِ إِدْرِيسَ النَّبِيِّ ( عليه السلام ) وَ الَّذِي كَانَ يَخِيطُ فِيهِ وَ مِنْهُ سَارَ إِبْرَاهِيمُ ( عليه السلام ) إِلَى الْيَمَنِ بِالْعَمَالِقَةِ وَ مِنْهُ سَارَ دَاوُدُ إِلَى جَالُوتَ وَ إِنَّ فِيهِ لَصَخْرَةً خَضْرَاءَ فِيهَا مِثَالُ كُلِّ نَبِيٍّ وَ مِنْ تَحْتِ تِلْكَ الصَّخْرَةِ أُخِذَتْ طِينَةُ كُلِّ نَبِيٍّ وَ إِنَّهُ لَمُنَاخُ الرَّاكِبِ قِيلَ وَ مَنِ الرَّاكِبُ قَالَ الْخَضِرُ ( عليه السلام ) .

A number of our people have narrated from Ahmad ibn Mohammed from Ahmad ibn abu Dawud from ‘Abd Allah ibn Aban who has said the following:

‘Once, we visited abu’ Abd Allah^-asws and he asked us, ‘Does anyone of you have anything of the knowledge of my uncle, Zayd ibn Ali?’ A man from the group said: ‘I have something of the knowledge of your uncle. Once, we were in the presence of Imam one night in the house of Mu’awiyah ibn q al-Ansariy when he said: “Allow us to visit al-Sahlah Masjid to perform Salat.’ Abu’ Abd Allah^-asws, then asked, ‘Did he do so?’ He (the man) replied, something came up that prevented him from visiting al-Sahlah Masjid.’ The Imam^-asws then said: ‘By Allah^-azwj, had he sought refuge with Allah^-azwj therein for a year he would have given him such refuge. You should take notice that it is the house of prophet Idris. Therein he did his sewing works. From this place Ibrahim^as started his journey to Yemen, where aI-‘Amaliqah people has settled down.

Dawud^as began his move against Jalut (Goliath) from this place. In it, there is the green stone on which every Prophet’s picture exists. From under this stone the clay of every Prophet was taken and it is the place where the rider disembarks for rest.’ It was asked, ‘Who is the rider?’ The Imam^-asws replied, He is al-Khadir.’

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُثْمَانَ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ ذَكَرَ مَسْجِدَ السَّهْلَةِ فَقَالَ أَمَا إِنَّهُ مَنْزِلُ صَاحِبِنَا إِذَا قَامَ بِأَهْلِهِ .

Mohammed ibn Yahya has narrated from Ali ibn al-Hassan ibn Ali from Uthman from Salih ibn abu al-Aswad who has said the following:

‘Abu ‘Abd Allah^-asws when al-Sahlah Masjid was mentioned, said: ‘It is the dwelling of our companion when he^ajfj rises (with Divine Authority).’

عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ حُسَيْنِ بْنِ بَكْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ بِالْكُوفَةِ مَسْجِدٌ يُقَالُ لَهُ مَسْجِدُ السَّهْلَةِ لَوْ أَنَّ عَمِّي زَيْداً أَتَاهُ فَصَلَّى فِيهِ وَ اسْتَجَارَ اللَّهَ لَأَجَارَهُ عِشْرِينَ سَنَةً فِيهِ مُنَاخُ الرَّاكِبِ وَ بَيْتُ إِدْرِيسَ النَّبِيِّ ( عليه السلام ) وَ مَا أَتَاهُ مَكْرُوبٌ قَطُّ فَصَلَّى فِيهِ بَيْنَ الْعِشَاءَيْنِ وَ دَعَا اللَّهَ إِلَّا فَرَّجَ اللَّهُ كُرْبَتَهُ  وَ رُوِيَ أَنَّ مَسْجِدَ السَّهْلَةِ حَدُّهُ إِلَى الرَّوْحَاءِ .

It is narrated from him (narrator of previous Hadith) by ‘Amr ibn ‘Uthman Hassan ibn Bakr from ‘Abd aI-Rahman ibn Sa’id al-Khazzaz who has said following:

Abu ‘Abd Allah^-asws has said that in al-Kufah there is a Masjid called al-Sahlah Masjid. ‘Had my uncle, Zayd, visited it to perform Salat and asked Allah^-azwj to Grant him refuge, He^-azwj would have granted him refuge for twenty years.

In it is the place where the rider disembarks for rest and the house of Prophet Idris^as. There has never been anyone suffering hardships who visited this, performed two Rak’at Salat between the two Salat after Sunset and appealed to Allah^-azwj for help whose wishes Allah did not make to come true and remove his hardships.’

It is narrated that the limits of al-Sahlah Masjid extend up to al-Rawha.’

Salat on the Nouroz-Day (the Ali-Day)[106]

There are many traditions of Masomeen^-asws highlighting and verifying the grand and elevated status of Nouroz Day, which are compiled in a separate article (http://hubeali.com/images/newimg/Nouroz-Day.pdf). However, with reference to Salat, which is highly recommended, a tradition is presented below:

مُحَمَّدُ بْنُ الْحَسَنِ فِي الْمِصْبَاحِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ مَوْلَانَا الصَّادِقِ ع فِي يَوْمِ النَّيْرُوزِ قَالَ إِذَا كَانَ يَوْمُ النَّيْرُوزِ فَاغْتَسِلْ وَ الْبَسْ أَنْظَفَ ثِيَابِكَ وَ تَطَيَّبْ بِأَطْيَبِ طِيبِكَ وَ تَكُونُ ذَلِكَ الْيَوْمَ صَائِماً فَإِذَا صَلَّيْتَ النَّوَافِلَ وَ الظُّهْرَ وَ الْعَصْرَ فَصَلِّ بَعْدَ ذَلِكَ أَرْبَعَ رَكَعَاتٍ تَقْرَأُفِي أَوَّلِ كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَ عَشْرَ مَرَّاتٍ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَ فِي الثَّانِيَةِ فَاتِحَةَ الْكِتَابِ وَ عَشْرَ مَرَّاتٍ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ فِي الثَّالِثَةِ فَاتِحَةَ الْكِتَابِ وَ عَشْرَ مَرَّاتٍ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الرَّابِعَةِ فَاتِحَةَ الْكِتَابِ وَ عَشْرَ مَرَّاتٍ الْمُعَوِّذَتَيْنِ وَ تَسْجُدُ بَعْدَ فَرَاغِكَ مِنَ الرَّكَعَاتِ سَجْدَةَ الشُّكْرِ وَ تَدْعُو فِيهَا يُغْفَرُ لَكَ ذُنُوبُ خَمْسِينَ سَنَةً

