الكافي
AL-KAFI
ج 3
Volume 3
Part 4 out of 7
للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية
Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni
Well known as ‘The trustworthy of Al-Islam Al-Kulayni’
Who died in the year 329 H
AL-KAFI VOLUME 3 Part 4
Chapter 91 – Another chapter regarding the souls of the Believers
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَرْوُونَ أَنَّ أَرْوَاحَ الْمُؤْمِنِينَ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ حَوْلَ الْعَرْشِ فَقَالَ لَا الْمُؤْمِنُ أَكْرَمُ عَلَى اللَّهِ مِنْ أَنْ يَجْعَلَ رُوحَهُ فِي حَوْصَلَةِ طَيْرٍ وَ لَكِنْ فِي أَبْدَانٍ كَأَبْدَانِهِمْ .
Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! They (people) are reporting that the souls of the Believers are in the craw of green birds around the Throne’. So he-asws said: ‘No. The Believers are more prestigious to Allah-azwj than for Him-azwj to Make his soul to be in craws of a bird, but they are in bodies like their own bodies’.[1]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَرْوَاحَ الْمُؤْمِنِينَ لَفِي شَجَرَةٍ مِنَ الْجَنَّةِ يَأْكُلُونَ مِنْ طَعَامِهَا وَ يَشْرَبُونَ مِنْ شَرَابِهَا وَ يَقُولُونَ رَبَّنَا أَقِمِ السَّاعَةَ لَنَا وَ أَنْجِزْ لَنَا مَا وَعَدْتَنَا وَ أَلْحِقْ آخِرَنَا بِأَوَّلِنَا .
A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Musanna Hannat, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The souls of the Believers are in a tree from the Paradise, eating from its food, and they are drinking from its drinks and they are saying, ‘Our Lord-azwj! Establish the Hour for us and Accomplish for us what You-azwj Promised us, and join our later ones with our former ones’.[2]
سَهْلُ بْنُ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْأَرْوَاحَ فِي صِفَةِ الْأَجْسَادِ فِي شَجَرَةٍ فِي الْجَنَّةِ تَعَارَفُ وَ تَسَاءَلُ فَإِذَا قَدِمَتِ الرُّوحُ عَلَى الْأَرْوَاحِ يَقُولُ دَعُوهَا فَإِنَّهَا قَدْ أَفْلَتَتْ مِنْ هَوْلٍ عَظِيمٍ ثُمَّ يَسْأَلُونَهَا مَا فَعَلَ فُلَانٌ وَ مَا فَعَلَ فُلَانٌ فَإِنْ قَالَتْ لَهُمْ تَرَكْتُهُ حَيّاً ارْتَجَوْهُ وَ إِنْ قَالَتْ لَهُمْ قَدْ هَلَكَ قَالُوا قَدْ هَوَى هَوَى .
Sahl Bin Ziyad, from Ismail Bin Mihran, from Dorost Bin Abu Mansour, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The souls are in bodily representations in a tree in the Paradise, recognising (each other) and asking (about others). So when the soul proceeds upon the souls, they are saying, ‘Leave it alone, for it has just escaped from a great terror’. Then they are questioning it, ‘What happened to so and so?’ So if it says to them, ‘I left him alive’, they are hopeful for him, and if it says to them, ‘He died’, they say, ‘He has perished! Perished!’.[3]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَرْوَاحِ الْمُؤْمِنِينَ فَقَالَ فِي حُجُرَاتٍ فِي الْجَنَّةِ يَأْكُلُونَ مِنْ طَعَامِهَا وَ يَشْرَبُونَ مِنْ شَرَابِهَا وَ يَقُولُونَ رَبَّنَا أَقِمِ السَّاعَةَ لَنَا وَ أَنْجِزْ لَنَا مَا وَعَدْتَنَا وَ أَلْحِقْ آخِرَنَا بِأَوَّلِنَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Usman, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked Abu Abdullah-asws about the souls of the Believers, so he-asws said: ‘(They are) in chambers in the Paradise, eating from its food and drinking from its drinks, and they are saying, ‘Our Lord-azwj! Establish the Hour for us and Accomplish for us what You-azwj Promised us, and Join our later ones with our former ones’.[4]
عَلِيٌّ عَنْ أَبِيهِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَاتَ الْمَيِّتُ اجْتَمَعُوا عِنْدَهُ يَسْأَلُونَهُ عَمَّنْ مَضَى وَ عَمَّنْ بَقِيَ فَإِنْ كَانَ مَاتَ وَ لَمْ يَرِدْ عَلَيْهِمْ قَالُوا قَدْ هَوَى هَوَى وَ يَقُولُ بَعْضُهُمْ لِبَعْضٍ دَعُوهُ حَتَّى يَسْكُنَ مِمَّا مَرَّ عَلَيْهِ مِنَ الْمَوْتِ .
Ali, from his father, from Muhsin Bin Ahmad, from Muhammad Bin Hammad, from Yunush Bin Yaqoub,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the deceased dies, they (souls of the Believers) gather in his presence asking him about the ones who passed away and the ones who remain. So if one had died and did not come to them, they are saying, ‘Perished! Perished! And some of them are saying to the others, ‘Leave it until it settles from what has passed upon it, from the (experience of) death’.[5]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ مَا يَقُولُ النَّاسُ فِي أَرْوَاحِ الْمُؤْمِنِينَ فَقُلْتُ يَقُولُونَ تَكُونُ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ فِي قَنَادِيلَ تَحْتَ الْعَرْشِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سُبْحَانَ اللَّهِ الْمُؤْمِنُ أَكْرَمُ عَلَى اللَّهِ مِنْ أَنْ يَجْعَلَ رُوحَهُ فِي حَوْصَلَةِ طَيْرٍ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Al Qasim Bin Muhammad, from Al Husayn Bin Ahmad, from Yunus Bin Zabyan who said,
‘I was in the presence of Abu Abdullah-asws, so he-asws said: ‘What are the people saying regarding the souls of the Believers?’ So I said, ‘They are saying, ‘They happen to be in the craws of green birds in a lamp beneath the Throne’. So Abu Abdullah-asws said: ‘Glory be to Allah-azwj! The Believer is more prestigious to Allah-azwj than for Him-azwj to Make his soul to be in a craw of a bird.
يَا يُونُسُ إِذَا كَانَ ذَلِكَ أَتَاهُ مُحَمَّدٌ ( صلى الله عليه وآله ) وَ عَلِيٌّ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ ( عليهم السلام ) وَ الْمَلَائِكَةُ الْمُقَرَّبُونَ ( عليهم السلام ) فَإِذَا قَبَضَهُ اللَّهُ عَزَّ وَ جَلَّ صَيَّرَ تِلْكَ الرُّوحَ فِي قَالَبٍ كَقَالَبِهِ فِي الدُّنْيَا فَيَأْكُلُونَ وَ يَشْرَبُونَ فَإِذَا قَدِمَ عَلَيْهِمُ الْقَادِمُ عَرَفُوهُ بِتِلْكَ الصُّورَةِ الَّتِي كَانَتْ فِي الدُّنْيَا .
O Yunus! When it was that, there come to him Muhammad-saww, and Ali-asws, and Syeda Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, and the Angels of Proximity. So when Allah-azwj Mighty and Majestic Captures him, that comes to be in a mould like his own mould used to be in the world. So they are eating and drinking, and when the comer comes over to them, they recognise him by that very image which he used to have in the world’.[6]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ الْحَسَنِ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا نَتَحَدَّثُ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَنَّهَا فِي حَوَاصِلِ طُيُورٍ خُضْرٍ تَرْعَى فِي الْجَنَّةِ وَ تَأْوِي إِلَى قَنَادِيلَ تَحْتَ الْعَرْشِ فَقَالَ لَا إِذاً مَا هِيَ فِي حَوَاصِلِ طَيْرٍ قُلْتُ فَأَيْنَ هِيَ قَالَ فِي رَوْضَةٍ كَهَيْئَةِ الْأَجْسَادِ فِي الْجَنَّةِ .
Muhammad, from Ahmad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘We are narrating about the souls of the Believer that they are in the craws of green birds grazing in the Paradise, and sheltering to the lamps beneath the Throne’. So he-asws said: ‘No. Then, what is in the craws of birds?’ I said, ‘So where are they?’ He-asws said: ‘In a Garden like in the (shape of) bodies in the Paradise’.[7]
باب فِي أَرْوَاحِ الْكُفَّارِ
Chapter 92 – Regarding the souls of the Infidels
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَرْوَاحِ الْمُشْرِكِينَ فَقَالَ فِي النَّارِ يُعَذَّبُونَ يَقُولُونَ رَبَّنَا لَا تُقِمْ لَنَا السَّاعَةَ وَ لَا تُنْجِزْ لَنَا مَا وَعَدْتَنَا وَ لَا تُلْحِقْ آخِرَنَا بِأَوَّلِنَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Usman, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the souls of the Polytheists, so he-asws said: ‘(They are) in the Fire being Punished. They are saying, ‘Our Lord-azwj! Do not Establish the Hour for us nor Accomplish for us what You-azwj Promised us, and do not Join our later ones with our former ones’.[8]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَرْوَاحَ الْكُفَّارِ فِي نَارِ جَهَنَّمَ يُعْرَضُونَ عَلَيْهَا يَقُولُونَ رَبَّنَا لَا تُقِمْ لَنَا السَّاعَةَ وَ لَا تُنْجِزْ لَنَا مَا وَعَدْتَنَا وَ لَا تُلْحِقْ آخِرَنَا بِأَوَّلِنَا .
A number of our companions, from Sahl Bin Ziyad, from Abdul Rahman Bin Abu Najran, from Musanna, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The souls of the Infidels are in the Fire of Hell, being presented to it. They are saying, ‘Our Lord-azwj! Do not Establish the Hour for us, and do not Accomplish what You-azwj Promised us, and do not Join our later ones with our former ones’.[9]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بِإِسْنَادٍ لَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) شَرُّ بِئْرٍ فِي النَّارِ بَرَهُوتُ الَّذِي فِيهِ أَرْوَاحُ الْكُفَّارِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, by a chain of his, said,
‘Amir Al-Momineen-asws said: ‘The most evil of the wells in the Fire is Barhout (a valley in Yemen) in which are the souls of the Infidels’.[10]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) شَرُّ مَاءٍ عَلَى وَجْهِ الْأَرْضِ مَاءُ بَرَهُوتَ وَ هُوَ الَّذِي بِحَضْرَمَوْتَ تَرِدُهُ هَامُ الْكُفَّارِ .
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ja’far Bin Muhammad Al Ashary, from Al Qaddah,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The most evil of waters on the surface of the earth is the water of Barhout, and it is which is situated at Hazramout (in south Yemen) whereby camp the spirits of the Infidels’.[11]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) شَرُّ الْيَهُودِ يَهُودُ بَيْسَانَ وَ شَرُّ النَّصَارَى نَصَارَى نَجْرَانَ وَ خَيْرُ مَاءٍ عَلَى وَجْهِ الْأَرْضِ مَاءُ زَمْزَمَ وَ شَرُّ مَاءٍ عَلَى وَجْهِ الْأَرْضِ مَاءُ بَرَهُوتَ وَ هُوَ وَادٍ بِحَضْرَمَوْتَ يَرِدُ عَلَيْهِ هَامُ الْكُفَّارِ وَ صَدَاهُمْ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The most evil of the Jews are the Jews of Baysaan, and the most evil of the Christians are the Christians of Najran, and the best of the water upon the surface of the earth is the water of Zamzam, and the most evil water upon the surface of the earth is the water of Barhout, and it is in a valley of Hazramout (in south Yemen), whereby camp the spirits of Infidels and their evil ones’.[12]
باب جَنَّةِ الدُّنْيَا
Chapter 93 – Garden of the world
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) أَنَّ النَّاسَ يَذْكُرُونَ أَنَّ فُرَاتَنَا يَخْرُجُ مِنَ الْجَنَّةِ فَكَيْفَ هُوَ وَ هُوَ يُقْبِلُ مِنَ الْمَغْرِبِ وَ تُصَبُّ فِيهِ الْعُيُونُ وَ الْأَوْدِيَةُ قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ أَنَا أَسْمَعُ إِنَّ لِلَّهِ جَنَّةً خَلَقَهَا اللَّهُ فِي الْمَغْرِبِ وَ مَاءَ فُرَاتِكُمْ يَخْرُجُ مِنْهَا وَ إِلَيْهَا تَخْرُجُ أَرْوَاحُ الْمُؤْمِنِينَ مِنْ حُفَرِهِمْ عِنْدَ كُلِّ مَسَاءٍ
A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali Bin Raib, from Zureys Al Kunasy who said,
‘I asked Abu Ja’far-asws that the people are mentioning that our (river) Euphrates comes out from the Paradise. So how can it be so and it is flowing from the west and there pour into it the springs and (it flows by) the valleys?’ So Abu Ja’far-asws said, and I heard it, that: ‘For Allah-azwj is a garden which Allah-azwj Created in the west, and the water of your Euphrates comes out from it, and to it go (for outing) the souls of the Believers from their pits (graves) during each evening.
فَتَسْقُطُ عَلَى ثِمَارِهَا وَ تَأْكُلُ مِنْهَا وَ تَتَنَعَّمُ فِيهَا وَ تَتَلَاقَى وَ تَتَعَارَفُ فَإِذَا طَلَعَ الْفَجْرُ هَاجَتْ مِنَ الْجَنَّةِ فَكَانَتْ فِي الْهَوَاءِ فِيمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ تَطِيرُ ذَاهِبَةً وَ جَائِيَةً وَ تَعْهَدُ حُفَرَهَا إِذَا طَلَعَتِ الشَّمْسُ وَ تَتَلَاقَى فِي الْهَوَاءِ وَ تَتَعَارَفُ
So they fall upon its fruits and eat from it, and they are in bliss therein, and they meet and recognise each other. So when the dawn emerges, they break out from the garden, so they are in the atmosphere in what is between the sky and the earth, flying around, going and coming, and return to their graves when the sun emerges, meeting each other in the atmosphere and introducing each other’.
قَالَ وَ إِنَّ لِلَّهِ نَاراً فِي الْمَشْرِقِ خَلَقَهَا لِيُسْكِنَهَا أَرْوَاحَ الْكُفَّارِ وَ يَأْكُلُونَ مِنْ زَقُّومِهَا وَ يَشْرَبُونَ مِنْ حَمِيمِهَا لَيْلَهُمْ فَإِذَا طَلَعَ الْفَجْرُ هَاجَتْ إِلَى وَادٍ بِالْيَمَنِ يُقَالُ لَهُ بَرَهُوتُ أَشَدُّ حَرّاً مِنْ نِيرَانِ الدُّنْيَا كَانُوا فِيهَا يَتَلَاقَوْنَ وَ يَتَعَارَفُونَ فَإِذَا كَانَ الْمَسَاءُ عَادُوا إِلَى النَّارِ فَهُمْ كَذَلِكَ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘And for Allah-azwj there is a fire in the east which He-azwj Created to Settle therein the souls of the Infidels, and they are eating from its bitter fruits and are drinking from its boiling water during their night. So when the dawn emerges, they break out to the valley in Al-Yemen called Barhout, which is more intense in heat than the fires of the world. Therein they are meeting and recognising each other. So when it is the evening, they are returning to the fire. Thus, they would be like that up to the Day of Judgement’.
قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ فَمَا حَالُ الْمُوَحِّدِينَ الْمُقِرِّينَ بِنُبُوَّةِ مُحَمَّدٍ ( صلى الله عليه وآله ) مِنَ الْمُسْلِمِينَ الْمُذْنِبِينَ الَّذِينَ يَمُوتُونَ وَ لَيْسَ لَهُمْ إِمَامٌ وَ لَا يَعْرِفُونَ وَلَايَتَكُمْ فَقَالَ أَمَّا هَؤُلَاءِ فَإِنَّهُمْ فِي حُفْرَتِهِمْ لَا يَخْرُجُونَ مِنْهَا فَمَنْ كَانَ مِنْهُمْ لَهُ عَمَلٌ صَالِحٌ وَ لَمْ يُظْهِرْ مِنْهُ عَدَاوَةً فَإِنَّهُ يُخَدُّ لَهُ خَدٌّ إِلَى الْجَنَّةِ الَّتِي خَلَقَهَا اللَّهُ فِي الْمَغْرِبِ فَيَدْخُلُ عَلَيْهِ مِنْهَا الرُّوحُ فِي حُفْرَتِهِ إِلَى يَوْمِ الْقِيَامَةِ فَيَلْقَى اللَّهَ فَيُحَاسِبُهُ بِحَسَنَاتِهِ وَ سَيِّئَاتِهِ
He (the narrator) said, I said, ‘May Allah-azwj Keep you-asws well! So what is the state of the Monotheist, the acknowledger with the Prophet-hood of Muhammad-saww, from the (general) Muslims, the sinners, who are dying and there is no Imam-asws for them, nor are they recognising your-asws Wilayah?’ So he-asws said: ‘As for them, so they would be in their graves, not coming out from these. So the one from them who had righteous deeds for him, and there does not appear from him enmity (towards us-asws), so a furrow would be grooved out for them to the garden which Allah-azwj has Created in the west. So there would come over to them the breeze from it into his grave up to the Day of Judgement, and he would meet Allah-azwj, and He-azwj would Reckon him by his good deeds and his evil deeds.
فَإِمَّا إِلَى الْجَنَّةِ وَ إِمَّا إِلَى النَّارِ فَهَؤُلَاءِ مَوْقُوفُونَ لِأَمْرِ اللَّهِ قَالَ وَ كَذَلِكَ يَفْعَلُ اللَّهُ بِالْمُسْتَضْعَفِينَ وَ الْبُلْهِ وَ الْأَطْفَالِ وَ أَوْلَادِ الْمُسْلِمِينَ الَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ فَأَمَّا النُّصَّابُ مِنْ أَهْلِ الْقِبْلَةِ فَإِنَّهُمْ يُخَدُّ لَهُمْ خَدٌّ إِلَى النَّارِ الَّتِي خَلَقَهَا اللَّهُ فِي الْمَشْرِقِ فَيَدْخُلُ عَلَيْهِمْ مِنْهَا اللَّهَبُ وَ الشَّرَرُ وَ الدُّخَانُ وَ فَوْرَةُ الْحَمِيمِ إِلَى يَوْمِ الْقِيَامَةِ
So either they would go to the Paradise or they would go to the Fire, as they would be pausing for the Command of Allah-azwj. And similar to that will Allah-azwj Deal with the weak ones (of understanding), and the foolish, and the children, and the children of the Muslims who did not reach the puberty. So as for the Hostile ones (Nasibis) from the people of the Qiblah (general Muslims), so a furrow would be grooved for them to the fire which Allah-azwj has Created in the east. So there would come over to them, from it, the flames, and the sparks, and the smoke, and bursts of boiling water, up to the Day of Judgement.
ثُمَّ مَصِيرُهُمْ إِلَى الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ ثُمَّ قِيلَ لَهُمْ أَيْنَمَا كُنْتُمْ تَدْعُونَ مِنْ دُونِ اللَّهِ أَيْنَ إِمَامُكُمُ الَّذِي اتَّخَذْتُمُوهُ دُونَ الْإِمَامِ الَّذِي جَعَلَهُ اللَّهُ لِلنَّاسِ إِمَاماً .
Then their destination would be to the boiling water, then into the Fire to be heated up. Then it would be said to them: ‘Wherever you were you were calling from besides Allah-azwj. Where is your imam whom you were taking to besides the Imam-asws whom Allah-azwj Made to be for the people as an Imam-asws?’.[13]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ مُيَسِّرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ جَنَّةِ آدَمَ ( عليه السلام ) فَقَالَ جَنَّةٌ مِنْ جِنَانِ الدُّنْيَا تَطْلُعُ فِيهَا الشَّمْسُ وَ الْقَمَرُ وَ لَوْ كَانَتْ مِنْ جِنَانِ الْآخِرَةِ مَا خَرَجَ مِنْهَا أَبَداً
Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Al Husayn Bin Maysay who said,
‘I asked Abu Abdullah-asws about the Garden of Adam-as. So he-asws said: ‘It was a garden from the gardens of the world, wherein the sun emerged, and the moon, and had it been from the Gardens of the Paradise, he-as would not have come out from it, ever!’.[14]
باب الْأَطْفَالِ
Chapter 94 – The children
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ هَلْ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْأَطْفَالِ فَقَالَ قَدْ سُئِلَ فَقَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws, ‘Was Rasool-Allah-saww asked about the children?’ So he-asws said: ‘He-saww had been asked, so he-saww said: ‘Allah-azwj is more Knowing with what they were doing’.
ثُمَّ قَالَ يَا زُرَارَةُ هَلْ تَدْرِي قَوْلَهُ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ قُلْتُ لَا قَالَ لِلَّهِ فِيهِمُ الْمَشِيئَةُ إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَطْفَالَ وَ الَّذِي مَاتَ مِنَ النَّاسِ فِي الْفَتْرَةِ وَ الشَّيْخَ الْكَبِيرَ الَّذِي أَدْرَكَ النَّبِيَّ ( صلى الله عليه وآله ) وَ هُوَ لَا يَعْقِلُ وَ الْأَصَمَّ وَ الْأَبْكَمَ الَّذِي لَا يَعْقِلُ وَ الْمَجْنُونَ وَ الْأَبْلَهَ الَّذِي لَا يَعْقِلُ وَ كُلُّ وَاحِدٍ مِنْهُمْ يَحْتَجُّ عَلَى اللَّهِ عَزَّ وَ جَلَّ
Then he-asws said: ‘O Zurara! Do you know (the meaning of) his-saww words: ‘Allah-azwj is more Knowing with what they were doing?’ I said, ‘No’. He-asws said: ‘For Allah-azwj is a Volition for them. When it will be the Day of Judgement, Allah-azwj Mighty and Majestic will Gather the children, and those from the people that died in the era (in between one Prophet-as and the next), and the aged old man who saw the Prophet-saww and he did not have the intellect, and the deaf, and the mute who could not understand, and the insane, and the foolish who did not understand, and every one of them with an argument against Allah-azwj Mighty and Majestic .
فَيَبْعَثُ اللَّهُ إِلَيْهِمْ مَلَكاً مِنَ الْمَلَائِكَةِ فَيُؤَجِّجُ لَهُمْ نَاراً ثُمَّ يَبْعَثُ اللَّهُ إِلَيْهِمْ مَلَكاً فَيَقُولُ لَهُمْ إِنَّ رَبَّكُمْ يَأْمُرُكُمْ أَنْ تَثِبُوا فِيهَا فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ أُدْخِلَ الْجَنَّةَ وَ مَنْ تَخَلَّفَ عَنْهَا دَخَلَ النَّارَ .
So Allah-azwj would Send to them an Angel from the Angels, so it would inflame a fire for them. Then He-azwj would Send to them an Angel and it would be saying to them: ‘Your Lord-azwj is Commanding you all that you leap into it’. So the one who enters it, it would be a coolness for him and a safety, and would enter the Paradise; and the one who stays behind from it would enter the Fire’.[15]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ غَيْرِ وَاحِدٍ رَفَعُوهُ أَنَّهُ سُئِلَ عَنِ الْأَطْفَالِ فَقَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَهُمُ اللَّهُ وَ أَجَّجَ لَهُمْ نَاراً وَ أَمَرَهُمْ أَنْ يَطْرَحُوا أَنْفُسَهُمْ فِيهَا فَمَنْ كَانَ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ سَعِيدٌ رَمَى بِنَفْسِهِ فِيهَا وَ كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ كَانَ فِي عِلْمِهِ أَنَّهُ شَقِيٌّ امْتَنَعَ فَيَأْمُرُ اللَّهُ بِهِمْ إِلَى النَّارِ فَيَقُولُونَ يَا رَبَّنَا تَأْمُرُ بِنَا إِلَى النَّارِ وَ لَمْ تُجْرِ عَلَيْنَا الْقَلَمَ فَيَقُولُ الْجَبَّارُ قَدْ أَمَرْتُكُمْ مُشَافَهَةً فَلَمْ تُطِيعُونِي فَكَيْفَ وَ لَوْ أَرْسَلْتُ رُسُلِي بِالْغَيْبِ إِلَيْكُمْ .
A number of our compaions, from Sahl Bin Ziyad, from someone else,
(It has been narrated) raising it, that he asked about the children, so he-asws said: ‘When it will be the Day of Judgement, Allah-azwj would Gather them and Inflame a fire for them, and Command them to drop themselves into it. So the one who was in the Knowledge of Allah-azwj as being a fortunate one would throw himself into it, and it would be a coolness upon him and a safety; and the one who was in His-azwj Knowledge as a wretched one, would refuse. So Allah-azwj would Command with them to go the Fire, and they would be saying, ‘O our Lord-azwj! You-azwj are Commanding with use to go to the Fire and the Pen (recording the deeds) never flowed against us!’ So the Compeller would be Saying: “I-azwj had Commanded you all verbally, but you did not obey Me-azwj, so how would it have been if I-azwj had Sent My-saww Rasool-saww with the hidden matters, to you all?’
وَ فِي حَدِيثٍ آخَرَ أَمَّا أَطْفَالُ الْمُؤْمِنِينَ فَيَلْحَقُونَ بِآبَائِهِمْ وَ أَوْلَادُ الْمُشْرِكِينَ يَلْحَقُونَ بِآبَائِهِمْ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ .
And in another Hadeeth: ‘As for the children of the Believers, so they would be joining with their fathers, and the children of the Polytheists would be joining with their fathers, and these are the Words of Allah-azwj Mighty and Majestic [52:21] And (as for) those who believe and their offspring follow them in faith’.[16]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْوِلْدَانِ فَقَالَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْوِلْدَانِ وَ الْأَطْفَالِ فَقَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskan, from Zurara who said,
‘I asked Abu Ja’far-asws about the boys. So he-asws said: ‘Rasool-Allah-saww was asked about the boys and the children, so he-saww said: ‘Allah-azwj is more Knowing with what they were doing’.[17]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْأَطْفَالِ الَّذِينَ مَاتُوا قَبْلَ أَنْ يَبْلُغُوا فَقَالَ سُئِلَ عَنْهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the children who died before they reached adulthood?’ So he-asws said: ‘Rasool-Allah-saww was asked about them, so he-saww said: ‘Allah-azwj is more Knowing with what they were doing’.
ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ يَا زُرَارَةُ هَلْ تَدْرِي مَا عَنَى بِذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ قُلْتُ لَا فَقَالَ إِنَّمَا عَنَى كُفُّوا عَنْهُمْ وَ لَا تَقُولُوا فِيهِمْ شَيْئاً وَ رُدُّوا عِلْمَهُمْ إِلَى اللَّهِ .
Then he-asws turned towards me, so he-asws said: ‘O Zurara! Do you know what is the meaning of what Rasool-Allah-saww said?’ I said, ‘No’. So he-asws said: ‘But rather it means pause from them and do not be saying anything regarding them, and refer their knowledge to Allah-azwj’.[18]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ قَالَ فَقَالَ قَصَرَتِ الْأَبْنَاءُ عَنْ عَمَلِ الْآبَاءِ فَأَلْحَقُوا الْأَبْنَاءَ بِالْآبَاءِ لِتَقَرَّ بِذَلِكَ أَعْيُنُهُمْ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Ibn Bukeyr,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [52:21] And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring. So he-asws said: ‘The sons would be deficient from the deeds of the father, so the sons would be joined with the fathers in order for their eyes to be delighted with that’.[19]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَمَّنْ مَاتَ فِي الْفَتْرَةِ وَ عَمَّنْ لَمْ يُدْرِكِ الْحِنْثَ وَ الْمَعْتُوهِ فَقَالَ يَحْتَجُّ اللَّهُ عَلَيْهِمْ يَرْفَعُ لَهُمْ نَاراً فَيَقُولُ لَهُمْ ادْخُلُوهَا فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ أَبَى قَالَ هَا أَنْتُمْ قَدْ أَمَرْتُكُمْ فَعَصَيْتُمُونِي .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham,
(It has been narrated) from Abu Abdullah-asws having been asked about the one who died during the era (between one Prophet-as and the next), and about the one who did not perform violations (sins) and the insane. So he-asws said: ‘Allah-azwj Argue against them. He-azwj would Raise a fire and He-azwj would be Saying to them: “Enter!” So the one who enters it, it would be a coolness upon him and a safety, and to the one refuses, He-azwj would Say: “Behold you all! I-saww had Commanded you, but you disobeyed Me-azwj!”’.[20]
وَ بِهَذَا الْإِسْنَادِ قَالَ ثَلَاثَةٌ يُحْتَجُّ عَلَيْهِمُ الْأَبْكَمُ وَ الطِّفْلُ وَ مَنْ مَاتَ فِي الْفَتْرَةِ فَتُرْفَعُ لَهُمْ نَارٌ فَيُقَالُ لَهُمْ ادْخُلُوهَا فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ أَبَى قَالَ تَبَارَكَ وَ تَعَالَى هَذَا قَدْ أَمَرْتُكُمْ فَعَصَيْتُمُونِي .
And by this chain,
‘He-asws said: ‘Three would be argued against – the mute, and the children, and the one who died during the era (between one Prophet-as and the next). So a fire would be raised for them and it would be said to them: ‘Enter it!’ So the one who enters it, it would be a coolness upon him and a safety; and the one who refuses, the Blessed and High would Say: “This I-azwj had Commanded you all, but you disobeyed Me-azwj”’.[21]
وَ بِهَذَا الْإِسْنَادِ قَالَ ثَلَاثَةٌ يُحْتَجُّ عَلَيْهِمُ الْأَبْكَمُ وَ الطِّفْلُ وَ مَنْ مَاتَ فِي الْفَتْرَةِ فَتُرْفَعُ لَهُمْ نَارٌ فَيُقَالُ لَهُمْ ادْخُلُوهَا فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ أَبَى قَالَ تَبَارَكَ وَ تَعَالَى هَذَا قَدْ أَمَرْتُكُمْ فَعَصَيْتُمُونِي .
And by this chain,
‘He-asws said: ‘Three would be argued against – the mute, and the children, and the one who died during the era (between one Prophet-as and the next). So a fire would be raised for them and it would be said to them: ‘Enter it!’ So the one who enters it, it would be a coolness upon him and a safety; and the one who refuses, the Blessed and High would Say: “This I-azwj had Commanded you all, but you disobeyed Me-azwj”’.[22]
باب النَّوَادِرِ
Chapter 95 – The Miscellaneous
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْجُنُبِ يُغَسِّلُ الْمَيِّتَ أَوْ مَنْ غَسَّلَ مَيِّتاً لَهُ أَنْ يَأْتِيَ أَهْلَهُ ثُمَّ يَغْتَسِلَ فَقَالَ سَوَاءٌ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ جُنُباً غَسَلَ يَدَهُ وَ تَوَضَّأَ وَ غَسَّلَ الْمَيِّتَ فَإِنْ غَسَّلَ مَيِّتاً ثُمَّ تَوَضَّأَ ثُمَّ أَتَى أَهْلَهُ يُجْزِئُهُ غُسْلٌ وَاحِدٌ لَهُمَا .
Ali Bin Ibrahim, from his father, from Nuh Bin Shuayb, from Shihab Bin Abd Rabbih,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the one with sexual impurity washing the deceased, or the one who does wash a deceased, is it for him that he goes to his wife, then washes?’ So he-asws said: ‘It is the same. There is no problem with that. When he is with sexual impurity, he would wash his hands, and perform ablution and wash the deceased. So if he has washed the deceased, then performs ablution, then goes to his wife, one washing would suffice for him for the two’.[23]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمَيِّتَ إِذَا حَضَرَهُ الْمَوْتُ أَوْثَقَهُ مَلَكُ الْمَوْتِ وَ لَوْ لَا ذَلِكَ مَا اسْتَقَرَّ .
Ali, from his father, from Abdullah Bin Al Mugheira, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The dying one, when death presents itself to him, the Angel of death ties him down, and had it not been for that, he would not be calm’.[24]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي مُحَمَّدٍ الْهُذَلِيِّ عَنْ إِبْرَاهِيمَ بْنِ خَالِدٍ الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَجْداً وَجَدْتُهُ عَلَى ابْنٍ لِي هَلَكَ حَتَّى خِفْتُ عَلَى عَقْلِي فَقَالَ إِذَا أَصَابَكَ مِنْ هَذَا شَيْءٌ فَأَفِضْ مِنْ دُمُوعِكَ فَإِنَّهُ يَسْكُنُ عَنْكَ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Abu Muhammad Al Huzaly, from Ibrahim Bin Khalid Al Qattan, from Muhammad Bin Mansour Al Sayqal, from his father who said,
‘I complained to Abu Abdullah-asws of grief which I found to be in upon the death of a son of mine, to the extent that I feared upon my mind. So he-asws said: ‘If something from this hits you, allow your tears to flow for it would you give you relief’.[25]
عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ قَالَ لَمَّا مَاتَ ذَرُّ بْنُ أَبِي ذَرٍّ مَسَحَ أَبُو ذَرٍّ الْقَبْرَ بِيَدِهِ ثُمَّ قَالَ رَحِمَكَ اللَّهُ يَا ذَرُّ وَ اللَّهِ إِنْ كُنْتَ بِي بَارّاً وَ لَقَدْ قُبِضْتَ وَ إِنِّي عَنْكَ لَرَاضٍ أَمَا وَ اللَّهِ مَا بِي فَقْدُكَ وَ مَا عَلَيَّ مِنْ غَضَاضَةٍ وَ مَا لِي إِلَى أَحَدٍ سِوَى اللَّهِ مِنْ حَاجَةٍ وَ لَوْ لَا هَوْلُ الْمُطَّلَعِ لَسَرَّنِي أَنْ أَكُونَ مَكَانَكَ وَ لَقَدْ شَغَلَنِي الْحُزْنُ لَكَ عَنِ الْحُزْنِ عَلَيْكَ وَ اللَّهِ مَا بَكَيْتُ لَكَ وَ لَكِنْ بَكَيْتُ عَلَيْكَ فَلَيْتَ شِعْرِي مَا ذَا قُلْتَ وَ مَا ذَا قِيلَ لَكَ
Ali Bin Ibrahim, raising it, said,
‘When Zharr son of Abu Zarr-as died, Abu Zarr-as wiped the grave with his-as hand, then said: ‘May Allah-azwj have Mercy on you, O Zharr! By Allah-azwj! You were righteous with me-as, and you have died and I-as am pleased with you. However, by Allah-azwj, I am not disappointed due to your death and I do not need anyone beside Allah-azwj. Had it not been for fear from the next life I would have been happy to be in your place. My sadness for you (my concern for you in the next life) has kept me from sadness due to your death. By Allah-azwj, I do not weep because of your death but I weep for you because of what you may face in the next life. I do not know what I have said about you and what is said about you.
ثُمَّ قَالَ اللَّهُمَّ إِنِّي قَدْ وَهَبْتُ لَهُ مَا افْتَرَضْتَ عَلَيْهِ مِنْ حَقِّي فَهَبْ لَهُ مَا افْتَرَضْتَ عَلَيْهِ مِنْ حَقِّكَ فَأَنْتَ أَحَقُّ بِالْجُودِ مِنِّي .
Then he-ra said: ‘O Allah-azwj! I-ra have gifted to him whatever was necessitated upon him from my rights, therefore Gift to him whatever was necessitated upon him from Your-azwj Rights, for You-azwj are more rightful with the Benevolence than I-as am’.[26]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا قَالَ لَمَّا قُبِضَ أَبُو جَعْفَرٍ ( عليه السلام ) أَمَرَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِالسِّرَاجِ فِي الْبَيْتِ الَّذِي كَانَ يَسْكُنُهُ حَتَّى قُبِضَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثُمَّ أَمَرَ أَبُو الْحَسَنِ ( عليه السلام ) بِمِثْلِ ذَلِكَ فِي بَيْتِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَتَّى خَرَجَ بِهِ إِلَى الْعِرَاقِ ثُمَّ لَا أَدْرِي مَا كَانَ .
A number of our companions, from Sahl Bin Ziyad, from Usman Bin Isa, from a number of our companions who said,
‘When Abu Ja’far-asws passed away, Abu Abdullah-asws ordered (his-asws people) with the lantern in the house where he-asws had dwelled in until Abu Abdullah-asws passed away. Then Abu Al-Hassan-asws ordered with similar to that in the house of Abu Abdullah-asws, until he-asws went out with it to Al-Iraq. Then I do not know what happened’.[27]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَوَّلِ مَنْ جُعِلَ لَهُ النَّعْشُ فَقَالَ فَاطِمَةُ ( عليها السلام ) .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the first one for whom the casket (coffin) was made to be. So he-asws said: ‘ Syeda Fatima-asws’.[28]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْمَيِّتِ يَبْلَى جَسَدُهُ قَالَ نَعَمْ حَتَّى لَا يَبْقَى لَهُ لَحْمٌ وَ لَا عَظْمٌ إِلَّا طِينَتُهُ الَّتِي خُلِقَ مِنْهَا فَإِنَّهَا لَا تُبْلَى تَبْقَى فِي الْقَبْرِ مُسْتَدِيرَةً حَتَّى يُخْلَقَ مِنْهَا كَمَا خُلِقَ أَوَّلَ مَرَّةٍ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Bin Musa,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was asked about the deceased, whether his body would decay. He-asws said: ‘To the extent that there would neither remain any flesh for him nor any bones, except for his essence which he was Created from, for it would not decay. It would remain in the grave circulating, until he is Created from it just as he had been Created the first time’.[29]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ الْخَوْلَانِيِّ وَ هُوَ يَزِيدُ بْنُ خَلِيفَةَ الْحَارِثِيُّ قَالَ سَأَلَ عِيسَى بْنُ عَبْدِ اللَّهِ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ تَخْرُجُ النِّسَاءُ إِلَى الْجَنَازَةِ وَ كَانَ ( عليه السلام ) مُتَّكِئاً فَاسْتَوَى جَالِساً ثُمَّ قَالَ إِنَّ الْفَاسِقَ عَلَيْهِ لَعْنَةُ اللَّهِ آوَى عَمَّهُ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ وَ كَانَ مِمَّنْ هَدَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دَمَهُ فَقَالَ لِابْنَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تُخْبِرِي أَبَاكِ بِمَكَانِهِ كَأَنَّهُ لَا يُوقِنُ أَنَّ الْوَحْيَ يَأْتِي مُحَمَّداً
Ali Bin Ibrahim, from his father and Ahmad Bin Muhammad Al Kufy, from one of his companions, from Safwan Bin Yahya, from Yazeed Bin Khalifa Al Khowlany, and he is Yazeed Bin Khalifa Al Harsy who said,
‘Isa Bin Abdullah asked Abu Abdullah-asws, and I was present, so he said, ‘The women are going out to the funeral’. And he-asws was reclining, so he-asws sat upright, then said: ‘The evil-doer, may the Curse of Allah-azwj be upon him. Al-Mugheira Bin Abu Al-A’as, his uncle sheltered him, and he was from the ones Rasool-Allah-saww permitted his-saww blood to be spilled (killed). He (his uncle) said to a daughter of Rasool-Allah-saww, ‘Do not inform your father-saww of his (Mugheira’s) whereabouts’. It was as if he had no conviction that the Revelation comes to Muhammad-saww.
فَقَالَتْ مَا كُنْتُ لِأَكْتُمَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَدُوَّهُ فَجَعَلَهُ بَيْنَ مِشْجَبٍ لَهُ وَ لَحَفَهُ بِقَطِيفَةٍ فَأَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) الْوَحْيُ فَأَخْبَرَهُ بِمَكَانِهِ فَبَعَثَ إِلَيْهِ عَلِيّاً ( عليه السلام ) وَ قَالَ اشْتَمِلْ عَلَى سَيْفِكَ ائْتِ بَيْتَ ابْنَةِ ابْنِ عَمِّكَ فَإِنْ ظَفِرْتَ بِالْمُغِيرَةِ فَاقْتُلْهُ
So she said, ‘I was not one to conceal from Rasool-Allah-saww the whereabouts of his-saww enemy’. So he made him (the evil-doer) to be inside a cupboard of his and wrapped him in a velvet cloth. So Revelation came to Rasool-Allah-saww, and he-saww was informed of his (hiding) place. So he-saww sent Ali-asws to him and said: ‘Wrap up upon your-asws sword, go to the house of the daughter of your cousin, and if you get hold of Al-Mugheira, so kill him’.
فَأَتَى الْبَيْتَ فَجَالَ فِيهِ فَلَمْ يَظْفَرْ بِهِ فَرَجَعَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَخْبَرَهُ فَقَالَ يَا رَسُولَ اللَّهِ لَمْ أَرَهُ فَقَالَ إِنَّ الْوَحْيَ قَدْ أَتَانِي فَأَخْبَرَنِي أَنَّهُ فِي الْمِشْجَبِ وَ دَخَلَ عُثْمَانُ بَعْدَ خُرُوجِ عَلِيٍّ ( عليه السلام ) فَأَخَذَ بِيَدِ عَمِّهِ فَأَتَى بِهِ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَلَمَّا رَآهُ أَكَبَّ عَلَيْهِ وَ لَمْ يَلْتَفِتْ إِلَيْهِ وَ كَانَ نَبِيُّ اللَّهِ ( صلى الله عليه وآله ) حَيِيّاً كَرِيماً فَقَالَ يَا رَسُولَ اللَّهِ هَذَا عَمِّي هَذَا الْمُغِيرَةُ بْنُ أَبِي الْعَاصِ وَفَدَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ آمَنْتَهُ
So he-asws went to the house and looked around in it but did not come across him. So he-asws returned to Rasool-Allah-as and informed him-saww, and he-asws said: ‘O Rasool-Allah-saww, I-asws did not see him’. So he-saww said: ‘The Revelation had come to me-saww and informed me-saww that he is in the cupboard. And Usman came over after the exit of Ali-asws, so he grabbed the hand of his uncle and came over with him to the Prophet-saww. So when he-saww saw him, he-saww stumbled upon him and did not turn towards him. And the Prophet-saww was bashful, benevolent. So he said, ‘O Rasool-Allah-saww! This is my uncle. This is Al-Mugheira Bin Abu Al-A’as who has come. By the One-azwj Who Sent you-saww! You-saww have granted him safety’.
قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَذَبَ وَ الَّذِي بَعَثَهُ بِالْحَقِّ مَا آمَنَهُ فَأَعَادَهَا ثَلَاثاً وَ أَعَادَهَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثاً أَنَّى آمَنَهُ إِلَّا أَنَّهُ يَأْتِيهِ عَنْ يَمِينِهِ ثُمَّ يَأْتِيهِ عَنْ يَسَارِهِ فَلَمَّا كَانَ فِي الرَّابِعَةِ رَفَعَ رَأْسَهُ إِلَيْهِ فَقَالَ لَهُ قَدْ جَعَلْتُ لَكَ ثَلَاثاً فَإِنْ قَدَرْتُ عَلَيْهِ بَعْدَ ثَالِثَةٍ قَتَلْتُهُ
Abu Abdullah-asws said: ‘And he (Usman) lied, by the One-azwj Who Sent him-saww with the Truth, he-saww did not grant him safety. So he repeated it three times, and Abu Abdullah-asws repeated it three times: ‘I-asws believe him except that he came to him-saww from his-saww right, then came to him-saww from hissaw left. So when it was during the fourth time, he-saww raised his-saww head and said to him: ‘I-saww give you three days, so if I-saww were to find him after three days, he would be killed’.
فَلَمَّا أَدْبَرَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ الْعَنِ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ وَ الْعَنْ مَنْ يُؤْوِيهِ وَ الْعَنْ مَنْ يَحْمِلُهُ وَ الْعَنْ مَنْ يُطْعِمُهُ وَ الْعَنْ مَنْ يَسْقِيهِ وَ الْعَنْ مَنْ يُجَهِّزُهُ وَ الْعَنْ مَنْ يُعْطِيهِ سِقَاءً أَوْ حِذَاءً أَوْ رِشَاءً أَوْ وِعَاءً وَ هُوَ يَعُدُّهُنَّ بِيَمِينِهِ وَ انْطَلَقَ بِهِ عُثْمَانُ فَآوَاهُ وَ أَطْعَمَهُ وَ سَقَاهُ وَ حَمَلَهُ وَ جَهَّزَهُ حَتَّى فَعَلَ جَمِيعَ مَا لَعَنَ عَلَيْهِ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ يَفْعَلُهُ بِهِ
So when he turned around Rasool-Allah-saww said: ‘O Allah-azwj! Curse Al-Mugheira Bin Abu Al-A’as, and Curse the one who shelters him, and Curse the one who carries him, and Curse the one who feeds him, and Curse the one who quenches him, and Curse the one who equips him, and Curse the one who gives him a drink, or shoes, or clothes, or plates, and gives him with his right hand.
And Usman went with him, so he sheltered him, and fed him, and quenched him, and carried him, and equipped him until he had done the entirety of what the Prophet-saww had cursed upon for the one who did so with him.
ثُمَّ أَخْرَجَهُ فِي الْيَوْمِ الرَّابِعِ يَسُوقُهُ فَلَمْ يَخْرُجْ مِنْ أَبْيَاتِ الْمَدِينَةِ حَتَّى أَعْطَبَ اللَّهُ رَاحِلَتَهُ وَ نُقِبَ حِذَاهُ وَ وَرِمَتْ قَدَمَاهُ فَاسْتَعَانَ بِيَدَيْهِ وَ رُكْبَتَيْهِ وَ أَثْقَلَهُ جَهَازُهُ حَتَّى وَجَسَ بِهِ فَأَتَى شَجَرَةً فَاسْتَظَلَّ بِهَا لَوْ أَتَاهَا بَعْضُكُمْ مَا أَبْهَرَهُ ذَلِكَ
Then he (Usman) brought him out during the fourth day, ushering him (behind him). So he had not come out from the houses of Al-Medina until Allah-azwj Damaged his ride, and Punctured his shoes, and his feet swelled up. So he took assistance by his hands and his knees, and his supplied weighted him down until he became afraid of his life. So he went over to a tree to seek the shade with it. If one of you had gone to it, he would not have missed him (as his condition was miserable).
فَأَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) الْوَحْيُ فَأَخْبَرَهُ بِذَلِكَ فَدَعَا عَلِيّاً ( عليه السلام ) فَقَالَ خُذْ سَيْفَكَ وَ انْطَلِقْ أَنْتَ وَ عَمَّارٌ وَ ثَالِثٌ لَهُمْ فَأْتِ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ تَحْتَ شَجَرَةِ كَذَا وَ كَذَا فَأَتَاهُ عَلِيٌّ ( عليه السلام ) فَقَتَلَهُ فَضَرَبَ عُثْمَانُ بِنْتَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَالَ أَنْتِ أَخْبَرْتِ أَبَاكِ بِمَكَانِهِ
So Revelation came unto Rasool-Allah-saww and he-saww was informed with that. So he-saww called Ali-asws and said: ‘Take your-asws sword and go, you-asws and Ammar, and a third person, so go to Al-Mugheira Bin Abu Al-A’as (who is) beneath such and such a tree. So Ali-asws went over to him and killed him. So (later on) Usman struck a (step) daughter of Rasool-Allah-saww and said: ‘You informed your father-saww of his whereabouts.
فَبَعَثَتْ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تَشْكُو مَا لَقِيَتْ فَأَرْسَلَ إِلَيْهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اقْنَيْ حَيَاءَكِ مَا أَقْبَحَ بِالْمَرْأَةِ ذَاتِ حَسَبٍ وَ دِينٍ فِي كُلِّ يَوْمٍ تَشْكُو زَوْجَهَا فَأَرْسَلَتْ إِلَيْهِ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ لَهَا ذَلِكَ فَلَمَّا كَانَ فِي الرَّابِعَةِ دَعَا عَلِيّاً ( عليه السلام ) وَ قَالَ خُذْ سَيْفَكَ وَ اشْتَمِلْ عَلَيْهِ ثُمَّ ائْتِ بَيْتَ ابْنَةِ ابْنِ عَمِّكَ فَخُذْ بِيَدِهَا فَإِنْ حَالَ بَيْنَكَ وَ بَيْنَهَا أَحَدٌ فَاحْطِمْهُ بِالسَّيْفِ
So she sent a message to Rasool-Allah-saww complaining of what she faced. So Rasool-Allah-saww sent a message to her: ‘Cover your shame. How ugly of the woman with a (good) lineage and Religion during every day complaining of her husband’. So she sent a message to him-saww many times, during each of that he-saww was saying that to her. So when it was during the fourth time, he-saww called Ali-asws and said: ‘Take your-asws sword and cover upon it, then go to the house of the daughter of your-asws cousin, and take her by the hand. So if anyone were to come between you-asws and her, break him with the sword’.
