Salat Recitation According to Ahadith

Summary

Salat is an extremely important act of worship, as we all know, but its acceptance depends on adherence to the true faith. Therefore, rewards of offering Salat are subject to those conditions without which it will be of no benefit. The first and foremost is the ‘The Wilayah’ (a total submission to the Divine Orders of Allah^-azwj, Rasool-Allah^-saww and Imams^-asws, as explained by Masomeen^-asws in Ahadith).

This short article explains the Salat recitation. However, prior to reciting Salat, one must be ‘Tahir’ (clean) of body and clothes, in a place where it is permissible to offer Salat, Zakat having been paid or going to pay Zakat (Salat is not accepted without paying Zakat, which must be paid to a momin), have performed Wuzu. For detailed Ahadith on Salat please refer to two articles Salat Part 1&2 at www.hubeali.com (http://hubeali.com/articles/Salat-and-its-Recognition-part-I.pdf, http://hubeali.com/articles/Salat%20Part%20II.pdf) as well as Al-Kafi, Vol. 3 (chapters on Salat).

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 Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Fuzeyl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Obligatory and the optional (Salāts) are fifty one Rak’at – from it are two Rak’at after the night (to be prayed) seated, counted as one Rak’at prayed while one is standing. The Obligatory from these are seventeen Rak’at, and the optional are thirty-four Rak’at’.[1] Please see Ahadith in the attached document ‘Number of Raka’at.docx’

See appendix:

Wuzu (Ablution) and Ghusal (Bathing):

Prior to Salat one must perform Wuzu – before Wuzu one must be clean, wear clean clothes. One should also know what makes Wuzu invalid. The maximum quality of water for Wuzu is (approx. 750ml) upon using more water Wuzu becomes invalid, whether to dry face and hands, please see Ahadith in the attached document ‘Wuzu.docx’. Some Ahadith on Ghusal are also included in the attached

See Appendix:

Salat Niyah (Intention) and Recitation:

For offering Salat, one should have legitimate right to the place where one intends to offer Salat. The Salat recitation for men and women is the same but the standing, bowing and sitting postures are different. These are explained under a separate heading ‘instructions for ladies Salat’. Prior to offering Salat, one may like to read, the attached documents, ‘prerequisites of Salat.docx’, and ‘Salat Niyah and praying regularly.docx’.

Azan and Aqamah

وَ فِي رِوَايَةِ الْعَبَّاسِ بْنِ هِلَالٍ‏ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ قَالَ:- مَنْ أَذَّنَ وَ أَقَامَ صَلَّى وَرَاءَهُ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ إِنْ أَقَامَ بِغَيْرِ أَذَانٍ صَلَّى عَنْ يَمِينِهِ وَاحِدٌ وَ عَنْ شِمَالِهِ وَاحِدٌ ثُمَّ قَالَ اغْتَنِمِ الصَّفَّيْنِ

And it has been narrated from Al-Abbas Ibn Hilal that he has heard it from Abi Al-Hassan Al-Reza^-asws said: Whoever recites Salat after saying Azan and Aqamah, two rows of the angels recites Salat behind him but if he had recited Salat after only saying Aqamah then one angel will stand on his right side and one on his left side (to recite Salat) and then (Imam^-asws) said, ‘It is best to settle for the two rows (of angels – meaning to recite both Azan and Aqamah).[2]

Further Ahadith on Azan and Aqamah are given in the attached file ‘Excellence of Azan and Aqamah, see Appendix:

The Salat Starts with ‘Takbir’

وَ عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع 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:

‘Abu Ja’far^-asws has said: ‘When you stand up for Salat say Takbir (Allah^-azwj 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.’[3]

Salawat

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَذْكُرُ النَّبِيَّ ( صلى الله عليه وآله ) وَ هُوَ فِي الصَّلَاةِ الْمَكْتُوبَةِ إِمَّا رَاكِعاً وَ إِمَّا سَاجِداً فَيُصَلِّي عَلَيْهِ وَ هُوَ عَلَى تِلْكَ الْحَالِ فَقَالَ نَعَمْ إِنَّ الصَّلَاةَ عَلَى نَبِيِّ اللَّهِ ( صلى الله عليه وآله ) كَهَيْئَةِ التَّكْبِيرِ وَ التَّسْبِيحِ وَ هِيَ عَشْرُ حَسَنَاتٍ يَبْتَدِرُهَا ثَمَانِيَةَ عَشَرَ مَلَكاً أَيُّهُمْ يُبَلِّغُهَا إِيَّاهُ

A group, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan, from Abdullah Bin Suleyman who said,

‘I asked Abu Abdullah^-asws about the man who remembers the Prophet^-saww and it was during the Prescribed Salāt, either while in the Rukū, or while prostrating, whether he can send Blessings (Salawat) upon him^-saww while is upon that state’. So he^-asws said: ‘Yes. The sending of Blessings (Salawat) upon the Prophet^-saww of Allah^-azwj is like the exclamation of Takbīr and the Glorification, and it is with ten Rewards. Eighteen Angels manage it to deliver it to him^-saww’.[4]

Several supplications before and after offering Salat are recommended by the Masomeen^-asws, find for example some in the Appendix:

Imam Jafar-e-Sadiq^-asws Started Salat by Saying ‘اللَّهُ أَكْبَرُ’

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: ‘اللَّهُ أَكْبَرُ’’ ‘Allah is Great beyond description.’

Imam^-asws then recited Al-Hamd (the first Chapter of the Holy Quran) with clarity and fluency and Chapter 112 (Qul ho Wallah 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: ‘اللَّهُ أَكْبَرُ’’ while still.

For more Ahadith on reciting Bismillah loudly and Al-Hamd, sura Inna Anzalna (Chapter 97) and Qul ho Wallah ho Ahad (as one has to say three time at the end of Qul ho Wallah كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي) please see the Appendix:

Ruku (Hadith continues)

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^-asws 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,
‘سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ’ (I praise my Allah^-azwj, the Great, Who is free of all defects).’

Additional reference:

(Amir-ul-Momineen Imam Ali^-asws says): Extend your neck when you bow down (Ruku) and offer your head to be chopped down for His^-azwj cause.[5]

Standing from Ruku (Hadith continues):

Imam^-asws then stood up straight. While standing straight Imam^-asws said:

‘سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ’ ‘Allah^-azwj Hears all those who praise Him.’ Imam^-asws then while standing raised his hands up to the sides of his face and said: ‘اللَّهُ أَكْبَرُ’

Then Imam^-asws bowed down for sajdah. Imam^-asws opened his palms with his fingers closed side by side, placed them near his knees on the sides next to his face and said: ‘سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ’ ‘I praise my Allah, the most High who is free of all defects,’ three times.

Additional reference:

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you raise your head from the Rukū, so straighten your back, for there is no Salāt for the one who does not straighten his back’.^[6]

Performing of the ‘Sajdah’ (Hadith on Salat continues)

The Imam^-asws did not place any other part of his body on any other part thereof. He^-asws performed sajdah on eight parts of his^-asws limbs:

his palms, (2)
knees, (2)
big toes of his feet, (2)
his forehead and (1)
his nose. (1)

The Imam^-asws said: ‘Placing seven parts of these limbs 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.’

Additional reference: on the place of Sajdah

‘Abu ‘Abd Allah^-asws has said, ‘You must not perform Sajdah on anything except for earth or on what grows from earth except for cotton and linen.’[7]

Additional reference: on Placing the Forehead on the Ground

Imam Abu Jafar^-asws said: ‘The entire forehead, from the hairline to the eyebrows is for Sajdah, even if the part of this area that goes on the ground is the size of a dirham or is the size of a finger’s tip, then that area is sufficient.’[8]

Sitting Posture between two ‘Sajuds’ (Hadith on Salat continues)

Imam^-asws then raised his head from sajdah. While moving into (sitting posture) Imam^-aswsrecited: اللَّهُ أَكْبَرُ’.’ 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:

أَسْتَغْفِرُ اللَّهَ رَبِّي وَ أَتُوبُ إِلَيْهِ ‘ (I seek forgiveness from Allah^-azwj, my Allah^-azwj and turn to Him^-azwj in repentance).’

Imam^-asws then said: اللَّهُ أَكْبَرُ’.’ Then he^-asws bowed down for the second sajdah, saying therein what Imam^-asws had said in the first sajdah

(‘سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ’ three times).

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^[9] in a sitting position (similar to sitting between two Sajuds-prostrations). When Imam^-asws finished saying the Tashud, Imam^-asws then read ‘Salam’ and ended the Salat.’^[10] (see the complete Hadith in the Appendix).

Additional reference: (Amir-ul-Momineen Imam Ali^-asws says): 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.[11]

Reciting Al-Qunut

Imam ‘Abu ‘Abd Allah^-asws (our 6^th Imam^-asws) has said: ‘It is sufficient for Al-Qunut to say,

اللَّهُمَّ اغْفِرْ لَنَا وَ ارْحَمْنَا وَ عَافِنَا وَ اعْفُ عَنَّا فِي الدُّنْيَا وَ الْآخِرَةِ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

“O Allah^-azwj, 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.’[12]

See additional Ahadith on Qunut in the Appendix.

Reciting Tashud

Additional reference: (Amir-ul-Momineen Imam Ali^-asws says): In the ‘Tashud’ we renew our ‘Eman’ and the resumption of Islam and approval of death and resurrection after death.[13]

اشهد ان لا اله الا الله وحده لا شريك له، واشهد ان محمدا عبده ورسوله، واشهد ان علي وَلِيَّ الله اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّد السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ وَ رَحْمَتُ اللَّهِ وَ بَرَكاتُ

See a longer version of Tashud in the Appendix:

Standing after two Sajuds (after 1st and 3^rd Rakat)

بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحَزَوَّرِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا رَفَعَ رَأْسَهُ مِنَ السُّجُودِ قَعَدَ حَتَّى يَطْمَئِنَّ ثُمَّ يَقُومُ

By his chain, from Muhammad Bin Ahmad Bin Yahya, from Yaqoub Bin Yazeed, from Muhammad Bin Al Hassan Bin Ziyad, from Muhammad Bin Abu Hamza, from Ali Bin Al Hazawwir, from Al Asbagh Bin Nubata who said,

‘Amir-ul-Momineen^-asws, whenever he^-asws raised his^-asws head from the Sajdahs, he^-asws would (remain) seated until he^-asws was at rest, then he^-asws would be standing.

فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ كَانَ مِنْ قَبْلِكَ أَبُو بَكْرٍ وَ عُمَرُ إِذَا رَفَعُوا رُءُوسَهُمْ مِنَ السُّجُودِ نَهَضُوا عَلَى صُدُورِ أَقْدَامِهِمْ كَمَا تَنْهَضُ الْإِبِلُ

It was said to him^-asws, ‘O Amir-ul-Momineen^-asws! It so happened from before you^-asws, Abu Bakr and Umar, whenever they raised their heads from the Sajdahs, they arose upon the base of their feet just as the camel tends to rise’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّمَا يَفْعَلُ ذَلِكَ أَهْلُ الْجَفَاءِ مِنَ النَّاسِ إِنَّ هَذَا مِنْ تَوْقِيرِ الصَّلَاةِ

Amir-ul-Momineen^-asws said: ‘But rather, that is done by the people of aversion from the people. Verily this is from the dignity of the Salat. ^[14]

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

(Amir-ul-Momineenasws says in a long Hadith) After the two Sajdahs of the Salat, you should sit until your organs repose (become stationary), then you may stand up. This is our^-asws practice.[15]

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’.[16]

Salat Ends With Salam

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ افْتِتَاحُ الصَّلَاةِ الْوُضُوءُ وَ تَحْرِيمُهَا التَّكْبِيرُ وَ تَحْلِيلُهَا التَّسْلِيمُ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Wuzu (Ablution) is the opening of the Salaat and Takbeer marks it (opening), and the greetings (saying Salam) end it’.[17]

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

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Al Halby who said,

‘Abu Abdullah^-asws said to me: ‘Whatever you say of Allah^-azwj and His^-azwj Prophet^-saww is of Salāt. As soon as you say the phrase, ‘The greetings be upon us and the righteous servants of Allah^-azwj’, so you have ended (the Salāt)’.[18]

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

And by this chain, from Ibn Muskan, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘Whenever you were in a row, so greet (Salām) with a greeting from your right, and a greeting from your left, because on your left is the one who is greeting upon you; and when you were the prayer leader and you greet, so greet while you are facing the Qiblah’.[19]

إذا انفتلت من صلاتك فعن يمينك

(Amir-ul-Momineen^-asws says in a long Hadith) Look (by only turning eyes) the right side when you finish from offering the Salat.[20]

See Appendix.

Tasbih and supplications after the Salat:

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي تَسْبِيحِ فَاطِمَةَ ( صلوات الله عليها ) يُبْدَأُ بِالتَّكْبِيرِ أَرْبَعاً وَ ثَلَاثِينَ ثُمَّ التَّحْمِيدِ ثَلَاثاً وَ ثَلَاثِينَ ثُمَّ التَّسْبِيحِ ثَلَاثاً وَ ثَلَاثِينَ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhamad Bin Abdul Hameed, from Safwan, from Ibn Muskaabn, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘In the Glorification (Tasbīḥ) of Fatima^-asws, it is begun with the exclamation of Takbīr thirty four (times), then the Praise (The Praise is for Allah^-azwj) thirty three (times), then the Glorification (Glory be to Allah^-azwj) thirty three (times)’.[21]

Some Ahadith on supplications after Salat are included in the Appendix:

Sajdah-e-Shukr:

There are several Ahadith which recommend supplications in the Sajdah, some are included in the Appendix:

Standing and Sitting Manners in Salat for Men and Women:

Standing, sitting manners for women are different from those of men, see the Appendix for the ‘Sitting and standing manners for women’ and men’:

Acceptance and elevation of Salat:

Some Ahadith are compiled to highlight what makes one’s Salat accepted and how to elevate its status, see the Appendix:

Appendix:

بِسْمِ‏ اللَّهِ‏ الرَّحْمنِ‏ الرَّحِيمِ‏ الْحَمْدُ لِلَّهِ‏ رَبِ‏ الْعالَمِين‏, وَ صَلَّى‏ اللَّهُ‏ عَلى‏ سَيِّدِنَا مُحَمَّدٍ وَ آلِهِ‏ الطَّاهِرِين‏, وَسَلَّمَ‏ تَسْلِيماً.

In the Name of Allah^-azwj the Beneficent, the Merciful. The Praise is for Allah^-azwj Lord^-azwj of the Worlds, and Blessing be upon our Chief Muhammad^-saww and his^-saww Purified Progeny^-asws, and greetings with abundant greetings.

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Table of Contents

Facing the Al-Qiblah (Al-Kabah) 12

Combining Two Salat 13

Creating a Barrier for those who Distract a Praying Person. 13

Prayers Before Starting Salat: 14

Number of Rak’at in twenty-four (24) Hours:

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

Muhammad, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazi’e, from Hanan who said,

‘Amro Bin Hureys asked Abu Abdullah^-asws and I was seated, so he said to him^-asws, ‘May I be sacrificed for you^-asws! Inform me about the Salāt of Rasool-Allah^-saww’. So he^-asws said: ‘The Prophet^-saww used to pray eight Rak’at at midday, and four of the first (Al-Zohr) and eight (Rak’at) after it, and four (Rak’at) of Al-Asr, and three (Rak’at of Maghrib), and four (Rak’at) after Al-Maghrib, and Al-Isha the last being four (Rak’at), and eight (Rak’at) at night, and three (Rak’at) of Al-Witr, and two (Rak’at) of Al-Fajr, and the morning Salāt as two Rak’at’.

قُلْتُ جُعِلْتُ فِدَاكَ وَ إِنْ كُنْتُ أَقْوَى عَلَى أَكْثَرَ مِنْ هَذَا يُعَذِّبُنِي اللَّهُ عَلَى كَثْرَةِ الصَّلَاةِ فَقَالَ لَا وَ لَكِنْ يُعَذِّبُ عَلَى تَرْكِ السُّنَّةِ .

I said, ‘May I be sacrificed for you^-asws! And if I was strong enough upon more than this, would Allah^-azwj Punish me upon the more Salāts?’ So he^-asws said: ‘No, but He^-azwj would Punish upon neglecting the Sunnah’.^[22]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْتَغْفِرِ اللَّهَ فِي الْوَتْرِ سَبْعِينَ مَرَّةً .

Muhammad Bin Ismail, from Al-Fazl Bin ShAzaan, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The seeking of Forgiveness in Al-Witr (Salāt) is seventy times’.^[23]

Summary of the number of Rak’at:

At midday (before Al-Zohr salat) =8 Rak’at

Al-Zohr= 4

After Al-Zohr =8

Al-Asr = 4

Al-Maghrib =3

After Al-Maghrib =4

Al-Issha = 4

Two rakkat sitting counted as one = 1

Night Salat = 8

Al-Vitar =3

Al-Fajr =2

After Al-Fajr = 2

Total = 51 Rak’at,

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 Qiblah and stand straight without bending.^[24]

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)^[25] without any reason to do so. The Messenger of Allah^-saww did so to make it easier for his^-saww followers.’

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 Rasool Allah^-saww was one yard and he would place it in his front for a barrier between himself and people passing by.’

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^[26]’ your speaking to Allah^-azwj in Salat is not harmful.’

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).^[27]

Prayers Before Starting Salat:

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:

‘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.’^[28]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ مَنْ قَالَ هَذَا الْقَوْلَ كَانَ مَعَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ إِذَا قَامَ قَبْلَ أَنْ يَسْتَفْتِحَ الصَّلَاةَ

Muhammad Bin Yahya, from Ahmad Bin Muhamad Bin Isa, from Ali Bin Al Nu’man, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It was so that Amir Al-Momineen^-asws was saying: ‘The one who says these words would be with Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, when he stands before beginning the Salat,

اَللَّهُمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أُقَدِّمُهُمْ بَيْنَ يَدَيْ صَلَاتِي وَ أَتَقَرَّبُ بِهِمْ إِلَيْكَ فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ مَنَنْتَ عَلَيَّ بِمَعْرِفَتِهِمْ فَاخْتِمْ لِي بِطَاعَتِهِمْ وَ مَعْرِفَتِهِمْ وَ وَلَايَتِهِمْ فَإِنَّهَا السَّعَادَةُ وَ اخْتِمْ لِي بِهَا فَإِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O Allah^-azwj! I divert towards You^-azwj by Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and I^-asws advance them^-asws in front of me in my Salat, and I come closer by them^-asws to You^-azwj, therefore Make me, by them^-asws, to be dignified in the world and the Hereafter, and to be from the ones of Proximity. You^-azwj have Favoured upon me with their^-asws recognition, therefore Conclude me to be in their^-asws obedience, and their^-asws recognition, and their^-asws Wilyah, for it is the happiness, and Conclude me to be with it, for You^-azwj are Able upon everything’.^[29]

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الْهِدَايَةُ، الْوُضُوءُ مَرَّةٌ وَ هُوَ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ وَ مَسْحُ الرَّأْسِ وَ الْقَدَمَيْنِ وَ لَا يَجُوزُ أَنْ يُقَدِّمَ شَيْئاً عَلَى شَيْ‏ءٍ يَبْدَأُ بِالْأَوَّلِ فَالْأَوَّلِ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ

(The book) ‘Al Hidaya’ –

‘The Wud’u is once, and it is washing the face and the two hands, and wiping the head, and the feed, and it is not allowed to bring forward anything upon anything, beginning with the first. So, the first is like what Allah^-azwj Mighty and Majestic has Commanded.

وَ مَنْ تَوَضَّأَ مَرَّتَيْنِ لَمْ يُؤْجَرْ وَ مَنْ تَوَضَّأَ ثَلَاثاً فَقَدْ أَبْدَعَ وَ مَنْ غَسَلَ الرِّجْلَيْنِ فَقَدْ خَالَفَ الْكِتَابَ وَ السُّنَّةَ وَ لَا يَجُوزُ الْمَسْحُ عَلَى الْعِمَامَةِ وَ الْجَوْرَبِ وَ لَا تَقِيَّةَ فِي ثَلَاثَةِ أَشْيَاءَ فِي شُرْبِ الْمُسْكِرِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ وَ مُتْعَةِ الْحَجِّ

And the one who washes twice will not be Rewarded, and one who washes thrice, so he has innovated; and the one who washes the leg, he has opposed the Book and the Sunnah; and the wiping is not allowed upon the turban and the socks; and there is no Taqiyyah (dissimulation) in three things – in drinking the intoxicant, and the wiping upon the socks, and Mut’ah of the Hajj.

وَ حَدُّ الْوَجْهِ الَّذِي يَجِبُ أَنْ يُوَضَّأَ مَا دَارَتْ عَلَيْهِ الْوُسْطَى وَ الْإِبْهَامُ وَ حَدُّ الْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ وَ حَدُّ الرَّأْسِ مِقْدَارُ أَرْبَعِ أَصَابِعَ مِنْ مُقَدَّمِهِ وَ الْمَسْحِ عَلَى الرِّجْلَيْنِ إِلَى الْكَعْبَيْنِ

And a limit of the face which is obligated to be washed is what the middle finger and the thumb rotates upon, and a limit of the hands is to the elbows, and a limit of the head is a measurement of four fingers from its front, and the wiping upon the legs is to the heels.

