Volume 80
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 6 الحث على المحافظة على الصلوات و أدائها في أوقاتها و ذم إضاعتها و الاستهانة بها
CHAPTER 6 – THE URGING UPON PRESERVING UPON THE SALATS, AND PERFORMING THESE DURING THEIR TIMINGS, AND CONDEMNATION OF WASTING THESE AND TAKING LIGHTLY WITH THESE
الآيات
The Verses
البقرة حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى
(Surah) Al Baqarah: Maintain your Salat(s) and (in particular) the middle Salat, and be standing obedient to Allah [2:238].
الأنعام وَ الَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ وَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ
(Surah) Al Anaam: And those who are believing in the Hereafter are believing in it, and they are preserving upon their Salats [6:92].
مريم فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ فَسَوْفَ يَلْقَوْنَ غَيًّا
(Surah) Maryam-as: Then there succeeded from after them a succeeding (generation) who wasted the Salat and followed the lustful desires, so they will soon be facing Ghayya [19:59]
الأنبياء إِنَّهُمْ كانُوا يُسارِعُونَ فِي الْخَيْراتِ
(Surah) Al Anbiya-as: They were being swift in the good deeds [21:90].
المؤمنون وَ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ
(Surah) Al Mominoon: And those who are preserving upon their Salat(s) [23:9]
و قال تعالى أُولئِكَ يُسارِعُونَ فِي الْخَيْراتِ وَ هُمْ لَها سابِقُونَ
And the Exalted Said: They are hastening in the good deeds, and they are being foremost to these [23:61]
النور فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ-
(Surah) Al Nour: (The Light is) in houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; Glorifying Him therein in the mornings and the evenings [24:36]
رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ يَخافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصارُ-
Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat. They are fearing a Day in which the hearts and the sights would be overturned [24:37]
لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ ما عَمِلُوا وَ يَزِيدَهُمْ مِنْ فَضْلِهِ وَ اللَّهُ يَرْزُقُ مَنْ يَشاءُ بِغَيْرِ حِسابٍ
For Allah to Recompense them excellently for what they are doing and Increase (for) them from His Grace, and Allah Graces one He so Desires to, without measure [24:38]
المعارج إِلَّا الْمُصَلِّينَ- الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ إلى قوله تعالى وَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ
(Surah) Al Ma’arij: Except the ones praying Salat [70:22] Those who are constant upon their Salat [70:23] – up to Words of the Exalted: And those who are preserving upon their Salats [70:34].
الماعون فَوَيْلٌ لِلْمُصَلِّينَ- الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ.
(Surah) Al Maoun: So woe be unto the Musalleen [107:4] Those who are neglectful of their Salats [107:5].
تفسير وَ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ و في الكافي عن الباقر ع أنه سئل عن هذه الآية فقال هي الفريضة.
Tafseer (Ahadeeth only) – And those who are preserving upon their Salats [70:34] – And in ‘Al-Kafi’, from Al-Baqir-asws, he-asws had been asked about this Verse. He-asws said: ‘It is the obligatory (Salats)’’.
فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ رُوِيَ ذَلِكَ مَرْفُوعاً أَنَّهُ سُئِلَ النَّبِيُّ ص لَمَّا قَرَأَ الْآيَةَ أَيُّ بُيُوتٍ هَذِهِ فَقَالَ بُيُوتُ الْأَنْبِيَاءِ
(The Light is) in houses which Allah has Allowed to be Exalted [24:36] – That is reported with an unbroken chain, the Prophet-saww was asked when he-saww had recited the Verse, ‘Which houses are these?’ He-saww said: ‘Houses of the Prophets-as’.
فَقَامَ أَبُو بَكْرٍ فَقَالَ يَا رَسُولَ اللَّهِ هَذَا الْبَيْتُ مِنْهَا يَعْنِي بَيْتَ عَلِيٍّ وَ فَاطِمَةَ ع
Abu Bakr stood up. He said, ‘O Rasool-Allah-saww! Is this house from these?’ – meaning house of Ali-asws and (Syeda) Fatima-asws?’
قَالَ نَعَمْ مِنْ أَفَاضِلِهَا
He-saww said: ‘Yes, from their best ones’’.
و روي عن أبي جعفر و أبي عبد الله ع أنهم قوم إذا حضرت الصلاة تركوا التجارة و انطلقوا إلى الصلاة و هم أعظم أجرا ممن لم يتجر.
Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat. [24:37] – and it is reported from Abu Ja’far-asws and Abu Abdullah-asws: ‘They are a people, whenever the Salat presents, they leave the trading and they go to the Salat, and they are of mightiest of Reward than the ones who do not trade’’.
وَ فِي الْفَقِيهِ عَنِ الصَّادِقِ ع وَ فِي هَذِهِ الْآيَةِ قَالَ كَانُوا أَصْحَابَ تِجَارَةٍ فَإِذَا حَضَرَتِ الصَّلَاةُ تَرَكُوا التِّجَارَةَ وَ انْطَلَقُوا إِلَى الصَّلَاةِ وَ هُمْ أَعْظَمُ أَجْراً مِمَّنْ لَا يَتَّجِرُ.
And in (the book) ‘Al-Faqeeh’ – from Al-Sadiq-asws: ‘And regarding this Verse, he-asws said: ‘They were traders. Whenever the Salat presented, they left the trading and went to the Salat, and they are of mightier Reward than the ones who did not trade’’.
وَ فِي الْكَافِي رَفَعَهُ قَالَ: هُمُ التُّجَّارُ الَّذِينَ لَا تُلْهِيهِمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ إِذَا دَخَلَ مَوَاقِيتُ الصَّلَوَاتِ أَدَّوْا إِلَى اللَّهِ حَقَّهُ فِيهَا.
And in ‘Al-Kafi’, raising it, he-asws said: ‘They are the traders, those neither trading nor selling distracts them from Zikr of Allah-azwj. When timings of the Salats enter, they fulfil to Allah-azwj His-azwj Right regarding it’’.
وَ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنْ تَاجِرٍ مَا فَعَلَ فَقِيلَ صَالِحٌ وَ لَكِنَّهُ قَدْ تَرَكَ التِّجَارَةَ
And from Al-Sadiq-asws, he-asws had asked about a trader: ‘What happened?’ It was said, ‘He is righteous, but he has left the trading’.
فَقَالَ ع عَمَلُ الشَّيْطَانِ ثَلَاثاً أَ مَا عَلِمَ أَنَّ رَسُولَ اللَّهِ ص اشْتَرَى عِيراً أَتَتْ مِنَ الشَّامِ فَاسْتَفْضَلَ مِنْهَا مَا قَضَى دَيْنَهُ وَ قَسَمَ فِي قَرَابَتِهِ
He-asws said: ‘The deed of Satan-la’ – thrice – ‘Does he not know that Rasool-Allah-saww had purchased a caravan load which had come from Syria, so he-saww used the surplus (profit) from it what paid off his-saww debts and distributed among his-saww relatives?
يَقُولُ اللَّهُ عَزَّ وَ جَلَ رِجالٌ لا تُلْهِيهِمْ الْآيَةَ يَقُولُ الْقَصَّاصُ إِنَّ الْقَوْمَ لَمْ يَكُونُوا يَتَّجِرُونَ كَذَبُوا وَ لَكِنَّهُمْ لَمْ يَكُونُوا يَدَعُونَ الصَّلَاةَ فِي مِيقَاتِهَا وَ هُوَ أَفْضَلُ مِمَّنْ حَضَرَ الصَّلَاةَ وَ لَمْ يَتَّجِرْ.
Allah-azwj Mighty and Majestic Says: Men whom neither trading nor selling diverts them [24:37] – the Verse. The story-tellers are saying that the people cannot be traders. They are lying. But, they cannot be leaving the Salat during its timings, and he is better than the ones the Salat presents, and they don’t trade’’.
الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ وَ قَالَ الطَّبْرِسِيُّ ره رُوِيَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ هَذَا فِي النَّوَافِلِ وَ قَوْلَهُ وَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ فِي الْفَرَائِضِ وَ الْوَاجِبَاتِ.
Those who are constant upon their Salat [70:23] – And Al-Tabarsy said, ‘It is reported from Abu Ja’far-asws: ‘This is regarding the optional Salats, and His-azwj Words: And those who are preserving upon their Salats [70:34], is regarding the Impositions and the obligatory Salats’’.
وَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ قَالَ الطَّبْرِسِيُّ ره رَوَى مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ قَالَ: أُولَئِكَ أَصْحَابُ الْخَمْسِينَ صَلَاةً مِنْ شِيعَتِنَا.
And those who are preserving upon their Salats [70:34] – Al-Tabarsy said, ‘It is reported by Muhammad Bin Al-Fuzeyl, from Abu Al-Hassan-asws having said: ‘They are from our-asws Shias who are performing fifty Salats’’.
وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: هَذِهِ الْفَرِيضَةُ مَنْ صَلَّاهَا عَارِفاً بِحَقِّهَا- لَا يُؤْثِرُ عَلَيْهَا غَيْرَهَا كَتَبَ اللَّهُ لَهُ بِهَا بَرَاءَةً لَا يُعَذِّبُهُ وَ مَنْ صَلَّاهَا لِغَيْرِ وَقْتِهَا مُؤْثِراً عَلَيْهَا غَيْرَهَا فَإِنَّ ذَلِكَ إِلَيْهِ إِنْ شَاءَ غَفَرَ لَهُ وَ إِنْ شَاءَ عَذَّبَهُ.
And it is reported by Zurara, from Abu Ja’far-asws having said: ‘These are the Impositions. One who prays these Salat, knowing their rights, not preferring upon these anything other, Allah‑azwj will Write a freedom pass for him due to it that He-azwj will not Punish him; and the one who prays these at other than their timings, preferring something else over these, that would be up to Him-azwj. If He-azwj so Desires, He-azwj will Forgive him, and if He-azwj so Desires, He-azwj Punishes him’’.
الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ قَالَ أَبُو عَبْدِ اللَّهِ ع تَأْخِيرُ الصَّلَاةِ عَنْ أَوَّلِ وَقْتِهَا لِغَيْرِ عُذْرٍ.
Those who are neglectful of their Salats [107:5] – Abu Abdullah-asws said: ‘Delaying the Salat from beginning of its timing without an excuse’’.
وَ رَوَى الْعَيَّاشِيُّ بِالْإِسْنَادِ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ أَ هِيَ وَسْوَسَةُ الشَّيْطَانِ قَالَ لَا كُلُّ أَحَدٍ يُصِيبُهُ هَذَا وَ لَكِنْ أَنْ يَغْفُلَهَا وَ يَدَعَ أَنْ يُصَلِّيَ فِي أَوَّلِ وَقْتِهَا.
And it is reported by Al-Ayyashi – by the chain from Yunus Bin Ammar, from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about His-azwj Words: Those who are neglectful of their Salats [107:5], ‘Is it the insinuation of Satan-la?’ He-asws said: ‘No, every one is hit by this (insinuation). But, (it is) his being heedless of it and leave praying Salat during beginning of its timing’’.
وَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ قَالَ هُوَ التَّرْكُ لَهَا وَ التَّوَانِي عَنْهَا.
And from Abu Usama Zayd Al-Shahham who said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj the Exalted: Those who are neglectful of their Salats [107:5]. He-asws said: ‘It is the leaving of it and the refraining from it’’.
وَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع قَالَ: هُوَ التَّضْيِيعُ لَهَا.
And from Muhammad Bin Al-Fuzeyl, from Abu Al-Hassan-asws having said: ‘It is the wasting of it’’.
1- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع اعْلَمْ أَنَّ أَوَّلَ الْوَقْتِ أَبَداً أَفْضَلُ فَتَعَجَّلِ الْخَيْرَ أَبَداً مَا اسْتَطَعْتَ وَ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ تَعَالَى مَا دَامَ عَلَيْهِ الْعَبْدُ وَ إِنْ قَلَ.
(The book) ‘Al Saraair’ – copying from the book of Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Know that the beginning of the time (of Salat) is always the best, so you should always be quick to the good deed whatever you can, and most Beloved of the deeds to Allah-azwj the Exalted is what the servant is constant upon it, and even if it is little’’.[1]
2- كِتَابُ حُسَيْنِ بْنِ عُثْمَانَ، عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ إِذَا صَلَّى الصَّلَاةَ لِوَقْتِهَا وَ حَافَظَ عَلَيْهَا ارْتَفَعَتْ بَيْضَاءَ نَقِيَّةً تَقُولُ حَفِظْتَنِي حَفِظَكَ اللَّهُ
The book of Husayn Bin Usman, from a man,
‘From Abu Abdullah-asws having said: ‘When the servant prays Salat at its timings and preserves upon it, a white spot is raised saying, ‘You have protected me, may Allah-azwj Protect you!’
وَ إِذَا لَمْ يُصَلِّهَا لِوَقْتِهَا وَ لَمْ يُحَافِظْ عَلَيْهَا رَجَعَتْ سَوْدَاءَ مُظْلِمَةً تَقُولُ ضَيَّعْتَنِي ضَيَّعَكَ اللَّهُ.
And when he does not pray it at its timings, and does not preserve upon it, it returns to be black, dark, saying, ‘You have wasted me, may Allah-azwj Waste you!’’[2]
3- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تَحْتَقِرَنَّ بِالْبَوْلِ وَ لَا تَتَهَاوَنْ بِهِ وَ لَا بِصَلَاتِكَ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ عِنْدَ مَوْتِهِ لَيْسَ مِنِّي مَنِ اسْتَخَفَّ بِصَلَاتِهِ- لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ لَيْسَ مِنِّي مَنْ شَرِبَ مُسْكِراً لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed, and Ibn Abu Najran, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘Neither deem the urine as insignificant nor underestimate it, nor you Salat, for Rasool-Allah-saww said at his-saww expiry: ‘He isn’t from me-saww, one who takes lightly with his Salat. He will not return to me-asws at the Fountain. No, by Allah-azwj! He isn’t from me-saww, one who drinks intoxicant. He will not return to me-saww at the Fountain. No, by Allah-azwj!’’[3]
4- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ زِيَادٍ الْعَطَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنِّي مَنِ اسْتَخَفَّ بِالصَّلَاةِ لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ.
And from him, from his father, from Sa’ad, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Al-Hassan Bin Ziyad Al Attar,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘He isn’t from me-saww, the one who takes lightly with the Salat. He will not return to me-saww at the Fountain. No, by Allah‑azwj!’’[4]
5- مَجَالِسُ الْمُفِيدِ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي بَدْرٍ عَنْ عَمْرٍو عَنْ يَزِيدَ بْنِ مُرَّةَ عَنْ سُوَيْدِ بْنِ غَفَلَةَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ عَبْدٍ اهْتَمَّ بِمَوَاقِيتِ الصَّلَاةِ وَ مَوَاضِعِ الشَّمْسِ إِلَّا ضَمِنْتُ لَهُ الرَّوْحَ عِنْدَ الْمَوْتِ وَ انْقِطَاعَ الْهُمُومِ وَ الْأَحْزَانِ وَ النَّجَاةَ مِنَ النَّارِ كُنَّا مَرَّةً رُعَاةَ الْإِبِلِ فَصِرْنَا الْيَوْمَ رُعَاةَ الشَّمْسِ.
(The book) ‘Majaalis’ of Al Mufeed – from Muhammad Bin Umar Al Jiany, from Ibn Uqdah, from Ahmad Bin Yahya, from Muhammad Bin Ali, from Abu Bade, from Amro, from Yazeed Bin Murrah, from Suweyd Bin Gaflah,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘There is no servant who takes care of the timings of Salat and positions of the sun, except I-saww guarantee for him the comfort at the death, and termination of the worries and the griefs, and salvation from the Fire. One time we were care-takers of the camels, and today we have come to be caretakers of the sun (timings of Salat)!’’[5]
6- مَجَالِسُ الصَّدُوقِ، فِيمَا كَلَّمَ مُوسَى ع رَبَّهُ إِلَهِي مَا جَزَاءُ مَنْ صَلَّى الصَّلَاةَ لِوَقْتِهَا
(The book) ‘Majaalis’ of Al-Sadouq –
‘Among what Musa-asws had whispered to his-as Lord-azwj: ‘My-as God-azwj! What is a Recompense of the one who prays Salat at its timings?’
قَالَ أُعْطِيهِ سُؤْلَهُ وَ أُبِيحُهُ جَنَّتِي.
He-azwj said: “I-azwj shall Grant him his request and Legalise My-azwj Paradise for him!”’[6]
7- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ نَاتَانَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَلَّى الصَّلَوَاتِ الْمَفْرُوضَاتِ فِي أَوَّلِ وَقْتِهَا فَأَقَامَ حُدُودَهَا رَفَعَهَا الْمَلَكُ إِلَى السَّمَاءِ بَيْضَاءَ نَقِيَّةً وَ هِيَ تَهْتِفُ بِهِ حَفِظَكَ اللَّهُ كَمَا حَفِظْتَنِي أَسْتَوْدِعُكَ اللَّهَ كَمَا اسْتَوْدَعْتَنِي مَلَكاً كَرِيماً
And from him, from Al Husayn Bin Ibrahim Bin Natanah, from Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty,
‘From Abu Abdullah-asws having said: ‘One who prays the obligatory Salat during the beginning of its timing and establishes its limits, the Angels raises it to the sky as white, pure, and it exclaims at him: ‘May Allah-saww Protect you just as you have protected me! May Allah-azwj Entrust you just as you have entrusted me to an honourable Angel!’
وَ مَنْ صَلَّاهَا بَعْدَ وَقْتِهَا مِنْ غَيْرِ عِلَّةٍ فَلَمْ يُقِمْ حُدُودَهَا رَفَعَهَا الْمَلَكُ سَوْدَاءَ مُظْلِمَةً وَ هِيَ تَهْتِفُ بِهِ ضَيَّعْتَنِي ضَيَّعَكَ اللَّهُ كَمَا ضَيَّعْتَنِي وَ لَا رَعَاكَ اللَّهُ كَمَا لَمْ تَرْعَنِي
And the one who prays it after its timing from without a reason and does not establish its limits, the Angel raises it as black, dark, and it exclaims at him: ‘You have wasted me, may Allah-azwj Waste you just as you have wasted me, and my Allah-azwj not Take care of you just as you did not take care of me!’’
ثُمَّ قَالَ الصَّادِقُ ع إِنَّ أَوَّلَ مَا يُسْأَلُ عَنْهُ الْعَبْدُ إِذَا وَقَفَ بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ عَنِ الصَّلَوَاتِ الْمَفْرُوضَاتِ وَ عَنِ الزَّكَاةِ الْمَفْرُوضَةِ وَ عَنِ الصِّيَامِ الْمَفْرُوضِ وَ عَنِ الْحَجِّ الْمَفْرُوضِ وَ عَنْ وَلَايَتِنَا أَهْلَ الْبَيْتِ
Then Al-Sadiq-asws said: ‘The first of what the servant will be Questioned about when he pauses in front of Allah-azwj, Majestic is His-azwj Majesty, is about the obligatory Salats, and about the obligatory Zakat, and about the obligatory fasts, and about the obligatory Hajj, and about our-asws Wilayah, People-asws of the Household.
فَإِنْ أَقَرَّ بِوَلَايَتِنَا ثُمَّ مَاتَ عَلَيْهَا قُبِلَتْ مِنْهُ صَلَاتُهُ وَ صَوْمُهُ وَ زَكَاتُهُ وَ حَجُّهُ وَ إِنْ لَمْ يُقِرَّ بِوَلَايَتِنَا بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ لَمْ يَقْبَلِ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ شَيْئاً مِنْ أَعْمَالِهِ.
If he acknowledges with our-asws Wilayah, then dies upon it, his Salat, and his Fasts, and his Zakat, and his Hajj will be Accepted from him; and if he does not acknowledge with our-asws Wilayah in front of Allah-azwj, Majestic is His-azwj Majesty, Allah-azwj will not Accepted anything from his deeds’’.[7]
8- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا صَلَّيْتَ صَلَاةً فَرِيضَةً فَصَلِّهَا لِوَقْتِهَا صَلَاةَ مُوَدِّعٍ يَخَافُ أَنْ لَا يَعُودَ إِلَيْهَا أَبَداً ثُمَّ اصْرِفْ بِبَصَرِكَ إِلَى مَوْضِعِ سُجُودِكَ فَلَوْ تَعْلَمُ مَنْ عَنْ يَمِينِكَ وَ شِمَالِكَ لَأَحْسَنْتَ صَلَاتَكَ وَ اعْلَمْ أَنَّكَ بَيْنَ يَدَيْ مَنْ يَرَاكَ وَ لَا تَرَاهُ.
And from him, by this chain, from Ibn Mahboub, from Abdul Aziz, from Ibn Abu Yafour,
‘Abu Abdullah-asws said: ‘When you pray an obligatory Salat, pray it at its timing as a farewell Salat (last Salat before you die), that you will not be returning to it, ever! Then turn your sight to the place of your Sajdah, as if there is someone on your right and your left, you will be excellent in your Salat. And know, if you are in front of Allah-azwj, One-azwj Who Does See you, and you cannot see Him-azwj’’.[8]
9- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ.
And from him, from Al Husayn Bin Ahmad Bin Idrees, from his father, from Ibrahim Bin Hashim, from Ibn Mahboub – similar to it.[9]
10- مَجَالِسُ الصَّدُوقِ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّارِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنِ الصَّادِقِ ع قَالَ: أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ رَجُلٌ صَدُوقٌ فِي حَدِيثِهِ مُحَافِظٌ عَلَى صَلَوَاتِهِ وَ مَا افْتَرَضَ اللَّهُ عَلَيْهِ مَعَ أَدَائِهِ الْأَمَانَةَ.
(The book) ‘Majaalis’ of Al Sadouq – from Al Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Ahmad Al Ashary, from Muhammad Bin Adam, from Al-Hassan Bin Ali Al Khazzaz, from Al Husayn Bin Abu Al’ala,
‘From Al-Sadiq-asws having said: ‘The servant most Beloved to Allah-azwj Mighty and Majestic is a man being truthful in his narrations, preserving upon his Salats and whatever Allah-azwj has Imposed upon him, along with his paying back the entrustments’’.[10]
11- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ خَالِدِ بْنِ جَرِيرٍ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَنَالُ شَفَاعَتِي غَداً مَنْ أَخَّرَ الصَّلَاةَ الْمَفْرُوضَةَ بَعْدَ وَقْتِهَا.
(The book) ‘Al Majaalis’ of Al Sadouq – from Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Khalid Bin Jubeyr, from Abu Al Rabie,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘My-saww intercession cannot be achieved tomorrow by the one who delays the obligatory Salat afters its timing’’.[11]
12- مَجَالِسُ الصَّدُوقِ، وَ ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَزَالُ الشَّيْطَانُ هَائِباً لِابْنِ آدَمَ ذَعِراً مِنْهُ مَا صَلَّى الصَّلَوَاتِ الْخَمْسَ لِوَقْتِهِنَّ فَإِذَا ضَيَّعَهُنَّ اجْتَرَأَ عَلَيْهِ فَأَدْخَلَهُ فِي الْعَظَائِمِ.
(The book) ‘Majaalis’ of Al Sadouq, and ‘Sawaab Al Amaal’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Sayrafi, from Al-Hassan Bin Ali Bin Fazzal, from Saeed Bin Gazwan, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Satan-la does not cease to be awed to a son of Adam-as, dreading from him for as long as he prays the five (daily) Salats at its timings. When he wastes these, he is audacious upon him, so he causes him to enter into the major sins’’.[12]
13- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعْدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَفَضْلُ الْوَقْتِ الْأَوَّلِ عَلَى الْأَخِيرِ خَيْرٌ لِلْمُؤْمِنِ مِنْ وُلْدِهِ وَ مَالِهِ.
(The book) ‘Qurb Al-Isnad’ – from Ahmad Bin Is’haq Bin Sa’ad, from Bakr Bin Muhammad Al-Azdy who said,
‘Abu Abdullah-asws said: ‘The merit of the beginning of the time (of Salat) over the end is better for the Momin than his children and his wealth’’.[13]
14- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْأَزْدِيِ مِثْلَهُ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad, from Al Abbas Bin Marouf, from Al Azdy – similar to it.[14]
15- ثُمَّ قَالَ وَ فِي حَدِيثٍ آخَرَ قَالَ الصَّادِقُ ع فَضْلُ الْوَقْتِ الْأَوَّلِ عَلَى الْأَخِيرِ كَفَضْلِ الْآخِرَةِ عَلَى الدُّنْيَا.
Then he said in another Hadeeth – Merit of the beginning timing over the end is like merit of the Hereafter over the world’’.[15]
16- الْخِصَالُ، عَنِ الْعَطَّارِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْخَيْبَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ وَ الْمُفَضَّلِ بْنِ عُمَرَ مَعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَصْلَتَانِ مَنْ كَانَتَا فِيهِ وَ إِلَّا فَاعْزُبْ ثُمَّ اعْزُبْ ثُمَّ اعْزُبْ
(The book) ‘Al-Khisaal’ – from Al Attar, from his father, from Ahmad Bin Muhammad Al Barqy, from Muhammad Bin Ali Al Kufi, from Muhammad Bin Sinan, from Umar Bin Abdul Aziz, from Al Khaybari, from Yunus Bin Zabyan, and Al Mufazzal Bin Umar, both together,
‘From Abu Abdullah-asws having said: ‘Two traits, one who has these in him (fine) or else he is remote, then remote, then remote!’
قِيلَ وَ مَا هُمَا
It was said, ‘And what are these two?’
قَالَ الصَّلَاةُ فِي مَوَاقِيتِهَا وَ الْمُحَافَظَةُ عَلَيْهَا وَ الْمُوَاسَاةُ.
He-asws said: ‘The Salat in its timings and the preservation upon it, and the consoling’’.[16]
17- كِتَابُ الْإِخْوَانِ، لِلصَّدُوقِ بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ مِثْلَهُ.
‘Kitab Al-Ikhwan’ of Al-Sadouq – by his chain, from Al-Mufazzal Bin Umar – similar to it.[17]
18 الْخِصَالُ، عَنِ الْخَلِيلِ بْنِ أَحْمَدَ عَنْ أَبِي الْقَاسِمِ الْبَغَوِيِّ عَنْ عَلِيِّ بْنِ الْجَعْدِ عَنْ شُعْبَةَ عَنِ الْوَلِيدِ بْنِ الْعِيزَارِ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنِ ابْنِ مَسْعُودٍ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Khisaal’ – from Al Khaleel Bin Ahmad, from Abu Al Qasim Al Bagawy, from Ali Bin Al Ja’ad, from Shu’ba, from Al Waleed Bin Al Izar, from Abu Amro Al Shaybani, from Ibn Masoud who said,
‘I asked Rasool-Allah-saww, ‘Which of the deeds is most Beloved to Allah-azwj Mighty and Majestic?’
قَالَ الصَّلَاةُ لِوَقْتِهَا.
He-saww said: ‘The Salat at its timings’’.[18]
19- وَ مِنْهُ، فِي خَبَرِ الْأَعْمَشِ بِالسَّنَدِ الْمُتَقَدِّمِ عَنِ الصَّادِقِ ع قَالَ: الصَّلَاةُ تُسْتَحَبُّ فِي أَوَّلِ الْأَوْقَاتِ.
And from him, in a report of Al Amash, by the previous chain,
‘From Al-Sadiq-asws having said: ‘The Salat is recommended in the beginning of the timings’’.[19]
20- الْعُيُونُ، فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ الصَّلَاةُ فِي أَوَّلِ الْوَقْتِ أَفْضَلُ.
(The book) ‘Al-Uyoun’ –
‘Among what Al-Reza-asws had written for Al-Mamoun: ‘The Salat prayed in the beginning of the timing is superior’’.[20]
21- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ عَمَلٌ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنَ الصَّلَاةِ فَلَا يَشْغَلَنَّكُمْ عَنْ أَوْقَاتِهَا شَيْءٌ مِنْ أُمُورِ الدُّنْيَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ ذَمَّ أَقْوَاماً فَقَالَ الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ يَعْنِي أَنَّهُمْ غَافِلُونَ اسْتَهَانُوا بِأَوْقَاتِهَا.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhamad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘There isn’t any deed more Beloved to Allah-azwj Mighty and Majestic than the Salat, so nothing from matters of the world should pre-occupy you from its timings. Allah-azwj Mighty and Majestic has Condemned a people. He-azwj Said: ‘Those who are neglectful of their Salats [107:5] – meaning they are heedless, underestimating (importance of) its timings’’.[21]
22- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ النَّيْسَابُورِيِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ وَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْخُوزِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَرْوَانَ عَنْ جَعْفَرِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْهَرَوِيِّ وَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأُشْنَانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ جَمِيعاً عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَزَالُ الشَّيْطَانُ ذَعِراً مِنَ الْمُؤْمِنِ مَا حَافَظَ عَلَى الصَّلَوَاتِ الْخَمْسِ فَإِذَا ضَيَّعَهُنَّ تَجَرَّأَ عَلَيْهِ وَ أَوْقَعَهُ فِي الْعَظَائِمِ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Ali Bin Al Shah, from Abu Bakr Bin Abdullah Al Neshapuri, from Abdullah Bin Ahmad Bin Aamir Al Taie, from his father, and from Ahmad Bin Ibrahim Al Khowzy, from Ibrahim Bin Marwan, from Ja’far Bin Ziyad, from Ahmad Bin Abdullah Al Harawy, and from Al Husayn Bin Muhammad Al Ashnany, from Ali Bin Muhammad Bin Mahrawiya, from Dawood Bin Suleyman, Altogether,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Satan‑la does not cease to dread from the Momin for as long as he preserves upon the five (daily) Salats. When he wastes these, he-la is audacious upon him, and makes him fall into the major sins’’.[22]
23- وَ مِنْهُ، بِهَذِهِ الْأَسَانِيدِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُضَيِّعُوا صَلَاتَكُمْ فَإِنَّ مَنْ ضَيَّعَ صَلَاتَهُ حُشِرَ مَعَ قَارُونَ وَ هَامَانَ وَ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُدْخِلَهُ النَّارَ مَعَ الْمُنَافِقِينَ فَالْوَيْلُ لِمَنْ لَمْ يُحَافِظْ عَلَى صَلَاتِهِ وَ أَدَاءِ سُنَّةِ نَبِيِّهِ ص.
And from him, by these chains who said,
‘Rasool-Allah-saww said: ‘Do not waste your Salat, for the one who wastes his Salat will be Resurrected with Qaroun-la, and Haman-la, and there would be a right upon Allah-saww to Enter him into the Fire with the hypocrites. So, the woe is for the one who does not preserve upon his Salat and (does not) fulfil Sunnah of his Prophet-saww’’.[23]
24- مَجَالِسُ ابْنِ الشَّيْخِ، بِإِسْنَادِهِ فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ أُوصِيكَ يَا بُنَيَّ بِالصَّلَاةِ عِنْدَ وَقْتِهَا وَ الزَّكَاةِ فِي أَهْلِهَا عِنْدَ مَحَلِّهَا.
(The book) ‘Majaalis’ of Ibn Al Sheykh, by his chain –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘O my-asws son‑asws! I-asws bequeath you-asws with the Salat to be prayed at its timing, and Zakat (paid) among its people with its (rightful) places’’.[24]
25- وَ مِنْهُ، فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ ارْتَقِبْ وَقْتَ الصَّلَاةِ فَصَلِّهَا لِوَقْتِهَا وَ لَا تَعْجَلْ بِهَا قَبْلَهُ لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنْهُ لِشُغُلٍ
And from him,
‘Among what Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘Watch out for time of the Salat and pray it at its timings, and do not be hasty with it before it to be free, nor delay from it for any pre-occupation.
فَإِنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ ص عَنْ أَوْقَاتِ الصَّلَاةِ فَقَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ ع وَقْتَ الصَّلَاةِ حِينَ زَالَتِ الشَّمْسُ فَكَانَتْ عَلَى حَاجِبِهِ الْأَيْمَنِ ثُمَّ أَتَانِي وَقْتَ الْعَصْرِ فَكَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ
A man had asked Rasool-Allah-saww about timings of the Salat. Rasool-Allah-saww said: ‘Jibraeel‑as came to be at time of the Salat when the sun declined (midday), so it was (shining) upon his-as right eyebrow. Then he-as came to me at the time of Al-Asr, and the shadow of all things were similar to it (in height).
ثُمَّ صَلَّى الْمَغْرِبَ حِينَ غَرَبَتِ الشَّمْسُ ثُمَّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ غَابَ الشَّفَقُ ثُمَّ صَلَّى الصُّبْحَ فَأَغْلَسَ بِهَا وَ النُّجُومُ مُشْتَبِكَةٌ فَصَلِّ لِهَذِهِ الْأَوْقَاتِ وَ الْزَمِ السُّنَّةَ الْمَعْرُوفَةَ وَ الطَّرِيقَ الْوَاضِحَ
Then pray Al-Maghrib when the sun sets, then pray Al-Isha the last when the twilight disappears, then pray the morning, and be at the twilight with it while the stars are intertwined. So, pray at these timings and necessitate the well-known Sunnah and the clear path.
ثُمَّ انْظُرْ رُكُوعَكَ وَ سُجُودَكَ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ أَتَمَّ النَّاسِ صَلَاةً وَ أَخَفَّهُمْ عَمَلًا فِيهَا وَ اعْلَمْ أَنَّ كُلَّ شَيْءٍ مِنْ عَمَلِكَ تَبَعٌ لِصَلَاتِكَ فَمَنْ ضَيَّعَ الصَّلَاةَ فَإِنَّهُ لِغَيْرِهَا أَضْيَعُ.
Then look at your Ruk’u(s) and your Sajdah(s), for Rasool-Allah-saww used to be the most complete of the people of Salat, and their lightest in performing in it. And know that all things from your deeds follow your Salat. The one who wastes the Salat, so he is more wasteful of other (deeds)’’.[25]
26- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثٌ كَفَّارَاتٌ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الْجَمَاعَاتِ وَ الْمُحَافَظَةُ عَلَى الصَّلَوَاتِ.
(The book) ‘Ma’any Al Akhbar’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Muhammad Al Barqy, from Haroun Bin Al Jahm, from Abu Jameela, from Sa’ad Al Iskaf,
‘From Abu Ja’far-asws having said: ‘Three are atonements – Perfecting the Wud’u in the extreme cold, and the walking at night and day to the congregational Salat, and the preserving upon the Salats’’.[26]
27- الْعِلَلُ، عَنْ أَبِي الْهَيْثَمِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّائِغِ عَنْ سَعِيدِ بْنِ مَنْصُورٍ عَنْ سُفْيَانَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا بِالصَّلَاةِ فَإِنَّ الْحَرَّ مِنْ فَيْحِ جَهَنَّمَ وَ اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَأَذِنَ لَهَا فِي نَفَسَيْنِ نَفَسٍ فِي الشِّتَاءِ وَ نَفَسٍ فِي الصَّيْفِ فَشِدَّةُ مَا يَجِدُونَ مِنَ الْحَرِّ مِنْ فَيْحِهَا وَ مَا يَجِدُونَ مِنَ الْبَرْدِ مِنْ زَمْهَرِيرِهَا.
(The book) ‘Al Ilal’ – from Abu Al Haysam Abdullah Bin Muhammad, from Muhammad Bin Ali Al Saig, from Saeed Bin Mansour, from Sufyan, from Al Zuhry, from Saeed Bin Al Musayyab, from Abu Hureyra (well-known fabricator) who said,
‘When the heat is severe, then cool down (hasten) with the Salat, for the heat is from the sighs of Hell, and the Fire had complained to its Lord-azwj, so He-azwj Permitted for it regarding breathing twice – a breath during the winter and a breath during the summer. Thus the severity what you are feeling from the Fire is from its sighing, and what you are feeling from the cold is from its frost’’.[27]
قال الصدوق رحمه الله معنى قوله فأبردوا بالصلاة أي اعجلوا بها
Note – Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘The meaning of his-asws words, ‘Cool down with the Salat’, i.e., hasten with it.
رَوَى الصَّدُوقُ فِي الْفَقِيهِ فِي الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ الْمُؤَذِّنُ يَأْتِي النَّبِيَّ ص فِي الْحَرِّ فِي صَلَاةِ الظُّهْرِ فَيَقُولُ لَهُ رَسُولُ اللَّهِ ص أَبْرِدْ أَبْرِدْ.
It is reported by Al-Sadouq in ‘Al-Faqeeh’, in ‘Al-Saheeh’ – from Muawiya Bin Wahb, from Abu Abdullah-asws having said: ‘The Muezzin used to come to the Prophet-saww during the heat regarding Al-Zohr Salat. Rasool-Allah-saww would say to him: ‘Cool down! Cool down!’’
28- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع 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 فَذَلِكَ إِلَيْهِ إِنْ شَاءَ غَفَرَ لَهُ وَ إِنْ شَاءَ عَذَّبَهُ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Aban Bin Taghlib who said,
‘O Aban! These five (daily) Salats are obligatory. One who establishes these and preserves upon its timings would meet Allah-azwj on the Day of Qiyamah, and for him would be a Pact with Him-azwj that He-azwj Admits him into the Paradise due to it; and the one who prays these at its timings, that would be up to Him-azwj, if He-azwj so Desires, He-azwj Forgives him, and if He-azwj so Desires, Punishes him’’.[28]
29- وَ مِنْهُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ رَسُولُ اللَّهِ ص الْمَسْجِدَ وَ فِيهِ نَاسٌ مِنْ أَصْحَابِهِ قَالَ تَدْرُونَ مَا قَالَ رَبُّكُمْ
And from him, by the previous chain from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Ismail Al-Basry, from Al-Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww entered the Masjid and therein were some people from his-saww companions. He-saww said: ‘Do you know what your Lord-azwj has Said?’
قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ إِنَّ رَبَّكُمْ يَقُولُ هَذِهِ الصَّلَوَاتُ الْخَمْسُ الْمَفْرُوضَاتُ فَمَنْ صَلَّاهُنَّ لِوَقْتِهِنَّ وَ حَافَظَ عَلَيْهِنَّ لَقِيَنِي يَوْمَ الْقِيَامَةِ وَ لَهُ عِنْدِي عَهْدٌ أُدْخِلُهُ بِهِ الْجَنَّةَ وَ مَنْ لَمْ يُصَلِّهِنَّ لِوَقْتِهِنَّ وَ لَمْ يُحَافِظْ عَلَيْهِنَّ فَذَلِكَ إِلَيَّ إِنْ شِئْتُ عَذَّبْتُهُ وَ إِنْ شِئْتُ غَفَرْتُ لَهُ.
He-saww said: ‘Your Lord-azwj Said: “These five (daily) Salats are obligatory. The one prays these at their timings and preserves upon these will meet Me-azwj on the Day of Qiyamah and there would pact for him with Me-azwj to Admit him into the Paradise; and the one who does not pray these at its timings and does not preserve upon these, that will be up to Me-azwj. If I-azwj so Desire, I-azwj will Punish him, and if I-azwj so Desire, I-azwj will Forgive him!”’[29]
30- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: الصَّلَوَاتُ الْمَفْرُوضَاتُ فِي أَوَّلِ وَقْتِهَا إِذَا أُقِيمَ حُدُودُهَا أَطْيَبُ رِيحاً مِنْ قَضِيبِ الْآسِ حِينَ يُؤْخَذُ مِنْ شَجَرِهِ فِي طِيبِهِ وَ رِيحِهِ وَ طَرَاوَتِهِ فَعَلَيْكُمْ بِالْوَقْتِ الْأَوَّلِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sa’ad Bin Abu Khalaf,
‘From Abu Al-Hassan Musa-asws having said: ‘The obligatory Salats in the beginning of its timings when its limits are established, are of more aromatic smell than a branch of the myrtle when it is taken from its tree, in its freshness and its smell and its tenderness, therefore upon you all is with the beginning of the timings!’’[30]
31- مَجَالِسُ الصَّدُوقِ، وَ ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِي سُمَيْنَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْمِيثَمِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أُمِّ حَمِيدَةَ أُعَزِّيهَا بِأَبِي عَبْدِ اللَّهِ ع فَبَكَتْ وَ بَكَيْتُ لِبُكَائِهَا ثُمَّ قَالَتْ يَا بَا مُحَمَّدٍ لَوْ رَأَيْتَ أَبَا عَبْدِ اللَّهِ ع عِنْدَ الْمَوْتِ لَرَأَيْتَ عَجَباً فَتَحَ عَيْنَيْهِ ثُمَّ قَالَ اجْمَعُوا لِي كُلَّ مَنْ بَيْنِي وَ بَيْنَهُ قَرَابَةٌ
(The books) ‘Majaalis’ of Al Sadouq, and ‘Sawaab Al Amaal’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Abu Sumeyna, from Al-Hassan Bin Ali Bin Fazzal, from Al Maysami, from Abu Baseer who said,
‘I entered to see Umm Hameeda-ra to console her about Abu Abdullah-asws (Imam Hussain-asws’s martyrdom at Karbala) She-ra cried and I cried at her-ra crying. Then she-ra said, ‘O Abu Muhammad! If you had seen Abu Abdullah-asws at the death, you would have seen a wonder! He-asws had opened his-asws eyes, then said: ‘Gather to me-asws every one there is kinship between me-asws and him!’
قَالَتْ فَلَمْ نَتْرُكْ أَحَداً إِلَّا جَمَعْنَاهُ
She-ra said, ‘We did not leave out anyone except we gathered him’.
قَالَتْ فَنَظَرَ إِلَيْهِمْ ثُمَّ قَالَ إِنَّ شَفَاعَتَنَا لَا تَنَالُ مُسْتَخِفّاً بِالصَّلَاةِ.
She said-asws, ‘He-asws looked at them, then said: ‘Our-asws intercession cannot be achieved by one taking lightly with the Salat!’’[31]
32- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ هِشَامٍ الْجَوَالِيقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَلَّى الصَّلَاةَ لِغَيْرِ وَقْتِهَا رُفِعَتْ لَهُ سَوْدَاءَ مُظْلِمَةً تَقُولُ ضَيَّعَكَ اللَّهُ كَمَا ضَيَّعْتَنِي
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Sa’dabady, from Ahmad Bin Abu Abdullah Al Barqy, from Abu Imran Al Armany, from Abdullah Bin Abdul Rahman, from Hisham Al Jawaleeqy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who prays the Salat at other than its timings, it will be raised for him as black, dark. It will say, ‘May Allah-azwj Waster you just as you have wasted me!’
وَ أَوَّلُ مَا يُسْأَلُ الْعَبْدُ إِذَا وَقَفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ عَنِ الصَّلَاةِ فَإِنْ زَكَتْ صَلَاتُهُ زَكَى سَائِرُ عَمَلِهِ وَ إِنْ لَمْ تَزْكُ صَلَاتُهُ لَمْ يَزْكُ عَمَلُهُ.
And the first of what the servant will be Questioned when he stands in front of Allah-azwj Mighty and Majestic, is about the Salat. If his Salat is Purified (Accepted), rest of his deeds would be Purified (Accepted), and if his Salat is not Purified (Accepted), his (other) deeds will not be Purified (Accepted)’’.[32]
33- الْمَحَاسِنُ، عَنْ أَبِي عِمْرَانَ الدُّهْنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَنْصَارِيِّ عَنْ هِشَامٍ الْجَوَالِيقِيِ مِثْلَهُ وَ فِيهِ لَمْ تَزْكُ سَائِرُ أَعْمَالِهِ.
(The book) ‘Al Mahasin’ – from Abu Imran Al duhny, from Abdullah Bin Abdul Rahman Al Ansari, from Hisham Al Jawaleeqy,
‘Similar to it, and in it: ‘Rest of his deeds will not be Purified (Accepted)’’.[33]
34- الْمَحَاسِنُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَيُّمَا مُؤْمِنٍ حَافَظَ عَلَى صَلَاةِ الْفَرِيضَةِ فَصَلَّاهَا لِوَقْتِهَا فَلَيْسَ هُوَ مِنَ الْغَافِلِينَ فَإِنْ قَرَأَ فِيهَا بِمِائَةِ آيَةٍ فَهُوَ مِنَ الذَّاكِرِينَ.
(The book) ‘Al Mahasin’ – from Ibn Mahboub, from Jameel,
‘From Abu Ja’far-asws having said: ‘Whichever Momin preserves upon the obligatory Salats, so he prays these at its timings, then he isn’t from the heedless ones. If he were to recite one hundred Verses in it, he is from the Zakirs’’.[34]
35- وَ مِنْهُ، عَنِ ابْنِ مَحْبُوبٍ رَفَعَ الْحَدِيثَ إِلَى [أَبِي جَعْفَرٍ ع] أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ وَ أُغْمِيَ عَلَيْهِ ثُمَّ أَفَاقَ فَقَالَ لَا يَنَالُ شَفَاعَتِي مَنْ أَخَّرَ الصَّلَاةَ بَعْدَ وَقْتِهَا.
And from him, from Ibn Mahboub,
‘Raising the Hadeeth to Abu Ja’far-asws (or) Abu Abdullah-asws having said: ‘Rasool-Allah-saww said during his-saww illness which he-saww had passed away in, and there was fainting upon him‑saww, then he-saww woke up. He-saww said: ‘My-saww intercession will not be achieved by the one who delays the Salat to after its time’’.[35]
36- وَ مِنْهُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ مُيَسِّرِ بْنِ سَعِيدٍ الْقَصِيرِ الْجَوْهَرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُعْرَفُ مَنْ يَصِفُ الْحَقَّ بِثَلَاثِ خِصَالٍ يُنْظَرُ إِلَى أَصْحَابِهِ مَنْ هُمْ وَ إِلَى صَلَاتِهِ كَيْفَ هِيَ وَ فِي أَيِّ وَقْتٍ يُصَلِّيهَا فَإِنْ كَانَ ذَا مَالٍ نُظِرَ أَيْنَ يَضَعُ مَالَهُ.
And from him, from Abdul Rahman Bin Hammad Al Kufi, from Muyassir Bin Saeed Al Qaseyr Al Jawhari, from a man,
‘From Abu Abdullah-asws having said: ‘One who describes the truth is recognise by three characteristics – it will be looked at his companions who they are, and to his Salat how it is and in which time he is praying these, and if he were to be with wealth it would be looked where he places his wealth’’.[36]
37- فِقْهُ الرِّضَا، قَالَ ع حَافِظُوا عَلَى مَوَاقِيتِ الصَّلَوَاتِ فَإِنَّ الْعَبْدَ لَا يَأْمَنُ الْحَوَادِثَ وَ مَنْ دَخَلَ عَلَيْهِ وَقْتُ فَرِيضَةٍ فَقَصَّرَ عَنْهَا عَمْداً مُتَعَمِّداً فَهُوَ خَاطِئٌ مِنْ قَوْلِ اللَّهِ فَوَيْلٌ لِلْمُصَلِّينَ- الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ يَقُولُ عَنْ وَقْتِهِمْ يَتَغَافَلُونَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Be preserving upon timings of the Salats, for the servant is not safe from newly occurring events; and the one a time of an obligatory Salat enters, so he is deficient from it deliberately, so he is a sinner, from Words of Allah-azwj: So, woe be unto the Musalleen [107:4] Those who are neglectful of their Salats [107:5] – He-azwj is Saying they are heedless about their timings.
وَ اعْلَمْ أَنَّ أَفْضَلَ الْفَرَائِضِ بَعْدَ مَعْرِفَةِ اللَّهِ جَلَّ وَ عَزَّ الصَّلَوَاتُ الْخَمْسُ وَ أَوَّلَ الصَّلَوَاتِ الظُّهْرُ وَ أَوَّلَ مَا يُحَاسَبُ الْعَبْدُ عَلَيْهِ الصَّلَاةُ فَإِنْ صَحَّتْ لَهُ الصَّلَاةُ صَحَّتْ لَهُ مَا سِوَاهَا وَ إِنْ رُدَّتْ رُدَّتْ مَا سِوَاهَا
And know! Most superior of the obligatory acts after recognition of Allah-azwj, Majestic and Mighty, are the five (daily) Salats; and the first Salat is Al-Zohr; and first of what the servant will be Reckoned upon is the Salat. If the Salat is correct for him, whatever besides it will be correct for him, and if it is rejected, whatever besides it will be rejected.
وَ إِيَّاكَ أَنْ تَكْسَلَ عَنْهَا أَوْ تَتَوَانَى فِيهَا أَوْ تَتَهَاوَنَ بِحَقِّهَا أَوْ تُضَيِّعَ حَدَّهَا وَ حُدُودَهَا أَوْ تَنْقُرَهَا نَقْرَ الدِّيكِ أَوْ تَسْتَخِفَّ بِهَا أَوْ تَشْتَغِلَ عَنْهَا بِشَيْءٍ مِنْ عَرَضِ الدُّنْيَا أَوْ تُصَلِّيَ بِغَيْرِ وَقْتِهَا.
And beware of be lazy from it, or slackening regarding it, or being negligent of its right, or wasting its limits and its limitations, or pecking in it (during Sajdah) like pecking by the rooster, or taking lightly with it, or be pre-occupied from it with anything from the displays of the world, or praying to other than its timings’’.[37]
وَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنِّي مَنِ اسْتَخَفَّ بِصَلَاتِهِ- لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ.
And Rasool-Allah-saww said: ‘He isn’t from me, one who takes lightly with his Salat. He will not return to me-saww at the Fountain. No, by Allah-azwj!’’[38]
وَ قَالَ الْعَالِمُ ع إِنَّ الرَّجُلَ يُصَلِّي فِي وَقْتٍ وَ مَا فَاتَهُ مِنَ الْوَقْتِ الْأَوَّلِ خَيْرٌ مِنْ مَالِهِ وَ وُلْدِهِ.
And the Scholar-asws said: ‘A man prays Salat in time and does not miss beginning of the time, it is better (for him) than his wealth and his children’’.[39]
38- الْخَرَائِجُ، عَنْ إِبْرَاهِيمَ بْنِ مُوسَى الْقَزَّازِ قَالَ: خَرَجَ الرِّضَا ع يَسْتَقْبِلُ بَعْضَ الطَّالِبِيِّينَ وَ جَاءَ وَقْتُ الصَّلَاةِ فَمَالَ إِلَى قَصْرٍ هُنَاكَ فَنَزَلَ تَحْتَ صَخْرَةٍ فَقَالَ أَذِّنْ
(The book) ‘Al Kharaij’ – from Ibrahim Bin Musa Al Qazzaz who said,
‘Al-Reza-asws came out to receive one of the seekers (wanting to see him-asws), and the time of Salat came. He-asws inclined to a tower over there. He-asws descended beneath a rock. He-asws said: ‘Proclaim Azaan!’
فَقُلْتُ نَنْتَظِرُ يَلْحَقُ بِنَا أَصْحَابُنَا
I said, ‘We are waiting for our companions to join us!’
فَقَالَ غَفَرَ اللَّهُ لَكَ- لَا تُؤَخِّرَنَّ صَلَاةً عَنْ أَوَّلِ وَقْتِهَا إِلَى آخِرِ وَقْتِهَا مِنْ غَيْرِ عِلَّةٍ عَلَيْكَ أَبَداً بِأَوَّلِ الْوَقْتِ
He-asws said: ‘May Allah-azwj Forgive (sins) for you! Do not delay a Salat from beginning of its timing to end of its timing, from without a (valid) reason (illness) upon you! Upon you always is with the beginning of the time!’
فَأَذَّنْتُ وَ صَلَّيْنَا تَمَامَ الْخَبَرِ.
So, I proclaimed Azaan and we prayed the complete’ – the Hadeeth’’.[40]
بيان: يدل على أنه لا ينبغي التأخير عن أول الوقت لانتظار الرفقة للجماعة أيضا.
Explanation – It evidence’s upon that it is not appropriate to delay from the beginning of the time in order to away friends for the congregation as well.
39- فَلَاحُ السَّائِلِ، أَرْوِي بِحَذْفِ الْإِسْنَادِ عَنْ سَيِّدَةِ النِّسَاءِ فَاطِمَةَ ابْنَةِ سَيِّدِ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ عَلَيْهَا وَ عَلَى أَبِيهَا وَ عَلَى بَعْلِهَا وَ عَلَى أَبْنَائِهَا الْأَوْصِيَاءِ أَنَّهَا سَأَلَتْ أَبَاهَا مُحَمَّداً ص فَقَالَتْ يَا أَبَتَاهْ مَا لِمَنْ تَهَاوَنَ بِصَلَاتِهِ مِنَ الرِّجَالِ وَ النِّسَاءِ
(The book) ‘Falah Al Sa’ail’ – It is reported with the deleted chain,
‘From Chieftess of the women (Syeda) Fatima-asws, daughter-asws of Chief of the Prophets-saww, may the Salawaat of Allah-azwj be upon her-asws, and upon her-asws father-saww, and upon her-asws husband, and upon her-asws two sons-asws, the successors-asws. She-asws asked her-asws father-saww Muhammad-saww. She-asws said: ‘O father-saww! What is for the one who is negligent with his Salat, from the men and the women?’
قَالَ يَا فَاطِمَةُ مَنْ تَهَاوَنَ بِصَلَاتِهِ مِنَ الرِّجَالِ وَ النِّسَاءِ ابْتَلَاهُ اللَّهُ بِخَمْسَ عَشْرَةَ خَصْلَةً سِتٌّ مِنْهَا فِي دَارِ الدُّنْيَا وَ ثَلَاثٌ عِنْدَ مَوْتِهِ وَ ثَلَاثٌ فِي قَبْرِهِ وَ ثَلَاثٌ فِي الْقِيَامَةِ إِذَا خَرَجَ مِنْ قَبْرِهِ
He-saww said: ‘O Fatima-asws! One who neglects his Salat, from the men and the women, Allah‑azwj will Afflict him with fifteen matters – six from these in house of the world, and three at his death, and three in his grave, and three during the Qiyamah when he comes out from his grave.
فَأَمَّا اللَّوَاتِي تُصِيبُهُ فِي دَارِ الدُّنْيَا فَالْأُولَى يَرْفَعُ اللَّهُ الْبَرَكَةَ مِنْ عُمُرِهِ وَ يَرْفَعُ اللَّهُ الْبَرَكَةَ مِنْ رِزْقِهِ وَ يَمْحُو اللَّهُ عَزَّ وَ جَلَّ سِيمَاءَ الصَّالِحِينَ مِنْ وَجْهِهِ وَ كُلُّ عَمَلٍ يَعْمَلُهُ لَا يُؤْجَرُ عَلَيْهِ وَ لَا يَرْتَفِعُ دُعَاؤُهُ إِلَى السَّمَاءِ وَ السَّادِسَةُ لَيْسَ لَهُ حَظٌّ فِي دُعَاءِ الصَّالِحِينَ
As for those hitting him in house of the world, the first, Allah-azwj will Raise the Blessings away from his lifespan, and Allah-azwj will Raise the Blessings away from his sustenance, and Allah‑azwj Mighty and Majestic will Delete markings of the righteous ones from his face, and every deed that he does will not be Rewarded upon, nor will his supplications will be Raised to the sky, and the sixth, there will be no share for him in supplications of the righteous ones.
وَ أَمَّا اللَّوَاتِي تُصِيبُهُ عِنْدَ مَوْتِهِ فَأُولَاهُنَّ أَنَّهُ يَمُوتُ ذَلِيلًا وَ الثَّانِيَةُ يَمُوتُ جَائِعاً وَ الثَّالِثَةُ يَمُوتُ عَطْشَاناً فَلَوْ سُقِيَ مِنْ أَنْهَارِ الدُّنْيَا لَمْ يَرْوَ عَطَشُهُ
And as for those hitting him at his death, the first of these is the he will be dying disgraced, and the second he will be dying hungry, and the third he will be dying thirsty, and even if he were to be quenched from rivers of the world, his thirst will not be saturated.
وَ أَمَّا اللَّوَاتِي تُصِيبُهُ فِي قَبْرِهِ فَأُولَاهُنَّ يُوَكِّلُ اللَّهُ بِهِ مَلَكاً يُزْعِجُهُ فِي قَبْرِهِ وَ الثَّانِيَةُ يُضَيَّقُ عَلَيْهِ قَبْرُهُ وَ الثَّالِثَةُ تَكُونُ الظُّلْمَةُ فِي قَبْرِهِ
And as for those hitting him in his grave, the first of these is, Allah-azwj will Allocate and Angel with him troubling him in his grave, and the second is his grave will be constricted upon him, and the third is there will be darkness in his grave.
وَ أَمَّا اللَّوَاتِي تُصِيبُهُ يَوْمَ الْقِيَامَةِ إِذَا خَرَجَ مِنْ قَبْرِهِ فَأُولَاهُنَّ أَنْ يُوَكِّلَ اللَّهُ بِهِ مَلَكاً يَسْحَبُهُ عَلَى وَجْهِهِ وَ الْخَلَائِقُ يَنْظُرُونَ إِلَيْهِ وَ الثَّانِيَةُ يُحَاسَبُ حِسَاباً شَدِيداً وَ الثَّالِثَةُ لَا يَنْظُرُ اللَّهُ إِلَيْهِ وَ لَا يُزَكِّيهِ وَ لَهُ عَذَابٌ أَلِيمٌ.
And as for those hitting him on the Day of Qiyamah when he comes out from his grave, the first of these, Allah-azwj will Allocate an Angel with him shoving upon his face while the people will be looking at him; and the second is he will be Reckoned a severe Reckoning; and the third, Allah-azwj will not Look at him nor Purify him (from his sins), and there will be painful Punishment for him’’.[41]
وَ رَوَى ابْنُ بَابَوَيْهِ فِي كِتَابِ مَدِينَةِ الْعِلْمِ فِيمَا رَوَاهُ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَنَالُ شَفَاعَتِي غَداً مَنْ أَخَّرَ الصَّلَاةَ الْمَفْرُوضَةَ بَعْدَ وَقْتِهَا.
And it is reported by Ibn Babuwayh in the book ‘Madinat Al Ilm’ –
‘Among what is reported from Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘My-saww intercession will not be achieved tomorrow by the one who delays the obligatory Salat after its timing’’.[42]
40- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ اللَّيْثِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: امْتَحِنُوا شِيعَتَنَا عِنْدَ ثَلَاثٍ عِنْدَ مَوَاقِيتِ الصَّلَوَاتِ كَيْفَ مُحَافَظَتُهُمْ عَلَيْهَا وَ عِنْدَ أَسْرَارِهِمْ كَيْفَ حِفْظُهُمْ لَهَا عَنْ عَدُوِّنَا وَ إِلَى أَمْوَالِهِمْ كَيْفَ مُوَاسَاتُهُمْ لِإِخْوَانِهِمْ فِيهَا.
(The book) ‘Al Khisaal’ – from Ahmad Bin Muhammad Bin Yahya Al Attar, from his father, from Muhammad Bin Ahmad, from Haroun Bin Muslim, from Al Laysi,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Our-asws Shias are Tested at three – at the timing of the Salats how they are preserving upon these, and at their secrets how they are guarding of these from our-asws enemies, and to their wealth how they are consoling (helping) their brothers regarding it’’.[43]
41- وَ مِنْهُ، وَ مِنَ الْعُيُونِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ الرِّضَا ع قَالَ: فِي الدِّيكِ الْأَبْيَضِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ ع مَعْرِفَتُهُ بِأَوْقَاتِ الصَّلَوَاتِ وَ الْغَيْرَةُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ كَثْرَةُ الطُّرُوقَةِ.
And from it, and from (the book) ‘Al Uyoun’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ibrahim Bin Hamawiya, from Muhammad Bin Isa Bin Ubeyd,
‘From Al-Reza-asws having said: ‘In the white rooster there are five characteristics from the Prophets-as – It’s recognition of the timings of the Salats, and the self-esteem (not to get humiliated), and the generosity, and the bravery, and many marriages’’.[44]
42- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع امْتَحِنُوا شِيعَتَنَا عِنْدَ مَوَاقِيتِ الصَّلَاةِ كَيْفَ مُحَافَظَتُهُمْ عَلَيْهَا.