Mohammed bin Al-Hassan writes in ‘Almasbah’, and reports on behalf of Al-Moula bin Khanesse who has narrated the following:

Imam Jafar-e-Sadiq^-asws said: On Nouroz day take a bath and wear your cleanest garments and apply the best perfume. Observe fast, after praying Zoher and Asar and Nawafeel. Pray four rak’ah (two-rak’ah by two-rak’ah), In all first Rakath recite the Al-Hamd followed by ten (10) times sura Qader, and in the second Al-Hamd with Ten (10) times Ya-iuhul Kaferoon, and in the third Al-Hamd and ten (10) times sura Tauheed. And in the fourth the Al-Hamd followed by reciting 10 times both ‘Al-Mu`azateen’[107] and after your completion of the rak’ah. You make your wishes in the prostration of thanksgiving ‘Sajjadah-e-Sukr’, upon doing so your fifty years sins will be forgiven.[108]

Salat and Aamaal on Eid-e-Ghadeer

The Day of Eid-e-Ghadeer is the day when Islam was completed with the Walayat of Amir-ul-Mommaneen^-asws, ahadith on celebrations of Eid-e-Ghadeer are presented elsewhere (http://hubeali.com/articles/Eid-e-Ghadeer-09.pdf), for the of brevity of this article, only instructions of Masomeen^-asws related to Salat are given below:

Hussain Bin Hassan has narrated from Mohammed Bin Musa Al-Hamadani who narrated from Ali Bin Al-Wasati who narrated from Ali Bin Al-Hussain Al-Abdi who has said that I heard from Abu Abdullah^-asws saying that fasting on the day of Gadheer-e-Khum is equal to fasting for the whole life. In return Allah^-azwj will grant the reward of one hundred Hajj and one hundred Umra. This is the greatest EID. Who prayed two Rakat after taking bath before half hour of Zohar prayer; Allah^-azwj will grant the reward of one hundred thousand Hajj, one hundred thousand Umra and fulfill all the wishes of this world and the world hereafter. Giving One dirham in charity on this day is equal to one thousand dirham.

In every Rakat recite

Sura-e-AL-HAMD (Once)

Sura-e-TAUHEED (Ten Times)

AYTAL –KURSI, (Ten Times)

Sura-e-QADER (Ten Times)

After Praying Two Rakats Recite This Dua[109]