فَإِذَا تَوَضَّأَتِ الْمَرْأَةُ أَلْقَتْ قِنَاعَهَا مِنْ مَوْضِعِ مَسْحِ رَأْسِهَا فِي صَلَاةِ الْغَدَاةِ وَ الْمَغْرِبِ وَ تَمْسَحُ عَلَيْهِ وَ يُجْزِيهَا فِي سَائِرِ الصَّلَوَاتِ أَنْ تُدْخِلَ إِصْبَعَهَا فَتَمْسَحَ عَلَى رَأْسِهَا مِنْ غَيْرِ أَنْ تُلْقِيَ قِنَاعَهَا

When the woman performs Wud’u, she should take off her scarf from place of wiping her head, in the morning Salat and Al Maghrib, and she should wipe upon it, and it would suffice her is rest of the Salats to insert her fingers, so she wipes upon her head from without taking off her scarf.

وَ لَا بَأْسَ أَنْ يُصَلِّيَ الرَّجُلُ بِوُضُوءٍ وَاحِدٍ صَلَوَاتِ اللَّيْلِ وَ النَّهَارِ كُلَّهَا مَا لَمْ يُحْدِثْ‏.

And there is no problem with the man praying Salats with one Wud’u, night and day, all of them for as long as he does not break Wud’u’’.^[30]

Wuzu (Wudhu):

The teeth brushing

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَكْعَتَانِ بِالسِّوَاكِ أَفْضَلُ مِنْ سَبْعِينَ رَكْعَةً بِغَيْرِ سِوَاكٍ

Ali Bin Muhammad, from Sahl and Ali Bin Ibrahim, from his father, altogether from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Two Cycles (of Salaat) with brushing the teeth is superior to seventy (70) Rak’at (of Salaat) without brushing the teeth’.

عَلِيٌّ بِإِسْنَادِهِ قَالَ أَدْنَى السِّوَاكِ أَنْ تَدْلُكَ بِإِصْبَعِكَ .

Ali, by his chain,

He^-asws said, ‘The lowest of the brushing of the teeth is that you rub with your finger’.^[31]

Use Very Little Water in Wuzu:

قَالَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ع‏- لِلْغُسْلِ صَاعٌ مِنْ مَاءٍ وَ لِلْوُضُوءِ مُدٌّ مِنْ مَاءٍ وَ صَاعُ النَّبِيِّ ص خَمْسَةُ أَمْدَادٍ وَ الْمُدُّ وَزْنُ مِائَتَيْنِ وَ ثَمَانِينَ دِرْهَماً وَ الدِّرْهَمُ سِتَّةُ دَوَانِيقَ وَ الدَّانِقُ وَزْنُ سِتِّ حَبَّاتٍ وَ الْحَبَّةُ وَزْنُ حَبَّتَيْنِ مِنْ شَعِيرٍ مِنْ أَوْسَاطِ الْحَبِّ لَا مِنْ صِغَارِهِ وَ لَا مِنْ كِبَارِهِ‏.

وَ قَالَ رَسُولُ اللَّهِ ص‏ الْوُضُوءُ مُدٌّ وَ الْغُسْلُ صَاعٌ‏ وَ سَيَأْتِي أَقْوَامٌ‏ بَعْدِي يَسْتَقِلُّونَ ذَلِكَ‏^[32] فَأُولَئِكَ عَلَى خِلَافِ سُنَّتِي وَ الثَّابِتُ عَلَى سُنَّتِي مَعِي فِي حَظِيرَةِ الْقُدْسِ.

It is referred from Imam Abul Hassan Musa bin Jafar^-asws (our 7^th Imam) that one ‘mud’ (which is 750ml) of water is sufficient for performing ablutions. And Rasool Allah^-saww , in another Hadith, said, ‘there will be people among my followers, soon after me, who will consider this quantity of water too small and will act against my practices but those, who will follow to my practices, will be with me in the Paradise.’^[33]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَأْخُذُ أَحَدُكُمُ الرَّاحَةَ مِنَ الدُّهْنِ فَيَمْلَأُ بِهَا جَسَدَهُ وَ الْمَاءُ أَوْسَعُ مِنْ ذَلِكَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘One of you takes the comfort from the oil, so he fills his body with it (by massaging), but (consider) the water is more expansive than that’. (Meaning – use water as one applies oil).^[34]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا الْوُضُوءُ حَدٌّ مِنْ حُدُودِ اللَّهِ لِيَعْلَمَ اللَّهُ مَنْ يُطِيعُهُ وَ مَنْ يَعْصِيهِ وَ إِنَّ الْمُؤْمِنَ لَا يُنَجِّسُهُ شَيْ‏ءٌ إِنَّمَا يَكْفِيهِ مِثْلُ الدَّهْنِ .

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad, from Hareyz, from Zurara and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘But rather, the Ablution (Wuzu) is a Limit from the Limits of Allah^-azwj in order to Allah^-azwj to Know the one who obeys Him^-azwj and the one who disobeys Him^-azwj, and that the Believer cannot be polluted by anything. But rather, he would be suffice from the likes of the oil (from the water)’.^[35]

عَلِيُّ بْنُ مُحَمَّدٍ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ مَلَكاً يَكْتُبُ سَرَفَ الْوَضُوءِ كَمَا يَكْتُبُ عُدْوَانَهُ .

Ali Bin Ibrahim, from someone else, from Sahl Bin Ziiyad, from Muhammad Bin Al Hassan Bin Shamoun, from Hammad Bin isa, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Allah^-azwj there is an Angel who records the extravagance in the Ablution (Wuzu) just as he records his (other) transgressions’.^[36]

Description of Wuzu:

قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع- أَ لَا أَحْكِي لَكُمْ وُضُوءَ رَسُولِ اللَّهِ ص فَقِيلَ لَهُ بَلَى فَدَعَا بِقَعْبٍ‏ فِيهِ شَيْ‏ءٌ مِنْ مَاءٍ فَوَضَعَهُ بَيْنَ يَدَيْهِ ثُمَّ حَسَرَ عَنْ ذِرَاعَيْهِ ثُمَّ غَمَسَ فِيهِ كَفَّهُ الْيُمْنَى ثُمَّ قَالَ هَذَا إِذَا كَانَتِ الْكَفُّ طَاهِرَةً ثُمَّ غَرَفَ مِلْأَهَا مَاءً ثُمَّ وَضَعَهُ عَلَى جَبْهَتِهِ‏ وَ قَالَ بِسْمِ اللَّهِ وَ سَيَّلَهُ عَلَى أَطْرَافِ لِحْيَتِهِ ثُمَّ أَمَرَّ يَدَهُ عَلَى وَجْهِهِ وَ ظَاهِرِ جَبِينَيْهِ‏ مَرَّةً وَاحِدَةً ثُمَّ غَمَسَ يَدَهُ الْيُسْرَى فَغَرَفَ بِهَا مِلْأَهَا ثُمَّ وَضَعَهُ عَلَى مِرْفَقِهِ الْيُمْنَى فَأَمَرَّ كَفَّهُ عَلَى سَاعِدِهِ حَتَّى جَرَى الْمَاءُ عَلَى أَطْرَافِ أَصَابِعِهِ ثُمَّ غَرَفَ بِيَمِينِهِ مِلْأَهَا فَوَضَعَهُ عَلَى مِرْفَقِهِ الْأَيْسَرِ فَأَمَرَّ كَفَّهُ عَلَى سَاعِدِهِ حَتَّى جَرَى‏ الْمَاءُ عَلَى أَطْرَافِ أَصَابِعِهِ وَ مَسَحَ عَلَى مُقَدَّمِ رَأْسِهِ وَ ظَهْرِ قَدَمَيْهِ بِبِلَّةِ بَقِيَّةِ مَائِهِ‏.

Once Imam Abu Jafar^-asws (Imam Mohammed Baqir^-asws) asked his companions, Shall I show you how Prophet Mohammed^-saww used to Perform Ablutions? Upon their request (which was yes, please), a big bowl containing little water was brought and presented to the Imam^-asws. The Imam^-asws then folded his^-asws sleeves and took a handful of water in his^-asws right hand and said: ‘remember! Only take water like this if your hands are clean (‘Tahir’)’. Then Imam^-aswspoured it onto his^-asws forehead while reciting ‘Bismillah’ and spread that water around his^-asws beard and wiped his^-asws hand in the open area between the face and the forehead. Then Imam^-aswstook water in his^-asws left hand and poured water onto his^-asws right elbow and wiped it down with his^-asws hand so that water dropped out around the fingers of the Imam^-asws. The Imam^-aswsthen took out some water using his right hand and poured onto his left elbow and wiped it with his^-aswsright hand so that water dropped out around his^-asws fingers. This was followed by wiping the front of his^-asws head (from top to the end of hair line, upto forehead) with his^-asws right hand and then used both hands to wipe the surfaces of both feet using right hand for his^-asws right foot and left land for the left foot. ^[37]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبَانٍ وَ جَمِيلٍ عَنْ زُرَارَةَ قَالَ حَكَى لَنَا أَبُو جَعْفَرٍ ( عليه السلام ) وُضُوءَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَدَعَا بِقَدَحٍ فَأَخَذَ كَفّاً مِنْ مَاءٍ فَأَسْدَلَهُ عَلَى وَجْهِهِ ثُمَّ مَسَحَ وَجْهَهُ مِنَ الْجَانِبَيْنِ جَمِيعاً ثُمَّ أَعَادَ يَدَهُ الْيُسْرَى فِي الْإِنَاءِ فَأَسْدَلَهَا عَلَى يَدِهِ الْيُمْنَى ثُمَّ مَسَحَ جَوَانِبَهَا ثُمَّ أَعَادَ الْيُمْنَى فِي الْإِنَاءِ فَصَبَّهَا عَلَى الْيُسْرَى ثُمَّ صَنَعَ بِهَا كَمَا صَنَعَ بِالْيُمْنَى ثُمَّ مَسَحَ بِمَا بَقِيَ فِي يَدِهِ رَأْسَهُ وَ رِجْلَيْهِ وَ لَمْ يُعِدْهُمَا فِي الْإِنَاءِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Aban and Jameel, from Zurara who said,

‘Abu Ja’far^-asws imitated for us an Ablution (Wuzu) of Rasool-Allah^-saww. So he^-asws called for a jug (of water) and took a handful of water and poured it upon his^-asws face. Then he^-asws wiped his^-asws face from both the sides together. Then he^-asws scooped (the water) by immersing his left hand into the vessel, so he^-asws poured it upon his right hand. Then he^-asws wiped its two sides. Then he^-asws scooped (the water) by immersing his right hand into the vessel, so he^-asws poured it upon his left hand. Then he^-asws did just as he^-asws had done with the right hand. Then he^-asws wiped with whatever remained in his^-asws hand, upon his^-asws head and his^-asws feet, and he^-asws did not immerse these two into the vessel’.^[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَوَضَّأُ أَ يُبَطِّنُ لِحْيَتَهُ قَالَ لَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I asked him^-asws about the man who performs Ablution (Wuzu), should he (wash) the interior of his beard?’ He^-asws said: ‘No’.^[39]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شَاذَانَ بْنِ الْخَلِيلِ النَّيْسَابُورِيِّ عَنْ مَعْمَرِ بْنِ عُمَرَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُجْزِئُ مِنَ الْمَسْحِ عَلَى الرَّأْسِ مَوْضِعُ ثَلَاثِ أَصَابِعَ وَ كَذَلِكَ الرِّجْلُ .

A number of our companions, from Ahmad Bin Muhammad, from Shazaan Bin Al Khaleel Al Neyshapouri, from Moammar Bin Umar,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It would suffice from the wiping upon the head, a place of three fingers, and similar to that is the leg’.^[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأُذُنَانِ لَيْسَا مِنَ الْوَجْهِ وَ لَا مِنَ الرَّأْسِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The two ears are not from the face, nor from the head’.

قَالَ وَ ذُكِرَ الْمَسْحُ فَقَالَ امْسَحْ عَلَى مُقَدَّمِ رَأْسِكَ وَ امْسَحْ عَلَى الْقَدَمَيْنِ وَ ابْدَأْ بِالشِّقِّ الْأَيْمَنِ .

He (the narrator) said, ‘And I mentioned the wiping, so he^-asws said: ‘Wipe upon the front of your head, and wipe upon the two feet, and begin with the right side’.^[41]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شَاذَانَ بْنِ الْخَلِيلِ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنِ الْحُسَيْنِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ تَوَضَّأَ وَ هُوَ مُعْتَمٌّ فَثَقُلَ عَلَيْهِ نَزْعُ الْعِمَامَةِ لِمَكَانِ الْبَرْدِ فَقَالَ لِيُدْخِلْ إِصْبَعَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Shazaan Bin Al Khaleel, from Yunus, from Hammad, from Al Husayn who said,

‘I said to Abu Abdullah^-asws, ‘A man performs Ablution (Wuzu) and he is wearing a turban, so it is heavy upon him that he removes the turban due to the cold’. So he^-asws said: ‘Let him enter his fingers (under it for the wiping)’.^[42]

What breaks the Ablution (Wuzu) and what does not break it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ النَّاسُورِ أَ يَنْقُضُ الْوُضُوءَ قَالَ إِنَّمَا يَنْقُضُ الْوُضُوءَ ثَلَاثٌ الْبَوْلُ وَ الْغَائِطُ وَ الرِّيحُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad,f rom Muhammad Bin Sahl, from Zakariyya Bin Adam who said,

‘I asked Al-Reza^-asws about the nose bleed, ‘Does it break the Ablution (Wuzu)?’ He^-asws said: ‘But rather, three things break the Ablution (Wuzu) – the urine, and the faeces, and the wind’.^[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الشَّيْطَانَ يَنْفُخُ فِي دُبُرِ الْإِنْسَانِ حَتَّى يُخَيَّلَ إِلَيْهِ أَنَّهُ قَدْ خَرَجَ مِنْهُ رِيحٌ فَلَا يَنْقُضُ الْوُضُوءَ إِلَّا رِيحٌ تَسْمَعُهَا أَوْ تَجِدُ رِيحَهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘The Satan^-la blows into the anus of the human being until it seems to him that a wind has come out from him. So, the Ablution (Wuzu) does not break except by wind which you hear, or find its smell’.^[44]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ أَخِي فُضَيْلٍ عَنْ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَخْرُجُ مِنْهُ مِثْلُ حَبِّ الْقَرْعِ قَالَ لَيْسَ عَلَيْهِ وُضُوءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Akhay Fuzayl, from Fuzayl, from,

(It has been narrated) from Abu Abdullah^-asws regarding the man from whom comes out similar to a seed. He^-asws said: ‘There is no Ablution (Wuzu) upon him’.

وَ رُوِيَ إِذَا كَانَتْ مُلَطَّخَةً بِالْعَذِرَةِ أَعَادَ الْوُضُوءَ .

And it is reported that when (such things) are stained with the faeces, repeat the Ablution (Wuzu)’.^[45]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ وَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا يَنْقُضُ الْوُضُوءَ فَقَالَا مَا يَخْرُجُ مِنْ طَرَفَيْكَ الْأَسْفَلَيْنِ مِنَ الدُّبُرِ وَ الذَّكَرِ غَائِطٌ أَوْ بَوْلٌ أَوْ مَنِيٌّ أَوْ رِيحٌ وَ النَّوْمُ حَتَّى يُذْهِبَ الْعَقْلَ وَ كُلُّ النَّوْمِ يُكْرَهُ إِلَّا أَنْ تَكُونَ تَسْمَعُ الصَّوْتَ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz who said,

‘I said to Abu Ja’far^-asws and Abu Abdullah^-asws, ‘What breaks the Ablution (Wuzu)?’ So they^-asws both said: ‘Whatever comes out from your two lower ends, from the backside and the manhood, faeces or urine or semen or wind; and the sleep until the intellect goes (loose awareness). All sleep is disliked, except if you happens to hear the sounds’ (in consciousness).^[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَسْتَدْخِلَ الدَّوَاءَ ثُمَّ يُصَلِّيَ وَ هُوَ مَعَهُ أَ يَنْقُضُ الْوُضُوءَ قَالَ لَا يَنْقُضُ الْوُضُوءَ وَ لَا يُصَلِّي حَتَّى يَطْرَحَهُ .

Muhammad Bin Yahya, from Al Amraky,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother^-asws Musa^-asws, said, ‘I asked him^-asws about the man, ‘Is it correct for him that he inserts the medicine, then he prays Salaat and it is with him. Would it break the Ablution (Wuzu)?’ He^-asws said: ‘It would not break the Ablution (Wuzu), and he should not pray Salaat until he removes it’.^[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَتَجَشَّأُ فَيَخْرُجُ مِنْهُ شَيْ‏ءٌ أَ يُعِيدُ الْوُضُوءَ قَالَ لَا .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al’ala who said,

‘I asked Abu Abdullah^-asws about the man who belched, so something came out from him, ‘Should he repeat the Ablution (Wuzu)?’ He^-asws said: ‘No’.^[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي أُسَامَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقَيْ‏ءِ هَلْ يَنْقُضُ الْوُضُوءَ قَالَ لَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Abu Asama who said,

‘I asked Abu Abdullah^-asws about the vomit, ‘Would it break the Ablution (Wuzu)?’ So he^-asws said: ‘No’.^[49]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو دَاوُدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَاءَ الرَّجُلُ وَ هُوَ عَلَى طُهْرٍ فَلْيَتَمَضْمَضْ .

A number of our companions, from Ahmad Bin Muhammad, and Abu Dawood, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the man vomits and he is upon purity, so let him rinse his mouth’.^[50]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَكُونُ عَلَى طُهْرٍ فَيَأْخُذُ مِنْ أَظْفَارِهِ أَوْ شَعْرِهِ أَ يُعِيدُ الْوُضُوءَ فَقَالَ لَا وَ لَكِنْ يَمْسَحُ رَأْسَهُ وَ أَظْفَارَهُ بِالْمَاءِ

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Al Halby who said,

‘I asked Abu Abdullah^-asws about the man who happens to be upon purity, so he takes from his nails, or his hair, ‘Should he repeat the Ablution (Wuzu)?’ So he^-asws said: ‘No, but he should wipe his head and his nails, with the water’.

قَالَ قُلْتُ فَإِنَّهُمْ يَزْعُمُونَ أَنَّ فِيهِ الْوُضُوءَ فَقَالَ إِنْ خَاصَمُوكُمْ فَلَا تُخَاصِمُوهُمْ وَ قُولُوا هَكَذَا السُّنَّةُ .

He (the narrator) said, ‘I said, ‘But they (people) are claiming that with regards to it is the Ablution (Wuzu)’. So he^-asws said: ‘If they were to dispute with you, so do not dispute with them, and you should say, ‘The Sunnah is like this’.^[51]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَيْسَ فِي الْقُبْلَةِ وَ لَا مَسِّ الْفَرْجِ وَ لَا الْمُبَاشَرَةِ وُضُوءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It is not necessary to take (to repeat) Ablution (Wuzu) for the kissing, nor from touching the private parts, nor the contact (hugging etc.)’.^[52]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرُّعَافِ وَ الْحِجَامَةِ وَ كُلِّ دَمٍ سَائِلٍ فَقَالَ لَيْسَ فِي هَذَا وُضُوءٌ إِنَّمَا الْوُضُوءُ مِنْ طَرَفَيْكَ اللَّذَيْنِ أَنْعَمَ اللَّهُ تَعَالَى بِهِمَا عَلَيْكَ .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the nose bleed and the cupping, and every blood which flows. So he^-asws said: ‘There is no Ablution (Wuzu) in this. But rather, the Ablution (Wuzu) is from your two lower ends which Allah^-azwj the Exalted has Favoured with these two upon you’.^[53]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ بِهِ عِلَّةٌ لَا يَقْدِرُ عَلَى الِاضْطِجَاعِ وَ الْوُضُوءُ يَشْتَدُّ عَلَيْهِ وَ هُوَ قَاعِدٌ مُسْتَنِدٌ بِالْوَسَائِدِ فَرُبَّمَا أَغْفَى وَ هُوَ قَاعِدٌ عَلَى تِلْكَ الْحَالِ قَالَ يَتَوَضَّأُ قُلْتُ لَهُ إِنَّ الْوُضُوءَ يَشْتَدُّ عَلَيْهِ لِحَالِ عِلَّتِهِ فَقَالَ إِذَا خَفِيَ عَلَيْهِ الصَّوْتُ فَقَدْ وَجَبَ الْوُضُوءُ عَلَيْهِ وَ قَالَ يُؤَخِّرُ الظُّهْرَ وَ يُصَلِّيهَا مَعَ الْعَصْرِ يَجْمَعُ بَيْنَهُمَا وَ كَذَلِكَ الْمَغْرِبُ وَ الْعِشَاءُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I asked Abu Al-Hassan^-asws about a man with an illness, not be able upon the lying down, and the Ablution (Wuzu) is difficult upon him, and he sits leaning with the pillow. So sometimes he dozes off and he is seated upon that state. He^-asws said: ‘When the sounds are concealed from him, the Ablution (Wuzu) is Obligated upon him’. And he^-asws said: ‘He can delay Al-Zohr (Salaat) and pray with along with Al-Asr, gathering between the two, and similar to that is Al-Magrib and Al-Isha’.^[54]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَفْقَةِ وَ الْخَفْقَتَيْنِ فَقَالَ مَا أَدْرِي مَا الْخَفْقَةُ وَ الْخَفْقَتَانِ إِنَّ اللَّهَ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ مَنْ وَجَدَ طَعْمَ النَّوْمِ قَائِماً أَوْ قَاعِداً فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hakkan who said,

‘I asked Abu Abdullah^-asws about the (sleeping for) a heartbeat or two heartbeats. So he^-asws said: ‘I^-asws do not know what is (sleeping for) the heartbeat or two heartbeats. Allah^-azwj is Saying [75:14] But! The human being has an insight unto himself. Ali^-asws was saying: ‘The one who finds the taste of sleep while standing, or sitting, so the Ablution (Wuzu) is Obligated upon him’.^[55]

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُذُنَانِ وَ عَيْنَانِ تَنَامُ الْعَيْنَانِ وَ لَا تَنَامُ الْأُذُنَانِ وَ ذَلِكَ لَا يَنْقُضُ الْوُضُوءَ فَإِذَا نَامَتِ الْعَيْنَانِ وَ الْأُذُنَانِ انْتَقَضَ الْوُضُوءُ .