وَ أَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَالْوَالِهِ مِنْ مَنْزِلِهِ إِلَى دَارِ عُثْمَانَ فَأَخْرَجَ عَلِيٌّ ( عليه السلام ) ابْنَةَ رَسُولِ اللَّهِ فَلَمَّا نَظَرَتْ إِلَيْهِ رَفَعَتْ صَوْتَهَا بِالْبُكَاءِ وَ اسْتَعْبَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ بَكَى ثُمَّ أَدْخَلَهَا مَنْزِلَهُ وَ كَشَفَتْ عَنْ ظَهْرِهَا فَلَمَّا أَنْ رَأَى مَا بِظَهْرِهَا قَالَ ثَلَاثَ مَرَّاتٍ مَا لَهُ قَتَلَكِ قَتَلَهُ اللَّهُ وَ كَانَ ذَلِكَ يَوْمَ الْأَحَدِ وَ بَاتَ عُثْمَانُ مُلْتَحِفاً بِجَارِيَتِهَا
And Rasool-Allah-saww came over flustered from his-saww house to the house of Usman. So Ali-asws brought out the (step) daughter of Rasool-Allah-saww. So when she looked at him-saww, she raised her voice with the wailing, and Rasool-Allah-saww burst into tears and cried. Then he-saww took her to his-saww own house, and she uncovered her backside. So when he-saww saw what had appeared on her (marks of the beating), said three times: ‘What is the matter with him hitting you? May Allah-azwj Kill him’. And that was during the day of Sunday, and Usman spent the night covered with his slave girl.
فَمَكَثَ الْإِثْنَيْنَ وَ الثَّلَاثَاءَ وَ مَاتَتْ فِي الْيَوْمِ الرَّابِعِ فَلَمَّا حَضَرَ أَنْ يَخْرُجَ بِهَا أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام ) فَخَرَجَتْ ( عليها السلام ) وَ نِسَاءُ الْمُؤْمِنِينَ مَعَهَا وَ خَرَجَ عُثْمَانُ يُشَيِّعُ جَنَازَتَهَا فَلَمَّا نَظَرَ إِلَيْهِ النَّبِيُّ ( صلى الله عليه وآله ) قَالَ مَنْ أَطَافَ الْبَارِحَةَ بِأَهْلِهِ أَوْ بِفَتَاتِهِ فَلَا يَتْبَعَنَّ جَنَازَتَهَا قَالَ ذَلِكَ ثَلَاثاً فَلَمْ يَنْصَرِفْ
So he remained (like that) for Monday and Tuesday, and she died on the fourth day. So when he came to take her out, Rasool-Allah-saww instructed Syeda Fatima-asws. So she-asws went out, and the womenfolk of the Believers were with her-asws, and Usman went out escorting her funeral. So when the Prophet-saww saw him, he-saww said: ‘The one who went to his wife last night or with his slave girl, so he should not follow her funeral’. He-saww said that three (times). But he did not leave.
فَلَمَّا كَانَ فِي الرَّابِعَةِ قَالَ لَيَنْصَرِفَنَّ أَوْ لَأُسَمِّيَنَّ بِاسْمِهِ فَأَقْبَلَ عُثْمَانُ مُتَوَكِّئاً عَلَى مَوْلًى لَهُ مُمْسِكاً بِبَطْنِهِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي أَشْتَكِي بَطْنِي فَإِنْ رَأَيْتَ أَنْ تَأْذَنَ لِي أَنْصَرِفُ قَالَ انْصَرِفْ وَ خَرَجَتْ فَاطِمَةُ ( عليها السلام ) وَ نِسَاءُ الْمُؤْمِنِينَ وَ الْمُهَاجِرِينَ فَصَلَّيْنَ عَلَى الْجِنَازَةِ .
So when it was the fourth time, he-saww said: ‘Will you leave or shall I-saww mention his name?’ So Usman came over leaning upon a slave of his, holding his belly, and he said, ‘O Rasool-Allah-saww! I complain of my bellyache. So if you-saww see fit, permit me to leave’. He-saww said: ‘Leave!’ And Syeda Fatima-asws came out, and the womenfolk of the Believers, and the Emigrants, so they prayed Salaat upon the deceased’.[30]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَعَدَّ الرَّجُلُ كَفَنَهُ فَهُوَ مَأْجُورٌ كُلَّمَا نَظَرَ إِلَيْهِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man prepares his own shroud, so he is Recompesed every time he looks towards it’.[31]
وَ بِهَذَا الْإِسْنَادِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) اشْتَكَى عَيْنُهُ فَعَادَهُ النَّبِيُّ ( صلى الله عليه وآله ) فَإِذَا هُوَ يَصِيحُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَ جَزَعاً أَمْ وَجَعاً فَقَالَ يَا رَسُولَ اللَّهِ مَا وَجِعْتُ وَجَعاً قَطُّ أَشَدَّ مِنْهُ فَقَالَ يَا عَلِيُّ إِنَّ مَلَكَ الْمَوْتِ إِذَا نَزَلَ لِقَبْضِ رُوحِ الْكَافِرِ نَزَلَ مَعَهُ سَفُّودٌ مِنْ نَارٍ فَيَنْزِعُ رُوحَهُ بِهِ فَتَصِيحُ جَهَنَّمُ
And by this chain,
‘Amir Al-Momineen-asws complained of his-asws eyes, so the Prophet-as visited him-asws. So when he-asws screamed (with pain), the Prophet-saww said: ‘Is it panic or pain?’ So he-asws said: ‘O Rasool-Allah-saww! I-asws have not experience a pain at all more intense than it’. So he-saww said: ‘O Ali-asws! When the Angel of death descends to capture the soul of the Infidel, a skewer of fire descends along with him. So he removes his soul with it, and the Hell shrieks out’.
فَاسْتَوَى عَلِيٌّ ( عليه السلام ) جَالِساً فَقَالَ يَا رَسُولَ اللَّهِ أَعِدْ عَلَيَّ حَدِيثَكَ فَلَقَدْ أَنْسَانِي وَجَعِي مَا قُلْتَ ثُمَّ قَالَ هَلْ يُصِيبُ ذَلِكَ أَحَداً مِنْ أُمَّتِكَ قَالَ نَعَمْ حَاكِمٌ جَائِرٌ وَ آكِلُ مَالِ الْيَتِيمِ ظُلْماً وَ شَاهِدُ زُورٍ .
So Ali-asws sat up straight and said: ‘O Rasool-Allah-saww! Repeat your-saww Hadeeth to me-asws, for it has made me-asws forget my-asws pain what you-saww said’. Then he-asws said: ‘Would anyone from your-saww community be hit by that?’ He-saww said: ‘Yes, an unjust ruler, and the consumer of the wealth of the orphan unjustly, and the false testifier’.[32]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مُسْتَرِيحٌ وَ مُسْتَرَاحٌ مِنْهُ أَمَّا الْمُسْتَرِيحُ فَالْعَبْدُ الصَّالِحُ اسْتَرَاحَ مِنْ غَمِّ الدُّنْيَا وَ مَا كَانَ فِيهِ مِنَ الْعِبَادَةِ إِلَى الرَّاحَةِ وَ نَعِيمِ الْآخِرَةِ وَ أَمَّا الْمُسْتَرَاحُ مِنْهُ فَالْفَاجِرُ يَسْتَرِيحُ مِنْهُ الْمَلَكَانِ اللَّذَانِ يَحْفَظَانِ عَلَيْهِ وَ خَادِمُهُ وَ أَهْلُهُ وَ الْأَرْضُ الَّتِي كَانَ يَمْشِي عَلَيْهَا .
And by this chain,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘There is a relieved one and the one relieved from. As for the relieved one, so it is the righteous servant relieved from the sorrow of the world and whatever was therein from the worship to the rest and bliss of the Hereafter; and as for the one relieved from, so it is the evil-doer from whom are relieved the two Angels who were recording his deeds against him, and his servants, and his family, and the ground which he used to walk upon’.[33]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَعَدَّ الرَّجُلُ كَفَنَهُ فَهُوَ مَأْجُورٌ كُلَّمَا نَظَرَ إِلَيْهِ .
A number of our companions, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man prepares his shroud, so he would be Recompensed every time he looks towards it’.[34]
سَهْلُ بْنُ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) يَقُولُ إِذَا مَاتَ الْمُؤْمِنُ بَكَتْ عَلَيْهِ الْمَلَائِكَةُ وَ بِقَاعُ الْأَرْضِ الَّتِي كَانَ يَعْبُدُ اللَّهَ عَلَيْهَا وَ أَبْوَابُ السَّمَاءِ الَّتِي كَانَ يُصْعَدُ أَعْمَالُهُ فِيهَا وَ ثُلِمَ ثُلْمَةٌ فِي الْإِسْلَامِ لَا يَسُدُّهَا شَيْءٌ لِأَنَّ الْمُؤْمِنِينَ حُصُونُ الْإِسْلَامِ كَحُصُونِ سُورِ الْمَدِينَةِ لَهَا .
Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ali Bin Raib who said,
‘I heard Abu Al-Hassan-asws the 1st saying: ‘When the Believer dies, the Angels weep over him, and the spot of the earth in which he used to worship Allah-azwj upon it, and the doors of the sky through which his deeds used to ascend; and a gap appears in Al-Islam which nothing can fill, because the Believers are the fortresses of Al-Islam like the protective walls around the city’.[35]
سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ عَمْرِو بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَضَرَ الْمَيِّتَ أَرْبَعُونَ رَجُلًا فَقَالُوا اللَّهُمَّ إِنَّا لَا نَعْلَمُ مِنْهُ إِلَّا خَيْراً قَالَ اللَّهُ عَزَّ وَ جَلَّ قَدْ قَبِلْتُ شَهَادَتَكُمْ وَ غَفَرْتُ لَهُ مَا عَلِمْتُ مِمَّا لَا تَعْلَمُونَ .
Sahl Bin Ziyad, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Amro Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws having said: ‘When forty men are present for the deceased and they are saying, ‘O Allah-azwj! We do not know from him except for the goodness’, Allah Mighty and Majestic Says: “I-azwj have Accepted your testimonies and Forgiven for him what I-azwj Know from what you do not know’.[36]
سَهْلٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ عَلَى قَبْرِ إِبْرَاهِيمَ ابْنِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَذْقٌ يُظِلُّهُ مِنَ الشَّمْسِ يَدُورُ حَيْثُ دَارَتِ الشَّمْسُ فَلَمَّا يَبِسَ الْعَذْقُ دَرَسَ الْقَبْرُ فَلَمْ يُعْلَمْ مَكَانُهُ .
Sahl, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Aamir Bin Abdullah who said,
‘I heard Abu Abdullah-asws saying: ‘There was upon the grave of Ibrahim-as the son-as of Rasool-Allah-saww a tree which used to shade him-as from the sun, circling wherever the sun circled. So when the tree dried out, the grave was obscured, so its place was no longer known’.[37]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ الْبَرَاءُ بْنُ مَعْرُورٍ التَّمِيمِيُّ الْأَنْصَارِيُّ بِالْمَدِينَةِ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِمَكَّةَ وَ إِنَّهُ حَضَرَهُ الْمَوْتُ وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ الْمُسْلِمُونَ يُصَلُّونَ إِلَى بَيْتِ الْمَقْدِسِ فَأَوْصَى الْبَرَاءُ إِذَا دُفِنَ أَنْ يَجْعَلَ وَجْهَهُ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْقِبْلَةِ فَجَرَتْ بِهِ السُّنَّةُ وَ أَنَّهُ أَوْصَى بِثُلُثِ مَالِهِ فَنَزَلَ بِهِ الْكِتَابُ وَ جَرَتْ بِهِ السُّنَّةُ .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Hammad Bin Isa, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Al-Bara’a Bin Marour Al-Tamimy Al-Ansary was in Al-Medina, and Rasool-Allah-saww was in Makkah, and the death presented itself to him, and Rasool-Allah-saww and the Muslims were praying Salaat (facing) towards Bayt Al-Maqdis. So Bara’a bequeathed that when he is buried, his face be made towards Rasool-Allah-saww, towards the Qiblah. So the Sunnah flowed with it, and he bequeathed with a third of his wealth, and the Book Revealed with it and the Sunnah flowed with it’.[38]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ جَبْرَئِيلُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ يَا مُحَمَّدُ عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ وَ أَحْبِبْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ وَ اعْمَلْ مَا شِئْتَ فَإِنَّكَ لَاقِيهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Jibraeel-as came over to the Prophet-saww and he-as said: ‘O Muhammad-saww! Live as you-saww wish but you-saww will certainly die; love whoever you-saww wish, but you-saww will certainly depart from him, and act as you-saww wish but one day you-saww will face your deeds.’.[39]
ابْنُ أَبِي عُمَيْرٍ عَنْ أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) حَدِّثْنِي مَا أَنْتَفِعُ بِهِ فَقَالَ يَا أَبَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَإِنَّهُ لَمْ يُكْثِرْ ذِكْرَهُ إِنْسَانٌ إِلَّا زَهِدَ فِي الدُّنْيَا .
Ibn Abu Umyer, from Ayoub, from Abu Ubeyday who said,
‘I said to Abu Ja’far-asws, ‘Narrate to me what I can benefit with’. So he-asws said: ‘O Abu Ubeyda! Frequently remember the death, for a person would not mention it frequently except that he would be an ascetic in the world’.[40]
ابْنُ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ دَاوُدَ الْأَبْزَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مُنَادٍ يُنَادِي فِي كُلِّ يَوْمٍ ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ .
Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Dawood Al Abzary,
(It has been narrated) from Abu Ja’far-asws having said: ‘A Caller Calls out during every day: ‘Son of Adam-as gives birth for the death, and amasses for the annihilation, and builds for the ruination’.[41]
ابْنُ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْوَسْوَاسَ فَقَالَ يَا أَبَا مُحَمَّدٍ اذْكُرْ تَقَطُّعَ أَوْصَالِكَ فِي قَبْرِكَ وَ رُجُوعَ أَحْبَابِكَ عَنْكَ إِذَا دَفَنُوكَ فِي حُفْرَتِكَ وَ خُرُوجَ بَنَاتِ الْمَاءِ مِنْ مَنْخِرَيْكَ وَ أَكْلَ الدُّودِ لَحْمَكَ فَإِنَّ ذَلِكَ يُسَلِّي عَنْكَ مَا أَنْتَ فِيهِ
Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I complained to Abu Abdullah-asws of the temptations (in my mind), so he-asws said: ‘O Abu Muhammad! Remember the breaking of your bones in your grave, and the return of your loves ones from you when they bury you in your pit (grave), and the exit of drops of the water from your nostrils, and the insects eating your flesh. This will help you to overcome temptations’.
قَالَ أَبُو بَصِيرٍ فَوَ اللَّهِ مَا ذَكَرْتُهُ إِلَّا سَلَّى عَنِّي مَا أَنَا فِيهِ مِنْ هَمِّ الدُّنْيَا .
Abu Baseer said, ‘By Allah-azwj! I did not remember it except it eased from me what I was in, from the stress of the world’.[42]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَسْبَاطِ بْنِ سَالِمٍ مَوْلَى أَبَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ يَعْلَمُ مَلَكُ الْمَوْتِ بِقَبْضِ مَنْ يَقْبِضُ قَالَ لَا إِنَّمَا هِيَ صِكَاكٌ تَنْزِلُ مِنَ السَّمَاءِ اقْبِضْ نَفْسَ فُلَانِ بْنِ فُلَانٍ .
Abu Ali AL Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Asbaat Bin Salim, a slave of Aban who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! Does the Angel of death know of whom (whose soul) he has to capture?’ He-asws said: ‘No. But rather, it is a deed which descends from the sky: ‘Capture the soul of so and so!’’.[43]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ أَهْلِ بَيْتِ شَعْرٍ وَ لَا وَبَرٍ إِلَّا وَ مَلَكُ الْمَوْتِ يَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘Abu Abdullah-asws said: ‘There is none from the people of a house of fur or wool, except that the Angel of death browses them five times during every day’.[44]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ كَانَ مَعَهُ كَفَنُهُ فِي بَيْتِهِ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ وَ كَانَ مَأْجُوراً كُلَّمَا نَظَرَ إِلَيْهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from the one who informed him,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who was with his shroud in his house would never be written as being from the oblivious ones, and he would be Recompensed every time he looks towards it’.[45]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَلَكِ الْمَوْتِ يُقَالُ الْأَرْضُ بَيْنَ يَدَيْهِ كَالْقَصْعَةِ يَمُدُّ يَدَهُ مِنْهَا حَيْثُ يَشَاءُ قَالَ نَعَمْ .
Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Zayd Al Shihaam who said,
‘Abu Abdullah-asws was asked about the Angel of death, it is said that the earth is in front of him like the bowl. He extends his hand from it wheresoever he so desire to. He-asws said: ‘Yes’.[46]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ قَالَ حَدَّثَنِي يَعْقُوبُ الْأَحْمَرُ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نُعَزِّيهِ بِإِسْمَاعِيلَ فَتَرَحَّمَ عَلَيْهِ ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَعَى إِلَى نَبِيِّهِ ( صلى الله عليه وآله ) نَفْسَهُ فَقَالَ إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ وَ قَالَ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra’a who said,
‘Yaqoub Al-Ahmar narrated to me saying, ‘We went over to Abu Abdullah-asws to console him-asws for his-asws son Ismail (who had died). So he-asws expressed mercy upon him, then said: ‘Allah-azwj Mighty and Majestic Announced the death to His-azwj Prophet-saww Himself-azwj, so He-azwj Said: “You-saww would be passing away and they (the people) would be dying”. And He-azwj Said [29:57] Every soul must taste of death.
ثُمَّ أَنْشَأَ يُحَدِّثُ فَقَالَ إِنَّهُ يَمُوتُ أَهْلُ الْأَرْضِ حَتَّى لَا يَبْقَى أَحَدٌ ثُمَّ يَمُوتُ أَهْلُ السَّمَاءِ حَتَّى لَا يَبْقَى أَحَدٌ إِلَّا مَلَكُ الْمَوْتِ وَ حَمَلَةُ الْعَرْشِ وَ جَبْرَئِيلُ وَ مِيكَائِيلُ ( عليهم السلام ) قَالَ فَيَجِيءُ مَلَكُ الْمَوْتِ ( عليه السلام ) حَتَّى يَقُومَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيُقَالُ لَهُ مَنْ بَقِيَ وَ هُوَ أَعْلَمُ فَيَقُولُ يَا رَبِّ لَمْ يَبْقَ إِلَّا مَلَكُ الْمَوْتِ وَ حَمَلَةُ الْعَرْشِ وَ جَبْرَئِيلُ وَ مِيكَائِيلُ ( عليهم السلام )
Then he-asws commenced narrating, so he-asws said: ‘The inhabitants of the earth would be dying until there does not remain anyone. Then the inhabitants of the sky would be dying until there does not remain anyone except for the Angel of death, and the bearers of the Throne, and Jibraeel, and Mikaeel. So the Angel of death would come until he stands in front of Allah-azwj Mighty and Majestic, so He-azwj would say to him: “Who remains?”, and He-azwj is more Knowing. So he would be saying: ‘O Lord-azwj! There does not remain except the Angel of death, and the bearers of the Throne, and Jibraeel and Mikaeel’.
فَيُقَالُ لَهُ قُلْ لِجَبْرَئِيلَ وَ مِيكَائِيلَ فَلْيَمُوتَا فَتَقُولُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ يَا رَبِّ رَسُولَيْكَ وَ أَمِينَيْكَ فَيَقُولُ إِنِّي قَدْ قَضَيْتُ عَلَى كُلِّ نَفْسٍ فِيهَا الرُّوحُ الْمَوْتَ
So He-azwj would be Sayiing: “Say to Jibraeel and Mikaeel, so let them both die’. So the Angels would be saying during that: ‘O Lord-azwj! They are Your-azwj Messengers and Your-azwj Trusted ones!’ So He-azwj would be Saying: “I-azwj have Ordained the death to be upon every self wherein is the soul!”
ثُمَّ يَجِيءُ مَلَكُ الْمَوْتِ حَتَّى يَقِفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيُقَالُ لَهُ مَنْ بَقِيَ وَ هُوَ أَعْلَمُ فَيَقُولُ يَا رَبِّ لَمْ يَبْقَ إِلَّا مَلَكُ الْمَوْتِ وَ حَمَلَةُ الْعَرْشِ فَيَقُولُ قُلْ لِحَمَلَةِ الْعَرْشِ فَلْيَمُوتُوا
Then the Angel of death would come until he pauses in front of Allah-azwj Mighty and Majestic, and He-azwj would Say to him: “Who remains?”, and He-azwj is more Knowing’. So he would say: ‘O Lord-azwj! There does not remain except for the Angel of death and the bearers of the Throne’. So He-azwj would be Saying: “Say to the bearers of the Throne, so let them die”.
قَالَ ثُمَّ يَجِيءُ كَئِيباً حَزِيناً لَا يَرْفَعُ طَرْفَهُ فَيُقَالُ مَنْ بَقِيَ فَيَقُولُ يَا رَبِّ لَمْ يَبْقَ إِلَّا مَلَكُ الْمَوْتِ فَيُقَالُ لَهُ مُتْ يَا مَلَكَ الْمَوْتِ فَيَمُوتُ
He-asws said: ‘Then he would come bleak, said, not raising an eyebrow. So He-azwj would be Saying to him: “Who remains?” So he would say: ‘O Lord-azwj! There does not remain anyone except for the Angel of death’. So He-azwj would be Saying to him: “Die, O Angel of death!” So he would be dying.
ثُمَّ يَأْخُذُ الْأَرْضَ بِيَمِينِهِ وَ السَّمَاوَاتِ بِيَمِينِهِ وَ يَقُولُ أَيْنَ الَّذِينَ كَانُوا يَدْعُونَ مَعِي شَرِيكاً أَيْنَ الَّذِينَ كَانُوا يَجْعَلُونَ مَعِي إِلَهاً آخَرَ .
Then He-azwj would Seize the earth by His-azwj Right, and the skies by His-azwj Left and He-azwj would be Saying: “Where are those who were claiming as being associates with Me-azwj? Where are those who were made to be as gods besides Me-azwj?”’.[47]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَخْبَرَنِي جَبْرَئِيلُ ( عليه السلام ) أَنَّ مَلَكاً مِنْ مَلَائِكَةِ اللَّهِ كَانَتْ لَهُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مَنْزِلَةٌ عَظِيمَةٌ فَتُعُتِّبَ عَلَيْهِ فَأُهْبِطَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فَأَتَى إِدْرِيسَ ( عليه السلام ) فَقَالَ إِنَّ لَكَ مِنَ اللَّهِ مَنْزِلَةً فَاشْفَعْ لِي عِنْدَ رَبِّكَ
Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Mufazzal Bin Salih, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel informed me that an Angel from the Angels of Allah-azwj who would have for him a great status in the Presence of Allah-azwj, but it transgressed, so he was descended from the sky to the earth. So he went to Idrees-as and said: ‘For you-as is a status from Allah-azwj, therefore intercede for me in the Presence of your-as Lord-azwj’.
فَصَلَّى ثَلَاثَ لَيَالٍ لَا يَفْتُرُ وَ صَامَ أَيَّامَهَا لَا يُفْطِرُ ثُمَّ طَلَبَ إِلَى اللَّهِ تَعَالَى فِي السَّحَرِ فِي الْمَلَكِ فَقَالَ الْمَلَكُ إِنَّكَ قَدْ أُعْطِيتَ سُؤْلَكَ وَ قَدْ أُطْلِقَ لِي جَنَاحِي وَ أَنَا أُحِبُّ أَنْ أُكَافِيَكَ فَاطْلُبْ إِلَيَّ حَاجَةً فَقَالَ تُرِينِي مَلَكَ الْمَوْتِ لَعَلِّي آنَسُ بِهِ فَإِنَّهُ لَيْسَ يَهْنِئُنِي مَعَ ذِكْرِهِ شَيْءٌ فَبَسَطَ جَنَاحَهُ ثُمَّ قَالَ ارْكَبْ فَصَعِدَ بِهِ يَطْلُبُ مَلَكَ الْمَوْتِ فِي السَّمَاءِ الدُّنْيَا
So he-as prayed Salaat for three nights unwavering, and Fasted its days, not breaking a Fast. Then he sought to Allah-azwj the Exalted during the pre-dawn with regards to the (fallen) Angel. So the Angel said: ‘You-as have been Granted your request, and my wings have been released for me, and I would love to suffice you-as, therefore seek a need to me’. So he-as said: ‘Show me the Angel of death, perhaps I-as derive comfort with it, for nothing seems welcoming along with his mentioned’. So he spread his wings, then said: ‘Ride!’ So he-as ascended upon him seeking the Angel of death in the sky of the world.
فَقِيلَ لَهُ اصْعَدْ فَاسْتَقْبَلَهُ بَيْنَ السَّمَاءِ الرَّابِعَةِ وَ الْخَامِسَةِ فَقَالَ الْمَلَكُ يَا مَلَكَ الْمَوْتِ مَا لِي أَرَاكَ قَاطِباً قَالَ الْعَجَبُ إِنِّي تَحْتَ ظِلِّ الْعَرْشِ حَيْثُ أُمِرْتُ أَنْ أَقْبِضَ رُوحَ آدَمِيٍّ بَيْنَ السَّمَاءِ الرَّابِعَةِ وَ الْخَامِسَةِ فَسَمِعَ إِدْرِيسُ ( عليه السلام ) فَامْتَعَضَ فَخَرَّ مِنْ جَنَاحِ الْمَلَكِ فَقُبِضَ رُوحُهُ مَكَانَهُ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ رَفَعْناهُ مَكاناً عَلِيًّا .
So it was said to him: ‘Ascend’. So he came across him in between the fourth and the fifth sky. So He said: ‘O Angel of death! What is the matter I see you frowning?’ He said: ‘Strange. I was beneath the shade of the Throne where I was Commanded to capture the soul of a human being between the fourth and the fifth sky. So Idrees-as heard and resented, and he-as fell down from the wing of the Angel, and his soul was captured at that spot; and Allah-azwj Mighty and Majestic Said [19:57] And We Elevated him to a High place’.[48]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ أَبِي يَزِيدَ عَنِ ابْنِ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَوْتَ الْمَوْتَ أَلَا وَ لَا بُدَّ مِنَ الْمَوْتِ جَاءَ الْمَوْتُ بِمَا فِيهِ جَاءَ بِالرَّوْحِ وَ الرَّاحَةِ وَ الْكَرَّةِ الْمُبَارَكَةِ إِلَى جَنَّةٍ عَالِيَةٍ لِأَهْلِ دَارِ الْخُلُودِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ وَ جَاءَ الْمَوْتُ بِمَا فِيهِ بِالشِّقْوَةِ وَ النَّدَامَةِ وَ بِالْكَرَّةِ الْخَاسِرَةِ إِلَى نَارٍ حَامِيَةٍ لِأَهْلِ دَارِ الْغُرُورِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ
Muhammad Bin Yahya, from Ahmad Bin Muhamad, from Ali Bin Al Numan, from Ibn Muskan, from Dawod Bin Farqad Abu Yazeed, from Ibn Abu Shayba Al Zuhry,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The death! The death! Indeed, and the death is inevitable. The death comes with what is in it. It comes with the cool breeze and the rest, and the Blessed delight to the Lofty Paradise for the people of the eternal abode which they were striving for, and therein was their interest. And the death come with what is in it with the misery, and the regret, and with the turning to the loss to the Blazing Fire for the people of the house of deception which they were striving for, and therein was their interest.
ثُمَّ قَالَ وَ قَالَ إِذَا اسْتَحَقَّتْ وَلَايَةُ اللَّهِ وَ السَّعَادَةُ جَاءَ الْأَجَلُ بَيْنَ الْعَيْنَيْنِ وَ ذَهَبَ الْأَمَلُ وَرَاءَ الظَّهْرِ وَ إِذَا اسْتَحَقَّتْ وَلَايَةُ الشَّيْطَانِ وَ الشَّقَاوَةُ جَاءَ الْأَمَلُ بَيْنَ الْعَيْنَيْنِ وَ ذَهَبَ الْأَجَلُ وَرَاءَ الظَّهْرِ
Then he-asws said: ‘And he-saww said:
‘To those who deserve Wilayah (Guardianship) and the Protection of Allah-azwj and Salvation, the death comes as it is in front of the eyes and the worldly ambitions are kept backward; but if one is under the wilayah (guardianship) of Satan, in his case misfortune and worldly ambitions come before his eyes, and the reality of the death is kept backward’.
قَالَ وَ سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَيُّ الْمُؤْمِنِينَ أَكْيَسُ فَقَالَ أَكْثَرُهُمْ ذِكْراً لِلْمَوْتِ وَ أَشَدُّهُمْ لَهُ اسْتِعْدَاداً .
And He-asws (the Imam-asws) said that Rasool-Allah-saww was asked, ‘Which one of the Believers is the most intelligent?’ So he-saww said: ‘The one who most frequently remembers the death, and the one who is most intense in preparing for it’.[49]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) يَقُولُ عَجَبٌ كُلُّ الْعَجَبِ لِمَنْ أَنْكَرَ الْمَوْتَ وَ هُوَ يَرَى مَنْ يَمُوتُ كُلَّ يَوْمٍ وَ لَيْلَةٍ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِمَنْ أَنْكَرَ النَّشْأَةَ الْأُخْرَى وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Hamza who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘The case of one who denies death is very odd indeed, while he sees people die every day and night. So also is the case of the one who denies the next life but he observes the present life (and what has grown from the dead)’.[50]
مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَعْدَانَ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا صَالِحٍ إِذَا أَنْتَ حَمَلْتَ جَنَازَةً فَكُنْ كَأَنَّكَ أَنْتَ الْمَحْمُولُ وَ كَأَنَّكَ سَأَلْتَ رَبَّكَ الرُّجُوعَ إِلَى الدُّنْيَا فَفَعَلَ فَانْظُرْ مَا ذَا تَسْتَأْنِفُ
Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Sa’dan, from Ajlan Abu Salih who said,
‘Abu Abdullah-asws said to me: ‘O Abu Salih! Whenever you carry the coffin so become as if you are the carried one, and as if you are asking your Lord-azwj for the return to the world and it is done. So look around, what is that which you would (like to) resume’.
قَالَ ثُمَّ قَالَ عَجَبٌ لِقَوْمٍ حُبِسَ أَوَّلُهُمْ عَنْ آخِرِهِمْ ثُمَّ نُودِيَ فِيهِمُ الرَّحِيلُ وَ هُمْ يَلْعَبُونَ .
He (the narrator) said, ‘Then he-asws said: ‘I-asws wonder at the people whose former ones have been withheld from (returning to) their later ones, then the departure is announced among them and they are playing’.[51]
عَنْهُ عَنْ فَضَالَةَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مَا أَنْزَلَ الْمَوْتَ حَقَّ مَنْزِلَتِهِ مَنْ عَدَّ غَداً مِنْ أَجَلِهِ قَالَ
From him, from Fazalat, from Ismail Bin Abu Ziyad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The death has not descended with its true descent on the one who counts tomorrow as being his term (death)’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا أَطَالَ عَبْدٌ الْأَمَلَ إِلَّا أَسَاءَ الْعَمَلَ
And Amir Al-Momineen-asws: ‘A servant desiring for the (pleasures of the world) would end up committing bad deeds’.
وَ كَانَ يَقُولُ لَوْ رَأَى الْعَبْدُ أَجَلَهُ وَ سُرْعَتَهُ إِلَيْهِ لَأَبْغَضَ الْعَمَلَ مِنْ طَلَبِ الدُّنْيَا .
And he-asws was saying: ‘If the servant were to see his death at its quick approach towards him, he would hate the deeds of seeking the world’.[52]
مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ لَحْظَةِ مَلَكِ الْمَوْتِ قَالَ أَ مَا رَأَيْتَ النَّاسَ يَكُونُونَ جُلُوساً فَتَعْتَرِيهِمُ السَّكْتَةُ فَمَا يَتَكَلَّمُ أَحَدٌ مِنْهُمْ فَتِلْكَ لَحْظَةُ مَلَكِ الْمَوْتِ حَيْثُ يَلْحَظُهُمْ .
Muhammad Bin Ahmad, from Al Husayn Bin Saeed, from Al Husayn Bin Ulwan, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the instant of the Angel of death. He-asws said: ‘Have you not seen the people becoming seated, and you see them with cardiac failure, so not one of them is (able upon) speaking? So that is the instant of the Angel of death where he notices them’.[53]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ قِيلَ مَنْ راقٍ وَ ظَنَّ أَنَّهُ الْفِراقُ قَالَ فَإِنَّ ذَلِكَ ابْنُ آدَمَ إِذَا حَلَّ بِهِ الْمَوْتُ قَالَ هَلْ مِنْ طَبِيبٍ إِنَّهُ الْفِرَاقُ أَيْقَنَ بِمُفَارَقَةِ الْأَحِبَّةِ قَالَ وَ الْتَفَّتِ السَّاقُ بِالسَّاقِ الْتَفَّتِ الدُّنْيَا بِالْآخِرَةِ ثُمَّ إِلى رَبِّكَ يَوْمَئِذٍ الْمَساقُ قَالَ الْمَصِيرُ إِلَى رَبِّ الْعَالَمِينَ .
Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Jabir,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Blessed and High [75:27] And it will be Said: Who cast a spell on you? and it is thought that it is the separation’. He-asws said: ‘So if it was that, the death comes upon the son of Adam-as, he says, ‘Is there one who is a healer (physician)?’ [75:28] And he would think he has separated He would be convinced of separating from the loved ones [75:29] And affliction turns to an affliction. He-asws said: ‘The world turns to the Hereafter’. [75:30] To your Lord on that day shall be the driving. He-asws said: ‘To the Lord-azwj of the worlds is the destination’.[54]
مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّما نَعُدُّ لَهُمْ عَدًّا قَالَ مَا هُوَ عِنْدَكَ قُلْتُ عَدَدُ الْأَيَّامِ قَالَ إِنَّ الْآبَاءَ وَ الْأُمَّهَاتِ يُحْصُونَ ذَلِكَ لَا وَ لَكِنَّهُ عَدَدُ الْأَنْفَاسِ .
Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Ali Bin Ismail Al Maysami, from Abdul A’ala a slave of the family of Saam who said,
‘I said to Abu Abdullah-asws, ‘(What about) the Words of Allah-azwj Mighty and Majestic [19:84] but rather We only Number out to them a number?’ He-asws said: ‘What is it (meaning) with you?’ I said, ‘The number of the days’. He-asws said: ‘The fathers and the mother are counting that. No, but it is the number of the breaths’.[55]
عَنْهُ عَنْ فَضَالَةَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَيَاةُ وَ الْمَوْتُ خَلْقَانِ مِنْ خَلْقِ اللَّهِ فَإِذَا جَاءَ الْمَوْتُ فَدَخَلَ فِي الْإِنْسَانِ لَمْ يَدْخُلْ فِي شَيْءٍ إِلَّا وَ قَدْ خَرَجَتْ مِنْهُ الْحَيَاةُ .
From him, from Fazalat, from Musa Bin Bakr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘The life and the death are two creatures from the creatures of Allah-azwj, So when the death comes and enters into the human being, it does not enter into anything except that the live exits from it’.[56]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَقُولُ اسْتَأْثَرَ اللَّهُ بِفُلَانٍ فَقَالَ ذَا مَكْرُوهٌ فَقِيلَ فُلَانٌ يَجُودُ بِنَفْسِهِ فَقَالَ لَا بَأْسَ أَ مَا تَرَاهُ يَفْتَحُ فَاهُ عِنْدَ مَوْتِهِ مَرَّتَيْنِ أَوْ ثَلَاثَةً فَذَلِكَ حِينَ يَجُودُ بِهَا لِمَا يَرَى مِنْ ثَوَابِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ كَانَ بِهَذَا ضَنِيناً .
A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Muhammad Bin Sukeyn who said,
‘Abu Abdullah-asws was asked about the man saying, ‘Allah-azwj Preferred so and so (over me)’. So he-asws said: ‘That is abhorred’. It was said, ‘(If he says) ‘So and so has been generous with himself’?’ So he-asws said: ‘There is no problem. Have you not see him opening his mouth during his death, two or three times? So that is where he is generous with it when he sees from the Rewards of Allah-azwj Mighty and Majestic, and he used to be niggardly with this’.[57]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ قَوْماً فِيمَا مَضَى قَالُوا لِنَبِيٍّ لَهُمْ ادْعُ لَنَا رَبَّكَ يَرْفَعُ عَنَّا الْمَوْتَ فَدَعَا لَهُمْ فَرَفَعَ اللَّهُ عَنْهُمُ الْمَوْتَ فَكَثُرُوا حَتَّى ضَاقَتْ عَلَيْهِمُ الْمَنَازِلُ وَ كَثُرَ النَّسْلُ وَ يُصْبِحُ الرَّجُلُ يُطْعِمُ أَبَاهُ وَ جَدَّهُ وَ أُمَّهُ وَ جَدَّ جَدِّهِ وَ يُوَضِّيهِمْ وَ يَتَعَاهَدُهُمْ فَشَغَلُوا عَنْ طَلَبِ الْمَعَاشِ فَقَالُوا سَلْ لَنَا رَبَّكَ أَنْ يَرُدَّنَا إِلَى حَالِنَا الَّتِي كُنَّا عَلَيْهَا فَسَأَلَ نَبِيُّهُمْ رَبَّهُ فَرَدَّهُمْ إِلَى حَالِهِمْ .
Ali Bin Ibrahim, from his father, from Ibn AbuUmeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘A people from the past said to a Prophet-as of theirs, ‘Supplicate to your-as Lord-azwj for us to Raise the death from us’. So he-as supplicated for them, and Allah-azwj Raised the death. So they became numerous to the extent that the houses became contrained upon them; and the people became so numerous that in the morning the man had to feed his father, and his grandfather, and his mother, and grandfather of his grandfather, frequently looking after them. So he was too pre-occupied from seeking the livelihood. So they said, ‘Ask your-as Lord-azwj for us that He-azwj should Return us to our state which we were upon’. So their Prophet-as asked his-as Lord-azwj, and He-azwj Returned them to their (former) state’.[58]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمٍ الْعَامِرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ عِيسَى ابْنَ مَرْيَمَ جَاءَ إِلَى قَبْرِ يَحْيَى بْنِ زَكَرِيَّا ( عليهم السلام ) وَ كَانَ سَأَلَ رَبَّهُ أَنْ يُحْيِيَهُ لَهُ فَدَعَاهُ فَأَجَابَهُ وَ خَرَجَ إِلَيْهِ مِنَ الْقَبْرِ فَقَالَ لَهُ مَا تُرِيدُ مِنِّي فَقَالَ لَهُ أُرِيدُ أَنْ تُؤْنِسَنِي كَمَا كُنْتَ فِي الدُّنْيَا فَقَالَ لَهُ يَا عِيسَى مَا سَكَنَتْ عَنِّي حَرَارَةُ الْمَوْتِ وَ أَنْتَ تُرِيدُ أَنْ تُعِيدَنِي إِلَى الدُّنْيَا وَ تَعُودَ عَلَيَّ حَرَارَةُ الْمَوْتِ فَتَرَكَهُ فَعَادَ إِلَى قَبْرِهِ .
Ali Bin Muhammad, from one of our companions, from Ali Bin Al Hakam, from Rabie Bin Muhammad, from Abdullah Bin Suleym Al Aamiry,
(It has been narrated) from Abu Abdullah-asws having said: ‘Isa Bin Maryam-as came to the grave of Yahya Bin Zakariyya-as, and he-as had asked his-as Lord-azwj to Revive him-as for him-as. So he-as called out to him-as, and he-as answered him-as and came out to him-as from the grave, and said to him-as, ‘What do you-as want from me-as?’ So he-as said to him-as: ‘I-as want you-as to comfort me-as just as you-as used to in the world’. So he-as said: ‘O Isa-as!’ The heat of death has yet to settle from me-as and you-as want to return me-as to the world, and the heat of death to return upon me-as (again)?’ So he-as left him-as, so he-as returned to his-as grave’.[59]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ يَزِيدَ الْكُنَاسِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ فِتْيَةً مِنْ أَوْلَادِ مُلُوكِ بَنِي إِسْرَائِيلَ كَانُوا مُتَعَبِّدِينَ وَ كَانَتِ الْعِبَادَةُ فِي أَوْلَادِ مُلُوكِ بَنِي إِسْرَائِيلَ وَ إِنَّهُمْ خَرَجُوا يَسِيرُونَ فِي الْبِلَادِ لِيَعْتَبِرُوا فَمَرُّوا بِقَبْرٍ عَلَى ظَهْرِ الطَّرِيقِ قَدْ سَفَى عَلَيْهِ السَّافِي لَيْسَ يُبَيَّنُ مِنْهُ إِلَّا رَسْمُهُ
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Ayoub, from Yazeed Al Kunasy,
(It has been narrated) from Abu Ja’far-asws having said: ‘Youths from the children of the kings from the Children of Israel were (devout) worshippers, and the worshipping used to be prevalent among the children of the kings from the Children of Israel; and they went out travelling in the country in order to learn. So they passed by a grave upon the back of the road nothing being apparent from it except for its markings.
فَقَالُوا لَوْ دَعَوْنَا اللَّهَ السَّاعَةَ فَيَنْشُرُ لَنَا صَاحِبَ هَذَا الْقَبْرِ فَسَاءَلْنَاهُ كَيْفَ وَجَدَ طَعْمَ الْمَوْتِ فَدَعَوُا اللَّهَ وَ كَانَ دُعَاؤُهُمُ الَّذِي دَعَوُا اللَّهَ بِهِ أَنْتَ إِلَهُنَا يَا رَبَّنَا لَيْسَ لَنَا إِلَهٌ غَيْرُكَ وَ الْبَدِيعُ الدَّائِمُ غَيْرُ الْغَافِلِ وَ الْحَيُّ الَّذِي لَا يَمُوتُ لَكَ فِي كُلِّ يَوْمٍ شَأْنٌ تَعْلَمُ كُلَّ شَيْءٍ بِغَيْرِ تَعْلِيمٍ انْشُرْ لَنَا هَذَا الْمَيِّتَ بِقُدْرَتِكَ
So they said, ‘If only we would supplicate to Allah-saww now to Resurrect for us the inhabitant of this grave, so we can ask him how he found the food of death’. So they supplicated to Allah-azwj, and their supplication which they supplicated to Allah-azwj with, was,’Our God! O our Lord-azwj! There is no god for us apart from You-azwj, the Permanent, the Eternal, not Oblivious, and the Living Who does not die. For You-azwj, during every day, is Glory. You-azwj Know every thing without being taught. Resurrect this deceased for us by Your-azwj Power’.
قَالَ فَخَرَجَ مِنْ ذَلِكَ الْقَبْرِ رَجُلٌ أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ يَنْفُضُ رَأْسَهُ مِنَ التُّرَابِ فَزِعاً شَاخِصاً بَصَرَهُ إِلَى السَّمَاءِ فَقَالَ لَهُمْ مَا يُوقِفُكُمْ عَلَى قَبْرِي فَقَالُوا دَعَوْنَاكَ لِنَسْأَلَكَ كَيْفَ وَجَدْتَ طَعْمَ الْمَوْتِ فَقَالَ لَهُمْ لَقَدْ سَكَنْتُ فِي قَبْرِي تِسْعَةً وَ تِسْعِينَ سَنَةً مَا ذَهَبَ عَنِّي أَلَمُ الْمَوْتِ وَ كَرْبُهُ وَ لَا خَرَجَ مَرَارَةُ طَعْمِ الْمَوْتِ مِنْ حَلْقِي
He-asws said: ‘So a man came out from that grave, being of white hair on his head and beard, shaking his head from the soil, shuddering, gazing towards the sky, and he said to them, ‘Why are you pausing at my grave?’ So they said, ‘We called you over in order to ask you how you found the food of death’. So he said to them, ‘I had settled in my grave for ninety nine years, but neither the pain of death went away from me, nor its stress, nor has the bitterness of death come out from my throat’.
فَقَالُوا لَهُ مِتَّ يَوْمَ مِتَّ وَ أَنْتَ عَلَى مَا نَرَى أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ قَالَ لَا وَ لَكِنْ لَمَّا سَمِعْتُ الصَّيْحَةَ اخْرُجْ اجْتَمَعَتْ تُرْبَةُ عِظَامِي إِلَى رُوحِي فَبَقِيَتْ فِيهِ فَخَرَجْتُ فَزِعاً شَاخِصاً بَصَرِي مُهْطِعاً إِلَى صَوْتِ الدَّاعِي فَابْيَضَّ لِذَلِكَ رَأْسِي وَ لِحْيَتِي .
So they said to him, ‘You died on the day you died and you were upon what we see as being of white hair and beard?’ He said, ‘No, but when I heard the shriek: ‘Come out!’ the dust of my bones gathered together to my soul and remained in it. So I came out in a panic, shuddering, gazing with my eyes, obedient to the voice of my caller, so due to that my hair and my beard whitened’.[60]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَفْشُوَ الْفَالِجُ وَ مَوْتُ الْفَجْأَةِ .
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘From the conditions of the Hour is the spread of paralysis and the sudden death’.[61]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ رَفَعَهُ قَالَ جَاءَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِلَى الْأَشْعَثِ بْنِ قَيْسٍ يُعَزِّيهِ بِأَخٍ لَهُ يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنْ جَزِعْتَ فَحَقَّ الرَّحِمِ أَتَيْتَ وَ إِنْ صَبَرْتَ فَحَقَّ اللَّهِ أَدَّيْتَ عَلَى أَنَّكَ إِنْ صَبَرْتَ جَرَى عَلَيْكَ الْقَضَاءُ وَ أَنْتَ مَحْمُودٌ وَ إِنْ جَزِعْتَ جَرَى عَلَيْكَ الْقَضَاءُ وَ أَنْتَ مَذْمُومٌ
Ali Bin Muhammad, from Salih Bin Abu Hammad, raising it, said,
‘Amir Al-Momineen came over to Al-Ash’as Bin Qays consoling him for (the demise of) a brother of his called Abdul Rahman. So Amir Al-Momineen-asws said to him: ‘If you were to panic, you would have given the right of the womb (relationship), and if you were to be patient, so you would have paid the Right of Allah-azwj. On top of that, if you were to be patient, the Ordained matter would flow upon you and you would be a praised one, and if you were to panic, the Ordained matter would flow upon you (anyway) and you would be a condemned one’.
فَقَالَ لَهُ الْأَشْعَثُ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ رَاجِعُونَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَ تَدْرِي مَا تَأْوِيلُهَا فَقَالَ الْأَشْعَثُ لَا أَنْتَ غَايَةُ الْعِلْمِ وَ مُنْتَهَاهُ فَقَالَ لَهُ أَمَّا قَوْلُكَ إِنَّا لِلَّهِ فَإِقْرَارٌ مِنْكَ بِالْمُلْكِ وَ أَمَّا قَوْلُكَ وَ إِنَّا إِلَيْهِ رَاجِعُونَ فَإِقْرَارٌ مِنْكَ بِالْهَلَاكِ .
So Al-Ash’as said to him-asws, ‘[2:156] Surely we are for Allah and to Him we are returning;. So Amir Al-Momineen-asws said: ‘Do you know what its interpretation is?’ So Al-Ash’as said, ‘No. You-asws are the peak of knowledge and its limit’. So he-asws said to him: ‘We are for Allah – so it is the acknowledgement from you of the King. And as for your words and to Him we are returning – so it is the acknowledgement from you of the death’.[62]
مُحَمَّدُ بْنُ يَحْيَى يَرْفَعُهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ دَعَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ عَلَى قَوْمِهِ فَقِيلَ لَهُ أُسَلِّطُ عَلَيْهِمْ عَدُوَّهُمْ فَقَالَ لَا فَقِيلَ لَهُ فَالْجُوعَ فَقَالَ لَا فَقِيلَ لَهُ مَا تُرِيدُ فَقَالَ مَوْتٌ دَفِيقٌ يَحْزُنُ الْقَلْبَ وَ يُقِلُّ الْعَدَدَ فَأُرْسِلَ إِلَيْهِمُ الطَّاعُونُ .