(The book) ‘Qurb Al Isnaad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Abu Abdullah-asws said: ‘Our-asws Shias are Tested at the timings of the Salat how they are preserving upon these’’.[45]
43- إِرْشَادُ الْقُلُوبِ لِلدَّيْلَمِيِّ، قَالَ: كَانَ عَلِيٌّ ع يَوْماً فِي حَرْبِ صِفِّينَ مُشْتَغِلًا بِالْحَرْبِ وَ الْقِتَالِ وَ هُوَ مَعَ ذَلِكَ بَيْنَ الصَّفَّيْنِ يُرَاقِبُ الشَّمْسَ فَقَالَ لَهُ ابْنُ عَبَّاسٍ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذَا الْفِعْلُ
(The book) ‘Irshad al Quloub’ of Al Daylami who said,
‘One day during the battle of Siffeen, Ali-asws was busy with the war and the fighting, and along that he-asws was between the two rows watching the sun. Ibn Abbas said to him-asws, ‘O Amir Al-Momineen-asws! What is this deed (you-asws are doing)?’
قَالَ أَنْظُرُ إِلَى الزَّوَالِ حَتَّى نُصَلِّيَ
He-asws said: ‘I-asws am looking at the decline (midday) so we can pray Salat’.
فَقَالَ لَهُ ابْنُ عَبَّاسٍ وَ هَلْ هَذَا وَقْتُ صَلَاةٍ إِنَّ عِنْدَنَا لَشُغُلًا بِالْقِتَالِ عَنِ الصَّلَاةِ
Ibn Abbas said to him-asws, ‘And is this time of Salat and we are too pre-occupied with the fighting from the Salat?’
فَقَالَ ع عَلَى مَا نُقَاتِلُهُمْ إِنَّمَا نُقَاتِلُهُمْ عَلَى الصَّلَاةِ
He-asws said: ‘Upon what are we fighting? But rather we are fighting upon the Salat!’
قَالَ وَ لَمْ يَتْرُكْ صَلَاةَ اللَّيْلِ قَطُّ حَتَّى لَيْلَةَ الْهَرِيرِ.
He said, ‘And he-asws did not leave the night Salat at all until ‘Laylat Al-Hareer’’’ (during which fighting continued from the dawn until the late night).[46]
44- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ يَحْيَى بْنِ صَالِحٍ عَنْ مَالِكِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَبَايَةَ قَالَ: كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ انْظُرْ صَلَاةَ الظُّهْرِ فَصَلِّهَا لِوَقْتِهَا- لَا تَعْجَلْ بِهَا عَنِ الْوَقْتِ لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنِ الْوَقْتِ لِشُغُلٍ
‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Yahya Bin Salih, from Malik Bin Khalid, from Abdullah Bin Al-Hassan, from Abaya who said,
‘Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘Look out for time of the Salat and pray it at its timings, and do not be hasty with it before it to be free, nor delay from it for any pre-occupation.
فَإِنَّ رَجُلًا جَاءَ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ عَنْ وَقْتِ الصَّلَاةِ فَقَالَ ص أَتَانِي جَبْرَئِيلُ ع فَأَرَانِي وَقْتَ الصَّلَاةِ فَصَلَّى الظُّهْرَ حِينَ زَالَتِ الشَّمْسُ ثُمَّ صَلَّى الْعَصْرَ وَ هِيَ بَيْضَاءُ نَقِيَّةٌ ثُمَّ صَلَّى الْمَغْرِبَ حِينَ غَابَتِ الشَّمْسُ ثُمَّ صَلَّى الْعِشَاءَ حِينَ غَابَتِ الشَّفَقُ ثُمَّ صَلَّى الصُّبْحَ فَأَغْلَسَ بِهِ وَ النُّجُومُ مُشْتَبِكَةٌ
A man had come to Rasool-Allah-saww and asked him-saww about times of the Salat. He-saww said: ‘Jibraeel-as came to me-saww and showed me-saww times of the Salat. Pray Al-Zohr when the sun declines (midday), then pray Al-Asr, and it is pure white, then pray Al-Maghrib Salat when the sun disappears, then pray Al-Isha when the twilight disappears, then pray the morning and be at the twilight with it while the stars are intertwined’.
كَانَ النَّبِيُّ ص كَذَا يُصَلِّي قَبْلَكَ فَإِنِ اسْتَطَعْتَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ أَنْ تَلْتَزِمَ السُّنَّةَ الْمَعْرُوفَةَ وَ تَسْلُكَ الطَّرِيقَ الْوَاضِحَ الَّذِي أَخَذُوا فَافْعَلْ لَعَلَّكَ تَقْدَمُ عَلَيْهِمْ غَداً
The Prophet-saww used to pray like that before you. If you are capable, and there is no strength except with Allah-azwj, to adhere to the well-known Sunnah and travel the clear path which they had taken with, then do so, perhaps you will proceed to them tomorrow’.
ثُمَّ قَالَ وَ اعْلَمْ يَا مُحَمَّدُ أَنَّ كُلَّ شَيْءٍ تَبَعٌ لِصَلَاتِكَ وَ اعْلَمْ أَنَّ مَنْ ضَيَّعَ الصَّلَاةَ فَهُوَ لِغَيْرِهَا أَضْيَعُ.
Then he (Jibraeel-as) said: ‘And know, O Muhammad-saww! All things follow your-saww Salat, and know that the one who wastes the Salat, he is more wasting of other (deeds)’’.[47]
45- وَ مِنْهُ، بِإِسْنَادِهِ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ عَلِيٌّ ع فِي خُطْبَتِهِ الصَّلَاةُ لَهَا وَقْتٌ فَرَضَهُ رَسُولُ اللَّهِ ص لَا تَصْلُحُ إِلَّا بِهِ فَوَقْتُ صَلَاةِ الْفَجْرِ حِينَ يُزَايِلُ الْمَرْءُ لَيْلَهُ وَ يَحْرُمُ عَلَى الصَّائِمِ طَعَامُهُ وَ شَرَابُهُ
And from him, by his chain from Ibn Nubata who said,
‘Ali-asws said in his-asws sermon: ‘The Salat, there is a timing which Rasool-Allah-saww had imposed. It is not correct except with it. The time of Al-Fajr Salat is when the man spends his night and it is Prohibited unto the fasting one, his food and his drink.
وَ وَقْتُ صَلَاةِ الظُّهْرِ إِذَا كَانَ الْقَيْظُ يَكُونُ ظِلُّكَ مِثْلَكَ وَ إِذَا كَانَ الشِّتَاءُ حِينَ تَزُولُ الشَّمْسُ مِنَ الْفَلَكِ وَ ذَلِكَ حِينَ تَكُونُ عَلَى حَاجِبِكَ الْأَيْمَنِ مَعَ شُرُوطِ اللَّهِ فِي الرُّكُوعِ وَ السُّجُودِ
And time of Al-Zohr Salat is when there were to be heat, your shadow (length) will be like you, and when it were to be the winter, when the sun declines from the sky (midday), and that is when it will be upon your right eyebrow, with Conditions of Allah-azwj regarding the Ruk’u and the Sajdah.
وَ وَقْتُ الْعَصْرِ تُصَلِّي وَ الشَّمْسُ بَيْضَاءُ نَقِيَّةٌ قَدْرَ مَا يَسْلُكُ الرَّجُلُ عَلَى الْجَمَلِ الثَّقِيلِ فَرْسَخَيْنِ قَبْلَ غُرُوبِهَا
And time of Al-Asr, you should pray while the sun is pure white (bright), what the man can travel upon the loaded camel for two Farsakh(s) before its setting.
وَ وَقْتُ صَلَاةِ الْمَغْرِبِ إِذَا غَرَبَتِ الشَّمْسُ وَ أَفْطَرَ الصَّائِمُ
And time of Al-Maghrib Salat is when the sun has set and the fasting one breaks (his fast).
وَ وَقْتُ صَلَاةِ الْعِشَاءِ الْآخِرَةِ حِينَ يَسِقُ اللَّيْلُ وَ تَذْهَبُ حُمْرَةُ الْأُفُقِ إِلَى ثُلُثِ اللَّيْلِ فَمَنْ نَامَ عِنْدَ ذَلِكَ فَلَا أَنَامَ اللَّهُ عَيْنَهُ
And time of Al-Isha the last Salat is when the night ushers and the redness of the horizon goes away, up to a third of the night. The one who sleeps during it, may Allah-azwj not Cause his eyes to sleep!
فَهَذِهِ مَوَاقِيتُ الصَّلَاةِ- إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً.
So, these are timings of the Salat. Surely the Salat was always a timed Ordinance for the Momineen [4:103]’’.[48]
46- أَسْرَارُ الصَّلَاةِ، عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ الصَّلَاةُ فَإِنْ قُبِلَتْ قُبِلَ مَا سِوَاهَا وَ إِنَّ الصَّلَاةَ إِذَا ارْتَفَعَتْ فِي وَقْتِهَا رَجَعَتْ إِلَى صَاحِبِهَا وَ هِيَ بَيْضَاءُ مُشْرِقَةٌ تَقُولُ حَفِظْتَنِي حَفِظَكَ اللَّهُ
(The book) ‘Israr Al-Salaat’ –
‘From Abu Ja’far-asws having said: ‘The first of what the servant will be Reckoned with is the Salat. If it is Accepted, whatever is besides it will be Accepted; and the Salat, when it is raised during its timing, it is returned to its performer and it is shining white. It says, ‘You have preserved me, may Allah-azwj Protect you!’
وَ إِذَا ارْتَفَعَتْ فِي غَيْرِ وَقْتِهَا بِغَيْرِ حُدُودِهَا رَجَعَتْ إِلَى صَاحِبِهَا وَ هِيَ سَوْدَاءُ مُظْلِمَةٌ تَقُولُ ضَيَّعْتَنِي ضَيَعَّكَ اللَّهُ.
And when it is raised in other than its timing, without its limits, it is returned to its performed and it is black, dark. It says, ‘You wasted me, may Allah-azwj Waste you!’’[49]
47- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ مَوْقُوتاً قَالَ مَفْرُوضاً.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws regarding Words of Allah-azwj Mighty and Majestic: timed [4:103], he-asws said: ‘Obligated’’.[50]
وَ عَنْهُ ع قَالَ: لِكُلِّ صَلَاةٍ وَقْتَانِ أَوَّلٌ وَ آخِرٌ فَأَوَّلُ الْوَقْتِ أَفْضَلُهُ وَ لَيْسَ لِأَحَدٍ أَنْ يَتَّخِذَ آخِرَ الْوَقْتَيْنِ وَقْتاً إِلَّا مِنْ عِلَّةٍ وَ إِنَّمَا جُعِلَ آخِرُ الْوَقْتِ لِلْمَرِيضِ وَ الْمُعْتَلِّ وَ لِمَنْ لَهُ عُذْرٌ وَ أَوَّلُ الْوَقْتِ رِضْوَانُ اللَّهِ وَ آخِرُ الْوَقْتِ عَفْوُ اللَّهِ
And from him-asws having said: ‘For every Salat there are two timings – the first and last. The first of the time is its best, and it isn’t for anyone that he takes the last of the two timings as a time except from an illness. But rather, the last time has been Made for the sick and the disabled, and for the one having an excuse for him, while the first of the timing is Satisfaction of Allah-azwj and last of the timing is Pardon of Allah-azwj.
وَ إِنَّ الرَّجُلَ لَيُصَلِّي فِي الْوَقْتِ وَ إِنَّ مَا فَاتَهُ مِنَ الْوَقْتِ خَيْرٌ لَهُ مِنْ أَهْلِهِ وَ مَالِهِ.
And let the man during the timing, and what time he has missed (the first of the timing) is better for him than his family and his wealth’’.[51]
باب 7 وقت فريضة الظهرين و نافلتهما
CHAPTER 7 – TIME OF THE OBLIGATORY TWO MIDDAY SALATS AND THEIR OPTIONAL
1- مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا زَالَتِ الشَّمْسُ فُتِّحَتْ أَبْوَابُ السَّمَاءِ وَ أَبْوَابُ الْجِنَانِ وَ اسْتُجِيبَ الدُّعَاءُ فَطُوبَى لِمَنْ رُفِعَ لَهُ عِنْدَ ذَلِكَ عَمَلٌ صَالِحٌ.
(The book) ‘Majaalis’ of Al Sadouq – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara,
‘From Abu Ja’far Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘When the sun declines, doors of the sky and door of the Gardens are opened, and the supplication is recommended. Beatitude is for the one whose righteous deed is raised for him during that’’.[52]
2- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَاعَاتُ اللَّيْلِ اثْنَتَا عَشْرَةَ سَاعَةً وَ سَاعَاتُ النَّهَارِ اثْنَتَا عَشْرَةَ سَاعَةً وَ أَفْضَلُ سَاعَاتِ اللَّيْلِ وَ النَّهَارِ أَوْقَاتُ الصَّلَوَاتِ
(The book) ‘Al Khisaal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Sa’dabady, from Ahmad Bin Abdu Abdullah-asws Al Barqu, from his father, from Ibn Abu Umeyr, from Aban,
From Abu Abdullah-asws having said: ‘Hours of the night are twelve hours, and hours of the day are twelve hours, and superior hours of the night and the day are times of the Salats’.
ثُمَّ قَالَ ع إِنَّهُ إِذَا زَالَتِ الشَّمْسُ فُتِّحَتْ أَبْوَابُ السَّمَاءِ وَ هَبَّتِ الرِّيَاحُ وَ نَظَرَ اللَّهُ عَزَّ وَ جَلَّ إِلَى خَلْقِهِ وَ إِنِّي لَأُحِبُّ أَنْ يَصْعَدَ لِي عِنْدَ ذَلِكَ إِلَى السَّمَاءِ عَمَلٌ صَالِحٌ
Then he-asws said: ‘When the sun declines (midday), doors of the sky are opened and the winds come down, and Allah-azwj Mighty and Majestic Looks at His-azwj creatures, and I-asws would love it if a righteous deed of mine-asws were to ascend to the sky during that’.
ثُمَّ قَالَ عَلَيْكُمْ بِالدُّعَاءِ فِي أَدْبَارِ الصَّلَوَاتِ فَإِنَّهُ مُسْتَجَابٌ.
Then he-asws said: ‘Upon you all is with the supplication after the Salat, for it is recommended’’.[53]
3- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ كَانَتْ لَهُ إِلَى رَبِّهِ عَزَّ وَ جَلَّ حَاجَةٌ فَلْيَطْلُبْهَا فِي ثَلَاثِ سَاعَاتٍ سَاعَةٍ فِي يَوْمِ الْجُمُعَةِ وَ سَاعَةٍ تَزُولُ الشَّمْسُ حِينَ تَهُبُّ الرِّيَاحُ وَ تُفَتَّحُ أَبْوَابُ السَّمَاءِ وَ تَنْزِلُ الرَّحْمَةُ وَ يَصُوتُ الطَّيْرُ
And from him, from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Muslim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘One who has a request for him to his Lord-azwj Mighty and Majestic, let him seek it in three timings – a time during the day of Friday, and time of decline of the sun (midday) when the winds come down, and doors of the sky are opened, and the Mercy descends, and the birds make noise.
وَ سَاعَةٍ فِي آخِرِ اللَّيْلِ عِنْدَ طُلُوعِ الْفَجْرِ فَإِنَّ مَلَكَيْنِ يُنَادِيَانِ هَلْ مِنْ تَائِبٍ يُتَابُ عَلَيْهِ هَلْ مِنْ سَائِلٍ يُعْطَى هَلْ مِنْ مُسْتَغْفِرٍ فَيُغْفَرَ لَهُ هَلْ مِنْ طَالِبِ حَاجَةٍ فَتُقْضَى لَهُ فَأَجِيبُوا دَاعِيَ اللَّهِ.
And a time at the end of the night at the emergence of dawn, for two Angels call out, ‘Is there any one (seeking) to repent so He-azwj can Turn to him? Is there anyone asking so He-azwj can Give? Is there anyone seeking Forgiveness so He-azwj can Forgive (sins) for him? Is there seeking a need so He-azwj can Fulfil for him?’ So answer the caller of Allah-azwj’’.[54]
4- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ وَقْتِ الظُّهْرِ قَالَ نَعَمْ إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُهَا فَصَلِّ إِذَا شِئْتَ بَعْدَ أَنْ تَفْرُغَ مِنْ تَسْبِيحَتِكَ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan,
From his grandfather Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the timing of Al-Zohr Salat. He-asws said: ‘Yes. When the sun declines (midday), the time (of Al-Zohr Salat) has entered, so pray Salat whenever you like after you are free from the glorifications’’.
وَ سَأَلْتُهُ عَنْ وَقْتِ الْعَصْرِ مَتَى هُوَ قَالَ إِذَا زَالَتِ الشَّمْسُ قَدَمَيْنِ وَ صَلَّيْتَ الظُّهْرَ وَ السُّبْحَةَ بَعْدَ الظُّهْرِ فَصَلِّ الْعَصْرَ إِذَا شِئْتَ.
And I asked him-asws about timing of Al-Asr Salat, ‘When is it?’ He-asws said: ‘When the sun declined by two steps and you have prayed Al-Zohr, and the glorifications after Al-Zohr Salat, then pray Al-Asr whenever you like to’’.[55]
5- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع قُلْتُ الْمَرْأَةُ تَرَى الطُّهْرَ قَبْلَ غُرُوبِ الشَّمْسِ كَيْفَ تَصْنَعُ بِالصَّلَاةِ
And from him, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Al Fazl Bin Yunus who said,
‘I asked Abu Al-Hassan Musa-asws. I said, ‘The woman sees the cleanliness (after menstruation) before setting of the sun, how should she deal with the Salat?’
قَالَ فَقَالَ إِذَا رَأَتِ الطُّهْرَ بَعْدَ مَا يَمْضِي مِنْ زَوَالِ الشَّمْسِ أَرْبَعَةُ أَقْدَامٍ فَلَا تُصَلِّي إِلَّا الْعَصْرَ لِأَنَّ وَقْتَ الظُّهْرِ دَخَلَ عَلَيْهَا وَ هِيَ فِي الدَّمِ وَ خَرَجَ عَنْهَا الْوَقْتُ وَ هِيَ فِي الدَّمِ فَلَمْ يَجِبْ عَلَيْهَا أَنْ تُصَلِّيَ الظُّهْرَ وَ مَا طَرَحَ اللَّهُ عَنْهَا مِنَ الصَّلَاةِ وَ هِيَ فِي الدَّمِ أَكْثَرُ.
He (the narrator) said, ‘When she sees the cleanliness after the passing from decline of the sun (midday) by four steps, she should not pray except Al-Asr, because the time of Al-Zohr had entered upon her while she was in the blood, and the time exited from her while she was in the blood, therefore it is not obligatory upon her that she prays Al-Zohr, and whatever Allah‑azwj has Dropped from her of the Salats while she had been in the blood, is more’’.[56]
بيان: مُوَثَّقُ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا طَهُرَتِ الْمَرْأَةُ قَبْلَ غُرُوبِ الشَّمْسِ فَلْتُصَلِّ الظُّهْرَ وَ الْعَصْرَ وَ إِنْ طَهُرَتْ فِي آخِرِ اللَّيْلِ فَلْتُصَلِّ الْمَغْرِبَ وَ الْعِشَاءَ.
Explanation (Hadeeth only) – The trusted Abdullah Bin Sinan, from Abu Abdullah-asws having said: ‘When the woman is clean before setting of the sun, let her pray Al-Zohr and Al-Asr, and if she is clean at the end of the night, let her pray Salat Al-Maghrib and Al-Isha’’.
6- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: الْمَوْتُورُ أَهْلَهُ وَ مَالَهُ مَنْ ضَيَّعَ صَلَاةَ الْعَصْرِ
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Ubeydullah Al Halby,
‘From Abu Abdullah-asws: ‘Rasool-Allah-saww said: ‘The ‘Mowtoor’ (stripped) of his family and his wealth is one who wastes Salat Al-Asr’.
قُلْتُ مَا الْمَوْتُورُ أَهْلَهُ وَ مَالَهُ
I said, ‘What is ‘Al-Mowtoor’?’
قَالَ لَا يَكُونُ لَهُ فِي الْجَنَّةِ أَهْلٌ وَ لَا مَالٌ
He-asws said: ‘There neither happens to be any family for him in the Paradise nor any wealth’.
قِيلَ وَ مَا تَضْيِيعُهَا
It was said, ‘And what is ‘wasting it’?’
قَالَ يُضَيِّعُهَا فَيَدَعُهَا مُتَعَمِّداً حَتَّى تَصْفَرَّ الشَّمْسُ وَ تَغِيبَ.
He-asws said: ‘Leaving it deliberately until the sun turns yellow and sets’’.[57]
7- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ وَ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ جِدَارُ مَسْجِدِ رَسُولِ اللَّهِ ص قَبْلَ أَنْ يُظَلَّلَ قَدْرَ قَامَةٍ فَكَانَ إِذَا كَانَ الْفَيْءُ ذِرَاعاً وَ هُوَ قَدْرُ مَرْبِضِ عَنْزٍ صَلَّى الظُّهْرَ فَإِذَا كَانَ الْفَيْءُ ذِرَاعَيْنِ وَ هُوَ ضِعْفُ ذَلِكَ صَلَّى الْعَصْرَ.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, and Ayoub Bin Nuh, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The walls of the Masjid of Rasool-Allah-saww before it was shaded a measurement of a stature. It was so that whenever it’s shade was a cubit and it is a measurement of a resting of a goat, he-saww would pray Al-Zohr. When the shade was of two cubits, and it is double that, he-saww would pray Al-Asr’’.[58]
8- ثَوَابُ الْأَعْمَالِ، وَ مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِي سُمَيْنَةَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا خَدَعُوكَ عَنْ شَيْءٍ فَلَا يَخْدَعُوكَ فِي الْعَصْرِ صَلِّهَا وَ الشَّمْسُ بَيْضَاءُ نَقِيَّةٌ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ الْمَوْتُورُ أَهْلَهُ وَ مَالَهُ مَنْ ضَيَّعَ صَلَاةَ الْعَصْرِ
(The book) ‘Sawaab Al Amaal’, and ‘Ma’any Al Akhbaar’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Abu Sumeyran, from Ali Bin Al Numan, from Ibn Muskan, from Abu Baseer,
‘Abu Ja’far-asws having said: ‘Whatever a thing deceives you, do not let it deceive you regarding Al-Asr Salat. Pray it while the sun is bright, pure, for Rasool-Allah-saww said: ‘The one stripped of his family and his wealth is one who wastes Al-Asr Salat’’.
قُلْتُ وَ مَا الْمَوْتُورُ أَهْلَهُ وَ مَالَهُ
I said, ‘And what is the ‘stripped’ of his family and his wealth?’
قَالَ لَا يَكُونُ لَهُ أَهْلٌ وَ لَا مَالٌ فِي الْجَنَّةِ
He-saww said: ‘There would neither be for him any family nor any wealth in the Paradise’.
قُلْتُ وَ مَا تَضْيِيعُهَا
I said, ‘And what is ‘wasting it’?’
قَالَ يَدَعُهَا وَ اللَّهِ حَتَّى تَصْفَارَّ الشَّمْسُ أَوْ تَغِيبَ.
He-saww said: ‘By Allah-azwj! He leaves it until the sun becomes yellow or sets’’.[59]
9- ثَوَابُ الْأَعْمَالِ، بِالْإِسْنَادِ الْمُقَدَّمِ عَنْ أَبِي سُمَيْنَةَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي سَلَّامٍ الْعَبْدِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ مَا تَقُولُ فِي رَجُلٍ يُؤَخِّرُ الْعَصْرَ مُتَعَمِّداً
(The book) ‘Sawaab Al Amaal’ – By the previous chain, from Abu Sumeyna, from Hanan Bin Sadeyr, from Abu Sallam Al Abdy who said,
‘I entered to see Abu Abdullah-asws. I said to him-asws, ‘What are you saying regarding a man who delays Al-Asr Salat deliberately?’
قَالَ يَأْتِي يَوْمَ الْقِيَامَةِ مَوْتُوراً أَهْلَهُ وَ مَالَهُ
He-asws said: ‘He will come on the Day of Qiyamah having been stripped of his family and his wealth’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ إِنْ كَانَ مِنْ أَهْلِ الْجَنَّةِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws, and even though he maybe from the people of Paradise?’
قَالَ وَ إِنْ كَانَ مِنْ أَهْلِ الْجَنَّةِ
He-asws said: ‘And even if he were to be from the people of Paradise’.
قُلْتُ فَمَا مَنْزِلَتُهُ فِي الْجَنَّةِ مَوْتُوراً بِأَهْلِهِ وَ مَالِهِ
I said, ‘So what would be his status in the Paradise having been stripped of his family and his wealth?’
قَالَ يَتَضَيَّفُ أَهْلَهَا لَيْسَ لَهُ فِيهَا مَنْزِلٌ.
He-asws said: ‘He will be a guest of its people. There wouldn’t be a house for him in it’’.[60]
10- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ غَيْرَ نَاسٍ لَهَا حَتَّى تَفُوتَهُ وَتَرَهُ اللَّهُ أَهْلَهُ وَ مَالَهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Mahasin’ – from his father, from Al-Hassan Bin Ali Bin Fazzal, from Abdullah Bin Bukeyr, from Muhammad Bin Haroun who said,
‘I heard Abu Abdullah-asws saying: ‘One who neglects Salat Al-Asr not having forgotten it until he misses it, Allah-azwj will Strip him of his family and his wealth on the Day of Qiyamah’’.[61]
11- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: قَالَ لِي أَ تَدْرِي لِمَ جُعِلَ الذِّرَاعُ وَ الذِّرَاعَانِ
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Husayn Bin Al-Hassan Bin Aban, from Al Husayn Bin Saeed, from Fazalat, from Husayn, from Ibn Muskan, from Zurara who said,
‘He–asws said to me: ‘Do you know why the cubit and the two cubits have been made to be?’
قُلْتُ لِمَ
I said, ‘Why?’
قَالَ لِمَكَانِ الْفَرِيضَةِ لِأَنَّ لَكَ أَنْ تَنَفَّلَ مِنْ زَوَالِ الشَّمْسِ إِلَى أَنْ يَبْلُغَ فَيْئُكَ ذِرَاعاً فَإِذَا بَلَغَ ذِرَاعاً بَدَأْتَ بِالْفَرِيضَةِ وَ تَرَكْتَ النَّافِلَةَ وَ إِذَا بَلَغَ فَيْئُكَ ذِرَاعَيْنِ بَدَأْتَ بِالْفَرِيضَةِ وَ تَرَكْتَ النَّافِلَةَ.
He-asws said: ‘For placing the obligatory (Salats), because for you are the optional Salats from decline of the sun (midday) up to your shadow reaches a cubit. When it reaches a cubit, begin with the obligatory and leave the optional, and when your shadow reaches two cubits, begin with the obligatory and leave the optional’’.[62]
12- فِقْهُ الرِّضَا، قَالَ ع أَوَّلُ صَلَاةٍ فَرَضَهَا اللَّهُ عَلَى الْعِبَادِ صَلَاةُ يَوْمِ الْجُمُعَةِ الظُّهْرِ فَهُوَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘The first Salat Allah-azwj Obligated upon the servants was Salat on the day of Friday, Al-Zohr. It is Word of the Blessed and Exalted: Establish the Salat (from) the decline of the sun (midday) to the darkness of the night, and recitation at dawn. Surely the recitation at dawn was always witnessed [17:78]. Angels of the night and Angels of the day witness it’.
وَ قَالَ أَوَّلُ وَقْتِ الظُّهْرِ زَوَالُ الشَّمْسِ وَ آخِرُهُ أَنْ يَبْلُغَ الظِّلُّ ذِرَاعاً أَوْ قَدَمَيْنِ مِنْ زَوَالِ الشَّمْسِ فِي كُلِّ زَمَانٍ
And he-asws said: ‘The beginning time of Al-Zohr is decline of the sun (midday), and its end is when the shadow reaches a cubit, or two steps from decline of the sun (midday), in every time (season).
وَ وَقْتُ الْعَصْرِ بَعْدَ الْقَدَمَيْنِ الْأَوَّلَيْنِ إِلَى قَدَمَيْنِ آخَرَيْنِ وَ ذِرَاعَيْنِ لِمَنْ كَانَ مَرِيضاً أَوْ مُعْتَلًّا أَوْ مُقَصِّراً فَصَارَ قَدَمَانِ لِلظُّهْرِ وَ قَدَمَانِ لِلْعَصْرِ فَإِنْ لَمْ يَكُنْ مُعْتَلًّا مِنْ مَرَضٍ أَوْ مِنْ غَيْرِهِ وَ لَا تَقْصِيرَ وَ لَا يُرِيدُ أَنْ يُطِيلَ التَّنَفُّلَ
And time of Al-Asr is after the first two steps up to the last two feed, and two cubits for the one who were to be sick, or disabled, or reducer (due to travelling). So it became as two steps for Al-Zohr and two steps for Al-Asr, if he does not happen to be afflicted from a sickness, or from something else, and he is not reducing, nor does he want to prolong the optional Salats.
فَإِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الصَّلَاتَيْنِ وَ لَيْسَ يَمْنَعُهُ مِنْهَا إِلَّا السُّبْحَةُ بَيْنَهُمَا وَ الثَّمَانُ رَكَعَاتٍ قَبْلَ الْفَرِيضَةِ وَ الثَّمَانُ بَعْدَهَا
When the sun declines (midday), the time of the two Salats has entered, and nothing prevents him from it except the glorifying (Allah-azwj) between the two, and the eight Cycles before the obligatory, and the eight after it.
فَإِنْ شَاءَ طَوَّلَ إِلَى الْقَدَمَيْنِ وَ إِنْ شَاءَ قَصَّرَ وَ الْحَدُّ لِمَنْ أَرَادَ أَنْ يُطَوِّلَ فِي الثَّمَانِي وَ الثَّمَانِي أَنْ يَقْرَأَ مِائَةَ آيَةٍ فَمَا دُونَ وَ إِنْ أَحَبَّ أَنْ يَزْدَادَ فَذَاكَ إِلَيْهِ
If he so desires he can prolong up to the two steps, and if he so desires he can reduce, and the limit is for the one who wants to prolong regarding the eight and the eight, reciting one hundred Verses and what is less, and if he likes he can increase. That is up to him.
وَ إِنْ عَرَضَ لَهُ شُغُلٌ أَوْ حَاجَةٌ أَوْ عِلَّةٌ يَمْنَعُهُ مِنَ الثَّمَانِي وَ الثَّمَانِي إِذَا زَالَتِ الشَّمْسُ صَلَّى الْفَرِيضَتَيْنِ وَ قَضَى النَّوَافِلَ مَتَى مَا فَرَغَ مِنْ لَيْلٍ أَوْ نَهَارٍ فِي أَيِّ وَقْتٍ أَحَبَّ غَيْرَ مَمْنُوعٍ مِنَ الْقَضَاءِ وَ وَقْتٍ مِنَ الْأَوْقَاتِ
And if a pre-occupation presents to him, or a need, or an illness preventing him from the eight and the eight, when the sun declines (midday), he should pray the two obligatory Salat and fulfil the optional whenever he is free, from night or day, in whichever time he like, apart from being prevented from the fulfilment, and timing from the timings.
وَ إِنْ كَانَ مَعْلُولًا حَتَّى يَبْلُغَ ظِلُّ الْقَامَةِ قَدَمَيْنِ أَوْ أَرْبَعَةَ أَقْدَامٍ صَلَّى الْفَرِيضَةَ وَ قَضَى النَّوَافِلَ مَتَى مَا تَيَسَّرَ لَهُ الْقَضَاءُ وَ تَفْسِيرُ الْقَدَمَيْنِ وَ الْأَرْبَعَةِ أَقْدَامٍ أَنَّهُمَا بَعْدَ زَوَالِ الشَّمْسِ فِي أَيِّ زَمَانٍ كَانَ شِتَاءً أَوْ صَيْفاً طَالَ الظِّلُّ أَمْ قَصُرَ فَالْوَقْتُ وَاحِدٌ أَبَداً
And if he were to be crippled, until the shadow reaches the stature of two steps or four steps. He should pray the obligatory and fulfil the optional whenever the fulfilling is easy for him; and interpretation of the two steps and the four steps, these are after decline (midday) of the sun, in whichever time (season) it may be, winter or summer, the shadows are long or short. The timing is one, forever.
وَ الزَّوَالُ يَكُونُ فِي نِصْفِ النَّهَارِ سَوَاءٌ قَصُرَ النَّهَارُ أَمْ طَالَ فَإِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الصَّلَاةِ وَ لَهُ مُهْلَةٌ فِي التَّنَفُّلِ وَ الْقَضَاءِ وَ النَّوْمِ وَ الشُّغُلِ إِلَى أَنْ يَبْلُغَ ظِلُّ قَامَتِهِ قَدَمَيْنِ بَعْدَ الزَّوَالِ فَإِذَا بَلَغَ ظِلُّ قَامَتِهِ قَدَمَيْنِ بَعْدَ الزَّوَالِ فَقَدْ وَجَبَ عَلَيْهِ أَنْ يُصَلِّيَ الظُّهْرَ فِي اسْتِقْبَالِ الْقَدَمِ الثَّالِثِ
And the decline happens in middle of the day. It is the same whether the day is short or long. When the sun declines, the time of the Salat has entered, and there is a respite for it regarding the optional, and the fulfilment (of previously missed Salats), and the sleeping, and the pre-occupations up to the shadow reaches its stature of two steps after the midday. When the shadow, its stature reaches two steps after the midday, it becomes obligatory upon him to be praying Al-Zohr in reception of the third step.
وَ كَذَلِكَ يُصَلِّي الْعَصْرَ إِذَا صَلَّى فِي آخِرِ الْوَقْتِ فِي اسْتِقْبَالِ الْقَدَمِ الْخَامِسِ فَإِذَا صَلَّى بَعْدَ ذَلِكَ فَقَدْ ضَيَّعَ الصَّلَاةَ وَ هُوَ قَاضٍ لِلصَّلَاةِ بَعْدَ الْوَقْتِ
And like that, he should pray Al-Asr when he prays in the end of the timing, in reception of the fifth step. When he prays after that, so he has wasted the Salat, and he has to be a fulfiller of the Salat after the timing.
وَ أَوَّلُ وَقْتِ الْمَغْرِبِ سُقُوطُ الْقُرْصَةِ وَ عَلَامَةُ سُقُوطِهِ أَنْ يَسْوَدَّ أُفُقُ الْمَشْرِقِ وَ آخِرُ وَقْتِهَا غُرُوبُ الشَّفَقِ وَ هُوَ أَوَّلُ وَقْتِ الْعَتَمَةِ وَ سُقُوطُ الشَّفَقِ ذَهَابُ الْحُمْرَةِ وَ آخِرُ وَقْتِ الْعَتَمَةِ نِصْفُ اللَّيْلِ وَ هُوَ زَوَالُ اللَّيْلِ
And the first time of Al-Maghrib is fall of the disc (sun), and a sign of its falling is that the eastern horizon darkens, and end of its timing is disappearance of the twilight, and it is beginning time of ‘Al-Atma’; and fall of the twilight is the redness going away; and end time of ‘Al-Atma’ is midnight, and it is the decline (point) of the night.
وَ أَوَّلُ وَقْتِ الْفَجْرِ اعْتِرَاضُ الْفَجْرِ فِي أُفُقِ الْمَشْرِقِ وَ هُوَ بَيَاضٌ كَبَيَاضِ النَّهَارِ وَ آخِرُ وَقْتِ الْفَجْرِ أَنْ تَبْدُوَ الْحُمْرَةُ فِي أُفُقِ الْمَغْرِبِ
And beginning time of Al-Fajr is the display of dawn in the eastern horizon, and it is white like brightness of the day; and end time of Al-Fajr is appearance of the redness in the western horizon.
وَ إِنَّمَا يَمْتَدُّ وَقْتُ الْفَرِيضَةِ بِالنَّوَافِلِ فَلَوْ لَا النَّوَافِلُ وَ عِلَّةُ الْمَعْلُولِ لَمْ يَكُنْ أَوْقَاتُ الصَّلَاةِ مَمْدُودَةً عَلَى قَدْرِ أَوْقَاتِهَا فَلِذَلِكَ تُؤَخِّرُ الظُّهْرَ إِنْ أَحْبَبْتَ وَ تُعَجِّلُ الْعَصْرَ إِنْ لَمْ يَكُنْ هُنَاكَ نَوَافِلُ وَ لَا عِلَّةٌ تَمْنَعُكَ أَنْ تُصَلِّيَهُمَا فِي أَوَّلِ وَقْتِهِمَا
And rather time of the obligatory is extended with the option. Had it not been for the option, and illness of the crippled, there would not be extended timings of the Salat upon a measurement of its timings. For that (reason), you can delay Al-Zohr if you like to and hasten Al-Asr if there do not happen to be optional over these nor any illness preventing you to be praying these in the beginning of their timings.
وَ تَجْمَعُ بَيْنَهُمَا فِي السَّفَرِ إِذْ لَا نَافِلَةَ تَمْنَعُكَ مِنَ الْجَمْعِ
And you can gather between the two during the journey when there is no optional preventing you from the gathering’.
وَ قَدْ جَاءَتْ أَحَادِيثُ مُخْتَلِفَةٌ فِي الْأَوْقَاتِ وَ لِكُلِّ حَدِيثٍ مَعْنًى وَ تَفْسِيرٌ-
And it has come in different Ahadeeth regarding the timings, and for each Hadeeth there is a meaning and an interpretation.
إِنَّ أَوَّلَ وَقْتِ الظُّهْرِ زَوَالُ الشَّمْسِ وَ آخِرَ وَقْتِهَا قَامَةُ رَجُلٍ قَدَمٌ وَ قَدَمَانِ وَ جَاءَ عَلَى النِّصْفِ مِنْ ذَلِكَ وَ هُوَ أَحَبُّ إِلَيَّ وَ جَاءَ آخِرُ وَقْتِهَا إِذَا تَمَّ قَامَتَيْنِ وَ جَاءَ أَوَّلُ وَقْتِ الْعَصْرِ إِذَا تَمَّ الظِّلُّ قَدَمَيْنِ وَ آخِرُ وَقْتِهَا إِذَا تَمَّ أَرْبَعَةَ أَقْدَامٍ
The beginning of time of Al-Zohr is decline of the sun, and last of its timing is stature of a man, a step and two steps, and it has come upon the half of that, and it is more beloved to me-asws, and end of its timing has come when two statures are complete, and the beginning time of Al-Asr comes when the complete shadow is of two steps, and end of its timing is when four steps are complete.
وَ جَاءَ أَوَّلُ وَقْتِ الْعَصْرِ إِذَا تَمَّ الظِّلُّ ذِرَاعاً وَ آخِرُ وَقْتِهَا إِذَا تَمَّ ذِرَاعَيْنِ وَ جَاءَ لَهُمَا جَمِيعاً وَقْتٌ وَاحِدٌ مُرْسَلٌ قَوْلُهُ إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الصَّلَاتَيْنِ
And beginning time of Al-Asr comes when the complete shadow is a cubit, and end of its time is when two cubits are complete, and one time has come for them all, with an unbroken chain, his-asws words: ‘When the sun declines, the time of the two Salats has entered’ .
وَ جَاءَ أَنَّ رَسُولَ اللَّهِ ص جَمَعَ بَيْنَ الظُّهْرِ وَ الْعَصْرِ ثُمَّ بِالْعِشَاءِ وَ الْعَتَمَةِ مِنْ غَيْرِ سَفَرٍ وَ لَا مَرَضٍ وَ جَاءَ أَنَّ لِكُلِّ صَلَاةٍ وَقْتَيْنِ أَوَّلٌ وَ آخِرٌ كَمَا ذَكَرْنَاهُ فِي أَوَّلِ الْبَابِ وَ أَوَّلُ الْوَقْتِ أَفْضَلُهَا وَ إِنَّمَا جُعِلَ آخِرُ الْوَقْتِ لِلْمَعْلُولِ فَصَارَ آخِرُ الْوَقْتِ رُخْصَةً لِلضَّعِيفِ لِحَالِ عِلَّتِهِ وَ نَفْسِهِ وَ مَالِهِ وَ هِيَ رَحْمَةٌ لِلْقَوِيِّ الْفَارِغِ لِعِلَّةِ الضَّعِيفِ وَ الْمَعْلُولِ
And it has come that Rasool-Allah-saww has gathered between Al-Zohr and Al-Asr, then with Al-Isha and Al Atma, from without a journey, nor sickness; and it has come that for every Salat there are two timings, first and last, like what we have mentioned it in the first chapter, and the first timing is it’s best, and rather the last timing has been made for the crippled, so the end timing has become an allowance for the weak due to the state of his illness, and his self, and his wealth, and it is a mercy for the strong for the reason of the weak and the crippled.
وَ ذَلِكَ أَنَّ اللَّهَ فَرَضَ الْفَرَائِضَ عَلَى أَضْعَفِ الْقَوْمِ قُوَّةً لِيَسْتَوِيَ فِيهَا الضَّعِيفُ وَ الْقَوِيُّ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَ قَالَ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
And that is because Allah-azwj has Imposed the obligation upon weakest among the strong people in order to equalise the weak and the strong, just as Allah-azwj Blessed and Exalted Said: then whatever is easy from the sacrifice. [2:196]. And Said: Therefore fear Allah as per your capacity; [64:16].
فَاسْتَوَى الضَّعِيفُ الَّذِي لَا يَقْدِرُ عَلَى أَكْثَرَ مِنْ شَاةٍ وَ الْقَوِيُّ الَّذِي يَقْدِرُ عَلَى أَكْثَرَ مِنْ شَاةٍ إِلَى أَكْثَرِ الْقُدْرَةِ فِي الْفَرَائِضِ وَ ذَلِكَ لِأَنْ لَا تَخْتَلِفَ الْفَرَائِضُ وَ لَا تُقَامَ عَلَى حَدٍّ وَ قَدْ فَرَضَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَى الضَّعِيفِ مَا فَرَضَ عَلَى الْقَوِيِّ وَ لَا يُفْرَقُ عِنْدَ ذَلِكَ بَيْنَ الْقَوِيِّ وَ الضَّعِيفِ
He-azwj Equalised the weak who cannot afford more than a sheep, and the strong who is able upon more than a sheep to more ability regarding the obligations, and that is because the obligations do not differ nor are the based upon a limit, and Allah-azwj Blessed and Exalted has Obligated upon the weak what He-azwj has Obligated upon the strong, and He-azwj has not Obligated during that between the strong and the weak.
فَلَمَّا أَنْ لَمْ يَجُزْ أَنْ يُفْرَضَ عَلَى الضَّعِيفِ الْمَعْلُولِ فَرْضُ الْقَوِيِّ الَّذِي هُوَ غَيْرُ مَعْلُولٍ وَ لَمْ يَجُزْ أَنْ يُفْرَضَ عَلَى الْقَوِيِّ غَيْرُ فَرْضِ الضَّعِيفِ فَيَكُونُ الْفَرْضُ مَحْمُولًا ثَبَتَ الْفَرْضُ عِنْدَ ذَلِكَ عَلَى أَضْعَفِ الْقَوْمِ لِيَسْتَوِيَ فِيهَا الْقَوِيُّ وَ الضَّعِيفُ رَحْمَةً مِنَ اللَّهِ لِلضَّعِيفِ لِعِلَّتِهِ فِي نَفْسِهِ وَ رَحْمَةً مِنْهُ لِلْقَوِيِّ لِعِلَّةِ الضَّعِيفِ وَ يُسْتَتَمُّ الْفَرْضُ الْمَعْرُوفُ الْمُسْتَقِيمُ عِنْدَ الْقَوِيِّ وَ الضَّعِيفِ
When it is not allowed to obligated upon the weak, the crippled, the obligation of the strong who is not crippled, and it is not allowed to obligate upon the strong with other than obligation of the weak, so the obligation would become carrying the proof of the obligation during that upon weakest of the people in order to equalised in it the strong and the weak, as being a Mercy from Allah-azwj for the weak one due to his illness in himself, and Mercy from Him-azwj for the strong due to illness of the weak, and complete the well-known obligation, the established with the strong and the weak.
وَ إِنَّمَا سُمِّيَ ظِلُّ الْقَامَةِ قَامَةً لِأَنَّ حَائِطَ رَسُولِ اللَّهِ ص قَامَةُ إِنْسَانٍ فَسُمِّيَ ظِلُّ الْحَائِطِ ظِلَّ قَامَةٍ وَ ظِلَّ قَامَتَيْنِ وَ ظِلَّ قَدَمٍ وَ ظِلَّ قَدَمَيْنِ وَ ظِلَّ أَرْبَعَةِ أَقْدَامٍ وَ ذِرَاعٍ
And rather, the shadow of the stature (figure) has been named as ‘stature’ because the wall of Rasool-Allah-saww were of a stature of a person. Thus, the shadow of the walls were named as ‘shadow of the stature’, and ‘shadow of the two statures’, and ‘shadow of a step’, and ‘shadow of two steps’, and ‘shadow of four steps’, and ‘a cubit.
وَ ذَلِكَ أَنَّهُ إِذَا مُسِحَ بِالْقَدَمَيْنِ كَانَ قَدَمَيْنِ وَ إِذَا مُسِحَ بِالذِّرَاعِ كَانَ ذِرَاعاً وَ إِذَا مُسِحَ بِالذِّرَاعَيْنِ كَانَ ذِرَاعَيْنِ وَ إِذَا مُسِحَ بِالْقَامَةِ كَانَ قَامَةً أَيْ هُوَ ظِلُّ الْقَامَةِ وَ لَيْسَ هُوَ بِطُولِ الْقَامَةِ سَوَاءً مِثْلَهُ لِأَنَّ ظِلَّ الْقَامَةِ رُبَّمَا كَانَ قَدَماً وَ رُبَّمَا كَانَ قَدَمَيْنِ
And that is because, when it is laid with the two steps, it would be two steps, and when it is laid with the cubit, it would be a cubit, and when it is laid with the two cubits it would be two cubits, and when laid with the stature it would be a stature, i.e. the shadow would be a stature, and it isn’t with height of the stature besides it, similar to it, because shadow of the stature sometimes would be a step, and sometimes it would be two steps.
ظِلٌّ مُخْتَلِفٌ عَلَى قَدْرِ الْأَزْمِنَةِ وَ اخْتِلَافِهَا بِاخْتِلَافِهِمَا لِأَنَّ الظِّلَّ قَدْ يَطُولُ وَ يَنْقُصُ لِاخْتِلَافِ الْأَزْمِنَةِ وَ الْحَائِطُ الْمَنْسُوبُ إِلَى قَامَةِ إِنْسَانٍ قَائِمٌ مَعَهُ غَيْرُ مُخْتَلِفٍ وَ لَا زَائِدٍ وَ لَا نَاقِصٍ فَلِثُبُوتِ الْحَائِطِ الْمُقِيمِ الْمَنْسُوبِ إِلَى الْقَامَةِ كَانَ الظِّلُّ مَنْسُوباً إِلَيْهِ مَمْسُوحاً بِهِ طَالَ الظِّلُّ أَمْ قَصُرَ
And the shadows are different based upon a measure of the seasons, and its differing would be with its differing, because the shadow would be long and shorter at the differing seasons, while the wall is attributed to a stature of a person standing with it, not different, neither more nor less. The established wall stands attributed to the stature, the shadow would be attributed to it, whether the shadow would be long or short.
فَإِنْ قَالَ لِمَ صَارَ وَقْتُ الظُّهْرِ وَ الْعَصْرِ أَرْبَعَةَ أَقْدَامٍ وَ لَمْ يَكُنِ الْوَقْتُ أَكْثَرَ مِنَ الْأَرْبَعَةِ وَ لَا أَقَلَّ مِنَ الْقَدَمَيْنِ وَ هَلْ كَانَ يَجُوزُ أَنْ يَصِيرَ أَوْقَاتُهَا أَوْسَعَ مِنْ هَذَيْنِ الْوَقْتَيْنِ أَوْ أَضْيَقَ
If he said, ‘Why has time of Al-Zohr and Al-Asr come to be four steps, and the time would not be more than the four nor less than the two steps; and would it be allowed that its timings become vaster than these two timings, or narrower?’
قِيلَ لَهُ يَجُوزُ الْوَقْتُ أَكْثَرَ مِمَّا قُدِّرَ لِأَنَّهُ إِنَّمَا صُيِّرَ الْوَقْتُ عَلَى مَقَادِيرِ قُوَّةِ أَهْلِ الضَّعْفِ وَ احْتِمَالِهِمْ لِمَكَانِ أَدَاءِ الْفَرَائِضِ وَ لَوْ كَانَتْ قُوَّتُهُمْ أَكْثَرَ مِمَّا قُدِّرَ لَهُمْ مِنَ الْوَقْتِ لَقُدِّرَ لَهُمْ وَقْتٌ أَضْيَقُ وَ لَوْ كَانَتْ قُوَّتُهُمْ أَضْعَفَ مِنْ هَذَا لَخُفِّفَ عَنْهُمْ مِنَ الْوَقْتِ وَ صُيِّرَ أَكْثَرَهُمَا
It will be said to him, ‘The time is allowed more than what is measured because it has rather become the timing based upon ability of strength of the weak people and their endurance, for the place of fulfilling the obligations; and had their strength been more than what time has been measured out for them, it would have been measured for them times most restrictive; and had their strength would have been weaker than this, it would have been lightened from them from the timing, and it would have been more than these two.
وَ لَكِنْ لَمَّا قُدِّرَتْ قَوِيُّ الْخَلْقِ عَلَى مَا قُدِّرَ لَهُمُ الْوَقْتُ الْمَمْدُودُ بِهَا بِقَدْرِ الْفَرِيقَيْنِ قُدِّرَ لِأَدَاءِ الْفَرَائِضِ وَ النَّافِلَةِ وَقْتٌ لِيَكُونَ الضَّعِيفُ مَعْذُوراً فِي تَأْخِيرِهِ الصَّلَاةَ إِلَى آخِرِ الْوَقْتِ لِعِلَّةِ ضَعْفِهِ وَ كَذَلِكَ الْقَوِيُّ مَعْذُوراً بِتَأْخِيرِهِ الصَّلَاةَ إِلَى آخِرِ الْوَقْتِ لِأَهْلِ الضَّعْفِ لِعِلَّةِ الْمَعْلُولِ مُؤَدِّياً لِلْفَرْضِ وَ إِنْ كَانَ مُضَيِّعاً لِلْفَرْضِ بِتَرْكِهِ لِلصَّلَاةِ فِي أَوَّلِ الْوَقْتِ
But, when the strong people were enabled upon what timing had been measured out for them, the extended with it in accordance to the two differences, they are enabled to fulfil the obligatory and the optional time, for the weak one would be excused regarding his delaying the Salat up to end of the timing due to reason of his weakness, and like what, the strong would be excuse with his delaying the Salat to the end of the timing for the weak people for the reason of the crippled to fulfil the obligation, and even if he were to waste the obligation by leaving it for the Salat in the beginning of the time’.
وَ قَدْ قِيلَ أَوَّلُ الْوَقْتِ رِضْوَانُ اللَّهِ وَ آخِرُ الْوَقْتِ عَفْوُ اللَّهِ
And it has been said, the first timing is Satisfaction of Allah-azwj and the end timing is Pardon of Allah-azwj.
وَ قِيلَ فُرِضَ الصَّلَوَاتُ الْخَمْسُ الَّتِي هِيَ مَفْرُوضَةٌ عَلَى أَضْعَفِ الْخَلْقِ قُوَّةً لِيَسْتَوِيَ بَيْنَ الضَّعِيفِ وَ الْقَوِيِّ كَمَا اسْتَوَى فِي الْهَدْيِ شَاةٌ وَ كَذَلِكَ جَمِيعُ الْفَرَائِضِ الْمَفْرُوضَةِ عَلَى جَمِيعِ الْخَلْقِ
And it is said, ‘The five (daily) Salats have been obligated, which these are Imposed upon the weakest of the people in strength in order to equalised between the weak and the strong, just as there is equalisation regarding the sacrificial animal as being a sheep, and like that are entirety of the obligations Imposed upon entirety of the people.
وَ إِنَّمَا فَرَضَهَا اللَّهُ عَلَى أَضْعَفِ الْخَلْقِ قُوَّةً مَعَ مَا خَصَّ أَهْلَ الْقُوَّةِ عَلَى أَدَاءِ الْفَرَائِضِ فِي أَفْضَلِ الْأَوْقَاتِ وَ أَكْمَلِ الْفَرْضِ كَمَا قَالَ اللَّهُ- وَ مَنْ يُعَظِّمْ شَعائِرَ اللَّهِ فَإِنَّها مِنْ تَقْوَى الْقُلُوبِ
And rather, Allah-azwj has Imposed upon weakest of the people in strength with what He-azwj has Specialised the people of strength upon fulfilling the obligations in the superior timings and perfecting the obligation, like what Allah-azwj Said: and one who magnifies the rituals of Allah, so it is from the piety of the hearts [22:32].
وَ جَاءَ أَنَّ آخِرَ وَقْتِ الْمَغْرِبِ إِلَى رُبُعِ اللَّيْلِ لِلْمُقِيمِ الْمَعْلُولِ وَ الْمُسَافِرِ كَمَا جَازَ أَنْ يُصَلِّيَ الْعَتَمَةَ فِي وَقْتِ الْمَغْرِبِ الْمَمْدُودِ كَذَلِكَ جَازَ أَنْ يُصَلِّيَ الْعَصْرَ فِي أَوَّلِ وَقْتِ الْمَمْدُودِ لِلظُّهْرِ
And it has come that end time of Al-Maghrib Salat is up to quarter of the night for the one staying (not travelling), the crippled, and the traveller, just as it is allowed for him to pray Al-Atma in the extended time of Al-Maghrib. Similar to that, he can pray Al-Asr in the beginning of the extended timing of Al-Zohr.
وَ قَالَ ع فِي مَوْضِعٍ آخَرَ أَوَّلُ وَقْتِ الظُّهْرِ زَوَالُ الشَّمْسِ إِلَى أَنْ يَبْلُغَ الظِّلُّ قَدَمَيْنِ وَ أَوَّلُ وَقْتِ الْعَصْرِ الْفَرَاغُ مِنَ الظُّهْرِ ثُمَّ إِلَى أَنْ يَبْلُغَ الظِّلُّ أَرْبَعَةَ أَقْدَامٍ وَ قَدْ رُخِّصَ لِلْعَلِيلِ وَ الْمُسَافِرِ مِنْهُمَا إِلَى أَنْ يَبْلُغَ سِتَّةَ أَقْدَامٍ وَ لِلْمُضْطَرِّ إِلَى مَغِيبِ الشَّمْسِ.
And in another place, ‘The first time of Al-Zohr is decline of the sun (midday) up to the shadow reaching two steps, and the first time of Al-Asr is being free from Al-Zohr, then up to the shadow reaching the four steps, and there is allowance for the crippled, and the traveller from these two up to it reaching six steps, and for the desperate one, up to disappearance of the sun’’.[63]
توضيح رُوِيَ فِي الْكَافِي وَ التَّهْذِيبِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع 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
Clarification (Hadeeth only) – It is reported in (the books) ‘Al-Kafi’, and ‘Al-Tahzeeb’ – from Ali Bin Ibrahim, from his father, from Salih Bin Saeed, from Yunus, from one of his men, from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about what has come in the Hadeeth, that one should pray Al-Zohr when the sun were to be a stature and two statures, and a cubit and two cubits, and a step and two steps, from this and from this. So when would this be, and the shadow would be half a step in some of the timings?’
قَالَ إِنَّمَا قَالَ ظِلَّ الْقَامَةِ وَ لَمْ يَقُلْ قَامَةَ الظِّلِّ وَ ذَلِكَ أَنَّ ظِلَّ الْقَامَةِ يَخْتَلِفُ مَرَّةً يَكْثُرُ وَ مَرَّةً يَقِلُّ وَ الْقَامَةُ قَامَةٌ أَبَداً لَا تَخْتَلِفُ
He-asws said: ‘But rather it is said, ‘the stature’, and it is not said, ‘Stature of the shadow’, and that is because stature of the shadow differs, at times it is more and at times it reduces, while the stature (of the wall) is a stature for ever, not differing’.
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 وَ يَكُونُ ظِلُّ الْقَامَةِ وَ الْقَامَتَيْنِ وَ الذِّرَاعِ وَ الذِّرَاعَيْنِ مُتَّفِقَيْنِ فِي كُلِّ زَمَانٍ مَعْرُوفَيْنِ مُفَسَّراً إِحْدَاهُمَا بِالْآخَرِ مُسَدَّداً أَبَداً
Then he-asws said: ‘A cubit and two cubits, and a step and two steps, interpret the stature and the two statues in the seasons which the shadow of the stature would be a cubit, and shadow of the two statures would be two cubits, and shadow of the stature and the two statures, and the cubit and the two cubits would be co-incidental in every well known season. One of these interprets the other, correct for ever.
فَإِذَا كَانَ الزَّمَانُ يَكُونُ فِيهِ ظِلُّ الْقَامَةِ ذِرَاعاً كَانَ الْوَقْتُ ذِرَاعاً مِنْ ظِلِّ الْقَامَةِ وَ كَانَتِ الْقَامَةُ ذِرَاعاً مِنَ الظِّلِّ وَ إِذَا كَانَ ظِلُّ الْقَامَةِ أَقَلَّ أَوْ أَكْثَرَ كَانَ الْوَقْتُ مَحْصُوراً بِالذِّرَاعِ وَ الذِّرَاعَيْنِ
When it were to be the season during which the shadow of the stature would be a cubit, the timing would be a cubit from shadow of the stature, and the stature would be a cubit from the shadow; and when the shadow of the stature would be less or more, it would be the time contained by the cubit and the two cubits.
فَهَذَا تَفْسِيرُ الْقَامَةِ وَ الْقَامَتَيْنِ وَ الذِّرَاعِ وَ الذِّرَاعَيْنِ.
So this is interpretation of the stature, and the two statures, and the cubit, and the two cubits’’.
و يؤيده مَا رَوَاهُ الشَّيْخُ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ لَهُ أَبُو بَصِيرٍ كَمِ الْقَامَةُ فَقَالَ ذِرَاعٌ إِنَّ قَامَةَ رَحْلِ رَسُولِ اللَّهِ ص كَانَتْ ذِرَاعاً.
And it is supported by what is reported by the sheykh from Al-Sadiq-asws, Abu Baseer had said to him-asws, ‘How much is the stature?’ He-asws said: ‘A cubit. The stature of a saddlebag of Rasool-Allah-saww was a cubit’’.
وَ عَنْهُ ع قَالَ: الْقَامَةُ هِيَ الذِّرَاعُ.
And from him-asws having said: ‘The stature, it is the cubit’’.
وَ عَنْهُ ع قَالَ: الْقَامَةَ وَ الْقَامَتَيْنِ الذِّرَاعَ وَ الذِّرَاعَيْنِ فِي كِتَابِ عَلِيٍّ ع.
And from him-asws having said: ‘The stature, and the statures, are the cubit and the cubits in the book of Ali-asws’’.
13- إِخْتِيَارُ الرِّجَالِ، لِلْكَشِّيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْوَرَّاقِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ يَزِيدَ عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ كَيْفَ تَرَكْتَ زُرَارَةَ
(The book) ‘Ikhtiyar Al Rijaal’ of Al Kashi – from Muhammad Bin Ibrahim Al Warraq, from Ali Bin Muhammad Bin Yazeed, from Bunan Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Abu Umeyr who said,
‘I entered to see Abu Abdullah-asws. He-asws said: ‘How did you leave Zurara?’
فَقُلْتُ تَرَكْتُهُ لَا يُصَلِّي الْعَصْرَ حَتَّى تَغِيبَ الشَّمْسُ
I said, ‘I left him not praying Al-Asr Salat until the sun disappears!’
قَالَ فَأَنْتَ رَسُولِي إِلَيْهِ فَقُلْ لَهُ فَلْيُصَلِّ فِي مَوَاقِيتِ أَصْحَابِهِ فَإِنِّي قَدْ حُرِقْتُ
He-asws said: ‘Then you are my-asws messenger to him. Tell him, let him pray Salat in the timings of his companions, for I-asws have been burnt (offended)’.
قَالَ فَأَبْلَغْتُهُ ذَلِكَ فَقَالَ أَنَا وَ اللَّهِ أَعْلَمُ أَنَّكَ لَمْ تَكْذِبْ عَلَيْهِ وَ لَكِنْ أَمَرَنِي بِشَيْءٍ فَأَكْرَهُ أَنْ أَدَعَهُ.