Ali Bin Muhammad, from Ibn Jamhour, from the one who mentioned it, from Ahmad Bin Muhammad, from Sa’ad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There are two ears and the two eyes – (if) the two eyes sleep and the two ears do not sleep, that does not break the Ablution (Wuzu). So when the two eyes sleep and the two ears (sleep as well), the Ablution (Wuzu) breaks’.^[56]

أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرَّجُلُ يَقْرِضُ مِنْ شَعْرِهِ بِأَسْنَانِهِ أَ يَمْسَحُهُ بِالْمَاءِ قَبْلَ أَنْ يُصَلِّيَ قَالَ لَا بَأْسَ إِنَّمَا ذَلِكَ فِي الْحَدِيدِ .

Ahmad Bin Idrees, and Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullah^-asws, said: ‘The man cuts his hair with his teeth, should he wipe it with the water before he prays Salaat?’ He^-asws said: ‘There is no problem. But rather, that is regarding (cutting it with) the iron’.^[57]

Wiping face and hands after Wuzu:

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ تَوَضَّأَ فَتَمَنْدَلَ كَانَتْ لَهُ حَسَنَةٌ وَ إِنْ تَوَضَّأَ وَ لَمْ يَتَمَنْدَلْ حَتَّى يَجِفَّ وَضُوؤُهُ كَانَتْ لَهُ ثَلَاثُونَ حَسَنَةً .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Ibrahim Bin Muhammad Bin Humran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who performs Ablution (Wuzu) and wipes with a towel, for him would be one Reward; but if he performs Ablution (Wuzu) and does not wipe with a towel, (letting it naturally) dry his Ablution (Wuzu) (upon himself), for him would be thirty Rewards’.^[58]

(For more Ahadith on Wuzu see, Al-Kafi, Vol. 3, – THE BOOK OF CLEANLINESS

https://www.hubeali.com/alkafivol3/)

Addendum:

الْمَحَاسِنُ، فِي رِوَايَةِ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَوَى إِلَى فِرَاشِهِ فَذَكَرَ أَنَّهُ عَلَى غَيْرِ طُهْرٍ وَ تَيَمَّمَ مِنْ دِثَارِهِ وَ ثِيَابِهِ كَانَ فِي صَلَاةٍ مَا ذَكَرَ اللَّهَ‏.

(The book) ‘Al Mahasin’ – In a report of Hafs Bin Giyas,

‘From Abu Abdullah^-asws having said: ‘One who shelters to his bed, then he remembers that he is not upon cleanliness, and he performs Tayammum from his blanket and his clothes, he would be in Salat for as long as he mentions Salat’’.^[59]

عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَنْ تَطَهَّرَ ثُمَّ أَوَى إِلَى فِرَاشِهِ بَاتَ وَ فِرَاشُهُ كَمَسْجِدِهِ فَإِنْ ذَكَرَ أَنَّهُ لَيْسَ عَلَى وُضُوءٍ فَيَتَيَمَّمُ مِنْ دِثَارِهِ كَائِناً مَا كَانَ لَمْ يَزَلْ فِي صَلَاةٍ مَا ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ.

From Al-Sadiq^-asws having said: ‘One who purifies then shelters to his bed, spends the night and his bed is like his Majid. If he remembers that he isn’t upon Wud’u, he can perform Tayammum from his blanket whatever it may be, regardless of whether he is still in Salat for as long as he mentions Allah^-azwj Mighty and Majestic’’.^[60]

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Table of Contents

Water for bathing. 26

Perform Ghusal on every Friday. 26

Etiquette of Bathing (from Amir-ul-Momineen^-asws’ 400 Sayings) 28

Obligatory Bath. 29

Ghusal (Cleaning body):

Water for bathing

قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ رَحِمَهُ اللَّهُ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَاءُ يُطَهِّرُ وَ لَا يُطَهَّرُ .

Abu Ja’far Muhammad Bin Yaqoub Al Kulayni, may Allah^-azwj have Mercy on him, said, ‘It was narrated to me by Ali Bin Ibrahim Bin Hashim, from his father, from Al Nowfaly, from Al Sakuny, from

Abu Abdullah^-asws says that Rasool-Allah^-saww said: ‘Rasool-Allah^-saww said: ‘The water cleans and cannot (itself) be cleaned (by something else)’.^[61]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَاءُ كُلُّهُ طَاهِرٌ حَتَّى يُعْلَمَ أَنَّهُ قَذِرٌ .

Muhammad Bin Yahya, and someone else from Muhammad Bin Ahmad, from Al Hassan Bin Al Husayn Al Lulu’ie, by his chain, said,

Abu Abdullah^-asws said: ‘The water, all of it is (to be considered as) clean, until one knows that it is dirty’.^[62]

أَحْمَدُ بْنُ إِدْرِيسَ 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 عَنِ الرَّجُلِ إِذَا أَرَادَ أَنْ يَسْتَنْجِيَ بِأَيِّمَا يَبْدَأُ بِالْمَقْعَدَةِ أَوْ بِالْإِحْلِيلِ فَقَالَ بِالْمَقْعَدَةِ ثُمَّ بِالْإِحْلِيلِ .

Ahmad Bin Idrees from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked about the man when he intends to cleanse himself, with which of the two should he begin with, the back part or the front?’ So he^-asws said: ‘With the back part, then with the front part’.^[63]

Perform Ghusal on every Friday.

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:

Our 6^th Imam^-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.’^[64]

The Maximum Quantity of Water for Ghusal:

محمد بن الحسن بإسناده عن الحسين بن سعيد، عن حماد، عن حريز، عن زرارة، عن أبي جعفر ( عليه السلام ) قال: كان رسول الله ( صلى الله عليه وآله ) يتوضأ بمد، ويغتسل بصاع، والمد رطل ونصف، والصاع ستة أرطال.

1 – Muhammad b. al-Hasan by his isnad from al-Husayn b. Sa`id from Hammad from Hariz from Zurara from Abu Ja`far عليه السلام. He said: The Messenger of Allah صلى الله عليه وآله used to do wudu with a mudd (about 750 ml), and do ghusl with a saa`. And the mudd is a rotl and a half, and the saa` is six rotl (about 3.5 litres).^[65]

محمد بن علي بن الحسين قال: قال رسول الله ( صلى الله عليه وآله ): الوضوء مد والغسل صاع، وسيأتي أقوام بعدي يستقلون ذلك، فأولئك على خلاف سنتي، والثابت على سنتي معي في حظيرة القدس.

6 – Muhammad b. `Ali b. al-Husayn said: The Messenger of Allah صلى الله عليه وآله said: The wudu is a mudd and the ghusl is a saa`. And there will come groups after who will belittle that. So those ones are in opposition to my sunna. And the one who remains steady upon my sunna is with me in the abode of holiness.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَهَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَنْ يَسْتَنْجِيَ الرَّجُلُ بِيَمِينِهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa, fromYunus, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww forbade the man to cleanse himself with his right hand’.^[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْجُنُبُ مَا جَرَى عَلَيْهِ الْمَاءُ مِنْ جَسَدِهِ قَلِيلُهُ وَ كَثِيرُهُ فَقَدْ أَجْزَأَهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one with sexual impurity, whatever water flows upon his body, be it little or a lot, so it has sufficed him’.^[67]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ الرَّجُلُ يُجْنِبُ فَيَرْتَمِسُ فِي الْمَاءِ ارْتِمَاسَةً وَاحِدَةً فَيَخْرُجُ يُجْزِئُهُ ذَلِكَ مِنْ غُسْلِهِ قَالَ نَعَمْ .

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘The man has sexual impurity, so he immerses himself into the water with one immersion, and he comes out, would that suffice him from his washing?’ He^-asws said: ‘Yes’.^[68]

Ali Bin Ibrahim, from someone else, from Sahl Bin Ziiyad, from Muhammad Bin Al Hassan Bin Shamoun, from Hammad Bin isa, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Allah^-azwj there is an Angel who records the extravagance in the Ablution (Wudhu) just as he records his (other) transgressions’.^[69]

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one with sexual impurity, whatever water flows upon his body, be it little or a lot, so it has sufficed him’.^[70]

Etiquette of Bathing (from Amir-ul-Momineen^-asws’ 400 Sayings)^[71]

إذا أراد أحدكم الغسل فليبدأ بذراعيه فليغسلهما

If you want to wash yourselves, begin with the arms.

تنظفوا بالماء من الريح المنتنة و تعهدوا أنفسكم فإن الله يبغض من عباده القاذورة الذي يتأفف به من جلس إليه

Remove malodours with water and keep your bodies clean, Allah^-azwj dislikes dirty servants and those who have malodours that disturb their associates.

إذا خرج أحدكم من الحمام فقال له أخوه طاب حميمك فليقل أنعم الله بالك و إذا قال له حياك الله بالسلام فليقل و أنت فحياك الله بالسلام و أحلك دار المقام

When you come out of bath and someone says to you, “Nice bathing,”, then answer him with: “Allah^-azwj may comfort your mind.” But if your brother says to you, “Allah^-azwj Greets you with peace,” you should answer him: “May Allah^-azwj Give you long life’. You may then say: May Allah^-azwj Give you long life and lodge you in the Paradise.”

Obligatory Bath

من مس جسد ميت بعد ما يبرد لزمه الغسل

It is obligatory upon those who touch a cold dead body to perform the obligatory ‘Ghusal’ (bathing).

من غسل مؤمنا فليغتسل بعد ما يلبسه أكفانه و لا يمسه بعد ذلك فيجب عليه الغسل

For those who wash corpses ceremoniously, they should perform the ritual bath after enshrouding the corpse. They should not touch the corpse lest; it will be obligatory upon them to perform the ritual bathing.

(For more Ahadith see, Al-Kafi, Vol. 3)

https://www.hubeali.com/alkafivol3/)

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Table of Contents

Facing the Al-Qiblah (Al-Kabah) 29

Combining Two Salat 30

Creating a Barrier for those who Distract a Praying Person. 30

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 Qiblah and stand straight without bending.^[72]

Covering Head:

عن الصادق عليه السلام قال: قال رسول الله صلي الله عليه و اله و سلم: رَحِم الله عَبداً استحيى مِن رَبّه، حقُّ الحياء حِفظ الرأس وما حوى، والبَطن وما وَعى، وذِكر القَبر والبلى، وذكر أنّ له في الآخرة مُعاداً.

Imam Sadiq^-asws quoted on the authority of Rasool Allah^-saww: “May Allah^-azwj Bless a servant who is shy before his Lord^-azwj. Real shyness is covering up the head, watching out what you eat, remembering the grave and affliction and remembering that there is a return to the Hereafter for us.^[73]”

Combining Two Salat

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)^[74] without any reason to do so. The Messenger of Allah^-saww did so to make it easier for his^-saww followers.’

Creating a Barrier for those who Distract a Praying Person

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 Rasool Allah^-saww was one yard and he would place it in his front for a barrier between himself and people passing by.’

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^[75]’ your speaking to Allah^-azwj in Salat is not harmful.’

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).^[76]

و قال ع الإيمان قول مقبول و عمل معمول و عرفان بالمعقول

(Amir-ul-Momineen^-asws said): The Eman is nothing but to narrate the just (Ahadith), and regularly acts on these and to have a sound ‘عرفان’ knowledge of (Deen).^[77]

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Table of Contents

The Intention in Salat – the Niaya: 32

What is the Meanings of Praying Regularly?. 32

The Intention in Salat – the Niaya:

Prior to offering Salat one should have an intention (Niaya) in one’s own mind for the Salat which is considered sufficient; see for example the following traditions:

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

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 to be the first one (al-Zuhr which was missed) and then recite the al-Asr Salat.^[78]

لا يلتفتن أحدكم في صلاته فإن العبد إذا التفت فيها قال الله له إلي عبدي خير لك ممن تلتفت إليه

(Amir-ul-momineen says^-asws) Do not turn away your attention in Salat. Allah^-azwj will Say to the servant who turns his attention away in Salat: ‘Be with Me, My servant, I am certainly better for you than that which your are turning to’.^[79]

وأيما عبد التفت في صلاته، قال الله تعالى: يا عبدي إلى أين تقصد؟ ومن تطلب؟ أربا غيري تريد؟ أو رقيبا سواي تطلب؟ أو جوادا خلاي تبتغي؟ أناأكرم الاكرمين وأجود الاجودين، وأفضل المعطين، اثيبك ثوابا لا يحصى قدره، فأقبل علي، فاني عليك مقبل، وملائكتي عليك مقبلون. فان أقبل زال عنه إثم ماكان منه، وإن التفت بعد أعاد الله ـ له ـ مقالته، فان أقبل زال عنه اثم ماكان منه، وإن التفت ثالثة أعاد الله له مقالته، فان أقبل على صلاته غفر ـ الله ـ له ماتقدم من ذنبه. وإن التفت رابعة أعرض الله عنه، وأعرضت الملائكة عنه، ويقول: وليتك يا عبدي ما توليت.

And when the servant diverts his attention from the Salat, Allah^-azwj Says to him: ‘O My^-azwj servant! Where is your purpose? And from Whom do you seek? Do you want another Lord^-azwj? Or want a Protector other than Me^-azwj? Or some other Forgiver? I^-azwj am the Most Forgiving, and the Most Gracious, and the Best Giver. I^-azwj will Give to you Rewards which are beyond your imagination, so pay attention towards Me^-azwj and I^-azwj will Give you My^-azwj Attention, and the Angels will also turn their attention towards you’.

If he pays attention, then his sins that were committed due to negligence pass away from him, and if he diverts away again, then Allah^-azwj Speaks to him again, and then his sins of negligence pass away from him again. When he turns away for the third time, Allah^-azwj Speaks to him again, and Accepts his Salat from him, and Forgives his previous sins. When he diverts his attention away for the fourth time, Allah^-azwj Turns away from him and the Angels turn away from him and Says: ‘Due to your turning away, O servant of Mine^-azwj, I^-azwj have Turned away’.^[80]

What is the Meanings of Praying Regularly?

و عنه: عن أبي عبد الله (عليه السلام)، قال: «حدثني أبي، عن آبائه (عليهم السلام)، عن أمير المؤمنين (عليه السلام)، قال: لا يصلي الرجل نافلة في وقت فريضة إلا من عذر، و لكن يقضي بعد ذلك إذا أمكنه القضاء، قال الله تعالى: الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ الذين يقضون ما فاتهم من الليل بالنهار، و ما فاتهم من النهار بالليل، لا تقضي نافلة في وقت فريضة، ابدأ بالفريضة ثم صل ما بدا لك».

And from him, the following:

‘Abu Abdullah^-asws has said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws forefathers^-asws, from Amir-ul-Momineen^-asws having said: ‘The man should not Pray the optional during the time of the Obligatory except from an excuse. But, he should fulfil it after that if possible, the Qaza (القضاء). Allah^-azwj the High Said [70:23] Those who are constant at their Prayer the ones which have been missed from the night, by the day, and what have been missed from the day, by the night. Do not fulfil the option during the times of the obligatory. Begin by the obligatory, then Pray whatever you feel like’.^[81]

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Table of Contents

Rewards of Reciting Azan and Aqamah. 33

There is Relaxation in Reciting Azan: 34

Iqamah is part of Salat: 34

Reciting Supplications after Reciting Azan. 35

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.

There is Relaxation in Reciting Azan:

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:

“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.

Iqamah is part of Salat:

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.’

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

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.’

(For more Ahadith see, Al-Kafi, Vol. 3,

https://www.hubeali.com/alkafivol3/)

———————————————————————————————————————

Supplications before and after Salat:

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

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,

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.

‘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

ثُمَّ اقْرَأْ فَاتِحَةَ الْكِتَابِ

Then read al-Fatihah.”

Invocations Before/After Salat:

ثُمَّ سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّوَافِلَ أَرْبَعاً وَ ثَلَاثِينَ رَكْعَةً مِثْلَيِ الْفَرِيضَةِ فَأَجَازَ اللَّهُ عَزَّ وَ جَلَّ لَهُ ذَلِكَ وَ الْفَرِيضَةُ وَ النَّافِلَةُ إِحْدَى وَ خَمْسُونَ رَكْعَةً مِنْهَا رَكْعَتَانِ بَعْدَ الْعَتَمَةِ جَالِساً تُعَدُّ بِرَكْعَةٍ مَكَانَ الْوَتْرِ

Then Rasool-Allah^-saww made a Sunnah of the optional (Salāt) of thirty four Cycles, twice the like of the Obligatory. So Allah^-azwj Mighty and Majestic Allowed that for him^-saww. And the Obligatory and the optional are fifty-one (51) Cycles (in 24 hours)– from these are two Cycles after the (fall of) darkness, seated, counted as one Cycle in place of Al-Witr.^[82]

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:

‘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.’^[83]

Muhammad Bin Yahya, from Ahmad Bin Muhamad Bin Isa, from Ali Bin Al Nu’man, from one of his companions,

ثُمَّ تُصَلِّي فَإِذَا انْصَرَفْتَ قُلْتَ.

Then you should pray Salat. So when you finish, say,

اَللَّهُمَّ اجْعَلْنِي مَعَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فِي كُلِّ عَافِيَةٍ وَ بَلَاءٍ وَ اجْعَلْنِي مَعَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فِي كُلِّ مَثْوًى وَ مُنْقَلَبٍ اَللَّهُمَّ اجْعَلْ مَحْيَايَ مَحْيَاهُمْ وَ مَمَاتِي مَمَاتَهُمْ وَ اجْعَلْنِي مَعَهُمْ فِي الْمَوَاطِنِ كُلِّهَا وَ لَا تُفَرِّقْ بَيْنِي وَ بَيْنَهُمْ إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O Allah^-azwj! Make me to be with Muhammad^-saww and the Progeny^-asws of Muhammad^-saww in every well-being and affliction, and Make me to be with Muhammad^-azwj and the Progeny^-asws of Muhammad^-saww in every lodgement and transfer. O Allah^-azwj! Make my life to be (like) their^-asws living, and my death to be (like) their^-asws passing away, and Make me to be with them^-asws in all the places, and not do Make a separation to be between me and them^-asws. You^-azwj are Able upon everything’.^[84]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ تَقُولُ قَبْلَ دُخُولِكَ فِي الصَّلَاةِ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, raising it, said,

‘You should be saying before your entry into the Salat,

اَللَّهُمَّ إِنِّي أُقَدِّمُ مُحَمَّداً نَبِيَّكَ ( صلى الله عليه وآله ) بَيْنَ يَدَيْ حَاجَتِي وَ أَتَوَجَّهُ بِهِ إِلَيْكَ فِي طَلِبَتِي فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ اَللَّهُمَّ اجْعَلْ صَلَاتِي بِهِمْ مُتَقَبَّلَةً وَ ذَنْبِي بِهِمْ مَغْفُوراً وَ دُعَائِي بِهِمْ مُسْتَجَاباً يَا أَرْحَمَ الرَّاحِمِينَ

‘O Allah^-azwj! I give the lead to Muhammad^-saww Your^-azwj Prophet^-saww to be in front of my need, and I divert by him^-saww to You^-azwj regarding my seeking, therefore Make me to be dignified by them^-asws in the world and the Hereafter, and to be from the ones of Proximity. O Allah^-azwj! Make my Salat to be Acceptable due to them^-asws, and my sins to be Forgiven due to them^-asws, and my supplication to be Answered due to them^-asws, O Most Merciful of the merciful ones!’^[85]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ ابْنُ الرِّضَا ( عليه السلام ) بِهَذَا الدُّعَاءِ وَ عَلَّمَنِيهِ وَ قَالَ مَنْ قَالَ فِي دُبُرِ صَلَاةِ الْفَجْرِ لَمْ يَلْتَمِسْ حَاجَةً إِلَّا تَيَسَّرَتْ لَهُ وَ كَفَاهُ اللَّهُ مَا أَهَمَّهُ

A number of our companions, from sahl Bin Ziyad, from one of our companions, from Muhammad Bin Al Faraj who said,

‘Abu Ja’far Ibn Al-Reza^-asws wrote to me with this supplication, and taught it and said: ‘The one who says this at the end of Al-Fajr Salāt, would not seek a need except it would be Eased for him, and Allah^-azwj would Suffice him for what worries him –

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

‘In the Name of Allah^-azwj, and by Allah^-azwj, and Salawāt be upon Muhammad^-saww and his^-saww Progeny^-asws, and I delegate my matters to Allah^-azwj, that Allah^-azwj is All-seeing with his servants.