Muhammad Bin Yahya,
(It has been narrated) raising it from Amir Al-Momineen-asws having said: ‘A Prophet-as from the Prophets-as supplicated against his-as people. So it was said to him-as, ‘Get their enemies to overcome upon them’. But he-as said: No’. So it was said to him-as, ‘Then, the hunger’. But he-as said: ‘No’. So it was said to him-as, ‘What do you-as want?’ So he-as said: ‘A hidden death which would grieve the heart, and it would reduce the numbers’. So the plague was Sent to them’.[63]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ رَفَعَهُ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عِنْدَ الْمُصِيبَةِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْ مُصِيبَتِي فِي دِينِي وَ الْحَمْدُ لِلَّهِ الَّذِي لَوْ شَاءَ أَنْ يَجْعَلَ مُصِيبَتِي أَعْظَمَ مِمَّا كَانَتْ وَ الْحَمْدُ لِلَّهِ عَلَى الْأَمْرِ الَّذِي شَاءَ أَنْ يَكُونَ فَكَانَ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, raising it, said,
‘Abu Abdullah-asws was saying during the difficulty (bereavement): ‘The Praise is for Allah-azwj Who did not Make my-asws difficulty to be in my-asws Religion. And the Praise is for Allah-azwj Who, had He-azwj so Desired to, would have Made my-asws difficulty to be greater than what it was. And the Praise is for Allah-azwj upon the matter which had He-azwj so Desired, would have happened’.[64]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي جَعْفَرٍ الْفَرَّاءِ قَالَ إِنَّ أَبَا جَعْفَرٍ ( عليه السلام ) انْقَلَعَ ضِرْسٌ مِنْ أَضْرَاسِهِ فَوَضَعَهُ فِي كَفِّهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ ثُمَّ قَالَ يَا جَعْفَرُ إِذَا أَنَا مِتُّ وَ دَفَنْتَنِي فَادْفِنْهُ مَعِي ثُمَّ مَكَثَ بَعْدَ حِينٍ ثُمَّ انْقَلَعَ أَيْضاً آخَرُ فَوَضَعَهُ عَلَى كَفِّهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ يَا جَعْفَرُ إِذَا مِتُّ فَادْفِنْهُ مَعِي .
Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Abdul Hameed Bin Abu Ja’far Al Farra’a who said,
‘Abu Ja’far-asws, a tooth from his-asws teeth came out. So he-asws placed it in his-asws palm, then said: ‘The Praise is for Allah-azwj’. Then he-asws said: ‘O Ja’far-asws! When I-asws pass away and you-asws bury me-asws, so bury it with me-asws’. Then it remained so for a while. Then another one came off as well. So he-asws placed it upon him-asws palm, then said: ‘The Praise is for Allah-azwj. O Ja’far-asws! When I-asws pass away, so bury it with me-asws’.[65]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلاقِيكُمْ إِلَى قَوْلِهِ تَعْمَلُونَ قَالَ تَعُدُّ السِّنِينَ ثُمَّ تَعُدُّ الشُّهُورَ ثُمَّ تَعُدُّ الْأَيَّامَ ثُمَّ تَعُدُّ السَّاعَاتِ ثُمَّ تَعُدُّ النَّفَسَ فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ .
Ali Bin Ibrahim, from his father, from Bakr Bin Muhammad Al Azdy,
(It has been narrated) from Abu Abdullah-asws having said: ‘[62:8] Say: (As for) the death from which you are fleeing from, so it will surely meet you up to His-azwj Words (then you shall be sent back to the Knower of the hidden and the apparent, and He will inform you of that which) you had done. The years are numbered, then the months are numbered, then the days are numbered, then the hours are numbered, then the breaths are numbered. So when their death comes, they would neither be delayed for a moment nor would they be quickened’.[66]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعَ النَّبِيُّ ( صلى الله عليه وآله ) امْرَأَةً حِينَ مَاتَ عُثْمَانُ بْنُ مَظْعُونٍ وَ هِيَ تَقُولُ هَنِيئاً لَكَ يَا أَبَا السَّائِبِ الْجَنَّةُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) وَ مَا عِلْمُكِ حَسْبُكِ أَنْ تَقُولِي كَانَ يُحِبُّ اللَّهَ عَزَّ وَ جَلَّ وَ رَسُولَهُ
A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad, from Ibn Qaddah,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Prophet-as heard a woman, when Usman Bin Mazoun died, and she was saying, ‘Congratulations to you, O Abu Al-Saib, of the Paradise!’ So the Prophet-saww said: ‘And what is your knowledge? It would suffice you to that you should be saying, ‘He used to love Allah-azwj Mighty and Majestic and His-azwj Rasool-saww’.
فَلَمَّا مَاتَ إِبْرَاهِيمُ ابْنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) هَمَلَتْ عَيْنُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِالدُّمُوعِ ثُمَّ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) تَدْمَعُ الْعَيْنُ وَ يَحْزَنُ الْقَلْبُ وَ لَا نَقُولُ مَا يُسْخِطُ الرَّبَّ وَ إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ
So when Ibrahim-as, son-as of Rasool-Allah-saww passed away, the eyes of Rasool-Allah-saww filled with tears. Then the Prophet-saww said: ‘The eyes are tearful and the heart is grieving and we-saww are not saying what would Anger the Lord-azwj, and I-saww am with you-as, O Ibrahim-as, grieving’.
ثُمَّ رَأَى النَّبِيُّ ( صلى الله عليه وآله ) فِي قَبْرِهِ خَلَلًا فَسَوَّاهُ بِيَدِهِ ثُمَّ قَالَ إِذَا عَمِلَ أَحَدُكُمْ عَمَلًا فَلْيُتْقِنْ ثُمَّ قَالَ الْحَقْ بِسَلَفِكَ الصَّالِحِ عُثْمَانَ بْنِ مَظْعُونٍ .
Then the Prophet-saww saw a flaw in his-as grave, so he-saww evened it with his-saww hand, then said: ‘When one of you does something, so let him be proficient in it’. Then he-saww said: ‘Join with your-as righteous ancestor Usman Bin Mazoun’.[67]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) رَجُلٌ يَشْكُو إِلَيْهِ مُصَابَهُ بِوَلَدٍ لَهُ وَ شِدَّةَ مَا يَدْخُلُهُ فَقَالَ وَ كَتَبَ ( عليه السلام ) إِلَيْهِ أَ مَا عَلِمْتَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَخْتَارُ مِنْ مَالِ الْمُؤْمِنِ وَ مِنْ وُلْدِهِ أَنْفَسَهُ لِيَأْجُرَهُ عَلَى ذَلِكَ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,
‘A man wrote to Abu Ja’far-asws complaining to him-asws of his difficulty (bereavement) with a child of his, and the intensity of what had entered into him. So he-asws wrote to him: ‘Do you not know that Allah-azwj Mighty and Majestic Chooses from the wealth of the Believer and from his children, his most beloved, in order to Recompense him upon that’.[68]
هَذَا آخِرُ كِتَابِ الْجَنَائِزِ مِنْ كِتَابِ الْكَافِي لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ رَحِمَهُ اللَّهُ وَ الْحَمْدُ لِلَّهِ وَحْدَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ أَجْمَعِينَ وَ يَتْلُوهُ كِتَابُ الصَّلَاةِ .
This is the end of the Book of Funerals from the book Al Kafi of Abu Ja’far Muhammad Bin Yaqoub Al Kulayni, may Allah-azwj have Mercy upon him, and the Prais is for Allah-azwj Alone, and Blessings be upon Muhammad-saww and the enteirety of his-saww Progeny-asws, and it would be followed by the Book of Salaat.
كِتَابُ الصَّلَاةِ
THE BOOK OF SALĀT
باب فَضْلِ الصَّلَاةِ
Chapter 1 – The merit of (Salāt)
قَالَ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ اللَّهُ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَفْضَلِ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ إِلَى رَبِّهِمْ وَ أَحَبِّ ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا هُوَ فَقَالَ مَا أَعْلَمُ شَيْئاً بَعْدَ الْمَعْرِفَةِ أَفْضَلَ مِنْ هَذِهِ الصَّلَاةِ أَ لَا تَرَى أَنَّ الْعَبْدَ الصَّالِحَ عِيسَى ابْنَ مَرْيَمَ ( عليه السلام ) قَالَ وَ أَوْصانِي بِالصَّلاةِ وَ الزَّكاةِ ما دُمْتُ حَيًّا .
Muhammad Bin Yaqoub Al Kulayni, the author of this book, may Allah-azwj have Mercy on him, says, ‘Muhammad Bin Yahya narrated to me, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mhaboub, from Muawiya Bin Wahab who said,
‘I asked Abu Abdullah-asws about the most superior of what would cause the servants to be closer to their Lord-azwj and the most Beloved of that to Allah-azwj Mighty and Majestic, ‘What is it?’ So he-asws said: ‘I-asws do not know of anything, after the recognition (of the Wilayah), anything more superior than this Salāt. Do you not see that the righteous servant Isa-as Bin Maryam-as said: ‘[19:31] And He has Made me Blessed wherever I may be, and He has Enjoined upon me with the Salāt (Prayer) and the Zakāt for as long as I live’?’[69]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الصَّلَاةُ وَ هِيَ آخِرُ وَصَايَا الْأَنْبِيَاءِ ( عليهم السلام ) فَمَا أَحْسَنَ الرَّجُلَ يَغْتَسِلُ أَوْ يَتَوَضَّأُ فَيُسْبِغُ الْوُضُوءَ ثُمَّ يَتَنَحَّى حَيْثُ لَا يَرَاهُ أَنِيسٌ فَيُشْرِفُ عَلَيْهِ وَ هُوَ رَاكِعٌ أَوْ سَاجِدٌ إِنَّ الْعَبْدَ إِذَا سَجَدَ فَأَطَالَ السُّجُودَ نَادَى إِبْلِيسُ يَا وَيْلَاهْ أَطَاعَ وَ عَصَيْتُ وَ سَجَدَ وَ أَبَيْتُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Haroun Bin Kharja, from Zayd Al Shahham,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The most beloved of deeds to Allah-azwj Mighty and Majestic is the Salāt, and it is the last of the bequests of the Prophets-as. So what is better for the man than he washes or performs Wuzu (ablution), so he accomplishes the Wuzu, then he steps aside where no person can see him, and He-azwj Watches him and he is either Rukū or Sajdah? The servant, when he performs Sajdah, and prolongs the Sajdah (prostration), Iblees-la calls out, ‘O woe! He obeys and I-la disobeyed, and he performs Sajdah and I-la refused’.[70]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا يَقُولُ أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ هُوَ سَاجِدٌ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ اسْجُدْ وَ اقْتَرِبْ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Al Washha who said,
‘I heard Al-Reza-asws saying: ‘The servant cannot happen to be (any) closer to Allah-azwj Mighty and Majestic than when he is performing Sajdah, and these are the Words of the Mighty and Majestic [96:19] and make obeisance and get closer (to Allah)’.[71]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا قَامَ الْمُصَلِّي إِلَى الصَّلَاةِ نَزَلَتْ عَلَيْهِ الرَّحْمَةُ مِنْ أَعْنَانِ السَّمَاءِ إِلَى أَعْنَانِ الْأَرْضِ وَ حَفَّتْ بِهِ الْمَلَائِكَةُ وَ نَادَاهُ مَلَكٌ لَوْ يَعْلَمُ هَذَا الْمُصَلِّي مَا فِي الصَّلَاةِ مَا انْفَتَلَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yazeed Bin Khalifa who said,
‘I heard Abu Abdullah-asws saying: ‘When the praying one stands for the Salāt, the Mercy Descends upon him from the horizons of the sky to the horizons of the earth, and the Angels surround him, and an Angel Calls out: ‘Had this praying one known what is in the Salāt, he would not turn around (finish)’.[72]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا قَامَ الْعَبْدُ الْمُؤْمِنُ فِي صَلَاتِهِ نَظَرَ اللَّهُ إِلَيْهِ أَوْ قَالَ أَقْبَلَ اللَّهُ عَلَيْهِ حَتَّى يَنْصَرِفَ وَ أَظَلَّتْهُ الرَّحْمَةُ مِنْ فَوْقِ رَأْسِهِ إِلَى أُفُقِ السَّمَاءِ وَ الْمَلَائِكَةُ تَحُفُّهُ مِنْ حَوْلِهِ إِلَى أُفُقِ السَّمَاءِ وَ وَكَّلَ اللَّهُ بِهِ مَلَكاً قَائِماً عَلَى رَأْسِهِ يَقُولُ لَهُ أَيُّهَا الْمُصَلِّي لَوْ تَعْلَمُ مَنْ يَنْظُرُ إِلَيْكَ وَ مَنْ تُنَاجِي مَا الْتَفَتَّ وَ لَا زِلْتَ مِنْ مَوْضِعِكَ أَبَداً .
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘When the believing servant stands regarding his Salāt, Allah-azwj Looks at him’, or said, ‘Allah-azwj Turns towards him until he leaves, and the Mercy Shades him from above his head up to the horizons of the sky; and the Angels surround him from around him up to the horizons of the sky, and Allah-azwj Allocates an Angel with him, standing upon his head, saying to him: ‘O you praying one! Had you known the One-azwj Who is Looking at you, and the One-azwj you are whispering to, you will not turn around nor cease to be in your place, ever’.[73]
أَبُو دَاوُدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الصَّلَاةُ قُرْبَانُ كُلِّ تَقِيٍّ .
Abu Dawood, from Al Husayn Bin Saeed, from Muhammad Bin Al Fuzayl,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘The Salāt is an offering of every pious one’.[74]
عَنْهُ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) صَلَاةٌ فَرِيضَةٌ خَيْرٌ مِنْ عِشْرِينَ حَجَّةً وَ حَجَّةٌ خَيْرٌ مِنْ بَيْتٍ مَمْلُوءٍ ذَهَباً يُتَصَدَّقُ مِنْهُ حَتَّى يَفْنَى .
From him, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Ibn Muskan, from Ismai l Bin ammar, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The Salāt is an Obligation, being better than twenty Hajj; and a Hajj is better than a house filled with gold given in charity until it depletes’.[75]
جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ مَرَّ بِالنَّبِيِّ ( صلى الله عليه وآله ) رَجُلٌ وَ هُوَ يُعَالِجُ بَعْضَ حُجُرَاتِهِ فَقَالَ يَا رَسُولَ اللَّهِ أَ لَا أَكْفِيكَ فَقَالَ شَأْنَكَ فَلَمَّا فَرَغَ قَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَاجَتُكَ قَالَ الْجَنَّةُ فَأَطْرَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثُمَّ قَالَ نَعَمْ فَلَمَّا وَلَّى قَالَ لَهُ يَا عَبْدَ اللَّهِ أَعِنَّا بِطُولِ السُّجُودِ .
A group of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man passed by the Prophet-saww and he-saww was repairing one of his-saww chambers, so he said, ‘O Rasool-Allah-saww! Can I suffice (help) you-saww?’ So he-saww said: ‘If you so like’. So when he was free, Rasool-Allah-saww said to him: ‘(What) is your need?’ He said, ‘The paradise’. So Rasool-Allah-azwj remained silent, then said: ‘Yes (Granted)’. So when he turned around (to leave), he-saww said to him: ‘O servant of Allah-azwj! Assist us-saww by prolonging Sajdah (the Zakāt)’’.[76]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الصَّلَاةِ مَثَلُ عَمُودِ الْفُسْطَاطِ إِذَا ثَبَتَ الْعَمُودُ نَفَعَتِ الْأَطْنَابُ وَ الْأَوْتَادُ وَ الْغِشَاءُ وَ إِذَا انْكَسَرَ الْعَمُودُ لَمْ يَنْفَعْ طُنُبٌ وَ لَا وَتِدٌ وَ لَا غِشَاءٌ .
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan, from Hamza Bin Humran, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘An example of the Salāt is like an example of the pillars of the tent. When the pillars are firm, the ropes and the pegs and the covering would be of benefit; and when the pillars break, neither the ropes, nor the pegs, nor the covering would be of (any) benefit’.[77]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ قَالَ صَلَاةُ الْمُؤْمِنِ بِاللَّيْلِ تَذْهَبُ بِمَا عَمِلَ مِنْ ذَنْبٍ بِالنَّهَارِ.
Muhammad Bin Isamil, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [11:114] surely good deeds take away evil deeds. He-asws said: ‘A Salāt of the Believer at night erases the sins committed by him during the day’.[78]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ قَبِلَ اللَّهُ مِنْهُ صَلَاةً وَاحِدَةً لَمْ يُعَذِّبْهُ وَ مَنْ قَبِلَ مِنْهُ حَسَنَةً لَمْ يُعَذِّبْهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one from whom Allah-azwj Accepts one Salāt, He-azwj would not Punish him, and the one from whom He-azwj Accepts a good deeds, He-azwj would not Punish him’’.[79]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِيهِ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ صَلَّى رَكْعَتَيْنِ يَعْلَمُ مَا يَقُولُ فِيهِمَا انْصَرَفَ وَ لَيْسَ بَيْنَهُ وَ بَيْنَ اللَّهِ ذَنْبٌ .
Muhammad Bin Yahya, from Salma Bin Al Khattab, from Al Husayn Bin Sayf, from his father who said,
‘It was narrated to me from the one who heard Abu Abdullah-asws saying: ‘The one who prays two Rak’at (Rak’ats) of Salāt, knowing what he is saying in these two, would leave and there would not be between him and Allah-azwj, a sin’.[80]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الصَّلَاةُ مِيزَانٌ مَنْ وَفَّى اسْتَوْفَى .
Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from his father, from Abdullah Bin Al Mugheira, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The Salāt is a scale, the one who balances (it), would be Balanced with (on the Day of Judgement)’.[81]
باب مَنْ حَافَظَ عَلَى صَلَاتِهِ أَوْ ضَيَّعَهَا
Chapter 2 – The one who preserves upon his Salāt or wastes it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ كُنْتُ صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِالْمُزْدَلِفَةِ فَلَمَّا انْصَرَفَ الْتَفَتَ إِلَيَّ فَقَالَ يَا أَبَانُ الصَّلَوَاتُ الْخَمْسُ الْمَفْرُوضَاتُ مَنْ أَقَامَ حُدُودَهُنَّ وَ حَافَظَ عَلَى مَوَاقِيتِهِنَّ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ لَهُ عِنْدَهُ عَهْدٌ يُدْخِلُهُ بِهِ الْجَنَّةَ وَ مَنْ لَمْ يُقِمْ حُدُودَهُنَّ وَ لَمْ يُحَافِظْ عَلَى مَوَاقِيتِهِنَّ لَقِيَ اللَّهَ وَ لَا عَهْدَ لَهُ إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Al hakkan, from Aban Bin Taghlub who said,
‘I was praying Salāt behind Abu Abdullah-asws at Al-Muzdalifa. So when he-asws finished, he-asws turned around to me and said: ‘O Aban! The five Salāts are Obligatory. The one who establishes their limits and preserves upon their (Prescribed) timings would meet Allah-azwj on the Day of Judgement, and for him would be, in His-azwj Presence, a deed he would be entering the Paradise with; but the one who does not establish its limits and does not preserve upon its (Prescribed) timings, would meet Allah-azwj and there would be no deed for him. If He-azwj so Desires to, He-azwj would Punish him, and if He-azwj so Desires to, He-azwj would Forgive him’.[82]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ صَلَّيْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَغْرِبَ بِالْمُزْدَلِفَةِ فَلَمَّا انْصَرَفَ أَقَامَ الصَّلَاةَ وَ صَلَّى الْعِشَاءَ الْآخِرَةَ لَمْ يَرْكَعْ بَيْنَهُمَا
Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Ibn Abu Umeyr, from Abdul Rahman Bin Al hajjaj, from Aban Bin Taghlub who said,
‘I prayed Maghrib Salāt with Abu Abdullah-asws at Al-Muzdalifa. So when he-asws finished, he-asws recited Iqamah of the Salāt and prayed the last Isha, not praying even one Rak’at between the two.
ثُمَّ صَلَّيْتُ مَعَهُ بَعْدَ ذَلِكَ بِسَنَةٍ فَصَلَّى الْمَغْرِبَ ثُمَّ قَامَ فَتَنَفَّلَ بِأَرْبَعِ رَكَعَاتٍ ثُمَّ أَقَامَ فَصَلَّى الْعِشَاءَ الْآخِرَةَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا أَبَانُ هَذِهِ الصَّلَوَاتُ الْخَمْسُ الْمَفْرُوضَاتُ مَنْ أَقَامَهُنَّ وَ حَافَظَ عَلَى مَوَاقِيتِهِنَّ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ لَهُ عِنْدَهُ عَهْدٌ يُدْخِلُهُ بِهِ الْجَنَّةَ وَ مَنْ لَمْ يُصَلِّهِنَّ لِمَوَاقِيتِهِنَّ وَ لَمْ يُحَافِظْ عَلَيْهِنَّ فَذَاكَ إِلَيْهِ إِنْ شَاءَ غَفَرَ لَهُ وَ إِنْ شَاءَ عَذَّبَهُ .
Then I prayed Salāt with him-asws a year after that, so he-asws prayed Al-Maghrib, then recited Iqaama and optionally prayed four Rak’at (Rak’ats). Then he-asws recited Iqamah and he-asws prayed the last Isha. Then he-asws turned around to me and he-asws said: ‘O Aban! These five Salāts are Obligatory. The one who establishes these and preserves upon their (Prescribed) timings, will meet Allah-azwj on the Day of Judgement, and for him would be, in His-azwj Presence, a deed he would be entering the Paradise with; but the one who does not pray these in their (Prescribed) timings and does not preserve upon these, so that would be up to Him-azwj. If He-azwj so Desires to He-azwj would Forgive him, and if He-azwj so Desires to, He-azwj would Punish him’.[83]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لَهُ وَ أَنَا حَاضِرٌ الرَّجُلُ يَكُونُ فِي صَلَاتِهِ خَالِياً فَيَدْخُلُهُ الْعُجْبُ فَقَالَ إِذَا كَانَ أَوَّلَ صَلَاتِهِ بِنِيَّةٍ يُرِيدُ بِهَا رَبَّهُ فَلَا يَضُرُّهُ مَا دَخَلَهُ بَعْدَ ذَلِكَ فَلْيَمْضِ فِي صَلَاتِهِ وَ لْيَخْسَأِ الشَّيْطَانَ .
Ali Bin Ibrahim, from Muhmmad Bin Isa, from Yunus Bin Abdul Rahman, from Yunus Bin Ammar,
from Abu Abdullah-asws, said, ‘It was said to him-asws and I was present, ‘The man happens to be in his Salāt devoid (of negative feelings), and the ego enters into him’. So he-asws said: ‘When it was the beginning of the Salāt his intention being intending for his Lord-azwj, so whatever enters into him after that, it would not harm him. So let him continue in his Salāt and let him debase Satan-la’.[84]
جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كُلُّ سَهْوٍ فِي الصَّلَاةِ يُطْرَحُ مِنْهَا غَيْرَ أَنَّ اللَّهَ تَعَالَى يُتِمُّ بِالنَّوَافِلِ إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ الصَّلَاةُ فَإِنْ قُبِلَتْ قُبِلَ مَا سِوَاهَا
A group, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Husayn Bin Usman, from Sama’at, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Every mistake in the Salāt is dropped from it, apart from that Allah-azwj the Exalted would Completed it with the optional (Salāt). The first of what the servant would be Reckoned with is the Salāt, so if it is Accepted, what is besides it would be Accepted.
إِنَّ الصَّلَاةَ إِذَا ارْتَفَعَتْ فِي أَوَّلِ وَقْتِهَا رَجَعَتْ إِلَى صَاحِبِهَا وَ هِيَ بَيْضَاءُ مُشْرِقَةٌ تَقُولُ حَفِظْتَنِي حَفِظَكَ اللَّهُ وَ إِذَا ارْتَفَعَتْ فِي غَيْرِ وَقْتِهَا بِغَيْرِ حُدُودِهَا رَجَعَتْ إِلَى صَاحِبِهَا وَ هِيَ سَوْدَاءُ مُظْلِمَةٌ تَقُولُ ضَيَّعْتَنِي ضَيَّعَكَ اللَّهُ .
The Salāt, when it is raised during the beginning of its (Prescribed) timing, returns to its owner and it is white, shining, saying: ‘You preserved me, may Allah-azwj Protect you’; and when it is raised during other than its (prescribed) timing, without its limits, return to its owner at it is black, dark, saying: ‘You wasted me, may Allah-azwj Waste you (your efforts)’.[85]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُ عَبْداً صَالِحاً ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ قَالَ هُوَ التَّضْيِيعُ .
Muhammad Bin Yahya, from Ahmad in Muhammad, from Al Husayn, from Muhammad Bin Al Fuzayl who said,
‘I asked Abd Al-Salih-asws (7th Imam-asws) about the Words of Allah-azwj Mighty and Majestic [107:5] Who are unmindful of their Salāts. He-asws said: ‘It is the wasting (of the Salāt)’.[86]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) جَالِسٌ فِي الْمَسْجِدِ إِذْ دَخَلَ رَجُلٌ فَقَامَ يُصَلِّي فَلَمْ يُتِمَّ رُكُوعَهُ وَ لَا سُجُودَهُ فَقَالَ ( صلى الله عليه وآله ) نَقَرَ كَنَقْرِ الْغُرَابِ لَئِنْ مَاتَ هَذَا وَ هَكَذَا صَلَاتُهُ لَيَمُوتَنَّ عَلَى غَيْرِ دِينِي .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘While Rasool-Allah-saww was seated in the Masjid when a man entered. So he stood and prayed Salāt, and he-saww neither completed his Rukū nor his Sajdah. So he-saww said: ‘He pecks the like pecking of the crow. If this one were to die and this is how his Salāt is, he would have died upon other than my-saww Religion’.[87]
عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لَا تَتَهَاوَنْ بِصَلَاتِكَ فَإِنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ عِنْدَ مَوْتِهِ لَيْسَ مِنِّي مَنِ اسْتَخَفَّ بِصَلَاتِهِ لَيْسَ مِنِّي مَنْ شَرِبَ مُسْكِراً لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ .
From him, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Do not be careless with your Salāt, for the Prophet-saww said during his-saww passing away: ‘He is not from me-saww, the one who belittles with his Salāt; he is not from me-saww, the one who drinks an intoxicant. He would not be returning to me-asws at the Fountain, no by Allah-azwj, (he won’t)’.[88]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَزَالُ الشَّيْطَانُ ذَعِراً مِنَ الْمُؤْمِنِ مَا حَافَظَ عَلَى الصَّلَوَاتِ الْخَمْسِ فَإِذَا ضَيَّعَهُنَّ تَجَرَّأَ عَلَيْهِ فَأَدْخَلَهُ فِي الْعَظَائِم.
Ali Bin Muhammad, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws that Rasool-Allah-saww said: ‘The Satan-la does not cease to be alarmed from the Believer who has preserved upon the five (daily) Salāt. So when he wastes them, he-la is audacious upon him, and he-la enters him into the major sins’.[89]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ إِنَّهُ لَيَأْتِي عَلَى الرَّجُلِ خَمْسُونَ سَنَةً وَ مَا قَبِلَ اللَّهُ مِنْهُ صَلَاةً وَاحِدَةً فَأَيُّ شَيْءٍ أَشَدُّ مِنْ هَذَا وَ اللَّهِ إِنَّكُمْ لَتَعْرِفُونَ مِنْ جِيرَانِكُمْ وَ أَصْحَابِكُمْ مَنْ لَوْ كَانَ يُصَلِّي لِبَعْضِكُمْ مَا قَبِلَهَا مِنْهُ لِاسْتِخْفَافِهِ بِهَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْبَلُ إِلَّا الْحَسَنَ فَكَيْفَ يَقْبَلُ مَا يُسْتَخَفُّ بِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Al Ays Bin Al Qasim who said,
‘Abu Abdullah-asws said: ‘By Allah-azwj! There could come upon the man, fifty years (of age) and not a Salāt is Accepted from him. So which thing is more difficult than this? By Allah-azwj! You know the ones in your neighbourhood and your companions, the one who, were to pray Salāt from one of you, it would not be Accepted from him due to his belittling with it. Allah-azwj Mighty and Majestic does not Accept but only pure, so how would He-azwj Accept what is belittled with?’[90]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَامَ الْعَبْدُ فِي الصَّلَاةِ فَخَفَّفَ صَلَاتَهُ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِمَلَائِكَتِهِ أَ مَا تَرَوْنَ إِلَى عَبْدِي كَأَنَّهُ يَرَى أَنَّ قَضَاءَ حَوَائِجِهِ بِيَدِ غَيْرِي أَ مَا يَعْلَمُ أَنَّ قَضَاءَ حَوَائِجِهِ بِيَدِي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘When a servant stands regarding his Salāt, so he takes his Salāt lightly, Allah-azwj Blessed and High Says to His-azwj Angels: “Are you not looking at My-azwj servant? It is as if he is seeing the fulfilment of his needs to be in a hand other than Mine-azwj. Does he not know that the fulfilment of his needs are in My-azwj Hand?’[91]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا مَا أَدَّى الرَّجُلُ صَلَاةً وَاحِدَةً تَامَّةً قُبِلَتْ جَمِيعُ صَلَاتِهِ وَ إِنْ كُنَّ غَيْرَ تَامَّاتٍ وَ إِنْ أَفْسَدَهَا كُلَّهَا لَمْ يُقْبَلْ مِنْهُ شَيْءٌ مِنْهَا وَ لَمْ يُحْسَبْ لَهُ نَافِلَةٌ وَ لَا فَرِيضَةٌ وَ إِنَّمَا تُقْبَلُ النَّافِلَةُ بَعْدَ قَبُولِ الْفَرِيضَةِ وَ إِذَا لَمْ يُؤَدِّ الرَّجُلُ الْفَرِيضَةَ لَمْ يُقْبَلْ مِنْهُ النَّافِلَةُ وَ إِنَّمَا جُعِلَتِ النَّافِلَةُ لِيَتِمَّ بِهَا مَا أُفْسِدَ مِنَ الْفَرِيضَةِ .
Ali Bin Ibrahim, from his father, from Hammad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad Bin Isa, from Hareyz, from Zuurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When a man completes (the rituals) of a Salāt properly, all of his other Salāt would be accepted; even though those may not be complete; and if he spoils all of them, nothing would be Accepted from these, and they would not be Reckoned for him, neither an optional nor an Obligatory one; and rather, an optional is (only accepted) after the Acceptance of the Obligatory (Salāt). And when the man does not fulfil the Obligatory (Salāt), the optional one would not be Accepted from him; and rather, they are to complete therewith the shortcomings of the obligatory ones.[92]
وَ بِهَذَا الْإِسْنَادِ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ قَالَ هِيَ الْفَرِيضَةُ قُلْتُ الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ قَالَ هِيَ النَّافِلَةُ .
And by this chain, from Hareyz, from Al Fuzayl who said,
‘I asked Abu Ja’far-asws about the words of Allah-azwj Mighty and Majestic [23:9] And those who preserve their Prayers. He-asws said: ‘It is the Obligatory (Salāt)’. I said, ‘[70:23] Those who are constant at their Salāt?’ He-asws said: ‘It is the optional’.[93]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُهُ تَعَالَى إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً قَالَ كِتَاباً ثَابِتاً وَ لَيْسَ إِنْ عَجَّلْتَ قَلِيلًا أَوْ أَخَّرْتَ قَلِيلًا بِالَّذِي يَضُرُّكَ مَا لَمْ تُضَيِّعْ تِلْكَ الْإِضَاعَةَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِقَوْمٍ أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ فَسَوْفَ يَلْقَوْنَ غَيًّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Dawood Bin Farqad who said,
‘I said to Abu Abdullah-asws, ‘The Words of the Exalted [4:103] surely the Salāt is a timed Ordinance for the Believers. He-asws said: ‘An affirmed Prescription, and it cannot be hastened a little nor delayed a little by which it would harm you for as long as you do not waste these with a wasting (not praying at all), for Allah-azwj Mighty and Majestic is Saying to a people who wasted the Salāt [19:59] But there came after them an evil generation, who neglected Prayers and followed the lustful desires, so they will be meeting Ghayya (a revolving yellow (sulphuric) mountain in Hell)’.[94]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ حَافَظَ عَلَى الصَّلَوَاتِ الْمَفْرُوضَةِ فَصَلَّاهَا لِوَقْتِهَا فَلَيْسَ هَذَا مِنَ الْغَافِلِينَ .
Ali Bin Ibrahim, from his father from Ibn Mahboub, from Jameel Bin Darraj, from one of his companions,
(It has been narrated) from Abu Ja’far-asws having said: ‘Whichever Believers is preserving upon the Obligatory Salāt, so he prays these upon their (Prescribed) timings, so this one is not from the oblivious (unaware) ones’.[95]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو الْحَسَنِ الْأَوَّلُ ( عليه السلام ) إِنَّهُ لَمَّا حَضَرَ أَبِيَ الْوَفَاةُ قَالَ لِي يَا بُنَيَّ إِنَّهُ لَا يَنَالُ شَفَاعَتَنَا مَنِ اسْتَخَفَّ بِالصَّلَاةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Ibn Muskan, from Abu Baseer who said,
‘Abu Al-Hassan-asws the 1st said: ‘When the death presented itself to my-asws father-asws, he-asws said to me-asws: ‘We-asws will not extend our-asws intercession towards the one who takes Salāt’ lightly.[96]
مُحَمَّدٌ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِكُلِّ شَيْءٍ وَجْهٌ وَ وَجْهُ دِينِكُمُ الصَّلَاةُ فَلَا يَشِينَنَّ أَحَدُكُمْ وَجْهَ دِينِهِ وَ لِكُلِّ شَيْءٍ أَنْفٌ وَ أَنْفُ الصَّلَاةِ التَّكْبِيرُ .
Muhammad, from Sahl, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘For everything there is a face, and a face of your Religion is the Salāt, none of you should deface his Religion; and for everything there is a nose (pride), and a nose (pride) of the Salāt is the exclamation of Takbīr’.[97]
باب فَرْضِ الصَّلَاةِ
Chapter 3 – Obligation of the Salāt
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الصَّلَاةِ فَقَالَ خَمْسُ صَلَوَاتٍ فِي اللَّيْلِ وَ النَّهَارِ فَقُلْتُ فَهَلْ سَمَّاهُنَّ وَ بَيَّنَهُنَّ فِي كِتَابِهِ قَالَ نَعَمْ قَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ ( صلى الله عليه وآله ) أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ وَ دُلُوكُهَا زَوَالُهَا فَفِيمَا بَيْنَ دُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ أَرْبَعُ صَلَوَاتٍ سَمَّاهُنَّ اللَّهُ وَ بَيَّنَهُنَّ وَ وَقَّتَهُنَّ وَ غَسَقُ اللَّيْلِ هُوَ انْتِصَافُهُ
Ali Bin Ibrahim, from his father, from Hammad Bin Is and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa and Muhammad Bin Ismail, from Al-Fazl Bin Shazan, altogether from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘I asked Abu Ja’far-asws about what Allah-azwj Mighty and Majestic had Obligated from the Salāt. So he-asws said: ‘Five (sets of) Salāt during the night and the day’. So I said, ‘So has He-azwj Named these and Clarified these in His-azwj Book?’ He-asws said: ‘Yes. Allah-azwj the Exalted Said to His-azwj Prophet-saww [17:78] Establish the Prayer from the declining of the sun till the darkness of the night. So in what is between the (start of the) decline of the sun up to the darkness of the night are four Rak’at Salāt. Allah-azwj Named these and Clarified these and their timings; and the darkness of the night, it is its mid-point.
ثُمَّ قَالَ تَبَارَكَ وَ تَعَالَى وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً فَهَذِهِ الْخَامِسَةُ وَ قَالَ اللَّهُ تَعَالَى فِي ذَلِكَ أَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَ طَرَفَاهُ الْمَغْرِبُ وَ الْغَدَاةُ وَ زُلَفاً مِنَ اللَّيْلِ وَ هِيَ صَلَاةُ الْعِشَاءِ الْآخِرَةِ وَ قَالَ تَعَالَى حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ هِيَ صَلَاةُ الظُّهْرِ وَ هِيَ أَوَّلُ صَلَاةٍ صَلَّاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هِيَ وَسَطُ النَّهَارِ وَ وَسَطُ الصَّلَاتَيْنِ بِالنَّهَارِ صَلَاةِ الْغَدَاةِ وَ صَلَاةِ الْعَصْرِ وَ فِي بَعْضِ الْقِرَاءَةِ حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى صَلَاةِ الْعَصْرِ وَ قُومُوا لِلَّهِ قانِتِينَ
Then the Blessed and High Said [17:78] and the morning recitation; surely the recitation at dawn was always witnessed. So this is the fifth one. And Allah-azwj the Exalted Says regarding that [11:114] And establish Prayer in the two parts of the day and in the first hours of the night. And its two parts are the Maghrib and the morning, and the first hours from the night, it is the last Isha. And the Exalted Said [2:238] Protect your Salāt and the middle Salāt – and it is the Zohr Salāt, and it is the first Salāt which Rasool-Allah-saww prayed, and it is in the middle of the day. And the middle two Salāts by the day is the morning Salāt and Salāt Al-Asr. And in some recitations (of the Quran, the Verse is as) [2:238] Protect your Salāt and the middle Salāt, Salāt Al-Asr, and stand up truly obedient to Allah’.
قَالَ وَ نَزَلَتْ هَذِهِ الْآيَةُ يَوْمَ الْجُمُعَةِ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي سَفَرِهِ فَقَنَتَ فِيهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ تَرَكَهَا عَلَى حَالِهَا فِي السَّفَرِ وَ الْحَضَرِ وَ أَضَافَ لِلْمُقِيمِ رَكْعَتَيْنِ وَ إِنَّمَا وُضِعَتِ الرَّكْعَتَانِ اللَّتَانِ أَضَافَهُمَا النَّبِيُّ ( صلى الله عليه وآله ) يَوْمَ الْجُمُعَةِ لِلْمُقِيمِ لِمَكَانِ الْخُطْبَتَيْنِ مَعَ الْإِمَامِ فَمَنْ صَلَّى يَوْمَ الْجُمُعَةِ فِي غَيْرِ جَمَاعَةٍ فَلْيُصَلِّهَا أَرْبَعَ رَكَعَاتٍ كَصَلَاةِ الظُّهْرِ فِي سَائِرِ الْأَيَّامِ .
He-asws said: ‘And this Verse was Revealed on the day of Friday, and Rasool-Allah-saww was in his-saww journey. So Rasool-Allah-saww taught it and left it upon its state during the journey and not travelling, and increased two Rak’at for the non-traveller. And rather, the two Rak’at which the Prophet-saww increased on the day of Friday was in place of the two sermons with the prayer-leader. So the one who prays Salāt on the day of Friday in other than a Jam’at, so let him pray it as four Rak’at, like the Zohr Salāt during the rest of the days’.[98]
وَ بِإِسْنَادِهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ مِنَ الصَّلَاةِ عَشْرَ رَكَعَاتٍ وَ فِيهِنَّ الْقِرَاءَةُ وَ لَيْسَ فِيهِنَّ وَهْمٌ يَعْنِي سَهْواً فَزَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) سَبْعاً وَ فِيهِنَّ الْوَهْمُ وَ لَيْسَ فِيهِنَّ قِرَاءَةٌ .
And by his chain, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘It was so, from the Salāts which Allah-azwj Obligated upon the servants, as being ten Rak’at, and in these are recitations, and there are no whims (allowed) therein, meaning the mistakes. So Rasool-Allah-saww increased seven (Rak’at), and in these the whims (mistakes are allowed), and there is no recitation in these’.[99]
وَ بِإِسْنَادِهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَرَضَ اللَّهُ الصَّلَاةَ وَ سَنَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَشَرَةَ أَوْجُهٍ صَلَاةَ الْحَضَرِ وَ السَّفَرِ وَ صَلَاةَ الْخَوْفِ عَلَى ثَلَاثَةِ أَوْجُهٍ وَ صَلَاةَ كُسُوفِ الشَّمْسِ وَ الْقَمَرِ وَ صَلَاةَ الْعِيدَيْنِ وَ صَلَاةَ الِاسْتِسْقَاءِ وَ الصَّلَاةَ عَلَى الْمَيِّتِ .
And by his chain, from Hammad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Allah-azwj Necessitated the Salāt, and Rasool-Allah-saww established the Sunnah upon ten aspects – Salāt of the non-traveller, and the traveller, and the Salāt of fear being upon three aspects, and Salāt of the eclipse of the sun and the moon, and Salāt of the two Eids, and Salāt for the rain, and Salāt upon the deceased’.[100]
حَمَّادٌ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً أَيْ مَوْجُوباً .
Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [4:103] surely the Salāt was always a timed ordinance upon the Believers – i.e. Obligatory’.[101]
حَمَّادٌ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْفَرْضِ فِي الصَّلَاةِ فَقَالَ الْوَقْتُ وَ الطَّهُورُ وَ الْقِبْلَةُ وَ التَّوَجُّهُ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ قُلْتُ مَا سِوَى ذَلِكَ قَالَ سُنَّةٌ فِي فَرِيضَةٍ .
Hammad, from Hareyz, from Zurara who said,
‘I asked Abu Ja’far-asws about the necessities regarding the Salāt. So he-asws said: ‘The timing, and the cleanliness, and the Qiblah, and the concentration, and the Rukū, and the Sajdah, and the supplication’. I said, ‘What is besides that?’ He-asws said: ‘A Sunnah among the necessities’.[102]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلصَّلَاةِ أَرْبَعَةُ آلَافِ حَدٍّ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa,
(It has been narrated) from Abu Abdullah-asws having said: ‘For Salāt, there are four thousand limits’.
وَ فِي رِوَايَةٍ أُخْرَى لِلصَّلَاةِ أَرْبَعَةُ آلَافِ بَابٍ .
And in another report: ‘For the Salāt, there are four thousand doors (chapters)’.[103]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عَشْرُ رَكَعَاتٍ رَكْعَتَانِ مِنَ الظُّهْرِ وَ رَكْعَتَانِ مِنَ الْعَصْرِ وَ رَكْعَتَا الصُّبْحِ وَ رَكْعَتَا الْمَغْرِبِ وَ رَكْعَتَا الْعِشَاءِ الْآخِرَةِ لَا يَجُوزُ الْوَهْمُ فِيهِنَّ وَ مَنْ وَهَمَ فِي شَيْءٍ مِنْهُنَّ اسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالًا وَ هِيَ الصَّلَاةُ الَّتِي فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ فِي الْقُرْآنِ وَ فَوَّضَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله )
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 having said: ‘Ten Rak’at (of Salāt) are – two Rak’at from Al-Zohr, and two Rak’at from Al-Asr, and two Rak’at from Al-Sub’h, and two Rak’at from Al-Maghrib, and two Rak’at from the last Isha. The whims (mistakes) are not allowed in these, and the one who errs in something from these should welcome the Salāt with a welcoming (pray again); and it is the Salāt which Allah-azwj and Majestic Necessitated upon the Believers in the Quran, and Delegated it to Muhammad-saww.
فَزَادَ النَّبِيُّ ( صلى الله عليه وآله ) فِي الصَّلَاةِ سَبْعَ رَكَعَاتٍ وَ هِيَ سُنَّةٌ لَيْسَ فِيهَا قِرَاءَةٌ إِنَّمَا هُوَ تَسْبِيحٌ وَ تَهْلِيلٌ وَ تَكْبِيرٌ وَ دُعَاءٌ فَالْوَهْمُ إِنَّمَا يَكُونُ فِيهِنَّ فَزَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي صَلَاةِ الْمُقِيمِ غَيْرِ الْمُسَافِرِ رَكْعَتَيْنِ فِي الظُّهْرِ وَ الْعَصْرِ وَ الْعِشَاءِ الْآخِرَةِ وَ رَكْعَةً فِي الْمَغْرِبِ لِلْمُقِيمِ وَ الْمُسَافِرِ .
So the Prophet-saww increased in the Salāt by seven Rak’at, and it is the Sunnah in which there is no recitation. But rather, it is a Glorification, and Extollation of the Holiness, and the exclamation of the Greatness, and supplication. So the mistakes, rather can happen to be in these. So Rasool-Allah-saww increased in the Salāt of the stayer, (the one) not travelling, by two Rak’at during Al-Zohr and Al-Asr, and Al-Isha the last, and one Rak’at in Al-Maghrib for the stayer as well as the traveller’.[104]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصَّلَاةُ ثَلَاثَةُ أَثْلَاثٍ ثُلُثٌ طَهُورٌ وَ ثُلُثٌ رُكُوعٌ وَ ثُلُثٌ سُجُودٌ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Salāt is of three (sections) – a third being cleanliness, and a third being Rukū, and a third being Sajdah’.[105]
باب الْمَوَاقِيتِ أَوَّلِهَا وَ آخِرِهَا وَ أَفْضَلِهَا
Chapter 4 – The timings – its beginning, and its ending, and the best of it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ كُنْتُ قَاعِداً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَا وَ حُمْرَانُ بْنُ أَعْيَنَ فَقَالَ لَهُ حُمْرَانُ مَا تَقُولُ فِيمَا يَقُولُ زُرَارَةُ وَ قَدْ خَالَفْتُهُ فِيهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا هُوَ قَالَ يَزْعُمُ أَنَّ مَوَاقِيتَ الصَّلَاةِ كَانَتْ مُفَوَّضَةً إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) هُوَ الَّذِي وَضَعَهَا
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,
‘I was seated in the presence of Abu Abdullah-asws, I and Humran Bin Ayn. So Humran said to him-asws, ‘What are you-asws saying regarding what Zurara is saying, and I am differing with him with regards to it?’ So Abu Abdullah-asws said: ‘What is it?’ He said, ‘He is alleging that the timings of the Salāt were delegated to Rasool-Allah-saww (to decide upon). He-saww is the one who placed these’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَا تَقُولُ أَنْتَ قُلْتُ إِنَّ جَبْرَئِيلَ ( عليه السلام ) أَتَاهُ فِي الْيَوْمِ الْأَوَّلِ بِالْوَقْتِ الْأَوَّلِ وَ فِي الْيَوْمِ الْأَخِيرِ بِالْوَقْتِ الْأَخِيرِ ثُمَّ قَالَ جَبْرَئِيلُ ( عليه السلام ) مَا بَيْنَهُمَا وَقْتٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا حُمْرَانُ إِنَّ زُرَارَةَ يَقُولُ إِنَّ جَبْرَئِيلَ ( عليه السلام ) إِنَّمَا جَاءَ مُشِيراً عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ صَدَقَ زُرَارَةُ إِنَّمَا جَعَلَ اللَّهُ ذَلِكَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَوَضَعَهُ وَ أَشَارَ جَبْرَئِيلُ ( عليه السلام ) بِهِ عَلَيْهِ .
So Abu Abdullah-asws said: ‘So what are you saying?’ I said, ‘Jibraeel-as came to him-saww during the first day with the first timings, and during another day with the last of it. Then Jibraeel-as said what the timings were in between the two’. So Abu Abdullah-asws said: ‘O Humran! Zurara is saying that Jibraeel-as came as an indicator to Rasool-Allah-saww, and Zurara speaks the truth. But rather, Allah-azwj Made that to be for Muhammad-saww, and he-saww placed it, and Jibraeel-as indicated with it to him-saww’.[106]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلَّانٍ عَنْ حَمَّادِ بْنِ عِيسَى وَ صَفْوَانَ بْنِ يَحْيَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ مِنَ الْأَشْيَاءِ أَشْيَاءَ مُوَسَّعَةً وَ أَشْيَاءَ مُضَيَّقَةً فَالصَّلَاةُ مِمَّا وُسِّعَ فِيهِ تُقَدَّمُ مَرَّةً وَ تُؤَخَّرُ أُخْرَى وَ الْجُمُعَةُ مِمَّا ضُيِّقَ فِيهَا فَإِنَّ وَقْتَهَا يَوْمَ الْجُمُعَةِ سَاعَةُ تَزُولُ وَ وَقْتَ الْعَصْرِ فِيهَا وَقْتُ الظُّهْرِ فِي غَيْرِهَا .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Hassan Bin Allan, from Hammad Bin Isa, and Safwan Bin Yahya, from Rabie Bin Abdullah, from Fuzayl Bin Yasaar,
(It has been narrated) from Abu Ja’far-asws having said: ‘From the things there are things with leeway and things with constraints. So the Salāt is from what there is leeway in it. You can pray it (in its) early hours, or delay it to a later time; but the Friday (Salāt) is from that where there is a constraint in it, for its timing is the day of Friday, a time at midday, and the time for Al-Asr during it is the time of Al-Zohr during other (days)’.[107]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لِكُلِّ صَلَاةٍ وَقْتَانِ وَ أَوَّلُ الْوَقْتِ أَفْضَلُهُ وَ لَيْسَ لِأَحَدٍ أَنْ يَجْعَلَ آخِرَ الْوَقْتَيْنِ وَقْتاً إِلَّا فِي عُذْرٍ مِنْ غَيْرِ عِلَّةٍ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘For every Salāt are two timings, and the beginning time is superior; and it is not for anyone that he makes the last of the two timings as a timing except during an excuse from other than an illness’.[108]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ أَوِ ابْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِكُلِّ صَلَاةٍ وَقْتَانِ أَوَّلُ الْوَقْتِ أَفْضَلُهُمَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Muawiya Bin Ammar, or Ibn Wahab who said,
‘Abu Abdullah-asws said: ‘For every Salāt are two timings (its onset and its lapse part within a time frame) – (but) the onset time (of Salāt) is the superior of the two’.[109]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَصْلَحَكَ اللَّهُ وَقْتُ كُلِّ صَلَاةٍ أَوَّلُ الْوَقْتِ أَفْضَلُ أَوْ أَوْسَطُهُ أَوْ آخِرُهُ فَقَالَ أَوَّلُهُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ .
Ali Bin Ibrahim, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘May Allah-azwj Keep you-asws well! For each Salāt, is the beginning time superior, or its middle, or its last?’ So he-asws said: ‘Its beginning. Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Loves from the goodness what is hastened with’.[110]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِيهِ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فَضْلَ الْوَقْتِ الْأَوَّلِ عَلَى الْآخِرِ كَفَضْلِ الْآخِرَةِ عَلَى الدُّنْيَا .
Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Sayf Bin Ameyra, from his father, from Quteyba Al A’ash,
(It has been narrated) from Abu Abdullah-asws having said: ‘The merit of the beginning time upon the end time is like the merit of the Hereafter over the world’.[111]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَفَضْلُ الْوَقْتِ الْأَوَّلِ عَلَى الْأَخِيرِ خَيْرٌ لِلرَّجُلِ مِنْ وَلَدِهِ وَ مَالِهِ .
Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy who said,
‘Abu Abdullah-asws said: ‘Preferring the beginning time upon the last is better for the man than his children and his wealth’.[112]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) اعْلَمْ أَنَّ أَوَّلَ الْوَقْتِ أَبَداً أَفْضَلُ فَعَجِّلْ بِالْخَيْرِ مَا اسْتَطَعْتَ وَ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا دَاوَمَ الْعَبْدُ عَلَيْهِ وَ إِنْ قَلَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Know, that the beginning time will always be superior, so hasten with the goodness whatever you are able to; and the most Beloved of the deeds to Allah-azwj Mighty and Majestic is what the servant persists upon even though it be a little’.[113]
أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ مَنْصُورِ بْنِ حَازِمٍ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) مَنِ اهْتَمَّ بِمَوَاقِيتِ الصَّلَاةِ لَمْ يَسْتَكْمِلْ لَذَّةَ الدُّنْيَا .
Ahmad Bin Idrees, and someone else, from Muhammad Bin Ahmad, from Muhammad Bin Al Husayn, from his father, from Mansour Bin Hazim, or someone else,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘The one who is attentive with the timings of the Salāt would never indulge into the pleasures of the world’.[114]
باب وَقْتِ الظُّهْرِ وَ الْعَصْرِ
Chapter 5 – The timing of Al-Zohr and Al-Asr
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عُمَرَ بْنَ حَنْظَلَةَ أَتَانَا عَنْكَ بِوَقْتٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذاً لَا يَكْذِبُ عَلَيْنَا قُلْتُ ذَكَرَ أَنَّكَ قُلْتَ إِنَّ أَوَّلَ صَلَاةٍ افْتَرَضَهَا اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) الظُّهْرُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ فَإِذَا زَالَتِ الشَّمْسُ لَمْ يَمْنَعْكَ إِلَّا سُبْحَتُكَ ثُمَّ لَا تَزَالُ فِي وَقْتٍ إِلَى أَنْ يَصِيرَ الظِّلُّ قَامَةً وَ هُوَ آخِرُ الْوَقْتِ فَإِذَا صَارَ الظِّلُّ قَامَةً دَخَلَ وَقْتُ الْعَصْرِ فَلَمْ يَزَلْ فِي وَقْتِ الْعَصْرِ حَتَّى يَصِيرَ الظِّلُّ قَامَتَيْنِ وَ ذَلِكَ الْمَسَاءُ فَقَالَ صَدَقَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yazeed Bin Khaleefa who said,
‘I said to Abu Abdullah-asws, ‘Umar Bin Hanzala came over to us from you-asws with the timing’. So Abu Abdullah-asws said: ‘Then, he would not have lied upon us-asws’. I said, ‘He mentioned that you-asws said that the first Salāt Allah-azwj Necessitated upon His-azwj Prophet-saww was Al-Zohr, and these are the Words of Allah-azwj Mighty and Majestic [17:78] Establish the Prayer from the declining of the sun. So when the sun (starts to) decline, then nothing prevents you except for your Optional (Salāt). Then you do not cease to be in the timing up to the upright shadow (same length as the upright object), and it is the end of the time. So when the shadow becomes upright, the time of Al-Asr enters, and you do not cease to be in the time of Al-Asr until the shadow comes to be of two upright statures (in length), and that is the evening’. So he-asws said: ‘He spoke the truth’.[115]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِيهِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَالَتِ الشَّمْسُ دَخَلَ وَقْتُ الظُّهْرِ إِلَّا أَنَّ بَيْنَ يَدَيْهَا سُبْحَةً وَ ذَلِكَ إِلَيْكَ إِنْ شِئْتَ طَوَّلْتَ وَ إِنْ شِئْتَ قَصَّرْتَ .
Muhammad Bin Yahya, from Salama Bin Al Khattab, from Ali Bin Sayf Bin Ameyra, from his father, from Umar Bin Hanzala,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the sun (starts to) decline the time of Al-Zohr enters except if there is Optional (Salāt) in front of it, and that is up to you. If you so desire to, prolong, and if you so desire to, shorten’.[116]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَتَى أُصَلِّي الظُّهْرَ فَقَالَ صَلِّ الزَّوَالَ ثَمَانِيَةً ثُمَّ صَلِّ الظُّهْرَ ثُمَّ صَلِّ سُبْحَتَكَ طَالَتْ أَوْ قَصُرَتْ ثُمَّ صَلِّ الْعَصْرَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dareeh Al Muharby who said,
‘I said to Abu Abdullah-asws, ‘When shall I pray Al-Zohr?’ So he-asws said: ‘Pray eight (Rak’at) of Salāt then pray Al-Zohr. Then pray your Optional, prolonging or shortening, then pray Al-Asr’.[117]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ وَ عُمَرَ بْنِ حَنْظَلَةَ وَ مَنْصُورِ بْنِ حَازِمٍ قَالُوا كُنَّا نَقِيسُ الشَّمْسَ بِالْمَدِينَةِ بِالذِّرَاعِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا أُنَبِّئُكُمْ بِأَبْيَنَ مِنْ هَذَا إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الظُّهْرِ إِلَّا أَنَّ بَيْنَ يَدَيْهَا سُبْحَةً وَ ذَلِكَ إِلَيْكَ إِنْ شِئْتَ طَوَّلْتَ وَ إِنْ شِئْتَ قَصَّرْتَ .
Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Al Haris Bin Al Mugheira, and Umar Bin Hanzala, and Mansour Bin Hazim who said,
‘We used to estimate the sun at Al-Medina with the (shadow being of a) cubit. So Abu Abdullah-asws said: ‘I-asws shall notify you with (something) more clear than this. When the sun (starts to) decline, so the time for Al-Zohr has entered, unless in front of it is an Optional (Salāt); and that is up to you, if you so desire to, you prolong, and if you so desire to, you shorten’.
وَ رَوَى سَعْدٌ عَنْ مُوسَى بْنِ الْحَسَنِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّضْرِيِّ وَ عُمَرَ بْنِ حَنْظَلَةَ عَنْ مَنْصُورٍ مِثْلَهُ وَ فِيهِ إِلَيْكَ فَإِنْ كُنْتَ خَفَّفْتَ سُبْحَتَكَ فَحِينَ تَفْرُغُ مِنْ سُبْحَتِكَ وَ إِنْ طَوَّلْتَ فَحِينَ تَفْرُغُ مِنْ سُبْحَتِكَ .
And Sa’ad reported from Musa Bin Al Hassan, from Al Hassan Bin Al Husayn Al Lului, from Safwan Bin Yahya, from Al Haris Bin Al Mugheira Al Nazary and Umar Bin Hanzala, from Mansour
– Similar to it, and in it is: ‘It is up to you. And if you would like to lighten your Optional (Salāt), so (it is) when you are free from your Optional (Salāt), and if you prolong it, so it is when you are from your Optional (Salāt)’ (i.e.) the time for Zohr’.[118]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الصَّلَاتَيْنِ إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husyan Bin Saeed, from Al Qasim Bin Urwat, from Ubeyr Binn Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the sun (starts to) decline, so the time for the two Salāts has entered, unless this is before this’.
وَ رَوَى سَعْدٌ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ وَ الْعَبَّاسِ بْنِ مَعْرُوفٍ جَمِيعاً عَنِ الْقَاسِمِ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ مِثْلَهُ وَ فِيهِ دَخَلَ وَقْتُ الظُّهْرِ وَ الْعَصْرِ جَمِيعاً وَ زَادَ ثُمَّ أَنْتَ فِي وَقْتٍ مِنْهُمَا جَمِيعاً حَتَّى تَغِيبَ الشَّمْسُ .
And it is reported by Sa’ad, from Al Husayn Bin Saeed and Muhammad Bin Khalid Al Barqy, and Al Abbas Bin Marouf, altogether from Al Qasim and Ahmad Bin Muhammad Bin Isa, from Al Barqy, from Al Qasim
– Similar to it, and in it is, ‘The time for Al-Zohr and Al-Asr enters together, and additionally, you would be in the time from both of these together, until the sun disappears (sets)’.[119]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ الْبَجَلِيِّ عَنْ سَالِمٍ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَهُ إِنْسَانٌ وَ أَنَا حَاضِرٌ فَقَالَ رُبَّمَا دَخَلْتُ الْمَسْجِدَ وَ بَعْضُ أَصْحَابِنَا يُصَلُّونَ الْعَصْرَ وَ بَعْضُهُمْ يُصَلُّونَ الظُّهْرَ فَقَالَ أَنَا أَمَرْتُهُمْ بِهَذَا لَوْ صَلَّوْا عَلَى وَقْتٍ وَاحِدٍ عُرِفُوا فَأُخِذَ بِرِقَابِهِمْ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim Al Bajaly, from Saalim Abu Khadeeja,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him, ‘A person and I were present, so he said, ‘Sometimes I enter the Masjid and some of our companions are praying Salāt Al-Asr, and some of them are praying Salāt Al-Zohr’. So he-asws said: ‘I-asws ordered them with that. If they had prayed Salāt upon one timing, they would have been recognised, and they would have been seized by their necks’.[120]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَمَّا جَاءَ فِي الْحَدِيثِ أَنْ صَلِّ الظُّهْرَ إِذَا كَانَتِ الشَّمْسُ قَامَةً وَ قَامَتَيْنِ وَ ذِرَاعاً وَ ذِرَاعَيْنِ وَ قَدَماً وَ قَدَمَيْنِ مِنْ هَذَا وَ مِنْ هَذَا فَمَتَى هَذَا وَ كَيْفَ هَذَا وَ قَدْ يَكُونُ الظِّلُّ فِي بَعْضِ الْأَوْقَاتِ نِصْفَ قَدَمٍ قَالَ إِنَّمَا قَالَ ظِلُّ الْقَامَةِ وَ لَمْ يَقُلْ قَامَةُ الظِّلِّ وَ ذَلِكَ أَنَّ ظِلَّ الْقَامَةِ يَخْتَلِفُ مَرَّةً يَكْثُرُ وَ مَرَّةً يَقِلُّ وَ الْقَامَةُ قَامَةٌ أَبَداً لَا يَخْتَلِفُ
Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from one of his men,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about what has come in the Hadeeth that Al-Zohr would be prayed when the sun was one upright (in length of shadow) and two, and one cubit and two, and one step and two, from this and from there. So when is this? And how is this, and the shadow happens to be, at certain times, half a step?’ He-asws said: ‘But rather, the shadow is referred to as one shadow upright and is not said as ‘uprightness of the shadow’, and that is (because) one shadow upright differs sometimes as more, and sometimes as less, and the upright (object) would be of one uprightness (size) for ever, not being different’.
ثُمَّ قَالَ ذِرَاعٌ وَ ذِرَاعَانِ وَ قَدَمٌ وَ قَدَمَانِ فَصَارَ ذِرَاعٌ وَ ذِرَاعَانِ تَفْسِيرَ الْقَامَةِ وَ الْقَامَتَيْنِ فِي الزَّمَانِ الَّذِي يَكُونُ فِيهِ ظِلُّ الْقَامَةِ ذِرَاعاً وَ ظِلُّ الْقَامَتَيْنِ ذِرَاعَيْنِ فَيَكُونُ ظِلُّ الْقَامَةِ وَ الْقَامَتَيْنِ وَ الذِّرَاعِ وَ الذِّرَاعَيْنِ مُتَّفِقَيْنِ فِي كُلِّ زَمَانٍ مَعْرُوفَيْنِ مُفَسَّراً أَحَدُهُمَا بِالْآخَرِ مُسَدَّداً بِهِ فَإِذَا كَانَ الزَّمَانُ يَكُونُ فِيهِ ظِلُّ الْقَامَةِ ذِرَاعاً كَانَ الْوَقْتُ ذِرَاعاً مِنْ ظِلِّ الْقَامَةِ وَ كَانَتِ الْقَامَةُ ذِرَاعاً مِنَ الظِّلِّ فَإِذَا كَانَ ظِلُّ الْقَامَةِ أَقَلَّ أَوْ أَكْثَرَ كَانَ الْوَقْتُ مَحْصُوراً بِالذِّرَاعِ وَ الذِّرَاعَيْنِ
Then he-asws said: ‘One cubit and two cubits, and one foot and two feet. So the one cubit and two cubits came to be an explanation of the one foot and two feet during the time in which the upright shadow happens to be of one cubit, and the shadow of the two uprights statures being of two cubits. Thus, the shadow of the upright stature and two upright statures, and one cubit and two cubits happen to be co-incidental during every time, both recognised, one of them being interpreted by the other, being supported by it. So when it was the time wherein the shadow of the stature happens to be of one cubit, it would be the time of one cubit from the shadow of the upright stature, and the upright cubit would be from the shadow. So when the upright shadow is less or more, it would be the time limited by the cubit and the two cubits.
فَهَذَا تَفْسِيرُ الْقَامَةِ وَ الْقَامَتَيْنِ وَ الذِّرَاعِ وَ الذِّرَاعَيْنِ .
So this is the interpretation of the upright stature and the two upright statures, and the one cubit and the two cubits’.[121]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ إِذَا صَلَّيْتَ الظُّهْرَ فَقَدْ دَخَلَ وَقْتُ الْعَصْرِ إِلَّا أَنَّ بَيْنَ يَدَيْهَا سُبْحَةً فَذَلِكَ إِلَيْكَ إِنْ شِئْتَ طَوَّلْتَ وَ إِنْ شِئْتَ قَصَّرْتَ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,
‘He-asws said: ‘When you have prayed Salāt Al-Zohr, so the time for Al-Asr has entered until there happens to be an Optional (Salāt) in front of it. So that is up to you. If you so desire to, you prolong, and if you so desire to, you shorten (the Optional Salāt)’.[122]
باب وَقْتِ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ
Chapter 6 – The time for Al Maghrib and the last Isha (Salāts)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَقْتُ الْمَغْرِبِ إِذَا ذَهَبَتِ الْحُمْرَةُ مِنَ الْمَشْرِقِ وَ تَدْرِي كَيْفَ ذَاكَ قُلْتُ لَا قَالَ لِأَنَّ الْمَشْرِقَ مُطِلٌّ عَلَى الْمَغْرِبِ هَكَذَا وَ رَفَعَ يَمِينَهُ فَوْقَ يَسَارِهِ فَإِذَا غَابَتْ هَاهُنَا ذَهَبَتِ الْحُمْرَةُ مِنْ هَاهُنَا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ahmad Bin Asheym, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The time for Al-Maghrib is when the redness goes away from the east. And do you know how that is?’ I said, ‘No’. He-asws said: ‘Because the east overlooks upon the west like this’, and he-asws raised his-asws right hand above his-asws left, ‘So when (the sun) disappears from over here, the redness goes away from over there’.[123]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا غَابَتِ الْحُمْرَةُ مِنْ هَذَا الْجَانِبِ يَعْنِي مِنَ الْمَشْرِقِ فَقَدْ غَابَتِ الشَّمْسُ مِنْ شَرْقِ الْأَرْضِ وَ غَرْبِهَا
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Qasi Bin Urwa, from Bureyd Bin Muawiya,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the redness disappears from this side, meaning from the east, so the sun has set from the east of the earth and its west’.[124]
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ خَلَقَ حِجَاباً مِنْ ظُلْمَةٍ مِمَّا يَلِي الْمَشْرِقَ وَ وَكَّلَ بِهِ مَلَكاً فَإِذَا غَابَتِ الشَّمْسُ اغْتَرَفَ ذَلِكَ الْمَلَكُ غُرْفَةً بِيَدِهِ ثُمَّ اسْتَقْبَلَ بِهَا الْمَغْرِبَ يَتْبَعُ الشَّفَقَ وَ يُخْرِجُ مِنْ بَيْنِ يَدَيْهِ قَلِيلًا قَلِيلًا وَ يَمْضِي فَيُوَافِي الْمَغْرِبَ عِنْدَ سُقُوطِ الشَّفَقِ فَيُسَرِّحُ [فِي الظُّلْمَةِ] الظُّلْمَةَ ثُمَّ يَعُودُ إِلَى الْمَشْرِقِ فَإِذَا طَلَعَ الْفَجْرُ نَشَرَ جَنَاحَيْهِ فَاسْتَاقَ الظُّلْمَةَ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ حَتَّى يُوَافِيَ بِهَا الْمَغْرِبَ عِنْدَ طُلُوعِ الشَّمْسِ .
Ali Bin Muhammad, and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Wallad who said,
‘Abu Abdullah-asws said ‘Allah-azwj Created a veil of darkness from what follows the east and Allocated an Angel with it. So when the sun sets, that Angel scoops out a scoop with his hand, then faces the west with it followed by the twilight and takes it out from his hand, little by little, and he goes (on doing that). So the Maghrib is complete during the falling of the sun. So the darkness is released (into the darkness). Then he returns to the east. So when the dawn emerges, he spreads his wings, so the darkness urges on from the east to the west until the west is completed with it during the emergence of the sun’.[125]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَقْتُ سُقُوطِ الْقُرْصِ وَ وُجُوبِ الْإِفْطَارِ أَنْ تَقُومَ بِحِذَاءِ الْقِبْلَةِ وَ تَتَفَقَّدَ الْحُمْرَةَ الَّتِي تَرْتَفِعُ مِنَ الْمَشْرِقِ فَإِذَا جَازَتْ قِمَّةَ الرَّأْسِ إِلَى نَاحِيَةِ الْمَغْرِبِ فَقَدْ وَجَبَ الْإِفْطَارُ وَ سَقَطَ الْقُرْصُ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Ibn Abu Umeyr, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said: ‘The time of the falling of the disc (setting of the sun), and Obligation of the breaking of the Fast is that you stand parallel to the Qiblah, and the redness which raised from the east is lost. So when it exceeds the top of the head to the western area, so the breaking of the Fast is Obligated and the disc has fallen (the sun has set)’.[126]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَقْتُ الْمَغْرِبِ إِذَا غَابَ الْقُرْصُ فَإِنْ رَأَيْتَ بَعْدَ ذَلِكَ وَ قَدْ صَلَّيْتَ فَأَعِدِ الصَّلَاةَ وَ مَضَى صَوْمُكَ وَ تَكُفُّ عَنِ الطَّعَامِ إِنْ كُنْتَ أَصَبْتَ مِنْهُ شَيْئاً .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘The time for Maghrib is when the disc disappears (the sun sets). So when you see it (the sun) after that, and you have already prayed Salāt, so repeat the Salāt, and continue your Fast, and refrain from the food, if you have taken something from it’.[127]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ عُمَرَ بْنَ حَنْظَلَةَ أَتَانَا عَنْكَ بِوَقْتٍ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذاً لَا يَكْذِبُ عَلَيْنَا قُلْتُ قَالَ وَقْتُ الْمَغْرِبِ إِذَا غَابَ الْقُرْصُ إِلَّا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ إِذَا جَدَّ بِهِ السَّيْرُ أَخَّرَ الْمَغْرِبَ وَ يَجْمَعُ بَيْنَهَا وَ بَيْنَ الْعِشَاءِ فَقَالَ صَدَقَ وَ قَالَ وَقْتُ الْعِشَاءِ حِينَ يَغِيبُ الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ وَ وَقْتُ الْفَجْرِ حِينَ يَبْدُو حَتَّى يُضِيءَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Yazeed Bin Khalifa who said,
‘I said to Abu Abdullah-asws that Umar Bin Hanzala came over to us from you-asws with the timings (of Salāt). So Abu Abdullah-asws said: ‘Then he would not have lied upon us-asws’. I said, ‘He said the timing for Al-Maghrib is when the disc disappears (the sun sets) except that Rasool-Allah-saww, when the journey was tiring upon him-saww, delayed Al-Maghrib and gathered between it and Al-Isha’. So he-asws said: ‘He spoke the truth’. And he-asws said: ‘The time for Al-Isha is when the redness disappears to a third of the night, and the time for Al-Fajr is when it (the darkness) clears and there is brightness’.[128]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَقْتُ الْمَغْرِبِ إِذَا غَرَبَتِ الشَّمْسُ فَغَابَ قُرْصُهَا .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The time for Al-Maghrib is when the sun sets, so its disc disappears’.[129]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ وَقْتِ الْمَغْرِبِ فَقَالَ إِنَّ جَبْرَئِيلَ ( عليه السلام ) أَتَى النَّبِيَّ ( صلى الله عليه وآله ) لِكُلِّ صَلَاةٍ بِوَقْتَيْنِ غَيْرَ صَلَاةِ الْمَغْرِبِ فَإِنَّ وَقْتَهَا وَاحِدٌ وَ وَقْتَهَا وُجُوبُهَا .
Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Hammad Bin Isa, from Hareyz, from Zayd Al Shihaam who said,
‘I asked Abu Abdullah-asws about the time for Al-Maghrib. So he-asws said: ‘Jibraeel-as came over to the Prophet-saww with two timings for every Salāt except for Al-Maghrib Salāt, for its time is one, and its timing is its Obligatory’.[130]
وَ رَوَاهُ عَنْ زُرَارَةَ وَ الْفُضَيْلِ قَالَا قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ لِكُلِّ صَلَاةٍ وَقْتَيْنِ غَيْرَ الْمَغْرِبِ فَإِنَّ وَقْتَهَا وَاحِدٌ وَ وَقْتَهَا وُجُوبُهَا وَ وَقْتَ فَوْتِهَا سُقُوطُ الشَّفَقِ .
And it is reported from Zurara and Al Fuzayl who both said,
‘Abu Ja’far-asws said: ‘For every Salāt are two timings apart from Al-Maghrib. So it’s time is one, and its time is its Obligatory time, and the time for its expiry is the falling of the redness (from sight)’.
وَ رُوِيَ أَيْضاً أَنَّ لَهَا وَقْتَيْنِ آخِرُ وَقْتِهَا سُقُوطُ الشَّفَقِ .
And it is reported as well that for it are two timings, the last of its timing being the falling of the redness (from sight)’.
وَ لَيْسَ هَذَا مِمَّا يُخَالِفُ الْحَدِيثَ الْأَوَّلَ إِنَّ لَهَا وَقْتاً وَاحِداً لِأَنَّ الشَّفَقَ هُوَ الْحُمْرَةُ وَ لَيْسَ بَيْنَ غَيْبُوبَةِ الشَّمْسِ وَ بَيْنَ غَيْبُوبَةِ الشَّفَقِ إِلَّا شَيْءٌ يَسِيرٌ وَ ذَلِكَ أَنَّ عَلَامَةَ غَيْبُوبَةِ الشَّمْسِ بُلُوغُ الْحُمْرَةِ الْقِبْلَةَ وَ لَيْسَ بَيْنَ بُلُوغِ الْحُمْرَةِ الْقِبْلَةَ وَ بَيْنَ غَيْبُوبَتِهَا إِلَّا قَدْرُ مَا يُصَلِّي الْإِنْسَانُ صَلَاةَ الْمَغْرِبِ وَ نَوَافِلَهَا إِذَا صَلَّاهَا عَلَى تُؤَدَةٍ وَ سُكُونٍ وَ قَدْ تَفَقَّدْتُ ذَلِكَ غَيْرَ مَرَّةٍ وَ لِذَلِكَ صَارَ وَقْتُ الْمَغْرِبِ ضَيِّقاً .
And this is not from what opposes the first Hadeeth. For it is one timing, because the twilight, it is the redness, and there is not between the setting of the sun and the setting of the redness except for a small thing, and that is that a sign of the setting of the sun is when the redness reaches overhead, and there is not between the reaching of the redness overhead and its disappearance except for a measurement of what the human being would pray the Maghrib Salāt and its Optional, when he prays it upon unhurriedness and tranquillity, and I have surveyed it many a time, and it is due to that, then time for Al-Maghrib is narrow’. (P.S. – This is not part of the Hadeeth and looks like a comment to me, probably from Kulayni himself).[131]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ قَالَ سَأَلَ عَلِيُّ بْنُ أَسْبَاطٍ أَبَا الْحَسَنِ ( عليه السلام ) وَ نَحْنُ نَسْمَعُ الشَّفَقُ الْحُمْرَةُ أَوِ الْبَيَاضُ فَقَالَ الْحُمْرَةُ لَوْ كَانَ الْبَيَاضُ كَانَ إِلَى ثُلُثِ اللَّيْلِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal who said,
‘Ali Bin Asbaat asked Abu Al-Hassan-asws and we were listening, ‘Is the twilight the redness or the whiteness?’ So he-asws said: ‘The redness. If it was the whiteness, it would have been up to the third of the night’.[132]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَتَى تَجِبُ الْعَتَمَةُ قَالَ إِذَا غَابَ الشَّفَقُ وَ الشَّفَقُ الْحُمْرَةُ فَقَالَ عُبَيْدُ اللَّهِ أَصْلَحَكَ اللَّهُ إِنَّهُ يَبْقَى بَعْدَ ذَهَابِ الْحُمْرَةِ ضَوْءٌ شَدِيدٌ مُعْتَرِضٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الشَّفَقَ إِنَّمَا هُوَ الْحُمْرَةُ وَ لَيْسَ الضَّوْءُ مِنَ الشَّفَقِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al hajjal, from Sa’albat Bin Maymoun, from Imran Bin Ali Al Halby who said,
‘I asked Abu Abdullah-asws, ‘When is the darkness (Al-Isha Salāt) Obligated?’ He-asws the twilight disappears, and the twilight is the redness’. So Ubeydullah said objecting, ‘May Allah-azwj Keep you-asws well! Intense brightness tends to remain after the departure of the redness’. So Abu Abdullah-asws said: ‘The twilight, rather it is the redness, and the brightness is not from the twilight’.[133]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا غَرَبَتِ الشَّمْسُ دَخَلَ وَقْتُ الصَّلَاتَيْنِ إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Urwa, from Ubeyd Bin Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the sun sets, the time for the two Salāts (Al-Maghrib and Al-Isha) enters, unless this is before this’.[134]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ لَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَخَّرْتُ الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhmmad, from Al Washa, from Aban, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Had it not been grievous upon my-saww community, I-saww would have delayed Al-Isha (Salāt) up to a third of the night’.
وَ رُوِيَ أَيْضاً إِلَى نِصْفِ اللَّيْلِ .
And it is reported as well (that he-saww said): ‘Up to half the night’.[135]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ وَقْتُ الْمَغْرِبِ فِي السَّفَرِ إِلَى رُبُعِ اللَّيْلِ .
Muhammad Bin Yahya, from Salma Bin Al Khattab, from Muhammad Bin Al Waleed, from Aban Bin Usman, from Umar Bin Yazeed,
(It has been narrated) from Abu Abdullah-asws having said: ‘The time for Al-Maghrib during the journey is up to a quarter of the night’.[136]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ قَالَ كَتَبْتُ إِلَيْهِ الرَّجُلُ يَكُونُ فِي الدَّارِ تَمْنَعُهُ حِيطَانُهَا النَّظَرَ إِلَى حُمْرَةِ الْمَغْرِبِ وَ مَعْرِفَةَ مَغِيبِ الشَّفَقِ وَ وَقْتِ صَلَاةِ الْعِشَاءِ الْآخِرَةِ مَتَى يُصَلِّيهَا وَ كَيْفَ يَصْنَعُ فَوَقَّعَ ( عليه السلام ) يُصَلِّيهَا إِذَا كَانَ عَلَى هَذِهِ الصِّفَةِ عِنْدَ قَصْرَةِ النُّجُومِ وَ الْمَغْرِبَ عِنْدَ اشْتِبَاكِهَا وَ بَيَاضُ مَغِيبِ الشَّمْسِ قَصْرَةُ النُّجُومِ إِلَى بَيَانِهَا .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin A Rayyan who said,
‘I wrote to him-asws, ‘A man happens to be in the house the walls of which prevent him from looking at the redness of Al-Maghrib and recognising the disappearance of the twilight, and the time for Salāt of Al-Isha the last (Salāt). When should he pray it, and how should he deal with it?’ So he-asws signed: ‘He should pray it when it was upon these descriptions during the abundance of the stars (being visible); and Al-Maghrib is during its clashing, and whiteness of the disappearance of the sun, a few stars, up to its clarity’.[137]
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ قَالَ كَتَبْتُ إِلَى الرِّضَا ( عليه السلام ) ذَكَرَ أَصْحَابُنَا أَنَّهُ إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الظُّهْرِ وَ الْعَصْرِ وَ إِذَا غَرَبَتْ دَخَلَ وَقْتُ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ فِي السَّفَرِ وَ الْحَضَرِ وَ أَنَّ وَقْتَ الْمَغْرِبِ إِلَى رُبُعِ اللَّيْلِ فَكَتَبَ كَذَلِكَ الْوَقْتُ غَيْرَ أَنَّ وَقْتَ الْمَغْرِبِ ضَيِّقٌ وَ آخِرُ وَقْتِهَا ذَهَابُ الْحُمْرَةِ وَ مَصِيرُهَا إِلَى الْبَيَاضِ فِي أُفُقِ الْمَغْرِبِ .
Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ismail Bin Mihran who said,
‘I wrote to Al-Reza-asws, ‘Our companions are mentioning that when the sun (starts to) decline, so the time for Al-Zohr and Al-Asr has entered, and when it sets, so the time for Al-Maghrib and Al-Isha the last has entered, until this is before this during the journey as well as the staying, and that the time for Al-Maghrib is up to a quarter of the night’. So he-asws wrote: ‘The timing is like that apart from that the time for Al-Maghrib is narrow, and the end of its time is the departure of the redness and its becoming to the whiteness in the western horizon’.[138]
باب وَقْتِ الْفَجْرِ
Chapter 7 – The time for Al-Fajr (Salāt)
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبَ أَبُو الْحَسَنِ بْنُ الْحُصَيْنِ إِلَى أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) مَعِي جُعِلْتُ فِدَاكَ قَدِ اخْتَلَفَتْ مُوَالُوكَ فِي صَلَاةِ الْفَجْرِ فَمِنْهُمْ مَنْ يُصَلِّي إِذَا طَلَعَ الْفَجْرُ الْأَوَّلُ الْمُسْتَطِيلُ فِي السَّمَاءِ وَ مِنْهُمْ مَنْ يُصَلِّي إِذَا اعْتَرَضَ فِي أَسْفَلِ الْأُفُقِ وَ اسْتَبَانَ وَ لَسْتُ أَعْرِفُ أَفْضَلَ الْوَقْتَيْنِ فَأُصَلِّيَ فِيهِ فَإِنْ رَأَيْتَ أَنْ تُعَلِّمَنِي أَفْضَلَ الْوَقْتَيْنِ وَ تَحُدَّهُ لِي وَ كَيْفَ أَصْنَعُ مَعَ الْقَمَرِ وَ الْفَجْرُ لَا يَتَبَيَّنُ مَعَهُ حَتَّى يَحْمَرَّ وَ يُصْبِحَ وَ كَيْفَ أَصْنَعُ مَعَ الْغَيْمِ وَ مَا حَدُّ ذَلِكَ فِي السَّفَرِ وَ الْحَضَرِ فَعَلْتُ إِنْ شَاءَ اللَّهُ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,
‘Abu Al-Hassan Bin Al-Husayn wrote to Abu Ja’far-asws the 2nd along with me, ‘May I be sacrificed for you-asws! The ones in your-asws Wilayah are differing regarding Al-Fajr Salāt. So, from them is one who is praying when the dawn emerges as the first elongation in the sky, and from them is the one who prays when presents it itself in the bottom of the horizon and is clear, and I do not understand the preference of the two timings so that I can pray during it. So if you-asws view that you-asws should teach me the preference of the two timings and its limit to me, and how I should deal with it when there are clouds about, and what is the limit of that during the journey and the staying, do so, Allah-azwj Willing’.
فَكَتَبَ ( عليه السلام ) بِخَطِّهِ وَ قَرَأْتُهُ الْفَجْرُ يَرْحَمُكَ اللَّهُ هُوَ الْخَيْطُ الْأَبْيَضُ الْمُعْتَرِضُ لَيْسَ هُوَ الْأَبْيَضَ صُعَدَاءَ فَلَا تُصَلِّ فِي سَفَرٍ وَ لَا حَضَرٍ حَتَّى تَتَبَيَّنَهُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَجْعَلْ خَلْقَهُ فِي شُبْهَةٍ مِنْ هَذَا فَقَالَ كُلُوا وَ اشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ فَالْخَيْطُ الْأَبْيَضُ هُوَ الْمُعْتَرِضُ الَّذِي يَحْرُمُ بِهِ الْأَكْلُ وَ الشُّرْبُ فِي الصَّوْمِ وَ كَذَلِكَ هُوَ الَّذِي تُوجَبُ بِهِ الصَّلَاةُ .
So he-asws wrote by his-asws own handwriting, and I read it: ‘The dawn, may Allah-azwj have Mercy on you, is the white line, the horizontal. It is not the vertical whiteness. Therefore, do not pray Salāt, neither during a journey nor during a staying until it is clear, for Allah-azwj Blessed and High never Made His-azwj creatures to be in doubt from this, so He-azwj Said [2:187] and eat and drink until the white thread becomes distinct from the black thread at Dawn. So the white thread, it is the horizontal (white line) by which the eating and the drinking is Prohibited during the Fasting, and similar to that, it is that which the Salāt is Obligated by’.[139]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي بِأَفْضَلِ الْمَوَاقِيتِ فِي صَلَاةِ الْفَجْرِ فَقَالَ مَعَ طُلُوعِ الْفَجْرِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً يَعْنِي صَلَاةَ الْفَجْرِ تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ فَإِذَا صَلَّى الْعَبْدُ الصُّبْحَ مَعَ طُلُوعِ الْفَجْرِ أُثْبِتَتْ لَهُ مَرَّتَيْنِ أَثْبَتَهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdul Rahman Bin Salim, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Inform me of the most elevated of the timings regarding the Fajr Salāt’. So he-asws said: ‘With the emergence of the dawn, Allah-azwj Mighty and Majestic is Saying [17:78] the morning recitation; surely the recitation at dawn was always witnessed – Meaning the Fajr Salāt. The Angels of the night witness it and the Angels of the day (as well). So when the servant prays the morning (Salāt) with the emergence of the dawn, it is affirmed for him twice. It is affirmed by the Angels of the night and the Angels of the day’.[140]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الصُّبْحُ هُوَ الَّذِي إِذَا رَأَيْتَهُ مُعْتَرِضاً كَأَنَّهُ بَيَاضُ سُورَى .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya,
(It has been narrated) from Abu Abdullah-asws having said: ‘The morning, it is which, when you see it horizontally, it is as if it is a white edge’.[141]
عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَزِيدَ بْنِ خَلِيفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَقْتُ الْفَجْرِ حِينَ يَبْدُو حَتَّى يُضِيءَ .
Ali, from Muhammad Bin Isa, from Yunus, from Yazeed Bin Khaleefa,
(It has been narrated) from Abu Abdullah-asws having said: ‘The time for Al-Fajr is (from) where it begins until it brightens’.[142]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ وَقْتُ الْفَجْرِ حِينَ يَنْشَقُّ الْفَجْرُ إِلَى أَنْ يَتَجَلَّلَ الصُّبْحُ السَّمَاءَ وَ لَا يَنْبَغِي تَأْخِيرُ ذَلِكَ عَمْداً لَكِنَّهُ وَقْتٌ لِمَنْ شُغِلَ أَوْ نَسِيَ أَوْ نَامَ .
Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘The time for Al-Fajr is when the dawn breaks up to when the morning brightens the sky, and it is not befitting for you to delay that deliberately, but it is a time (leeway) for the one who is busy, or forgets, or sleeps’.[143]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ( عليه السلام ) قَالَ إِذَا انْتَصَفَ اللَّيْلُ ظَهَرَ بَيَاضٌ فِي وَسَطِ السَّمَاءِ شِبْهُ عَمُودٍ مِنْ حَدِيدٍ تُضِيءُ لَهُ الدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ وَ يُظْلِمُ فَإِذَا بَقِيَ ثُلُثُ اللَّيْلِ ظَهَرَ بَيَاضٌ مِنْ قِبَلِ الْمَشْرِقِ فَأَضَاءَتْ لَهُ الدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ وَ هُوَ وَقْتُ صَلَاةِ اللَّيْلِ ثُمَّ يُظْلِمُ قَبْلَ الْفَجْرِ ثُمَّ يَطْلُعُ الْفَجْرُ الصَّادِقُ مِنْ قِبَلِ الْمَشْرِقِ
Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Suleyman Bin Hafs Al Marouzy,
(It has been narrated) from Abu Al-Hassan Al-Askary-asws having said: ‘When it is midnight, a whiteness appears in the middle of the sky, resembling a pillar of iron, the world being illuminated for it. So it happens to be for a while, then it goes away, and darkens. So when a third of the night remains, a whiteness appears from the easterly direction, and the world is illuminated for it. So it happens to be for a while, then it goes away, and it is the time for the night Salāt. Then it darkens before the dawn. Then the true dawn emerges from the easterly direction’.
قَالَ وَ مَنْ أَرَادَ أَنْ يُصَلِّيَ صَلَاةَ اللَّيْلِ فِي نِصْفِ اللَّيْلِ فَذَلِكَ لَهُ .
He-asws said: ‘And the one who intends to pray the night Salāt during midnight, so that is for him’.[144]
باب وَقْتِ الصَّلَاةِ فِي يَوْمِ الْغَيْمِ وَ الرِّيحِ وَ مَنْ صَلَّى لِغَيْرِ الْقِبْلَةِ
Chapter 8 – The time for Salāt during a cloudy and windy day, and the one who prays Salāt to other than the Qiblah
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الصَّلَاةِ بِاللَّيْلِ وَ النَّهَارِ إِذَا لَمْ تُرَ الشَّمْسُ وَ لَا الْقَمَرُ وَ لَا النُّجُومُ قَالَ اجْتَهِدْ رَأْيَكَ وَ تَعَمَّدِ الْقِبْلَةَ جُهْدَكَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the Salāt by the night and the day, when neither the sun, nor the moon, nor the stars can be seen. He-asws said: ‘Strive your view and deliberate your struggle for (finding) the Qiblah’.[145]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ مِنْ أَصْحَابِنَا رُبَّمَا اشْتَبَهَ الْوَقْتُ عَلَيْنَا فِي يَوْمِ الْغَيْمِ فَقَالَ تَعْرِفُ هَذِهِ الطُّيُورَ الَّتِي عِنْدَكُمْ بِالْعِرَاقِ يُقَالُ لَهَا الدِّيَكَةُ قُلْتُ نَعَمْ قَالَ إِذَا ارْتَفَعَتْ أَصْوَاتُهَا وَ تَجَاوَبَتْ فَقَدْ زَالَتِ الشَّمْسُ أَوْ قَالَ فَصَلِّهْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Abdullah Al Fara’a,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man from our companions said to him-asws, ‘Sometimes the time is doubtful upon us during the cloudy day. So he-asws said: ‘Do you know these birds which are with you at Al-Iraq, called the rooster?’ I said, ‘Yes’. He-asws said: ‘When it raises its voice and is responded to, so the sun has (started to) decline’, or said: ‘So pray it’.[146]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ وَ أَنْتَ عَلَى غَيْرِ الْقِبْلَةِ فَاسْتَبَانَ لَكَ أَنَّكَ صَلَّيْتَ عَلَى غَيْرِ الْقِبْلَةِ وَ أَنْتَ فِي وَقْتٍ فَأَعِدْ فَإِنْ فَاتَكَ الْوَقْتُ فَلَا تُعِدْ .
Al Husayn Bin Muhammad, from Abdullah Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Abdul Rahman Bin Abu Abdullah,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you pray Salāt and you are upon other than the Qiblah, and it becomes clear to you that you have prayed upon other than the Qiblah, and you are within the time, so repeat. But if the time is lost, so do not repeat’.[147]
وَ بِهَذَا الْإِسْنَادِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي رَجُلٍ صَلَّى الْغَدَاةَ بِلَيْلٍ غَرَّهُ مِنْ ذَلِكَ الْقَمَرُ وَ نَامَ حَتَّى طَلَعَتِ الشَّمْسُ فَأُخْبِرَ أَنَّهُ صَلَّى بِلَيْلٍ قَالَ يُعِيدُ صَلَاتَهُ .
And by this chain, from Fazalat, from Aban, from Zurara,
(It has been narrated) from Abu Ja’far-asws regarding a man who prayed the morning Salāt at night, the moon (light) having deceived him from that, and he slept until the emergence of the sun. So he was informed that he had prayed at night’. He-asws said: ‘He should repeat his Salāt’.[148]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ رَجُلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي رَجُلٌ مُؤَذِّنٌ فَإِذَا كَانَ يَوْمُ الْغَيْمِ لَمْ أَعْرِفِ الْوَقْتَ فَقَالَ إِذَا صَاحَ الدِّيكُ ثَلَاثَةَ أَصْوَاتٍ وِلَاءً فَقَدْ زَالَتِ الشَّمْسُ وَ قَدْ دَخَلَ وَقْتُ الصَّلَاةِ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Ibrahim Al Nowfaly, from Al Husayn Bin Al Mukhtar, from a man who said,
‘I said to Abu Abdullah-asws, ‘I am a man who is a Muezzin (a caller to the Salāt). So whenever it was the cloudy day, I do not recognise the time’. So he-asws said: ‘When the rooster crows with three voices consecutively, so the sun has (started to) decline, and the time for the Salāt has entered’.[149]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ صَلَّى فِي غَيْرِ وَقْتٍ فَلَا صَلَاةَ لَهُ .
Muhammad Bin Yahya, from Salama Bin Al Khattab, from Yahya Bin Ibrahim Bin Abu Al Balaad, from his father, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one prays Salāt during other that a (correct) timing, so there is no Salāt for him’.[150]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يُجْزِئُ التَّحَرِّي أَبَداً إِذَا لَمْ يُعْلَمْ أَيْنَ وَجْهُ الْقِبْلَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘The investigation would always suffice when one does not know the direction of the Qiblah’.[151]
أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي رَجُلٍ صَلَّى عَلَى غَيْرِ الْقِبْلَةِ فَيَعْلَمُ وَ هُوَ فِي الصَّلَاةِ قَبْلَ أَنْ يَفْرُغَ مِنْ صَلَاتِهِ قَالَ إِنْ كَانَ مُتَوَجِّهاً فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَلْيُحَوِّلْ وَجْهَهُ إِلَى الْقِبْلَةِ سَاعَةَ يَعْلَمُ وَ إِنْ كَانَ مُتَوَجِّهاً إِلَى دُبُرِ الْقِبْلَةِ فَلْيَقْطَعِ الصَّلَاةَ ثُمَّ يُحَوِّلُ وَجْهَهُ إِلَى الْقِبْلَةِ ثُمَّ يَفْتَتِحُ الصَّلَاةَ .
Ahmad Bin Idrees, and Muhammad Bin Yahya, 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 having said regarding a man who prays Salāt upon other than the Qibah. So he comes to know while he is during the Salāt, before he is free from his Salāt, said: ‘If he was facing towards what is between the east and the west, so let him turn his face towards the Qiblah the moment he comes to know; and if he was facing towards the back of the Qiblah, so let him cut off the Salāt, then turn his face towards the Qiblah, then open (begin again) the Salāt’.[152]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَكُونُ فِي قَفْرٍ مِنَ الْأَرْضِ فِي يَوْمِ غَيْمٍ فَيُصَلِّي لِغَيْرِ الْقِبْلَةِ ثُمَّ يُصْحِي فَيَعْلَمُ أَنَّهُ صَلَّى لِغَيْرِ الْقِبْلَةِ كَيْفَ يَصْنَعُ قَالَ إِنْ كَانَ فِي وَقْتٍ فَلْيُعِدْ صَلَاتَهُ وَ إِنْ كَانَ مَضَى الْوَقْتُ فَحَسْبُهُ اجْتِهَادُهُ .
Muhammad Bin Yahya, from Ahad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,
‘I said to Abu Abdullah-asws, ‘The man happens to be in a wilderness from the earth during a cloudy day, so he prays Salāt towards other than the Qiblah. Then (the clouds) clear, so he comes to know that he had prayed to other than the Qiblah. How should he deal with it?’ He-asws said: ‘If he was within the time, so let him repeat his Salāt, but if the time had passed, so his striving (to locate the Qiblah) would suffice him’.[153]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قِبْلَةِ الْمُتَحَيِّرِ فَقَالَ يُصَلِّي حَيْثُ يَشَاءُ .
From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from one of our companions, from Zurara who said,
‘I asked Abu Ja’far-asws about a Qiblah of the one confused. So he-asws said: ‘He can pray Salāt wherever he so desires to (in any direction)’.[154]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ رَبَاحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ وَ أَنْتَ تَرَى أَنَّكَ فِي وَقْتٍ وَ لَمْ يَدْخُلِ الْوَقْتُ فَدَخَلَ الْوَقْتُ وَ أَنْتَ فِي الصَّلَاةِ فَقَدْ أَجْزَأَتْ عَنْكَ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Abu Umer, from Ismail Bin Rabaah,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you are praying Salāt and you see that you are within the time, and the time has not entered yet, then the time does enter while you are during the Salāt, so it would have sufficed you’.[155]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ هَلْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ قَالَ نَعَمْ فَقُلْتُ أَ كَانَ يَجْعَلُ الْكَعْبَةَ خَلْفَ ظَهْرِهِ فَقَالَ أَمَّا إِذَا كَانَ بِمَكَّةَ فَلَا وَ أَمَّا إِذَا هَاجَرَ إِلَى الْمَدِينَةِ فَنَعَمْ حَتَّى حُوِّلَ إِلَى الْكَعْبَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws, ‘Did Rasool-Allah-saww used to pray Salāt (facing) towards Bayt Al-Maqdis?’ He-asws said: ‘Yes’. So I said, ‘Did he-saww make the Kabah to be behind his-saww back?’ So he-asws said: ‘As for when he-saww was in Makkah, so no, and as for when he-saww had emigrated to Al-Medina, so yes, until he-saww turned towards the Kabah (permanently)’.[156]
باب الْجَمْعِ بَيْنَ الصَّلَاتَيْنِ
Chapter 9 – The gathering of the two Salāts
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 .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww prayed Salāt with the people, Al-Zohr and Al-Asr when the sun (started its) decline, in a Jam’at, from without a reason; and he-saww prayed with them Al-Maghrib and Al-Isha the last before the fall of the twilight, from without a reason, in a Jam’at. And rather, Rasool-Allah-saww did it in order to expand the timing upon his-saww community’.[157]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ شَهِدْتُ الْمَغْرِبَ لَيْلَةً مَطِيرَةً فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَحِينَ كَانَ قَرِيباً مِنَ الشَّفَقِ نَادَوْا وَ أَقَامُوا الصَّلَاةَ فَصَلَّوُا الْمَغْرِبَ ثُمَّ أَمْهَلُوا بِالنَّاسِ حَتَّى صَلَّوْا رَكْعَتَيْنِ ثُمَّ قَامَ الْمُنَادِي فِي مَكَانِهِ فِي الْمَسْجِدِ فَأَقَامَ الصَّلَاةَ فَصَلَّوُا الْعِشَاءَ ثُمَّ انْصَرَفَ النَّاسُ إِلَى مَنَازِلِهِمْ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Sinan who said,
‘I attended Al-Maghrib Salāt on a rainy night in the Masjid of Rasool-Allah-saww. So when it was near to the twilight, there was a call (Azan) and the Salāt was established. So they prayed Al-Maghrib. Then the people were respited until they had prayed two Rak’at of Salāt. Then the caller stood up in his place in the Masjid, and established the Salāt. So they prayed Al-Isha. Then the people dispersed to go to their houses.
فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ نَعَمْ قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَمِلَ بِهَذَا .
So, I asked Abu Abdullah-asws about that. So, he-asws said: ‘Yes. Rasool-Allah-saww had performed (like) this’.[158]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِذَا جَمَعْتَ بَيْنَ الصَّلَاتَيْنِ فَلَا تَطَوَّعْ بَيْنَهُمَا .