َ رَبَّنا إِنَّنا سَمِعْنا مُنادِياً يُنادِي لِلْإِيمانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنا فَاغْفِرْ لَنا ذُنُوبَنا وَ كَفِّرْ عَنَّا سَيِّئاتِنا وَ تَوَفَّنا مَعَ الْأَبْرارِ رَبَّنا وَ آتِنا ما وَعَدْتَنا عَلى‏ رُسُلِكَ وَ لا تُخْزِنا يَوْمَ الْقِيامَةِ إِنَّكَ لا تُخْلِفُ الْمِيعادَ ثُمَّ تَقُولُ بَعْدَ ذَلِكَ اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ كَفَى بِكَ شَهِيداً وَ أُشْهِدُ مَلَائِكَتَكَ وَ حَمَلَةَ عَرْشِكَ وَ سُكَّانَ سَمَاوَاتِكَ وَ أَرْضِكَ بِأَنَّكَ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ الْمَعْبُودُ الَّذِي لَيْسَ مِنْ لَدُنْ عَرْشِكَ إِلَى قَرَارِ أَرْضِكَ مَعْبُودٌ يُعْبَدُ سِوَاكَ إِلَّا بَاطِلٌ مُضْمَحِلٌّ غَيْرُ وَجْهِكَ الْكَرِيمِ لَا إِلَهَ إِلَّا أَنْتَ الْمَعْبُودُ فَلَا مَعْبُودَ سِوَاكَ تَعَالَيْتَ عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً وَ أَشْهَدُ أَنَّ مُحَمَّداً ص عَبْدُكَ وَ رَسُولُكَ وَ أَشْهَدُ أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ وَ وَلِيُّهُمْ وَ مَوْلَاهُمْ رَبَّنَا إِنَّنَا سَمِعْنَا بِالنِّدَاءِ وَ صَدَّقْنَا الْمُنَادِيَ رَسُولَ اللَّهِ ص إِذَا نَادَى بِنِدَاءٍ عَنْكَ بِالَّذِي أَمَرْتَهُ بِهِ أَنْ يُبَلِّغَ مَا أَنْزَلْتَ إِلَيْهِ مِنْ وَلَايَةِ وَلِيِّ أَمْرِكَ فَحَذَّرْتَهُ وَ أَنْذَرْتَهُ إِنْ لَمْ يُبَلِّغْ أَنْ تَسْخَطَ عَلَيْهِ وَ أَنَّهُ إِنْ بَلَّغَ رِسَالَاتِكَ عَصَمْتَهُ مِنَ النَّاسِ فَنَادَى مُبَلِّغاً وَحْيَكَ وَ رِسَالَاتِكَ أَلَا مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ مَنْ كُنْتُ وَلِيَّهُ فَعَلِيٌّ وَلِيُّهُ وَ مَنْ كُنْتُ نَبِيَّهُ فَعَلِيٌّ أَمِيرُهُ رَبَّنَا فَقَدْ أَجَبْنَا دَاعِيَكَ النَّذِيرَ الْمُنْذِرَ مُحَمَّداً ص عَبْدَكَ وَ رَسُولَكَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع الَّذِي أَنْعَمْتَ عَلَيْهِ وَ جَعَلْتَهُ مَثَلًا لِبَنِي إِسْرَائِيلَ إِنَّهُ أَمِيرُ الْمُؤْمِنِينَ وَ مَوْلَاهُمْ وَ وَلِيُّهُمْ إِلَى يَوْمِ الْقِيَامَةِ يَوْمِ الدِّينِ فَإِنَّكَ قُلْتَ إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنا عَلَيْهِ وَ جَعَلْناهُ مَثَلًا لِبَنِي إِسْرائِيلَ رَبَّنَا آمَنَّا وَ اتَّبَعْنَا مَوْلَانَا وَ وَلِيَّنَا وَ هَادِيَنَا وَ دَاعِيَنَا وَ دَاعِيَ الْأَنَامِ وَ صِرَاطَكَ الْمُسْتَقِيمَ السَّوِيَّ وَ حُجَّتَكَ وَ سَبِيلَكَ الدَّاعِيَ إِلَيْكَ عَلَى بَصِيرَةٍ هُوَ وَ مَنِ اتَّبَعَهُ وَ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ بِوَلَايَتِهِ وَ بِمَا يُلْحِدُونَ بِاتِّخَاذِ الْوَلَائِجِ دُونَهُ فَأَشْهَدُ يَا إِلَهِي أَنَّهُ الْإِمَامُ الْهَادِي الْمُرْشِدُ الرَّشِيدُ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ الَّذِي ذَكَرْتَهُ فِي كِتَابِكَ فَقُلْتَ وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ لَا أُشْرِكُ مَعَهُ إِمَاماً وَ لَا أَتَّخِذُ مِنْ دُونِهِ وَلِيجَةً اللَّهُمَّ فَإِنَّا نَشْهَدُ أَنَّهُ عَبْدُكَ الْهَادِي مِنْ بَعْدِ نَبِيِّكَ النَّذِيرُ الْمُنْذِرُ وَ صِرَاطُكَ الْمُسْتَقِيمُ وَ أَمِيرُ الْمُؤْمِنِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ حُجَّتُكَ الْبَالِغَةُ وَ لِسَانُكَ الْمُعَبِّرُ عَنْكَ فِي خَلْقِكَ وَ الْقَائِمُ بِالْقِسْطِ مِنْ بَعْدِ نَبِيِّكَ وَ دَيَّانُ دِينِكَ وَ خَازِنُ عِلْمِكَ وَ مَوْضِعُ سِرِّكَ وَ عَيْبَةُ عِلْمِكَ وَ أَمِينُكَ الْمَأْمُونُ الْمَأْخُوذُ مِيثَاقُهُ مَعَ مِيثَاقِ رَسُولِكَ ص مِنْ جَمِيعِ خَلْقِكَ وَ بَرِيَّتِكَ شَهَادَةً بِالْإِخْلَاصِ لَكَ بِالْوَحْدَانِيَّةِ بِأَنَّكَ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ وَ أَنَّ مُحَمَّداً عَبْدُكَ وَ رَسُولُكَ وَ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ وَ أَنَّ الْإِقْرَارَ بِوَلَايَتِهِ تَمَامُ تَوْحِيدِكَ وَ الْإِخْلَاصُ بِوَحْدَانِيَّتِكَ وَ كَمَالُ دِينِكَ وَ تَمَامُ نِعْمَتِكَ وَ فَضْلِكَ عَلَى جَمِيعِ خَلْقِكَ وَ بَرِيَّتِكَ فَإِنَّكَ قُلْتَ وَ قَوْلُكَ الْحَقُّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً اللَّهُمَّ فَلَكَ الْحَمْدُ عَلَى مَا مَنَنْتَ بِهِ عَلَيْنَا مِنَ الْإِخْلَاصِ لَكَ بِوَحْدَانِيَّتِكَ إِذْ هَدَيْتَنَا لِمُوَالَاةِ وَلِيِّكَ الْهَادِي مِنْ بَعْدِ نَبِيِّكَ الْمُنْذِرِ وَ رَضِيتَ لَنَا الْإِسْلَامَ دِيناً بِمُوَالَاتِهِ وَ أَتْمَمْتَ عَلَيْنَا نِعْمَتَكَ الَّتِي جَدَّدْتَ لَنَا عَهْدَكَ وَ مِيثَاقَكَ وَ ذَكَّرْتَنَا ذَلِكَ وَ جَعَلْتَنَا مِنْ أَهْلِ الْإِخْلَاصِ وَ التَّصْدِيقِ بِعَهْدِكَ وَ مِيثَاقِكَ وَ مِنْ أَهْلِ الْوَفَاءِ بِذَلِكَ وَ لَمْ تَجْعَلْنَا مِنَ النَّاكِثِينَ وَ الْجَاحِدِينَ وَ الْمُكَذِّبِينَ بِيَوْمِ الدِّينِ وَ لَمْ تَجْعَلْنَا مِنْ أَتْبَاعِ الْمُغَيِّرِينَ وَ الْمُبَدِّلِينَ وَ الْمُنْحَرِفِينَ وَ الْمُبَتِّكِينَ آذَانَ الْأَنْعَامِ‏