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فَاسْتَجَبْنَا لَهُ وَ نَجَّيْنَاهُ مِنَ الْغَمِّ وَ كَذَلِكَ نُنْجِي الْمُؤْمِنِينَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ

[40:45] So Allah Saved him from the evil of what they planned [21:87] There is no god but You, Glory be to You; surely I am from the unjust ones [21:88] So We Answered him and Delivered him from the grief and thus do We Deliver the Believers [3:173] Allah is Sufficient for us and most excellent is the Protector [3:174] So they returned with Favour from Allah and (His) Grace, no evil touched them

مَا شَاءَ اللَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ مَا شَاءَ اللَّهُ لَا مَا شَاءَ النَّاسُ مَا شَاءَ اللَّهُ وَ إِنْ كَرِهَ النَّاسُ حَسْبِيَ الرَّبُّ مِنَ الْمَرْبُوبِينَ حَسْبِيَ الْخَالِقُ مِنَ الْمَخْلُوقِينَ حَسْبِيَ الرَّازِقُ مِنَ الْمَرْزُوقِينَ حَسْبِيَ الَّذِي لَمْ يَزَلْ حَسْبِي مُنْذُ قَطُّ حَسْبِيَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Whatever Allah^-azwj so Desires. There is neither Might nor Strength except with Allah^-azwj, the Exalted, the Magnificent, not what the people desire. Whatever Allah^-azwj so Desires and even if the people dislike it. Sufficient for me is the Lord^-azwj from the lords. Sufficient for me is the Creator from the created beings. Sufficient for me is the Sustainer from the sustained beings. Sufficient for me is the One Who will not cease to be. Sufficient for me since ever. Sufficient for me is Allah^-azwj, Who, there is no god except Allah^-azwj. He^-azwj is upon Whom I rely, and He^-azwj is the Lord^-azwj of the Magnificent Throne’.

وَ قَالَ إِذَا انْصَرَفْتَ مِنْ صَلَاةٍ مَكْتُوبَةٍ فَقُلْ

And he^-asws said: ‘When you finish from the Prescribed Salāt, so say,

رَضِيتُ بِاللَّهِ رَبّاً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِالْإِسْلَامِ دِيناً وَ بِالْقُرْآنِ كِتَاباً وَ بِفُلَانٍ وَ فُلَانٍ أَئِمَّةً اللَّهُمَّ وَلِيُّكَ فُلَانٌ فَاحْفَظْهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ مِنْ فَوْقِهِ وَ مِنْ تَحْتِهِ وَ امْدُدْ لَهُ فِي عُمُرِهِ وَ اجْعَلْهُ الْقَائِمَ بِأَمْرِكَ وَ الْمُنْتَصِرَ لِدِينِكَ

‘I am pleased with Allah^-azwj as Lord^-azwj, and with Muhammad^-saww as Prophet^-saww, and with Al-Islam as Religion, and with Al-Quran as a Book, and with so and so, and so and so as Imams^-asws. O Allah^-azwj! So and so is a Guardian^-asws of Yours^-azwj, therefore Protect him from in front of him^-asws, and from behind him^-asws, and from his^-asws right, and from his^-asws left, and from above him^-asws, and from beneath him^-asws, and Extend for him^-asws in his^-asws life-span, and Make him^-asws as the Rising One^-asws with Your^-azwj Command, and the helper for Your^-azwj Religion.

وَ أَرِهِ مَا يُحِبُّ وَ مَا تَقَرُّ بِهِ عَيْنُهُ فِي نَفْسِهِ وَ ذُرِّيَّتِهِ وَ فِي أَهْلِهِ وَ مَالِهِ وَ فِي شِيعَتِهِ وَ فِي عَدُوِّهِ وَ أَرِهِمْ مِنْهُ مَا يَحْذَرُونَ وَ أَرِهِ فِيهِمْ مَا يُحِبُّ وَ تَقِرُّ بِهِ عَيْنُهُ وَ اشْفِ صُدُورَنَا وَ صُدُورَ قَوْمٍ مُؤْمِنِينَ

And Show him what he^-asws loves and what his^-asws eyes would be delighted with, in himself^-asws, and his^-asws offspring, and in his^-asws family, and his^-asws wealth, and in his^-asws Shias, and in his^-asws enemies, and Show them from him^-asws what they are bewaring, and Show him^-asws in them what he^-asws loves, and what his^-asws eyes would be delighted with, and Heal our chests and the chests of the group of Momineen’.

قَالَ وَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ إِذَا فَرَغَ مِنْ صَلَاتِهِ

He^-asws said: ‘And the Prophet^-saww was saying whenever he^-saww was free from his^-saww Salāt:

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَ مَا أَخَّرْتُ وَ مَا أَسْرَرْتُ وَ مَا أَعْلَنْتُ وَ إِسْرَافِي عَلَى نَفْسِي وَ مَا أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ أَنْتَ الْمُقَدِّمُ وَ أَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ بِعِلْمِكَ الْغَيْبَ وَ بِقُدْرَتِكَ عَلَى الْخَلْقِ أَجْمَعِينَ مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي فَأَحْيِنِي وَ تَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

‘O Allah^-azwj! Forgive for me^-saww the sins (of my^-saww Shias), whatever has preceded, and whatever is delayed, and whatever was in secret, and whatever was in public, and whatever was extravagance upon myself^-saww and what You^-azwj are more Knowing with than I^-saww am. O Allah^-azwj! You^-azwj are the Preceding One^-azwj and I^-saww are the following one. There is no god except for You^-azwj. You^-azwj, with Your^-azwj Knowledge of the unseen and by Your^-azwj Power upon Your^-azwj creatures in their entirety Know the life which is better for me^-saww, therefore Cause me^-saww to live and Cause me^-saww to die when You^-azwj Know of a (manner of) dying which is better for me^-saww.

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ كَلِمَةَ الْحَقِّ فِي الْغَضَبِ وَ الرِّضَا وَ الْقَصْدَ فِي الْفَقْرِ وَ الْغِنَى وَ أَسْأَلُكَ نَعِيماً لَا يَنْفَدُ وَ قُرَّةَ عَيْنٍ لَا يَنْقَطِعُ وَ أَسْأَلُكَ الرِّضَا بِالْقَضَاءِ وَ بَرَكَةَ الْمَوْتِ بَعْدَ الْعَيْشِ وَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ وَ لَذَّةَ الْمَنْظَرِ إِلَى وَجْهِكَ وَ شَوْقاً إِلَى رُؤْيَتِكَ وَ لِقَائِكَ مِنْ غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَ لَا فِتْنَةٍ مَضَلَّةٍ

O Allah^-azwj! I^-saww ask You^-azwj for being fearful of You^-azwj during the privacy and publicly, and of (speaking the) word of truth during the anger, and the pleasure, and the moderation during the poverty and the riches. And I^-saww ask You^-azwj of bliss which does not run out, and a delight of the eyes which does not get cut-off. And I^-saww ask You^-azwj of the pleasure with the Ordainment and Blessings of the death after the life, and the coolness of the life after the death, and the pleasure of the looking at Your^-azwj Face, and desire to see You^-azwj and meet You^-azwj, from without being harmed by a harm nor a misleading strife.

اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وَ اجْعَلْنَا هُدَاةً مَهْدِيِّينَ اللَّهُمَّ اهْدِنَا فِيمَنْ هَدَيْتَ اللَّهُمَّ إِنِّي أَسْأَلُكَ عَزِيمَةَ الرَّشَادِ وَ الثَّبَاتَ فِي الْأَمْرِ وَ الرُّشْدِ وَ أَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَ حُسْنَ عَافِيَتِكَ وَ أَدَاءَ حَقِّكَ وَ أَسْأَلُكَ يَا رَبِّ قَلْباً سَلِيماً وَ لِسَاناً صَادِقاً وَ أَسْتَغْفِرُكَ لِمَا تَعْلَمُ وَ أَسْأَلُكَ خَيْرَ مَا تَعْلَمُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ فَإِنَّكَ تَعْلَمُ وَ لَا نَعْلَمُ وَ أَنْتَ عَلَّامُ الْغُيُوبِ .

O Allah^-azwj! Adorn us with the adornment of the Eman, and Make us to be calm Guided ones. O Allah^-azwj! Guide us to be among the ones You^-azwj Guided. O Allah^-azwj! I^-saww ask You^-azwj of the Determination of righteous reasoning, and the steadfastedness in the matters and the reasoning. And I^-saww ask You^-azwj for thanking for Your^-azwj Bounties, and goodness of Your^-azwj health, and paying Your^-azwj right. And I^-saww ask You^-azwj, O Lord^-azwj, for the sound heart, and a truthful tongue, and seeking Forgiveness to what You^-azwj Know of. And I^-saww ask You^-azwj of the best of what You^-azwj Know of and I^-saww seek Refuge with You^-azwj from the evil of what You^-azwj Know, for You^-azwj Know what we do not know, and You^-azwj are the Knower of the unseen’’.^[86]

Invocation After Zuhar Salāt:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) يَقُولُ إِذَا فَرَغَ مِنَ الزَّوَالِ اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِجُودِكَ وَ كَرَمِكَ وَ أَتَقَرَّبُ إِلَيْكَ بِمُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ أَتَقَرَّبُ إِلَيْكَ بِمَلَائِكَتِكَ الْمُقَرَّبِينَ وَ أَنْبِيَائِكَ الْمُرْسَلِينَ وَ بِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Abdullah Al Narqy, from Isa Bin Abdullah Al Qummy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying whenever he^-asws was free from the noon time ( Zuhar Salāt): ‘O Allah^-azwj! I^-asws come closer to You^-azwj by Your^-azwj Generosity and Your^-azwj Benevolence, and I^-asws come closer to You^-azwj by Muhammad^-azwj Your^-azwj servant and Your^-azwj Rasool^-saww, and I^-asws come closer to You^-azwj by Your^-azwj Angels of Proximity, and Your^-azwj Prophets^-as, the Mursileen, and By You^-azwj.

اللَّهُمَّ أَنْتَ الْغَنِيُّ عَنِّي وَ بِيَ الْفَاقَةُ إِلَيْكَ أَنْتَ الْغَنِيُّ وَ أَنَا الْفَقِيرُ إِلَيْكَ أَقَلْتَنِي عَثْرَتِي وَ سَتَرْتَ عَلَيَّ ذُنُوبِي فَاقْضِ لِيَ الْيَوْمَ حَاجَتِي وَ لَا تُعَذِّبْنِي بِقَبِيحِ مَا تَعْلَمُ مِنِّي بَلْ عَفْوُكَ وَ جُودُكَ يَسَعُنِي

O Allah^-azwj! You^-azwj are the One Needless from me, and with me is the need (requirement) to You^-azwj. You^-saww are the rich and I am the poor to You^-azwj. You^-azwj Discharge my traces (of errors), and Veil my sins upon me. So Fulfil my needs for me today and do not Punish me with ugliness what You^-azwj are more Knowing of than I am. But, Amplify upon me, Your^-azwj Pardon and Your^-azwj generosity’.

قَالَ ثُمَّ يَخِرُّ سَاجِداً وَ يَقُولُ.

He^-asws said: ‘Then he^-asws would perform Sajdah and he^-asws would be saying:

يَا أَهْلَ التَّقْوَى وَ يَا أَهْلَ الْمَغْفِرَةِ يَا بَرُّ يَا رَحِيمُ أَنْتَ أَبَرُّ بِي مِنْ أَبِي وَ أُمِّي وَ مِنْ جَمِيعِ الْخَلَائِقِ اقْبَلْنِي بِقَضَاءِ حَاجَتِي مُجَاباً دُعَائِي مَرْحُوماً صَوْتِي قَدْ كَشَفْتَ أَنْوَاعَ الْبَلَايَا عَنِّي

‘O the One rightful to be feared, and O the One rightful for the Forgiveness, O Righteous, O Merciful! You^-azwj are more Righteous with me than my father and my mother, and from the entirety of the creatures. Accept me by Fulfilling my need by Answering my supplication, Merciful upon my voice as You^-azwj have Removed a variety of the afflictions from me’’.^[87]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا صَلَّيْتَ الْمَغْرِبَ فَأَمِرَّ يَدَكَ عَلَى جَبْهَتِكَ وَ قُلْ. ثَلَاثَ مَرَّاتٍ

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Saeed Bin Yasaar who said,

‘Abu Abdullah^-asws said: ‘Whenever you prays Al-Maghrib Salāt, so pass your hand upon your face and say,

بِسْمِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ عَالِمِ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنِ الرَّحِيمِ اَللَّهُمَّ أَذْهِبْ عَنِّي الْهَمَّ وَ الْغَمَّ وَ الْحَزَنَ

‘In the Name of Allah^-azwj Who, there is no god except Him, the Knower of the unseen and the seen, the Beneficent, the Merciful. O Allah^-azwj! Remove from me, the worries, and the gloom, and the grief’, three times’.^[88]

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ مِنْ دُعَاءِ أَبِي ( عليه السلام ) فِي الْأَمْرِ يَحْدُثُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ لِي وَ ارْحَمْنِي وَ زَكِّ عَمَلِي وَ يَسِّرْ مُنْقَلَبِي وَ اهْدِ قَلْبِي وَ آمِنْ خَوْفِي وَ عَافِنِي فِي عُمُرِي كُلِّهِ وَ ثَبِّتْ حُجَّتِي وَ اغْفِرْ خَطَايَايَ وَ بَيِّضْ وَجْهِي وَ اعْصِمْنِي فِي دِينِي وَ سَهِّلْ مَطْلَبِي وَ وَسِّعْ عَلَيَّ فِي رِزْقِي فَإِنِّي ضَعِيفٌ وَ تَجَاوَزْ عَنْ سَيِّئِ مَا عِنْدِي بِحُسْنِ مَا عِنْدَكَ وَ لَا تَفْجَعْنِي بِنَفْسِي وَ لَا تَفْجَعْ لِي حَمِيماً

From him, from a number of our companions,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘It was from the supplications of my^-asws father^-asws regarding the newly-occurring matters: ‘O Allah^-azwj! Send Salawāt upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, and Forgive (my sins) for me, and Be Merciful to me, and Purify my deeds, and Ease my return, and Guide my heart, and Secure my fear, and Grant me good health in my life-time, all of it, and Affirm my proofs, and Forgive my mistakes, and Whiten my face, and Safeguard me in my Religion, and Ease my seeking (for livelihood), and Expand upon me regarding my sustenance for I am weak, and Overlook from my evil deeds what are with me by the Goodness with what is with You^-azwj, and do not Grieve me for myself nor Grieve me for my intimate friends.

وَ هَبْ لِي يَا إِلَهِي لَحْظَةً مِنْ لَحَظَاتِكَ تَكْشِفْ بِهَا عَنِّي جَمِيعَ مَا بِهِ ابْتَلَيْتَنِي وَ تَرُدَّ بِهَا عَلَيَّ مَا هُوَ أَحْسَنُ عَادَاتِكَ عِنْدِي فَقَدْ ضَعُفَتْ قُوَّتِي وَ قَلَّتْ حِيلَتِي وَ انْقَطَعَ مِنْ خَلْقِكَ رَجَائِي وَ لَمْ يَبْقَ إِلَّا رَجَاؤُكَ وَ تَوَكُّلِي عَلَيْكَ وَ قُدْرَتُكَ عَلَيَّ

And Grant me, O my God, an opportunity from Your^-azwj Opportunities Removing with it from me the entirety of what I am afflicted with, and Return upon me what is better Ways with me, for my strength has weakened, and my reasons are scarce, and my hopes from You^-azwj creatures are cut off, and there does not remain except hoping in You^-azwj, and reliance upon You^-azwj and Your^-azwj Power upon me.

يَا رَبِّ أَنْ تَرْحَمَنِي وَ تُعَافِيَنِي كَقُدْرَتِكَ عَلَيَّ أَنْ تُعَذِّبَنِي وَ تَبْتَلِيَنِي إِلَهِي ذِكْرُ عَوَائِدِكَ يُؤْنِسُنِي وَ الرَّجَاءُ لِإِنْعَامِكَ يُقَوِّينِي وَ لَمْ أَخْلُ مِنْ نِعَمِكَ مُنْذُ خَلَقْتَنِي وَ أَنْتَ رَبِّي وَ سَيِّدِي وَ مَفْزَعِي وَ مَلْجَئِي وَ الْحَافِظُ لِي وَ الذَّابُّ عَنِّي وَ الرَّحِيمُ بِي وَ الْمُتَكَفِّلُ بِرِزْقِي

O Lord^-azwj! If You^-azwj are Merciful to me and Grant good health to me, is like Your^-azwj Power upon me if You^-azwj were to Punish me and Afflict me. My God! Mentioning Your^-azwj Rewards comforts me, and the hoping for Your^-azwj Bounties strengthens me, and I have not been isolated from Your^-azwj Bounties since the day You^-azwj Created me, and You^-azwj are my Lord^-azwj, and my Master, and my Defender, and my Shelter, and the Protector for me, and the Lenient to me, and the Merciful with me, and the Guarantor of my sustenance.

وَ فِي قَضَائِكَ وَ قُدْرَتِكَ كُلُّ مَا أَنَا فِيهِ فَلْيَكُنْ يَا سَيِّدِي وَ مَوْلَايَ فِيمَا قَضَيْتَ وَ قَدَّرْتَ وَ حَتَمْتَ تَعْجِيلُ خَلَاصِي مِمَّا أَنَا فِيهِ جَمِيعِهِ وَ الْعَافِيَةُ لِي فَإِنِّي لَا أَجِدُ لِدَفْعِ ذَلِكَ أَحَداً غَيْرَكَ وَ لَا أَعْتَمِدُ فِيهِ إِلَّا عَلَيْكَ

And in Your^-azwj Ordainment and Your^-azwj Power is everything what I am in, therefore let it happen to be, O my Chief and my Master, regarding what You^-azwj Judge, and You^-azwj Ordain, and You^-azwj Finalise, hasten my finishing from what I am in, the entirety of it, and the good health for me, for I cannot find anyone to repel that apart from You^-azwj, nor do I rely with regards to it upon anyone except You^-azwj.

فَكُنْ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ عِنْدَ أَحْسَنِ ظَنِّي بِكَ وَ رَجَائِي لَكَ وَ ارْحَمْ تَضَرُّعِي وَ اسْتِكَانَتِي وَ ضَعْفَ رُكْنِي وَ امْنُنْ بِذَلِكَ عَلَيَّ وَ عَلَى كُلِّ دَاعٍ دَعَاكَ يَا أَرْحَمَ الرَّاحِمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .

Therefore be, O the One with the Majesty and the Benevolence, during the goodness of my thoughts with You^-azwj, my hope for you, and be Merciful on my desperation and my dependence, and the weakness of my (body) parts, and Favour with that upon me and upon every illness, Your^-azwj Cure, O Most Merciful of the merciful ones, and Send Salawāt upon Muahammad^-saww and his^-saww Progeny^-asws’’.^[89]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَعْيَنَ عَنْ بِشْرِ بْنِ مَسْلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ مَا أُبَالِي إِذَا قُلْتُ هَذِهِ الْكَلِمَاتِ لَوِ اجْتَمَعَ عَلَيَّ الْإِنْسُ وَ الْجِنُّ

Ali Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Ayn, from Bishr Bin Maslama,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘I^-asws don’t’ care, when I^-asws say these words, if (all) the human beings and the Jinn were to gather against me^-asws:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ إِلَى اللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) اَللَّهُمَّ إِلَيْكَ أَسْلَمْتُ نَفْسِي وَ إِلَيْكَ وَجَّهْتُ وَجْهِي وَ إِلَيْكَ أَلْجَأْتُ ظَهْرِي وَ إِلَيْكَ فَوَّضْتُ أَمْرِي

اَللَّهُمَّ احْفَظْنِي بِحِفْظِ الْإِيمَانِ مِنْ بَيْنِ يَدَيَّ وَ مِنْ خَلْفِي وَ عَنْ يَمِينِي وَ عَنْ شِمَالِي وَ مِنْ فَوْقِي وَ مِنْ تَحْتِي وَ مِنْ قِبَلِي وَ ادْفَعْ عَنِّي بِحَوْلِكَ وَ قُوَّتِكَ فَإِنَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِكَ .

‘In the Name of Allah^-azwj, and by Allah^-azwj, and from Allah^-azwj, and to Allah^-azwj, and in the Way of Allah^-azwj, and upon the Religion of Rasool-Allah^-saww! O Allah^-azwj! To You^-azwj I submit myself, and to You^-azwj I divert my face, and to You^-azwj I seek my backing, and to You^-azwj I delegate my affairs.

O Allah^-azwj! Protect me by the protection of the Eman from in front of me, and from behind me, and from my right, and from my left, and from above me, and from beneath me, and from my face, and Repel from me by Your^-azwj Might and Your^-azwj Strength, for there is neither Mighty nor Strength except with You^-azwj’.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr – similar to it.^[90]

(For more Ahadith on supplications see, Al-Kafi, Vol. 3, –

https://www.hubeali.com/alkafivol3/)

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Table of Contents

Do Not Say ‘Amen’ in Congregational Salat at the End of Al-Hamd. 47

Reciting Bismillah Loudly in Salat when Sura is Recited Quietly. 47

How to recite Qul ho Wal ho Ahhad?. 48

It is recommend to recite Chapter 97 in Salat: 48

Loud Recitation of Bismillah, Chapters 97 and 112:

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

‘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.’