Muhammad Bin Yahya, from Salma Bin Al Khattab, from Al Husayn Bin Sayf, from Hammad Bin Usman, from Muhammad Bin Hakeym,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I heard him-asws saying: ‘When you gather between the two Salāts, so do not perform Optional Salāts between the two’.[159]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ حَكِيمٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَقُولُ الْجَمْعُ بَيْنَ الصَّلَاتَيْنِ إِذَا لَمْ يَكُنْ بَيْنَهُمَا تَطَوُّعٌ فَإِذَا كَانَ بَيْنَهُمَا تَطَوُّعٌ فَلَا جَمْعَ .
Ali Bin Muhammad, from Muhammad Bin Musa, from Muhammad Bin Isa, from Ibn Fazzal, from Hammad Bin Usman who said, ‘Muhammad Bin Hakeym narrated to me saying,
‘I heard Abu Al-Hassan-asws saying: ‘The gathering between the two Salāt is when there does not happen to be Optional Salāts between the two. So when there were Optional Salāts between the two, so do not gather’.[160]
عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْفَضْلِ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ أَبِي زَكَرِيَّا عَنْ أَبَانٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ صَلَّى بِنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الظُّهْرَ وَ الْعَصْرَ عِنْدَ مَا زَالَتِ الشَّمْسُ بِأَذَانٍ وَ إِقَامَتَيْنِ وَ قَالَ إِنِّي عَلَى حَاجَةٍ فَتَنَفَّلُوا .
Ali Bin Muhammad, from Al Fazl Bin Muhammad, from Yahya Bin Abu Zakariyya, from Aban, from Safwan Al Jammal who said,
‘Abu Abullah-asws prayed with us Al-Zohr and Al-Asr Salāt during the (start of the) decline of the sun, with one Azan and two Iqamas, and said: ‘I-asws am upon a need, so pray Optional Salāts’.[161]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبَّاسٍ النَّاقِدِ قَالَ تَفَرَّقَ مَا كَانَ فِي يَدِي وَ تَفَرَّقَ عَنِّي حُرَفَائِي فَشَكَوْتُ ذَلِكَ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) فَقَالَ لِي اجْمَعْ بَيْنَ الصَّلَاتَيْنِ الظُّهْرِ وَ الْعَصْرِ تَرَى مَا تُحِبُّ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Abbas Al Naqid who said,
‘There has separated from me what was in my hands (belongings) and there have separated my business associates from me. So I complained of that to Abu Muhammad-asws, and he-asws said to me: ‘Gather between the two Salāts, Al-Zohr and Al-Asr. You shall see what you love’.[162]
باب الصَّلَاةِ الَّتِي تُصَلَّى فِي كُلِّ وَقْتٍ
Chapter 10 – The Salāt which can be prayed during every time
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ هَاشِمٍ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَمْسُ صَلَوَاتٍ تُصَلِّيهِنَّ فِي كُلِّ وَقْتٍ صَلَاةُ الْكُسُوفِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ وَ صَلَاةُ الْإِحْرَامِ وَ الصَّلَاةُ الَّتِي تَفُوتُ وَ صَلَاةُ الطَّوَافِ مِنَ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ وَ بَعْدَ الْعَصْرِ إِلَى اللَّيْلِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hashim Abu Saeed Al Mukary, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Five Salāts, you can pray these during every time – The Salāt for the eclipse, and the Salāt upon the deceased, and Salāt of (wearing) Al-Ihraam, and the Salāt which is missed out, and Salāt of the Tawaaf – from the dawn to the emergence of the sun, and after Al-Asr up to the night’.[163]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ خَمْسُ صَلَوَاتٍ لَا تُتْرَكُ عَلَى كُلِّ حَالٍ إِذَا طُفْتَ بِالْبَيْتِ وَ إِذَا أَرَدْتَ أَنْ تُحْرِمَ وَ صَلَاةُ الْكُسُوفِ وَ إِذَا نَسِيتَ فَصَلِّ إِذَا ذَكَرْتَ وَ صَلَاةُ الْجِنَازَةِ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzan and Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Muawiya Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Five Salāts you cannot neglect upon every state – When you perform Tawaaf of the House (Kabah), and when you intend to wear the Ihraam, and Salāt of the eclipse, and when you forget so you pray when you remember, and Salāt of the funeral’.[164]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَرْبَعُ صَلَوَاتٍ يُصَلِّيهِنَّ الرَّجُلُ فِي كُلِّ سَاعَةٍ صَلَاةٌ فَاتَتْكَ فَمَتَى مَا ذَكَرْتَهَا أَدَّيْتَهَا وَ صَلَاةُ رَكْعَتَيِ الطَّوَافِ الْفَرِيضَةِ وَ صَلَاةُ الْكُسُوفِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ هَؤُلَاءِ تُصَلِّيهِنَّ فِي السَّاعَاتِ كُلِّهَا .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws Four Salāts, the man should pray these during every timing – A Salāt which is missed out, so whenever you remember it, fulfil it; and a Salāt of two Rak’at for the Tawaaf is an Obligation; and Salāt of the eclipse; and the Salāt upon the deceased. You can pray these during all of the timings’.[165]
باب التَّطَوُّعِ فِي وَقْتِ الْفَرِيضَةِ وَ السَّاعَاتِ الَّتِي لَا يُصَلَّى فِيهَا
Chapter 11 – The Optional Salāt during the time of the Obligatory (Salāts), and the timings in which you cannot pray these
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ قَالَ لِي أَ تَدْرِي لِمَ جُعِلَ الذِّرَاعُ وَ الذِّرَاعَانِ قَالَ قُلْتُ لِمَ قَالَ لِمَكَانِ الْفَرِيضَةِ لَكَ أَنْ تَتَنَفَّلَ مِنْ زَوَالِ الشَّمْسِ إِلَى أَنْ يَبْلُغَ ذِرَاعاً فَإِذَا بَلَغَ ذِرَاعاً بَدَأْتَ بِالْفَرِيضَةِ وَ تَرَكْتَ النَّافِلَةَ .
Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat in Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Zurara who said,
‘He-asws said to me: ‘Do you know why a cubit and two cubits have been made to be?’ I said, ‘Why?’ He-asws said: ‘In place of the Obligatory (Salāt). It is for you that you can pray Optional (Salāts) from the (start of the) decline of the sun up it (the shadow) reaching one cubit. So when it reaches to one cubit, begin with the Obligatory and leave the Optional’.[166]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مِنْهَالٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْوَقْتِ الَّذِي لَا يَنْبَغِي لِي [أَنْ يَتَنَفَّلَ] إِذَا جَاءَ الزَّوَالُ قَالَ ذِرَاعٌ إِلَى مِثْلِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Minhal who said,
‘I asked Abu Abdullah-asws about the time in which it is not befitting for me that I pray the Optional Salāts when the midday comes. He-asws said: ‘One cubit to its like (of the shadow)’.[167]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي الْمَسْجِدَ وَ قَدْ صَلَّى أَهْلُهُ أَ يَبْتَدِئُ بِالْمَكْتُوبَةِ أَوْ يَتَطَوَّعُ فَقَالَ إِنْ كَانَ فِي وَقْتٍ حَسَنٍ فَلَا بَأْسَ بِالتَّطَوُّعِ قَبْلَ الْفَرِيضَةِ وَ إِنْ كَانَ خَافَ الْفَوْتَ مِنْ أَجْلِ مَا مَضَى مِنَ الْوَقْتِ فَلْيَبْدَأْ بِالْفَرِيضَةِ وَ هُوَ حَقُّ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَتَطَوَّعْ بِمَا شَاءَ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the man who comes over to the Masjid and its inhabitants have already prayed Salāt. Should he begin with the Prescribed Salāt or Optional?’ So he-asws said: ‘If he was within good timing, so there is no problem with the Optional before the Obligatory; and if he was fearing the missing out due to the passing of the time, so let him begin with the Obligatory, and it is a Right of Allah-azwj Mighty and Majestic. Then let him pray Optional with whatever he so desires to.
أَلَا هُوَ مُوَسَّعٌ أَنْ يُصَلِّيَ الْإِنْسَانُ فِي أَوَّلِ دُخُولِ وَقْتِ الْفَرِيضَةِ النَّوَافِلَ إِلَّا أَنْ يَخَافَ فَوْتَ الْفَرِيضَةِ وَ الْفَضْلُ إِذَا صَلَّى الْإِنْسَانُ وَحْدَهُ أَنْ يَبْدَأَ بِالْفَرِيضَةِ إِذَا دَخَلَ وَقْتُهَا لِيَكُونَ فَضْلُ أَوَّلِ الْوَقْتِ لِلْفَرِيضَةِ وَ لَيْسَ بِمَحْظُورٍ عَلَيْهِ أَنْ يُصَلِّيَ النَّوَافِلَ مِنْ أَوَّلِ الْوَقْتِ إِلَى قَرِيبٍ مِنْ آخِرِ الْوَقْتِ .
Indeed! The person is with leeway to pray the Optional during the beginning of the time of the Obligatory (Salāt) entering, unless he fears losing the Obligatory; and the superior is when the person prays alone, is that he should begin with the Obligatory, when its time enters in order for the merit of the beginning of the time to be for the Obligatory. And it is not forbidden upon him that he prays the Optional Salāt from the beginning of the time up to near to the end of the time’.[168]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ أُصَلِّي فِي وَقْتِ فَرِيضَةٍ نَافِلَةً قَالَ نَعَمْ فِي أَوَّلِ الْوَقْتِ إِذَا كُنْتَ مَعَ إِمَامٍ تَقْتَدِي بِهِ فَإِذَا كُنْتَ وَحْدَكَ فَابْدَأْ بِالْمَكْتُوبَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Usman Bin Isa, from Is’haq Bin Ammar who said,
‘I said, ‘Can I pray an Optional Salāt during the time of an Obligatory (Salāt)?’ He-asws said: ‘Yes, during the beginning of the time, when he was with a prayer-leader, following him. So when you were alone, so begin with the Prescribed (Salāt)’.[169]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلَ وَقْتُ الْفَرِيضَةِ أَتَنَفَّلُ أَوْ أَبْدَأُ بِالْفَرِيضَةِ فَقَالَ إِنَّ الْفَضْلَ أَنْ تَبْدَأَ بِالْفَرِيضَةِ وَ إِنَّمَا أُخِّرَتِ الظُّهْرُ ذِرَاعاً مِنْ عِنْدِ الزَّوَالِ مِنْ أَجْلِ صَلَاةِ الْأَوَّابِينَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘When the time for the Obligatory (Salāt) enters, shall I pray the Optional or begin with the Obligatory?’ So he-asws said: ‘It is preferred that you begin with the Obligatory, and rather delay Al-Zohr from the midday due to the reason of a Salāt of the repentants’.[170]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلَ وَقْتُ الْفَرِيضَةِ أَتَنَفَّلُ أَوْ أَبْدَأُ بِالْفَرِيضَةِ قَالَ إِنَّ الْفَضْلَ أَنْ تَبْدَأَ بِالْفَرِيضَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘When the time for the Obligatory (Salāt) enters, shall I pray the Optional Salāt or begin with the Obligatory?’ He-asws said ‘It is preferred that you begin with the Obligatory’.[171]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّهُمْ سَمِعُوا أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا يُصَلِّي مِنَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ وَ لَا مِنَ اللَّيْلِ بَعْدَ مَا يُصَلِّي الْعِشَاءَ الْآخِرَةَ حَتَّى يَنْتَصِفَ اللَّيْلُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from a number of our companions,
(It has been narrated) they heard Abu Ja’far-asws saying: ‘Amir Al-Momineen-asws did not pray Salāt from the day until the midday, nor from the night after having had prayed Al-Isha the last, until midnight’.
مَعْنَى هَذَا أَنَّهُ لَيْسَ وَقْتَ صَلَاةِ فَرِيضَةٍ وَ لَا سُنَّةٍ لِأَنَّ الْأَوْقَاتَ كُلَّهَا قَدْ بَيَّنَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَأَمَّا الْقَضَاءُ قَضَاءُ الْفَرِيضَةِ وَ تَقْدِيمُ النَّوَافِلِ وَ تَأْخِيرُهَا فَلَا بَأْسَ .
The meaning of this is that it is neither a time for an Obligatory Salāt nor a Sunnah, because all of the timings were clarified by Rasool-Allah-saww. So as for ‘الْقَضَاءُ’ the lapse, so it is a الْقَضَاءُ for the Obligatory (Salāts missed out), and bringing forward the Optional and delaying it, there is not problem’.[172] (This is a comment)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَدِيثُ الَّذِي رُوِيَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ الشَّمْسَ تَطْلُعُ بَيْنَ قَرْنَيِ الشَّيْطَانِ قَالَ نَعَمْ إِنَّ إِبْلِيسَ اتَّخَذَ عَرْشاً بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَإِذَا طَلَعَتِ الشَّمْسُ وَ سَجَدَ فِي ذَلِكَ الْوَقْتِ النَّاسُ قَالَ إِبْلِيسُ لِشَيَاطِينِهِ إِنَّ بَنِي آدَمَ يُصَلُّونَ لِي .
Ali Bin Ibrahim, from his father, raising it, said,
‘A man said to Abu Abdullah-asws, ‘The Hadeeth which is reported from Abu Ja’far-asws that the sun emerges from between the two horns of the Satan-la’. He-asws said: ‘Yes. Iblees-la takes a throne between the sky and the earth. So when the sun emerges and the people perform Sajdah during that time, Iblees-la says to his-la devils, ‘The children of Adam-as are praying to me-la’.[173]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ عَنِ الْحُسَيْنِ بْنِ أَسْلَمَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الثَّانِي ( عليه السلام ) أَكُونُ فِي السُّوقِ فَأَعْرِفُ الْوَقْتَ وَ يَضِيقُ عَلَيَّ أَنْ أَدْخُلَ فَأُصَلِّيَ قَالَ إِنَّ الشَّيْطَانَ يُقَارِنُ الشَّمْسَ فِي ثَلَاثَةِ أَحْوَالٍ إِذَا ذَرَّتْ وَ إِذَا كَبَّدَتْ وَ إِذَا غَرَبَتْ فَصَلِّ بَعْدَ الزَّوَالِ فَإِنَّ الشَّيْطَانَ يُرِيدُ أَنْ يُوقِعَكَ عَلَى حَدٍّ يُقْطَعُ بِكَ دُونَهُ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Al Husayn Bin Rashid, from Al Husayn Bin Aslam who said,
‘I said to Abu Al-Hassan-asws the 2nd, ‘I happen to be in the market, so I recognise the time, and it is straitening upon me if I were to enter (the marketplace) and pray Salāt’. He-asws said: ‘The Satan-la approaches the sun during three states – At sunrise, and at midday, and at sunset. So pray Salāt after the midday, for the Satan-la intends that he makes you fall upon a limit which would cut you off from the ones besides him-la’.[174]
باب مَنْ نَامَ عَنِ الصَّلَاةِ أَوْ سَهَا عَنْهَا
Chapter 12 – The one who sleeps through the Salāt, or forgets about it
Ali Bin Ibrahim, from his father and Miuhammad Bin Ismail, from Al Faszl Bin ShAzan, altogether from Hammad Bin Isa, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘If you forget a Salāt or your pray it without Wuzu (an ablution), and there are outstanding Salāts upon you, so begin with the first of these. So recite an Azan for it and an Iqamah, then pray it. Then pray whatever is after it with an Iqamah, an Iqamah for each Salāt’.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا نَسِيتَ صَلَاةً أَوْ صَلَّيْتَهَا بِغَيْرِ وُضُوءٍ وَ كَانَ عَلَيْكَ قَضَاءُ صَلَوَاتٍ فَابْدَأْ بِأَوَّلِهِنَّ فَأَذِّنْ لَهَا وَ أَقِمْ ثُمَّ صَلِّهَا ثُمَّ صَلِّ مَا بَعْدَهَا بِإِقَامَةٍ إِقَامَةٍ لِكُلِّ صَلَاةٍ
وَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ الظُّهْرَ وَ قَدْ فَاتَتْكَ الْغَدَاةُ فَذَكَرْتَهَا فَصَلِّ الْغَدَاةَ أَيَّ سَاعَةٍ ذَكَرْتَهَا وَ لَوْ بَعْدَ الْعَصْرِ وَ مَتَى مَا ذَكَرْتَ صَلَاةً فَاتَتْكَ صَلَّيْتَهَا
And he (the narrator) said, ‘And Abu Ja’far-asws said: ‘And you have already prayed Al-Zohr and the morning Salāt has been missed by you, and you remember it, so pray the morning Salāt whichever time you remember it, and even though it may be after Al-Asr; and whenever you remember a Salāt having been missed out, pray it’.
وَ قَالَ إِنْ نَسِيتَ الظُّهْرَ حَتَّى صَلَّيْتَ الْعَصْرَ فَذَكَرْتَهَا وَ أَنْتَ فِي الصَّلَاةِ أَوْ بَعْدَ فَرَاغِكَ فَانْوِهَا الْأُولَى ثُمَّ صَلِّ الْعَصْرَ فَإِنَّمَا هِيَ أَرْبَعٌ مَكَانَ أَرْبَعٍ فَإِنْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ الْأُولَى وَ أَنْتَ فِي صَلَاةِ الْعَصْرِ وَ قَدْ صَلَّيْتَ مِنْهَا رَكْعَتَيْنِ فَانْوِهَا الْأُولَى ثُمَّ صَلِّ الرَّكْعَتَيْنِ الْبَاقِيَتَيْنِ وَ قُمْ فَصَلِّ الْعَصْرَ
And he-asws said: ‘If you forget Al-Zohr until you have prayed Al-Asr, so you remember it while you are in the Salāt, or your being free from it, so intend it first, then pray Al-Asr, for rather it is four (Rak’at) in place of four (Rak’at). So if you remember that you did not pray the first one and you are in Salāt Al-Asr, and you have already prayed two Rak’at from it, so intend it as the first one, then pray the two remaining Rak’at, and stand and pray Al-Asr.
وَ إِنْ كُنْتَ قَدْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ الْعَصْرَ حَتَّى دَخَلَ وَقْتُ الْمَغْرِبِ وَ لَمْ تَخَفْ فَوْتَهَا فَصَلِّ الْعَصْرَ ثُمَّ صَلِّ الْمَغْرِبَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ الْمَغْرِبَ فَقُمْ فَصَلِّ الْعَصْرَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ مِنَ الْمَغْرِبِ رَكْعَتَيْنِ ثُمَّ ذَكَرْتَ الْعَصْرَ فَانْوِهَا الْعَصْرَ ثُمَّ قُمْ فَأَتِمَّهَا رَكْعَتَيْنِ ثُمَّ سَلِّمْ ثُمَّ تُصَلِّي الْمَغْرِبَ
And if (you) remember that you did not pray Al-Asr until the time for Al-Maghrib enters, and you do not fear missing it, so pray Al-Asr, then pray Al-Maghrib. And if you had already prayed Al-Maghrib, so stand and pray Al-Asr. And if you had already prayed two Rak’at from Al-Maghrib, then you remember Al-Asr, so intend it as Al-Asr, then stand and complete it with two Rak’at, then greet (Salām), then pray Al-Maghrib.
فَإِنْ كُنْتَ قَدْ صَلَّيْتَ الْعِشَاءَ الْآخِرَةَ وَ نَسِيتَ الْمَغْرِبَ فَقُمْ فَصَلِّ الْمَغْرِبَ وَ إِنْ كُنْتَ ذَكَرْتَهَا وَ قَدْ صَلَّيْتَ مِنَ الْعِشَاءِ الْآخِرَةِ رَكْعَتَيْنِ أَوْ قُمْتَ فِي الثَّالِثَةِ فَانْوِهَا الْمَغْرِبَ ثُمَّ سَلِّمْ ثُمَّ قُمْ فَصَلِّ الْعِشَاءَ الْآخِرَةَ
So if you already prayed Al-Isha the last, and forgot Al-Maghrib, so stand and pray Al-Maghrib. And if you remembered it and you have already prayed two Rak’at from the Al-Isha the last, or are standing during the third (Rak’at), so intend it as Al-Maghrib, then greet (Salām), then stand and pray Al-Isha the last.
وَ إِنْ كُنْتَ قَدْ نَسِيتَ الْعِشَاءَ الْآخِرَةَ حَتَّى صَلَّيْتَ الْفَجْرَ فَصَلِّ الْعِشَاءَ الْآخِرَةَ وَ إِنْ كُنْتَ ذَكَرْتَهَا وَ أَنْتَ فِي رَكْعَةِ الْأُولَى أَوْ فِي الثَّانِيَةِ مِنَ الْغَدَاةِ فَانْوِهَا الْعِشَاءَ ثُمَّ قُمْ فَصَلِّ الْغَدَاةَ وَ أَذِّنْ وَ أَقِمْ
And if you forgot Al-Isha the last until you prayed Al-Fajr, so pray Al-Isha the last. So if you remember it while you are in the first Rak’at or during the second one from the morning (Salāt), so intend it as Al-Isha, then stand and pray the morning (Salāt), and recite an Azan and an Iqamah.
وَ إِنْ كَانَتِ الْمَغْرِبُ وَ الْعِشَاءُ الْآخِرَةُ قَدْ فَاتَتَاكَ جَمِيعاً فَابْدَأْ بِهِمَا قَبْلَ أَنْ تُصَلِّيَ الْغَدَاةَ ابْدَأْ بِالْمَغْرِبِ ثُمَّ الْعِشَاءِ الْآخِرَةِ فَإِنْ خَشِيتَ أَنْ تَفُوتَكَ الْغَدَاةُ إِنْ بَدَأْتَ بِهِمَا فَابْدَأْ بِالْمَغْرِبِ ثُمَّ بِالْغَدَاةِ ثُمَّ صَلِّ الْعِشَاءَ فَإِنْ خَشِيتَ أَنْ تَفُوتَكَ الْغَدَاةُ إِنْ بَدَأْتَ بِالْمَغْرِبِ فَصَلِّ الْغَدَاةَ ثُمَّ صَلِّ الْمَغْرِبَ وَ الْعِشَاءَ ابْدَأْ بِأَوَّلِهِمَا لِأَنَّهُمَا جَمِيعاً قَضَاءٌ أَيَّهُمَا ذَكَرْتَ فَلَا تُصَلِّهِمَا إِلَّا بَعْدَ شُعَاعِ الشَّمْسِ
And if Al-Maghrib and Al-Isha the last had been missed out on together, so begin with these two before you pray the morning (Salāt). Begin with Al-Maghrib, then Al-Isha the last. So if you were to fear that you would be missing the morning (Salāt) if you were to begin with these two, so begin with Al-Maghrib, then with the morning, then pray Al-Isha. So if you were to fear that you would be missing the morning (Salāt) if you were to begin with Al-Maghrib, so pray the morning (Salāt), then pray Al-Maghrib and Al-Isha. Begin with the first of the two, because they are both outstanding, whichever of the two you remember, so do not pray these two except after the rays of the sun’.
قَالَ قُلْتُ لِمَ ذَاكَ قَالَ لِأَنَّكَ لَسْتَ تَخَافُ فَوْتَهَا .
He (the narrator) said, ‘I said, ‘Why is that so?’ He-asws said: ‘Because you are not fearing it being missed out on’.[175]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى دَخَلَ وَقْتُ الْعَصْرِ قَالَ يَبْدَأُ بِالظُّهْرِ وَ كَذَلِكَ الصَّلَوَاتُ تَبْدَأُ بِالَّتِي نَسِيتَ إِلَّا أَنْ تَخَافَ أَنْ يَخْرُجَ وَقْتُ الصَّلَاةِ فَتَبْدَأُ بِالَّتِي أَنْتَ فِي وَقْتِهَا ثُمَّ تُصَلِّي الَّتِي نَسِيتَ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Ibn Muskaan, from Abu Baseer who said,
‘I asked him-asws about a man who forgets Al-Zohr until the time for Al-Asr enters. He-asws said: ‘He should begin with Al-Zohr; and similar to that, the Salāt to begin with is that which you forgot except if you fear upon the time for the Salāt expiring, so you should begin with that which you are within its timing, then pray that which you forgot’.[176]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ رَجُلٍ صَلَّى بِغَيْرِ طَهُورٍ أَوْ نَسِيَ صَلَوَاتٍ لَمْ يُصَلِّهَا أَوْ نَامَ عَنْهَا فَقَالَ يَقْضِيهَا إِذَا ذَكَرَهَا فِي أَيِّ سَاعَةٍ ذَكَرَهَا مِنْ لَيْلٍ أَوْ نَهَارٍ فَإِذَا دَخَلَ وَقْتُ الصَّلَاةِ وَ لَمْ يُتِمَّ مَا قَدْ فَاتَهُ فَلْيَقْضِ مَا لَمْ يَتَخَوَّفْ أَنْ يَذْهَبَ وَقْتُ هَذِهِ الصَّلَاةِ الَّتِي قَدْ حَضَرَتْ وَ هَذِهِ أَحَقُّ بِوَقْتِهَا فَلْيُصَلِّهَا فَإِذَا قَضَاهَا فَلْيُصَلِّ مَا فَاتَهُ مِمَّا قَدْ مَضَى وَ لَا يَتَطَوَّعْ بِرَكْعَةٍ حَتَّى يَقْضِيَ الْفَرِيضَةَ كُلَّهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having been asked about a man who prayed Salāt without cleanliness, or forgot a Salāt, not having prayed it, or slept during its (time). So he-asws said: ‘He should fulfil it when he remembers it, whichever time he remembers it, be it from the night or day. So when the time for the (current) Salāt enters and he has not completed what he had missed out on, so let him fulfil what he is not fearing the departure of this present Salāt, and it is more deserving with its timing. Therefore, let him fulfil this. So when he has fulfilled it, so let him pray what had been missed out on from what has passed, and he should not perform an Optional (Salāt) by (even) on Rak’at, until he has fulfilled the Obligatory ones, all of them’.[177]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا فَاتَتْكَ صَلَاةٌ فَذَكَرْتَهَا فِي وَقْتِ أُخْرَى فَإِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ الَّتِي فَاتَتْكَ كُنْتَ مِنَ الْأُخْرَى فِي وَقْتٍ فَابْدَأْ بِالَّتِي فَاتَتْكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَقِمِ الصَّلاةَ لِذِكْرِي وَ إِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ الَّتِي فَاتَتْكَ فَاتَتْكَ الَّتِي بَعْدَهَا فَابْدَأْ بِالَّتِي أَنْتَ فِي وَقْتِهَا فَصَلِّهَا ثُمَّ أَقِمِ الْأُخْرَى .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed and Muhammad Bin Khalid, altogether from Al Qasim Bin Urwa, from Ubeyd Bin Zurara, from his father,
(It has been narrated) from Abu Ja’far-asws having said: ‘So when a Salāt is missed out by you and you remember it during another time, so if you know that if you were to pray that which is missed out, you would still be within the time, so begin by that which was missed out by you, for Allah-azwj Mighty and Majestic is Saying [20:14] and establish the Prayer for My Remembrance. And if you were to know that if you were to pray that which was missed out by you, the one after it would be missed out by you, so begin by which you are within its timing. So pray it, then establish the other one’.[178]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ نَسِيَ صَلَاةً حَتَّى دَخَلَ وَقْتُ صَلَاةٍ أُخْرَى فَقَالَ إِذَا نَسِيَ الصَّلَاةَ أَوْ نَامَ عَنْهَا صَلَّى حِينَ يَذْكُرُهَا فَإِذَا ذَكَرَهَا وَ هُوَ فِي صَلَاةٍ بَدَأَ بِالَّتِي نَسِيَ وَ إِنْ ذَكَرَهَا مَعَ إِمَامٍ فِي صَلَاةِ الْمَغْرِبِ أَتَمَّهَا بِرَكْعَةٍ ثُمَّ صَلَّى الْمَغْرِبَ ثُمَّ صَلَّى الْعَتَمَةَ بَعْدَهَا وَ إِنْ كَانَ صَلَّى الْعَتَمَةَ وَحْدَهُ فَصَلَّى مِنْهَا رَكْعَتَيْنِ ثُمَّ ذَكَرَ أَنَّهُ نَسِيَ الْمَغْرِبَ أَتَمَّهَا بِرَكْعَةٍ فَيَكُونُ صَلَاةُ الْمَغْرِبِ ثَلَاثَ رَكَعَاتٍ ثُمَّ يُصَلِّي الْعَتَمَةَ بَعْدَ ذَلِكَ .
Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,
‘I asked Abu Abdullah-asws about a man who forgot a Salāt until the time for another Salāt entered. So he-asws said: ‘When he forgets the Salāt, or sleeps over it, he should pray when he remembers it. So when he remembers it, and he is during a Salāt, he should begin by that which he forgot. And if he were to remember it with a prayer leader during Al-Maghrib Salāt, he should complete it by one Rak’at, then pray Al-Maghrib, then pray Al-Isha after it. And if he had already prayed Al-Isha alone, so he had prayed two Rak’at from it, then remembers that he had forgotten Al-Maghrib, she should complete it with one Rak’at, so Al-Maghrib Salāt would happen to be of three Rak’at. Then he should pray Al-Isha after that’.[179]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى غَرَبَتِ الشَّمْسُ وَ قَدْ كَانَ صَلَّى الْعَصْرَ فَقَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) أَوْ كَانَ أَبِي ( عليه السلام ) يَقُولُ إِنْ أَمْكَنَهُ أَنْ يُصَلِّيَهَا قَبْلَ أَنْ يَفُوتَهُ الْمَغْرِبُ بَدَأَ بِهَا وَ إِلَّا صَلَّى الْمَغْرِبَ ثُمَّ صَلَّاهَا .
Muhammad Bin Ismail, from Al Fazl Bin ShAzan, from Safwan Bin Yahya,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about a man who forgot Al-Zohr until the sun set, and he had prayed Al-Asr. So he-asws said: ‘Abu Ja’far-asws’, or said: ‘My-asws father-asws was saying that if you are able to pray it before missing out on Al-Maghrib, begin with it, or else pray Al-Maghrib, then pray it (Al-Zohr)’.[180]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ أَمَّ قَوْماً فِي الْعَصْرِ فَذَكَرَ وَ هُوَ يُصَلِّي أَنَّهُ لَمْ يَكُنْ صَلَّى الْأُولَى قَالَ فَلْيَجْعَلْهَا الْأُولَى الَّتِي فَاتَتْهُ وَ لْيَسْتَأْنِفْ بَعْدُ صَلَاةَ الْعَصْرِ وَ قَدْ مَضَى الْقَوْمُ بِصَلَاتِهِمْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I asked Abu Abdullah-asws about a man leading a group in Al-Asr Salāt, so he remembers while he is praying that he had not prayed the former Salāt. He-asws said: ‘So let him make it to be the former which had been missed out, and let him resume after Al-Asr Salāt, and the people proceeded with their Salāts’.[181]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَبَارَكَ اسْمُهُ إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً قَالَ يَعْنِي مَفْرُوضاً وَ لَيْسَ يَعْنِي وَقْتَ فَوْتِهَا إِذَا جَازَ ذَلِكَ الْوَقْتُ ثُمَّ صَلَّاهَا لَمْ تَكُنْ صَلَاتُهُ هَذِهِ مُؤَدَّاةً وَ لَوْ كَانَ ذَلِكَ لَهَلَكَ سُلَيْمَانُ بْنُ دَاوُدَ ( عليه السلام ) حِينَ صَلَّاهَا لِغَيْرِ وَقْتِهَا وَ لَكِنَّهُ مَتَى مَا ذَكَرَهَا صَلَّاهَا
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Hareyz, from Zurara and Al Fuzayl,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj, Blessed is His-azwj Name [4:103] surely prayer is a timed ordinance upon the Believers. He-asws said: ‘It Means Obligatory and does not mean a time being missed out. When that timing is exceeded, then he prays, his Salāt would not happen to be rendered. And had it been for that, Suleyman-as Bin Dawood-as would have been destroyed when he-as prayed it during other than its time. But, when he-as remembered it, prayed it’.
قَالَ ثُمَّ قَالَ وَ مَتَى اسْتَيْقَنْتَ أَوْ شَكَكْتَ فِي وَقْتِهَا أَنَّكَ لَمْ تُصَلِّهَا أَوْ فِي وَقْتِ فَوْتِهَا أَنَّكَ لَمْ تُصَلِّهَا صَلَّيْتَهَا فَإِنْ شَكَكْتَ بَعْدَ مَا خَرَجَ وَقْتُ الْفَوْتِ فَقَدْ دَخَلَ حَائِلٌ فَلَا إِعَادَةَ عَلَيْكَ مِنْ شَكٍّ حَتَّى تَسْتَيْقِنَ فَإِنِ اسْتَيْقَنْتَ فَعَلَيْكَ أَنْ تُصَلِّيَهَا فِي أَيِّ حَالٍ كُنْتَ .
He (the narrator) said, ‘Then he-asws said: ‘When you are convinced or doubt with regards to its timing that you have not prayed it, or you are within a timing of it being missed out, that you did not pray it, pray it. So if you were to doubt after the expiry of the time of it being missed out on, so an obstacle has entered. Therefore there is no repeating upon you from a doubt until you are convinced. So if you are convinced, then upon you is that you pray it in whichever state you were’.[182]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي رَجُلٍ نَامَ عَنِ الْعَتَمَةِ فَلَمْ يَقُمْ إِلَّا بَعْدَ انْتِصَافِ اللَّيْلِ قَالَ يُصَلِّيهَا وَ يُصْبِحُ صَائِماً .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws regarding a man who slept through the Isha Salāt. So he did not arise until after midnight. He-asws said: ‘He should pray it and Fast till the morning’.[183]
باب بِنَاءِ مَسْجِدِ النَّبِيِّ ص
Chapter 13 – Construction of Masjid of the Prophet-saww
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) بَنَى مَسْجِدَهُ بِالسَّمِيطِ ثُمَّ إِنَّ الْمُسْلِمِينَ كَثُرُوا فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَزِيدَ فِيهِ فَقَالَ نَعَمْ
Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, and Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘Rasool-Allah-saww, his-saww Masjid was built in Al-Sameyt manner (brick by brick). Then the Muslims became numerous, so they said, ‘O Rasool-Allah-saww! If only you-saww would order with the Masjid so there would be an increase in it’. So he-saww said: ‘Yes’.
فَأَمَرَ بِهِ فَزِيدَ فِيهِ وَ بَنَاهُ بِالسَّعِيدَةِ ثُمَّ إِنَّ الْمُسْلِمِينَ كَثُرُوا فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَزِيدَ فِيهِ فَقَالَ نَعَمْ فَأَمَرَ بِهِ فَزِيدَ فِيهِ وَ بَنَى جِدَارَهُ بِالْأُنْثَى وَ الذَّكَرِ ثُمَّ اشْتَدَّ عَلَيْهِمُ الْحَرُّ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَظُلِّلَ فَقَالَ نَعَمْ
So he-saww ordered with it, and there was an increase in it, and it was built Al-Saeedat manner (a brick by half brick). Then the Muslims became numerous, and they said, ‘O Rasool-Allah-saww! If only you-saww would order with the Masjid so there can be an increase in it’. So he-saww said: ‘Yes’. So he-saww ordered with it, and there was an increase in it, and its walls were built in the male and female manner (Zakr bil Unsa – i.e. two opposite sides). Then the heat became intense upon them, so they said, ‘O Rasool-Allah-saww! If only you-saww would order with the Masjid, so there can be shade’. So he-saww said: ‘Yes’.
فَأَمَرَ بِهِ فَأُقِيمَتْ فِيهِ سَوَارٍ مِنْ جُذُوعِ النَّخْلِ ثُمَّ طُرِحَتْ عَلَيْهِ الْعَوَارِضُ وَ الْخَصَفُ وَ الْإِذْخِرُ فَعَاشُوا فِيهِ حَتَّى أَصَابَتْهُمُ الْأَمْطَارُ فَجَعَلَ الْمَسْجِدُ يَكِفُ عَلَيْهِمْ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَطُيِّنَ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا عَرِيشٌ كَعَرِيشِ مُوسَى ( عليه السلام )
So he-saww ordered with it, and the straps from palm trunks were placed therein. Then the beams and the baskets, and the grass was thrown on top of it. So they lived therein (under the shade) until the rain hit them. So the Masjid became inappropriate for them, and they said, ‘O Rasool-Allah-saww! If only you-saww would order us, so we would apply clay upon it’. So Rasool-Allah-saww said to them: ‘There shall be no shafts like the shafts of Musa-as’.
فَلَمْ يَزَلْ كَذَلِكَ حَتَّى قُبِضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ جِدَارُهُ قَبْلَ أَنْ يُظَلَّلَ قَامَةً فَكَانَ إِذَا كَانَ الْفَيْءُ ذِرَاعاً وَ هُوَ قَدْرُ مَرْبِضِ عَنْزٍ صَلَّى الظُّهْرَ وَ إِذَا كَانَ ضِعْفَ ذَلِكَ صَلَّى الْعَصْرَ
So it did not cease to be like that until Rasool-Allah-saww passed away, and its wall was such that it would shade an upright person. When it (the shadow) was on one cubit, and it was like the crouching goat, Al-Zohr Salāt was prayed, and when it was double that, Al-Asr was prayed’.
وَ قَالَ السَّمِيطُ لَبِنَةٌ لَبِنَةٌ وَ السَّعِيدَةُ لَبِنَةٌ وَ نِصْفٌ وَ الذَّكَرُ وَ الْأُنْثَى لَبِنَتَانِ مُخَالِفَتَانِ .
And he-asws said: ‘Al-Sameyt, is a brick by brick, and Al-Saeeda is a brick and a half brick, and Al-Zakr Bil Unsa is building two opposite sides’.[184]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَسْجِدِ الَّذِي أُسِّسَ عَلَى التَّقْوَى قَالَ مَسْجِدُ قُبَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Isa, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about [9:108] a Masjid founded on piety. He-asws said: ‘Masjid Quba’.[185]
أَحْمَدُ بْنُ إِدْرِيسَ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ قَالَ حَدَّثَنِي مُوسَى بْنُ أُكَيْلٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَمْ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ كَانَ ثَلَاثَةِ آلَافٍ وَ سِتَّمِائَةِ ذِرَاعٍ تَكْسِيراً .
Ahmad Bin Idrees and someone else, from Ahmad Bin Muhammad, from Ali Bin Ismail, from Muhammad Bin Amro Bin Saeed who said, ‘Musa Bin Akeyl narrated to me, from Abdul A’la, a slave of the family of Saam who said,
‘I said to Abu Abdullah-asws, ‘How much was (the size of) the Masjid of Rasool-Allah-saww?’ He-asws said: ‘It was of three thousand and six hundred cubits squared’.[186]
باب مَا يَسْتَتِرُ بِهِ الْمُصَلِّي مِمَّنْ يَمُرُّ بَيْنَ يَدَيْهِ
Chapter 14 – What the praying one can veil with from the ones who are passing in front of him
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَجْعَلُ الْعَنَزَةَ بَيْنَ يَدَيْهِ إِذَا صَلَّى .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from MUawiya Bin Wahab,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to place the walking stick in front of him-saww when he-saww prayed Salāt’.[187]
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 companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The length of the saddle-bag of Rasool-Allah-saww was of one cubit, and he-saww used to place it in front of him-saww when he-saww prayed Salāt in order to veil him-saww from the ones who would pass by in front of him-saww’.[188]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ هَلْ يَقْطَعُ صَلَاتَهُ شَيْءٌ مِمَّا يَمُرُّ بَيْنَ يَدَيْهِ فَقَالَ لَا يَقْطَعُ صَلَاةَ الْمُؤْمِنِ شَيْءٌ وَ لَكِنِ ادْرَءُوا مَا اسْتَطَعْتُمْ.
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ibn Muskan, from Ibn Abu Yafour who said,
‘I asked Abu Abdullah-asws about the man, ‘Should he cut off his Salāt due to anything from what passes by in front of him?’ So he-asws said: ‘Nothing cuts off the Salāt of the Believer, but be protective, whatever you are able to’.
وَ فِي رِوَايَةِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَقْطَعُ الصَّلَاةَ شَيْءٌ لَا كَلْبٌ وَ لَا حِمَارٌ وَ لَا امْرَأَةٌ وَ لَكِنِ اسْتَتِرُوا بِشَيْءٍ فَإِنْ كَانَ بَيْنَ يَدَيْكَ قَدْرُ ذِرَاعٍ رَافِعاً مِنَ الْأَرْضِ فَقَدِ اسْتَتَرْتَ .
And in a report of Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Nothing cut off the Salāt, neither a dog, nor a donkey, nor a woman, but veil yourself with something. So if there was in front of you (something of) a measurement of a cubit raised from the ground (in height), so you would have veiled’.
قَالَ الْكُلَيْنِيُّ وَ الْفَضْلُ فِي هَذَا أَنْ تَسْتَتِرَ بِشَيْءٍ وَ تَضَعَ بَيْنَ يَدَيْكَ مَا تَتَّقِي بِهِ مِنَ الْمَارِّ فَإِنْ لَمْ تَفْعَلْ فَلَيْسَ بِهِ بَأْسٌ لِأَنَّ الَّذِي يُصَلِّي لَهُ الْمُصَلِّي أَقْرَبُ إِلَيْهِ مِمَّنْ يَمُرُّ بَيْنَ يَدَيْهِ وَ لَكِنْ ذَلِكَ أَدَبُ الصَّلَاةِ وَ تَوْقِيرُهَا .
Al-Kulayni and Al-Fazl said with regards to this, ‘You should veil with something and place it in front of you what you can protect with from the passer by. But if you do not do so, there is no problem with it, because the one who is praying is closer to the One Prayed to than the one who is passing by in front of him, but that is for etiquette of the Salāt and its reverence’.[189]
عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَأَيْتُ ابْنَكَ مُوسَى ( عليه السلام ) يُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْهِ فَلَا يَنْهَاهُمْ وَ فِيهِ مَا فِيهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ادْعُوا لِي مُوسَى فَدُعِيَ فَقَالَ لَهُ يَا بُنَيَّ إِنَّ أَبَا حَنِيفَةَ يَذْكُرُ أَنَّكَ كُنْتَ تُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْكَ فَلَمْ تَنْهَهُمْ
Ali Bin Ibrahim, raising it, from Muhammad Bin Muslim who said,
‘Abu Haneefa came over to Abu Abdullah-asws and said to him-asws, ‘I saw your-asws son-asws Musa-asws praying Salāt and the people were passing by in front of him-asws, and he-asws did not prevent them, and what is in it’. So Abu Abdullah-asws said: ‘Call Musa-asws for me-asws!’ So he-asws was called, and he-asws said to him-asws: ‘O my-asws son-asws! Abu Haneefa mentions that you-asws were praying Salāt and the people were passing by in front of you-asws, and you-asws did not forbid them’.
فَقَالَ نَعَمْ يَا أَبَةِ إِنَّ الَّذِي كُنْتُ أُصَلِّي لَهُ كَانَ أَقْرَبَ إِلَيَّ مِنْهُمْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ قَالَ فَضَمَّهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى نَفْسِهِ ثُمَّ قَالَ يَا بُنَيَّ بِأَبِي أَنْتَ وَ أُمِّي يَا مُوَدَّعَ الْأَسْرَارِ .
So he-asws said: ‘Yes, O father-asws! The One Whom I-asws was praying Salāt to was closer to me-asws than them. Allah-azwj Mighty and Majestic is Saying [50:16] and We are nearer to him than his jugular vein’. So Abu Abdullah-asws embraced him-asws to himself-asws, then said: ‘O my-asws son-asws! By my-asws father-asws and my-asws mother-asws, O the mine of the secrets!’
وَ هَذَا تَأْدِيبٌ مِنْهُ ( عليه السلام ) لَا أَنَّهُ تَرَكَ الْفَضْلَ .
And this is an education from him-asws, not that he-asws neglected the merit.[190]
باب الْمَرْأَةِ تُصَلِّي بِحِيَالِ الرَّجُلِ وَ الرَّجُلِ يُصَلِّي وَ الْمَرْأَةُ بِحِيَالِهِ
Chapter 15 – The woman prays Salāt parallel with the man, and the man prays Salāt and the woman is parallel to him
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تُصَلِّي إِلَى جَنْبِ الرَّجُلِ قَرِيباً مِنْهُ فَقَالَ إِذَا كَانَ بَيْنَهُمَا مَوْضِعُ رَحْلٍ فَلَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,
(It has been narrated) from Abu Abdullah-asws regarding the woman who prays Salāt to the side of the man, near to him. So he-asws said: ‘When there was a place between the two of them of one saddle-bag (cubit), so there is no problem’.[191]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُصَلِّي وَ الْمَرْأَةُ بِحِذَاهُ يَمْنَةً أَوْ يَسْرَةً قَالَ لَا بَأْسَ بِهِ إِذَا كَانَتْ لَا تُصَلِّي .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman,
(It has been narrated) from Abdul Rahman Bin Abu Abdullah-asws, said, ‘I asked Abu Abdullah-asws about the man who is praying and the woman is by his right side, or left. He-asws said: ‘There is no problem with it when she was not praying Salāt’.[192]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ وَ الْمَرْأَةِ يُصَلِّيَانِ فِي وَقْتٍ وَاحِدٍ الْمَرْأَةُ عَنْ يَمِينِ الرَّجُلِ بِحِذَاهُ قَالَ لَا إِلَّا أَنْ يَكُونَ بَيْنَهُمَا شِبْرٌ أَوْ ذِرَاعٌ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding the man and the woman both praying Salāt at one time, the woman being on the right of the man by his side. He-asws said: ‘No, unless if there happens to be one shibr (open palm’s width) or one cubit between the two of them’.[193]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي فِي زَاوِيَةِ الْحُجْرَةِ وَ امْرَأَتُهُ أَوِ ابْنَتُهُ تُصَلِّي بِحِذَاهُ فِي الزَّاوِيَةِ الْأُخْرَى فَقَالَ لَا يَنْبَغِي لَهُ ذَلِكَ فَإِنْ كَانَ بَيْنَهُمَا شِبْرٌ أَجْزَأَهُ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala, from Muhammad Bin Muslim,
(It has been narrated) from one of the two (5th or 6th Imam-asws, said, ‘I asked him-asws about the man who is praying Salāt in a corner of the room, and his wife or his daughter is praying Salāt by his side in the other corner. So he-asws said: ‘That is not befitting for him. But if there was one palm’s width (of distance between the two, so it would suffice him’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ وَ الْمَرْأَةِ يَتَزَامَلَانِ فِي الْمَحْمِلِ يُصَلِّيَانِ جَمِيعاً فَقَالَ لَا وَ لَكِنْ يُصَلِّي الرَّجُلُ فَإِذَا صَلَّى صَلَّتِ الْمَرْأَةُ.
He (the narrator) said, ‘And I asked him-asws about the man and the woman accompanying each other in the carriage, praying Salāt together. So he-asws said: ‘No, but the man should pray Salāt (first). So when he has prayed, the woman would pray Salāt’.[194]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يُصَلِّي وَ بِحِيَالِهِ امْرَأَةٌ قَائِمَةٌ عَلَى فِرَاشِهَا جَنْبَتِهِ فَقَالَ إِنْ كَانَتْ قَاعِدَةً فَلَا يَضُرُّهُ وَ إِنْ كَانَتْ تُصَلِّي فَلَا .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ja’far Bin Basheer, from Hammad Bin Usman, from Idrees Bin Abdullah Al Qummy who said,
‘I asked Abu Abdullah-asws about the man is praying Salāt and parallel to is his wife, standing upon her bed, by his side. So he-asws said: ‘If she was seated, so it would not harm him, and if she was praying Salāt, so no’.[195]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصَلِّي وَ عَائِشَةُ نَائِمَةٌ مُعْتَرِضَةٌ بَيْنَ يَدَيْهِ وَ هِيَ لَا تُصَلِّي .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Al Hassan Bin Rabaat, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww was praying Salāt, and Ayesha was sleeping sideways in front of him-saww, and she was not praying Salāt’.[196]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يُصَلِّي وَ الْمَرْأَةُ تُصَلِّي بِحِذَاهُ أَوْ إِلَى جَانِبِهِ فَقَالَ إِذَا كَانَ سُجُودُهَا مَعَ رُكُوعِهِ فَلَا بَأْسَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bukeyr, from the one who reported it,
(It has been narrated) from Abu Abdullah-asws regarding the man who is praying Salāt and the woman is praying Salāt parallel to him or to his side. So he-asws said: ‘If she was performing Sajdah along with his Rukū, so there is no problem’.[197]
باب الْخُشُوعِ فِي الصَّلَاةِ وَ كَرَاهِيَةِ الْعَبَثِ
Chapter 16 – The humbleness during the Salāt and abhorrence of the frivolities
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا قُمْتَ فِي الصَّلَاةِ فَعَلَيْكَ بِالْإِقْبَالِ عَلَى صَلَاتِكَ فَإِنَّمَا يُحْسَبُ لَكَ مِنْهَا مَا أَقْبَلْتَ عَلَيْهِ وَ لَا تَعْبَثْ فِيهَا بِيَدِكَ وَ لَا بِرَأْسِكَ وَ لَا بِلِحْيَتِكَ وَ لَا تُحَدِّثْ نَفْسَكَ وَ لَا تَتَثَاءَبْ وَ لَا تَتَمَطَّ وَ لَا تُكَفِّرْ فَإِنَّمَا يَفْعَلُ ذَلِكَ الْمَجُوسُ وَ لَا تَلَثَّمْ وَ لَا تَحْتَفِزْ وَ لَا تَفَرَّجْ كَمَا يَتَفَرَّجُ الْبَعِيرُ وَ لَا تُقْعِ عَلَى قَدَمَيْكَ وَ لَا تَفْتَرِشْ ذِرَاعَيْكَ وَ لَا تُفَرْقِعْ أَصَابِعَكَ فَإِنَّ ذَلِكَ كُلَّهُ نُقْصَانٌ مِنَ الصَّلَاةِ
Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazān, altogether from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘When you stand regarding the Salāt, so upon you is to be with the devotion upon your Salāt, for it would be Reckoned for you from it, whatever you were devoted upon; and neither play around with your hands during it, nor with your head, nor with your beard, nor speak to yourself, nor yawn, nor stretch, nor fold hands, for rather it is the Magians who do that. And do not disguise yourself, nor keep feet wide apart like the camels, nor fall upon your feet, nor stretch out your arms, nor crack your fingers, for all of that is detrimental to the Salāt.