وَ الْمُغَيِّرِينَ خَلْقَ اللَّهِ وَ مِنَ الَّذِينَ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللَّهِ وَ صَدَّهُمْ عَنِ السَّبِيلِ وَ عَنِ الصِّرَاطِ الْمُسْتَقِيمِ وَ أَكْثِرْ مِنْ قَوْلِكَ فِي يَوْمِكَ وَ لَيْلَتِكَ أَنْ تَقُولَ اللَّهُمَّ الْعَنِ الْجَاحِدِينَ وَ النَّاكِثِينَ وَ الْمُغَيِّرِينَ وَ الْمُكَذِّبِينَ بِيَوْمِ الدِّينِ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ اللَّهُمَّ فَلَكَ الْحَمْدُ عَلَى إِنْعَامِكَ عَلَيْنَا بِالَّذِي هَدَيْتَنَا إِلَى وَلَايَةِ وُلَاةِ أَمْرِكَ مِنْ بَعْدِ نَبِيِّكَ الْأَئِمَّةِ الْهُدَاةِ الرَّاشِدِينَ الَّذِينَ جَعَلْتَهُمْ أَرْكَاناً لِتَوْحِيدِكَ وَ أَعْلَامَ الْهُدَى وَ مَنَارَ التَّقْوَى وَ الْعُرْوَةَ الْوُثْقَى وَ كَمَالَ دِينِكَ وَ تَمَامَ نِعْمَتِكَ فَلَكَ الْحَمْدُ آمَنَّا بِكَ وَ صَدَّقْنَا بِنَبِيِّكَ وَ اتَّبَعْنَا مِنْ بَعْدِهِ النَّذِيرَ الْمُنْذِرَ وَ وَالَيْنَا وَلِيَّهُمْ وَ عَادَيْنَا عَدُوَّهُمْ وَ بَرِئْنَا مِنَ الْجَاحِدِينَ وَ النَّاكِثِينَ وَ الْمُكَذِّبِينَ إِلَى يَوْمِ الدِّينِ اللَّهُمَّ فَكَمَا كَانَ مِنْ شَأْنِكَ يَا صَادِقَ الْوَعْدِ يَا مَنْ لَا يُخْلِفُ الْمِيعَادَ يَا مَنْ هُوَ كُلَّ يَوْمٍ فِي شَأْنٍ أَنْ أَنْعَمْتَ عَلَيْنَا بِمُوَالَاةِ أَوْلِيَائِكَ الْمَسْئُولِ عَنْهَا عِبَادُكَ فَإِنَّكَ قُلْتَ وَ قَوْلُكَ الْحَقُّ ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ وَ قُلْتَ وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ وَ مَنَنْتَ عَلَيْنَا بِشَهَادَةِ الْإِخْلَاصِ لَكَ بِمُوَالَاةِ أَوْلِيَائِكَ الْهُدَاةِ مِنْ بَعْدِ النَّذِيرِ الْمُنْذِرِ وَ السِّرَاجِ الْمُنِيرِ وَ أَكْمَلْتَ الدِّينَ بِمُوَالَاتِهِمْ وَ الْبَرَاءَةِ مِنْ عَدُوِّهِمْ وَ أَتْمَمْتَ عَلَيْنَا النِّعْمَةَ الَّتِي جَدَّدْتَ لَنَا عَهْدَكَ وَ ذَكَّرْتَنَا مِيثَاقَكَ الْمَأْخُوذَ مِنَّا فِي مُبْتَدَإِ خَلْقِكَ إِيَّانَا وَ جَعَلْتَنَا مِنْ أَهْلِ الْإِجَابَةِ وَ ذَكَّرْتَنَا الْعَهْدَ وَ الْمِيثَاقَ وَ لَمْ تُنْسِنَا ذِكْرَكَ فَإِنَّكَ قُلْتَ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى‏ أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏ اللَّهُمَّ بَلَى شَهِدْنَا بِمَنِّكَ وَ لُطْفِكَ بِأَنَّكَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ رَبُّنَا وَ مُحَمَّدٌ عَبْدُكَ وَ رَسُولُكَ نَبِيُّنَا وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ الْحُجَّةُ الْعُظْمَى وَ آيَتُكَ الْكُبْرَى وَ النَّبَأُ الْعَظِيمُ الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ اللَّهُمَّ فَكَمَا كَانَ مِنْ شَأْنِكَ أَنْ أَنْعَمْتَ عَلَيْنَا بِالْهِدَايَةِ إِلَى مَعْرِفَتِهِمْ فَلْيَكُنْ مِنْ شَأْنِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُبَارِكَ لَنَا فِي يَوْمِنَا هَذَا الَّذِي ذَكَّرْتَنَا فِيهِ عَهْدَكَ وَ مِيثَاقَكَ وَ أَكْمَلْتَ دِينَنَا وَ أَتْمَمْتَ عَلَيْنَا نِعْمَتَكَ وَ جَعَلْتَنَا مِنْ أَهْلِ الْإِجَابَةِ وَ الْإِخْلَاصِ بِوَحْدَانِيَّتِكَ وَ مِنْ أَهْلِ الْإِيمَانِ وَ التَّصْدِيقِ بِوَلَايَةِ أَوْلِيَائِكَ وَ الْبَرَاءَةِ مِنْ أَعْدَائِكَ وَ أَعْدَاءِ أَوْلِيَائِكَ

الْجَاحِدِينَ الْمُكَذِّبِينَ بِيَوْمِ الدِّينِ وَ أَنْ لَا تَجْعَلَنَا مِنَ الْغَاوِينَ وَ لَا تُلْحِقَنَا بِالْمُكَذِّبِينَ بِيَوْمِ الدِّينِ وَ اجْعَلْ لَنَا قَدَمَ صِدْقٍ مَعَ النَّبِيِّينَ وَ تَجْعَلُ لَنَا مَعَ الْمُتَّقِينَ إِمَاماً إِلَى يَوْمِ الدِّينِ يَوْمَ يُدْعَى كُلُّ أُنَاسٍ بِإِمَامِهِمْ وَ احْشُرْنَا فِي زُمْرَةِ الْهُدَاةِ الْمَهْدِيِّينَ وَ أَحْيِنَا مَا أَحْيَيْتَنَا عَلَى الْوَفَاءِ بِعَهْدِكَ وَ مِيثَاقِكَ الْمَأْخُوذِ مِنَّا وَ عَلَيْنَا لَكَ وَ اجْعَلْ لَنَا مَعَ الرَّسُولِ سَبِيلًا وَ ثَبِّتْ لَنَا قَدَمَ صِدْقٍ فِي الْهِجْرَةِ اللَّهُمَّ وَ اجْعَلْ مَحْيَانَا خَيْرَ الْمَحْيَا وَ مَمَاتَنَا خَيْرَ الْمَمَاتِ وَ مُنْقَلَبَنَا خَيْرَ الْمُنْقَلَبِ حَتَّى تَوَفَّانَا وَ أَنْتَ عَنَّا رَاضٍ قَدْ أَوْجَبْتَ لَنَا حُلُولَ جَنَّتِكَ بِرَحْمَتِكَ وَ الْمَثْوَى فِي دَارِكَ وَ الْإِنَابَةَ إِلَى دَارِ الْمُقَامَةِ مِنْ فَضْلِكَ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَ لَا يَمَسُّنَا فِيهَا لُغُوبٌ رَبَّنَا إِنَّكَ أَمَرْتَنَا بِطَاعَةِ وُلَاةِ أَمْرِكَ وَ أَمَرْتَنَا أَنْ نَكُونَ مَعَ الصَّادِقِينَ فَقُلْتَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ قُلْتَ اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ فَسَمِعْنَا وَ أَطَعْنَا رَبَّنَا فَثَبِّتْ أَقْدَامَنَا وَ تَوَفَّنَا مُسْلِمِينَ مُصَدِّقِينَ لِأَوْلِيَائِكَ وَ لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَ هَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِالْحَقِّ الَّذِي جَعَلْتَهُ عِنْدَهُمْ وَ بِالَّذِي فَضَّلْتَهُمْ عَلَى الْعَالَمِينَ جَمِيعاً أَنْ تُبَارِكَ لَنَا فِي يَوْمِنَا هَذَا الَّذِي أَكْرَمْتَنَا فِيهِ وَ أَنْ تُتِمَّ عَلَيْنَا نِعْمَتَكَ وَ تَجْعَلَهُ عِنْدَنَا مُسْتَقَرّاً وَ لَا تَسْلُبَنَاهُ أَبَداً وَ لَا تَجْعَلَهُ مُسْتَوْدَعاً فَإِنَّكَ قُلْتَ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ فَاجْعَلْهُ مُسْتَقَرّاً وَ لَا تَجْعَلْهُ مُسْتَوْدَعاً وَ ارْزُقْنَا نَصْرَ دِينِكَ مَعَ وَلِيٍّ هَادٍ مَنْصُورٍ مِنْ أَهْلِ بَيْتِ نَبِيِّكَ وَ اجْعَلْنَا مَعَهُ وَ تَحْتَ رَايَتِهِ شُهَدَاءَ صِدِّيقِينَ فِي سَبِيلِكَ وَ عَلَى نُصْرَةِ دِينِكَ ثُمَّ تَسْأَلُ بَعْدَهَا حَاجَتَكَ لِلدُّنْيَا وَ الْآخِرَةِ فَإِنَّهَا وَ اللَّهِ مَقْضِيَّةٌ فِي هَذَا الْيَوْمِ