Reciting Bismillah Loudly in Salat when Sura is Recited Quietly

مُحَمَّدُ بْنُ الْحَسَنِ قَالَ رُوِيَ عَنْ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ ع أَنَّهُ قَالَ: عَلَامَاتُ الْمُؤْمِنِ خَمْسٌ صَلَاةُ الْخَمْسِينَ وَ زِيَارَةُ الْأَرْبَعِينَ وَ التَّخَتُّمُ فِي الْيَمِينِ وَ تَعْفِيرُ الْجَبِينِ وَ الْجَهْرُ بِبِسْمِ‏ اللَّهِ‏ الرَّحْمَنِ‏ الرَّحِيمِ‏.

Mohammed Ibn Al-Hassan says he heard from:

Abi Mohammed Al-Hassan^-asws Ibn Ali Al-Askari that a momin is recognized by the five signs: The signs of a Momin (believer) are five: praying fifty-one Rak’at [including mandatory and optional prayers], Ziyarat Al-Arba’een, wearing a ring in the right hand, prostration on dirt, and saying ‘Bismillah hir Rahman nir Raheem‘ in a raised voice. (at the beginning of every Sura).^[91]

Also in another Hadith:

A person performed Salat for many days in congregation led by Imam 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).^[92]’

They 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.^[93]

How to recite Qul ho Wal ho Ahhad?

حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ الدَّقَّاقُ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْبَرْمَكِيُّ قَالَ حَدَّثَنِي الْحُسَيْنُ بْنُ الْحَسَنِ قَالَ حَدَّثَنِي بَكْرُ بْنُ زِيَادٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ: سَأَلْتُ الرِّضَا ع عَنِ التَّوْحِيدِ فَقَالَ كُلُّ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ آمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِيدَ قُلْتُ كَيْفَ‏ يَقْرَؤُهَا قَالَ كَمَا يَقْرَأُهَا النَّاسُ وَ زَادَ فِيهِ كَذَلِكَ‏ اللَّهُ‏ رَبِّي‏ كَذَلِكَ‏ اللَّهُ‏ رَبِّي‏ كَذَلِكَ‏ اللَّهُ‏ رَبِّي‏ ثَلَاثاً.

It has been narrated from Ali Ibn Ahmed Ibn Mohammed Ibn Imran who from Muhammad Bin Abu Abdullah, raising it from Abdul Al-Kufi, who said,

‘I asked Al-Reza^-asws about the Tawheed (Oneness). So he^-asws said: ‘The one who recites [112:1] Say: He Allah is One and believes in it, so he has recognised the Tawheed (Oneness)’. I said, ‘How should one recite it?’ He^-asws said: ‘Just as the people are reciting it, and increase in it,

كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي

‘Like that is Allah^-azwj my Lord^-azwj, like that is Allah^-azwj my Lord^-azwj, like that is Allah^-azwj my Lord^-azwj’’ (three times).^[94]

It is recommend to recite Chapter 97 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 Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Abdous, from Muhammad Bin Zawiya, from Abu Ali Bin Rashid who said,

‘I said to Abu Al-Hassan^-asws, ‘May I be sacrificed for you^-asws! You^-asws wrote to Muhammad Bin Al-Faraj teaching him that the most superior of what one can recite during the Obligatory (Salāt) is with ‘We^-azwj Revealed it’ (Chapter 97), and ‘Say He^-azwj Allah^-azwj is One’ (Chapter 112), and my chest is constricted by reciting these two during Al-Fajr (Salāt)’. So he^-asws said: ‘Do not constrict your chest by these two, for the merit, by Allah^-azwj, is in these two’.^[95]

(For more Ahadith see, Al-Kafi, Vol. 3,

https://www.hubeali.com/alkafivol3/)

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Imam^-asws showed how to offer Salat:

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.’

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^[96] 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.’^[97]

(For more Ahadith on supplications see, Al-Kafi, Vol. 3,

https://www.hubeali.com/alkafivol3/)

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Table of Contents

Qunut: 51

Hands after reciting Qunut will come down towards the knees and not to the face or chest: 52

Sending Laan in Qunut: 53

Qunut:

Qunut is compulsory in Salat, and is not fixed and one can recite other supplications and prayers for himself/herself as well as others. Some Ahadith are quoted here:

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اقْنُتْ فِي كُلِّ رَكْعَتَيْنِ فَرِيضَةٍ أَوْ نَافِلَةٍ قَبْلَ الرُّكُوعِ .

Ali, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Muhammad Bin Al Fuzayl, from Al Haris Bin Al Mugheira who said,

‘Abu Abdullah^-asws said: ‘Perform Qunut in every two Rak’at (of Salāt), Obligatory or optional, before the Rukū’.^[98]

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 .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban, from Ismail Bin Al Fazl who said,

‘I asked Abu Abdullah^-asws about the Qunut and what is to be said during it’. So he^-asws said: ‘Whatever Allah^-azwj Ordains upon your tongue, and I^-asws do not know of anything fixed for it’.^[99]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ يُجْزِئُكَ فِي الْقُنُوتِ.

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.’

Hands after reciting Qunut will come down towards the knees and not to the face or chest:

أَحْمَدُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ الطَّبْرِسِيُّ فِي الْإِحْتِجَاجِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِ‏ أَنَّهُ كَتَبَ إِلَى صَاحِبِ الزَّمَانِ ع يَسْأَلُهُ‏ عَنِ‏ الْقُنُوتِ‏ فِي‏ الْفَرِيضَةِ إِذَا فَرَغَ مِنْ دُعَائِهِ أَنْ يَرُدَّ يَدَيْهِ عَلَى وَجْهِهِ وَ صَدْرِهِ لِلْحَدِيثِ الَّذِي رُوِيَ أَنَّ اللَّهَ جَلَّ جَلَالُهُ أَجَلُّ مِنْ أَنْ يَرُدَّ يَدَيْ عَبْدٍ صِفْراً بَلْ يَمْلَؤُهُمَا مِنْ رَحْمَتِهِ أَمْ لَا يَجُوزُ فَإِنَّ بَعْضَ أَصْحَابِنَا ذَكَرَ أَنَّهُ عَمِلَ فِي الصَّلَاةِ فَأَجَابَ ع رَدُّ الْيَدَيْنِ مِنَ الْقُنُوتِ عَلَى الرَّأْسِ وَ الْوَجْهِ غَيْرُ جَائِزٍ فِي الْفَرَائِضِ وَ الَّذِي عَلَيْهِ الْعَمَلُ فِيهِ إِذَا رَجَعَ يَدَهُ فِي قُنُوتِ الْفَرِيضَةِ وَ فَرَغَ مِنَ الدُّعَاءِ أَنْ يَرُدَّ بَطْنَ رَاحَتَيْهِ مَعَ‏^[100] صَدْرِهِ تِلْقَاءَ رُكْبَتَيْهِ عَلَى تَمَهُّلٍ وَ يُكَبِّرُ وَ يَرْكَعُ.

Mohamed Bin Abdullah Bin Jaafar Al Hemyari wrote a letter to Moulana Sahib Al-Zaman^-asws in which he asked Him^-asws about Qunut in the Daily Farz Namaz, he asked whether after the Qunut we should touch our 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 a new thing (bidath). Imam^-ajfj responded in his message (tauqee) that it is not permissible to bring down hands on the head and the face in obligatory prayers (wajib namaz) instead, upon finishing (Qunut) one should bring his palms down from the front of his chest slowly down till one’s knees and say takbeer and go into bowing (rukuh).^[101].

Sending Laan in Qunut:

كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: قَالَ لَهُ الْحَارِثُ بْنُ الْمُغِيرَةِ النَّصْرِيُ‏ أَيْ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَا مَعْقِلٍ الْمُزَنِيَّ حَدَّثَنِي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ صَلَّى بِالنَّاسِ الْمَغْرِبَ فَقَنَتَ فِي الرَّكْعَةِ الثَّانِيَةِ فَلَعَنَ‏ مُعَاوِيَةَ وَ عَمْرَو بْنَ‏ الْعَاصِ‏ وَ أَبَا مُوسَى الْأَشْعَرِيَّ وَ أَبَا الْأَعْوَرِ السُّلَمِيَّ قَالَ الشَّيْخُ ع صَدَقَ فَالْعَنْهُمْ.

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 .^[102]

(For more Ahadith on supplications see, Al-Kafi, Vol. 3, –

https://www.hubeali.com/alkafivol3/)

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Taushud and interpretation of Salat

Recitation of Taushud

– فِقْهُ الرِّضَا، ع: فَإِذَا تَشَهَّدْتَ‏ فِي‏ الثَّانِيَةِ فَقُلْ‏- بِسْمِ اللَّهِ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ وَ الْأَسْمَاءُ الْحُسْنَى كُلُّهَا لِلَّهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْحَقِّ بَشِيراً وَ نَذِيراً بَيْنَ يَدَيِ السَّاعَةِ وَ لَا تَزِيدُ عَلَى ذَلِكَ

Fiqh Al-Reza^a-asws – ‘So when you are performing Tashahhud in the second (Cycle), so say, ‘In the Name of Allah^-azwj, and by Allah^-azwj, and the Praise is for Allah^-azwj, and the Good Names, all of them are for Allah^-azwj. I testify that there is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj; and I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him^-saww with the Truth as a giver of glad tidings and a warner up to the Day of Judgment’ – and do not increase upon that.

إِلَى أَنْ قَالَ ع فَإِذَا صَلَّيْتَ الرَّكْعَةَ الرَّابِعَةَ فَقُلْ فِي تَشَهُّدِكَ- بِسْمِ اللَّهِ‏ وَ بِاللَّهِ وَ الْحَمْدُ لِلَّهِ وَ الْأَسْمَاءُ الْحُسْنَى كُلُّهَا لِلَّهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْحَقِّ بَشِيراً وَ نَذِيراً بَيْنَ يَدَيِ السَّاعَةِ

Up to (the point) he^a-asws said: ‘So when you have prayed the fourth Cycle, say in your Tashahhud, ‘In the Name of Allah^-azwj, and by Allah^-azwj, and the Praise is for Allah^-azwj, and the Good Names, all of them are for Allah^-azwj. I testify that there is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj. And I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him^-azwj with the Truth as a giver of glad tidings and a warner up to the establishment of the Hour.

التَّحِيَّاتُ [لِلَّهِ‏] وَ الصَّلَوَاتُ الطَّيِّبَاتُ الزَّاكِيَاتُ الْغَادِيَاتُ الرَّائِحَاتُ التَّامَّاتُ النَّاعِمَاتُ الْمُبَارَكَاتُ الصَّالِحَاتُ لِلَّهِ مَا طَابَ وَ زَكَى وَ طَهُرَ وَ نَمَى وَ خَلَصَ وَ مَا خَبُثَ فَلِغَيْرِ اللَّهِ

The greetings (are for Allah^-azwj), and the Salawat, the good things, the pure things the splendid, the pleasantries, the perfected things, the bounties, blessed things, the righteous things are for Allah^-azwj what is good, and pure, and clean, and flourishing, and sincere. And whatever is bad, so it is for other than Allah^-azwj.

أَشْهَدُ أَنَّكَ نِعْمَ الرَّبُّ وَ أَنَّ مُحَمَّداً نِعْمَ الرَّسُولُ وَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ نِعْمَ الْوَلِيُّ وَ أَنَّ الْجَنَّةَ حَقٌّ وَ النَّارَ حَقٌّ وَ الْمَوْتَ حَقٌّ وَ الْبَعْثَ حَقٌّ وَ أَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ

I testify that You^-azwj are the best Lord^-azwj, and that Muhammad^-saww is the best of the Rasools^-as, and that Ali Bin Abu Talib^a-asws is the best of the Guardians^a-asws, and that the Paradise is true, and the Fire is true, and the death is true, and the Resurrection is true, and that the Hour would come, there is no doubt in it, and that Allah^-azwj would Resurrect the ones in the graves.

وَ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَ مَا كُنَّا لِنَهْتَدِيَ لَوْ لَا أَنْ هَدَانَا اللَّهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ ارْحَمْ مُحَمَّداً وَ آلَ مُحَمَّدٍ أَفْضَلَ مَا صَلَّيْتَ وَ بَارَكْتَ وَ رَحِمْتَ‏ وَ تَرَحَّمْتَ وَ سَلَّمْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ فِي الْعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيدٌ

And the Praise is for Allah^-azwj [7:43] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us. O Allah^-azwj! Send Blessings upon Muhammad^-saww and upon the Progeny^a-asws of Muhammad^-saww, and Bless upon Muhammad^-saww and upon the Progeny^a-asws of Muhammad^-saww, and be Merciful to Muhammad^-saww and the Progeny^a-asws of Muhammad, superior than what You^-azwj Sent Salawat and Blessed, and Mercied, and Greeted upon Ibrahim^-as and the progeny of Ibrahim^-as among the worlds, You^-azwj are the most-Praised One, the most-Glorified One!.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ الْمُصْطَفَى وَ عَلِيٍّ الْمُرْتَضَى وَ فَاطِمَةَ الزَّهْرَاءِ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ عَلَى الْأَئِمَّةِ الرَّاشِدِينَ مِنْ آلِ طه وَ يس اللَّهُمَّ صَلِّ عَلَى نُورِكَ الْأَنْوَرِ وَ عَلَى حَبْلِكَ الْأَطْوَلِ وَ عَلَى عُرْوَتِكَ الْأَوْثَقِ وَ عَلَى وَجْهِكَ الْكَرِيمِ‏ وَ عَلَى جَنْبِكَ الْأَوْجَبِ وَ عَلَى بَابِكَ الْأَدْنَى وَ عَلَى (مَسْلَكِ السِّرَاطِ)

O Allah^-azwj! Send Blessings upon Muhammad^-saww Al-Musatafa and Ali^a-asws Al Murtaza, and Fatima^a-asws Al Zahra, and Al Hassan^a-asws and Al Husayn^a-asws, and upon the Imams^a-asws, the Guiding ones from the Progeny^a-asws of TAHA, and YASEEN. O Allah^-azwj! Send Blessings upon Your^-azwj Light, the most radiating, and upon Your^-azwj lengthy Rope (Imams^a-asws), and upon Your^-azwj Firm Handle, and upon Your^-azwj Benevolent Face, and upon You^-azwj Side, the most Obligatory, and upon Your^-azwj Door, the closest one, and upon Your^-azwj Path of travel.

اللَّهُمَّ صَلِّ عَلَى الْهَادِينَ الْمَهْدِيِّينَ الرَّاشِدِينَ الْفَاضِلِينَ الطَّيِّبِينَ الطَّاهِرِينَ الْأَخْيَارِ الْأَبْرَارِ اللَّهُمَّ صَلِّ عَلَى جِبْرِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ عِزْرَائِيلَ وَ عَلَى مَلَائِكَتِكَ الْمُقَرَّبِينَ وَ أَنْبِيَائِكَ الْمُرْسَلِينَ وَ رُسُلِكَ أَجْمَعِينَ مِنْ أَهْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ أَهْلِ طَاعَتِكَ أَكْتَعِينَ‏ وَ اخْصُصْ مُحَمَّداً بِأَفْضَلِ الصَّلَاةِ وَ التَّسْلِيمِ.

O Allah^-azwj! Send Blessings upon the Guides, the Guided ones, the rightly guiding ones, the meritorious, the goodly, the clean, the best, the righteous. O Allah^-azwj! Send Blessings upon Jibraeel^-as, and Mikaeel^-as, and Istafeel^-as, and Izazeel^-as, and upon Your^-azwj Angels of Proximity, and Your^-azwj Mursil Prophets^-as, and Your^-azwj Rasools^-as altogether, from the inhabitants of the sky and the earths, and the people of Your^-azwj obedience, the higher status, and I particularise Muhammad^-azwj with the most superior of the Salawat and the greetings’’.^[103]

Interpretation of Salat:

4252- 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-moumaneen^-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-moumaneen^-asws replied, your exclaiming of ‘Allah ho Akbar’ in ‘Taqbeer-tul-Ahram’^[104], 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…..’^[105] and thank Allah who brought us into Life out of non-existance. 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-moumaneen^-asws, finally said, if you do not know the interpretation of your prayers then your prayers are infirm and incomplete.^[106]

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Salat Ends at Reciting Salam:

إذا انفتلت من صلاتك فعن يمينك

(In a long Hadith Amir-ul-Momineen^-asws says): Look (by only turning eyes to) the right side when you finish from offering the Salat.^[107]

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, ‘السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ’ ‘I appeal before Allah^-azwj to send peace on us and on the virtuous servants of Allah^-azwj‘, you have ended Salat.'”

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 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.’

Reason for the greeting in the Prayer (at the end)

حدثنا علي بن أحمد بن محمد رضي الله عنه قال: حدثنا محمد بن أبي عبد الله الاسدي الكوفي قال: حدثنا محمد بن اسماعيل البرمكي عن علي بن ابن العباس قال: حدثنا القاسم بن الربيع الصحاف عن محمد بن سنان عن المفضل ابن عمر قال: سألت ابا عبد الله (ع) عن العلة التي من أجلها وجب التسليم في الصلاة قال لانه تحليل الصلاة قلت فلاى علة يسلم على اليمين ولا يسلم على اليسار قال لان الملك الموكل الذي يكتب الحسنات على اليمين والذي يكتب السيئات على اليسار والصلاة حسنات ليس فيها سيئات فلهذا يسلم على اليمين دون اليسار

Ali Bin Ahmad Bin Muhammad narrated to us, from Muhammad Bin Abu Abdullah Al Asady Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Ibn Al Abbas, from Al Qasim Bin Al Rabie Al Sahaf, from Muhammad Bin Sinan, from Al Mufazzal Ibn Umar who said,

‘I asked Abu Abdullah^-asws about the reason due to which the greeting is Obligated in the Prayer (at the end of it). He^-asws said: ‘It is the legitimisation of the Prayer’. I said, ‘So, for which reason one has to greet to the right and not to greet to the left?’ He^-asws said: ‘Because the Angel who has been Allocated to write the good deeds is upon the right, and the one who write the evil deeds is upon the left, and the Prayer is a good deed, with no evil deed being therein. Therefore, it is due to that, one has to greet to the right instead of the left’.

قلت فلم لا يقال السلام عليك والملك على اليمين واحد ولكن يقال السلام عليكم قال ليكون قد سلم عليه وعلى من على اليسار وفضل صاحب اليمين عليه بالايماء إليه قلت فلم لا يكون الايماء في التسليم بالوجه كله ولكن لا بالانف لمن يصلى وحده وبالعين لمن يصلى بقوم، قال: لان مقعد الملكين من ابن آدم الشدقين فصاحب اليمين على الشدق الايمن وتسليم المصلى عليه ليثبت له صلاته في صحيفته

I said, ‘So why is it not said, ‘Peace be upon you (Singular)’, and the Angel upon the right is one, but it is said, ‘Peace be upon you all (Plural)’?’ He^-asws said: ‘In order for there to be greetings upon him (on the right) and upon him on the left, and that is a merit of the one on the right by the gesture being towards him’. I said, ‘So why did there not happen to be a gesture in the greeting with the face, all of it, but it is not with the nose for the one who Prays alone, and with the eye for the one who Prays with the people?’ He^-asws said: ‘Because the sitting of the two Angels is upon the two cheeks of the son of Adam^-as. So the one of the right is upon the right cheek and the greeting of the Praying one is upon him in order to affirm to him, his Prayer in his Parchment’.

قلت: فلم يسلم المأموم ثلاثا قال تكون واحدة ردا على الامام وتكون عليه وعلى ملكيه وتكون الثانية على من على يمينه والملكين الموكلين به وتكون الثالثة على من على يساره وملكيه الموكلين به ومن لم يكن على يساره أحد لم يسلم على يساره إلا أن يكون يمينه إلى الحائط ويساره إلى مصلى معه خلف الامام فيسلم على يساره

I said, ‘So why does the follower greet thrice?’ He^-asws said: ‘One of these happens to be in response to the Prayer leader, and happens to be upon him, and upon his Angel; and the second one happens to be upon the one who is upon his right and the two Angels Allocated with him, and the third one happens to be upon the one who is upon his left and the two Angels Allocated with him. And the one who does not happen to have anyone upon his left, will not greet upon his left, except that he greets upon his right, up to the wall, and to his left up to the Praying one who is with him, behind the Prayer leader. So he greets to his left’.

قلت فتسليم الامام على من؟ يقع قال على ملكيه والمأمومين يقول لملائكته اكتبا سلامة صلاتي لما يفسدها ويقول لمن خلفه سلمتم وأمنتم من عذاب الله عزوجل

I said, ‘So the greeting of the Prayer leader, upon whom does it occur?’ He^-asws said: ‘Upon his two Angels, and the two following Angels are saying to his Angels: ‘Write greetings of my Prayer, what has been spoilt of it’; and are saying to the ones behinds him: ‘You are peaceful and secure from the Punishment of Allah^-azwj Mighty and Majestic’.

قلت: فلم صار تحليل الصلاة التسليم؟ قال: لانه تحية الملكين، وفي اقامة الصلاة بحدودها وركوعها وسجودها وتسليمها سلامة للعبد من النار وفي قبول صلاة العبد يوم القيامة قبول سائر اعماله فإذا سلمت له صلاته سلمت جميع اعماله، وان لم تسلم صلاته وردت عليه رد ما سواها من الاعمال الصالحة.