وَ لَا تَقُمْ إِلَى الصَّلَاةِ مُتَكَاسِلًا وَ لَا مُتَنَاعِساً وَ لَا مُتَثَاقِلًا فَإِنَّهَا مِنْ خِلَالِ النِّفَاقِ فَإِنَّ اللَّهَ سُبْحَانَهُ نَهَى الْمُؤْمِنِينَ أَنْ يَقُومُوا إِلَى الصَّلَاةِ وَ هُمْ سُكَارَى يَعْنِي سُكْرَ النَّوْمِ وَ قَالَ لِلْمُنَافِقِينَ وَ إِذا قامُوا إِلَى الصَّلاةِ قامُوا كُسالى يُراؤُنَ النَّاسَ وَ لا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا .
And neither stand to the Salāt sluggishly, nor in a slumber, nor heavy, for these are from the traits of the hypocrisy. Thus, Allah-azwj, Glorious is He-azwj, Forbade the Believers that they should be standing to the Salāt and they are intoxicated – Meaning the intoxication of the sleep, and Said for the hypocrites [4:142] and when they stand up for the Prayer they stand up sluggishly; they do it only to be seen of men and (they – the hypocrites) do not remember Allah except for a little’.[198]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْفَارِسِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ كَرِهَ لَكُمْ أَيَّتُهَا الْأُمَّةُ أَرْبَعاً وَ عِشْرِينَ خَصْلَةً وَ نَهَاكُمْ عَنْهَا كَرِهَ لَكُمُ الْعَبَثَ فِي الصَّلَاةِ .
Ali Bin Ibrahim, from his father, from Al Hassan Bin Abu Al Hassan Al Farsy, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws that ‘Rasool-Allah-saww said: ‘Allah-azwj Dislikes for you, O community, twenty four characteristics, and Forbidden you from it. He-azwj Dislikes for you the frivolities (playfulness) during the Salāt’.[199]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ دَخَلْتَ فِي صَلَاتِكَ فَعَلَيْكَ بِالتَّخَشُّعِ وَ الْإِقْبَالِ عَلَى صَلَاتِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you enter into your Salāt, so upon you is to be with the humbleness and the devotion upon your Salāt, for Allah-azwj Mighty and Majestic is Saying [23:2] Who are humble in their Prayers’.[200]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو دَاوُدَ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ أَبِي جَهْمَةَ عَنْ جَهْمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) إِذَا قَامَ فِي الصَّلَاةِ كَأَنَّهُ سَاقُ شَجَرَةٍ لَا يَتَحَرَّكُ مِنْهُ شَيْءٌ إِلَّا مَا حَرَّكَهُ الرِّيحُ مِنْهُ .
A number of our companions, from Ahmad Bin Muhammad and Abu Dawood, altogether from Al Husayn Bin Saeed, from Ali Bin Abu Jahmat, from Jaham Bin Humeyd,
(It has been narrated) from Abu Abdullah-asws having said: ‘My-asws father-asws was saying: ‘It was so that whenever Ali-asws Bin Al-Husayn-asws stood regarding the Salāt, he-asws was as if like the trunk of a tree; nothing from him moved except what the breeze moved from him-asws’.[201]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه ) إِذَا قَامَ فِي الصَّلَاةِ تَغَيَّرَ لَوْنُهُ فَإِذَا سَجَدَ لَمْ يَرْفَعْ رَأْسَهُ حَتَّى يَرْفَضَّ عَرَقاً .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was that whenever Ali-asws Bin Al-Husayn-asws, stood regarding the Salāt, his-asws colour changed. So when he-asws performed Sajdah, did not raise his-asws head until he-asws perspired profusely’.[202]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا اسْتَقْبَلْتَ الْقِبْلَةَ بِوَجْهِكَ فَلَا تُقَلِّبْ وَجْهَكَ عَنِ الْقِبْلَةِ فَتَفْسُدَ صَلَاتُكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِنَبِيِّهِ ( صلى الله عليه وآله ) فِي الْفَرِيضَةِ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَ اخْشَعْ بِبَصَرِكَ وَ لَا تَرْفَعْهُ إِلَى السَّمَاءِ وَ لْيَكُنْ حِذَاءَ وَجْهِكَ فِي مَوْضِعِ سُجُودِكَ .
Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Whenever you turn towards the Qiblah with your face, so do not turn your face away from the Qiblah, as you would spoil your Salāt, for Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww regarding the Obligatory (Salāts) [2:144] turn then your face towards the Sacred Masjid, and wherever you are, turn your face towards it; and be humble with your eyes (look down) and do not raise it towards the sky, but fix your face towards the place of your Sajdah’.[203]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يَتَثَاءَبُ وَ يَتَمَطَّى فِي الصَّلَاةِ قَالَ هُوَ مِنَ الشَّيْطَانِ وَ لَا يَمْلِكُهُ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Al Fuzayl Bin Yasaar,
(It has been narrated) from one of the two (5th or 6th Imam-asws having said regarding the man who yawns and stretches during the Salāt. He-asws said: ‘It is from the Satan-la and he has no control’.[204]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْوَلِيدِ قَالَ كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسَأَلَهُ نَاجِيَةُ أَبُو حَبِيبٍ فَقَالَ لَهُ جَعَلَنِي اللَّهُ فِدَاكَ إِنَّ لِي رَحًى أَطْحَنُ فِيهَا فَرُبَّمَا قُمْتُ فِي سَاعَةٍ مِنَ اللَّيْلِ فَأَعْرِفُ مِنَ الرَّحَى أَنَّ الْغُلَامَ قَدْ نَامَ فَأَضْرِبُ الْحَائِطَ لِأُوقِظَهُ قَالَ نَعَمْ أَنْتَ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ تَطْلُبُ رِزْقَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Al Waleed who said,
‘I was seated in the presence of Abu Abdullah-asws, and Najiya Abu Habeeb asked him-asws saying, ‘May Allah-azwj Make me to be sacrificed for you-asws! For me there is a mill wherein I grind (flour). So sometimes I stand during a time from the night, and I know from the mill that the slave has slept, so I strike the wall to wake him up’. He-asws said: ‘Yes, you are within obedience of Allah-azwj Mighty and Majestic, seeking His-azwj Grace’.[205]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قُمْتَ فِي الصَّلَاةِ فَلَا تَعْبَثْ بِلِحْيَتِكَ وَ لَا بِرَأْسِكَ وَ لَا تَعْبَثْ بِالْحَصَى وَ أَنْتَ تُصَلِّي إِلَّا أَنْ تُسَوِّيَ حَيْثُ تَسْجُدُ فَإِنَّهُ لَا بَأْسَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, raising it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you stand regarding the Salāt, so neither play around with your beard, nor with your head, nor with the pebbles while you are praying Salāt, unless you prepare (pebbles) as you are about to do Sajdah, so it is not a problem’.[206]
باب الْبُكَاءِ وَ الدُّعَاءِ فِي الصَّلَاةِ
Chapter 17 – The weeping and the supplication during the Salāt
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَنْبَغِي لِمَنْ يَقْرَأُ الْقُرْآنَ إِذَا مَرَّ بِآيَةٍ مِنَ الْقُرْآنِ فِيهَا مَسْأَلَةٌ أَوْ تَخْوِيفٌ أَنْ يَسْأَلَ اللَّهَ عِنْدَ ذَلِكَ خَيْرَ مَا يَرْجُو وَ يَسْأَلَهُ الْعَافِيَةَ مِنَ النَّارِ وَ مِنَ الْعَذَابِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘Abu Abdullah-asws said: ‘It is befitting for the one who recites the Quran that when he passes by a Verse from the Quran wherein is a question or a caution, he should ask Allah-azwj during that for goodness he hopes for, and ask Him-azwj for the well-being, from the Fire and from the Punishment’.[207]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ سَعِيدٍ بَيَّاعِ السَّابِرِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يَتَبَاكَى الرَّجُلُ فِي الصَّلَاةِ فَقَالَ بَخْ بَخْ وَ لَوْ مِثْلَ رَأْسِ الذُّبَابِ .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman, from Saeed Baya’a Al Sabiry who said,
‘I said to Abu Abdullah-asws, ‘Can the man weep during the Salāt?’ So he-asws said: ‘Congratulations! Congratulations, and even though it (tears) may be the like of the head of a fly’.[208]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ مَعَ الْإِمَامِ فَيَمُرُّ بِالْمَسْأَلَةِ أَوْ بِآيَةٍ فِيهَا ذِكْرُ جَنَّةٍ أَوْ نَارٍ قَالَ لَا بَأْسَ بِأَنْ يَسْأَلَ عِنْدَ ذَلِكَ وَ يَتَعَوَّذَ فِي الصَّلَاةِ مِنَ النَّارِ وَ يَسْأَلَ اللَّهَ الْجَنَّةَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the man who happens to be with the prayer-leader who passes by the question or by a Verse wherein is the Mention of the Paradise or Fire. He-asws said: ‘There is no problem with it if he were to ask during that and seek Refuge from the Fire during the Salāt, and ask Allah-azwj for the Paradise’.[209]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذِكْرِ السُّورَةِ مِنَ الْكِتَابِ يَدْعُو بِهَا فِي الصَّلَاةِ مِثْلَ قُلْ هُوَ اللَّهُ أَحَدٌ فَقَالَ إِذَا كُنْتَ تَدْعُو بِهَا فَلَا بَأْسَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about mentioning the Chapter from the Book to supplicate with during the Salāt, like [112:1] Say: He Allah is One (Chapter 112)’. So he-asws said: ‘When you were supplicating by it, so there is no problem’.[210]
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 Bin Ibrahim, from his father, form Hammad Bin Isa, from one of his companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Everything what you speak to Allah-azwj with during an Obligatory Salāt, so there is no problem’.[211]
باب بَدْءِ الْأَذَانِ وَ الْإِقَامَةِ وَ فَضْلِهِمَا وَ ثَوَابِهِمَا
Chapter 18 – The Azān (Call to the Salāt), and the Iqamah (Call to the establishment of the Salāt), and their merits and their Rewards
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ الْفَضْلِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَى السَّمَاءِ فَبَلَغَ الْبَيْتَ الْمَعْمُورَ وَ حَضَرَتِ الصَّلَاةُ فَأَذَّنَ جَبْرَئِيلُ وَ أَقَامَ فَتَقَدَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ صَفَّ الْمَلَائِكَةُ وَ النَّبِيُّونَ خَلْفَ مُحَمَّدٍ ( صلى الله عليه وآله ) .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara and Al Fazl,
(It has been narrated) from Abu Ja’far-asws having said: ‘When Rasool-Allah-saww was Ascended with to the sky, so he-saww reached [52:4] the frequented House (Bayt Al-Mamour), and the Salāt presented itself, Jibraeel-as called the Azān and the Iqamah. So Rasool-Allah-saww moved forward (to lead), and the Angels and the Prophets-as formed rows behind Muhammad-saww’.[212]
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 .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘When Jibraeel-as descended with the Azān upon Rasool-Allah-saww, his-saww head was on the lap of Ali-asws. So Jibraeel-as called the Azān and the Iqamah, Rasool-Allah-saww took notice and said: ‘O Ali-asws! Did you-asws hear?’ He-asws said: ‘Yes’. He-saww said: ‘Did you-asws memorise?’ He-asws said: ‘Yes’. He-saww said: ‘Call Bilal and teach him’. So Ali-asws called Bilal and taught him’.[213]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْأَذَانُ وَ الْإِقَامَةُ خَمْسَةٌ وَ ثَلَاثُونَ حَرْفاً فَعَدَّ ذَلِكَ بِيَدِهِ وَاحِداً وَاحِداً الْأَذَانَ ثَمَانِيَةَ عَشَرَ حَرْفاً وَ الْإِقَامَةَ سَبْعَةَ عَشَرَ حَرْفاً .
Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Aban Bin Usman, from Ismail Al Ju’fy who said,
‘I heard Abu Ja’far-asws saying: ‘The Azān and the Iqamah are thirty five letters (sentences)’, and he-asws numbered these by his-asws hand, one by one, the Azān being of eighteen letters (sentences), and the Iqamah being of seventeen letters (sentences)’.[214]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْأَذَانُ مَثْنَى مَثْنَى وَ الْإِقَامَةُ مَثْنَى مَثْنَى .
Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Abu Najran, from Safwan Al Jammal who said,
‘I heard Abu Abdullah-asws saying: ‘The Azān is twice by twice, and the Iqamah is twice by twice’.[215]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ يَا زُرَارَةُ تَفْتَتِحُ الْأَذَانَ بِأَرْبَعِ تَكْبِيرَاتٍ وَ تَخْتِمُهُ بِتَكْبِيرَتَيْنِ وَ تَهْلِيلَتَيْنِ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Hammad Bin Isa, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘O Zurara! Open the Azān with exclamations of four Takbīrs, and end it with exclamations of two Takbīrs and two Extollations (of Oneness)’.[216]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ التَّثْوِيبِ فِي الْأَذَانِ وَ الْإِقَامَةِ فَقَالَ مَا نَعْرِفُهُ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya Bin Wahab who said,
‘I asked Abu Abdullah-asws about the yawning during the Azān and the Iqamah, so he-asws said: ‘We-asws do not recognise (experience) it’.[217]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا أَذَّنْتَ فَأَفْصِحْ بِالْأَلِفِ وَ الْهَاءِ وَ صَلِّ عَلَى النَّبِيِّ كُلَّمَا ذَكَرْتَهُ أَوْ ذَكَرَهُ ذَاكِرٌ فِي أَذَانٍ وَ غَيْرِهِ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘When you recite the Azān, so be eloquent with the ‘Alif’ and the ‘Ha’ (two letters of the Arabic Alphabet), and send Blessings upon the Prophet-saww every time you mention it, or a mentioner mentions it during an Azān or an Iqamah’.[218]
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَذَّنْتَ وَ أَقَمْتَ صَلَّى خَلْفَكَ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ إِذَا أَقَمْتَ صَلَّى خَلْفَكَ صَفٌّ مِنَ الْمَلَائِكَةِ .
From him, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you recite an Azān and an Iqamah, two rows of Angels pray Salāt behind you, and when you recite an Iqamah, one row of the Angels pray Salāt behind you’.[219]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ أَ يُجْزِئُ أَذَانٌ وَاحِدٌ قَالَ إِنْ صَلَّيْتَ جَمَاعَةً لَمْ يُجْزِئْ إِلَّا أَذَانٌ وَ إِقَامَةٌ وَ إِنْ كُنْتَ وَحْدَكَ تُبَادِرُ أَمْراً تَخَافُ أَنْ يَفُوتَكَ يُجْزِئُكَ إِقَامَةٌ إِلَّا الْفَجْرَ وَ الْمَغْرِبَ فَإِنَّهُ يَنْبَغِي أَنْ تُؤَذِّنَ فِيهِمَا وَ تُقِيمَ مِنْ أَجْلِ أَنَّهُ لَا يَقْصُرُ فِيهِمَا كَمَا يَقْصُرُ فِي سَائِرِ الصَّلَوَاتِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws, said, ‘I asked him-asws, ‘Would one Azān suffice me?’ He-asws said: ‘When you are praying Salāt in a Jam’at, it would not suffice you except for an Azān and an Iqamah; but if you were alone initiating a matter fearing that it (Salāt) would be missed out by you, an Iqamah would suffice you, except for Al-Fajr and Al-Maghrib, for it is befitting that you recite an Azān regarding these two and an Iqamah due to the reason that there is no shortening in these two just as you would shorten in the rest of the Salāts’.[220]
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 Dawood, from Al Husayn Bin Saeed, from Fazalat, from Al Husayn Bin Usman, from Amro Bin Nasr who said,
‘I said to Abu Abdullah-asws, ‘Can the man speak during the Azān?’ He-asws said: ‘No problem’. I said, ‘During the Iqamah?’ He-asws said: ‘No’.[221]
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 Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘There is no problem if the man were to recite the Azān without being in ablution, but he cannot recite an Iqamah unless he was upon an ablution’.[222]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَنْتَهِي إِلَى الْإِمَامِ حِينَ يُسَلِّمُ قَالَ لَيْسَ عَلَيْهِ أَنْ يُعِيدَ الْأَذَانَ فَلْيَدْخُلْ مَعَهُمْ فِي أَذَانِهِمْ فَإِنْ وَجَدَهُمْ قَدْ تَفَرَّقُوا أَعَادَ الْأَذَانَ .
Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from Ibn Muskan, from Abu Baseer who said,
‘I asked him-asws about the man who ends up to the prayer leader when he is greeting. He-asws said: ‘It is not upon him that he should repeat the Azān. So let him enter along with them in their Azān. So if he were to find them to have dispersed, he should repeat the Azān’.[223]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْأَذَانِ هَلْ يَجُوزُ أَنْ يَكُونَ مِنْ غَيْرِ عَارِفٍ قَالَ لَا يَسْتَقِيمُ الْأَذَانُ وَ لَا يَجُوزُ أَنْ يُؤَذِّنَ بِهِ إِلَّا رَجُلٌ مُسْلِمٌ عَارِفٌ فَإِنْ عَلِمَ الْأَذَانَ فَأَذَّنَ بِهِ وَ إِنْ لَمْ يَكُنْ عَارِفاً لَمْ يُجْزِ أَذَانُهُ وَ لَا إِقَامَتُهُ وَ لَا يُقْتَدَى بِهِ
Muhammad Bin Yahya, from Muhammad Bin 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, ‘He-asws was asked about the Azān, ‘Is it allowed if it happens to be from someone without understanding?’ He-asws said: ‘No! The Azān is not correct, and it is not allowed that the Azān be recited except by an understanding Muslim man. So if he knows the Azān, so he can recite with it, but if he does not happen to be understanding, his Azān is not allowed, nor is his Iqamah, nor should he be followed with (in the Jam’atal Salāt)’.
وَ سُئِلَ عَنِ الرَّجُلِ يُؤَذِّنُ وَ يُقِيمُ لِيُصَلِّيَ وَحْدَهُ فَيَجِيءُ رَجُلٌ آخَرُ فَيَقُولُ لَهُ نُصَلِّي جَمَاعَةً فَهَلْ يَجُوزُ أَنْ يُصَلِّيَا بِذَلِكَ الْأَذَانِ وَ الْإِقَامَةِ قَالَ لَا وَ لَكِنْ يُؤَذِّنُ وَ يُقِيمُ .
And he-asws was asked about the man who recites an Azān and an Iqamah in order to pray Salāt alone. So another man comes over and is saying to him, ‘We should pray together’. So is it allowed that he should pray Salāt with that Azān and the Iqamah?’ He-asws said: ‘No, but he should recite an Azān and an Iqamah’.[224]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يَنْسَى الْأَذَانَ وَ الْإِقَامَةَ حَتَّى يَدْخُلَ فِي الصَّلَاةِ قَالَ إِنْ كَانَ ذَكَرَ قَبْلَ أَنْ يَقْرَأَ فَلْيُصَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ لْيُقِمْ وَ إِنْ كَانَ قَدْ قَرَأَ فَلْيُتِمَّ صَلَاتَهُ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Safwan, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said regarding the man who forgets the Azān and the Iqamah until he enters into the Salāt. He-asws said: ‘If he remembers before he recites, so let him send Blessings upon the Prophet-saww and let him recite Iqamah; and if it was so that he had already (started the) recitation, so let him complete his Salāt’.[225]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَهَا فِي الْأَذَانِ فَقَدَّمَ أَوْ أَخَّرَ عَادَ عَلَى الْأَوَّلِ الَّذِي أَخَّرَهُ حَتَّى يَمْضِيَ عَلَى آخِرِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who errs in the Azān, so he brings forward or delays (a sentence), he should return to the former which he had delayed until he completes upon its ending’.[226]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يُؤَذِّنُ الرَّجُلُ وَ هُوَ جَالِسٌ وَ لَا يُقِمْ إِلَّا وَ هُوَ قَائِمٌ وَ تُؤَذِّنُ وَ أَنْتَ رَاكِبٌ وَ لَا تُقِمْ إِلَّا وَ أَنْتَ عَلَى الْأَرْضِ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘The man can recite the Azān while he is seated, but he cannot recite the Iqamah until he is standing; and you can recite the Azān while you are riding but you cannot recite Iqamah until you are upon the ground’.[227]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ يُؤَذِّنُ الرَّجُلُ وَ هُوَ عَلَى غَيْرِ الْقِبْلَةِ قَالَ إِذَا كَانَ التَّشَهُّدُ مُسْتَقْبِلَ الْقِبْلَةِ فَلَا بَأْسَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘Can the man recite the Azān and he is upon other than the Qiblah?’ He-asws said: ‘If it was so that the testimonies were borne facing the Qiblah, there would be no problem’.[228]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ عَلَيْهَا أَذَانٌ وَ إِقَامَةٌ قَالَ لَا .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Ibn Abu Umeyr, from Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws about the woman, ‘Is there a recitation of an Azān and an Iqamah upon her?’ He-asws said: ‘No’.[229]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِقَامَةُ الْمَرْأَةِ أَنْ تُكَبِّرَ وَ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ .
Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban Bin Usman, from Abu Maryam Al Ansary who said,
‘I heard Abu Abdullah-asws saying: ‘An Iqamah of the woman is that she exclaims Takbīr and testifies that there is no god except for Allah-azwj and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww’.[230]
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 .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abu Haroun Al Makfouf who said,
‘Abu Abdullah-asws said: ‘O Abu Haroun! The Iqamah is from the Salāt. So when you establish it, so neither speak nor gesture with your hands’.[231]
وَ بِهَذَا الْإِسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُقِمْ أَحَدُكُمُ الصَّلَاةَ وَ هُوَ مَاشٍ وَ لَا رَاكِبٌ وَ لَا مُضْطَجِعٌ إِلَّا أَنْ يَكُونَ مَرِيضاً وَ لْيَتَمَكَّنْ فِي الْإِقَامَةِ كَمَا يَتَمَكَّنُ فِي الصَّلَاةِ فَإِنَّهُ إِذَا أَخَذَ فِي الْإِقَامَةِ فَهُوَ فِي الصَّلَاةِ .
And by this chain, from Salih Bin Uqba, from Suleyman Bin Salih,
(It has been narrated) from Abu Abdullah-asws having said: ‘None of you should recite an Iqamah for the Salāt while he is walking, nor while riding, nor lying down, unless he happens to be sick; and let him be able upon regarding the Iqamah just as he is able upon regarding the Salāt. So when he takes to the Iqamah, so he is in the Salāt’.[232]
الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلَ الرَّجُلُ الْمَسْجِدَ وَ هُوَ لَا يَأْتَمُّ بِصَاحِبِهِ وَ قَدْ بَقِيَ عَلَى الْإِمَامِ آيَةٌ أَوْ آيَتَانِ فَخَشِيَ إِنْ هُوَ أَذَّنَ وَ أَقَامَ أَنْ يَرْكَعَ فَلْيَقُلْ قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ لْيَدْخُلْ فِي الصَّلَاةِ .
Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Ibn Abu Umeyr, from Abu Ayoub, from Muawiya Bin Kaseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the man enters the Masjid and he is not accomplishing it with his companions, and there remains upon the prayer-leader, either a Verse or two Verses, so he fears that if he were to recite an Azān and an Iqamah, he (the prayer-leader) would go into Rukū (a bowing), so let him say, ‘The Salāt has been established! Allah-azwj is the Greatest! Allah-azwj is the Greatest! There is no god except for Allah-azwj!’, and let him enter into the Salāt’.[233]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْأَذَانِ قَبْلَ الْفَجْرِ فَقَالَ إِذَا كَانَ فِي جَمَاعَةٍ فَلَا وَ إِذَا كَانَ وَحْدَهُ فَلَا بَأْسَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Bin Ali Al Halby who said,
‘I asked Abu Abdullah-asws about the Azān before Al-Fajr, so he-asws said: ‘When it was in a Jam’at, so no, and when he was alone, so there is no problem’.[234]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ الْقُعُودُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فِي الصَّلَاةِ كُلِّهَا إِذَا لَمْ يَكُنْ قَبْلَ الْإِقَامَةِ صَلَاةٌ يُصَلِّيهَا .
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ahmad Bin Muhamad Bin Abu Nasr,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘There is sitting between the Azān and the Iqamah in all Salāts, provided other Salāt is not performed before Iqamah’.[235]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) كَانَ يُؤَذِّنُ وَ يُقِيمُ غَيْرُهُ وَ قَالَ كَانَ يُقِيمُ وَ قَدْ أَذَّنَ غَيْرُهُ .
Ali Bin Ibrahim, from his father, from Ali Bin Mahziyar, from one of our companions, from Ismail Bin Jabir that,
‘Abu Abdullah-asws would recite an Azān, and someone else would recite the Iqamah, and he said, ‘When he-asws recited the Iqamah, someone else would recite the Azān’.[236]
جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْأَذَانُ تَرْتِيلٌ وَ الْإِقَامَةُ حَدْرٌ .
A group of our companions, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al Hassan Bin Al Sariy,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Azān is recited slowly, but the Iqamah, flowingly’.[237]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ رَفَعَهُ قَالَ قَالَ ثَلَاثَةٌ يَوْمَ الْقِيَامَةِ عَلَى كُثْبَانِ الْمِسْكِ أَحَدُهُمْ مُؤَذِّنٌ أَذَّنَ احْتِسَاباً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Najran, raising it,
‘He-asws said: ‘On the Day of Judgement, three would be upon dunes of Musk – one of them a Muezzin reciting Azān in anticipation (of the Rewards of Allah-azwj)’.[238]
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَى صَوْتِهِ وَ يَشْهَدُ لَهُ كُلُّ شَيْءٍ سَمِعَهُ .
Muhammad, from Ahmad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Muhammad Bin Marwan who said,
‘I heard Abu Abdullah-asws saying: ‘The Muezzin, there would seek Forgiveness for him (everything) up to the extent of his voice, and there would testify for him everything which hears it’.[239]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا سَمِعَ الْمُؤَذِّنَ يُؤَذِّنُ قَالَ مِثْلَ مَا يَقُولُهُ فِي كُلِّ شَيْءٍ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Hammad Bin Isa, from Rabie Bin Abdullah, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww, whenever he-saww heard a Muezzin, recited Azān (along with him), saying similar to what he was saying, in everything’.[240]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّضْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ سَمِعَ الْمُؤَذِّنَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقَالَ مُصَدِّقاً مُحْتَسِباً وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَكْتَفِي بِهِمَا عَمَّنْ أَبَى وَ جَحَدَ وَ أُعِينُ بِهِمَا
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Mahboub, from Jameel Bin Salih, from Al Haris Bin Al Mugheira Al Nazary,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who hears a Muezzin saying, ‘I testify that there is no god except for Allah-azwj, and I testify that Muhammad-saww is Rasool-Allah-saww’, so he says, ratifying, anticipating (Rewards), ‘And I testify that there is no god except for Allah-azwj, and I testify that Muhammad-saww is Rasool-Allah-saww, and I suffice with these two from the ones who refuse and fight against, and I view with these two (testimonies)’.
مَنْ أَقَرَّ وَ شَهِدَ كَانَ لَهُ مِنَ الْأَجْرِ عَدَدُ مَنْ أَنْكَرَ وَ جَحَدَ وَ مِثْلُ عَدَدِ مَنْ أَقَرَّ وَ عَرَفَ .
The one who acknowledges and testifies, would have for him from the Recompense, the number of the ones who denied and rejected, and (as well as) the likes of the number of the ones who acknowledged and recognised’.[241]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ طُولُ حَائِطِ مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَامَةً فَكَانَ يَقُولُ ( صلى الله عليه وآله ) لِبِلَالٍ إِذَا دَخَلَ الْوَقْتُ يَا بِلَالُ اعْلُ فَوْقَ الْجِدَارِ وَ ارْفَعْ صَوْتَكَ بِالْأَذَانِ فَإِنَّ اللَّهَ قَدْ وَكَّلَ بِالْأَذَانِ رِيحاً تَرْفَعُهُ إِلَى السَّمَاءِ وَ إِنَّ الْمَلَائِكَةَ إِذَا سَمِعُوا الْأَذَانَ مِنْ أَهْلِ الْأَرْضِ قَالُوا هَذِهِ أَصْوَاتُ أُمَّةِ مُحَمَّدٍ ( صلى الله عليه وآله ) بِتَوْحِيدِ اللَّهِ عَزَّ وَ جَلَّ وَ يَسْتَغْفِرُونَ لِأُمَّةِ مُحَمَّدٍ ( صلى الله عليه وآله ) حَتَّى يَفْرُغُوا مِنْ تِلْكَ الصَّلَاةِ .
Ali Bin Muhammd, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The height of the wall of Masjid of Rasool-Allah-saww was of one stature. So he-saww was saying to Bilal: ‘When the time comes, O Bilal, climb above the wall and raise your voice with the Azān, for Allah-azwj has Allocated a wind with the Azān raising it to the sky, and that the Angels, when they are hearing the Azān from the inhabitants of the earth, they are saying: ‘Voices of the community of Muhammad-saww (affirming) the Oneness of Allah-azwj Mighty and Majestic’, and they are seeking Forgiveness for the community of Muhammad-saww until they are free from that Salāt’.[242]
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 .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Husayn Bin Asad, from Ja’far Bin Muhammad Bin Yaqzaan,
(It has been narrated) raising it to them-asws having said: ‘The man should be saying when he is free from reciting the Azān and is seated, ‘O Allah-azwj! Make my heart to be righteous, and my livelihood to be constant, and my sustenance to be continuous, and Make for me, in the presence of Your-azwj Prophet-saww, a dwelling and a rest’.[243]
عَلِيُّ بْنُ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ قَالَ حَدَّثَنِي هِشَامُ بْنُ إِبْرَاهِيمَ أَنَّهُ شَكَا إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) سُقْمَهُ وَ أَنَّهُ لَا يُولَدُ لَهُ وَلَدٌ فَأَمَرَهُ أَنْ يَرْفَعَ صَوْتَهُ بِالْأَذَانِ فِي مَنْزِلِهِ قَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَنِّي سُقْمِي وَ كَثُرَ وَلَدِي
Ali Bin Mahziyar, from Muhammad Bin Rashid who said,
‘Hisham Bin Ibrahim narrated to me that he complained to Abu Al-Hassan Al-Reza-asws of an illness and there is child being born for him. So he-asws ordered him that he should raise his voice in the Azān in his house. He said, ‘I did so, and Allah-azwj Removed my illness from me and my children were many’.
قَالَ مُحَمَّدُ بْنُ رَاشِدٍ وَ كُنْتُ دَائِمَ الْعِلَّةِ مَا أَنْفَكُّ مِنْهَا فِي نَفْسِي وَ جَمَاعَةِ خَدَمِي وَ عِيَالِي فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ هِشَامٍ عَمِلْتُ بِهِ فَأَذْهَبَ اللَّهُ عَنِّي وَ عَنْ عِيَالِيَ الْعِلَلَ .
Muhammad Bin Rashid (the narrator) said, ‘And I used to be with the illness all the time not having benefitted from it myself and a group of my servant and my family members. So when I heard that from Hisham, I acted upon it and Allah-azwj Removed the illness from me and from my family members’.[244]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوْ أَنَّ مُؤَذِّناً أَعَادَ فِي الشَّهَادَةِ وَ فِي حَيَّ عَلَى الصَّلَاةِ أَوْ حَيَّ عَلَى الْفَلَاحِ الْمَرَّتَيْنِ وَ الثَّلَاثَ وَ أَكْثَرَ مِنْ ذَلِكَ إِذَا كَانَ إِنَّمَا يُرِيدُ بِهِ جَمَاعَةَ الْقَوْمِ لِيَجْمَعَهُمْ لَمْ يَكُنْ بِهِ بَأْسٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘If a Muezzin were to repeat in the testimonies, and in ‘Hasten to the Salāt’, or ‘Hasten to the success’, twice or thrice, and more from that, when it was so that he intended by it the gathering of the people in order to gather them (more), there would be no problem with it’.[245]
جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُهُ يَقُولُ أَذِّنْ فِي بَيْتِكَ فَإِنَّهُ يَطْرُدُ الشَّيْطَانَ وَ يُسْتَحَبُّ مِنْ أَجْلِ الصِّبْيَانِ .
A group, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Suleyman Al Ja’fary who said,
‘I hear him-asws saying: ‘Recite Azān in your house for it would repel the Satan-la, and it is recommended for the reason of the children’.[246]
باب الْقَوْلِ عِنْدَ دُخُولِ الْمَسْجِدِ وَ الْخُرُوجِ مِنْهُ
Chapter 19 – The words (to be spoken) during entering the Masjid and exiting from it
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ الرَّاشِدِيِّ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ قَالَ الْفَضْلُ فِي دُخُولِ الْمَسْجِدِ أَنْ تَبْدَأَ بِرِجْلِكَ الْيُمْنَى إِذَا دَخَلْتَ وَ بِالْيُسْرَى إِذَا خَرَجْتَ .
Ali Bin Ibrahim, from his father, from Salih Bin Saeed Al Rashidy, from Yunus,
(It has been narrated) from them-asws having said: ‘The superior act during entering the Masjid is that you begin with your right foot when you enter, and with your left foot when you exit’.[247]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا دَخَلْتَ الْمَسْجِدَ فَصَلِّ عَلَى النَّبِيِّ ( صلى الله عليه وآله ) وَ إِذَا خَرَجْتَ فَافْعَلْ ذَلِكَ .
Ali, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you enter the Masjid, so send Blessings (Salawat) upon the Prophet-saww; and when you exit, so do that (as well)’.[248]
وَ عَنْهُ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ وَ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قُمْتَ إِلَى الصَّلَاةِ فَقُلِ اللَّهُمَّ إِنِّي أُقَدِّمُ إِلَيْكَ مُحَمَّداً ( صلى الله عليه وآله ) بَيْنَ يَدَيْ حَاجَتِي وَ أَتَوَجَّهُ بِهِ إِلَيْكَ فَاجْعَلْنِي بِهِ وَجِيهاً عِنْدَكَ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ اجْعَلْ صَلَاتِي بِهِ مَقْبُولَةً وَ ذَنْبِي بِهِ مَغْفُوراً وَ دُعَائِي بِهِ مُسْتَجَاباً إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
And from him, from his father, from Al Husayn Bin Saeed, from Fazalat, from Aban and Muawiya Bin Wahab who both said,
‘Abu Abdullah-asws said: ‘When you stand to the Salāt, so say, ‘O Allah-azwj! I consider Muhammad-saww in front of me in Your-azwj Presence along with me wishes and needs and I turn to You through them-asws. therefore Make it for me a valid reason in Your-azwj Presence, in the world and in the Hereafter, to be of the ones of proximity. Make my Salāt to be Acceptable through him-saww, and my sins to be Forgiven through him-saww, and my supplications to be Answered through him-saww, You-azwj are the Forgiver, Merciful’.[249]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبِي حَفْصٍ الْعَطَّارِ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا صَلَّى أَحَدُكُمُ الْمَكْتُوبَةَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَلْيَقِفْ بِبَابِ الْمَسْجِدِ ثُمَّ لْيَقُلِ اللَّهُمَّ دَعَوْتَنِي فَأَجَبْتُ دَعْوَتَكَ وَ صَلَّيْتُ مَكْتُوبَتَكَ وَ انْتَشَرْتُ فِي أَرْضِكَ كَمَا أَمَرْتَنِي فَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَمَلَ بِطَاعَتِكَ وَ اجْتِنَابَ سَخَطِكَ وَ الْكَفَافَ مِنَ الرِّزْقِ بِرَحْمَتِكَ .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Ja’far Bin Muhammad Al Hashimy, from Abu Hafs Al Attar, a Sheykh from the people of Al Medina who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Whenever one of you prays the Prescribed Salāt and exits from the Masjid, so let him pause by the door, then let him say, ‘O Allah-azwj! You-azwj Called me, so I answered Your-azwj Call, and I prayed the Prescribed Salāts, and I spread out in spread out in Your-azwj earth just as You-azwj Commanded me. So I ask You-azwj from Your-azwj Grace, the working in Your-azwj obedience, and keeping aside from Your-azwj Anger, and sufficiency of the sustenance by Your-azwj Mercy’.[250]
باب افْتِتَاحِ الصَّلَاةِ وَ الْحَدِّ فِي التَّكْبِيرِ وَ مَا يُقَالُ عِنْدَ ذَلِكَ
Chapter 20 – Commencing the Salāt and the limit regarding the exclamations of Takbīr, and what is to be said during that
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ تَرْفَعُ يَدَيْكَ فِي افْتِتَاحِ الصَّلَاةِ قُبَالَةَ وَجْهِكَ وَ لَا تَرْفَعْهُمَا كُلَّ ذَلِكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Raise your hands during the opening of the Salāt opposite your face but do not raise them all the way’.[251]
وَ عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قُمْتَ فِي الصَّلَاةِ فَكَبَّرْتَ فَارْفَعْ يَدَيْكَ وَ لَا تُجَاوِزْ بِكَفَّيْكَ أُذُنَيْكَ أَيْ حِيَالَ خَدَّيْكَ .
And from him, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When you stand regarding the Salāt and you exclaim Takbīr, so raise your hands, and your palms should not exceed your ears, i.e. parallel to your cheeks’.[252]
عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ أَدْنَى مَا يُجْزِئُ مِنَ التَّكْبِيرِ فِي التَّوَجُّهِ تَكْبِيرَةٌ وَاحِدَةٌ وَ ثَلَاثُ تَكْبِيرَاتٍ أَحْسَنُ وَ سَبْعٌ أَفْضَلُ .
From him, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘The lowest of what would suffice from the exclamation of Takbīr during the direction, is one Takbīr; and three Takbīrs are better, and seven would be superior’.[253]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ إِمَاماً أَجْزَأَتْكَ تَكْبِيرَةٌ وَاحِدَةٌ لِأَنَّ مَعَكَ ذَا الْحَاجَةِ وَ الضَّعِيفَ وَ الْكَبِيرَ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Hammad Bin Isa, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you are a prayer-leader, one exclamation of Takbīr would suffice you, because there would be with you ones with the need, and the weakness, and the old age’.[254]
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’.[255]
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’.[256]
عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا افْتَتَحْتَ الصَّلَاةَ فَارْفَعْ كَفَّيْكَ ثُمَّ ابْسُطْهُمَا بَسْطاً ثُمَّ كَبِّرْ ثَلَاثَ تَكْبِيرَاتٍ ثُمَّ قُلِ اللَّهُمَّ أَنْتَ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي ذَنْبِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ
Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you open the Salāt, so raise your palms, then extend them with an extension. Then exclaim three Takbīrs, then say, ‘O Allah-azwj! You-azwj are the King, the Truth. There is no god except for You-azwj. Glory be to You-azwj. I have been unjust to myself, therefore Forgive my sins for me, for no one forgives the sins except for You-azwj’.
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
Then exclaim two Takbīrs, then say, ‘Here I am and at Your-azwj service, and the goodness is in Your-azwj Hands, and the evil is not to You-azwj, and the Guided one is the one whom You-azwj Guide. There is no Shelter (apart) from You-azwj except to You-azwj. Glory be to You-azwj, and Tender are You-azwj, and Blessed, and Exalted. Glory be to You-azwj, Lord-azwj of the House!’
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
Then exclaim two Takbīrs, then you should be saying, ‘I divert my face to the One Who Originated the skies and the earth, Knower of the unseen and the seen, with uprightness and submissiveness, and I am not from the Polytheists. My Salāt, and my rituals, and my life, and my death are for Allah-azwj, Lord-azwj of the worlds. There is no associate for You-azwj, and by that I am Commanded, and I am from the Muslims’.
ثُمَّ تَعَوَّذْ مِنَ الشَّيْطَانِ الرَّجِيمِ ثُمَّ اقْرَأْ فَاتِحَةَ الْكِتَابِ .
Then seek Refuge from the Pelted Satan-la, then recite the Opening of the Book (Chapter 1)’.[257]
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
Ali Bin Ibrahim, from his father, from Hammad Bin Isa who said,
‘Abu Abdullah-asws said to me one day: ‘O Hammad! Are you good in your Salāt?’ So I said, ‘I have memorised the book of Hareyz (a companion) regarding the Salāt’. So he-asws said: ‘(That) is not upon you, O Hammad! Stand and pray Salāt’. So I stood in front of him, facing towards the Qiblah, and I commenced the Salāt, and I performed Rukū and I performed Sajdah. So he-asws said: ‘O Hammad! You are not good in your Salāt. How ugly it is with the man from you, sixty or seventy years having had come upon him, and he does not establish (even) one Salāt along with its complete limits’.
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
Hammad said, ‘So I was hit with disgrace within myself, so I said, ‘May I be sacrificed for you-asws! So teach me the Salāt’. So Abu Abdullah-asws arose facing the Qiblah upright, and he-asws sent both his-asws hands to be upon his-asws thighs having had joined his-asws fingers and brought his-asws feet closer to the extent that there was between the two feet a measurement of three fingers diverged, and faced the toes of his-asws legs towards the Qiblah together, not turning these away from Qiblah, and said with humbleness: ‘Allah-azwj is the Greatest!’
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
Then he-asws recited Al-Hamd (Chapter 1) with clarity, and ‘Say He-azwj Allah-azwj is One’ (Chapter 112). Then he-asws waited for a moment by a measurement of what it takes to breathe, and he-asws was standing. Then he-asws raised his-asws hands parallel to his-asws face and said: ‘Allah-azwj is the Greatest!’, and he-asws was standing.
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
Then he-asws performed Rukū and filled his-asws palms with his-asws two knees being divergent and returned his two knees backwards until his-asws back was even, to the extent that if a drop of water or oil were to be poured upon it, it would not spill due to the evenness of his-asws back; and he-asws extended his-asws neck (forward) and lowered his-asws eyes, then Glorified three times with clarity, so he-asws said:
سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ
‘Glorious is my-asws Lord-azwj the Magnificent and by His-azwj Praise’.
ثُمَّ اسْتَوَى قَائِماً فَلَمَّا اسْتَمْكَنَ مِنَ الْقِيَامِ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ثُمَّ كَبَّرَ وَ هُوَ قَائِمٌ وَ رَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ
Then he-asws stood upright. So when he-asws was standing straight, he-asws said: ‘Allah-azwj Hears the one who Praises Him-azwj’. Then he-asws exclaimed a Takbīr and he-asws was standing, and raised his-asws hands parallel to his-asws face.
ثُمَّ سَجَدَ وَ بَسَطَ كَفَّيْهِ مَضْمُومَتَيِ الْأَصَابِعِ بَيْنَ يَدَيْ رُكْبَتَيْهِ حِيَالَ وَجْهِهِ فَقَالَ
Then he-asws performed Sajdah and extended his-asws neck and extended his-asws palms, the finger being closed in front of his-asws knees, parallel to his-asws face, and he-asws said:
سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ
‘Glorious is my-asws Lord-azwj, the Exalted, and by His-azwj Praise’
ثَلَاثَ مَرَّاتٍ وَ لَمْ يَضَعْ شَيْئاً مِنْ جَسَدِهِ عَلَى شَيْءٍ مِنْهُ
– Three times, and did not place anything from his-asws body upon anything from it.
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
And he-asws performed Sajdah upon eight body parts – the two palms, and the two knees, and the two big toes of the two feet, and the forehead, and the nose, and said: ‘Seven of these are Obligatory for one to perform Sajdah upon, and these are which Allah-azwj has Mentioned in His-azwj Book, so He-azwj Said [72:18] And that the Masjids (places of Sajdah) are Allah’s, therefore call not upon any one with Allah – and these are the forehead, and the two palms, and the two knees, and the two big toes, and placing of the nose upon the ground is a Sunnah’.
ثُمَّ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ فَلَمَّا اسْتَوَى جَالِساً قَالَ
Then he-asws raised his-asws head from the Sajdah. So when he-asws sat up straight, said:
اللَّهُ أَكْبَرُ
‘Allah-azwj is the Greatest!’
ثُمَّ قَعَدَ عَلَى فَخِذِهِ الْأَيْسَرِ وَ قَدْ وَضَعَ ظَاهِرَ قَدَمِهِ الْأَيْمَنِ عَلَى بَطْنِ قَدَمِهِ الْأَيْسَرِ وَ قَالَ
Then he-asws sat upon his left thigh, and he-asws placed the back of his-asws right foot upon the inside of his-asws left foot, and said:
أَسْتَغْفِرُ اللَّهَ رَبِّي وَ أَتُوبُ إِلَيْهِ
‘I-asws seek Forgiveness of Allah-azwj, my-asws Lord-azwj, and I-asws repent to Him-azwj’.
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
Then he-asws exclaimed Takbīr and he-asws was seated, and he-asws performed Sajdah the second Sajdah and said just as he-asws had said during the first, and did not place anything from his-asws body upon anything from it, neither during Rukū nor a Sajdah, and he-asws was winged (i.e. his-asws arms being in a posture as if they were two wings), and he-asws did not place his-asws arms (but only palms) upon the ground.
فَصَلَّى رَكْعَتَيْنِ عَلَى هَذَا وَ يَدَاهُ مَضْمُومَتَا الْأَصَابِعِ وَ هُوَ جَالِسٌ فِي التَّشَهُّدِ فَلَمَّا فَرَغَ مِنَ التَّشَهُّدِ سَلَّمَ فَقَالَ يَا حَمَّادُ هَكَذَا صَلِّ .
So he prayed Salāt upon this, and his-asws two hands were with closed fingers, and he-asws was seated during the bearing of the testimonies (Tashahhud). So when he-asws was free from the Tashahhud, he-asws greeted (offered Salām). Then he-asws said: ‘O Hammad! This is how Salāt is prayed’.[258]
باب قِرَاءَةِ الْقُرْآنِ
Chapter 21 – Recitation of the Quran
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا قُمْتُ لِلصَّلَاةِ أَقْرَأُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي فَاتِحَةِ الْقُرْآنِ قَالَ نَعَمْ قُلْتُ فَإِذَا قَرَأْتُ فَاتِحَةَ الْقُرْآنِ أَقْرَأُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مَعَ السُّورَةِ قَالَ نَعَمْ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘When I stand for the Salāt, should I recite ‘In the Name of Allah-azwj the Beneficent, the Merciful’ in the Opening of the Quran (Surah Al-Fatiha)?’ He-asws said: ‘Yes’. I said, ‘So when I have recited the Opening of the Quran (Surah Al-Fatiha), should I recite ‘In the Name of Allah-azwj the Beneficent, the Merciful with the (other) Chapter?’ He-asws said: ‘Yes’.[259]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ الْهَمْدَانِيِّ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي رَجُلٍ ابْتَدَأَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي صَلَاتِهِ وَحْدَهُ فِي أُمِّ الْكِتَابِ فَلَمَّا صَارَ إِلَى غَيْرِ أُمِّ الْكِتَابِ مِنَ السُّورَةِ تَرَكَهَا فَقَالَ الْعَبَّاسِيُّ لَيْسَ بِذَلِكَ بَأْسٌ فَكَتَبَ بِخَطِّهِ يُعِيدُهَا مَرَّتَيْنِ عَلَى رَغْمِ أَنْفِهِ يَعْنِي الْعَبَّاسِيَّ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Mahziyar, from Yahya Bin Abu Imran Al Hamdany who said,
‘I wrote to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! What are you-asws saying regarding a man who begins with ‘In the Name of Allah-azwj the Beneficent, the Merciful’ in his Salāt only in the Mother of the Book (Surah Al-Fatiha). So when he comes to the other than the Mother of the Book (Surah Al-Fatiha) from the Chapters, he neglects it’. So the Abbaside said, ‘There is no problem with that’. So he-asws wrote by his-asws own handwriting: ‘Repeat it twice notwithstanding his nose (pride)’ – meaning the Abbaside’.[260]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ عَمْرِو بْنِ مُصْعَبٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَوَّلُ كُلِّ كِتَابٍ نَزَلَ مِنَ السَّمَاءِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِذَا قَرَأْتَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَلَا تُبَالِي أَلَّا تَسْتَعِيذَ وَ إِذَا قَرَأْتَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَتَرَتْكَ فِيمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ .
Muhammad Bin Yahya, from Ali Bin Al Hassan Bin Ali, from Abbad Bin Yaqoub, from Amro Bin Musa’ab, from Furat Bin Ahnaf,
(It has been narrated) from Abu Ja’far-asws, said, ‘I heard him-asws saying: ‘The beginning of every Book Revealed from the sky was ‘In the Name of Allah-azwj the Beneficent, the Merciful’. So when you recited ‘In the Name of Allah-azwj the Beneficent, the Merciful’, so it does not matter if you do not seek Refuge (recite ‘I seek Refuge with Allah-azwj from the Pelted Satan-la’); and when you recite ‘In the Name of Allah-azwj the Beneficent, the Merciful, it would veil you regarding what is between the sky and the earth’.[261]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْقِرَاءَةُ فِي الصَّلَاةِ فِيهَا شَيْءٌ مُوَقَّتٌ قَالَ لَا إِلَّا الْجُمُعَةَ تَقْرَأُ فِيهَا الْجُمُعَةَ وَ الْمُنَافِقِينَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘The recitation in the Salāt, is there something fixed therein?’ He-asws said: ‘No, except for the Friday Salāt. You should recite during it, the (Surah) Jumma (Chapter 62) and the (Surah) Munafiqeen (Chapter 63)’.[262]
عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كُنْتَ خَلْفَ إِمَامٍ فَقَرَأَ الْحَمْدَ وَ فَرَغَ مِنْ قِرَاءَتِهَا فَقُلْ أَنْتَ.
Ali, from his father, from Abdullah Bin Al Mugheira, from Jameel,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you are behind a prayer-leader, so he recites Al-Hamd (Chapter 1) and finishes it reciting it, then say,
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ لَا تَقُلْ آمِينَ
‘The Praise is for Allah-azwj, Lord-azwj of the worlds’, but you should not say, ‘Ameen’’.[263]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ وَ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يُكْتَبُ مِنَ الْقِرَاءَةِ وَ الدُّعَاءِ إِلَّا مَا أَسْمَعَ نَفْسَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina and In Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘There is nothing Prescribed from the recitations and the supplication except for what one hears himself’.[264]
أَبُو دَاوُدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ حَسَنٍ الصَّيْقَلِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَ يُجْزِئُ عَنِّي أَنْ أَقْرَأَ فِي الْفَرِيضَةِ فَاتِحَةَ الْكِتَابِ وَحْدَهَا إِذَا كُنْتُ مُسْتَعْجِلًا أَوْ أَعْجَلَنِي شَيْءٌ فَقَالَ لَا بَأْسَ .
Abu Dawood, from Al Husayn Bin Saeed, from Muhammad Bin Sinan, from Ibn Muskan, from Hasan Al Sayqal who said,
‘I said to Abu Abdullah-asws, ‘Would it suffice from me if I were to recite during the Obligatory (Salāt), the Opening of the Book (Chapter 1) only when I was in haste or something was hastening me?’ So he-asws said: ‘There is no problem’.[265]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ صَلَّى بِنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَغْرِبَ فَقَرَأَ بِالْمُعَوِّذَتَيْنِ فِي الرَّكْعَتَيْنِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Abu Najran, from Safwan Al Jammal who said,
‘Abu Abdullah-asws prayed Al Maghrib Salāt with us, so he-asws recited with the Mawazatayn (Chapters 113 & 114) during the two Rak’at’ (Rak’ats).[266]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَجُوزُ لِلْمَرِيضِ أَنْ يَقْرَأَ فِي الْفَرِيضَةِ فَاتِحَةَ الْكِتَابِ وَحْدَهَا وَ يَجُوزُ لِلصَّحِيحِ فِي قَضَاءِ صَلَاةِ التَّطَوُّعِ بِاللَّيْلِ وَ النَّهَارِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘It is allowed for the sick person that he recites in the Obligatory (Salāt), the Opening of the Book (Chapter 1) only, and it is (also) allowed for the healthy one regarding the payback of the outstanding Salāt, the Optional one at night and during the day’.[267]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا يُكْرَهُ أَنْ يُجْمَعَ بَيْنَ السُّورَتَيْنِ فِي الْفَرِيضَةِ فَأَمَّا النَّافِلَةُ فَلَا بَأْسَ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Ibn Bukeyr, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘But rather, it is disliked that one should gather between the two Chapters during the Obligatory (Salāt). But, as for the Optional (Salāt), so there is no problem’.[268]
مُحَمَّدُ بْنُ يَحْيَى بِإِسْنَادٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكْرَهُ أَنْ يُقْرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ فِي نَفَسٍ وَاحِدٍ .
Muhammad Bin Yahya, by a chain of his,
(It has been narrated) from Abu Abdullah-asws having said: ‘it is disliked if one were to recite ‘Say He-azwj Allah-azwj is One’ (Chapter 112) in one breath’.[269]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا تَقْرَأْ فِي الْمَكْتُوبَةِ بِأَقَلَّ مِنْ سُورَةٍ وَ لَا بِأَكْثَرَ .
Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Abdul Hameed, from Sayf Bin Ameyra, from Mansour bin Hazim who said,
‘Abu Abdullah-asws said: ‘You should neither recite in an obligatory (Salāt) with less than one Chapter, nor with more’.[270]
أَبُو دَاوُدَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ بِإِسْنَادِهِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ صَلَاةُ الْأَوَّابِينَ الْخَمْسُونَ كُلُّهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ .
Abu Dawood, from Ali Bin Mahziyar, by his chain, from Safwan Al Jammal who said,
‘I heard Abu Abdullah-asws saying: ‘The Salāts of the repentant are fifty, all of them being with ‘Say He-azwj Allah-azwj is One’ (Chapter 112)’.[271]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ كَمْ يُقْرَأُ فِي الزَّوَالِ فَقَالَ ثَمَانِينَ آيَةً فَخَرَجَ الرَّجُلُ فَقَالَ يَا أَبَا هَارُونَ هَلْ رَأَيْتَ شَيْخاً أَعْجَبَ مِنْ هَذَا الَّذِي سَأَلَنِي عَنْ شَيْءٍ فَأَخْبَرْتُهُ وَ لَمْ يَسْأَلْنِي عَنْ تَفْسِيرِهِ هَذَا الَّذِي يَزْعُمُ أَهْلُ الْعِرَاقِ أَنَّهُ عَاقِلُهُمْ يَا أَبَا هَارُونَ إِنَّ الْحَمْدَ سَبْعُ آيَاتٍ وَ قُلْ هُوَ اللَّهُ أَحَدٌ ثَلَاثُ آيَاتٍ فَهَذِهِ عَشْرُ آيَاتٍ وَ الزَّوَالَ ثَمَانُ رَكَعَاتٍ فَهَذِهِ ثَمَانُونَ آيَةً .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abu Haroun Al Makfouf who said,
‘A man asked Abu Abdullah-asws and I was present, ‘How much should one recite during the midday?’ So he-asws said: ‘Eighty Verses’. So, the man went out, and he-asws said: ‘O Abu Haroun! Have you ever seen a Sheykh stranger than this one who asked me-asws about something, so I-asws informed him, and he did not ask me-asws about its explanation? This is the one whom the people of Al-Iraq are claiming to be their most intellectual one. O Abu Haroun! Al-Hamd (Chapter 1) is of seven Verses, and ‘Say He-azwj Allah-azwj is One (Chapter 112) is of three Verses. So these are ten Verses, and (for) the midday there are eight Rak’at. Thus these are eighty Verses’.[272]
عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ هَلْ يَقْرَأُ الرَّجُلُ فِي صَلَاتِهِ وَ ثَوْبُهُ عَلَى فِيهِ قَالَ لَا بَأْسَ بِذَلِكَ إِذَا أَسْمَعَ أُذُنَيْهِ الْهَمْهَمَةَ .
From him, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Ibn Raib, from Al Halby,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws, ‘Should the man recite during his-asws Salāt and his clothes are upon his mouth?’ He-asws said: ‘There is no problem with that, when his ears can hear his own humming’.[273]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُجْزِئُكَ مِنَ الْقِرَاءَةِ مَعَهُمْ مِثْلُ حَدِيثِ النَّفْسِ .
Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Hamza, from the one who mentioned it who said,
‘Abu Abdullah-asws said: ‘It would suffice you from the recitation with them (people) the like of talking to yourself’.[274]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَتُهُ لِلْقُرْآنِ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘A Talbiyya (during the Hajj) of the mute, and his testimony, and his recitation of the Quran during the Salāt is the movement of his tongue, and the gesturing by his fingers’.[275]
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ الْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يَنْسَى حَرْفاً مِنَ الْقُرْآنِ فَيَذْكُرُ وَ هُوَ رَاكِعٌ هَلْ يَجُوزُ لَهُ أَنْ يَقْرَأَ فِي الرُّكُوعِ قَالَ لَا وَ لَكِنْ إِذَا سَجَدَ فَلْيَقْرَأْ .
And from him, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali Bin Fazzal, from Amro Bin Saeed Al Dainy, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,
(It has been narrated) from Abu Abdullah-asws having said regarding the man who forgets a letter (sentence) from the Quran, and he remembers while in Rukū. Is it allowed for him that he recites during the Rukū?’ He-asws said: ‘No, but when he perform Sajdahs, so let him recite (what he forgot)’.[276]
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’.[277]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيَّاماً فَكَانَ إِذَا كَانَتْ صَلَاةٌ لَا يُجْهَرُ فِيهَا جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ كَانَ يَجْهَرُ فِي السُّورَتَيْنِ جَمِيعاً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhmmad, from Safwan Al Jammal who said,
‘I prayed Salāt behind Abu Abdullah-asws for days, and it was so that whenever it was a Salāt wherein is no loud recitation, he-asws recited loudly with ‘In the Name of Allah-azwj the Beneficent, the Merciful’; and he-asws used to recite loudly during both the two Chapters’.[278]
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها قَالَ الْمُخَافَتَةُ مَا دُونَ سَمْعِكَ وَ الْجَهْرُ أَنْ تَرْفَعَ صَوْتَكَ شَدِيداً .
And from him, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [17:110] and do not utter your Salāt loudly nor be silent with it. He-asws said: ‘The ‘silent’ is what is less than what you can hear (yourself), and the ‘loudly’ is that you raise your voice intensely’.[279]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ قَالَ حَدَّثَنِي مُعَاذُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا تَدَعْ أَنْ تَقْرَأَ بِقُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ فِي سَبْعِ مَوَاطِنَ فِي الرَّكْعَتَيْنِ قَبْلَ الْفَجْرِ وَ رَكْعَتَيِ الزَّوَالِ وَ رَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَ رَكْعَتَيْنِ مِنْ أَوَّلِ صَلَاةِ اللَّيْلِ وَ رَكْعَتَيِ الْإِحْرَامِ وَ الْفَجْرِ إِذَا أَصْبَحْتَ بِهَا وَ رَكْعَتَيِ الطَّوَافِ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira who said, ‘Muaz Bin Muslim narrated to me,
(It has been narrated) from Abu Abdullah-asws that he-asws said: ‘Do not leave reciting with ‘Say He-azwj Allah-azwj is One’ (Chapter 112), and ‘Say: ‘O you Infidels’ (Chapter 109) in seven places – in the two Rak’at before Al-Fajr (Salāt), and the two Rak’at at midday, and two Rak’at after Al-Maghrib, and two Rak’at from the beginning of the night Salāt, and the two Rak’at of the (wearing of) Ihram, and Al-Fajr (Salāt) when you begin the morning with it, and the two Rak’at of the Tawaaf (of the Kabah)’.
وَ فِي رِوَايَةٍ أُخْرَى أَنَّهُ يُبْدَأُ فِي هَذَا كُلِّهِ بِ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الرَّكْعَةِ الثَّانِيَةِ بِ قُلْ يَا أَيُّهَا الْكَافِرُونَ إِلَّا فِي الرَّكْعَتَيْنِ قَبْلَ الْفَجْرِ فَإِنَّهُ يُبْدَأُ بِ قُلْ يَا أَيُّهَا الْكَافِرُونَ ثُمَّ يُقْرَأُ فِي الرَّكْعَةِ الثَّانِيَةِ بِ قُلْ هُوَ اللَّهُ أَحَدٌ .
And in another report: ‘It should begun in all of these with ‘Say He-azwj Allah-azwj is One’ (Chapter 112), and in the second Rak’at with ‘Say: O you Infidels!’ (Chapter 109), except in the two Rak’at before Al-Fajr, for it should be begun with ‘Say: O you Infidels!’ (Chapter 109), then it should be recited in the second Rak’at with ‘Say He-azwj Allah-azwj is One’ (Chapter 112)’.[280]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَؤُمُّ الْقَوْمَ فَيَغْلَطُ قَالَ يَفْتَحُ عَلَيْهِ مَنْ خَلْفَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘Abu Abdullah-asws was asked about the man leading the people in Salāt, so he commits a mistake’. He-asws said: ‘He would correct him, the one behind him’.[281]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي الرَّجُلِ يُصَلِّي فِي مَوْضِعٍ ثُمَّ يُرِيدُ أَنْ يَتَقَدَّمَ قَالَ يَكُفُّ عَنِ الْقِرَاءَةِ فِي مَشْيِهِ حَتَّى يَتَقَدَّمَ إِلَى الْمَوْضِعِ الَّذِي يُرِيدُ ثُمَّ يَقْرَأُ .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said regarding the man who is praying Salāt in a place, then he intends to move forward’. He-asws said: ‘He should pause from the recitation during his walking until he goes forwards to the place which he intended to, then he should recite’.[282]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ يَقُومُ فِي الصَّلَاةِ فَيُرِيدُ أَنْ يَقْرَأَ سُورَةً فَيَقْرَأُ قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ فَقَالَ يُرْجَعُ مِنْ كُلِّ سُورَةٍ إِلَّا مِنْ قُلْ هُوَ اللَّهُ أَحَدٌ وَ مِنْ قُلْ يَا أَيُّهَا الْكَافِرُونَ .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Amro Bin Abu Nazr who said,
‘I said to Abu Abdullah-asws, ‘The man is standing during the Salāt, and he intends to recite a Chapter, so he recites ‘Say He-azwj Allah-azwj is One’ (Chapter 112) and ‘Say: O you Infidels!’ (Chapter 109)’. So he-asws said: ‘He can return from every Chapter except from ‘Say He-azwj Allah-azwj is One’ (Chapter 112) and ‘Say: O you Infidels!’ (Chapter 109)’’.[283]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ صَابِرٍ مَوْلَى بَسَّامٍ قَالَ أَمَّنَا أَبُو عَبْدِ اللَّهِ فِي الصَّلَاةِ الْمَغْرِبِ فَقَرَأَ الْمُعَوِّذَتَيْنِ ثُمَّ قَالَ هُمَا مِنَ الْقُرْآنِ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Dawood Bin Farqad, from Sabir, a slave of Saam who said,
‘Abu Abdullah-asws led us in the Maghrib Salāt, and he-asws recited Al-Mawazatayn (Chapters 113 & 114), then said: ‘These are both from the Quran’.[284]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى الْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ وَ إِنْ كَثُرُوا فَقَالَ لِيَقْرَأْ قِرَاءَةً وَسَطاً يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘Is it upon the prayer leader that the ones behind him should hear, even though they may be numerous?’ So he-asws said: ‘Let him recite a moderate recitation. The Blessed and High is Sayin [17:110] and do not utter your Prayer loudly nor be silent with it, and seek a way between that’.[285]
عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الَّذِي لَا يَقْرَأُ فَاتِحَةَ الْكِتَابِ فِي صَلَاتِهِ قَالَ لَا صَلَاةَ لَهُ إِلَّا أَنْ يَبْدَأَ بِهَا فِي جَهْرٍ أَوْ إِخْفَاتٍ قُلْتُ أَيُّهُمَا أَحَبُّ إِلَيْكَ إِذَا كَانَ خَائِفاً أَوْ مُسْتَعْجِلًا يَقْرَأُ بِسُورَةٍ أَوْ فَاتِحَةِ الْكِتَابِ قَالَ فَاتِحَةَ الْكِتَابِ .
Ali, from Muhammad Bin Isa, from Yunus, from Al A’ala, from Muhammad Bin Muslim who said,
‘I asked him-asws about the one who does not recite the Opening of the Book (Chapter 1) in his Salāt. He-asws said: ‘There is no Salāt for him, unless if he were to begin with it, whether it be loudly or silently’. I said, ‘Which of the two is more beloved to you-asws, when he was fearful or in haste, should he recite with one Chapter or Opening of the Book (Chapter 1)?’ He-asws said: ‘Opening of the Book (Chapter 1)’.[286]
باب عَزَائِمِ السُّجُودِ
Chapter 22 – The determined Verses of Sujūd (plural of Sajdah)
جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَرَأْتَ شَيْئاً مِنَ الْعَزَائِمِ الَّتِي يُسْجَدُ فِيهَا فَلَا تُكَبِّرْ قَبْلَ سُجُودِكَ وَ لَكِنْ تُكَبِّرُ حِينَ تَرْفَعُ رَأْسَكَ وَ الْعَزَائِمُ أَرْبَعٌ حم السَّجْدَةُ وَ تَنْزِيلٌ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ .
A group, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever you recite anything from the determined (Verses) in which there is a Sajdah, so do not exclaim Takbīr before your Sajdah, but, exclaim Takbīr when you raise your head; and the determined Verses of Sajdah are four – Ha Meem Sajdah (Chapter 32:15), and Tanzeel (Chapter 41:38), and Al-Najm (Chapter 53:62), and Iqra Bi Ism Rabbik (Chapter 96:19)’.[287]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ إِذَا قُرِئَ شَيْءٌ مِنَ الْعَزَائِمِ الْأَرْبَعِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ الْمَرْأَةُ لَا تُصَلِّي وَ سَائِرُ الْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘He-asws said: ‘When something from the four determined Verses (32:15, or 41:38, or 53:62 or 96:19) is recited, so perform Sajdah, and even though you might be without an ablution, and even if you were with a sexual impurity, and even if you were a woman not praying Salāt (due to menstruation etc.); and the rest of the Quran, you are with the choice therein, if you so desire to, you perform Sajdah, and if you so desire to, you do not perform Sajdah’.[288]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ سَمِعَ السَّجْدَةَ تُقْرَأُ قَالَ لَا يَسْجُدُ إِلَّا أَنْ يَكُونَ مُنْصِتاً لِقِرَاءَتِهِ مُسْتَمِعاً لَهَا أَوْ يُصَلِّيَ بِصَلَاتِهِ فَأَمَّا أَنْ يَكُونَ يُصَلِّي فِي نَاحِيَةٍ وَ أَنْتَ تُصَلِّي فِي نَاحِيَةٍ أُخْرَى فَلَا تَسْجُدْ لِمَا سَمِعْتَ .
Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about a man who heard the Sajdah (Verse) being recited. He-asws said: ‘He should not perform Sajdah unless if he happens to be (deliberately) listen to its recitation, listening intently to it, or he is praying a Salāt with his Salāt. So if he happens to be praying Salāt in a corner and you are praying Salāt in another corner, so you do not perform Sajdah to what you hear’.[289]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ صَلَّيْتَ مَعَ قَوْمٍ فَقَرَأَ الْإِمَامُ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ أَوْ شَيْئاً مِنَ الْعَزَائِمِ وَ فَرَغَ مِنْ قِرَاءَتِهِ وَ لَمْ يَسْجُدْ فَأَوْمِ إِيمَاءً وَ الْحَائِضُ تَسْجُدُ إِذَا سَمِعَتِ السَّجْدَةَ .
Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Sama’at, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘If you are praying Salāt with a group of people and the prayer leader recites [96:1] Read in the name of your Lord Who created (Chapter 96), or something from the determined Verses and is free from reciting it, and did not perform Sajdah, so indicate (a Sajdah) with a gesture; and the menstruating woman should perform Sajdah when she hears the Sajdah (Verse)’.[290]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَقْرَأُ بِالسَّجْدَةِ فِي آخِرِ السُّورَةِ قَالَ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ يَرْكَعُ وَ يَسْجُدُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having been asked about the man who recites the Sajdah Verse in the last Chapter. He-asws said: ‘He should perform Sajdah, then stand, and he should recite the Opening of the Book (Chapter 1), then perform Rukū and perform Sajdah’.[291]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَا تَقْرَأْ فِي الْمَكْتُوبَةِ بِشَيْءٍ مِنَ الْعَزَائِمِ فَإِنَّ السُّجُودَ زِيَادَةٌ فِي الْمَكْتُوبَةِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bi Urwa, from Ibn Bukeyr, from Zurara,
(It has been narrated) from one of the two (5th or 6th Imam-asws having said: ‘Do not recite in the Prescribed Salāt with anything from the determined Verses, or the Sajdah would be an increase in the Prescribed Salāt’.[292]
باب الْقِرَاءَةِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ وَ التَّسْبِيحِ فِيهِمَا
Chapter 23 – The recitation in the two last Rak’at and the Glorification (Tasbeeh) in these two
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْقِرَاءَةِ خَلْفَ الْإِمَامِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَقَالَ الْإِمَامُ يَقْرَأُ فَاتِحَةَ الْكِتَابِ وَ مَنْ خَلْفَهُ يُسَبِّحُ فَإِذَا كُنْتَ وَحْدَكَ فَاقْرَأْ فِيهِمَا وَ إِنْ شِئْتَ فَسَبِّحْ .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Muawiya Bin Ammar who said,
‘I asked Abu Abdullah-asws about the recitation behind the prayer leader in the last two Rak’at, so he-asws said: ‘The prayer leader recites the Opening of the Book (Chapter 1), and the ones behind him should Glorify. So when you were alone, then you can recite in these two (Rak’at), and if you so desire to, so you Glorify’.[293]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا يُجْزِئُ مِنَ الْقَوْلِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ قَالَ أَنْ تَقُولَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ تُكَبِّرُ وَ تَرْكَعُ.
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘What suffices from the words during the last two Rak’at?’ He-asws said: ‘Your saying, ‘Glorious be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except for Allah-azwj, and Allah-azwj is the Greatest’, and you exclaim a Takbīr, and you perform Rukū’.[294]
باب الرُّكُوعِ وَ مَا يُقَالُ فِيهِ مِنَ التَّسْبِيحِ وَ الدُّعَاءِ فِيهِ وَ إِذَا رَفَعَ الرَّأْسَ مِنْهُ
Chapter 24 – The Rukū and what is said during it from the Glorification, and the supplication during it, and when the head is raised from it
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَرْكَعَ فَقُلْ وَ أَنْتَ مُنْتَصِبٌ اللَّهُ أَكْبَرُ ثُمَّ ارْكَعْ وَ قُلِ اللَّهُمَّ لَكَ رَكَعْتُ وَ لَكَ أَسْلَمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي خَشَعَ لَكَ قَلْبِي وَ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ مُخِّي وَ عِظَامِي وَ عَصَبِي وَ مَا أَقَلَّتْهُ قَدَمَايَ غَيْرَ مُسْتَنْكِفٍ وَ لَا مُسْتَكْبِرٍ وَ لَا مُسْتَحْسِرٍ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ فِي تَرْتِيلٍ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Hammad Bin Isa, from Hareyz, from Zurara and Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When you intend to perform Rukū, so say while you are upright, ‘Allah-azwj is the Greatest!’ Then performing Rukū and say, ‘O Allah-azwj! To You-azwj I go in Rukū, and to You-azwj I submit, and in You-azwj I believe, and upon You-azwj I rely, and You-azwj are my Lord-azwj. Humble to You-azwj is my heart, and my hearing, and my vision, and my hair, and my skin, and my flesh, and my blood, and my brain, and my bones, and my nerves, and what my feet are bearing, without neither an objection, nor arrogance, nor tiredness. Glorious is my Lord-azwj the Magnificent, and by His-azwj Praise’ – three times with clarity.
وَ تَصُفُّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ وَ تُمَكِّنُ رَاحَتَيْكَ مِنْ رُكْبَتَيْكَ وَ تَضَعُ يَدَكَ الْيُمْنَى عَلَى رُكْبَتِكَ الْيُمْنَى قَبْلَ الْيُسْرَى وَ بَلِّعْ بِأَطْرَافِ أَصَابِعِكَ عَيْنَ الرُّكْبَةِ وَ فَرِّجْ أَصَابِعَكَ إِذَا وَضَعْتَهَا عَلَى رُكْبَتَيْكَ وَ أَقِمْ صُلْبَكَ وَ مُدَّ عُنُقَكَ وَ لْيَكُنْ نَظَرُكَ بَيْنَ قَدَمَيْكَ ثُمَّ قُلْ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ وَ أَنْتَ مُنْتَصِبٌ قَائِمٌ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ أَهْلَ الْجَبَرُوتِ وَ الْكِبْرِيَاءِ وَ الْعَظَمَةُ لِلَّهِ رَبِّ الْعَالَمِينَ
And line up your feet in your Rukū, making to be between them a distance of an open palm’s width, and enabling your palms from your knees and placing your right hand upon your right knee before the left one, and placing your fingertips on the side of the knees, and separate your fingers when you place them upon your knee, and straighten your back and extend your neck, and let your sight be between your two feet, then say, ‘Allah-azwj Hears the one who Praises him’, and you are standing straight. The Praise is for Allah-azwj Lord-azwj of the worlds, the rightful with Compulsion, and the Greatness and the Magnificence is for Allah-azwj, Lord-azwj of the worlds’.
تَجْهَرُ بِهَا صَوْتَكَ ثُمَّ تَرْفَعُ يَدَيْكَ بِالتَّكْبِيرِ وَ تَخِرُّ سَاجِداً .
Raise your voice with it, then raise your hand with the exclamation of Takbīr, and fall down perform Sajdah’.[295]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ مَا يَقُولُ الرَّجُلُ خَلْفَ الْإِمَامِ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ قَالَ يَقُولُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ يَخْفِضُ مِنْ صَوْتِهِ .
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Ibn Abu Umeyr, fom Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws, so I said, ‘What should the man be saying behind the prayer leader when he says, ‘Allah-azwj Hears the one who praises Him-azwj’?. He-asws said: ‘He should be saying, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’, and he should lower his voice’.[296]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَرْكَعَ وَ تَسْجُدَ فَارْفَعْ يَدَيْكَ وَ كَبِّرْ ثُمَّ ارْكَعْ وَ اسْجُدْ .
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘When you intend to go into Rukū and perform Sajdah, so raise your hands and exclaim Takbīr, then go into Rukū and perform Sajdah’.[297]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) مَنْ لَمْ يُقِمْ صُلْبَهُ فِي الصَّلَاةِ فَلَا صَلَاةَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The one who does not straighten his back during the Salāt, so there is no Salāt for him’.[298]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) يَرْكَعُ رُكُوعاً أَخْفَضَ مِنْ رُكُوعِ كُلِّ مَنْ رَأَيْتُهُ يَرْكَعُ وَ كَانَ إِذَا رَكَعَ جَنَّحَ بِيَدَيْهِ .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Muhammad Bin Ismail bin Bazi’e who said,
‘I saw Abu Al-Hassan-asws performing Rukū with a bow lower than the bowing of every one I ever saw performing Rukū, and it was so that whenever he-asws performing Rukū, formed wings by his-asws hands (spreading them)’.[299]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَفَعْتَ رَأْسَكَ مِنَ الرُّكُوعِ فَأَقِمْ صُلْبَكَ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَا يُقِيمُ صُلْبَهُ .
Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim BinMuhammad, from a man, from Abu Baseer,
(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’.[300]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنْ سَعِيدِ بْنِ جَنَاحٍ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فِي مَنْزِلِهِ بِالْمَدِينَةِ فَقَالَ مُبْتَدِئاً مَنْ أَتَمَّ رُكُوعَهُ لَمْ تَدْخُلْهُ وَحْشَةٌ فِي الْقَبْرِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Sindy Bin Al Rabie, from Saeed Bin Janah who said,
‘I was in the presence of Abu Ja’far-asws in his-asws house in Al-Medina, so he-asws said initiating: ‘The one who completes his Rukū, loneliness would not enter into him in the grave’.[301]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادٍ عَنْ هِشَامٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يُجْزِئُ عَنِّي أَنْ أَقُولَ مَكَانَ التَّسْبِيحِ فِي الرُّكُوعِ وَ السُّجُودِ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ قَالَ نَعَمْ .
Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Hammad, from Hisham who said,
‘I asked Abu Abdullah-asws, ‘Would it suffice me if I were to say in place of the Glorification during the Rukū and the Sajdah, ‘There is no god except for Allah-azwj and Allah-azwj is the Greatest’?’ He-asws said: ‘Yes’.[302]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ قَالَ رَآنِي أَبُو الْحَسَنِ ( عليه السلام ) بِالْمَدِينَةِ وَ أَنَا أُصَلِّي وَ أَنْكُسُ بِرَأْسِي وَ أَتَمَدَّدُ فِي رُكُوعِي فَأَرْسَلَ إِلَيَّ لَا تَفْعَلْ .
Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ali Bin Uqba who said,
‘Abu Al-Hassan-asws saw me in Al-Medina and I was praying Salāt, and I bent my head and I extended in my Rukū (bowing), so he-asws sent a message to me: ‘Do not do it’’.[303]
باب السُّجُودِ وَ التَّسْبِيحِ وَ الدُّعَاءِ فِيهِ فِي الْفَرَائِضِ وَ النَّوَافِلِ وَ مَا يُقَالُ بَيْنَ السَّجْدَتَيْنِ
Chapter 25 – The Sajdah, and the Glorifications, and the supplications during the Obligatory and the Optional (Salāts), and what is to be said between the two Sajdah
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سَجَدْتَ فَكَبِّرْ وَ قُلِ اللَّهُمَّ لَكَ سَجَدْتُ وَ بِكَ آمَنْتُ وَ لَكَ أَسْلَمْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَ شَقَّ سَمْعَهُ وَ بَصَرَهُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘When you perform Sajdah, so exclaim a Takbīr and say, ‘O Allah-azwj! To You-azwj I perform Sajdah, and in You-azwj I believe, and to You-azwj I submit, and upon You-azwj I rely, and You-azwj are my Lord-azwj. My face perform Sajdahs to the One-azwj Who Created it, and Cleaved its hearing and its vision. The Praise is for Allah-azwj, Lord-azwj of the worlds. Blessed is Allah-azwj, the best of the creators’.
ثُمَّ قُلْ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ فَإِذَا رَفَعْتَ رَأْسَكَ فَقُلْ بَيْنَ السَّجْدَتَيْنِ اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ أَجِرْنِي وَ ادْفَعْ عَنِّي إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ .
Then say, Glorious is my Lord-azwj the Exalted and by His-azwj Praise’ – three times. So when you raise your head, say in between the two Sajdah, ‘O Allah-azwj! Forgive me, and be Merciful to me, and Recompense me, and Defend me [28:24] Surely I stand in need of whatever good You may Send down upon me. Blessed is Allah-azwj, Lord-azwj of the worlds’.[304]
جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ الْأَعْوَرِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيٌّ ( صلوات الله عليه ) إِذَا سَجَدَ يَتَخَوَّى كَمَا يَتَخَوَّى الْبَعِيرُ الضَّامِرُ يَعْنِي بُرُوكَهُ .
A group, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Sinan, from Hafs Al Awr,
(It has been narrated) from Abu Abdullah-asws having said: ‘It was so that whenever Ali-asws performed Sajdah, he-asws postured (went down) like the posture of the slender camel, meaning his-asws going down’.[305]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) إِذَا سَجَدَ يُحَرِّكُ ثَلَاثَ أَصَابِعَ مِنْ أَصَابِعِهِ وَاحِدَةً بَعْدَ وَاحِدَةٍ تَحْرِيكاً خَفِيفاً كَأَنَّهُ يَعُدُّ التَّسْبِيحَ ثُمَّ رَفَعَ رَأْسَهُ .
Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Muhammad Bin Ismail who said,
‘I saw Abu Al-Hassan-asws when he-asws performed Sajdah, moved three fingers from his-asws fingers, one after the other, with a slight movement as if he-asws was counting the Glorifications, then raised his-asws head’.[306]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ هُوَ سَاجِدٌ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ إِلَّا بَدَّلْتَ سَيِّئَاتِي حَسَنَاتٍ وَ حَاسَبْتَنِي حِسَاباً يَسِيراً
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Muhammad Bin Al Husayn, from Al Hassan Bin Mahboub, from Abu Ja’far Al Ahowl, from Abu Ubeyda Al Haza’a who said,
‘I heard Abu Ja’far-asws saying while he-asws was in Sajdah: ‘I ask You-azwj by the right of Your-azwj Beloved Muhammad-saww to Exchange my (Shias’) sins to Rewards and Reckon me with an easy Reckoning’.
ثُمَّ قَالَ فِي الثَّانِيَةِ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ إِلَّا كَفَيْتَنِي مَئُونَةَ الدُّنْيَا وَ كُلَّ هَوْلٍ دُونَ الْجَنَّةِ
Then he-asws said during the second (Sajdah): ‘I ask You-azwj by the right of Your-azwj Beloved Muhammad-saww to Suffice me with the provisions of the world and (from) every horror before the Paradise’.
وَ قَالَ فِي الثَّالِثَةِ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ لَمَّا غَفَرْتَ لِيَ الْكَثِيرَ مِنَ الذُّنُوبِ وَ الْقَلِيلَ وَ قَبِلْتَ مِنِّي عَمَلِيَ الْيَسِيرَ
And he-asws said during the third: ‘I ask You-azwj by the right of Your-azwj Beloved Muhammad-saww to Forgive the numerous of the sins of my (Shias) and the little ones, and Accept from me my deeds easily’.
ثُمَّ قَالَ فِي الرَّابِعَةِ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ لَمَّا أَدْخَلْتَنِي الْجَنَّةَ وَ جَعَلْتَنِي مِنْ سُكَّانِهَا وَ لَمَّا نَجَّيْتَنِي مِنْ سَفَعَاتِ النَّارِ بِرَحْمَتِكَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .
Then he-asws said during the fourth: ‘I ask You-azwj by the right of Your-azwj Muhammad-saww to Enter me into the Paradise, and Make me to be from its dwellers, and Rescue my (Shias) from the blasts of the Fire by Your-azwj Mercy. And Blessings of Allah-azwj be upon Muhammad-saww and his-saww Progeny-asws’.[307]
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 upon him-saww and he is upon that state’. So he-asws said: ‘Yes. The sending of Blessings 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’.[308]
أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَدْعُو وَ أَنَا سَاجِدٌ فَقَالَ نَعَمْ فَادْعُ لِلدُّنْيَا وَ الْآخِرَةِ فَإِنَّهُ رَبُّ الدُّنْيَا وَ الْآخِرَةِ .
Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Abdul Rahman Bin Sayabat who said,
‘I said to Abu Abdullah-asws, ‘Can I supplicate while I am in a Sajdah?’ So he-asws said: ‘Yes, supplicate for the world and the Hereafter, for He-azwj is the Lord-azwj of the world and the Hereafter’.[309]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ إِذَا دَعَا رَبَّهُ وَ هُوَ سَاجِدٌ فَأَيَّ شَيْءٍ تَقُولُ إِذَا سَجَدْتَ قُلْتُ عَلِّمْنِي جُعِلْتُ فِدَاكَ مَا أَقُولُ قَالَ قُلْ
Muhammad Bin Ismail, from Al Fazl Bin ShAzān, from Ibn Abu Umeyr, from Jameel Bin Darraj,
(It has been narrated) from Abu Abdullah-asws having said: ‘The closest of what the servant can happen to be to his Lord-azwj is when he supplicates to his Lord-azwj while he performs Sajdah (perform Sajdahs). So, which thing are you saying when you perform Sajdah?’ I said, ‘Teach me, may I be sacrificed for you-asws!’ He-asws said: ‘Say,
يَا رَبَّ الْأَرْبَابِ وَ يَا مَلِكَ الْمُلُوكِ وَ يَا سَيِّدَ السَّادَاتِ وَ يَا جَبَّارَ الْجَبَابِرَةِ وَ يَا إِلَهَ الْآلِهَةِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا
‘O Lord-azwj of the lords, and O King of the kings, and O Chief of the chiefs, and O Compeller of the compellers, and O God of the gods! Send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and Do such and such with me’.
ثُمَّ قُلْ فَإِنِّي عَبْدُكَ نَاصِيَتِي فِي قَبْضَتِكَ ثُمَّ ادْعُ بِمَا شِئْتَ وَ اسْأَلْهُ فَإِنَّهُ جَوَادٌ وَ لَا يَتَعَاظَمُهُ شَيْءٌ .
Then say, ‘I am Your-azwj servant, my forelock being in Your-azwj Grip’. Then supplicate with whatever you so desire to, and ask Him-azwj, for He-azwj is the most Benevolent. Nothing is too big for Him-azwj’.[310]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ صَلَّى بِنَا أَبُو بَصِيرٍ فِي طَرِيقِ مَكَّةَ فَقَالَ وَ هُوَ سَاجِدٌ وَ قَدْ كَانَتْ ضَلَّتْ نَاقَةٌ لِجَمَّالِهِمْ اللَّهُمَّ رُدَّ عَلَى فُلَانٍ نَاقَتَهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘Abu Baseer prayed Salāt with us in a street of Makkah, and he said while he was prostrating, and a she-camel of their cameleer had strayed, ‘O Allah-azwj! Return to so and so, his camel’.
قَالَ مُحَمَّدٌ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَأَخْبَرْتُهُ قَالَ وَ فَعَلَ قُلْتُ نَعَمْ قَالَ وَ فَعَلَ قُلْتُ نَعَمْ قَالَ فَسَكَتَ قُلْتُ فَأُعِيدُ الصَّلَاةَ قَالَ لَا .
Muhammad (the narrator) said, ‘So I went over to Abu Abdullah-asws and informed him-asws. He-asws said: ‘And he did so?’ I said, ‘Yes’. So he-asws remained silent. I said, ‘So, should he repeat the Salāt?’ He-asws said: ‘No’.[311]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي كُنْتُ أُمَهِّدُ لِأَبِي فِرَاشَهُ فَأَنْتَظِرُهُ حَتَّى يَأْتِيَ فَإِذَا أَوَى إِلَى فِرَاشِهِ وَ نَامَ قُمْتُ إِلَى فِرَاشِي وَ إِنَّهُ أَبْطَأَ عَلَيَّ ذَاتَ لَيْلَةٍ فَأَتَيْتُ الْمَسْجِدَ فِي طَلَبِهِ وَ ذَلِكَ بَعْدَ مَا هَدَأَ النَّاسُ
Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ibn Mahboub, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said to me: ‘I-asws used to even out the bed for my-asws father-asws until he-asws would come. So when he-asws would lie down upon his-asws bed and sleep, I-asws would arise to go to my-asws own bed. One night he-asws was delayed, so I-asws went over to the Masjid seeking him-asws, and that was after the people had dispersed.
فَإِذَا هُوَ فِي الْمَسْجِدِ سَاجِدٌ وَ لَيْسَ فِي الْمَسْجِدِ غَيْرُهُ فَسَمِعْتُ حَنِينَهُ وَ هُوَ يَقُولُ سُبْحَانَكَ اللَّهُمَّ أَنْتَ رَبِّي حَقّاً حَقّاً سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّداً وَ رِقّاً اللَّهُمَّ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ وَ تُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ .
So there he-asws was in the Masjid, prostrating, and there was no one in the Masjid apart from him-asws, and I-asws heard his-asws yearning and he-asws was saying: ‘O Allah-azwj! You-azwj are my Lord-azwj, truly, truly. I-asws am prostrating to You-azwj, O Lord-azwj, as a servant and a slave. O Allah-azwj! My-asws deeds are weak, so Increase these for me-asws. O Allah-azwj! Save me-asws (my-asws Shias) from Your-azwj Punishment on the Day You-azwj will be Resurrecting Your-azwj servants, and Turn towards me (with Mercy) for You-azwj are the Oft-Turning, Merciful’.[312]
أَحْمَدُ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَرِيرٍ الرَّوَّاسِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) وَ هُوَ يَقُولُ اللَّهُمَّ إِنِّي أَسْأَلُكَ الرَّاحَةَ عِنْدَ الْمَوْتِ وَ الْعَفْوَ عِنْدَ الْحِسَابِ يُرَدِّدُهَا .
Ahmad, from Ibn Mahboub, from Abu Jareer Al Rawwasy who said,
‘I heard Abu Al-Hassan Musa-asws, and he-asws was saying: ‘O Allah-azwj! I-asws ask You-azwj for the rest during the death, and Pardoning during the Reckoning’ – repeatedly’.[313]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ هِلَالٍ قَالَ شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَفَرُّقَ أَمْوَالِنَا وَ مَا دَخَلَ عَلَيْنَا فَقَالَ عَلَيْكَ بِالدُّعَاءِ وَ أَنْتَ سَاجِدٌ فَإِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ وَ هُوَ سَاجِدٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Abdullah Bin Muhammad, from Sa’albat Bin Maymoun, from Abdullah Bin Hilal who said,
‘I complained to Abu Abdullah-asws of the separation of our wealth and what had entered upon us (as a result of it)’. So he-asws said: ‘It is upon you with the supplication while you are prostrating, for the closest of what the servant can happen to be to Allah-azwj is when he is prostrating’.
قَالَ قُلْتُ فَأَدْعُو فِي الْفَرِيضَةِ وَ أُسَمِّي حَاجَتِي فَقَالَ نَعَمْ قَدْ فَعَلَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَدَعَا عَلَى قَوْمٍ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ فَعَلَهُ عَلِيٌّ ( عليه السلام ) بَعْدَهُ .
He (the narrator) said, ‘I said, ‘So shall I supplicate during the Obligatory (Salāt) and specify my need?’ So he-asws said: ‘Yes. Rasool-Allah-saww had done that, and he-saww supplicated against a people with their names and the names of their fathers; and Ali-asws did so after him-saww’.[314]
جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ عَائِشَةَ ذَاتَ لَيْلَةٍ فَقَامَ يَتَنَفَّلُ فَاسْتَيْقَظَتْ عَائِشَةُ فَضَرَبَتْ بِيَدِهَا فَلَمْ تَجِدْهُ فَظَنَّتْ أَنَّهُ قَدْ قَامَ إِلَى جَارِيَتِهَا فَقَامَتْ تَطُوفُ عَلَيْهِ فَوَطِئَتْ عُنُقَهُ ( صلى الله عليه وآله ) وَ هُوَ سَاجِدٌ بَاكٍ يَقُولُ سَجَدَ لَكَ سَوَادِي وَ خَيَالِي وَ آمَنَ بِكَ فُؤَادِي أَبُوءُ إِلَيْكَ بِالنِّعَمِ وَ أَعْتَرِفُ لَكَ بِالذَّنْبِ الْعَظِيمِ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي
A group of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,
(It has been narrated) from Abu Baseer, from Abu Ja’far-asws having said: ‘Rasool-Allah-saww was with Ayesha one night, and he-saww arose to pray the Optional Salāt. So Ayesha woke up and she struck by her hand, but did not find him-saww. So she thought that he-asws had gone to her slave girl. So she stood up circling upon him-saww and she trampled upon his-saww neck, and he-saww was prostrating, weeping, saying: ‘I-saww perform Sajdah to You-saww in my-saww mourning garments and my-saww views, and I-saww believe in You-azwj with my-saww heart acknowledging to You-azwj of my-saww Blessings, and acknowledging to You-azwj with the great sin, evil deed and being unjust to myself-saww’ (on behalf of my-saww nation).
فَاغْفِرْ لِي إِنَّهُ لَا يَغْفِرُ الذَّنْبَ الْعَظِيمَ إِلَّا أَنْتَ أَعُوذُ بِعَفْوِكَ مِنْ عُقُوبَتِكَ وَ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَ أَعُوذُ بِرَحْمَتِكَ مِنْ نَقِمَتِكَ وَ أَعُوذُ بِكَ مِنْكَ لَا أَبْلُغُ مَدْحَكَ وَ الثَّنَاءَ عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ
Therefore, Forgive my-asws (nation) there being no Forgiver of the great sins except for You-azwj. I-saww hereby seek Refuge with Your-azwj Pardoning, and I-saww seek Refuge with Your-azwj Pleasure from Your-azwj Anger, and I-saww seek Refuge with Your-azwj Mercy from Your-azwj Curse, and I-saww seek Refuge with You-azwj from You-azwj. I-saww cannot deservingly deliver Your-azwj Praise and Laudation upon You-azwj . You-azwj are as You-azwj Praised upon Yourself-saww. I seek Forgiveness from You-azwj and I-saww turn to You-azwj’.
فَلَمَّا انْصَرَفَ قَالَ يَا عَائِشَةُ لَقَدْ أَوْجَعْتِ عُنُقِي أَيَّ شَيْءٍ خَشِيتِ أَنْ أَقُومَ إِلَى جَارِيَتِكِ .
So when he-saww finished, said: ‘O Ayesha! You have inflicted pain upon my-saww neck. Which thing did you fear, that I-saww have stood up to go to your slave girl?’[315]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ قَالَ فِي رُكُوعِهِ وَ سُجُودِهِ وَ قِيَامِهِ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَتَبَ اللَّهُ لَهُ بِمِثْلِ الرُّكُوعِ وَ السُّجُودِ وَ الْقِيَامِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from his father, from the one who mentioned it, from Muhammad Bin Abu Hamza, from his father who said,
‘Abu Ja’far-asws said: ‘The one who says in his Rukū (bowing) and his Sajdah, and his standing: ‘May Allah-azwj Send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww’, Allah-azwj would Write for him (Rewards) the like of his Rukū, and his Sajdah, and the standing’.[316]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عَلِيٍّ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ( عليه السلام ) وَ قَدْ سَجَدَ بَعْدَ الصَّلَاةِ فَبَسَطَ ذِرَاعَيْهِ عَلَى الْأَرْضِ وَ أَلْصَقَ جُؤْجُؤَهُ بِالْأَرْضِ فِي دُعَائِهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ja’far Bin Ali who said,
‘I saw Abu Al-Hassan-asws and he-asws was prostrating after the Salāt. So he-asws spread out his-asws arms upon the ground and paste his-asws chest upon the ground’.[317]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ خَاقَانَ قَالَ رَأَيْتُ أَبَا الْحَسَنِ الثَّالِثَ ( عليه السلام ) سَجَدَ سَجْدَةَ الشُّكْرِ فَافْتَرَشَ ذِرَاعَيْهِ فَأَلْصَقَ جُؤْجُؤَهُ وَ بَطْنَهُ بِالْأَرْضِ فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ كَذَا نُحِبُّ .
Ali Bin Ibrahim, from Yahya Bin Abdul Rahman Bin Khaqan who said,
‘I saw Abu Al-Hassan-asws the 3rd prostrating the Sajdah of gratitude, and he-asws spread out his-asws arms and touched his-asws chest and his-asws belly with the ground. So I asked him-asws about that, and he-asws said: ‘Such is how we-asws love to do’.[318]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ عَنْ أَحْمَدَ بْنِ عَبْدِ الْعَزِيزِ قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ كَانَ أَبُو الْحَسَنِ الْأَوَّلُ ( عليه السلام ) إِذَا رَفَعَ رَأْسَهُ مِنْ آخِرِ رَكْعَةِ الْوَتْرِ قَالَ هَذَا مَقَامُ مَنْ حَسَنَاتُهُ نِعْمَةٌ مِنْكَ وَ شُكْرُهُ ضَعِيفٌ وَ ذَنْبُهُ عَظِيمٌ وَ لَيْسَ لَهُ إِلَّا دَفْعُكَ وَ رَحْمَتُكَ فَإِنَّكَ قُلْتَ فِي كِتَابِكَ الْمُنْزَلِ عَلَى نَبِيِّكَ الْمُرْسَلِ ( صلى الله عليه وآله ) كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ وَ بِالْأَسْحارِ هُمْ يَسْتَغْفِرُونَ طَالَ هُجُوعِي وَ قَلَّ قِيَامِي وَ هَذَا السَّحَرُ وَ أَنَا أَسْتَغْفِرُكَ لِذَنْبِي اسْتِغْفَارَ مَنْ لَمْ يَجِدْ لِنَفْسِهِ ضَرّاً وَ لَا نَفْعاً وَ لَا مَوْتاً وَ لَا حَيَاةً وَ لَا نُشُوراً
Ali Bin Muhammad, from Sahl, from Ahmad Bin Abdul Aziz who said, ‘One of our companions narrate to be saying,
‘It was so that whenever Abu Al-Hassan-asws the 1st raised his-asws head from the last Rak’at of Al-Witr (Salāt), said: ‘This is a place of the one whose good deeds are a Bounty from You-azwj and his gratitude is weak, and his sins are great, and it is not for him except for Your-azwj Defence and Your-azwj Mercy, for You-azwj Said in Your-azwj Book Revealed upon Your-azwj Dispatched Prophet-saww [51:17] They used to sleep but little in the night. [51:18] And in the morning they sought Forgiveness. And little is my-asws standing, and this is the morning and I-asws am seeking Forgiveness from You-azwj for sins of my-asws (Shias) and seeking of the Forgiveness of the one who can neither find for himself a harm, nor a benefit, nor death, nor life, nor Resurrection’.