Appendix I: Azan and Aqamah

Azan

4x	الله اكبر	Allahu Akbar	Allah is the Greatest beyond description
2x	اشهد ان لا اله الا الله	āsh’hadu ān lā ilaha illā-llah	I testify that there is no God except for Allah
2x	اشهد ان محمدا رسول الله	āsh’hadu ānna mūhammadār rasūlu-llah	I testify that Mohammed is a Messenger of Allah
2x	اشهد ان عليا ولي الله	Ash-hadu anna Aliyan wali-ul-lah	I testify that Ali is a Vicegerent of God
2x	حي على الصلاة	Hayya ‘alas-salāh	Come to prayer
2x	حي على الفلاح	Hayya ‘alal-falāh	Come to success
2x	حي على خير العمل	Hayya- ala Khair al amal	The time for the best of deeds has come
2x	الله اكبر	Allah-u Akbar	God is greater than any description
2x	لا اله الا الله	Lā ilāha illallāh	There is no god but Allah

Aqamah

Recital	Arabic	Transliteration	Translation
2x	الله اكبر	Allahu Akbar	Allah is the Greatest beyond description
2x	اشهد ان لا اله الا الله	āsh’hadu ān lā ilaha illā-llah	I assert that there is no god but Allah,
2x	اشهد ان محمد رسول الله	āsh’hadu ānna mūhammadār rasūlu-llah	I assert that Mohammed is the Messenger of Allah,
2x	اشهد ان عليا ولي الله	Ash-hadu anna Aliyan wali-ul-lah	I testify that Ali is a Vicegerent of God
2x	حي على الصلاة	hayyā `alā-s-Salat	Come to prayer,
2x	حي على الفلاح	hayyā `alā-l-falāh	Come to worship,
2x	حي على خير العمل	Hayya- ala Khair al amal	The time for the best of deeds has come
2x	قد قامت الصلاة	qad qāma tis-salaat	Prayer has begun,
2x	الله اكبر	Allahu Akbar	God is Greatest beyond description,
1x	لا اله الا الله	Lā ilāha illallāh	There is no god but Allah

Appendix II: Explanation of Salat by Amir-ul-Momineen^-asws

الْبِحَارُ، وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَعِيِّ نَقْلًا مِنْ خَطِّ الشَّهِيدِ قَدَّسَ اللَّهُ رُوحَهُمَا قَالَ رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ قَالَ كُنْتُ مَعَ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع فَرَأَى رَجُلًا قَائِماً يُصَلِّي فَقَالَ لَهُ يَا هَذَا أَ تَعْرِفُ تَأْوِيلَ الصَّلَاةِ فَقَالَ يَا مَوْلَايَ وَ هَلْ لِلصَّلَاةِ تَأْوِيلٌ غَيْرُ الْعِبَادَةِ فَقَالَ إِي وَ الَّذِي بَعَثَ مُحَمَّداً ص بِالنُّبُوَّةِ مَا بَعَثَ اللَّهُ نَبِيَّهُ بِأَمْرٍ مِنَ الْأُمُورِ إِلَّا وَ لَهُ تَشَابُهٌ وَ تَأْوِيلٌ وَ تَنْزِيلٌ وَ كُلُّ ذَلِكَ يَدُلُّ عَلَى التَّعَبُّدِ فَقَالَ لَهُ عَلِّمْنِي مَا هُوَ يَا مَوْلَايَ فَقَالَ تَأْوِيلُ تَكْبِيرَتِكَ الْأُولَى إِلَى إِحْرَامِكَ أَنْ تُخْطِرَ فِي نَفْسِكَ إِذَا قُلْتَ اللَّهُ أَكْبَرُ مِنْ أَنْ يُوصَفَ بِقِيَامٍ أَوْ قُعُودٍ وَ فِي الثَّانِيَةِ أَنْ يُوصَفَ بِحَرَكَةٍ أَوْ جُمُودٍ وَ فِي الثَّالِثَةِ أَنْ يُوصَفَ بِجِسْمٍ أَوْ يُشَبَّهَ ‏ بِشِبْهٍ أَوْ يُقَاسَ بِقِيَاسٍ وَ تُخْطِرَ فِي الرَّابِعَةِ أَنْ تَحُلَّهُ الْأَعْرَاضُ أَوْ تُؤْلِمَهُ الْأَمْرَاضُ وَ تُخْطِرَ فِي الْخَامِسَةِ أَنْ يُوصَفَ بِجَوْهَرٍ أَوْ عَرَضٍ أَوْ يَحُلَّ شَيْئاً أَوْ يَحُلَّ فِيهِ شَيْ‏ءٌ وَ تُخْطِرَ فِي السَّادِسَةِ أَنْ يَجُوزَ عَلَيْهِ مَا يَجُوزُ عَلَى الْمُحْدَثِينَ مِنَ الزَّوَالِ وَ الِانْتِقَالِ وَ التَّغَيُّرِ مِنْ حَالٍ إِلَى حَالٍ وَ تُخْطِرَ فِي السَّابِعَةِ أَنْ تَحُلَّهُ الْحَوَاسُّ الْخَمْسُ ثُمَّ تَأْوِيلُ مَدِّ عُنُقِكَ فِي الرُّكُوعِ تُخْطِرُ فِي نَفْسِكَ آمَنْتُ بِكَ وَ لَوْ ضَرَبْتَ عُنُقِي ثُمَّ تَأْوِيلُ رَفْعِ رَأْسِكَ مِنَ الرُّكُوعِ إِذَا قُلْتَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ تَأْوِيلُهُ الَّذِي أَخْرَجَنِي مِنَ الْعَدَمِ إِلَى الْوُجُودِ وَ تَأْوِيلُ السَّجْدَةِ الْأُولَى أَنْ تُخْطِرَ فِي نَفْسِكَ وَ أَنْتَ سَاجِدٌ مِنْهَا خَلَقْتَنِي وَ رَفْعُ رَأْسِكَ تَأْوِيلُهُ وَ مِنْهَا أَخْرَجْتَنِي وَ السَّجْدَةُ الثَّانِيَةُ وَ فِيهَا تُعِيدُنِي وَ رَفْعُ رَأْسِكَ تُخْطِرُ بِقَلْبِكَ وَ مِنْهَا تُخْرِجُنِي تَارَةً أُخْرَى وَ تَأْوِيلُ قُعُودِكَ عَلَى جَانِبِكَ الْأَيْسَرِ وَ رَفْعِ رِجْلِكَ الْيُمْنَى وَ طَرْحِكَ عَلَى الْيُسْرَى تُخْطِرُ بِقَلْبِكَ اللَّهُمَّ إِنِّي أَقَمْتُ الْحَقَّ وَ أَمَتُّ الْبَاطِلَ وَ تَأْوِيلُ تَشَهُّدِكَ تَجْدِيدُ الْإِيمَانِ وَ مُعَاوَدَةُ الْإِسْلَامِ وَ الْإِقْرَارُ بِالْبَعْثِ بَعْدَ الْمَوْتِ وَ تَأْوِيلُ قِرَاءَةِ التَّحِيَّاتِ تَمْجِيدُ الرَّبِّ سُبْحَانَهُ وَ تَعْظِيمُهُ عَمَّا قَالَ الظَّالِمُونَ وَ نَعَتَهُ الْمُلْحِدُونَ وَ تَأْوِيلُ قَوْلِكَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ تَرَحُّمٌ عَنِ اللَّهِ سُبْحَانَهُ فَمَعْنَاهَا هَذِهِ أَمَانٌ لَكُمْ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ لَمْ يَعْلَمْ تَأْوِيلَ صَلَاتِهِ هَكَذَا فَهِيَ خِدَاجٌ أَيْ نَاقِصَةٌ