He (the narrator) said, ‘I delivered that (message) to him. He said, ‘By Allah-azwj! I am more knowing you are not lying upon him-asws, but he-asws had instructed me with something, so I disliked to leave it’’.[64]
14- الْإِخْتِيَارُ، عَنْ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ قَالَ: دَخَلَ زُرَارَةُ عَلَى أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّكُمْ قُلْتُمْ لَنَا فِي الظُّهْرِ وَ الْعَصْرِ عَلَى ذِرَاعٍ وَ ذِرَاعَيْنِ ثُمَّ قُلْتُمْ أَبْرِدُوا بِهَا فِي الصَّيْفِ فَكَيْفَ الْإِبْرَادُ بِهَا وَ فَتَحَ أَلْوَاحَهُ لِيَكْتُبَ مَا يَقُولُ
(The book) ‘Al Ikhtiyar’ – from Hamdawiya, from Muhammad Bin Isa, from Al Qasim Bin Urwah, from Ibn Bukeyr who said,
‘Zurara entered to see Abu Abdullah-asws. He said, ‘You (Imams-asws) have said to us regarding Al-Zohr and Al-Asr are upon a cubit and two cubits. Then you-asws said: ‘Delay a bit in the summer. How can the delaying be with it and the Tablets are opened in order to write what he is saying?’
فَلَمْ يُجِبْهُ أَبُو عَبْدِ اللَّهِ ع بِشَيْءٍ فَأَطْبَقَ أَلْوَاحَهُ فَقَالَ إِنَّمَا عَلَيْنَا أَنْ نَسْأَلَكُمْ وَ أَنْتُمْ أَعْلَمُ بِمَا عَلَيْكُمْ
Abu Abdullah-asws did not answer him with anything. He-asws closed the tablets. He-asws said: ‘But rather it is upon us-asws that we-asws ask you all and you are more knowing with what is upon you!’
وَ خَرَجَ وَ دَخَلَ أَبُو بَصِيرٍ عَلَى أَبِي عَبْدِ اللَّهِ فَقَالَ ع إِنَّ زُرَارَةَ سَأَلَنِي عَنْ شَيْءٍ فَلَمْ أُجِبْهُ وَ قَدْ ضِقْتُ مِنْ ذَلِكَ فَاذْهَبْ أَنْتَ رَسُولِي إِلَيْهِ فَقُلْ صَلِّ الظُّهْرَ فِي الصَّيْفِ إِذَا كَانَ ظِلُّكَ مِثْلَكَ وَ الْعَصْرَ إِذَا كَانَ مِثْلَيْكَ
And he went out, and Abu Baseer entered to see Abu Abdullah-asws. He-asws said: ‘Zurara asked me-asws about something, but I-asws did not answer him, and he has been constricted from that, so you go as my-asws messenger to him and say, ‘Pray Al-Zohr in the summer when your shadow is like you (in height), and Al-Asr when it were to be twice you (your height)’’.
وَ كَانَ زُرَارَةُ هَكَذَا يُصَلِّي فِي الصَّيْفِ وَ لَمْ أَسْمَعْ أَحَداً مِنْ أَصْحَابِنَا يَفْعَلُ ذَلِكَ غَيْرَهُ وَ غَيْرَ ابْنِ بُكَيْرٍ.
And Zurara used to pray like this in the summer, no one from our companions heard of anyone doing that apart from him and apart from Ibn Bukeyr’’.[65]
بيان: رَوَى عَنْ أَبِي هُرَيْرَةَ بِأَسَانِيدَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا بِالصَّلَاةِ فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ
Explanation (Ahadeeth only) – It is reported from Abu Hureyra (a well-known fabricator), by (various) chains that Rasool-Allah-saww said: ‘When the heat is severe, then delay (for it to cool down) with the Salat, for the severe heat is from sighs of Hell’.
وَ قَالَ اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ رَبِّ أَكَلَ بَعْضِي بَعْضاً فَأَذِنَ لَهَا بِنَفَسَيْنِ نَفَسٍ فِي الشِّتَاءِ وَ نَفَسٍ فِي الصَّيْفِ فَأَشَدُّ مَا تَجِدُونَ مِنَ الْحَرِّ فَمِنْ حَرِّهَا وَ أَشَدُّ مَا تَجِدُونَ مِنَ الْبَرْدِ فَمِنْ زَمْهَرِيرِهَا.
And the Fire complained to its Lord-azwj. It said, ‘Part of me is consuming the other!’ He-azwj Permitted for it for two breaths – a breath in the winder and a breath in the summer. Thus, the severity what you are feeling from the heat, it is from its heat, and severity of the cold what you are feeling is from its frost’’.
ثم رَوَى عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ بِأَسَانِيدَ قَالَ: كُنَّا مَعَ النَّبِيِّ ص فِي سَفَرٍ فَأَرَادَ الْمُؤَذِّنُ أَنْ يُؤَذِّنَ لِلظُّهْرِ فَقَالَ النَّبِيُّ ص أَبْرِدْ ثُمَّ أَرَادَ أَنْ يُؤَذِّنَ فَقَالَ لَهُ أَبْرِدْ حَتَّى رَأَيْنَا فَيْءَ التُّلُولِ
Then it is reported from Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, by the (various) chains, he-ra said, ‘We were with the Prophet in a journey. The Muezzin wanted to proclaim Azaan for Al-Zohr. The Prophet-saww said: ‘Cool down!’ (delay a while). Then he wanted to proclaim Azaan. He-saww said to him: ‘Cool down! (delay a while) until we see shade of the hills!’
فَقَالَ النَّبِيُّ ص إِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّمَ فَإِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا بِالصَّلَاةِ.
The Prophet-saww said: ‘The severe heat is from sighs of Hell. When the heat is severe, then cool down (delay a while) with the Salat’’.
15- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَبَّادٍ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْأَعْلَى عَنْ سُوَيْدِ بْنِ غَفَلَةَ عَنْ عَلِيٍّ وَ عُمَرَ وَ أَبِي بَكْرٍ وَ ابْنِ عَبَّاسٍ قَالُوا كُلُّهُمْ صَلِّ الْعَصْرَ وَ الْفِجَاجُ مُسْفِرَةٌ فَإِنَّهَا كَانَتْ صَلَاةَ رَسُولِ اللَّهِ ص.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Ibn Al Salt, from Ibn Uqdah, from Abbad, from his uncle, from his father, from Jabir, from Ibrahim Bin Abdul A’ala, from Suweyd Bin Gaflah,
‘From Ali-asws, and Umar, and Abu Bakr, and Ibn Abbas, all of them said, ‘Pray Al-Asr Salat while the mountain pass is yellow, for it was Salat of Rasool-Allah-saww’’.[66]
16- السَّرَائِرُ، مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لَهُ رَجُلٌ مِنْ أَصْحَابِنَا إِنَّهُ رُبَّمَا اشْتَبَهَ عَلَيْنَا الْوَقْتُ فِي يَوْمِ غَيْمٍ
(The book) ‘Al Saraair’ – from the book of Muhammad Bin Ali Bin Mahboub, from Ahmad, from Ibn Abu Umeyr, from Abu Abdullah Al Fara’a,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A man from our companions said to him-asws, ‘Sometimes the timing is confusing upon us during a cloudy day’.
فَقَالَ تَعْرِفُ هَذِهِ الطُّيُورَ الَّتِي عِنْدَكُمْ بِالْعِرَاقِ يُقَالُ لَهَا الدُّيُوكُ
He-asws said: ‘Do you know these birds which are with you in Al-Iraq, called the roosters?’
فَقَالَ نَعَمْ
He said, ‘Yes’.
قَالَ إِذَا ارْتَفَعَتْ أَصْوَاتُهَا وَ تَجَاوَبَتْ فَعِنْدَ ذَلِكَ فَصَلِ.
He-asws said: ‘When their voices rise and answered in response (by other roosters), pray during that’’.[67]
17- مُنْتَهَى الْمَطْلَبِ، رَوَى ابْنُ بَابَوَيْهِ فِي كِتَابِ مَدِينَةِ الْعِلْمِ فِي الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ الْمُؤَذِّنُ يَأْتِي النَّبِيَّ ص فِي الْحَرِّ فِي صَلَاةِ الظُّهْرِ فَيَقُولُ ص أَبْرِدْ أَبْرِدْ.
(The book) ‘Muntaha Al Matlab’ – It is reported by Ibn Babuwayh in the book ‘Madinat Al Ilm’ in ‘Al Saheeh’ from Muawiya Bin Wahb,
‘From Abu Abdullah-asws having said: ‘The Muezzin had come to the Prophet during the (severe) heat regarding Salat Al-Zohr. He-saww said: ‘Cool down! Cool down!’’[68]
18- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ وَالِدِهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ مِثْلَهُ.
(The book) ‘Arbaeen’ of Al Shaheed – by his chain from Al Sadouq, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Muawiya – similar to it.[69]
19- مُنْتَهَى الْمَطْلَبِ، رَوَى ابْنُ بَابَوَيْهِ فِي كِتَابِ مَدِينَةِ الْعِلْمِ فِي الصَّحِيحِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ كَانَ أَبِي رُبَّمَا صَلَّى الظُّهْرَ عَلَى خَمْسَةِ أَقْدَامٍ.
(The book) ‘Muntaha Al Matlab’ – It is reported by Ibn Babuwayh in the book ‘Madinat Al Ilam’ in ‘Al Saheeh’, from Hassan Bin Ali Al Washa who said,
‘I heard Al-Reza-asws saying: ‘Sometimes my-asws father-asws would pray based upon five steps (of shadow height)’’.[70]
20- الْعَيَّاشِيُّ، عَنْ إِدْرِيسَ الْقُمِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْباقِياتُ الصَّالِحاتُ فَقَالَ هِيَ الصَّلَاةُ فَحَافِظُوا عَلَيْهَا
(The book) ‘Al Ayyashi’ – from Idrees Al Qummi who said,
‘I asked Abu Abdullah-asws about: the lasting righteous deeds [18:46]. He-asws said: ‘It is the Salat, therefore preserve upon it’.
وَ قَالَ لَا تُصَلِّي الظُّهْرَ أَبَداً حَتَّى تَزُولَ الشَّمْسُ.
And he-asws said: ‘Do not pray Al-Zohr Salat ever, until the sun declines (midday)’’.[71]
21- وَ مِنْهُ، عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ هُوَ مُغْضَبٌ وَ عِنْدَهُ نَفَرٌ مِنْ أَصْحَابِنَا وَ هُوَ يَقُولُ تُصَلُّونَ قَبْلَ أَنْ تَزُولَ الشَّمْسُ
And from him, from Saeed Al A’araj who said,
‘I entered to see Abu Abdullah-asws and he-asws was angry, and there were a number of our companions in his-asws presence, and he-asws was saying: ‘You are praying before decline of the sun!’
قَالَ وَ هُمْ سُكُوتٌ
He (the narrator) said, ‘And they were silent’.
قَالَ فَقُلْتُ أَصْلَحَكَ اللَّهُ مَا نُصَلِّي حَتَّى يُؤَذِّنَ مُؤَذِّنُ مَكَّةَ
He (the narrator) said, ‘I said, ‘May Allah-azwj Keep you-asws well! We do not pray until Muezzin of Makkah proclaims Azaan!’
قَالَ فَلَا بَأْسَ أَمَا إِنَّهُ إِذَا أَذَّنَ فَقَدْ زَالَتِ الشَّمْسُ
He-asws said: ‘There is no problem! But surely when he proclaims Azaan, the sun has declined (midday)’.
ثُمَّ قَالَ إِنَّ اللَّهَ يَقُولُ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ فَقَدْ دَخَلَتْ أَرْبَعُ صَلَوَاتٍ فِيمَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ وَ أَفْرَدَ صَلَاةَ الْفَجْرِ فَقَالَ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً فَمَنْ صَلَّى قَبْلَ أَنْ تَزُولَ الشَّمْسُ فَلَا صَلَاةَ لَهُ.
Then he-asws said: ‘Establish the Salat (from) the decline of the sun (midday) to the darkness of the night, and recitation at dawn. – four Salat have entered in what is between these two timings, and Al-Fajr Salat is individualised – Surely the recitation at dawn was always witnessed [17:78]. The one prays before decline of the sun (midday), there is no Salat for him’’.[72]
22- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِذَا زَالَتِ الشَّمْسُ دَخَلَ وَقْتُ الصَّلَاتَيْنِ الظُّهْرِ وَ الْعَصْرِ وَ لَيْسَ يَمْنَعُ مِنْ صَلَاةِ الْعَصْرِ بَعْدَ صَلَاةِ الظُّهْرِ إِلَّا قَضَاءُ السُّبْحَةِ الَّتِي بَعْدَ الظُّهْرِ وَ قَبْلَ الْعَصْرِ فَإِنْ شَاءَ طَوَّلَ إِلَى أَنْ يَمْضِيَ قَدَمَانِ وَ إِنْ شَاءَ قَصَّرَ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far Bin Muhammad-asws having said: ‘When the sun declines (midday), the time of two Salats has entered – Al-Zohr and Al-Asr, and nothing prevents from Salat Al-Asr, after Salat Al-Zohr except fulfilling the glorifications which are after Al-Zohr and before Al-Asr. If he so desires, he can prolong up to two steps are gone (shadow), and if he so desires, he can shorten’’.[73]
وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ خَرَجَ وَ مَعَهُ رَجُلٌ مِنْ أَصْحَابِهِ إِلَى مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ فَصَعِدَ الْمَشْرَبَةَ ثُمَّ نَزَلَ فَقَالَ لِلرَّجُلِ زَالَتِ الشَّمْسُ
And from Abu Ja’far-asws, he-asws went out and with him-asws was a man from our companions, to the spring of Umm Ibrahim-as (Mariah the Coptic). He-asws ascended the spring, then descended. He-asws said to the man: ‘The sun has declined!’
قَالَ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ
He said, ‘You are more knowing, may I be sacrificed for you-asws!’
فَنَظَرَ فَقَالَ قَدْ زَالَتْ وَ أَذَّنَ وَ قَامَ إِلَى نَخْلَةٍ فَصَلَّى صَلَاةَ الزَّوَالِ وَ هِيَ صَلَاةُ السُّنَّةِ قَبْلَ الظُّهْرِ
He-asws looked. He-asws said: ‘It has declined!’ And he-asws proclaimed Azaan and stood by a date tree. He-asws prayed the midday Salat, and it is the Sunnah Salat before Al-Zohr.
ثُمَّ أَقَامَ الصَّلَاةَ وَ تَحَوَّلَ إِلَى نَخْلَةٍ أُخْرَى وَ أَقَامَ الرَّجُلُ عَنْ يَمِينِهِ فَصَلَّى الظُّهْرَ أَرْبَعاً
Then he-asws proclaimed Iqama of the Salat and transferred to another date tree, and the man proclaimed Iqama on his-asws right. He-asws prayed Al-Zohr.
ثُمَّ تَحَوَّلَ إِلَى نَخْلَةٍ أُخْرَى فَصَلَّى صَلَاةَ السُّنَّةِ بَعْدَ الظُّهْرِ أَرْبَعَ رَكَعَاتٍ ثُمَّ أَذَّنَ وَ صَلَّى أَرْبَعَ رَكَعَاتٍ ثُمَّ أَقَامَ الصَّلَاةَ وَ صَلَّى الْعَصْرَ أَرْبَعاً وَ لَمْ تَكُنْ بَيْنَ الظُّهْرِ وَ الْعَصْرِ إِلَّا السُّبْحَةُ.
Then he-asws transferred to another date tree. He-asws prayed the Sunnah Salat after Al-Zohr, four Cycles, then proclaimed Azaan and prayed four Cycles. Then he-asws proclaimed Iqama of the Salat and prayed Al-Asr, four Cycles, and there was not between Al-Zohr and Al-Asr except the glorification’’.[74]
23- الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: آخِرُ وَقْتِ الْعَصْرِ أَنْ تَصْفَرَّ الشَّمْسُ.
(The book) ‘Al Da’aim’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Last time of Al-Asr is the sun turning yellow’’.[75]
وَ عَنِ النَّبِيِّ ص قَالَ: صَلُّوا الْعَصْرَ وَ الشَّمْسُ بَيْضَاءُ نَقِيَّةٌ.
And from the Prophet-saww having said: ‘Pray Al-Asr while the sun is white, pure’’.[76]
وَ عَنْهُ ع أَنَّهُ كَانَ يَأْمُرُ بِالْإِبْرَادِ بِصَلَاةِ الظُّهْرِ فِي شِدَّةِ الْحَرِّ وَ ذَلِكَ أَنْ تُؤَخَّرَ بَعْدَ الزَّوَالِ شَيْئاً.
And from him-asws, he-asws used to instruct with the cooling down (delaying) Al-Zohr Salat during severe heat, and that is delaying something after the midday’’.[77]
24- الْهِدَايَةُ، قَالَ الصَّادِقُ ع إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الصَّلَاتَيْنِ إِلَّا أَنَّ بَيْنَ يَدَيْهَا سُبْحَةً فَإِنْ شِئْتَ طَوَّلْتَ وَ إِنْ شِئْتَ قَصَّرْتَ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘When the sun declines, the time of two Salats has entered, except that in front of it is glorifications. If you like you can prolong, and if you like you can shorten’’.[78]
وَ قَالَ الصَّادِقُ ع أَوَّلُ الْوَقْتِ زَوَالُ الشَّمْسِ وَ هُوَ وَقْتُ اللَّهِ الْأَوَّلُ وَ هُوَ أَفْضَلُهُمَا.
And Al-Sadiq-asws said: ‘The first time is decline of sun (midday), and it is the first timing by Allah-azwj and it is their superior’’.[79]
وَ قَالَ ع إِذَا زَالَتِ الشَّمْسُ فُتِّحَتْ أَبْوَابُ السَّمَاءِ فَلَا أُحِبُّ أَنْ يَسْبِقَنِي أَحَدٌ بِالْعَمَلِ إِنِّي أُحِبُّ أَنْ تَكُونَ صَحِيفَتِي أَوَّلَ صَحِيفَةٍ يُكْتَبُ فِيهَا الْعَمَلُ الصَّالِحُ.
And he-asws said: ‘When the sun declines (midday), doors of the sky are opened, so I-asws do not like anyone to precede me-asws with the deed. I-asws love for my-asws book (register of deeds) to be the first book the righteous deeds is written in’’.[80]
وَ قَالَ ع مَا يَأْمَنُ أَحَدُكُمُ الْحَدَثَ فِي تَرْكِ الصَّلَاةِ وَ قَدْ دَخَلَ وَقْتُهَا وَ هُوَ فَارِغٌ فَأَوَّلُ وَقْتِ الظُّهْرِ مِنْ زَوَالِ الشَّمْسِ إِلَى أَنْ تَمْضِيَ قَدَمَانِ وَ وَقْتُ الْعَصْرِ مِنْ حِينِ يَمْضِي قَدَمَانِ مِنْ زَوَالِ الشَّمْسِ إِلَى أَنْ تَغِيبَ
And he-asws said: ‘Not one of you is safe from the action of neglecting the Salat and its timing has already entered, and he is free. The first time of Al-Zohr is from decline of the sun (midday) up to the going of two steps (shadow); and the time of Al-Asr is from the time two steps are gone from decline of the sun up to it’s disappearance’.
وَ قَالَ لَفَضْلُ الْوَقْتِ الْأَوَّلِ عَلَى الْآخِرِ كَفَضْلِ الْآخِرَةِ عَلَى الدُّنْيَا.
And he-asws said: ‘The merit of the first time over the last is like merit of the Hereafter over the world’’.[81]
25- تَفْسِيرُ سَعْدِ بْنِ عَبْدِ اللَّهِ، بِرِوَايَةِ ابْنِ قُولَوَيْهِ عَنْهُ بِإِسْنَادِهِ عَنْهُمْ ع قَالَ: مَنْ كَانَ مُقِيماً عَلَى الْإِقْرَارِ بِالْأَئِمَّةِ ع كُلِّهِمْ وَ بِإِمَامِ زَمَانِهِ وَ وَلَايَتِهِ وَ أَنَّهُ قَائِمُ الْعَيْنِ وَ مَسْتُورٌ مِنْ عَقِبِ الْمَاضِي قَبْلَهُ وَ قَدْ خَفِيَ عَلَيْهِ اسْمُ الْحُجَّةِ وَ مَوْضِعُهُ فِي هَذَا الْوَقْتِ
Tafseer Sa’ad Bin Abdullah, by a report of Ibn Qawlawiya, from him, by his chain,
‘From them-asws having said: ‘One who were to stay upon acknowledgment with the Imams‑asws, all of them-asws, and with the Imam-asws of his time and his-asws Wilayah, and he-asws is present and is veiled, being posterity of the past (Imam-asws) before him-asws, and his-asws name is hidden unto him, name of the Divine Authority, and his-asws whereabouts in this time.
فَمَعْذُورٌ فِي إِدْرَاكِ الِاسْمِ وَ الْمَوْضِعِ حَتَّى يَأْتِيَهُ الْخَبَرُ الَّذِي بِمِثْلِهِ تَصِحُّ الْأَخْبَارُ وَ يَثْبُتُ الِاسْمُ وَ الْمَكَانُ
He is excused in realising the name and the whereabouts until the news comes to him of the one-asws similar to him-asws, verifying the news and affirming the name and the place.
وَ مِثْلُ ذَلِكَ إِذَا حَجَبَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْعِبَادِ عَيْنَ الشَّمْسِ الَّتِي جَعَلَهَا دَلِيلَ الصَّلَاةِ فَمُوَسَّعٌ عَلَيْهِمْ تَأْخِيرُهَا حَتَّى يَتَبَيَّنَ لَهُمْ أَوْ يَصِحَّ لَهُمْ دُخُولُ الْوَقْتِ وَ هُمْ عَلَى يَقِينِ أَنَّ عَيْنَهَا لَمْ تَبْطُلْ وَ قَدْ خَفِيَ عَلَيْهِمْ مَوْضِعُهَا.
And similar to that, when Allah-azwj Mighty and Majestic Veils eye the sun from the servants, which He-azwj has Made it a pointer of the Salat, He-azwj has Expanded upon them to delay until it is either clean to them or verified for them of the entrance of the time, and he is upon certainty that its eye is not nullified and its place is hidden unto them’’.[82]
26- الْمَجَازَاتُ النَّبَوِيَّةُ، عَنِ النَّبِيِّ ص قَالَ فِي حَدِيثٍ طَوِيلٍ يُؤَخِّرُونَ الصَّلَاةَ إِلَى شَرَقِ الْمَوْتَى.
(The book) ‘Al Majazaat Al Nabawiya’ –
‘From the Prophet-saww having said in a lengthy Hadeeth: ‘They are delaying the Salat up to pangs of death’’.[83]
27- كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ الْمَوْتُورَ أَهْلَهُ وَ مَالَهُ مَنْ ضَيَّعَ صَلَاةَ الْعَصْرِ
The book of Aasim Bin Humeyd, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘The one stripped of his family and his wealth, is the one who wastes Al-Asr Salat’.
قَالَ قُلْتُ أَيُّ أَهْلٍ لَهُ
He (the narrator) said, ‘I said, ‘Whichever family of his?’
قَالَ لَا يَكُونُ لَهُ أَهْلٌ فِي الْجَنَّةِ.
He-asws said: ‘There will not be a family for him in the Paradise’’.[84]
28- كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِ أَنَّهُ كَانَ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ زُرَارَةُ بْنُ أَعْيَنَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ إِنِّي أُصَلِّي الْأُولَى إِذَا كَانَ الظِّلُّ قَدَمَيْنِ ثُمَّ أُصَلِّي الْعَصْرَ إِذَا كَانَ الظِّلُّ أَرْبَعَةَ أَقْدَامٍ
The book of Muhammad Bin Al Musanna – from Ja’far Bin Muhammad Bin Shureyh, from Zareeh Al Muharby,
‘He was seated in the presence of Abu Abdullah-asws, and Zurara Bin Ayn entered to see him‑asws. He said, ‘O Abu Abdullah-asws! I tend to pray the first (Al-Zohr) Salat when the shadow were to be two steps, then I pray Al-Asr when the shadow were to be four steps!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْوَقْتَ فِي النِّصْفِ مِمَّا ذَكَرْتَ إِنِّي قَدَرْتُ لِلْمَوَالِي جَرِيدَةً فَلَيْسَ يَخْفَى عَلَيْهِمُ الْوَقْتُ.
Abu Abdullah-asws said: ‘The time is in the middle of what you have mentioned. I-asws measured out a branch for my-asws friends, so the time would not be hidden unto them’’.[85]
باب 8 وقت العشاءين
CHAPTER 8 – TIME OF THE TWO EVENING SALATS
1- مَجَالِسُ الصَّدُوقِ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ الْقُرَشِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ أَبِيهِ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ كَرِهَ لَكُمْ أَيَّتُهَا الْأُمَّةُ أَرْبَعاً وَ عِشْرِينَ خَصْلَةً وَ نَهَاكُمْ عَنْهَا إِلَى أَنْ قَالَ وَ كَرِهَ النَّوْمَ قَبْلَ الْعِشَاءِ الْآخِرَةِ وَ كَرِهَ الْحَدِيثَ بَعْدَ الْعِشَاءِ الْآخِرَةِ.
(The books) ‘Majaalis’ of Al Sadouq, and ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from al Husayn Bin Al-Hassan Al Qureyshi, from Suleyman Bin Ja’far Al Basri, from Abdullah Bin Al Husayn Bin Yazeed, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O community! Allah-azwj Dislikes twenty-four traits for you and has Prohibited you from these’ – up to he-asws said: ‘And He-azwj Dislikes the sleeping before the Al-Isha the last, and Dislikes the discussions after Al-Isha the last’’.[86]
2- أَمَالِي ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ سَالِمٍ الْفَرَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ فِيهَا قَصْراً مِنْ يَاقُوتٍ أَحْمَرَ يُرَى بَاطِنُهُ مِنْ ظَاهِرِهِ لِضِيَائِهِ وَ نُورِهِ وَ فِيهِ قُبَّتَانِ مِنْ دُرٍّ وَ زَبَرْجَدٍ
(The book) ‘Al Amaali’ of Ibn Al Sheykh – from his father, from a group, from Abu Al Mufazzal, from Is’haq Bin Muhammad Bin Marwan, from his father, from Yahya Bin Salim Al Fara’a, from Hammad Bin Usman,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the sky, I-saww entered the Paradise. I-saww saw in it a castle of red ruby. It’s interior could be seen from its exterior due to its illumination and its radiance, and in it were two domes of gems and emeralds’.
فَقُلْتُ يَا جَبْرَئِيلُ لِمَنْ هَذَا الْقَصْرُ
I said, ‘O Jibraeel-as! For whom is this castle?’
قَالَ هُوَ لِمَنْ أَطَابَ الْكَلَامَ وَ أَدَامَ الصِّيَامَ وَ أَطْعَمَ الطَّعَامَ وَ تَهَجَّدَ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
He-as said: ‘It is for the one of good speech, and constant fasting, and feeds the food, and holds vigil at night while the people sleep’.
قَالَ عَلِيٌّ ع فَقُلْتُ يَا رَسُولَ اللَّهِ وَ فِي أُمَّتِكَ مَنْ يُطِيقُ هَذَا
Ali-asws said: ‘I-asws said: ‘O Rasool-Allah-saww! And is there anyone in your-saww community who can endure this?’
فَقَالَ ص أَ تَدْرِي مَا إِطَابَةُ الْكَلَامِ
He-saww said: ‘Do you-asws know what is being of good speech?’
فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ مَنْ قَالَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَ تَدْرِي مَا إِدَامَةُ الصِّيَامِ
He-saww said: ‘One who says, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is Greatest!’ Do you-asws know what is being of constant fasting?’
قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ مَنْ صَامَ شَهْرَ الصَّبْرِ شَهْرَ رَمَضَانَ وَ لَمْ يُفْطِرْ مِنْهُ يَوْماً أَ تَدْرِي مَا إِطْعَامُ الطَّعَامِ
He-saww said: ‘One who fasts the month of patience, month of Ramazan and does not break any day from it. Do you-asws know what is feeding the food?’
قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-saww and His-saww Rasool-saww are more knowing!’
قَالَ مَنْ طَلَبَ لِعِيَالِهِ مَا يَكُفُّ بِهِ وُجُوهَهُمْ عَنِ النَّاسِ أَ تَدْرِي مَا التَّهَجُّدُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
He-saww said: ‘One who seeks for his dependants, with what he can suffice their faces from the people. Do you-asws know what is holding the vigil at night while the people sleep?’
قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ مَنْ لَمْ يَنَمْ حَتَّى يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ وَ النَّاسُ مِنَ الْيَهُودِ وَ النَّصَارَى وَ غَيْرِهِمْ مِنَ الْمُشْرِكِينَ نِيَامٌ بَيْنَهُمَا.
He-saww said: ‘One who does not sleep until he has prayed Al-Isha the last while the people, from the Jews and the Christians, and others from the Polytheists are sleeping between them’’.[87]
3- تَفْسِيرُ النُّعْمَانِيِّ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَهُ وَ فِيهِ لِأَنَّهُمْ يَنَامُونَ بَيْنَ الصَّلَاتَيْنِ.
Tafseer Al Numani –
‘From Amir Al-Momineen-asws, similar to it, and in it: ‘Because they are sleeping between the two Salats’’.[88]
4- السَّرَائِرُ، مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ عَنْ أَحْمَدَ الْقَرَوِيِّ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: دُلُوكُ الشَّمْسِ زَوَالُهَا وَ غَسَقُ اللَّيْلِ بِمَنْزِلَةِ الزَّوَالِ مِنَ النَّهَارِ.
(The book) ‘Al Saraair’ – from the book of Muhammad Bin Ali Bin Mahboub, from Al Husayn, from Ahmad Al Qarawy, from Aban, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘The going down (Duluk) of the sun is it’s decline (midday), and the darkness of the night (after mid-night) is like the dusk of the night (midnight) is at the status of the decline from the day (midday)’’.[89]
5- مُنْتَهَى الْمَطْلَبِ، قَالَ رَوَى ابْنُ بَابَوَيْهِ فِي كِتَابِ مَدِينَةِ الْعِلْمِ فِي الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَقْتُ الْمَغْرِبِ إِذَا غَرَبَتِ الشَّمْسُ فَغَابَ قُرْصُهَا.
(The book) ‘Muntaha Al Matlab’ – He said, ‘It is reported by Ibn Babuwayh in the book ‘Madinat Al Ilm’, in ‘Al Saheeh’, from Abdullah Bin Muskan who said,
‘I heard Abu Abdullah-asws saying: ‘The time of Al-Maghrib is when the sun sets, so its disc disappears’’.[90]
6- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا شِهَابُ إِنِّي أُحِبُّ إِذَا صَلَّيْتُ الْمَغْرِبَ أَنْ أَرَى فِي السَّمَاءِ كَوْكَباً.
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, raising it from Muhammad Bin Hakeem, from Shihab Bin Abd Rabbih who said,
‘Abu Abdullah-asws said: ‘O Shihab! I-asws love it when I-asws prayed Al-Maghrib Salat and I-asws can see stars in the sky’’.[91]
7- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَلَكٌ مُوَكَّلٌ يَقُولُ مَنْ نَامَ عَنِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ فَلَا أَنَامَ اللَّهُ عَيْنَهُ.
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Musa Bin Bakr, from Zurara,
‘From Abu Ja’far-asws having said: ‘An Allocated Angel says: ‘One who sleeps from Al-Isha Salat up to midnight, may Allah-azwj not Let his eyes sleep!’’[92]
8- السَّرَائِرُ، مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا أَمَرْتُ أَبَا الْخَطَّابِ أَنْ يُصَلِّيَ الْمَغْرِبَ حِينَ تَغِيبُ الْحُمْرَةُ مِنْ مَطْلَعِ الشَّمْسِ عِنْدَ مَغْرِبِهَا فَجَعَلَهُ هُوَ الْحُمْرَةَ الَّتِي مِنْ قِبَلِ الْمَغْرِبِ وَ كَانَ يُصَلِّي حِينَ يَغِيبُ الشَّفَقُ.
(The book) ‘Al Saraair’ – from the book of Muhammad Bin Ali Bin Mahboub, from Ahmad Bin Al-Hassan, from Ali Bin Yaqoub Al Hashimy, from Marwan Bin Muslim, from Ammar Al Sabaty,
‘From Abu Abdullah-asws having said: ‘But rather, I-asws had instructed Abu Al-Khattab to pray Al-Maghrib Salat when the redness disappears from the front of the sun during its setting. But he made it the redness which is from before Al-Maghrib, and he was praying Salat when the twilight disappears’’.[93]
9- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ زُرَيْقٍ الْخُلْقَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ يُصَلِّي الْمَغْرِبَ عِنْدَ سُقُوطِ الْقُرْصِ قَبْلَ أَنْ تَظْهَرَ النُّجُومُ.
(The book) ‘Majaalis’ of the Sheykh – from Al Husayn Bin Ubeydullah, from Al Talakbury, from Muhammad Bin Hammam, from Abdullah Al Himeyri, from Muhammad Bin Khalid Al Tayalisy, from Zureyq Al Khulqany,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws used to pray Al-Maghrib Salat at the fall of the disc (of the sun), before the stars appeared’’.[94]
10- الْهِدَايَةُ، قَالَ الصَّادِقُ ع إِذَا غَابَتِ الشَّمْسُ فَقَدْ حَلَّ الْإِفْطَارُ وَ وَجَبَتِ الصَّلَاةُ وَ وَقْتُ الْمَغْرِبِ أَضْيَقُ الْأَوْقَاتِ وَ هُوَ إِلَى حِينِ غَيْبُوبَةِ الشَّفَقِ وَ وَقْتُ الْعِشَاءِ مِنْ غَيْبُوبَةِ الشَّفَقِ إِلَى ثُلُثِ اللَّيْلِ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘When the sun disappears (sets), breaking (of the fast) is Permissible and the Salat is obligated; and the time of Al-Maghrib is narrowest of the timings, and it is up to the time of disappearance of the twilight, while the time of Al-Isha is from disappearance of the twilight up to a third of the night’’.[95]
11- الْمَحَاسِنُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ صَلَاةِ الْمَغْرِبِ فَقَالَ أَنِخْ إِذَا غَابَتِ الشَّمْسُ
(The book) ‘Al Mahasin’ – from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws was asked about Al-Maghrib Salat. He-asws said: ‘Kneel (the camels) when the sun disappears’.
قَالَ فَإِنَّهُ يَشْتَدُّ عَلَى الْقَوْمِ إِنَاخَتُهُ مَرَّتَيْنِ
He said, ‘It is difficult upon the people to make it kneel twice’.
قَالَ إِنَّهُ أَصْوَنُ لِلظَّهْرِ.
He-asws said: ‘It is fortification for the back’’.[96]
12- مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ مَعاً عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنِ الصَّادِقِ ع قَالَ: إِذَا غَابَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الْمَغْرِبِ.
(The book) ‘Majaalis’ of Al Sadouq – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa and Musa Bin Ja’far Al Baghdadi, both together from Abdullah Bin Al Salt, from Al-Hassan Bin Ali Bin Fazzal, from Dawood Bin Abu Yazeed,
‘From Al-Sadiq-asws having said: ‘When the sun disappears, the time of Al-Maghrib has entered’’.[97]
13- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: سَمِعْتُ أَبِي يَسْأَلُ أَبَا عَبْدِ اللَّهِ ع مَتَى يَدْخُلُ وَقْتُ الْمَغْرِبِ
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al-Hassan Bin Saeed, from Ali Bin Al Numan, from Dawood Bin Farqad who said,
‘I heard my father asking Abu Abdullah-asws, ‘When does the time of Al-Maghrib enter?’
فَقَالَ إِذَا غَابَ كُرْسِيُّهَا
He-asws said: ‘When its illumination disappears’.
قَالَ وَ مَا كُرْسِيُّهَا
He said, ‘And what is it’s illumination?’
قَالَ قُرْصُهَا
He-asws said: ‘It’s disc’.
قُلْتُ مَتَى يَغِيبُ قُرْصُهَا
I said, ‘When does its disc disappear?’
قَالَ إِذَا نَظَرْتَ إِلَيْهِ فَلَمْ تَرَهُ.
He-asws said: ‘When you look at it, you cannot see it’’.[98]
14- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زَيْدٍ الشَّحَّامِ أَوْ غَيْرِهِ قَالَ: صَعِدْتُ مَرَّةً جَبَلَ أَبِي قُبَيْسٍ وَ النَّاسُ يُصَلُّونَ الْمَغْرِبَ فَرَأَيْتُ الشَّمْسَ لَمْ تَغِبْ وَ إِنَّمَا تَوَارَتْ خَلْفَ الْجَبَلِ عَنِ النَّاسِ فَلَقِيتُ أَبَا عَبْدِ اللَّهِ ع الصَّادِقَ فَأَخْبَرْتُهُ بِذَلِكَ
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Husayn Bin Al-Hassan Bin Aban, from Al Husayn Bin Saeed, from Hammad Bin Hareyz, from Zayd Al Shaham, or someone else who said,
‘Once I climbed mount Abu Qubeys while the people were praying Al-Maghrib Salat I saw the sun had not disappeared, and rather it had been covered from the people behind the mountain. I met Abu Abdullah Al-Sadiq-asws and informed him-asws of that.
فَقَالَ لِي وَ لِمَ فَعَلْتَ ذَلِكَ بِئْسَ مَا صَنَعْتَ إِنَّمَا تُصَلِّيهَا إِذَا لَمْ تَرَهَا خَلْفَ جَبَلٍ غَابَتْ أَوْ غَارَتْ مَا لَمْ يُجَلِّلْهَا سَحَابٌ أَوْ ظُلْمَةٌ تُظِلُّهَا فَإِنَّمَا عَلَيْكَ مَشْرِقُكَ وَ مَغْرِبُكَ وَ لَيْسَ عَلَى النَّاسِ أَنْ يَبْحَثُوا.
He-asws said to me: ‘And why did you do that? Evil is what you have done. But rather, you should have prayed it when you could not see it behind a mountain, disappeared or sunk, for as long as it is not covered by the clouds or darkness. Rather, upon you is your east and your west, and it isn’t upon the people that they should be searching’’.[99]
15- وَ مِنْهُ، عَنْ أَبِيهِ وَ ابْنِ الْوَلِيدِ مَعاً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ الْحَسَنِ وَ الْحُسَيْنِ بْنِ عَلِيٍّ مَعاً عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع فِي الْمَغْرِبِ إِنَّا رُبَّمَا صَلَّيْنَا وَ نَحْنُ نَخَافُ أَنْ تَكُونَ الشَّمْسُ خَلْفَ الْجَبَلِ أَوْ قَدْ سَتَرَهَا مِنَّا الْجَبَلُ
And from him, from his father and Ibn Al Waleed, both together from Sa’ad Bin Abdullah, from Musa Bin Al-Hassan and Al Husayn Bin Ali, both together from Ahmad Bin Hilal, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at who said,
‘I said to Abu Abdullah-asws regarding Al-Maghrib, ‘Sometimes we pray and we are fearing that the sun could be behind the mountain, or the mountain has veiled it from us’.
فَقَالَ لَيْسَ عَلَيْكَ صُعُودُ الْجَبَلِ.
He-asws said: ‘It isn’t upon you to be climbing the mountain’’.[100]
16- الْمَجَالِسُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص يُصَلِّي الْمَغْرِبَ وَ يُصَلِّي مَعَهُ حَيٌّ مِنَ الْأَنْصَارِ يُقَالُ لَهُمْ بَنُو سَلِمَةَ مَنَازِلُهُمْ عَلَى نِصْفِ مِيلٍ فَيُصَلُّونَ مَعَهُ ثُمَّ يَنْصَرِفُونَ إِلَى مَنَازِلِهِمْ وَ هُمْ يَرَوْنَ مَوَاضِعَ نَبْلِهِمْ.
(The book) ‘Al Majaalis’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Husayn Bin Al-Hassan Bin Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khash’amy who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww had prayed Al-Maghrib Salat and a tribe from the Helpers called the clan of Salima prayed with him-saww. Their houses were at half a mile, so they prayed with him-saww, then they left to go to their homes, and they were seeing places of their arrows’’.[101]
بيان: مواضع نبلهم أي سهامهم و يدل على استحباب التعجيل بالمغرب و ظاهره دخول الوقت بغيبوبة القرص
Explanation – ‘Places of their arrows’ – i.e., their arrows and it evidence’s upon the recommendation of hastening with Al-Maghrib, and it’s apparent is entrance of the time at the disappearance of the disc (sun).
و هذا الخبر رَوَاهُ الْمُخَالِفُونَ أَيْضاً عَنْ جَابِرٍ وَ غَيْرِهِ قَالَ: كُنَّا نُصَلِّي الْمَغْرِبَ مَعَ النَّبِيِّ ص ثُمَّ نَخْرُجُ نَتَنَاضَلُ حَتَّى نَدْخُلَ بُيُوتَ بَنِي سَلِمَةَ نَنْظُرُ إِلَى مَوَاقِعِ النَّبْلِ مِنَ الْأَسْفَارِ.
And this Hadeeth, it is reported by the adversaries as well, from Jabir and others who said, ‘We were praying Al-Maghrib with the Prophet-saww. Then we went out. We struggled until we entered houses of the clan of Salima. We looked at the places of the arrows, from the yellowness (of the sun)’’.
17- الْمَجَالِسُ، عَنْ جَعْفَرِ بْنِ عَلِيِّ بْنِ الْحَسَنِ الْكُوفِيِّ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ مُغِيرَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ صَحِبَنِي رَجُلٌ كَانَ يُمَسِّي بِالْمَغْرِبِ وَ يُغَلِّسُ بِالْفَجْرِ فَكُنْتُ أَنَا أُصَلِّي الْمَغْرِبَ إِذَا وَجَبَتِ الشَّمْسُ وَ أُصَلِّي الْفَجْرَ إِذَا اسْتَبَانَ لِيَ الْفَجْرُ
(The book) ‘Al Majaalis’ – from Ja’far Bin Ali Bin Al-Hassan Al Kufi, from his grandfather Al-Hassan Bin Ali Bin Abdullah, from his grandfather Abdullah Bin Mugheira, from Ibn Bukeyr, from Ubeyd Bin Zurara,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘A man accompanied me-asws. He used to pray Al-Maghrib after the evening, and pray Al-Fajr at end of the night. I‑asws used to pray Al-Maghrib when the sun had set and I-asws prayed Al-Fajr when the dawn was clear to me.
فَقَالَ لِيَ الرَّجُلُ مَا يَمْنَعُكَ أَنْ تَصْنَعَ مِثْلَ مَا أَصْنَعُ فَإِنَّ الشَّمْسَ تَطْلُعُ عَلَى قَوْمٍ قَبْلَنَا وَ تَغْرُبُ عَنَّا وَ هِيَ طَالِعَةٌ عَلَى آخَرِينَ بَعْدُ
The man said to me-asws, ‘What prevents you from doing like what I have done, for the sun emerges upon a people around us, and it sets from us and it emerges upon others afterwards’.
قَالَ فَقُلْتُ إِنَّمَا عَلَيْنَا أَنْ نُصَلِّيَ إِذَا وَجَبَتِ الشَّمْسُ عَنَّا وَ إِذَا طَلَعَ الْفَجْرُ عِنْدَنَا لَيْسَ عَلَيْنَا إِلَّا ذَلِكَ وَ عَلَى أُولَئِكَ أَنْ يُصَلُّوا إِذَا غَرَبَتْ عَنْهُمْ.
He-asws said: ‘I-asws said: ‘But rather, upon us is to pray when the sun sets from us, and when the dawn emerges in our presence. It isn’t upon us except that, and upon them is to pray when it sets from them’’.[102]
18- الْمَجَالِسُ، عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ وَ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَطَّارِ كُلِّهِمْ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُوسَى بْنِ بَشَّارٍ عَنِ الْمَسْعُودِيِّ عَنْ عَبْدِ اللَّهِ بْنِ زُبَيْرٍ وَ عَنْ أَبَانِ بْنِ تَغْلِبَ وَ الرَّبِيعِ بْنِ سُلَيْمَانَ وَ أَبَانِ بْنِ أَرْقَمَ وَ غَيْرِهِمْ قَالُوا أَقْبَلْنَا مِنْ مَكَّةَ حَتَّى إِذَا كُنَّا بِوَادِي الْأَجْفَرِ إِذَا نَحْنُ بِرَجُلٍ يُصَلِّي وَ نَحْنُ نَنْظُرُ إِلَى شُعَاعِ الشَّمْسِ فَوَجَدْنَا فِي أَنْفُسِنَا فَجَعَلَ يُصَلِّي وَ نَحْنُ نَدْعُو عَلَيْهِ حَتَّى صَلَّى رَكْعَةً وَ نَحْنُ نَدْعُو عَلَيْهِ وَ نَقُولُ هَذَا مِنْ شَبَابِ أَهْلِ الْمَدِينَةِ
(The book) ‘Al Majaalis’ – from his father and Muhammad Bin Al-Hassan Bin Al Waleed and Ahmad Bin Muhammad Al Attar, all of them from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Musa Bin Bashar, from Al Masoudy, from Abdyllah Bin Zubeyr, and from Aban Bin Taghlib, and al Rabie Bin Suleyman, and Aban Bin Arqam and others who said,
‘We were coming back from Makkah until when we were at Al-Ajfar valley. There we were with a man praying Salat and we were looking at rays of the sun. We felt within ourselves. He went on to pray and we were calling out at him until he had prayed one Cycle and we were calling out at him and saying, this is from the youths of the people of Al-Medina.
فَلَمَّا أَتَيْنَاهُ إِذَا هُوَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع فَنَزَلْنَا فَصَلَّيْنَا مَعَهُ وَ قَدْ فَاتَتْنَا رَكْعَةٌ فَلَمَّا قَضَيْنَا الصَّلَاةَ قُمْنَا إِلَيْهِ فَقُلْنَا جُعِلْنَا فِدَاكَ هَذِهِ السَّاعَةَ تُصَلِّي
When we came to him-asws, behold, it was Abu Abdullah Ja’far-asws Bin Muhammad-asws. We descended and prayed with him-asws, and we had missed one Cycle. When we had fulfilled the Salat, we stood to him-asws and said, ‘May we be sacrificed for you-asws! You-asws are praying at this time?’
فَقَالَ إِذَا غَابَتِ الشَّمْسُ فَقَدْ دَخَلَ الْوَقْتُ.
He-asws said: ‘When the sun disappears, the time has entered’’.[103]
19- الْمَجَالِسُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَخَّرَ الْمَغْرِبَ حَتَّى تَشْتَبِكَ النُّجُومُ مِنْ غَيْرِ عِلَّةٍ فَأَنَا إِلَى اللَّهِ مِنْهُ بَرِيءٌ.
(The book) ‘Al Majaalis’ – from his father, from Muhammad Bin Yahya Al Attar, from Sahl Bin Ziyad, from Haroun Bin Muslim, from Ibn Abu Umeyr, from Ali Bin Ismail, from Zayd Al Shaham who said,
‘I heard Abu Abdullah-asws saying: ‘One who delays Al-Maghrib until the stars are many, from without any illness, we-asws are disavowed to Allah-azwj from him!’’[104]
20- الْإِحْتِجَاجُ، عَنِ الْكُلَيْنِيِّ رَفَعَهُ عَنِ الزُّهْرِيِّ قَالَ: طَلَبْتُ هَذَا الْأَمْرَ طَلَباً شَافِياً حَتَّى ذَهَبَ لِي فِيهِ مَالٌ صَالِحٌ فَرَفَعْتُ إِلَى الْعَمْرِيِّ فَخَدَمْتُهُ وَ لَزِمْتُهُ فَسَأَلْتُهُ بَعْدَ ذَلِكَ عَنْ صَاحِبِ الزَّمَانِ ع فَقَالَ لَيْسَ إِلَى ذَلِكَ وُصُولٌ فَخَضَعْتُ لَهُ فَقَالَ بَكِّرْ بِالْغَدَاةِ
(The book) ‘Al Ihtijaj’ – from Al Kulayni, raising it from Al Zuhry who said,
‘I searched for this matter (Al-Qaim-ajfj) a satisfactory search until a good proportion of my wealth was gone. I went to Al-Amry and served him and adhered with him. After that I asked him about Master-ajfj of the Time. He said, ‘There is no arriving to that’. I humbled to him. He said, ‘Come early morning’.
فَوَافَيْتُ فَاسْتَقْبَلَنِي شَابٌّ مِنْ أَحْسَنِ النَّاسِ وَجْهاً وَ أَطْيَبِهِمْ رِيحاً وَ فِي كُمِّهِ شَيْءٌ كَهَيْئَةِ التُّجَّارِ فَلَمَّا نَظَرْتُ إِلَيْهِ دَنَوْتُ مِنَ الْعَمْرِيِّ فَأَوْمَأَ إِلَيَّ فَعَدَلْتُ إِلَيْهِ وَ سَأَلْتُهُ فَأَجَابَنِي عَنْ كُلِّ شَيْءٍ أَرَدْتُ ثُمَّ مَرَّ لِيَدْخُلَ الدَّارَ وَ كَانَتْ مِنَ الدُّورِ الَّتِي لَا يُكْتَرَثُ بِهَا
I did so. There met me a youth, being from the most handsome of faces of the people, and most aromatic of them in smell, and in his sleeve there was something, appearance of the traders. When I looked at him, I went near Al-Amry. He (the youth) gestured to me. I went to him and asked him. He answered me about all things I wanted. Then he went to enter the house, and it was from the house which had not been cared with.
فَقَالَ الْعَمْرِيُّ إِنْ أَرَدْتَ أَنْ تَسْأَلَ فَسَلْ فَإِنَّكَ لَا تَرَاهُ بَعْدَ ذَا
Al-Amry said, ‘If you want to ask, then ask, for you will not see him-ajfj after that’.
فَذَهَبْتُ لِأَسْأَلَ فَلَمْ يَسْتَمِعْ وَ دَخَلَ الدَّارَ وَ مَا كَلَّمَنِي بِأَكْثَرَ مِنْ أَنْ قَالَ مَلْعُونٌ مَلْعُونٌ مَنْ أَخَّرَ الْعِشَاءَ إِلَى أَنْ تَشْتَبِكَ النُّجُومُ مَلْعُونٌ مَلْعُونٌ مَنْ أَخَّرَ الْغَدَاةَ إِلَى أَنْ تَنْقَضِيَ النُّجُومُ وَ دَخَلَ الدَّارَ.
I went to ask, but he-ajfj did not listen and entered the house and did not speak to me with more than he-ajfj said: ‘Accursed! Accursed is the one who delays Al-Isha (recording error – Al-Maghrib) up to appearance of the stars. Accursed! Accursed is the one who delays the morning (Salat) up to disappearance!’ And he-ajfj entered the house’’.[105]
21- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعْدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ وَقْتِ صَلَاةِ الْمَغْرِبِ فَقَالَ إِذَا غَابَ الْقُرْصُ
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Is’haq Bin Sa’ad, from Bakr Bin Muhammad Al Azdy who said,
‘I asked Abu Abdullah-asws about the time of Al-Maghrib Salat. He-asws said: ‘When the disc (sun) disappears’.
ثُمَّ سَأَلْتُهُ عَنْ وَقْتِ صَلَاةِ الْعِشَاءِ الْآخِرَةِ إِذَا غَابَ الشَّفَقُ قَالَ وَ آيَةُ الشَّفَقِ الْحُمْرَةُ
Then I asked him-asws about the time of Al-Isha the last Salat when the twilight disappears. He‑asws said: ‘And a sign of the twilight is the redness’.
قَالَ وَ قَالَ بِيَدِهِ هَكَذَا.
He (the narrator) said, ‘And he-asws said by his-asws hand (gesture): ‘Like that’’.[106]
بيان: قال بيده هكذا أي أشار بيده إلى ناحية المغرب و استعمال القول في الفعل شائع.
Explanation – ‘He said by his-asws hand (gesture): ‘Like that’ – i.e., indicated by his-asws hand to an area of the west, and he (the narrator) used the word regarding the common action.
22- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ إِنَّ مَعِي شِبْهَ الْكَرِشِ الْمَنْثُورِ فَأُؤَخِّرُ صَلَاةَ الْمَغْرِبِ حَتَّى عِنْدِ غَيْبُوبَةِ الشَّفَقِ ثُمَّ أُصَلِّيهِمَا جَمِيعاً يَكُونُ ذَلِكَ أَرْفَقَ بِي
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Safwan Al Jammal,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘There are many children with me, so I delay Al-Maghrib Salat until at the disappearance of the twilight. Then I pray both (Al-Maghrib and Al-Isha) together, for it to be gentler with me’.
فَقَالَ إِذَا غَابَ الْقُرْصُ فَصَلِّ الْمَغْرِبَ فَإِنَّمَا أَنْتَ وَ مَالُكَ لِلَّهِ عَزَّ وَ جَلَ.
He-asws said: ‘When the disc (sun) disappears, then pray Al-Maghrib Salat, for rather, you and your wealth belong to Allah-azwj Mighty and Majestic’’.[107]
23- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ صَفْوَانَ مِثْلَهُ
And from him, from Muhammad Bin Khalid Al Tayalisy, from Safwan – similar to it.[108]
24- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْقَوْمِ يَتَحَدَّثُونَ حَتَّى يَذْهَبَ الثُّلُثُ الْأَوَّلُ مِنَ اللَّيْلِ وَ أَكْثَرُ أَيُّمَا أَفْضَلُ يُصَلُّونَ الْعِشَاءَ جَمَاعَةً أَوْ فِي غَيْرِ جَمَاعَةٍ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan Al Alawy, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the people discussing until the first third of the night is gone, and more, ‘Which is better, their praying Al-Isha in congregation or not in congregation?’
قَالَ يُصَلُّونَهَا جَمَاعَةً أَفْضَلُ.
He-asws said: ‘Their praying it in congregation is better’’.[109]
25- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْمِيثَمِ عَنِ الْحُسَيْنِ [بْنِ] أَبِي الْعَرَنْدَسِ قَالَ: رَأَيْتُ أَبَا الْحَسَنِ مُوسَى ع فِي الْمَسْجِدِ الْحَرَامِ فِي شَهْرِ رَمَضَانَ وَ قَدْ أَتَاهُ غُلَامٌ لَهُ أَسْوَدُ بَيْنَ ثَوْبَيْنِ أَبْيَضَيْنِ وَ مَعَهُ قُلَّةٌ وَ قَدَحٌ فَحِينَ قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ صَبَّ لَهُ فَنَاوَلَهُ وَ شَرِبَ.
(The book) ‘Qurb Al Isnaad’ – from Muhammad Bin Al Husayn, from Ahmad Bin Al Meysam, from Al Husayn Bin Abu Al Arandas who said,
‘I saw Abu Al-Hassan Musa-asws in the Sacred Masjid during a month of Ramazan, and a black slave of his-asws had come to him-asws between two white clothes, and with him was a jar and a mug When the Muezzin said, ‘Allah-azwj is the Greatest!’, he poured for him-asws. He-asws took it and drank’’.[110]
26- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ قَالَ: صَلَّيْتُ الْمَغْرِبَ مَعَ أَهْلِ الْمَدِينَةِ فِي الْمَسْجِدِ فَلَمَّا سَلَّمَ الْإِمَامُ قُمْتُ فَصَلَّيْتُ أَرْبَعَ رَكَعَاتٍ ثُمَّ صَلَّيْتُ الْعَتَمَةَ رَكْعَتَيْنِ ثُمَّ مَضَيْتُ إِلَى أَبِي الْحَسَنِ ع فَدَخَلْتُ عَلَيْهِ بَعْدَ مَا أَعْتَمْتُ
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty who said,
‘I prayed Al-Maghrib with the people of Al-Medina in the Masjid. When the prayer leader had greeted (finished the Salat), I prayed four Cycles, then I prayed two Cycles of Al-Atma (darkness), then I went to Abu Al-Hassan-asws. I entered to see him-asws after it had become dark.
فَقَالَ لِي صَلَّيْتَ الْعَتَمَةَ فَقُلْتُ لَهُ نَعَمْ قَالَ مَتَى صَلَّيْتَ
He-asws said to me: ‘Have you prayed Al-Atma Salat (of darkness)?’ I said, ‘Yes’. He-asws said: ‘When did you pray?’
قُلْتُ صَلَّيْتُ الْمَغْرِبَ وَ أَمْسَيْتُ بِصَلَاتِي مَعَهُمْ فَلَمَّا سَلَّمَ الْإِمَامُ قُمْتُ فَصَلَّيْتُ أَرْبَعَ رَكَعَاتٍ ثُمَّ صَلَّيْتُ الْعَتَمَةَ رَكْعَتَيْنِ ثُمَّ أَتَيْتُكَ
I said, ‘I prayed Al-Maghrib and spent the evening with my Salat with them. When the prayer leader had greeted, I stood and prayed four Cycles, then I prayed Al-Atma, two Cycles, then I came to you-asws’.
فَأَخَذَ فِي شَيْءٍ آخَرَ وَ لَمْ يُجِبْنِي فَقُلْتُ لَهُ إِنِّي فَعَلْتُ هَذَا وَ هُوَ عِنْدِي جَائِزٌ فَإِنْ لَمْ يَكُنْ جَائِزاً قُمْتُ السَّاعَةَ فَأَعَدْتُ
He-asws took with (doing) something else and did not answer me. I said to him-asws, ‘I have done this, and in my view, it is allowed. If it does not happen to be allowed, I shall stand right now and repeat!’
فَأَخَذَ فِي شَيْءٍ آخَرَ وَ لَمْ يُجِبْنِي.
He-asws took with (doing) something another, and did not answer me’’.[111]
27- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْقَرَوِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ لَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَخَّرْتُ الْعِشَاءَ إِلَى نِصْفِ اللَّيْلِ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Saeed, from Ahmad Bin Abdullah Al Qary, from Aban Bin Usman, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Had it not been grievous upon my-saww community. I-asws would have delayed Al-Isha Salat to midnight’’.[112]
بيان: و يمكن حمله على التقية لاشتهاره بين العامة كما رواه أَحْمَدُ وَ التِّرْمِذِيُّ وَ ابْنُ مَاجَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ لَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ أَنْ يُؤَخِّرُوا الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ أَوْ نِصْفِهِ.
Explanation (abridged) – And it is possible to carry it upon the Taqiyya (dissimulation) due to it being well known between the general Muslim, just as it is reported by Ahmad (bin Hanbal), and Al-Tirmizi, and Ibn Maja, he said, ‘Rasool-Allah-saww said: ‘Had it not been grievous upon my-saww community, I-saww would have instructed them to delay Al-Isha Salat up to a third of the night or its half’’.
قال الناصر أفضل الأوقات أولها في الصلوات كلها هذا صحيح و هو مذهب أصحابنا و الدليل على صحته بعد الإجماع مَا رَوَاهُ ابْنُ مَسْعُودٍ عَنِ النَّبِيِّ ص وَ سَأَلَهُ عَنْ أَفْضَلِ الْأَعْمَالِ فَقَالَ الصَّلَاةُ فِي أَوَّلِ وَقْتِهَا.
Al-Nasir said, ‘The best of the timings is its beginning regarding all the Salats. This is correct and it is the doctrine of our companions, and the evidence upon its correctness, after the consensus, is what is reported by Ibn Masoud, from the Prophet-saww, and he had asked him‑asws about best of the deeds. He-saww said: ‘The Salat being prayed in the beginning of its timing’.
28- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَقْتُ الْمَغْرِبِ إِذَا ذَهَبَتِ الْحُمْرَةُ مِنَ الْمَشْرِقِ وَ تَدْرِي كَيْفَ ذَلِكَ
(The book) ‘Al Ilal’ – from his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya Al Ashri, from Ahmad Bin Muhammad, from Ali Bin Ahmad, from one our companions raising it, said,
‘I heard Abu Abdullah-asws saying: ‘The time of Al-Maghrib is when the redness is gone from the east, and do you know how that is so?’
قُلْتُ لَا
I said, ‘No’.
قَالَ لِأَنَّ الْمَشْرِقَ مُطِلٌّ عَلَى الْمَغْرِبِ هَكَذَا وَ رَفَعَ يَمِينَهُ فَوْقَ يَسَارِهِ فَإِذَا غَابَتْ هَاهُنَا ذَهَبَ الْحُمْرَةُ مِنْ هَاهُنَا.