I said, ‘So how did the greeting come to be the legitimisation of the Prayer?’ He^-asws said: ‘Because it is a salutation to the two Angels, and in the establishment of the Prayer by its Limits, and its Bowings, and its Prostrations, and its Greetings, is a safety for the servant from the Fire, and in the Acceptance of the Prayer of the servant on the Day of Judgement is the Acceptance of the rest of his deeds. So if his Prayer is safe, the entirety of his deeds, and if his Prayer is not safe, what is besides it from the righteous deeds is returned back to him’.^[108]

Three Takbeer at the end of Salat are part of Supplication and not Salat:

حدثنا علي بن أحمد بن محمد رضى الله عنه قال: حدثنا حمزة بن القاسم العلوى قال حدثنا جعفر بن محمد بن مالك الفزارى الكوفي قال حدثنا محمد بن الحسين بن زيد الزيات قال حدثنا محمد بن سنان عن المفضل بن عمر قال: قلت لابي عبد الله (ع) لاي علة يكبر المصلي بعد التسليم ثلاثا يرفع بها يديه فقال لان النبي صلى الله عليه وآله لما فتح مكة صلى باصحابه الظهر عند الحجر الاسود فلما سلم رفع يديزه وكبر ثلاثا وقال: لا إله إلا الله وحده، وحده أنجز وعده ونصر عبده واعز جنده وغلب الاحزاب وحده فله الملك وله الحمد يحيى ويميت ويميت ويحيى وهو على كل شئ قدير،

Ali Bin Ahmad Bin Muhammad narrated to us, from Hamza Bin Al Qasim Al Alawy, from Ja’far Bin Muhammad Bin Malik Al Fazary Al Kufy, from Muhammad Bin Al Husayn Bin Zayd Al Ziyat, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘I said to Abu Abdullah^-asws, ‘For which reason does the Praying one exclaim after the Greeting (Salam), three (times) and his hands are raises?’ Because the Prophet^-saww, when he^-saww conquered Makkah, Prayed Al-Zohr with his^-saww companions near the (Black) Stone. So when he^-saww Greeted (Salkam – to end Salat), (then) raised both his^-saww hands and exclaimed (Takbeer) three times (without dropping them), and said: ‘There is no god except for Allah^-azwj, One, One, Fulfilled His^-azwj Promise, and Helped His^-azwj servant, and Strengthened His^-azwj army, and Overcame the allies (those allied against Him^-azwj) alone. For Him^-azwj is the Kingdom, and for Him^-azwj is the Praise. He^-azwj Revives and Causes to die, and Causes to die and Revives, He^-azwj has Power over everything’.

ثم أقبل على اصحابه فقال: لا تدعوا هذا التكبير وهذا القول في دبر كل صلاة مكتوبة فان من فعل ذلك بعد التسليم، وقال هذا القول كان قد أدى ما يجب عليه من شكر الله تعالى ذكره على تقوية الاسلام وجنده.

Then he^-saww faced to his^-saww companions, so he^-saww said: Do not leave this exclamation, and this speech at the end of every Prescribed Prayer, for the one who does that after the Greeting (saying Salam at the end of Salat), and says this supplication, would have fulfilled what was Obligated upon him from thanking Allah^-azwj, Elevated is His^-azwj Mention, upon the Strengthening of Al-Islam and His^-azwj army’.^[109]

A Similar Hadith on raising Hands after Salat from Amir-ul-Momineen^-asws:

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

(In a long Hadith Amir-ul-Momineen^-asws says): When you finish your Salat, you should raise your hands upward for supplication and sit straight.^[110]

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.^[111]

Hadith 945 ( من لا يحضره الفقيه) are Comments of Sheik Sadduq on three Takbeer:

وَ قَالَ رَجُلٌ لِأَمِيرِ الْمُؤْمِنِينَ ع‏ يَا ابْنَ عَمِّ خَيْرِ خَلْقِ اللَّهِ مَا مَعْنَى رَفْعِ رِجْلِكَ الْيُمْنَى وَ طَرْحِكَ الْيُسْرَى فِي التَّشَهُّدِ قَالَ تَأْوِيلُهُ اللَّهُمَّ أَمِتِ الْبَاطِلَ وَ أَقِمِ الْحَقَّ قَالَ فَمَا مَعْنَى قَوْلِ الْإِمَامِ السَّلَامُ عَلَيْكُمْ فَقَالَ إِنَّ الْإِمَامَ يُتَرْجِمُ عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ يَقُولُ فِي تَرْجَمَتِهِ لِأَهْلِ الْجَمَاعَةِ أَمَانٌ لَكُمْ مِنْ عَذَابِ اللَّهِ يَوْمَ الْقِيَامَةِ.

And a man said to Amir Al Momineen^-asws, ‘O cousin of the best of the creatures of Allah^-azwj! What is the meaning of keeping your right leg above and stepping (over) your left (foot) during the Tashahhad?’

قَالَ تَأْوِيلُهُ اللَّهُمَّ أَمِتِ الْبَاطِلَ وَ أَقِمِ الْحَقَّ

He^-asws said: ‘Its explanation is, ‘O Allah^-azwj! I kill the falsehood and establish the Truth’.

قَالَ فَمَا مَعْنَى قَوْلِ الْإِمَامِ السَّلَامُ عَلَيْكُمْ

He said, ‘So what is the meaning of the words of the prayer leader, ‘The greeting be upon you?’

فَقَالَ إِنَّ الْإِمَامَ يُتَرْجِمُ عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ يَقُولُ فِي تَرْجَمَتِهِ لِأَهْلِ الْجَمَاعَةِ أَمَانٌ لَكُمْ مِنْ عَذَابِ اللَّهِ يَوْمَ الْقِيَامَةِ.

So he^-asws said: ‘The prayer leader translates from Allah^-azwj Mighty and Majestic, and he is saying in his translation to the people of the congregation, ‘There is safety for you all from the Punishment of Allah^-azwj on the Day of Judgment’.

Below is a comment from Sheikh Sadduq and is not part of the Hadith!^[112]

فَإِذَا سَلَّمْتَ رَفَعْتَ يَدَيْكَ وَ كَبَّرْتَ ثَلَاثاً وَ قُلْتَ- لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ أَنْجَزَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ أَعَزَّ جُنْدَهُ وَ غَلَبَ الْأَحْزَابَ وَحْدَهُ فَ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

So when you have greeted (salam), raise your hands and exclaim three Takbeers, and say, ‘There is no god except Allah^-azwj Alone, there being no associates for Him^-azwj. He^-azwj Promise is Fulfilled and Helps His^-azwj servant, and His^-azwj army is strong, and the Overcomes the confederates Alone. For Him is the Kingdom and for Him is the Praise, and He is Able upon all things [64:1].^[113]

The number of Takbir in five Salat are ninety five (95) in total that excludes the three Takbir some recite at the end of the Salat, those are part of the supplication, see Appendix at the end.

Salat is valid if Wuzu Breaks After Tashahhud:

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 Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’far^-asws regarding the man whose ablution breaks after him raising his head from the last Sajdah, before he performs Tashahhud. He^-asws said: ‘He should leave and perform the ablution. So if he so desires to, he returns to the Masjid, and if he so desires to, so to his house, and if he so desires to, wherever he so desires to. He should sit and perform Tashahhud, then greet (Salām). And if it was so that the ablution broke after the Tashahhud, so his Salāt would have passed (completed)’.^[114]

Manners of Moving Away from Praying Matt.

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.’

Supplication and Tasbeh after Salat:

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.^[115]

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).^[116]

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.^[117]

The Tasbeeh after 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 .

Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘The one who Glorifies with the Glorification (Tasbīḥ) of Fatima Al-Zahra^-asws before bending his legs after (finishing) the Obligatory Salāt, Allah^-azwj would Forgive (his sins) for him, and let him begin with the exclamation of Takbīr’.^[118]

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhamad Bin Abdul Hameed, from Safwan, from Ibn Muskaabn, from Abu Baseer,

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 .

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Al Khaybari, from Al Husayn Bin Suweyr, and Abu Salma Al Sarraj who both said,

‘We heard Abu Abdullah^-asws, and he^-asws was sending ‘Laan’ (asking for Allah^-azwj’s wrath) at the end of every Prescribed (Salāt), on four from the men and four from the women. So and so, and so and so, and so and so, and Muawiya’, (and he^-asws named them), ‘And so and so woman, and so and so woman, and Hinda, and Umm Al-Hakam – the sister of Muawiya’.^[120]

Appendix: Number of Takbir in Salat:

The number of Takbir in five Salat are ninety five (95) that excludes the three Takbir some recite at the end of the Salat, those are part of the supplication.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ التَّكْبِيرُ فِي صَلَاةِ الْفَرْضِ الْخَمْسِ الصَّلَوَاتِ خَمْسٌ وَ تِسْعُونَ تَكْبِيرَةً مِنْهَا تَكْبِيرَاتُ الْقُنُوتِ خَمْسَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The exclamation of Takbīr regarding the five Obligatory Salāts are ninety five exclamations of Takbīrs – from these, the Takbīrs for the Qunoot are five’.^[121]

وَ رَوَاهُ أَيْضاً عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ فَسَّرَهُنَّ فِي الظُّهْرِ إِحْدَى وَ عِشْرِينَ تَكْبِيرَةً وَ فِي الْعَصْرِ إِحْدَى وَ عِشْرِينَ تَكْبِيرَةً وَ فِي الْمَغْرِبِ سِتَّ عَشْرَةَ تَكْبِيرَةً وَ فِي الْعِشَاءِ الْآخِرَةِ إِحْدَى وَ عِشْرِينَ تَكْبِيرَةً وَ فِي الْفَجْرِ إِحْدَى عَشْرَةَ تَكْبِيرَةً وَ خَمْسَ تَكْبِيرَاتِ الْقُنُوتِ فِي خَمْسِ صَلَوَاتٍ .

And it is reported as well, from his father, from Abdullah Bin Al-Mugheira, ‘And he^-asws explained these – In Al-Zohr there are twenty one exclamations of Takbīr, and in Al-Asr there are twenty one exclamations of Takbīr, and in Al-Maghrib there are sixteen exclamations of Takbīr, and in Al-Isha the last there are twenty one exclamations of Takbīr, and in Al-Fajr there are eleven exclamations of Takbīr, and there are five Takbīrs of the Qunoot in the five Salāts’.^[122]

———————————————————————————————————————

Supplications after Salat:

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 Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The supplication after the Obligatory (Salāt) is superior than the Salāt prayed voluntarily’.^[123]

Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘The one who Glorifies with the Glorification (Tasbīḥ) of Fatima Al-Zahra^-asws before bending his legs from the Obligatory Salāt, Allah^-azwj would Forgive (his sins) for him, and let him begin with the exclamation of Takbīr’.^[124]

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 Bin Idrees, from Muhammad Bin Ahmad, raising it, said,

‘Abu Abdullah^-asws said: ‘When you have a doubt in the Glorification (Tasbīḥ) of Syeda Fatima Al-Zahra^-asws, so repeat’.^[125]

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Al Khaybari, from Al Husayn Bin Suweyr, and Abu Salma Al Sarraj who both said,

A number of our companions, from sahl Bin Ziyad, from one of our companions, from Muhammad Bin Al Faraj who said,

وَ قَالَ إِذَا انْصَرَفْتَ مِنْ صَلَاةٍ مَكْتُوبَةٍ فَقُلْ

And he^-asws said: ‘When you finish from the Prescribed Salāt, so say,

قَالَ وَ كَانَ النَّبِيُّ ( صلى الله عليه وآله ) يَقُولُ إِذَا فَرَغَ مِنْ صَلَاتِهِ

He^-asws said: ‘And the Prophet^-saww was saying whenever he^-saww was free from his^-saww Salāt:

Sajdah-e-Shukkar (Prostration of Thanks):

عن علي بن الحسين (عليهما السلام)، انه كان يقول في سجدة الشكر يضع خده الايمن على الارض ويقول

It is narrated from Ali^-asws bin Al-Hussain^-asws: When performing ‘Prostration of Thanks’ Put down your right cheek on the floor and recite:-

اَلْلهُمْ لَا تَسْلُبُنِي مَا أَنْعَمْتُ بِهِ، عَلِيَ مِنْ وِلَايَتِكَ، وَوِلَايَةِ مُحَمَّدٍ وَآلِ مُحَمَّد (عليه وعليهم السلام)

Ya Allah^-azwj do not take away from me, what You^-azwj have Bestowed onto me, – Your^-azwjWilayath and Wilayath of Mohammad^-saww and Family^-asws of Muhammad^-saww.

-: ثم يضع خده الايسر على الارض،ويقول مثل ذلك هذا

Then put down your left cheek on the floor and reiterate the above.^[128]

حدثنا محمد بن ابراهيم بن اسحاق الطالقاني رضى الله عنه قال: حدثنا احمد بن محمد بن سعيد الكوفي قال حدثنا علي بن الحسن بن علي بن فضال، عن أبي الحسن الرضا (ع) قال: السجدة بعد الفريضة شكرا لله تعالى ذكره على ما وفق العبد من اداء فرضه وادنى ما يجزى فيها من القول ان يقال شكرا لله شكرا لله ثلاث مرات، قلت: فما معنى قوله شكرا لله؟ قال: يقول هذه السجدة منى شكرا لله على ما وفقني له من خدمته واداء فرضه والشكر موجب للزيادة فان كان في الصلاة تقصير تم بهذه السجدة.

Muhammad Bin Ibrahim Bin Is’haq Al Talaqany narrated to us, from Ahmad Bin Muhammad Bin Saeed Al Kufy, from Ali Bin Al Hassan Bin Ali Bin Fazaal,

Abu Al-Hassan Al-Reza^-asws has said: ‘The Prostration after the Obligatory, is for thanking Allah^-azwj, Elevated is His^-azwj Mention, upon what the servant was inclined towards from the fulfilment of his Obligatory (Prayer) and the lowest of what suffices with regards to it from the speech is that he should say, ‘Thanks be to Allah^-azwj! Thanks be to Allah^-azwj! – three times’. I said, ‘So what is the Meaning of his words, ‘Thanks be to Allah^-azwj’?’ He^-asws said: ‘He would be saying, ‘This is the Prostration from me, as thanks to Allah^-azwj upon what He^-azwj has Inclined me towards from serving Him^-azwj, and fulfilling His^-azwj Obligations’; and the thanks Obligates the increase, so if there was any deficiency in the Prayer, it would be completed by this Prostration’.^[129]

مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ قَالَ كَتَبَ إِلَيَّ الرَّجُلُ ( صلوات الله عليه ) فِي سَجْدَةِ الشُّكْرِ مِائَةَ مَرَّةٍ شُكْراً شُكْراً وَ إِنْ شِئْتَ عَفْواً عَفْواً .

Muhammad Bin Yahya and Ahmad Bin Idrees, from Muhamad Bin Ahmad, from Ali Bin Muhammad Al Qasany, from Muhammad Bin Isa, from Suleyman Bin Hafs Al Marouzy who said,

‘A man^-asws wrote to me: ‘In the Sajdah-e-Shukr (prostration of gratefulness), (say) one hundred times, ‘Thanks! Thanks!’, and if you so desire to, ‘Pardon! Pardon!’^[130]

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Sitting and standing manners for men in Salat

و قوله ع في صحيحته الأخرى‏ إياك و القعود على قدميك فتتأذى بذلك و لا تكون قاعدا على الأرض فيكون إنما قعد بعضك على بعض فلا تصبر للتشهد و الدعاء.

And his^-asws words in his another ‘Saheeh’ (correct Hadeeth): ‘Beware of doing ‘Al-Iq’a (sitting in thunderbolt position) upon your feet for you will be hurt with that, and do not be seated upon the ground for you have been seated with part of you upon part and you will not be patient (comfortable) for the Tashahhud and the supplication’’.

لَا تَقْرَأْ وَ أَنْتَ رَاكِعٌ وَ لَا أَنْتَ سَاجِدٌ وَ لَا تُصَلِّ وَ أَنْتَ عَاقِصٌ شَعْرَكَ فَإِنَّهُ كِفْلُ الشَّيْطَانِ وَ لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ.

Do not recite (Quran) while you are in Ruk’u nor when you^-asws are in Sajdah, and do not pray Salat and you^-asws have plaited your^-asws hair, for it is a portion of Satan^-la, and do not do Al-Iq’a (sitting in thunderbolt pose) between the two Sajdah(s)’’.

وَ يُؤَيِّدُهُ مَا وَرَدَ فِي حَدِيثِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع‏ وَ لَا تُقْعِ عَلَى قَدَمَيْكَ.

And it is supported by what has been referred in a Hadeeth by Zurara, from Abu Ja’far^-asws: ‘Do not do Al-Iq’a (sitting in thunderbolt pose) upon your feet’’.

و الدليل على أن النهي ليس للتحريم ما رواه‏ عُبَيْدُ اللَّهِ الْحَلَبِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِالْإِقْعَاءِ فِي الصَّلَاةِ بَيْنَ السَّجْدَتَيْنِ.

And the evidence upon that the prohibition isn’t forbiddance is what is reported by Ubedullah Al-Halby, from Abu Abdullah^-asws having said: ‘There is no problem with Al-Iq’a (sitting in thunderbolt pose) between the two Sajdah(s)’’.

زرارة عن الباقر ع كراهيته حيث قال‏ و إياك و القعود على قدميك فتتأذى بذلك.

Zurara from Al-Baqir^-asws is its abhorrence whereby he^-asws said: ‘And beware of the sitting upon your feet for you will be hurt by that’’.

وَ مِنْ طَرِيقِ الْأَصْحَابِ مَا رَوَاهُ أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ.

And from the ways of the companions is what is reported by Abu Baseer, from Abdullah^-asws having said: ‘Do not do Al-Iq’a (sitting in thunderbolt pose) between the two Sajdah(s)’’.

وَ مِنْهُ نَقْلًا مِنْ كِتَابِ حَرِيزٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ لَا بَأْسَ بِالْإِقْعَاءِ فِيمَا بَيْنَ السَّجْدَتَيْنِ وَ لَا يَنْبَغِي الْإِقْعَاءُ بَيْنَ التَّشَهُّدِ فِي الْجُلُوسِ وَ إِنَّمَا التَّشَهُّدُ فِي الْجُلُوسِ وَ لَيْسَ الْمُقْعِي بِجَالِسٍ‏.

And from him, copying from the book of Hareyz who said,

‘Abu Ja’far^-asws said: ‘There is no problem with Al-Iq’a (sitting in thunderbolt pose) in what is between the two Sajdahs, and Al-Iq’a is not appropriate between the Tashahhud and the sitting, and rather the Tashahhud is in the sitting, and the one sitting in Al-Iq’a posture is no sitting’’.^[131]

1- مَعَانِي الْأَخْبَارِ، عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ جَعْفَرٍ الْهَمَذَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا بَأْسَ فِي الْإِقْعَاءِ فِي الصَّلَاةِ بَيْنَ السَّجْدَتَيْنِ وَ بَيْنَ الرَّكْعَةِ الْأُولَى وَ الثَّانِيَةِ وَ بَيْنَ الرَّكْعَةِ الثَّالِثَةِ وَ الرَّابِعَةِ وَ إِذَا أَجْلَسَكَ الْإِمَامُ فِي مَوْضِعٍ يَجِبُ أَنْ تَقُومَ فِيهِ فَتَجَافَ

(The book) ‘Ma’any Al Akhbar’ – from Ahmad Bin Ziyad Bin Ja’far Al Hamdany ,from Ali Bin Ibrahim, from his father, from Ibn Abu Umery, from Amro Bin Jumie who said,

‘Abu Abdullah^-asws said: ‘There is no problem in Al-Iq’a (sitting in thunderbolt pose) between the two Sajdah(s) and between the first Cycle and the second, and between the third and the fourth; and when the prayer leader makes you sit in a place obligating your standing in it, sit lightly.

وَ لَا يَجُوزُ الْإِقْعَاءُ فِي مَوْضِعِ التَّشَهُّدَيْنِ إِلَّا مِنْ عِلَّةٍ لِأَنَّ الْمُقْعِيَ لَيْسَ بِجَالِسٍ إِنَّمَا جَلَسَ بَعْضُهُ عَلَى بَعْضٍ وَ الْإِقْعَاءُ أَنْ يَضَعَ الرَّجُلُ أَلْيَتَيْهِ عَلَى عَقِبَيْهِ فِي تَشَهُّدَيْهِ

And Al-Iq’a is not allowed in place of the two Tashahhud(s) except from an illness, because the one sitting (in Al-Iq’a posture) isn’t sitting (Jalasa). But rather, sitting (Jalasa) is part of him upon part, while Al-Iq’a is the man placing his backside upon his heels in his Tashahhud.

فَأَمَّا الْأَكْلُ مُقْعِياً فَلَا بَأْسَ بِهِ لِأَنَّ رَسُولَ اللَّهِ ص قَدْ أَكَلَ مُقْعِياً.

As for eating while being in Al-Iq’a posture, there is no problem with it because Rasool-Allah^-saww had eaten in Al-Iq’a posture’’.^[132]

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

Ali, from his father, from Hammad Bin Isa, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When you stand in the Salāt, so do not join your foot with the other one. Leave a distance between the two toes, the least of that being up to an open palm’s width and more; and drop your shoulders and send your hands without crossing your fingers for them to be upon your thighs, in front of the knees, and let your sight be towards the place of your Sajdah.

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

So when you perform Rukū, form a row with your two feet making between them to be a distance of a measure of an open palm’s width, and enable your palms upon your knees and place you right hand upon your right knee before the left, and the tips of your fingers should reach the eye (centre) of the knee, and separate you fingers when you place them upon your knees. So when the tips of your fingers arrive to your knees during your Rukū, that would suffice you. And the most beloved to me^-asws is that you enable your palms upon your knees, so you make your fingers to be upon the eye (centre) of your knee and separate between the two, and straighten your back, and extend your neck, and let your sight be towards what is between your feet.