I was with Amir-ul-moumaneen^-asws when my mola^-asws saw a man praying, and asked him, do you understand the interpretation of your prayers? He replied, O my master! Is the interpretation of prayers not included in the acts of worship? Amir-ul-momineen^-asws then said Allah^-azwj sent down Prophet Mohammed^-saww as well as other Prophets (in the past) in order to explain the true essence and interpretation, reasons behind Divine revelations and the way to proclaim each act of worship.  He then said; please teach me O my master; what is the interpretation of Salat?  Amir-ul-momineen^-asws replied, your exclaiming of ‘Allah ho Akbar’ in ‘Taqbeer-tul-Ahram’[110], it means Allah is Greatest, beyond our comprehension, in the second Takbeer (Allah ho Akbar) we admit His greatness and also it cannot be described by the means of signs (i.e., by hands).  We (recite it) third time to admit He^-azwj is beyond our perception to give Him^-azwj Profile or create His^-azwj Image.  In the fourth one we admit He has been before the start of the time and can never be influenced by any deterioration or decay. In the fifth Takbeer we admit His^-azwj essence is unrecognisable and He^-azwj is everywhere without being part of something or something being dwelled into Him^-azwj. In the sixth one we recognise His attributes neither subject to variations nor evolution with the passage of time.  In the seventh one we admit our failure in His recognition through our six senses. Extend your neck when you bow down (Rukku) and offer your head to be chopped down for His^-azwj cause.  Upon lifting our head and standing up we recite ‘Samay…..’[111] and thank Allah who brought us into Life out of non-existence.  And upon performing the first prostration, we offer our prostration to You^-azwj and acknowledge He^-azwj has created us out of dust and thank Him^-azwj (when raising our head after prostration) that He^-azwj has extracted us out of earth.  Upon performing the second prostration we admit we will die and become part of dust and upon raising our heads (after prostration) we recognise He^-azwj will resurrect us. And when you sit on your left hand side while your right foot crosses the sole of your left foot, we symbolically indicate that we have established the righteous path and have annihilated the falsehood. In the ‘Taushud’ we renew our ‘Eman’ and the resumption of Islam and approval of death and resurrection after death.  In the ‘Aihata….’ we praise Allah^-azwj, and ask for His^-azwj forgiven and protection against the cruel oppressors and their deadly traps and the interpretation of ‘Salama…’ is to pray, may Allah^-azwj protect us from the torture of the Doom’ day and bless us with peace.

Amir-ul-momineen^-asws, finally said: if you do not know the interpretation of your prayers then your prayers are infirm and incomplete.[112]

كتاب سليم بن قيس الهلالي: قال: قلت لامير المؤمنين عليه السلام: قال: أما الايمان ؟ قال: من عرفه الله نفسه ونبيه وإمامه ثم أقر بطاعته فهو مؤمن

Salim Bin Qais Al-Helali narrates a tradition in his book: One man came to Amir-ul-momineen^-asws and asked: What is the essence of belief (Eman)? Imam^-asws replied:  A momin will have Eman if he recognises Allah^-azwj and Prophet^-saww and Imam^-asws and then commits to their submission.

Appendix III: Summary of Mistakes as Compiled by Al-Kulayni^-ra

“All the cases of mistakes are seventeen in number. In seven of them it is necessary to perform Salat again. (1) One case is when one forgets the opening Takbir (Allah is great beyond description) which one does not remember until Ruku’ (bowing down on one’s knees) (2) The second case is when one forgets Ruku’ (bowing down on one’s knees) and Sujud (prostrations). (3) The third case is when one forgets and does not know if he has performed one or two Rak’at. (4) The fourth case is when one forgets something in al-Maghrib and in the morning Salat. (5) It is when one increases something in his Salat. (6) It is when one does not know if he has increased or decreased and his guess does not settle anywhere. (7) It is when one moves away from Salat before completing.

“There are those conditions in which performing Salat again is not necessary. Only two Sajdah because of mistake is necessary. Of such cases is: (1) when one says Salam (the phrase of offering greeting of peace) in two Rak’at then speaks before moving away his face from al-Qiblah (al-Ka’bah). He completes his Salat, and then performs two Sajdah because of mistake. (2) One who forgets Tashahhud and does not sit down in two Rak’at and it is missed until Ruku’ (bowing down on one’s knees) in the third Rak’at. He performs two Sajdah because of mistake and makes up for Tashahhud, which is missed. (3) One who does not know if he has performed four or five has to perform two Sajdah because of mistake. (4) One who by mistake speaks in his Salat improperly, like commanding or prohibiting because of forgetfulness and not in a wilful manner. He performs two Sajdah. Sajdah is necessary in these four cases. Of such cases are where performing Salat again is not necessary as well as Sajdah because of mistake. (1) One is he who corrects his mistake before it is late like one who is to stand up but instead sits down or is to sit down but stands up then remembers it before entering in another condition, in such case he is to perform Qaza’ (perform a compensatory) for it. (2) Another is he who says Salam (the phrase of offering greeting of peace) in the first two Rak’at then remembers. He completes before he speaks in which case the rules for mistake is not applicable to his case. (3) The rule for mistake does apply to the case of one behind an Imam who remembers and (4) as well as to the case of an Imam if people behind him remember. (5) The rule for mistake does not apply to mistake in a mistake. (6) The rule for mistake does not apply to a mistake in recommended Salat and the rule for mistake does not apply to a repeat in recommended Salat. These are six cases where repeat is not necessary as well as two Sajdah because of mistake.