He-asws said: ‘Because the east emerges upon the west like this!’ – and he-asws raised his-asws right hand above his-asws left hand – ‘It disappears over here, the redness goes from over here’’.[113]
29- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي أُسَامَةَ الشَّحَّامِ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع أُؤَخِّرُ الْمَغْرِبَ حَتَّى تَسْتَبِينَ النُّجُومُ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Usama Al Shaham who said,
‘A man said to Abu Abdullah-asws, ‘Can I delay Al-Maghrib Salat until the stars appear?’
قَالَ فَقَالَ خَطَّابِيَّةٌ إِنَّ جَبْرَئِيلَ نَزَلَ بِهَا عَلَى مُحَمَّدٍ ص حِينَ سَقَطَ الْقُرْصُ.
He (the narrator) said, ‘He-asws said: ‘A ‘Khattabiya’! Jibraeel-as descended with it unto Muhammad-saww when the disc (sun) fell’’.[114]
بيان خطابية أي بدعة ابتدعها أبو الخطاب و هو رجل غال ملعون على لسان الصادق ع اسمه محمد بن مقلاص و كان صاحب بدع و أهواء و سيأتي كيفية ابتداعه.
Explanation – ‘Khattabiya’ – i.e., an innovation innovated by Abu Al-Khattab, and he is a man, an exaggerator, cursed upon the tongue of Al-Sadiq-asws. His name is Muhammad Bin Maqlas, and he was an innovator and whimsical, and I (Majlisi) will be coming with the method of his innovations.
30- الْعِلَلُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ السِّنْدِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ رَفَعَهُ عَنْ أَحَدِهِمَا ع أَنَّهُ سُئِلَ عَنْ وَقْتِ الْمَغْرِبِ
(The book) ‘Al Ilal’ – from Ahmad Bin Muhammad, from his father, from Muhammad Bin Ahmad Al Ashari, from Muhammad Bin Al Sindy, from Ali Bin Al Hakam raising it,
‘From one of the two (5th or 6th Imam-asws) having been asked about time of Al-Maghrib Salat.
فَقَالَ إِذَا غَابَتْ كُرْسِيُّهَا
He-asws said: ‘When its illumination disappears’.
قَالَ وَ مَا كُرْسِيُّهَا
He said, ‘And what is it’s illumination?’
قَالَ قُرْصُهَا
He-asws said: ‘It’s disc’.
قُلْتُ مَتَى يَغِيبُ قُرْصُهَا
I said, ‘When does its disc disappear?’
قَالَ إِذَا نَظَرْتَ إِلَيْهِ فَلَمْ تَرَهُ.
He-asws said: ‘When you look at it, you cannot see it’’.[115]
31- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ لَيْثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص لَا يُؤْثِرُ عَلَى صَلَاةِ الْمَغْرِبِ شَيْئاً إِذَا غَرَبَتِ الشَّمْسُ حَتَّى يُصَلِّيَهَا.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muawiya Bin Hukeym, from Abdullah Bin Al Mugheira, from Ibn Muskan, from Lays,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww had not preferred anything over Al-Maghrib Salat when the sun set, until he-saww had prayed it’’.[116]
32- وَ مِنْهُ، عَنْ أَبِيهِ وَ ابْنِ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ قَالَ: مَلْعُونٌ مَنْ أَخَّرَ الْمَغْرِبَ طَلَباً لِفَضْلِهَا.
And from him, from his father, and Ibn Al Waleed, both together from Muhammad Al Attar, from Muhammad Bin Ahmad Al Ash’ary, from Ahmad Bin Muhammad, from Ali Bi Ahmad, from Muhammad Bin Abu Hamza, from the one who mentioned it,
‘From Abu Abdullah-asws, may the Salawaat and the greetings be upon him-asws, said: ‘Accursed is the one who delays Al-Maghrib Salat, seeking its (earth’s) bounties’’.[117]
33- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ لَا نَوْمُ الصَّبِيِّ وَ عَيْلَةُ الضَّعِيفِ لَأَخَّرْتُ الْعَتَمَةَ إِلَى ثُلُثِ اللَّيْلِ.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Al-Hassan Bin Ali Bin Fazzal, from Abu Al Mugheira, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Had it not been for sleep of the child, and illness of the weak, I-saww would have delayed Al-Atma (Al-Isha) Salat to a third of the night’’.[118]
34- فِقْهُ الرِّضَا، قَالَ ع أَوَّلُ وَقْتِ الْمَغْرِبِ سُقُوطُ الْقُرْصِ وَ عَلَامَةُ سُقُوطِهِ أَنْ يَسْوَدَّ أُفُقُ الْمَشْرِقِ وَ آخِرُ وَقْتِهَا غُرُوبُ الشَّفَقِ وَ هُوَ أَوَّلُ وَقْتِ الْعَتَمَةِ وَ سُقُوطُ الشَّفَقِ ذَهَابُ الْحُمْرَةِ وَ آخِرُ وَقْتِ الْعَتَمَةِ نِصْفُ اللَّيْلِ وَ هُوَ زَوَالُ اللَّيْلِ
(The book) ‘Fiqh Al-Reza-asws having said: ‘First time of Al-Maghrib is at falling of the disc (sun), and a sign of its having fallen is that the eastern horizon darkens, and last of its timing is setting of the twilight, and it is the first time of Al-Atma (Al-Isha Salat), and falling of the twilight is the redness going away, and last timing of Al-Atma is midnight, and it is decline (mid-point) of the night’.
وَ قَالَ فِي مَوْضِعٍ آخَرَ وَقْتُ الْمَغْرِبِ سُقُوطُ الْقُرْصِ إِلَى مَغِيبِ الشَّفَقِ وَ وَقْتُ الْعِشَاءِ الْآخِرَةِ الْفَرَاغُ مِنَ الْمَغْرِبِ ثُمَّ إِلَى رُبُعِ اللَّيْلِ وَ قَدْ رُخِّصَ لِلْعَلِيلِ وَ الْمُسَافِرِ فِيهِمَا إِلَى انْتِصَافِ اللَّيْلِ وَ لِلْمُضْطَرِّ إِلَى قَبْلِ طُلُوعِ الْفَجْرِ وَ الدَّلِيلُ عَلَى غُرُوبِ الشَّمْسِ ذَهَابُ الْحُمْرَةِ مِنْ جَانِبِ الْمَشْرِقِ وَ فِي الْغَيْمِ سَوَادُ الْمَحَاجِرِ
And he-asws said in another place: ‘Time of Al-Maghrib is falling of the disc up to disappearance of the twilight, and time of Al-Isha the last is being free from Al-Maghrib, then to a quarter of the night, and there is allowance for the sick and the traveller regarding these to up to middle of the night, and for the desperate one, up to before the emergence of dawn, and the evidence upon setting of the sun is the redness going away from the eastern side, and during the cloudy (days), darkness of the rocks’.
وَ قَدْ كَثُرَتِ الرِّوَايَاتُ فِي وَقْتِ الْمَغْرِبِ وَ سُقُوطِ الْقُرْصِ وَ الْعَمَلُ مِنْ ذَلِكَ عَلَى سَوَادِ الْمَشْرِقِ إِلَى حَدِّ الرَّأْسِ.
And the reports are many regarding the time of Al-Maghrib and falling of the disc (sun), and the acting from that based upon the eastern darkness up to a limit of the head’’.[119]
35- السَّرَائِرُ، مِمَّا اسْتَطْرَفَهُ مِنْ كِتَابِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنِ الْفُضَيْلِ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً قَالَ دُلُوكُ الشَّمْسِ زَوَالُهَا وَ غَسَقُ اللَّيْلِ انْتِصَافُهَا وَ قُرْآنُ الْفَجْرِ رَكْعَتَا الْفَجْرِ.
(The book) ‘Al Saraair’ – from was taken from the book of Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Al Fuzeyl, from Muhammad Al Halby,
‘From Abu Abdullah-asws regarding His-azwj Words: Establish the Salat (from) the decline of the sun (midday) to the darkness of the night, and recitation at dawn. Surely the recitation at dawn was always witnessed [17:78]. He-asws said: ‘The going down of the sun is its decline, and darkness of the night it its midpoint, and recitation at dawn is two Cycles of Al-Fajr Salat’’.[120]
36- وَ مِنْهُ، مِنْ كِتَابِ الْبَزَنْطِيِّ عَنْ عَلِيٍّ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَخَّرَ رَسُولُ اللَّهِ ص الْعِشَاءَ الْآخِرَةَ لَيْلَةً مِنَ اللَّيَالِي حَتَّى ذَهَبَ مِنَ اللَّيْلِ مَا شَاءَ اللَّهُ فَجَاءَ عُمَرُ يَدُقُّ الْبَابَ فَقَالَ يَا رَسُولَ اللَّهِ ص نَامَتِ النِّسَاءُ وَ نَامَتِ الصِّبْيَانُ وَ ذَهَبَ اللَّيْلُ
And from him, from the book of Al bazanty, from Ali, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww delay Al-Isha the last Salat in a night from the nights, until there passed from the night whatever Allah-azwj had so Desired. Umar came knocking the door. He said, ‘O Rasool-Allah-saww! The women have slept and the children have slept, and the night has gone!’
فَخَرَجَ رَسُولُ اللَّهِ ص فَقَالَ لَهُ لَيْسَ لَكُمْ أَنْ تُؤْذُونِي وَ لَا تَأْمُرُونِي إِنَّمَا عَلَيْكُمْ أَنْ تَسْمَعُوا وَ تُطِيعُوا.
Rasool-Allah-saww came out. He-saww said to him: ‘It isn’t for you to be hurting me-saww nor instructing me-saww! But rather, upon you is to be listening and obeying’’.[121]
37- السَّرَائِرُ، مِنْ كِتَابِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى ثُمَّ أَتِمُّوا الصِّيامَ إِلَى اللَّيْلِ قَالَ سُقُوطُ الشَّفَقِ.
(The book) ‘Al Saraair’ – From the book of Al Sayyari, from Muhammad Bin Sinan, from a man who heard it,
‘From Abu Abdullah-asws regarding Words of the Exalted: then complete the Fast up to the night; [2:187]. He-asws said: ‘Fall of the twilight’’.[122]
38- وَ مِنْهُ، مِنْ كِتَابِ الْمَسَائِلِ بِرِوَايَةِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ الْجَوْهَرِيِّ وَ رِوَايَةِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مَسَائِلِ عَلِيِّ بْنِ الرَّيَّانِ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع رَجُلٌ يَكُونُ فِي الدَّارِ يَمْنَعُهُ حِيطَانُهَا مِنَ النَّظَرِ إِلَى حُمْرَةِ الْمَغْرِبِ وَ مَعْرِفَةِ مَغِيبِ الشَّفَقِ وَ وَقْتِ صَلَاةِ الْعِشَاءِ مَتَى يُصَلِّيهَا وَ كَيْفَ يَصْنَعُ
And from him, from ‘Kitab Al Masa’il’ – By a report of Ahmad Bin Muhammad Bin Ayyash Al Jowhary, and in a report of Abdullah Bin Ja’far Al Himeyri, from questions by Ali Bin Al Rayaan who said,
‘I wrote to Abu Al-Hassan-asws, ‘A man happens to be in the house, its walls prevent him from looking at redness of Al-Maghrib and recognising the disappearance of the twilight and time of Al-Isha Salat, when should he pray it, and how should he deal with it?’
فَوَقَّعَ ع يُصَلِّيهَا إِذَا كَانَتْ عَلَى هَذِهِ الصِّفَةِ عِنْدَ اشْتِبَاكِ النُّجُومِ وَ الْمَغْرِبَ عِنْدَ قَصْرِ النُّجُومِ وَ بَيَاضِ مَغِيبِ الشَّفَقِ.
He-asws wrote: ‘When he were to be upon this description, he should pray it at the appearance of a lot of stars, and Al-Maghrib is at appearance of the stars, and disappearance of whiteness is the twilight’’.[123]
39- الْعَيَّاشِيُّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ قَالَ إِنَّ اللَّهَ افْتَرَضَ أَرْبَعَ صَلَوَاتٍ أَوَّلُ وَقْتِهَا مِنْ زَوَالِ الشَّمْسِ إِلَى انْتِصَافِ اللَّيْلِ
(The book) ‘Al Ayyashi’ – from Ubeyd Bin Zurara,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: ‘Establish the Salat (from) the decline of the sun (midday) to the darkness of the night [17:78]. He-asws said: ‘Allah-azwj has Imposed four Salats at the first of its timings, from decline of the sun (midday) up to midnight.
مِنْهَا صَلَاتَانِ أَوَّلُ وَقْتِهِمَا مِنْ عِنْدِ زَوَالِ الشَّمْسِ إِلَى غُرُوبِهَا إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ وَ مِنْهَا صَلَاتَانِ أَوَّلُ وَقْتِهِمَا مِنْ غُرُوبِ الشَّمْسِ إِلَى انْتِصَافِ اللَّيْلِ إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ.
From these are two Salats at the first of its timings, from decline of the sun (midday) to its setting, except that this (Al-Zohr) is before this (Al-Asr); and from these are two Salats at the first of its timings, from setting of the sun to middle of the night, except that this (Al-Maghrib) is before this (Al-Isha)’’.[124]
40- وَ مِنْهُ، عَنْ أَبِي هَاشِمٍ الْخَادِمِ عَنْ أَبِي الْحَسَنِ الْمَاضِي ع قَالَ: مَا بَيْنَ غُرُوبِ الشَّمْسِ إِلَى سُقُوطِ الشَّفَقِ غَسَقٌ.
And from him, from Abu Hashim Al Khadi,
‘From Abu Al-Hassan Al Maazy (7th Imam-asws) having said: ‘What is between setting of the sun up to falling of the twilight is (termed as) ‘Gasaq’ (dusk)’’.[125]
41- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ إِلى غَسَقِ اللَّيْلِ قَالَ جُمِعَتِ الصَّلَاةُ كُلُّهُنَّ وَ دُلُوكُ الشَّمْسِ زَوَالُهَا وَ غَسَقُ اللَّيْلِ انْتِصَافُهُ
(The book) ‘Al Ayyashi’ – from Zurara, and Humran, and Muhammad Bin Muslim,
‘From Abu Ja’far-asws-asws and Abu Abdullah-asws about His-azwj Words: Establish the Salat (from) the decline of the sun (midday) to the darkness of the night [17:78]. He-asws said: ‘All of the Salats have been gathered, and going down of the sun is its decline, and darkness of the night it its midpoint’.
وَ قَالَ إِنَّهُ يُنَادِي مُنَادٍ مِنَ السَّمَاءِ كُلَّ لَيْلَةٍ إِذَا انْتَصَفَ اللَّيْلُ مَنْ رَقَدَ عَنْ صَلَاةِ الْعِشَاءِ إِلَى هَذِهِ السَّاعَةِ فَلَا نَامَتْ عَيْنَاهُ.
And he-asws said: ‘A caller calls out from the sky every night, when it is middle of the night, ‘One who sleeps from Al-Isha Salat up to this time, may his eyes not sleep!’’[126]
42- إِخْتِيَارُ الرِّجَالِ لِلْكَشِّيِّ، عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قَالَ يَعْنِي أَبَا عَبْدِ اللَّهِ ع إِنَّ أَبَا الْخَطَّابِ كَذَبَ عَلَيَّ وَ قَالَ إِنِّي أَمَرْتُهُ أَنْ لَا يُصَلِّيَ هُوَ وَ أَصْحَابُهُ الْمَغْرِبَ حَتَّى يَرَوْا كَوْكَبَ كَذَا يُقَالُ لَهُ الْقُنْدَانِيُّ وَ اللَّهِ إِنَّ ذَلِكَ لَكَوْكَبٌ مَا أَعْرِفُهُ.
(The book) ‘Ikhtiyar Al Rijaal’ of Al Kashi – from Muhammad Bin Masoud, from Ibn Al Mugheira, from Al Fazl Bin Shazan, from Ibn Umeyr, from Hammad, from Hareyz, from Zurara who said,
‘He-asws said (meaning Abu Abdullah-asws): ‘Abu Al-Khattab has lied upon me-asws, and he said that I-asws had instructed him that he and his companions should not pray Al-Maghrib Salat until they see a star called Al Qundany (Eltanin). By Allah-azwj, that is a star I-asws don’t recognise it’’.[127]
43- الْإِخْتِيَارُ، عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ قَالَ أَبُو الْحَسَنِ ع إِنَّ أَبَا الْخَطَّابِ أَفْسَدَ أَهْلَ الْكُوفَةِ فَصَارُوا لَا يُصَلُّونَ الْمَغْرِبَ حَتَّى يَغِيبَ الشَّفَقُ وَ لَمْ يَكُنْ ذَلِكَ إِنَّمَا ذَلِكَ لِلْمُسَافِرِ وَ صَاحِبِ الْعِلَّةِ.
(The book) ‘Al Ikhtiyar’ – from Muhammad Bin Masoud, from Ali Bin Al-Hassan, from Muammar Bin Khallad who said,
‘Abu Al-Hassan-asws said: ‘Abu Al-Khattab is corrupting the people of Al-Kufa. They have become not praying Al-Maghrib Salat until the twilight disappears, and that does not happen to be so. But rather that is for the traveller and the one with illness’’.[128]
44- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَلَيْهِ وَ عَلَيْهِمُ السَّلَامُ أَنَّ أَوَّلَ وَقْتِ الْمَغْرِبِ غِيَابُ الشَّمْسِ وَ هُوَ أَنْ يَتَوَارَى الْقُرْصُ فِي أُفُقِ الْمَغْرِبِ لِغَيْرِ مَانِعٍ مِنْ حَاجِزٍ يَحْجُزُ دُونَ الْأُفُقِ مِثْلِ جَبَلٍ أَوْ حَائِطٍ أَوْ غَيْرِ ذَلِكَ
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, may the greeting be upon him-asws and upon them-asws: ‘The first time of Al-Maghrib is disappearance of the sun, and it is that the disc gets covered in the western horizon without a prevention from a barrier blocking it below the horizon, like a mountain, or a wall, or other than that.
فَإِذَا غَابَ الْقُرْصُ فَذَلِكَ أَوَّلُ وَقْتِ صَلَاةِ الْمَغْرِبِ وَ إِنْ حَالَ حَائِلٌ دُونَ الْأُفُقِ فَعَلَامَتُهُ أَنْ يَسْوَدَّ أُفُقُ الْمَشْرِقِ وَ كَذَلِكَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع.
When the disc disappears, so that is first time of Al-Maghrib Salat, and even if a barrier below the horizon were to block. It’s sign is that the east horizon would darken’ – and Ja’far Bin Muhammad said like that’’.[129]
وَ رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَاهُنَا وَ أَوْمَأَ إِلَى جِهَةِ الْمَشْرِقِ.
And it is reported from Rasool-Allah-saww having said: ‘When the night comes from over here’ – and he-saww gestured to the eastern direction’’.[130]
وَ سَمِعَ أَبُو الْخَطَّابِ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَقُولُ إِذَا سَقَطَتِ الْحُمْرَةُ مِنْ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى الْمَشْرِقِ فَذَلِكَ وَقْتُ الْمَغْرِبِ
And Abu Al-Khattab heard Abu Abdullah-asws and he-asws was saying: ‘When the redness falls’ – and he-asws gestured by his-asws hand towards the east – ‘so that is the time of Al-Maghrib’.
فَقَالَ أَبُو الْخَطَّابِ لِأَصْحَابِهِ لَمَّا أَحْدَثَ مَا أَحْدَثَهُ وَقْتُ صَلَاةِ الْمَغْرِبِ ذَهَابُ الْحُمْرَةِ مِنْ أُفُقِ الْمَغْرِبِ فَلَا تُصَلُّوهَا حَتَّى تَشْتَبِكَ النُّجُومُ
Abu Al-Khattab said to his companions, ‘When I narrate what I narrate (innovate), the time of Al-Maghrib Salat is the redness going away from the western horizon, therefore do not pray it until the stars are many’.
وَ رَوَى ذَلِكَ لَهُمْ عَنْ أَبِي عَبْدِ اللَّهِ ع فَبَلَغَهُ ع ذَلِكَ فَلَعَنَ أَبَا الْخَطَّابِ وَ قَالَ مَنْ تَرَكَ صَلَاةَ الْمَغْرِبِ عَامِداً إِلَى اشْتِبَاكِ النُّجُومِ فَأَنَا مِنْهُ بَرِيءٌ.
And that is reported to them from Abu Abdullah-asws. That reached Abu Abdullah-asws, so he‑asws cursed Abu Al-Khattab, and said: ‘One who neglects Al-Maghrib Salat deliberately up to appearance of the stars, I-asws am disavowed from him!’’[131]
وَ رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوَّلُ وَقْتِ الْعِشَاءِ الْآخِرَةِ غِيَابُ الشَّفَقِ وَ الشَّفَقُ الْحُمْرَةُ الَّتِي تَكُونُ فِي أُفُقِ الْمَغْرِبِ بَعْدَ غُرُوبِ الشَّمْسِ وَ آخِرُ وَقْتِهَا أَنْ يَنْتَصِفَ اللَّيْلُ.
And we are reporting from Abu Abdullah-asws having said: ‘The first time of Al-Isha the last Salat is disappearance of the twilight, and the twilight is the redness which happens in the western horizon after setting of the sun, and last of its timing is midpoint of the night’’.[132]
45- الْمَجَازَاتُ النَّبَوِيَّةُ، سَأَلَ النَّبِيَّ ص رَجُلٌ مِنْ جُهَيْنَةَ مَتَى تُصَلِّي الْعِشَاءَ الْآخِرَةَ
(The book) ‘Al Majazaat Al Nabawiya’ –
‘The Prophet-saww was asked by a man from Juheyna, ‘When do you-saww pray Al-Isha the last?’
فَقَالَ إِذَا مَلَأَ اللَّيْلُ بَطْنَ كُلِّ وَادٍ.
He-saww said: ‘When the night fills up interiors of every valley’’.[133]
باب 9 وقت صلاة الفجر و نافلتها
CHAPTER 9 – TIME OF AL-FAJR SALAT AND ITS OPTIONAL SALATS
1- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنْ أَفْضَلِ الْمَوَاقِيتِ فِي صَلَاةِ الْفَجْرِ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhamad Bin Abu Nasr Al Bazanty, from Abdul Rahman Bin Salim, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Inform me about the best timings regarding Al-Fajr Salat’.
قَالَ مَعَ طُلُوعِ الْفَجْرِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً يَعْنِي صَلَاةَ الْفَجْرِ تَشْهَدُهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ فَإِذَا صَلَّى الْعَبْدُ صَلَاةَ الصُّبْحِ مَعَ طُلُوعِ الْفَجْرِ أُثْبِتَتْ لَهُ مَرَّتَيْنِ أَثْبَتَهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ.
He-asws said: ‘With the emergence of dawn. Allah-azwj Blessed and Exalted Says: Surely the recitation at dawn was always witnessed [17:78] – meaning Al-Fajr Salat. Angels of the night and Angels of the day witness it. When the servant prays the morning Salat with the emergence of dawn, it is affirmed for him twice. Angels of the night and Angels of the day witness it’’.[134]
2- فِقْهُ الرِّضَا، قَالَ ع أَوَّلُ وَقْتِ الْفَجْرِ اعْتِرَاضُ الْفَجْرِ فِي أُفُقِ الْمَشْرِقِ وَ هُوَ بَيَاضٌ كَبَيَاضِ النَّهَارِ وَ آخِرُ وَقْتِ الْفَجْرِ أَنْ تَبْدُوَ الْحُمْرَةُ فِي أُفُقِ الْمَغْرِبِ وَ قَدْ رُخِّصَ لِلْعَلِيلِ وَ الْمُسَافِرِ وَ الْمُضْطَرِّ إِلَى قَبْلِ طُلُوعِ الشَّمْسِ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said; ‘The first time of Al-Fajr is display of the daw in the eastern horizon, and it is white like whiteness of the day, and last time of Al-Fajr is appearance of the redness in time of Al-Maghrib, and there is allowance for the sick, and the traveller, and the desperate, up to before emergence of the sun’’.[135]
3- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْغَضَائِرِيِّ عَنْ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ زُرَيْقٍ الْخُلْقَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ يُصَلِّي الْغَدَاةَ بِغَلَسٍ عِنْدَ طُلُوعِ الْفَجْرِ الصَّادِقِ أَوَّلَ مَا يَبْدُو قَبْلَ أَنْ يَسْتَعْرِضَ وَ كَانَ يَقُولُ وَ قُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً إِنَّ مَلَائِكَةَ اللَّيْلِ تَصْعَدُ وَ مَلَائِكَةَ النَّهَارِ تَنْزِلُ عِنْدَ طُلُوعِ الْفَجْرِ فَأَنَا أُحِبُّ أَنْ تَشْهَدَ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ صَلَاتِي
(The book) ‘Mjaalis’ of the sheykh – from Al Husayn Bin Ubeydullah Al Gazairy, from Haroun Bin Musa Al Tal’akburi, from Muhammad Bin Hammam, from Abdullah Bin Ja’far Al Himeyri, from Muhammad Bin Khalid Al Tayalisy, from Zureyq Al Khulqany,
‘From Abu Abdullah-asws, he-asws used to pray the Morning at end of the night at emergence of the true dawn, the first or what appears before it spreads, and he-asws said: and recitation at dawn. Surely the recitation at dawn was always witnessed [17:78]. Angels of the night ascend, and Angels of the day descend at the emergence of dawn, so I-asws love it that Angels of the night and Angels of the day witness my (as) Salat’.
وَ كَانَ يُصَلِّي الْمَغْرِبَ عِنْدَ سُقُوطِ الْقُرْصِ قَبْلَ أَنْ تَظْهَرَ النُّجُومُ وَ قَالَ ع إِذَا طَلَعَ الْفَجْرُ فَلَا نَافِلَةَ.
And he-asws prayed Al-Maghrib Salat at fall of the disc before the stars appeared, and said: ‘When the dawn emerges, there are no optional Salats’’.[136]
4- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: وَقْتُ صَلَاةِ رَكْعَتَيِ الْفَجْرِ بَعْدَ الْفَجْرِ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Time of the two Cycles of Al-Fajr Salat is after Al-Fajr’’.[137]
وَ عَنْهُ ع أَيْضاً قَالَ: لَا بَأْسَ أَنْ تُصَلِّيَهَا قَبْلَ الْفَجْرِ.
And from him-asws as well, said: ‘There is no problem if you were to pray these before Al-Fajr’’.[138]
وَ عَنْهُ ع قَالَ: أَوَّلُ وَقْتِ صَلَاةِ الْفَجْرِ اعْتِرَاضُ الْفَجْرِ فِي أُفُقِ الْمَشْرِقِ وَ آخِرُ وَقْتِهَا أَنْ يَحْمَرَّ أُفُقُ الْمَغْرِبِ وَ ذَلِكَ قَبْلَ أَنْ يَبْدُوَ قَرْنُ الشَّمْسِ مِنْ أُفُقِ الْمَشْرِقِ بِشَيْءٍ وَ لَا يَنْبَغِي تَأْخِيرُهُ إِلَى هَذَا الْوَقْتِ لِغَيْرِ عُذْرٍ وَ أَوَّلُ الْوَقْتِ أَفْضَلُ.
And from him-asws having said: ‘The first time of Al-Fajr Salat is spread of the day in the eastern horizon, and least of its timing is redness of the western horizon, and that is before the rays of the sun appear from the eastern horizon with anything, and it is not befitting to delay it to this time without an excuse, and the first time is the best’’.[139]
5- الْهِدَايَةُ، قَالَ الصَّادِقُ ع حِينَ سُئِلَ عَنْ وَقْتِ الصُّبْحِ فَقَالَ حِينَ يَعْتَرِضُ الْفَجْرُ وَ يُضِيءُ حُسْناً.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said when he-asws was asked about time of the morning. He-asws said: ‘When the dawn breaks and shines well’’.[140]
6- كِتَابُ الْعَرُوسِ، بِإِسْنَادِهِ عَنِ الرِّضَا ع أَنَّهُ قَالَ: صَلِّ صَلَاةَ الْغَدَاةِ إِذَا طَلَعَ الْفَجْرُ وَ أَضَاءَ حُسْناً وَ صَلِّ صَلَاةَ الْغَدَاةِ يَوْمَ الْجُمُعَةِ إِذَا طَلَعَ الْفَجْرُ فِي أَوَّلِ وَقْتِهَا.
(The book) ‘Kitab Al Urous’ – by his chain,
‘From Al-Reza-asws having said: ‘Pray the morning Salat when the dawn emerges and shines well, and pray the morning Salat on the day of Friday when the dawn emerges in the first of its timing’’.[141]
باب 10 تحقيق منتصف الليل و منتهاه و مفتتح النهار شرعا و عرفا و لغة و معناه
CHAPTER 10 – RESEARCH OF MIDNIGHT, AND ITS END POINT, AND BEGINNING OF THE DAY LEGALLY, AND RECOGNITION, AND LINGUISTICALLY, AND ITS MEANING
Translator’s note – I have ignored the various comments and have only translated the Ahadeeth utilised, as these comments having nor bearing in religion.
وَ قَالَ الْعَلَّامَةُ نَوَّرَ اللَّهُ مَرْقَدَهُ فِي الْمُنْتَهَى رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَكْعَتَيِ الْفَجْرِ قَبْلَ الْفَجْرِ أَوْ بَعْدَ الْفَجْرِ
And the Allamah, may Allah-azwj Irradiate his grave, said in (the book) ‘Al-Muntaha’, ‘It is reported by the Sheykh in ‘Al-Saheeh’, from Zurara, from Abu Ja’far-asws, he (Zurara) said, ‘I asked him-asws about two Cycles of Al-Fajr, ‘Are these before the dawn or after the dawn?’
فَقَالَ قَبْلَ الْفَجْرِ إِنَّهُمَا مِنْ صَلَاةِ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً صَلَاةُ اللَّيْلِ أَ تُرِيدُ أَنْ تُقَايِسَ لَوْ كَانَ عَلَيْكَ مِنْ شَهْرِ رَمَضَانَ أَ كُنْتَ تَتَطَوَّعُ إِذَا دَخَلَ عَلَيْكَ وَقْتُ الْفَرِيضَةِ فَابْدَأْ بِالْفَرِيضَةِ.
He-asws said: ‘Before the dawn. But rather, these two (Cycles) are from the night Salat, thirteen Cycles of the night Salat. Are you intending to analogise? If there were to be upon you from a month of Ramazan, would you fast optional fast when the time of the obligatory has entered upon you? Begin with the obligatory!’’
و التفسير و قد ورد في موارد الشرع أن منتهى البيتوتة طلوع الفجر فهو نهاية الليل أيضا كما روي في الكافي بسند معتبر عن أبي عبد الله ع قال إذا جاء الليل بعد النفر الأول فبت بمنى ليس لك أن تخرج منها حتى تصبح.
And the interpretation – And it has been referred in the legal references that the end of the night is emergence of dawn. It is end-point of the night as well, like what has been reported in ‘Al-Kafi’ by a reliable chain, from Abu Abdullah-asws having said: ‘When the night comes after the first departure, then spend the night at Mina. It isn’t for you to go out from it until morning’’.
رَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع أَنَّ رَسُولَ اللَّهِ ص لَمَّا قَدِمَ الْمَدِينَةَ وَ هُوَ يُصَلِّي إِلَى نَحْوِ بَيْتِ الْمَقْدِسِ أَعْجَبَ ذَلِكَ الْيَهُودَ فَلَمَّا صَرَفَهُ اللَّهُ عَنْ بَيْتِ الْمَقْدِسِ إِلَى بَيْتِ اللَّهِ الْحَرَامِ وَجَدَتِ الْيَهُودُ مِنْ ذَلِكَ وَ كَانَ صَرْفُ الْقِبْلَةِ صَلَاةَ الظُّهْرِ
It is reported by Ali Bin Ibrahim, from Abu Al-Jaroud, ‘From Abu Ja’far-asws: ‘When Rasool-Allah‑saww arrived at Al-Medina and he-saww was praying towards Bayt Al-Maqdis, that astonished the Jews. When Allah-azwj Turned him-saww away from Bayt Al-Maqdis towards the Sacred House of Allah-azwj (Kabah), the Jews felt (bad) from that, and his-saww turning of the Qiblah was during Al-Zohr Salat.
فَقَالُوا صَلَّى مُحَمَّدٌ الْغَدَاةَ وَ اسْتَقْبَلَ قِبْلَتَنَا فَآمِنُوا بِالَّذِي أُنْزِلَ عَلَى مُحَمَّدٍ ص وَجْهَ النَّهارِ وَ اكْفُرُوا آخِرَهُ يَعْنُونَ الْقِبْلَةَ حِينَ اسْتَقْبَلَ رَسُولُ اللَّهِ الْمَسْجِدَ الْحَرَامَ- لَعَلَّهُمْ يَرْجِعُونَ إِلَى قِبْلَتِنَا.
The said, ‘Muhammad-saww prayed the morning Salat facing our Qiblah!’ So, they believed in that which Allah-azwj had Revealed unto Muhammad-saww: ‘in the first part of the day, and disbelieve at the end of it, [3:72] – meaning the Qiblah when Rasool-Allah-saww had faced the Sacred Masjid – perhaps they would be returning [3:72] – to our Qiblah’’.
وَ رَوَى الشَّيْخُ وَ الْكُلَيْنِيُّ وَ الصَّدُوقُ وَ غَيْرُهُمْ بِأَسَانِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ فِي تَفْسِيرِ هَذِهِ الْآيَةِ يَعْنِي صَلَاةَ الْفَجْرِ تَشْهَدُهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ فَإِذَا صَلَّى الْعَبْدُ صَلَاةَ الصُّبْحِ مَعَ طُلُوعِ الْفَجْرِ أُثْبِتَتْ لَهُ مَرَّتَيْنِ أَثْبَتَهَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ.
And it is reported by the Sheykh, and Al-Kulayni, and Al-Sadouq, and by the chains from Abu Abdullah-asws, he-asws said in interpretation of this Verse: ‘It means Al-Fajr Salat. Angels of the night and Angels of the day witness it. When the servant prays the morning Salat with the emergence of dawn, it is affirmed for him twice. Angels of the night and Angels of the day (both) affirm it’’.
وَ بِسَنَدٍ آخَرَ عَنْهُ ع قَالَ: إِنَّ مَلَائِكَةَ اللَّيْلِ تَصْعَدُ وَ مَلَائِكَةَ النَّهَارِ تَنْزِلُ عِنْدَ طُلُوعِ الْفَجْرِ فَأَنَا أُحِبُّ أَنْ تَشْهَدَ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ صَلَاتِي.
And by another chain from him-asws having said: ‘Angels of the night ascend and Angels of the day descend at the emergence of dawn, so I-asws would love for Angels of the night and Angels of the day to witness my-asws Salat’.
و رُوِيَ عَنِ النَّبِيِّ ص يَا ابْنَ آدَمَ اذْكُرْنِي بَعْدَ الْغَدَاةِ سَاعَةً وَ بَعْدَ الْعَصْرِ سَاعَةً أَكْفِكَ مَا أَهَمَّكَ.
And it is reported from the Prophet-saww: ‘(Allah-azwj Said): “O son of Adam-as! Mention Me-azwj after the morning for a time, and after Al-Asr for a time, I-azwj shall Suffice you of what is important to you!”
1- الْإِحْتِجَاجُ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ قَالَ: قَالَ أَبُو حَنِيفَةَ لِأَبِي عَبْدِ اللَّهِ ع كَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ
(The book) ‘Al Ihtijaj’ – from Al-Hassan Bin Mahboub, from Sama’at who said,
‘Abu Haneefa said to Abu Abdullah-asws, ‘How much is between the east and the west?’
قَالَ مَسِيرَةُ يَوْمٍ بَلْ أَقَلُّ مِنْ ذَلِكَ
He-asws said: ‘A travel distance of a day, but less than that!’
قَالَ فَاسْتَعْظَمَهُ
He said, ‘I consider it mighty’.
فَقَالَ يَا عَاجِزُ لِمَ تُنْكِرُ هَذَا إِنَّ الشَّمْسَ تَطْلُعُ مِنَ الْمَشْرِقِ وَ تَغْرُبُ فِي الْمَغْرِبِ فِي أَقَلَّ مِنْ يَوْمٍ تَمَامَ الْخَبَرِ.
He-asws said: ‘O frustrated one! Why are you denying this? The sun emerges from the east and sets in the west in the less than a day!’ – the complete Hadeeth’’.[142]
2- الْعِلَلُ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ أَبِي هَاشِمٍ الْخَادِمِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْمَاضِي ع لِمَ جُعِلَتْ صَلَاةُ الْفَرِيضَةِ وَ السُّنَّةِ خَمْسِينَ رَكْعَةً- لَا يُزَادُ فِيهَا وَ لَا يَنْقُصُ مِنْهَا
(The books) ‘Al Ilal’, and ‘Al Khisaal’ – from his father, from Muhammad Bin Yahya, from Yahya Al Attar, from Muhammad Bin Ahmad Al Ashari, from Ibrahim Bin Is’haq, from Muhammad Bin Al-Hassan Bin Shamoun, from Abu Hashim Al Khadim who said,
‘I said to Abu Al-Hassan Al-Maazy-asws (7th Imam-asws), ‘Why have the obligatory Salats and the Sunnah Salat been made to be of fifty Cycles, neither there being any increase in it nor any reduction from it?’
قَالَ إِنَّ سَاعَاتِ اللَّيْلِ اثْنَتَا عَشْرَةَ سَاعَةً وَ فِيمَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ سَاعَةٌ وَ سَاعَاتُ النَّهَارِ اثْنَتَا عَشْرَةَ سَاعَةً فَجَعَلَ لِكُلِّ سَاعَةٍ رَكْعَتَيْنِ وَ مَا بَيْنَ غُرُوبِ الشَّمْسِ إِلَى سُقُوطِ الشَّفَقِ غَسَقٌ.
He-asws said: ‘Times of the night are twelve hours, and among what is between the emergence of dawn to emergence of the sun there is an hour, and hours of the day are twelve hours, so two Cycles have been Made to be for every hour, and what is between setting of the sun up to falling of the twilight, is dusk’’.[143]
3- الْخِصَالُ، عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ سَعِيدٍ الْعَسْكَرِيِّ عَنْ عَمِّهِ عَنْ أَبِي إِسْحَاقَ قَالَ: أَمْلَى عَلَيْنَا تَغْلِبُ سَاعَاتِ اللَّيْلِ الْغَسَقَ وَ الْفَحْمَةَ وَ الْعَشْوَةَ وَ الْهَدْأَةَ وَ السُّبَاعَ وَ الْجُنْحَ وَ الْهَزِيعَ وَ الفغد وَ الزُّلْفَةَ وَ السُّحْرَةَ وَ الْبُهْرَةَ
(The book) ‘Al Khisaal’ – from Al-Hassan Bin Abdullah Bin Saeed Al Askari, from his uncle, from Abu Is’haq who said,
‘(Aban Bin) Taghlib dictated to us, ‘Hours of the night are (called), ‘Al-Gasaq’, and ‘Al-Fahmah’, and ‘Al-Ashwah’, and ‘Al-Hadaah’, and ‘Al-Sabbag’, and ‘Al-Junha’, and ‘Al-Hazie’, and ‘Al-Fagad’, and ‘Al-Zulfah’, and ‘Al-Suhrah’, and ‘Al-Buhrah’.
وَ سَاعَاتِ النَّهَارِ الرَّأْدَّ وَ الشُّرُوقَ وَ الْمُتُوعَ وَ التَّرَجُّلَ وَ الدُّلُوكَ وَ الْجُنُوحَ وَ الْهَجِيرَةَ وَ الظَّهِيرَةَ وَ الْأَصِيلَ وَ الطَّفَلَ.
And hours of the day are (called), ‘Al-Ra’ad’, and ‘Al-Shurouq’, and ‘Al-Mutou’, and ‘Al-Tarajjul’, and ‘Al-Dulouk’, and ‘Al-Junouh’, and Al-Hajeyra’, and ‘Al-Zaheyra’, and ‘Al-Aseyl’, and ‘Al-Taffal’ (two missing)’’.[144] (Not a Hadeeth)
4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عُمَرَ بْنِ أَبَانٍ الثَّقَفِيِّ قَالَ: سَأَلَ نَصْرَانِيُّ الشَّامِ الْبَاقِرَ ع عَنْ سَاعَةٍ مَا هِيَ مِنَ اللَّيْلِ وَ لَا هِيَ مِنَ النَّهَارِ أَيُّ سَاعَةٍ هِيَ
Tafseer Ali Bin Ibrahim – from his father, from Ismail Bin Aban, from Umar Bin Aban Al saqafy who said,
‘A Christian of Syria asked Al-Baqir-asws about an hour what is neither from the night nor it is from the day, which hour is it?’
قَالَ أَبُو جَعْفَرٍ ع مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ
Abu Ja’far-asws said: ‘What is between emergence of the dawn up to emergence of the sun’.
قَالَ النَّصْرَانِيُّ إِذَا لَمْ يَكُنْ مِنْ سَاعَاتِ اللَّيْلِ وَ لَا مِنْ سَاعَاتِ النَّهَارِ فَمِنْ أَيِّ سَاعَاتٍ هِيَ
The Christian said, ‘When it neither happens to be hours of the night nor from hours of the day, so from which hours is it?’
فَقَالَ أَبُو جَعْفَرٍ مِنْ سَاعَاتِ الْجَنَّةِ وَ فِيهَا تُفِيقُ مَرْضَانَا
Abu Ja’far-asws said: ‘From the hours of Paradise, and during it, our-asws sick ones recover’.
فَقَالَ النَّصْرَانِيُّ أَصَبْتَ.
The Christian said, ‘You-asws are correct!’’[145]
بيان: أقول قد مر أن هذا اصطلاح آخر كان معروفا عند أهل الكتاب فلذا أجابه ع على وفق معتقده و قوله ع من ساعات الجنة أي شبيهة بها و لا يبعد أن يكون المراد أنها لا تحسب في انتصاف الليل و لا في انتصاف النهار.
Explanation – I (Majlisi) am saying, ‘It has passed before that this is another terminology which was well-known among people of the Book. For that (reason), he-asws answered him based upon his beliefs; and his-asws words: ‘From the hours of Paradise’, i.e., resembling with it, and it is not far-fetched that the intent would be that it cannot be counted among middle of the night nor among middle of the day.
5- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ عَلِيِّ بْنِ بَشَّارٍ عَنْ مُوسَى عَنْ أَخِيهِ عَلِيِّ بْنِ مُحَمَّدٍ ع أَنَّهُ أَجَابَ فِي مَسَائِلِ يَحْيَى بْنِ أَكْثَمَ الْقَاضِي أَمَّا صَلَاةُ الْفَجْرِ وَ مَا يُجْهَرُ فِيهَا بِالْقِرَاءَةِ وَ هِيَ مِنْ صَلَاةِ النَّهَارِ وَ إِنَّمَا يُجْهَرُ فِي صَلَاةِ اللَّيْلِ
(The book) ‘Al Ilal’ – from his father, from Abdullah Bin Ja’far Al Himeyri, from Ali Bin Bashar, from Musa,
‘From his brother Ali-asws Bin Muhammad-asws having answered regarding questions of Yahya Bin Aksam, the judge: ‘As for Al-Fajr Salat what is to be a loud in it with the recitation, and it is a Salat from the day, and rather be a loud in the night Salat’.
قَالَ جَهِّرْ فِيهَا بِالْقِرَاءَةِ لِأَنَّ النَّبِيَّ ص كَانَ يُغَلِّسُ فِيهَا لِقُرْبِهَا بِاللَّيْلِ.
He-asws said: ‘Be a loud in it with the recitation because the Prophet-saww used to pray at the end of the night in it, due to its nearness with the night’’.[146]
6- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الصَّلَاةُ الْوُسْطَى صَلَاةُ الظُّهْرِ وَ هِيَ أَوَّلُ صَلَاةٍ صَلَّاهَا رَسُولُ اللَّهِ ص وَ هِيَ وَسَطُ صَلَاتَيْنِ بِالنَّهَارِ صَلَاةِ الْغَدَاةِ وَ صَلَاةِ الْعَصْرِ الْخَبَرَ.
(The book) ‘Al Ilal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed and Ibn Abu Najran, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘The middle Salat is Al-Zohr Salat, and it is the first Salat Rasool-Allah-saww had pray, and it is middle of the two Salats of the day – the morning Salat and Al-Asr Salat’ – the Hadeeth’’.[147]
7- فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ أَنَّ ثَلَاثَ صَلَوَاتٍ إِذَا حَلَّ وَقْتُهُنَّ يَنْبَغِي لَكَ أَنْ تَبْدَأَ بِهِنَّ وَ لَا تُصَلِّيَ بَيْنَ أَيْدِيهِنَّ نَافِلَةً صَلَاةُ اسْتِقْبَالِ النَّهَارِ وَ هِيَ الْفَجْرُ وَ صَلَاةُ اسْتِقْبَالِ اللَّيْلِ وَ هِيَ الْمَغْرِبُ وَ صَلَاةُ يَوْمِ الْجُمُعَةِ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know that three Salats, when their timings are released, it is befitting for you that you begin with these and not pray any optional Salats – an optional Salat facing the day, and it is Al-Fajr, and a Salat facing the night, and it is Al-Maghrib, and Salat on the day of Friday’’.[148]
8- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّلَاةُ الْوُسْطَى هِيَ الْوُسْطَى مِنْ صَلَاةِ النَّهَارِ وَ هِيَ الظُّهْرُ.
Al Ayyashi, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The middle Salat, it is the middle from the Salats of the day, and it is Al-Zohr’’.[149]
9- وَ مِنْهُ، عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَ طَرَفَاهُ الْمَغْرِبُ وَ الْغَدَاةُ وَ زُلَفاً مِنَ اللَّيْلِ وَ هِيَ صَلَاةُ الْعِشَاءِ الْآخِرَةِ.
And from him, from Hareyz,
‘From Abu Abdullah-asws having said: ‘And establish the Salat in the two ends of the day – and its two ends is Al-Maghrib and the morning – and near from the night. [11:114] – and it is Al-Isha the last Salat’’.[150]
10- إِرْشَادُ الْقُلُوبِ، عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَيَانِ فَضْلِ هَذِهِ الْأُمَّةِ وَ مِنْهَا أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ عَلَيْهِمْ فِي اللَّيْلِ وَ النَّهَارِ خَمْسَ صَلَوَاتٍ فِي خَمْسَةِ أَوْقَاتٍ اثْنَتَانِ بِاللَّيْلِ وَ ثَلَاثٌ بِالنَّهَارِ.
(The book) ‘Irshad Al Quloub’ –
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said in an explanation of the merit of this community: ‘And from it is that Allah‑azwj Mighty and Majestic Imposed five Salats upon them during the night and the day in five timings – two at night and three at daytime’’.[151]
11- الْعِلَلُ، فِي عِلَلِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فِي عِلَّةِ أَوْقَاتِ الصَّلَوَاتِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَبَّ أَنْ يُبْدَأَ يَبْدَأَ النَّاسُ فِي كُلِّ عَمَلٍ أَوَّلًا بِطَاعَتِهِ وَ عِبَادَتِهِ فَأَمَرَهُمْ أَوَّلَ النَّهَارِ أَنْ يَبْدَءُوا بِعِبَادَتِهِ ثُمَّ يَنْتَشِرُوا فِيمَا أَحَبُّوا مِنْ مَئُونَةِ دُنْيَاهُمْ فَأَوْجَبَ صَلَاةَ الْفَجْرِ عَلَيْهِمْ.
(The book) ‘Al Ilal’, in ‘Ilal’ of Al Fazl Bin Shazaan,
‘From Al-Reza-asws regarding reason of the timings of Salats: ‘Allah-azwj Mighty and Majestic Loves for the people to begin in every action by first obeying Him-azwj and worshipping Him‑azwj, so He-azwj Commanded them at the beginning of the day that they should be worshipping Him‑azwj, then they can spread out regarding whatever they like for the provisions of their world, therefore He-azwj Obligated Al-Fajr Salat upon them’’.[152]
12- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: لَا تَنْتَظِرْ بِأَذَانِكَ وَ إِقَامَتِكَ إِلَّا دُخُولَ وَقْتِ الصَّلَاةِ وَ احْدُرْ إِقَامَتَكَ.
(The book) ‘Al Faqeeh’ – by his chain, from Muawiya Bin Wahb who said,
‘Do not wait with your Azaan and your Iqama except entering of the time of Salat, and hasten your Iqama’’.[153]
قَالَ: وَ كَانَ لِرَسُولِ اللَّهِ ص مُؤَذِّنَانِ أَحَدُهُمَا بِلَالٌ وَ الْآخَرُ ابْنُ أُمِّ مَكْتُومٍ وَ كَانَ ابْنُ أُمِّ مَكْتُومٍ أَعْمَى وَ كَانَ يُؤَذِّنُ قَبْلَ الصُّبْحِ وَ كَانَ بِلَالٌ يُؤَذِّنُ بَعْدَ الصُّبْحِ
He-asws said: ‘There were to Muezzins for Rasool-Allah-saww. One of them was Bilal-ra and the other was Ibn Umm Maktoum, and Ibn Umm Maktoum was blind, and he used to proclaim Azaan before the morning, and Bilal-ra was proclaiming after the morning.
فَقَالَ النَّبِيُّ ص إِنَّ ابْنَ أُمِّ مَكْتُومٍ يُؤَذِّنُ بِلَيْلٍ فَإِذَا سَمِعْتُمْ أَذَانَهُ فَكُلُوا وَ اشْرَبُوا حَتَّى تَسْمَعُوا أَذَانَ بِلَالٍ.
The Prophet-saww said: ‘Ibn Umm Maktoum proclaims Azaan at night. When you hear his Azaan, then eat and drink until you hear the Azaan of Bilal-ra’’.[154]
13- الْكَافِي، بِسَنَدٍ صَحِيحٍ عَنِ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخَيْطِ الْأَبْيَضِ مِنَ الْخَيْطِ الْأَسْوَدِ فَقَالَ بَيَاضُ النَّهَارِ مِنْ سَوَادِ اللَّيْلِ
(The book) ‘Al Kafi’ – by a correct chain from Al Halby who said,
‘I asked Abu Abdullah-asws about (distinguishing) the white thread from the black thread (2:187). He-asws said: ‘Whiteness of the day from blackness of the night’.
قَالَ وَ كَانَ بِلَالٌ يُؤَذِّنُ لِلنَّبِيِّ ص وَ ابْنُ أُمِّ مَكْتُومٍ وَ كَانَ أَعْمَى يُؤَذِّنُ بِلَيْلٍ وَ يُؤَذِّنُ بِلَالٌ حِينَ يَطْلُعُ الْفَجْرُ الْحَدِيثَ.
He-asws said: ‘And Bilal-ra used to proclaim Azaan for the Prophet-saww, and Ibn Umm Maktoum used to proclaim at night, and he was blind, and Bilal-ra proclaimed Azaan when the dawn emerged’ – the Hadeeth’’.[155]
14- التَّهْذِيبُ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّ لَنَا مُؤَذِّناً يُؤَذِّنُ بِلَيْلٍ
(The book) ‘Al Tahzeeb’ – from Al Husayn Bin Saeed, from Al Nazr, from Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘There is a Muezzin for us who proclaims Azaan at night!’
فَقَالَ أَمَا إِنَّ ذَلِكَ يَنْفَعُ الْجِيرَانَ لِقِيَامِهِمْ إِلَى الصَّلَاةِ وَ أَمَّا السُّنَّةُ فَإِنَّهُ يُتَأَدَّى مَعَ طُلُوعِ الْفَجْرِ.
He-asws said: ‘But that benefits the neighbours for their standing to the Salat, and as for the Sunnah, it should be done with the emergence of dawn’’.[156]
15- الْكَافِي، فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ مَا شَاءَ اللَّهُ كَانَ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ مِائَةَ مَرَّةٍ حِينَ يُصَلِّي الْفَجْرَ لَمْ يَرَ فِي يَوْمِهِ ذَلِكَ شَيْئاً يَكْرَهُهُ.
(The book) ‘Al Kafi’, in ‘Al Saheeh’,
‘From Abu Abdullah-asws having said: ‘One who said, ‘Whatever Allah-azwj so Desires happens, there is neither might nor strength except with Allah-azwj the Exalted, the Magnificent’, one hundred times when he prays Al-Fajr Salat, he will not see anything abhorrent during that day of his’’.[157]
16- ثَوَابُ الْأَعْمَالِ، بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنِ اسْتَغْفَرَ اللَّهَ بَعْدَ صَلَاةِ الْفَجْرِ سَبْعِينَ مَرَّةً غَفَرَ اللَّهُ لَهُ وَ لَوْ عَمِلَ ذَلِكَ الْيَوْمَ أَكْثَرَ مِنْ سَبْعِينَ أَلْفَ ذَنْبٍ.
(The book) ‘Sawaab Al Amaal’ – by his chain,
‘From Abu Ja’far-asws having said: ‘One who seeks Forgiveness of Allah-azwj after Al-Fajr Salat seventy times, Allah-azwj will Forgive (his sins) for him, and even if he had done more than seventy thousand sins in that day’’.[158]
وَ عَنِ الصَّادِقِ ع بِسَنَدٍ صَحِيحٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ صَلَّى الْفَجْرَ وَ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ إِحْدَى عَشْرَةَ مَرَّةً لَمْ يَتْبَعْهُ فِي ذَلِكَ الْيَوْمِ ذَنْبٌ.
And from Al-Sadiq-asws by a correct chain, said: ‘Amir Al-Momineen-asws: ‘One who prays Al-Fajr and recites: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) twenty-one times, no sin will pursue him during that day’’.[159]
17- الْفَقِيهُ، عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ إِبْلِيسَ إِنَّمَا يَبُثُّ جُنُودَ اللَّيْلِ مِنْ حِينِ تَغِيبُ الشَّمْسُ إِلَى أَنْ يَغِيبَ الشَّفَقُ وَ يَبُثُّ جُنُودَ النَّهَارِ مِنْ حِينِ يَطْلُعُ الْفَجْرُ إِلَى أَنْ تَطْلُعَ الشَّمْسُ.
(The book) ‘Al Faqeeh’ – from Jabir,
‘From Abu Ja’far-asws having said: ‘But rather Iblees-la dispatches an army at night from when the sun disappears up to disappearance of the twilight, and he-la dispatches an army at daytime from when the dawn emerges up to emergence of the sun’’.[160]
18- الْخِصَالُ، بِسَنَدِهِ الْمُعْتَبَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ كَانَتْ لَهُ حَاجَةٌ فَلْيَطْلُبْهَا فِي ثَلَاثِ سَاعَاتٍ إِلَى قَوْلِهِ وَ سَاعَةٍ فِي آخِرِ اللَّيْلِ عِنْدَ طُلُوعِ الْفَجْرِ.
(The book) ‘Al Khisaal’ – by his reliable chain,
‘From Amir Al-Momineen-asws having said: ‘One who has a need for him, let him seek it during three hours’ – up to his-asws words – ‘and an hour at the end of the night at the emergence of dawn’’.[161]
19- عُدَّةُ الدَّاعِي، عَنِ الْبَاقِرِ ع قَالَ: إِنَّ اللَّهَ يُنَادِي كُلَّ لَيْلَةٍ مِنْ أَوَّلِ اللَّيْلِ إِلَى آخِرِهِ أَ لَا عَبْدٌ مُؤْمِنٌ يَدْعُونِي لِدِينِهِ وَ دُنْيَاهُ قَبْلَ طُلُوعِ الْفَجْرِ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Uddat Al Daie’ –
‘From Al-Baqir-asws having said: ‘Allah-azwj Calls out during a night from beginning of the night up to its end: “Is there no Momin servant supplicating to Me-azwj for his religion and his world before the emergence of dawn?” – up to end of the Hadeeth’’.[162]
20- الْكَافِي، فِي الْمُعْتَبَرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَقُولُ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ الْحَمْدُ لِرَبِّ الصَّبَاحِ الْحَمْدُ لِخَالِقِ الْإِصْبَاحِ مَرَّتَيْنِ- الْحَمْدُ لِلَّهِ الَّذِي ذَهَبَ بِاللَّيْلِ بِقُدْرَتِهِ وَ جَاءَ بِالنَّهَارِ بِرَحْمَتِهِ الْخَبَرَ.
(The book) ‘Al Kafi’ – In the reliable,
‘From Abu Abdullah-asws having said: ‘You should say when it is morning and evening, ‘The Praise is for Lord-azwj of the morning! The Praise is for the Creator of the morning!’, twice, ‘The Praise is for Allah-azwj Who Goes with the night by His-azwj Power and Comes with the day by His-azwj Mercy’ – the Hadeeth’’.[163]
وَ بِسَنَدٍ حَسَنٍ عَنْهُ ع قَالَ: إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ إِلَى أَنْ قَالَ فَإِذَا قُلْتَ ذَلِكَ كُنْتَ قَدْ أَدَّيْتَ شُكْرَ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ فِي ذَلِكَ الْيَوْمِ وَ فِي تِلْكَ اللَّيْلَةِ.
And by a good chain from him-asws having said: ‘When it is morning and evening, say’ – up to he-asws said: ‘So when you have said that, you would have fulfilled thanks for what Allah-azwj has Favoured with upon you during that day and during that night’’.[164]
21- الْمِصْبَاحُ الْكَبِيرُ، لِلشَّيْخِ مِنْ أَدْعِيَةِ الصَّبَاحِ قَالَ: إِذَا طَلَعَ الْفَجْرُ الثَّانِي فَقُلْ يَا فَالِقَهُ مِنْ حَيْثُ لَا أَرَى إِلَى قَوْلِهِ وَ اجْعَلْ أَوَّلَ يَوْمِنَا هَذَا صَلَاحاً وَ أَوْسَطَهُ فَلَاحاً وَ آخِرَهُ نَجَاحاً
(The book) ‘Al Misbah Al Kabeer’ of the Sheykh, from supplications of the morning, said,
‘When the second (true) day emerges, then say, ‘O Splitter from whereby I cannot see’ – up to his-asws words: ‘And make beginning of this day of ours to be righteous, and its middle to be successful, and its end to be a win!’’
قَالَ ثُمَّ تَقُولُ مَرْحَباً بِالْحَافِظَيْنِ إِلَى قَوْلِهِ- الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ اللَّيْلَ بِقُدْرَتِهِ وَ جَاءَ بِالنَّهَارِ بِرَحْمَتِهِ خَلْقاً جَدِيداً
He-asws said, ‘Then you should say, ‘Welcome to the two recorders (Angels)’ – up to his-asws words: ‘The Praise is for Allah-azwj Who Took Away the night by His-azwj Power and Brought Out the day by His-azwj Mercy as a new creation’.
ثُمَّ قَالَ دُعَاءً آخَرَ اللَّهُمَّ إِنِّي أَصْبَحْتُ أَسْتَغْفِرُكَ فِي هَذَا الصَّبَاحِ وَ فِي هَذَا الْيَوْمِ لِأَهْلِ رَحْمَتِكَ
Then he-asws said another supplication: ‘O Allah-azwj! I have become seeking Your-azwj Forgiveness in this morning, and in this day for people of Your-azwj Mercy’.
ثُمَّ قَالَ دُعَاءً آخَرَ بِرِوَايَةِ مُعَاوِيَةَ بْنِ عَمَّارٍ تَقُولُ بَعْدَ الْفَجْرِ إِلَى قَوْلِهِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ كَثِيراً كَمَا هُوَ أَهْلُهُ إِلَى قَوْلِهِ عَلَى إِدْبَارِ اللَّيْلِ وَ إِقْبَالِ النَّهَارِ الْحَمْدُ لِلَّهِ الَّذِي ذَهَبَ بِاللَّيْلِ مُظْلِماً بِقُدْرَتِهِ وَ جَاءَ بِالنَّهَارِ مُبْصِراً بِرَحْمَتِهِ
Then he-asws said another supplication by a report of Muawiya Bin Ammar, ‘You should be saying after the dawn’ – up to his-asws words: ‘The Praise is for Allah-azwj, Lord-azwj of the worlds, abundant just as He-azwj is rightful of it’ – up to his-asws words: ‘At the going of the night and coming of the day, ‘Praise be to Allah-azwj who Took Away the night with His-azwj power and brought the day out with His-azwj Mercy’.