ثُمَّ يَخِرُّ سَاجِداً ( صلوات الله عليه ) .
Then fall down in the Sajdah’.[319]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الْمَاضِي ( عليه السلام ) عَمَّا أَقُولُ فِي سَجْدَةِ الشُّكْرِ فَقَدِ اخْتَلَفَ أَصْحَابُنَا فِيهِ فَقَالَ قُلْ وَ أَنْتَ سَاجِدٌ
Ali Bin Ibrahim, from his father, from Abdullah Bin Jundab who said,
‘I asked Abu Al-Hassan Al-Maazy-asws (7th Imam-asws) about what I should be saying during a Sajdah of gratitude, for our companions have differed with regards to it’. So he-asws said: ‘Say while you are in Sajdah,
اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَلَائِكَتَكَ وَ أَنْبِيَاءَكَ وَ رُسُلَكَ وَ جَمِيعَ خَلْقِكَ أَنَّكَ اللَّهُ رَبِّي وَ الْإِسْلَامَ دِينِي وَ مُحَمَّداً نَبِيِّي وَ عَلِيّاً وَ فُلَاناً وَ فُلَاناً إِلَى آخِرِهِمْ أَئِمَّتِي بِهِمْ أَتَوَلَّى وَ مِنْ عَدُوِّهِمْ أَتَبَرَّأُ
‘O Allah-azwj! I keep You-azwj as a Witness, and keep as a witness Your-azwj Angels, and Your-azwj Prophets-as, and Your-azwj Mursil Prophets-as, and the entirety of Your-azwj creature that You-azwj are Allah-azwj my Lord-azwj, and Al-Islam is my Religion, and Muhammad-saww is my Prophet-saww, and Ali-asws and so and so, up to the last of them-asws, they-asws are my Imams-asws. With them-asws I befriend and from their-asws enemies I disavow.
اللَّهُمَّ إِنِّي أَنْشُدُكَ دَمَ الْمَظْلُومِ ثَلَاثاً اللَّهُمَّ إِنِّي أَنْشُدُكَ بِإِيوَائِكَ عَلَى نَفْسِكَ لِأَوْلِيَائِكَ لِتُظْفِرَنَّهُمْ بِعَدُوِّكَ وَ عَدُوِّهِمْ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ عَلَى الْمُسْتَحْفَظِينَ مِنْ آلِ مُحَمَّدٍ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْيُسْرَ بَعْدَ الْعُسْرِ ثَلَاثاً
O Allah-azwj! I adjure You-azwj by the blood of the oppressed’ (Imam Husayn-asws) – three times. O Allah-azwj! I adjure You-azwj with Your-azwj Promise upon Yourself-azwj of Making Your-azwj Guardians-asws victorious upon Your-azwj enemies and their-asws enemies, that You-azwj Send Blessings upon Muhammad-saww and the upon the weak ones from the Progeny-asws of Muhammad-saww. O Allah-azwj! I ask You-azwj for the ease after the difficulties’ – three times.
ثُمَّ ضَعْ خَدَّكَ الْأَيْمَنَ عَلَى الْأَرْضِ وَ تَقُولُ يَا كَهْفِي حِينَ تُعْيِينِي الْمَذَاهِبُ وَ تَضِيقُ عَلَيَّ الْأَرْضُ بِمَا رَحُبَتْ وَ يَا بَارِئَ خَلْقِي رَحْمَةً بِي وَ قَدْ كَانَ عَنْ خَلْقِي غَنِيّاً صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى الْمُسْتَحْفَظِينَ مِنْ آلِ مُحَمَّدٍ
Then place your right cheek upon the ground and you should be saying, ‘O my Cave where the doctrines wear me down and the earth is straitened upon me with what I wish for, and O Initiator of my creation, be Merciful with me, and You-azwj were needless of my creation, Send Blessings upon Muhammad-saww and upon the weak ones from the Progeny-asws of Muhammad-saww’.
ثُمَّ ضَعْ خَدَّكَ الْأَيْسَرَ وَ تَقُولُ
Then place your left cheek (upon the ground) and you should be saying,
يَا مُذِلَّ كُلِّ جَبَّارٍ وَ يَا مُعِزَّ كُلِّ ذَلِيلٍ قَدْ وَ عِزَّتِكَ بَلَغَ بِي مَجْهُودِي ثَلَاثاً
;O Humiliator of every tyrant, and O Honourer of every humiliated one. And I swear by Your-azwj Might that my striving has reached its end’ – three times.
ثُمَّ تَقُولُ يَا حَنَّانُ يَا مَنَّانُ يَا كَاشِفَ الْكُرَبِ الْعِظَامِ ثَلَاثاً
Then you should be saying, ‘O Affectionate, O Bestower, O Remover of the great worries! – three times.
ثُمَّ تَعُودُ لِلسُّجُودِ فَتَقُولُ مِائَةَ مَرَّةٍ شُكْراً شُكْراً ثُمَّ تَسْأَلُ حَاجَتَكَ إِنْ شَاءَ اللَّهُ تَعَالَى .
Then return to the Sajdah, and you should be saying one hundred times, ‘Thank You-azwj! Thank You-azwj!’ Then you should ask for your need, Allah-azwj Willing’.[320]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) فِي سَجْدَةِ الشُّكْرِ فَكَتَبَ إِلَيَّ مِائَةَ مَرَّةٍ شُكْراً شُكْراً وَ إِنْ شِئْتَ عَفْواً عَفْواً .
Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Suleyman Bin Hafs Al Marouzy who said,
‘I wrote to Abu Al-Hassan Musa-asws Bin Ja’far-asws regarding the Sajdah-e-Shukr (Sajdah of gratitude). So he-asws wrote to me: ‘One hundred times (saying) ‘Thank You-azwj!’, and if you so desire, (saying), ‘Excuse me! Excuse me!’ (one hundred times)’.[321]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ خَرَجْتُ مَعَ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) إِلَى بَعْضِ أَمْوَالِهِ فَقَامَ إِلَى صَلَاةِ الظُّهْرِ فَلَمَّا فَرَغَ خَرَّ لِلَّهِ سَاجِداً فَسَمِعْتُهُ يَقُولُ بِصَوْتٍ حَزِينٍ وَ تَغَرْغَرُ دُمُوعُهُ رَبِّ عَصَيْتُكَ بِلِسَانِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَخْرَسْتَنِي
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Muhammad Bin Suleyman, from his father who said,
‘I went along with Abu Al-Hassan Musa-asws Bin Ja’far-asws to one of his-asws properties. So he-asws stood for Al-Zohr Salāt. So when he-asws was free, he-asws fell down in Sajdah to Allah-azwj, and I heard him-asws saying in a grief-laden voice and his-asws tears flowing profusely: ‘Lord-azwj! I-asws disobeyed You-azwj with my-asws tongue, and had You-azwj Desired to, by Your-azwj Mighty, You-azwj would have Muted me-asws.
وَ عَصَيْتُكَ بِبَصَرِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَكْمَهْتَنِي وَ عَصَيْتُكَ بِسَمْعِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَصْمَمْتَنِي وَ عَصَيْتُكَ بِيَدِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَكَنَّعْتَنِي
And I-asws disobeyed You-azwj with my-asws vision, and had You-azwj so Desired to, by Your-azwj Mighty, You-azwj would have Blinded me-asws; and I-asws disobeyed You-azwj with my-asws ears, and had You-azwj so Desired to, by Your-azwj Might, You-azwj would have Deafened me-asws; and I-asws disobeyed You-azwj with my-asws hands, and had You-azwj so Desired to, by Your-azwj Might, You-azwj Crippled me-asws.
وَ عَصَيْتُكَ بِرِجْلِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَجَذَمْتَنِي وَ عَصَيْتُكَ بِفَرْجِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَعَقَمْتَنِي وَ عَصَيْتُكَ بِجَمِيعِ جَوَارِحِي الَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَ لَيْسَ هَذَا جَزَاءَكَ مِنِّي
And I-asws disobeyed You-azwj with my-asws legs, and had You-azwj so Desire to, by Your-azwj Might, would have Disabled me; and I-asws disobeyed You-azwj with my-asws private part, and had You-azwj Desired to, by Your-azwj Might, You-azwj would have Sterlised me-asws; and I-asws disobeyed You-azwj with the entirety of my-asws body parts which You-azwj Favoured upon me-asws with, and this is not Your-azwj recompense from me-asws’.
قَالَ ثُمَّ أَحْصَيْتُ لَهُ أَلْفَ مَرَّةٍ وَ هُوَ يَقُولُ الْعَفْوَ الْعَفْوَ قَالَ ثُمَّ أَلْصَقَ خَدَّهُ الْأَيْمَنَ بِالْأَرْضِ فَسَمِعْتُهُ وَ هُوَ يَقُولُ بِصَوْتٍ حَزِينٍ بُؤْتُ إِلَيْكَ بِذَنْبِي عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ غَيْرُكَ يَا مَوْلَايَ ثَلَاثَ مَرَّاتٍ
He (the narrator) said, ‘Then I counted for him-asws a thousand times, and he-asws was saying: ‘The Pardon! The Pardon!’ Then he-asws pasted his right cheek with the ground and I heard him-asws and he-asws was saying in a grief-laden voice: ‘I-asws turn to You-azwj with my-asws sins, evil deeds, having been unjust to myself-asws, therefore Forgive me-asws, for no one Forgives the sins apart from You-azwj, O my-asws Master-azwj!’ – three times.
ثُمَّ أَلْصَقَ خَدَّهُ الْأَيْسَرَ بِالْأَرْضِ فَسَمِعْتُهُ يَقُولُ ارْحَمْ مَنْ أَسَاءَ وَ اقْتَرَفَ وَ اسْتَكَانَ وَ اعْتَرَفَ ثَلَاثَ مَرَّاتٍ ثُمَّ رَفَعَ رَأْسَهُ .
Then he-asws pasted his-asws left cheek upon the ground, and I heard him-asws saying: ‘Be Merciful to the one who had done evil, and committed (sins), and refreshed himself and acknowledged’ – three times. Then he-asws raised his-asws head’.[322]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ فَقَالَ لَا قَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَتَّعَ الْأَصَابِعِ فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَهُ وَ يَقُولُ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Malik Bin Atiyya, from Yunus Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! This, which has appeared in my face, the people are alleging that Allah-azwj would never Afflict a servant with it, in whom He-azwj has a need for’. So he-asws said: ‘No. It was so that the Believer of the people of the Pharaoh-la was of crippled fingers, so he was speaking like this’, and he-asws extended his hand, and he was saying [36:20] O people! Follow the Rasools’.
قَالَ ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّأْ ثُمَّ قُمْ إِلَى صَلَاتِكَ الَّتِي تُصَلِّيهَا فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ فَقُلْ وَ أَنْتَ سَاجِدٌ يَا عَلِيُّ يَا عَظِيمُ يَا رَحْمَانُ يَا رَحِيمُ يَا سَامِعَ الدَّعَوَاتِ يَا مُعْطِيَ الْخَيْرَاتِ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِ مُحَمَّدٍ وَ أَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ مَا أَنَا أَهْلُهُ وَ أَذْهِبْ عَنِّي هَذَا الْوَجَعَ وَ تُسَمِّيهِ فَإِنَّهُ قَدْ غَاظَنِي وَ أَحْزَنَنِي وَ أَلِحَّ فِي الدُّعَاءِ
He (the narrator) said, ‘Then he-asws said to me: ‘When it is the last third of the night during its beginning, so perform ablution, then stand for your Salāt which you tend to pray. So when you are in the last Sajdah from the first two Rak’at, so say while you are prostrating, ‘O Exaled, O Magnificent, O Beneficent, O Merciful, O Hearer of the supplications, O Giver of goodness! Send Blessings upon Muhammad-saww and the People-asws of the Household of Muhammad-saww, and Give me from the goodness of the world and the Hereafter, whatever You-azwj deem to be rightful, and Exchange from me from the evil of the world and the Hereafter what I am deserving of, and Remove from me this pain’ – and you specify it – ‘for it has anguished me and grieved me’ – and insist in the supplication’.
قَالَ فَفَعَلْتُ فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتَّى أَذْهَبَ اللَّهُ عَنِّي كُلَّهُ .
He (the narrator) said, ‘So I did it, and I had not even arrived in Al Kufa until Allah-azwj had Removed all of it from me’.[323]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ يَقُولُ فِي سُجُودِهِ سَجَدَ وَجْهِيَ الْبَالِي لِوَجْهِكَ الْبَاقِي الدَّائِمِ الْعَظِيمِ سَجَدَ وَجْهِيَ الذَّلِيلُ لِوَجْهِكَ الْعَزِيزِ سَجَدَ وَجْهِيَ الْفَقِيرُ لِوَجْهِ رَبِّيَ الْغَنِيِّ الْكَرِيمِ الْعَلِيِّ الْعَظِيمِ رَبِّ
A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Muhammad Bin Ali, from Sa’dan, from a man,
(It has been narrated) from Abu Abdullah-asws, said, ‘He-asws was saying in his-asws Sajdah: ‘My-asws obsolete face is prostrating to Your-azwj Remaining Face, the Ever-Lasting, the Magnificent. My-asws disgraced face is prostrating to Your-azwj Honourable Face. My-asws poor face is prostrating to my-asws Lord-azwj, the Needless, the Benevolent, the Exalted, the Magnificent!
أَسْتَغْفِرُكَ مِمَّا كَانَ وَ أَسْتَغْفِرُكَ مِمَّا يَكُونُ رَبِّ لَا تُجْهِدْ بَلَائِي رَبِّ لَا تُشْمِتْ بِي أَعْدَائِي رَبِّ لَا تُسِئْ قَضَائِي رَبِّ إِنَّهُ لَا دَافِعَ وَ لَا مَانِعَ إِلَّا أَنْتَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ بِأَفْضَلِ صَلَوَاتِكَ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ بِأَفْضَلِ بَرَكَاتِكَ
I-asws seek Your-azwj Forgiveness from what has happened and I-asws seek Your-azwj Forgiveness is going to happen. Lord-azwj! Do not Overload my-asws afflictions. Lord-azwj! Do not let my enemies gloat upon me. Lord-azwj! Do not let my-asws Ordainment be bad. Lord-azwj! There is neither a Defender nor a Preventer except for You-azwj. Send Blessings upon Muhammad-saww and the Progeny-asws of Muhammad-saww with the most superior of Your-azwj Blessings, and Bless upon Muhammad-saww and the Progeny-asws of Muhammad-saww with the most superior of Your-azwj Blessings’.
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ سَطَوَاتِكَ وَ أَعُوذُ بِكَ مِنْ جَمِيعِ غَضَبِكَ وَ سَخَطِكَ سُبْحَانَكَ لَا إِلَهَ إِلَّا أَنْتَ رَبُّ الْعَالَمِينَ
O Allah-azwj! I seek Refuge with You-azwj from Your-azwj Seizures, and I seek Refuge with You-azwj from the entirety of Your-azwj Angers and Harshness. Glory be to You-azwj. There is no God except for You-azwj, Lord-azwj of the worlds’.
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ وَ هُوَ سَاجِدٌ ارْحَمْ ذُلِّي بَيْنَ يَدَيْكَ وَ تَضَرُّعِي إِلَيْكَ وَ وَحْشَتِي مِنَ النَّاسِ وَ آنِسْنِي بِكَ يَا كَرِيمُ
And Amir Al-Momineen-asws was saying while he-asws was prostrating: ‘Be Merciful upon my-asws humbleness in front of You-azwj and my-asws petition to You-azwj, and my-asws loneliness from the people, and Comfort me-asws with You-azwj, O Benevolent!’.
وَ كَانَ يَقُولُ أَيْضاً وَعَظْتَنِي فَلَمْ أَتَّعِظْ وَ زَجَرْتَنِي عَنْ مَحَارِمِكَ فَلَمْ أَنْزَجِرْ وَ عَمَّرْتَنِي أَيَادِيَكَ فَمَا شَكَرْتُ عَفْوَكَ عَفْوَكَ يَا كَرِيمُ أَسْأَلُكَ الرَّاحَةَ عِنْدَ الْمَوْتِ وَ أَسْأَلُكَ الْعَفْوَ عِنْدَ الْحِسَابِ
And he-asws was saying as well: ‘You-azwj Advised me-asws but I-asws did not heed, and You-azwj Deterred me-asws but I-asws was not deterred, and You-azwj Filled me-asws with Your-azwj Aid but I-asws was not grateful. Your-azwj Pardon! Your-azwj Pardon! O Benevolent! I ask You-azwj of the rest during the death, and I ask You-azwj of the Pardoning during the Reckoning’.
وَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ هُوَ سَاجِدٌ لَا إِلَهَ إِلَّا أَنْتَ حَقّاً حَقّاً سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّداً وَ رِقّاً يَا عَظِيمُ إِنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي يَا كَرِيمُ يَا حَنَّانُ اغْفِرْ لِي ذُنُوبِي وَ جُرْمِي وَ تَقَبَّلْ عَمَلِي يَا كَرِيمُ يَا جَبَّارُ أَعُوذُ بِكَ مِنْ أَنْ أَخِيبَ أَوْ أَحْمِلَ ظُلْماً
And Abu Ja’far-asws was saying while he-asws was prostrating: ‘There is no God except for You-azwj, truly, truly! I-asws am prostrating to You-azwj, O Lord-azwj, as a servant and a slave. O Magnificent! My-asws deeds are weak, so Multiply these for me-asws, O Benevolent! O Gracious! Forgive my-asws sins for me-asws, and my-asws crimes, and Accept my-asws deeds, O Benevolent! O Compeller! I seek Refuge with You-azwj from failure or bearing injustice. O Allah-azwj!
اللَّهُمَّ مِنْكَ النِّعْمَةُ وَ أَنْتَ تَرْزُقُ شُكْرَهَا وَ عَلَيْكَ يَكُونُ ثَوَابُ مَا تَفَضَّلْتَ بِهِ مِنْ ثَوَابِهَا بِفَضْلِ طَوْلِكَ وَ بِكَرِيمِ عَائِدَتِكَ .
O Allah-azwj! From You-azwj are the Bounties and You-azwj Grace its gratefulness, and upon You-azwj happens to be the Rewards of whatever You-azwj Grace with Your-azwj Prolonged Grace, and with Benevolence of Your-azwj Assistance’.[324]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادِ بْنِ مَرْوَانَ قَالَ كَانَ أَبُو الْحَسَنِ ( عليه السلام ) يَقُولُ فِي سُجُودِهِ أَعُوذُ بِكَ مِنْ نَارٍ حَرُّهَا لَا يُطْفَأُ وَ أَعُوذُ بِكَ مِنْ نَارٍ جَدِيدُهَا لَا يَبْلَى وَ أَعُوذُ بِكَ مِنْ نَارٍ عَطْشَانُهَا لَا يَرْوَى وَ أَعُوذُ بِكَ مِنْ نَارٍ مَسْلُوبُهَا لَا يُكْسَى .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ziyad Bin Marwan who said,
‘Abu Al-Hassan-asws saying in his-asws Sajdah: ‘I-asws seek Refuge with You-asws from a Fire, its heat not being extinguished; and I seek Refuge with You-azwj from a Fire, its renewal not wearing out; and I-asws seek Refuge with You-azwj from a Fire, its thirst not been quenched; and I-asws seek Refuge with You-azwj from a Fire, its bareness not being coated’.[325]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَرَأَ أَحَدُكُمُ السَّجْدَةَ مِنَ الْعَزَائِمِ فَلْيَقُلْ فِي سُجُودِهِ سَجَدْتُ لَكَ تَعَبُّداً وَ رِقّاً لَا مُسْتَكْبِراً عَنْ عِبَادَتِكَ وَ لَا مُسْتَنْكِفاً وَ لَا مُتَعَظِّماً بَلْ أَنَا عَبْدٌ ذَلِيلٌ خَائِفٌ مُسْتَجِيرٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda Al Haza’a,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever one of you recites the Sajdah Verse from the determines ones, so let him say in his Sajdah, ‘I perform Sajdah to You-azwj as a servant and a slave, not being too arrogant from worshipping You-azwj, nor too principled, nor too exalted, but I am a humble servant, fearful, seeking refuge’.[326]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَوْتُ إِلَيْهِ عِلَّةَ أُمِّ وَلَدٍ لِي أَخَذْتُهَا فَقَالَ قُلْ لَهَا تَقُولُ فِي السُّجُودِ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ يَا رَبِّي يَا سَيِّدِي صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ عَافِنِي مِنْ كَذَا وَ كَذَا فَبِهَا نَجَا جَعْفَرُ بْنُ سُلَيْمَانَ مِنَ النَّارِ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Al Rayyan, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, said, ‘I complained to him-asws of an illness which seized a mother of my child. So he-asws said: ‘Say to her, ‘You should be saying in the Sajdah at the end of each Prescribed Salāt, ‘O my Lord-azwj! O my Chief! Send Blessings upon Muhammad-saww and upon the Progeny-asws of muhammad-asws, and Grant me good health from such and such (an illness), for by this Ja’far Bin Suleyman was Rescued from the Fire’,
قَالَ فَعَرَضْتُ هَذَا الْحَدِيثَ عَلَى بَعْضِ أَصْحَابِنَا فَقَالَ أَعْرِفُ فِيهِ يَا رَءُوفُ يَا رَحِيمُ يَا رَبِّي يَا سَيِّدِي افْعَلْ بِي كَذَا وَ كَذَا .
He (the narrator) said, ‘So I presented this Hadeeth to one of our companions, so he said, ‘I know that therein is, ‘O Kind, O Merciful, O my Lord-azwj, of my Chief! Do such and such with me’’.[327]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) عَلِّمْنِي دُعَاءً فَإِنِّي قَدْ بُلِيتُ بِشَيْءٍ وَ كَانَ قَدْ حُبِسَ بِبَغْدَادَ حَيْثُ اتُّهِمَ بِأَمْوَالِهِمْ فَكَتَبَ إِلَيْهِ إِذَا صَلَّيْتَ فَأَطِلِ السُّجُودَ ثُمَّ قُلْ يَا أَحَدَ مَنْ لَا أَحَدَ لَهُ حَتَّى تَنْقَطِعَ النَّفَسُ ثُمَّ قُلْ يَا مَنْ لَا يَزِيدُهُ كَثْرَةُ الدُّعَاءِ إِلَّا جُوداً وَ كَرَماً حَتَّى تَنْقَطِعَ نَفَسُكَ ثُمَّ قُلْ يَا رَبَّ الْأَرْبَابِ أَنْتَ أَنْتَ أَنْتَ الَّذِي انْقَطَعَ الرَّجَاءُ إِلَّا مِنْكَ يَا عَلِيُّ يَا عَظِيمُ
Ali Bin Muhammad, from one of our companions, from Ibn Abu Umeyr, from Ziyad Al Qindy who said,
‘I wrote to Abu Al-Hassan-asws the 1st, ‘Teach me a supplication, for I have been afflicted with something’ – and he had been imprisoned in Baghdad where he was accused of their wealth. So he-asws wrote to him: ‘Whenever you pray Salāt, so prolong your Sajdah, then say, ‘O One for Whom there is no one’, until you run out of breath. Then say, ‘O One Who is not increased by the frequency of the supplications except with more benevolence and Generousity’, until you run out of breath. Then say, ‘O Lord-azwj of the lords! You-azwj! You-azwj! You-azwj are the One. I have cut-off my hopes except from You-azwj. O Exalted! O Magnificent!’.
قَالَ زِيَادٌ فَدَعَوْتُ بِهِ فَفَرَّجَ اللَّهُ عَنِّي وَ خَلَّى سَبِيلِي .
Ziyad said, ‘So I supplicated with it, So Allah-azwj Relieved it from me and Freed my way’.[328]
[1] Al Kafi V 3 – The Book Of Funerals CH 89 H 1
[2] Al Kafi V 3 – The Book Of Funerals CH 89 H 2
[3] Al Kafi V 3 – The Book Of Funerals CH 89 H 3
[4] Al Kafi V 3 – The Book Of Funerals CH 89 H 4
[5] Al Kafi V 3 – The Book Of Funerals CH 89 H 5
[6] Al Kafi V 3 – The Book Of Funerals CH 89 H 6
[7] Al Kafi V 3 – The Book Of Funerals CH 89 H 7
[8] Al Kafi V 3 – The Book Of Funerals CH 90 H 1
[9] Al Kafi V 3 – The Book Of Funerals CH 90 H 2
[10] Al Kafi V 3 – The Book Of Funerals CH 90 H 3
[11] Al Kafi V 3 – The Book Of Funerals CH 90 H 4
[12] Al Kafi V 3 – The Book Of Funerals CH 90 H 5
[13] Al Kafi V 3 – The Book Of Funerals CH 91 H 1
[14] Al Kafi V 3 – The Book Of Funerals CH 91 H 2
[15] Al Kafi V 3 – The Book Of Funerals CH 92 H 1
[16] Al Kafi V 3 – The Book Of Funerals CH 92 H 2
[17] Al Kafi V 3 – The Book Of Funerals CH 92 H 3
[18] Al Kafi V 3 – The Book Of Funerals CH 92 H 4
[19] Al Kafi V 3 – The Book Of Funerals CH 92 H 5
[20] Al Kafi V 3 – The Book Of Funerals CH 92 H 6
[21] Al Kafi V 3 – The Book Of Funerals CH 92 H 7
[22] Al Kafi V 3 – The Book Of Funerals CH 92 H 7
[23] Al Kafi V 3 – The Book Of Funerals CH 93 H 1
[24] Al Kafi V 3 – The Book Of Funerals CH 93 H 2
[25] Al Kafi V 3 – The Book Of Funerals CH 93 H 3
[26] Al Kafi V 3 – The Book Of Funerals CH 93 H 4
[27] Al Kafi V 3 – The Book Of Funerals CH 93 H 5
[28] Al Kafi V 3 – The Book Of Funerals CH 93 H 6
[29] Al Kafi V 3 – The Book Of Funerals CH 93 H 7
[30] Al Kafi V 3 – The Book Of Funerals CH 93 H 8
[31] Al Kafi V 3 – The Book Of Funerals CH 93 H 9
[32] Al Kafi V 3 – The Book Of Funerals CH 93 H 10
[33] Al Kafi V 3 – The Book Of Funerals CH 93 H 11
[34] Al Kafi V 3 – The Book Of Funerals CH 93 H 12
[35] Al Kafi V 3 – The Book Of Funerals CH 93 H 13
[36] Al Kafi V 3 – The Book Of Funerals CH 93 H 14
[37] Al Kafi V 3 – The Book Of Funerals CH 93 H 15
[38] Al Kafi V 3 – The Book Of Funerals CH 93 H 16
[39] Al Kafi V 3 – The Book Of Funerals CH 93 H 17
[40] Al Kafi V 3 – The Book Of Funerals CH 93 H 18
[41] Al Kafi V 3 – The Book Of Funerals CH 93 H 19
[42] Al Kafi V 3 – The Book Of Funerals CH 93 H 20
[43] Al Kafi V 3 – The Book Of Funerals CH 93 H 21
[44] Al Kafi V 3 – The Book Of Funerals CH 93 H 22
[45] Al Kafi V 3 – The Book Of Funerals CH 93 H 23
[46] Al Kafi V 3 – The Book Of Funerals CH 93 H 24
[47] Al Kafi V 3 – The Book Of Funerals CH 93 H 25
[48] Al Kafi V 3 – The Book Of Funerals CH 93 H 26
[49] Al Kafi V 3 – The Book Of Funerals CH 93 H 27
[50] Al Kafi V 3 – The Book Of Funerals CH 93 H 28
[51] Al Kafi V 3 – The Book Of Funerals CH 93 H 29
[52] Al Kafi V 3 – The Book Of Funerals CH 93 H 30
[53] Al Kafi V 3 – The Book Of Funerals CH 93 H 31
[54] Al Kafi V 3 – The Book Of Funerals CH 93 H 32
[55] Al Kafi V 3 – The Book Of Funerals CH 93 H 33
[56] Al Kafi V 3 – The Book Of Funerals CH 93 H 34
[57] Al Kafi V 3 – The Book Of Funerals CH 93 H 35
[58] Al Kafi V 3 – The Book Of Funerals CH 93 H 36
[59] Al Kafi V 3 – The Book Of Funerals CH 93 H 37
[60] Al Kafi V 3 – The Book Of Funerals CH 93 H 38
[61] Al Kafi V 3 – The Book Of Funerals CH 93 H 39
[62] Al Kafi V 3 – The Book Of Funerals CH 93 H 40
[63] Al Kafi V 3 – The Book Of Funerals CH 93 H 41
[64] Al Kafi V 3 – The Book Of Funerals CH 93 H 42
[65] Al Kafi V 3 – The Book Of Funerals CH 93 H 43
[66] Al Kafi V 3 – The Book Of Funerals CH 93 H 44
[67] Al Kafi V 3 – The Book Of Funerals CH 93 H 45
[68] Al Kafi V 3 – The Book Of Funerals CH 93 H 46
[69] Al Kafi V 3 – The Book of Salāt CH 1 H 1
[70] Al Kafi V 3 – The Book of Salāt CH 1 H 2
[71] Al Kafi V 3 – The Book of Salāt CH 1 H 3
[72] Al Kafi V 3 – The Book of Salāt CH 1 H 4
[73] Al Kafi V 3 – The Book of Salāt CH 1 H 5
[74] Al Kafi V 3 – The Book of Salāt CH 1 H 6
[75] Al Kafi V 3 – The Book of Salāt CH 1 H 7
[76] Al Kafi V 3 – The Book of Salāt CH 1 H 8
[77] Al Kafi V 3 – The Book of Salāt CH 1 H 9
[78] Al Kafi V 3 – The Book of Salāt CH 1 H 10
[79] Al Kafi V 3 – The Book of Salāt CH 1 H 11
[80] Al Kafi V 3 – The Book of Salāt CH 1 H 12
[81] Al Kafi V 3 – The Book of Salāt CH 1 H 13
[82] Al Kafi V 3 – The Book of Salāt CH 2 H 1
[83] Al Kafi V 3 – The Book of Salāt CH 2 H 2
[84] Al Kafi V 3 – The Book of Salāt CH 2 H 3
[85] Al Kafi V 3 – The Book of Salāt CH 2 H 4
[86] Al Kafi V 3 – The Book of Salāt CH 2 H 5
[87] Al Kafi V 3 – The Book of Salāt CH 2 H 6
[88] Al Kafi V 3 – The Book of Salāt CH 2 H 7
[89] Al Kafi V 3 – The Book of Salāt CH 2 H 8
[90] Al Kafi V 3 – The Book of Salāt CH 2 H 9
[91] Al Kafi V 3 – The Book of Salāt CH 2 H 10
[92] Al Kafi V 3 – The Book of Salāt CH 2 H 11
[93] Al Kafi V 3 – The Book of Salāt CH 2 H 12
[94] Al Kafi V 3 – The Book of Salāt CH 2 H 13
[95] Al Kafi V 3 – The Book of Salāt CH 2 H 14
[96] Al Kafi V 3 – The Book of Salāt CH 2 H 15
[97] Al Kafi V 3 – The Book of Salāt CH 2 H 16
[98] Al Kafi V 3 – The Book of Salāt CH 3 H 1
[99] Al Kafi V 3 – The Book of Salāt CH 3 H 2
[100] Al Kafi V 3 – The Book of Salāt CH 3 H 3
[101] Al Kafi V 3 – The Book of Salāt CH 3 H 4
[102] Al Kafi V 3 – The Book of Salāt CH 3 H 5
[103] Al Kafi V 3 – The Book of Salāt CH 3 H 6
[104] Al Kafi V 3 – The Book of Salāt CH 3 H 7
[105] Al Kafi V 3 – The Book of Salāt CH 3 H 8
[106] Al Kafi V 3 – The Book of Salāt CH 4 H 1
[107] Al Kafi V 3 – The Book of Salāt CH 4 H 2
[108] Al Kafi V 3 – The Book of Salāt CH 4 H 3
[109] Al Kafi V 3 – The Book of Salāt CH 4 H 4
[110] Al Kafi V 3 – The Book of Salāt CH 4 H 5
[111] Al Kafi V 3 – The Book of Salāt CH 4 H 6
[112] Al Kafi V 3 – The Book of Salāt CH 4 H 7
[113] Al Kafi V 3 – The Book of Salāt CH 4 H 8
[114] Al Kafi V 3 – The Book of Salāt CH 4 H 9
[115] Al Kafi V 3 – The Book of Salāt CH 5 H 1
[116] Al Kafi V 3 – The Book of Salāt CH 5 H 2
[117] Al Kafi V 3 – The Book of Salāt CH 5 H 3
[118] Al Kafi V 3 – The Book of Salāt CH 5 H 4
[119] Al Kafi V 3 – The Book of Salāt CH 5 H 5
[120] Al Kafi V 3 – The Book of Salāt CH 5 H 6
[121] Al Kafi V 3 – The Book of Salāt CH 5 H 7
[122] Al Kafi V 3 – The Book of Salāt CH 5 H 8
[123] Al Kafi V 3 – The Book of Salāt CH 6 H 1
[124] Al Kafi V 3 – The Book of Salāt CH 6 H 2
[125] Al Kafi V 3 – The Book of Salāt CH 6 H 3
[126] Al Kafi V 3 – The Book of Salāt CH 6 H 4
[127] Al Kafi V 3 – The Book of Salāt CH 6 H 5
[128] Al Kafi V 3 – The Book of Salāt CH 6 H 6
[129] Al Kafi V 3 – The Book of Salāt CH 6 H 7
[130] Al Kafi V 3 – The Book of Salāt CH 6 H 8
[131] Al Kafi V 3 – The Book of Salāt CH 6 H 9
[132] Al Kafi V 3 – The Book of Salāt CH 6 H 10
[133] Al Kafi V 3 – The Book of Salāt CH 6 H 11
[134] Al Kafi V 3 – The Book of Salāt CH 6 H 12
[135] Al Kafi V 3 – The Book of Salāt CH 6 H 13
[136] Al Kafi V 3 – The Book of Salāt CH 6 H 14
[137] Al Kafi V 3 – The Book of Salāt CH 6 H 15
[138] Al Kafi V 3 – The Book of Salāt CH 6 H 16
[139] Al Kafi V 3 – The Book of Salāt CH 7 H 1
[140] Al Kafi V 3 – The Book of Salāt CH 7 H 2
[141] Al Kafi V 3 – The Book of Salāt CH 7 H 3
[142] Al Kafi V 3 – The Book of Salāt CH 7 H 4
[143] Al Kafi V 3 – The Book of Salāt CH 7 H 5
[144] Al Kafi V 3 – The Book of Salāt CH 7 H 6
[145] Al Kafi V 3 – The Book of Salāt CH 8 H 1
[146] Al Kafi V 3 – The Book of Salāt CH 8 H 2
[147] Al Kafi V 3 – The Book of Salāt CH 8 H 3
[148] Al Kafi V 3 – The Book of Salāt CH 8 H 4
[149] Al Kafi V 3 – The Book of Salāt CH 8 H 5
[150] Al Kafi V 3 – The Book of Salāt CH 8 H 6
[151] Al Kafi V 3 – The Book of Salāt CH 8 H 7
[152] Al Kafi V 3 – The Book of Salāt CH 8 H 8
[153] Al Kafi V 3 – The Book of Salāt CH 8 H 9
[154] Al Kafi V 3 – The Book of Salāt CH 8 H 10
[155] Al Kafi V 3 – The Book of Salāt CH 8 H 11
[156] Al Kafi V 3 – The Book of Salāt CH 8 H 12
[157] Al Kafi V 3 – The Book of Salāt CH 9 H 1
[158] Al Kafi V 3 – The Book of Salāt CH 9 H 2
[159] Al Kafi V 3 – The Book of Salāt CH 9 H 3
[160] Al Kafi V 3 – The Book of Salāt CH 9 H 4
[161] Al Kafi V 3 – The Book of Salāt CH 9 H 5
[162] Al Kafi V 3 – The Book of Salāt CH 9 H 6
[163] Al Kafi V 3 – The Book of Salāt CH 10 H 1
[164] Al Kafi V 3 – The Book of Salāt CH 10 H 2
[165] Al Kafi V 3 – The Book of Salāt CH 10 H 3
[166] Al Kafi V 3 – The Book of Salāt CH 11 H 1
[167] Al Kafi V 3 – The Book of Salāt CH 11 H 2
[168] Al Kafi V 3 – The Book of Salāt CH 11 H 3
[169] Al Kafi V 3 – The Book of Salāt CH 11 H 4
[170] Al Kafi V 3 – The Book of Salāt CH 11 H 5
[171] Al Kafi V 3 – The Book of Salāt CH 11 H 6
[172] Al Kafi V 3 – The Book of Salāt CH 11 H 7
[173] Al Kafi V 3 – The Book of Salāt CH 11 H 8
[174] Al Kafi V 3 – The Book of Salāt CH 11 H 9
[175] Al Kafi V 3 – The Book of Salāt CH 12 H 1
[176] Al Kafi V 3 – The Book of Salāt CH 12 H 2
[177] Al Kafi V 3 – The Book of Salāt CH 12 H 3
[178] Al Kafi V 3 – The Book of Salāt CH 12 H 4
[179] Al Kafi V 3 – The Book of Salāt CH 12 H 5
[180] Al Kafi V 3 – The Book of Salāt CH 12 H 6
[181] Al Kafi V 3 – The Book of Salāt CH 12 H 7
[182] Al Kafi V 3 – The Book of Salāt CH 12 H 10
[183] Al Kafi V 3 – The Book of Salāt CH 12 H 11
[184] Al Kafi V 3 – The Book of Salāt CH 13 H 1
[185] Al Kafi V 3 – The Book of Salāt CH 13 H 2
[186] Al Kafi V 3 – The Book of Salāt CH 13 H 3
[187] Al Kafi V 3 – The Book of Salāt CH 14 H 1
[188] Al Kafi V 3 – The Book of Salāt CH 14 H 2
[189] Al Kafi V 3 – The Book of Salāt CH 14 H 3
[190] Al Kafi V 3 – The Book of Salāt CH 14 H 4
[191] Al Kafi V 3 – The Book of Salāt CH 15 H 1
[192] Al Kafi V 3 – The Book of Salāt CH 15 H 2
[193] Al Kafi V 3 – The Book of Salāt CH 15 H 3
[194] Al Kafi V 3 – The Book of Salāt CH 15 H 4
[195] Al Kafi V 3 – The Book of Salāt CH 15 H 5
[196] Al Kafi V 3 – The Book of Salāt CH 15 H 6
[197] Al Kafi V 3 – The Book of Salāt CH 15 H 7
[198] Al Kafi V 3 – The Book of Salāt CH 16 H 1
[199] Al Kafi V 3 – The Book of Salāt CH 16 H 2
[200] Al Kafi V 3 – The Book of Salāt CH 16 H 3
[201] Al Kafi V 3 – The Book of Salāt CH 16 H 4
[202] Al Kafi V 3 – The Book of Salāt CH 16 H 5
[203] Al Kafi V 3 – The Book of Salāt CH 16 H 6
[204] Al Kafi V 3 – The Book of Salāt CH 16 H 7
[205] Al Kafi V 3 – The Book of Salāt CH 16 H 8
[206] Al Kafi V 3 – The Book of Salāt CH 16 H 9
[207] Al Kafi V 3 – The Book of Salāt CH 17 H 1
[208] Al Kafi V 3 – The Book of Salāt CH 17 H 2
[209] Al Kafi V 3 – The Book of Salāt CH 17 H 3
[210] Al Kafi V 3 – The Book of Salāt CH 17 H 4
[211] Al Kafi V 3 – The Book of Salāt CH 17 H 5
[212] Al Kafi V 3 – The Book of Salāt CH 18 H 1
[213] Al Kafi V 3 – The Book of Salāt CH 18 H 2
[214] Al Kafi V 3 – The Book of Salāt CH 18 H 3
[215] Al Kafi V 3 – The Book of Salāt CH 18 H 4
[216] Al Kafi V 3 – The Book of Salāt CH 18 H 5
[217] Al Kafi V 3 – The Book of Salāt CH 18 H 6
[218] Al Kafi V 3 – The Book of Salāt CH 18 H 7
[219] Al Kafi V 3 – The Book of Salāt CH 18 H 8
[220] Al Kafi V 3 – The Book of Salāt CH 18 H 9
[221] Al Kafi V 3 – The Book of Salāt CH 18 H 10
[222] Al Kafi V 3 – The Book of Salāt CH 18 H 11
[223] Al Kafi V 3 – The Book of Salāt CH 18 H 12
[224] Al Kafi V 3 – The Book of Salāt CH 18 H 13
[225] Al Kafi V 3 – The Book of Salāt CH 18 H 14
[226] Al Kafi V 3 – The Book of Salāt CH 18 H 15
[227] Al Kafi V 3 – The Book of Salāt CH 18 H 16
[228] Al Kafi V 3 – The Book of Salāt CH 18 H 17
[229] Al Kafi V 3 – The Book of Salāt CH 18 H 18
[230] Al Kafi V 3 – The Book of Salāt CH 18 H 19
[231] Al Kafi V 3 – The Book of Salāt CH 18 H 20
[232] Al Kafi V 3 – The Book of Salāt CH 18 H 21
[233] Al Kafi V 3 – The Book of Salāt CH 18 H 22
[234] Al Kafi V 3 – The Book of Salāt CH 18 H 23
[235] Al Kafi V 3 – The Book of Salāt CH 18 H 24
[236] Al Kafi V 3 – The Book of Salāt CH 18 H 25
[237] Al Kafi V 3 – The Book of Salāt CH 18 H 26
[238] Al Kafi V 3 – The Book of Salāt CH 18 H 27
[239] Al Kafi V 3 – The Book of Salāt CH 18 H 28
[240] Al Kafi V 3 – The Book of Salāt CH 18 H 29
[241] Al Kafi V 3 – The Book of Salāt CH 18 H 30
[242] Al Kafi V 3 – The Book of Salāt CH 18 H 31
[243] Al Kafi V 3 – The Book of Salāt CH 18 H 32
[244] Al Kafi V 3 – The Book of Salāt CH 18 H 33
[245] Al Kafi V 3 – The Book of Salāt CH 18 H 34
[246] Al Kafi V 3 – The Book of Salāt CH 18 H 35
[247] Al Kafi V 3 – The Book of Salāt CH 19 H 1
[248] Al Kafi V 3 – The Book of Salāt CH 19 H 2
[249] Al Kafi V 3 – The Book of Salāt CH 19 H 3
[250] Al Kafi V 3 – The Book of Salāt CH 19 H 4
[251] Al Kafi V 3 – The Book of Salāt CH 20 H 1
[252] Al Kafi V 3 – The Book of Salāt CH 20 H 2
[253] Al Kafi V 3 – The Book of Salāt CH 20 H 3
[254] Al Kafi V 3 – The Book of Salāt CH 20 H 4
[255] Al Kafi V 3 – The Book of Salāt CH 20 H 5
[256] Al Kafi V 3 – The Book of Salāt CH 20 H 6
[257] Al Kafi V 3 – The Book of Salāt CH 20 H 7
[258] Al Kafi V 3 – The Book of Salāt CH 20 H 8
[259] Al Kafi V 3 – The Book of Salāt CH 21 H 1
[260] Al Kafi V 3 – The Book of Salāt CH 21 H 2
[261] Al Kafi V 3 – The Book of Salāt CH 21 H 3
[262] Al Kafi V 3 – The Book of Salāt CH 21 H 4
[263] Al Kafi V 3 – The Book of Salāt CH 21 H 5
[264] Al Kafi V 3 – The Book of Salāt CH 21 H 6
[265] Al Kafi V 3 – The Book of Salāt CH 21 H 7
[266] Al Kafi V 3 – The Book of Salāt CH 21 H 8
[267] Al Kafi V 3 – The Book of Salāt CH 21 H 9
[268] Al Kafi V 3 – The Book of Salāt CH 21 H 10
[269] Al Kafi V 3 – The Book of Salāt CH 21 H 11
[270] Al Kafi V 3 – The Book of Salāt CH 21 H 12
[271] Al Kafi V 3 – The Book of Salāt CH 21 H 13
[272] Al Kafi V 3 – The Book of Salāt CH 21 H 14
[273] Al Kafi V 3 – The Book of Salāt CH 21 H 15
[274] Al Kafi V 3 – The Book of Salāt CH 21 H 16
[275] Al Kafi V 3 – The Book of Salāt CH 21 H 17
[276] Al Kafi V 3 – The Book of Salāt CH 21 H 18
[277] Al Kafi V 3 – The Book of Salāt CH 21 H 19
[278] Al Kafi V 3 – The Book of Salāt CH 21 H 20
[279] Al Kafi V 3 – The Book of Salāt CH 21 H 21
[280] Al Kafi V 3 – The Book of Salāt CH 21 H 22
[281] Al Kafi V 3 – The Book of Salāt CH 21 H 23
[282] Al Kafi V 3 – The Book of Salāt CH 21 H 24
[283] Al Kafi V 3 – The Book of Salāt CH 21 H 25
[284] Al Kafi V 3 – The Book of Salāt CH 21 H 26
[285] Al Kafi V 3 – The Book of Salāt CH 21 H 27
[286] Al Kafi V 3 – The Book of Salāt CH 21 H 28
[287] Al Kafi V 3 – The Book of Salāt CH 22 H 1
[288] Al Kafi V 3 – The Book of Salāt CH 22 H 2
[289] Al Kafi V 3 – The Book of Salāt CH 22 H 3
[290] Al Kafi V 3 – The Book of Salāt CH 22 H 4
[291] Al Kafi V 3 – The Book of Salāt CH 22 H 5
[292] Al Kafi V 3 – The Book of Salāt CH 22 H 6
[293] Al Kafi V 3 – The Book of Salāt CH 23 H 1
[294] Al Kafi V 3 – The Book of Salāt CH 23 H 2
[295] Al Kafi V 3 – The Book of Salāt CH 24 H 1
[296] Al Kafi V 3 – The Book of Salāt CH 24 H 2
[297] Al Kafi V 3 – The Book of Salāt CH 24 H 3
[298] Al Kafi V 3 – The Book of Salāt CH 24 H 4
[299] Al Kafi V 3 – The Book of Salāt CH 24 H 5
[300] Al Kafi V 3 – The Book of Salāt CH 24 H 6
[301] Al Kafi V 3 – The Book of Salāt CH 24 H 7
[302] Al Kafi V 3 – The Book of Salāt CH 24 H 8
[303] Al Kafi V 3 – The Book of Salāt CH 24 H 9
[304] Al Kafi V 3 – The Book of Salāt CH 25 H 1
[305] Al Kafi V 3 – The Book of Salāt CH 25 H 2
[306] Al Kafi V 3 – The Book of Salāt CH 25 H 3
[307] Al Kafi V 3 – The Book of Salāt CH 25 H 4
[308] Al Kafi V 3 – The Book of Salāt CH 25 H 5
[309] Al Kafi V 3 – The Book of Salāt CH 25 H 6
[310] Al Kafi V 3 – The Book of Salāt CH 25 H 7
[311] Al Kafi V 3 – The Book of Salāt CH 25 H 8
[312] Al Kafi V 3 – The Book of Salāt CH 25 H 9
[313] Al Kafi V 3 – The Book of Salāt CH 25 H 10
[314] Al Kafi V 3 – The Book of Salāt CH 25 H 11
[315] Al Kafi V 3 – The Book of Salāt CH 25 H 12
[316] Al Kafi V 3 – The Book of Salāt CH 25 H 13
[317] Al Kafi V 3 – The Book of Salāt CH 25 H 14
[318] Al Kafi V 3 – The Book of Salāt CH 25 H 15
[319] Al Kafi V 3 – The Book of Salāt CH 25 H 16
[320] Al Kafi V 3 – The Book of Salāt CH 25 H 17
[321] Al Kafi V 3 – The Book of Salāt CH 25 H 18
[322] Al Kafi V 3 – The Book of Salāt CH 25 H 19
[323] Al Kafi V 3 – The Book of Salāt CH 25 H 20
[324] Al Kafi V 3 – The Book of Salāt CH 25 H 21
[325] Al Kafi V 3 – The Book of Salāt CH 25 H 22
[326] Al Kafi V 3 – The Book of Salāt CH 25 H 23
[327] Al Kafi V 3 – The Book of Salāt CH 25 H 24
[328] Al Kafi V 3 – The Book of Salāt CH 25 H 25