“One who doubts about the opening Takbir (Allah is great beyond description) and does not know if he has said it or not, he is to say it when he remembers before Ruku’, then does the recitation then Ruku. If one doubts in Ruku’ and does not know if he has said the opening Takbir (Allah is great beyond description) or not he, continues his Salat and he is not obligated for anything in this matter. If he becomes certain of not saying the opening Takbir (Allah is great beyond description), he performs his Salat again. If one doubts when he is standing and he does not know if he has performed Ruku or not, he performs Ruku to ascertain his performing Ruku. If one performs Ruku’, then remembers that he has already performed Ruku ” he sends down himself to Sajdah without raising his head from Ruku’ in Ruku. If he continues and raises his head from Ruku’, then remembers that he has already performed Ruku’, he performs his Salat again; he has increased in his Salat one Rak’at. One who performs Sajdah and because of doubt does not know if one has performed Ruku’ or not, one continues his Salat and he is not obligated for anything in this matter, because of his doubt unless one becomes certain that one has not performed Ruku. In this case one performs his Salat again. If one performs Sajdah and does not know if one has performed one or two Sajdah, one is to perform another Sajdah to ascertain performing two Sajdah.

If one performs Sajdah and remembers that he has already performed two Sajdah, he has to perform his Salat again, because of increase in his Salat by one Sajdah. If one still has doubts after standing and does not know if one has performed one or two Sajdah one is to continue his Salat and he is not obligated for anything in this matter. If one is certain that one has performed only one Sajdah, one is to perform another Sajdah and he is not obliged for anything in this matter. If one reads Surah and then remembers that one has performed only one Sajdah, one is to perform another Sajdah, then stand up to complete the recitation and perform Ruku and he is not obligated for anything in this matter. If one performs Ruku and becomes certain that one has not performed any Sajdah but only one Sajdah or has not performed any Sajdah at all, one is to perform Salat again.’

Mistakes in Tashahhud (testimonies of belief)

“If one by mistake stands up before Tashahhud (testimonies of belief) in two Rak’at, he is to sit down and say Tashahhud, if he has not reached in Ruku’ (bowing down on one’s knees), then stand up and continues his Salat and he is not obligated for anything in this matter. If one has assumed Ruku’ and learns that one has not said Tashahhud, continues one’s Salat and when one ends his Salat performs two Sajdah because of mistake and he is not obligated for anything in the condition of doubt as long one is not certain.”

Mistakes about Two or Four Rak’at

“One who doubts and does not know if one has performed two or four Rak’at, if one’s guess settles on four, one says Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on one’s performing two Rak’at, one performs two more Rak’at and he is not obligated for anything in this matter if one’s guess is equal, one says Salam (the phrase of offering greeting of peace), then performs two Rak’at in a standing position with al-Fatihah al-Kitab. If, in fact, one has performed two Rak’at these two Rak’at complete the four and if, in fact, one has performed four Rak’at these two become recommended Salat.

Mistake about Two or Three Rak’at

“One who doubts and does not know if one has performed two or three Rak’at and his guess settles on the side of two Rak’at, one is to perform two more Rak’at and he is not obligated for anything in this matter. If one’s guess settles on the side of three, one then is to perform one more Rak’at and he is not obligated for anything in this matter. If one’s guess does not settle on either side and one is certain of performing two Rak’at, one is to perform one Rak’at in a standing position, then say Salam (the phrase of offering greeting of peace) and performs two Rak’at in a sitting position with al-Fatihah al-Kitab. If one, in fact, has performed two Rak’at, the two Rak’at performed in a standing position before Salam (the phrase of offering greeting of peace) complete the four Rak’at. The two Rak’at in a sitting position are in place of one Rak’at and his Salat is complete. If one has performed three Rak’at the one Rak’at performed in a standing position completes the four Rak’at and the two Rak’at one has performed in a sitting position are counted as recommended Salat.

Mistakes about Four or Three Rak’at

“One who doubts and does not know if one has performed three or four and his guess settles on the side of three Rak’at, one is to perform one Rak’at, then say Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on the side of four, one says Salam and he is not obligated for anything in this matter. If one’s guess settles on three and four, one says Salam with his doubtful condition and performs two Rak’at in a sitting position with al-Fatihah al-Kitab. If one has performed three the two Rak’at arc counted as one to complete the four, and if one has performed four Rak’at these two are counted as recommended Salat in one’s favour.

Mistakes about Four or Five Rak’at

“One who doubts and does not know if one has performed four or five Rak’at, if one’s guess settles on the side of four, one is to say Salam (the phrase of offering greeting of peace) and’ he is not obligated for anything in this matter. If one’s guess settles on five one performs his Salat again. If one’s guess about both sides are equal one is to say Salam, then perform two Sajdah because of mistake which are destroyers (of Satan).

[1] Al-Kafi Vol. 2 Pg. 18.

[2] الكافي ج : 1 ص : 391, H. 6.

[3] Bihar ul Anwar from Basair ul Darjat  بحارالأنوار     24     302    – أنهم الصلاة و الزكاة و الحج‏

[4] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[5] Praying

[6] Ablution

[7] Bowling down in Prayers

[8] Prostration, putting forehead down on earth.

[9] Al-Kafi, vol.3, Salat (note: references are not included for those Ahadith which are taken from al-Kafi, vol. 3, section Salat)

[10] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[11] Tafseer Imam Hassan Askari^asws, H. 319

[12] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[13] Al-Kafi, vol, 8, H 14983, h 536,            الكافي ج : 8 ص : 339

[14] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[15] Tafseer Imam Hassan Askari^asws, H. 319

[16] The best time to offer Salat within its time frame

[17] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[18] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[19] Recommended Salat

[20] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[21]  http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[22] Ibid

[23] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[24] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[25] Ibid

[26] Ibid

[27] Disappearance of redness from the East is the time of al-Maghrib.