إِلَى قَوْلِهِ مَرْحَباً بِخَلْقِ اللَّهِ الْجَدِيدِ وَ الْيَوْمِ الْعَتِيدِ إِلَى قَوْلِهِ ع وَ اجْعَلْ أَوَّلَ يَوْمِي هَذَا صَلَاحاً إِلَى قَوْلِهِ وَ ارْزُقْنِي خَيْرَ يَوْمِي هَذَا
Up to his-asws words: ‘Welcome to the new creation of Allah-azwj and the hopeful day’ – up to his-asws words: ‘And Make the beginning of this day of mine to be righteous’ – up to his-asws words: ‘And Grace me goodness in this day of mine’.
ثُمَّ ذَكَرَ ره دُعَاءَ الْعَشَرَاتِ مَرْوِيّاً عَنِ الصَّادِقِ ع وَ سَاقَ الدُّعَاءَ إِلَى قَوْلِهِ- الْحَمْدُ لِلَّهِ الَّذِي ذَهَبَ بِاللَّيْلِ بِقُدْرَتِهِ وَ جَاءَ بِالنَّهَارِ بِرَحْمَتِهِ إِلَى قَوْلِهِ اللَّهُمَّ كَمَا ذَهَبْتَ بِاللَّيْلِ وَ أَقْبَلْتَ بِالنَّهَارِ خَلْقاً جَدِيداً.
Then he (narrator) mentioned the supplication ‘Al-Asharaat’ reported from Al-Sadiq-asws and he continued the supplication up to his-asws words: ‘The Praise be to Allah-azwj who took away the night with His power and brought the day out with His-azwj Mercy. – up to his‑asws words: ‘O Allah-azwj! Just as You-azwj have Took Away the night and Brought out the day as a new creation’’.[165]
22- الصَّحِيفَةُ السَّجَّادِيَّةُ فِي دُعَاءِ الصَّبَاحِ وَ هَذَا يَوْمٌ حَادِثٌ جَدِيدٌ وَ هُوَ عَلَيْنَا شَاهِدٌ عَتِيدٌ إِلَى قَوْلِهِ ع اللَّهُمَّ وَفِّقْنَا فِي يَوْمِنَا هَذَا إِلَى قَوْلِهِ ع وَ اجْعَلْهُ أَيْمَنَ يَوْمٍ عَهِدْنَاهُ إِلَى قَوْلِهِ ع فِي يَوْمِي هَذَا.
(The book) ‘Al Saheefa Al Sajjadiya’ –
‘In a supplication of the morning: ‘And this newly occurred day, and it has come upon us as a witness’ – up to his-asws words: ‘O Allah-azwj! Harmonise us in this day of ours’ – up to his-asws words: ‘And Make it an oath of a day of our covenant’ – up to his-asws words: ‘In this day of ours’’.[166]
23- الْمِصْبَاحُ لِلشَّيْخِ، ذُكِرَ فِي أَدْعِيَةِ سَاعَاتِ الْيَوْمِ السَّاعَةُ الْأُولَى وَ هِيَ مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ لِأَمِيرِ الْمُؤْمِنِينَ ع.
(The book) ‘Al Misbah’ of the Sheykh –
‘It is mentioned in supplications of the hours of the day, of Amir Al-Momineen-asws: ‘The first hour, and it is from the emergence of dawn to emergence of the sun’’.[167]
24- الْفَقِيهُ، وَ مَجَالِسُ الصَّدُوقِ، وَ التَّوْحِيدُ، وَ الْعُيُونُ، وَ الْإِحْتِجَاجُ، بِأَسَانِيدِهِمْ عَنِ الرِّضَا ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُنْزِلُ مَلَكاً مِنَ السَّمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ فِي ثُلُثِ الْأَخِيرِ وَ لَيْلَةَ الْجُمُعَةِ فِي أَوَّلِ اللَّيْلِ فَيَأْمُرُهُ فَيُنَادِي هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ إِلَى قَوْلِهِ يُنَادِي بِهَذَا حَتَّى يَطْلُعَ الْفَجْرُ فَإِذَا طَلَعَ الْفَجْرُ عَادَ إِلَى مَحَلِّهِ مِنْ مَلَكُوتِ السَّمَاءِ.
(The books) ‘Al Faqeeh’, and ‘Majaalis’ of Al Sadouq, and ‘Al Tawheed’, and ‘Al Uyoun’, and ‘Al Ihtijaj’, by their chains,
‘From Al-Reza-asws: ‘Allah-azwj Blessed and Exalted Sends down an Angel from the sky every night, during the last third, and night of Friday in the beginning of the night. He-saww Commands him, so he calls out (on His-azwj behalf): “Is there any beggar so I can Give him?” – up to his-asws word: ‘He calls out with this until the emergence of dawn. When the dawn emerges, he returns to his position from kingdoms of the sky’’.[168]
25- الْفَقِيهُ، وَ الْمُقْنِعَةُ، وَ التَّهْذِيبُ، بِأَسَانِيدِهِمْ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَعَالَى لَيُنَادِي كُلَّ لَيْلَةِ جُمُعَةٍ مِنْ فَوْقِ عَرْشِهِ مِنْ أَوَّلِ اللَّيْلِ إِلَى آخِرِهِ أَ لَا عَبْدٌ مُؤْمِنٌ يَدْعُونِي لِآخِرَتِهِ وَ دُنْيَاهُ فَأُجِيبَهُ
(The books) ‘Al Faqeeh’, and ‘Al Muqnie’, and Al Tahzeeb’, by their chains,
‘From Abu Ja’far-asws said: ‘Allah-azwj the Exalted tends to Call our every night of Friday from above His-azwj Throne, from beginning of the night to its end: “Is there no Momin servant supplicating to Me-azwj for his Hereafter and his world so I-azwj can Answer him?
أَ لَا عَبْدٌ مُؤْمِنٌ يَتُوبُ إِلَيَّ مِنْ ذُنُوبِهِ قَبْلَ طُلُوعِ الْفَجْرِ فَأَتُوبَ عَلَيْهِ إِلَى قَوْلِهِ فَمَا يَزَالُ يُنَادِي بِهَذَا إِلَى أَنْ يَطْلُعَ الْفَجْرُ.
Is there no Momin servant repenting to Me-azwj from his sins before the emergence of dawn, so I-azwj can Turn to him (with Forgiveness)?” – up to his-asws words: ‘He-azwj does not Ceased calling with this up to the emergence of dawn’’.[169]
26- الْكَافِي، وَ التَّهْذِيبُ، بِإِسْنَادِهِمَا عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْأَذَانُ الثَّالِثُ يَوْمَ الْجُمُعَةِ بِدْعَةٌ.
(The books) ‘Al Kafi’, and ‘Al Tahzeeb’ – by their chains,
‘From Abu Ja’far-asws having said: ‘The third Azaan (proclaimed) on the day of Friday is an innovation’’.[170]
أقول: التقريب أن أحسن محامله أن يكون المراد أذان العصر فإنه ثالث بالنسبة إلى أذاني الفجر و الجمعة.
Note – I (Majlisi) am saying, ‘The approximation is that the best possibility is that the intent would be Azaan of Al-Asr (Salat), for it is third with attributed to two Azaans of Al-Fajr and the Friday (slats)’.
27- الْكَافِي، وَ التَّهْذِيبُ، وَ الْمُقْنِعَةُ، بِأَسَانِيدِهِمُ الصَّحِيحَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُسْتَحَبُّ أَنْ يُقْرَأَ فِي دُبُرِ الْغَدَاةِ يَوْمَ الْجُمُعَةِ الرَّحْمَنُ الْخَبَرَ.
(The books) ‘Al Kafi’, and ‘Al Tahzeeb’, and ‘Al Muqnie’, by their correct chains,
‘From Abu Abdullah-asws having said: ‘It is recommended to recite at the end of the morning of the day of Friday, (Surah) Al-Rahman’ – the Hadeeth’’.[171]
28- مَجَالِسُ الشَّيْخِ، بِإِسْنَادِهِ عَنِ الْبَاقِرِ ع قَالَ: سَأَلْتُهُ عَنْ زِيَارَةِ الْقُبُورِ قَالَ إِذَا كَانَ يَوْمُ الْجُمُعَةِ فَزُرْهُمْ فَإِنَّهُ مَنْ كَانَ مِنْهُمْ فِي ضِيقٍ وُسِّعَ عَلَيْهِ مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ يَعْلَمُونَ بِمَنْ أَتَاهُمْ فِي كُلِّ يَوْمٍ فَإِذَا طَلَعَتِ الشَّمْسُ كَانُوا سُدًى.
(The book) ‘Majaalis’ of the Sheykh – by his chain,
‘From Al-Baqir-asws, he (the narrator) said, ‘I asked him-asws about visiting the graves. He-asws said: ‘When it is the day of Friday, visit them, for the ones who were to be in constriction, would be Expanded upon what is between the emergence of dawn to emergence of the sun. They will know the ones who come to them during every day. So, when the sun emerges, they would be blocked’’.[172]
29- الْكَافِي، وَ التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَيْسَ يَوْمَ الْفِطْرِ وَ لَا يَوْمَ الْأَضْحَى أَذَانٌ وَ لَا إِقَامَةٌ أَذَانُهُمَا طُلُوعُ الشَّمْسِ إِذَا طَلَعَتْ خَرَجُوا الْخَبَرَ.
(The book) ‘Al Kafi’, and ‘Al Tahzeeb’ – In ‘Al Saheeh’,
‘From Abu Ja’far-asws having said: ‘There is neither any Azaan on the day of (Eid) Al-Fitr, nor (Eid) Al-Azha nor any Iqama. Both their Azaans are at the emergence of the sun. When it emerges, then go out’ – the Hadeeth’’.[173]
30- وَ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَرَدْتَ الشُّخُوصَ فِي يَوْمِ عِيدٍ فَانْفَجَرَ الصُّبْحُ وَ أَنْتَ بِالْبَلَدِ فَلَا تَخْرُجْ حَتَّى تَشْهَدَ ذَلِكَ الْعِيدَ.
And in ‘Al Saheeh’ –
‘From Abu Abdullah-asws having said: ‘When you intend the going out during a day of Eid, so the morning breaks while you are in the city, do not go out (of the city) until you attend that Eid’’.[174]
31- الْإِقْبَالُ، بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يُحْيِي لَيْلَةَ عِيدِ الْفِطْرِ بِالصَّلَاةِ حَتَّى يُصْبِحَ وَ يَبِيتُ لَيْلَةَ الْفِطْرِ فِي الْمَسْجِدِ.
(The book) ‘Al Iqbal’ – By his chain,
‘From Al-Sadiq-asws having said: ‘Ali-asws Bin Al-Husayn-asws used to revive (stay awake) the night of Eid Al-Fitr with praying the Salat until morning, and he-asws spent the night of Al-Fitr in the Masjid’’.[175]
32- الْمِصْبَاحُ لِلشَّيْخِ، وَ مَسَارُّ الشِّيعَةِ، لِلْمُفِيدِ عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَجْمَعُنَا جَمِيعاً لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ ثُمَّ يُجَزِّي بِاللَّيْلِ أَجْزَاءً ثَلَاثَةً فَيُصَلِّي بِنَا جُزْءاً ثُمَّ يَدْعُو فَنُؤَمِّنُ عَلَى دُعَائِهِ ثُمَّ يَسْتَغْفِرُ اللَّهَ وَ نَسْتَغْفِرُهُ وَ نَسْأَلُهُ الْجَنَّةَ حَتَّى يَنْفَجِرَ الْفَجْرُ.
(The books) ‘Al Misbah’ of the Sheykh, and ‘Masarr Al Shia’ of Al Mufeed –
‘From Zayd son of Ali (Bin Al-Husayn-asws) having said: ‘Ali-asws Bin Al-Husayn-asws would gather us on the night of Friday in the middle of (month of) Shaban, then he-asws would segment the night into three segments. He-asws would pray Salat with us in a segment, then he-asws would supplicate, so we would say ‘Ameen’ upon his-asws supplication, then he-asws would seek Forgiveness of Allah-azwj and we would seek His-azwj Forgiveness and ask Him-azwj for the Paradise until the break of dawn’’.[176]
33- الْكَافِي، فِي الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ يُوقَظُ ثَلَاثَ مَرَّاتٍ مِنَ اللَّيْلِ فَإِنْ لَمْ يَقُمْ أَتَاهُ الشَّيْطَانُ فَبَالَ فِي أُذُنِهِ
(The book) ‘Al Kafi’ – In ‘Al-Hassan (Hadeeth)’,
‘From Abu Abdullah-asws having said: ‘The servant awakens three times from the night. If he does not stand (for Salat), the Satan-la comes to him and urinates (insinuates) in his ear’.
قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ
Muhammad Bin Muslim said, ‘And I asked him-asws about Words of Allah-azwj: ‘It was little from the night what they used to sleep [51:17].
قَالَ كَانُوا أَقَلَّ اللَّيَالِي تَفُوتُهُمْ لَا يَقُومُونَ فِيهَا.
He said, ‘They would miss out very little of the nights not standing (for the Salat) during it’’.[177]
34- التَّهْذِيبُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَدْرَكَ يَوْمَ عَرَفَةَ إِلَى طُلُوعِ الْفَجْرِ مِنْ يَوْمِ النَّحْرِ فَقَدْ أَدْرَكَ الْحَجَ.
(The book) ‘Tahzeeb’ –
‘From Abu Abdullah-asws having said: ‘One who realises (achieves) the day of Arafaat up to the emergence of dawn of the day of the sacrifice, he has achieved the Hajj’’.[178]
35- الْكَافِي، فِي الصَّحِيحِ عَنِ الرِّضَا ع قَالَ: لَا تَرْمِ الْجَمْرَةَ يَوْمَ النَّحْرِ حَتَّى تَطْلُعَ الشَّمْسُ.
(The book) ‘Al Kafi’ – In ‘Al Saheeh’,
‘From Al-Reza-asws having said: ‘Do not pelt the stones on the day of the Sacrifice until the sun emerges’’.[179]
36- التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ بَاتَ بِمَكَّةَ فِي لَيَالِي مِنًى حَتَّى أَصْبَحَ قَالَ إِنْ كَانَ أَتَاهَا نَهَاراً فَبَاتَ فِيهَا حَتَّى أَصْبَحَ فَعَلَيْهِ دَمٌ يُهَرِيقُهُ.
(The book) ‘Al Tahzeeb’ – In ‘Al Saheeh’ –
‘From Ali son of Ja’far-asws, from his brother-asws (7th Imam-asws, he said, ‘I asked him-asws about a man who spent the night in Makkah during the nights of Mina until morning. He-asws said: ‘If he had come to it at daytime and spent the night in it until morning, upon him is blood (of a sacrificial animal) to be shedding’’.[180]
37- وَ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ زَارَ بِالنَّهَارِ أَوْ عِشَاءً فَلَا يَنْفَجِرِ الصُّبْحُ إِلَّا وَ هُوَ بِمِنًى وَ إِنْ زَارَ بَعْدَ أَنِ انْتَصَفَ اللَّيْلُ أَوِ السَّحَرُ فَلَا بَأْسَ عَلَيْهِ أَنْ يَنْفَجِرَ الصُّبْحُ وَ هُوَ بِمَكَّةَ.
And in ‘Al Saheeh’ (Al Kafi & Al Tahzeeb) –
‘From Abu Abdullah-asws having said: ‘If he visits (Kabah) at daytime or evening, he should not see break of morning except and he should be in Mina; and if he were to visit after midnight or pre-dawn, there is no problem upon him if the morning were to break while he is in Makkah’’.[181]
38- التَّهْذِيبُ، عَنْ أَبِي الْحَسَنِ ع فِيمَنْ بَاتَ لَيَالِيَ مِنًى بِمَكَّةَ إِذَا بَاتَ مُشْتَغِلًا بِالْعِبَادَةِ قَالَ مَا أُحِبُّ أَنْ يَنْشَقَّ الْفَجْرُ إِلَّا وَ هُوَ بِمِنًى.
(The book) ‘Al Tahzeeb’ –
‘From Abu Al-Hassan-asws regarding the one who spends nights of Mina in Makkah when he has spent being busy with the worship. He-asws said: ‘I-asws don’t like the dawn to break except and he should be in Mina’’.[182]
وَ فِي صَحِيحَةِ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ إِنْ خَرَجْتَ بَعْدَ نِصْفِ اللَّيْلِ فَلَا يَضُرُّكَ بِأَنْ تُصْبِحَ فِي غَيْرِهَا.
And in ‘Saheeh’ of Muawiya Bin Ammar (Al Tahzeeb),
‘And if you were to go out at midnight it will not harm you if in the morning you were to be somewhere else’’.[183]
39- وَ فِي الْكَافِي مِثْلَهُ وَ زَادَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ زَارَ عِشَاءً فَلَمْ يَزَلْ فِي طَوَافِهِ وَ دُعَائِهِ وَ فِي السَّعْيِ بَيْنَ الصَّفَا وَ الْمَرْوَةِ حَتَّى يَطْلُعَ الْفَجْرُ قَالَ لَيْسَ عَلَيْهِ شَيْءٌ كَانَ فِي طَاعَةِ اللَّهِ.
And in ‘Al Kafi’ –
‘Similar to it, and I (narrator) asked him-asws about the man who visits (Kabah) in the evening and does not cease to be in his Tawaaf, and his supplications, and in the ‘Sa’ee’ between Al-Safa and Al-Marwa until the dawn emerges. He-asws said: ‘There isn’t anything upon him. He was in the obedience of Allah-azwj’’.[184]
40- التَّهْذِيبُ، عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ زَارَ الْبَيْتَ فَطَافَ بِالْبَيْتِ وَ الصَّفَا وَ الْمَرْوَةِ ثُمَّ رَجَعَ فَغَلَبَتْهُ عَيْنُهُ فِي الطَّرِيقِ فَنَامَ حَتَّى أَصْبَحَ قَالَ عَلَيْهِ شَاةٌ.
(The book) ‘Al Tahzeeb’ –
‘From Abu Ibrahim-asws, he (the narrator) said, ‘I asked him-asws about a man who visits the House (Kabah), so he performs Tawaaf of the House, and Al-Safa and Al-Marwa, then he returns. His eyes overcome him in the road, so he sleeps until morning He-asws said: ‘Upon him is a sheep (as penalty)’’.[185]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنِ الدُّلْجَةِ إِلَى مَكَّةَ أَيَّامَ مِنًى وَ أَنَا أُرِيدُ أَنْ أَزُورَ الْبَيْتَ فَقَالَ لَا حَتَّى يَنْشَقَّ الْفَجْرُ كَرَاهِيَةَ أَنْ يَبِيتَ الرَّجُلُ بِغَيْرِ مِنًى.
And from Abu Abdullah-asws about travelling the whole night to Makkah in the days of Mina, and I wanted to visit the House (Kabah). He-asws said: ‘No, until the dawn breaks it is dislike for the man to spend the night other than in Mina’’.[186]
وَ فِي الصَّحِيحِ عَنْهُ ع قَالَ: مَنْ زَارَ فَنَامَ فِي الطَّرِيقِ فَإِنْ بَاتَ بِمَكَّةَ فَعَلَيْهِ دَمٌ وَ إِنْ كَانَ قَدْ خَرَجَ مِنْهَا فَلَيْسَ عَلَيْهِ شَيْءٌ وَ إِنْ أَصْبَحَ دُونَ مِنًى
And in ‘Al Saheeh’ –
‘From him-asws having said: ‘One who visits (Kabah), so he sleeps in the road. If he spends the night in Makkah, upon him is blood (sacrifice an animal), and if he were to have exited from it, there isn’t anything upon it, and if in the morning he were to be other than in Mina’’.
وَ رَوَاهُ الْكُلَيْنِيُّ فِي الْحَسَنِ.
And it is reported by Al Kulayni in ‘Al-hasan’ (good Hadeeth)’’.[187]
41- وَ رَوَى الْكُلَيْنِيُّ أَيْضاً بِسَنَدٍ حَسَنٍ عَنْهُ ع قَالَ: إِذَا زَارَ الْحَاجُّ مِنْ مِنًى فَخَرَجَ فَجَاوَزَ بُيُوتَ مَكَّةَ فَنَامَ ثُمَّ أَصْبَحَ قَبْلَ أَنْ يَأْتِيَ مِنًى فَلَا شَيْءَ عَلَيْهِ.
And it is reported by Al Kulayni as well by a good chain,
‘From him-asws having said: ‘When the pilgrim visits (Kabah) from Mina, so he goes out and exceeds the houses of Makkah, and he sleeps, then he comes to the morning before he comes to Mina, there is nothing upon him’’.[188]
42- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا خَرَجْتَ مِنْ مِنًى قَبْلَ غُرُوبِ الشَّمْسِ فَلَا تُصْبِحْ إِلَّا بِهَا.
(The book) ‘Al Faqeeh’ – by his chain from Jameel,
‘From Abu Abdullah-asws having said: ‘When you go out from Mina before sunset, do not come to the morning except at it’’.[189]
وَ بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ نَاجِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا خَرَجَ الرَّجُلُ مِنْ مِنًى أَوَّلَ اللَّيْلِ فَلَا يَنْتَصِفْ لَهُ اللَّيْلُ إِلَّا وَ هُوَ بِمِنًى وَ إِذَا خَرَجَ بَعْدَ نِصْفِ اللَّيْلِ فَلَا بَأْسَ أَنْ يُصْبِحَ بِغَيْرِهَا.
And by his chain, from Ja’far Bin Najiya,
‘From Abu Abdullah-asws having said: ‘When the man goes out from Mina in the beginning of the night, he should not get to midnight except and he should be in Mina; and when he goes out after midnight, there is no problem if in the morning he were to be somewhere else’’.[190]
43- قُرْبُ الْإِسْنَادِ، عَنْ وَهْبٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: فِي الرَّجُلِ أَفَاضَ إِلَى الْبَيْتِ فَغَلَبَتْهُ عَيْنَاهُ حَتَّى أَصْبَحَ قَالَ لَا بَأْسَ عَلَيْهِ.
(The book) ‘Qurb Al Isnad’ – from Wahb,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said regarding the man who departs to go to the House (Kabah), so the sleep overcomes his eyes until morning. He-asws said: ‘There is no problem upon him’’.[191]
وَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ بَاتَ بِمَكَّةَ حَتَّى أَصْبَحَ فِي لَيَالِي مِنًى فَقَالَ إِنْ كَانَ أَتَاهَا نَهَاراً فَبَاتَ حَتَّى أَصْبَحَ فَعَلَيْهِ دَمُ شَاةٍ يُهَرِيقُهُ وَ إِنْ كَانَ خَرَجَ مِنْ مِنًى بَعْدَ نِصْفِ اللَّيْلِ فَأَصْبَحَ بِمَكَّةَ فَلَيْسَ عَلَيْهِ شَيْءٌ.
And from Ali son of Ja’far-asws, from his brother-asws (7th Imam-asws). He said, ‘I asked him-asws about a man who spends the night in Makkah until morning, during the nights of Mina. He‑asws said: ‘If he had come to it at daytime, so he spends the night until morning, upon him is blood of a sheep to sacrifice it; and if he has exited from Mina after midnight and in the morning was in Makkah, there is nothing upon him’’.[192]
44- الْكَافِي، بِسَنَدٍ مُعْتَبَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَرَادَ الْعُمْرَةَ انْتَظَرَ إِلَى صَبِيحَةِ ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ ثُمَّ يَخْرُجُ مُهِلًّا فِي ذَلِكَ الْيَوْمِ.
(The book) ‘Al Kafi’ – by a reliable chain,
‘From Abu Abdullah-asws having said: ‘When he intends the Umrah, he should wait to the morning of the twenty-third of the month of Ramazan, then he should go out, without Ihraam during that day’’.[193]
45- الْكَافِي، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُكْرَهُ لِلرَّجُلِ إِذَا قَدِمَ مِنْ سَفَرِهِ أَنْ يَطْرُقَ أَهْلَهُ لَيْلًا حَتَّى يُصْبِحَ.
(The book) ‘Al Kafi’ –
‘From Abu Abdullah-asws having said: ‘It is disliked for the man when he arrives from his journey that he should knock the door of his family at night until morning’’.[194]
46- الْعِلَلُ، بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ فِي تَزْوِيجِ النَّبِيِّ ص زَيْنَبَ قَالَ وَ لَبِثَ سَبْعَةَ أَيَّامٍ بِلَيَالِيهِنَّ عِنْدَ زَيْنَبَ ثُمَّ تَحَوَّلَ إِلَى بَيْتِ أُمِّ سَلَمَةَ وَ كَانَ لَيْلَتُهَا وَ صَبِيحَةُ يَوْمِهَا مِنْ رَسُولِ اللَّهِ ص.
(The book) ‘Al Ilal’ – by his chain,
‘From Ibn Abbas regarding marriage of the Prophet-saww to Zainab, and he-saww stayed seven days with their nights with Zainab, then he-saww transferred to the room of Umm Salama-ra, and it was her-ra night, and morning of her-ra day from Rasool-Allah-saww’’.[195]
47- الْكَافِي، وَ الْفَقِيهُ، وَ التَّهْذِيبُ، بِإِسْنَادِهِمْ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا عَلَيْهِ أَنْ يَبِيتَ عِنْدَهَا فِي لَيْلَتِهَا وَ يَظَلَّ عِنْدَهَا فِي صَبِيحَتِهَا الْخَبَرَ.
(The books) ‘Al Kafi’, and ‘Al Faqeeh’, and ‘Al Tahzeeb’ – by their chains from Ibn Al Karkhy,
‘From Abu Abdullah-asws having said: ‘But rather, upon him is to spend the night with it (Mina) during its nights, and be shaded with it in its mornings’ – the Hadeeth’’.[196]
48- التَّهْذِيبُ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ صَلَّى الْغَدَاةَ بِلَيْلٍ غَرَّهُ مِنْ ذَلِكَ الْقَمَرُ وَ نَامَ حَتَّى طَلَعَتِ الشَّمْسُ فَأُخْبِرَ أَنَّهُ صَلَّى بِلَيْلٍ قَالَ يُعِيدُ صَلَاتَهُ.
(The book) ‘Al Tahzeeb’ – from Ali Bin Mahziyar, from Fazalah, from Aban, from Zurara,
‘From Abu Ja’far-asws regarding a man who prays the morning (Salat) with a night having been deceived from that moon, and he sleeps until the sun emerges. He is informed that he had prayed at night. He-asws said: ‘He should repeat his Salat’’.[197]
49- الْفَقِيهُ، قَالَ أَبُو جَعْفَرٍ ع وَقْتُ صَلَاةِ اللَّيْلِ مَا بَيْنَ نِصْفِ اللَّيْلِ إِلَى آخِرِهِ.
(The book) ‘Al Faqeeh’ –
‘Abu Ja’far-asws said: ‘Time of the night Salat is what is between midnight up to its end’’.[198]
50- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَرَأْتُ فِي كِتَابِ رَجُلٍ إِلَى أَبِي جَعْفَرٍ ع الرَّكْعَتَانِ اللَّتَانِ قَبْلَ صَلَاةِ الْفَجْرِ مِنْ صَلَاةِ اللَّيْلِ هِيَ أَمْ مِنْ صَلَاةِ النَّهَارِ وَ فِي أَيِّ وَقْتٍ أُصَلِّيهِمَا
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from Sahl, from Ali Bin Mahziyar who said,
‘I read in a letter of a man to Abu Ja’far-asws, ‘Two Cycles, those which are before Al-Fajr Salat, are these from the night Salat or from the daytime Salat? And in which time should I be praying these?’
فَكَتَبَ بِخَطِّهِ احْشُهُمَا فِي صَلَاةِ اللَّيْلِ حَشْواً.
He-asws wrote in his-asws own handwriting: ‘Fill them in the night Salat a filling’’.[199]
51 التَّهْذِيبُ، عَنِ الْحُسَيْنِ عَنِ النظر [النَّضْرِ] عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَكْعَتَيِ الْفَجْرِ قَبْلَ الْفَجْرِ أَوْ بَعْدَ الْفَجْرِ
(The book) ‘Al Tahzeeb’ – from Al Husayn, from Al Nazar, from Hisham Bin Salim, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about two (optional) Cycles of the Al-Fajr, ‘Is it (to be prayed) before Al-Fajr or after Al-Fajr?’
فَقَالَ قَبْلَ الْفَجْرِ إِنَّهُمَا مِنْ صَلَاةِ اللَّيْلِ ثَلَاثَ عَشْرَةَ رَكْعَةً صَلَاةُ اللَّيْلِ الْخَبَرَ.
He-asws said: ‘Before Al-Fajr. But rather these two are from the night Salat, thirteen Cycles of the night Salat’ – the Hadeeth’’.[200]
52 التَّهْذِيبُ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِصَلَاةِ اللَّيْلِ مِنْ أَوَّلِ اللَّيْلِ إِلَى آخِرِهِ إِلَّا أَنَّ أَفْضَلَ ذَلِكَ إِذَا انْتَصَفَ اللَّيْلُ.
(The book) ‘Al Tahzeeb’ – from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at,
‘From Abu Abdullah-asws having said: ‘There is no problem with the night Salat from beginning of the night to its end, except that the best of that is when it is midnight’’.[201]
53 التَّهْذِيبُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع وَ أَظُنُّهُ إِسْحَاقَ بْنَ غَالِبٍ قَالَ قَالَ إِذَا قَامَ الرَّجُلُ مِنَ اللَّيْلِ فَظَنَّ أَنَّ الصُّبْحَ قَدْ أَضَاءَ فَأَوْتَرَ ثُمَّ نَظَرَ فَرَأَى أَنَّ عَلَيْهِ لَيْلًا
(The book) ‘Al-Tahzeeb’ – from Ibn Mahboub, from Yaqoub, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from one of our companions,
‘From Abu Abdullah-asws, and I think it was Is’haq Bin Ghalib who said, ‘He-asws said: ‘When the man stands from the night and he thinks that the morning has illuminated, so he prays Al-Witr Salat, then he looks, so he sees that the night is still upon him’.
قَالَ يُضِيفُ إِلَى الْوَتْرِ رَكْعَةً ثُمَّ يَسْتَقْبِلُ صَلَاةَ اللَّيْلِ ثُمَّ يُوتِرُ بَعْدَهُ.
He-asws said: ‘He should add a Cycle to Al-Witr Salat, then he should perform the night Salat, then pray Al-Witr after that’’.[202]
وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَقُومُ وَ أَنَا أَتَخَوَّفُ الْفَجْرَ
And from Ahmad Bin Muhammad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abdul Aziz who said,
‘I said to Abu Abdullah-asws, ‘I arise (for night Salat) and I fear the dawn’.
قَالَ فَأَوْتِرْ
He-asws said: ‘Pray Al-Witr Salat (one Cycle)’.
قُلْتُ فَأَنْظُرُ فَإِذَا عَلَيَّ لَيْلٌ
I said, ‘I look and there is still night upon me’.
قَالَ فَصَلِّ صَلَاةَ اللَّيْلِ.
He-asws said: ‘Then pray the night Salat’’.[203]
وَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَجَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ يُصَلِّي رَكْعَتَيْنِ بَعْدَ الْعِشَاءِ يَقْرَأُ فِيهِمَا بِمِائَةِ آيَةٍ وَ لَا يَحْتَسِبُ بِهِمَا وَ رَكْعَتَيْنِ وَ هُوَ جَالِسٌ يَقْرَأُ فِيهِمَا بِ قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يا أَيُّهَا الْكافِرُونَ
And from Muhammad Bin Ahmad, from Al Hajjal,
‘From Abu Abdullah-asws, he-asws used to pray two Cycles Salat after Al-Isha, reciting one hundred Verses in them, not counting with them, and two Cycles while he-asws is seated reciting in them: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed), and Say: ‘O you Kafirs!’ [109:1] (Surah Al-Kafiroun).
فَإِنِ اسْتَيْقَظَ مِنَ اللَّيْلِ صَلَّى صَلَاةَ اللَّيْلِ وَ أَوْتَرَ وَ إِنْ لَمْ يَسْتَيْقِظْ حَتَّى يَطْلُعَ الْفَجْرُ صَلَّى رَكْعَةً فَصَارَتْ شَفْعاً وَ احْتَسَبَ بِالرَّكْعَتَيْنِ اللَّتَيْنِ صَلَّاهُمَا بَعْدَ الْعِشَاءِ وَتْراً.
If you wake up from the night, then pray the night Salat and Al-Witr Salat, and if you don’t wake up until the dawn emerges, pray one Cycle, it would be (counted as) two, and count the two Cycles, the ones which you had prayed after Al-Isha was being Al-Witr (Salat)’’.[204]
54 الْكَافِي، عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْخَزَّازِ عَنْ مُحَمَّدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع كَانَ إِذَا أَصْبَحَ قَالَ أَبْتَدِئُ يَوْمِي هَذَا الدُّعَاءَ فَإِذَا فَعَلَ ذَلِكَ الْعَبْدُ أَجْزَأَ مِمَّا نَسِيَ فِي يَوْمِهِ.
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ali Bin Al Hakam, from Al Khazzaz, from Muhammad who said,
‘Abu Abdullah-asws said: ‘Ali Bin Al-Husayn-asws, whenever it was morning, said: ‘I-asws begin my‑asws day with this supplication’. When the servant does that, it would suffice from what he had forgotten during his day’’.[205]
وَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ قَالَ إِذَا أَصْبَحَ اللَّهُمَّ إِنِّي أَصْبَحْتُ إِلَخْ إِذَا قَالَ هَذَا الْكَلَامَ لَمْ يَضُرَّهُ يَوْمَهُ ذَلِكَ شَيْءٌ وَ إِذَا أَمْسَى فَقَالَ لَمْ يَضُرَّهُ تِلْكَ اللَّيْلَةَ شَيْءٌ إِنْ شَاءَ اللَّهُ.
And from Ali Bin Ibrahim, from his father, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Al-Husayn Bin Al Mukhtar, from a man,
‘From Abu Ja’far-asws having said: ‘One who says when it is morning, ‘O Allah-azwj! I have come to a morning’, etc, when he says the speech, nothing of that day of his will harm him, and when it is evening, he says (same), nothing of that night will harm him, if Allah-azwj so Desires’’.[206]
55 التَّهْذِيبُ، وَ الْكَافِي، مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا ع قَالَ: أَيُّمَا امْرَأَةٍ أَوْ رَجُلٍ خَائِفٍ أَفَاضَ مِنَ الْمَشْعَرِ الْحَرَامِ لَيْلًا فَلَا بَأْسَ فَلْيَرْمِ الْجَمْرَةَ ثُمَّ لْيَمْضِ وَ لْيَأْمُرْ مَنْ يَذْبَحُ عَنْهُ الْخَبَرَ.
(The books) ‘Al Tahzeeb’, and ‘Al Kafi’ – Muhammad Bin Yaqoub, from a number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Ali Bin Abu Hamza,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Whichever woman or man fears departing (during Hajj) from the Sacred Monuments at night, there is no problem in pelting the (three) rocks (a ritual of Hajj), then let him continue and let him instruct someone to slaughter (a sacrificial animal) on his behalf’ – the Hadeeth’’.[207]
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع قَالَ: لَا بَأْسَ أَنْ يُفِيضَ الرَّجُلُ بِلَيْلٍ إِذَا كَانَ خَائِفاً.
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from one of our companions,
‘From one of the two (5th or 6th Imam-asws) having said: ‘There is no problem if the man were to depart at night when he was scared’’.[208]
وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَخَّصَ رَسُولُ اللَّهِ ص لِلنِّسَاءِ وَ الصِّبْيَانِ أَنْ يُفِيضُوا بِاللَّيْلِ وَ أَنْ يَرْمُوا الْجِمَارَ بِلَيْلٍ وَ أَنْ يُصَلُّوا الْغَدَاةَ فِي مَنَازِلِهِمْ.
And from him, from a number of our companions, from Ahmad Bin Muhammad Bin Al-Husayn Bin Saeed, from Abu Al Magra’a, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww allowed for the women and the children to depart at night, and to pelt the rocks at night, and to pray the morning Salat in their houses’’.[209]
وَ عَنْهُ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَعَنَا نِسَاءٌ فَأُفِيضُ بِهِنَّ بِلَيْلٍ
And from him, from Ali Bin Al Numan, from Saeed Al A’araj who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! There are women with us. Can I depart with them at night?’
قَالَ نَعَمْ تُرِيدُ أَنْ تَصْنَعَ كَمَا صَنَعَ رَسُولُ اللَّهِ ص
He-asws said: ‘Yes! You intend to do like what Rasool-Allah-saww had done?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
فَقَالَ أَفِضْ بِهِنَّ بِلَيْلٍ الْخَبَرَ.
He-asws said: ‘Depart with them at night’ – the Hadeeth’’.[210]
56 التَّهْذِيبُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الثَّمَانِيَةَ رَكَعَاتٍ يُصَلِّيهَا الْعَبْدُ آخِرَ اللَّيْلِ زِينَةُ الْآخِرَةِ.
(The book) ‘Al Tahzeeb’ –
‘From Abu Abdullah-asws having said: ‘Eight Cycles Salat the servant prays at the end of the night is an adornment of the Hereafter’’.[211]
وَ عَنْ مُرَازِمٍ عَنْهُ ع قُلْتُ مَتَى أُصَلِّي صَلَاةَ اللَّيْلِ
And from Murazim,
‘From him-asws, I (the narrator) said, ‘When should I pray the night Salat?’
قَالَ صَلِّهَا آخِرَ اللَّيْلِ.
He-asws said: ‘Pray it at end of the night’’.[212]
57 الْخِلَافُ، لِلشَّيْخِ رَوَى النَّبِيُّ ص أَنَّهُ قَالَ: إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ فَكُلُوا وَ اشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ.
(The book) ‘Al Khilaf’ of the Sheykh –
‘It is reported by the Prophet-saww having said: ‘Bilal-ra proclaims Azaan at night, therefore eat and drink until Ibn Umm Maktoum proclaims Azaan’’.[213] (opposes the previous ones where its well established that Ibn Umm Maktoum proclaims Azaan at night)
58 الْمُعْتَبَرُ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَمَانٌ مِنْ آخِرِ اللَّيْلِ ثُمَّ الْوَتْرُ ثَلَاثُ رَكَعَاتٍ وَ يَفْصِلُ بَيْنَهُمَا بِتَسْلِيمٍ ثُمَّ رَكْعَتَيِ الْفَجْرِ.
(The book) ‘Al Mugheira’ – from Suleyman Bin Khalid,
‘From Abu Abdullah-asws having said: ‘Eight (Cycles Salat) from end of the night, then Al-Witr Salat of three Cycles, and keep a gap between the two with performing the Salaam, then two Cycles of Al-Fajr’’.[214]
59 التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الصَّلَاةِ بِاللَّيْلِ فِي السَّفَرِ فِي أَوَّلِ اللَّيْلِ فَقَالَ إِذَا خِفْتَ الْفَوْتَ فِي آخِرِهِ.
(The book) ‘Al Tahzeeb’, in ‘Al Saheeh’ –
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the night Salat during the journey at beginning of the night. He-asws said: ‘When you fear the loss (lapse) in its end’’.[215]
وَ فِي الْمُوَثَّقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِصَلَاةِ اللَّيْلِ فِيمَا بَيْنَ أَوَّلِهِ إِلَى آخِرِهِ إِلَّا أَنَّ أَفْضَلَ ذَلِكَ بَعْدَ انْتِصَافِ اللَّيْلِ.
And in (the book) ‘Muwassaq’ –
‘From Abu Abdullah-asws having said: ‘There is no problem with the night Salat in what is between it’s beginning to is end, except that the best of that is after midnight’’.[216]
وَ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ بِلَالٍ قَالَ: كَتَبْتُ إِلَيْهِ فِي وَقْتِ صَلَاةِ اللَّيْلِ فَكَتَبَ عِنْدَ زَوَالِ اللَّيْلِ وَ هُوَ نِصْفُهُ أَفْضَلُ فَإِنْ فَاتَ فَأَوَّلَهُ وَ آخِرَهُ جَائِزٌ.
And from Al-Husayn Bin Ali Bin Bilal who said,
‘I wrote to him-asws regarding the time of the night Salat. He-asws wrote: ‘At midnight, and it is it’s midpoint, is better. If it is missed, then it’s beginning and it’s end is allowed’’.[217]
60 الْفَقِيهُ، وَ الْكَافِي، فِي الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّ رَجُلًا مِنْ مَوَالِيكَ مِنْ صُلَحَائِهِمْ شَكَا إِلَيَّ مَا يَلْقَى مِنَ النَّوْمِ وَ قَالَ إِنِّي أُرِيدُ الْقِيَامَ إِلَى الصَّلَاةِ بِاللَّيْلِ فَيَغْلِبُنِي النَّوْمُ إِلَى أَنْ أُصْبِحَ
(The book) ‘Al Faqeeh’, and ‘Al Kafi’ – in ‘Al Saheeh’, from Muawiya Bin Wahb,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘A man from your-asws friends, from their righteous ones, complained to me of what he faced from the sleep, and he said, ‘I want to stand to the Salat at night, but the sleep overcomes me until it is morning’’.
إِلَى قَوْلِهِ وَ لَمْ يُرَخِّصْ فِي النَّوَافِلِ أَوَّلَ اللَّيْلِ وَ قَالَ الْقَضَاءُ بِالنَّهَارِ أَفْضَلُ.
Up to his-asws words: ‘And he is not allowed regarding the optional Salats at beginning of the night’. And said: ‘The fulfilling (Qaza) at daytime is better’’.[218]
61 الْكَافِي، وَ التَّهْذِيبُ، عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ أَوِ ابْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَقُومُ آخِرَ اللَّيْلِ وَ أَخَافُ الصُّبْحَ
(The book) ‘Al Kafi’, and ‘Al Tahzeeb’ – From Ismail Bin Jabir, or Ibn Sinan who said,
‘I said to Abu Abdullah-asws, ‘I stand at end of the night and I fear the morning’.
قَالَ اقْرَأِ الْحَمْدَ وَ اعْجَلْ اعْجَلْ.
He-asws said: ‘Recite (Surah) ‘Al-Hamd’ and hasten, hasten!’’[219]
وَ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقُومُ مِنْ آخِرِ اللَّيْلِ وَ هُوَ يَخْشَى أَنْ يَفْجَأَهُ الصُّبْحُ أَ يَبْدَأُ بِالْوَتْرِ الْخَبَرَ.
And in ‘Al Saheeh’ (Al Tahzeeb and Al Kafi) – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the man standing from end of the night and he is fearful of the morning coming up suddenly, should he begin with (praying) ‘Al-Witr’ Salat?’ – the Hadeeth’’.[220]
62 التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الرَّجُلِ يَكُونُ فِي بَيْتِهِ وَ هُوَ يُصَلِّي وَ هُوَ يَرَى أَنَّ عَلَيْهِ لَيْلًا ثُمَّ يَدْخُلُ عَلَيْهِ الْآخَرُ مِنَ الْبَابِ فَقَالَ قَدْ أَصْبَحْتَ هَلْ يُعِيدُ الْوَتْرَ أَمْ لَا أَوْ يُعِيدُ شَيْئاً مِنْ صَلَاتِهِ
(The book) ‘Al Tahzeeb’ – In ‘Al Saheeh’, from Sa’ad Bin Sa’ad who said,
‘I asked Al-Reza-asws about the man who happens to be in his house and he is praying Salat, and he sees that night is upon him. Then another (man) enters from the door. He says, ‘It is morning’. Should he repeat Al-Witr Salat or not, or repeat anything from his Salat?’
قَالَ يُعِيدُ إِنْ صَلَّاهَا مُصْبِحاً.
He-asws said: ‘He should repeat if he had prayed it in the morning’’.[221]
63 الْفَقِيهُ، قَالَ قَالَ أَبُو جَعْفَرٍ ع وَقْتُ صَلَاةِ اللَّيْلِ مَا بَيْنَ اللَّيْلِ إِلَى آخِرِهِ.
(The book) ‘Al Faqeeh’ –
‘He said, ‘Abu Ja’far-asws said: ‘The time of the night Salat is what is between the night up to its end’’.[222]
64 التَّهْذِيبُ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ أَوَّلِ وَقْتِ رَكْعَتَيِ الْفَجْرِ قَالَ سُدُسُ اللَّيْلِ الْبَاقِي.
(The book) ‘Al Tahzeeb’ – from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the first time of the two Cycles of Al-Fajr. He-asws said: ‘A sixth of the night remaining’’.[223]
وَ فِي الصَّحِيحِ عَنْ حَمَّادٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع رُبَّمَا صَلَّيْتُهُمَا وَ عَلَيَّ لَيْلٌ فَإِنْ قُمْتُ وَ لَمْ يَطْلُعِ الْفَجْرُ أَعَدْتُهُمَا.
In ‘Al Saheeh’ (Al Tahzeeb) – from Hammad who said,
‘Abu Abdullah-asws said to me: ‘Sometimes I-asws pray these two (cycles) and night is still upon me-asws If I-asws were to stand and the dawn has not emerged, I-asws repeat these’’.[224]
65 الْكَافِي، فِي الْمُوَثَّقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَانَ يُحْمَدُ الرَّجُلُ أَنْ يَقُومَ مِنْ آخِرِ اللَّيْلِ فَيُصَلِّيَ صَلَاتَهُ ضَرْبَةً وَاحِدَةً ثُمَّ يَنَامَ وَ يَذْهَبَ.
(The book) ‘Al Kafi’ – In the ‘Trusted (Hadeeth)’,
‘From Abu Abdullah-asws having said: ‘It is not praise-worthy if the man were to stand from end of the night, so he prays his Salat in one strike, then he goes and sleeps’’.[225]
66 التَّهْذِيبُ، عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ سَاعَاتِ الْوَتْرِ قَالَ أَحَبُّهَا إِلَيَّ الْفَجْرُ الْأَوَّلُ
(The book) ‘Al Tahzeeb’ – From Ismail Bin Sa’ad who said,
‘I asked Al-Reza-asws about times of Al-Witr Salat. He-asws said: ‘The most beloved of these to me-asws is the first (true) dawn’.
وَ سَأَلْتُهُ عَنْ أَفْضَلِ سَاعَاتِ صَلَاةِ اللَّيْلِ قَالَ الثُّلُثُ الْبَاقِي.
And I asked him-asws about the best timing of the night Salat. He-asws said: ‘The remaining third (of the night)’’.[226]
67 الْفَقِيهُ، عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَفْضَلُ قَضَاءِ صَلَاةِ اللَّيْلِ فِي السَّاعَةِ الَّتِي فَاتَتْكَ آخِرُ اللَّيْلِ وَ لَيْسَ بَأْسٌ أَنْ تَقْضِيَهَا بِالنَّهَارِ وَ قَبْلَ أَنْ تَزُولَ الشَّمْسُ.
(The book) ‘Al Faqeeh’ – from Bureyd,
‘From Abu Ja’far-asws having said: ‘The best fulfilment (Qaza) of the night Salat is in the time of end of the night which you lost, and there isn’t any problem with the daytime, and before midday’’.[227]
68 الْكَافِي، عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَفْضَلُ قَضَاءِ النَّوَافِلِ قَضَاءُ صَلَاةِ اللَّيْلِ بِاللَّيْلِ وَ صَلَاةِ النَّهَارِ بِالنَّهَارِ
(The book) ‘Al Kafi’ –
‘From Abu Ja’far-asws having said: ‘The best fulfilment (Qaza) of the optional Salat, is fulfilling (Qaza) the night Salat at night, and the day Salat at daytime’.
قُلْتُ وَ يَكُونُ وَتْرَانِ فِي لَيْلَةٍ
I said, ‘And can there be two Witr Salats during a night?’
قَالَ لَا
He-asws said: ‘No’.
قُلْتُ وَ لِمَ تَأْمُرُنِي أَنْ أُوتِرَ وَتْرَيْنِ فِي لَيْلَةٍ
I said, ‘And why are you-asws instructing me that I should pray two Al-Witr Salats during a night?’
قَالَ أَحَدُهُمَا قَضَاءٌ.
He-asws said: ‘One of the two is a fulfilment (Qaza)’’.[228]
69 غِيَاثُ سُلْطَانِ الْوَرَى، لِلسَّيِّدِ بْنِ طَاوُسٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ رَجُلٌ عَلَيْهِ دَيْنٌ مِنْ صَلَاةٍ قَامَ يَقْضِيهِ فَخَافَ أَنْ يُدْرِكَهُ الصُّبْحُ وَ لَمْ يُصَلِّ صَلَاةَ لَيْلَتِهِ تِلْكَ
(The book) ‘Giyas Sultan Al Wara’ – of the Seyyid Bin Taqoos, from Hareyz, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘A man said to him-asws, ‘A man has debt upon him of a (missed) Salat. He stands to fulfil it, but he fears that the morning might come across him and he has not prayed the Salat of that night of his’.
قَالَ يُؤَخِّرُ الْقَضَاءَ وَ يُصَلِّي صَلَاةَ لَيْلَتِهِ تِلْكَ.
He-asws said: ‘He should delay the fulfilment (Qaza) and he should pray Salat of that night of his’’.[229]
70 الْخِصَالُ، بِسَنَدِهِ الْمُعْتَبَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ كَانَتْ لَهُ حَاجَةٌ فَيَطْلُبُهَا فِي ثَلَاثِ سَاعَاتٍ إِلَى قَوْلِهِ وَ سَاعَةٍ فِي آخِرِ اللَّيْلِ عِنْدَ طُلُوعِ الْفَجْرِ فَإِنَّ مَلَكَيْنِ يُنَادِيَانِ هَلْ مِنْ تَائِبٍ يُتَابُ عَلَيْهِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – By his reliable chain,
‘From Amir Al-Momineen-asws having said: ‘One who has a need for him, let him seek in three timings’ – up to his-asws words: ‘And an hour – at the end of the night at dawn, for two Angels call out, ‘Is there any repentant so He-azwj can Turn to him (with Forgiveness)?’’ – the Hadeeth’’.[230]
71 الْكَافِي، عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ ظِلالُهُمْ بِالْغُدُوِّ وَ الْآصالِ قَالَ هُوَ الدُّعَاءُ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ غُرُوبِهَا وَ هِيَ سَاعَةُ إِجَابَةٍ.
(The book) ‘Al Kafi’ –
‘From Abu Abdullah-asws regarding Words of Allah-azwj: and (so do) their shadows, in the morning and evening [13:15]. He-asws said: ‘It is the supplication before emergence of the sun and before its setting, and it is a time of the Answering’’.[231]
72 مِصْبَاحُ الْكَفْعَمِيِّ، عَنِ الصَّادِقِ ع مَنْ كَانَتْ بِهِ عِلَّةٌ فَلْيَقُلْ عَلَيْهَا فِي كُلِّ صَبَاحٍ أَرْبَعِينَ مَرَّةً أَرْبَعِينَ يَوْماً إِلَخْ.
(The book) ‘Misbah Al Kaf’amy’ –
‘From Al-Sadiq-asws: ‘One who were to have an illness with him, let him say upon it during every morning, forty times, for forty days’ – etc.’’.[232]
73 الْكَافِي، فِي الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ عَشْرَ مَرَّاتٍ اللَّهُمَّ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ إِلَى قَوْلِهِ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ كُنْتَ قَدْ أَدَّيْتَ شُكْرَ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ فِي ذَلِكَ الْيَوْمِ وَ فِي تِلْكَ اللَّيْلَةِ.
(The book) ‘Al Kafi’ – In ‘Al-Hassan’ (good Hadeeth),
‘From Abu Abdullah-asws having said: ‘When it is morning and evening, say ten times, ‘O Allah‑azwj! What bounties are with me in the morning’ – up to his-asws words: ‘When you say that, you would have fulfilled thanks for what Allah-azwj has Favoured with upon you during that day and during that night’’.[233]
وَ فِي الصَّحِيحِ عَنْهُ ع قَالَ: شَرَفُ الْمُؤْمِنِ قِيَامُهُ بِاللَّيْلِ.
And in ‘Al Saheeh’ (Al Kafi) –
‘From him-asws having said: ‘Nobility of the Momin is his standing at night (for Salat)’’.[234]
وَ عَنْهُ ع فِي قَوْلِهِ تَعَالَى إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ قَالَ صَلَاةُ الْمُؤْمِنِ بِاللَّيْلِ تَذْهَبُ بِمَا عَمِلَ مِنْ ذَنْبٍ بِالنَّهَارِ.
And from him-asws regarding Words of the Exalted: Surely the good deeds erase the evil deeds, [11:114]. He-asws said: ‘Salat of the Momin at night Erases what sins he had done at daytime’’.[235]
74 التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ أَبِي جَعْفَرٍ ع وَ سُئِلَ عَنْ قَوْلِ اللَّهِ قُمِ اللَّيْلَ إِلَّا قَلِيلًا قَالَ أَمَرَهُ اللَّهُ أَنْ يُصَلِّيَ كُلَّ لَيْلَةٍ إِلَّا أَنْ يَأْتِيَ لَيْلَةٌ مِنَ اللَّيَالِي لَا يُصَلِّي فِيهَا شَيْئاً.
(The book) ‘Al Tahzeeb’ – In ‘Al Saheeh’ –
‘From Abu Ja’far-asws, and he-asws had been asked about Words of Allah-azwj: Stand (to pray Salat) at night except a little [73:2]. He-asws said: ‘Allah-azwj Commanded him-saww to pray Salat whole night except that there came a nigh from the nights he-saww did not pray anything during it’’.[236]
75 التَّهْذِيبُ، وَ ثَوَابُ الْأَعْمَالِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ- الْمالُ وَ الْبَنُونَ زِينَةُ الْحَياةِ الدُّنْيا إِنَّ الثَّمَانِيَ رَكَعَاتٍ يُصَلِّيهَا الْعَبْدُ آخِرَ اللَّيْلِ زِينَةُ الْآخِرَةِ.
(The book) ‘Al Tahzeeb’, and ‘Sawaab Al Amaal’ –
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: The wealth and the children are a adornment of the life of the world, [18:46] – The eight Cycles Salat the servant prays at end of the night is an adornment of the Hereafter’’.[237]
وَ عَنْهُ ع قَالَ قَالَ عَلِيٌّ ع قِيَامُ اللَّيْلِ مَصَحَّةٌ لِلْبَدَنِ الْخَبَرَ.
And from him-asws having said: ‘Ali-asws said: ‘Standing at night (for Salat) is health for the body’ – the Hadeeth’’.[238]
76 الْفَقِيهُ، فِي وَصِيَّةِ النَّبِيِّ ص لِعَلِيٍّ ع يَا عَلِيُّ ثَلَاثٌ فَرَحَاتٌ لِلْمُؤْمِنِ فِي الدُّنْيَا مِنْهَا التَّهَجُّدُ فِي آخِرِ اللَّيْلِ يَا عَلِيُّ ثَلَاثٌ كَفَّارَاتٌ مِنْهَا التَّهَجُّدُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ.
(The book) ‘Al Faqeeh’ –
‘In a bequest of the Prophet-saww to Al-asws: ‘O Ali-asws! Three are a joy for the Momin in the world. From these is the vigil at the end of the night. O Ali-asws! Three are atonements. From these, is the vigil at night while the people are asleep’’.[239]
77 التَّهْذِيبُ، وَ الْعِلَلُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَدَعْ قِيَامَ اللَّيْلِ فَإِنَّ الْمَغْبُونَ مَنْ حُرِمَ قِيَامَ اللَّيْلِ.
(The book) ‘Al Tahzeeb’, and ‘Al Ilal’ –
‘From Abu Abdullah-asws having said: ‘Do not leave standing at night, for the embezzled is the one deprived of standing at night’’.[240]
78 الْكَافِي، قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ إِنِّي قَدْ حُرِمْتُ الصَّلَاةَ بِاللَّيْلِ
(The book) ‘Al-Kafi’ –
He said, ‘A man came to Amir Al-Momineen-asws. He said, ‘I am deprived of the night Salat!’
فَقَالَ ع قَدْ قَيَّدَتْكَ ذُنُوبُكَ.
He-asws said: ‘Your sins have shackled you’’.[241]
79 الْفَقِيهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع إِنِّي لَأَمْقُتُ الرَّجُلَ قَدْ قَرَأَ الْقُرْآنَ ثُمَّ يَسْتَيْقِظُ مِنَ اللَّيْلِ فَلَا يَقُومُ حَتَّى إِذَا كَانَ عِنْدَ الصُّبْحِ قَامَ يُبَادِرُ بِالصَّلَاةِ.
(The book) ‘Al Faqeeh’ –
‘From Abu Abdullah-asws: ‘I-asws hate the man who has recited the Quran, then he stays awake at night but he does not stand (for Salat) until when it was to be morning, he rushes with the Salat’’.[242]
80 الْمُعْتَبَرُ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَوْلِهِ تَعَالَى وَ بِالْأَسْحارِ هُمْ يَسْتَغْفِرُونَ قَالَ فِي الْوَتْرِ فِي آخِرِ اللَّيْلِ سَبْعِينَ مَرَّةً.
(The book) ‘Al Mo’tabar’ – from Muawiya Bin Ammar who said,
‘I heard Abu Abdullah-asws saying regarding Words of the Exalted: And in the early mornings they used to seek Forgiveness [51:18]. He-asws said: ‘In Al-Witr Salat: ‘In the end of the night, seventy times’’.[243]
وَ رُوِيَ مِنْ طَرِيقِ الْمُخَالِفِينَ عَنِ ابْنِ عُمَرَ وَ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص قَالَ: الْوَتْرُ رَكْعَةٌ مِنْ آخِرِ اللَّيْلِ.
And it is reported from ways of the adversaries, from Ibn Umar and Ibn Abbas,
‘The Prophet-saww said: ‘Al-Witr Salat is one Cycle from end of the night’’.[244]
81 التَّهْذِيبُ، بِسَنَدٍ يَقْرُبُ مِنَ الصَّحِيحِ عَنْ أَبِي بَصِيرٍ قَالَ: إِذَا خَرَجْتَ بَعْدَ طُلُوعِ الْفَجْرِ وَ لَمْ تَنْوِ السَّفَرَ مِنَ اللَّيْلِ فَأَتِمَّ الصَّوْمَ وَ اعْتَدَّ بِهِ مِنْ شَهْرِ رَمَضَانَ.
(The book) ‘Al Tahzeeb’ – By a chain near from the correct (Al Saheeh), from Abu Baseer who said,
‘When you go out after the emergence of dawn and you had not intended the journey from the night, then complete the fast and count it as being from the month of Ramazan’’.[245]
وَ بِسَنَدٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَرَدْتَ السَّفَرَ فِي شَهْرِ رَمَضَانَ فَنَوَيْتَ الْخُرُوجَ مِنَ اللَّيْلِ فَإِنْ خَرَجْتَ قَبْلَ الْفَجْرِ أَوْ بَعْدَهُ فَأَنْتَ مُفْطِرٌ وَ عَلَيْكَ قَضَاءُ ذَلِكَ الْيَوْمِ.
And by another chain,
‘From Abu Abdullah-asws having said: ‘When you intend the journey from the night during the month of Ramazan, if you go out before the dawn or after it, you are broken of the Fast, and upon you is the fulfilment (Qaza) of that day’’.[246]
82 الْإِقْبَالُ، بِإِسْنَادِهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْجُهَنِيَّ أَتَى رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي إِبِلًا وَ غَنَماً وَ غِلْمَةً فَأُحِبُّ أَنْ تَأْمُرَنِي لَيْلَةً أَدْخُلُ فِيهَا فَأَشْهَدُ الصَّلَاةَ وَ ذَلِكَ فِي شَهْرِ رَمَضَانَ فَدَعَاهُ رَسُولُ اللَّهِ ص فَسَارَّهُ فِي أُذُنِهِ
(The book) ‘Al Iqbal’ – from Hammad Bin Isa, from Muhammad Bin Yusuf, from his father,
‘From Abu Ja’far-asws having said: ‘Al-Juhany came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! There are camels and sheep for me and slaves. I would love it if you-saww could instruct me to entered in it and attend the Salat’ – and that was during a month of Ramazan’. Rasool-Allah-saww called him and whispered secretly in his ear’.