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

So when you intend to perform Sajdah, raise your hand in the exclamation of Takbīr and fall down perform Sajdah, and begin with your hands and place these upon the ground before your knees, placing them both together and not squatting your forearms like the wild animals, nor placing your forearms upon your knees and your thighs, but forming wings with your elbows, not pasting your palm with your knees, nor them being too close to your face, displaying them parallel to your shoulders and not making them to be in front of your knees, but diverging them a little bit from that, and extend them upon the ground with an extensions, and pulling them a little towards you with a pulling.

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

And if there was a cloth beneath them, it would not harm you, and if you were to lead with these two to the ground, so it would be superior. And do not separate between your fingers during your Sajdah, but keep them close together’.

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 .

He^-asws said: ‘And when you sit during your performing of the Tashahhud (three or more testimonies), so paste the two knees with the ground and separate between the two a bit, and let the back of your left foot be upon the ground and the back of your right foot be upon the inside of your left foot and your backside to be upon the ground, and the side of your right big toe to be upon the ground.

And beware of the sitting upon your two feet, for you would be hurt by that. And do not sit with part of you upon the (other) part but let yourself be sitting upon the ground, so you should rather happen to be sitting (comfortably), otherwise you would not be patient for the Tashahhud and the supplication’.^[133]

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

From him, from Ahmad Bin Muhammad, from Hammad, from Hareyz, from a man,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘(What about) [108:2] Therefore pray Salāt to your Lord and make a sacrifice?’ He^-asws said: ‘The moderation during the standing, that he should straighten his back and his face’.

وَ قَالَ لَا تُكَفِّرْ فَإِنَّمَا يَصْنَعُ ذَلِكَ الْمَجُوسُ وَ لَا تَلَثَّمْ وَ لَا تَحْتَفِزْ وَ لَا تُقْعِ عَلَى قَدَمَيْكَ وَ لَا تَفْتَرِشْ ذِرَاعَيْكَ .

And he^-asws said: ‘Do not place one hand upon the other, that is what the Magians do, and neither veil your face, nor hold limbs tightly, nor fall upon your feet, nor spread out your arms’.^[134]

Amir-ul-Momineen^-asws Says:

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

The believers should not put one hand on the other while standing straight in prayers like the disbelievers (do).^[135]

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Sitting and standing manners for women in Salat

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 .

And by this chain, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘When the woman stands in the Salāt, she should gather her two feet and not have separation between the two, and she would clasp her hands to her chest in the place of her breasts. So when she Rukū, she should place her hands above her knees upon her thighs so as not to bend down very much to lift up her backside. So when she sits, so it should be upon her backside, not like the sitting of the man. And when she falls for the Sajdah, she should begin with the sitting with the two knees before the two hands, then she should perform Sajdah, pasting with the ground. So when she was in her sitting, she should clasp her thigs, and raise her knees from the ground. And when she stand she should do it stealthily, not raising her backside first’.^[136]

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 Bin Muhammad, from Al Husayn Bin Saeed, from Usman Bin Isa, from Ibn Muskaan, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the woman perform Sujūd (plural of Sajdah), she should extend her forearms’.^[137]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُهُ عَنْ جُلُوسِ الْمَرْأَةِ فِي الصَّلَاةِ قَالَ تَضُمُّ فَخِذَيْهَا .

Ali Bin Ibrahim, from his father, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked him^-asws about the sitting of the woman during the Salāt. He^-asws said: ‘She would clasp her thighs (together)’.^[138]

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Table of Contents

What Elevates the Status of Salat and What Ensures it’s Acceptance: 78

What is the Essence of Salat: 80

The Meanings of Establishing the Salat 81

Salat is Unacceptable Without Paying Zakaat and Without Wilayat^-asws: 82

Sayings of Amir-ul-Momineen^-asws on Salat: 83

Benefits of Night Prayers (Namaz-E-Shab) 92

What Elevates the Status of Salat and What Ensures it’s Acceptance:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ شَهْرَآشُوبَ فِي الْمَنَاقِبِ، عَنْ أَبِي حَازِمٍ قَالَ قَالَ رَجُلٌ لِزَيْنِ الْعَابِدِينَ ع تَعْرِفُ الصَّلَاةَ فَحَمَلْتُ عَلَيْهِ فَقَالَ ع مَهْلًا يَا أَبَا حَازِمٍ فَإِنَّ الْعُلَمَاءَ هُمُ الْحُلَمَاءُ الرُّحَمَاءُ ثُمَّ وَاجَهَ السَّائِلَ فَقَالَ نَعَمْ أَعْرِفُهَا فَسَأَلَهُ عَنْ أَفْعَالِهَا و تُرُوكِهَا وَ فَرَائِضِهَا وَ نَوَافِلِهَا حَتَّى بَلَغَ قَوْلَهُ مَا افْتِتَاحُهَا قَالَ التَّكْبِيرُ قَالَ مَا بُرْهَانُهَا قَالَ الْقِرَاءَةُ قَالَ مَا خُشُوعُهَا قَالَ النَّظَرُ إِلَى مَوْضِعِ السُّجُودِ قَالَ مَا تَحْرِيمُهَا قَالَ التَّكْبِيرُ قَالَ مَا تَحْلِيلُهَا قَالَ التَّسْلِيمُ قَالَ مَا جَوْهَرُهَا قَالَ التَّسْبِيحُ قَالَ مَا شِعَارُهَا قَالَ التَّعْقِيبُ

قَالَ مَا تَمَامُهَا قَالَ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

قَالَ مَا سَبَبُ قَبُولِهَا قَالَ وَلَايَتُنَا وَ الْبَرَاءَةُ مِنْ أَعْدَائِنَا فَقَالَ مَا تَرَكْتَ لِأَحَدٍ حُجَّةً ثُمَّ نَهَضَ يَقُولُ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ وَ تَوَارَى

Mohammed bin Ali bin Shhir Ashob reports in Manaqib, I heard it from the father of Hazam that once a person came to Imam Zain ul-Abadeen^-asws and asked:

Do you know something about the Salat?’ I (the narrator) became furious and leapt forward to attack him but Imam^-asws intervened and said: O Abu Hazim! Stay where you are, people with knowledge show courage and are very kind. Imam^-asws looked toward the man and replied: ‘Yes, I know about the Salat’. That person asked several questions on Salat from the Imam^-asws. Imam^-asws replied to his questions and in the end he asked:

He asked: ‘What elevates the status of Salat?

Imam Zain ul-Abadeen^-asws replied: By sending the ‘Salawat’^[139] on Mohammed^-saww and his pious progeny^-asws.

He asked: What ensures the acceptance of Salat?

Imam^-asws replied: Adherence to our^-asws Wilayat and denouncing and rejecting our^-asws enemies, ensure acceptance of Salat.

After listening to the Divine reply he got up and said, you^-asws have removed all doubts and did not leave behind any excuses unturned. Indeed Allah^-azwj Knows who to entrust with His^-azwj Divine Message.^[140]

وأما قوله عزوجل: (أقيموا الصلوة) فهو أقيموا الصلاة بتمام ركوعها وسجودها و ـ حفظ ـ مواقيتها، وأداء حقوقها التي إذا لم تؤد لم يتقبلها رب الخلائق أتدرون ما تلك الحقوق؟ فهي إتباعها بالصلاة على محمد وعلي وآلهما (عليهم السلام) منطويا على الاعتقاد بأنهم أفضل خيرة الله، والقوام بحقوق الله، والنصار لدين الله.

In Tafseer Imam Hassan^-asws al-Askari^-asws, Imam^-asws says: ‘As for the Words of the Almighty “and keep up Salat“- is the establishment of Salat with all the bowings and prostrations and keeping to its timings, and the fulfilment of its rights without which, the Lord^-azwj of creation does not Accept Prayers. (Imam^-asws asked): Do you know what those rights are? These are the salutations on Mohammed^-saww and Ali^-asws and their Progeny^-asws and to have belief that they^-asws are the best of the creation of Allah^-azwj and the establishers of the Rights of Allah^-azwj and the helpers of the religion of Allah^-azwj‘.^[141]

قال رسول الله (صلى الله عليه وآله): من صلى الخمس كفر الله عنه من الذنوب ما بين كل صلاتين، وكان كمن على بابه نهرجار يغتسل فيه كل يوم خمس مرات ـ و ـ لا يبقي عليه من الدرن شيئا إلا الموبقات التي هي جحد النبوة و الامامة أو ظلم إخوانه المؤمنين أو ترك التقية حتى يضر بنفسه وباخوانه المؤمنين.

The Messenger of Allah^-saww said: ‘One who Prays five times (Salat) a day, Allah^-azwj expiates his sins between the two Salat, as if there was a flowing river by his door and he bathes in it five times a day and there does not remain any filth on him except if he rejects the Prophet-hood and the Imamate or is unjust to his believing brother or if he avoids Taqqiya (dissimulation) so that it affects him adversely and his believing brothers.^[142]

ثم قال الله عزوجل لسائر اليهود والكافرين المظهرين: (واستعينوا بالصبر والصلوة) ـ أي بالصبر ـ عن الحرام ـ و ـ على تأدية الامانات، وبالصبر على الرئاسات الباطلة، وعلى الاعتراف لمحمد بنبوته ولعلي بوصيته.

(واستعينوا بالصبر) على خدمتهما، وخدمة من يأمرانكم بخدمته على استحقاق الرضوان والغفران ودائم نعيم الجنان في جوار الرحمن، ومرافقة خيار المؤمنين، والتمتع بالنظر إلى عزة محمد سيد الاولين والآخرين، وعلي سيد الوصيين والسادة الاخيار المنتجبين، فان ذلك أقر لعيونكم، وأتم لسروركم، وأكمل لهدايتكم من سائر نعيم الجنان.

Then Allah^-azwj the Almighty Said to the other disbelievers who were present there: “And seek assistance through patience and Salat” Meaning, be patient by staying away from the prohibited and the fulfilment of trusts and by observing patience from the false governments and recognition of the Prophet-hood of Mohammed^-saww and the Master-ship of Ali^-asws.^[143]

“And seek assistance through patience” on serving them^-asws and serving those^-asws that they^-asws order you to do so as is their^-asws right, and you will be rewarded with Forgiveness and a life of eternal bliss in the Gardens in the vicinity of the Beneficent, and in the friendship of the true believers, and enjoy looking at the honour of Mohammed^-saww the Master of the former ones and the later ones, and at the Master of the Trustees and the Chief of the good chosen ones for that will be a coolness to your eyes and you will be in joy and complete bounty from all the other bounties of the Gardens.

واستعينوا أيضا بالصلوات الخمس، وبالصلاة على محمد وآله الطيبين (على قرب الوصول إلى جنات النعيم). (وإنها) أي هذه الفعلة من الصلوات الخمس، و ـ من ـ الصلاة على محمد وآله الطيبين مع الانقياد لاوامرهم والايمان بسرهم وعلانيتهم وترك معارضتهم بلم؟ وكيف؟ (لكبيرة) ـ ل ـ عظيمة. (إلا على الخاشعين) الخائفين من عقاب الله في مخالفته في أعظم فرائضه.

And seek help by five Salat and by salutations of Mohammed^-saww and his^-saww blissful Progeny^-asws, to be near to the Gardens of Bliss. “and most surely it” Meaning these deeds from the five Salat and from the salutation on Mohammed^-saww and his^-saww blissful Progeny^-asws with obedience to their^-asws orders and belief in their^-asws secrets and what they proclaim and avoid objections like Why? How? “is a hard thing” a great thing “except for the humble ones” those who fear the retribution of Allah^-azwj for those who oppose the great obligations of His^-azwj.^[144]

What is the Essence of Salat:

قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَنْتُمُ الصَّلَاةُ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ أَنْتُمُ الزَّكَاةُ وَ أَنْتُمُ الْحَجُّ فَقَالَ يَا دَاوُدَ نَحْنُ الصَّلَاةُ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ نَحْنُ الزَّكَاةُ وَ نَحْنُ الصِّيَامُ وَ نَحْنُ الْحَجُّ وَ نَحْنُ الشَّهْرُ الْحَرَامُ وَ نَحْنُ الْبَلَدُ الْحَرَامُ وَ نَحْنُ كَعْبَةُ اللَّهِ وَ نَحْنُ قِبْلَةُ اللَّهِ وَ نَحْنُ وَجْهُ اللَّهِ قَالَ اللَّهُ تَعَالَى فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ وَ نَحْنُ الْآيَاتُ وَ نَحْنُ الْبَيِّنَاتُ وَ عَدُوُّنَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

Imam Jafar-e-Sadiq^-asws said: ‘We^-asws are the Salat which is mentioned in the Holy Quran, we^-asws are the Zakaat and we^-asws are the Soam, we^-asws are the Hajj, we^-asws are the sacred City, we^-asws are al-Kabah, we^-asws are the ‘Face’ of Allah^-azwj, we^-asws are Allah^-azwj’s Verses and we^-asws are His^-azwj Proofs (Aiat and Biyan)…^[145].

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ نَحْنُ أَصْلُ كُلِّ خَيْرٍ وَ مِنْ فُرُوعِنَا كُلُّ بِرٍّ فَمِنَ الْبِرِّ التَّوْحِيدُ وَ الصَّلَاةُ وَ الصِّيَامُ …….

Imam Jafar-e-Sadiq^-asws says: ‘We^-asws are the root of all virtues and we^-asws are the branches of all righteousness and through us^-asws is the (way) to ‘Touheed’ and ‘Salat’ and ‘Soam….^[146]

صلوا على النبي و آله صلى الله عليه و عليهم فإن الله يتقبل دعاءكم عند ذكره و رعايتكم له

(Amir-ul-Momineen says^-asws) Blessed is the Prophet^-saww and his pure progeny^-asws, Allah^-azwj will Accept your Salat when you mention Prophet^-saww and his family^-asws with due respect.^[147]

The Meanings of Establishing the Salat

نُقِلَ مِنْ خَطِّ الشَّهِيدِ ره عَنْ أَبِي الْوَلِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ قَدْ قَامَتِ الصَّلَاةُ إِنَّمَا يَعْنِي بِهِ قِيَامَ الْقَائِمِ ع

Shaheed^-ra has reported a tradition of Imam Jafar-e-Sadiq^-asws, as narrated by Abu Walid, that Imam^-asws said: ‘Qad qamatil Salat’ (Salat has been established) refers to the establishment of the Imamat of al-Qaim^-ajfj.^[148]

“The Imam^-asws said, ‘Such people will be those who did not believe in ‘A’immah^-asws (Leaders with Divine Authority) about whom Allah^-azwj, has Said, “The foremost ones will be the nearest ones to Allah.” (56:11) Have you not noticed that people call the one second to the lead in horseracing ‘Al-Musalli’ (also means the praying)? This, what is meant therein. “We did not pray” (74:43), means ‘We did not follow the ‘Al-Sabaqeen’ the (Divine) leader^-asws.’^[149]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ السَّيِّئَةُ فِيهِ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ

Ali bin Ibrahim narrates from his father, who heard it from Mohammed ibn al-Riyyan bin al-Sallat Rafa, who heard it from Abi Abd Allah^-asws:

Amir-ul-Momineen, Ali^-asws ibn abu Talib^-asws, would very often say in sermons about sins, ‘O people, pay attention to your religion, pay attention to your religion. An evil deed in it (under our^-asws Wilayat) is better than a good deed under other than it (Wilayat). An evil deed in true religion can be forgiven (by means of repenting) but a good deed performed under other than Just (our Wilayat) will not be accepted.’^[150]

فِي جَنَّاتٍ يَتَسَاءَلُونَ (40) عَنِ الْمُجْرِمِينَ (41) مَا سَلَكَكُمْ فِي سَقَرَ (42) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (4374:)

Those who will be in the paradise ask from the sinner what has brought you to the hell, they will reply: We were not among those who prayed.

قال حدثني جعفر بن محمد الفزاري معنعنا عن أبي عبد الله ع في قوله تعالى فِي جَنَّاتٍ يَتَساءَلُونَ عَنِ الْمُجْرِمِينَ ما سَلَكَكُمْ فِي سَقَرَ قالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ يعني لم نك ]يكونوا[ من شيعة علي بن أبي طالب ع وَ لَمْ نَكُ نُطْعِمُ الْمِسْكِينَ وَ كُنَّا نَخُوضُ مَعَ الْخائِضِينَ وَ كُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ فذلك ]فذاك[ يوم القائم ع و هو يوم الدين حَتَّى أَتانَا الْيَقِينُ أيام القائم ]ع[ فَما تَنْفَعُهُمْ شَفاعَةُ الشَّافِعِينَ فما تنفعهم شفاعة لمخلوق و لن يشفع فيهم رسول الله ص يوم القيامة

It is narrated from Imam Hassan al-Askari^-asws in the explanation of the above Verses: The people of paradise will ask from the inhabitants of hell, what has brought you to the raging fire? They will reply: We were not among those who offered Salat, meaning that we were not among the Shias of Ali^-asws.^[151]

Salat is Unacceptable Without Paying Zakaat and Without Wilayat^-asws:

حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن العباس بن معروف عن علي بن مهزيار عن الحسن بن سعيد عن حماد بن عيسى عن عمر بن أذينة عن زرارة و بكير و فضيل و محمد بن مسلم و بريد بن معاوية عن أبي جعفر ع و أبي عبد الله ع أنهما قالا في الرجل يكون في بعض هذه الأهواء الحرورية و المرجئة و العثمانية و القدرية ثم يتوب و يعرف هذا الأمر و يحسن رأيه أ يعيد كل صلاة صلاها أو صوم أو زكاة أو حج قال ليس عليه إعادة شي‏ء من ذلك غير الزكاة فإنه لا بد أن يؤديها لأنه وضع الزكاة في غير موضعها و إنما موضعها أهل الولاية

Mohammed bin Hassan reports from Mohammed bin Hassan al-Safar, who heard it from al-Abbas bin Mahroof, who from Ali bin Mahzyar, who from Al-Hassan bin Saeed, who from Hammad bin Isa, who from Ummer bin Azyana, who heard it from Zarrah and Bakeer and Fazeel and Mohammed bin Muslim and Bareed bin Muawiya who said that he has heard from:

Mohammed Baqir^-asws and Imam Jafar-e-Sadiq^-asws had said about a person who belonged to one of the Muslim sects, Harrawiya or Marhaba and/or Usmania or Qadari. But then he repented and recognised the ‘Just’ (Haq) Path and corrected his belief. The question was asked what would happen to his Salat, Soam, Zakaat and Hajj, which he had performed as per his previous beliefs. Does he need to repeat all those acts of worship? They^-asws replied: He will have to repay his Zakaat but there is no need to repeat the other acts of worship. This is due to the fact that he has paid his Zakaat to non-deserving ones whereas the real and legitimate recipients of the Zakaat will be those who adhere to our^-asws Wilayat.^[152]

قوله عزوجل: ” وأقيموا الصلاة وآتوا الزكاة وما تقدموا لانفسكم من خير تجدوه عند الله ان الله بما تعملون بصير ”

The Words of the Almighty “And keep up Salat and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do“ – VERSE 110

قال الامام (عليه السلام): (أقيموا الصلاة) باتمام وضوئها وتكبيراتها وقيامها وقراءتها وركوعها وسجوها وحدودها. (وآتوا الزكاة) مستحقيها، لا تؤتوها كافرا ولا مناصبا. قال رسول الله (صلى الله عليه وآله): ” المتصدق على أعدائنا كالسارق في حرم الله “. (وما تقدموا لانفسكم من خير) من مال تنفقونه في طاعة الله، فان لم يكن لكم مال، فمن جاهكم تبذلونه لاخوانكم المؤمنين، تجرون به إليهم المنافع، وتدفعون به عنهم المضار. (تجدوه عند الله) ينفعكم الله تعالى بجاه محمد وعلي وآلهما يوم القيامة فيحط به سيئاتكم، ويضاعف به حسناتكم، ويرفع به درجاتكم فقال: ” تجدوه عند الله ” (إن الله بما تعلمون بصير) عالم ليس يخفى عليه شئ: ظاهر فعل، ولا باطن ضمير، فهو يجازيكم على حسب اعتقاداتكم ونياتكم، وليس هو كملوك الدنيا الذي يلتبس على بعضهم، فينسب فعل بعضهم إلى غير فاعله، وجناية بعضهم إلى غير جانيه فيقع ثوابه وعقابه ـ بجهله بما لبس عليه ـ بغير مستحقه.

وقال رسول الله (صلى الله عليه وآله): مفتاح الصلاة الطهور، وتحريمها التكبير، وتحليلها التسليم، ولا يقبل الله صلاة بغير طهور، ولا صدقة من غلول. وإن أعظم طهور الصلاة ـ التي لا يقبل الصلاة إلا به، ولا شئ من الطاعات مع فقده ـ موالاة محمد، وأنه سيد المرسلين، وموالاة علي، وأنه سيد الوصيين وموالاة أوليائهما، ومعاداة أعدائهما.

Imam Hassan Al-Askari^-asws said: “And keep up Salat” by completing its ablutions, and its Takbeers, and its standings, and its readings, and its bowings, and its prostrations and its limits. “And pay the poor-rate” to the deserving ones, not giving it to the infidels and the Nasibis.