[28] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[29] Manlah Hazul Faqi, Haith1088

[30] Walking fast between hill of Safa and Marwa next to Kaaba.

[31] من‏لايحضره‏الفقيه ج : 4 ص : 364, (Manlah Hazul Faqi-Haith 5762,-74section),

[32] Wasail Shai, vol. 3, pp. 334, Ilul Sheraia, vol. 2, pg. 397.

[33] Al tahzeeb, Masail Bihar, wasail Shai, vol. 3, pp. 336, Urdu

[34] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[35] Ibid

[36] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[37] Imam Ali^asws says We (Masomeen^asws) are Kalam-tul-Allah.

[38] Kafi V-2 Page no 544, also see kafi (Urdu) v-5 page no 182

[39] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[40] Ibid

[41] Ibid

[42] Giving Testimonies.

[43] Al-Kafi, Vol. 3. h,8                 الكافي     3     311    باب افتتاح الصلاة و الحد في التكبير

[44] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[45] Skipping Bismillah before reciting 2^nd Verse from Quran.

[46] Due to Hayd.

[47] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[48] Al-Kafi, vol. 3 Ch:   القراءة في الركعتين الاخيرتين والتسبيح فيهما, h, 1

[49] Ibid, h,2

[50] Subhan Allah wa Alhamd Allah wa la a la illa Allah wa Allah Akbar.

[51] Manlah Hazar ul Faqi, H. 923

[52] Manla Hazar ul Faqih, h. 925                              من‏لايحضره‏الفقيه ج : 1 ص : 310

[53] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[54] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[55] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[56] Al-Ihtijaj al-Tabarsi – vol. 1 pg. 230

الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 158

وَ رَوَى الْقَاسِمُ بْنُ مُعَاوِيَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَؤُلَاءِ يَرْوُونَ حَدِيثاً فِي مِعْرَاجِهِمْ أَنَّهُ لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ رَأَى عَلَى الْعَرْشِ مَكْتُوباً لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ أَبُو بَكْرٍ الصِّدِّيقُ فَقَالَ سُبْحَانَ اللَّهِ غَيَّرُوا كُلَّ شَيْ‏ءٍ حَتَّى هَذَا؟ قُلْتُ نَعَمْ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْعَرْشَ كَتَبَ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْمَاءَ كَتَبَ فِي مَجْرَاهُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ- وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْكُرْسِيَّ كَتَبَ عَلَى قَوَائِمِهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ اللَّوْحَ كَتَبَ فِيهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ إِسْرَافِيلَ كَتَبَ عَلَى جَبْهَتِهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ جَبْرَئِيلَ كَتَبَ عَلَى جَنَاحَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ السَّمَاوَاتِ كَتَبَ فِي أَكْنَافِهَا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْأَرَضِينَ كَتَبَ فِي أَطْبَاقِهَا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْجِبَالَ كَتَبَ فِي رُءُوسِهَا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الشَّمْسَ كَتَبَ عَلَيْهَا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْقَمَرَ كَتَبَ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ هُوَ السَّوَادُ الَّذِي تَرَوْنَهُ فِي الْقَمَرِ فَإِذَا قَالَ أَحَدُكُمْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ فَلْيَقُلْ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع.

[57] Al-Naamat means the Walayat-e-Amir-ul-Momineen^asws

[58] Prophets^as who brought Divine Books

[59] Fiqqah al-Reza, pg. 108, Mastadrak al Wasail, vol. 5, pg. 7.

[60] Al Kafi V 3 – The Book of Salāt CH 30 H 10

[61] Al-Kasail, vol. 2, pg. 611                        الخصال ج : 2 ص : 611

[62] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[63] Ibid

[64] Ibid

[65] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[66] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[67] Wasail–u-Shia Vol 6 page 293

[68] Masadurakal Wasail, vol. 4, page 410

[69] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[70] Reciting Allah ho Akbar 34 time, Al-Hamdollillah 33 time and Subhan Allah 33 times (100 in total).

[71] الاحتجاج ج : 2 ص : 492

[72] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[73] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[74] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[75] Ibid

[76] Ibid

[77] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[78] Ibid

[79] Ibid

[80] Ibid

[81] Manla Yazar ul Faqi, vol. 1, h. 887

[82] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[83] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[84] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[85] Dissimulation in belief.

[86] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[87] Ibid

[88] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[89] One of Mola Ali^asws’s Names.

[90] ‏                         الاحتجاج ج : 2 ص : 411Ahtijaj-e-Tabrasy, vol. 2, pg. 227

[91] See for example, ‘ (http://www.leader.ir/langs/en/index.php?p=bio).

[92] Mustadrak ul Wasil  Vol-6 Page-13

[93] Mustadrak ulWasil Vol-6 Page-14

[94] Wasail ul Shia, vol. 7, pg. 498

[95] Bihar-ul-Anwar, vol. 86, pg. 455.

[96] To reduce, decrease, four part Salat to two-part.

[97] Wasail-ul-Shia, vol. 7, tradition 2, pp. 124.

[98] One Farsak is 3 Hashimi miles, which are slightly more than the English miles, 1 Sashami mile = 2000 yard, 1m=1760 miles (so 8 Farsak will be 27.2727 miles or 43.88 km), see,  http://www.dailynews.lk/2007/10/13/fea30.asp

[99] Wasail-ul-Shia, vol. 5, tradition 1, pp. 407.

[100] Wasail-ul-Shia, vol. 5, tradition 2, pp. 407.

[101] Wasail-ul-Shia, vol. 5, tradition 3, pp. 407.

[102] Wasail-ul-Shia, vol. 5, tradition 4, pp. 410.

[103] Faroo-e-Kafi, tradition 1, vol. 3, pp. 302.

[104] Faroo-e-Kafi, tradition 2, vol. 3, pp. 303.

[105] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[106]          Name of Mola Ali ^asws in Persia.

[107]          ‘Qul Auzo bil Rabay Nace and Qul Auzo bil Falaq’

[108]          Wasail-U-Shia Vol-8,Page-172

[109]  تهذيب‏الأحكام ج : 3 ص : 145

[110] The first Allah ho Akbar when you start Salat. The first with Niat of Salat , there are seven Allah ho Akbar in two Rakat.

[111] Thank Allah who listens to all and is praise worthy.

[112] مستدرك‏الوسائل ج : 4 ص : 108, بحارالأنوار     81     253    باب 16- آداب الصلاة …..  ص : 226 الفضائل          170    و في ذكر اللوح المحفوظ الذي نزل به