قَالَ فَكَانَ الْجُهَنِيُّ إِذَا كَانَتْ لَيْلَةُ ثَلَاثٍ وَ عِشْرِينَ دَخَلَ بِإِبِلِهِ وَ غَنَمِهِ وَ أَهْلِهِ وَ وُلْدِهِ وَ غِلْمَتِهِ فَكَانَ تِلْكَ اللَّيْلَةُ لَيْلَةَ ثَلَاثٍ وَ عِشْرِينَ بِالْمَدِينَةِ فَإِذَا أَصْبَحَ خَرَجَ بِأَهْلِهِ وَ غَنَمِهِ وَ إِبِلِهِ إِلَى مَكَانِهِ.
He-asws said: ‘It was so that Al-Juhany, whenever it was the twenty-third, entered with his camels and his sheep, and his wife and his children and his slaves. So that night was the twenty-third night in Al-Medina. When it was morning, he would go out with his family, and his sheep, and his camels to his place’’.[247]
83 التَّهْذِيبُ، وَ مَجَالِسُ الشَّيْخِ، بِسَنَدٍ مُوَثَّقٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي صَلِّ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ فِي كُلِّ وَاحِدَةٍ مِنْهُمَا إِنْ قَوِيتَ عَلَى ذَلِكَ مِائَةَ رَكْعَةٍ سِوَى الثَّلَاثَ عَشْرَةَ وَ أَسْهِرْ فِيهِمَا حَتَّى تُصْبِحَ
(The book) ‘Al Tahzeeb’, and ‘Majalis’ of the Sheykh, by a trusted chain from Sama’at,
‘From Abu Abdullah-asws having said to me: ‘Pray Salat during the night of the twenty-first, and night of the twenty-third from the month of Ramazan, in each one of these, if you are strong upon that, one hundred Cycles Salat, apart from the thirteen Cycles, and stay awake in these nights until morning.
فَإِنَّ ذَلِكَ يُسْتَحَبُّ أَنْ يَكُونَ فِي صَلَاةٍ وَ دُعَاءٍ وَ تَضَرُّعٍ فَإِنَّهُ يُرْجَى أَنْ تَكُونَ لَيْلَةُ الْقَدْرِ فِي أَحَدِهِمَا وَ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ الْخَبَرَ.
That is recommended if one were to be in Salat, and supplication, and beseeching, for it is hoped that it could be the Night of Pre-determination (Laylat Al-Qadr) in one of these two, and the Night of Pre-determination is better than a thousand months’ – the Hadeeth’’.[248]
84 دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: مَنِ اغْتَسَلَ لَيْلَةَ الْقَدْرِ وَ أَحْيَاهَا إِلَى طُلُوعِ الْفَجْرِ خَرَجَ مِنْ ذُنُوبِهِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘From Musa Bin Ja’far-asws having said: ‘One who washes on the Night of Pre-determination (Laylat Al-Qadr) and stays awake up to the emergence of dawn, will come out from his sins’’.[249]
85 التَّهْذِيبُ، فِي الْمُوَثَّقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي حَدِيثٍ طَوِيلٍ فِي لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ يُصَلِّي فِي كُلِّ وَاحِدَةٍ مِنْهُمَا إِذَا قَوِيَ عَلَى ذَلِكَ مِائَةَ رَكْعَةٍ سِوَى هَذِهِ الثَّلَاثَ عَشْرَةَ رَكْعَةً وَ لْيَسْهَرْ فِيهِمَا حَتَّى يُصْبِحَ فَإِنَّهُ يُرْجَى أَنْ تَكُونَ لَيْلَةُ الْقَدْرِ فِي أَحَدِهِمَا.
(The book) ‘Al Tahzeeb’ – In ‘Al Mowsaq’ (trusted Hadeeth),
‘From Abu Abdullah-asws having said in a lengthy Hadeeth regarding the nights of twenty-first and twenty-third: ‘He should pray in each one of these, when he is strong upon that, one hundred Cycles, apart from these thirteen Cycles, and let him stay awake in these until morning, for it is hoped that it could be the Night of Pre-determination (Laylat Al Qadr) in one of these two nights’’.[250]
86 الْكَافِي، وَ التَّهْذِيبُ، وَ السَّرَائِرُ، عَنْ زُرَارَةَ وَ الْفُضَيْلِ قَالا قُلْنَا لَهُ أَ يُجْزِي إِذَا اغْتَسَلْتُ بَعْدَ الْفَجْرِ لِلْجُمُعَةِ
(The book) ‘Al Kafi’, and ‘Al Tahzeeb’, and ‘Al Saraair’ – from Zurara and Al Fuzeyl, both said,
‘We said to him-asws, ‘Does it suffice when if I were to wash for the Friday after Al-Fajr?’
فَقَالَ نَعَمْ.
He-asws said: ‘Yes’.[251]
87 التَّهْذِيبُ، عَنْ بُكَيْرٍ قَالَ: سَأَلْتُ فِي أَيِّ اللَّيَالِي أَغْتَسِلُ فِي شَهْرِ رَمَضَانَ
(The book) ‘Al Tahzeeb’ – from Bukeyr who said,
‘I asked, ‘In which of the nights during the months of Ramazan should I wash?’
إِلَى أَنْ قَالَ وَ الْغُسْلُ أَوَّلَ اللَّيْلِ
Up to he-asws said: ‘And what washing is in the beginning of the night’.
قُلْتُ فَإِنْ نَامَ بَعْدَ الْغُسْلِ
I said, ‘Supposing he sleeps after the washing?’
قَالَ هُوَ مِثْلُ غُسْلِ يَوْمِ الْجُمُعَةِ إِذَا اغْتَسَلْتَ بَعْدَ الْفَجْرِ أَجْزَأَكَ.
He-asws said: ‘It is similar to the washing on the day of Friday. When you have washed after Al-Fajr, it suffices you’’.[252]
88 قُرْبُ الْإِسْنَادِ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ هَلْ يُجْزِيهِ أَنْ يَغْتَسِلَ بَعْدَ طُلُوعِ الْفَجْرِ هَلْ يُجْزِيهِ ذَلِكَ مِنْ غُسْلِ الْعِيدَيْنِ
(The book) ‘Qurb Al Isnaad’ –
‘From Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws, ‘Would it suffice him if he were to wash after the emergence of dawn? Would that suffice him from washing on the two Eids?’
قَالَ إِنِ اغْتَسَلَ يَوْمَ الْفِطْرِ وَ الْأَضْحَى قَبْلَ الْفَجْرِ لَمْ يُجْزِهِ وَ إِنِ اغْتَسَلَ بَعْدَ طُلُوعِ الْفَجْرِ أَجْزَأَهُ.
He-asws said: ‘If he washed on the day of (Eids) Al-Fitr and Al-Azha before the dawn, it will not suffice him, and if he were to wash after the emergence of day, it would suffice him’’.[253]
89 التَّهْذِيبُ، عَنِ الرِّضَا ع سُئِلَ عَنْ رَجُلٍ أَصَابَتْهُ جَنَابَةٌ فِي آخِرِ اللَّيْلِ فَقَامَ لِيَغْتَسِلَ فَلَمْ يُصِبْ مَاءً فَذَهَبَ لِيَطْلُبَهُ أَوْ بَعَثَ مَنْ يَأْتِيهِ بِالْمَاءِ فَعَسُرَ عَلَيْهِ حَتَّى أَصْبَحَ كَيْفَ يَصْنَعُ
(The book) ‘Al Tahzeeb’ –
‘From Al-Reza-asws, he-asws was asked about a man hit by sexual impurity in the end of the night, so he stand to wash but cannot attain water, so he goes to search for it, or sends someone who can come to him with the water, but it is difficult upon him until morning, ‘How should he deal with it?’
قَالَ يَغْتَسِلُ إِذَا جَاءَهُ ثُمَّ يُصَلِّي.
He-asws said: ‘He should wash when he comes to him (with the water), then he should pray Salat’’.[254]
وَ بِإِسْنَادِهِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ بَعْضِ مَوَالِيهِ قَالَ: سَأَلْتُهُ عَنِ احْتِلَامِ الصَّائِمِ
And by his chain, from Ibrahim Bin Abdul Hameed, from one of his friends who said,
‘I asked him-asws about wet-dream of the fasting one’.
قَالَ قَالَ إِذَا احْتَلَمَ نَهَاراً فِي شَهْرِ رَمَضَانَ فَلَا يَنَمْ حَتَّى يَغْتَسِلَ وَ إِنْ أَجْنَبَ لَيْلًا فِي شَهْرِ رَمَضَانَ فَلَا يَنَامُ إِلَّا سَاعَةً حَتَّى يَغْتَسِلَ فَمَنْ أَجْنَبَ فِي شَهْرِ رَمَضَانَ فَنَامَ حَتَّى يُصْبِحَ فَعَلَيْهِ عِتْقُ رَقَبَةٍ الْخَبَرَ.
He (the narrator) said, ‘He-asws said: ‘When he has wet-dream at daytime during a month of Ramazan, he should not sleep until he has washed, and if he were to be with sexual impurity at night during a month of Ramazan, he should not sleep except for a while until he has washed. The one who becomes with sexual impurity during a month of Ramazan, so he sleeps unto morning, upon him is to liberate a neck’ – the Hadeeth’’.[255]
90 الْفَقِيهُ، وَ التَّهْذِيبُ، فِي الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ عَنِ الرَّجُلِ يَقْضِي شَهْرَ رَمَضَانَ فَيُجْنِبُ مِنْ أَوَّلِ اللَّيْلِ وَ لَا يَغْتَسِلُ حَتَّى يَجِيءَ آخِرُ اللَّيْلِ وَ هُوَ يَرَى أَنَّ الْفَجْرَ قَدْ طَلَعَ قَالَ لَا يَصُومُ ذَلِكَ الْيَوْمَ وَ يَصُومُ غَيْرَهُ.
(The books) ‘Al Faqeeh’, and ‘Al Tahzeeb’ – in ‘Al Saheeh’ (correct Hadeeth), from Abdullah Bin Sinan,
‘He asked Abu Abdullah-asws about the man who fulfils a month of Ramazan, so he becomes with sexual impurity from beginning of the night and he does not wash until the end of the night comes, and he sees that the dawn has emerged. He-asws said: ‘He should not fast that day and he should fast another’’.[256]
91 التَّهْذِيبُ، فِي الْمُوَثَّقِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا طَهُرَتْ بِلَيْلٍ مِنْ حَيْضَتِهَا ثُمَّ تَوَانَتْ فِي أَنْ تَغْتَسِلَ فِي شَهْرِ رَمَضَانَ حَتَّى أَصْبَحَتْ عَلَيْهَا قَضَاءُ ذَلِكَ الْيَوْمِ.
(The book) ‘Al Tahzeeb’ in ‘Al Mowsiq’ (the trusted Hadeeth), from Abu baseer,
‘From Abu Abdullah-asws having said: ‘When she is pure from her menstruation by a night, then she slackens in washing during a month of Ramazan until morning, upon her is to fulfilment (Qaza) of that day’’.[257]
92 قُرْبُ الْإِسْنَادِ، عَنِ الصَّادِقِ ع عَنْ أَبِيهِ قَالَ: كَانَ عَلِيٌّ ع يَسْتَاكُ وَ هُوَ صَائِمٌ فِي أَوَّلِ النَّهَارِ وَ آخِرِهِ فِي شَهْرِ رَمَضَانَ.
(The book) ‘Qurb Al Isnaad’ –
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws used to brush teeth while he‑asws was fasting, in the beginning of the day and its end, during the month of Ramazan’’.[258]
وَ عَنْهُ ع عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع لَا بَأْسَ بِأَنْ يَسْتَاكَ الصَّائِمُ بِالسِّوَاكِ الرَّطْبِ فِي أَوَّلِ النَّهَارِ.
And from him-asws, from his-asws father-asws having said: ‘Ali-asws said; ‘There is no problem with the fasting one brushing teeth with the wet branch (toothbrush) in the beginning of the day’’.[259]
93 الْكَافِي، فِي الْمُوَثَّقِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَحْتَلِمُ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ يُتِمُّ صَوْمَهُ كَمَا هُوَ
(The book) ‘Al Kafi’ – In ‘Al Mowsiq’ (trusted Hadeeth), from Ibn Bukeyr who said,
‘I asked Abu Abdullah-asws about the man who has wet dream at daytime during a month of Ramazan, ‘Can he complete his fast just as he is?’
فَقَالَ لَا بَأْسَ.
He-asws said: ‘No problem’’.[260]
94 الْفَقِيهُ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ مَتَى يَحْرُمُ الطَّعَامُ وَ الشَّرَابُ عَلَى الصَّائِمِ وَ تَحِلُّ الصَّلَاةُ صَلَاةُ الْفَجْرِ
(The book) ‘Al Faqeeh’ – from Aasim Bin Humeyd, from Abu Baseer who said,
‘I asked Abu Abdullah-asws. I said, ‘When is the food and the drink Prohibited upon the fasting one, and the Salat is Permitted, Al-Fajr Salat?’
فَقَالَ إِذَا اعْتَرَضَ الْفَجْرُ وَ كَانَ كَالْقُبْطِيَّةِ الْبَيْضَاءِ فَثَمَّ يَحْرُمُ الطَّعَامُ وَ يَحِلُّ الصِّيَامُ وَ تَحِلُّ الصَّلَاةُ صَلَاةُ الْفَجْرِ.
He-asws said: ‘When the dawn is displayed, and it would be like the white cotton cloth, then the food is Prohibited, and the fast is released, and the Salat is Permitted, Al-Fajr Salat’’.[261]
قَالَ وَ كَانَ رَسُولُ اللَّهِ ص يَقُولُ إِنَّ ابْنَ أُمِّ مَكْتُومٍ يُؤَذِّنُ بِلَيْلٍ فَإِذَا سَمِعْتُمْ أَذَانَهُ فَكُلُوا وَ اشْرَبُوا حَتَّى تَسْمَعُوا أَذَانَ بِلَالٍ.
He-asws said: ‘And Rasool-Allah-saww said: ‘Ibn Um Maktoum proclaims Azaan at night, so when you hear his Azaan, then eat and drink, until you hear the Azaan of Bilal-ra’’.[262]
95 الْكَافِي، فِي الصَّحِيحِ عَنْ أَحَدِهِمَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الْآيَةَ قَالَ نَزَلَتْ فِي خَوَّاتِ بْنِ جُبَيْرٍ إِلَى قَوْلِهِ فَبَاتَ عَلَى تِلْكَ الْحَالِ فَأَصْبَحَ الْخَبَرَ.
(The book) ‘Al Kafi’ – In ‘Al Saheeh’ (correct Hadeeth),
‘From one of the two (5th or 6th Imam-asws) regarding Words of Allah-azwj Mighty and Majestic: Permissible for you during the night of the Fast [2:187] – the Verse. He-asws said: ‘It was Revealed regarding Khawat Bin Jubeyr’ – up to his-asws words: ‘So spend the night upon that state until morning’ – the Hadeeth’’.[263]
96 الْفَقِيهُ، سُئِلَ الصَّادِقُ ع عَنِ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ فَقَالَ بَيَاضُ النَّهَارِ مِنْ سَوَادِ اللَّيْلِ.
(The book) ‘Al Faqeeh’ –
‘Al-Sadiq-asws was asked about: the white thread from the black thread at dawn, [2:187]. He‑asws said: ‘Brightness (whiteness) of the day from darkness (blackness) of the night’’.[264]
97 التَّهْذِيبُ، عَنْ إِسْحَاقَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع آكُلُ فِي شَهْرِ رَمَضَانَ بِاللَّيْلِ حَتَّى أَشُكَّ
(The book) ‘Al Tahzeeb’ – from Is’haq who said,
‘I said to Abu Abdullah-asws, ‘Can I eat at night during the month of Ramazan until I doubt?’
قَالَ كُلْ حَتَّى لَا تَشُكَ.
He-asws said: ‘Eat until you have no doubt’’.[265]
98 الْكَافِي، بِسَنَدٍ مُعْتَبَرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَذَّنَ ابْنُ أُمِّ مَكْتُومٍ لِصَلَاةِ الْغَدَاةِ وَ مَرَّ رَجُلٌ بِرَسُولِ اللَّهِ ص وَ هُوَ يَتَسَحَّرُ فَدَعَاهُ أَنْ يَأْكُلَ مَعَهُ فَقَالَ يَا رَسُولَ اللَّهِ قَدْ أَذَّنَ الْمُؤَذِّنُ لِلْفَجْرِ
(The book) ‘Al Kafi’ – by a reliable chain from Zurara,
‘From Abu Abdullah-asws having said: ‘Ibn Umm Maktoum proclaimed Azaan for the morning Salat, and a man passed by Rasool-Allah-saww and he-saww was having pre-dawn meal. He-saww invited him to eat with him. He said, ‘O Rasool-Allah-saww! The Muezzin has already proclaimed Azaan for Al-Fajr Salat!’
فَقَالَ إِنَّ هَذَا ابْنُ أُمِّ مَكْتُومٍ وَ هُوَ يُؤَذِّنُ بِلَيْلٍ فَإِذَا أَذَّنَ بِلَالٌ فَعِنْدَ ذَلِكَ فَأَمْسِكْ.
He-asws said: ‘This is Ibn Umm Maktoum and he is proclaiming Azaan at night. When Bilal-ra proclaims Azaan, so withhold (eating and drinking) during that’’.[266]
99 الْفَقِيهُ، وَ الْكَافِي، وَ التَّهْذِيبُ، بِأَسَانِيدِهِمْ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: وَ كَذَلِكَ الْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ النَّهَارِ ثُمَّ قَدِمَ أَهْلَهُ أُمِرَ بِالْإِمْسَاكِ بَقِيَّةَ يَوْمِهِ وَ لَيْسَ بِفَرْضٍ وَ كَذَلِكَ الْحَائِضُ إِذَا طَهُرَتْ.
(The books) ‘Al Faqeeh’, and ‘Al Kafi’, and ‘Al Tahzeeb’, by their chains from Al Zuhry,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘And like that is the traveller when he eats from the beginning of the day, then he arrives to his family, he is instructed with the withholding remainder of his day, and it isn’t an obligation, and like that is the menstruating woman when she becomes pure’’.[267]
100 الْكَافِي، فِي الصَّحِيحِ عَنْ عِيصٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْمٍ أَسْلَمُوا فِي شَهْرِ رَمَضَانَ وَ قَدْ مَضَى مِنْهُ أَيَّامٌ هَلْ عَلَيْهِمْ أَنْ يَقْضُوا مَا مَضَى مِنْهُ أَوْ يَوْمَهُمُ الَّذِي أَسْلَمُوا فِيهِ
(The book) ‘Al Kafi’ – In ‘Al Saheeh’ (correct Hadeeth’, from Ays who said,
‘I asked Abu Abdullah-asws about a people who became Muslims during the month of Ramazan, and days from it have already passed, ‘Is it upon them to be fulfilling (Qaza) of what has passed from it, or their day which they had become Muslims in?’
فَقَالَ لَيْسَ عَلَيْهِمْ قَضَاءٌ وَ لَا يَوْمُهُمُ الَّذِي أَسْلَمُوا فِيهِ إِلَّا أَنْ يَكُونُوا أَسْلَمُوا قَبْلَ طُلُوعِ الْفَجْرِ.
He-asws said: ‘It isn’t upon them to fulfil (Qaza) nor the day which they had become Muslims in except they happen to have become Muslims before the emergence of dawn’’.[268]
وَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لِأَبِي بَصِيرٍ فِي حَدِيثٍ طَوِيلٍ فَاطْلُبْهَا أَيْ لَيْلَةَ الْقَدْرِ فِي لَيْلَةِ إِحْدَى وَ ثَلَاثٍ وَ صَلِّ فِي كُلِّ وَاحِدَةٍ مِنْهُمَا مِائَةَ رَكْعَةٍ وَ أَحْيِهِمَا إِنِ اسْتَطَعْتَ إِلَى النُّورِ وَ اغْتَسِلْ فِيهِمَا.
And from Abu Hamza Al Sumali –
‘From Abu Abdullah-asws having said to Abu Baseer in a lengthy Hadeeth: ‘Seek it, i.e., Night of Pre-determination (Laylat Al-Qadr) during the night of the (twenty) first or (twenty) third, and pray one hundred Cycles in each one of these, stay awake if you are capable up to the light, and what in these’’.[269]
101 مِصْبَاحُ الشَّيْخِ، وَ الْمُقْنِعَةُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ قَرَأَ رَجُلٌ لَيْلَةَ ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ- إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ أَلْفَ مَرَّةٍ لَأَصْبَحَ وَ هُوَ شَدِيدُ الْيَقِينِ فِي الِاعْتِرَافِ بِمَا يَخْتَصُّ فِينَا.
(The book) ‘Misbah’ of the Sheykh, and ‘Al Muqnie’,
‘From Abu Abdullah-asws having said: ‘If on the night of the twenty-third from a month of Ramazan were to recite: Surely We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr) a thousand times up to morning, and he is of intense certainty in acknowledging what has been specialised regarding us-asws’’.[270]
102 مَعَانِي الْأَخْبَارِ، وَ صِفَاتُ الشِّيعَةِ، وَ الْمَجَالِسُ لِلصَّدُوقِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الشِّتَاءُ رَبِيعُ الْمُؤْمِنِ يَطُولُ فِيهِ لَيْلُهُ فَيَسْتَعِينُ بِهِ عَلَى قِيَامِهِ وَ يَقْصُرُ فِيهِ نَهَارُهُ فَيَسْتَعِينُ بِهِ عَلَى صِيَامِهِ.
(The book) ‘Ma’any Al Akhbar’, and ‘Sifaat Al Shia’, and ‘Al Majaalis’ of Al Sadouq,
‘From Abu Abdullah-asws having said: ‘The winter is a nourisher of the Momin. He prolongs his night (vigil) during it, so he is assisted by it upon his standing, and he shortens his day during it, so he is assisted by upon his fasting’’.[271]
103 التَّهْذِيبُ، عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع إِذَا طَهُرَتِ الْمَرْأَةُ مِنْ آخِرِ اللَّيْلِ فَلْتُصَلِّ الْمَغْرِبَ وَ الْعِشَاءَ.
(The book) ‘Al Tahzeeb’ – from Ibn Sinan,
‘From Abu Abdullah-asws: ‘When the woman becomes pure (from menstruation) from end of the night, so let her pray Al-Maghrib and Al-Isha Salat’’.[272]
104 الذِّكْرَى، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ مِنَ اللَّيْلِ فَسَبِّحْهُ وَ إِدْبارَ النُّجُومِ هُوَ الْوَتْرُ آخِرَ اللَّيْلِ.
(The book) ‘Al Zikra’ – from Abdullah Bin Sinan,
‘From Abu Ja’far-asws regarding Words of the Exalted: And from the night, so Glorify Him, and at the retreat of the stars [52:49]: ‘It is Al-Witr Salat at end of the night’’.[273]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي صَلَاةِ اللَّيْلِ وَ الْوَتْرِ فِي السَّفَرِ أَوَّلَ اللَّيْلِ إِذَا لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ فِي آخِرِهِ قَالَ نَعَمْ.
And from Abu Abdullah-asws regarding the night Salat and Al-Witr Salat during the journey at beginning of the night, when one is not capable of praying in its end. He-asws said: ‘Yes’’.[274]
وَ عَنْ مُحَمَّدِ بْنِ أَبِي قُرَّةَ بِإِسْنَادِهِ إِلَى إِبْرَاهِيمَ بْنِ سَيَابَةَ قَالَ: كَتَبَ بَعْضُ أَهْلِ بَيْتِي إِلَى أَبِي مُحَمَّدٍ ع فِي صَلَاةِ الْمُسَافِرِ أَوَّلَ اللَّيْلِ صَلَاةَ اللَّيْلِ فَكَتَبَ فَضْلُ صَلَاةِ الْمُسَافِرِ مِنْ أَوَّلِ اللَّيْلِ كَفَضْلِ صَلَاةِ الْمُقِيمِ فِي الْحَضَرِ مِنْ آخِرِ اللَّيْلِ.
And from Muhammad Bin Abu Qurra by his chain up to Ibrahim Bin Sayabah who said,
‘One of my family members wrote to Abu Muhammad-asws regarding Salat of the journey in the beginning of the night, the night Salat. He-asws wrote: ‘Merit of the Salat of the traveller from beginning of the night is like merit of the Salat on the non-traveller praying from end of the night’’.[275]
105 دَعَائِمُ الْإِسْلَامِ، عَنِ الصَّادِقِ ع قَالَ: صَلِّ صَلَاةَ اللَّيْلِ مَتَى شِئْتَ مِنْ أَوَّلِ اللَّيْلِ أَوْ مِنْ آخِرِهِ بَعْدَ أَنْ تُصَلِّيَ الْعِشَاءَ الْآخِرَةَ وَ تُوتِرُ بَعْدَ صَلَاةِ اللَّيْلِ.
(The book) ‘Da’aim Al Islam’ –
‘From Al-Sadiq-asws having said: ‘Pray the night Salat whenever you like, from the beginning of the night or from its end, after you have prayed Al-Isha the last Salat, and Al-Witr Salat after the night Salat’’.[276]
وَ عَنْهُ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَبْعَثُ مَلَائِكَةً إِذَا انْفَجَرَ الْفَجْرُ يَوْمَ الْجُمُعَةِ يَكْتُبُونَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ آلِهِ إِلَى اللَّيْلِ.
And from him-asws having said: ‘Allah-azwj Blessed and Exalted Dispatches Angels when the dawn breaks on the day of Friday. They write the Salawaat(s) upon Muhammad-saww and his‑saww Progeny-asws up to the night’’.[277]
وَ عَنْهُ ع قَالَ: التَّكْبِيرُ فِي أَيَّامِ التَّشْرِيقِ مِنْ صَلَاةِ الْفَجْرِ يَوْمَ عَرَفَةَ إِلَى صَلَاةِ الْعَصْرِ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ.
And from him-asws having said: ‘The (exclamations) of Takbeer during the days of Al-Tashreeq (11th, 12th and 13th Zulhijjah) is from Al-Fajr Salat on the day of Arafaat up to Salat Al-Asr from end of the days of Al-Tashreeq’’.[278]
وَ عَنْهُ ع فِي قَوْلِهِ تَعَالَى وَ إِدْبارَ النُّجُومِ قَالَ هُوَ الْوَتْرُ مِنْ آخِرِ اللَّيْلِ.
And from him-asws regarding Words of the Exalted: and at the retreat of the stars [52:49]. He‑asws said: ‘It is Al-Witr (Salat) from end of the night’’.[279]
وَ عَنْ عَلِيٍّ ع قَالَ: مَنْ أَرَادَ شَيْئاً مِنْ قِيَامِ اللَّيْلِ فَغَلَبَتْهُ عَيْنَاهُ حَتَّى يُصْبِحَ كَانَ نَوْمُهُ صَدَقَةً مِنَ اللَّهِ عَلَيْهِ وَ يُتَمِّمُ اللَّهُ قِيَامَ لَيْلَتِهِ.
And from Ali-asws having said: ‘One who intends anything from standing at night (for Salat), but his eyes overcome him until morning, his charity would be a charity from Allah-azwj upon him, and Allah-azwj will Complete the standing of his night’’.[280]
وَ عَنْهُ ع قَالَ: مَنْ أَخَّرَ النَّفْرَ إِلَى الْيَوْمِ الثَّالِثِ فَلَهُ أَنْ يَنْفِرَ مِنْ أَوَّلِ النَّهَارِ إِلَى آخِرِهِ مَتَى شَاءَ بَعْدَ أَنْ يُصَلِّيَ الْفَجْرَ وَ يَرْمِيَ الْجِمَارَ.
And from him-asws having said: ‘One who delays the departure to the third day, for him is to depart from beginning of the day to its end, whenever he so desires after having prayed Al-Fajr Salat and pelting the rocks’’.[281]
وَ سُئِلَ ع عَنِ الرَّجُلِ يَكُونُ عِنْدَهُ النِّسَاءُ يَغْشَى بَعْضَهُنَّ دُونَ بَعْضٍ قَالَ: إِنَّمَا عَلَيْهِ أَنْ يَبِيتَ عِنْدَ كُلِّ وَاحِدَةٍ فِي لَيْلَتِهَا وَ يَقِيلَ عِنْدَهَا فِي صَبِيحَتِهَا الْخَبَرَ.
And he-asws was asked about the man who happens to have the wives with him, sleeping with some besides others. He-asws said: ‘But rather, upon him is to spend the night with each one during her night, and reduce with her during her morning’ – the Hadeeth’’.[282]
106 الْفَقِيهُ، وَ التَّهْذِيبُ، بِإِسْنَادِهِمَا عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ وَطِئَ امْرَأَتَهُ وَ هُوَ مُعْتَكِفٌ لَيْلًا فِي شَهْرِ رَمَضَانَ قَالَ عَلَيْهِ الْكَفَّارَةُ
(The books) ‘Al Faqeeh’, and ‘Al Tahzeeb’, by their chains from Muhammad Bin Sinan, from Abdul A’ala Bin Ayn who said,
‘I asked Abu Abdullah-asws about a man who sleeps with his wife and he is in seclusion (Itikaaf) on a night during the month of Ramazan. He-asws said: ‘Upon him is the atonement’.
قَالَ قُلْتُ فَإِنْ وَطِئَهَا نَهَاراً
He (the narrator) said, ‘I said, ‘Supposing he sleeps with her at daytime?’
قَالَ عَلَيْهِ كَفَّارَتَانِ.
He-asws upon him are two atonements’’.[283]
رَوَاهُ السَّيِّدُ فِي نَهْجِ الْبَلَاغَةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ وَ قَدْ سُئِلَ عَنْ مَسَافَةِ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قَالَ مَسِيرَةُ يَوْمٍ لِلشَّمْسِ.
Explanation (Ahadeeth only) – It is reported by the Seyyid in (the book) ‘Nahj Al-Balagah’, from Amir Al-Momineen-asws, and he-asws had been asked about the travel distance what is between the east and the west. He-asws said: ‘Travel distance of one day for the sun’’.
الصَّدُوقُ فِي الصَّحِيحِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَخْرُجُ مِنْ بَيْتِهِ وَ هُوَ يُرِيدُ السَّفَرَ وَ هُوَ صَائِمٌ فَقَالَ إِنْ خَرَجَ قَبْلَ أَنْ يَنْتَصِفَ النَّهَارُ فَلْيُفْطِرْ وَ لْيَقْضِ ذَلِكَ الْيَوْمَ وَ إِنْ خَرَجَ بَعْدَ الزَّوَالِ فَلْيُتِمَّ صَوْمَهُ.
Al-Sadouq in ‘Al-Saheeh’, from Al-Halby, ‘From Abu Abdullah-asws having been asked about the man who goes out from his house and he intends the journey while he is fasting. He-asws said: ‘If he goes out before midday, let him break, and let him fulfil (Qaza) of that day, and if he goes out after the midday, let him complete his fast’’.
رَوَاهُ الشَّيْخُ بِسَنَدٍ يُمْكِنُ أَنْ يُعَدَّ مِنَ الْحِسَانِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يُصَلِّي مِنَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ وَ لَا مِنَ اللَّيْلِ بَعْدَ مَا يُصَلِّي الْعِشَاءَ حَتَّى يَنْتَصِفَ اللَّيْلُ.
It is reported by the Sheykh, it is possible to count it being from ‘Al Hisaan’ (good Hadeeth), from Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws would not pray Salat from the day until the sun had declined (midday), nor from the night after having prayed Al-Isha until midnight’’.
وَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ عَلِيٌّ ع لَا يُصَلِّي مِنَ اللَّيْلِ شَيْئاً إِذَا صَلَّى الْعَتَمَةَ حَتَّى يَنْتَصِفَ اللَّيْلُ وَ لَا يُصَلِّي مِنَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ.
And from Zurara, from Abu Ja’far-asws having said: ‘Ali-asws would not pray Salat from the night anything when he-asws had prays Al-Atma (Al-Isha) until midnight, nor did he-asws pray Salat from the day until the sun declined (midday)’’.
وَ رَوَى الصَّدُوقُ فِي الْفَقِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص لَا يُصَلِّي بِالنَّهَارِ شَيْئاً حَتَّى تَزُولَ الشَّمْسُ فَإِذَا زَالَتْ صَلَّى ثَمَانَ رَكَعَاتٍ وَ هِيَ صَلَاةُ الْأَوَّابِينَ تُفَتَّحُ فِي تِلْكَ السَّاعَةِ أَبْوَابُ السَّمَاءِ وَ يُسْتَجَابُ الدُّعَاءُ وَ تَهُبُّ الرِّيَاحُ وَ يَنْظُرُ اللَّهُ إِلَى خَلْقِهِ
And it is reported by Al-Sadouq in (the book) ‘Al-Faqeeh’ – ‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww would not pray anything at daytime until the sun declined (midday). When it had declined, he-saww would pray eight Cycles, and it is Salat of the penitent ones. Doors of the sky are opened during that time and the supplication is recommended, and the winds come down, and Allah-azwj Looks at His-azwj creatures.
فَإِذَا فَاءَ الْفَيْءُ ذِرَاعاً صَلَّى الظُّهْرَ أَرْبَعاً وَ صَلَّى بَعْدَ الظُّهْرِ رَكْعَتَيْنِ ثُمَّ صَلَّى رَكْعَتَيْنِ أُخْرَاوَيْنِ ثُمَّ صَلَّى الْعَصْرَ أَرْبَعاً إِذَا فَاءَ الْفَيْءُ ذِرَاعاً ثُمَّ لَا يُصَلِّي بَعْدَ الْعَصْرِ شَيْئاً حَتَّى تَئُوبَ الشَّمْسُ
When the shadow was to be a cubit, he-saww prayed Al-Zohr four Cycles, and prayed two Cycles after Al-Zohr, then prayed another two Cycles, then prayed Al-Asr four Cycles when the shadow is a cubit, then he-saww did not pray Salat anything after Al-Asr until the sun had set.
فَإِذَا آبَتْ وَ هُوَ أَنْ تَغِيبَ صَلَّى الْمَغْرِبَ ثَلَاثاً وَ بَعْدَ الْمَغْرِبِ أَرْبَعاً ثُمَّ لَا يُصَلِّي شَيْئاً حَتَّى يَسْقُطَ الشَّفَقُ فَإِذَا سَقَطَ الشَّفَقُ صَلَّى الْعِشَاءَ ثُمَّ أَوَى رَسُولُ اللَّهِ ص إِلَى فِرَاشِهِ وَ لَمْ يُصَلِّ شَيْئاً حَتَّى يَزُولَ نِصْفُ اللَّيْلِ
When it sets, and it has disappeared, he-saww prayed Al-Maghrib Salat three Cycles, and four after Al-Maghrib until the twilight had fallen. When the twilight fell, he-saww prayed Al-Isha. The Rasool-Allah-saww sheltered to his-saww bed and did not pray anything until midnight had declines.
فَإِذَا زَالَ نِصْفُ اللَّيْلِ صَلَّى ثَمَانَ رَكَعَاتٍ وَ أَوْتَرَ فِي الرُّبُعِ الْأَخِيرِ مِنَ اللَّيْلِ بِثَلَاثِ رَكَعَاتٍ فَقَرَأَ فِيهِنَّ فَاتِحَةَ الْكِتَابِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ يَفْصِلُ بَيْنَ الثَّلَاثِ بِتَسْلِيمَةٍ وَ يَتَكَلَّمُ وَ يَأْمُرُ بِالْحَاجَةِ
When midnight had declined/fallen, he-saww prayed eight Cycles and Salat Al-Witr in the last quarter from the night with three Cycles. He-saww recited in these, Opening of the Book (Surah Al Fatiha), and (Surah) Al-Tawheed, and he-saww kept a gap between the three with performing Salaams, and he-saww spoke, and he-saww instructed with the need.
وَ لَا يَخْرُجُ مِنْ مُصَلَّاهُ حَتَّى يُصَلِّيَ الثَّالِثَةَ الَّتِي يُوتِرُ فِيهَا وَ يَقْنُتُ فِيهَا قَبْلَ الرُّكُوعِ ثُمَّ يُسَلِّمُ وَ يُصَلِّي رَكْعَتَيِ الْفَجْرِ قُبَيْلَ الْفَجْرِ وَ عِنْدَهُ وَ بُعَيْدَهُ ثُمَّ يُصَلِّي رَكْعَتَيِ الصُّبْحِ وَ هِيَ الْفَجْرُ إِذَا اعْتَرَضَ الْفَجْرُ وَ أَضَاءَ حُسْناً
And he-saww did not go out from his prayer mat until he-saww had pray the three which he-saww has prayed Salat Al-Witr in it, and he-saww performed Qunout before the Ruk’u. Then he-saww performed Salaam and pray two Cycles Salat Al-Fajr, before Al-Fajr, and during it and after it. Then he-saww prayed two Cycles of the morning Salat, and it is Al-Fajr when the dawn spreads and illuminates goodly.
فَهَذِهِ صَلَاةُ رَسُولِ اللَّهِ ص الَّتِي قَبَضَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا.
So this is the Salat of Rasool-Allah-saww which Allah-azwj Mighty and Majestic had Recalled him‑saww, upon it’’.
رَوَاهُ فِي الْفَقِيهِ بِإِسْنَادِهِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لَهُ زَوَالُ الشَّمْسِ نَعْرِفُهُ بِالنَّهَارِ فَكَيْفَ لَنَا بِاللَّيْلِ فَقَالَ لِلَّيْلِ زَوَالٌ كَزَوَالِ الشَّمْسِ قَالَ فَبِأَيِّ شَيْءٍ نَعْرِفُهُ قَالَ بِالنُّجُومِ إِذَا انْحَدَرَتْ.
It is reported in (the book) ‘Al-Faqeeh’, by his chain from Umar Bin Al-Hanzala, he asked Abu Abdullah-asws. He said to him-asws: ‘Decline of the sun (midday), we recognise it, but how can it be for us with (recognising) the night?’ He-asws said: ‘For the night there is decline like decline of the sun’. He said, ‘By which thing can we recognise it?’ He-asws said: ‘By the stars when they decline’’.
وَ رَوَى مُحَمَّدُ بْنُ إِدْرِيسَ فِي آخِرِ السَّرَائِرِ نَقْلًا مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْقَرَوِيِّ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: دُلُوكُ الشَّمْسِ زَوَالُهَا وَ غَسَقُ اللَّيْلِ بِمَنْزِلَةِ الزَّوَالِ مِنَ النَّهَارِ.
And it is reported by Muhammad Bin Idrees in end of (the book) ‘Al-Saraair’, copying from the book of Muhammad Bin Mahboub, from Al-Husayn Bin Ahmad Al-Qarwy, from Aban, from Abu Baseer, from Ja’far-asws having said: ‘Going down of the sun is its decline, and dusk of the night is at the status of the decline from the day’’.
و قال الشهيد ره في الذكرى رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا صَلَّى الْعِشَاءَ الْآخِرَةَ أَوَى إِلَى فِرَاشِهِ ثُمَّ لَا يُصَلِّي شَيْئاً إِلَّا بَعْدَ انْتِصَافِ اللَّيْلِ.
And Al-Shaheed said in (the book) ‘Al-Zikra’, ‘It is reported by Muhammad Bin Muslim, from Abu Abdullah-asws having said: ‘It was so, whenever Rasool-Allah-saww prayed Al-Isha the last, he-saww sheltered to his-saww bed, then he-saww did not pray anything except after midnight’’.
باب 11 الأوقات المكروهة
CHAPTER 11 – THE ABHORRENT TIMINGS
1- الْإِحْتِجَاجُ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ قَالَ: كَانَ فِيمَا وَرَدَ عَلَيَّ مِنْ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ قَدَّسَ اللَّهُ رُوحَهُ فِي جَوَابِ مَسَائِلِي إِلَى صَاحِبِ الزَّمَانِ ع أَمَّا مَا سَأَلْتَ عَنْهُ مِنَ الصَّلَاةِ عِنْدَ طُلُوعِ الشَّمْسِ وَ عِنْدَ غُرُوبِهَا فَلَئِنْ كَانَ كَمَا يَقُولُ النَّاسُ إِنَّ الشَّمْسَ تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ وَ تَغْرُبُ بَيْنَ قَرْنَيْ شَيْطَانٍ فَمَا أَرْغَمَ أَنْفَ الشَّيْطَانِ شَيْءٌ مِثْلَ الصَّلَاةِ فَصَلِّهَا وَ أَرْغِمْ أَنْفَ الشَّيْطَانِ.
(The book) ‘Al-Ihtijaj’ – from Muhammad Bin Ja’far Al-Asady who said,
‘It was among what arrived to me from Muhammad Bin Usman Al-Amry, may Allah-azwj Sanctify his soul, in answer to my question to Master-ajfj of the Time: ‘As for what you had asked about the Salat at emergence of the sun and at its setting, had it been like what the people are saying that the sun emerges from between two horns of Satan-la and sets between two horns of Satan-la, then nothing would rub the nose of Satan-la like the Salat would, therefore pray it and rub the nose of Satan-la’’.[284]
إِكْمَالُ الدِّينِ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ السِّنَانِيِّ وَ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ الدَّقَّاقِ وَ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْمُؤَدِّبِ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ قَالُوا حَدَّثَنَا أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ جَعْفَرٍ الْأَسَدِيُّ قَالَ: كَانَ فِيمَا وَرَدَ عَلَى الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ الْعَمْرِيِّ فِي جَوَابِ مَسَائِلِي إِلَى صَاحِبِ الدَّارِ ع وَ ذَكَرَ الْحَدِيثَ بِعَيْنِهِ.
(The book) ‘Ikmal Al Deen’ – from Muhammad Bin Ahmad Al Sinani, and Ali Bin Ahmad Bin Muhammad Al Daqqaq, and Al-Husayn Bin Ibrahim Al Muwaddib, and Ali Bin Abdullah Al Warraq, they said, ‘It is narrated to us by Abu Al-Husayn Muhammad Bin Ja’far Al Asady who said,
‘It was among what arrived to the Sheykh Abu Ja’far Muhammad Bin Usman Al-Amry in answer to my question to Master-ajfj of the Time’ – and he mentioned the exact Hadeeth’’.[285]
2- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ وَ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى قَالَ: رَأَيْتُ أَبَا الْحَسَنِ مُوسَى ع صَلَّى الْغَدَاةَ فَلَمَّا سَلَّمَ الْإِمَامُ قَامَ فَدَخَلَ الطَّوَافَ فَطَافَ أُسْبُوعَيْنِ بَعْدَ الْفَجْرِ قَبْلَ طُلُوعِ الشَّمْسِ ثُمَّ خَرَجَ مِنْ بَابِ بَنِي شَيْبَةَ وَ مَضَى وَ لَمْ يُصَلِ.
(The book) ‘Qurb Al Isnaad’ – from Al-Hassan Bin Tareyf, and Ali Bin Ismail, and Muhammad Bin Isa, altogether from Hammad Bin Isa who said,
‘I saw Abu Al-Hassan Musa-asws pray the morning Salat. When the Imam-asws performed Salaam, he-asws stood and entered the Tawaaf. He-asws performed seven circuits after the dawn before emergence of the sun, then he-asws went out from the door of the clan of Sheyba and went away, and did not pray Salat’’.[286]
3- مَجَالِسُ الصَّدُوقِ، فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الصَّلَاةِ فِي ثَلَاثِ سَاعَاتٍ عِنْدَ طُلُوعِ الشَّمْسِ وَ عِنْدَ غُرُوبِهَا وَ عِنْدَ اسْتِوَائِهَا.
(The book) ‘Majaalis’ of Al-Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww had forbidden from the Salat in three timings – at emergence of the sun, and at its setting, and at its evenness’’.[287]
4- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَرْبَعُ صَلَوَاتٍ يُصَلِّيهَا الرَّجُلُ فِي كُلِّ سَاعَةٍ صَلَاةٌ فَاتَتْكَ فَمَتَى ذَكَرْتَهَا أَدَّيْتَهَا وَ صَلَاةُ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ وَ صَلَاةُ الْكُسُوفِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ هَؤُلَاءِ يُصَلِّيهِنَّ الرَّجُلُ فِي السَّاعَاتِ كُلِّهَا.
(The book) ‘Al Khisaal’ – from his father, from Ali Bin Ibrahim, from his father, from Hammad, from Hareez, from Zurara who said,
‘Abu Ja’far-asws said: ‘Four Salats, the man should pray these in every timing – a Salat you have missed, whenever you remember it, fulfil it, and Salat of two Cycles of the obligatory Salat, and Salat of the eclipse, and Salat upon the deceased. These, the man can pray these in all the timings’’.[288]
5- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْفَقِيهِ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ عَمْرِو بْنِ عَوْنٍ عَنْ خَلَفِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْأَسْوَدِ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ صَلَاتَيْنِ لَمْ يَتْرُكْهُمَا رَسُولُ اللَّهِ ص سِرّاً وَ عَلَانِيَةً رَكْعَتَيْنِ بَعْدَ الْعَصْرِ وَ رَكْعَتَيْنِ قَبْلَ الْفَجْرِ.
And from him, from Abdullah Bin Ahmad Al Faqeeh, from Ali Bin Abdul Aziz, from Amro Bin Awn, from Khalaf Bin Abdullah, from Abu Is’haq Al Shaybani, from Abdullah Bin Al Aswad, from his father, from Ayesha who said,
‘Two Salats, Rasool-Allah-saww did not neglect these, privately and openly – two Salats after Al-Asr, and two Cycles before Al-Fajr’’.[289]
6- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ عَنِ الْحَوْضِيِّ عَنْ شُعْبَةَ عَنْ أَبِي إِسْحَاقَ عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ أَنَّهَا قَالَتْ كَانَ رَسُولُ اللَّهِ ص عِنْدِي يُصَلِّي بَعْدَ الْعَصْرِ رَكْعَتَيْنِ.
And from him, from Abdullah Bin Ahmad, from Yaqoub Bin Is’haq, from Al Howzy, from Shu’ba, from Abu Is’haq, from Masrouq, from Ayesha who said,
‘Rasool-Allah-saww was with me. He-saww prayed two (optional) Cycles of Al-Asr’’.[290]
7- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ طَرْخَانَ عَنْ عَبْدِ اللَّهِ بْنِ الصَّبَّاحِ عَنْ مُحَمَّدِ بْنِ سَيَّارٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ قَيْسٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَلَّى الْبَرْدَيْنِ دَخَلَ الْجَنَّةَ يَعْنِي بَعْدَ الْغَدَاةِ وَ بَعْدَ الْعَصْرِ.
And from him, from Abdullah Bin Ahmad, from Muhammad Bin Ali Bin Tarkhan, from Abdullah Bin Al Sabbah, from Muhammad Bin Sayyar, from Abu Hamza, from Abu Bakr Bin Abdullah Bin Qays, from his father who said,
‘One who prays (Al-Bardeyn) the two ‘cool down’ Salats will enter the Paradise, meaning (optional) after the morning and after Al-Asr’’.[291]
8- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي نُعَيْمٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ أَيْمَنَ عَنْ أَبِيهِ عَنْ عَائِشَةَ أَنَّهُ دَخَلَ عَلَيْهَا يَسْأَلُهَا عَنِ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ قَالَتْ وَ الَّذِي ذَهَبَ بِنَفْسِهِ تَعْنِي رَسُولَ اللَّهِ ص مَا تَرَكَهُمَا حَتَّى لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ حَتَّى ثَقُلَ عَنِ الصَّلَاةِ وَ كَانَ يُصَلِّي كَثِيراً مِنْ صَلَاتِهِ وَ هُوَ قَاعِدٌ
And from him, from Abdullah Bin Ahmad, from Ali Bin Abdul Aziz, from Abu Nueym, from Abdul Al Wahid Bin Ayman, from his father, from Ayesha,
‘He (narrator) entered to see her (Ayesha) to ask her about the two Cycles after Al-Asr. She said, ‘By the One-azwj Who Went with his-saww soul!’ – meaning Rasool-Allah-saww – ‘He-saww did not neglect these until he-saww met Allah-azwj Mighty and Majestic, and until he-saww was heavy (got exhausted) from the Salat, and he-saww was praying many of his-saww Salats while he-saww was seated’.
فَقُلْتُ إِنَّهُ لَمَّا وَلِيَ عُمَرُ كَانَ يَنْهَى عَنْهُمَا
I said, ‘When Umar became ruler, he had forbidden from these!’
قَالَتْ صَدَقْتَ وَ لَكِنَّ رَسُولَ اللَّهِ ص كَانَ لَا يُصَلِّيهِمَا فِي الْمَسْجِدِ مَخَافَةَ أَنْ يَثْقُلَ عَلَى أُمَّتِهِ وَ كَانَ يُحِبُّ مَا خَفَّفَ عَلَيْهِمْ.
She said, ‘You speak the truth, but Rasool-Allah-saww was not praying these in the Masjid fearing it would be heavy upon his-saww community, and he-saww loved whatever was light upon them’’.[292]
9- الْخِصَالُ، فِيمَا أَجَابَ بِهِ أَمِيرُ الْمُؤْمِنِينَ عَنْ مَسَائِلِ الْيَهُودِ أَنْ قَالَ إِنَّ الشَّمْسَ تَطْلُعُ مِنْ قَرْنَيِ الشَّيْطَانِ.
(The book) ‘Al-Khisaal’ – Among what Amir Al-Momineen-asws had answer with the question of the Jew is that he-asws said: ‘The sun emerges from two horns of Satan-la’’.[293]
(p.s., – It contradicts Hadeeth 1 – letter from 12th Imam-ajfj saying this is what the people are saying and it is false)
10- مَجْمُوعُ الدَّعَوَاتِ، لِمُحَمَّدِ بْنِ هَارُونَ التَّلَّعُكْبَرِيِ فِي وَصْفِ صَلَاةِ الِاسْتِخَارَةِ عَنِ الصَّادِقِ ع وَ سَيَأْتِي قَالَ ع فَيُوقَفُ إِلَى أَنْ تَحْضُرَ صَلَاةٌ مَفْرُوضَةٌ ثُمَّ قُمْ فَصَلِّ رَكْعَتَيْنِ كَمَا وَصَفْتُ لَكَ ثُمَّ صَلِّ الصَّلَاةَ الْمَفْرُوضَةَ أَوْ صَلِّهِمَا بَعْدَ الْفَرْضِ مَا لَمْ تَكُنِ الْفَجْرَ وَ الْعَصْرَ
(The book) ‘Majmou Al Dawaat’ of Muhammad Bin Haroun Al Talakbury –
‘In description of Salat of ‘Al-Istikhara’, from Al-Sadiq-asws, and I (Majlisi) shall come with it, he‑asws said: ‘Pause up to the presence of an obligatory Salat, then stand and pray two Cycles like what I-asws have described to you, then pray the obligatory Salat, or pray these after the obligatory for as long as it does not happen to be Al-Fajr and Al-Asr.
فَأَمَّا الْفَجْرُ فَعَلَيْكَ بَعْدَهَا بِالدُّعَاءِ إِلَى أَنْ تَبْسُطَ الشَّمْسُ ثُمَّ صَلِّهِمَا وَ أَمَّا الْعَصْرُ فَصَلِّهِمَا قَبْلَهَا.
As for Al-Fajr, upon you is with the supplication after it up to the spread of the sun, then pray these, and as for Al-Asr, pray these before it’’.[294]
11- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ لَا يَنْبَغِي لِأَحَدٍ أَنْ يُصَلِّيَ إِذَا طَلَعَتِ الشَّمْسُ لِأَنَّهَا تَطْلُعُ بِقَرْنَيْ شَيْطَانٍ
(The book) ‘Al Ilal’ – From Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya Al Ashary, from Ahmad Bin Yahya, from Ibn Asbaat, from Al-Hassan Bin Ali, from Suleyman Bin Ja’far Al Himeyri who said,
‘I heard Al-Reza-asws saying: ‘It is not befitting for anyone to pray Salat when the sun emerges, because it emerges from two horns of Satan-la.
فَإِذَا ارْتَفَعَتْ وَ صَفَتْ فَارَقَهَا فَيُسْتَحَبُّ الصَّلَاةُ ذَلِكَ الْوَقْتَ وَ الْقَضَاءُ وَ غَيْرُ ذَلِكَ فَإِذَا انْتَصَفَ النَّهَارُ قَارَنَهَا فَلَا يَنْبَغِي لِأَحَدٍ أَنْ يُصَلِّيَ فِي ذَلِكَ الْوَقْتِ لِأَنَّ أَبْوَابَ السَّمَاءِ قَدْ غُلِّقَتْ فَإِذَا زَالَتِ الشَّمْسُ وَ هَبَّتِ الرِّيحُ فَارَقَهَا.
When it has risen and its difference is obvious, it is recommended to pray the Salat at that time, and the fulfilment (Qaza), and other than that. When it is middle of the day, pair these. It is not befitting for anyone to be praying Salat in that time, because door of the sky have been closed. When the sun declines (midday) and the winds descend, separate it’’.[295]
(p.s. – It contradicts Hadeeth 1 – letter from 12th Imam-ajfj saying this is what the people are saying and it is false)
12- السَّرَائِرُ، مِنْ جَامِعِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ الْبَصْرِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ يُونُسَ كَانَ يُفْتِي النَّاسَ عَنْ آبَائِكَ ع أَنَّهُ لَا بَأْسَ بِالصَّلَاةِ بَعْدَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ وَ بَعْدَ الْعَصْرِ إِلَى أَنْ تَغِيبَ الشَّمْسُ
(The book) ‘Al Saraair’, from ‘Jamie’ of Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Ali Bin Suleyman, from Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin al Fuzeyl Al Basry who said,
‘I said to Abu Al-Hassan-asws, ‘Yunus has been issuing Fatwa (verdict) to the people on behalf of your-asws forefathers-asws that there is no problem with the Salat after the emergence of day up to emergence of the sun and after Al-Asr up to disappearance of the sun’.
فَقَالَ كَذَبَ لَعَنَهُ اللَّهُ عَلَى أَبِي أَوْ قَالَ عَلَى آبَائِي.
He-asws said: ‘May Allah-azwj Curse him! He is lying upon my-asws father-asws’ – or said: ‘Upon my‑asws forefathers-asws!’’[296]
13- كِتَابُ الرَّاوَنْدِيِ، عَنْ عَلِيِّ بْنِ مَزْيَدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الشَّمْسَ تَطْلُعُ كُلَّ يَوْمٍ بَيْنَ قَرْنَيْ شَيْطَانٍ إِلَّا صَبِيحَةَ لَيْلَةِ الْقَدْرِ.
The book of Al Rawandy, from Ali Bin Mazeed who said,
‘I heard Abu Abdullah-asws saying: ‘The sun emerges every day between two horns of Satan-la except morning of the Night of Pre-determination (Laylat Al-Qadr)’’.[297]
(p.s., – It contradicts Hadeeth 1 – letter from 12th Imam-ajfj saying this is what the people are saying and it is false)
14- الْمَجَازَاتُ النَّبَوِيَّةُ، عَنِ النَّبِيِّ ص فَإِذَا طَلَعَ حَاجِبُ الشَّمْسِ فَلَا تُصَلُّوا حَتَّى تَبْرُزَ وَ إِذَا غَابَ حَاجِبُ الشَّمْسِ فَلَا تُصَلُّوا حَتَّى تَغِيبَ.
(The book) ‘Al Majazaat Al Nabuwwah’ –
‘From the Prophet-saww: ‘When the sun rays emerge, do not pray Salat until it (sun) protrudes, and when rays of the sun begin to set, do not pray Salat until it disappears’’.[298]
15- الْمَنَاقِبُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ الشَّمْسَ تَطْلُعُ بَيْنَ قَرْنَيِ الشَّيْطَانِ
(The book) ‘Al Manaqib’ – from Ali Bin Muhammad, from his father, raising it, said,
‘A man said to Abu Abdullah-asws, ‘Does the sun emerge between the two horns of Satan-la?
قَالَ نَعَمْ إِنَّ إِبْلِيسَ اتَّخَذَ عَرْشاً بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَإِذَا طَلَعَتِ الشَّمْسُ وَ سَجَدَ فِي ذَلِكَ الْوَقْتِ أُنَاسٌ قَالَ إِبْلِيسُ إِنَّ بَنِي آدَمَ يُصَلُّونَ لِي.
He-asws said: ‘Iblees-la takes a throne between the sky and the earth. When the sun emerges and the people perform Sajdah during that time, Iblees-la says, ‘The children of Adam-as are praying to me-la’’.[299]
باب 12 صلاة الضحى
CHAPTER 12 – SALAT AL-ZOHA (OPTIONAL)
1- ختص، الإختصاص عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: دَخَلَ عِيسَى بْنُ عَبْدِ اللَّهِ الْقُمِّيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا انْصَرَفَ قَالَ لِخَادِمِهِ ادْعُهُ فَانْصَرَفَ إِلَيْهِ فَأَوْصَاهُ بِأَشْيَاءَ
(The book) ‘Al Ikhtisaas’ – from Ahmad Bin Muhammad Bin Yahya Al Attar, from Abdullah Bin Ja’far Al Himeyri, from Muhammad Bin Al Waleed Al Khazzaz, from Yunus Bin Yaqoub who said,
‘Isa Bin Abdullah Al-Qummi entered to see Abu Abdullah-asws. When he left, he-asws said to his‑asws servant: ‘Call him (back)!’ He left to go to him. He-asws bequeathed him with (certain) things.
ثُمَّ قَالَ يَا عِيسَى بْنَ عَبْدِ اللَّهِ إِنَّ اللَّهَ يَقُولُ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ إِنَّكَ مِنَّا أَهْلَ الْبَيْتِ فَإِذَا كَانَتِ الشَّمْسُ مِنْ هَاهُنَا مِقْدَارَهَا مِنْ هَاهُنَا مِنَ الْعَصْرِ فَصَلِّ سِتَّ رَكَعَاتٍ
Then he-asws said: ‘O Isa Bin Abdullah! Allah-azwj Says: And enjoin your family with the Salat [20:132], and you are from us-asws, People-asws of the Household! When the sun were to be over here from Al-Asr, then pray six Cycles Salat!’
قَالَ ثُمَّ وَدَّعَهُ وَ قَبَّلَ مَا بَيْنَ عَيْنَيْ عِيسَى وَ انْصَرَفَ
He (the narrator) said, ‘Then he-asws bade him farewell and kissed what is between the eyes of Isa, and he left.
قَالَ يُونُسُ بْنُ يَعْقُوبَ فَمَا تَرَكَتُ السِّتَّ رَكَعَاتٍ مُنْذُ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ذَلِكَ لِعِيسَى بْنِ عَبْدِ اللَّهِ.
Yunus Bin Yaqoub said. ‘I did not neglect the six Cycles since I heard Abu Abdullah-asws saying that to Isa Bin Abdullah’’.[300]
2- رِجَالُ الْكَشِّيِّ، عَنْ حَمْدَوَيْهِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ وَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ يُونُسَ بْنِ يَعْقُوبَ مِثْلَهُ.
(The book) ‘Rijaal’ of Al Kashi – from Hamdawiya Bin Nuseyr, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Ahmad Bin Muhammad Bin Nasr Al Bazanty, from Yunus Bin Yaqoub who said, ‘And it is narrated to me by Muhammad Bin Isa Bin Abdullah, from Yunus Bin Yaqoub – similar to it’.[301]
3- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ بْنِ تَمِيمٍ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ رَجَاءِ بْنِ أَبِي الضَّحَّاكِ عَنِ الرِّضَا ع قَالَ: مَا رَأَيْتُهُ صَلَّى الضُّحَى فِي سَفَرٍ وَ لَا حَضَرٍ.
(The book) ‘Al Uyoun’ – from Tameem Bin Abdullah Bin Tameem Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansari, from Raja’a Bin Abu Al Zahhak,
‘From Al-Reza-asws, he (the narrator) said, ‘I did not see him-asws pray Al-Zoha (optional) Salat, neither in a journey nor staying (not travelling)’’.[302]
4- التَّوْحِيدُ، لِلصَّدُوقِ عَنْ جَعْفَرِ بْنِ عَلِيِّ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ الْفَضْلِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شُجَاعٍ عَنِ الْحَسَنِ بْنِ حَمَّادٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْجَلِيلِ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ فِي حَدِيثٍ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع فِي صِفِّينَ نَزَلَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ قَبْلَ الزَّوَالِ الْحَدِيثَ.