The Messenger of Allah^-saww said: ‘The giver of charity to our enemies is like a thief stealing in the Kaaba‘ (extract).^[153]

And the one who is miserly in the payment of Zakaat but Prays regularly, his Salat remains captive in the sky until such time as he gives Zakaat. (extract).’^[154]

Sayings of Amir-ul-Momineen^-asws on Salat^[155]:

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

If the performers of Salat were aware of Allah^-azwj’s Mercy that covers them, they would never come to the end of the prayers and would never raise their heads after going into prostration.

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

One should not puff in prostration of the ritual prayers, nor in the food, drink or on amulet (Taweez).

لا يقومن الرجل في الصلاة متكاسلا و لا متقاعسا

One should not offer Salat in a state of laziness and tiredness.

لا يلتفتن أحدكم في صلاته فإن العبد إذا التفت فيها قال الله له إلي عبدي خير لك ممن تلتفت إليه

Do not turn away your attention in Salat. Allah^-azwj will Say to the servant who turns his attention away in Salat: ‘Be with Me, My servant, I am certainly better for you than that which your are turning to’.

صلوا على النبي و آله صلى الله عليه و عليهم فإن الله يتقبل دعاءكم عند ذكره و رعايتكم له

Blessed is the Prophet^-saww and his pure progeny^-asws, Allah^-azwj will accept your prayers when you mention Prophet^-saww and his family^-asws with due respect.

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

Depend upon Allah^-azwj after performing the two rak’as of the Fajr salat. The demands are settled during that Salat.

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

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.

أطيلوا السجود فمن أطاله أطاع و نجا

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

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 prayers. Allah^-azwj Says: Woe to the prayers ones, who are ignorant of their prayers (107:4-5).

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

The believers should not put one hand on the other while standing straight in prayers like the disbelievers (do).

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

If you notice a stinging worm after establishing Salat, you should bury, spit, or hold it in the dress until you finish the Salat.

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

Notable turning (around in salat) invalidates the Salat. If you turn your face notably in prayers, you should restart with the Azan, Iqama and Takbir.

تشمير الثياب طهور للصلاة قال الله تعالى وَ ثِيابَكَ فَطَهِّرْ أي فشمر

To tuck up the clothes is purity for offering the prayers. Allah^-azwj Says: Cleanse your clothes (74:4). This means tuck up your clothes.

لا يقومن أحدكم بين يدي ربه جل و عز و عليه ثوب يصفه

You should not stand before your Lord the Majestic in Salat while you are wearing see-through clothes.

علموا صبيانكم الصلاة و خذوهم بها إذا بلغوا ثماني سنين

Teach your children how to pray. When they are eight years old, you should discipline them if they are negligent of their 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

‘Saho’ doubts is forbidden at five places, in the Witr of Salat, the first two Rakas of every obligatory Salat, in Fajr and Maghrib Salats, and every obligatory two-raka prayer as offered in travel.

تجزي للرجل الصلاة في ثوب واحد يعقد طرفيه على عنقه و في القميص الصفين يزره عليه

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.

لا يسجد الرجل على صورة و لا على بساط هي فيه و يجوز أن تكون الصورة تحت قدميه أو يطرح عليها ما يواريها

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.

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

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.

لا يسجد الرجل على كدس حنطة و لا على شعير و لا على شي‏ء مما يؤكل و لا على الخبز

It is unacceptable for men to prostrate themselves on a bag of wheat or barley, an eatable thing, or bread.

من أتى الصلاة عارفا بحقها غفر الله له

Allah^-azwj will Forgive those who offer the Salat with full recognition of its worth.

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

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)

ثم قوموا فإن ذلك من فعلنا إذا قام أحدكم بين يدي الله جل جلاله فليرفع يده حذاء صدره و إذا كان أحدكم بين يدي الله جل جلاله فليتحرى بصدره و ليقم صلبه و لا ينحني إذا فرغ أحدكم من الصلاة فليرفع يديه إلى السماء و لينصب في الدعاء فقال عبد الله بن سبأ يا أمير المؤمنين أ ليس الله في كل مكان قال بلى قال فلم يرفع العبد يديه إلى السماء قال أ ما تقرأ وَ فِي السَّماءِ رِزْقُكُمْ وَ ما تُوعَدُونَ فمن أين يطلب الرزق إلا من موضعه و موضع الرزق و ما وعد الله عز و جل السماء

When someone among you finishes his Salat then he should raise his hands toward skies and ask for prayers, at this point abd Allah bin Sabah asked: Ya Amir-ul-Momaneen^-asws: Is it true that Allah^-azwj is everywhere? Then why one is required to raise his hands toward skies? Amir-ul-Momaneen^-asws replied: Did you read in the Holy Quran (51:22)^[156] when Allah^-azwj has promised to give sustenance from its prescribed place and Allah^-azwj has Promised sustenance to descend from the skies.

لا تقضوا النافلة في وقت الفريضة و لكن ابدءوا بالفريضة ثم صلوا ما بدا لكم

Do not settle the ‘nafilas’ in the time of the obligatory prayers. You should offer the obligatory prayers first and then offer any other prayer.

الصلاة في الحرمين تعدل ألف صلاة

A single prayer in the two places ‘Al-Harameen’ is equal to one thousand prayers in other places.

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

You should show reverence/respect during offering the Salat. To show reverence in one rak’a means to have the whole prayer flawless.

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 practiced before the kneeling of the second rak’a of every two-rak’a prayer except the Friday Prayer, which has two qunuts-one in the first rak’a and the other in the second. In the first rak’a of the Friday Prayer, you should recite Verses of Fatihah and Jumu’a. In the second, you should recite Verses of Fatihah and Munafiqun.

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

After the two sajdas of the Salat, you should sit until your organs repose, then you may stand up. This is ourasws practice.

إذا افتتح أحدكم الصلاة فليرفع يديه بحذاء صدره

With the commencement of the prayers, raise your hands to the chest (level for falyada fah yadeen).

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

When you want to stand before your Lord^-azwj in the Salat, you should face the kiblah and stand straight without bending.

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

When you finish your prayers, you should raise your hands upward for supplication and sit straight.

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

Ibn Saba asked, “O Amir-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.

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

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.

إذا قام أحدكم إلى الصلاة فليصل صلاة مودع

You should regard every Salat as the last one.

لا يقطع الصلاة التبسم و تقطعها القهقهة

Smiling does not invalidate the Salat, while guffaw/laughter would terminate it.

إذا غلبتك عينك و أنت في الصلاة فاقطعها و نم فإنك لا تدري لعلك أن تدعو على نفسك

If sleep overcomes you during the Salat, you should terminate it and go to sleep, because you may, inattentively, supplicate to Allahazwj against yourself.

إذا قرأتم قُولُوا آمَنَّا بِاللَّهِ فقولوا آمنا بالله حتى تبلغوا إلى قوله وَ نَحْنُ لَهُ مُسْلِمُونَ

When you recited Allah’s Saying: “(Muslims), say: We believe in Allah ….then say “We believe in Allah^-azwj as when you come to the ‘Muslamoon’.

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

And Said, in the last tashahhud of the obligatory prayer, 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 Hisazwj servant and apostle, the Hour of the Resurrection is undoubtedly to come, and Allahazwj will resurrect them who are in the graves.”

ما عبد الله جل و عز بشي‏ء هو أشد من المشي إلى الصلاة

Walking to the Salat is the best form of the worship of Allah^-azwj.

ليرفع الساجد مؤخره في الصلاة

In prostration of the prayers, keep your backs raised.

إذا صليت وحدك فأسمع نفسك القراءة و التكبير و التسبيح

If you offer a prayer alone, you should raise your voices with the Qira’a, Takbir, and Tasbih, so that you can hear it (what you recite).

إذا انفتلت من صلاتك فعن يمينك

Look (by only turning eyes) the right side when you finish from offering the Salat.

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).

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 Allahazwj 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.

من شرب مسكرا لم تقبل صلاته أربعين ليلة

The prayers of those who consume intoxicants will not be accepted for forty nights.

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

When you prepare yourselves to offer a prayer, the Eblis comes to look at you enviously for he notices how Allah^-azwj’s mercy is covering you.

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

Anyone who waits for the prayer time after the Asr Prayer, it is like visiting Allah^-azwj. It is appropriate for Allah^-azwj to honour His visitors and respond to their needs.

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

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.

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

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).

لا يعبث أحدكم بلحيته في الصلاة و لا بما يشغله عنها

One should not play with his beard or anything else during Salat so that his attention is not preoccupied (offer undivided attention).

أعطوا كل سورة حقها من الركوع و السجود

In Salat, justify the sanctity of every Sura as well as kneeling and prostration.

إذا كنتم في الصلاة لا يصلي الرجل في قميص متوشحا به فإنه من فعال أهل لوط

Men should not offer the Salat wearing a sash (brief), because this was one of the people of Sodom’s habits.

تجزي للرجل الصلاة في ثوب واحد يعقد طرفيه على عنقه و في القميص الصفين يزره عليه

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.

Benefits of Night Prayers (Namaz-E-Shab)

قيام الليل مصحة للبدن و رضا للرب و تعرض للرحمة و تمسك بأخلاق النبيين

Standing at night (for Prayer) 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.

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?^[157]

[1] Al Kafi V 3 – The Book Of Salāt CH 84 H 2

[2] من لا يحضره الفقيه، ج‏1، ص: 287, H. 888

[3] الكافي (ط – الإسلامية)، ج‏3، ص: 309, H. 2

[4] Al Kafi V 3 – The Book of Salāt CH 25 H 5

[5] مستدرك الوسائل و مستنبط المسائل، ج‏4، ص: 107, see complete Hadith in Appendix (Interpretation of Salat).

[6] Al Kafi V 3 – The Book of Salāt CH 24 H 6

[7] Al-Kafi, Vol. 3, Chapt. On Salat, H. 5029 (h, 1)

[8] Al-Kafi, Vol. 3, Chapt. On Salat, H. 5043 (h, 1)

[9] Giving Testimonies.

[10] Al-Kafi, Vol. 3. h,8 الكافي 3 311 باب افتتاح الصلاة و الحد في التكبير

[11] مستدرك الوسائل و مستنبط المسائل، ج‏4، ص: 107, see complete Hadith in Appendix (Interpretation of Salat).

[12] Al-Kafi, Vol. 3, Chapt. On Salat, H. 5083 (h, 12)

[13] مستدرك الوسائل و مستنبط المسائل، ج‏4، ص: 107, see complete Hadith in Appendix (Interpretation of Salat).

[14] ( 2)- التهذيب 2- 82- 304، و الاستبصار 1- 328- 1230.

[15] Imam Ali^asws Teaches 400 Golden Rules for the World and the Hereafter, الخصال ج : 2 ص : 611

[16] Al Kafi V 3 – The Book of Salāt CH 30 H 10

[17] الكافي (ط – الإسلامية)، ج‏3، ص: 69, H 2

[18] Al Kafi V 3 – The Book of Salāt CH 30 H 6

[19] Al Kafi V 3 – The Book of Salāt CH 30 H 7

[20] Imam Ali^asws Teaches 400 Golden Rules for the World and the Hereafter, الخصال ج : 2 ص : 611

[21] Al Kafi V 3 – The Book of Salāt CH 32 H 9

[22] Al Kafi V 3 – The Book Of Salāt CH 84 H 5

[23] Al Kafi V 3 – The Book Of Salāt CH 84 H 33

[24] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[25] Disappearance of redness from the East is the time of al-Maghrib.

[26] Imam Ali^asws says We (Masomeen^asws) are ‘Kalam-tul-Allah’.

[27] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[28] Al-Kafi, vol.3, section Salat

[29] Kafi V-2 Page no 544

[30] Bihar Al-Anwaar V 76 – The Book Cleanliness – Ch 3 H 2 (Chapters on Wud’u)

[31] Al Kafi – V 3 – The Book of Cleanliness Ch 15 H 5

[32] ( 1). استقله: عده قليلا. أى يعدون الصاع للغسل و المد للوضوء قليلا.

[33] من لا يحضره الفقيه، ج‏1، ص: 34 , Ahadith, 69-70, Mulayahzarulfaqih,vol 1-Ahadith 69,70

[34] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 1

[35] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 2

[36] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 9

[37] من لا يحضره الفقيه، ج‏1، ص: 36, Mulayahzarulfaqih,vol 1- H. 74[37]

[38] Al Kafi – V 3 – The Book of Cleanliness Ch 17 H 1

[39] Al Kafi – V 3 – The Book of Cleanliness Ch 18 H 2

[40] Al Kafi – V 3 – The Book of Cleanliness Ch 19 H 1

[41] Al Kafi – V 3 – The Book of Cleanliness Ch 19 H 2

[42] Al Kafi – V 3 – The Book of Cleanliness Ch 19 H 3

[43] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 2

[44] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 3

[45] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 5

[46] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 6

[47] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 7

[48] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 8

[49] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 9

[50] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 10

[51] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 11

[52] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 12

[53] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 13

[54] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 14

[55] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 15

[56] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 16

[57] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 17

[58] Al Kafi – V 3 – The Book of Cleanliness Ch 46 H 4

[59] Bihar Al-Anwaar V 76 – The Book Cleanliness – Ch 6 H 15 a (Chapters on Washing)

[60] Bihar Al-Anwaar V 76 – The Book Cleanliness – Ch 6 H 15 b (Chapters on Washing)

[61] Al Kafi – V 3 – The Book of Cleanliness Ch 1 H 1

[62] Al Kafi – V 3 – The Book of Cleanliness Ch 1 H 2

[63] Al Kafi – V 3 – The Book of Cleanliness Ch 12 H 4

^[64] Al-Kafi, Vol. 3, pg. 40 (Arabic Version)

[65] Manla Hazarul Fakkhi, Vol. 1.

[66] Al Kafi – V 3 – The Book of Cleanliness Ch 12 H 5

[67] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 4

[68] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 8

[69] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 9

[70] Al Kafi – V 3 – The Book of Cleanliness Ch 14 H 4

[71] Imam Ali^asws Teaches 400 Golden Rules for the World and the Hereafter, الخصال ج : 2 ص : 611

[72] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[73] Miskat ul Anwar, H. 1389

[74] Disappearance of redness from the East is the time of al-Maghrib.

[75] Imam Ali^asws says We (Masomeen^asws) are ‘Kalam-tul-Allah’.

[76] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[77]Tuhaf al-Uqoul, pg. 258(English), no. 153, تحف‏العقول ص : 224

[78] See hadith in section ‘The One who Goes to Sleep Before Offering Salat or Forgets’

[79] http://www.hubeali.com/khutbat/Sermon%20of%20Glorification.pdf

[80] Ibid, H. 320

[81] Tafseer Al Burhan – H 11081 (الخصال 628/ 10.)

[82] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 4

[83] Al-Kafi, vol.3, section Salat

[84] Al Kafi V 2 – The Book Of Supplication CH 51 H 1

[85] Al Kafi V 2 – The Book Of Supplication CH 51 H 2

[86] Al Kafi V 2 – The Book Of Supplication CH 52 H 6

[87] Al Kafi V 2 – The Book Of Supplication CH 52 H 1 (الكافي (ط – الإسلامية)، ج‏2، ص: 545)

[88] Al Kafi V 2 – The Book Of Supplication CH 52 H 10

[89] Al Kafi V 2 – The Book Of Supplication CH 55 H 8

[90] Al Kafi V 2 – The Book Of Supplication CH 55 H 10

[91] وسائل الشيعة، ج‏14، ص: 478, H 19643

[92] Al-Kafi, Vol. 3, Chapt. On Salat, H. 20

[93] Al-Kafi, Vol. 3, Chapt. On Salat, H. 28

[94] عيون أخبار الرضا عليه السلام، ج‏1، ص: 134, H. 30, Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 7 H 4

[95] Al Kafi V 3 – The Book of Salāt CH 21 H 19

[96] Giving Testimonies.

[97] Al-Kafi, Vol. 3. h,8 الكافي 3 311 باب افتتاح الصلاة و الحد في التكبير

[98] Al Kafi V 3 – The Book of Salāt CH 31 H 3

[99] Al Kafi V 3 – The Book of Salāt CH 31 H 8

[100] ( 3)- في نسخة- على. هامش المخطوط.

[101] وسائل الشيعة، ج‏6، ص: 293

[102] مستدرك الوسائل و مستنبط المسائل، ج‏4، ص: 410, Masadurakal Wasail, vol. 4, page 410

[103] مستدرك الوسائل و مستنبط المسائل، ج‏5، ص: 6, H. 5237

[104] The first Allah ho Akbar when you start Salat. The first with Niat of Salat , there are seven Allah ho Akbar in two Rakat.

[105] Thank Allah^azwj who listens to all and is praise worthy.

[106] مستدرك الوسائل و مستنبط المسائل، ج‏4، ص: 107

[107] Ibid

[108] ILLAL AL SHARAIE – V 2 Ch 77 H 1, علل الشرائع، ج‏2، ص: 359

[109] ILLAL AL SHARAIE – V 2 Ch 78 H 1

[110] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[111] Al-Kasail, vol. 2, pg. 611 الخصال ج : 2 ص : 611

[112] A comment!! See the text colour changes below Hadith as from blue to black!! (acknowledge by several Ahadith compilers).

[113] من لا يحضره الفقيه، ج‏1، ص: 320, H. 945

[114] Al Kafi V 3 – The Book of Salāt CH 33 H 2

[115] Ibid

[116] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[117] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[118] Al Kafi V 3 – The Book of Salāt CH 32 H 6

[119] Al Kafi V 3 – The Book of Salāt CH 32 H 9

[120] Al Kafi V 3 – The Book of Salāt CH 32 H 10

[121] Al Kafi V 3 – The Book of Salāt CH 20 H 5

[122] Al Kafi V 3 – The Book of Salāt CH 20 H 6

[123] Al Kafi V 3 – The Book of Salāt CH 32 H 5

[124] Al Kafi V 3 – The Book of Salāt CH 32 H 6

[125] Al Kafi V 3 – The Book of Salāt CH 32 H 11

[126] Al Kafi V 3 – The Book of Salāt CH 32 H 10

[127] Al Kafi V 2 – The Book Of Supplication CH 52 H 6

[128] مستدرك الوسائل (Mustadarak ul Wasail), Vol-5 Page-134

[129] ILLAL AL SHARAIE – V 2 Ch 79 H 1

[130] Al Kafi V 3 – The Book of Salāt CH 32 H 20

[131] Bihar Al-Anwaar V 82 – The Book Salat – Ch 53 H 5 c

[132] Bihar Al-Anwaar V 82 – The Book Salat – Ch 53 H 1

[133] Al Kafi V 3 – The Book of Salāt CH 29 H 1

[134] Al Kafi V 3 – The Book of Salāt CH 29 H 9

[135] الخصال ج : 2 ص : 611, 400 Saying of Amir-ul-Momineenasws

[136] Al Kafi V 3 – The Book of Salāt CH 29 H 2

[137] Al Kafi V 3 – The Book of Salāt CH 29 H 4

[138] Al Kafi V 3 – The Book of Salāt CH 29 H 7

[139] Blessings

[140] مستدرك‏الوسائل 4 112 5- باب نوادر ما يتعلق بأبواب أفعال

[141] Ibid, H. 253

[142] Ibid, H. 111

[143] Tafseer Imam Hassan Askari^aswsH. 115

[144] Ibid, H. 115.

[145] بحارالأنوار 24 303 باب 66- أنهم الصلاة و الزكاة و الحج

[146] الكافي 8 242 حديث القباب ….. ص : 231

[147] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf الخصال ج : 2 ص : 611

[148] Binhar ul Anwar, vol. 51 pg. 149, Iqbal ul Amaal. بحارالأنوار ج : 51 ص : 149

[149] Al-Kafi, vol. 1, H 1115, Ch. 108, h 38

[150] Al-Kafi, vol. 2, pg. 349, (الكافي ج : 2 ص : 464)

[151] Tafseer-e-Furat, pg. 362. (Urdu), تفسيرفرات‏الكوفي ص : 516

[152] علل‏الشرائع ج : 2 ص : 374

[153] Tafseer Imam Hassan Askari^asws, H. 318

[154] Tafseer Imam Hassan Askari^asws, H. 39

[155] Imam Ali^asws Teaches 400 Golden Rules for the World and the Hereafter, الخصال ج : 2 ص : 611

[156] وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ (51:22))

And in heaven is your Sustenance, as (also) that which ye are promised.

[157] Imam Ali^asws Teaches 400 Golden Rules for the World and the Hereafter, الخصال ج : 2 ص : 611

Summary

Wuzu (Ablution) and Ghusal (Bathing):

Salat Niyah (Intention) and Recitation:

Azan and Aqamah

The Salat Starts with ‘Takbir’

Salawat

Imam Jafar-e-Sadiq-asws Started Salat by Saying ‘اللَّهُ أَكْبَرُ’

Ruku (Hadith continues)

Standing from Ruku (Hadith continues):

Additional reference:

Performing of the ‘Sajdah’ (Hadith on Salat continues)

Additional reference: on the place of Sajdah

Additional reference: on Placing the Forehead on the Ground

Sitting Posture between two ‘Sajuds’ (Hadith on Salat continues)

Reciting Al-Qunut

Reciting Tashud

Standing after two Sajuds (after 1st and 3rd Rakat)

What to recite when standing up for the next Rakat:

Salat Ends With Salam

Tasbih and supplications after the Salat:

Sajdah-e-Shukr:

Standing and Sitting Manners in Salat for Men and Women:

Acceptance and elevation of Salat:

Appendix:

Imam Jafar-e-Sadiq^-asws Started Salat by Saying ‘اللَّهُ أَكْبَرُ’

Standing after two Sajuds (after 1st and 3^rd Rakat)