(The book) ‘Al Tawheed’ of Al Sadouq – from Ja’far Bin Ali Bin Ahmad, from Abdullah Al Fazl, from Muhammad Bin Yaqoub Al Ja’fari, from Muhammad Bin Ahmad Bin Shuja’a, from Al-Hassan Bin Hammad, from Ismail Bin Abdul Jaleel, from Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws in a Hadeeth: ‘In (battle of) Siffeen, Amir Al-Momineen-asws descended. He-asws prayed four Cycles before the midday’ – the Hadeeth’’.[303]
5- الْعَيَّاشِيُّ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: خَرَجْنَا مَعَ عَلِيٍّ ع فَتَوَسَّطَ الْمَسْجِدَ فَإِذَا نَاسٌ يَتَنَفَّلُونَ حِينَ طَلَعَتِ الشَّمْسُ فَسَمِعْتُهُ يَقُولُ نَحَرُوا صَلَاةَ الْأَوَّابِينَ نَحَرَهُمُ اللَّهُ
(The book) ‘Al Ayyashi’ – from Al Asbagh Bin Nubata who said,
‘We went out with Ali-asws. He-asws stood in middle of the Masjid, and there were people praying optional Salat when the sun had emerged. I heard him-asws saying: ‘They have wasted Salat of the penitent ones, may Allah-azwj Waste them!’’
قَالَ قُلْتُ فَمَا نَحَرُوهَا
He (the narrator) said, ‘I said, ‘So what is it’s wasting?’
قَالَ عَجَّلُوهَا
He-asws: ‘Hastening it’’.
قَالَ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا صَلَاةُ الْأَوَّابِينَ
He (the narrator) said, ‘I said, ‘O Amir Al-Momineen-asws! What is Salat of the penitent ones?’
قَالَ رَكْعَتَانِ.
He-asws said: ‘Two Cycles’’.[304]
توضيح وَ رَوَى الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْقُمِّيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ رَفَعَهُ قَالَ: مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع بِرَجُلٍ يُصَلِّي الضُّحَى فِي مَسْجِدِ الْكُوفَةِ فَغَمَزَ جَنْبَهُ بِالدِّرَّةِ وَ قَالَ نَحَرْتَ صَلَاةَ الْأَوَّابِينَ نَحَرَكَ اللَّهُ
Clarification (Ahadeeth only) – And it is reported by Al-Kulayni, from Muhammad Bin Yahya, from Muhammad Bin Ismail Al-Qummi, from Ali Bin Al Hakam, from Sayf Bin Ameyra, raising it, said, ‘Amir Al-Momineen-asws passed by a man who was praying Al-Zoha in Masjid of Al-Kufa. He-asws pressed his side with the whip and said: ‘You are wasting Salat of the penitent ones, may Allah-azwj Waste you!’
قَالَ فَأَتْرُكُهَا
He said, ‘Shall I leave it?’
قَالَ فَقَالَ أَ رَأَيْتَ الَّذِي يَنْهى- عَبْداً إِذا صَلَّى
He (the narrator) said: ‘He-asws said: ‘Have you seen the one who forbids [96:9] A servant when he prays Salat? [96:10]’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَ كَفَى بِإِنْكَارِ عَلِيٍّ ع نَهْياً.
Abu Abdullah-asws said: ‘And it suffices with the denial of Ali-asws as a prohibition’’.
رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: صَلَاةُ الضُّحَى بِدْعَةٌ.
It is reported from the Prophet-saww having said: ‘Salat Al-Zoha is an innovation’’.
ما رواه الجمهور عن عائشة قالت ما رأيت النبي ص يصلي الضحى قط و سألها عبد الله بن شقيق أ كان رسول الله ص يصلي الضحى قالت لا إلا أن يجيء من مغيبة.
What is reported from the general Muslims – From Ayesha who said, ‘I have not seen the Prophet-saww praying Al-Zoha at all, and Abdullah Bin Shaqeeq had asked her, ‘Did Rasool-Allah-saww pray Al-Zoha Salat?’ She said, ‘No, except if he-saww came from absence’.
و عن عبد الرحمن بن أبي ليلى قال ما حدثني أحد قط أنه رأى النبي ص يصلي الضحى إلا أم هانئ فإنها حدثت أن النبي ص دخل بيتها يوم فتح مكة فصلى ثمان ركعات ما رأيته قط صلى صلاة أخف منها.
And from Abdul Rahman Bin Abu Layli who said, ‘No one narrated to me at all that he had seen the Prophet-saww pray Al-Zoha, except Umm Hany, for she narrated that the Prophet-saww had entered her room on the day of the conquest of Makkah, and he-saww prayed eight Cycles, ‘I have not seen him-asws at all praying any Salat lighter than it’’.
و روى أحمد في مسنده قال رأى أبو بكر ناسا يصلون الضحى فقال إنهم ليصلون صلاة ما صلاها رسول الله ص و لا عامة أصحابه.
And it is reported by Ahmad in his ‘Musnad’, he said, ‘Abu Bakr saw some people praying Al-Zoha Salat. He said, ‘They are praying a Salat Rasool-Allah-saww had not prayed it, nor had generality of his-saww companions’’.
وَ رَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: خَرَجَ رَسُولُ اللَّهِ ص عَلَى أَهْلِ قُبَاءَ وَ هُمْ يُصَلُّونَ الضُّحَى فَقَالَ صَلَاةُ الْأَوَّابِينَ إِذَا رَمِضَتِ الْفِصَالُ.
And it is reported by Muslim in his ‘Saheeh’, from Zayd Bin Arqam who said, ‘Rasool-Allah-saww went out to people of Quba, and they were praying Al-Zoha Salat. He-saww said: ‘A Salat of the penitent ones when the young camels are knelt from severe heat’.
6- دَعَائِمُ الْإِسْلَامِ، عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لِرَجُلٍ مِنَ الْأَنْصَارِ سَأَلَهُ عَنْ صَلَاةِ الضُّحَى فَقَالَ إِنَّ أَوَّلَ مَنِ ابْتَدَعَهَا قَوْمُكَ الْأَنْصَارُ سَمِعُوا قَوْلَ رَسُولِ اللَّهِ ص صَلَاةٌ فِي مَسْجِدِي تَعْدِلُ أَلْفَ صَلَاةٍ
(The book) ‘Da’aim Al Islam’ –
‘From Abu Ja’far-asws having said to a man from the Helpers who had asked him about Salat Al-Zoha. He-asws said: ‘The first one to begin it were your people, Al-Ansaar. They had heard words of Rasool-Allah-saww: ‘Salat in my-saww Masjid equates to a thousand Salats’.
فَكَانُوا يَأْتُونَ مِنْ ضِيَاعِهِمْ ضُحًى فَيَدْخُلُونَ الْمَسْجِدَ فَيُصَلُّونَ فَبَلَغَ رَسُولَ اللَّهِ ص فَنَهَاهُمْ عَنْهُ.
They used to come from their estates at mid-morning, they would enter the Masjid and pray. It reached Rasool-Allah-saww, so he-saww forbade them from it’’.[305]
باب 13 فرائض الصلاة
CHAPTER 13 – OBLIGATION OF THE SALAT
1- الْخِصَالُ، عَنْ سِتَّةٍ مِنْ مَشَايِخِهِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: فَرَائِضُ الصَّلَاةِ سَبْعٌ الْوَقْتُ وَ الطَّهُورُ وَ التَّوَجُّهُ وَ الْقِبْلَةُ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ.
(The book) ‘Al Khisaal’ – from six of his elders, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya, from Al Amsh,
‘From Al-Sadiq-asws having said: ‘Obligations of the Salat are seven – the timing, and the cleanliness, and the attention, and the Qiblah, and the Ruk’u, and the Sajdah(s), and the supplication’’.[306]
بيان رَوَى الشَّيْخُ بِسَنَدِهِ الصَّحِيحِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْفَرْضِ فِي الصَّلَاةِ فَقَالَ الْوَقْتُ وَ الطَّهُورُ وَ الْقِبْلَةُ وَ التَّوَجُّهُ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ قُلْتُ مَا سِوَى ذَلِكَ فَقَالَ سُنَّةٌ فِي فَرِيضَةٍ.
Explanation (Ahadeeth only) – It is reported by the Sheykh by his correct chain, from Hammad, from Hareyz, from Zurara who said, ‘I asked Abu Ja’far-asws about the obligations regarding the Salat. He-asws said: ‘The timing, and the cleanliness, and the Qiblah, and the attention, and the Ruk’u, and the Sajdah(s), and the supplication’. I said, ‘Whatever is besides that?’ He-asws said: ‘Sunnah in an obligatory act’’.
2- فِقْهُ الرِّضَا، اعْلَمْ أَنَّ الصَّلَاةَ ثُلُثُهُ وُضُوءٌ وَ ثُلُثُهُ رُكُوعٌ وَ ثُلُثُهُ سُجُودٌ وَ أَنَّ لَهَا أَرْبَعَةَ آلَافِ حَدٍّ وَ أَنَّ فُرُوضَهَا عَشَرَةٌ ثَلَاثٌ مِنْهَا كِبَارٌ وَ هِيَ تَكْبِيرَةُ الِافْتِتَاحِ وَ الرُّكُوعُ وَ السُّجُودُ
(The book) ‘Fiqh Al-Reza-asws’ – ‘Know that the Salat, a third of it is Wud’u, and a third of it is Ruk’u, and a third of it is Sajdah, and there are four thousand limits for it, and its obligations are thirteen. From these are major, and it is the Takbeer of the beginning, and the Ruk’u and the Sajdah.
وَ سَبْعَةٌ صِغَارٌ وَ هِيَ الْقِرَاءَةُ وَ تَكْبِيرُ الرُّكُوعِ وَ تَكْبِيرُ السُّجُودِ وَ تَسْبِيحُ الرُّكُوعِ وَ تَسْبِيحُ السُّجُودِ وَ الْقُنُوتُ وَ التَّشَهُّدُ وَ بَعْضُ هَذِهِ أَفْضَلُ مِنْ بَعْضٍ.
And there are seven minor ones, and these are the recitation, and the Takbeer of the Ruk’u, and Takbeer of the Sajdah, and glorification (Tasbeeh) of the Ruk’u, and glorification (Tasbeeh) of the Sajdah, and the Qunout, and the Tashahhud; and some of these are superior to others’’.[307]
توضيح رَوَى الْكُلَيْنِيُّ فِي الْحَسَنِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّلَاةُ ثَلَاثَةُ أَثْلَاثٍ ثُلُثٌ طَهُورٌ وَ ثُلُثٌ رُكُوعٌ وَ ثُلُثٌ سُجُودٌ.
Clarification (Hadeeth only) – It is reported by Al-Kulayni in ‘Al-Hasan’ (good Hadeeth), from Al-Halby, from Abu Abdullah-asws having said: ‘The Salat is of three thirds – a third is cleanliness, and a third is Ruk’u, and a third is Sajdah’’.
3- كِتَابُ الْعِلَلِ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ كِبَارِ حُدُودِ الصَّلَاةِ فَقَالَ سَبْعَةٌ الْوُضُوءُ وَ الْوَقْتُ وَ الْقِبْلَةُ وَ تَكْبِيرَةُ الِافْتِتَاحِ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ فَهَذِهِ فَرْضٌ عَلَى كُلِّ مَخْلُوقٍ
And the book ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim, from his father, from his grandfather, from Hammad, from Hareyz, from Zurara who said,
‘I asked Abu Ja’far-asws about the major limits of the Salat. He-asws said: ‘Seven – the Wud’u, and the timing, and the Qiblah, and Takbeer of the beginning, and the Ruk’u, and the Sajdah, and the supplication. (This is obligatory upon every person).
وَ فَرْضٌ عَلَى الْأَقْوِيَاءِ وَ الْعُلَمَاءِ الْأَذَانُ وَ الْإِقَامَةُ وَ الْقِرَاءَةُ وَ التَّسْبِيحُ وَ التَّشَهُّدُ وَ لَيْسَتْ فَرْضاً فِي نَفْسِهَا وَ لَكِنَّهَا سُنَّةٌ وَ إِقَامَتُهَا فَرْضٌ عَلَى الْعُلَمَاءِ وَ الْأَقْوِيَاءِ
And it is obligatory upon the strong, and the scholars – the Azaan, and the Iqama, and the recitation, and the Tashahhud, and these aren’t obligatory by themselves, but these are a Sunnah, and establishing it is an obligation upon the scholars and the strong.
وَ وُضِعَ عَنِ النِّسَاءِ وَ الْمُسْتَضْعَفِينَ وَ الْبُلْهِ الْأَذَانُ وَ الْإِقَامَةُ وَ لَا بُدَّ مِنَ الرُّكُوعِ وَ السُّجُودِ وَ مَا أَحْسَنُوا مِنَ الْقِرَاءَةِ وَ التَّسْبِيحِ وَ الدُّعَاءِ
And it has been dropped from the woman and the weak, and the simple-minded – the Azaan, and the Iqama, and there is no escape from the Ruk’u, and the Sajdah, and whatever they are good from the recitation and the glorification, and the supplication (they should do it)’.
وَ فِي الصَّلَاةِ فَرْضٌ وَ تَطَوُّعٌ فَأَمَّا الْفَرْضُ فَمِنْهُ الرُّكُوعُ وَ أَمَّا السُّنَّةُ فَثَلَاثُ تَسْبِيحَاتٍ فِي الرُّكُوعِ وَ أَمَّا التَّطَوُّعُ فَمَا زَادَ فِي التَّسْبِيحِ وَ الْقِرَاءَةِ
And regarding the obligatory Salat and the optional: ‘As, for the obligatory, from it is the Ruk’u, and as for the Sunnah, these are three glorifications in the Ruk’u; and as for the optional, whatever is increased in the glorification, and the recitation.
وَ الْقُنُوتُ وَاجِبٌ وَ الْإِجْهَارُ بِالْقِرَاءَةِ وَاجِبٌ فِي صَلَاةِ الْمَغْرِبِ وَ الْعِشَاءِ وَ الْفَجْرِ وَ الْعِلَّةُ فِي ذَلِكَ مِنْ أَجْلِ الْقُنُوتِ حَتَّى إِذَا قَطَعَ الْإِمَامُ الْقِرَاءَةَ عَلِمَ مَنْ خَلْفَهُ أَنَّهُ قَدْ قَنَتَ فَيَقْنُتُونَ وَ قَدْ قَالَ الْعَالِمُ ع إِنَّ لِلصَّلَاةِ أَرْبَعَةَ آلَافِ حَدٍّ.
And the Qunout is obligatory, and being loud with the recitation is obligatory in Al-Maghrib and Al-Isha, and Al-Fajr Salats; and the reason regarding that is from the reason of the Qunout until when the prayer leader cuts the recitation, the one behind him knows that he is performing Qunout, so they should be performing Qunout. And the Scholar has said: ‘For the Salat there are four thousand limits’’.[308]
4- الْهِدَايَةُ، قَالَ الصَّادِقُ ع حِينَ سُئِلَ عَمَّا فَرَضَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنَ الصَّلَاةِ فَقَالَ الْوَقْتُ وَ الطَّهُورُ وَ التَّوَجُّهُ وَ الْقِبْلَةُ وَ الرُّكُوعُ وَ السُّجُودُ وَ الدُّعَاءُ وَ مَنْ تَرَكَ الْقِرَاءَةَ فِي صَلَاتِهِ مُتَعَمِّداً فَلَا صَلَاةَ لَهُ وَ مَنْ تَرَكَ الْقُنُوتَ مُتَعَمِّداً فَلَا صَلَاةَ لَهُ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said when he-asws was asked about what Allah-azwj Blessed and Exalted has Obligated from the Salat. He-asws said: ‘The timing, and the cleanliness, and the attention, and the Qiblah, and the Ruk’u, and the Sajdah, and the supplication; and the one who deliberately neglects the recitation in his Salat, there is no Salat for him, and the one who deliberately neglects the Qunout, there is no Salat for him’’.[309]
أبواب لباس المصلي
CHAPTERS ON CLOTHING OF THE PRAYING ONE
باب 14 ستر العورة و عورة الرجال و النساء في الصلاة و ما يلزمهما من الثياب فيها و صفاتها و آدابها
CHAPTER 14 – COVERING THE PRIVATE PARTS, AND PRIVATE PARTS OF THE MEN AND WOMEN IN THE SALAT, AND WHAT CLOTHING NECESSITATES THEM IN IT, AND ITS DESCRIPTION AND ITS ETIQUETTES
الآيات
The Verses
الأعراف يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ ذلِكَ مِنْ آياتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ-
(Surah) ‘Al Araaf’ – O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance, and the clothing of piety, that is better. That is from the Signs of Allah, perhaps they would be mindful [7:26]
يا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطانُ كَما أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُما لِباسَهُما لِيُرِيَهُما سَوْآتِهِما
O children of Adam! Do not let the satan tempt you just as he got your parents exited from the Garden, snatching their clothes from them in order to show them their evil. [7:27]
إلى قوله تعالى يا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ
Up to Words of the Exalted: O Children of Adam! Take to your adornments at every Masjid, [7:31]
إلى قوله سبحانه قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ
Up to Words of the Glorious: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’ [7:32]
النحل وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ
(Surah) Al Nahl: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5]
إلى قوله سبحانه وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَها
Up to Words of the Glorious: And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, and (for) you to extract ornaments from it to wear, [16:14].
و قال تعالى وَ اللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَناً وَ جَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعامِ بُيُوتاً تَسْتَخِفُّونَها يَوْمَ ظَعْنِكُمْ وَ يَوْمَ إِقامَتِكُمْ وَ مِنْ أَصْوافِها وَ أَوْبارِها وَ أَشْعارِها أَثاثاً وَ مَتاعاً إِلى حِينٍ-
And the Exalted Said: And Allah Made dwellings to be for you from your houses and Made houses to be for you from the skins of the cattle. You find these light on the day of your departing and the day of your staying; and from their wool, and their fur, and their hair (you make) furnishings and a provision for a while [16:80]
وَ اللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلالًا وَ جَعَلَ لَكُمْ مِنَ الْجِبالِ أَكْناناً وَ جَعَلَ لَكُمْ سَرابِيلَ تَقِيكُمُ الْحَرَّ وَ سَرابِيلَ تَقِيكُمْ بَأْسَكُمْ كَذلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
And Allah Made shades for you from what He Created, and Made shelters for you from the mountains, and Made garments for you to save you from the heat and garments to save you from your fighting. Like that He Completes His Favours upon you, perhaps you would be submitting [16:81]
فاطر وَ ما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَ هذا مِلْحٌ أُجاجٌ وَ مِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها
(Surah) Fatir: And the two seas are not alike – this one pleasant, sweet, palatable to drink, and this one salty, bitter. And from each you are eating fresh meat and are extracting ornament (for) you to wear, [35:12]
الرحمن يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ
(Surah) Al Rahman: There come forth from them the pearls and the rubies [55:22].
تفسير وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فَأَمَّا اللِّبَاسُ فَالثِّيَابُ الَّتِي تَلْبَسُونَ وَ أَمَّا الرِّيَاشُ فَالْمَالُ وَ الْمَتَاعُ وَ أَمَّا لِبَاسُ التَّقْوَى فَالْعَفَافُ إِنَّ الْعَفِيفَ لَا تَبْدُو لَهُ عَوْرَةٌ وَ إِنْ كَانَ عَارِياً مِنَ الثِّيَابِ وَ الْفَاجِرَ بَادِي الْعَوْرَةِ وَ إِنْ كَانَ كَاسِياً مِنَ الثِّيَابِ.
Tafseer (Ahadeeth only) – And in a report by Abu Al Jaroud, from Abu Ja’far-asws having said: ‘As for the clothing, it is the clothing which you are wearing, and as for the fur, it is the wealth and the belongings, and as for the clothing of piety, [7:26], it is the chastity. The chastity is that his private parts are not revealed and even if he were to bare of (other) clothing, and the immoral one reveals his private parts and even if he were to be clad (dressed) from the clothes’’.
خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ فِي مَجْمَعِ الْبَيَانِ عَنِ الْبَاقِرِ ع أَيْ خُذُوا ثِيَابَكُمُ الَّتِي تَتَزَيَّنُونَ بِهَا لِلصَّلَاةِ فِي الْجُمُعَاتِ وَ الْأَعْيَادِ.
Take to your adornments at every Masjid, [7:31] – In ‘Majma Al-Bayan’, from Al-Baqir-asws said: ‘I.e., take your clothing which you are adorning with for the Salat in the Fridays and the Eids’’.
وَ رَوَى الْعَيَّاشِيُّ عَنِ الرِّضَا ع قَالَ: هِيَ الثِّيَابُ وَ عَنِ الصَّادِقِ ع هِيَ الْأَرْدِيَةُ يَعْنِي فِي الْعِيدَيْنِ وَ الْجُمُعَةِ.
And it is reported by Al-Ayyashi, from Al-Reza-asws having said: ‘These are the clothes’. And from Al-Sadiq-asws: ‘These are the robes, meaning during the two Eids and the Fridays’’.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي الْعِيدَيْنِ وَ الْجُمُعَةِ يَغْتَسِلُ وَ يَلْبَسُ ثِيَاباً بِيضاً.
And Ali Bin Ibrahim said: ‘In the two Eids and the Fridays, wash and wear white clothes’’.
وَ رُوِيَ أَيْضاً الْمَشْطُ عِنْدَ كُلِّ صَلَاةٍ.
And it is reported as well: ‘The combing is during every Salat’’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع يَعْنِي فِي الْعِيدَيْنِ وَ الْجُمُعَةِ.
And in ‘Al-Kafi’ – from Al-Sadiq-asws: ‘It means in the two Eids and the Fridays’’.
وَ فِي الْعَيَّاشِيِّ وَ الْجَوَامِعِ، كَانَ الْحَسَنُ بْنُ عَلِيٍّ ع إِذَا قَامَ إِلَى الصَّلَاةِ لَبِسَ أَجْوَدَ ثِيَابِهِ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ فَأَتَجَمَّلُ لِرَبِّي وَ قَرَأَ هَذِهِ الْآيَةَ.
And in ‘Al-Ayyashi’, and ‘Al-Jawamie’ – ‘Whenever Al-Hassan-asws stood to the Salat, he-asws wore newest of his-asws clothes. It was said to him-asws regarding that. He-asws said: ‘Allah-azwj is Beautiful, He-azwj Loves the beauty, so I-asws beautify for my-asws Lord-azwj’, and he-asws recited this Verse’’.
وَ فِي الْفَقِيهِ عَنْ الرِّضَا ع مِنْ ذَلِكَ التَّمَشُّطُ عِنْدَ كُلِّ صَلَاةٍ.
And in ‘Al-Faqeeh’ – from Al-Reza-asws: ‘From that is the combing at every Salat’’.
وَ فِي التَّهْذِيبِ عَنِ الصَّادِقِ ع فِي هَذِهِ الْآيَةِ قَالَ الْغُسْلُ عِنْدَ لِقَاءِ كُلِّ إِمَامٍ.
And in ‘Al-Tahzeeb’ – from Al-Sadiq-asws regarding this Verse. He-asws said: ‘The washing at meeting every Imam-asws’’.
وَ الْعَيَّاشِيُّ عَنْهُ ع يَعْنِي الْأَئِمَّةَ.
And Al-Ayyashi – from him-asws: ‘It means the Imams-asws’’.
و قيل هو أمر بلبس الثياب في الصلاة و الطواف و كانوا يطوفون عراة و يقولون لا نعبد في ثياب أذنبنا فيها و نحوه ذكر علي بن إبراهيم.
Note – And it is said it is a Command of wearing the clothes during the Salat and the Tawaaf, and they (Pre-Islamic period) were performing Tawaaf naked, and they were saying, ‘We will not worship in clothes we have sinned in’, and approximate it. It is mentioned by Ali Bin Ibrahim.
وَ فِي الْخِصَالِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي تَفْسِيرِ هَذِهِ الْآيَةِ قَالَ تَمَشَّطُوا فَإِنَّ التَّمَشُّطَ يَجْلِبُ الرِّزْقَ إِلَى آخِرِ الْخَبَرِ.
And in ‘Al-Khisaal’ – from Abu Abdullah-asws in interpretation of this Verse. He-asws said: ‘Comb your hair, for the combing attracts the sustenance’ – up to end of the Hadeeth’’.
وَ فِي الْعَيَّاشِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: هُوَ الْمَشْطُ عِنْدَ كُلِّ صَلَاةٍ فَرِيضَةٍ وَ نَافِلَةٍ.
And in Al-Ayyashi – from Abu Baseer, from Abu Abdullah-asws having said: ‘It is the combing at every Salat, obligatory and optional’’.
رَوَاهُ الْكُلَيْنِيُ فِي الصَّحِيحِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي أَصْدَافِ الْبَحْرِ وَ الْفُرَاتِ أَ يُؤْكَلُ قَالَ ذَلِكَ لَحْمُ الضَّفَادِعِ لَا يَحِلُّ أَكْلُهُ.
There come forth from them the pearls and the rubies [55:22] – It is reported by Al-Kulayni in ‘Al-Saheeh’ (correct Hadeeth), from Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the flesh which happen to be in shells of the ocean and the Euphrates, ‘Can it be eaten?’ He-asws said: ‘That is meat of the frogs. It is nor Permissible to eat it’’.
رَوَاهُ الصَّدُوقُ فِي الصَّحِيحِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يُصَلِّيَ وَ فِي فِيهِ الْخَرَزَةُ [وَ] اللُّؤْلُؤُ قَالَ إِنْ كَانَ يَمْنَعُهُ مِنْ قِرَاءَتِهِ فَلَا وَ إِنْ كَانَ لَا يَمْنَعُهُ فَلَا بَأْسَ.
It is reported by Al-Sadouq in ‘Al-Saheeh’ (correct Hadeeth), from Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws (Al-Kazim-asws) about the man, ‘Is it correct for him to be praying Salat and there are beads and pearls in it (clothes)?’ He-asws said: ‘If it prevents him from his recitation, then no, and if does not prevent him, there is no problem’’.
تذنيب رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع فِي الرَّجُلِ يُصَلِّي وَ فَرْجُهُ خَارِجٌ لَا يَعْلَمُ بِهِ هَلْ عَلَيْهِ الْإِعَادَةُ قَالَ لَا إِعَادَةَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلَاتُهُ.
Footnote (Hadeeth only) – It is reported by the Sheykh, from Ali son of Ja’far-asws, from his brother-asws Musa-asws regarding the man praying Salat and his private part is outside. He does not know of it, ‘Is it upon him to repeat?’ He-asws said: ‘There is no repeating upon him, and he has completed his Salat’’.
1- مَكَارِمُ الْأَخْلَاقِ، عَنْ مُحَمَّدِ بْنِ حُسَيْنِ بْنِ كَثِيرٍ قَالَ: رَأَيْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع جُبَّةَ صُوفٍ بَيْنَ قَمِيصَيْنِ غَلِيظَيْنِ فَقُلْتُ لَهُ فِي ذَلِكَ فَقَالَ رَأَيْتُ أَبِي يَلْبَسُهَا وَ إِنَّا [إِذَا] أَرَدْنَا أَنْ نُصَلِّيَ لَبِسْنَا أَخْشَنَ ثِيَابِنَا.
(The book) ‘Makarim Al Akhlaq’ – from Muhammad Bin Husayn Bin Kaseer who said,
‘I saw there being upon Abu Abdullah-asws, a woollen coat between two thick shirts. I said to him-asws regarding that. He-asws said: ‘I-asws saw my-asws father-asws wearing it, and whenever we‑asws wanted to pray Salat, we-asws wore coarsest of our-asws clothes’’.[310]
بيان: رواه الْكُلَيْنِيُّ عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ الْخَزَّازِ عَنْ أَبِيهِ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع وَ عَلَيْهِ قَمِيصٌ غَلِيظٌ خَشِنٌ تَحْتَ ثِيَابِهِ وَ فَوْقَهُ جُبَّةُ صُوفٍ وَ فَوْقَهَا قَمِيصٌ غَلِيظٌ فَمَسِسْتُهَا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَكْرَهُونَ لِبَاسَ الصُّوفِ
Explanation – It is reported by Al-Kulayni, from Abu Ali Al-Ashari, from Muhammad Bin Abdul Jabbar, from Abu Fazal, from Muhammad Bin Al-Husayn Bin Kaseer Al-Khazzaz, from his father who said, ‘I saw Abu Abdullah-asws, and upon him-asws was a thick, coarse shirt beneath his-asws clothes, and above it was a woollen coat, and above it was a thick shirt. I touched it. I said, ‘May I be sacrificed for you-asws! The people are disliking the woollen clothing!’
فَقَالَ كَلَّا كَانَ أَبِي مُحَمَّدُ بْنُ عَلِيٍّ ع يَلْبَسُهَا وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَلْبَسُهَا وَ كَانُوا ع يَلْبَسُونَ أَغْلَظَ ثِيَابِهِمْ إِذَا قَامُوا إِلَى الصَّلَاةِ وَ نَحْنُ نَفْعَلُ ذَلِكَ.
He-asws said: ‘Never! My-asws father Muhammad-asws Bin Ali-asws had worn it, and Ali-asws Bin Al-Husayn-asws had worn it, and they-asws were wearing thickest of their-asws clothing whenever they-asws stood to the Salat, and we-asws are doing that’’.
2- الْعَيَّاشِيُّ، عَنْ خَيْثَمَةَ بْنِ أَبِي خَيْثَمَةَ قَالَ: كَانَ الْحَسَنُ بْنُ عَلِيٍّ ع إِذَا قَامَ إِلَى الصَّلَاةِ لَبِسَ أَجْوَدَ ثِيَابِهِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ لِمَ تَلْبَسُ أَجْوَدَ ثِيَابِكَ
Al Ayyashi – from Khaysama Bin Abu Khaysama who said,
‘Whenever Al-Hassan-asws Bin Ali-asws stood to the Salat, he-asws wore newest of his-asws clothes. It was said to him-asws, ‘O son-asws of Rasool-Allah-saww! Why are you-asws wearing newest of your-asws clothes (for Salat)?’
فَقَالَ إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ فَأَتَجَمَّلُ لِرَبِّي وَ هُوَ يَقُولُ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ فَأُحِبُّ أَنْ أَلْبَسَ أَجْوَدَ ثِيَابِي.
He-asws said: ‘Allah-azwj is Beautiful. He-azwj Loves the beauty, so I-asws beautify for my-asws Lord‑azwj, and He-azwj Said: Take to your adornments at every Masjid, [7:31]. Thus, I-asws love to wear newest of my-asws clothes’’.[311]
بيان الأخبار في فضل التزين للصلاة كثيرة و الجمع بينها و بين ما سبق بحمل أخبار لبس الخشن على ما إذا صلى لحاجة مهمة و لدفع بلية و في مقام تناسبه غاية الخشوع
Explanation – The Ahadeeth regarding merits of adorning for the Salat are many, and the gathering between it and what has preceded the Ahadeeth of wearing the coarse is carried upon what, when one prays Salat for an important need, and for repelling an affliction, and in a place appropriate for the peak of fearfulness.
رَوَاهُ فِي الْكَافِي عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّخِذْ مَسْجِداً فِي بَيْتِكَ فَإِذَا خِفْتَ شَيْئاً فَالْبَسْ ثَوْبَيْنِ غَلِيظَيْنِ مِنْ أَغْلَظِ ثِيَابِكَ فَصَلِّ فِيهِمَا الْخَبَرَ.
It is reported in Al-Kafi, from Hareyz, from Abu Abdullah-asws having said: ‘Take a Masjid in your house. Whenever you fear something, then wear two thick clothes from the thickest of your clothes, and pray Salat in these’ – the Hadeeth’’.
رَوَاهُ فِي الْمَكَارِمِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ لِأَبِي ثَوْبَانِ خَشِنَانِ فِيهِمَا صَلَاتُهُ وَ إِذَا أَرَادَ أَنْ يَسْأَلَ الْحَاجَةَ لَبِسَهُمَا وَ سَأَلَ اللَّهَ حَاجَتَهُ.
It is reported in ‘Al-Makarim’ – from Ibn Sinan, from Abu Abdullah-asws having said: ‘There were two thick clothes for my-asws father-asws. His-asws Salat was in these two, and whenever he-asws wanted to ask the need, he-asws would wear these and ask Allah-azwj his-asws need’’.
أو يحمل الخشن على ما إذا صلى في الخلوة و الزينة على ما إذا خرج إلى الناس كما يظهر من فحوى بعض الأخبار
Or the coarseness can be carried based upon what, when one prays Salat in the privacy, while the adornment (can be carried) upon what when one goes out to the people, like what is apparent from the content of some of the Ahadeeth.
وَ سَيَأْتِي فِي خَبَرِ مِسْمَعٍ قَالَ: كَتَبَ إِلَيَّ أَبُو عَبْدِ اللَّهِ أَنِّي أُحِبُّ لَكَ أَنْ تَتَّخِذَ فِي دَارِكَ مَسْجِداً فِي بَعْضِ بُيُوتِكَ ثُمَّ تَلْبَسَ ثَوْبَيْنِ طِمْرَيْنِ غَلِيظَيْنِ ثُمَّ تَسْأَلَ اللَّهَ أَنْ يُعْتِقَكَ مِنَ النَّارِ وَ أَنْ يُدْخِلَكَ الْجَنَّةَ الْخَبَرَ.
And it shall come in a report by Misma’a who said, ‘Abu Abdullah-asws wrote to me-asws: ‘I-asws would love it for you if you were to take a Masjid in your house in one of your rooms, then you wear two worn out thick clothes, then ask Allah-azwj to Liberate you from the Fire, and Admit you into the Paradise’ – the Hadeeth’’.
وَ رُوِيَ عَنِ الْبَاقِرِ ع فِي تَفْسِيرِ قَوْلِهِ سُبْحَانَهُ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ أَيْ خُذُوا ثِيَابَكُمُ الَّتِي تَتَزَيَّنُونَ بِهَا لِلصَّلَاةِ فِي الْجُمُعَاتِ وَ الْأَعْيَادِ.
And it is reported from Al Baqir-asws in interpretation of Words of the Glorious: Take to your adornments at every Masjid, [7:31]. He-asws said: ‘I.e., take your clothes which you are adorning with, for the Salat in the Fridays and the Eids’’.
وَ رَوَى غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع لَا تُصَلِّي الْمَرْأَةُ عُطُلًا.
And it is reported by Giyas Bin Ibrahim, ‘From Ja’far, from his-asws father-asws, from Ali-asws: ‘The women should not pray Salat without a necklace (as a beautification for Allah-azwj)’’.
3- السَّرَائِرُ، مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ أَبِي إِسْمَاعِيلَ الْهَاشِمِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْعَمْرَكِيِّ الْبُوفَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ صَلَّى وَ فَرْجُهُ خَارِجٌ لَا يَعْلَمُ بِهِ هَلْ عَلَيْهِ إِعَادَةٌ أَوْ مَا حَالُهُ
(The book) ‘Al Saraair’ – from the book of Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Ahmad Abu Ismail Al Hashimy, from Ali Bin Al-Husayn,
‘From Ali Bin Umar son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, and Al-Aamraky Al-Bofaky, from Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the man who prays Salat and his private part is outside, he does not know of it, ‘Is upon him to repeat or what is his state?’
قَالَ لَا إِعَادَةَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلَاتُهُ.
He-asws said: ‘There is no repeating upon him, and he has completed his Salat’’.[312]
4- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ لَيْسَ لَهَا إِلَّا مِلْحَفَةٌ وَاحِدَةٌ كَيْفَ تُصَلِّي
And ‘Kitab Al-Masail’ of Ali Son of Ja’far-asws, from his brother-saww (Al-Kazim-asws), he said, ‘I asked him-asws about the woman, there isn’t for her except one wrapping, ‘How would she pray Salat?’
قَالَ تَلْتَفُّ فِيهَا وَ تُغَطِّي رَأْسَهَا وَ تُصَلِّي فَإِنْ خَرَجَتْ رِجْلُهَا وَ لَيْسَ تَقْدِرُ عَلَى غَيْرِ ذَلِكَ فَلَا بَأْسَ.
He-asws said: ‘She should wrap in it and cover her head, and she should pray. If her legs come out and she isn’t able upon other than that, there is no problem’’.[313]
5- قُرْبُ الْإِسْنَادِ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ الْحُرَّةِ هَلْ يَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي دِرْعٍ وَ مِقْنَعَةٍ
(The book) ‘Qurb Al Isnaad’ who said,
‘I asked him-asws about the free woman, ‘Is it correct for her to pray Salat in a shield (Tee shirt) and a scarf?’
قَالَ لَا يَصْلُحُ لَهَا إِلَّا فِي مِلْحَفَةٍ إِلَّا أَنْ لَا تَجِدَ بُدّاً
He-asws said: ‘It is not correct for her except in a wrapping, except she cannot find any escape’.
قَالَ وَ سَأَلْتُهُ عَنِ الْأَمَةِ هَلْ يَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي قَمِيصٍ وَاحِدٍ
He said, ‘And I asked him-asws about the maid, ‘Is it correct for her to pray Salat in one shirt (gown)?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[314]
6- الْعِلَلُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَمَّادٍ اللَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْخَادِمِ تُقَنِّعُ رَأْسَهَا فِي الصَّلَاةِ قَالَ اضْرِبُوهَا حَتَّى تُعْرَفَ الْحُرَّةُ عَنِ الْمَمْلُوكَةِ.
(The book) ‘Al Ilal’ – from his father, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Hammad Al Lahaam,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the servant (maid) covering her head in the Salat. He-asws said: ‘Correct her until the free woman is recognised from the slave girl’’.[315]
7- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَمَّادٍ اللَّحَّامِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَمْلُوكَةِ تُقَنِّعُ رَأْسَهَا إِذَا صَلَّتْ قَالَ لَا قَدْ كَانَ أَبِي إِذَا رَأَى الْخَادِمَ تُصَلِّي وَ هِيَ مُقَنِّعَةٌ ضَرَبَهَا لِتُعْرَفَ الْحُرَّةُ عَنِ الْمَمْلُوكَةِ.
And from him, from his father, from Ali Bin Suleyman, from Muhammad Bin Al-Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Hammad Al Lahaam who said,
‘I asked Abu Abdullah-asws about the slave girl covering her head when she prays Salat. He-asws said: ‘No! It so happened that when my-asws father-asws saw the maid praying Salat and she had covered, he-asws cautioned her for the free woman to be recognised from the slave girl’’.[316]
الذِّكْرَى، مِنْ كِتَابِ الْبَزَنْطِيِّ بِإِسْنَادِهِ إِلَى حَمَّادٍ اللَّحَّامِ مِثْلَهُ وَ فِيهِ تُصَلِّي بِمِقْنَعَةٍ.
(The book) ‘Al Zikra’ – from the book of Al Bazanty, by his chain to Hammad Al Lahaam – Similar to it, and in it: ‘She can pray Salat with a scarf’’.[317]
8- وَ مِنْهُ، نَقْلًا مِنْ كِتَابِ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْأَمَةِ أَ تُقَنِّعُ رَأْسَهَا
And from him, copying from the book of Ali Bin Ismail Al Maysami, from Abu Khalid Al Qammat who said,
‘I asked Abu Abdullah-asws about the maid, ‘Can she cover her head?’
فَقَالَ إِنْ شَاءَتْ فَعَلَتْ وَ إِنْ شَاءَتْ لَمْ تَفْعَلْ سَمِعْتُ أَبِي يَقُولُ كُنَّ يُضْرَبْنَ فَيُقَالُ لَهُنَّ لَا تَشَبَّهْنَ بِالْحَرَائِرِ.
He-asws said: ‘If she so desires, she can do so, and if she so desires, she does not do so. I-asws heard my-asws father-asws saying: ‘She should be cautioned, and it would be said to her, ‘Do not resemble with the free women’’.[318]
9- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَيْسَ عَلَى الْأَمَةِ قِنَاعٌ فِي الصَّلَاةِ وَ لَا عَلَى الْمُدَبَّرَةِ قِنَاعٌ فِي الصَّلَاةِ وَ لَا عَلَى الْمُكَاتَبَةِ إِذَا اشْتُرِطَ عَلَيْهَا قِنَاعٌ فِي الصَّلَاةِ وَ هِيَ مَمْلُوكَةٌ حَتَّى تُؤَدِّيَ جَمِيعَ مُكَاتَبَتِهَا وَ يَجْرِي عَلَيْهَا مَا يَجْرِي عَلَى الْمَمْلُوكَةِ فِي الْحُدُودِ كُلِّهَا.
(The book) ‘Al Ilal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Sa’adabady, from Ahmad Bin Abu Abdullah, from Ibn Mahboub, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘It isn’t upon the maid to wear a scarf in the Salat, nor upon the housekeeper woman (slave) to wear a scarf in the Salat, nor upon the contracted slave girl to wear a scarf in the Salat when it is conditional upon her, and she is a slave girl until she fulfils entirety of her contract, and it shall flow upon her what flows upon the slave girl, regarding all of the legal penalties’’.[319]
10- الْعِلَلُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجَارِيَةِ الَّتِي لَمْ تُدْرِكْ مَتَى يَنْبَغِي لَهَا أَنْ تُغَطِّيَ رَأْسَهَا مِمَّنْ لَيْسَ بَيْنَهُ وَ بَيْنَهَا مَحْرَمٌ وَ مَتَى يَجِبُ عَلَيْهَا أَنْ تُقَنِّعَ رَأْسَهَا لِلصَّلَاةِ
(The book) ‘Al Ilal’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Abdullah-asws about the slave girl who has not attained adulthood, ‘When is it befitting for her that she covers her head, from the one there isn’t any sanctimony between him and her? And when does it obligate upon her to cover her head for the Salat?’
قَالَ لَا تُغَطِّي رَأْسَهَا حَتَّى تَحْرُمَ عَلَيْهَا الصَّلَاةُ.
He-asws said: ‘She cannot cover her head until the Salat is Prohibited unto her’’.[320]
بيان: المراد بحرمة الصلاة عليها حيضها و هو كناية عن بلوغها فيدل على عدم لزوم القناع للصبية كما مر.
Explanation – The intent with prohibition upon her of the Salat is her menstruation, and it is a metaphor about her adulthood. It evidence’s upon non-necessity of the scarf for the young girl, like what has passed.
11- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَمَانِيَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ إِلَى مَوْلَاهُ وَ النَّاشِزُ عَنْ زَوْجِهَا وَ هُوَ عَلَيْهَا سَاخِطٌ وَ مَانِعُ الزَّكَاةِ وَ تَارِكُ الْوُضُوءِ وَ الْجَارِيَةُ الْمُدْرِكَةُ تُصَلِّي بِغَيْرِ خِمَارٍ وَ إِمَامُ قَوْمٍ يُصَلِّي بِهِمْ وَ هُمْ لَهُ كَارِهُونَ وَ الزِّبِّينُ
(The book) ‘Ma’any Al Akhbar’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya, and Ahmad Bin Idrees, from Muhammad Bin Ahmad Bin Yahya, from Ahmad Bin Muhammad, from one of our companions raising it to,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Eight (persons), Salat is not Accepted for them – the absconding slave until he returns to his master; and the wife discordant from her husband and he is angry upon her; and a preventer of Zakat; and neglecter of the Wud’u, and the adult slave girl praying Salat without a veil; and a prayer leader of a people praying Salat with them and they are disliking him; and Al-Zabeen’.
قَالُوا يَا رَسُولَ اللَّهِ وَ مَا الزِّبِّينُ
They said, ‘O Rasool-Allah-saww, and what is ‘Al Zabeen’?’
قَالَ الرَّجُلُ يُدَافِعُ الْغَائِطَ وَ الْبَوْلَ وَ السَّكْرَانُ فَهَؤُلَاءِ ثَمَانِيَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ.
He said, ‘He-saww said: ‘The man withholding the faeces and the urine; and the intoxicated. So these are eight, Salat is not Acceptable for (from) them’’.[321]
12- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ فِي سَرَاوِيلَ وَاحِدٍ وَ هُوَ يُصِيبُ ثَوْباً
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man, ‘Is it correct for him to be praying Salat in one trouser, and he can attain a cloth?’
قَالَ لَا يَصْلُحُ
He-asws said: ‘It is not correct’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُومُ فِي الصَّلَاةِ فَيَطْرَحُ عَلَى ظَهْرِهِ ثَوْباً يَقَعُ طَرَفُهُ خَلْفَهُ وَ أَمَامُهُ الْأَرْضَ وَ لَا يَضُمُّهُ عَلَيْهِ أَ يُجْزِيهِ ذَلِكَ قَالَ نَعَمْ.
And I asked him-asws about the man standing in the Salat, who drops a cloth upon his back, its end falls behind him, and in front of him is the ground, and it does not cover upon it, ‘Would that suffice him?’ He-asws said: ‘Yes’’.[322]
13- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَيْكُمْ بِالصَّفِيقِ مِنَ الثِّيَابِ فَإِنَّ مَنْ رَقَّ ثَوْبُهُ رَقَّ دِينُهُ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Upon you all is with the thick clothes. One whose clothes are thin, his religion would be thin’’.[323]
وَ قَالَ ع لَا يَقُومَنَّ أَحَدُكُمْ بَيْنَ يَدَيِ الرَّبِّ جَلَّ جَلَالُهُ وَ عَلَيْهِ ثَوْبٌ يَشِفُ.
And he-asws said: ‘Not one of you should stand in front of the Lord-azwj, Majestic is His-azwj Majesty, and upon him is a transparent cloth’’.[324]
وَ قَالَ ع لَا يُصَلِّي الرَّجُلُ فِي قَمِيصٍ مُتَوَشِّحاً بِهِ فَإِنَّهُ مِنْ أَفْعَالِ قَوْمِ لُوطٍ.
And he-asws said: ‘The man should not pray Salat in a shirt being shameful with him, for it is from the deeds of the people of Lut-as’’.[325]
وَ قَالَ ع تُجْزِي الصَّلَاةُ لِلرَّجُلِ فِي ثَوْبٍ وَاحِدٍ يَعْقِدُ طَرَفَيْهِ عَلَى عُنُقِهِ وَ فِي الْقَمِيصِ الضَّيِّقِ يَزُرُّهُ عَلَيْهِ.
And he-asws said: ‘The Salat is allowed for the man in one cloth. He ties its end to his neck, and in the narrow (tight) shirt buttoned upon him’’.[326]
مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ رَآهُ يُصَلِّي فِي إِزَارٍ وَاحِدٍ قَدْ عَقَدَهُ عَلَى عُنُقِهِ.
Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he-asws was seen being in one loincloth tied to his-asws neck’’.[327]
وَ رُوِيَ أَيْضاً عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُصَلِّي فِي ثَوْبٍ وَاحِدٍ قَالَ إِذَا كَانَ صَفِيقاً فَلَا بَأْسَ.
And it is reported as well,
‘From Abu Abdullah-asws regarding the man praying Salat in one cloth. He-asws said: ‘If it were to be thick, there is no problem’’.[328]
وَ رَوَى زِيَادُ بْنُ سُوقَةَ عَنْ أَبِي جَعْفَرٍ ع لَا بَأْسَ أَنْ يُصَلِّيَ فِي الثَّوْبِ الْوَاحِدِ وَ أَزْرَارُهُ مَحْلُولَةٌ إِنَّ دِينَ مُحَمَّدٍ ص حَنِيفٌ.
And it is reported by Ziyad Bin Suweyq,
‘From Abu Ja’far-asws having said: ‘There is no problem if he were to pray Salat in one cloth, and its buttons are loose. The religion of Muhammad-saww is upright’’.[329]
رِوَايَةُ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: لَا يُصَلِّي الرَّجُلُ مَحْلُولَ الْأَزْرَارِ إِذَا لَمْ يَكُنْ عَلَيْهِ إِزَارٌ.
A report by Giyas Bin Ibrahim,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The man should not pray Salat with loose buttons when there does not happen to be a loin cloth upon him’’.[330]
وَ قَالَ بَعْضُ الْعَامَّةِ الْفَضْلُ فِي ثَوْبَيْنِ لِمَا رُوِيَ عَنِ النَّبِيِّ ص إِذَا كَانَ لِأَحَدِكُمْ ثَوْبَانِ فَلْيُصَلِّ فِيهِمَا وَ لَا بَأْسَ بِهِ.
And one of the general Muslims said, ‘The merit is in two clothes due to what is reported from the Prophet-saww: ‘When there happens to be two clothes for one of you, let him pray Salat in these, and there is no problem with it’’.[331]
وَ قَدْ رَوَاهُ سُلَيْمَانُ بْنُ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع لَا يَنْبَغِي إِلَّا أَنْ يَكُونَ عَلَيْهِ رِدَاءٌ أَوْ عِمَامَةٌ يَرْتَدِي بِهَا.
And it is reported by Suleyman Bin Khalid,
‘From Abu Abdullah-asws: ‘It is not befitting except if there happens to be a robe upon him, or a turban to be cloaked by it’’.[332]
وَ رِوَايَةِ ابْنِ أَبِي يَعْفُورٍ عَنْهُ ع إِزَارٌ وَ دِرْعٌ وَ خِمَارٌ قَالَ فَإِنْ لَمْ تَجِدْ فَثَوْبَيْنِ تَأْتَزِرُ بِأَحَدِهِمَا وَ تَقَنَّعُ بِالْآخَرِ
And it a report by Ibn Abu Yafour,
‘From him-asws: ‘A loin cloth and a shield (Tee Shirt), and a scarf’. He-asws said: ‘If you cannot find, then two garments, trousering with one of them and covering with the other’.
قُلْتُ فَإِنْ كَانَ دِرْعاً وَ مِلْحَفَةً وَ لَيْسَ عَلَيْهَا مِقْنَعَةٌ
I said, ‘If it were to be a shield (Tee shirt) and a wrapping and there isn’t a scarf upon her?’
قَالَ لَا بَأْسَ إِذَا تَقَنَّعَتْ بِالْمِلْحَفَةِ.
He-asws said: ‘There is no problem if she were to cover (her head) with the wrapping’’.[333]
وَ قِيلَ يُعْتَبَرُ لِمَرْفُوعَةِ أَحْمَدَ بْنِ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُصَلِّ فِيمَا شَفَّ أَوْ صَفَّ.
And it is said it is attributed to Ahmad Bin Hammad,
‘From Abu Abdullah-asws having said: ‘Do not pray Salat in what is transparent and shameful’’.[334]
14- أَعْلَامُ الدِّينِ، لِلدَّيْلَمِيِّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صَلَاةُ رَكْعَتَيْنِ بِفَصِّ عَقِيقٍ تَعْدِلُ أَلْفَ رَكْعَةٍ بِغَيْرِهِ.
(The book) ‘A’lam Al Deen’ of Al Daylami –
‘Amir Al-Momineen-asws having said: ‘Two Cycles Salat with an agate stone (in a ring) equates to a thousand Cycles without it’’.[335]
وَ قَالَ ع مَا رُفِعَتْ إِلَى اللَّهِ كَفٌّ أَحَبُّ إِلَيْهِ مِنْ كَفٍّ فِيهَا عَقِيقٌ.
And he-asws said: ‘There has not been raised towards Allah-azwj any palm more Beloved to Him‑azwj than a palm having agate (ring) in it’’.[336]
15- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِنَّ كُلَّ شَيْءٍ عَلَيْكَ تُصَلِّي فِيهِ يُسَبِّحُ مَعَكَ.
(The book) ‘Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Abdullah Bin Maymoun,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘All things which are upon you while you are praying Salat in it, glorifies (Allah-azwj) with you’’.[337]
16- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ يُوسُفَ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ص وَ فِي يَدِهِ خَاتَمٌ فَصُّهُ جَزْعٌ يَمَانِيٌّ فَصَلَّى بِنَا فِيهِ فَلَمَّا قَضَى صَلَاتَهُ دَفَعَهُ إِلَيَّ وَ قَالَ يَا عَلِيُّ تَخَتَّمْ بِهِ فِي يَمِينِكَ وَ صَلِّ فِيهِ أَ مَا عَلِمْتَ أَنَّ الصَّلَاةَ فِي الْجَزْعِ سَبْعُونَ صَلَاةً وَ أَنَّهُ يُسَبِّحُ وَ يَسْتَغْفِرُ وَ أَجْرُهُ لِصَاحِبِهِ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Al-Husayn Bin Yusuf Al Baghdady, from Ali Bin Muhammad, from Anbasa, from Al-Husayn Bin Muhammad Al Alawy,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww came out to us and in his-saww hand was a ring, its stone was onyx of Al-Yemen. He-saww prayed Salat with us in it. When he-saww had fulfilled his-saww Salat, he-saww handed it to me-asws and said: ‘O Ali-asws! Wear it in your-asws right hand and pray Salat in it. Don’t you-asws know that the Salat in the onyx (ring) are seventy Salats, and it tends to glorify (Allah-azwj) and seek Forgiveness, and its Reward is for its wearer?’’[338]
17- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: فِي الْمَرْأَةِ تُصَلِّي فِي الدِّرْعِ وَ الْخِمَارِ إِذَا كَانَا كَثِيفَيْنِ وَ إِنْ كَانَ مَعَهُمَا إِزَارٌ أَوْ مِلْحَفَةٌ فَهُوَ أَفْضَلُ وَ لَا تُجْزِي الْحُرَّةَ أَنْ تُصَلِّيَ بِغَيْرِ خِمَارٍ أَوْ قِنَاعٍ.
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws having said regarding the woman: ‘She can pray Salat in the shield (Tee shirt) and the scarf when there were to be thick, and if there is a loincloth with her or a wrapping, it is better, and it does not suffice the free woman that she prays Salat without a scarf or a covering’’.[339]
وَ رُوِّينَا عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: لَا يَقْبَلُ اللَّهُ صَلَاةَ جَارِيَةٍ قَدْ حَاضَتْ حَتَّى تَخْتَمِرَ فَهَذَا فِي الْحُرَّةِ فَأَمَّا الْمَمْلُوكَةُ فَلَيْسَ عَلَيْهَا أَنْ تَخْتَمِرَ.
And we are reporting from Rasool-Allah-saww having said: ‘Allah-azwj does not Accept Salat of a slave girl who has menstruated (become an adult), until she wears a scarf. So this is regarding the free woman. As for the slave girl, it isn’t upon her that she wears a scarf’’.[340]
وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ هَلْ عَلَى الْأَمَةِ أَنْ تُقَنِّعَ رَأْسَهَا إِذَا صَلَّتْ
And we are reporting from Ja’far-asws Bin Muhammad-asws having been asked, ‘Is it upon the main that she covers her head when she prays Salat?’
قَالَ لَا كَانَ أَبِي ع إِذَا رَأَى أَمَةً تُصَلِّي وَ عَلَيْهَا مِقْنَعَةٌ ضَرَبَهَا لِيُعْلَمَ الْحُرَّةُ مِنَ الْأَمَةِ.
He-asws said: ‘No. It was so, whenever My-asws father-asws saw a maid praying Salat and there was a covering upon her (head), he-asws beat her, for the free woman to be known from the maid’’.[341]
وَ رُوِّينَا عَنْ رَسُولِ اللَّهِ ص أَنَّهُ كَرِهَ لِلْمَرْأَةِ أَنْ تُصَلِّيَ بِلَا حُلِيٍّ وَ قَالَ لَا تُصَلِّي الْمَرْأَةُ إِلَّا وَ عَلَيْهَا مِنَ الْحُلِيِّ أَدْنَاهُ خُرْصٌ فَمَا فَوْقَهُ وَ لَا تُصَلِّي إِلَّا وَ هِيَ مُخْتَضِبَةٌ فَإِنْ لَمْ تَكُنْ مُخْتَضِبَةً فَلْتَمَسَّ مَوَاضِعَ الْحِنَّاءِ بِخَلُوقٍ.
And we are reporting from Rasool-Allah-saww, that he-saww disliked for the woman that she prays Salat without any jewellery: ‘The woman should not pray Salat except and upon her is the jewellery, the least of it being ear-rings and what is above it, and she should not pray Salat except and she has dyed. If she does not happen to have dyed, let her touch places of the Henna with the perfume’’.[342]
وَ قَدْ رُوِّينَا عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مُرْ نِسَاءَكَ لَا يُصَلِّينَ مُعَطَّلَاتٍ فَإِنْ لَمْ يَجِدْنَ فَلْيَعْقِدْنَ فِي أَعْنَاقِهِنَّ وَ لَوِ السَّيْرَ وَ مُرْهُنَّ فَلْيُغَيِّرْنَ أَكُفَّهُنَ بِالْحِنَّاءِ وَ لَا يَدَعْنَهَا لِكَيْلَا يَشْتَبِهْنَ بِالرِّجَالِ.
And we are reporting from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Instruct your women not be praying Salat un-adorned. If they cannot find, let them have a necklace in their necks and even if it is the strap, and instruct them, let them change their palms with the Henna, and not leave them, lest they resemble with the men’’.[343]
باب 15 الرداء و سدله و التوشح فوق القميص و اشتمال الصماء و إدخال اليدين تحت الثوب
CHAPTER 15 – THE ROBE AND ITS WRAPPING, AND THE DONNING ABOVE THE SHIRT, AND INCLUDING ITS SHAPE, AND INSERTING THE HANDS BENEATH THE CLOTHES
1- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: السَّيْفُ بِمَنْزِلَةِ الرِّدَاءِ تُصَلِّي فِيهِ مَا لَمْ تَرَ فِيهِ دَماً وَ الْقَوْسُ بِمَنْزِلَةِ الرِّدَاءِ.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws, from Ali-asws having said: ‘The sword is at the status of the robe you pray in, for as long as you don’t see blood in it, and the bow is as the status of the robe’’.[344]
بيان: وَ رَوَى عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَجْمَعَ طَرَفَيْ رِدَائِهِ عَلَى يَسَارِهِ
Explanation (Ahadeeth only) – And it is reported by Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man, ‘Is it correct for him to gather two ends of his robe upon his left (during Salat)?’
قَالَ لَا يَصْلُحُ جَمْعُهُمَا عَلَى الْيَسَارِ وَ لَكِنِ اجْمَعْهُمَا عَلَى يَمِينِكَ أَوْ دَعْهُمَا.
He-asws said: ‘It is not correct to gather both ends upon the left, but gather them upon your right or leave them’’.
رَوَاهُ الْكُلَيْنِيُّ وَ الشَّيْخُ فِي الصَّحِيحِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَمَّ قَوْماً فِي قَمِيصٍ لَيْسَ عَلَيْهِ رِدَاءٌ فَقَالَ لَا يَنْبَغِي إِلَّا أَنْ يَكُونَ عَلَيْهِ رِدَاءٌ أَوْ عِمَامَةٌ يَرْتَدِي بِهَا.
It is reported by Al-Kulayni and the Sheykh in ‘Al-Saheeh’ (correct Hadeeth) – from Suleyman Bin Khalid who said, ‘I asked Abu Abdullah-asws about a man leading a group (in Salat) in a shirt, there isn’t any robe upon him. He-asws said: ‘It is not befitting except if there happens to be a robe upon him, or a turban he dons with’’.
قَوْلُ أَبِي جَعْفَرٍ ع لَمَّا أَمَّ أَصْحَابَهُ فِي قَمِيصٍ بِغَيْرِ رِدَاءٍ إِنَّ قَمِيصِي كَثِيفٌ فَهُوَ يُجْزِي أَنْ لَا يَكُونَ عَلَيَّ إِزَارٌ وَ لَا رِدَاءٌ.
Words of Abu Ja’far-asws when he-asws led his-asws companions in Salat in a shirt without a robe: ‘A thick shirt, it suffices if there neither happens to be any loincloth nor robe upon me’’.
الصَّدُوقُ فِي الصَّحِيحِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: أَدْنَى مَا يُجْزِيكَ أَنْ تُصَلِّيَ فِيهِ بِقَدْرِ مَا يَكُونُ عَلَى مَنْكِبَيْكَ مِثْلُ جَنَاحَيِ الْخُطَّافِ.
Al-Sadouq in ‘Al-Saheeh’ (the correct Hadeeth) – from Zurara, from Abu Ja’far-asws having said: ‘Least of what suffices you to be praying Salat in, is a measurement of what happens to be upon your shoulders like two wings of the hook bird’’.
وَ الشَّيْخُ فِي الصَّحِيحِ عَنِ ابْنِ سِنَانٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ رَجُلٍ لَيْسَ مَعَهُ إِلَّا سَرَاوِيلُ قَالَ يَحِلُّ التِّكَّةُ مِنْهُ فَيَطْرَحُهَا عَلَى عَاتِقِهِ وَ يُصَلِّي
And the Sheykh in ‘Al-Saheeh’ (correct Hadeeth), from Ibn Sinan who said, ‘Abu Abdullah-asws was asked about a man who hasn’t with him except a trouser. He-asws said: ‘The waistband is Permissible from it. He drops it upon his shoulder and prays Salat’.
قَالَ وَ إِنْ كَانَ مَعَهُ سَيْفٌ وَ لَيْسَ مَعَهُ ثَوْبٌ فَلْيَتَقَلَّدِ السَّيْفَ وَ يُصَلِّي قَائِماً.
He-asws said: ‘And if there were to be a sword with him and there isn’t any cloth with him, let him collar the sword and pray Salat standing’’.
وَ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: إِذَا لَبِسَ السَّرَاوِيلَ فَلْيَجْعَلْ عَلَى عَاتِقِهِ شَيْئاً وَ لَوْ حَبْلًا.
And in ‘Al-Saheeh’ (correct Hadeeth) – from Muhammad Bin Muslim, from one of the two (5th or 6th Imam-asws having said: ‘When he wears the trousers, let him make something to be upon his shoulders, and even if a rope’’.
وَ عَنْ جَمِيلٍ قَالَ: سَأَلَ مُرَازِمٌ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا مَعَهُ حَاضِرٌ عَنِ الرَّجُلِ الْحَاضِرِ يُصَلِّي فِي إِزَارٍ مُؤْتَزِراً بِهِ قَالَ يَجْعَلُ عَلَى رَقَبَتِهِ مِنْدِيلًا أَوْ عِمَامَةً يَرْتَدِي بِهَا.
And from Jameel who said, ‘Murazim asked Abu Abdullah-asws and I was present with him, about the man present, he prays Salat in a loin cloth he trousers with. He-asws said: ‘He should make a towel to be upon his knees, or a turban he can be donning with’’.
2- كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يُصَلِّيَ فِي قَمِيصٍ وَاحِدٍ أَوْ قَبَاءٍ وَحْدَهُ
‘Kitab Al Masaail’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him about the man, ‘Is it correct if he prays Salat in one shirt, or one cloak?’
قَالَ لِيَطْرَحْ عَلَى ظَهْرِهِ شَيْئاً
He-asws said: ‘Let him drop something upon his back’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَؤُمَّ فِي سَرَاوِيلَ وَ رِدَاءٍ
And I asked him-asws about the man, ‘Is it correct for him to lead Salat in a trouser and a robe?’
قَالَ لَا بَأْسَ بِهِ
He-asws said: ‘There is no problem with it’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ يَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي مِلْحَفَةٍ وَ مِقْنَعَةٍ وَ لَهَا دِرْعٌ
And I asked him-asws about the woman, ‘Is it correct for her to pray Salat in a wrapping and a head covering, and for her is a shield (blouse)?’
قَالَ لَا يَصْلُحُ لَهَا إِلَّا أَنْ تَلْبَسَ دِرْعَهَا
He-asws said: ‘It is not correct for her except if she wears her shield (blouse)’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ يَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي إِزَارٍ وَ مِلْحَفَةٍ وَ مِقْنَعَةٍ وَ لَهَا دِرْعٌ
And I asked him-asws about the woman, ‘Is it correct for her to pray Salat in a loin cloth and a wrapping and a head covering, and for her is a shield (blouse)?’
قَالَ إِذَا وَجَدَتْ فَلَا يَصْلُحُ لَهَا الصَّلَاةُ إِلَّا وَ عَلَيْهَا دِرْعٌ
He-asws said: ‘When she can find, the Salat is not correct for her except and upon her is a shield (blouse)’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ يَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي إِزَارٍ وَ مِلْحَفَةٍ تَقَنَّعُ بِهَا وَ لَهَا دِرْعٌ
And I asked him-asws about the woman, ‘Is it correct for her to pray Salat in a loin cloth and a wrapping to cover her head with, and for her is a shield (blouse)?’
قَالَ لَا يَصْلُحُ لَهَا أَنْ تُصَلِّيَ حَتَّى تَلْبَسَ دِرْعَهَا
He-asws said: ‘Is it not correct for her to pray Salaat until she wears her (blouse)’.
وَ سَأَلْتُهُ عَنِ السَّرَاوِيلِ هَلْ يُجْزِي مَكَانَ الْإِزَارِ
And I asked him-asws about the trousers, ‘Is it allowed in place of the loin cloth?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ فِي إِزَارٍ وَ قَلَنْسُوَةٍ وَ هُوَ يَجِدُ رِدَاءً
And I asked him-asws about the man, ‘Is it correct for him to pray Salat in a loin cloth, and a cap, and he can find a robe?’
قَالَ لَا يَصْلُحُ
He-asws said: ‘It is not correct’.
وَ سَأَلْتُهُ ع عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَؤُمَّ فِي سَرَاوِيلَ وَ قَلَنْسُوَةٍ
And I asked him-asws about the man, ‘Is it correct if he were to lead Salat in a trouser and a cap?’
قَالَ لَا يَصْلُحُ
He-asws it is not correct’.
وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَعْقِدَ إِزَارَهُ عَلَى عُنُقِهِ فِي صَلَاتِهِ
And I asked him-asws about the one in Ihraam, ‘Is it correct for him to tie his loin cloth upon his neck during his Salat?’
قَالَ لَا يَصْلُحُ أَنْ يَعْقِدَ وَ لَكِنْ يَثْنِيهِ عَلَى عُنُقِهِ وَ لَا يَعْقِدُهُ
He-asws said: ‘It is not correct for him to tie, but he should affirm it upon his neck and not tie it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَؤُمَّ فِي مِمْطَرٍ وَحْدَهُ أَوْ جُبَّةٍ وَحْدَهَا
And I asked him-asws about the man, ‘Is it correct if he were to lead Salat in a raincoat along, or a coat alone?’
قَالَ إِذَا كَانَ تَحْتَهَا قَمِيصٌ فَلَا بَأْسَ
He-asws said: ‘When there were to be a shirt beneath it, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَؤُمُّ فِي قَبَاءٍ وَ قَمِيصٍ قَالَ إِذَا كَانَ ثَوْبَيْنِ فَلَا بَأْسَ.
And I asked him-asws about the man leading Salat in a cloak and a shirt. He-asws said: ‘When there were to be two clothes, there is no problem’’.[345]
بيان: يظهر من تلك الأجوبة أنه يستحب للرجل أن يكون أعالي بدنه مستورة و أن يكون للمصلي رجلا كان أو امرأة ثوبان أحدهما فوق الآخر سواء كان رداء أو قباء أو عباء أو غيرها كما مر.
Explanation – It is apparent from these answers that it is recommended for the man for upper part of his body to be covered, if there happens to be two clothes for the praying one, whether a man or a woman, one of these above the other, same whether it is a robe, or a cloak, or a coat or something else, like what has passed.
3- الْمَكَارِمُ، عَنِ النَّبِيِّ ص قَالَ: رَكْعَتَانِ بِعِمَامَةٍ أَفْضَلُ مِنْ أَرْبَعٍ بِغَيْرِ عِمَامَةٍ.
(The book) ‘Al-Maharim’ –
‘From the Prophet-saww having said: ‘Two Cycles prayed with a turban is better than four without a turban’’.[346]
بيان: رَوَاهُ الْكُلَيْنِيُّ وَ الشَّيْخُ بِطُرُقٍ كَثِيرَةٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ تَعَمَّمَ وَ لَمْ يَتَحَنَّكْ فَأَصَابَهُ دَاءٌ لَا دَوَاءَ لَهُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ.
Explanation (Ahadeeth) – It is reported by Al-Kulayni, and the Sheykh by many ways, from Al-Sadiq-asws having said: ‘One who wears a turban and does not pass it beneath his chin, and an illness were to afflict him, there is no cure for him, he should not blame except himself’.
وَ فِي الْفَقِيهِ عَنْهُ ع إِنِّي لَأَعْجَبُ مِمَّنْ يَأْخُذُ فِي حَاجَتِهِ وَ هُوَ مُعْتَمٌّ تَحْتَ حَنَكِهِ كَيْفَ لَا تُقْضَى حَاجَتُهُ وَ قَالَ النَّبِيُّ ص الْفَرْقُ بَيْنَ الْمُسْلِمِينَ وَ الْمُشْرِكِينَ التَّلَحِّي بِالْعَمَائِمِ وَ ذَلِكَ فِي أَوَّلِ الْإِسْلَامِ وَ ابْتِدَائِهِ.
And in ‘Al-Faqeeh’ – From him-asws: ‘I-asws am surprised from the one who takes regarding his need, and he is wearing a turban passing it beneath his cheek, how his need (request) cannot be fulfilled, and the Prophet-saww said: ‘The difference between the Muslims and the Polytheists is to pass the turban on the beard’, and that is during beginning of Al-Islam and its initial stages’.
الْكُلَيْنِيُّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: طَلَبَةُ الْعِلْمِ ثَلَاثَةٌ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ صَاحِبُ الْفِقْهِ وَ الْعَقْلِ ذُو كَآبَةٍ وَ حَزَنٍ وَ سَهَرٍ قَدْ تَحَنَّكَ فِي بُرْنُسِهِ وَ قَامَ اللَّيْلَ فِي حِنْدِسِهِ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Al-Kulayni’, raising it to Abu Abdullah-asws having said: ‘The seekers of knowledge are three’ – and he-asws continued the Hadeeth up to he-asws said: ‘And an owner of the understanding and the intellect, with gloominess, and grief, and vigil, having passed his turban beneath his cheek, and he stands at night in his dark nights’ – up to end of the Hadeeth’’.
فَقَدْ رَوَى الْكُلَيْنِيُّ فِي الصَّحِيحِ عَنِ الرِّضَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ مُسَوِّمِينَ قَالَ الْعَمَائِمُ اعْتَمَّ رَسُولُ اللَّهِ ص فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ اعْتَمَّ جَبْرَئِيلُ ع فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ.
It has been reported by Al Kulayni, from Al-Reza-asws regarding Words of Allah-azwj Mighty and Majestic: havoc-causing Angels [3:125]. He-asws said: ‘The turbans Rasool-Allah-saww had worn, he-saww had let it fall from his-saww front, and from behind him-saww, and Jibraeel-as had worn it, and he-as let it fall in his-as front and from behind him-as’.
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَتْ عَلَى الْمَلَائِكَةِ الْعَمَائِمُ الْبِيضُ الْمُرْسَلَةُ يَوْمَ بَدْرٍ.
And from Abu Ja’far-asws having said: ‘There were white turbans upon the Angels, the ones who were Sent on the day of (battle of) Badr’’.
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَمَّمَ رَسُولُ اللَّهِ ص عَلِيّاً ع بِيَدِهِ فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ قَصَّرَهَا مِنْ خَلْفِهِ قَدْرَ أَرْبَعِ أَصَابِعَ ثُمَّ قَالَ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ هَكَذَا تِيجَانُ الْمَلَائِكَةِ.
And from Abu Abdullah-asws having said: ‘Rasool-Allah-saww donned a turban of Ali-asws by his‑saww hands. He-saww let it hang in his-asws front, and shortened it from behind him-asws, a measure of four fingers. Then he-saww said: ‘Turn around!’ He-asws turned around. Then he-saww said: ‘Come forward!’ He-asws came forward. Then he-saww said: ‘Lit this are crowns of the Angels’’.
وَ عَنْ يَاسِرٍ الْخَادِمِ قَالَ: لَمَّا حَضَرَ الْعِيدُ بَعَثَ الْمَأْمُونُ إِلَى الرِّضَا ع يَسْأَلُهُ أَنْ يَرْكَبَ وَ يَحْضُرَ الْعِيدَ وَ يُصَلِّيَ وَ يَخْطُبَ
And from Yasir Al-Khadim who said, ‘When the Eid presented, Al-Mamoun sent a message to Al-Reza-asws asking him-asws to ride and attend the Eid and pray Salat (leading the people) and address.
فَبَعَثَ إِلَيْهِ الرِّضَا ع يَسْتَعْفِيهِ فَأَلَحَّ عَلَيْهِ فَقَالَ إِنْ لَمْ تَعْفُنِي خَرَجْتُ كَمَا خَرَجَ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع
Al-Reza-asws sent a message to him to excuse him-asws. He insisted upon it. He-asws said: ‘Since you are not excusing me, I-asws shall come out like what Rasool-Allah-saww and Amir Al-Momineen-asws had come out’.
فَقَالَ لَهُ الْمَأْمُونُ اخْرُجْ كَيْفَ شِئْتَ
Al-Mamoun said, ‘Come out however you-asws so desire to’.
فَسَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ فَلَمَّا طَلَعَتِ الشَّمْسُ قَامَ ع فَاغْتَسَلَ فَتَعَمَّمَ بِعِمَامَةٍ بَيْضَاءَ مِنْ قُطْنٍ أَلْقَى طَرَفاً مِنْهَا عَلَى صَدْرِهِ وَ طَرَفاً بَيْنَ كَتِفَيْهِ وَ تَشَمَّرَ إِلَى آخِرِ الْخَبَرِ.
He-asws continued the Hadeeth up to he-asws said: ‘When the sun emerged, he-asws stood and washed. He-asws donned a turban of white cotton, throwing an end from it upon his-asws chest, and an end between his-asws shoulders, and he-asws rolled up (sleeves)’ – up to end of the Hadeeth’’.
وَ رَوَى الطَّبْرِسِيُّ ره فِي الْمَكَارِمِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ أَنَّ عَلِيَ بْنَ الْحُسَيْنِ ع دَخَلَ الْمَسْجِدَ وَ عَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْسَلَ طَرَفَيْهَا بَيْنَ كَتِفَيْهِ.
And it is reported by Al-Tabarsee in ‘Al-Makarim’, from Abdullah Bin Suleyman, from his father, ‘Ali-asws Bin Al-Husayn-asws entered the Masjid, and upon him-asws was a black turban, he-asws had hanged its ends between his-asws shoulders’’.
رُوِّينَا عَنْ أَبِي الْعَبَّاسِ أَحْمَدَ بْنِ عُقْدَةَ فِي كِتَابِهِ الَّذِي سَمَّاهُ كِتَابَ الْوَلَايَةِ بِإِسْنَادِهِ إِلَى عَبْدِ اللَّهِ بْنِ بِشْرٍ صَاحِبِ رَسُولِ اللَّهِ ص قَالَ: بَعَثَ رَسُولُ اللَّهِ ص يَوْمَ غَدِيرِ خُمٍّ إِلَى عَلِيٍّ ع فَعَمَّمَهُ وَ أَسْدَلَ الْعِمَامَةَ بَيْنَ كَتِفَيْهِ وَ قَالَ هَكَذَا أَيَّدَنِي رَبِّي يَوْمَ حُنَيْنٍ بِالْمَلَائِكَةِ مُعَمَّمِينَ قَدْ أَسْدَلُوا الْعَمَائِمَ وَ ذَلِكَ حَجْزٌ بَيْنَ الْمُسْلِمِينَ وَ الْمُشْرِكِينَ إِلَى آخِرِ الْخَبَرِ.
We are reporting from Abu Al-Abbas Ahmad Bin Uqdah, in his book named as ‘Kitab Al-Wilayah’, by his chain to Abdullah Bin Bishr, ‘Companion of Rasool-Allah-saww having said: ‘Rasool-Allah-saww sent for Ali-asws on the day of Ghadeer Khumm. He-saww turbaned him-asws and let the turban hang in front of his-asws shoulders, and said: ‘Like this my-saww Lord-azwj Assisted me-saww on the day of (battle of) Hunayn with the turbaned Angels. They had hung the turbans, and that distinguished between the Muslims and the Polytheists’ – up to end of the Hadeeth’’.
وَ قَالَ فِي الْحَدِيثِ الْآخَرِ عَمَّمَ رَسُولُ اللَّهِ ص عَلِيّاً يَوْمَ غَدِيرِ خُمٍّ عِمَامَةً سَدَلَهَا بَيْنَ كَتِفَيْهِ وَ قَالَ هَكَذَا أَيَّدَنِي رَبِّي بِالْمَلَائِكَةِ ثُمَّ أَخَذَ بِيَدِهِ فَقَالَ أَيُّهَا النَّاسُ مَنْ كُنْتُ مَوْلَاهُ فَهَذَا عَلِيٌّ مَوْلَاهُ وَالَى اللَّهُ مَنْ وَالاهُ وَ عَادَى اللَّهُ مَنْ عَادَاهُ.
And he said in another Hadeeth: ‘Rasool-Allah-saww turbaned Ali-asws on the day of Ghadeer. He-saww let it hand between his-asws shoulders, and said: ‘Like this my-saww Lord-azwj Assisted me‑saww with the Angels’. Then he-saww held his-asws hand and said: ‘O you people! One whose Master-saww I-saww was, so this Ali-asws is his Master-asws. May Allah-azwj befriend the one who befriends him-asws, and be Inimical to the one who is inimical to him-asws!’’
وَ رَوَى الْكُلَيْنِيُّ وَ الشَّيْخُ عَنْ عُثْمَانَ النَّوَّاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَغْسِلُ الْمَوْتَى قَالَ أَ وَ تُحْسِنُ قُلْتُ إِنِّي أَغْسِلُ فَقَالَ إِذَا غَسَلْتَ فَارْفُقْ بِهِ وَ لَا تَغْمِزْهُ وَ لَا تَمَسَّ مَسَامِعَهُ بِكَافُورٍ وَ إِذَا عَمَّمْتَهُ فَلَا تُعَمِّمْهُ عِمَّةَ الْأَعْرَابِيِّ قُلْتُ كَيْفَ أَصْنَعُ قَالَ خُذِ الْعِمَامَةَ مِنْ وَسَطِهَا وَ انْشُرْهَا عَلَى رَأْسِهِ ثُمَّ رُدَّهَا إِلَى خَلْفِهِ وَ اطْرَحْ طَرَفَيْهَا عَلَى صَدْرِهِ.
And it is reported by Al-Kulayni and the Sheykh – from Usman Al-Nawa’a who said, ‘I said to Abu Abdullah-asws, ‘I tend to wash the dead bodies’. He-asws said: ‘And you are good (at it)?’ I said, ‘I wash’. He-asws said: ‘When you wash, then be gentle with him, and do not immerse him, nor touch his ears with the camphor, and when you turban him, do not turban him with turbans of the Bedouins’. I said, ‘How shall I do it?’ He-asws said: ‘Take the turban from its middle and spread it upon his head, then return it to his behind, and drop its ends upon his chest’’.
4- الْمَنَاقِبُ، لِابْنِ شَهْرَآشُوبَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ عِلَّةِ مَا يُصَلَّى فِيهِ مِنَ الثِّيَابِ فَقَالَ إِنَّ الْإِنْسَانَ إِذَا كَانَ فِي الصَّلَاةِ فَإِنَّ جَسَدَهُ وَ ثِيَابَهُ وَ كُلَّ شَيْءٍ حَوْلَهُ يُسَبِّحُ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘Amir Al-Momineen-asws was asked about the reason of the clothes what are being prayed in. He-asws said: ‘When the person is in the Salat, his body and his clothes, and all things around him glorify (Allah-azwj)’’.[347]
5- مَعَانِي الْأَخْبَارِ، مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْقَاسِمِ بْنِ سَلَّامٍ بِأَسَانِيدَ مُتَّصِلَةٍ إِلَى النَّبِيِّ ص أَنَّهُ نَهَى عَنْ لِبْسَتَيْنِ اشْتِمَالِ الصَّمَّاءِ وَ أَنْ يَلْتَحِفَ الرَّجُلُ بِثَوْبٍ لَيْسَ بَيْنَ فَرْجِهِ وَ بَيْنَ السَّمَاءِ شَيْءٌ.
(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroub Al Zunjany, from Al Bin Abdul Aziz, from Al Qasim Bin Sallam,
‘By the chains connected to the Prophet-saww, he-saww prohibited from two clothing (for Salat) – ‘Ishtimal Al-Samma’, and that the man wraps with a cloth, there not being anything between his private parts and the sky’’.[348]
قال الأصمعي اشتمال الصماء عند العرب أن يشتمل الرجل بثوبه فيجلل به جسده كله و لا يرفع منه جانبا فيخرج منه يده و أما الفقهاء فإنهم يقولون هو أن يشتمل الرجل بثوب واحد ليس عليه غيره ثم يرفعه من أحد جانبيه فيضعه على منكبه يبدو منه فرجه
Note – Al-Asmaie said, ‘Ishtimal Al-Samma’ in the view of the Arabs is the man covering his whole body with his cloth, and does nor raise any side from it, so his hand can come out from it; and as for the jurists, they are saying it is the man covering with one cloth, there not being another upon him, then he raises if from one of its sides and places it upon his shoulder, revealing his private part from it.
وَ قَالَ الصَّادِقُ ع الْتِحَافُ الصَّمَّاءِ هُوَ أَنْ يُدْخِلَ الرَّجُلُ رِدَاءَهُ تَحْتَ إِبْطِهِ ثُمَّ يَجْعَلَ طَرَفَيْهِ عَلَى مَنْكِبٍ وَاحِدٍ. و هذا هو التأويل الصحيح دون ما خالفه.
And Al-Sadiq-asws said: ‘Al-Samma’ mantling, it is the man inserting his robe beneath his armpits, then he makes its ends upon one shoulder’’. And it is the correct interpretation besides what opposes it.
6- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِيَّاكَ وَ الْتِحَافَ الصَّمَّاءِ
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Yaqoub Bin Yazeed, from Hammad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Beware of wrapping ‘Al-Samma’’.
قَالَ قُلْتُ وَ مَا الصَّمَّاءُ
He (the narrator) said, ‘I said, ‘And what is ‘Al-Samma’?’
قَالَ أَنْ تُدْخِلَ الثَّوْبَ مِنْ تَحْتِ جَنَاحِكَ فَتَجْعَلَهُ عَلَى مَنْكِبٍ وَاحِدٍ.
He-asws said: ‘Inserting the cloth from beneath your wings and making it upon one shoulder’’ (i.e., the way Ihram is worn by general Muslims).[349]
7- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَؤُمُّ بِقَوْمٍ يَجُوزُ لَهُ أَنْ يَتَوَشَّحَ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Al-Hassan, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar who said,
‘I asked Abu Abdullah-asws about the man leading a group in Salat, ‘Is it allowed for him to wear a mantle?’
قَالَ لَا يُصَلِّي الرَّجُلُ بِقَوْمٍ وَ هُوَ مُتَوَشِّحٌ فَوْقَ ثِيَابِهِ وَ إِنْ كَانَتْ عَلَيْهِ ثِيَابٌ كَثِيرَةٌ لِأَنَّ الْإِمَامَ لَا يَجُوزُ لَهُ الصَّلَاةُ وَ هُوَ مُتَوَشِّحٌ.
He-asws said: ‘It is not correct for the man praying (leading) Salat with a group in a mantle (blanket/robe) above his clothes, and even if there were to be a lot of clothes upon him, because the prayer leader, the Salat is not allowed for him if he is in a mantle’’.[350]
8- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا كُرِهَ التَّوَشُّحُ فَوْقَ الْقَمِيصِ لِأَنَّهُ مِنْ فِعْلِ الْجَبَابِرَةِ.
And from him, from his father, from Sa’ad, from Al Haysam Bin Abu Masrouq Al Nahdy, from Ibn Mahboub, from Al Haysam Bin Waqid,
‘From Abu Abdullah-asws having said: ‘But rather the mantle is disliked above the shirt because it is from the deeds of the tyrants’’.[351]
9- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ مَا الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا لَا يُصَلِّي الرَّجُلُ وَ هُوَ مُتَوَشِّحٌ فَوْقَ الْقَمِيصِ
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Ismail Bin Marrar, from Yunus, from a group of his companions,
‘From Abu Ja’far-asws and Abu Abdullah-asws having been asked, ‘What is the reason due to which the man cannot pray salat and he is in a mantle above the shirt?’
قَالَ لِعِلَّةِ التَّكَبُّرِ فِي مَوْضِعِ الِاسْتِكَانَةِ وَ الذُّلِ.
He-saww said: ‘Due to reason of the arrogance in a place of the submission and the humbleness’’.[352]
10– الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يُصَلِّي الرَّجُلُ فِي قَمِيصٍ مُتَوَشِّحاً بِهِ فَإِنَّهُ مِنْ أَفْعَالِ قَوْمِ لُوطٍ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The man cannot pray salat in a shirt, in a mantle with it, for it is from the deeds of the people of Lut-as’’.[353]
11- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْحَجَّاجِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ عَبْدُ الْمَلِكِ الْقُمِّيُّ فَقَالَ أَصْلَحَكَ اللَّهُ أَشْرَبُ وَ أَنَا قَائِمٌ
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Hajjaj who said,
‘I was in the presence of Abu Abdullah-asws when Abdul Malik Al-Qummi entered to see him. He said, ‘May Allah-azwj Keep you-asws well! Can I drink while I am standing?’
فَقَالَ إِنْ شِئْتَ
He-asws said: ‘If you so desire to’.
قَالَ فَأَشْرَبُ بِنَفَسٍ وَاحِدٍ حَتَّى أَرْوَى
He said, ‘Can I drink in one breath until I am saturated?’
قَالَ إِنْ شِئْتَ
He-asws said: ‘If you so desire to’.
قَالَ فَأَسْجُدُ وَ يَدِي فِي ثَوْبِي
He said, ‘Can I perform Sajdah while my hand is inside my clothes?’
قَالَ إِنْ شِئْتَ
He-asws said: ‘If you so desire’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي وَ اللَّهِ مَا مِنْ هَذَا وَ شِبْهِهِ أَخَافُ عَلَيْكُمْ.
Then Abu Abdullah-asws said: ‘By Allah-azwj! It is not from this and its like I-asws am fearing upon you all’’.[354]
بيان: رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي وَ لَا يُخْرِجُ يَدَيْهِ مِنْ ثَوْبِهِ فَقَالَ إِنْ أَخْرَجَ يَدَيْهِ فَحَسَنٌ وَ إِنْ لَمْ يُخْرِجْ فَلَا بَأْسَ.
Explanation – It is reported by the Sheykh in ‘Al-Saheeh’ (correct Hadeeth), from Muhammad Bin Muslim, ‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the man praying Salat and he does not bring out his hands from his clothes. He-asws said: ‘If he does bring out his hands, it is better, and if he does not bring his hands out, there is no problem’’.
الشَّيْخُ عَنْ عَمَّارٍ السَّابَاطِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي وَ يُدْخِلُ يَدَيْهِ فِي ثَوْبِهِ قَالَ إِنْ كَانَ ثَوْبٌ آخَرُ إِزَارٌ أَوْ سَرَاوِيلُ فَلَا بَأْسَ وَ إِنْ لَمْ يَكُنْ فَلَا يَجُوزُ ذَلِكَ وَ إِنْ أَدْخَلَ يَداً وَاحِدَةً وَ لَمْ يُدْخِلِ الْأُخْرَى فَلَا بَأْسَ.
The Sheykh, from Ammar Al-Sabaty, from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man who prays Salat and inserts his hand in his clothes. He-asws said: ‘If his other cloth were to be a loin cloth or a trouser, there is no problem, and if it does not happen to be so, that is not allowed; and if inserts one hand and does not insert the other, there is no problem’’.
12- كِتَابُ الْمَسَائِلِ، وَ قُرْبُ الْإِسْنَادِ، بِسَنَدَيْهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَوَشَّحُ بِالثَّوْبِ فَيَقَعُ عَلَى الْأَرْضِ أَوْ يُجَاوِزُهُ عَاتِقَهُ أَ يَصْلُحُ
(The books) ‘Kitab Al-Masail’, and Qurb Al Isnaad’ – by their chains,
From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he (the narrator) said, ‘I asked him‑asws about the man mantling with the cloth, so it falls upon the ground, or it exceeds his shoulders, ‘Is it correct?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[355]
13- الْمُقْنِعُ، إِيَّاكَ وَ سَدْلَ الثَّوْبِ فِي الصَّلَاةِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع خَرَجَ عَلَى قَوْمٍ يُصَلُّونَ قَدْ أَسْدَلُوا أَرْدِيَتَهُمْ فَقَالَ مَا لَكُمْ قَدْ أَسْدَلْتُمْ ثِيَابَكُمْ كَأَنَّكُمْ يَهُودُ قَدْ خَرَجُوا مِنْ فُهْرِهِمْ يَعْنِي مِنْ بِيَعِهِمْ.
(The book) ‘Al Muqnie’ –
‘Beware of hanging the cloth down in the Salat, for Amir Al-Momineen-asws came out to a group who were praying Salat and their robes were hanging. He-asws said: ‘What is the matter with you all? Your clothes and hanging loosely as if you were Jews who have come out from their schools, meaning from their Synagogues’’.[356]
و قال من فهرهم أي موضع مدارسهم و هي كلمة نبطية أو عبرانية عربت.
Explanation – And he-asws said: ‘From their schools’, i.e., place of their schooling, and it is a Nabatean word which has been Arabised’.
14- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: إِنَّمَا كُرِهَ السَّدْلُ عَلَى الْأُزُرِ بِغَيْرِ قَمِيصٍ فَأَمَّا عَلَى الْقَمِيصِ وَ الْجِبَابِ فَلَا بَأْسَ.
(The book) ‘Qurb Al Isnaad’ – from Al-Hassan Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘But rather hanging the cloth upon the loincloth without a shirt is disliked. As for upon the shirt and the coats, there is no problem’’.[357]
تبيين و تفصيل
Clarification and detail (Ahadeeth only) –
وَ قَالَ الْحُسَيْنُ بْنُ مَسْعُودٍ فِي شَرْحِ السُّنَّةِ رُوِيَ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ لِأَحَدِكُمْ ثَوْبَانِ فَلْيُصَلِّ فِيهِمَا فَإِنْ لَمْ يَكُنْ إِلَّا ثَوْبٌ فَلْيَتَّزِرْ وَ لَا يَشْتَمِلِ اشْتِمَالَ الْيَهُودِ.
And Al-Husayn Bin Masoud said in commentary of ‘Al-Sunnah’, ‘It is reported by Ibn Umar who said, ‘When there were to be two clothes for one of you, let him pray Salat in them. If there does not happen to be except one cloth, let him trouser with it and not mantle it, mantling of the Jews’’.
قلت و قد رُوِيَ أَنَّ النَّبِيَّ ص نَهَى عَنِ الصَّمَّاءِ اشْتِمَالِ الْيَهُودِ فَجَعَلَهُمَا شَيْئاً وَاحِداً.
I (Majlisi) say, ‘And it has been reported that the Prophet-saww had prohibited from ‘Al-Asmma’ mantling by the Jews, so he-saww made them both to be one thing.
وَ رَوَى الْعَامَّةُ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِ أَنَّ النَّبِيَّ ص نَهَى عَنِ اشْتِمَالِ الصَّمَّاءِ. و هو أن يجعل وسط الرداء تحت منكبه الأيمن و يرد طرفه على الأيسر
And it is reported by the general Muslim, from Abu Saeed Al-Khudri, ‘The Prophet-saww prohibited from ‘Al-Samma’ mantling’. And it is making middle of the robe beneath his right shoulder and returning its end upon the left.
و عن ابن مسعود قال نهى النبي أن يلبس الرجل ثوبا واحدا يأخذ بجوانبه عن منكبيه يدعى تلك الصماء.
And from Ibn Masoud who said, ‘The Prophet-saww prohibited the man wearing one cloth, taking its sides upon his shoulder. He-saww called that ‘Al-Samma’’.
رَوَاهُ الشَّيْخُ فِي الْحَسَنِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ: كَتَبَ الْحَسَنُ بْنُ عَلِيِّ بْنِ يَقْطِينٍ إِلَى الْعَبْدِ الصَّالِحِ ع هَلْ يُصَلِّي الرَّجُلُ الصَّلَاةَ وَ عَلَيْهِ إِزَارٌ مُتَوَشِّحٌ بِهِ فَوْقَ الْقَمِيصِ فَكَتَبَ نَعَمْ.
It is reported by the Sheykh in Al-Hassan (good Hadeeth), from Hammad Bin Isa who said, ‘Al-Hassan Bin Ali Bin Yaqteen wrote to Al-Abd Al-Salih (Al-Kazim-asws), ‘Is it correct for the man to pray the Salat and upon him is a loin cloth mantling with it above the shirt?’ He-asws said: ‘Yes’’.
فِي الْمُوَثَّقِ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يشمل [يَشْتَمِلُ] فِي صَلَاتِهِ بِثَوْبٍ وَاحِدٍ قَالَ لَا يَشْتَمِلُ بِثَوْبٍ وَاحِدٍ فَأَمَّا أَنْ يَتَوَشَّحَ فَيُغَطِّيَ مَنْكِبَيْهِ فَلَا بَأْسَ.
And in ‘Al-Mowsiq’ (the trusted Hadeeth) from Sama’at who said, ‘I asked him-asws about a man who mantles in his Salat with one cloth. He-asws said: ‘He cannot mantle with one cloth. But, if he were to mantle covering his shoulders, there is no problem’’.
وَ رَوَى الشَّيْخُ فِي الضَّعِيفِ عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلَهُ رَجُلٌ وَ أَنَا حَاضِرٌ عَنِ الرَّجُلِ يَخْرُجُ مِنَ الْحَمَّامِ أَوْ يَغْتَسِلُ فَيَتَوَشَّحُ وَ يَلْبَسُ قَمِيصَهُ فَوْقَ الْإِزَارِ فَيُصَلِّي وَ هُوَ كَذَلِكَ قَالَ هَذَا عَمَلُ قَوْمِ لُوطٍ
And it is reported by the Sheykh in ‘Al-Zaeef’ (weak Hadeeth), from Ziyad Bin Al-Munzir, from Abu Ja’far-asws, he said, ‘A man asked him-asws while I was present, about the man who comes out from the bathhouse, or bathing, so he mantles and wears a shirt above the loincloth. He prays Salat while he is like that. He-asws said: ‘This is a deed of the people of Lut-as’.
قَالَ قُلْتُ فَإِنَّهُ يَتَوَشَّحُ فَوْقَ الْقَمِيصِ
He (the narrator) said, ‘I said, ‘He is mantling above the shirt!’
فَقَالَ هَذَا مِنَ التَّجَبُّرِ.
He-asws said: ‘This is from being tyrannical’’.
رَوَاهُ الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص عِشْرُونَ خَصْلَةً فِي الْمُؤْمِنِ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَكْمُلْ إِيمَانُهُ إِنَّ مِنْ أَخْلَاقِ الْمُؤْمِنِ يَا عَلِيُّ
It is reported by Al-Karajaky in ‘Kanz Al-Fawaaid’, said, ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Twenty traits in the Momin, one who does not have these in him, his Eman is not perfect. It is from the mannerisms of the Momin, O Ali-asws!
الْحَاضِرُونَ لِلصَّلَاةِ وَ الْمُسَارِعُونَ إِلَى الزَّكَاةِ وَ الْمُطْعِمُونَ الْمَسَاكِينَ الْمَاسِحُونَ رَأْسَ الْيَتِيمِ وَ الْمُطَهِّرُونَ أَظْفَارَهُمْ وَ الْمُتَّزِرُونَ عَلَى أَوْسَاطِهِمْ
The ones presenting for the Salat, and the ones quick to the Zakat, and ones reassuring the poor, the ones caressing head of the orphan, the ones cleaning their nails, and the ones wearing the trouser up to their waists’.
إِلَى قَوْلِهِ رُهْبَانٌ بِاللَّيْلِ أُسُدٌ بِالنَّهَارِ صَائِمُونَ النَّهَارَ قَائِمُونَ اللَّيْلَ الَّذِينَ مَشْيُهُمْ عَلَى الْأَرْضِ هونا [هَوْنٌ] وَ خُطَاهُمْ إِلَى الْمَسَاجِدِ وَ عَلَى أَثَرِ الْمَقَابِرِ الْخَبَرَ.
Up to his-saww words: ‘Spiritualists at night and lions at daytime, fasting at daytime and standing (for Salat) at night, those their walking upon the ground is humble and so are their steps to the Masjids, and upon the tracks of the graves’ – the Hadeeth’’.
وَ عَنْ أَبِي الرَّجَاءِ مُحَمَّدِ بْنِ طَالِبٍ عَنْ أَبِي الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الشَّيْبَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْأَزْدِيِّ عَنْ خَالِدِ بْنِ يَزِيدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: قَالَ عَلِيٌّ ع لِنَوْفٍ الْبِكَالِيِّ هَلْ تَدْرِي مَنْ شِيعَتِي
And from Abu Al-Raja’a Muhammad Bin Talib, from Abu Al-Mufazzal Muhammad Bin Abdullah Al-Shaybani, from Abdullah Bin Ja’far Al-Azdy, from Khalid Bin Yazeed Bin Muhammad, from his father, from Hatan Bin Sadeyr, from his father, ‘From Muhammad Bin Ali-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Ali-asws said to Nowf Al-Bakaly, ‘Do you know who my-asws Shias are?’
قَالَ لَا وَ اللَّهِ
He said, ‘No, by Allah-azwj!’
قَالَ شِيعَتِيَ الذُّبُلُ الشِّفَاهِ الْخُمْصُ الْبُطُونِ الَّذِينَ تُعْرَفُ الرَّهْبَانِيَّةُ وَ الرَّبَّانِيَّةُ فِي وُجُوهِهِمْ رُهْبَانٌ بِاللَّيْلِ أُسُدٌ بِالنَّهَارِ الَّذِينَ إِذَا جَنَّهُمُ اللَّيْلُ اتَّزَرُوا عَلَى أَوْسَاطِهِمْ وَ ارْتَدَوْا عَلَى أَطْرَافِهِمْ وَ صَفُّوا عَلَى أَقْدَامِهِمْ وَ افْتَرَشُوا جِبَاهَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ يَجْأَرُونَ إِلَى اللَّهِ فِي فَكَاكِ رِقَابِهِمْ الْخَبَرَ.
He-asws said: ‘My-asws Shias are of parched lips, flat bellies, those whose monasticism and spiritualism is recognised in their faces. They are spiritualists at night, lions at daytime. Those when the night shields them, they trouser up to their waists and robe upon their ends, and they form rows upon their feet, and they spread their foreheads (on the ground). Their tears flow upon their cheeks seeking shelter to Allah-azwj in liberating their necks’ – the Hadeeth’’.
قَدْ رَوَى الْعَامَّةُ أَنَّ النَّبِيَّ ص قَالَ: لَا يُصَلِّي أَحَدُكُمْ وَ هُوَ مُحَزَّمٌ.
The general Muslims have reported that the Prophet-saww said: ‘Not one of you should pray Salat while he is girded (rope round his waist)’’.
حَدِيثُ عَلِيٍّ ع أَنَّهُ رَأَى قَوْماً يُصَلُّونَ قَدْ سَدَلُوا ثِيَابَهُمْ فَقَالَ كَأَنَّهُمُ الْيَهُودُ خَرَجُوا مِنْ فُهْرِهِمْ.
Hadeeth of Ali-asws, he-asws saw a group praying Salat, their clothes were hanging. He-asws said: ‘It is as if they are Jews having come out from their schools’’.
و قال من فهرهم أي موضع مدارسهم و هي كلمة نبطية أو عبرانية عربت.
Explanation – And he-asws said: ‘From their schools’, i.e., place of their schooling, and it is a Nabatean word which has been Arabised’.
وَ رَوَى فِي الْمِشْكَاةِ عَنْ أَبِي دَاوُدَ وَ التِّرْمِذِيِّ بِإِسْنَادِهِمَا عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص نَهَى عَنِ السَّدْلِ فِي الصَّلَاةِ وَ أَنْ يُغَطِّيَ الرَّجُلُ فَاهُ.
And it is reported in ‘Al-Mishkat’ – from Abu Dawood and Al-Tirmizi, by their chains from Abu Hureyra (a well-known fabricator), ‘Rasool-Allah-saww had prohibited from hanging the clothes during the Salat, and from the man covering his mouth’’.
الصَّدُوقُ عَنِ ابْنِ بُكَيْرٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُصَلِّي وَ يُرْسِلُ جَانِبَيْ ثَوْبِهِ قَالَ لَا بَأْسَ.
Al-Sadouq, from Ibn Bukeyr, ‘He asked Abu Abdullah-asws about the man praying Salat and both sides of his clothes are loose. He-asws said: ‘There is no problem’’.
15- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: حَدَّثَنِي مَنْ رَأَى الْحُسَيْنَ بْنَ عَلِيٍّ ع وَ هُوَ يُصَلِّي فِي ثَوْبٍ وَاحِدٍ وَ حَدَّثَهُ أَنَّهُ رَأَى رَسُولَ اللَّهِ ص يُصَلِّي فِي ثَوْبٍ وَاحِدٍ
(The book) Da’aim Al Islam’ –
‘We are reporting from Abu Ja’far-asws having said: ‘It is narrated to me-asws by the one who saw Al-Husayn-asws Bin Ali-asws, and he-asws was praying Salat in one cloth, and he-asws narrated to him that he-asws had seen Rasool-Allah-saww pray Salat in one cloth’.
قَالَ وَ صَلَّى بِنَا جَابِرُ بْنُ عَبْدِ اللَّهِ فِي بَيْتِهِ فِي ثَوْبٍ وَاحِدٍ وَ إِنَّ إِلَى جَانِبِهِ مِشْجَباً عَلَيْهِ ثِيَابٌ لَوْ شَاءَ أَنْ يَتَنَاوَلَ مِنْهَا مَا يَلْبَسُهُ لَفَعَلَ وَ أَخْبَرَ أَنَّهُ رَأَى رَسُولَ اللَّهِ ص يُصَلِّي فِي ثَوْبٍ وَاحِدٍ.
He said, ‘And Jabir Bin Abdullah prayed Salat with us in his house, in one cloth, and to his side were planks of wood, upon it were clothes (being dried). Had he so desired to take from these what he could have worn, he would have done so, and he informed that he had seen Rasool-Allah-saww praying Salat in one cloth’’.[358]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: صَلَّى بِنَا أَبِي رِضْوَانُ اللَّهِ عَلَيْهِ فِي ثَوْبٍ وَاحِدٍ قَدْ تَوَشَّحَ بِهِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘My-asws father-asws, may Allah-azwj be Pleased with him-asws, prayed Salat with us in one cloth, having mantled with it’’.[359]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ كَانَ يُصَلِّي فِي الثَّوْبِ الْوَاحِدِ الْوَاسِعِ وَ قِيلَ لِأَبِي جَعْفَرٍ ع إِنَّ الْمُغِيرَةَ يَقُولُ- لَا يُصَلِّي الرَّجُلُ فِي ثَوْبٍ وَاحِدٍ إِلَّا وَ عَلَيْهِ مَعَهُ إِزَارٌ فَإِنْ لَمْ يَجِدْ شَدَّ فِي وَسَطِهِ عِقَالًا فَقَالَ أَبُو جَعْفَرٍ ع هَذَا فِعْلُ الْيَهُودِ.
And from Rasool-Allah-saww, he-saww had prayed Salat in one capacious cloth; and it was said to Abu Ja’far-asws, ‘Al-Mugheira is saying, ‘The man should not pray Salat in one cloth except and upon him there is a loin cloth with him. If he cannot find, he should tie a band in his waist’. Abu Ja’far-asws said: ‘This is a deed of the Jews’’.[360]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا بَأْسَ بِالصَّلَاةِ فِي الْقَمِيصِ الْوَاحِدِ الْكَثِيفِ إِذَا أَزَّرَهُ عَلَيْهِ.
And from Ali-asws having said: ‘There is no problem with the Salat in the one thick shirt when his loin cloth is upon him’’.[361]
وَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا لَا بَأْسَ بِالصَّلَاةِ فِي الْإِزَارِ أَوْ فِي السَّرَاوِيلِ إِذَا رَمَى الْمُصَلِّي عَلَى كَتِفَيْهِ شَيْئاً وَ لَوْ مِثْلَ جَنَاحَيِ الْخُطَّافِ.
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both said: ‘There is no problem with praying Salat in the loin cloth or in the trouser, when the praying one were to throw something his shoulder, and even if it were to be like two wings of the Hook bird’’.[362]
وَ قَدْ رُوِّينَا عَنْ عَلِيٍّ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَبْقَى عَلَى ثَوْبِهِ أَنْ يَلْبَسَهُ فِي صَلَاتِهِ فَلَيْسَ لِلَّهِ اكْتِسَاؤُهُ.
And we are reporting from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who keeps his clothes to wear it in his Salat, it isn’t for Allah-azwj to Clothe him’’.[363]
وَ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص كَانَ يُصَلِّي فِي الْبُرْنُسِ.
And from Ali-asws: ‘Rasool-Allah-saww had prayed Salat in the pallium’’.[364]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْبُرْنُسُ كَالرِّدَاءِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The pallium is like the robe’’.[365]
وَ عَنْ عَلِيٍّ ع أَنَّهُ خَرَجَ عَلَى قَوْمٍ فِي الْمَسْجِدِ قَدْ أَسْدَلُوا أَرْدِيَتَهُمْ وَ هُمْ قِيَامٌ يُصَلُّونَ فَقَالَ مَا لَكُمْ أَسْدَلْتُمْ أَرْدِيَتَكُمْ كَأَنَّكُمْ يَهُودُ فِي بِيعَتِهِمْ إِيَّاكُمْ وَ السَّدْلَ.
And from Ali-asws, he-asws came out to a group in the Masjid, their robes were hanging and they were standing praying Salat. He-asws said: ‘What is the matter with you your robes are hanging? It is as if you are Jews in their synagogues. Beware of the hanging!’’[366]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ سُئِلَ عَنِ الصَّلَاةِ فِي السَّيْفِ فَقَالَ السَّيْفُ فِي الصَّلَاةِ كَالرِّدَاءِ.
And from Ja’far Bin Muhammad-asws, he-asws was asked about the Salat in the sword (being in the shoulder. He-asws said: ‘The sword in the Salat is like the robe’’.[367]
باب 16 صلاة العراة
CHAPTER 16 – SALAT OF THE NUDE
1- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ قَالَ: قَالَ عَلِيٌّ ع فِي الْعُرْيَانِ إِنْ رَآهُ النَّاسُ صَلَّى قَاعِداً وَ إِنْ لَمْ يَرَهُ النَّاسُ صَلَّى قَائِماً.
(The book) ‘Nawadir’ of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said regarding the naked: ‘If the people are seeing him, he should pray Salat seated, and if the people are not seeing him, he should pray Salat standing’’.[368]
2- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: مَنْ غَرِقَتْ ثِيَابُهُ فَلَا يَنْبَغِي لَهُ أَنْ يُصَلِّيَ حَتَّى يَخَافَ ذَهَابَ الْوَقْتِ يَبْتَغِي ثِيَاباً فَإِنْ لَمْ يَجِدْ صَلَّى عُرْيَاناً جَالِساً يُومِي إِيمَاءً وَ يَجْعَلُ سُجُودَهُ أَخْفَضَ مِنْ رُكُوعِهِ فَإِنْ كَانُوا جَمَاعَةً تَبَاعَدُوا فِي الْمَجَالِسِ ثُمَّ صَلَّوْا كَذَلِكَ فُرَادَى.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘One whose clothes have drowned, it is not befitting that he should pray salat until he fears the time lapsing. He should seek clothes. If he cannot find, he should pray naked while seated, gesturing with gestures, and he should make his Sajdah(s) lower than his Ruk’u. If they were a group, they should distance in the gathering, then they should pray Salat like that, individually’’.[369]
3- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ عُرْيَانٍ لَيْسَ مَعَهُ ثَوْبٌ قَالَ إِذَا كَانَ حَيْثُ لَا يَرَاهُ أَحَدٌ فَلْيُصَلِّ قَائِماً.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Abdullah Bin Muskan,
‘From Abu Ja’far-asws regarding a naked man, there aren’t any clothes with him. He-asws said: ‘When he is where no one can see him, let him pray Salat standing’’.[370]
4- كِتَابُ الْمَسَائِلِ لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قُطِعَ عَلَيْهِ أَوْ غَرِقَ مَتَاعُهُ فَبَقِيَ عُرْيَاناً وَ حَضَرَتِ الصَّلَاةُ كَيْفَ يُصَلِّي
(The book) ‘Kitab Al-Masail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about a man having been robbed by bandits, or his belongings had drowned, so he remained naked, and the Salat presents, ‘How should he pray Salat?’
قَالَ إِنْ أَصَابَ حَشِيشاً يَسْتُرُ بِهِ عَوْرَتَهُ أَتَمَّ صَلَاتَهُ بِرُكُوعٍ وَ سُجُودٍ وَ إِنْ لَمْ يُصِبْ شَيْئاً يَسْتُرُ بِهِ عَوْرَتَهُ أَوْمَأَ وَ هُوَ قَائِمٌ.
He-asws said: ‘If he can attain grass, he can cover his private parts with, he should complete his Salat with Ruk’u and Sajdah, and if he cannot find anything to cover his private parts with, he should gesture while he is standing’’.[371]
فوائد لا بد من التنبيه عليها لفهم الأخبار
Benefits there is no escape from being alerted upon in order to understand the Ahadeeth (Ahadeeth only)
الشَّيْخُ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَخْرُجُ عُرْيَاناً فَتُدْرِكُهُ الصَّلَاةُ قَالَ يُصَلِّي عُرْيَاناً قَائِماً إِنْ لَمْ يَرَهُ أَحَدٌ فَإِنْ رَآهُ أَحَدٌ صَلَّى جَالِساً.
The Sheykh, from Muhammad Bin Ali Bin Mahboub, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Muskan, from one of his companions, from Abu Abdullah-asws regarding the man who goes out naked, and the Salat comes across him. He-asws said: ‘He should pray Salat naked, standing, if no one is seeing him, but is someone can see him, he should pray Salat seated’’.
خَبَرُ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْمٍ قُطِعَ عَلَيْهِمُ الطَّرِيقُ وَ أُخِذَتْ ثِيَابُهُمْ فَبَقُوا عُرَاةً وَ حَضَرَتِ الصَّلَاةُ كَيْفَ يَصْنَعُونَ فَقَالَ يَتَقَدَّمُهُمْ إِمَامُهُمْ فَيَجْلِسُ وَ يَجْلِسُونَ خَلْفَهُ فَيُومِئُ الْإِمَامُ بِالرُّكُوعِ وَ السُّجُودِ وَ يَرْكَعُونَ وَ يَسْجُدُونَ خَلْفَهُ عَلَى وُجُوهِهِمْ.
Hadeeth by Is’haq Bin Ammar, from Abu Abdullah-asws regarding a group, the road had been cut upon them (by bandits), and their clothes are taken, so they remain naked, and the Salat presents, ‘How should they deal with it?’ He-asws said: ‘They should forward their prayer leader. He should sit, and they would sit behind him. The prayer leader would gesture with the Ruk’u and the Sajdah, and they would be performing Ruk’u and Sajdah behind him upon their faces’’.
وَ قَدْ رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع يَتَقَدَّمُهُمُ الْإِمَامُ بِرُكْبَتَيْهِ وَ يُصَلِّي بِهِمْ جُلُوساً وَ هُوَ جَالِسٌ.
And it is reported by Abdullah Bin Sinan, from Abu Abdullah-asws: ‘The prayer leader should precede them with his knees, and he should pray Salat with them seated, and he is seated’’.
أَيُّوبَ بْنِ نُوحٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْعَارِي الَّذِي لَيْسَ لَهُ ثَوْبٌ إِذَا وَجَدَ حَفِيرَةً دَخَلَهَا فَسَجَدَ فِيهَا وَ رَكَعَ وَ قِيلَ لَا.
Ayoub Bin Nuh, from one of his companions, from Abu Abdullah-asws having said: ‘The naked, the one who hasn’t any clothes for him, when he finds a pit (hole), he should enter into it and perform Sajdah in it, and Ruk’u’. And it is said, ‘No’’.
[1] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 1
[2] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 2
[3] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 3
[4] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 4
[5] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 5
[6] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 6
[7] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 7
[8] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 8
[9] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 9
[10] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 10
[11] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 11
[12] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 12
[13] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 13
[14] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 14
[15] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 15
[16] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 16
[17] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 17
[18] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 18
[19] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 19
[20] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 20
[21] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 21
[22] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 22
[23] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 23
[24] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 24
[25] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 25
[26] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 26
[27] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 27
[28] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 28
[29] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 29
[30] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 30
[31] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 31
[32] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 32
[33] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 33
[34] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 34
[35] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 35
[36] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 36
[37] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 37 a
[38] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 37 b
[39] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 37 c
[40] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 38
[41] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 39 a
[42] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 39 b
[43] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 40
[44] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 41
[45] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 42
[46] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 43
[47] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 44
[48] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 45
[49] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 46
[50] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 47 a
[51] Bihar Al-Anwaar V 80 – The Book Salat – Ch 6 H 47 b
[52] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 1
[53] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 2
[54] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 3
[55] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 4
[56] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 5
[57] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 6
[58] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 7
[59] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 8
[60] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 9
[61] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 10
[62] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 11
[63] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 12
[64] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 13
[65] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 14
[66] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 15
[67] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 16
[68] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 17
[69] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 18
[70] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 19
[71] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 20
[72] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 21
[73] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 22 a
[74] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 22 b
[75] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 23 a
[76] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 23 b
[77] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 23 c
[78] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 24 a
[79] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 24 b
[80] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 24 c
[81] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 24 d
[82] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 25
[83] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 26
[84] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 27
[85] Bihar Al-Anwaar V 80 – The Book Salat – Ch 7 H 28
[86] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 1
[87] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 2
[88] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 3
[89] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 4
[90] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 5
[91] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 6
[92] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 7
[93] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 8
[94] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 9
[95] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 10
[96] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 11
[97] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 12
[98] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 13
[99] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 14
[100] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 15
[101] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 16 a
[102] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 17
[103] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 18
[104] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 19
[105] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 20
[106] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 21
[107] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 22
[108] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 23
[109] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 24
[110] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 25
[111] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 26
[112] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 27
[113] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 28
[114] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 29
[115] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 30
[116] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 31
[117] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 32
[118] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 33
[119] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 34
[120] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 35
[121] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 36
[122] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 37
[123] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 38
[124] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 39
[125] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 40
[126] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 41
[127] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 42
[128] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 43
[129] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 44 a
[130] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 44 b
[131] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 44 c
[132] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 44 d
[133] Bihar Al-Anwaar V 80 – The Book Salat – Ch 8 H 44 e
[134] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 1
[135] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 2
[136] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 3
[137] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 4 a
[138] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 4 b
[139] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 4 c
[140] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 5
[141] Bihar Al-Anwaar V 80 – The Book Salat – Ch 9 H 6
[142] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 1
[143] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 2
[144] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 3
[145] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 4
[146] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 5
[147] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 6
[148] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 7
[149] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 8
[150] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 9
[151] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 10
[152] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 11
[153] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 12 a
[154] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 12 b
[155] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 13
[156] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 14
[157] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 15
[158] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 16 a
[159] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 16 b
[160] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 17
[161] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 18
[162] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 19
[163] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 20 a
[164] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 20 b
[165] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 21
[166] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 22
[167] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 23
[168] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 24
[169] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 25
[170] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 26
[171] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 27
[172] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 28
[173] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 29
[174] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 30
[175] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 31
[176] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 32
[177] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 33
[178] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 34
[179] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 35
[180] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 36
[181] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 37
[182] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 38 a
[183] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 38 b
[184] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 39
[185] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 40 a
[186] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 40 b
[187] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 40 c
[188] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 41
[189] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 42 a
[190] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 42 b
[191] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 43 a
[192] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 43 b
[193] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 44
[194] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 45
[195] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 46
[196] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 47
[197] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 48
[198] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 49
[199] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 50
[200] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 51
[201] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 52
[202] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 53 a
[203] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 53 b
[204] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 53 c
[205] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 54 a
[206] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 54 b
[207] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 55 a
[208] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 55 b
[209] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 55 c
[210] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 55 d
[211] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 56 a
[212] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 56 b
[213] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 57
[214] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 58
[215] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 59 a
[216] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 59 b
[217] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 59 c
[218] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 60
[219] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 61 a
[220] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 61 b
[221] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 62
[222] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 63
[223] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 64 a
[224] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 64 b
[225] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 65
[226] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 66
[227] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 67
[228] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 68
[229] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 69
[230] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 70
[231] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 71
[232] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 72
[233] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 73 a
[234] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 73 b
[235] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 73 c
[236] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 74
[237] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 75 a
[238] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 75 b
[239] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 76
[240] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 77
[241] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 78
[242] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 79
[243] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 80 a
[244] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 8 b
[245] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 81 a
[246] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 81 b
[247] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 82
[248] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 83
[249] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 84
[250] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 85
[251] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 86
[252] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 87
[253] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 88
[254] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 89 a
[255] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 89 b
[256] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 90
[257] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 91
[258] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 92
[259] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 93 a
[260] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 93 b
[261] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 94 a
[262] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 94 b
[263] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 95
[264] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 96
[265] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 97
[266] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 98
[267] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 99
[268] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 100 a
[269] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 100 b
[270] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 101
[271] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 102
[272] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 103
[273] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 104 a
[274] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 104 b
[275] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 104 c
[276] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 a
[277] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 b
[278] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 c
[279] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 d
[280] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 e
[281] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 f
[282] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 g
[283] Bihar Al-Anwaar V 80 – The Book Salat – Ch 10 H 105 h
[284] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 1 a
[285] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 1 b
[286] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 2
[287] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 3
[288] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 4
[289] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 5
[290] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 6
[291] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 7
[292] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 8
[293] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 9
[294] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 10
[295] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 11
[296] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 12
[297] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 13
[298] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 14
[299] Bihar Al-Anwaar V 80 – The Book Salat – Ch 11 H 15
[300] Bihar Al-Anwaar V 80 – The Book Salat – Ch 12 H 1
[301] Bihar Al-Anwaar V 80 – The Book Salat – Ch 12 H 2
[302] Bihar Al-Anwaar V 80 – The Book Salat – Ch 12 H 3
[303] Bihar Al-Anwaar V 80 – The Book Salat – Ch 12 H 4
[304] Bihar Al-Anwaar V 80 – The Book Salat – Ch 12 H 5
[305] Bihar Al-Anwaar V 80 – The Book Salat – Ch 12 H 6
[306] Bihar Al-Anwaar V 80 – The Book Salat – Ch 13 H 1
[307] Bihar Al-Anwaar V 80 – The Book Salat – Ch 13 H 2
[308] Bihar Al-Anwaar V 80 – The Book Salat – Ch 13 H 3
[309] Bihar Al-Anwaar V 80 – The Book Salat – Ch 13 H 4
[310] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 1
[311] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 2
[312] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 3
[313] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 4
[314] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 5
[315] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 6
[316] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 7 a
[317] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 7 b
[318] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 8
[319] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 9
[320] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 10
[321] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 11
[322] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 12
[323] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 1
[324] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 2
[325] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 3
[326] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 4
[327] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 5
[328] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 6
[329] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 7
[330] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 8
[331] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 9
[332] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 10
[333] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 11
[334] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 12
[335] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 14
[336] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 15
[337] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 16
[338] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 16
[339] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 17 a
[340] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 17 b
[341] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 17 c
[342] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 17 d
[343] Bihar Al-Anwaar V 80 – The Book Salat – Ch 14 H 13 / 17 e
[344] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 1
[345] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 2
[346] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 3
[347] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 4
[348] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 5 a
[349] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 6
[350] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 7
[351] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 8
[352] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 9
[353] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 10
[354] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 11
[355] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 12
[356] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 13
[357] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 14
[358] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 a
[359] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 b
[360] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 c
[361] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 d
[362] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 e
[363] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 f
[364] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 g
[365] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 h
[366] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 i
[367] Bihar Al-Anwaar V 80 – The Book Salat – Ch 15 H 15 j
[368] Bihar Al-Anwaar V 80 – The Book Salat – Ch 16 H 1
[369] Bihar Al-Anwaar V 80 – The Book Salat – Ch 16 H 2
[370] Bihar Al-Anwaar V 80 – The Book Salat – Ch 16 H 3
[371] Bihar Al-Anwaar V 80 – The Book Salat – Ch 16 H 4